Complete Yoga Vasistha - Narayanalakshmi

आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः
BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]
COMPOSED BY
VAALMIKI MAHARSHI
वैराग्यप्रकरणम् प्रथमम्
VAIRAAGYA PRAKARANAM
FIRST SECTION
‘DISPASSION’
PART ONE
[CONTEXT OF ‘VAASISHTAM DISCOURSE’]
Sanskrit text, Translation and Explanation

by
Narayanalakshmi
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DEDICATED
TO
ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR
Narayanalakshmi
Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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GIST OF VAASISHTAM
‘Vaasishtam’ composed by the great Rishi Vaalmiki is also known by the names of ‘Jnaana Raamaayanam’,
‘Jnaana Vaasishtam’, ‘BrhadYoga Vaasishtam’, ‘Mahaa Raamaayanam’, ‘Aarsha Raamaayanam’, and
‘Vasishta Raamaayanam’.
‘Vaasishtam’ is a simple version of the Upanishat, the concluding section of Vedas.
‘Vaasishtam’ is ‘Aarsheya’, authored by a Rishi, and contains the secret knowledge that belongs to the
Rishis, the ‘Seers of the Vedic hymns’ (MantraDrastaaraH).
‘Vaasishtam-Upanishat’ contains six Prakaranas or sections.

They are, Vairaagya, Mumukshu Vyavahaara, Utpatti, Sthiti, Upashama, and Nirvaana.
‘Vairaagya Prakarana’ contains Rama’s lamentation about the disgusting nature of the world.
‘Mumukshu Vyavahaara’ contains the qualities to be practiced by a seeker who is after liberation.
‘Utpatti’ discusses about how the world get produced as a conception only.
‘Sthiti’ tells how the ‘world-idea’ persists in the mind, as a conception only.
‘Upashama’ is where the realness seen in the ‘world-appearance’ slowly subsides off, through rational
thinking,
‘Nirvaana’ is the description of the ‘state of the JeevanMukta’ who is in the Nirvaana state, and who is free
of all the ‘coverings of the misconceptions’.
The total verses contained in ‘Vaasishtam’ are 32, 000, the Utpatti section comprising one third of the whole
text and the Nirvaana section almost half of the text.
‘Vaasishtam’ is a ‘huge dialogue session’ between Rama the ‘heir of RaghuVamsha’, and his preceptor
‘Maharshi Vasishta’ the ‘Knower of all’.
WHY THIS UPANISHAT IS NAMED AS YOGA VAASISHTA?

This great scripture with six Prakaranas is compared to a ‘Shatpadee (six-footed bee)’ which hums in the
form of Vasishta, in front of the ‘lotus faced Rama’; and both melt off into the oneness (Yoga) of the ‘honey
of silence’; that is why it is called ‘Yoga Vaasishtam’.
RAMA
Rama was the heir prince of Ayodhyaa, son of the renowned warrior Dasharatha, and was the scion of Raghu
dynasty. He was also an excellent Knower, equal to Vasishta or Vyaasa, which is a fact not known to many.
‘Jnaana Vaasishta Raamaayanam’ is the story of how he attained Moksha, even before he completed his
sixteenth year.
Later ofcourse, he married Seetaa, lived for fourteen years in the forest, killed Raavana at Lankaa, took over
the rulership of Ayodhyaa, later gave off the kingdom in the hands of his sons Lava and Kusha; and finally
gave up his body in Sarayu River, to bid a final farewell to the life on earth.
Rama is said to be an incarnation of Vishnu, who descended down to save the world from evil demons; yet
this is not the main purpose of his Avataar. A noble personage of the higher world descends down to the
lower level of mortals, not to just live a story that entertains people; rather his purpose is the ‘spreading of
Brahman knowledge’.
Rama spent a longer span of his lifetime in the forest regions only, and engaged himself in the transfer of
knowledge he learnt from Vasishta, to many Rishis and Munis residing in the wilderness.
Reducing the ‘Bhoo-Bhaara’ (burden of Mother Earth) does not mean just killing demons, but spreading the
‘Knowledge of the Aatman’, so as to make most of the people reach out to the state of Realization.
With lesser rebirths, ‘Mother Earth’ indeed would feel happy.
Rama carried the ‘nectar of Knowledge’ given to him by Sage Vasishta, and distributed it to all the good
souls he met during his fourteen years of travel through the jungles and villages of India.
Countless seekers of knowledge would have turned into ‘JeevanMuktas’ by his contact. Unfortunately, we
do not have any scripted form of those wonderful dialogues on Knowledge, that Rama would have had with
these Sages.
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VASISHTA
As his very name indicates, Vasishta was a person of strict discipline; and expected his disciples also to
maintain perfect discipline. He is the ‘MaanasaPutra (mind-created son)’ of Lord Brahmaa, the creator of
this world; is also one of the ‘Saptarishis (seven great Rishis)’.
He was the ‘family preceptor’ for the kings who belonged to ‘RaghuVamsha’.
Vasishta has a wife named Arundhati, renowned for her devotion to her husband. She was not less in
knowledge than Vasishta, and was a revered counselor for the ladies of the royal family.
WHAT THE BOOK CONTAINS

This text is not another philosophical view-point added to the existing lot of ‘six Darshanas’.
It is just a ‘training of Vichaara’ (rational thinking), offered by Vasishta to the ‘seekers after truth’.
This text does not support any theory of any philosopher, nor does it encourage blind religion, or propound a
supremely powerful godhead as the creator; and it does not support also, any body-based Yoga practice as
usually misunderstood by the students. It is also not a Tantra text.
Vaasishtam does not also explain the creation (Srshti) by inventing fresh terms and weird explanations; for,
according to Vasishta, there exists no emergent world at all (as an absolute reality), and he proves this very
view point by leading the student through many amazing mazes of stories, and leaves the student at the fag
end of the text with the most wondrous experience of the Reality, where the emergent world ceases to exist
once and for all; rather the student realizes as a true experience, that the emergent world was not there at any
time as something real.
ESSENCE OF VAASISHTAM
What is the gist of Vaasishtam? What are its main view-points?
First of all, it is not a religious text like Raamaayana or MahaaBhaarata.
It is not any theory thought out by some thinker to explain the world around us.
It does not propound a theory of Advaita or Dvaita.
It does not state that the Supreme Godhead is Shiva, or Naaraayana, or any other deity.
According to Vasishta, Reality (Brahman) is not a god with intelligence, though god-like beings exist as our
creator-lot and care for us from some other dimension, as if it is doll-world made for their amusement.
Do gods like Vishnu, Shiva, Umaa and others exist actually?
If we earth people exist here in this three dimensional world, nothing prevents any other being residing in
any other world unseen by us. We the humans, are not the sole proprietors of the universe as such.
God-world (DevaLoka) is not denied in Vaasishtam, but ‘Reality’ is not an intelligent Godhead according to
Vasishta. Even this DevaLoka that the earth people know of through the Puranas, is just some tiny dust mote
floating amidst the countless dust-motes of worlds, that exist unknown and unseen by us.
WHAT IS THE REALITY-STATE (BRAHMAN)?
Reality is an indescribable state which has no mind, no intelligence, no divisions, no thinking, no words, and
no purpose; is not even aware of anything anywhere; yet it exists as something that supports all that is there,
and exists also as all the objects that are perceived by all the minds.
Reality is the essence of the knowledge that shines as the perceived world which is known by all.
Reality is empty of all; even the state of emptiness.
Reality exists as the ‘potential power’ that can rise as any perceived experience of any one, from a worm to a
Brahmaa.
Reality is the changeless constant state of the Aatman.
MOKSHA/LIBERATION
Reality is not what you believe it to be! Reality is that which is not dependent on your belief or non-belief.
The ‘understanding of the supreme truth’ is referred to by the term Moksha.
Moksha is not a state that is waiting in the sky to swallow you up after you die.
Moksha is the perfect state of knowledge that you can attain, when you are living here, now, with no
relevance to what you are, where you are.
Moksha is not the vision of a deity; Moksha is not the attainment of super-powers.
Moksha is not the attainment of heaven or any other place of enjoyment.
Moksha is not the reaching of Kailaasa, or Vaikuntha.
Moksha is the ‘Abstract Knowledge of existence’ itself.
Moksha is the knowledge of how the world comes into existence, with you as the center-figure.
Moksha is the ‘vision of truth’ that hides behind the ‘lie named the world’.
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Seeing the actor (Reality) behind his weird costume (world) is Moksha.
You do not have to die for attaining Moksha. It is not an ‘after death attainment’.
When you realize the truth, you stay liberated while living; as a better state than the non-intelligent Reality.
When the ‘non-intelligent Reality’ evolves to know itself, it is known as Moksha.
‘Vaasishtam’ is a magic wand, that turns the ‘mirage waters of the dreary desert’ into the ‘cool Ganges
waters of the knowledge’, and proves that the desert was never there at all; and that only Gangaa flows
unhindered as ever.
WHO IS QUALIFIED TO STUDY THIS SCRIPTURE?
This text is not an ordinary text, that any and everyone can lay hands on. It is a tough book oozing with
abstract knowledge. It is the last resort for a seeker, who after studying countless books of philosophy and
religion, finds no peace yet, and falls at the feet of Vasishta at last, begging for help.
Others will find no use for it, because the study and understanding of the book requires extreme purity of
mind and a very high intellectual level.
This book contains countless stories, big and small; yet this book is not just a collection of stories but is the
array of extremely abstract thought processes, concealed within the amusing unique tales that Vasishta
presents Rama with.
WHO IS FIT TO READ THIS BOOK?

If you are already a ‘JeevanMukta’ (liberated while living), and have understood what the perceived
emergent world is, if you have no attachment to any form of a deity or saint, if you are not addicted to any
cult or philosophy or religion as such, if you do not have even a minuscule of desire for anything that is
connected to the perceived world, if you are always silent in your own essence of truth, then do not bother;
this book is not for you. Why should a person who is ‘already floating blissfully in the sky of Truth’, learn
the ‘process of growing wings’?
If you are not at all familiar with any philosophy, or Upanishads, or texts composed by Shankara and other
great thinkers, and if you are not dissatisfied with the life you live as a human stuck to earth, if you do not
have the curiosity to know ‘why the world exists as the world you see’ or ‘why you exist as a you’, if you are
not interested in attaining Moksha the final goal that is prescribed for all the humans by the ancient texts,
then do not bother; this book is not for you.
If like Rama, you feel dispassion rising in you through the proper reasoning process, and you feel trapped in
this limited structure of a human life, and want to get out of it like a man drowning in floods, then and then
only get ready for the journey through the ‘knowledge path’, holding the hands of the great Sage Vasishta;
you will surely reach the end of all the search.
When you start the study of this great scripture, be like a child which when fed up of all the toys and games,
starts crying for its mother and collapses on her lap exhausted and tired; and approach Vasishta like a child
approaching a mother; he will indeed sing lullabies of wonderful stories, and slowly make you close your
eyes peacefully in the ‘bliss of Aatman’.
Approach this book with reverence and respect; for it is a knowledge that is far beyond the level of the
ordinary. It is ‘Vasishta in person’.
HOW TO STUDY THE TEXT

‘Vaasishtam’ is an experience; not a study.
You cannot read it to gain merit; or add it to one of your collection of philosophical thoughts.
You cannot also read it verse by verse and try to gather its meaning step by step, as you do with any other
Sanskrit text, like Shankara’s for example. You have to grasp it paragraph by paragraph; idea by idea.
As and when you move from Prakarana to Prakarana, you have to ‘swell up in knowledge’ (like Brahman-
Reality).
You should be careful as to not forget off the previous instructions as if done with, so as to casually proceed
to understand the later ones like reading an ordinary philosophy book.
‘Study of JnaanaVaasishtam’ is a ‘penance of Knowledge’. You cannot hurry through it.
You have to ‘expand in knowledge’ as a ‘JnaanaBrahman’.
After the study of the whole text, you must stay as the very ‘essence of Vaasishtam’, the ‘very knowledge of
reality’. You must exist as the ‘essence of Reality (Brahman) with a very pure mind-state’. If you have not
reached such a level of ‘Brahman-state’ even at the end of the study, then start once again from the
beginning, and ascend the ‘Everest of Vichaara’, till you reach the ‘summit of Knowledge-experience’.
‘Vaasishtam’ is a long climb up the ‘mountain of Vichaara’, where Sage Vasishta holds your hand and walks
you up slowly up the rugged mountain, amusing you with intriguing stories of the highest level.
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You will never be aware of the hardship of the climb at all, and will surely find yourself suddenly on the
‘peak point of the Knowledge-Mountain’ and will have the ‘most amazing vision of Reality’.
After that, there is no coming down at all!
You can throw off the book also, as finished and done with.
The book takes you to that level of knowledge, where the book itself dissolves off in the luster of knowledge.
Even Vasishta melts off; you also melt off; and what is left back? Only the ‘silent bliss’ which is beyond the
grasp of words and thoughts!
Later, whatever life you live here in the life-stage, nothing matters; the silence alone stands as the essence of
all. Just the drama goes on, without an actor!
HOW TO ATTAIN ‘MOKSHA (KNOWLEDGE-STATE)’ BY THE MERE STUDY OF THIS BOOK?

Starting from ‘Vairaagya Prakarana’, you must develop dispassion, even as you read Rama’s detailed
description of the worthlessness of the world.
Next you must practice the qualities suggested by Vasishta to purify the mind, in the ‘MumukshuVyavahaara
Prakarana’. It cannot happen in a day or two. The muck that is collected in the mind like hardened rock,
cannot be got rid off by just reading about the qualities to be cultivated. You have to sincerely develop those
qualities as advised by Guru Vasishta.
Later, as you enter the study of ‘Utpatti Prakarana’, you must be in a state to wonder and analyze as to,
where forth this world came to be about, who made it, why I am here and so on.
In the ‘Sthiti Prakarana’, you will understand how the world continues to be, as a ‘product of the mind’ only.
In the ‘Upashama Prakarana’, the waves of all the doubts slowly subside off.
In the ‘Nirvaana Prakarana’, your mind is silenced into a peaceful death; this is the ‘first half of Nirvaana
Prakarana’. How to live in the world after such a silent state is attained, is explained in the ‘second half of
Nirvaana Prakarana’.
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SALUTATIONS
ॐ
कू जन्तं रामरामेति मधुरं मधुराक्षरमारुह्य कविताशाखां वन्दे वाल्मीकिकोकिलम्॥
Salutation to the Vaalmiki-Koel bird,
who sits on the branch of the poetry
singing sweetly the sweet letters ‘Rama, Rama’, the blissful state of the supreme.
अखण्डमण्डलाकारं व्याप्तं येन चराचरं तत्पदं दर्शितं येन तस्मै श्री गुरवे वसिष्टाय नमः॥
Salutation to the great Master Vasishta, who reveals the state of Reality,
who pervades without the division of name and form the entire sphere of the perceived
that is filled with the moving and non-moving objects.
श्री रामाय ज्ञानरूपाय वसिष्टशिष्याय विश्वामित्रप्रियाय लोकरक्षकाय मोहहरणाय नारायणस्वरूपाय नमः॥

Salutation to Rama, the form of Knowledge,
the disciple of Vasishta, the beloved of Vishvaamitra, the savior of the world,
who removes the ignorance, and who is Naaraayana in human form.
दिवि भूमौ तथाकाशे बहिरन्तश्च मे विभुः यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः॥

Salutations to that all-pervasive Aatman (common essence) in all;
which is self-shining; which illuminates the space above, the ground below,
which is the ‘space idea’ of outside and inside;
and which shines in me also (as awareness).
यतः सर्वाणि भूतानि प्रतिभान्ति स्थितानि च यत्रैवोपशमं यान्ति तस्मै सत्यात्मने नमः॥
Salutations to the Self of the nature of Truth;
from which all beings appear, stay and dissolve off into.
ज्ञाता ज्ञानं तथा ज्ञेयं द्रष्टादर्शनदृश्यभूः कर्ता हेतुर्क्रि या यस्मात्तस्मै ज्ञप्त्यात्मने नम:॥
Salutations to the Self of the nature of understanding;
from which alone the concepts of
‘the knower, knowledge and the thing to be known’,
‘the perceiver, perceiving and the perceived phenomenon’,
‘the doer, the action and the purpose of the action’
shine forth.
स्फु रन्ति सीकरा यस्मादानन्दस्याम्बरेs वनौ सर्वेषां जीवनं तस्मै ब्रह्मानन्दात्मने नमः॥
Salutation to the Self of the nature of Supreme bliss,
from which the bliss-drops burst forth
to drench the space above and the earth below,
and which exists as the essence of life in all.
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CHAPTER ONE
CONTEXT OF THE VAASISHTAM DISCOURSE
[‘Sage Agastya’ relates the entire Vaasishtam-text, known also as ‘MahaaRaamaayanam’ to a Brahmin
named ‘Suteekshna’, who entertains a doubt as to which path is conducive to the attainment of Moksha, the
performance of Vedic rites (Karma) or the analytical method of knowledge (Jnaana). In other words, his
doubt amounted to, who is fit for the attainment of Moksha, a householder, or a man of renunciation?
(Agastya: अगं अस्यति इति अगस्तिः। He who subjugated the Vindhya Mountain)]
KARMA AND JNAANA; WHICH IS THE BETTER OF THE TWO?
[The term ‘Karma ‘in this context refers to the rites ordained by the Vedic texts.
The question is whether to perform the rites as a householder in a city, or seek the knowledge by staying in
the forest doing penance. What should a Brahmin who is bound to the rites and sacrifices as his ascertained
duties, do in such a case? If one wants to have liberation (Moksha) alone as his goal of life, should he
renounce the duties of life, and seek to a life of contemplation only? Is ‘duty’ a hindrance to the attainment
of liberation?]
सुतीक्ष्णो ब्राह्मणः कश्चित्संशयाकृ ष्टमानसोऽगस्तेराश्रमं गत्वा मुनिं पप्रच्छ सादरम्।

Some Brahmin named ‘Suteekshna’, troubled by some doubt in his mind, once went to the hermitage of
‘Muni Agastya’ and asked humbly.
सुतीक्ष्ण उवाच
Suteekshna spoke to Sage Agastya
भगवन्धर्मतत्वज्ञ सर्वशास्त्रविनिश्चित संशयोऽस्ति महानेकस्त्वमेतं कृ पया वद।

मोक्षस्य कारणं कर्म ज्ञानं वा मोक्षसाधनमुभयं वा विनिश्चित्य एकं कथय कारणम्।
Hey Bhagavan! You know the real essence of Dharma. You know the ‘ascertained conclusion’ of all the
‘Shaastras’ (Knowledge-Scriptures).
I have one great doubt; please answer this for me with compassion.
Practicing which method shall one attain liberation, is it ‘Karma’ or ‘Jnaana’, or both?
With proper ascertainment, tell me why that is chosen as the ‘means of liberation’.
अगस्तिरुवाच
Sage Agastya spoke
KARMA AND JNAANA; BOTH ARE THE SAME IN ESSENCE

(‘Karma’ and ‘Jnaana’ do not oppose each other; but are complementary to each other.)
उभाभ्यामेव पक्षाभ्यां यथा खे पक्षिणां गतिः तथैव ज्ञानकर्माभ्यां जायते परमं पदम्।
The bird has to fly in the sky, using both the wings. So also, the same ‘Supreme Truth’ is attained by
following the ‘path of Karma’ and ‘Jnaana’ both.
(‘Supreme Truth’ is the abstract knowledge about the mystery of one’s own existence in the world.)
के वलात्कर्मणो ज्ञानान्नहि मोक्षोभिजायते किं तूभाभ्यां भवेन्मोक्षः साधनं तूभयं विदुः।
Just by following the ‘Karma path’ or the ‘Jnaana path’ alone, ‘liberation’(Moksha) cannot be attained; but
together they lead towards ‘liberation’; and both when followed simultaneously, are understood as the single
practice resulting in the ‘state of liberation’.
STORY OF THE BRAHMIN NAMED KAARUNYA, SON OF AGNIVESHYA
अस्मिन्नर्थे पुरावृत्तिमितिहासं वदामि ते।

In this context, I will relate to you a past incident that happened long back.
कारुण्याख्यः पुरा कश्चित्ब्राह्मणोऽधीतवेदकोऽग्निवेश्यस्य पुत्रोऽभूद्वेदवेदाङ्गपारगः।
There was once a Brahmin named ‘Kaarunya’, son of ‘Agniveshya’.
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He was well-versed in the Vedas and other scriptures related to the Vedic study.
गुरोरधीतविद्यः सन्नाजगाम गृहं प्रति तस्थौ अकर्मकृ त्तूष्णीं संशयानो गृहे तदा।
He finished his education in the ‘GuruKula’ (residential school), and returned home. However, he abstained
from all the rites that were prescribed for his station of life, with some doubt lingering in his mind still.
अग्निवेश्यो विलोक्याथ पुत्रं कर्मविवर्जितं प्राह एतद्वचो निन्द्यं गुरुः पुत्रं हिताय च।
Agniveshya observed his son abstaining from the performance of all the prescribed rites; chided him and
spoke these words of advice as a teacher, with his son’s welfare in the mind.
आग्निवेश्य उवाच
Agniveshya spoke to Kaarunya, his son
किमेतत्पुत्र कु रुषे पालनं न स्वकर्मणः।अकर्मनिरतः सिद्धिं कथं प्राप्स्यसि तद्वद।

Son, what has happened to you? Why are you not performing your regular duties? If you abstain from all
these works, how will you attain the final goal of life (Moksha), tell me?
कर्मणोऽस्मान्निवृत्तेः किं कारणं तन्निवेद्यताम्।
For what reason you have abstained from the regular duties, explain it to me.
कारुण्योवाच
Kaarunya spoke to his father
PRAVRTTI AND NIVRTTI: WHICH IS THE BETTER OF THE TWO?
(‘Pravrtti’ means the interest shown towards the worldly life.

‘Nivrtti’ means the disinterest shown towards the worldly life.)
यावज्जीवमग्निहोत्रं नित्यं संध्यामुपासयेत् प्रवृत्तिरूपो धर्मोऽयं श्रुत्या स्मृत्या चोदितः।
Both the ‘Shrutis’ (revelations of Rishis) and ‘Smritis’ (authored by humans), advise a man to perform the
‘Fire-rites’ and ‘Sandhyaa-worship’ all throughout his life, which is a duty that is connected to the worldly
life (Pravrtti).(In that case I have to live as a householder, marry, beget children, and earn wealth for them.)
न धनेन भवेन्मोक्षः कर्मणा प्रजया न वा त्यागमात्रेण किं त्वेके यतयोऽश्नन्ति चामृतमिति श्रुत्योर्द्वयोर्मध्ये किं
कर्तव्यं मया गुरो इति संदिग्धतां गत्वा तूष्णीम्भूतोऽस्मि कर्मणि।
(Again they say that) Moksha cannot be attained through the attainment of wealth, or the performance of
duties, or begetting progeny; but through ‘renunciation’ alone do those noble ones strive to attain that single
goal of ‘Immortality’ (Amrtam). Since ‘Shrutis’ instruct both the paths (of ‘Pravrtti’ and ‘Nivritti’, (the
performance of the duties and renunciation of the duties), what should I do, hey father?
Caught in this dilemma, I have abstained from all the duties.
अगस्तिरुवाच
Sage Agastya spoke
इत्युक्त्वा तात विप्रोऽसौ कारुण्यो मौनमागतः।तथाविधं सुतं दृष्ट्वा पुनः प्राह गुरुः सुतम्।
Having spoken thus, the Brahmin named Kaarunya remained silent. His father understood his doubt, and
spoke to his son like this.
आग्निवेश्य उवाच
Agniveshya spoke to Kaarunya, his son
शृणु पुत्र कथामेकां तदर्थं हृदयेऽखिलं मत्तोऽवधार्य पुत्र त्वं यथेच्छसि तथा कु रु।
Listen my son, to this great story (of MahaaRaamaayanam) which explains everything that you want to
know. My dear son! Understand the subtle essence of the great text which I will relate to you in detail. After
listening to the entire text, and understanding its purport fully, you can later decide your course of life, as
you deem fit.”
10
[The ‘Vaasishtam text’ is related to an Apsaraa named Suruchi by a DevaDoota (divine ambassador), who
had a chance to hear it when it was related to ‘King Arishtanemi’ by Maharshi Vaalmiki himself, who is the
author of the text.]
STORY OF THE APSARAA NAMED SURUCHI
(‘Apsaraas’ are the beautiful damsels of heaven, interested only in the sense-pleasures offered by the
heaven; but this girl Suruchi had developed disinterest towards all the heavenly enjoyments, and chose to
spend time in solitude atop the mountain peaks, absorbed in the ‘Vichaara’, the analysis of Reality, always.)
सुरुचिर्नाम काचित्स्त्री अप्सरोगणोत्तमा उपविष्टा हिमवतःशिखरे शिखिसंवृते रमन्ते कामसंतप्ताः किन्नर्यो यत्र
किन्नरैः स्वर्धुन्योघेन संसृष्टे महाघौघविनाशिना।
There was a lady named Suruchi (one with the taste for excellent knowledge), who was the most excellent of
the Apsaraa group. She was once seated on the summit of the ‘Snow Mountain’ abided by beautiful
peacocks, where the ‘passion-filled Kinnara ladies’ enjoy the company of their lovers, and where the roaring
sounds of the ‘divine river Gangaa’ destroys the hosts of sins.
दूतमिन्द्रस्य गच्छन्तमन्तरिक्षे ददर्श सा।तमुवाच महाभागा सुरुचिश्चाप्सरोवरा।
She saw the messenger (Doota) of Indra moving in the sky.
That lady of great merits and the excellent of all Apsaraas, addressed him and said,
देवदूत महाभाग कु त आगम्यते त्वया अधुना कु त्र गन्तासि तत्सर्वं कृ पया वद।
“DevaDoota! Meritorious one! From where are you arriving at? Which place are you moving towards, now?
Please relate to me everything.”
देवदूतोवाच
Messenger of Indra spoke to Apsaraa
साधु पृष्टं त्वया सुभ्रु यथावत्कथयामि ते।

Hey lady with beautiful eyebrows (Subhru)! You have questioned rightly. I will tell you everything as it
happened.
अरिष्टनेमी राजर्षिर्दत्त्वा राज्यं सुताय वै वीतरागः स धर्मात्मा निर्ययौ तपसे वनम्।
The royal Sage Arishtanemi of righteous conduct, felt disinterest in all the worldly affairs; gave off his
kingdom to his son; and retired to the forest to engage in penance.
तपश्चरत्यसौ राजा पर्वते गन्धमादने कार्यं कृ त्वा मया तत्र तत आगम्यतेऽधुना।गन्तास्मि पार्श्वे शक्रस्य तं
वृत्तान्तं निवेदितुम्।
That king is doing his penance in the ‘Gandhamaadana Mountain’. I have finished my work there, and am
coming from there now. I am on my way to Indra’s court, to report to him all that happened there.
अप्सरोवाच
Apsaraa spoke
वृत्तान्तः कोऽभवत्तत्र कथयस्व मम प्रभो प्रष्टुकामा विनीतास्मि नोद्वेगं कर्तुमर्हसि।

Hey Prabhu! Tell me what all happened there! I feel curious about it all. I humbly beg of you. Do not
disappoint me or feel annoyed by my request.
शृणु भद्रे यथावृत्तं विस्तरेण वदामि ते।

Hey lady of auspicious conduct (Bhadraa)! Listen, I will tell you everything in detail.
11
JNAANA-VAASISHTAM DISCOURSE CONTEXT
[The entire Vaasishtam-text is discoursed by Sage Agastya to Brahmin Suteekshna, where a Braahmin
named Agniveshya relates this to his son Kaarunya, where a DevaDoota has discoursed this to an Apsaraa
named Suruchi, where Sage Vaalmiki had discoursed this to King Arishtanemi, where he had once
discoursed this to his disciple Bharadvaaja.
The text contains a detailed dialogue of Brahman-Knowledge that took place between Rama, the son of
Dasharatha and Sage Vasishta, the preceptor of the royal family. Since this auspicious Grantha is the essence
of Vasishta’s discourse on ‘Brahman Knowledge’, this great ‘Knowledge-Scripture’ is named as
JnaanaVaasishtam, and is also referred to as the ‘DviteeyaRaamaayanam’, since it is composed by Sage
Vaalmiki in a poetic form, as a ‘JnaanaKaavyam.’; and is the auspicious knowledge that rose from Lord
Brahmaa himself, to save the beings of his Creation.]
KING ARISHTANEMI IS OFFERED THE HEAVENLY PLEASURES BY INDRA

तस्मिन्राज्ञि वने तत्र तपश्चरति दुस्तरमित्यहं देवराजेन सुभ्रूराज्ञापितः तदा।
Hey lady with beautiful eyebrows! Since king Arishtanemi was doing a severe penance in the forest, I was
ordered by the king of Devas (Indra) like this.
इन्द्र उवाच
Indra spoke to the messenger
दूत त्वं तत्र गच्छाशु गृहीत्वेदं विमानकमप्सरोगणसंयुक्तं नानावादित्रशोभितं गन्धर्वसिद्धयक्षैश्च किन्नराद्यैश्च

शोभितं तालवेणुमृदङ्गादि।पर्वते गन्धमादने नानावृक्षसमाकीर्णे गत्वा तस्मिन्गिरौ शुभे अरिष्टनेमिं राजानं
दूतारोप्य विमानके आनय स्वर्गभोगाय नगरीममरावतीम्।
Hey Doota! You hasten towards Gandhamaadana Mountain filled with varieties of trees, in this air-vehicle
getting accompanied by the groups of beautiful Apsaraas and many types of musicians, and adorned by the
Gandharvas, Siddhas, Yakshas and Kinnaras, and equipped with all the musical instruments like Taala
(cymbals), flutes and Mrdanga (drums); and hey Doota, make King Arishtanemi climb this air-vehicle, and
bring him here to ‘Amaraavatee city’, so that he can enjoy the innumerable pleasures of the heaven.’
इत्याज्ञां प्राप्य शक्रस्य गृहीत्वा तद्विमानकं सर्वोपस्करसंयुक्तं तस्मिन्नद्रावहं ययौ।

After receiving Indra’s command, I climbed on to that air-vehicle, which was equipped with all the things he
mentioned, and went to that Mountain.
आगत्य पर्वते तस्मिन्राज्ञो गत्त्वाऽऽश्रमं मया निवेदिता महेन्द्रस्य सर्वाज्ञाऽरिष्टनेमये।
After reaching that mountain, I went to the hermitage of that king, and reported to king Arishtanemi the
instructions that were spoken by Mahendra.
इति मद्वचनं श्रुत्वा संशयानोऽवदच्छु भे
Hey auspicious lady! Hearing my words, feeling somewhat doubtful, he said
राजा उवाच
The king spoke to the messenger of Indra
ARISHTANEMI QUESTIONS THE WORTHINESS OF HEAVENLY PLEASURES

प्रष्टुमिच्छामि दूत त्वां तन्मे त्वं वक्तु मर्हसि।गुणा दोषाश्च के तत्र स्वर्गे वद ममाग्रतः ज्ञात्वा स्थितिं तु तत्रत्यां
करिष्येऽहं यथारुचि।
Doota! I want to ask you some questions for which you must give the answers proper. First of all, tell me
what the good and bad qualities are in that heaven-experience. After understanding what the real state of
such a place is, I will decide my future course of action.’
12
Indra’s messenger spoke to King Arishtanemi
स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमं सुखम्।

In the heaven, the best of joys get experienced through the amount of merits one has acquired.
उत्तमेन तु पुण्येन प्राप्नोति स्वर्गमुत्तमं मध्यमेन तथा मध्यः स्वर्गो भवति नान्यथा।कनिष्टेन तु पुण्येन स्वर्गो
भवति तादृशः।
Through the excellent merit one gets the excellent pleasures of the heaven. Through mediocre merits,
mediocre pleasures get experienced. For the least class of merits, the pleasures obtained are also likewise.
परोत्कर्षासहिष्णुत्वं स्पर्धा चैव समैश्च तैः।
Even there (in heaven), the envy about the superior position of others and competitive nature is common for
all.
कनिष्टेषु च संतोषो यावत्पुण्यक्षयो भवेत्।
For those of least merits, the joy lasts only till the merits reach their end.
क्षीणे पुण्ये विशत्येतं मर्त्यलोकं च मानवाः।
The descendants of Manu (humans) enter the mortal world when the merits finish off.
इत्यादिगुणदोषाश्च स्वर्गे राजन्नवस्थिताः।
Hey Raajan! These are the good and bad features of the Svarga-experience’.
इति श्रुत्वा वचो भद्रे स राजा प्रत्यभाषत।

Hearing these words, Hey Bhadre, the king spoke like this.
राजा उवाच
The king spoke
THE KING REFUSES TO ACCEPT THE PLEASURES OF HEAVEN

नेच्छामि देवदूताहं स्वर्गमीदृग्विधं फलम्।
Hey DevaDoota! I do not desire for the experience of such a Svarga with such qualities.
अतःपरं महोग्रं तु तपःकृ त्वा कलेवरं त्यक्ष्याम्यहमशुद्धं हि जीर्णां त्वचमिवोरगः।
I will now engage myself in a fierce penance and discard this impure deteriorated body, like a snake
discarding its skin.
देवदूत विमानेदं गृहीत्वा त्वं यथागतः तथा गच्छ महेन्द्रस्य संनिधौ त्वं नमोऽस्तु ते।
Hey DevaDoota! You take this air-vehicle and go back the way you came to Mahendra’s presence.
Salutation to you!
INDRA IS PLEASED BY THE DISPASSION SHOWN BY THE KING

इत्युक्तोऽहं गतो भद्रे शक्रस्याग्रे निवेदितुम्।
Hey Bhadre! Having received a response like this, I went back to the presence of Shakra (Indra) to report
this all.
यथावृत्तं निवेद्याथ महदाश्चर्यतां गतः पुनः प्राह महेन्द्रो मां श्लक्ष्णं मधुरया गिरा।
When I reported the king’s words, the entire assembly of Indra was in great surprise, and again Mahendra
spoke to me soft and sweet words like this.
13
इन्द्र उवाच
Indra spoke to the messenger
दूत गच्छ पुनस्तत्र तं राजानं नयाश्रमं वाल्मीके र्ज्ञाततत्त्वस्य स्वबोधार्थं विरागिणम्।

Doota! You again go there and take the king who has developed dispassion, to the hermitage of Vaalmiki,
‘who knows the Knowledge of the Supreme truth’ (JnaataTaatva), for his enlightenment purpose.
संदेशं मम वाल्मीके र्महर्षेस्त्वं निवेदय।महर्षे त्वं विनीताय राज्ञेऽस्मै वीतरागिणे नस्वर्गमिच्छते तत्त्वं प्रबोधय
महामुने तेन संसारदुःखार्तो मोक्षमिष्यति च क्रमात्।
You present this message of mine to the great Sage like this; ‘ MahaaRishi! This king has lost interest in the
worldly pleasures. He is endowed with the quality of humbleness. He does not desire the pleasures of our
heaven. Hey MahaaMuni! Please explain to him the Supreme truth, so that this king who is suffering the
pain of Samsaara, will attain ‘liberation’ through the proper practice.’
इत्युक्त्वा देवराजेन प्रेषितोऽहं तदन्तिके मयागत्य पुनस्तत्र राजा वल्मीकजन्मासौ निवेदितो महेन्द्रस्य राज्ञा
मोक्षस्य साधनम्।
With such an instruction I was sent back to the king by Mahendra. I took him to the Sage born out of the ant-
hill (Valmika); and presented the king to him, along with the message of Indra; and the king placed his
request for the ‘method of attaining liberation’.
ततो वल्मिकजन्मासौ राजानं समपृच्छत अनामयमतिप्रीत्या कु शलप्रश्नवार्तया।
Then the ‘Sage born out of the Valmika’ (Vaalmiki), showing great affection towards the king, questioned
him about the purpose of his visit while enquiring about his welfare.
राजोवाच भगवन्धर्मतत्त्वज्ञ ज्ञातज्ञेयविदांवर कृ तार्थोऽहं भवद्दृष्ट्या तदेव कु शलं मम।भगवन्प्रष्टुमिच्छामि
तदविघ्नेन मे वद।संसारबन्धदुःखार्तेः कथं मुञ्चामि तद्वद।
The king spoke: ‘Bhagavan! You know the exact duty to be performed by all. You know that ‘truth which
has to be known’! You are the ‘excellent of all Knowers’.
I am fulfilled by your sight. That itself is the greatest well-being of mine.
Bhagavan! I want to ask you this question, please answer without the denial of any sort. How will I free
myself from the ‘wretched suffering of Samsaara (worldly existence)’? Explain to me.’
वाल्मीकिरुवाच शृणु राजन्प्रवक्ष्यामि रामायणमखण्डितम्।श्रुत्वावधार्य यत्नेन जीवन्मुक्तो भविष्यसि।
वसिष्टरामसंवादं मोक्षोपायकथां शुभां ज्ञातस्वभावो राजेन्द्र वदामि श्रूयतां बुध।
Vaalmiki spoke: Listen hey king, I will relate to you the entire Ramayana without leaving out any portion.
By listening to it and contemplating on those instructions, you will become a ‘JeevanMukta’. I, who know
my true essence, will now relate to you the ‘dialogue between Vasishta and Rama’, which contains the
auspicious means of attaining ‘liberation’. Listen to what I say now, hey ‘Wise one’!
राजोवाच को रामः कीदृशः कस्य बद्धो वा मुक्त एव वा एतन्मे निश्चितं ब्रूहि ज्ञानं तत्त्वविदांवर।
The king spoke: “Best among Knowers! Who is Rama? What was he like? Whose son was he? Was he
bound or liberated? Tell me in detail, all that I have to know.”
वाल्मीकिरुवाच शापव्याजवशादेव राजवेषधरो हरिराहृताज्ञानसंपन्नः किं चिज्ज्ञोसौऽभवत्प्रभुः।
Vaalmiki spoke: “Only because of some curse, Lord Hari took the form of a king, to honor the words of the
devotees, thus making the curses fructify; and because of that, became a lesser form of a Knower, by
accepting the ignorant state.”
राजोवाच चिदानन्दस्वरूपे हि रामे चैतन्यविग्रहे शापस्य कारणं ब्रूहि कः शशाप चेति मे वद।
The king spoke: “Rama is of the nature of the ‘Supreme blissful state’. He is the form of ‘Supreme
Chaitanya’ (Supreme Reality). What was the cause of the curse? Who cursed him? Tell me all about it.”
14
वाल्मीकिरुवाच
Vaalmiki spoke to Arishtanemi
सनत्कु मारो निष्काम अवसद्ब्रह्मसद्मनि।

SanatKumaara, who was free of all the desires, lived in the ‘abode of Lord Brahmaa’.
वैकु ण्ठादागतो विष्णुस्त्रैलोक्याधिपतिः प्रभुः ब्रह्मणा पूजितस्तत्र सत्यलोकनिवासिभिः विना कु मारम्।तं दृष्ट्वा
ह्युवाच प्रभुरीश्वरः सनत्कु मार स्तब्धोऽसि निष्कामो गर्वचेष्टया अतस्त्वं भव कामार्तः शरजन्मेतिनामतः।तेनापि
शापितो विष्णुः सर्वज्ञत्वं तवास्ति यत्किं चित्कालं हि तत्त्यक्त्वा त्वमज्ञानी भविष्यसि।
Once Vishnu the ‘Lord of the three worlds’, arrived there and was worshipped by Brahmaa along with all the
other residents of SatyaLoka, except SanatKumaara. Lord Vishnu observed him (not paying respects to him)
and said “SanatKumaara! You are arrogant, and are acting conceited because you have conquered all the
desires. Therefore you get born as a man filled with desires with the name of SharaJanma’.
Vishnu was also cursed by him like this, ‘You are an all-knower; for some time-span you will lose that and
will become ignorant’.
भृगुर्भार्यां हतां दृष्ट्वा ह्युवाच क्रोधमूर्च्छितः विष्णो तवापि भार्याया वियोगो हि भविष्यति।
Sage Bhrgu saw his dead wife and losing himself in anger said,‘Vishnu! You will also suffer the agony of
separation from your wife.’
वृन्दया शापितो विष्णुश्छलनं यत्त्वया कृ तमतस्त्वं स्त्रीवियोगं तु वचनात्मम यास्यसि।
Vrindaa, the wife of the Asura king, cursed him ‘Because of your deceit, you will attain separation from your
wife by the power of my words’.
भार्यया हि देवदत्तस्य पयोष्णीतीरसंस्थिता नृसिम्हवेषधृग्विष्णुं दृष्ट्वा पञ्चत्वमागता तेन शप्तो हि नृहरिः
दुःखार्तः स्त्रीवियोगतः तवापि भार्यया सार्धं वियोगो हि भविष्यति।
DevaDatta’s wife, who was standing on the bank of River Payoshni, lost her life when she saw the terrifying
form of Narasimha. Her husband feeling the agony of his wife’s separation, cursed Narasimha, ‘You will
also be separated from your wife.’
भृगुणैवं कु मारेण शापितो देवशर्मणा वृन्दया शापितो विष्णुस्तेन मानुष्यतां गतः।
In this manner, Vishnu was cursed by Bhrgu, Kumaara, Devasharma and Vrindaa; so he attained the human
form. I have now told you how these curses were caused.
एतत्ते कथितं सर्वं शापव्याजस्य कारणं इदानीं वच्मि तत्सर्वं सावधानमतिः शृणु।
Now whatever words I say from now on, listen with full attention.
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
FIRST SECTION
‘DISPASSION’
PART TWO
[INTRODUCTION TO THE TEXT]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
Narayanalakshmi
3
‘JNAANA RAAMAAYANAM’ BY MAHARSHI VAALMIKI
॥ॐ भूर्भुवःसुवः तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्॥

That Reality-state, which is the Supreme ‘Savitr’,
that which shines as the essence of all individuals,
should be contemplated upon.
Let that Supreme state inspire our thinking to understand its great truth.
दिवि भूमौ तथाकाशे बहिरन्तश्च मे विभुः यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः ॥

Salutations to that all-pervasive Aatman in all; which is Self-shining;
which illuminates the ‘Div, Bhoo, and Aakaasha ‘, the outside and inside; and shines in me also.
‘Savitr’ is the silent ‘witness state’ that shines in all as the ‘awareness of one’s own existence’.
This is also known as ‘Aatman’, that which understands the world as some private experience.
This ‘Aatman’ shines as the ‘self-awareness’ in each living thing.
It is of the nature of ‘the knowledge of one’s own existence’. Therefore it is self-shining.
Whatever exists anywhere as any perceived object exists because of the ‘understanding nature’, the Aatman.
Unless ‘you are aware of your own existence’ as the ‘Aatman’, how can the world be known as existing?
Aatman fills the Dyu, Bhumi, and Aakaasha (BhooRBhuvaH SuvaH)

‘Div’ is the ‘world of those who excel in Knowledge’.
‘Bhoomi’ is the ‘stage set for Vaasanaa-fulfillment’; and ‘Aakaasha’ is the ‘expanse of hollowness’ that can
reveal any object anywhere at any time.
Where all is this Aatman? Everywhere, as the very knowledge of the outside and inside!
You exist as ‘the self-awareness’, and the world exists as your ‘awareness’.
Aatman alone is the essence of the Reality; and whatever it is aware of in the three levels of existence, is real
as the ‘essence of Aatman’. (TatSaviturVarenyaM) (Bhargo Deva)
What is this world made of?

World is just a ‘threesome unit’ of an ‘object of knowledge’ ‘understood’ by the ‘understanding entity’.
The ‘understanding entity’ is bound to the ‘object of knowledge’, as a part of it.
World is just a succession of the ‘threesome unit of an object that is perceived by some perceiving entity’.
The perceiving entity is bound to the object that is perceived, as a part of it.
World is just some ‘threesome unit of some action that is performed by some entity for some purpose of its
own’. The doer is always bound to the action as a part of the action.
There is no separate entity who exists as an individual, who knows or perceives or acts as an independent
entity, inside a world that is believed to be already there from some beginning.
All these three, namely the object of knowledge, the object of perception, the object of action, all can be
defined in a single word, namely ‘Bodha’ (information-content).
There exists only the silent state which knows all this by its very nature of Knowing.
It is nameless, formless, and exists in each living entity as the ‘awareness of one’s existence’.
4
CHAPTER TWO
[This scripture is not an exposition of some philosophical theory or viewpoint of a scholar. Only if you have
the firm desire for attaining the ‘Moksha state’ now itself, while alive in a body, then take over to the serious
study of this text; but do not approach it for any gain of merit or a reward of worldly pleasures. This
scripture is not a philosophical treatise, but is only a ‘process of Vichaara’ (rational thinking) as instructed
by Sage Vasishta. A worldly man attached to the objects of the world, has no use for this scripture. So also, a
person who is already established in the State of the Supreme, has no use for it.]
WHO IS QUALIFIED FOR THE STUDY OF THIS GREAT SCRIPTURE?
अहं बद्धो विमुक्तः स्यामिति यस्यास्ति निश्चयः नात्यन्तमज्ञो नो तज्ञः सोऽस्मिन्शास्त्रेऽधिकारवान्।

‘I am bound, I will become free’; he alone, who has such an ascertained belief, is qualified to study this
scripture; not the wholly ignorant, nor the ‘Knower of That’.
WHAT IS THE GOAL TO BE REACHED BY THE STUDY OF THIS SCRIPTURE?
कथोपायान्विचार्यादौ मोक्षोपायानिमानथ यो विचारयति प्राज्ञो न स भूयोऽभिजायते।।

The man of wisdom, who at first analyses the subtle stories given in this text, and the means of Moksha as
suggested by them, does not get born again.
WHY MAHARSHI VAALMIKI COMPOSED THIS RAAMAAYANA?
अस्मिन्रामायणे रामकथोपायान्महाबलानेतांस्तु प्रथमं कृ त्वा पुराहमरिमर्दन शिष्यायास्मै विनीताय भरद्वाजाय

धीमते एकाग्रो दत्तवांस्तस्मै मणिमब्धिरिवार्थिने।
Hey Destroyer of enemies (Arishtanemi)!
In this Raamaayana (which is the second half of the Raamaayana proper), previously I first composed the
many stories which led to Rama’s enlightenment state; and like an ocean offering its gems to the needy, I
related these stories to my disciple Bharadvaaja of great wisdom, who was the only one capable of grasping
these truths, and who was seated in front of me.
तत एते कथोपाया भरध्वाजेन धीमता कस्मंश्चिन्मेरुगहने ब्रह्मणोऽग्र उदाहृताः।
At some other time, the wise Bharadvaaja in turn related these stories to Lord Brahmaa, who stayed at the
summit of Meru Mountain.
अथास्य तुष्टो भवगवान्ब्रह्मा लोकपितामहः वरं पुत्र गृहाणेति तमुवाच महाशयः।
The great Lord Brahmaa, the grandfather of the world, was pleased and told him to ask for any boon.
भरद्वाजोवाच
Bharadvaaja spoke to Brahmaa
भगवन्भूतभव्येश वरोऽयं मेऽद्य रोचते येनेयं जनता दुःखान्मुच्यते तदुदाहर।

Bhagavan! Hey Lord of all that were there and will be! I would like to have a boon, by which the entire
populace can be freed of all suffering; tell me the means for it.
श्रीब्रह्मोवाच
Brahmaa spoke to Bharadvaaja
गुरुं वाल्मीकिमत्राशु प्रार्थयस्व प्रयत्नतः तेनेदं यत्समारब्धं रामायणमनिन्दितम्।

You make an effort and request Guru Vaalmiki for fulfilling this purpose. He had started the composition of
the taintless text of Raamaayana, and should make a completion of it.
5
तस्मिञ्छ्रुते नरो मोहात्समग्रात्संतरिष्यति सेतुनेवाम्बुधेः पारं अपारगुणशालिना।

By listening to this Knowledge-text of profound character, a man will cross over the state of delusion in its
entirety, like using a bridge to cross over the ocean waters.
इत्युक्त्वा स भरद्वाजं परमेष्टी मदाश्रममं अभ्यागच्छत्समं तेन भरद्वाजेन भूतकृ त्।तूर्णं संपूजितो देवः
सोऽर्घ्यपाद्यादिना मया।अवोचन्मां महासत्त्वः सर्वभूतहितेरतः।
The Supreme Lord, the Creator, offered this suggestion to him, and arrived at my hermitage, along with that
Bharadvaaja. He was immediately worshipped by me, by offering ‘Arghya and Paadya’. The great Lord of
excellent knowledge, who was interested in ending the suffering of all beings, spoke to me like this.
श्रीब्रह्मोवाच
Brahmaa spoke to Vaalmiki
रामस्वभावकथनादस्मात्वरमुने त्वया नोद्वेगात्स परित्याज्यं आसमाप्तेः अनिन्दितात्।

‘Hey ‘Muni of Excellence’! You should not cease from the completion of ‘this taintless story of Rama’s
realization of his true essence’.
ग्रन्थेनानेन लोकोऽयमस्मात्संसारसंकटात्समुत्तरिष्यति क्षिप्रं पोतेनेवाशु सागरात्।
Through the sincere study of this text, a person will soon cross over the terrible state of worldly existence
(Samsaara), like crossing the ocean by the use of a boat.
वक्तुं तदेवमेवार्थमहमागतवानयं कु रु लोकहितार्थं त्वं शास्त्रम्।
I have personally come to visit you to fulfill this purpose only. For the good of the world, you must compose
this ‘Shaastra’ to its completion.
इत्युक्तवानजः मम पुण्याश्रमात्तस्मात् क्षणात् अन्तर्द्धिमागतः मुहूर्ताभ्युत्थितः प्रोच्चैस्तरङ्गेव वारिणः।

So said the ‘unborn Lord’, and vanished from my Aashram that had been sanctified by his presence, like a
wave rising high from the waters dissolves into it within a few seconds.
तस्मिन्प्रयाते भगवत्यहं विस्मयमागतः पुनस्तत्र भरद्वाजमपृच्छं स्वस्थया धिया किमेतद्ब्रह्मणा प्रोक्तं भरद्वाज
वदाशु मे।इत्युक्ते न पुनः प्रोक्तं भरद्वाजेन तेन मे।
After he was gone, I was in very much surprise and questioned Bharadvaaja of the stabilized mind, ‘What
was this spoken by Brahmaa, tell me now’. Then Bharadvaaja, questioned by me like this said to me.
Bharadvaaja spoke to Vaalmiki
एतदुक्तं भगवता यथा रामायणं कु रु सर्वलोकहितार्थाय संसारार्णवतारकम्।

The Lord suggested that you should complete the ‘Raamaayana Grantha’ (by composing its next part also)
for the good of the world, as it will help them cross over the ocean of Samsaara.
मह्यं च भगवन्ब्रूहि कथं संसारसंकटे रामो व्यवहृतो ह्यस्मिन्भरतश्च महामनाः शत्रुघ्नो लक्ष्मणश्चापि सीता चापि
यशस्विनी रामानुयायिनस्ते या मन्त्रिपुत्राः महाधियः निर्दुःखतां यथैते तु प्राप्ताः तद्ब्रूहि मे स्फु टम्।तथैवाहं
भविष्यामि ततो जनतया सह।
Bhagavan! Explain to me how Rama conducted himself in this terrifying state of world-existence, and also
Bharata of great character, Shatrughna and Lakshmana also, and the renowned queen Seetaa also. Tell me
clearly, how all those people connected to Rama and also the sons of all the ministers who were extremely
wise, attained the ‘state bereft of all pains’. I will also do like those people.’
6
भरद्वाजेन राजेन्द्र वदेत्युक्तोऽस्मि सादरम्।तदा कर्तुं विभोराज्ञामहं वक्तुं प्रवृत्तवान्।

Hey King Arishtanemi! Bharadvaaja requested me like this with great devotion. Then I started the task of
obeying the command of Great Brahmaa, the all pervading lord, and began my speech.
शृणो वत्स भरद्वाज यथापृष्टं वदामि ते श्रुतेन येन संमोहमलं दूरे करिष्यसि।
‘Son Bharadvaaja! Listen to me. I will tell you all that you asked for, listening to which you will throw far
off, the dirt of this great delusion.
तथा व्यवहर प्राज्ञ यथा व्यवहृतः सुखी सर्वासंसक्तया बुद्ध्या रामो राजीवलोचनः।लक्ष्मणो भरतश्चैव शत्रुघ्नश्च
महामनाः कौसल्या च सुमित्रा च सीता दशरथस्तथा कृ तास्त्रश्चऽविरोधश्च बोधपारमुपागताः।वसिष्टो वामदेवश्च
मन्त्रिणोऽष्टौ तथेतरे।धृष्टिर्जयन्तो भासश्च सत्यो विजय एव च विभीषणः सुषेणश्च हनुमानिन्द्रजित्तथा एते अष्टौ
मन्त्रिणः प्रोक्ताः समनीरागचेतसः जीवन्मुक्ता महात्मानो यथाप्राप्तानुवर्तिनः।
Wise one! You also conduct yourself happily with unattached stabilized intellect, as did the lotus-eyed
Rama. Lakshmana, Bharata, Shatrughna of great virtues, his mothers Kausalyaa and Sumitraa, his wife
Seetaa, his father Dasharatha, his friends expertized in weaponry; all these attained the Supreme knowledge,
and also Vasishta, VaamaDeva, the eight ministers and others. Dhrshti, Jayanta, Bhaasa, the loyal Vijaya
also, Vibheeshana, Sushena, Hanumaan, Indrajit; these are known as the eight ministers who had un-agitated
desireless minds; all these great ones attained the ‘JeevanMukti state’ and lived in the world, doing their
regular duties.
एतैर्यथा हुतं दत्तं गृहीतमुषितं स्मृतं तथा चेद्वर्तसे पुत्र मुक्त एवासि संकटात्।
If you live like them son, as and how they performed their regular duties of rites, charity, acceptance, eating
food, and remembering the learning, you will also free yourself from this terrifying state of Samsaara.
अपारसंसारसमुद्रमध्ये लब्ध्वा परां युक्तिमुदारसत्त्वः न शोकमायाति न दैन्यमेति गतज्वरस्तिष्टति नित्यतृप्तः।
He who has fallen amidst the endless ocean of Samsaara will attain the great means of crossing over it
through the attainment of knowledge. He will stay freed of the ‘delusion-fever’, and will stay ever contented.
He will never ever attain any suffering or get into any wretched state.
Bharadvaaja spoke to Vaalmiki
जीवन्मुक्तस्थितिं ब्रह्मन्कृ त्वा राघवमादितः क्रमात्कथय मे नित्यं भविष्यामि सुखी यथा।

Bharadvaaja spoke: Brahman! Placing Raaghava (Rama born in Raghu dynasty) as the foremost topic, tell
me his practice of attaining JeevanMukti state, so that I will also become blissful in that state.
Vaalmiki spoke to Bharadvaaja
WHY SHOULD ONE STUDY THIS SCRIPTURE?
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवदपुनःस्मरणं साधो मन्ये विस्मरणं वरम्।

Hey Saadhu (person of excellent virtues)! I am of the opinion that the ‘complete forgetting’ so as not to
remember it again, is the best remedy for the ‘delusion of this world’, which appears like the hue of the sky.
(The blueness of the sky is not real, but is just a play of sunlight and dust as in contact with the human eye.
The sky is colorless actually. However, there is no getting rid of the blue color by wishing it away. ‘World-
perception’ is also something akin to the blueness of the sky; and you cannot wish it away. The best way to
get rid of the blue color is to not remember it at all as something real; and thus ignore it completely as non-
existent. The perceived world also has to be realized as a non-existent phenomenon, and forgotten
completely, though seen as existing.)
7
THE ONLY PATH IS VICHAARA
दृश्यस्यात्यन्ताभावबोधं विना तन्नानुभूयते कदाचित्के नचिन्नाम स्वबोधोऽन्विष्यतामतः।

(How can this ‘Vismaranam state’, the complete forgetting of the perceived, be made possible?)
Unless there is the true understanding of the absence of ‘the perceived’ (Drshyam), the truth cannot be
experienced at anytime in anyway; therefore seek to know one’s own essence.
(Such a knowledge-vision can be achieved only through the rational analysis of the world that gets seen as
real only at all times. Analyze and find out ‘who is the so-called seer, who sees the seen’, ‘why the seen is
there as real’, ‘what is concealed behind the continuously changing patterns of sense-perceptions’, and so
on.)
स चेह संभवत्येव तदर्थमिदमाततं शास्त्रमाकर्णयसि चेत्तत्वमाप्स्यसि नान्यथा।
Such a (Vismaranam) state, is indeed possible! With such a purpose in mind, if you listen with absorption to
the exposition of this Scripture, then surely you will attain it; and not otherwise.
जगद्भ्रमोऽयं दृश्योऽपि नास्त्येवमित्यनुभूयते वर्णो व्योम्नेवाखेदाद्विचारेणामुनाऽनघ।
Hey Anagha (taintless one)! Though this world-delusion gets seen, it will be experienced as non-existing like
the color of the sky, through the process of reasoning that is given in this scripture.
DO NOT WALLOW IN DEBATES AND ARGUMENTS
दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनं संपन्नं चेदुत्पन्ना परा निर्वाणनिर्वृतिः।

If the ‘cleansing of the perception’ occurs by the enlightenment that the ‘Seen (Drshyam) does not exist’,
then there arises the Supreme bliss of ‘Nirvaana’.
अन्यथा शास्त्रगर्तेषु लुण्टतां भवतामिह भवत्यकृ त्रिमाज्ञानां कल्पैरपि न निर्वृतिः।
Otherwise for people like you who are ignorant of the Supreme Reality, and wallow in the pits called
Scriptures, final emancipation (Nivritti) will not be possible even in many ‘Kalpas’ (Creation-spans of
Brahmaa).
(Any scripture which explains the creation, or the existence of this world, is based on the belief of its
existence. If you spend your entire life-time in studying only these scriptures, and not practice the realization
of the unreal nature of the world, then there is no getting rid of the perceived world, even after thousands
and thousands of Kalpas. Wallowing in the pits of theories and arguments , never leads to the Moksha that is
sought for.)
WHAT IS MOKSHA, AND HOW IT GETS ATTAINED?
अशेषेण परित्यागो वासनानां य उत्तमः मोक्ष इत्युच्छते ब्रह्मन्सैव विमलक्रमः।

Hey Brahman! The ‘Complete renunciation of Vaasanaas’ alone is the ‘excellent state of Moksha’; so it is
stated by the wise. That alone is the flawless means, Hey Brahman!
(‘Vaasanaas’ are the dormant ‘wants and needs and urges’ connected to the worldly life, and reside deep
within the mind. They rise as concrete desires in course of time, and force a man towards their fulfillment.
A man of the world exists only as an array of ‘Vaasanaa-fulfillment experiences’, and has no free will.)
क्षीणायां वासनायां तु चेतो गलति सत्वरं क्षीणायां शीतसंतत्यां ब्रह्मन्हिमकणो यथा।
If the Vaasanaas diminish away, then the mind dissolves off soon, like the snow-flake dissolving off when
the coldness of the atmosphere ceases to be.
अयं वासनया देहो घ्रियते भूतपञ्जरः तनुनान्तर्निविष्टेन मुक्तौघस्तन्तुना यथा।
The ‘cage of elements’ namely the body, is held together by the Vaasanaa, like the pearls are held together
by the thread piercing through them.
(A man’s life as a body-entity is just made of the succession of desire-fulfillment states.)
TWO TYPES OF VAASANAAS
वासना द्विविधा प्रोक्ता शुद्धा च मलिना तथा मलिना जन्मनो हेतुः शुद्धा जन्मविनाशिनी।
‘Vaasanaa’ is said to be of two kinds, pure and impure. The ‘impure Vaasanaa’ is the cause of the birth; the
‘pure Vaasanaa’ destroys the birth.
8
अज्ञानसुघनाकारा घनाहम्कारशालिनी पुनर्जन्मकरी प्रोक्ता मलिना वासना बुधैः।

The wise speak of the ‘impure Vaasanaa’ as endowed with a form thick-set with ignorance, possessing dense
egoism and leading to rebirth.
पुनर्जन्माङ्कु रं त्यक्त्वा स्थिता संभ्रष्टबीजवत्देहार्थं ध्रियते ज्ञातज्ञेया शुद्धेति चोच्यते।
That alone is called a ‘pure Vaasanaa’ which is the knowledge of ‘That which is to be known’, which is
maintained only for the sake of the body, and remains like a crushed seed having lost the sprout of rebirth.
WHO ARE THE JEEVAN-MUKTAS?
ये शुद्धवासना भूयो न जन्मानर्थभाजनं ज्ञातज्ञेयास्त उच्यन्ते जीवन्मुक्ता महाधियः।

Those with the pure Vaasanaas, do not become the receptacle of the calamity called birth. Those men of
great intellect, the ‘Knowers of that which is to be known,’ are spoken of as ‘JeevanMuktas’.
अपुनर्जन्मकरणी जीवन्मुक्ते षु देहिषु वासना विद्यते शुद्धा देहे चक्र इव भ्रमः।
The trace of Vaasanaa remains in the bodies of JeevanMuktas (just for namesake), like the (illusionary)
wheel that is seen in the rotation of a torch, and does not cause the succession of births (for them).
(The only Vaasanaa to be maintained by a seeker who is after Moksha, is the ‘thirst for the knowledge of the
oneness of the Supreme Self with one’s own Self’ (Yoga).
After realizing the truth of one’s true essence, one just waits for the body to finish off its course of existence.
This left-over Vaasanaa with the slight shadow-like existence of the individuality, is harmless, and is akin to
the shape maintained by a burnt rope. The duality is seen but not felt as real.)
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
FIRST SECTION
‘DISPASSION’
PART THREE
[DEPRESSION-STATE OF RAMA]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
Narayanalakshmi
3
CHAPTER THREE
RAMA’S STORY OF REALIZATION BEGINS
जीवन्मुक्तपदं प्राप्तो यथा रामो महामतिः तत्तेऽहं शृणु वक्ष्यामि जरामरणशान्तये।

For the annihilation of old age and death, listen to this auspicious account of how ‘Rama of excellent
intelligence’, attained the ‘state of JeevanMukti’.
भरद्वाज महाबुद्धे रामक्रममिमं शुभं शृणु वक्ष्यामि तेनैव सर्वं ज्ञास्यसि सर्वदा।
Hey Bharadvaaja of excellent wisdom! By understanding this, you will know whatever is to be known, once
and for all.
RAMA GOES ON A SACRED TOUR
विद्यागृहाद्विनिष्क्रम्य रामो राजीवलोचनः दिवसाननयद्गेहे लीलाभिरकु तोभयः।

Rama the lotus-eyed, returning home from the place of education, spent the days carefree, being engaged in
various sports.
अथ गच्छति काले तु पालयत्यवनिं नृपे प्रजासु वीतशोकासु स्थितासु विगतज्वरं तीर्थपुण्याश्रमश्रेणीर्द्रष्टुं
उत्कण्ठितं मनः रामस्य अभूद्भृशं तत्र कदाचिद्गुणशालिनः।
As time went by, even as the people stayed without any problem under the rule of King Dasharatha, an
intense longing to see a number of sacred places and hermitages arose in the mind of Rama, the abode of
virtues.
राघवश्चिन्तयित्वैवमुपेत्य चरणौ पितुः हंसः पद्माविव नवौ जग्राह नखके सरौ।
Raaghava, having decided to fulfill his desire approached his father; held on to his ‘feet-which had pollen in
the form of nails’ like a ‘swan holding on to the just-bloomed lotuses’.
रामोवाच
Rama spoke to his father
तीर्थानि देवसद्मानि वनान्यायतनानि च द्रष्टुमुत्कण्ठितं तात ममेदं नाथ मानसम्।

Hey Lord! Hey dear father! My mind is beset with a longing to visit the sacred places, temples, forests, and
sacred altars.
तदेतामर्थितां पूर्वां सफलं कर्तुमर्हसि।न सोऽस्ति भुवने नाथ त्वया योऽर्थी न मानितः।
This deep request of mine, you must make it fruitful Lord! There is no beggar in this world, who has not
been granted his wishes by you.’
इति संप्रार्थितो राजा वसिष्टेन समं तदा विचार्यामुञ्चदेवैनं रामं प्रथममर्थिनम्।

Thus requested by Rama, the king then having discussed the same with Sage Vasishta, and sent away Rama
his firstborn, who requested like this (by consenting to his request).
DESCRIPTION OF RAMA’S VISIT TO HOLY PLACES
शुभे नक्षत्रदिवसे भ्रातृभ्यां सह राघवः मङ्गलालंकृ तवपुर्कृ तस्वस्त्ययनो

द्विजैर्वसिष्टप्रहितैर्विप्रैर्शास्त्रज्ञैश्च समन्वितः स्निग्धैर्क तिपयैरेव राजपुत्रवरैर्सह
अम्बाभिर्विहिताशीर्भिरालिङ्ग्यालिङ्ग्य भूषितः निरगात्स्वगृहात्तस्मात् तीर्थयात्रार्थं उद्यतः।
4
On a day marked by an auspicious star, Raaghava along with his brothers started from the house of his, with
the purpose of visiting the holy places.
He was dressed in an auspicious manner (suited for the visit of holy places, in simple white garments only,
without the regular royal ornaments and attires).
The auspicious rite for the beginning of the journey was performed (so that the journey will be free of
obstacles and dangers) by the he Brahmin-scholars who were guided by Sage Vasishta and the Brahmins
well-versed in Vedic-scriptures.
He was accompanied by a few princes of his close contact. His three mothers blessed him and decorated him
again and again with their affectionate embraces.
निर्गतः स्वपुरात्पौरैस्तूर्यघोषेण वादितः पीयमानः पुरस्त्रीणां नेत्रैर्भृङ्गौघभङ्गुरैः
ग्रामीणललनालोलहस्तपद्मापनोदितैः लाजवर्षैर्विकीर्णात्मा हिमैरिव हिमाचलः
आवर्जयन्विप्रगणान् परिशृण्वन्प्रजाशिषः आलोकयन्दिगन्तांश्च परिचक्राम जाङ्गलान्।
As he moved out, the citizens around him played aloud the musical instrument called Toorya; the women of
the city drank him off, with their eyes swarming over him like bees.
Like the ‘Hima-Mountain’ by snow-showers, he who was dressed in white, was covered by the auspicious
rice thrown over him by the lotus-like hands of the village women.
He moved all over the wilderness (visiting many hermitages and villages), offering charity to Brahmins,
humbly accepting the blessings spoken by the people, and observing with wonder all the lands, in all the
directions.
अथारभ्य स्वकात्तस्मात्क्रमात्कोशलमण्डलात् स्नानदानतपोध्यानपूर्वकं स ददर्श ह नदीस्तीराणि पुण्यानि
वनान्यायतनानि च जङ्गलानि जनान्तेषु तटान्यब्धिमहीभृतां मन्दाकिनीमिन्दुनिभां कालिन्दीं चोत्पलामलां
सरस्वतीं शतद्रूं च चन्द्रभागामिरावतीं वेणीं च कृ ष्णवेणीं च निर्विन्ध्यां सरयूं तथा चर्मण्वतीं वितस्तां च
विपाशां बाहुदामपि प्रयागं नैमिषं चैव धर्मारण्यं गयां तथा वाराणसीं श्रीगिरिं च के दारं पुष्करं तथा मानसं च
क्रमसरस्तथैवोत्तरमानसं वडवावदनं चैव तीर्थवृन्दं स सादरं अग्नितीर्थं महातीर्थमिन्द्रद्युम्नसरस्तथा सरांसि
सरितश्चैव तथा नदहृदावलीं स्वामिनं कार्तिके यं च शालग्रामं हरिं तथा स्थानानि च चतुःषष्टिं हरेरथ हरस्य च
नानाश्चर्यविचित्राणि चतुरब्धितटानि च विन्ध्यमन्दरकु ञ्जांश्च कु लशैलस्थलानि च राजर्षीणां च महतां ब्रह्मर्षीणां
तथैव च देवानां ब्राह्मणानां च पावनानाश्रमाञ्छु भान्भूयोभूयः स बभ्राम भ्रातृभ्यां सह मानदः चतुर्ष्वपि दिगन्तेषु
सर्वानेव महीतटान्।
Starting from the Kingdom of Kosala in an orderly way, with the accompaniments of ritualistic baths,
charity, recitation of sacred hymns and meditation, Rama visited the sacred rivers, sacred places, forests,
temples, open places, forests situated in deserts or the windy places at the end of the forests, and banks of the
oceans at the mountain bases, Rivers namely Mandaakini shining white like the moon, taintless Kaalindi
with abundant lotuses, Sarasvati, Shatadru, Chandrabhaaga, Iraavati, Veni with her braided dark waves of
hair, Sarayu coming out of Vindhya, Charmanvati spreading vastly, Vipaashaa with her arm-like streams,
and sacred places like Prayaaga, Naimisha, Dharmaaranya, Gayaa, Vaaraanasi, Shri-giri, Kedaara, Pushkara,
lakes like ‘Maanasa’ to be approached in a guided path, and Uttaramaanasa, and the great centers renowned
for their sacredness like Hayagreeva Teertha, AgniTeertha, MahaaTeertha named Indradyumna lake, and the
ponds, streams, rivers and many lakes, temple of Lord Kaartikeya, Shaalagraama temple of Lord Hari, sixty
four sacred centers of Hari and Hara, many strange lands, the four ocean banks, the bower-filled slopes of
Vindhya and Mandara Mountains, the sacred places in ‘KulaShaila Mountains’, sacred and auspicious
hermitages of great Raajarshis (Kings turned into Rishis), Brahmarshis (excellent class of Rishis), Devas
(doing penance), and Brahmins (engaged in ascetic practices).
Rama who knew the art of respecting everyone (Maanada), wandered again and again in all the places at the
four ends of the earth accompanied by his brothers.
अमरकिन्नरमानवमानितः समवलोक्य महीमखिलामिमामुपययौ स्वगृहं रघुनन्दनो विहृतदिक्शिवलोकमिवेश्वरः।
Honored by all the gods, Kinnaras and humans, after fully seeing all the places on the earth, RaghuNandana
(the joy of Raghu dynasty) returned home, like Shiva returning to ShivaLoka after sporting in all the
directions.
5
RETURNING BACK TO AYODHYAA
रामः लाजपुष्पाञ्जलिव्रातैर्विकीर्णः पुरवासिभिर्प्रविवेश गृहं श्रीमाञ्जयन्तो विष्टपं यथा।

Hey Anagha (taintless one)! Showered with a host of parched grains and flowers by the residents of the city
(as a form of offering auspicious welcome), Rama entered the house like Jayanta, Indra’s son entering the
heaven.
प्रणनामाथ पितरं वसिष्टं भ्रातृबान्धवान्ब्राह्मणान्कु लवृद्धांश्च राघवः प्रथमागतः।
Rama, who had finished his first tour of the earth, saluted his father, his preceptor Vasishta, elderly brothers,
relatives, Brahmins and family elders.
सुहृद्भिर्मातृभिश्चैव पित्रा द्विजगणेन च मुहुरालिङ्गिताचारो राघवो न ममौ मुदा।
After getting embraced repeatedly by all the well-wishers, brothers, father and the groups of Brahmins,
Raaghava could not restrain his joy.
तस्मिन्गृहे दाशरथेर्प्रियप्रकथनैर्मिथःजुघूर्णुर्मधुरैराशा मृदुवंशस्वनैरिव।
In that house of Dasharatha, the directions were filled with the sweet music of the soft bamboo as it were,
because of the joyous talks exchanged between Daasharathi (Dasharatha’s son) and his loved ones (their
mouths acting as holes of the flute, and resounding as music from the surrounding walls.)
बभूवाथ दिनान्यष्टौ रामागमनोत्सवः सुखं मत्तजनोन्मुक्तकलकोलाहलाकु लः।
The celebration of Rama’s returning home lasted for eight days, with the people of the city intoxicated with
the joy of his presence.
DAILY ROUTINE OF RAMA’S CARE-FREE LIFE
उवास स सुखं गेहे ततःप्रभृति राघवः वर्णयन् विविधाकारान्देशाचारानितस्ततः।

From then onward, Rama lived in that house describing the various types of places and their cultures to one
and all.
प्रातरुत्थाय रामोऽसौ कृ त्वा संध्यां यथाविधि सभासंस्थं ददर्शेन्द्रसमं स्वपितरं तदा।
In the early morning Rama got up, worshipped ‘Sandhyaa’ as prescribed, and visited his father at the court,
who was shinning like ‘Indra in his heaven’.
कथाभिर्सविचित्राभिर्सवसिष्टादिभिर्सह स्थित्वा दिनचतुर्भागं ज्ञानगर्भाभिरादृतः जगाम पित्रानुज्ञातो महत्या
सेनयावृतः वराहमहिषाकीर्णं वनमाके टके च्छया।
Engaged in discussing ‘various topics pregnant with knowledge’, with Vasishta and others for a quarter of
the day clearing many of his doubts, he took permission of his father and went to the ‘forest abounding in
wild boars and buffaloes’ with a desire to hunt, accompanied by a huge army.
तताऽगत्य सदनं कृ त्वा स्नानादिकं क्रमं समित्रबान्धवो भुक्त्वा निनाय ससुहृन्निशाम्।
After returning home, he completed his bathing; consumed food along with his friends and relatives, and
spent the night in the company of his friends.
एवंप्रायदिनसमाचारो भ्रातृभ्यां सह राघवः आगत्य तीर्थयात्रायाः समुवास पितुर्गृहे।
With such a daily routine after coming back from the tour of the sacred places, Raaghava lived in his father’s
house with his brothers.
नृपतिसंव्यवहारमनोज्ञया सुजनचेतसि चन्द्रिकयानया परिनिनाय दिनानि च चेष्टया स्रुतसुधारसपेशलयाऽनघ।
With the conduct befitting a king, pleasing the minds of the good people like the moonlight, with actions
tender like the flow of the nectar, the flawless one passed his days.
DEPRESSION STATE OF RAMA, AFTER THE SACRED TOUR
अथोनशोडशे वर्षे वर्तमाने रघूद्वहे रामानुयायिनि तथा शत्रुघ्ने लक्ष्मणेऽपि च

Rama, the ‘scion of Raghu dynasty’, had not yet completed his sixteenth year.
Shatrughna and Lakshmana were always by his side.
भरते संस्थिते नित्यं मातामहगृहे
Bharata happily resided in his maternal uncle’s home.
6
सुखं पालयत्यवनिं राज्ञि

King Dasharatha ruled the kingdom in a righteous manner as always.
यथावदखिलामिमां जन्यत्रार्थं च पुत्राणां प्रत्यहं सह मन्त्रिभिः कृ तमन्त्रे महाप्राज्ञे तज्ञे दशरथे नृपे
The wise and intelligent king Dasharatha, was discussing the topic of the marriage of his sons with the
ministers, daily.
कृ तायां तीर्थयात्रायां रामो निजगृहे स्थितः जगामानुदिनं कार्श्यं शरदीवामलं सरः।
Meanwhile, Rama stayed at home after returning from the ‘Teertha Yaatra’ and started to fade out, like the
‘taintless lake in the autumn’.
कु मारस्य विशालाक्षं पाण्डु तां मुखमाददे पाकफु ल्लदलं शुक्लं सालिमालमिवाम्बुजम्।
The face of the prince with its broad (black) eyes paled into whiteness, and was like a ‘fully bloomed white
lotus with its garland of bees’.
कपोलतलसंलीनपाणिः पद्मासनस्थितः चिन्तापरवशस्तूष्णीमव्यापारो बभूव ह।
Seated in the lotus-posture lost in thoughts, with his cheek resting on his hand, he remained silent, and
ceased from the performance of all the routine duties.
कृ शाङ्गचिन्तया युक्तः खेदी परमदुर्मनाः नोवाच कस्यचित्किं चित् लिपिकर्मार्पितोपमः।
Immersed in some worry slowly eating out his body, feeling extremely sad, highly depressed, he never spoke
anything to anybody as if he was a ‘motionless picture painted on a canvas’.
खेदात्परिजनेनासौ प्रार्थ्यमानः पुनः पुनः चकाराह्निकमाचारं परिम्लानमुखाम्बुजः।
When the worried attendants pleaded with him again and again, he performed the fire-rites etc with a ‘smile-
less face resembling a faded lotus’.
एवं गुणविशिष्टं तं रामं गुणगणाकरमालोक्य भ्रातरावस्य तामेवावापतुर्दशाम्।
The other three brothers also attained the same state, by observing their brother, the mine of virtues,
depressed in this manner.
तथा तेषु तनूजेषु खेदवत्सु कृ शेषु च सपत्नीको महीपालश्चिन्ताविवशतां ययौ।
Seeing his sons slowly emaciating away in sadness, the king along with his wives became extremely
worried.
का ते पुत्र घनाचिन्तेत्येवं रामं पुनःपुनः अपृच्छत् स्निग्धया वाचा नैवाकथयदस्य सः।
Though king Dasharatha questioned him again and again with concern,’What worries you my child like
this?’, he never gives a proper answer to his queries.
न किन्चित्तात मे दु:खमित्युक्त्वा पितुरङ्कगः रामो राजीवपत्राक्षः तूष्णीमेव स्म तिष्टति।
Just murmuring vaguely, ‘Nothing worries me father’, Rama with his lotus like eyes, stays silent only, even
as he lies quietly on his father’s lap.
DASHARATHA CONSULTS HIS PRECEPTOR

ततो दशरथो राजा रामः किं खेदवानित्यपृच्छत्सर्वकार्यज्ञं वसिष्टं वदतां वरम्।
Then King Dasharatha consulted Vasishta, the best among orators, and the knower of all occurrences, as to
what could be the cause of Rama’s depression.
इत्युक्तः चिन्तयित्वा स वसिष्टमुनिना नृपः
Sage Vasishta thought for some time and said,
वसिष्टोवाच
Vasishta spoke
अस्त्यत्र कारणं श्रीमान्मा दुःखमस्तु ते।कोपं विषादकलनां विततं च हर्षं नाल्पेन कारणवशेन वहन्ति सन्तः।
There is some reason beyond human comprehension for this depression state of Rama.
Do not feel anxious about it, king! The noble beings (born on earth for some good of the world) carry the
emotions of anger, sadness or joy not for any lowly reason (like ordinary people).
सर्गेण संहृतिजवेन विना जगत्यां भूतानि भूप न महान्ति विकारवन्ति।
Hey King! The basic elements (that make the world), do not undergo changes, unless the creative or
destructive powers are acting fast elsewhere.’
7
MAHARSHI VISHVAAMITRA ARRIVES IN AYODHYAA
[Vishvaamitra was the son Gaadhi, and was a king named Kaushika. There was nothing that was impossible
for a Rishi like Vishvaamitra. He had revealed the GaayatriMantra for the good of the world; he had created
a second heaven for a Chaandaala king Trishanku; he had attained the position of Brahmarshi equaling
Vasishta through the performance of fierce penances. Actually he could himself have killed those worthless
Raakshasas, but had arrived there at Ayodhyaa, to make Rama’s incarnation-purpose to become fruitful.]
इत्युक्ते मुनिनाथेन संदेहवति पार्थिवे खेदवत्यास्थिते मौनं किञ्चित्कालप्रतीक्षणे परिखिन्नासु सर्वासु राज्ञीषु
नृपसद्मसु स्थितासु सावधानासु रामचेष्टासु सर्वतः
The anxious king was consoled by the ‘Lord of Munis’ (Vasishta) with such words of wisdom, and he
decided to wait for some more time withholding his worries within. All the queens in their private harems
were apprehensive; yet were unable to comprehend the reason for such a conduct of Rama.
एतस्मिन्नेव काले तु विश्वामित्र इति श्रुतः महर्षिरभ्यागत् द्रष्टुं तमयोध्यानराधिपं तस्य यज्ञोऽथ रक्षोभिस्तथा
विलुलुपे किल मायावीर्यबलोन्मत्तैर्धर्मकार्यस्य धीमतः।
At such a time as this, arrived there the great Maharshi (Ghaadheya, son of Gaadhi) renowned as
Vishvaamitra (Vishva Aaamitra, a complete friend of the world) to meet the king of Ayodhyaa, since the
‘rites of Sacrifice’ performed by the wise Sage for the welfare of the world, were destroyed by some
Raakshasas, who were conceited about their strength and their fighting abilities were empowered by magic.
VISHVAAMITRA NEEDED HELP TO COMPLETE HIS YAJNA-RITES

रक्षार्थं तस्य यज्ञस्य द्रष्टुमैच्छत्स पार्थिवं न हि शक्नोत्यविघ्नेन समाप्तुं स मुनिः क्रतुम्।
In order to safeguard his Yajna-rites, he wanted to see the king, since he was not able to complete the
Sacrifice without obstacles.
ततस्तेषां विनाशार्थमुद्यतः तपसां निधिः विश्वामित्रो महातेजा अयोध्यामभ्यगात्पुरीम्।
Vishvaamitra of great spiritual prowess, the treasure-chest of many penances, wanted those Raakshasas
killed; and with that purpose in mind, he had arrived at the city of Ayodhyaa.
स राज्ञो दर्शनाकाङ्क्षी द्वाराध्यक्षानुवाच ह शीघ्रमाख्यात मां प्राप्तं कौशिकं गाधिनःसुतम्।
He wanted to meet the king and said to the door-keepers, ‘Quickly report to your king that Kaushika,
Gaadhi’s son is here’.
तस्य तद्वचनं श्रुत्वा द्वास्था राजगृहं ययुः संभ्रान्तमनसः सर्वे तेन वाक्येन चोदिताः।
Hearing his words, all the door-keepers quickly went to the palace, feeling highly apprehensive and fearing
his words (afraid of curses).
ते गत्त्वा राजसदनं विश्वामित्रऋषिं ततः प्राप्तं आवेदयामासुः प्रतीहाराः पतेस्तदा।
The Pratihaaris (door-keepers) reached the palace of the king and reported to the king about the arrival of
Rishi Vishvaamitra.
अथास्थानगतंभूपं राजमण्डलमालिनं समुपेत्य त्वरायुक्तो याष्टीकोऽसौ व्यज्ञिपत्।
The ‘soldier armed with the club’ (Yaashtika) who hurriedly reached the king seated at his court surrounded
by his ministers and counselors reported thus.
याष्टिक उवाच
The soldier holding the ‘Yashti’ spoke
देव द्वारि महातेजा बालभास्करभासुरः ज्वालारुणजटाजूटः पुमाञ्छ्रीमानवस्थितः

Deva! At the door awaits the ‘noble personage of great spiritual prowess shining with the luster of the early
morning sun’, with ‘brown matted locks looking like the fire-flames (of the sun)’,
सभासुरपताकान्तं साश्वेभपुरुषायुधं कृ तवांस्तं प्रदेशं यस्तेजोभिः कीर्णकाञ्चनम्।
and has turned the ‘entire ground with its flag flying high and filled with horses, elephants, and soldiers’,
into a ‘land made of gold’ (with his shine.)’
(The door-keeper was afraid of even mentioning the name of great Rishi for fear of offending him.)
8
DASHARATHA IS SHOCKED BY THE UNEXPECTED ARRIVAL OF VISHVAAMITRA
वीक्ष्यमाणे तु याष्टीके निवेदयति राजनि विश्वामित्रो मुनिः प्राप्त इत्यनुद्धतया गिरा इति याष्टीकवचनमाकर्ण्य
As even the ‘Yaashtika’ was reporting to the king with his trembling voice that Sage Vishvaamitra was here
and waiting for the king’s command,
नृपसत्तमः स समन्त्री ससामन्तः प्रोत्तस्थौ हेमविष्टरात्।
the best of the kings rose up instantly from his golden chair along with his ministers and subordinate kings.
पदातिरेव सहसा राज्ञां वृन्देन मालितः वसिष्टवामदेवाभ्यां सह सामन्तसंस्तुतः जगाम यत्र तत्रासौ विश्वामित्रो
महामुनिः।
Garlanded by the crowd of kings, accompanied by Vasishta and VaamaDeva and followed by the other
kings, hurriedly walked by foot to the place where MahaaMuni Vishvaamitra was waiting.
GREAT SAGE VISHVAAMITRA
ददर्श मुनिशार्दूलं द्वारभूमावस्थितं

He saw the best of Sages (‘MuniShaardula’ /tiger among Munis) waiting at the entrance area
के नापि कारणेनोर्वीतलमर्क मुपागतं
as if the sun himself had descended down on the earth for some reason.
ब्राह्मेण तेजसाक्रान्तं क्षात्रेण च महौजसा
He was shining forth with the ‘luster of Brahman-Knowledge’ and also the ‘majestic glow of a valorous
Kshatriya’
जराजरठया नित्यं तपःप्रसररूक्षया जटावल्या वृतस्कन्धं
.His shoulders were covered by the matted locks turned yellowish by age, and had turned rough because of
the many penances he undertook.
ससंध्याभ्रमिवाचलमुपशान्तं च कान्तं दीप्तमप्रतिघाति च
He was like a ‘mountain with the cloud at its peak reddened by the evening sun’, calm, pleasing, shining and
invulnerable.
निभृतं चोर्जिताकारं दधानं भास्वरं वपुः पेशलेनातिभीमेन प्रसन्नेनाकु लेन च गम्भीरेणातिपूर्णेन तेजसा
रञ्जितप्रभं
He was polite and yet had an unbending posture, with a shining body, his shine enhanced by the ‘luster’
which was soft yet awe-inspiring, pleasing yet frightening, majestic and complete (unbroken).
अनन्तजीवितदशासखीमेकामनिन्दितां धारयन्तं करे श्लक्ष्णां कु ण्डीमम्लानमानसम्।
He had an untainted cheerful mind; and held in his hand a Kamandalu (water-pot) filled with water, the one
and only blameless friend that had stayed with him, throughout his innumerable life-events.
करुणाक्रान्तचेतस्त्वात्प्रसन्नैर्मधुराक्षरैर्वीक्षणैरमृतेनेव संसिञ्चन्तमिमाः प्रजाः युक्तयज्ञोपवीताङ्गं
धवलप्रोन्नतभ्रुवमनन्तं विस्मयं चान्तःप्रयच्छन्तमिवेक्षितुः।
(Vishvaamitra was a Kshatriya by birth, but had attained the Brahmin-status through is hard penance.)
He had white elevated eye-brows, and was wearing the suitable ‘Yajnopaveeta’ (sacred thread worn by
Brahmins); and being highly compassionate towards one and all, it was as if he was ‘sprinkling nectar’ with
his sweet talks and looks on the people in front of him; and as they all kept looking at him, it was the wonder
of such a personality that entered their hearts along with that nectar.
DASHARATHA WELCOMES VISHVAAMITRA WITH DUE RESPECT
मुनिमालोक्य भूपालो दूरादेवावनताकृ तिः प्रणनाम गलन्मौलिमणिमानितभूतलम्।

As soon the form of the Sage was visible, the king saluted from far itself, with the jeweled crown touching
the ground.
मुनिरप्यवनीनाथं भास्वानिव शतक्रतुं तत्राभिवादयांचक्रे मधुरोदारया गिरा।
The Sage also offered the due salutation to the king with his soft and sweet words, like the ‘sun himself
saluting the Indra of hundred sacrifices (Shatakratu)’, (and offered his blessings).
9
ततो वसिष्टप्रमुखाः सर्व एव द्विजातयः स्वागतादिक्रमेणैनं पूजयामासुरादृताः।

Then, all the Brahmins led by Vasishta and others, worshipped him with proper rites by welcoming him with
due honor.
दशरथोवाच
Dasharatha spoke
अशङ्कितोपनीतेन भास्वता दर्शनेन ते साधो स्वनुग्रहीताः स्मो रविनेवाम्बुजाकराः।

Dasharatha spoke: By your lustrous vision obtained without our even willing it, hey Saadhu, we are highly
blessed like the ‘hosts of lotuses by the arrival of the Sun!
यदनादि यदक्षुण्णं यदपायविवर्जितं तदानन्दसुखं प्राप्तमद्य त्वद्दर्शनान्मुने।
Hey Muni! Today by your vision we have obtained that blissful happiness, which is beginning less, which
cannot be broken into parts, and which is bereft of the danger of getting lost.
अद्य वर्तामहे नूनं धन्यानां धुरि धर्मतः भवदागमनस्येमे यद्वयं लक्ष्यमागताः।
Today we stand foremost among the blessed ones who follow the righteous path, for we have become the
object of your visit.
एवं प्रकथयन्तोऽत्र राजानोऽथ महर्षयः आसनेषु सभास्थानमासाद्य समुपाविशन्।
All the Sages and the kings, spoke words of honor in a similar manner, and sat in their respective seats in the
court.
स दृष्ट्वा मालितं लक्ष्म्या भीतस्तमृषिसत्तमं प्रहृष्टवदनो राजा स्वयमर्घ्यं न्यवेदयत्।
Observing the great Rishi garlanded by extreme prowess of penance, and afraid of offending him by
offering the welcoming rites in the hands of any other person, the king himself offered the Arghya, with a
face brightened by happiness.
स राज्ञः प्रतिगृह्यार्घ्यं शास्त्रदृष्टेन कर्मणा प्रदक्षिणं प्रकु र्वन्तं राजानं पर्यपूजयत्।
The Rishi accepted the Arghya and offered due praises to the king who was performing the
circumambulation ceremony around him in the proper manner, as prescribed by the Shastras.
स राज्ञा पूजितस्तेन प्रहृष्टवदनस्तदा कु शलं चाव्ययं चैव पर्यपृच्छन्नराधिपम्।
Having been thus worshipped by the king, he inquired with a smiling face, the well-being of the king and his
people, and about his wealth and riches.
वसिष्टेन समागम्य प्रहस्य मुनिपुङ्गवः यथार्हं चार्चयित्वैनं प्रपच्छानामयं ततः।
The greatest of the sages met Vasishta; exchanged pleasantries with him and inquired about his well-being
after worshiping him with due honor.
क्षणं यथार्हमन्योन्यं पूजयित्वा समेत्य च ते सर्वे हृष्टमनसो महाराजनिवेशने यथोचितासनगता मिथः
संवृद्धतेजसः परस्परेण पप्रच्छुः सर्वेऽनामयमादरात्।
All of them worshipped each other duly for a few minutes, exchanged pleasantries; sat in their respective
seats in the courtroom of the great emperor; and feeling happy inquired about the welfare of each other with
affection, each increasing the luster of the other.
उपविष्टाय तस्मै स विश्वामित्राय धीमते पाद्यमर्घ्यं च गां चैव भूयो भूयो न्यवेदयत्।
The king offered Vishvaamitra of excellent wisdom, ‘Paadya’, ‘Arghya’ and gifts of all kinds again and
again.
अर्चयित्वा तु विधिवत्विश्वामित्रमभाषत प्राञ्जलिर्प्रयतो वाक्यमिदं प्रीतमना नृपः।
Having worshipped Vishvaamitra in the due manner, the king with his mind overwhelming with joy, folded
his hands, and spoke these words humbly.
दशरथ उवाच
Dasharatha spoke
DASHARATHA PRAISES MAHARSHI VISHVAAMITRA

यथामृतस्य संप्राप्तिर्यथावर्षमवर्षके यथान्धस्येक्षणप्राप्तिर्भवदागमनं तथा।
Like the attainment of nectar, like the rains arriving off-season, like the blind regaining his sight, your arrival
has similarly proved blissful.
10
यथेष्टदारसम्पर्कात्पुत्रजन्माऽप्रजावतः स्वप्नदृष्टार्थलाभश्च भवदागमनं तथा।

Like the birth of a son through the wife dear to his heart for a man without progeny, like the wealth seen in
the dream obtained by a beggar when he wakes up, your arrival has similarly proved blissful.
यथेप्सितेन संयोग इष्टस्यागमनं यथा प्रणष्टस्य यथा लाभो भवदागमनं तथा।
Like obtaining the object of desire, like seeing a person loved much, like the profit gained by a man who has
lost everything, your arrival has similarly proved blissful.
यथा हर्षो नभोगत्या मृतस्य पुनरागमात्तथा त्वदागमाद्ब्रह्मन्स्वागतं ते महामुने।
The bliss gained by your visit is akin to the happiness one gets, when the dead who has risen to the sky
comes back, hey Brahman! Hey MahaaMuni, ‘Svaagatam’ (welcome)!
ब्रह्मलोकनिवासो हि कस्य न प्रीतिमावहेत्मुने तवागमस्तद्वत्सत्यमेव ब्रवीमि ते।
Who will not feel happy by residing in BrahmaLoka, hey Sage, however, your arrival also gives the same
bliss; I do speak the truth.
कश्च ते परमः कामः किं च ते करवाण्यहं पात्रभूतोऽसि मे विप्र प्राप्तः परमधार्मिकः।
What is your main purpose that needs to be fulfilled? What service shall I render to you?
You are a Sage par excellence, who follows the precepts of Dharma thoroughly.
Hey Brahmin of great learning, I must do anything that you ask for.
पूर्वं राजर्षिशब्देन तपसा द्योतितप्रभः ब्रह्मर्षित्वमनुप्राप्तः पूज्योऽसि भगवन्मया।
At first you were only adorned with the title ‘Raajarshi’ (a king who was equal to a Rishi); but later, with the
luster gained through hard penance, you attained the revered state of a ‘Brahmarshi’ (a Brahmin-Rishi); and
that is why, you are worthy of veneration for me, (and I revere you as an equal to Brahmarshi Vasishta).
गङ्गाजलाभिषेके न यथा प्रीतिर्भवेन्मम तथा त्वद्दर्शनात्प्रीतिरन्तःशीतयतीव माम्।
The happiness gained by your vision cools my inner self, like the ‘joy gained by the ablution in the Ganges
waters’!
विगतेच्छाभयक्रोधो वीतरागो निरामयः इदमत्यद्भुतं ब्रह्मन्यद्भवान्मामुपागतः।
It is really a great wonder hey Brahman, that you, who are without desire, fear or anger, who are beyond
attractions, who are free from afflictions of all sorts, have come here to visit me (an ordinary king)!
शुभक्षेत्रगतं चाहमात्मानमपकल्मषं चन्द्रबिम्बेवोन्मग्नं वेदवेद्यविदांवर साक्षादिव ब्रह्मणो मे तवाभ्यागमनं मतम्।
Hey ‘VedaVedya’ (well versed in Vedas)! Hey best of Knowers! This place is sanctified indeed. I have been
absolved of all sins. It is as if I am drowning in the bliss of attaining the Chandra-Loka.
I am of the opinion that the great Lord Brahmaa himself has arrived here (in your form).
पूतोऽस्म्यनुग्रहीतश्च तवाभ्यागमनान्मुने।त्वदागमनपुण्येन साधो यदनुरञ्जितमद्य मे सफलं जन्म जीवितं
तत्सुजीवितम्।
I feel purified and graced by your arrival, hey Muni! By the merit gained by your visit hey Saadhu, today my
life has attained its fulfillment; and the entire life has been lived well indeed (otherwise, I would not have
been blessed by your visit)
त्वामिहाभ्यागतं दृष्ट्वा प्रतिपूज्य प्रणम्य चात्मन्येव नमाम्यन्तर्दृष्ट्वेन्दुं जलधिर्यथा।
Observing that you (of great penance) have come to visit me (an ordinary king), and after worshiping and
saluting you, I salute myself like ‘the ocean saluting the distant moon reflected within itself’.
यत्कार्यं येन वार्थेन प्राप्तोऽसि मुनिपुङ्गव कृ तमित्येव तद्विद्दि मान्योऽसीति सदा मम।
Hey MuniPungava (eminent Sage)! Whatever task has to be performed, whatever is your purpose, know that
to be already completed, for you are always highly respected by me.
स्वकार्ये न विमर्शं त्वं कर्तुमर्हसि कौशिक।भगवन्नास्त्यदेयं मे त्वयि यत्प्रतिपद्यते।कार्यस्य न विचारं त्वं
कर्तुमर्हसि धर्मतः।कर्ता चाहमशेषं ते दैवतं परमं भवान्।
Kaushika! You need not hesitate to speak out your purpose.
Bhagavan! There is no task that will not be fulfilled by me for you (whatever be the difficulties encountered
in fulfilling it). You do not have to bother about the rightful manner of its completion (as it will not be done
with any desire for a reward or boon.)
I will fulfill it for sure to its completion, in service of you. You are the supreme divinity.
11
Vaalmiki spoke
VISHVAAMITRA S PLEASED BY DASHARATHA’S WORDS

इदमतिमधुरं निशम्य वाक्यं श्रुतिसुखमात्मविदा विनीतमुक्तं प्रथितगुणयशा गुणैर्विशिष्टं मुनिवृषभः परमं जगाम
हर्षम्।
Hearing such ‘extremely pleasing words’, which ‘bestowed bliss like the words of Vedas’, which were
‘filled with excellent qualities’, which were uttered by the king, who was polite and yet knew of his ability,
and who was well-known for his valour, the best of Sages (MuniVrshabha/Bull among Sages) attained
extreme satisfaction.
तच्छ्रुत्वा राजशार्दूलवाक्यमद्भुतविस्तरं हृष्ठरोमा महातेजा विश्वामित्रोऽभ्यभाषत।
Having heard the wonderful and detailed speech of that great king, Vishvaamitra of great luster, had joyous
horripilation all over his body and spoke in reply.
विश्वामित्र उवाच
Vishvaamitra spoke
(Maharshi Vishvaamitra explains the purpose of his visit.)

सदृशं राजशार्दूल तवैवैतन्महीतले महावंशप्रसूतस्य वसिष्टवशवर्तिनः।यत्तु मे हृद्गतं वाक्यं तस्य कार्यविनिर्णयं
कु रु त्वं राजशार्दूल धर्मं समनुपालय।
Hey ‘RajaShaardula’ (tiger among kings), such a speech behooves you, who are born on this earth in the
great family of Raghu, and act always under the guidance of Vasishta.
Fulfill the task I hold in my mind, hey ‘RajaShaardula’, and act the righteous way.
अहं धर्मं समातिष्टे सिद्ध्यर्थं पुरुषर्षभ तस्य विघ्नकरा घोरा राक्षसा मम संस्थिताः।
I have started the performance of a Yajna for the purpose of attaining some Siddhi (fulfillment), and there
are these Raakshasas (persons with demonic nature) who cause obstacles to its completion.
यदा यदा तु यज्ञेन यजेऽहं विबुधव्रजान्तदा तदा तु मे यज्ञं विनिघ्नन्ति निशाचराः।
Whenever I begin the rites of deities connected to the Yajna, these night-wanderers ruin my Yajna.
बहुशो विहिते तस्मिन्मया राक्षसनायकाः अकिरंस्ते महीं यागे मांसेन रुधिरेण च।
Many times I tried, and yet these ‘chiefs of the Raakshasa-clan’ splatter flesh and blood on the ‘sacred
ground of the Yajna’.
अवधूते तथाभूते तस्मिन्यागकदम्बके कृ तश्रमो निरुत्साहस्तस्माद्देशादुपागतः।
Harassed by such repeated obstacles, I feel exhausted; have lost all enthusiasm and have left that place.
न च मे क्रोधमुत्स्रष्टुं बुद्धिर्भवति पार्थिव तथाभूतं हि तत्कर्म न शापस्तस्य विद्यते।ईदृशी यज्ञदीक्षा सा मम
तस्मिन्महाक्रतौ।
I do not feel like getting angry hey Paarthiva, since a curse is not possible when engaged in such (Yajna)
actions; this is the discipline I have undertaken for this Yajna performance.
(I cannot get angry and curse those wicked ones, because it is against the discipline I have undertaken for the
performance of the Yajna-rites.)
त्वत्प्रसादादविघ्नेन प्रापयेयं महाफलम्।
By your grace, I will attain the great fruit of the Yajna without any obstacles.
त्रातुमर्हसि मामार्तं शरणार्थिनमागतम्।
You must indeed protect me, who have come here seeking shelter.
अर्थिनां यन्निराशत्वं सत्तमेऽभिभवो हि सः।
The disappointment given to the needy, lowers the nobility of a person (like you) for sure!
तवास्ति तनयः श्रीमान्दृप्तशार्दूलविक्रमः महेन्द्रसदृशो वीर्ये रामो रक्षोविदारणः।तं पुत्रं राजशार्दूल रामं
सत्यपराक्रमं काकपक्षधरं शूरं ज्येष्टं मे दातुमर्हसि।
You have your son Rama, who is endowed with all the auspicious qualities, who is valorous like a spirited
tiger, who is equal to Mahendra in prowess, and who is fully capable of destroying the Raakshasas.
12
You must give to me, hey RajaShaardula, your eldest son Rama, the valorous one, who is adorned by curly
locks on the forehead, and who fights for the right cause (SatyaParaakrama).
शक्तो ह्येष मया गुप्तो दिव्येन स्वेन तेजसा राक्षसा येऽपकर्तारस्तेषां मूर्धविनिग्रहे।
Protected by me through my divine prowess, he is capable of killing the Raakshasas who harass me.
श्रेयश्चास्य करिष्यामि बहुरूपमनन्तकं त्रयाणामपि लोकानां येन पूज्यो भविष्यति।
I will bring about also, many good things in his life, by which he will be honored in all the three worlds.
न च ते राममासाद्य स्थातुं शक्ताः निशाचराः क्रु द्धं के सरिणं दृष्ट्वा वनेरिण इवैणिकाः।
Those night-wanderers will not be able to stand in front of Rama, like the ‘antelopes in the ‘ierana’ grass-
lands of the forests, in front of a lion’.
तेषां न चान्यः काकु त्स्थात्द्योद्दुमुत्सहते पुमानृते के सरिणः क्रु द्धान्मत्तानां करिणामिव।
Except for Rama born in the family of King Kaakutstha, no other man is capable of fighting them, like the
‘mad elephants can be attacked by only the lion’.
वीर्योत्सिक्ता हि ते पापाः कालकू टोपमा रणे खरधूषणयोर्भृत्याः कृ तान्ताः कु पिता इव।रामस्य सहिष्यन्ते न
सायकाननारतगता धारा जलदस्येव पांसवः।
Those sinful demons are the servants of Khara and Dhushana (cousin brothers of Raavana), are arrogant with
their power, are like the fatal poison KaalaKoota (swallowed by Shiva), and are like the enraged ‘Yama’
(Deity of Death) in person. They will not be able to bear the onslaught of arrows shot by Rama, like the
‘mud particles facing the continuous downpour of the rain waters’.
न च पुत्रकृ तं शोकं कर्तुमर्हसि पार्थिव।न तदस्ति जगत्यस्मिन्न देयं महात्मनाम्।
Hey Paarthiva (Ruler of earth), you should not worry about your son. There is nothing that is not to be
offered to the noble ones.
हन्त नूनं विजानामि हतान्स्तान्विद्दि राक्षसान्।नह्यस्मदादय: प्राज्ञा: सन्दिग्धे संप्रवृत्तयः।
.I know for sure! Understand the Raakshasas as already dead.
Wise ones like us, do not venture in uncertain projects.
अहं वेद महात्मानं रामं राजीवलोचनं वसिष्टश्च महातेजा ये चान्ये दीर्घदर्शिनः।
I know the true essence of the noble Rama, so does Vasishta of great luster, and others who see far into the
oncoming events.
यदि धर्मो महत्वं च यशस्ते मनसि स्थितं तन्मह्यं समभिप्रेतं आत्मजं दातुमर्हसि।
If you regard Dharma as the highest, and desire the good fame that belongs to your dynasty, then you must
offer your son to me, as desired by me.
दशरात्रश्च मे यज्ञो यस्मिन्रामेण राक्षसाः हन्तव्या विघ्नकर्तारो मम यज्ञस्य वैरिणः।
The Yajna will go on for ten nights (and days incessantly), and those enemies who create obstacles to the
Yajna have to be killed at that time.
अत्राप्यनुज्ञां काकु त्स्थ ददतां तव मन्त्रिणः वसिष्टप्रमुखाः सर्वे तेन रामं विसर्जय।
Hey you of (the great) Kaakutstha dynasty, since the ministers and others under Vasishta have given
permission, you must let go of Rama.
नात्येति कालः कालज्ञ यथायं मम राघव तथा कु रुष्व।भद्रं ते मा च शोके मनःकृ थाः।
You are a ‘Kaalajna’, and must know the importance of time. Before the time conducive for the Yajna passes
off, give off Rama to me, hey Raaghava. May auspiciousness be with you!
कार्यमण्वपि काले तु कृ तमेत्युपकारतां महदप्युपकारोऽपि रिक्ततामेत्यकालतः।
Do not give way to undue worry. A help even if it is very small when rendered at the correct time is
considered as great; the great help which is rendered out of time becomes worthless.
Vaalmiki spoke
इत्येवमुक्त्वा धर्मात्मा धर्मार्थसहितं वचः विरराम महातेजा विश्वामित्रो मुनीश्वरः।

Having uttered such words of Dhaarmic nature (explaining the duties of a king), the greatest of Munis of
excellent luster, the great Vishvaamitra, the embodiment of Dharma, remained silent.
13
श्रुत्वा वचो मुनिवरस्य महानुभावस्तूष्णीमतिष्टदुपपन्नपदं स वक्तुं नो युक्तियुक्तकथनेन विनैति तोषं

धीमानापूरितमनोऽभिमतश्च लोकः।
After hearing the words of the great Muni, the noble king remained silent; unable to utter suitable words
(that would be conducive to the Sage’s request.)
A noble man will not get satisfied without the assurance of the exact fulfillment of his particular request
through suitable words, whereas an ordinary person will be happy just by the fulfillment of his wants.
(Killing the Raakshasas was not a problem for the king; he could do it himself; but he was not ready to send
his dearest son Rama with him, as requested by the great Sage; and the great Sage had wanted only Rama for
his purpose, and would not be satisfied with just killing the Daityas.)
तच्छ्रुत्वा राजशार्दूलो विश्वामित्रस्य भाषितं मुहूर्तमासीन्निश्चेष्टः सदैन्यं चेदमब्रवीत्।
The best of kings heard the speech of Vishvaamitra; was stunned into silence for a few seconds; and then
spoke these words, pleading like a beggar.
DASHARATHA REFUSES TO SEND RAMA WITH VISHVAAMITRA

दशरथ उवाच
Dasharatha spoke
RAMA IS INEXPERIENCED IN BATTLES; I WILL FIGHT THE DEMONS IN HIS STEAD

ऊनशोढशवर्षोयं रामो राजीवलोचनः न युद्धयोग्यतामस्य पश्यामि सह राक्षसैः।
Rama with his lotus like eyes, has not even reached the completion of his sixteenth year. I do not believe that
he is capable of fighting a battle.
इयमक्षौहिणी पूर्णा यस्याः पतिरहं प्रभो तया परिवृतो युद्धं दास्यामि पिशिताशिनाम्।
I am the lord of the complete Akshauhini army (very huge collection of elephants, horses, and soldiers) hey
Prabhu; surrounded by it, I will myself face those flesh-eaters in the battle.
इमे हि शूरा विक्रान्ता भृत्या मन्त्रविशारदाः अत्र चैषां धनुष्पाणिर्गोप्ता समरमूर्धनि।एभिः सहैव वीराणां
महेन्द्रमहतामपि ददामि युद्धं मत्तानां करिणामिव के सरी।
The mighty soldiers of my army are valorous and experts in all the war-strategies. I will be guarded by them
in the battle-field, even as I hold ready the bow for the attack. With these brave soldiers by my side, I can
even battle armies greater than Mahendra’s, like a lion facing the rogue elephants.
बालो रामस्त्वनीके षु न जानाति बलाबलमन्तःपुरादृते दृष्टा नानेनान्या रणावनिः।
Rama is still a child yet; he has no understanding of the strength and weakness of the armies.
न शस्त्रैर्परमैर्युक्तो न च युद्धविशारदः न वाऽस्त्रैर्शूरकोटीनां तज्ज्ञः समरभूमिषु।के वलं पुष्पखण्डेषु नगरोपवनेषु
चोद्यानवनकु ञ्जेषु सदैव परिशीलनं विहर्तुमेष जानाति सह राजकु मारकै र्कीर्णपुष्पोपहारासु स्वकास्वजिरभूमिषु।
He has not seen any battle-ground, except those of the harems (where ladies may have some tiffs).
He is not yet familiar with ‘Shastras’ (weapons held in hand) of the excellent kind, nor has he any expertise
in battles; nor is he even aware of the ‘Astras’ (weapons thrown at enemies with the empowered Mantra of a
deity) used by the soldiers in the battle-field. He knows only to roam about with other princes, in the flower
gardens, city-forests, and bowers of parks, spread out with flowers and used as a practice-ground for fights.
RAMA IS DEPRESSED NOWADAYS
अद्य त्वतितरां ब्रह्मन्मम भाग्यविपर्ययात्हिमेनेव हि पद्माभः संपन्नो हरिणः कृ शः।
Moreover hey Brahman, because of my own misfortune, he is emaciated and turned pale now, like a ‘lotus at
snow-time’.
नात्तुमन्नानि शक्नोति न विहर्तुं गृहावनिमन्तःखेदपरीतात्मा तूष्णीं तिष्टति के वलम्।
He does not even walk around the house-ground. Worrying about something secretly, he stays silent always.
सदारः सहभृत्योऽहं तत्कृ ते मुनिनायक शरदीव पयोवाहो नूनं निःसारतां गतः।
Hey MuniNaayaka, apprehensive about his condition, I along with my wives and servants have become
essence-less (lost the spirit) like the ‘clouds in the autumn season’.
ईदृशोऽसौ सुतो बाल आधिनाऽथ वशीकृ तः कथं ददामि तं तुभ्यं योद्धुं सह निशाचरैः।
This son of mine, still a child has emaciated his body, being stuck by some unknown mental agony.
How can I send him with you to fight the night-wanderers?
14
अपि बालाङ्गनासङ्गादपि साधो सुधारसाद्राज्यादपि सुखायैव पुत्रस्नेहो महामते।

Hey MahaaMati (Highly intelligent one)! The ‘affection felt for a son’, is more blissful than the ‘company of
young girls’, the ‘taste of nectar’ or even the ‘ruler ship of a kingdom’!
ये दुरन्ता महारम्भास्त्रिषु लोके षु खेददाः पुत्रस्नेहेन सन्तोऽपि कु र्वते तानसंशयम्।
Even those who follow the righteous path in all the three worlds, take over difficult enterprises demanding
extreme suffering, only for the sake of attaining a son’s love, for sure.
असवोऽथ धनं दारास्त्यज्यन्ते मानवैर्सुखं न पुत्रो मुनिशार्दूल स्वभावो ह्येष जन्तुषु।
Men give up lives, wealth, wives easily, but not a son hey ‘MuniShaardula’, for this is an inborn nature of all
the living beings.
राक्षसाः क्रू रकर्माणः कू टयुद्धविशारदाः रामस्तान्योधयत्वित्थं युक्तिरेवातिदुःसहा।
The Raakshasas are known for their cruel deeds, are experts in many deceitful tricks; it is unbearable to even
think that Rama will face them in the battle!
विप्रयुक्तो हि रामेण मुहूर्तमपि नोत्सहे जीवितुं जीविताकांक्षी न रामं नेतुमर्हसि।
Removed off from my son Rama, I will not bear to be alive even for a second; if you want me alive and well,
then you should not take Rama away from me.
नववर्षसहस्राणि मम जातस्य कौशिक दु:खेनोत्पादितास्त्वेते चत्वारः पुत्रका मया।
I have passed nine thousand years as of now, hey Kaushika, and these four sons have been obtained by me
after a long struggle.
प्रधानभूतस्तेष्वेको रामः कमललोचनः तं विनेह त्रयोऽप्यन्ये धारयन्ति न जीवितम्।
Of them all, the most beloved of all is Rama with his lotus like eyes. Separated from him, the other three also
will not hold on to life as such!
स एव रामो भवता नीयते राक्षसान्प्रति यदि तत्पुत्रहीनं त्वं मृतमेवाशु विद्दि माम्।
If that Rama is the one you want to take away with you to fight the Raakshasas, then consider me as dead
only, when separated from all my sons.
चतुर्णामात्मजानां हि प्रीतिरत्रैव मे परा ज्येष्टं धर्ममयं तस्मान्न रामं नेतुमर्हसि।
He is the dearest of all the four sons, so you cannot take away Rama the eldest one, who rightfully belongs
here.
निशाचरबलं हन्तुं मुने यदि तवेप्सितं चतुरङ्गसमायुक्तं मया सह बलं नय।
Hey Muni, if your intention is only the destruction of the ‘army of night-wanderers’, then, take me along
with you accompanied by my four-fold (elephants, horses, chariots, foot-soldiers) army.
किं वीर्या राक्षसास्ते तु कस्य पुत्राः कथं च ते कियत्प्रमाणाः के चैवेति वर्णय मे स्फु टम्।
How much strength do those Raakshasas have, whose sons are they, of what size is their army; explain all
these things to me properly.
कथं तेन प्रकर्तव्यं तेषां रामेण रक्षसां मामकै र्बालकैः ब्रह्मन्मया वा कू टयोधिनां सर्वं मे शंस भगवन्यथा तेषां
महारणे स्थातव्यं दुष्टभाग्यानाम्।वीर्योत्सिक्ता हि राक्षसाः।
.In what manner are those tricksters in battle have to be attacked by Rama, or my children or me, or how one
should tackle those unfortunate creatures in the battle field, explain in detail everything hey Bhagavan, for
these Raakshasas are haughty by their power.
(The king was also apprehensive about starting enmity with Raavana the Lord of Lanka, the most powerful
Daitya who had taken over the control of all the three worlds. Fighting his brothers Khara and Dhushana
would be an invitation to death for sure. He did not want his dearest son Rama, to enter any battlefield
anywhere on earth or heaven or Paataala. The child can just feel content with hunting some wild boars in the
nearby forests; that too accompanied by his army only. Rama will just quietly rule his little Ayodhyaa world;
marry; beget suitable children; and enjoy all the pleasures of the world. What more could anyone want! He
will not surely go with this Sage and fight the Daityas; even he himself would not dare to offend Raavana.
Blinded by his excessive affection for his son, Dasharatha had lost his Viveka; and poured out harsh words
at the great Sage. He was not even aware that his son was getting frustrated by the weight of this affection,
and was suffering like a bird imprisoned in a golden cage.)
श्रूयते हि महावीर्यो रावणो नाम राक्षसः साक्षाद्वैश्रवणभ्राता पुत्रो विश्ववसो मुनेः।स चेत्तव मखे विघ्नं करोति
किल दुर्मतिः तत्संग्रामे न शक्ताः स्मो वयं तस्य दुरात्मनः।
15
It is heard that the Raakshasa named Raavana of great valour is actually the brother of Vaishravana (Kubera)
and the son of Muni Vishvavasu. If that person is backing up the obstacles created by these Raakshasas, then
we ourselves are incapable of fighting that wicked one.
काले काले पृथग्ब्रह्मन्भूरिवीर्यविभूतयः भूतेष्वभ्युदयं यान्ति प्रलीयन्ते च कालतः।
Even as the body ages, hey Brahman, the abundant prowess and the valour that belong to people like us,
increase and decrease in course of time.
अद्यास्मिन्स्तु वयं काले रावणादिषु शत्रुषु न समर्थाः पुरा स्थातुं नियतेरेष निश्चयः।
On this present day, we are not strong enough to face the enemies like Raavana and others; this is indeed the
play of destiny.
तस्मात्प्रसादं धर्मज्ञ कु रु त्वं मम पुत्रके ।मम चैवाल्पभाग्यस्य भवान्हि परदैवतम्।
Hey Knower of Dharma (Dharmajna), please act favorable to my son.
You are the Supreme divinity for me of diminished fortune (for I cannot be of service to you).
देवदानवगन्धर्वा यक्षाः पतगपन्नगाः न शक्ता रावणं योद्धुं किं पुनः पुरुषा युधि।
When the Devas, Daanavas, Gandhravas, Yakshas, birds (like Garuda), and snakes (like Vaasuki) even, are
not capable of fighting Raavana in the battle, what can humans do?
महावीर्यवतां वीर्यमादत्ते युधि राक्षसः तेन सार्धं न शक्ताः स्म संयुगे तस्य बालकैः।
That Raakshasa (Raavana) steals away the strength of even great valorous persons (like Indra), who face him
in the battle; we are incapable even of fighting with his younger kin!
अयमन्यतमः कालः पेलवीकृ तसज्जनः राघवोऽपि गतो दैन्यं यतो वार्धकजर्जरः।
This is another phase of time where even good people lose their strength, where even a king of Raghu
dynasty (like me) is stuck by old age, and has turned weak and reached a wretched state.
अथवा लवणं ब्रह्मन्यज्ञघ्नं तं मधोः सुतं कथयत्वसुरप्रख्यं नैव मोक्ष्यामि पुत्रकम्।
Or, even if it is ‘Lavana’ the great Asura, the ‘son of Raakshasa Madhu’, is the one who disturbs your Yajna,
even then I will not allow my son to go with you.
सुन्दोपसुन्दयोश्चैव पुत्रौ वैवस्वतोपमौ यघ्नविघ्नकरौ ब्रूहि न ते दास्यामि पुत्रकम्।
If you say that they are the sons of Sunda and Upasunda (Maareeca and Subaahu) that disturb your Yajna,
even then I will not allow my son to go with you.
अथ नेष्यसि चेद्ब्रह्मंस्तद्धतोऽस्म्यहमेव ते।अन्यथा तु न पश्यामि शाश्वतं जयमात्मनः।
If you use your divine power and take him away, I am dead for you (I will instantly give up my life separated
from Rama)! Other than death, I do not see any certainty of my victory.
(If you take Rama away, I will die for sure; if I myself fight these Daityas, then also I will die for sure; for
Raavana will not take this offense lightly. He will destroy me and my whole family without hesitation.)
Vaalmiki spoke
इत्युक्त्वा मृदुवचनं रघूद्वहोऽसौ कल्लोले मुनिमतसंशये निमग्नः नाज्ञासीत्क्षणमपि निश्चयं महात्मा प्रोद्वीचाविव
जलधौ स मुह्यमानः।
Having said these words in a pathetic manner, this ‘great king of Raghu dynasty’ stayed drowned by the
shock of Vishvaamitra’s true intention of arriving there (with the sole purpose of taking away his dear son).
That noble one was not able to come to a firm decision, like a ‘man trapped in the high waves of the ocean’.
(He was sure that he will be cursed by the great Sage, for he had offended him by breaking his promise.)
MAHARSHI VISHVAAMITRA IS ANGRY AT THE KING
तच्छ्रुत्वा वचनं तस्य स्नेहपर्याकु लेक्षणं समन्युर्कौशिको वाक्यं प्रत्युवाच महीपतिम्।

Hearing his words, whose eyes were moist and troubled by his affection for his son, Vishvaamitra spoke to
the King with anger.
16
Vishvaamitra spoke
करिष्यामीति संश्रुत्य प्रतिज्ञां हातुमर्हसि स भवान्के सरीभूत्वा मृगतामिव वाञ्छसि।

Having promised that you will fulfill my request, you are now acting against it.
You, having become a lion, now desire to have the nature of a deer!
राघवाणामयुक्तोऽयं कु लस्यास्य विपर्ययः न कदाचन जायन्ते शीतांशोरुष्णरश्मयः।
This is very unbecoming of a person born in the family of Raghu; it is completely against the virtues that
belong to the dynasty; for the cool rays of the moon never turn hot.
(None of your ancestors have acted in this manner, and offended any Sage.)
यदि त्वं न क्षमो राजन्गमिष्यामि यथागतं हीनप्रतिज्ञः काकु त्स्थ सुखी भव सबान्धवः।
If you are incapable Raajan, then I will return back as I came, without my purpose getting fructified.
Hey Kaakutstha, having broken the promise (by bringing an ill fame to the great dynasty), stay happily with
your sons! (Vishvaamitra addresses Dasharatha now as ‘Kaakutstha’ to taunt him about his cowardice.)
MAHARSHI VASISHTA ADVISES THE KING
तस्मिन्कोपपरीते तु विश्वामित्रे महात्मनि चचाल वसुधा कृ त्स्ना सुरान्श्च भयमाविशत्।क्रोधाभिभूतं विज्ञाय

जगन्मित्रं महामुनिं धृतिमान्सुव्रतो धीमान्वसिष्टो वाक्यमब्रवीत्।
When the great Vishvaamitra was overcome by anger, the entire world shook making the Devas also
apprehensive. Understanding that Vishvaamitra, the well-wisher of the entire world was angry (because of
the offensive words of the king), the wise Vasishta who was well-disciplined and had a composed
disposition spoke these words (to the king).
Vasishta spoke
इक्ष्वाकू णां कु ले जातः साक्षाद्धर्मेवापरः भवान्दशरथः श्रीमांस्त्रैलोक्यगुणभूषितः धृतिमान्सुव्रतो भूत्वा न धर्मं

हातुमर्हसि।
You are born in the renowned family of King Ikshvaaku; you are the great Dasharatha praised as the
‘personified form of Dharma’; you are the ‘abode of all virtues’ that belong to the entire three worlds; you
are always of steadfast character; you act the right way at all times; such a person like you cannot afford to
act against Dharma like this.
त्रिषु लोके षु विख्यातो धर्मेण यशसा युतः स्वधर्मं प्रतिपद्यस्व न धर्मं हातुमर्हसि मुनेस्त्रिभुवनेशस्य वचनं
कर्तुमर्हसि।
You are well renowned in the three worlds for your righteous nature, and have earned a taintless fame; and
have always acted as per the duty prescribed for you. You should not act in an unrighteous manner.
You must obey the words of the Sage who is the Master of three worlds.
करिष्यामीति संश्रुत्य तत्ते राजन्नकु र्वतः इष्टापूर्तं हरेर्द्धर्मं तस्माद्रामं विसर्जय।
After offering a promise, if you do not fulfill his request hey Raajan, then that will prove to be against the
codes of Dharma ordained by the scriptures. Therefore permit Rama to go with him.
इक्ष्वाकु वंशजातोऽपि स्वयं दशरथोऽपि सन्न पालयसि चेद्वाक्यं कोऽपरः पालयिष्यति।
Being born in the renowned family of Ikshvaaku, and well known for Dhaarmic rule as Dasharatha, if you do
not keep your words, then, who else will ever keep their words promised to others?
(You will set a bad example thereof!)
युष्मदादिप्रणीतेन व्यवहारेण जन्तवः मर्यादां न विमुञ्चन्ति तां न हातुं त्वमर्हसि।
The conduct modeled by people like you alone, makes the people to stay disciplined and truthful; you should
not prove otherwise.
गुप्तं पुरुषसिंहेन ज्वलनेनामृतं यथा कृ तास्त्रमकृ तास्त्रं वा नैनं शक्ष्यन्ति राक्षसाः।
Guarded by this lion among men (Vishvaamitra) like the ‘nectar by a wall of fire-flames’ (at Indra’s palace),
the Raakshasas cannot hurt Rama, whether he is learned in the art of weaponry or not.
17
एष विग्रहवान्धर्म एष वीर्यवतां वरः एष बुद्ध्याधिको लोके तपसां च परायणम्।

This Sage is the personified form of Dharma; the best of valorous men; the most intelligent of all in the
world; and the supreme abode of penance.
एषोऽस्त्रं विविधं वेत्ति त्रैलोक्ये च सचराचरे नैतदन्यः पुमान्वेत्ति न च वेत्स्यति कश्चन।
He is proficient in all types of Astras prevalent among people in all the three worlds.
No other man is capable of knowing them all; nor will ever know.
न देवा नर्षयः के चिन्नासुरा न च राक्षसाः न नागा यक्षगन्धर्वाः समेताः सदृशा मुनेः।
None of the Devas, Rishis, Asuras, Raakshasa, Naagas, Gandharvas, even if they all group together can
equal the prowess of this Sage.This Muni Vishvaamitra renowned in the three worlds is of such a powerful
prowess and great luster (of penance).
एवंवीर्यो महातेजा विश्वामित्रोजगन्मुनिः।न रामगमने बुद्धिं विक्लवां कर्तुमर्हसि।
You should not feel apprehensive about Rama going along with him.
अस्मिन्महासत्त्वतमे मुनीन्द्रे स्थिते समीपे पुरुषस्य साधो प्राप्तेऽपि मृत्यावमरत्वमेति।
When this great Sage of such power stays next to a man, he will become immortal even if death strikes him.
मा दीनतां गच्छ यथा विमूढः।
Do not act wretchedly like a fool.
Vaalmiki spoke
तथा वसिष्टे ब्रुवति राजा दशरथः सुतं संप्रहृष्टमना राममाजुहाव सलक्ष्मणम्।

When Vasishta spoke these words, the king felt soothed, and sent instructions to his son Rama to come there
immediately with his brother Lakshmana.
प्रतिहार महाबाहुं रामं सत्यपराक्रमं सलक्ष्मणमविघ्नेन पुण्यार्थं शीघ्रमानयेति राज्ञा विसृष्टोऽसौ
गत्वान्तःपुरमन्दिरं मुहूर्तमात्रेणागत्य समुवाच महीपतिम्।
The ‘Pratihaari’(gate keeper) who was ordered by the king as ‘Bring Rama of strong shoulders and righteous
valour here, immediately for some auspicious purpose, along with his brother Lakshmana’, went to the
harem-palace; returned within a few minutes and reported to the king thus.
प्रतिहारि उवाच
Gate-keeper spoke
देव दोर्दलिताशेषरिपो रामः स्वमन्दिरे विमनाः संस्थितो रात्रौ षट्पदः कमले यथा।
Hey Deva! Rama who destroys the enemies with the might of his shoulders, stays at his palace with some
untold suffering, like a ‘bee that is trapped inside the lotus at night’.
आगच्छामि क्षणेनेति वक्ति ध्यायति चैकतः।
He says that he will arrive here within moments (mechanically), but immediately gets lost in some other
thoughts.
न कस्यचिच्च निकटे स्थातुमिच्छति खिन्नधीः।
He does not like to stay near anyone, and remains distressed in mind.
Vaalmiki spoke
इत्युक्तस्तेन भूपालस्तं रामानुचरं जनं सर्वमाश्वासयामास पप्रच्छ च यथाक्रमं कथं कीदृग्विधो राम इति।
The king who heard his report, consoled the attendant of Rama, and inquired slowly as to how Rama was,
and what his conduct was like at that time.
पृष्टो महीभृता रामभृत्यजनः खिन्नो वाक्यमाह महीपतिम्।
Questioned by the king like this, the servant who was attending to Rama, spoke like this to the king.
18
RAMA’S ATTENDANT REPORTS RAMA’S DEPRESSED STATE TO THE KING

रामभृत्यजनः उवाच
Rama’s attendant spoke
देहयष्टिमिमां देव धारयन्तेमे वयं खिन्नाः खेदे परिम्लानतनौ रामे सुते तव।
Hey Deva, it is indeed a sad state that we still keep these logs of bodies alive, when your son Rama acts so
dejected and is withering away like this.
रामो राजीवपत्राक्षो यतःप्रभृति चागतः सविप्रस्तीर्थयात्रायास्ततःप्रभृति दुर्मनाः यत्नप्रार्थनयास्माकं निजव्यापारं
आह्निकं सायमम्लानवदनः करोति न करोति वा।स्नानदेवार्चनादानभोजनादिषु दुर्मनाः प्रार्थितोऽपि हि नातृप्तेः
अश्नात्यशनमीश्वरः।
From the very day he came back from his sacred tour with the Brahmins, Rama with eyes resembling lotus
petals, acting depressed in the mind, performs (with disinterest) or (completely) refrains from the regular
rites of the morning and evening times, though reminded by us with repeated tries. Being averse to bathing,
worship of deities, accepting gifts, eating etc, the prince does not eat anything, though we plead with him,
feeling highly concerned about his health.
लोलान्तःपुरनारीभिर्कृ तदोलाभिरङ्गणे न च क्रीडति लीलाभिर्धाराभिरिव चातकः।
He does not any more play and sport in the swings with the pretty attendant-maids of his palace play-ground,
like a ‘Chaataka bird avoiding rains, against its very nature’.
माणिक्यमुकु लप्रोताके यूरकटकावलिर्नानन्दयन्ति तं राजन्द्यौर्पातविषयं यथा।
The bracelets and armlets made with bud-like gems, does not please him at all, like a ‘heavenly being does
not like to fall from his lofty state’. (He feels that such things are too lowly and dirt-like.)
क्रीडत्वधूविलोके षु वहत्कु सुमवायुषु लतावलयगेहेषु भवत्यतिविषादवान्।
He feels sorrowful when inside the bowers of creepers where the winds carry the fragrance of flowers, and
where sport the beautiful girls, trying to attract him.
यद्द्रव्यमुचितं स्वादु पेशलं चित्तहारि च बाष्पपूर्णेक्षणैरेव तेनैव परिखिद्यते।
Whatever object is presented to him as attractive, interesting and pleasing as per his particular tastes, he feels
sad by their very sight, with his eyes immediately getting filled with tears.
किमिमाः दुःखदायिन्यः प्रस्फु रन्तीः पुराङ्गनाः इति नृत्यविलासेषु कामिनीः परिनिन्दति।
When the dances are performed in front of him, he blames those girls saying ‘why these girls are trying to
hurt me’.
भोजनं शयनं यानं विलासं स्नानमासनमुन्मत्तचेष्टितेव नाभिनन्दत्यनिन्दितम्।
He does not show interest in tasty foods, soft beds, speedy vehicles, variety of sports, bathing in cool rivers,
staying amidst flowery bowers, as if these are all the things that belong only to insane persons.
किं संपदा किं विपदा किं गेहेन किमिङ्गितैः सर्वमेवासत् इत्युक्त्या तूष्णीमेकोऽवतिष्टते।
‘What matters if there is prosperity or calamity, what value is the grand palace-house, or the various desire
fulfillments; everything is unreal and momentary,’ saying these words he reverts off to silence, and seeks
solitude.
नोदेति परिहासेषु न भोगेषु निमज्जति न च तिष्टति कार्येषु मौनमेवावलम्बते।
He does not show interest in amusements; nor does he drown in pleasures. He does not do the routine works;
but stays always silent.
विलोलालकवल्लर्यो हेलावलितलोचनाः नानन्दयन्ति तं नार्यो मृग्यो वनतरुं यथा।
The pretty girls, who are like the ‘graceful creepers’, with their beautiful curly hairs and amorous looks, do
not interest him any more, like the ‘female deer does not attract a forest tree’. (He shows no emotional
response to anything around, and stays like the emotion-less inert tree.)
एकान्तेषु दिगन्तेषु तीरेषु विपिनेषु च रतिमायाति अरण्येषु विक्रीत इव जन्तुषु।
He wants to be all alone in solitude, in lonely places like the river banks and the forest groves; and like a
slave sold off, stays away from all the people (alone and sorrowful about his plight).
वस्त्रपानाशनादानपराङग्मुखतया तया परिव्राड्धर्मिणं भूप सोऽनुयाति तपस्विनम्।
Not interested in dressing up, or drinking, or eating, he acts like an ‘ascetic who has taken the vow of
renunciation’ (Parivraat).
19
एकै व वसन्देशे जनशून्ये जनेश्वर न हसत्येकया बुद्ध्या न गायति न रोदिति।

Always staying at places that are empty of people hey king, he remains silent; does not laugh (by thinking
about youthful pleasures); does not sing (by losing himself in the beauty of nature); does not cry also (when
pained by some ordinary misconduct of his brothers), but is lost in some unfathomable thoughts (in a very
serious manner).
बद्धपद्मासनः शून्यमना वामकरस्थले कपोलतलमादाय के वलं परितिष्टति।
Seated in the lotus posture, holding his chin with his left hand, he remains staring at nothing in particular.
नाभिमानमुपादत्ते न च वाञ्छति राजतां नोदेति नास्तमायाति सुखदुःखानुवृत्तिषु।
He does not feel proud (of his royal status); nor does he desire the royalty! He does not feel elated or
depressed in happy or sad occasions.
न विद्मः किमसौ याति किं करोति किमीहते किं ध्यायति किमायाति कथं किमनुधावति।
We cannot comprehend what his wants are, what his thoughts are, or what is he after.
प्रत्यहं कृ शतामेति प्रत्यहं याति पाण्डु तां विरागं प्रत्यहं याति शरदन्त इव द्रुमः।
He is gradually becoming paler and thinner, and is showing increased disinterest in everything, like the tree
at the end of autumn season (which stands bare without leaves or flowers, shedding off everything).
अनुयातौ तथैवेतौ राजन् शत्रुघ्नलक्ष्मणौ तादृशावेव तस्यैव प्रतिबिम्बाविव स्थितौ।
His brothers Shatrughna and Lakshmana also, who always act as the followers of their brother, stay like his
reflections hey Raajan (and show disinterest in everything like him).
भृत्यै राजभिरम्बाभिः संपृष्टोऽपि पुनःपुनरुक्त्वा न किं चिदेवेति तूष्णीमास्ते निरीहितः।
Though the other kings, mothers and servants inquire about his problems repeatedly, he says ‘nothing is the
problem’ and stays silent, not feeling interested in any more talks.
आपातमात्रहृद्येषु मा भोगेषु मनःकृ थाः इति पार्श्वगतं भव्यमनुशास्ति सुहृज्जनम्।
‘Do not be attracted by pleasures which please only at the moment of experience’ so he instructs his close
friends who stay next to him.
नानाविभवरम्यासु स्त्रीषु गोष्टीगतासु च पुरस्थितमिवास्नेहो नाशमेवानुपश्यति।
He shows disinterest in all the various amusements of art-forms, presented by the girls and the assembly of
friends; and looks at those things as impending destruction.
नीतमायुरनायासपदप्राप्तिविवर्जितैर्चेष्टितैरिति काकल्या भूयोभूयः प्रगायति।
‘Ah the life is ebbing away with actions which never lead to the Supreme rest’ he sings again and again like
this with a pitiful voice.
सम्राड्भवेति पार्श्वस्थं वदन्तमनुजीविनं प्रलपन्तमिवोन्मत्तं हसत्यन्यमना मुनिः।
If anyone addresses him as the future emperor, he like a ‘Muni’ stares at him as if that person is crazy and is
blabbering nonsense; and laughs aloud at him.
न प्रोक्तमाकर्णयति ईक्षते न पुरोगतं करोत्यवज्ञां सर्वत्र सुसमेत्यापि वस्तुनि।
He does not pay attention to anything spoken to him; he does not see with interest whatever is in front of
him; he ignores anything that is brought to him with care.
अप्याकाशसरोजिन्या अप्याकाशमहावने इत्थमेतन्मन इति विस्मयोऽस्य न जायते।
He never feels surprised or amazed at anything and considers it as mind-made only, like the ‘lotus blooming
in the sky’ or the ‘forest covering the sky’.
कान्तामध्यगतस्यापि मनोऽस्य मदनेषवः न भेदयन्ति दुर्भेद्यं धारा इव महोपलम्।
Though he is in the midst of attractive girls, the ‘arrows of Manmatha’ do not pierce his mind, like the ‘rains
falling on the hard rock-surface’.
आपदामेकमावासमभिवाञ्छसि किं धनमनुशिष्येति सर्वस्वमर्थिने संप्रयच्छति।
‘Do you want to possess the wealth which is the one and only abode of all calamities? Take it all!’ so saying
he gives off everything to the needy.
इयमापदियं संपदित्येवं कल्पनामयः मनसोऽभ्युदितो मोहेति श्लोकान्प्रगायति।
He recites verses which instruct ‘this is prosperity; this is calamity; all these are imagined concepts and
mind-made delusions’.
हा हतोऽहमनाथोऽहमित्याक्रन्दपरोऽपि सन्न जनो याति वैराग्यं चित्रमित्येव वक्त्यसौ।
20
He says with amusement ‘though a man screams that he is ruined and is an orphan, he does not get any
dispassion (even when met with worst circumstances of life); it is indeed strange!’
रघुकाननशालेन रामेण रिपुघातिना भृशमित्थं स्थितेनैव वयं खेदमुपागताः।
Since Rama the ‘Shaala tree of Raghu-forest’, the destroyer of all enemies, stays in this condition, we are
extremely worried.
न विद्मः किं महाबाहो तस्य तादृशचेतसः कु र्मः कमलपत्राक्ष गतिरत्र हि नो भवान्।
We do not know hey MahaaBaahu, how to react to him. Hey lotus eyed one, you alone are our refuge.
राजानमथवा विप्रमुपदेष्टारमग्रतः हसत्यज्ञमिवाव्यग्रः सोऽवधीरयति प्रभो।
If any King or any Brahmin tries to instruct him about anything pertaining to the administration science, he
smiles at them as if he does not understand their words, and ignores them.
यदेवेदमिदं स्फारं जगन्नाम यदुत्थितं नैतद्वस्तु न चैवाहमिति निर्णीय संस्थितः।
‘That which is spread out all around with the name of Jagat is not real; nor am I real’; thus he stays
ascertained.
नारौ नात्मनि नो मित्रे न राज्ये न च मातरि न संपदा न विपदा तस्यास्था न विभो बहिः।
Hey Lord, he shows no interest in anything outside like women (pleasures), himself (his well-being), friends
(company), kingdom (royal status), mothers (attachment to relatives), wealth (possessions), and calamities
(safety of oneself by avoiding them).
निरस्थास्थो निराशोऽसौ निरीहोऽसौ निरास्पदः न मूढो न च मुक्तोऽसौ तेन तप्यामहे भृशम्।
He has no ambitions, yet acts disappointed; he has no desires, yet acts restless; he is not foolish, yet not free
of worries also. That is why, we are concerned so much.
किं धनेन किमम्बाभिः किं राज्येन किमीहया इति निश्चयवानन्तः प्राणत्यागपरः स्थितः।
‘Of what use is wealth, mothers, kingdom or desire-fulfillments’; thus despising everything, he is ready to
give up his life also.
भोगेऽप्यायुषि राज्येषु मित्रे पितरि मातरि परमुद्वेगमायातश्चातकोऽवग्रहे यथा।
Like a Chaataka bird suffers when the rains are absent, he suffers at the sight of pleasures, life, kingdoms,
friends, fathers and mothers (as if scorched by their presence).
इति तोके समायातां शाखाप्रसरशालिनीमापत्तामलमुद्धर्तुं समुदेतु दयापरः।
Let the compassionate master uproot this tree of depression, that is growing fast by spreading out its
branches in his dear child.
तस्य तादृक्स्वभावस्य समग्रविभवान्वितं संसारजालमाभोगि प्रभो प्रतिविषायते।
Hey Prabhu, when he is acting like this, depressed at everything and everybody, the whole world that is
filled in entirety with enjoyments, is slowly poisoning him.
ईदृशः स्यान्महासत्त्वः क इवास्मिन्महीतले प्रकृ ते व्यवहारे तं यो निवेशयितुं क्षमः।
Which great man is there in this world, who is capable of getting him engaged in the regular activities?
मनसि मोहमपास्य महामनाः सकलमार्तितमः किल साधुतां सफलतां नयतीह तमो हरन्दिनकरो भुवि
भास्करतामिव।
Which noble person will remove completely the darkness of his mind through proper instructions, like the
‘sun shining over the earth with the lustrous rays, removing the darkness instantly’?
Vishvaamitra spoke
VISHVAAMITRA ASKS THE ATTENDANTS TO BRING RAMA TO THE COURTROOM

एवंचेत्तन्महाप्राज्ञं भवन्तो रघुनन्दनमिहानयन्तु त्वरिता हरिणं हरिणा इव।
If it so, then you people go and fetch here Rama of great wisdom, quickly like the ‘(lost) deer by the other
deer’!
एष मोहो रघुपतेर्नापद्भ्यो नापि रागतः विवेकवैराग्यवतो बोधैष महोदयः।
This ‘delusion of Rama’ is not due to the difficulties faced by him, or due to some want of some object; this
is the understanding which rises in a man endowed with discrimination and dispassion, resulting in the great
achievement (supreme bliss)!
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इहायातु क्षणाद्राम इह चैव वयं क्षणात्मोहं तस्यापनेष्यामो मारुतोऽद्रेर्घनं यथा।

Bring Rama immediately here. We will remove his delusions instantly, like the ‘winds blowing away the
cloud resting on the top of the mountain’.
एतस्मिन्मार्जिते युक्त्या मोहे स रघुनन्दनः विश्रान्तिमेष्यति पदे तस्मिन्वयमिवोत्तमे।
When this delusion is cleansed through a suitable method, then Rama will surely attain rest in the ‘excellent
state’ like us!
सत्यतां मुदितां प्रज्ञां विश्रान्तिमपतापतां पीनतां वरवर्णत्वं पीतामृतेवैष्यति।
He will know of the truth, become blissful, will understand everything, will feel restful, will be free of all
worries, will regain the health of the body and mind, will regain his shining luster as if by consuming the
excellent nectar; and will stay in the ‘state of the Supreme which is the Reality, the bliss-state, the essence of
all Knowledge, the most restful state, the state without afflictions, the swelling of oneself as the entire
perceived, and the shine of oneself in true essence’, by drinking the nectar of realization.
निजां च प्रकृ तामेव व्यवहारपरम्परां परिपूर्णमना मान्य आचरिष्यत्यखण्डितम्।
He, revered by all, with his mind completely satisfied, will perform the host of activities both ordinary and
his own, without a break.
भविष्यति महासत्त्वो ज्ञातलोकपरावरः सुखदुःखदशाहीनः समलोष्टाश्मकाञ्चनः।
He will become a knower with full understanding; he will understand the truth about the Supreme cause and
its effect, namely the perceived world; he will be free from joy and pain both; he will have equal vision
towards a lump of mud and gold.
Vaalmiki spoke
इत्युक्ते मुनिनाथेन राजा संपूर्णमानसः प्राहिणोद्राममानेतुं भूयो दूतपरम्पराम्।

When the great Sage spoke like this, the king feeling assured, sent again the servants to bring Rama to the
court room.
RAMA ARRIVES AT THE OPEN COURT-HALL
एतावताथ कालेन रामो निजगृहासनात्पितुः सकाशमागन्तुमुत्थितोऽर्के वाचलात्।

Meanwhile, Rama got up slowly from his seat like the ‘sun rising up from the mountain’, and got ready to
visit his father.
वृतः कतिपयैर्भृत्यैर्भ्रातृभ्यां च जगाम ह तत्पुण्यं पितुःस्थानं स्वर्गं सुरपतेरिव।
Surrounded by very few servants and his brothers, he reached his father’s place that was sanctified by the
presence of great Vishvaamitra, like the ‘heaven of Indra’.
RAMA SEES DASHARATHA SEATED IN THE ASSEMBLY
दूरादेव ददर्शासौ रामो दशरथं तदा वृतं राजसमूहेन देवौघेनेव वासवं

He saw from far itself, his father surrounded by many kings, like ‘Vaasava (Indra) by the crowd of Devas’,
वसिष्टविश्वामित्राभ्यां सेवितं पार्श्वयोर्द्वयोः
adorned by Vasishta and Vishvaamitra on both sides,
सर्वशास्त्रार्थतज्ज्ञेन मन्त्रिवृन्देन मालितं
garlanded by the group of ministers learned in all the scriptures,
चारुचामरहस्ताभिः कान्ताभिर्समुपासितं ककु ब्भिरिव मूर्ताभिर्संस्थिताभिः यथोचितम्।
and served by ‘attractive maids’ holding beautiful chowries and standing next to him, like the ‘directions
themselves personified’.
ALL THOSE IN THE ASSEMBLY ALSO SAW RAMA
वसिष्टविश्वामित्राद्यास्तथा दशरथादयः ददॄशू राघवं दूरादुपायान्तं

Vasishta, Vishvaamitra and other Sages, Dasharatha and his group of royal personages, saw Rama coming at
a distance.
22
गुहोपमं
Rama was handsome like ‘Guha’ (Subrahmanya).
सत्त्वावष्टब्धगर्भेण शैत्येनैव हिमाचलं श्रितं सकलसेव्येन गम्भीरेण स्फु टेन च
(The Snow mountain stands tall and majestic and is fully white, and is adorned by the full moon with all its
digits.) Rama too was like this ‘White Mountain with its essence of cold snow’.
He was dressed in simple white attire; his mind like the moon held the essence of all goodness (cool,
pleasing, removing the heat of suffering, majestic, strong etc). He was sought by all for his good nature, was
majestic in personality, and was of a pure guileless mind (like the ‘Hima Mountain’).
सौम्यं शुभाकारं विनयोदारमानसं
He was pleasing to look at, equal, of an auspicious look, and his mind was full of politeness and generosity.
कान्तोपशान्तवपुषं परस्यार्थस्य भाजनं
His body was attractive and subdued, was qualified to be the receptacle of the supreme fulfillment.
समुद्यद्यौवनारम्भं वृद्धोपशमशोभनं
He was in the threshold of youth, yet was shining with the calmness of the old age.
अनुद्विग्नं अनानन्दं
He was freed of worldly anxieties, yet was not cheerful because of lacking the supreme bliss.
पूर्णप्रायमनोरथं विचारितजगद्यात्रं पवित्रगुणगोचरं
His wish was on the verge of fulfillment (by the visit of the great Sage).
He had analyzed the ways of the world (with increased dispassion).
He was the sight of all auspicious qualities (like a deity in temple).
महासत्त्वैकलोभेन गुणैरिव समाश्रितं
The virtues had all collected in him, being greedy of possessing the most stable place (finding no other
suitable ground for their residence).
उदारं आर्यं आपूर्णमन्तःकरणकोटरं अविक्षुभितया वृत्त्या दर्शयन्तमनुत्तमम्।
His excellent disposition exhibited with its serene display, the virtues of tenderness decorating the
completeness of the mind-hollow (like a serene lake with soft waves).
RAMA GREETS ALL IN DUE MANNER
एवङ्गुणाकीर्णो दूरादेव रघूद्वहः परिमेयस्मिताच्छाच्छस्वहाराम्बरपल्लवः प्रणनाम

चलच्चारुचूडामणिमरीचिना शिरसा वसुधाकम्पलोलदेवाचलश्रिया।
The scion of Raghu family who was endowed with such virtues, saluted from far itself.
His smile was measured (was not an expression of joy), and his extremely white garland and garments
moved gracefully like the leaves (like the waves of his pure mind).
When he bent down to salute, the crest jewel on his head moved a little and its rays fell on the ground; it had
the beauty as if it was ‘golden Meru Mountain which had made the earth tremble with its slight movement’.
एवं मुनीन्द्रे ब्रुवति पितुर्पादाभिवन्दनं कर्तुमभ्याजगामाथ रामः कमललोचनः।
Even as the Sage was saying these words, Rama the lotus eyed prince, approached his father to offer his
salutations.
प्रथमं पितरं पश्चान्मुनी मान्यैकमानितौ ततो विप्रान्स्ततो बन्धूंस्ततो गुरुगणान्सुहृत्।
Rama with his affectionate nature, first saluted his father; then the two Sages who were honored among the
most honored, then the Brahmins, then the elderly relatives.
जग्राह च ततो दृष्ट्या मनाङ्मूर्ध्ना ततो गिरा राजलोके न विहितां तां प्रणामपरम्पराम्।
Then he accepted the hosts of salutations offered by the royal retinue, by a quick glance of his eyes, by the
slight shake of his head, and by words (as suited).
विहिताशीर्मुनिभ्यां तु रामः सुसममानसः आससाद पितुः पुण्यं समीपं सुरसुन्दरः।
After getting blessed by the two revered Sages, Rama shining handsome like a ‘Sura’ (Deva), and endowed
with a mind of equal vision, approached the sanctified presence of his father.
पादाभिवन्दनपरं तमथासौ महीपतिः शिरस्यभ्यालिलिङ्गाशु चुचुम्ब च पुनःपुनः शत्रुघ्नं लक्ष्मणं चैव तथैव
परवीरहा आलिलिङ्ग घनस्नेहो राजहंसोऽम्बुजे यथा।
23
When he saluted his father, the king, the ‘terror of his enemies’, embraced his head and kissed his forehead
again and again, overflowing with affection like the RajaHamsa (royal swan) bent on the lotus; and
embraced likewise Shatrughna and Lakshmana also.
उत्सङ्गे पुत्र तिष्ठेति वदत्येवं महीपतौ भूमौ परिजनास्तीर्णे सोंऽशुके ऽथ न्यविक्षत।
Even As the king was saying, ‘son, stay on my lap’; he sat on the ground on a cloth-mat spread by the
attendants.
दशरथोवाच
Dasharatha spoke
पुत्र प्राप्तविवेकस्त्वं कल्याणानां च भाजनं जडवज्जीर्णया बुद्ध्या खेदायात्मा न दीयताम्।

Dasharatha spoke: Son! You have attained maturity of mind now! You are the abode of all virtues! You
should not give yourself to such despondency with a worn out mind, like a fool.
वृद्धविप्रगुरुप्रोक्तं त्वादृशेनानुतिष्ठता पदमारुह्यते पुण्यं न मोहमनुधावता।
One attains the meritorious state by following the words spoken by the elderly Brahmins and the preceptors;
not by chasing the delusions like you!
तावदेवापदो दूरे तिष्टन्ति परिपेलवाः यावदेव न मोहस्य प्रसरः पुत्र दीयते।
As long as you give no occasion for the delusion to envelop you my son, so long will the difficulties which
soften you will stay at a distance!
Vasishta spoke (encouraging words)
राजपुत्र महाबाहो शूरस्त्वं विजितास्त्वया दुरुच्छे दा दुरारंभा अप्यमी विषयारयः।

Hey prince! Hey Mighty shouldered! You are truly courageous; for, though these enemies called the sense-
pleasures, which result in harm are difficult to eradicate, they have been conquered by you easily!
किमतज्ञेवाज्ञानां योग्ये व्यामोहसागरे विनिमज्जसि कल्लोलबहुले जाड्यशालिनि।
Why like an ignorant man do you drown in the ocean of delusion, turbulent with high rising waves of
freezing nature, fit only for the ignorant?
विश्वामित्रोवाच
Vishvaamitra spoke
चलन्नीलोत्पलव्यूहसमलोचनलोलतां ब्रूहि चेतःकृ तां त्यक्त्वा हेतुना के न मुह्यसि।

Discard the agitation of the eyes, which are like the ‘crowd of blue lotuses hit by the winds’, and tell me why
you are having this confusion within.
किं निष्टाः के च ते के न कियन्तः कारणेन ते आधयः प्रविलुम्पन्ति मनो गेहमिवाखवः।
What are your problems like, by what, for what reason do the agonies prey on your mind, like the ‘rats
plaguing a house’?
मन्ये नानुचितानां त्वमाधीनां पदमुत्तमं आपत्सु चाऽप्रयोज्यं ते निहीनाऽपि चाधयः।
As far as I know, you are in such a state that no problems can ever approach you; and if any problem is
really there, you need not even make effort to remove them (your father is there as your support); and you do
not have cause for any problem (as you are well-established in your royal status).
यथाभिमतमाशु त्वं ब्रूहि प्राप्स्यसि चानघ सर्वमेव पुनर्येन भेत्स्यन्ति त्वां तु नाधयः।
Hey blameless one! Speak out now whatever you have set your mind on. You will indeed attain anything
you wish for, so that the afflictions do not torment you again ever.
(We will remove your mental agony for sure.)
Vaalmiki spoke
इत्युक्तमस्य सुमते रघुवंशके तुराकर्ण्य वाक्यमुचितार्थविलासगर्भं तत्त्याज खेदमभिगर्जतिवारिवाहे बर्हीयथा

त्वनुमिताभिमतार्थसिद्धिः।
24
When spoken like this, hey noble Bharadvaaja, Rama the eminent heir of Raghu dynasty, hearing words
filled with pleasing assurances was relieved of all the worries, like a ‘peacock at the thundering of the
monsoon cloud’, feeling the fulfillment of one’s longing at hand.
इति पृष्ठो मुनीन्द्रेण समाश्वास्य च राघवोवाच वचनं चारु परिपूर्णार्थमन्थरम्।
Thus questioned by the Great Sage, Rama feeling encouraged, spoke out beautiful words churning out
profound truths.
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
FIRST SECTION
‘DISPASSION’
PART FOUR
[DISPASSION-SPEECH OF RAMA]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
Narayanalakshmi
of the Truth. She is from Bangalore, Karnataka, India.
3
CHAPTER FOUR
STUDY OF VAASISHTAM IS A TRAINING IN VICHAARA
Suggestion for those who have started the study of Vaasishtam:

This Upanishad penned by the great poet Vaalmiki Maharshi, is not a text that you just read through and
finish off, like an Aadyaatmic text filled with some fixed amount of verses.
This text is a training in thinking, a slow process of changing your very thought processes.
You have to go through every idea as an experience, as a thought process.
The ‘dispassion section’ is meant to make you dispassionate in the mind.
You have to slowly read each and every verse, and feel the same dispassion which Rama had felt.
Most of the dirt of attachments and desires in your mind, should be gone by the time you reach the end of
Rama’s speech.
If this rational dispassion does not rise in you as in Rama, then there is no use in the further study of this text.
Unless the mind is empty of all its dirt, how can it absorb the abstract truths presented by Brahmarshi
Vasishta to Rama? And after the rise of dispassion, you have to train yourself in the qualities prescribed for a
Mumukshu, as mentioned in the next section. When such qualities are cultivated with effort, then only the
discussion proper of the Reality which starts in the Utpatti Prakarana, can be grasped easily.
Therefore, patiently go through each and every page of this book slowly, with enormous patience.
Do not bother about time; time will bend and wait till you finish the complete book; it is a training in
Vichaara process, and you have to go through it slowly and practice what it says, if you really are after the
so-called Moksha, even if it takes many months or years even.
Sage Vasishta promises to Rama, that he will make the world vanish off for him by the end of the discourse,
and he fulfills his promise also; this was possible, not by magic, but because Rama was able to think along
with Vasishta, with full faith and involvement.
If you are really in search of solving the mystery of the world-existence, then patiently read the text slowly,
and analyze each and every idea presented there thoroughly, before you go for the next one.
Learn how to ask proper questions like Rama, learn how to wonder about the world-existence, as to how it
came to be about, what was there if this world was not there and so on. Unless you hunger for answers to
these questions like Rama, as if the life is not worth living if the answers are not found, you cannot become a
worthy student of Vaasishtam.
So practice true Vairaagya like Rama, by analyzing the ways of the world, and practice asking the right
questions like Upanishads (like what was there before anything was there etc), and cleanse the mind of all its
taints of beliefs and superstitions, and prepare yourself for receiving this great Rishi-wisdom.
This great Upanishad text is composed for only those who hunger to understand the mystery existence of
oneself and the world, and for those who want to pierce their vision beyond the pictures presented by the
senses as a world-scenario; and not for those who want to add it to their book-collections as ‘read’ and
‘finished with’ and as another feather decorating their ‘goodness-crown’.
4
RAMA STARTS TO POUR FORTH HIS MENTAL ANGUISH

WITH MOIST EYES AND CHOKING VOICE
Rama spoke
भगवन्भवता पृष्ठो यथावदधुनाखिलं कथयाम्यहमज्ञोऽपि को लङ्गयति सद्वचः।

Bhagavan! Questioned by you I will relate to you everything as it is now, though I am ignorant.
Who can defy the words of the noble?
अहं तावदयं जातो निजेऽस्मिन्मन्दिरे पितुः क्रमेण वृद्धिं संप्राप्तः प्राप्तविद्यश्च संस्थितः।तत: सदाचारपरो भूत्वाहं
मुनिनायक विहृतस्तीर्थयात्रार्थं उर्वीमंबुधिमेखलाम्।एतावता च कालेन संसारास्थामिमां हरन्प्रादुर्भूतो मनसि मे
विचारः सोऽयमीदृशः।विवेके न परीतात्मा तेनाहं तदनु स्वयं भोगनीरसया बुद्ध्या प्रविचारितवानिदम्।
(This is how I started my analysis of the worldly ways.)
I was born in the house of my father (the great emperor Dasharatha as his eldest son).
Gradually I grew up (suitably educated in all the sciences that belong to the royal status).
Then hey MuniNaayaka, intent on doing some meritorious acts, I wandered the earth which is adorned with
the girdle of the ocean, with the purpose of visiting all the holy places. About this time only, reflections
(about the futility of the world-life) rose in my mind robbing away the interest for the world.
It is like this. Endowed with discrimination I got disinterested in all the sense pleasures and analyzed like
this through my intellect.
HOW MEANINGLESS THE LIFE IS!
किं नामेदं वद सुखं येयं संसारसंततिः जायते मृतये लोको म्रियते जननाय च।
Pray tell, what sort of happiness is this, the life led in this world that one takes birth to die someday, and dies
to get born once again! (Life is so short and temporary!)
अस्थिराः सर्वैवेते सचराचरचेष्टिताः आपदां पतयः पापा भावा विभवभूमयः अयःशलाकासदृशाः परस्परमसङ्गिनः
श्लिष्यन्ते के वलं भावा मनःकल्पनया स्वया।
All the actions performed by the moving and non moving things (enjoyer and enjoyed), are unstable and do
not stay for long. All the things which act as the fields of enjoyment, provoke sinful selfish acts, and are the
abode of all calamities (like diseases, wealth-loss, separation from the loved ones etc).
All the incidents stay like the iron rods unconnected to each other, and are joined together just by our own
imaginations in the mind.
मनःसमायत्तमिदं जगदाभोगि दृश्यते मनश्चासदिवाभाति के न स्मः परिमोहिताः।
The entire world around us is a just a collection of ideas in the mind; and the mind alone shines as this unreal
world; even then, why are we drowned in delusion like this?
असतैव वयं कष्टं विकृ ष्टा मूढबुद्धयः मृगतृष्णाम्भसा दूरे वने मुग्धमृगा इव।
We of foolish minds, are drawn inadvertently towards this unreality, like the innocent deer wandering in the
forest are drawn towards the waters of the mirage at a distance (never reaching the waters but dying by
getting burnt in the hot sands).
न के नचिच्च विक्रीता विक्रीता इव संस्थिताः बत मूढा वयं सर्वे जानानाऽपि शाम्बरम्।
We have not been sold by someone; but stay like slaves (bound by attachments and attractions)!
Alas, we are all utter fools, though aware of the illusory nature of everything.
किमेतेषु प्रपञ्चेषु भोगा नाम सुदुर्भगाः मुधैव हि वयं मोहात्संस्थिता बद्धभावनाः।
What worth are these enjoyments that are experienced by the senses, which are but objects conjoined by five
elements, which are nothing but our misfortunes leading to our downfall; yet we stay bound to these objects
because of our delusion alone, and for no other reason.
(We stupidly imagine pleasures as belonging to the objects.)
AFTER DEEP ANALYSIS I CAME TO THIS CONCLUSION

आ ज्ञातं बहुकालेन व्यर्थमेव वयं वने मोहे निपतिता मुग्धाः श्वभ्रे मुग्धा मृगा इव।
Ah, now I understand (after such a long time)! Like the unsuspecting deer falling into deep pits in the forest
(while it madly runs after food or runs away from hunters), we like fools have lived wastefully all these
times, sunk in the deep pits of delusion (by chasing the likes and avoiding the dislikes).
5
(We do not even know that we are trapped inside the darkness of these deep holes of ignorance.)
किं मे राज्येन किं भोगैः कोऽहं किमिदमागतं यन्मिथ्यैवास्तु तन्मिथ्या कस्य नाम किमागतम्।
What use is to me the kingdom or the enjoyments? (They will surely not help me in any way to get out of
this trap; for they are themselves the very traps set for me!)
Who am I (suddenly coming into existence as some person with such a life fixed as it were by someone)?
Why has this come, (from where has all this come)? Let it be just an illusion of unreal nature (as the
scriptures state); still, for what purpose, and how has it come to be like this?
I WANT TO BE OUT OF THIS SAMSAARA NIGHTMARE
एवं विमृशतो ब्रह्मन्सर्वेष्वेव ततो मम भावेष्वरतिरायाता पथिकस्य मरुष्विव।
As I reflected in this way Brahman, I felt dissatisfied with every existing thing, like a traveler lost in the
desert-lands. (There is nothing but mounds of hot dry sand wherever the traveler passes his eyes! I feel like a
lost soul, feel painful in the presence of any object or person, knowing their worthlessness.)
SHOW ME THE RIGHT PATH
तदेतद्भगवन्ब्रूहि किमिदं परिणश्यति किमिदं जायते भूयः किमिदं परिवर्धते।
Explain to me Bhagavan, how this unreal can be removed completely; how it makes its appearance and how
it becomes real!
WE ARE TRAPPED INSIDE THE WORLD WITH NO ESCAPE ROUTE
जरामरणमापच्च जननं संपदस्तथाऽऽविर्भावतिरोभावैर्विवर्धन्ते पुनःपुनः।
Old age, death, calamity and birth, keep on appearing and disappearing again and again.
भोगैस्तैरेव तैरेव तुच्छै र्वयममी किल पश्य जर्जरतां नीता वातैरिव गिरिद्रुमाः।
Observe how by each and every one of those base types of pleasures, we the greedy idiots have been led to a
shattered state, like the ‘mountain trees’ shattered by the stormy winds.
अचेतना इव जनाः पवनैर्प्राणनामभिः ध्वनन्तस्संस्थिता व्यर्थं यथा कीचकवेणवः।
People as the inert bodies, stay making meaningless sounds (like ‘I’ and ‘mine’) by the winds named
Praanas, like the bamboo groves shaking in the wind!
I AM WORRIED AND SUNK IN DISTRESS
शाम्यतीदं कथं दु:खमिति तप्तोऽस्मि चिन्तया जरद्द्रुमेवोग्रेण कोटरस्थेन वह्निना।
I am consumed by the constant worry, as to how this grief can be remedied, like an old tree getting scorched
by the savage fire existing inside its own hollow.
संसारदु:खपाषाणनीरन्ध्रहृदयोऽप्यहं निजलोकभयादेव गलद्बाष्पं न रोदिमि।
I have a heart heavy like a stone, which is dense with sorrows pertaining to this worldly existence.
Only because of apprehension about my family getting worried, with tears choking the throat, I do not cry
out aloud.
शून्या मन्मुखवृत्तीस्ताः शुष्करोदननीरसाः विवेक एव हृत्संस्थो ममैकान्तेषु पश्यति।
Only my discriminating faculty stays in my heart, giving me company in my loneliness and watches my
empty smiles and words towards others, and the empty looks I pass on with dried up tears.
WHO AM I ACTUALLY?
भृशं मुह्यामि संस्मृत्य भावाभावमयीं स्थितिं दारिद्र्येणेव सुभगो दूरे संसारचेष्टया।
Like a rich person who has become poor remembers his past and cries, I try to remember my true essence
beyond the levels of existence and non existence; and suffer because of the events of the world, in which I
am caught with at present.
I AM TRAPPED INSIDE THESE RICHES AND GRANDEUR OF LIFE
मोहयन्ति मनोवृत्तिं खण्डयन्ति गुणाविलं दुःखजालं प्रयच्छन्ति विप्रलंभपराः श्रियः।
The deceitful riches corrupt the thoughts in the mind; destroy the virtues; and trap one in the net of pains.
चिन्तानिचयचक्राणि नानन्दाय धनानि मे सम्प्रसूतकलत्राणि गृहाण्युग्रापदामिव।
The ‘many types of wealth’, are the ‘hosts of continuously thrown discus weapons’ in the form of worries,
and are never the sources of joy to me; they are beset with intense problems similar to the ‘houses filled with
wives, who have delivered a lot of children’.
6
विविधदोषदशापरिचिन्तनैर्विततभङ्गुरकारणकल्पितैर्मम न निर्वृतिमेति मनो मुने निगडितस्य यथा वनदन्तिनः।

Hey Muni, my mind like a fettered wild elephant, does not find rest because of the continuous sufferings
caused by the impermanence spread out in all the things all over.
I AM ATTACKED BY THE SENSE PLEASURES AND GETTING ROBBED OF VIVEKA
खलाः कालेकाले निशि निशितमोहैकमिहिकागतालोके लोके विषयशतचौराः सुचतुराः प्रवृत्ताः प्रोद्युक्ता दिशिदिशि
विवेकै कहरणे रणे शक्तास्तेषां क इव विदुषः प्रोज्झ्य सुभटाः।
At all times, in the darkness of night, when nothing gets seen in the mist spread out as the thick delusion, the
hundreds of deceitful clever thieves, namely the varied sense pleasures, are spread out in each and every
direction ready to rob off the Viveka! Which soldiers are capable of attacking them in this battlefield (of
Samsaara), except the ones endowed with true knowledge?!
CONDEMNATION OF WEALTH
(I know well the worthlessness of wealth and possessions)
इयमस्मिन्स्थितोदारा संसारे परिकल्पिता श्रीर्मुने परिमोहाय सापि नूनं कदर्थदा।

The fickle minded ‘Shree’ (Goddess of Wealth) hey Muni, who stays here in this Samsaara exaggerated as
the most eminent one to be sought at any cost, indeed corrupts the mind and brings about much harm.
उल्लासबहुलानन्तकल्लोलान् अलमाकु लान्जडान्प्रवहति स्फारान्प्रावृषीव तरङ्गिणी।
Like a muddy river flooding in the monsoon, which carries filthy stuff of all kinds in its endless abundant
turbulent dancing waves, she carries filthy (selfish and evil) thoughts of many types in her grand pretentious
show of producing the waves of joy.
चिन्तादुहितरो बह्व्यो भूरिदुर्ललितैधिताश्चञ्चलाः प्रभवन्त्यस्यास्तरङ्गाः सरितो यथा।
Like waves in a river, she produces many daughters of worries, who are brought up with care through the
extremely wicked acts, and who are always unquiet.
एषा हि पदमेकत्र न निबघ्नाति दुर्भगा दग्धेवानियताचारमितश्चेतश्च धावति।
This wicked lady herself never stays at one place for long; as if set on fire, she runs here and there
uncontrollably.
जनयन्ती परं दाहं परिक्षीणाङ्गिका सती विनाशमेव धत्तेऽन्तर्दीपलेखेव कज्जलम्।
Always in the process of diminishing, and producing extreme thirst (for fuel, wanting more and more effort),
she holds on to destruction only as her nature, like the lamp flame holds the black soot; (that is what gets left
back in the end).
गुणागुणविचारेण विनैव किल पार्श्वगं राजप्रकृ तिवन्मूढा दुरारूढाऽवलंबते।
This lady though very hard to attain, acts senseless like the nature of royalty and seeks anyone who is nearby
without any proper enquiry about the virtues or faults.
कर्मणा तेनैवैषा विस्तारमनुगच्छति दोषाशीविषवेगस्य यत्क्षीरं विस्तरायते।
She attains abundance through any kind of work (irrespective of good or bad) like any type of milk when
consumed, helps increase the intensity of the poison of the ‘sin-snakes’ (arrogance, rudeness, greed etc.)
तावच्छीतमृदुस्पर्शाः परे स्वे च जने जनः वात्ययेव हिमं यावच्छ्रिया न परुषीकृ ताः।
A person acts cool and soft towards his own people and others, as long as he is not hardened by the wealth,
like the water turning into snow by the cold wind.
प्राज्ञाः शूराः कृ तज्ञाश्च पेशला मृदवश्च ये पांसुमुष्ट्येव मणयः श्रिया ते मलिनीकृ ताः।
Those who are endowed with learning, those whose who are well-known for their courage, those who always
entertain gratitude towards others, those who behave properly with softness; all these get tainted by
arrogance and self-conceit by this ‘lady named Shree’, like the gems placed inside the hand filled with mud.
न श्रीः सुखाय भगवन्दुःखायैव हि वर्धते गुप्ता विनाशनं धत्ते मृतिं विषलता यथा।
This ‘lady called Shree’, hey Bhagavan, is like a poison-creeper; she never gives any joy, but is well-
nourished to cause harm only; and she surely brings about destruction in the end, though well protected.
श्रीमानजननिन्द्यश्च शूरश्चाप्यविकत्थनः समदृष्टिः प्रभुश्चैव दुर्लभाः पुरुषास्त्रयः।
Three types of men are indeed rare to find in this world; a wealthy man, who is not an object of censure; a
valorous man who is not conceited; a chieftain who treats everyone equally.
7
POSSESSION OF WEALTH TERRIFIES ME

एषा हि विषमा दुःखभोगिनां गहनागुहा
This terrible ‘Shree’, is the ‘deep hollow where hide the terrible serpents of pain’;
घनमोहगजेन्द्राणां विन्ध्यशैलमहातटी
she is the ‘great slope of Vindhya Mountain, where reside the rogue elephants of thick delusion’;
सत्कार्यपद्मरजनी
she is the ‘night for the red lotus of virtuous conduct (where it closes its petals)’;
दुःखकै रवचन्द्रिका
she is the ‘moonlight for the night-blooming white lotus of pain’;
सुदृष्टिदीपिकावात्या
she is the ‘collection of stormy winds for the lamp-light of true vision’;
कल्लोलौघतरङ्गिणी
she is the ‘river with turbulent waves (of wicked acts)’;
संभ्रमाभ्रादिपदवी
she is the ‘path made for the clouds of excitement and fear’;
विषादविषवर्धिनी
she increases the ‘poison of sorrow’;
के दारिका विकल्पानां
she is the ‘fertile field where anxieties grow well’;
खेदायभयभोगिनी
she is the ‘terrifying serpent that gives the income (aaya) of pain’;
हिमं वैराग्यवल्लीनां
she is the ‘snow-fall for the creepers of dispassion’;
विकारोलूकयामिनी
she is the ‘night welcomed by the ugly owls of ugly thoughts’;
राहुदंष्ट्रा विवेके न्दोः
she is the ‘Raahu that swallows up the moon of Viveka’;
सौजन्याम्भोजचन्द्रिका
she is the ‘moonlight for the red lotus of courtesy’;
इन्द्रायुधवदालोलनानारागमनोहरा
she is beautiful and attractive like a ‘rain-bow enticing with its various colors (various desires)’;
लोला तडिदिवोत्पन्नध्वंसिनी च जडाश्रया
she like a lightning, is gone the very moment of its production and is sheltered by the ‘dark thunders namely
the rich fools’;
चापलावजितारण्यनकु ली नकु लीनजा
she is the ‘forest mongoose (Nakula) caught by the greedy’, but is ‘not of a glorious birth’ (Na- Kuleenajaa)
(produced through wicked means also);
विप्रलम्भनतात्पर्यजितोग्रमृगतृष्णिका
she is the ‘huge mirage-water rising in the extreme heat’ slowly seeping through all the places smoothly;
लहरीवैकरूपेण पदं क्षणमकु र्वती
she like a splashing wave which rises and falls, never can stay stable for a second also (always rises and falls
the next instant);
चला दीपशिखेवातिदुर्ज्ञेयगतिगोचरा
she is always flickering like the light-flame, and her movements are unpredictable (moved by the winds of
desire);
सिंहीव विग्रहव्यग्रकरीन्द्रकु लपातिनी
she is like a ‘lioness’ intent on tearing off the chief elephants that are always engaged in battle-fields
(namely the men who compete with each other to possess her);
8
खड्गधारेव शिशिरा तीक्ष्णतीक्ष्णाशयाश्रया।

she is cold and sharp like the ‘sword blade’, and takes shelter in the cold and rude hearts.
POSSESSION OF WEALTH IS A PAIN DISGUISED AS JOY

नानयापहृतार्थिन्या दुराधिपरिलीनया पश्याम्यभव्यया लक्ष्म्या किं चिद्दुःखादृते यथा।
I do not see any joy that can be obtained through this ‘Goddess of wealth’, who is intent on taking away the
wealth of some one always, who is made of wicked thoughts only, and who is the most heinous of all.
WEALTH IS ALWAYS ACCOMPANIED BY CALAMITY
दूरेणोत्सारिताऽलक्ष्म्या पुनरेव तमादरादहो बताशिल्ष्यतीव निर्लज्जा दुर्जना सदा।
Though she gets thrown afar by the ‘lady of misfortune’ (co-wife), this ‘ever shameless wretch’ again
attaches herself to the man with affection (to make him more miserable).
WEALTH IS A POISONOUS CREEPER THAT IS FATAL

मनोरमा कर्षति चित्तवृत्तिं कदर्थसाध्या क्षणभङ्गुरा च व्यालावलीगात्रविवृत्तदेहा श्वभ्रोत्थिता पुष्पलतेव लक्ष्मीः।
This ‘deity of wealth’ is like a ‘creeper full of flowers rising out of a snake hole’;which is with its body
moving in various gestures because of the group of snakes on it; is pleasing and pulls the mind towards it; is
attainable through only foul means; is not stable even for a moment.
(Imagine seeing a beautiful creeper, that is filled with colorful fragrant flowers.
It is so beautiful, so attractive that you want to reach for the flowers immediately. You do not care what
hurdles you have to cross. You want to attain it by hook or crook. The creeper is moving gracefully
exhibiting all its beauty. You are infatuated with it. You do not care what happens. By fair or foul means you
want to possess the flowers. But you fail to see that the creeper is growing out of a snake-hole. It is moving
only because, the snakes are slithering all over it. The moment you touch it, the vicious snakes will pounce
on you, and will give you the utmost pain by their bites. Nor will you be able to hold the flowers for long.
They crumble to dust, the moment you lay your hands on it. You get only the venomous bites of the snake as
a reward, and will wither on the ground helpless and scream in pain.
The snake-hole here is the set of various wicked dispositions one develops when seeking wealth; and the
snakes are the wicked deeds and selfish thoughts.)
CONDEMNATION OF DIMINISHING LIFE-SPAN

(Life is short; and I do not want to waste it)
आयुः पल्लवकोणाग्रलवाम्बुकणभङ्गुरमुन्मत्तमिव संत्यज्य यात्यकाण्डे शरीरकम्।

The life-force (Praana), ‘unstable like the drop of water hanging on to the tip of the leaf’, rejects the body
and goes away at unexpected times, like ‘an insane person suddenly running away from home’.
विषयाशीविषासङ्गपरिजर्जरचेतसां अप्रौढात्मविवेकानां आयुरायासकारणम्।
Life becomes a cause of fatigue, for those who have not matured in the ‘Knowledge of Aatman’, and whose
minds are shattered by the contact of the ‘snake venom’ called the ‘sense pleasures’
ये तु विज्ञातविज्ञेया विश्रान्ता वितते पदे भावाभावसमाश्वासमायुस्तेषां सुखायते।
Those who have known ‘that which is to be known’, those who rest in the ‘Supreme state which has no
differentiation’, those who are equanimous in gain and loss, for them alone, the life is truly blissful.
वयं परिमिताकारपरिनिष्टितनिश्चयाः संसाराभ्रतडित्पुञ्जे मुने नायुषि निर्वृताः।
Inside the (dark) world, which is terrifying because of the dense dark clouds with continuous flashing of
lightning, hey Muni, people like us who are sure of the limitation of form (and are identified with the
physical body), are never at peace.
युज्यते वेष्टनं वायोराकाशस्य च खण्डनं ग्रथनं च तरङ्गाणां आस्था नायुषि युज्यते।
It is possible maybe to restrain the wind, or slice the space, or knot the waves together; but it is not possible
to trust the stability of life.
पेलवं शरदीवाभ्रमस्नेहेव दीपको तरङ्गके वालोलं गतमेवोपलक्ष्यते।
Like the thin autumn clouds, like the lamp without the oil, like the rolling waves, the life is observed to be
already over with.
तरङ्गं प्रतिबिम्बेन्दुं तडित्पुञ्जं नभोम्बुजं ग्रहीतुमास्थां बध्नामि न त्वायुषि हतस्थितौ।
9
I may even hope to catch a splashing wave, or the reflection of the moon, or a flashing lightning, or the lotus
blooming in the sky imagined by me; but I have no trust in the stability of life, which is continuously ebbing
away.
अविश्रान्तमनाः शून्यमायुः आततमीहते दु:खायैव विमूढोऽन्तर्गर्भं अश्वतरी यथा।
The wretched idiot obtains the useless and lengthy life for the sake of experiencing only pain, with his mind
not restful in one’s true essence; he is like the mule inside the womb of the horse, which kills the mother
when delivered from the womb. (Like the mule which kills its own mother, the foolish man wastes his life
because of his ignorance.)
संसारसंसृतावस्यां फे नोअस्मिन्सर्गसागरे कायवल्ल्याम्भसो ब्रह्मञ्जीवितं मे न रोचते।
Brahman, this life is not a thing of liking for me! In this turmoil of Samsaara, the ‘creeper of the body’ is just
the ‘worthless unstable foam’ found on the ‘waters of the creation-ocean’.
प्राप्यं संप्राप्यते येन भूयो येन च शोच्यते पराया निवृत्तेर्स्थानं यत्तज्जीवितमुच्यते।
That alone is known as a proper life where ‘that which is to be attained’ (Knowledge of one’s essence) is
attained; through which one does not grieve again, and which is the ‘state of the supreme bliss’.
तरवोऽपि हि जीवन्ति जीवन्ति मृगपक्षिणः स जीवति मनो यस्य मननेन न जीवति।
Trees also live; animals and birds also live; he alone lives truly, whose mind is not alive through worries.
जातास्त एव जगति जन्तवः साधुजीविताः ये पुनर्नेह जायन्ते शेषा जरठगर्धभाः।
Those beings alone are really born in this world, which live a noble life and never get born again here; all the
others are just ‘aging donkeys’ (burdened with life-problems).
भारोऽविवेकिनः शास्त्रं भारो ज्ञानं च रागिणः अशान्तस्य मनो भारो भारोऽनात्मविदो वपुः।
The ‘study of the Shastras that instruct abstract knowledge’, is an unbearable weight to the dull headed;
‘knowledge about the ephemeral nature of sense objects’ is an unbearable weight to the person who has
attractions for the world objects; ‘mind is an unbearable weight’ to a man whose has no peace; ‘body is a
weight’ to a person, who does not have the ‘knowledge of his true essence’.
रूपमायुर्मनोबुद्धिरहंकारस्तथेहितं भारो भारधरस्येव सर्वं दुःखाय दुर्धियः।
Body, life, mind, intelligence, ego, are all like the ‘weights carried by a burden-carrier’, who being attached
to them can never be without them, though they cause only pain to the idiot.
अविश्रान्तमनापूर्णमापदां परमास्पदं नीडं रोगविहङ्गानामायुरायासनं दृढम्।
Life is extremely tiresome; for it is the nest for the birds called diseases, is an abode of dangers, never a
place of rest, and is never complete with the desired things.
प्रत्यहं खेदमुत्सृज्य शनैरलमनारतं आखुनेव जरच्छभ्रं कालेन विनिहन्यते।
Life is eaten away slowly by ‘Kaala’(change and deterioration), like an old tree destroyed by a rat which
slowly and tirelessly keeps gnawing at it at every moment.
शरीरबिलविश्रान्तैर्विषदाहप्रदायिभिः रोगैरापीयते रौद्रैर्व्यालैरिव वनानिलः।
Terrifying diseases resulting in extremely poisonous fatal pains, stay inside the hollows of the body and suck
off the life, like the ‘snakes consuming the forest-air’.
प्रस्नुवानैरविच्छे दं तुच्छै रन्तरवासिभिः दुःखैराधृष्यते क्रू रैर्घुणैरिव जरद्रुमः।
‘Sufferings and sorrows’ are like the ‘lowly cruel wood-worms staying within the oozing dirt’; and eat away
the life, like the ‘worms gnawing at the old tree without a break’.
नूनं विगरणायाशु घनगर्धमनारतं आखुर्मार्जारके णेव मरणेनावलोक्यते।
‘Death’, at all times waits patiently, like the ‘cat that is greedy for the food sits outside the hollow where the
rat lives, ready to pounce on it at any time’.
गन्धादिगुणगर्भिण्या शून्ययाऽशक्तिवेश्ययाऽन्नं महाशनेनेव जरसा परिजीर्यते।
Like a glutton gobbling up food, the life is gobbled by the prostitute called ‘old age’ innate with qualities
like dirty smells, lack of proper emotions, and loss of strength.
दिनैर्क तिपयैरेव परिज्ञाय गतादरं दुर्जनः सज्जनेनेव यौवनेनावमुच्यते।
Within a few days itself, one is discarded by the youthful state, like a good man loses affection and rejects
the wicked man, once his true nature comes to light.
विनाशसुहृदा नित्यं जरामरणबन्धुना रूपं खिङ्ग्वरेनेव कृ तान्तेनाभिलष्यते।
Like a lustful young man is after a beautiful girl (only to spoil her health and beauty), ‘Krtaanta’ (the deity of
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annihilation) a friend of destruction and a relative of old age and death, is attracted by ‘life’ (only to destroy
it in the end).
स्थिरतया सुखभासितयानया सततमुञ्झितमुत्तमफल्गु च जगति नास्ति तथा गुणवर्जितं मरणभाजनमायुरिदं
यथा।
There is nothing in this world as worthless as this life, the receptacle of death; since it is completely without
any essence at all, though seemingly stable and blissful.
CONDEMNATION OF AHAMKAARA (I-NESS)

(I am free of Ahamkaara, the self-made ego-entity)
(Ahamkaara is said to be the first ‘Adhyaasa’-‘foremost false attribution’.

Ahamkaara means the ‘hm’ sound within you, which makes you deem yourself as a physical structure
separated from the rest of the physical structures which fill the world. It is the ‘ego’ feeling.
What is this ego (I-ness)?
A child when born has no ego, but the instinct of survival only, like the least evolved animal.
As it grows, it enters a process of self-hypnotism. It learns to identify with that image which is seen in the
mirror as its form. It trains itself to love and pamper that image-form. It builds its world of objects as that
which is connected to the body. It develops a self-imagined collection of information of oneself. Its whole
life is constructed around this ‘self-imagined information about oneself’.
This is Ahamkaara; the ego-feeling in each and every one of the living beings.
Animals also have this Ahamkaara without the expression of any language or thought form. Trees also have
this silent Ahamkaara without even the ability to move around actually. Stones, mud etc also have this
separateness naturally, as specified by nature, though they have no mind or intellect.
All objects have this separateness of existence and maintain their properties or qualities at all times.
Whereas in all inanimate objects, this Ahamkaara stays silent and as the pure expression of ‘Existence’
alone, in humans it devolves into a self-conceit based on imagined ideas about oneself. This self-conceit
which makes one utterly selfish and arrogant is condemned here by Rama, as the worst quality of all.)
मुधैवाभ्युत्थितो मोहान्मुधैव परिवर्धते मिथ्यामयेन भीतोऽस्मि दुरहङ्कारशत्रुणा।

Ahamkaara is what I imagine myself to be, as my own ideas about me. I am terrified of the enemy called the
wicked Ahamkaara which is completely unreal, is produced for no good and develops also for no good.
अहंकारवशादेव दोषकोशकदर्थतां ददाति दीनदीनानां संसारो विविधाकृ तिः।
(Why it is an enemy?) Only because of the ‘dominance of Ahamkaara’, that the ‘Samsaara’ (world-
experience) which is made of only desires and desire-fulfillments, pushes the ‘wretched of the wretched
beings’ (in the process of licking out the minuscule joys of life), to the worst state of countless faults.
अहंकारवशादापदहङ्काराद्दुराधयोऽहङ्कारवशादीहा नाहङ्कारात्परोरिपुः।
Through Ahamkaara only, all the problems rise up; from Ahamkaara only, the wicked mental worries arise;
due to Ahamkaara only, the desires arise; there is no enemy greater than the Ahamkaara!
तमहङ्कारमाश्रित्य परमं चिरवैरिणं न भुञ्जे न पिबाम्यम्भः किमु भोगान्भुजे मुने।
Having been under the control of that ‘Ahamkaara the supreme enemy’, for such a long time, I do not even
like to eat or drink anything (like a slave kept in chains); how can I enjoy any pleasures, hey Muni?
संसाररजनी दीर्घा माया मनसि मोहिनी ततोऽहंकारदोषेण किरातेनेव वागुरा।
The ‘dark night of Samsaara’ is long, produces imaginary ghosts, deludes the mind; and I am fully trapped
by this ‘Ahamkaara-fault’, like in a ‘trap set by the hunter’.
यानि दुःखानि दीर्घाणि विषमाणि महान्ति चाहंकारप्रसूतानि तान्यगात्खदिरा इव।
All the great pains and sufferings which one goes through for a prolonged time, rise up from the (thick-set)
Ahamkaara alone, like the ‘thorny plants from the mountain-ground’.
शमेन्दुसैंहिके यास्यं गुणपद्महिमाशनिं साम्यमेघशरत्कालमहंकारं त्यजाम्यहम्।
I fully renounce this Ahamkaara, which is the ‘Raahu’s mouth’ for the ‘moon called peace’; the ‘lightning
for the lotus of virtues’; the ‘autumn for the cloud of courteousness’.
नाहं रामो न मे वाञ्छा भावेषु न च मे मनः शान्त आसितुमिच्छामि स्वात्मनीव जिनो यथा।
I am not Rama the son of an emperor; I do not covet pleasures or powers related to the royal birth; I will not
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entertain thoughts of the world at all, and will stay without a mind. I want to remain quiet like ‘Vishnu
absorbed in YogaNidraa’ (quiet state of Aatman).
अहंकारवशाद्यन्मया भुक्तं हृतं कृ तं तत्तत्सर्वं अवस्त्वेव वस्त्वहंकाररिक्तता।
Associated with this Ahamkaara, whatever has been eaten, taken, or done by me (all the actions that are
tainted by the ‘I’ and ‘mine’) are not real at all (as belonging to a dream).
That ‘pure state without Ahamkaara’ is alone the truly stable one.
अहमित्यस्ति चेद्ब्रह्मन्नहमापदि दुःखितः नास्ति चेत्सुखितस्तस्मादनहङ्कारिता वरा।
If this ‘I’ is there, then hey Brahman, I am always stuck in problems resulting in pain; if it is not there, then
only there is peace; therefore, the ‘ego-less state’ is the best that is to be sought for.
अहंकारं परित्यज्य मुने शान्तमनस्तयाऽवतिष्टे गतोद्वेगो भोगौघो भङ्गुरास्पदः।
I will completely get rid of this ego-feeling hey Muni, and will stay with a quiet mind without anxieties.
(I will reject all the imagined ideas I have about me including my name, form and the life based on the body-
identity.) All the hosts of pleasures enjoyed because of this Ahamkaara, are just the imagined joys which are
momentary.
ब्रह्मन्यावदहंकारवारिदः परिजृम्भते तावद्विकासमायाति तृष्णाकु टजमञ्जरी।
As long as this ‘cloud of Ahamkaara’ keeps growing, so long does the ‘Kutaja tree of Trshnaa’ (thirst for
pleasures), is filled with the blooming flowers.
अहंकारघने शान्ते तृष्णा नवतडिल्लता शान्तदीपशिखावृत्त्या क्वापि यात्यतिसत्वरम्।
If the ‘dense Ahamkaara cloud’ subsides, then the ‘flash of lightning namely Trshnaa’, vanishes off
somewhere like a ‘snuffed off lamp-flame’.
अहंकारमहाविन्ध्ये मनोमत्तमहागजः विस्फू र्जति घनास्फोटैर्स्तनितैरिव वारिदः।
In the ‘great forest of the gigantic mountain of Vindhya’ namely Ahamkaara (stubborn and unbending), the
‘mad intoxicated huge elephant called the mind’ (mad with countless wants) trumpets aloud shattering things
all around, like the thundering cloud.
इह देहमहारण्ये घनाहंकारके सरी योऽयमुल्लसति स्फारस्तेनेदं जगदाततम्।
In this great wilderness of the body, the ‘huge lion of Ahamkaara’ wanders freely anywhere and everywhere;
and the world is its ground for hunting.
तृष्णातन्तुलवप्रोता बहुजन्मपरम्पराऽहंकारोग्रखिङ्गेन कण्ठे मुक्तावली कृ ता।
The ‘extremely sensuous rogue called Ahamkaara’, wears the ‘pearls of successive births’ woven in the
‘string of Trshnaa’ (thirst for pleasures).
पुत्रमित्रकलत्रादितन्त्रमन्त्रविवर्जितं प्रसारितमनेनेह मुनेऽहंकारवैरिणा।
Hey Muni! This ‘enemy named Ahamkaara’, has produced and spread out through his irremediable sorcery,
a ‘net made of son, friend and the family bindings’, to trap us all.
प्रमार्जितेऽहमित्यस्मिन्पदे स्वयमपि द्रुतं प्रमार्जिता भवन्त्येते सर्वैव दुराधयः।
If one erases off the limited identity of the ego-state, then all the afflictions also get instantly erased off.
अहमित्यम्बुदे शान्ते शनैश्च शमशातिनी मनोगगनसंमोहमिहिका क्वापि गच्छति।
When the cloud called ‘I’ subsides, then slowly (by the Vichaara-practice) the ‘delusion-mist that fills the
mind-sky’ destroying the quietness, vanishes off somewhere.
निरहंकारवृत्तेर्मे मौर्ख्याच्छोके न सीदतः यद्किञ्चिदुचितं ब्रह्मन्स्तदाख्यातुमर्हसि।
I am now without the Ahamkaara; yet am suffering through ignorance; whatever can cure this pain, please
instruct it to me, hey Brahman!
THE MIND-IMAGINED SELF-ENTITY, THE AHAMKAARA, IS ALWAYS IN TROUBLE

सर्वापदां निलयमध्रुवमन्तरस्थमुन्मुक्तमुत्तमगुणेन न संश्रयामि यत्नादहंकृ तिपदं परितोऽतिदुःखं शेषेण मां
समनुशाधि महानुभाव।
Hey Mahaanubhaava (of great experience)!
Instruct me well the Knowledge of that ‘Remaining Principle’ which remains after the destruction of
‘Ahamkaara’, in which I am not able to seek shelter even after trying hard, as I am enveloped by egoism
which is free of any good quality, which is situated inside, which is unstable, and which is the abode of all
calamities.
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(I am stuck with this Ahamkaara, like getting stuck under the belly of the cow, near its foot. The cow’s foot
being tied with a loose rope, keeps kicking me hard continuously, and I have to change my position
repeatedly for fear of getting kicked. I am in constant pain. I am trying hard to get out of here with no
results. Get me out of here and give me freedom.
The Sanskrit word which is used here is ‘AHAM-KRTI-PADA’. ‘PADA’ means ‘word’ and also ‘foot’.
GUNA means ‘quality’ and also ‘rope’. So the sentence,‘The cow is not tied properly with a good rope’ also
means,‘I am not endowed with excellent virtues’.The word ‘AHAM-KRTI-PADA’ refers to the ‘state created by
the I’ and also to the ‘foot of the cow which bellows AHAM’.
A wise man will not take shelter at the place which is at the foot- region of the cow; which is not tied to a
strong rope (Guna); which is situated in the belly part; which is unstable; which is the cause of all pains
because of kicking etc. Same adjectives apply to the ‘state of egoism’ also. The wise man will not take
shelter in the ‘state of egoism’, which is the abode of all sufferings, which does not allow virtues to develop;
which is restless and which lurks inside the mind.)
CONDEMNATION OF THE FICKLE MIND

(I have the mind under control)
दोषैर्जर्जरतां याति सत्कार्यादार्यसेवितात् वातान्तःपिच्छलववच्चेतश्चलति चञ्चलम्।

The ‘fickle mind which is shivering and carried away’, like a ‘light feather in the stormy wind’, goes far off
from the ‘good deeds sought by the virtuous’; and gets ‘shattered by the selfish acts as by the rocks’.
इतश्चेतश्च सुव्यग्रं व्यर्थमेवाभिधावति दूराद्दूरतरं दीर्घं ग्रामे कौलेयको यथा।
Like a ‘stray dog running wildly’, inside a village far and wide with no purpose, the mind also eagerly runs
here and there in vain, uselessly.
न प्राप्नोति क्वचित्किञ्चित्प्राप्तैरपि महाधनैः नान्तः संपूर्णतामेति करण्डक इवाम्बुभिः।
The mind does not attain anything actually (defined as joy). Even if it reaches great forests (of wealth), it
does not get complete satisfaction, like a ‘wicker basket that gets filled with water’.
नित्यमेव मुने शून्यं कदाशावागुरावृतं न मनो निवृतिं याति मृगो यूथादिव च्युतः।
Hey Muni, the ‘mind trapped by ill-sought desires’, is always empty of fulfillment, and does not ever stay in
rest, like a ‘deer lost from its herd’.
तरङ्गतरलां वृत्तिं दधदालूनशीर्णतां परित्यज्य क्षणमपि हृदये याति न स्थितिम्।
Holding on to the ‘nature of the unstable waves which raise again and again newly’, to break up only into
shattered drops at the end, the mind never rests in its essence, unable to give up its ever rising new thoughts
which dissolve off into nothing only.
मनो मननविक्षुब्धं दिशोदश विधावति मन्दराहननोद्भूतं क्षीरार्णवपयो यथा।
Mind always agitated by the wants, rushes in all the ten directions like the ‘waters of the milk-ocean
shattered by the churning of the Mandara Mountain’.
कल्लोलकलितावर्तं मायामकरमालितं न निरोद्धुं समर्थोऽस्मि मनोमयमहार्णवम्।
I am unable to control the ‘huge ocean of the mind’ which is filled with turbulent waves and whirlpools, and
abounds in the ‘alligators of illusion’ (appearing like restful rocks but ready to swallow the moment one goes
near.)
भोगदुर्वाङ्कु राकाङ्क्षी श्वभ्रपातमचिन्तयन्मनोहरिणको ब्रह्मन्दूरं विपरिधावति।
Hey Brahman! The ‘mind-deer’ runs far into the mountains intent on tasting the ‘Durvaa grass’, unaware of
the ‘abyss (of harms)’ waiting to swallow it up!
न कदाचन मे चेतः स्वामालूनशीर्णतां त्यजत्याकु लया वृत्त्या चञ्चलत्वमिवार्णवः।
Never does my mind give up ‘its nature of ever rising new thoughts, that dissolve off into nothingness’ due
to its apprehensive nature, like the ‘ocean can never be without its waves which rise and fall continuously’.
चेतश्चञ्चलया वृत्त्या चिन्तानिचयचञ्चुरं धृतिं बध्नाति नैकत्र पञ्जरे के सरी यथा।
The ‘mind with its restless nature’, becoming more restless by the hordes of worries, never gets any stability,
like the ‘lion trapped inside a cage’.
मनो मोहरथारूढं शरीरात्समतासुखं हरत्यपहतोद्वेगं हंसः क्षीरमिवाम्भसः।
Mind, riding the ‘chariot of delusion’ (of the identity with the body only), snatches away fast, the ‘bliss of
Aatman experienced while in the body’ (state of JeevanMukti), leaving back the ‘inertness of the body
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alone’; like the ‘swan drinking off the milk from the mixture of water and milk’ leaving back the ‘essence-
less water’.
अनल्पकल्पनातल्पे विलीनाश्चित्तवृत्तयः मुनीन्द्र न प्रबुद्ध्यन्ते तेन तप्येऽहमाकु लः।
Hey Muneendra, the thoughts rising in the mind are always absorbed in endless imaginations and never
come out of it; and so I suffer like this, as if feeling lost.
I AM TRAPPED BY THE MIND-DEVIL
क्रोडीकृ तदृढग्रन्थितृष्णासूत्रे स्थितात्मना विहगो जालके नेव ब्रह्मन्बद्धोऽस्मि चेतसा।
Like a ‘bird trapped in the net’, I am also trapped in this ‘net made of thickly woven knots of Trshnaa’ (with
the ‘I and ‘mine’ ideas always densely tied as knots), hey Brahman.
संततामर्षधूमेन चिन्ताज्वालाकु लेन च वह्निनेव तृणं शुष्कं दग्धोऽस्मि चेतसा।
I am scorched by the ‘fire of the mind’ with its ever rising ‘smoke of intolerance’, and with the ‘flames of
worries’; and my condition is similar to a ‘dry grass-piece set on fire’.
क्रू रेण जडतां यातस्तृष्णाभार्यानुगामिना शवं कौलेयके नेव ब्रह्मन्भुक्तोऽस्मि चेतसा।
I am like a ‘dead person’ because of identifying with the inert body; and the wild and violent ‘dog of the
mind’ with its ‘bitch Trshnaa’ at its back, preys upon ‘me as on a carcass’.
तरङ्गतरलास्फालवृत्तिना जडरूपिणा तटवृक्षेवौघेन ब्रह्मन्नीतोऽस्मि चेतसा।
Like a ‘tree on the bank’ carried off by the ‘floods of water’, hey Brahman, I am carried away by the ‘idiot
mind’ with its ‘splashing waves of desires’.
अवान्तरनिपाताय शून्ये वा भ्रमणाय च तृणं चण्डानिलेनेव दूरं नीतोऽस्मि चेतसा।
I am carried far away by the mind, like a ‘piece of straw by a fierce storm’; to fall into unknown places and
get tossed in the void. (I get tossed into higher and lower births and wander uselessly in many births where
there is no opportunity for attaining higher spiritual states.)
संसारजलधेरस्मान्नित्यमुत्तरणोन्मुखः सेतुनेव पयःपूरो रोधितोऽस्मि कु चेतसा।
Always intent on getting out of this ‘Samsaara-ocean’, I am blocked by this idiot-mind, like the ‘flooding
stream by the dam’.
पातालाद्गच्छता पृथ्वीं पृथ्व्याः पातालगामिना कू पकाष्टं कु दाम्नेव वेष्टितोऽस्मि कु चेतसा।
Like a ‘wooden stick of the water-well tied to a decayed rope’, I too keep on going up from the dark
underground to the surface level, and go down from the surface to the underground, clasped by this wicked
mind (attaining higher and lower births.)
मिथ्यैव स्फाररूपेण विचाराद्विसरारुणा बालो वैतालके नेव गृहीतोऽस्मि कु चेतसा।
Similar to a child obsessed by a ghost, whose illusory expanding form glides away through proper enquiry, I
too am possessed by this ‘wicked ghost of the mind’. (Mind is also a ‘form of illusion’ and runs away from
the ‘true enquiry of the Self’.)
IT IS DIFFICULT TO CONTROL THE MIND
वह्नेरुष्णतरः शैलादपि कष्टतरक्रमः वज्रादपि दृढो ब्रह्मन्दुर्निग्रहमनोग्रहः।
Hey Brahman, the ‘control of the mind’ is indeed very difficult; it is hotter than the fire (always burning with
desires; never can be extinguished); difficult to ascend than a mountain (its wants are higher than a
mountain, never can reach the summit of satisfaction); and harder than the diamond (stubborn and strong
with foolishness).
चेतः पतति कार्येषु विहगः स्वामिषेश्विव क्षणेन विरतिं याति बालः क्रीडनकादिव।
The mind pounces on its pleasure-fulfilling tasks, like a ‘bird pouncing on a piece of meat’; the next moment
it discards it and runs after another, like a ‘child throws away one toy and goes after another’.
जडप्रकृ तिरालोलो विततावर्तवृत्तिमान्मनोऽब्धिरहितव्यालो दूरं नयति तात माम्।
‘Taata’ (dear one)! The mind like ‘an ocean’ is cold (foolish), turbulent with waves (restless with desires)
and abounds in whirlpools (problems) that drag you to deep down to the ocean base. I helplessly get carried
away by the ‘vicious aquatic beings’ (wicked selfish wants) inside the ocean, far and wide.
अप्यब्धिपानान्महतः सुमेरून्मूलनादपि वह्न्यशनात्साधो विषमश्चित्तनिग्रहः।
It is very difficult to control the mind, more difficult than drinking off the waters of the ocean, or uprooting
the Meru Mountain, or consuming the fire.
चित्तं कारणमर्थानां तस्मिन्सति जगत्त्रयं तस्मिन्क्षीणे जगत्क्षीणं तच्चिकित्स्यं प्रयत्नतः।
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Mind alone is the cause of all objects; when it exists, the three worlds exist; when it vanishes off, the world
also vanishes off; so this mind alone should be dealt with through effort, and destroyed fully.
चित्तादिमानि सुखदु:खशतानि नूनमभ्यागतान्यगवरादिव काननानि तस्मिन्विवेकवशतस्तनुतां प्रयाते मन्ये मुने
निपुणमेव गलन्ति तानि।
All the hosts of pains and pleasures rise up from the mind only, like the ‘forests from a huge mountain’.
I believe hey Muni, that through discrimination they can dwindle and get annihilated completely.
सकलगुणजयाशा यत्र बद्धा महद्भिस्तमरिमिह विजेतुं चित्तमभ्युत्थितोऽहं विगतरतितयान्तर्नाभिनन्दामि लक्ष्मीं
जडमलिनविलासां मेघलेखामिवेन्दुः।
By conquering this mind, those great ones who strive after liberation, win over all the virtues that belong to a
‘JeevanMukta’. I am now prepared to conquer the mind-enemy (and rise to their state). I have lost the
attraction for the ‘world objects’. Like the ‘moon which does not like the array of dark clouds’, I also do not
feel pleased by the ‘Goddess of riches who sports in dirty foolish minds’ (blocking the rise of knowledge.)
CONDEMNATION OF TRSHNAA, THIRST FOR PLEASURES

(I have got rid of this Trshnaa also!)
(‘Trshnaa’ means the ‘lingering thirst for fresh and varied pleasures’, because of which the mind always
stays without satisfaction. Since the world abounds only in ‘mirage -rivers’ and not any real water of
happiness, the mind’s thirst never gets quenched; and it suffers throughout the life.)
हार्दान्धकारशर्वर्या तृष्णयेह दुरन्तया स्फु रन्ति चेतनाकाशे दोषकौशिकपङ्क्तयः।

Due to Trshnaa, which never leads to any good, like the ‘dark night with its hidden dangers of terrifying
darkness’, the ‘crowd of owls’ namely the ‘faulty actions and ideas’, rise up in the ‘expanse of pure
awareness state’.
अन्तर्दाहप्रदायिन्या समूढरसमार्दवो पङ्क आदित्यदीप्त्येव शोषं नीतोऽस्मि चिन्तया।
Like a ‘feather’, by the ‘heat of the sun which scorches the insides and removes all the moisture’, I have also
‘dried up because of worries’, and have ‘lost all the good qualities’ by the ‘heat of desires’.
मम चित्तमहारण्ये व्यामोहतिमिराकु ले शून्ये ताण्डविनी जाता भृशमाशापिशाचिका।
In my ‘mind-forest filled with the darkness of utter delusion’, deserted and empty of all other good thoughts,
the ‘flesh-eating devil of Trshnaa’ dances wildly.
वचोरचितनीहारा काञ्चनोपवनोज्ज्वला नूनं विकासमायाति चिन्ताचणकमञ्जरी।
The ‘thorny bushes of worries’ bloom well (in my mind), resplendent by the ‘desire of gold nearby’ (the
yellow intoxicating Dhattura plants), and the ‘mist of words’ (lamentations accompanied by the tears).
अलमन्तर्भ्रमायैव तृष्णातरलिताशया आयाता विषमोल्लासमूर्मिरम्बुनिधाविव।
‘Trshnaa’, violently shaking the mind, arrives only to increase the delusion within, like a ‘violent wave in the
ocean’.
उद्धामकल्लोलरवा देहाद्रौ वहतीव मे तरङ्गतरलाकारा तरत्तृष्णातरङ्गिणी।
‘Trshnaa-river’ with its ever rising waves, moving from one place to another, with its high rising incessant
sound, carries down my ‘body-hill’ to the ‘base hollow of objects’ (to shatter me to pieces).
वेगं संरोद्धुमुदितो वात्ययेव जरत्तृणं नीतः कलुषया क्वापि तृष्णया चित्तचातकः।
My ‘mind-chaataka bird’ gets blocked in its rush towards the ‘rains of Self-bliss’, and gets carried away
elsewhere by the ‘dusty winds’ (of actions) (losing its way) like a ‘dried up grass piece by the storm’.
यां यामहमतीवास्थां संश्रयामि गुणश्रियां तां तां कृ न्तति मे तृष्णा तन्त्रीमिव कु मूषिका।
Whichever virtue I get prepared to cultivate, as necessary for the ‘practice of Self-knowledge’, Trshnaa cuts
it off like a ‘deceitful rat gnawing away the string of Veenaa’.
पयसीव जरत्पर्णं वायाविव जरत्तृणं नभसीव शरन्मेघश्चिन्ताचक्रे भ्रमाम्यहम्।
Like a ‘dried up leaf caught in the whirlpool’, like a ‘dried up grass carried by the winds’, like ‘an autumn
cloud dissolving off in the sky’, I wander aimlessly caught in the ‘wheel of worries’.
गन्तुमास्पदमात्मीयमसमर्थधियो वयं तृष्णाजाले विमुह्यामो जाले शकु नयो यथा।
Caught in the ‘net thrown by the hunter’, we are unable to reach our nest (of Self-bliss), and stay miserable
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in this net spread out by Trshnaa.

तृष्णाभिधानया तात दग्धोऽस्मि ज्वालया तथा यथा दाहोपशमनमाशङ्के नामृतैरपि।
Dear one, I am burnt so much by the ‘hot flames of Trshnaa’ that I do not have the hope of even the nectar-
sprays healing the burns.
दूरं दूरमितो गत्वा समेत्य च पुनःपुनः भ्रमत्याशु दिगन्तेषु तृष्णोन्मत्ता तुरङ्गमी।
The ‘insane Trshnaa-mare’ (without discrimination), moves from here to far off lands, comes back, and
again and again wanders off in all the directions (in search of desire-fulfillment).
जडसंसर्गिणी तृष्णा कृ तोर्ध्वाधोगमागमा क्षुब्धा ग्रन्थिमती नित्यमारघट्टाग्ररज्जुवत्।
Like the ‘rope which pulls the water-pot from the well’, Trshnaa is always wet (filled with desires), goes up
and down (in various births), is rotten (because of the tainted thoughts) and is knotted (with the Ahamkaara).
अन्तर्ग्रथितया देहे सर्वदुश्छे दयाऽनया रज्जेवेवाशु बलीवर्दस्तृष्णया वाह्यते जनः।
By the ‘rope knotted through one’s own nasal holes’, thick and not easily cut, a bullock is pulled forward; so
is a man pulled by the ‘rope of Trshnaa’.
पुत्रमित्रकलत्रादितृष्णया नित्यकष्टया खगेष्विव किरात्येदं जालं लोके षु रच्यते।
Like a ‘bird getting enticed towards a painful net by the huntress scattering the tasty grains’, this Trshnaa
also attracts all towards her net, through the attachment towards son, friend, wife etc, which lead to incessant
pain only.
भीषयत्यपि धीरमन्धयत्यपि सेक्षणं खेदयत्यपि शान्तेहं तृष्णा कृ ष्णेव शर्वरी।
Trshnaa is like the ‘dark night’ which terrifies even the brave; blinds even those with eyes; worries even a
person of calm disposition.
कु टिला कोमलस्पर्शा विषवैषम्यशंसिनी दशत्यपि मनाक्स्पृष्टा तृष्णा कृ ष्णेव भोगिनी।
Trshnaa is like the ‘black serpent’, soft to touch (momentary joy); is with hidden venom (harmful results)
and bites at the slightest touch (there is no escape once you entertain a desire).
भिन्दती हृदयं पुंसां मायामयविधायिनी दौर्भाग्यदायिनी दीना तृष्णा कृ ष्णेव राक्षसी।
Trshnaa is the ‘dark Raakshasi of wretched deeds’, and tears away the hearts of the men; enchants with many
deceitful magical tricks; and gives only the worst states ever possible.
तन्द्रीतन्त्रीगणैः कोशं दधाना परिवेष्टितं नानन्दे राजते ब्रह्मंस्तृष्णा जर्जरवल्लकी।
Trshnaa is the ‘old ruined AlaabuVeena’ hey Brahman, makes only unpleasant sounds with the gourd
covered by many loosened strings; looks not very pleasing (is inauspicious for sight); and sounds harsh
(gives pain).
नित्यमेवातिमलिना कटु कोन्माददायिनी दीर्घतन्त्री घनस्नेहा तृष्णा गह्वरवल्लरी।
Trshnaa is the ‘creeper rising in the deep dark cave’, always dirty and dusty (because of selfish thoughts),
gives drowsiness which is harmful (results in harm though pleasing at first), grows very tall (reaching all
objects) and is thickly interwoven (with attachments).
अनानन्दकरी शून्या निष्फला व्यर्थमुन्नताऽमङ्गलकरी क्रू रा तृष्णा क्षीणेव मञ्जरी।
Like a ‘dried up bower of creepers’ (hanging on trees), Trshnaa gives painful pricks with thorns (harmful
results), is inauspicious looking, wastefully grown, is fruitless, is bared of all leaves and flowers, and never
gives any joy.
अनावर्जितचित्तापि सर्वमेवानुधावति न चाप्नोति फलं किं चित्तृष्णा जीर्णेव कामिनी।
Like a ‘prostitute who has aged’, Trshnaa uncontrolled runs after everyone (every object) and never gets the
needed fruit (of happiness).
संसारवृन्दे महति नानारससमाकु ले भुवनाभोगरङ्गेषु तृष्णा जरठनर्तकी।
In the ‘garden of Samsaara’ bubbling with many emotions, Trshnaa is a ‘dancer weakened by age’.
जराकु सुमितारूढा पातोत्पातफलावलिर्संसारजङ्गले दीर्घे तृष्णा विषलता तता।
Trshnaa is the ‘overspread poisonous creeper grown tall’ in the ‘wild jungle of Samsaara’ with the ‘flowers
of old age’ and the ‘fruits (of actions)’ falling all over.
यन्न शक्नोति तत्रापि धत्ते ताण्डविनीं गतिं नृत्यत्यानन्दरहितं तृष्णा जीर्णा इव नर्तकी।
Trshnaa is like an ‘aged dancer dancing on the pleasure-stage’, who, unable to move her limbs the correct
way (seeking the true joy of the Self), just assumes the ‘dance postures’ (of sense-movements) painfully,
without giving any joy.
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भृशं स्फु रति नीहारे शाम्यत्यालोक आगते दुर्लङ्ग्येषु पदं धत्ते तृष्णा चपलबर्हिणी।
Trshnaa is the ‘fickle minded female peacock’, who dances well in the ‘misty moist air of delusion’; she
remains quiet, only when the ‘light of Viveka’ shines forth; she walks on difficult and dangerous paths
(seeking worthless pleasures of family, wealth etc).
जडकल्लोलबहुला चिरं शून्यान्तरान्तरा क्षणमुल्लासमायाति तृष्णा प्रावृट्तरङ्गिणी।
Trshnaa is the ‘muddy monsoon flood’, flows with many ‘cold violent waves of foolishness’, empty of any
use always, is broken at places (because of many wants), and stays pleasing only for a short time.
नष्टमुत्सृज्य तिष्टन्तं तृष्णा वृक्षमिवापरं पुरुषात्पुरुषं याति तृष्णा लोलेव पक्षिणी।
Like the ‘hungry bird’ discarding the decayed tree moves to the next one, Trshnaa also moves from person to
person (like a viral infection).
पदं करोत्यलङ्ग्येऽपि तृप्तापि फलमीहते चिरं तिष्टति नैकत्र तृष्णा चपलमर्क टी।
Trshnaa is the ‘restless monkey’; never stays at one place for a moment; tries to cross treacherous areas, and
reaches for more fruits though not hungry.
इदं कृ तेवदमायाति सर्वमेवासमञ्जसमनारतं च यतते तृष्णा चेष्टेव दैविकी।
Trshnaa is like the ‘divine act’ (not under the control of humans), and always brings about unwanted
incidents at all times (by making the mind distracted) even when trying to fulfill the auspicious goals.
क्षणमायाति पाताले क्षणं याति नभस्थलं क्षणं भ्रमति दिक्कु ञ्जे तृष्णा हृत्पद्मषट्पदी।
Trshnaa is the ‘six-footed bee’ (senses and the mind) hovering in the ‘heart-lotus’, is at one moment at the
lowliest places, another moment she flies high in the sky, and the very next moment floats off in other
directions (chasing varieties of desires.)
सर्वसंसारदोषाणां तृष्णैका दीर्घदुःखदा अन्तःपुरस्थमपि या योजयत्यतिसंकटे।
Among all the faults found in the world, Trshnaa alone excels in giving endless pain to a man; for she can
push even a man staying safe inside the harem towards great difficulties.
प्रयच्छति परं जाड्यं परमालोकरोधिनी मोहनीहारगहना तृष्णा जलदमालिका।
Trshnaa is the ‘array of dark clouds’; gives extreme cold (coldness of heart/foolishness), blocks the ‘supreme
light of Aatman’; and fills the place with the ‘dense mist of delusion’.
सर्वेषां जन्तुजातानां संसारव्यवहारिणां प्रतिप्रोतमनोमाला तृष्णा बन्धनरज्जुवत्।
Trshnaa is like a ‘binding rope’ (tied to the neck of animals), that is worn as a ‘garland by the minds’, by all
types of beings who have taken birth on this earth, and who are engaged in a variety of worldly affairs
विचित्रवर्णा विगुणा दीर्घा मलिनसंस्थितिः शून्या शून्यपदा तृष्णा शक्रकार्मुखधर्मिणी।
Like the ‘bow of Indra’ (rainbow), Trshnaa has many hues (varieties of sense pleasures); is without any
string (any goodness); very long (never ending); stays in the dusty clouds (minds filled with ignorance); is
void (is unreal); stays in the emptiness of the sky (in the empty mind-space).
TRSHNAA IS...
अशनिर्गुणसस्यानां
he hailstone for the plants called virtues’;
फलिता शरदापदां
is the ‘autumn for the fruits of dangers’;
हिमं संवित्सरोजानां
the ‘snow-fall for the lotuses of wisdom’;
तमसां दीर्घयामिनी
is the ‘lengthy night for the ignorance’;
संसारनाटकनटी
is the ‘excelling actress in the drama of the world’;
कार्यालयविहङ्गमी
is the ‘bird flying inside the room busy with actions’(disturbing by flying madly);
मानसारण्यहरिणी
the ‘deer running wildly in the forest of the mind’;
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स्मरसङ्गीतवल्लकी
the ‘stringed Veenaa for the music of lust’;
व्यवहाराब्धिलहरी
the ‘wave in the ocean of day to day life’;
मोहमातङ्गशृङ्खला
the ‘chain around the elephant called delusion’;
सर्गन्यग्रोधसुलता
the ‘creeper for the tree of Sarga’ (creation);
दुःखकै रवचन्द्रिका
the ‘moonlight for the night-lotus called pain’;
जरामरणदुःखानामेका रत्नसमुद्गिका
the ‘single jewel-casket for the sufferings of old age and death’;
आधिव्याधिविलासानां नित्यं मत्ता विलासिनी।
the ‘intoxicated maiden sporting in the mental and physical ailments’.
I AM TOSSED IN AND OUT OF TRSHNAA LIKE THE DARK AND LIGHTED PATH OF THE SKY
क्षणमालोकविषया सान्धकारलवा क्षणं व्योमवीथ्युपमा तृष्णा नीहारगहना क्षणम्।
Trshnaa is like ‘path in the empty sky’ (reaching nowhere), sometimes brings about a little of light (making
one feel disgusted of the world because of the pains brought about by her); and the very next moment she
brings about darkness (because of the mind again craving after pleasures); and the very next moment is misty
(through delusions).
गच्छत्युपशमं तृष्णा कायव्यायामशान्तये तमी घनतमःकृ ष्णा यथा रक्षोनिवृत्तये।
Trshnaa subsides, only when the body is set at rest through knowledge; and is the ‘densely dark moon-less
night’, which when gone, stops the movement of the ‘wicked Raakshasas’ (desires).
तावन्मुह्यत्ययं मूको लोको विलुलिताशयः यावदेवानुसंधत्ते तृष्णा विषविषूचिका।
A man will be deluded only so long with his perturbed mind-state and remain helpless, as long as he holds
on to the ‘fatal cholera germ of Trshnaa’.
लोकोऽयमखिलं दुःखं चिन्तयोञ्झितयोञ्झति तृष्णा विषूचिकामन्त्रश्चिन्तात्यागो हि कथ्यते।
A man gets rid of all the suffering, by throwing off the anxiety about the fulfillment of desires, and thus will
be freed of Trshnaa. The ‘renunciation of anxieties about desire-fulfillment’ alone, is known as the ‘magical
chant’ which cures the ‘fatal disease of Trshnaa’.
तृणपाषाणकाष्टादिसर्वमामिषशङ्कया आददाना स्फु रत्यन्ते तृष्णा मत्स्यी हृदे यथा।
Trshnaa is like a ‘fish in a lake’ chasing after every piece of grass, stone and stick desirous of the meat-piece,
and perishes by means of that very meat-piece, when it is obtained.
रोगार्तिरङ्गना तृष्णा गम्भीरमपि मानवमुत्तानतां नयत्याशु सूर्यांशव इवाम्बुजम्।
‘Thirst for the union of woman’ is like an intensely painful disease, and makes a man stretch out in ugly
contours like the ‘hot sun-rays making the lotus petals open up in a haphazard manner’.
अन्तःशून्या ग्रन्थिमत्यो दीर्घस्वाङ्कु रकण्टकाः मुक्तामणिप्रिया नित्यं तृष्णा वेणुलता इव।
Trshnaa is like a ‘bamboo creeper’; hollow inside (worthless desires), made of knots (obsessions), with long
thorns as sprouts (worries), and always attracting with the illusory pearls (joys that never get attained).
अहो बत महच्चित्रं तृष्णामपि महाधियः दुश्च्छे दामपि कृ न्तन्ति विवेके नामलासिना।
Ah, is it not a wonder that the ‘great men of wisdom’ cut away even this Trshnaa which is very hard to
break, with their ‘faultless sword of discrimination’!
नासिधारा न वज्राग्निर्नतप्तायःकणार्चिषः तथा तीक्ष्णा यथा ब्रह्मन्तृष्णेयं हृदि संस्थिता।
Hey Brahman! Neither the ‘sword with the sharp blade’, nor the ‘thunderbolt of Indra’, not also the ‘sparks
of the burnt iron pieces’ are as sharp (as painful) as the ‘Trshnaa well-rooted in the heart’.
उज्ज्वलाऽसिततीक्ष्णाग्रा स्नेहदीर्घदशा परा प्रकाशा दाहदुःस्पर्शा तृष्णा दीपशिखा इव।
Trshnaa is like a ‘lamp flame’; brightly burning in the middle portion, blackened sharp edge at the end (ruin
only as the end), the thick wick burning off slowly (deteriorating states of the body), supported by the
attachments (oil), giving out light (the direct experience), yet hot to touch (with harmful results).
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अपि मेरूपमं प्राज्ञमपि शूरमपि स्थिरं तृणीकरोति तृष्णैका निमेषेण नरोत्तमम्।

Even if one be extremely wise to the size of the Meru Mountain, or be the most courageous man of
outstanding bravery, Trshnaa single handedly reduces him to the level of a dry straw.
संस्तीर्णगहना भीमा घनजालरजोमयी सान्धकारोग्रनीहारा तृष्णा विन्ध्यमहातटी।
Trshnaa is the ‘mountain slope of Vindhyaa’ that is covered by the dark mist (of ignorance), is filled with
thick dust (of Rajas), makes one lose the way, is huge (never-ending), and is difficult to cross over.
एकै व सर्वभुवनान्ततरलब्धलक्ष्या दुर्लक्ष्यतामुपगतैव वपुःस्थितैव तृष्णा स्थिता जगति चञ्चलवीचिमाले
क्षीरोदकाम्बुतरले मधुरेव शक्तिः।
Single, yet reaching out for the things all over the world, staying inside the body itself yet invisible, Trshnaa
is like the ‘sweetness in the flowing liquids of milk and water’ (ocean) with their restless waves.
(I want to have the thirst for Self-knowledge only, like the excellent swan which sucks out the sweet milk
from the water that is mixed with milk.)
CONDEMNATION OF THE PHYSICAL BODY

(I am disgusted with this body!)
(Analyze the physical body as a tool used by you to perceive the world, and look at it as an inert object only,
and not as you.)
THE RUINED BODY-VEENAA WITH ITS HARSH SOUNDS
आर्द्रान्त्रतन्त्रीगहनो विकारी परितापवान्कायः स्फु रति संसारे सोऽपि दु:खाय के वलम्।
(The body here is compared to a ruined Veenaa, the stringed musical instrument. Beginning from the tip of
the gourd (head), the Veenaa is connected by numerous strings all over; makes weird noises like agonized
screams.) The ‘physical body’ is dense with the ‘strings of wet nerves’; always changing and ugly; and
surrounded by countless miseries; comes into being in this mundane existence for undergoing pain alone.
BODY IS INERT BUT APPEARS AS IF CONSCIOUS

अज्ञोऽपि तज्ञसदृशो वलितात्मचमत्कृ तिः युक्या भव्योऽभव्योऽपि न जडो नापि चेतनः।
Though inert and non-conscious, the body acts as a conscious entity, by the magic of the ‘contact of the
Aatman, the understanding essence’ in all. Though capable of acting in the world, yet acting as an inert tool
only, it is neither inert nor conscious.
जडाजडदृशोर्मध्ये दोलायितदुराशयः अविवेकी विमूढात्मा मोहमेव प्रयच्छति।
It is an entity, which oscillates between the ‘states of inert and conscious states’, is without any
discriminating power, is foolish, and gives rise to the ‘delusion of attachment’ only.
BODY-COMFORT ALONE IS SOUGHT BY ALL

स्तोके नानन्दमायाति स्तोके नायाति खेदितां नास्ति देहसमः शोच्यो नीचो गुणबहिष्कृ तः।
By the smallest thing it gets pleasure; by the smallest thing it is pained; nothing is as loathsome as the
wretched body bereft of any good quality.
THE BODY-TREE
आगमापायिना नित्यं दन्तके सरशालिना विकासस्मितपुष्पेण प्रतिक्षणमलंकृ तः
This ‘body-tree’ is produced and destroyed again and again; at every moment, is adorned by the ‘blossoms
called smiles’ which appear and disappear with the ‘pollen of teeth’ ;
भुजशाखो घनस्कन्धो द्विजस्तम्भशुभस्तिथिः
the arms are the branches; the high rising shoulders act as the trunk, on top of which rest the ‘row of birds
called teeth’; (Birds and Brahmans both are termed as Dvijas because they are twice-born)
लोचनालिबिलाक्रान्तः शिरःपीठबृहत्फलः श्रवदन्तरसग्रस्तो
is filled with the ‘holes of bees called the eyes’; a ‘big fruit called head’ stays at the tip of the tree; ears are
the ‘tooth marks of the birds’ (as if by pecking) leaking some gel;
हस्तपादसुपल्लवः
the leaves are the hands and feet;
19
गुल्मवान्कार्यसंघातो
clumps of bushes grow on it like diseased portions; it is useful in doing work (but is not beautiful);
विहङ्गमकृ तास्पदः सच्छायो देहवृक्षोऽयं जीवपान्थगणास्पदः
is the resting place for the ‘bird namely Jeeva’; is well established with a huge shady foliage namely the hair
growth (of ignorance). This tree is the ‘temporary abode of the traveler called Jeeva’.
HOW CAN I PLACE TRUST IN THIS FLESH-MASS?

कस्यात्मीयः कस्य पर आस्थानास्था किलात्र के ।तात संतरणार्थेन गृहीतायां पुनः पुनः नावि देहालतायां च
कस्य स्यादात्मभावना।
How can this be a friend or enemy to anyone? How can any one get attached to it or be unattached?
It is just a ‘creeper used as a boat to cross over the ocean of worldly existence’!
Dear one, how can one identify with this ‘ugly tree’ as oneself?
देहनाम्नि वने शून्ये बहुगर्तसमाकु ले तनूरुहासंख्यतरौ विश्वासं कोऽधिगच्छति।
Who can have any trust in this ‘forest called the body’, which is empty of all good things, which is filled
with numerous holes (pits), and which is covered by countless trees of hairs?
मांसस्नाय्वस्थिवलिते शरीरपटहेऽदृढे मार्जारवदहं तात तिष्टाम्यत्र गतध्वनौ।
This body is like a ‘drum made of flesh, sinews, and bones’; it is not strong.
Like a ‘cat trapped within it’, I stay inside it, lost and bewildered.
THE BODY FIG-TREE

संसाराण्यसंरुढो
This fig tree namely the body is well rooted in the ‘Samsaara-forest’;
विलसच्चित्तमर्क टः
the ‘mind-monkey’ wanders all over it always jumping here and there;
चिन्तामञ्जरिताकारो
is covered by the ‘buds of worries’ (which constantly bloom as mental and physical afflictions);
दीर्घदुःखघुणक्षतः
is infested by the ‘worm of prolonged pains’;
तृष्णाभुजङ्गमीगेहं
the ‘terrifying serpent called Trshnaa’ lives in its hollow (ready to bite at any moment);
कोपकाककृ तालयः
the ‘ugly crow named anger with it harsh sounds’ has built a nest in it;
स्मितपुष्पोद्गमः
it gives rise to the blossoms of smiles;
श्रीमान्छु भाशुभमहाफलः
is revered because it yields the fruits of good and bad (through actions);
सुस्कन्धौघलताजालो
spreads out with many branches of limbs from its strong shoulders;
हस्तस्तबकसुन्दरः
is beautiful with the ‘pair of flower-clusters called the hands’;
पवनस्पन्दिताशेषस्वाङ्गावयवपल्लवः
all its ‘leaves of limbs’ move by the ‘movement of the wind’ (Praana);
सर्वेन्द्रियखगाधारः
is the support for all the ‘sense-birds’;
सुजानुस्तम्भोन्नतः has good trunks in the form of knees, and rises high and tall;
सरसच्छाययायुक्तः कामपान्थनिषेवितः
is covered by the ‘good shade of youth’ (which should be used in intellectual pursuits), but is sought by the
‘traveler called passion’ (unfortunately);
20
मूर्धसंजनिताऽऽदीर्घशिरोरुहतृणावलिरहंकारगृध्रकृ तकु लायः

has ‘rows of grass’ in the form of the long hairs growing out of the top; the ‘vulture named Ahamkaara’ has
a made a nest on its top;
सुषिरोदरः
has the empty hollow as the belly;
विच्छिन्नवासनाजालमूलत्वाद्दुर्लवाकृ तिः व्यायामविरसः
is firm because of the ‘entangled root-structure of Vaasanaas’; and is rugged and hard due to the spread out
fibrous branches of the hanging roots, namely the ‘tiresome prolonged actions’.
कायप्लक्षोऽयं न सुखाय मे।
This ‘fig tree of the body’ never gives me any happiness.
THIS BODY-HOUSE IS INDEED NOT TO MY LIKING! I DO NOT WANT IT AS MY ABODE!

(Rama condemns the body-house, and explains as to why he wants to discard his body.)
कलेवरमहंकारगृहस्थस्य महागृहं लुण्ठत्वभ्येतु वा स्थैर्यं किमनेन मुने मम।
Hey Muni! This inert body is a ‘huge mansion owned by Ahamkaara’!
What matters to me whether it collapses on the ground as dead, or remains stable with life?
(This body is owned by some imagined entity called Rama, and is not mine; that evil fellow always keeps
moving about and disturbs my quietness.)
पङ्क्तिबद्धेन्द्रियपशुं वलत्तृष्णागृहाङ्गनं रागरञ्जितसर्वाङ्गं नेष्टं देहगृहं मम।
(It is filled with animals of all sorts and is dirty and noisy, and stinks a lot.)
It is a house where the (ten) ‘sense-animals’ are tied in a row (making a noisy racket and crying out for
food). The ‘lady of the house namely Trshnaa’ is on the move constantly (is never at rest).
It is painted all over by the ‘red color of attachment’ (that hurts the eyes).
This (ugly noisy) body-house is indeed not to my liking!
पृष्टास्थिकाष्टसंघट्टपरिसंकटकोटरं आन्त्ररज्जुभिराबद्धं नेष्टं देहगृहं मम।
It is supported by various ‘sticks called the bones kept in a haphazard manner’ and causes a lot of trouble (by
breaking again and again). It is tied all over by the ‘wet tubes’ (for excretion etc) (cluttering the place all
over). This body-house is indeed not to my liking (for it may collapse at any time).
प्रसृतस्नायुतन्त्रीकं रक्ताम्बुकृ तकर्दमं जरामङ्कोलधवलं नेष्टं देहगृहं मम।
It is spread out with the ‘strings of nerves’; is wet and slushy, and soaked in blood; is whitened by the ‘chalk
powder of old age’ that is sprinkled all over. This (ugly and damp) body-house is indeed not to my liking!
चित्तभृत्यकृ तानन्तचेष्टावष्टब्धसंस्थिति मिथ्यामोहमहास्थूणं नेष्टं देहगृहं मम।
The ‘mind-servant’ keeps on doing unpredictable foolish actions, thus causing one to stumble and fall; a
‘huge pillar of unreality and delusion’ supports it. (I cannot co-exist with this idiot servant).
This body-house is indeed not to my liking!
दुःखार्भककृ ताक्रन्दं सुखशय्यामनोरमं दुरीहादग्धदासीकं नेष्टं देहगृहं मम।
It is filled with the ‘wild screams of the baby’ called ‘pain’; is used as an ‘attractive cradle for sleeping’
namely ‘joy’ (the pain is always cuddled inside the joy); has a horrible ‘dirty maid of improper wants’ who is
intent on spreading the diseases. (I have no control over anything.)
मलाढ्यविषयव्यूहभाण्डोपस्करसंकटमज्ञानक्षारवलितं नेष्टं देहगृहं मम।
It is filthy with the ‘wants of sense pleasures’ that are stored in the multifarious vessels of sense objects; is
surrounded by the ‘stinky waters of ignorance’. This (stinking) body-house is indeed not to my liking!
गुल्फगुग्गुलुविश्रान्तजानूर्ध्वस्तम्भमस्तकं दीर्घदोर्दारुसुदृढं नेष्टं देहगृहं मम।
The head (globe at the top) dangles on a wobbling supporting stick (neck), at the top of the pillar (chest),
which rises from the knees that look ugly like the ‘Guggulu plant’; with two long ‘logs of shoulders’ hung
downwards (like that of a scarecrow). This (ugly) body-house is indeed not to my liking, hey Brahman!
प्रकटाक्षगवाक्षान्तः क्रीडत्प्रज्ञागृहाङ्गनं चिन्तादुहितृकं ब्रह्मन्नेष्टं देहगृहं मम।
The (Knowledge) ‘senses of windows’ always open up the world (whether one wants it or not)!
The (stupid) ‘intellect-lady’ sports joyfully at the sight seen through the windows.
The ‘daughter named worry’ keeps crying aloud. This body-house is indeed not to my liking!
21
मूर्धजाच्छादनच्छन्नकर्णश्रीचन्द्रशालिकमादीर्घाङ्गुलिनिर्व्यूहं नेष्टं देहगृहं मम।

The roof is covered by the ‘hair-carpet’. The pair of ears on both sides is the ‘moon-gazing balconies’ that
are decorated with many gold and diamond ornaments. The house has ‘sets of lengthy pegs called the
fingers’ (to hold on to things). This body-house is indeed not to my liking!
सर्वाङ्गकु ड्यसंघातघनरोमयवाङ्कु रं संशून्यपेटविवरं नेष्टं देहगृहं मम।
(Though decorated on the outside and made to look beautiful, it is ugly if you observe it well.)
Dense collections of hairs grow on all the parts of the surface-areas like fungus. It has a huge
empty((growling) hole in the middle called the stomach (which never remains filled up).
नखोर्णनाभिनिलयं सरमारणितान्तरं भाङ्कारकारिपवनं नेष्टं देहगृहं मम।
(Dirty sharp things are spread allover the uneven floor, and a bitch hides inside making growling noises all
the time. And the wind is always blowing non-stop. Who can like such a house?)
The floor space is disgusting with the sticking out nails, hairs and navel hole.
A ‘bitch namely hunger’ growls all the time from the inside; and the wind (Praana) inside, makes a terrifying
sound (like a stormy wind). This body-house is indeed not to my liking!
प्रवेशनिर्गमव्यग्रवातवेगमनारतं वितताक्षगवाक्षं तन्नेष्टं देहगृहं मम।
(Too much of air flow and too much of the outside sight!)
The air flows in and out speedily without a break. There are ‘two elongated windows of eyes’ (showing too
much of the outside). This body-house is indeed not to my liking!
जिह्वामर्क टिकाक्रान्तवदनद्वारभीषणं दृष्टदन्तास्थिशकलं नेष्टं देहगृहं मम।
(A monkey resides there, and the doorway is made of ugly bones.)
The ‘doorway of the face’ looks terrible with a ‘female monkey called the tongue’ residing there (jumping in
all the directions); and there is a horrible sight of the ‘bone pieces woven together known as the teeth’.
त्वक्सुधालेपमसृणं यन्त्रसंचारचञ्चलं मनः सदाऽऽखुनोत्खातं नेष्टं देहगृहं मम।
(The house is always wet with paint; and machines inside it keep on working non-stop, and a rat keeps
moving here and there.)
The outside is covered by the ‘wet skin-paint’; is always vibrating by the continuous operation of the
machines (body parts); and all the things inside are always nibbled by ‘the rat of (desire)’.
स्मितदीपप्रभोद्भासि क्षणमानन्दसुन्दरं क्षणं व्याप्तं तमःपूरैर्नेष्टं देहगृहं मम।
Looks beautiful by the momentary lights of smiles (joys); but again instantly is filled by darkness (ignorance
and suffering) for long. This body-house is indeed not to my liking!
समस्तरोगायतनं वलीपलितपत्तनं सर्वाधिसारगहनं नेष्टं देहगृहं मम।
It is an ‘abode of variety of ailments’; is a ‘city with deteriorating walls (skin)’; and is dense with all sorts of
anxieties. This body-house is indeed not to my liking!
THE BODY IS A DANGEROUS FOREST! I AM UNABLE TO HOLD ON TO IT!
अक्षर्क्षक्षोभविषमा शून्या निःसारकोटरा तमोगहनदिक्कु ञ्जा नेष्टा देहाटवी मम।
This body-forest is a dangerous place with the ‘bear of sense’ roaming about always; is empty and desolate;
is hollow with no essence; is filled with dense darkness in all the direction-bowers.
This body-forest is indeed not to my liking!
देहालयं धारयितुं न शक्नोमि मुनीश्वर पङ्कमग्नं समुद्धर्तुं गजमल्पबलो यथा।
Hey Muneeshvara! I am not able to hold on to this body-house any more, like a ‘weak elephant cannot come
out of the mire it has sunken into’ (and keeps sinking inside) (like I am drowning by identifying with it).
WHAT VALUE IS ANY POSSESSION, WHEN THE BODY ITSELF IS UNSTABLE?

किं श्रिया किं च राज्येन किं कायेन किमीहया दिनैर्क तिपयैरेव कालः सर्वं निकृ न्तति।
Of what avail is the wealth, kingdom, body or action?
Within just a few days, ‘Kaala’ (Change/deterioration) cuts through everything.
रक्तमांसमयस्यास्य सबाह्याभ्यन्तरं मुने नाशैकधर्मिणो ब्रूहि कै व कायस्य रम्यता।
Hey Muni, pray tell me what beauty is in this ‘body made only of flesh and blood’?
22
It has only one rule both inside and outside, namely the ‘rule of destruction’.
मरणावसरे काया जीवं नानुसरन्ति ये तेषु तात कृ तघ्नेषु कै वास्था वद धीमताम्।
These bodies do not accompany one at the time of death; why should the wise favor these ungrateful
wretches tell me, dear one!
मत्तेभकर्णाग्रचलःकायो लम्बाम्बुभङ्गुरः न संत्यजति मां यावत्तावदेनं त्यजाम्यहम्।
The body is as unstable as the ‘tip of the ear of the musth elephant’; as unstable as the ‘water drop sticking
on to the tip of the bent grass’. This body is not going to leave me ever; so better that I discard it and be free.
पवनस्पन्दतरलः पेलवः कायपल्लवः जर्जरतनुवृत्तश्च नेष्टो मे कटु नीरसः।
I do not like this ‘body-leaf’, which easily floats off in the wind (moves by Praana), is delicate and shattered
(due to various physical and mental ailments), and falls into lowly places (by experiencing lowly pleasures),
staying bitter and essence less.
भुक्त्वा पीत्वा चिरंकालं बालपल्लवपेलवां तनुतामेत्य यत्नेन विनाशमनुधावति।
After eating and drinking for long time (in youth), then becoming thin and weakened (in old age), this body
moves only towards destruction as if forced. (Death is unavoidable.)
तान्येव सुखदुःखानि भावाभावमयान्यसौ भूयोऽप्यनुभवन्कायः प्राकृ तो हि न लज्जते।
Experiencing repeatedly the very same pleasures and pains, and the absence and presence of the very same
objects, the ‘lowly animal known as the body’ has no shame at all.
(What new joy is there that is not experienced by some one already?)
सुचिरं प्रभुतां कृ त्वा संसेव्य विभवश्रियं नोच्छ्रायमेति न स्थैर्यं कायः किमिति पाल्यते।
After enjoying the ruler-ship for long, after experiencing all types of riches, the body still does not attain any
acclaimed status or stability; why one pampers the body so much?
जराकाले जरामेति मृतिकाले तथा मृतिं सममेवाविशेषज्ञः कायो भोगिदरिद्रयोः।
This body which grows old with old age and dies at the death time, is the same in rich and poor without any
partiality. (Who can escape death?)
THE DUMB BODY-TORTOISE
संसाराम्भोधिजठरे तृष्णाकु हरकान्तारे सुप्तस्तिष्टति मुक्ते हो मूकोऽयं कायकच्छपः।
Inside the belly of the ‘Samsaara Ocean’, inside the ‘dark hollow of Trshnaa’, the ‘body-tortoise’ stays dumb
(inert) without any activity (towards waking up from ignorance), and is fast asleep (in ignorance).
THE BODY-LOG
दहनैकार्थयोग्यानि कायकाष्टानि भूरिशः संसाराब्धाविहोह्यन्ते कं चित्तेषु नरं विदुः।
Countless ‘body-logs’ (as animals, birds and other beings) that are only fit for burning, float in this ‘sea of
Samsaara’; some of them are termed as men. (What greatness is there in this man animal? )
THE WORTHLESS BODY-CREEPER
दीर्घदौरात्म्यवलया निपातफलपातया न देहलतया कार्यं किं चिदस्ति विवेकिनः।
There is nothing that a ‘man of discrimination’ wants with this ‘body-creeper’ which entwines around
‘unstable rotten things’ (wicked selfish acts), and ends in the ‘sudden collapse on the ground’ (through
wicked acts).
THE BODY-FROG
मज्जन्कर्दमकोशेषु झटित्येव जरां गतः न ज्ञायते यात्यचिरात्कः कथं देहदर्दुरः।
The ‘body-frog’ wallowing in the ‘dirty slushy mires’ (of desire-fulfillments), suddenly grows old and
vanishes off in no time; where to and how, we do not know.
THE BODY-HURRICANE
निःसारसकलारम्भाः कायाश्चपलवायवः रजोमार्गेण गच्छन्तो दृश्यन्ते नेह के नचित्।
The bodies, like the ‘sudden dusty hurricanes’ rise for no purpose, and move along the dusty paths
(spreading the dust, and swallowing the dust of more and more worldly actions), yet not scrutinized (through
Vichaara) by anyone.
DEATH WAITS AT EVERY MOMENT

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वायोर्दीपस्य मनसो गच्छन्तो ज्ञायते गतिः न गच्छतश्च भगवञ्छरीरस्य कदाचन।

The path of the wind, or the light-flame, or the mind can be understood hey Bhagavan, but never the moving
away of (the death of) the body.
बद्धास्था ये शरीरेषु बद्धास्था ये जगत्स्थितौ तान्मोहमदिरोन्मत्तान्धिग्धिगस्तु पुनःपुनः।
Fie on them, fie on them again and again, those who trust the stability of the body or the stability of the
world-state, being intoxicated by the ‘liquor of delusion’!
I HAVE ANALYZED WELL THE FAULTS OF THE BODY

नाहं देहस्य नो देहो मम नायमहं तथा इति विश्रान्तचित्ता ये ते मुने पुरुषोत्तमाः।
Hey Muni, those are the ‘excellent of men’, who have restful minds with the realization that ‘I am not
dependent on the body, nor is this body mine, and I am not the body’.
मानावमानबहुला बहुलाभमनोरमाः शरीरमात्रबद्धास्थं घ्नन्ति दोषदृशो नरम्।
The faulty visions of respect and offense, joyful gains that are connected only to the body, lead one towards
ruin alone.
I DO NOT WANT TO BE DECEIVED BY AHAMKAARA ANYMORE

शरीरश्वभ्रशायिन्या पिशाच्या पेशलाङ्गया अहंकारचमत्कृ त्या छलेन छलिता वयम्।
We have been deceived by the ‘deceitful devil’ namely the Ahamkaara (body-identity), with its magical
powder thrown at our eyes (in the form of pleasures connected to the body); it hides in the hollow of the
body and stays invisible.
I DO NOT WANT TO LOSE PRAJNAA: I HAVE SHELTERED IN VIVEKA

प्रज्ञा वराकी सर्वैव कायबद्धास्थयानया मिथ्याज्ञानकु राक्षस्या छलिता कष्टमेकिका।
The poor ‘Prajnaa’ (correct understanding of things) caught alone (without the help of Viveka) is getting
deceived in all manners by this ‘evil Raakshasi’ named ‘incorrect understanding’ (MithyaaJnaanam),
because of its trust in (the stability of) the body.
BODY IS A DISGUSTING OBJECT: I DO NOT TRUST IT ANY MORE: AND DO NOT OWN IT
न किं चिदपि दृश्येऽस्मिन्सत्यं तेन हतात्मना चित्रं दग्धशरीरेण जनता विप्रलभ्यते।
There is nothing that is real in this perceived phenomenon; yet it is a wonder that all the people get deceived
by this ‘ruined disgusting body’.
दिनैः कतिपयैरेव निर्झराम्बुकणो यथा पतत्ययमयत्नेन जरठः कायपल्लवः।
Within a short span of few days itself, this ‘aging body-twig’ falls off so easily, like a ‘water drop inside the
waterfall’.
कायोऽयमचिरापायो बुद्बुदोऽम्बुनिधाविव व्यर्थं कार्यपरावर्ते परिस्पुरति निष्फलः।
This body, which perishes within a short time, appears for no purpose, like the ‘bubble in the ocean’, being
caught in the ‘whirlpool of actions’.
मिथ्याज्ञानविकारेऽस्मिन्स्वप्नसंभ्रमपत्तने काये स्फु टतरापाये क्षणमास्था न मे द्विज।
Hey Dvija (Twice-born Brahmin)! I do not have any trust in this body, which is definitely bound to perish,
and is just a ‘city seen in the Svapna’ (dream) (and not really there except as a perceived image), and is
completely a ‘product of incorrect understanding’ (lack of self-knowledge).
I AM NOT AN IDIOT ANYMORE
तडित्सु शरदभ्रेषु गन्धर्वनगरेषु च स्थैर्यं येन विनिर्णीतं स विश्वसतु विग्रहे।
Let that idiot only have trust in this body, who believes in the stability of the lightning flashes, the autumn
clouds, and the illusory cities of Gandharvas.
I AM NOT INSANE LIKE THE BODY-IDENTIFIED FOOLS
सततभङ्गुरकार्यपरम्परा विजयिजातजयं हठवृत्तिषु प्रबलदोषमिदं तु कलेवरं तृणमिवाहमपोह्य सुखं स्थितः।
This body is already ready for death, the moment it is born; and is a carcass only. This carcass is always
engaged in perishing activities alone, and feels victorious by completing the selfish actions with the stubborn
faith in the joy received, and is the expression of extreme insanity one can have.
I am happy, after discarding this body-idea like a worthless grass, and will indeed feel peaceful from now on.
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ANALYZING THE THREE LEVELS OF THE LIFE-JOURNEY OF THE BODY-ENTITY

[Life is a journey through the three states of childhood, youth and old age, ending at death once and for all.]
CONDEMNATION OF THE CHILDHOOD STATE
लब्ध्वापि तरलाकारे कार्यभारतरङ्गिणि संसारसागरे जन्म बाल्यं दु:खाय के वलम्।

Though obtaining a (very rare) human birth in the ‘ocean of Samsaara’ with the ‘waves of actions’ that keep
repeatedly rising in various forms, the ‘state of infancy’ is a very painful state indeed!
अशक्तिरापदस्तृष्णा मूकता मूढबुद्धिता गृध्रुता लोलता दैन्यं सर्वं बाल्ये प्रवर्तते।
Weakness (not capable of doing anything), danger (always getting into many problems being dumb); desires
(stupid wants); inability to speak (cannot express one’s feelings); ignorance (does not know or understand
anything); gluttonous nature (wanting to taste and swallow any object whether edible or not); always a state
of restlessness (a source of agitation to itself and others); a pitiable state of dependence (always dependent
on others for every smallest need); all these are prevalent in infancy.
रोषरोदनरौद्रासु दैन्यजर्जरितासु च दशासु बन्धनं बाल्यमालानं करिणामिव।
Violent screams and angry tantrums; pathetic with pitiful states; the childhood bound to such states is
nothing better than the state of an ‘elephant chained to a post’.
न मृतौ न जरारोगे न चापदि न यौवने ताश्चिन्ताः परिकृ न्तन्ति हृदयं शैशवेषु याः।
Not in the man on the verge of death, not in the pains of aging and ailments, not in the state of youth
hankering after pleasures, do the worries torment the mind, as it happens in the childhood.
तिर्यग्जातिसमारम्भः सर्वैरेववधीरितः लोलो बालसमाचारो मरणादपि दुःखदः।
Starting the life like a crawling animal, threatened by all, the ‘fragile state of a child’s life’ is more painful
than death even.
प्रतिबिम्बघनाज्ञानं नानासंकल्पपेलवं बाल्यमालूनसंशीर्णं मनः कस्य सुखावहम्।
Reflecting dense ignorance only, in the wretched state pulled and pushed by various wants, and shattered by
only disappointments as if fettered to a stake, whose mind can feel happy in such a state of childhood?
जलवह्न्यनिलाजस्रजातभीत्या पदे पदे यद्भयं शैशवेऽबुद्ध्या कस्यापदि हि तद्भवेत्।
At every step afflicted by the fear of any and every object, like even the ordinary things like water, fire or
wind, the state of fear in the childhood arising out of stupidity is a ‘ground made for only calamities’ for
anyone.
लीलासु दुर्विलासेषु दुरीहासु दुराशये परमं मोहमाधत्ते बालो बलवदापतन्।
A child gets heavily attracted towards wrong type of plays, wrong things, wrong objects, and forcibly moves
towards harms.
विकल्पकल्पितारम्भं दुर्विलासं दुरास्पदं शैशवं शासनायैव पुरुषस्य न शान्तये।
Enthusiastic about the wrong objects, engaged in harmful actions in obtaining the wrong objects, the
childhood of a man is meant only for getting scolded and punished by the elders; and never is peaceful.
ये दोषा ये दुराचारा दुष्क्रमा ये दुराधयः ते सर्वे संस्थिता बाल्ये दुर्गते इव कौशिकाः।
Whatever faults exist, whatever idiotic actions exist, whatever wrong ways exist, whatever stupid mentality
exists, all these are together found in the childhood, like the ‘wicked owls residing in the dark miserable
hollows’.
बाल्यं रम्यमिति व्यर्थबुद्धयः कल्पयन्ति ये तान्मूर्खपुरुषान्ब्रह्मन्धिगस्तु हतचेतसः।
Hey Brahman! Fie on those fools, who with their ignorant minds filled with the worldly attachment, imagine
the childhood to be a pleasant state in the human life.
यत्र दोलाकृ ति मनःपरिस्फु रति वृत्तिषु त्रैलोक्याऽभव्यमपि तत्कथं भवति तुष्टये।
How can that mind which entertains the thoughts of the most heinous kinds in all the three worlds, and is
continuously swinging from object to object, ever give happiness?
सर्वेषामेव सत्त्वानां सर्वास्ववस्थाभ्य एव हि मनश्चञ्चलतामेति बाल्ये दशगुणं मुने।
In all the living beings, at all states of life, it is a common fact that the mind acts restless hey Muni; yet in the
childhood state (of human beings), such a restless state is ten times more!
मनः प्रकृ त्यैव चलं बाल्यं च चलतां वरं तयोः संश्लिष्यतोस्त्राता क इवान्तः कु चापले।
Mind is by nature restless; childhood is the extreme state of restlessness; when these two have joined
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together, who can stop the flow of agitations within?

शैशवं च मनश्चैव सर्वास्वेव हि वृत्तिषु भ्रातराविव लक्ष्येते सततं भङ्गुरस्थिती।
Childhood and the mind always are found to exist together in all actions like twin brothers, being always
restless, agitated and dissatisfied.
स्त्रीलोचनैस्तडित्पुञ्जैर्ज्वालामालैस्तरङ्गकै र्चापलं शिक्षितं ब्रह्मञ्छै शवाक्रान्तचेतसः।
The mind possessed by infancy is said to be more unstable than the frail glances of ladies, the cluster of
lightning flashes, the flames of the fire or the rolling waves, Brahman!
सर्वाणि दुःखभूतानि सर्वे दोषा दुराधयः बाल्यमेवोपजीवन्ति श्रीमन्तमिव मानवाः।
All the idiotic thoughts, all the faults which bring pain, seek the state of childhood only, like the ‘men going
after a wealthy man’.
नवं नवं प्रीतिकरं न शिशुः प्रत्यहं यदि प्राप्नोति तदसौ याति विषवैषम्यमूर्च्छनाम्।
If the child (craving for newer things always), does not get new objects daily, it attains a mad state as if
affected by some poisonous drug (and goes into tantrums and screams of the ugliest sort.)
स्तोके न वशमायाति स्तोके नैव विकारिताममेध्य एव रमते बालः कौलेयको यथा।
The child comes under control through trifle means; acts mad for want of trifle objects; is always after the
dirty things like a brainless dog.
अजस्रबाष्पवदनः कर्दमाक्तो जडाशयः वर्षोक्षितस्य तप्तस्य स्थलस्य सदृशः शिशुः।
A child is like a ‘dried up ground sprinkled by rains’, stinking because of years of dampness (with all the
holes of the body leaking), infertile (is foolish), filled with wet dirty soil as if, with the face always drenched
in tears and saliva.
भयाहारपरं दीनं दृष्टादृष्टाभिलाषि च लोलबुद्धि वपुर्धत्ते बाल्यं दुःखाय के वलम्।
The childhood holds a body for only experiencing the various pains, with its idiotic mind, wanting things
seen and unseen, is pathetic, is always intent on eating, and always afraid of everything.
स्वसंकल्पाभिलषितान्भावानप्राप्य तप्तधीर्दुःखमेत्यबलो बालो विनिष्कृ त्त इवाशये।
Never able to get what all he wants and imagines, a child is always suffering and sad and heartbroken.
दुरीहालब्धलक्ष्याणि बहुवक्रोल्बणानि च बाल्यस्य यानि दुःखानि मुने तानि न कस्यचित्।
The sufferings of childhood which are caused by the wants of unobtainable things, and excessive crooked
manners, are not in any other state of a man’s life.
बालो बलवता स्वेन मनोरथविलासिना मनसा तप्यते नित्यं ग्रीष्मेणेव वनस्थली।
A child, with his mind scorched by the demands of various sorts, suffers in the mind always, like a ‘forest-
land at summer time’.
विद्यागृहगतो बालो परामेति कदर्थनामालानेव नागेन्द्रो विषवैषम्यभीषणाम्।
A child sent to a an educational institution, suffers more wretchedness like an ‘elephant-chief chained to a
stake’.
नानामनोरथमयी मिथ्याकल्पितकल्पना दुःखायात्यन्तदीर्घाय बालता पेलवाशया।
The childhood state with fragile nature, is prone to prolonged suffering due to the varieties of wants and
demands of imagined objects.
संहृष्टो भुवनं भोक्तु मिन्दुमादातुमंबरात्वाञ्छते येन मौर्ख्येण तत्सुखाय कथं भवेत्।
How can he, who through foolishness eats happily the mud on the ground, and wants the moon from the sky
to be given to him, be ever happy?
अन्तश्चित्तेरशक्तस्य शीतातपनिवारणे को विशेषो महाबुद्धे बालस्योर्वीरुहस्तथा।
What is the difference between a child and a tree, where both are incapable of thinking and cannot even
escape the cold and heat, hey you of highest intellect?
उड्डीतुमभिवाञ्छन्ति पक्षाभ्यां क्षुत्परायणाः भयाहारपरा नित्यं बाला विहगधर्मिणः।
Children (are always engaged on foolish ventures and) behave like the birds; want to fly high using their
arms like wings (to fall only), are always hungry and feeding, and gobble up the food with anxiety (as if in
fear of losing it).
शैशवे गुरुतो भीतिर्मातृतः पितृतस्तथा जनतो ज्येष्टबालाच्च शैशवं भयमन्दिरम्।
Childhood is an abode of fear; there is extreme fear from the mother, father, people and elderly kids.
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CHILDHOOD IS A PLAYGROUND FOR FOOLISHNESS

सकलदोषदशाविहताशयं शरणमप्यविवेकविलासिनः इह न कस्यचिदेव महामुने भवति बाल्यमिदं परितुष्टये।
This infancy here is never a cause of happiness to anyone on any account, hey MahaaMuni!
A child’s mind is tormented by all types of faults (wants, anger etc); and is an abode of the ‘playful idiot
named foolishness’ (Aviveka).
CONDEMNATION OF THE YOUTH-STATE
‘WANT OF ENJOYMENT’ CONTINUES IN YOUTH ALSO

बाल्यानर्थमथ त्यक्त्वा पुमानभिहताशय: आरोहति निपाताय यौवनं संभ्रमेण तु।
Stepping out of infancy, a man filled with great excitement ascends the state of youth with the mind smitten
with desires, to only fall down again.
PLEASURE IS THE ONLY GOAL SOUGHT BY THE YOUTH
तत्रानन्तविलासस्य लोलस्य स्वस्य चेतसः वृत्तीरनुभवन्याति दुःखाद्दुःखान्तरं जडः।
The fool keeps experiencing the imaginations rising in his mind about the endless pleasures that are waiting
for him, and moves from the already suffering state of the childhood, to the next suffering state of youth.
स्वचित्तबिलसंस्थेन नानासंभ्रमकारिणा बलात्कामपिशाचेन विवशः परिभूयते।
The ‘lust-vampire’ takes possession of the ‘hollow of one’s own mind’, and produces a variety of
hallucinations, and brings him forcefully under its control.
चिन्तानां लोलवृत्तीनां ललनानामिवाऽवृतीः अर्पयत्यवशं चेतो बालानामञ्जनं यथा।
The ‘mind without any control’, offers ‘the unblocked imaginations as fickle as the nature of women’, like a
‘magical collirium given to the children’ (to observe the hidden treasure under the ground but never to be
obtained actually).
ते ते दोषा दुरारम्भास्तत्र तं तादृशाशयं तद्रूपं प्रतिलुम्पन्ति दुष्टास्तेनैव ये मुने।
The wicked qualities of attraction and greed, which give rise to wicked acts, lead the lustful youth towards
ruin, becoming powerful by his youthful state itself.
महानरकबीजेन संततसंभ्रमदायिना यौवनेन न ये नष्टा नष्टा नान्येन ते जनाः।
People are ruined not by any other thing like that caused by the youth state, which is the ‘seed for all the
hells’, and keeps one always busy in search of pleasures.
WHO IS THE BEST OF YOUTH?
नानारसमयी चित्रवृत्तान्तनिचयोम्भिता भीमा यौवनभूर्येन तीर्णा धीरः स उच्यते।
He alone is said to be a ‘true man of valour’, who can cross the ‘youth-forest’, which is dreadful with its
many inherent dangers; is filled with fruits (pleasures) of many tastes good and bad, edible and poisonous;
and is thrilling with many wondrous sights of tigers, serpents, and the dacoits in the form of vices and
wicked sports.
THE YOUTH IS NOT TO MY LIKING

निमेषभास्वराकारमालोलघनगर्जितं विद्युत्प्रकाशमशिवं यौवनं मे न रोचते।
The youth is not to my liking, which is like a ‘momentary bright flash of inauspicious lightning’ (joy)
appearing amidst the ‘dark clouds of thunder of rudeness and ill-manners’.
मधुरं स्वादु तिक्तं च दूषणं दोषभूषणं सुराकल्लोलसदृशं यौवनं मे न रोचते।
The youth is not to my liking, which is like the ‘intoxication produced by liquor’, sweet and tasty, but sour
and harmful, ending in disastrous states and adorned by blamable acts.
असत्यं सत्यसंकाशमचिराद्विप्रलम्भदं स्वप्नाङ्गनासङ्गसमं यौवनं मे न रोचते।
The youth is not to my liking, where the pleasures experienced are unreal, yet appear real, instantly
deceiving, and is ‘as illusory as the company of a woman in a dream’.
सर्वस्याग्रे सर्वपुंसः क्षणमात्रमनोहरं गन्धर्वनगरप्रख्यं यौवनं मे न रोचते।
The youth is not to my liking, for it is illusory like ‘a city of Gandharvas’, which gives pleasure for just a
few moments of experience, and is the foremost of all momentary things, and is experienced by all men.
इषुप्रपातमात्रं हि सुखदं दुःखभासुरं दाहपोषप्रदं नित्यं यौवनं मे न रोचते।
The youth is not to my liking, which gives joy just for the time of an arrow reaching its target; is filled with
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pain only, and produces immense agony. (Flower-arrow of Manmatha turns into the real arrow of pain.)
आपातमात्ररमणं सद्भावरहितान्तरं वेश्यास्त्रीसङ्गमप्रख्यं यौवनं मे न रोचते।
The youth is not to my liking, which is like the ‘union with a prostitute’, joyous only at the time of
experience, having no good or auspicious relation.
YOUTH ENDOWED WITH ‘AVIVEKA’ IS THE WORST STATE OF LIFE

ये के चन समारम्भास्ते सर्वे सर्वदुःखदाः तारुण्ये सन्निधिं यान्ति महोत्पाता इव क्षये।
Whatever enterprise that give suffering, all those are present in the youth-state, like the calamities crowding
at the dissolution time.
हार्दान्धकारिण्या भैरवाकारवानपि यौवानाज्ञानयामिन्या बिभेति ज्ञानवानपि।
Even a ‘Knower of the highest sort’ with his gigantic personality, fears the youth-state filled with ignorance,
like a ‘night filled with terrifyingly darkness’.
सुविस्मृतशुभाचारं बुद्धिवैधुर्यदायिनं ददात्यतितरामेष भ्रमं यौवनसंभ्रमः।
The excited state of youth makes one forget good manners; kills off the intellect; and fills one with delusion.
कान्तावियोगजातेन हृदि दुःस्पर्शवह्निना यौवने दह्यते जन्तुस्तरुर्दावाग्निना यथा।
When the beloved is separated, the man suffers in the youth-state by the unbearable flames of fire (of
separation pangs), like a ‘tree by the conflagration’.
सुनिर्मलापि विस्तीर्णा पावन्यपि हि यौवने मतिः कलुषतामेति प्रावृषीव तरङ्गिणी।
Though taintless without faults, though broadened with education, though pure with virtues, the intellect of a
youthful person becomes tainted suddenly, like a ‘river in the monsoon’.
शक्यते घनकल्लोला भीमा लङ्गयितुं नदी न तु तारुण्यतरला तृष्णातरलितान्तरा।
One can cross over the huge turbulent river, but not the fragile state of youth which is turbulent with the
‘Trshnaa waves’ (want of countless pleasures of various forms, the passion for woman dominating most).
सा कान्ता तौ स्तनौ पीनौ ते विलासास्तदाननं तारुण्य इति चिन्ताभिर्याति जर्जरतां जनः।
‘That pretty girl; those huge breasts; those attractive gestures; that youthful face’; with such thoughts a
young man gets shattered.
A YOUTH OF DISCIPLINED MIND IS ADMIRED BY ALL
नरं तरलतृष्णार्तिं युवानमिह साधवः पूजयन्ति न तु च्छिन्नं जरत्तृणलवं यथा।
Noble men never commend a young man agitated by wants of pleasures, as if he is as worthless as a broken
piece of old grass.
YOUTH IS AN INSANE ELEPHANT CHAINED TO A STAKE

नाशायैव मदार्तस्य दोषमौक्तिकधारिणः अभिमानमहेभस्य नित्यालानं हि यौवनम्।
For the ‘huge elephant’ (young man) of self-conceit, mad with intoxication and wearing the ‘pearl of
wickedness’, the youth-state proves to be the ‘stake leading towards its ruin’.
YOUTH IS THE DARK FOREST
मनोविपुलमूलानां दोषाशीविषधारिणां शोषरोदनवृक्षाणां यौवनं बत काननम्।
Youth is the ‘dark forest’ with the mind ‘swelled up with deep-rooted desires of thorny plants’, with ‘vices
slithering like poisonous serpents’, and the ‘trees making sounds of melancholy because of the
disappointment and unfulfilled desires’.
YOUTH IS AN AFFLICTED LOTUS
रसके सरसंबाधं कु विकल्पदलाकु लं दुश्चिन्ताचञ्चरीकाणां पुष्करं विद्धि यौवनम्।
Understand the ‘youth to be a lotus’ with the ‘wicked thoughts hovering around like bees’, with the ‘petals of
perverted thoughts’, and dense with the ‘pollen of momentary joys’.
YOUTH IS A NEST FOR AILMENT-BIRDS
कृ ताकृ तकु पक्षाणां हृत्सरस्तीरचारिणां आधिव्याधिविहङ्गामानामालयो नवयौवनम्।
Fresh youth is a nest for the ‘birds of mental and physical ailments’, which float near the ‘heart-lake’, and
which have the ‘wings of sinful deeds’ that are already grown well; and where still the ‘wings of good deeds’
(that will keep the birds away) have not developed.
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YOUTH IS A TURBULENT OCEAN

जडानां गतसंख्यानां कल्लोलानां विलासिनामनपेक्षितमर्यादो वारिधिर्नवयौवनम्।
Fresh youth is the ‘ocean’ filled with countless turbulent waves which splash high, and jump about
recklessly, to end only in the undesired states of old age and worries.
YOUTH IS THE DARK DUSTY WIND FULL OF SAND

सर्वेषां गुणसर्गाणां परिरूढरजस्तमाः अपनेतुं स्थितिं दक्षो विषमो यौवनानिलः।
The terrible ‘youth-wind’, dense with dust and darkness (Rajas and Tamas), is capable of carrying off all the
virtues that get obtained in the world, through the study of Scriptures, and the company of the noble.
नयन्ति पाण्डु तां वक्त्रमाकु लावकरोत्कटाः आरोहन्ति परां कोटिं रूक्षा यौवनपांसवः।
The rough and hurting ‘sand particles of youth’ bring about the paleness of excessive passion; force one to
choose the crooked paths; carry off the senses like the grass and leaf pieces; and take one to the extreme
peak of suffering in the end.
YOUTH DESTROYS THE VIRTUES

उद्बोधयति दोषालिं विकृ न्नति गुणावलिं नराणां यौवनोल्लासो विलासो दुष्कृ तश्रियाम्।
For all men, the ‘merry sport of the youth’ is actually the play of wicked acts only; for it gives rise to hosts
of faults (like ill-manners, vices etc), and cuts off the ‘pearl garland of virtues’.
VIVEKA IS DISCARDED BY THE YOUTH; AND FRUSTRATION IS THE RESULT

शरीरपङ्कजरजश्चञ्चलां मतिषट्पदीं निबध्नन्मोहयत्येष नवयौवनचन्द्रमाः।
(Even as the bee keeps sucking the honey in the lotus, the sun sets, the moon appears and the bee gets
trapped inside the petals of the lotus; and sinks inside the pollen.)
The ‘moon of fresh youth’ traps ‘the ever-restless six-footed bee of the mind with its six senses and the
wings of Viveka’, inside the ‘dusty pollen of the body-lotus (pleasures related to the body)’ and deludes(and
the bee is unable ti fly using its Viveka wings).
शरीरखण्डकोद्भूता रम्या यौवनवल्लरी लग्नमेव मनोभृङ्गं मदयत्युन्नतिं गता।
The beautiful ‘youth-creeper filled with flowers’ rises from the ‘small bush of the body’; grows tall and high;
and intoxicates the ‘mind-bee’ which is stuck to it (only to make the bee collapse on the ground with
disappointments, making it unable to float high to fulfill all the desires.)
शरीरमरुतापोत्थां युवतामृगतृष्णिकां मनोमृगाः प्रधावन्तः पतन्ति विषयावटे।
The ‘mind-deer’ rush after the ‘mirage of youthful pleasures’ appearing in the ‘desert of the body’, and fall
into the ‘deep dark holes of the sense objects’.
I AM NOT HAPPY WITH THIS YOUTHFUL BODY
शरीरशर्वरीज्योत्स्ना चित्तके सरिणः सटा लहरी जीविताम्बोधेर्युवता मे न तुष्टये।
The youthfulness never gives me any joy, for it is the ‘moonlight’ in the ‘dark night of the body’ (hiding
many dangers of ailments etc of the darkness); is the ‘mane belonging to the mind-lion’ (attractive but
dangerous); and is the ‘splashing waves of life-ocean’ (momentary only).
YOUTH DOES NOT LAST LONG
दिनानि कतिचिद्येयं फलिता देहजङ्गले युवता शरदस्यां हि न समाश्वासमर्हथ।
This youthfulness gives fruit, in the ‘forest of the body’ for a few days of the autumn only; and is not to be
trusted.
झटित्येव प्रयात्येव शरीराद्युवताखगः क्षणेनैवाल्पभाग्यस्य हस्ताच्चिन्तामणिर्यथा ।
The ‘bird of youthfulness’ flies off suddenly from the ‘tree of the body’, like the ‘Chintaamani’ (wish-
fulfilling gem) disappearing from the ‘hands of a man stuck by misfortune’.
(Do not waste the youth state in wasteful pleasure-ventures; but absorb knowledge as much as possible.)
यदा यदा परां कोटिमध्यारोहति यौवनं वल्गन्ति सज्वराः कामास्तदा नाशाय के वलम्।
Even as the youth-state ascends to the extreme peak, the desires also, accompanied by the fever of
sufferings, rise higher leading towards one’s destruction only.
तावदेव विवल्गन्ति रागद्वेषपिशाचकाः नास्तमेति समस्तैषा यावद्यौवनयामिनी।
As long as the dark night of the youth (with no ‘Viveka-Sunrise) lasts, all the ‘devils of attractions and
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repulsions’ dance about, and do not ever subside.

नानाविकारबहुले वराके क्षणनाशिनि कारुण्यं कु रु तारुण्ये म्रियमाने सुते यथा।
Be kind towards the poor wretched youth-state with its various convulsions and momentary existence (in the
long suffering life-span of a man), like ‘acting kindly towards a dying son’. Feed the short-lived dying man
(youth-state) with the ‘good milk of virtues, learning, health, control etc’.
हर्षमायाति यो मोहात्पुरुषः क्षणभङ्गिना यौवनेन महामुग्धः स वै नरमृगः स्मृतः।
One who gets deluded by the momentary phase of youth and feels happy, is indeed a great fool fit to be
called a ‘man-animal’, hey Muni. (He is an animal in human form.)
सुखेन तीर्यते अम्भोधिरुत्कृ ष्टमकराकरः न कल्लोलबलोल्लासि सदोषं हतयौवनम्।
An ocean, which is an abode of crocodiles can be easily crossed over, not the horrible state of youth with its
‘many faults turbulent with its abundance of dancing waves of lustful desires’.
मानमोहान्मदोन्मत्तं यौवनं योऽभिलष्यति अचिरेण स दुर्बुद्धिः पश्चात्तापेन युज्यते।
He who sees some essence in the youth-state which is just an intoxicated state oozing with arrogance and
conceit, and covets it, indeed lacks intelligence, and regrets later.
ते पूज्यास्ते महात्मानस्त एव पुरुषा भुवि ये सुखेन समुत्तीर्णाः साधो यौवनसंकटात्।
Those noble ones alone are truly the excellent men who are to be worshipped; for they have crossed over the
‘danger called youth’ easily (and amassed the ‘wealth of knowledge’)!
YOUTH SPENT IN KNOWLEDGE-PURSUIT IS VERY RARE TO FIND
विनयभूषितमार्यजनास्पदं करुणयोज्वलमावलितं गुणैरिह हि दुर्लभमङ्ग सुयौवनं जगति काननमंबरगं यथा।
It is difficult to find a garden in the empty sky; so also it is difficult to find a youth of an excellent type who
is adorned with politeness (respects elders); who is the shelter of noble men (is learned and humble enough
to learn more); who shines with compassion (is unselfish); who is enveloped with good qualities.
(‘Suyouvanam’ - Youth is akin to the ‘KalpaVrksha’(wish-fulfilling tree) in the heavens, which shelters the
Devas and others, which is filled with gems as its fruits, and which bends humbly when the winds arrive.
Such a tree is not seen anywhere on the earth. A Young man with good qualities also is a rare find.)
CONDEMNATION OF ATTRACTION TOWARDS WOMEN

(I am not afflicted with the attraction for women’s forms.)
(This section is not condemnation of women as such, but is the condemnation of the physical attraction that
men exhibit towards women, by behaving like senseless animals.)
WHAT IS A WOMAN BUT A MASS OF WEIRDLY SHAPED FLESH?
मांसपाञ्चालिकायास्तु यन्त्रलोलेऽङ्गपञ्जरे स्नाय्वस्थिग्रन्थिशालिन्याः स्त्रियाः किमिव शोभनम्।
What beauty is there in the body of a woman, which is a ‘moving puppet made of flesh-lumps alone (like
clay lumps)’, and is just a ‘hollow cage shaped with limbs, oscillating as if hung by a string, and filled with
sinews, bone and nerves’ (and is like a mechanical doll which moves in an attractive manner)?
त्वङ्मांसरक्तबाष्पाम्बु पृथक्कृ त्वा विलोचनं समालोकय रम्यं चेत्किं मुधा परिमुह्यसि।
Observe well a woman’s glance (that entices you), separating the eye as the skin, flesh, blood and tear (the
eyes pour out tears melting you, yet inside there is only the blood flowing all over)! Do you still see beauty
in the female body? Why are you getting infatuated (with that stinking mass of flesh), foolishly?
इतः के शा इतो रक्तमितीयं प्रमदातनुः किमेतया निन्दितया करोति विपुलाशयः।
When a man of intelligence observes the body, separating them as, ‘these are hairs, this is the blood and so
on’, what attraction can he have for that ‘ugly mass of flesh’?
FEMALE BODY IS JUST A FLESH MASS THAT PROVES TO BE THE FOOD OF THE WILD ANIMALS
वासोविलपनैर्यानि लालितानि पुनःपुनः तान्यङ्गान्यङ्ग लुण्ठन्ति क्रव्यादाः सर्वदेहिनाम्।
Dear one! The flesh eating animals tear the limbs of all these dead female bodies that have been pampered
and beautified again and again with fragrant materials when alive.
मेरुशृङ्गतटोल्लासिगङ्गाजलरयोपमा दृष्टा यस्मिन्स्तने मुक्ताहारस्य उल्लासशालिता श्मशानेषु दिगन्तेषु स एव
ललनास्तनः श्वभिरास्वाद्यते काले लघुपिण्डेवान्धसः।
The very ‘breast adorned by the pearl garland’, which is like the ‘speedy waters of River Ganges playing on
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the bank of the peak of Meru Mountain (of rounded breasts)’ is in course of time’ preyed upon by the wild
dogs, like the ‘oblatory rice balls strewn across the cremation grounds that are situated in the suburbs of a
town’.
BEAUTY IN A WOMAN IS JUST AN IMAGINATION OF THE MIND

रक्तमांसास्थिदिग्धानि करभस्य यथा वने तथैवाङ्गानि कामिन्यास्तां प्रत्यपि हि को ग्रहः।
Blood, bone, flesh etc. of a female body, are similar to that of a camel or an elephant in the forest; what is
there to get infatuated with?
आपातरमणीयत्वं कल्प्यते के वलं स्त्रियः मन्ये तदपि नास्त्यत्र मुने मोहैककारणम्।
Even the idea of joy felt in the presence of a woman is just imagined only; rather I believe that even such a
joy is never there actually; it is just a momentary hallucination that causes the idea of woman being ‘an
object of enjoyment’.
INTELLECT DULLENED BY ATTRACTION TO WOMEN

विपुलोल्लासदायिन्या मदमन्मथपूर्वकं को विशेषो विकारिण्या मदिरायाः स्त्रियस्तथा।
What difference is there between liquor and women? Both give delight; both make one lose sense and
reason; both provoke intoxication and passion.
ललनाऽऽलानसंलीना मुने मानवदन्तिनः प्रबोधं नाधिगच्छन्ति दृडैरपि शमाङ्कु शैः।
Hey Muni, even the ‘sharp goads of quietude and other good qualities’, do not make the ‘man-elephants’
wake up from the slumber (of ignorance) they have gone into, because of being fettered to the ‘stake named
the woman’.
ATTRACTION TO WOMEN IS AN INVITATION TO HELL
के शकज्जलधारिण्यो दु:स्पर्शा लोचनप्रियाः दुष्कृ ताग्निशिखा नार्यो दहन्ति तृणवन्नरम्।
(Are they the fire, or the fuel?) Women burn the men like the fire burning off the grass; they (like the fire)
have soot in the form of their black hair; they burn with single touch; they are pleasing to the eyes (from far);
they have flames of evil acts (which destroy).
ज्वलतामतिदूरेऽपि सरसा अपि नीरसाः स्त्रियो हि नरकाग्नीनामिन्धनं चारु दारुणम्।
Women are the terrible but nice-looking ‘fuel’ that make the ‘fire of hell’ burn high (driving a man to do
wicked acts); because, they are beautiful to look at; burn from far itself; though seemingly filled with the
essence of giving joy, are without any essence truly (are dry) and give pain only.
WOMAN IS LIKE A DARK NIGHT

विकीर्णाकारकबरी तरत्तारकलोचना पूर्णेन्दुबिम्बवदना कु सुमोत्करहासिनी लीलाविलोलपुरुषा कार्यसंहारकारिणी परं
विमोहनं बुद्धेः कामिनी दीर्घयामिनी।
The attractive woman is a ‘prolonged dark night’; (because) her braid of hair spreads out like darkness; her
eye-pupils shine like stars; her face is like the full moon; her laughter is like the cluster of night-lilies; she
has men who wander in search of pleasures; brings about the cessation of all tasks (duties); deludes the brain
by blinding the vision.
WOMAN IS LIKE A POISONOUS CREEPER
पुष्पाभिराममधुरा करपल्लवशालिनी भ्रमराक्षिविलासाढ्या स्तनस्तबकधारिणी पुष्पके सरगौराङ्गी नरमारणतत्परा
ददात्युन्मत्तवैवश्यं कान्ता विषलता यथा।
The attractive woman is like a ‘poisonous creeper’; is sweet-looking with the adornment of flowers; has soft
tender leaves of hands; is endowed with eyes that move like bees; has breasts in the form of clusters of
flowers; is intent on killing the men who approach her; and makes them faint with (fatal) intoxication.
WOMAN IS LIKE A WILD BEAR THAT IS INTENT ONLY ON DESTROYING THE PREY
सत्कार्योच्छ्वासमात्रेण भुजङ्गदलनोत्कया कान्तयोद्ध्रियते जन्तुः करभ्येवोरगो बिलात्।
Like the bear making the snake come out of its hole (drawing them out with its breath) (and eating them), the
attractive woman also drags the man towards her by her breath, namely ‘enticing gestures and talks’; intent
only on ruining the passionate men of their wealth and intelligence.
WOMAN IS A NET SPREAD OUT BY MANMATHA

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कामनाम्ना किरातेन विकीर्णा मुग्धचेतसां नार्यो नरविहङ्गानामङ्गबन्धनवागुराः।

Women are the ‘nets spread out by the hunter named Kaama’ (the deity of passion), to bind the limbs of the
gullible men-birds.
WOMAN IS A STAKE FOR THE MIND-ELEPHANT

ललनाविपुलालाने मनोमत्तमतंगजः रतिशृङ्खलया ब्रह्मन्बद्धस्तिष्टति मूकवत्।
Hey Brahman, the ‘intoxicated elephant namely the mind’, stays unable to struggle even, tied to the ‘stake of
a woman’ with the ‘iron chains of passion.’
WOMAN IS THE MEAT PIECE FOR THE MEN-FISH

जन्मपल्लवमत्स्यानां वित्तकर्दमचारिणां पुंसां दुर्वासनारज्जुर्नारीबडिशपिण्डिका।
Woman hangs as the ‘bait of flesh’, from the ‘fish-hook angled from the rope of wicked Vaasanaas’, held by
the ‘fisherman called ignorance’, to catch the ‘fish called men,’ who swim in the ‘ponds of births,’ and
wander in the ‘muddy waters of the wealth’.
WOMAN BINDS AND RUINS

मन्दुरं च तुरङ्गाणामालानमिव दन्तिनां पुंसां मन्त्रेवाहीनां बन्धनं वामलोचना।
Woman with her enticing side-glance is an imprisonment for the men, like a stable for the horses, like a stake
for the elephants, like the Garuda-chant for the snakes.
WOMAN-ATTRACTION IS WORST VAASANAA EVER

नानारसवती चित्रा भोगभूमिरियं मुने स्त्रियमाश्रित्य संयाता परामिह हि संस्थितिम्।
This ‘stage of earth set for varied experiences’ is made of many pleasures, yet has been well-established for
long, by the support of women only. (Among all the Vaasanaas, the ‘Vaasanaa of passion’ alone abounds in
every mind; and the illusion of the world continues without any obstacle.)
I AM NOT BOUND BY PASSION ANYMORE

सर्वेषां दोषरत्नानां सुसमुद्गिकयानया दु:खशृङ्कलया नित्यमलमस्तु मम स्त्रिया।
I have had enough of the woman who is a ‘casket for holding all sorts of faulty gems namely sins’; and who
is a ‘binding chain’ that gives only pains!
किं स्तनेन किमक्ष्णा वा किं नितम्बेन किं भुवा मांसमात्रैकसारेण करोम्यहमवस्तुना।
What of breasts, what of eyes, what of hips, what of the body, everything is just a flesh-piece; I do not care
for that worthless lowly form (made of flesh).
इतो मांसमितोरक्तमितोऽस्थीनीति वासरैर्ब्रह्मन्कतिपयैरेव याति स्त्री विशरारुताम्।
Here is the flesh; here the blood; here the bones; in this way hey Brahman, within a few weeks a woman
(after death), attains the nature of an ‘object spread out to be analyzed (as pieces of flesh)’!
LOOK AT THE DEAD BODIES LYING IN THE CREMATION GROUND

यास्तात पुरुषैर्स्थूलैर्ललिता मनुजैर्प्रियाः ता मुने प्रविभक्ताङ्ग्यः स्वपन्ति पितृभूमिषु।
Those ‘beloved ladies’ when alive, are adored and caressed by the ‘men who lack the subtle vision’, but
sleep with their rotted limbs in the cremation grounds (uncared for) (and present a disgusting sight indeed).
यस्मिन्घनतरस्नेहं मुखे पत्राङ्कु राः स्त्रियः कान्तेन रचिता ब्रह्मन्पीयते तेन जङ्गले।
The very face, on which beautiful decoration-designs were drawn by the lover with extreme love, dries up
and shrinks in the deserted ground of cremation.
के शाः श्मशानवृक्षेषु यान्ति चामरलेखिकां अस्थीनि उडु वदाभान्ति दिनैरवनिमण्डले।पिबन्ति पांसवो रक्तं
क्रव्यादाश्चाप्यनेकशः चर्माणि च शिवा भुङ्ग्ते खं यान्ति प्राणवायवः।
The hairs fly off into the trees in the cremation grounds and become like chowrie threads; the bone pieces
erode off and look like the stars stuck on the ground. The mud absorbs off the blood; flesh is sought by
various wild animals like vultures, wolves etc; skin is eaten by the female jackal; and the Praana-winds melt
off in the sky.
इत्येषा ललनाङ्गानामचिरेणैव भाविनी स्थितिर्मया वः कथिता किं भ्रान्तिमनुधावथ।
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In this manner, I have told you in detail, as to how the limbs of a woman will end up as; why do you all
chase that delusion still?
HAVE YOU LOST YOUR INTELLIGENCE?

भूतपञ्चकसंघट्टसंस्थानं ललनाभिधं रसादभिपतत्वेतत्कथं नाम धियान्वितः।
How does an intelligent man fall for the ‘thing called woman’, getting attracted by a shape which is just a
‘collection of five elements’?
शाखाप्रतानगहना कट्वम्लफलमालिनी सुतालोत्तालतामेति चिन्ता कान्तानुसारिणी।
The ‘thought which runs after an attractive woman’, becomes a ‘Sutaalaa creeper’ (which grows very long
like the Taala tree) and grows high, is dense with various branches, and is garlanded by bitter and sour fruits.
कान्दिग्भूततया चेतो घनगर्धान्धमाकु लं परं मोहमुपादत्ते यूथभ्रष्टमृगो यथा।
Like a ‘deer lost from its herd’, the mind gets extreme confusion, feeling anxious and blind with its dense
state of attraction, not knowing which direction to run to!
शोच्यतां परमां याति तरुणस्तरुणीपरः निबद्धः करिणीलोलो विन्ध्यखाते यथा गजः।
Like the ‘male elephant enticed (tied) by a female elephant’ (by the hunters) ending up in the hollows of
Vindhya Mountain (and getting trapped), a young man who is after a young woman attains a pitiable state,
with his mind tied to a woman’s form.
REAL JOY IS THE FREEDOM FROM PASSION

यस्य स्त्री तस्य भोगेच्छा निस्त्रीकस्य क्व भोगभूः स्त्रियं त्यक्त्वा जगत्त्यक्तं जगत्त्यक्त्वा सुखी भवेत्।
Only that man, who owns a woman’s idea in the mind, will entertain also a desire to enjoy her; how can a
man who does not own any (idea of) woman as an object of enjoyment, have a desire to enjoy her?
When a woman (as an object of enjoyment) is renounced, the world is renounced; by renouncing the world,
one will become truly happy.
आपातमात्ररमणेषु सुदुस्तरेषु भोगेषु नाहमलिपक्षतिचञ्चलेषु ब्रह्मन्रमे।मरणरोगजरादिभीत्या शाम्यामहं परमुपैमि
पदं यत्नात्।
Hey Muni! I do not find happiness, in any of the ‘pleasures which are enjoyable as the momentary
gratification of the senses’; they are difficult to conquer; and they are as unstable as the ‘fluttering wings of a
honey bee’! Frightened of the death, old age etc, I, who am in the threshold of youth, will control my mind;
and with effort attain the ‘Supreme Bliss’.
CONDEMNATION OF OLD AGE
अपर्याप्तं हि बालत्वं बलात्पिबति यौवनं यौवनं च जरा पश्चात्पश्य कर्क शतां मिथः।
‘Youth’ forcefully swallows the childhood, since it is not satisfactory; youth is swallowed by the old age
later on! Observe the harshness of each towards the other!
(A child grows into a youth with so many dreams of fulfilling countless desires; but before much is
achieved, one starts becoming old, left back with the same unfulfilled desires.)
हिमाशनिरिवाम्भोजं वात्येव शरदम्बुकं देहं जरा नाशयति नदी तीरतरुं यथा।
Old age destroys the (youthful) body, like the ‘hailstone falling on the lotus’, like the ‘wind destroying the
drop of water stuck to the grass tip’, like the ‘flooding river uprooting a tree on the bank’.
जर्जरीकृ तसर्वाङ्गी जरा जरठरूपिणी विरूपतां नयत्याशु देहं विषलवो यथा।
Old age which is harshness incarnate, shatters the limbs of a man completely, and leads to distortion in the
body, like a drop of deadly poison consumed by a man.
शिथिलादीर्घसर्वाङ्गं जराजीर्णकलेवरं समं पश्यन्ति कामिन्यः पुरुषं करभं यथा।
The attractive girls look at a man whose limbs are dilapidated in a body worn out by old age (with a feeling
of disgust), as at the sight of an ugly camel.
(No animal is ugly or beautiful; but the women have their own standard of defining beauty.
An old man with knowledge is rejected as ugly; and a young man with his stupid gestures is proved
attractive. This attitude defines the immature brain level of young women.)
OLD AGE MAKES ONE LOSE HIS WISDOM
अनायासकदर्थिन्या गृहीते जरसा जने पलाय्य गच्छति प्रज्ञा सपत्न्येवाहताङ्गना।
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(Rare is an aged man with wisdom and intelligence!)

When a man is caught by old age which quickly brings about a state of wretchedness, ‘wisdom’ takes speed
and goes off like the ‘angry first wife running away at the sight of the second wife’.
OLD PERSON IS RIDICULED AND MADE FUN OF

दासाः पुत्राः स्त्रियश्चैव बान्धवाः सुहृदस्तथा हसन्त्युन्मुक्तकमिव नरं वार्धककं पितम्।
Servants, sons, women, relatives and friends laugh at a man trembling with the onset of old age, as if at a
mad man!
(A man who wasted his youth state in the pursuit of pleasures but not knowledge, turns into an idiot at the
onset of old age. His brain has lost all its power of proper thinking because of his neglect towards
knowledge. Unless you exercise the brain and body both, in the youth state, how can you expect any health
of the brain or the body at the old age?)
OLD PERSON HANKERS AFTER PLEASURES THAT REMAIN UNFULFILLED ALWAYS

दुःप्रेक्ष्यं जरठं दीनं हीनं गुणपराक्रमैर्गृध्रो वृक्षमिवादीर्घं गर्धो ह्यभ्येति वृद्धकम्।
‘Extreme hankering for sense pleasures’ (Gardha) takes hold of the old age, like the ‘vulture (Grdhra)
seeking the tall dry tree’; both (the tree and the aged person) are unpleasant for the eyes; are old and rotting;
are wretched; and are bereft of all the valorous virtues.
दैन्यदोषमयी दीर्घा हृदि दाहप्रदायिनी सर्वापदामेकसखी वार्धके वर्धते स्पृहा।
‘Covetousness’ (Sprhaa) increases in the old age; and is the one and only female friend leading towards all
sorts of harms; makes one wretched because of not getting fulfilled; and gives a pathetic appearance; stays
for long (till the last breath).
FEAR AND GREED ACCOMPANY OLD AGE

कर्तव्यं किं मया कष्टं परत्रेत्यतिदारुणमप्रतीकारयोग्यं हि वार्धके वर्धते भयम्।
‘What should I do now? What will happen to me after death?’; such fears haunt the mind of the old, where
no remedy is possible.
कोऽ हं वराकः किमिव करोमि कथमेव च तिष्ठामि मौनमेवेति दीनतोदेति वार्धके ।
‘Ah, how wretched I have become, what shall I do, how am I going to survive, better remain silent and keep
away from all’; such a pitiable state rises in the old age.
कथं कदा मे किमिव स्वादु स्याद्भोजनं जनादित्यजस्रं जरा चैषा चेतो दहति वार्धके ।
‘How, when and what tasty food will be given next?’; only such thoughts of lowly pleasures, burn the mind
in the old age.
गर्धोभ्युदेति सोल्लासमुपभोक्तुं न शक्यते ह्रदयं दह्यते नूनं शक्तिदौस्थ्येन वार्धके ।
‘Greedy desires’ rise up bringing up merriment; but are not capable of getting fulfilled as enjoyments; the
heart burns indeed by the decline of strength in the old age.
THE OLD MAN IS LIKE A FEMALE CRANE

जराजीर्णबकी यावत्कायक्लेशापकरिणी रौति रोगोरगाकीर्णा कायद्रुमशिरःस्थिता तावदागतैवाशु कु तोऽपि
परिदृश्यते घनान्ध्यतिमिराकांक्षी मुने मरणकौशिकः।
(The old man with his worn out body, is compared to a female crane, which dies when attacked by the owl.)
Hey Muni, the ‘female crane’ worn out by old age, suffering through many pains in the body, cries pitiably
with the ‘snakes of diseases crawling all over her’, staying on top of the dry tree. The ‘Death-owl’ (hearing
the cries of the crane) comes off from somewhere, and pushes it into the ‘extreme faint state of blinding
darkness’.
DEATH FOLLOWS OLD AGE
सायंसंध्यां प्रजातां वै तमः समनुधावति जरां वपुषि दृष्ट्वैव मृतिः समनुधावति।
As soon as the evening arrives, the darkness follows from behind; similarly, as soon as the old age is seen in
the body, death follows from behind.
जराकु सुमितं देहद्रुमं दृष्ट्वैव दूरतः अध्यापतति वेगेन मुने मरणमर्क टः।
Hey Muni, as soon as the ‘body-tree’ is filled with the (white) blossoms of old age, the ‘Death-monkey’
pounces on it with great speed (to only destroy it).
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THE OLD BODY IS AN UNPLEASANT SIGHT

शून्यं नगरमाभाति भाति छिन्नलतो द्रुमः भात्यनावृष्टिमान्देशो न जराजर्जरं वपुः।
Even a deserted city has some beauty; even a tree which has lost its creeper may look pleasing; even a
country without rains might be bearable to look at; but not the body stuck by old age.
THE OLD BODY IS STUCK BY VARIOUS AILMENTS AND BODY-CHANGES

क्षणान्निगरणायैव कासक्वणितकरिणी गृध्रीवामिषमादत्ते तरसैव नरं जरा।
Like a vulture seizing a prey by its neck, old age quickly seizes a man by the neck, thus making him cough,
to only swallow him up immediately.
दृष्ट्वैव सोत्सुके वाशु प्रगृह्य शिरसि क्षणं प्रलुनाति जरा देहं कु मारी कै रवं यथा।
(The white hair marks the beginning of old age.)
The moment it is sighted, the young girl plucks off the white lotus with great excitement; so also the old age
sees the white-haired head and immediately plucks it off.
सीत्कारकारिणी पांसुपरुषा परिजर्जरं शरीरं शातयत्येषा वात्येव तरुपल्लवम्।
The wind shakes a ‘tree with its leaves’, makes the whooshing sounds come out of it, and makes it covered
by harsh sand; so also, the old age makes a man breathe hard, makes his body shiver, and makes the skin
wrinkled and rough.
जरसोपहतो देहो धत्ते जर्जरतां गतः तुषारनिकराकीर्णपरिम्लानाम्बुजश्रियम्।
The body which is stuck by old age is worn out all over, and bears the ‘faded beauty of the lotus’, which is
hit by a heavy snow-fall.
जरा ज्योत्स्नोदितैवेयं शिरःशिखरिपृष्टतः विकासयति संरब्धं वातकासकु मुद्वती।
The ailments of lungs and heart rise from the ‘moonlight of old age’, and the ‘creeper of white lotus’ is filled
with flowers (white hairs) at the top of the mountain!
परिपक्वं समालोक्य जराक्षारविधूसरं शिरः कू ष्माण्डकं भुङ्ग्ते पुंसां कालः किलेश्वरः।
Lord Kaala (Death), eats off the head-pumpkin turning white, thinking it to be well-ripened.
जराजह्नुसुतोद्युक्ता मूलान्यस्य निकृ न्तति शरीरतीरवृक्षस्य चलत्यायुषि सत्वरम्।
‘River Gangaa of old age with its white waves’ flowing speedily, uproots the ‘body-tree growing on the
bank’, thus making the life go away fast.
जरामार्जारिका भुङ्क्ते यौवनाखुं तथोद्दता परमुल्लासमायाति शरीरामिषगर्धिनी।
The ‘cat of old age’ desirous of eating the flesh of the body, eats off first, the ‘youth-mouse’ (which is
already eating off the body), and then rejoices by consuming the dilapidated body that is left back.
काचिदस्ति जगत्यस्मिन्नामङ्गलकरी तथा यथा जराक्रोशकरी देहजङ्गलजम्बुकी।
There is nothing so inauspicious in this world like the old age (making one cough and breathe hard with
noise); it is as if the female jackal (of the cremation ground) is howling aloud, even as it wandering all over
the ‘body-jungle’ like an ‘ill omen’ (predicting the death.)
कासश्वासससीत्कारा दुःखधूमतमोमयी जराज्वाला जलत्येषा यस्यासौ दग्ध एव हि।
(Old age burns the body like burning a log of rotten wet wood.)
When the ‘flames of old age’ burn the body, which is wet with various liquids oozing from all the holes of
the body like a ‘damp log of wood by fire’, they (the flames of old age) make the man cough and breathe
hard (with whooshing and crackling noises); dark smoke rises from the wet wood making the eyes shed out
tears; and the man slowly gets burnt to death, suffering through it all (like the wet-wood slowly turning into
ashes).
जरसा वक्रतामेति शुक्लावयपल्लवा तात तन्वी तनुर्नृणां लता पुष्पानता यथा।
Hey ‘Taata’, the delicate body of a man, with its white pale blossoms of limbs, bends down by the old age
like a ‘creeper bending down by the weight of flowers’.
DEATH WAITS TO SWALLOW THE OLD BODY

जराकर्पूरधवलं देहकर्पूरपादपं मुने मरणमातङ्गो नूनमुद्धरति क्षणात्।
‘Death-elephant’ uproots the ‘plantain tree of the body’, which is ‘white like camphor’ because of old age.
मरणस्य मुने राज्ञो जराधवलचामरा आगच्छतोऽग्रे निर्याति स्वाधिव्याधिपताकिनी।
When ‘Death, the great emperor’ arrives, the old age acts as the ‘white royal chowrie’; and the ‘armies of
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diseases and mental afflictions’ holding aloft the king’s flag (symbol of ailments), walk in the front.
न जिताः शत्रुभिः संख्ये प्रविष्टा येऽद्रिकोटरे ते जराजीर्णराक्षस्या पश्याशु विजिता मुने।
(Who can hide from death, or conquer death?)
Those who hid in the ‘hollows of the mountains’ at times of war, and were not conquered by the enemies,
get conquered by the ‘demoness of old age and decay’; observe hey Muni!
THE WRETCHED STATE OF AGED PERSONS

जरातुषारवलिते शरीरसदनान्तरे शक्नुवन्त्यक्षशिशवः स्पन्दितुं न मनागपि।
Inside the ‘body-house covered by the snow (white hairs) all over’, the ‘sense-children’ trapped within
cannot move at all in the least even. (The senses deteriorate with the aging body.)
दण्डतृतीयपादेन प्रस्खलन्ती मुहुर्मुहुः कासाधोवायुमुरजा जरायोषित्प्रनृत्यति।
Slipping on the third leg (stick held by old people) again and again, the ‘lady named old age’ dances to the
drumming sound of cough and flatulence.
संसारसंसृतेरस्या गन्धकु ट्यां शिरोगता देहयष्ट्यां जरानाम्नी चामरश्रीर्विराजते।
The ‘white chowries symbolizing old age’ look beautiful, when placed on the ‘top portion (head)’ of the
‘ugly body-stick which is plastered by many smelly (stinking) unguents (body-liquids)’, in the house (world)
owned by the ‘Samsaara-master’.
जराचन्द्रोदयसिते शरीरनगरे स्थिते क्षणाद्विकासमायाति मुने मरणकै रवम्।
When the ‘body-city’ stays white by the ‘rising moon of the old age’, hey Muni, the ‘death-lily’ instantly
blooms up.
जरासुधालेपसिते शरीरान्तःपुरान्तरे अशक्तिरार्तिरापच्च तिष्टन्ति सुखमङ्गनाः।
When the ‘harem of the body’ is painted white by the old age, the ‘ladies namely weakness, dependence and
dangers’, stay happily inside.
I DO NOT COVET SUCH A HORRID STATE

अभावोऽग्रेसरी यत्र जरा जयति जन्तुषु कस्तत्रेह समाश्वासो मम मन्दमतेर्मुने।
Where the old age which precedes the death, always conquers all the bodies, what consolation does a dullard
like me have in this life, Hey Muni?
किं तेन दुर्जीवितदुर्ग्रहेण जरां गतेनापि हि जीव्यते यत्जरा जगत्यामजिता जनानां सर्वेषणास्तात तिरस्करोति।
What to say of the old age, where one continues to live even after becoming old, holding on to the horrifying
life! All the efforts of men to conquer it in this world are wasteful; and old age remains unconquerable, dear
one!
KAALA, THE CONSUMER OF ALL
(The purpose of the study of this huge text of knowledge, is to conquer ‘Kaala’, by understanding his non-
existence. ‘Change is not there for the changeless Aatman’.
The mind which is confined to a small earth planet, should expand to understand the hugeness of the
‘perceived phenomenon’. Earth is just a tiny dust mote in the limitless expanse of Jagat, which contains
countless Cosmic eggs, the Brahmaandas, like foam bubbles on the Ocean surface.
The common essence of all these worlds is ‘Kaala’, the change, the ‘destruction-principle’.
Kaala is the ‘division-sense’ that haunts the ignorant minds.
‘Division-sense’ can exist as countless worlds, far beyond our imagination.
Each particle keeps changing, each moment is dissolving off; even trinities are not spared by this Kaala.
Unless you understand ‘Kaala’ the change-factor, and fear him, how can you aspire for the state of the
‘Changeless Reality’?
‘Kaala’ refers to the ‘change’ which is a constant factor in the world phenomenon.
He is always accompanied by his partner ‘Niyati’, the law-factor that governs the change, and his function of
killing and destroying is knows as his partner ‘Kriyaa’.
Kaala’s duty is to destroy everything and everybody without mercy. Can anyone escape from him ever?
Rama describes the terrifying acts of Kaala, the end-factor of all.
Kaala is a terror to the ignorant; but is ‘non-existent’ to the ‘Knower of Brahman’.
The section on ‘Kaala’ is introduced here to make your mind expand to the ‘limitless space-expanse of
Kaala’, and view the hosts of worlds that appear and disappear by his power within the wink of the eye.
Learn to think big! That is why the elaborate description of Kaala is given here, to train you to think big.
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You, who are confined to the space within the four walls of a room, inside a minuscule planet, train yourself
to see the actions of Kaala, like a deity above him, as ‘Brahman itself’.
‘Kaala is not a deity; but is imagined as a ‘huge form that fills the entire space expanse of Jagat’, where
countless universes as the swarm of dust-motes rise up and vanish off in no time.
Kaala is the ‘change-factor’ that forms the ‘essence of all these worlds’.
This Kaala is unconquerable by all, but dissolves off into nothing, when the ‘truth of Brahman’ is
established in the intellect. Therefore, first understand the ‘Kaala’ who makes the world look real, and then
destroy this ‘destruction principle itself’ through Vichaara practice, as instructed by Sage Vasishta.)
DELUSION OF HAPPINESS IN LIFE

विकल्पकल्पनानल्पजल्पितैरल्पबुद्धिभिर्भेदैरुद्धुरतां नीतः संसारकु हरे भ्रमः।
With the ‘unending talks’ about ‘various imaginations and conceptions of one’s life affairs, possessions,
relations, pleasures, wealth etc’ by the foolish minds, the ‘delusion’ has become very thick inside this
‘Samsaara-hollow’.
सतां कथमिवास्थेह जायते जालपञ्जरे बाला एवात्तुमिच्छन्ति फलं मुकु रबिम्बितम्।
How can a sane person feel interested in the ‘cage of net spread’ out by the senses, which imprisons one
forever in ignorance?
इहापि विद्यते येषां पेलवा सुखभावना आखुस्तन्तुमिवाशेषं कालः तामपि कृ न्तति।
Only the senseless children, will want to eat the ‘fruit reflected in the mirror’! If anyone still retains a feeling
of happiness in this world, ‘Kaala’ completely tears it off like a ‘rat nibbling at the string’.
KAALA, THE GREAT DEVOURER

न तदस्तीह यदयं कालः सकलघस्मरः न ग्रसते तज्जगज्जातं प्रोत्थाब्धिमिव वाडवः।
Similar to the ‘Vaadava fire’ which swallows the ocean rising in tides, there is nothing in the world which
this Kaala, great ‘devourer of all’ does not swallow.
समस्तसामान्यतया भीमः कालो महेश्वरः दृश्यसत्तामिमां सर्वां कवलीकर्तुमुद्यतः।
The terrifying lord Kaala is always ready to eat off the ‘entire perceived phenomenon’ with an equal vision
towards all.
महतामपि नो देवः परिपालयति क्षणं कालः कवलितानन्तविश्वो विश्वात्मतां गतः।
This Great Lord does not wait for a second, even in the case of the great people renowned for their nobility
and wisdom; Kaala consumes the entire world, and is the very essence of this world.
युगवत्सरकल्पाख्यैः किं चित्प्रकटतां गतः रूपैरलक्ष्यरूपात्मा सर्वमाक्रम्य तिष्टति।
Though he is known a little by the names of ‘Yuga, year, Kalpa’ etc, he actually stays unseen by all, and yet
stays occupying everything.
ये रम्या ये शुभारंभाः सुमेरुगुरवोऽपि ये कालेन विनिगीर्णास्ते गरुडेनेव पन्नगाः।
Those who are beautiful; those who have auspicious undertakings; those who are great like the Meru
Mountain; all are swallowed by Kaala, like the ‘snakes by Garuda, the celestial bird’.
निर्दयः कठिनः क्रू रः कर्क शः कृ पणोऽधमः न तदस्ति यदद्यापि न कालो निगिरत्ययम्।
Kaala has no kindness; is stone-like hard, cruel, rugged like the saw, mean, lowly; there is nothing that Kaala
does not swallow even now (as I am uttering these words).
(Any moment is already gone even as it gets produced. Every event, every object, every thought keeps
vanishing at every instant. What can we hold on to as stable in this world, which is supported by ‘Kaala, the
change factor’ alone?)
कालःकवलनैकान्तमतिः अत्ति गिरीनप्यनन्तैरपि लोकौघैर्नायं तृप्तो महाशनः।
Kaala has only one intention; that is to swallow off everything. He gobbles up mountains also!
This great glutton is not satisfied even after consuming ‘hosts of worlds’.
हरत्ययं नाशयति करोत्यत्ति निहन्ति च कालः संसारनृत्तं हि नानारूपं यथा नटः।
Kaala robs (our cherished possessions), destroys (everything), and does all the things (keeps the world
going), eats (everything and everybody), and kills (all). He dances on the ‘Samsaara-stage’ as an actor
(disguised as any object) and dons many costumes (as any destructive agent) (and brings about death.)
भिनत्ति प्रविभागस्थभूतबीजान्यनारतं जगत्यसत्तया बन्धाद्दाडिमानि यथा शुकः।
Like a parrot pecking the pomegranate seeds continuously after breaking open the fruit into many parts,
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Kaala also breaks open the various worlds (stuck in the delusion of ‘many’), and continuously eats off the
beings inside who are bound by the (false) realness of the world.
शुभाशुभविषाणाग्रविलूनजनपल्लवः स्फू र्जति स्फीतजनताजीवराजीवनीगजः।
Kaala, the ‘wild elephant’ (VaneeGaja), roaming in the ‘forest of Samsaara’, shatters the living beings
swollen with the pride of possessions, by lifting and throwing off the hosts of people (JeevaRaajee) like
throwing off the leaves covering the trees, with his ‘sharp tusks of auspicious and inauspiciousness’ (so that
they can enjoy the results of their actions in various worlds).
विरिञ्चिमूलब्रह्माण्डबृहद्देवफलद्रुमं ब्रह्मकाननमाभोगि परमावृत्य तिष्टति।
He stays occupying the ‘entire forest of Brahmaa’, with its huge ‘Brahmaanda trees with their roots rising
from the countless creators’, and bearing the ‘fruits of Devas’.
यामिनी भ्रमारापूर्णा रचयन्दिनमञ्जरीः वर्षकल्पकलावल्लीर्न कदाचन खिद्यते।
Kaala never ever gets tired, even as he keeps on making a garland, with the ‘ever growing creepers of Kalpas
(Brahmaa’s days)’ and the ‘years (sensed by the created beings)’ as the string, tied with the ‘white blossoms
of days’ that are covered by the ‘dark bees of nights’.
भिद्यते न च भग्नोऽपि दग्धोऽपि न दह्यते दृश्यते नापि दृश्योऽपि धूर्तचूडामणिर्मुने।
Hey Muni, though broken as days etc, he does not break; though burnt as beings, he is not burnt; though seen
as deaths and destruction, he is not seen. He is the ‘crest jewel’ of all the cheats. (He can never be caught or
destroyed, though he catches everything and destroys everything.)
एके नैव निमेषेण किं चिदुत्थापयत्यलं किं चिद्विनाशयत्युच्चैर्मनोराज्यवदाततः।
Within a single moment, he takes away something; and destroys something else; like the kingdom
constructed in the mind is gone in a flash.
दुर्विलासविलासिन्या चेष्टया कष्टपुष्टया द्रव्यैकरूपकृ द्रूपं जनमावर्तयन्स्थितः।
Kaala’s partner in destruction, is ‘Kriyaa’ ‘his function’ (who acts out his will).
She rises as the many forms of death. She is nourished by the sufferings of all, and sports in the cruel acts.
With her as his partner, Kaala joins all the objects as one (through destruction), and rolls off the people who
have no self-knowledge (‘rupam janam’/ identified with forms) into various hells and heavens.
तृणं पांसुं महेन्द्रं च सुमेरुं पर्णमर्णवमात्मंभरितया सर्वमात्मसात्कर्तुमुद्यतः।
Kaala greedily reaches for anything and everything to fill his belly; be it a straw, or a grain of sand, or the
great Indra, or the great Meru, or a leaf, or the ocean.
क्रौर्यमत्रैव पर्याप्तं लुब्धतात्रैव संस्थिता सर्वदौर्भाग्यमत्रैव चापलं चापि दुःसहम्।
The cruelty reaches its extremity here in Kaala; greediness (of eating all) is well-established here only in
Kaala; all the misfortunes rise here in Kaala. (Everything changes; every one perishes. ‘Jagat’ is just the
changing patterns of sense-knowledge. The instability of everything is indeed unbearable.)
प्रेरयँल्लीलयार्के न्दुं क्रीडतीव नभस्थले निक्षिप्तलीलायुगलो निजे बालेवाङ्गणे।
Kaala is like a child, who is playing in the ‘play-ground of the sky’; he keeps juggling the ‘balls of moon and
sun’ up and down with his two hands skillfully.
KAALA’S TERRIFYING FORM OF CREATION AND DESTRUCTION
सर्वभूतास्थिमालाभिरापादवलिताकृ तिः विलसत्येव कल्पान्ते कालः कलितकल्पनः।
(Imagine the entire world getting burnt in the fire of dissolution.)
Kaala, the ‘destroyer of all the life-dreams of all the beings’, dances with glee at the dissolution-time,
adorning himself with the ‘garlands made of bones of all the dead bodies’.
अस्योड्डामरवृत्तस्य कल्पान्ते अङ्गविनिर्गतैर्प्रस्फु रत्यम्बरे मेरुर्भूर्जत्वगिव वायुभिः।
He has no restraint on his actions at the time of dissolution. Each and everyone falls dead, and the Praana-
winds rise out of these dead bodies, enveloping Kaala who stands covering the entire sky. With the Praana-
winds rising out of all the bodies, he shines in the sky, like the ‘tall Meru with its floating birch leaves’.
रुद्रो भूत्वा भवत्येष महेन्द्रोऽथ पितामहः शक्रो वैष्णवश्चापि पुनरेव न किञ्चन।
(What are all the names and forms, but the changing patterns of images and actions?) He becomes Rudra the
destroyer, Mahendra the ruler, Brahmaa the creator, Indra and Vishnu and others; and nothing also again.
धत्तेऽजस्रोत्थितोद्ध्वस्तान्सर्गानमितभास्वरानन्यान्दधद्दिवानक्तं वीचीरब्धिरिवात्मनि।
(What is creation and destruction of the world, but the changing patterns produced by Kaala?)
He, like the ocean holds the rising and falling waves, holds both the ‘created and destroyed worlds rising in
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countless numbers, and shining bright even as they burn,’ like holding the bright day and the dark night.
महाकल्पाभिधानेभ्यो वृक्षेभ्यः परिशातयन्देवासुरगणान्पक्वान्फलभारानिव स्थितः।
He stays under the huge trees of MahaaKalpa (great dissolution); makes the ripened fruits of Devas and
Asuras fall down; and then collects them in a heap (as the dead ones).
कालोऽयं भूतमशकघुंघुमानां प्रपातिनां ब्रह्माण्डोदुम्बरौघानां बृहत्पादपतां गतः।
This Kaala is a huge tree; myriads of insects namely Jeevas, buzz around it; the cluster of Udumbara fruits
namely Brahmaandas (myriad universes) grow on it.
(Kaala destroys countless Brahmaandas of countless Brahmaas within a second itself.)
KAALA’S DESCRIPTION AS AN IMAGINED FORM
सत्तामात्रकु मुद्वत्या चिज्ज्योत्स्नापरिफु ल्लया वपुर्विनोदयत्येकं क्रियाप्रियतमान्वितः।
(Who is his eternal companion?) His beloved is ‘Kriyaa’ (Kaala’s expression of destruction as an action),
and is always with him and is one with him.
(The Jagat is his garden where he wanders about.) He amuses himself by wandering around the lake of the
‘white lotuses of the world-reality’ (minds) that bloom by the ‘moonlight of Chit’ (Pure consciousness).
अनन्तापारपर्यन्तबद्धपीठं निजं वपुः महाशैलवदुत्तुङ्गमवलम्ब्य व्यवस्थितः।
(How big is he?) He fills whatever is there as space. His body stays firm, though spreading out across all
directions endlessly; and he stands high like the huge mountain reaching all the above-space.
क्वचिच्छ्यातमःश्यामं क्वचित्कान्तियुतं ततं द्वयेनापि क्वचिद्रिक्तं स्वभावं भावयन्स्थितः।
(What is his colour?) He is the day, he is the night, he is there in every moment. Sometimes he becomes
extremely black when he is in dark nights; he is bright-hued sometimes as the shining things, and as the
bright day. He is not these divisions also. Sometimes he is nothing of these.
(He is an illusion that the ignorant hold on to.) This is how he stays in his natural state.
संलीनासंख्यसंसारसारया स्वात्मसत्तया उर्व्येव भारघनया निबद्धपदतां गतः।
(Where he is not, what he is not? He is everything that you see as the perceived phenomenon, the ‘slithering
state of existence named Samsaara’.) His inner essence contains the total essence of the ‘countless
Samsaaras’ dissolved within him and therefore, he is firmly established (and is an immovable deity), because
of his heavy weight (as the ignorance in beings), and is like the Urvee (earth) which firmly supports the
weight of all the beings.
न खिद्यते नाद्रियते नायाति न च गच्छति नास्तमेति न चोदेति महाकल्पशतैरपि।
He is never tired (by his never-ending work); never cares for anything (will do his job of destroying without
any mercy); (is always there); he does not come, does not go, does not set, does not rise even in hundreds of
great dissolutions (since he is the very essence of the dissolution.)
के वलं जगदारम्भलीलया घनहेलया पालयत्यात्मनात्मानमनहंकारमाततम्।
(The world is always in the state of dissolution, because of this ‘Change factor named Kaala’.)
He just remains spread out ‘without any Ahamkaara or conceit’; maintains himself by himself completely
disregarding everything else, and allows the worlds to rise again.
(You cannot see him as an entity with ‘I’; for he is spread out as all that exists as the perceived.)
KAALA’S NON-STOP FUNCTION
यामिनीपङ्ककलितां दिनकोकनदावलीं मेघभ्रमरिकां स्वात्मसरस्यारोपयन्स्थितः।
He keeps putting the ‘red water lilies namely the days’, growing out of the ‘slushy grounds namely nights’,
hovered around by the ‘bees namely the destruction clouds’, into ‘himself as the huge lake’.
गृहीत्वा कृ पणः कृ ष्णां रजनीं जीर्णमार्जनीमालोककनकक्षोदानाहरत्यभितो गिरिम्।
The greedy one takes the ‘broom of dark night’ which is worn out by sweeping for long; and keeps on
sweeping the ‘golden powder’ around the ‘worn out golden mountains of Meru of countless creations’.
(The worn out golden powder from the Meru Mountains keeps on falling around; and Kaala keeps on
sweeping them with the night of dissolution.
So many creations, so many Brahmaas, so many destruction phases have come and gone!
So many worn-out Merus, have appeared and disappeared! Where is the end for that which ends all!)
संचारयन्क्रियाङ्गुल्या कोणके ष्वर्क दीपिकां जगत्सद्मनि कार्पण्यात्क्व किमस्तीति वीक्षते।
Kaala like a miserly old man, keeps moving the ‘sun-lamp’ with his finger, to the ‘corners of the world-
house’; and observes what is where (and grabs it with greed). (Nothing escapes his sharp eyes.)
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प्रेक्ष्याहर्विनिमेषेण सूर्याक्ष्णा पाकवत्फलं लोकपालफलान्यत्ति जगज्जीर्णवनादयम्।

(What ‘direction’ can exist in the’ limitless Kaala’? He destroys directions also.)
Watching with the steady glance of the sun (witness state) which does not set at all, ‘this one’ eats the fruits
namely the ‘guardians of the quarters’, from the ‘old forest of the world’, as if they are ripe fruits.
जगज्जीर्णकु टीकीर्णानर्पयत्युग्रकोटरे क्रमेण गुणवल्लोकमणीन्मृत्युसमुद्गके ।
He slowly collects the ‘precious gems of virtuous men’ that are scattered across the ‘dilapidated hut of the
Brahmaanda’; and throws them into the terrifying dark pit, the casket of death.
गुणैरापूर्यते यैव लोकरत्नावली भृशं भूषार्थमिव तामङ्गे कृ त्वा भूयो निकृ न्तति।
He picks the ‘necklace of the world’ that is made of the ‘gems of virtuous people’; and wears it on his body
as if adorning himself; and again cuts it off.
दिनहंसानुसृतया निशेन्दीवरमालया तारके सरयाजस्रं चपलो वलयत्यलम्।
(Night is the blue lotus, shining with the pollen of stars, and the days keep chasing these nights.)
He wears the ‘garland of blue lotuses of night’ filled with the ‘pollen of countless stars’ on his hand, and
keeps blocking the ‘swans of days’ which are following behind, wanting to consume the ‘lotuses of nights’.
शैलार्णद्युधराशृङ्गजगदूर्णायुसौनिकः प्रत्यहं पिबते प्रेक्ष्य तारारक्तकणानपि।
He is a butcher, who slices off the ‘world-sheep with its horns of mountain peaks, oceans and skies’; watches
out for the ‘blood drops of stars’, and licks them off immediately.
तारुण्यनलिनीसोम आयुर्मातङ्गके सरी न तदस्ति न यस्यायं तुच्छातुच्छस्य तस्करः।
He is the ‘moon for the youth-lotus’; he is the ‘lion for the elephant of life’; there is nothing lowly or high
that this robber does not take away.
कल्पके लिविलासेन पिष्टपातितजन्तुना अभावो भावभासेन रमते स्वात्मनात्मनि।
He sports in the ‘destruction games of Kalpas’; he powders the beings; he remains empty, without any object
around; stays blissful in his own essence of emptiness, with just the memory of the objects.
(Everything is changing and perishing at each and every second.
What is left back, but the memory of the objects? What can you hold on to as imperishable, but the Aatman?
Aatman is not a memory! It is the true Self-essence in you!)
कर्ता भोक्ताथ संहर्ता स्मर्ता सर्वपदं गतः।
He is the maker of everything; he is the eater of everything; he is the destroyer of everything; he is the one
who remembers everything; he alone stays as all the states of existence.
सकलमप्यकलाकलितान्तरं सुभगदुर्भगरूपधरं वपुर्प्रकटयन्सहसैव च गोपयन्विलसतीह हि कालबलं नृषु।
Though staying as all, Kaala is beyond the comprehension of the intellects.
He expresses himself as the form of good and bad fortunes; he seems to play the game of appearing and
disappearing; thus his power is renowned among men.
‘KAALA’ AS A ‘TERRIFYING HUNTER’
अस्योड्डामरलीलस्य दूरास्तसकलापदः संसारे राजपुत्रस्य कालस्याकलितौजसः।
Herein is described the hunting sport of Kaala, who sports everywhere in this Samsaara, with heightened
arrogance; from whom all the dangers keep away (since he cannot be destroyed); whose valour is
indescribable; who shines as the ‘son of the Supreme Brahman and his queen Maayaa’.
(Kaala is the ‘division-sense’; and rises from the deluding power of Brahman.)
अस्यैवाचरतो दीनैर्मुग्धैः भूतमृगव्रजैराखेटकं जर्जरिते जगज्जङ्गलजालके ।
He hunts the ‘helpless herd of deer’ namely the ‘ignorant beings’; enjoys the ‘sport of hunting’ in the ‘hosts
of forests’ namely the ‘shattered worlds’.
एकदेशोल्लसच्चारुवडवानलपङ्कजा क्रीडापुष्करिणी रम्या कल्पकालमहार्णवः।
The ‘great ocean of dissolution waters’ (at the time of dissolution) is the beautiful ‘play pond’ (where he
sports for amusement). At a single corner of that pond, the ‘pretty lotus of Vadava fire’ sways gently in the
‘storms of dissolution’.
कटु तिक्ताम्लभूताद्यैः सदधिक्षीरसागरैः तैरेव यैः पर्युषितैर्जगद्भिः कल्यवर्तनम्।
His breakfast is rather stale, because he consumes the same worlds repeatedly. The ocean of milk and curds
with variety of tastes like the sour, the pungent, the bitter etc, are kept as side-dishes. (Worlds are stale,
because the same worlds which are at the beginning of the Kalpa stay till the end of the Kalpa.)
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चण्डी चतुरसंचारा सर्वमातृगणान्विता संसारवनविन्यस्ता व्याघ्री भूतौघघातिनी।

His ‘companion lady’ is terrifying like a tigress, is stealthy in her movements; is accompanied by all hosts of
mother-goddesses; is the killer of hosts of beings; triumphing over the forest of the world.
(It is his beloved wife ‘KaalaRaatri’, the dark night of death.)
पृथ्वी करतले पृथ्वी पानपात्री रसान्विता कमलोत्पलकह्लारलोलजालकमालिता।
The entire earth becomes an ‘earthen drinking pot’ for Kaala. The pot is filled with delicious juicy wine. It is
adorned by the garland where ‘hosts of red, blue and white lotuses’ (three Gunas) playfully hang.
VISHNU AND SHIVA, THE POWERFUL DEVAS ARE HIS PETS.
विरावी विकटास्फोटो नृसिंहो भुजपञ्जरे सटाविकटपीनांसः कृ तः क्रीडाशकु न्तकः।
In his ‘cage-like shoulder’, he carries a ‘sportive bird’ namely ‘nara-simha’ (man-lion); it shouts with a
thunderous voice; makes terrifying noises by clapping the hands; has a mane around the neck; has plump
shoulders; is attractive. (Nara-simha is his pet-bird playing around killing the demons. It is the symbol of
Naaraayana who takes on the terrifying forms to destroy the wicked demons.)
अलाबुवीणामधुरः शरद्व्योमामलच्छविः देवः किल महाकालो लीलाकोकिलबालकः।
Kaala carries a cuckoo bird named ‘MahaaKaala’ (Shiva’s destruction form) to amuse himself. It is taintless
like the autumn sky in its hue. Its sound is like the ‘sweet music of AlaabuVeena’.
(LeelaaKokilaBaalaka: The ‘Terrifying killer of all’ (MahaaKaala) is spoken of here as the cuckoo child.
This MahaaKaala wears hosts of Brahmaandas as his garland. They all make sounds (screams and howls)
like the ‘AlaabuVeenaa ‘ which is ruined. For others, the sound may be terrifying and deathly; but to the
cruel mind of Kaala; it sounds sweet. The terrifying body of this MahaaKaala, shines dark and smooth like
that of the cuckoo bird. It is taintless in hue because MahaaKaala is the form of Supreme Shiva himself.)
अजस्रस्फू र्जिताकारो वान्तदुःखशरावलिः अभावनामकोदण्डः परिस्फु रति सर्वतः।
Twanging with million forms, emitting ‘rows of arrows called pains’, the bow called ‘non-existence’
(Abhaava) manifests everywhere. (Anything that has a form is to be considered as non-existent only; for it is
already destroyed by this Kaala.)
अनुत्तमस्त्वधिकविलासपण्डितो भ्रमच्चलन्परिविलसन्विदारयन्जरज्जगज्जनितविलोलमर्क टः परिस्फु रद्वपुरिह
काल ईहते।
Kaala excels in his hunting abilities. He is the best archer of all, for he can easily hit countless moving
targets. He targets the ‘restless monkeys (men who are chasing sense pleasures)’ roaming in the ‘old forests
namely the creations’.
KAALA/DAIVAM/KRTAANTA -TIME/DIVINITY/END OF ALL
(Kaala is known by the name of ‘Daivam’, because he brings about the fruits of actions for the beings, and
is also the time-factor which brings forth the fruits of action at some particular times only.
‘Daivam’ means that which fructifies the Karmas at a particular time; is not a deity or a supernatural power.
He is ‘Krtaanta’ (Krta+Anta) also, since he is the death-form for the mortals.)
अत्रैव दुर्विलासानां चूडामणिरिहापरः करोत्यत्तीति लोके ऽस्मिन्दैवं कालश्च कथ्यते।
This Lord, who shines forth as the ‘crest-stone of all painful sports’, is also known by the names of ‘Daivam’
(destiny) and ‘Kaala’ (Time), since he brings the fruits of actions (as destiny) and eats (everything).
क्रियामात्रादृते यस्य स्वपरिस्पन्दरूपिणः नान्यदालक्ष्यते रूपं न कर्म न समीहितम्।
He is of the nature of vibrating force, which equals the actions and their results. His form, or action, or
purpose cannot be directly observed, except through his work which gets experienced as the fruits of actions.
तेनेयमखिला भूतसंततिः परिपेलवा तापेन हिममालेव नीता विधुरतां भृशम्।
The ‘poor crowd of living beings’ is led towards the ‘sorrowful states of their Karmas’ by him, like the
‘snowy mist by the heat’ (to get destroyed only).
यदिदं दृश्यते किन्चिज्जगदाभोगिमण्डलं तत्तस्य नर्तनागारामिहासावतिनृत्यति।
Whatever is seen in the ‘entire Jagat-sphere’, is his ‘dancing-stage’; and he dances violently.
तृतीयं च कृ तान्तेति नाम बिभ्रत्सुदारुणं कापालिकवपुर्मत्तं दैवं जगति नृत्यति।
Having the third terrifying name of ‘Krtaanta’ (one who gives the end-result) he dances with intoxication, as
the destiny, with the form of a ‘Kaapaalika’, the bearer of the skull-bowl.
नृत्यतो हि कृ तान्तस्य नितान्तमिव रागिणः नित्यं नियतिकान्तायां मुने परमकामिता।
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This dancing Krtaanta is excessively attracted towards his beloved named ‘Niyati’ (Rule) and is extremely
passionate towards her, Hey Muni!
(The action and the result of the action; the thought and its fulfillment; a vibration in the brain and the
completed action; this is what Kaala does. The continuous change observed everywhere is Kaala.
Time is the process of continuous disorder that is seen in the Universe. This change also is bound by a set of
particular laws and this law is termed as Niyati.
Actually Kaala has no form. Yet seen from the poet’s eyes he is the terrifying destruction-form of Shiva
dancing on the ashes, in terrifying madness. Niyati always is bound to Kaala, since every change happens
because of some ordained law. Niyati is therefore described as the beloved lover inseparable from Kaala.)
DANCE OF ‘KAALA AND NIYATI’
(Kaala stays as the destruction essence of all creations. This is his destruction dance, the ‘TaandavaNrtyam’.
It is not the destruction of one world or one universe, but the entire perceived phenomenon that contains a
world within every atom of every object that ever exists as a form and name. Kaala is the gigantic form that
rises high above the skies of all the worlds, and dances as the very essence of Brahman-Reality.
Following below is the description of the Kaala the destruction power of Brahman, the Supreme Self.
Expand your mind to see the huge form of Kaala, that rises beyond the galaxies even.)
KAALA’S FORM
शेषः शशिकलाशुभ्रो गङ्गावाहश्च तौ त्रिधोपवीतेऽवीते चोभौ संसारवक्षसि
His broad chest is ‘Samsaara’ itself, the limitless world-existence which contains countless worlds.
‘Samsaara’ means the flow of experiences. It has no beginning and no end.
He wears a ‘sacred thread’ made of three strings on his broad chest, tied in a knot.
He is covered by the very old ‘triple-fold sacred thread’, which is made of the ‘three streams of Gangaa’, tied
up by the ‘knot of serpent Shesha’, shining in purity like the ‘digit of the moon’.
(Three streams of Gangaa refer to the merits which bind the three worlds to good results.
‘Shesha’ is all that is left over as the actions of the ignorant. Even these actions are pure, in the sense, they
rise from Brahman only.)
चन्द्रार्क मण्डले हेमकटकौ
Spheres of sun and moon are his golden armlets worn on the fore-arms.
(Arms suggest his action-form; sun and moons here suggest the time that is related to the earth people.)
करमूलयोः लीलासरसिजं
A lotus is held in the hand in sport (to add to his beauty).
(Lotus symbolizes his playful nature of non-attachment.)
हस्ते ब्रह्मन्ब्रह्माण्डकर्णिका
Hey Brahman, he wears the Meru Mountain on his ear.
(Meru Mountain symbolizes the central pedestal of the entire creation.)
ताराबिन्दुचितं लोलपुष्करावर्तपल्लवमेकार्णवपयोधौतमेकमम्बरमम्बरम्।
The ‘dark dissolution clouds dotted by shining stars’ are the ‘fringe design of his garment’.
His garment (worn from the neck down, like that of a Kaapaalika) is the sky-expanse washed by all the
oceans that are joined as one.
एवंरूपस्य तस्याग्रे नियतिर्नित्यकामिनी अनस्तमितसंरम्भमारम्भैर्परिनृत्यति।
In front of him with such a form, Niyati, his beloved one, always dances around him without stopping, and
accompanies him, with her varied measured dance-steps of bestowing the fruits of actions.
NIYATI’S FORM
तस्या नर्तनलोलाया जगन्मण्डलकोटरे अरुद्धस्पन्दरूपाया आगमापायचञ्चुरे
Niyati is absorbed in the dancing action, imitating the foot steps of her lord.
She never for a second, stops her movements.
Her stage is ‘this entire unstable world phenomenon’ which keeps on appearing and disappearing.
चारुभूषणमङ्गेषु देवलोकान्तरावली
She is adorned by the ‘shining ornaments’ namely ‘hosts of DevaLokas’.
आपातालं नभोलम्बं कबरीमण्डलं बृहत्
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Her thick and huge ‘braid of hair’ hangs from the ‘sky to the netherworld below’.
नरकाली च मञ्जीरमाला कलकलोज्ज्वला प्रोता दुष्कृ तसूत्रेण पातालचरणे स्थिता
‘Rows of hells’ containing fierce flames of fire, are the ‘shining anklets’ worn at her feet; and the ‘beads of
hells’ resound with the screams and cries of the beings that get burnt there as punishment. These anklets are
stringed through the ‘thread of wicked deeds’, and adorn her feet which are placed firmly in the Paataala.
कस्तूरिकातिलककं क्रियासंख्योपकल्पितं चित्रितं चित्रगुप्तेन यमे वदनपट्टके ।
ChitraGupta (one who keeps account of the list of Karmas) draws the tiny ‘ornamental mark of Tilak’ made
of the ‘numbers of actions of the beings’, with the ‘Kasturi paste’ which is fragrant with the ‘deeds of all the
beings’, on the ‘forehead of her face’ which is the ‘deity of death’, ‘Yama’.
HOSTS OF WORLDS AND DEVAS ARE CAUGHT IN THE DANCE OF KAALA AND NIYATI
(How big can you imagine the perceived phenomenon to be?
Countless Trinities and their worlds are created and destroyed by Kaala and Niyati.
Experience the huge expanse of creation, which is described by Rama here.)
कालास्यं समुपादाय कल्पान्तेषु किलाकु ला नृत्यत्येषा पुनर्देवी स्फु टच्छै लघनारवं
This Goddess takes the ‘face of Kaala’ on herself (by enticing him with her charms) and dances wildly at the
dissolution times, while the ‘shattering mountains resonate with the loud noise’ (adding music to her dance).
पश्चात्प्रालम्बविभ्रान्तकौमारभृतबर्हिभिः
The ‘peacocks brought up by Lord Kumaara with care’ are lost in her ‘dark braids which fly high and stay
tangled’. These peacocks are hanging here and there on her tangled hair, and are tossed in all the directions
violently, when she dances.
नेत्रत्रयबृहद्रन्ध्रभूरिभाङ्कारभीषणैर्लम्बलोलजटाचन्द्रविकीर्णहरमूर्धभिः
Countless ‘Shiva’s heads’ that are roaring in anger, fill the sky; and look terrifying with the locks of hair
swinging violently, with the moon-digits displaced and hanging at odd places, and with the three eyes of
Shiva looking like huge dark holes, shooting out flames of fire.
उच्चरच्चारुमन्दारगौरीकबरचामरैः
The beautiful ‘braids of hairs decorated by Mandaara flowers’ of the ‘Gaurees’, are flying high like
Chowries.
उत्ताण्डवचलाकारभैरवोदरतुम्बकैः
The ‘gourd-bowls’ of the ‘huge bellies of mountain-like Bhairavas’ are tossed about in all the directions.
रणत्सशतरन्ध्रेन्द्रदेहभिक्षाकपालकैः
The ‘begging bowls’ with the ‘hundreds of hundred thousands of holes in the form of the bodies of many
Indras’, are breaking with crackling noises.
शुष्कशारीरखट्वाङ्गभरैरापूरिताम्बरं
Heaps of dried up bones of the dead bodies are thrown about everywhere.
भीषयत्यात्मनात्मानं सर्वसंहारकारिणी।
The ‘destroyer of all’ frightens all by her terrifying form.
विश्वरूपशिरश्चक्रचारुपुष्करमालया ताण्डवेषु विवल्गत्या महाकल्पेषु राजते।
She wears the beautiful ‘blue lotus garland of the handsome heads’ that belong to the ‘cosmic form of
Vishnu’ collected from all the Creations; they are rolling like discus wheels (slicing the heads of one and
all). Thus she shines in the great dissolutions, jumping wildly like this in her frantic dance-forms.
प्रमत्तपुष्करावर्तडमरोड्डामरारवैर्तस्याः किल पलायन्ते कल्पान्ते तुम्बरादयः।
(When the destruction is over, she beats the drums in intoxication as it were. Dissolution clouds thunder
aloud, terrifying one and all when all are dead and gone.)
‘Tumburu and other Gandharvas’ (who were hiding from her), are running away frightened by the terrifying
sounds rising from her ‘drums’ namely the ‘dissolution clouds’, when she beats them intoxicated by the
‘destruction of all’, at the time of dissolution (and they are soon smashed like insects, by her feet).
THE ORNAMENTS OF KRTAANTA
(The ornaments made of moons and suns that adorn Krtaanta, belong to the heap of objects of countless
creations, and not just one moon or one sun or one Meru or one Kailaasa of a single Creation.)
नृत्यतोन्तः कृ तान्तस्य चन्द्रमण्डलभासिनः
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Krtaanta too, is dancing along with her on that stage, and shines with his ear-ornament of the ‘moon-sphere’
(made of countless moon-discs).
तारकाचन्द्रिकाचारुव्योमपिच्छावचूलिनः
The entire sky looks beautiful with the stars, and the moonlight (of countless moons) adorns the hair at the
back of his head; and shines as the ‘halo made of peacock feathers’ as it were, shining at the back of his
head.
एकस्मिञ्छ्रवणे दीप्ता हिमवानस्थिमुद्रिका अपरे च महामेरुः कान्ता काञ्चनकर्णिका
On one ear shines the Himavaan in the form of a ring made of ivory; on another ear shines the attractive
golden Meru as the golden ear ring.
अत्रैव कु ण्डले लोले चन्द्रार्कौ गण्डमण्डले
The two ears shine with the moon and sun, as the hanging ornaments from the ear-rings. They lightly touch
the cheeks on both sides (when he dances) (and reflect on his mirror-like cheeks).
लोकालोकाचलश्रेणी सर्वतः कटिमेखला
The rows of the ‘Lokaaloka Mountains’ surround from all sides like the waist cloth.
(‘Lokaaloka Mountain’ is a symbolized solid form of the entire perceived phenomenon; and contains
countless worlds in each and every stone-particle.)
इतश्चेतश्च गच्छन्ती विद्युद्वलयकर्णिका
The ‘round bracelet made of lightning-circles’, moves here and there (when his hands move making the
dance gestures).
अनिलान्दोलिता भाति नीरदांशुकपट्टिका
The ‘silken cloth made of many patches of clouds of various colours’ float gracefully in the wind.
मुसलैर्पट्टिशैर्प्रासैर्शूलैस्तोमरमुद्गरैर्तीक्ष्णैर्क्षीणजगद्वान्तकृ तान्तैरिव संभृतैः
संसारबन्धनादीर्घे पाशे कालकरच्युते शेषभोगमहासूत्रप्रोते मालास्य शोभते।
His garland shines beautiful; is made by tying in a row, all the sharp weapons like Musala, Pattisha, Praasa,
Shula, Tomara, and Mudgara. It is woven by the ‘Death deities’, who were thrown out of the destroyed
worlds (as jobless). (These Yamas used nooses to catch the Jeevas; Kaala uses the ‘Shesha serpent’ itself as
the noose to catch the entire creations. These Yamas weaved this special garland, by using the ‘many
discarded bodies of Sheshas of many Creations’ using all their weapons; and offered it to their master.)
The ‘weapon-garland’ is stringed through the ‘huge thread of the Shesha serpent’s body’ (thrown off after
the destruction phase), which is the ‘long noose thrown by the Kaala’ to catch the beings which are running
away like the frightened deer.
जीवोल्लासन्मकरिकारत्नतेजोभिरुज्ज्वला सप्ताब्धिकङ्कणश्रेणी भुजयोरस्य भूषणम्।
He wears the rows of bracelets. They are made of the ‘seven oceans’. They glow with the shine of gems
within them. These bracelets have ‘crocodile designs carved on them’; but actually these crocodiles are the
‘Jeevas floating in the ocean of Samsaara’.
व्यवहारमहावर्ता सुखदुःखपरम्परा रजःपूर्णतमःश्यामा रोमाली तस्य राजते ।
He has dark hairs all over his body as ‘Tamas’ (ignorance) and is covered by the ‘Rajas dust’ (attachment)
and the ‘hair-circles’ are the ‘whirlpools of worldly affairs with the successive growth of joy and sorrow’.
एवंप्रायः स कल्पान्ते कृ तान्तस्ताण्डवोद्भवामुपसंहृत्य नृत्येहां सृष्ट्वा सह महेश्वरैर्पुनर्लासमयीं नृत्यलीलां
सर्गस्वरूपिणीं तनोतीमां जराशोकदुःखाभिभवभूषिताम्।भूयः करोति भुवनानि वनान्तराणि लोकान्तराणि
जनजालककल्पनां चऽऽचारचारुकलनामचलां चलां च पङ्काद्यथार्भकजनो रचनामखिन्नः।
In this manner, having performed the ‘terrifying dance of death and destruction’ at the end of Kalpa, this
‘Krtaanta’ withdraws his desire for dancing; then along with ‘Great Gods’, creates everything again; and
begins his dance abounding in gestures (Laasya) namely the creations filled with old age, grief and pains.
Again he creates universes, forests, worlds and the network of conceived life-forms and the various yugas,
like a child playing with the clay by making dolls (‘ChaaChaaraChaarukalanaamaChalaamChalam’ – sounds
of ‘cha cha’ that rises when the clay dolls of Jeevas get made), and destroying them again without any
bother.
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HELPLESS STATE OF A MAN IN THE WORLD
WE ARE TRAPPED BY KAALA AND NIYATI

वृत्तेऽस्मिन्नेवमेतेषां कालादीनां महामुने संसारनाम्नि कै वास्था मादृशानां भवत्विह।
Hey MahaaMuni! When this is how Kaala and Niyati stay in control of everything, then what support can
people like us have in this thing called Samsaara?
विक्रीता इव तिष्टाम एतैर्दैवादिभिर्वयं मुने प्रपञ्चरचनैर्मुग्धा वनमृगा इव।
We stay as if like slaves (without any freedom), because of these Daivam, Karma etc, and are attracted
foolishly by the ‘world of elements, that is filled with the sense objects’, like the ‘forest deer attracted
towards the hunter’s trap, which is covered by the delicious grass’.
एषोऽनार्यसमाम्नायः कालः कवलनोन्मुखः जगत्यविरतं लोकं पातयत्यापदर्णवे।
This Kaala, who follows the ‘conduct of non-Aaryas’ (and provokes people to ungentlemanly behavior), is
always intent on swallowing things without a break, and hurls the people (who are after sense pleasures),
into the ‘ocean of suffering’.
दहत्यन्तर्दुराशाभिर्देवो दारुणचेष्टया लोकमुष्णप्रकाशाभिर्ज्वालाभिर्दहनो यथा।
With his cruel deeds, this ‘great god’ burns the ‘inside of a person’ with ‘wicked wants’, like the ‘fire burns
with the dazzling hot flames’.
धृतिं विधुरयत्येषा मर्यादारूपवल्लभा स्त्रीत्वात्स्वभावचपला नियतिर्नियतोन्मुखी।
Niyati (who makes the senses move towards their objects), is the ‘beloved of Krtaanta’ who creates an end to
all; she is restless in nature as pertaining to her female form, and is always disturbing the disciplined ones
and breaks their steadfastness.
ग्रसतेऽविरतं भूतजालं सर्पेवानिलं कृ तान्तः कर्क शाचारो जरां नीत्वाऽजरं वपुः।
This Krtaanta, eats off all the beings without ever stopping, like a ‘snake consuming the air’.
He is of a harsh conduct (hurts) and gives old age to all, he himself staying without getting old.
यमो निर्घृणराजेन्द्रो नार्तं नामानुकम्पते, सर्वभूतदयोदारो जनो दुर्लभतां गतः।
Yama is the king of all cruel people, and never has any sympathy for the suffering.
Indeed a man who is kind and generous towards all the beings, is rare to find.
THERE IS NO HOPE FOR US
सर्वा एव मुने फल्गुविभवा भूतजातयः दुःखायैव दुरन्ताय दारुणा भोगभूमयः।
Hey Muni, all the beings even up to Brahmaa possess prosperity and riches which are worthless actually,
which are just ‘fields of enjoyment giving pain’, leading towards harmful ends, and give immense suffering.
आयुरत्यन्तचपलं, मृत्युरेकान्तनिष्टुरः, तारुण्यं चातितरलं, बाल्यं जडतया हतम्।
Life is very unstable; Death (Mrtyu) is solely a ruthless person; youth is very short-lived; childhood is stuck
by foolishness.
कलाकलङ्कितो लोको, बन्धवो भवबन्धनं, भोगा भवमहारोगास्तृष्णाश्च मृगतृष्णिकाः।
A man is tainted by desire-fulfillments; the relatives bind one to the worldly existence; the pleasures are the
‘fatal diseases spread out in the world’; the ‘thirsts for pleasures’ is just the ‘quest for mirage-waters’.
शत्रवश्चेन्द्रियाण्येव, सत्यं यात्यसत्यतां, प्रहरत्यात्मनैवात्मा, मनसैव मनो रिपुः।
The senses (with the mind) alone are the enemies; truth (Aatman) has become the untruth (body) (because of
the mind); one’s own self (mind identified with the body) hits oneself (suffers); mind (which is ignorant)
alone is the enemy of the mind (which seeks purity).
अहंकारः कलङ्काय, बुद्धयः परिपेलवाः, क्रिया दुष्फलदायिन्यो, लीलाः स्त्रीनिष्टतां गताः।
‘Ahamkaara’ (‘I-sense of the body’), adds more taint only (to the ignorance which is already there); ideas
rising in the intellect are weak (only intent on satisfying the senses); all actions result in harm only; the
enjoyments are centered on the company of women only.
वाञ्छाविषयशालिन्यः, सच्चमकृ तयः क्षताः, नार्यो दोषपताकिन्यो, रसा नीरसतां गताः।
‘Wants’ are always turned towards the ‘sense objects’; the ‘concepts of wisdom’ which bring about the
‘Self-state’ are gone; ‘women’ are the ‘flags flying high on the towers of sins’; all enjoyments are actually
without any true essence.
वस्त्वस्तुतया ज्ञातं, दत्तं चित्तमहंकृ तौ, अभाववेधिता भावा, भावान्तो नाधिगम्यते।
Real (Self) is understood as unreal (body); mind is given off to the Ahamkaara (of the body); all the objects
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(body and its connected objects) are destruction-prone (because of Kaala); the cessation point of all the
objects (True Knowledge) is not attained.
तप्यते के वलं साधो मतिराकु लितान्तरा, रागरोगो विलसति, विरागो नोपगच्छति।
Hey Saadhu! The mind simply is scorched by hoarded up anxieties (which burn like fire); the disease of
attraction towards objects (Raaga) is dominant; the state of dispassion is not attained.
रजोगुणहता दृष्टिस्तमः संपरिवर्धते, न चाधिगम्यते सत्त्वं, तत्त्वमत्यन्तदूरतः।
The vision is tainted by the ‘quality of Rajas’ (worldly attachments); ‘Tamas’ (ignorance) is on the increase;
‘Saattvic state’ (of purity) leading towards the truth, is far off still.
स्थितिरस्थिरतां याता, मृतिरागमनोन्मुखी, धृतिर्वैधुर्यमायाता, रतिर्नित्यमवस्तुनि।
‘Stability of life’ is unstable (nothing stays the same); death is on the way to meet us; courage is lost;
attraction is towards the unreal objects only.
मतिर्मान्द्येन मलिना, पातैकपरमं वपुर्ज्वलतीव जरा देहे, प्रतिस्फु रति दुष्कृ तम्।
The intellect is tainted by foolishness; body is intent on destruction (death) only; old age burns like fire
inside the body (making it wither away); wicked and selfish actions alone abound.
यत्नेन याति युवता दूरे सज्जनसंगतिः, गतिर्नविद्यते काचित्क्वचिन्नोदेति सत्यता।
The youth-state forcefully pushes off the company of the good; there is no solution seen.
Even if one has attained enough merits, the knowledge of the truth never rises in any other world (like
attaining the Svarga through merits).
मनो विमुह्यतीवान्तर्मुदिता दूरतां गता, नोज्ज्वला करुणोदेति, दूरादायाति नीचता।
Mind is bewildered as it were (by the mist of confusions); cheerfulness has gone off far (no light of any sort
is seen); brightness of kindness does not rise (like the sun-rise); meanness of irritation and rudeness (ghosts
of darkness) come off from somewhere. (I feel lost in this darkness.)
धीरताऽधीरतामेति, पातोत्पातपरो जनः, सुलभो दुर्जनाश्लेषो, दुर्लभः सत्यसमागमः।
Steadfastness loses its steadfastness; a man is always in the act of falling (into harmful situations); ‘company
of the worldly ones’ is easy; ‘company of the wise’ is rare to find.
आगमापायिनो भावा, भावना भवबन्धिनी, नीयते के वलं क्वापि नित्यं भूतपरम्परा।
Objects disappear the moment they appear (neither the object nor the joy connected to it lasts long).
All the thoughts bind one to the mundane world only. The world with its crowd of beings, is moving
somewhere always, without any purpose as such.
WHAT STABILITY CAN BE FOUND IN PEOPLE LIKE ME?
दिशोऽपि हि न दृश्यन्ते, देशोऽप्यन्यापदेशभाक्, शैला अपि विशीर्यन्ते, कै वास्था मादृशे जने।
The ‘Directions’ allow ‘the space to exist’ for all the people; even they vanish off with the sun and the stars.
The ‘Lands’ also, turn into water-holes or mountains, and change off. Even the mountains wear off.
What stability can be found in people like me?
अद्यते सत्तयापि द्यौर्भुवनं चापि भुज्यते, धरापि याति वैधुर्यं, कै वास्था मादृशे जने।
The ‘space above’ (Dyau) is also, eaten by the ‘Lord who eats all’ (Kaala).
The entire world is also, eaten off (wears out). The stable Bhoomi also, perishes.
शुष्यन्त्यपिसमुद्राश्च, शीर्यन्ते तारकाऽपि, सिद्धाऽपि विनश्यन्ति, कै वास्था मादृशे जने।।
Oceans also, dry up; stars also, fall off. Those also who have mastered many ‘Siddhis of the world’ also,
perish. What stability can be found in people like me?
दानवाऽपि दीर्यन्ते, ध्रुवोऽप्यध्रुवजीवित:, अमराऽपि मार्यन्ते, कै वास्था मादृशे जने।
‘Daanavas’ also, with their gigantic bodies, decay off.
‘Dhruva ‘(the stable star) itself, is unstable (will perish in the dissolution).
Even ‘Amaras’ (immortals) get killed. What stability can be found in people like me?
शक्रोप्याक्रम्यते वक्रै र्यमोऽपि हि नियम्यते, वायुरप्येत्यवायुत्वं, कै वास्था मादृशे जने।
Even the mighty ‘Shakra’ (Indra) is affected by ‘Vakras’ (many crookedness-states) (with his body getting
deformed through curses). ‘Yama, the controller of all’ also stays controlled (is under Niyama).
‘Vaayu’ the ‘movement-deity’ himself, loses his movement and becomes ‘no-Vaayu’.
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सोमोऽपि व्योमतां याति, मार्तण्डोऽप्येति खण्डतां, मग्नतामग्निरप्येति, कै वास्था मादृशे जने।

‘Soma’ (moon) also, turns into emptiness (Vyoma).
The fierce hot Sun (Maartanda), gets broken to pieces (Khandataa).
Even ‘Agni’ (fire) becomes ‘Magna’ (drowned in the dissolution waters).
परमेष्ट्यपि निष्टावान्ह्रियते हरिरप्यजः, भवोऽप्यभावमायाति, कै वास्था मादृशे जने।
The ‘unborn Brahmaa’, the ‘Supreme Lord’ (Parameshti) also, reaches an end (Nishtaa).
‘Hari’ (Vishnu) also, gets withdrawn (Samhriyate).
Even ‘Bhava’ (Shiva), becomes Abhaava (non-existence). What stability can be found in people like me?
कालोऽपि संकाल्यते येन नियतिश्चापि नीयते व्योमापि लीयतेऽनन्तं कै वास्था मादृशे जने।
Even ‘Kaala’ also, gets swallowed off (Samkalati). ‘Niyati’ also, gets controlled (Neeyate).
‘Vyoma’ (sky) also, spreads off endlessly and dissipates. What stability can be found in people like me?
HOW TO SOLVE THE MYSTERY OF EXISTENCE?
अश्राव्यावाच्यदुर्दर्शतत्त्वेनाज्ञातमूर्तिना भुवनानि विडम्ब्यन्ते के नचिद्भ्रमदायिना।

Some ‘unknown principle of reality’, which cannot be sensed by the ears etc, which cannot be defined by the
intellect, which cannot be understood by the mind, gives this delusion somehow, and makes a show of these
worlds. (What is it?)
अहंकारकलामेत्य सर्वत्रान्तरवासिना न सोऽस्ति त्रिषु लोके षु यस्तेनेह न बाध्यते।
There is no one in all the worlds who is not affected by ‘that supreme principle which resides in all’ by
holding on to the ‘taint of Ahamkaara’. (It is the ‘I’ in all; but not also the ‘I’ in all.)
शिलाशैलकवप्रेषु साश्वभूतो दिवाकरः वनपाषाणवन्नित्यमवशः परिचोद्यते।
The day-making sun, who is riding on his chariot of horses, moves along the rocks, hills and slopes, and is
pushed along, like a ‘stone kicked along the forest slopes’. (Who kicks him?)
धरागोलकमन्तस्थसुरासुरगणास्पदं वेष्ट्यते धिष्ण्यचक्रे ण पक्वाक्षोटमिव त्वचा।
The ‘sphere of earth’, which keeps the ‘hosts of Suras and Asuras’ within it, is covered all over by the ‘astral
sphere’, like a ‘ripe walnut’ covered by a shell . (Who made all this?)
दिवि देवा भुवि नराः पातालेषु च भोगिनः कल्पिताः कल्पमात्रेण नीयन्ते जर्जरतां दशाम्।
The Devas are created in the heaven, the humans in the earth, the serpent-clan in the Paataala; and by just a
thought itself (by the Supreme), they attain the worn out state . (What controls everything?)
I AM LOST IN THE SAMSAARA! SAVE ME!
(Even when I want to engage in the ‘Vichaara of the hidden truths of the universe’, the mind is rushing after
the ‘fulfillment of desires’ only!)
कामश्च जगदीशानरणलब्धपराक्रमः अक्रमेणैव विक्रान्तो लोकमाक्रम्य वल्गति।
‘Kaama (passion deity)’, has conquered the ‘lords of the worlds’ without a battle, through deceit only; and
victorious he gallops everywhere in the world, without restriction.
वसन्तो मत्तमातङ्गो मदैर्कु सुमवर्षणैरामोदितककु प्चक्रश्चेतो नयति चापलम्।
‘Vasanta (spring)’, like an ‘intoxicated elephant’, oozes out ichor, in the form of ‘fragrant flowers’; and fills
the ‘circle of directions’ with fragrance; and ‘fills the minds with passion’.
अनुरक्ताङ्गनालोललोचनालोकिताकृ ति स्वस्थीकर्तुं मनः शक्तो न विवेको महानपि।
Even if one is endowed with great wisdom, he cannot stabilize the mind which is attracted by the ‘sight of a
pretty woman, whose intoxicating eyes are lustful with love’.
परोपकारिण्या परार्तिपरितप्तया बुद्ध एव सुखी मन्ये स्वात्मशीतलया धिया।
A man, who is ‘enlightened with the true knowledge’, and whose intellect stays absorbed in the coolness of
oneself; he alone is always intent on helping others (who are lost in the world); and feels pained by the
suffering of others (who are stuck with ignorance). (Where is such a person?)
उत्पन्नध्वंसिनः कालवडवानलपातिनः संख्यातुं के न शक्यन्ते कल्लोला जीविताम्बुधौ।
Who can count the ‘turbulent waves (of objects)’ that rise in the ‘ocean of life’, which perish the moment
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they rise up, and get dried up by the ‘Vadava fire of Kaala’?
सर्व एव नरा मोहाद्दुराशापाशपाशिनः दोषगुल्मकसारङ्गा विशीर्णा जन्मजङ्गले।
All the men are tied up by the ‘rope of selfish thoughts’, because of ignorance; and wither to death in the
wilderness of births, like the ‘Saaranga deer caught inside the thorny bushes’.
संक्षीयते जगति जन्मपरम्परासु लोकस्य तैरिह कु कर्मभिरायुरेतत् आकाशपादपलताकृ तपाशकल्पं येषां फलं नहि
विचारविदोऽपि विद्मः।
Life for a man here, keeps wasting away by selfish ignorant actions, through the ‘succession of births’ only.
This life is a ‘noose’ that strangles our lives slowly, like the ‘creeper hanging from the tree, which is
imagined in the sky’, and ‘which yields no fruit’.
We are barely aware of this danger, and do not even reason it out.
अद्योत्सवोऽयमृतुरेष तथेह यात्रा ते बान्धवा: सुखमिदं संविशेषभोगं इत्थं मुधैव कलयन्सुविकल्पजालं
आलोलपेलवमतिर्गलतीह लोकः।
‘Today is the festival; this is the season; so travel here; they are the relatives; this is happiness; that is special
enjoyment…!’ In this way, a man vainly believes in the ‘illusory world of conceptions’; and perishes with
the ‘restless body and the mind’.
अन्यच्च ताताऽतितरामरम्ये मनोरमे चेह जगत्स्वरूपे न किं चिदायाति तदर्थजातं येनातिविश्रान्तिमुपैति चेतः।
Moreover dear sire, is the obvious fact that, this world-form is completely without any essence. It is pleasing
to the mind at the moment of experience only. Actually, there is nothing that is gained from the objects, by
which the mind can attain full rest.
बाल्ये गते कल्पितके लिलोले, मनोमृगे दारदरीषु जीर्णे, शरीरके जर्जरतां प्रयाते, विदूयते के वलमेव लोकः।
After the childhood with its silly games and plays are over with, the ‘mind-deer’ gets trapped in the ‘dark
caves of wife and family’ and wastes away; later the body rots away by old age.
A man stays as scorched only, all through his life, in all the stages of his life.
जरातुषाराभिहतां शरीरसरोजिनीं दूरतरे विमुच्य क्षणाद्गते जीवितचञ्चुरीके जनस्य संसारसरोऽवशुष्कम्।
The ‘bee of life’, flies away instantly, when the ‘body-lotus’ gets hit by the ‘snowfall of old age’; and the
‘lake of all worldly enterprises’, dries up.
यदा यदा पाकमुपैति नूनं तदा तदेयं रतिमातनोति जराभराऽनल्पनवप्रसूना विजर्जरा कायलता नराणाम्।
Whenever the ‘body-creeper’ of the men grows well, and is filled with the ‘over-ripe fruits covered by
abundant white fibers’, the ‘death deity’ immediately feels attraction for it.
तृष्णानदी सारतरप्रवाहग्रस्ताखिलानन्तपदार्थजाता तटस्थसंतोषसुवृक्षमूलनिकाषदक्षा वहतीह लोके ।
The ‘river of Trshnaa’, flooding in this world at very high speed, grabs all the objects whatever it can in its
waters; and easily uproots the ‘tree of happiness’ on the bank.
शारीरनौश्चर्मनिबन्धबद्धा भवाम्बुधावालुलिता भ्रमन्ती प्रलोड्यते पञ्चभिरिन्द्रियाख्यैरधोभवन्ती मकरैरधीरा।
The delicate ‘body-ship bound by the leather (skin) cover’, tossed by the ‘waves in the world-ocean’, getting
rocked violently, rolling uncontrollably, upturning and sinking downwards (towards pleasures), is attacked
by the ‘five crocodiles’ namely ‘the senses’.
तृष्णालताकाननचारिणोऽमी शाखाशतं काममहीरुहेषु परिभ्रमन्तः क्षपयन्ति कालं मनोमृगा नो फलमाप्नुवन्ति।
These ‘mind-monkeys’ wander among the forests filled with ‘Trshnaa creepers’. They roam around the
‘thick groves of the desire-trees’ in hundreds of branches (searching for fruits) for a long time; but never
ever get the fruits they want.
कृ च्छे षु दूरास्तविषादमोहाःस्वास्थ्येषु नोत्सिक्तमनोभिरामाःसुदुर्लभाः संप्रति सुन्दरीभिरनाहतान्तःकरणा महान्तः।
It is very rare to find nowadays, the ‘noble ones’, who are not given to distress or joy when in trouble, who
are not proud of their prosperity, who are always happy and contented, and whose minds do not waver at the
sight of beautiful women.
तरन्ति मातङ्गघटातरङ्गं रणाम्बुधिं ये मयि ते न शूराः शूरास्त एव मनस्तरङ्गं देहेन्द्रियाम्भोधिमिमं
तरन्ति।
According to me, those are not the brave men who cross over the ‘battle-ocean filled with the waves of
elephant crowds’; but they alone are really brave who cross over the ‘ocean of the body and senses’ filled
with the ‘desire-waves of the mind’.
आक्लिष्टपर्यन्तफलाभिरामा न दृश्यते कस्यचिदेव काचित्क्रियादुराशाहतचित्तवृत्तिर्यामेत्य विश्रान्तिमुपैति लोकः।
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It is not seen anywhere that by accomplishing some work one is fully happy, and is at peace. Even if the fruit
of the action is attained as desired, there is no complete satisfaction at all, since the mind remains still tainted
by some distress or problem always.
कीर्त्या जगद्दिक्कु हरं प्रतापैर्श्रिया गृहं सत्त्वबलेन लक्ष्मीं ये पूरयन्त्यक्षतधैर्यबन्धा न ते जगत्यां सुलभा
महान्तः।
Those ‘noble ones bound to the nature of courage’ (free of attraction, hatred, anger etc), are not easy to find
in the world, who fill the ‘hollows of the directions’ with ‘good fame earned through valorous acts (of sense
control)’; who fill the houses of the needy with wealth; and who fill the wealth and riches with the qualities
of kindness, forbearance and humbleness.
अप्यन्तरस्थं गिरिशैलभित्तेर्वज्रालयाभ्यन्तरसंस्थितं वा सर्वं समायान्ति ससिद्धिवेगाः सर्वाः श्रियः सन्ततं
आपदश्च।
Even if one is hiding inside the hollow of mountain rocks, or inside a house made of diamond alone, all the
riches accompanied by even the Siddhis (Animaa etc), bring about only harms at all times.
पुत्रान्श्च दाराश्च धनंच बुद्ध्या प्रकल्प्यते तात रसायनाभं सर्वं तु तन्नाम करोत्यथान्ते यन्नातिरम्या
विषमूर्च्छनैव।
Dear Sire! Sons, wife, wealth etc connected to the world, are conceived by the intellect, like preparing some
elixir (giving utmost joy); but in the end, everything turns out be equal to the poisonous swoon, which is not
very pleasant actually (since it equals death).
विषादयुक्तो विषमामवस्थामुपागतः कायवयोवसाने भावान्स्मरन्स्वानिह धर्मरिक्तान्जन्तुर्जरावानिह दह्यतेऽन्तः।
Feeling extremely sorrowful, stuck in the horrible situations of life, with the body reaching its last stage of
life, the old man keeps remembering his actions done in the past which were not righteous, and burns inside.
कामार्थधर्माप्तिकृ तान्तराभिर्क्रि याभिरादौ दिवसानि नीत्वा चेतश्चलद्बर्हिणपिच्छलोलं विश्रान्तिमागच्छतु के न पुंसः।
Having spent the days in the beginning of the life, in mundane actions given to the fulfillment of only
‘Kaama’ (ambitions), and holding on to ‘Artha’ (wealth) as the foremost ‘Dharma’ (duty), how can a man
feel restful in his old age, (and attain the bliss of Moksha) when the mind is shaking like the peacock-feather
always?
पुरोगतैरप्यनवाप्तरूपैस्तरङ्गिणीतुङ्गतरङ्गकल्पैर्क्रि याफलैर्दैववशादुपेतैर्विडम्ब्यते भिन्नरुचिर्हि लोकः।
A man of the world, is never interested in solving the ‘mystery of existence’. He runs after the ‘desire-
fulfillment’ only always. He foolishly believes that there is joy in the objects of the world, and tries hard to
own them, and gets deceived. All the desires do not end up in the so-called joy at the completion of the
action. Sometimes, by chance, he may feel slightly happy by the fulfillment of some desire; but not always.
The happiness is short-lived. The joys that he obtains by the possession of worldly objects are (minuscule
and short-lived) like the ‘tip of the waves in a flowing river’.
इमान्यमूनि विभावितानि कार्याण्यपर्यन्तमनोरमाणि जनस्य जायाजनरञ्जनेन जवाज्जरान्तं जरयन्ति चेतः।
Wanting to please their wives (and children), the actions done by men in the world are categorized as, ‘those
that are to be done immediately’; ‘those that are always getting planned as to be done later’; and ‘those that
are supposed to be the sources of endless joy’. These actions make the mind also to age faster along with the
body which keeps aging speedily through exhaustion.
पर्णानि जीर्णानि यथा तरूणां समेत्य जन्माशु लयं प्रयान्ति तथैव लोकाः स्वविवेकहीनाः समेत्य गच्छन्ति
कु तोऽप्यहोभिः।
The ‘faded leaves in the tree’ lose the moisture, dry up, and get heaped together by the wind, and later
dissolve off into dust. So also, the men too, lose their ‘Viveka’; are heaped together by the ‘stormy wind of
desires’, and vanish off somewhere.
इतस्ततो दूरतरं विहृत्य, प्रविश्य गेहं दिवसावसाने, विवेकिलोकाश्रयसाधुकर्मरिक्ते ऽह्नि याते, रात्रौ क उपैति
निद्राम्।
Without resorting to noble deeds sheltered by the wise ones (by doing Vichaara of the worldly existence, and
practicing the qualities of self-control), the day is wastefully spent in wandering here and there, covering
vast distances (attending to the meaningless chores of the world).
At the end of the day, one enters the house (tired and exhausted).
Who then can have a peaceful sleep (with the mind haunted by countless worries)?
49
विद्राविते शत्रुजने समग्रे, समागतायामभितश्च लक्ष्म्यां, सेव्यन्त एतानि सुखानि यावत्तावत्समायाति कु तोऽपि
मृत्युः।
(Even if one is a king with access to all the wealth and riches, nothing much gets achieved.)
After the enemies have been vanquished completely; after getting surrounded by the well-earned riches;
when all these pleasures are ready to be enjoyed at last; then ‘death’ somehow arrives from somewhere!
कु तोऽपि संवर्धिततुच्छरूपैर्भावैरमीभिर्क्षणनष्टदृष्टैर्विलोढ्यमाना जनता जगत्यां न वेत्त्युपायातमहो न पातम्।
The ignorant people of the world, somehow (without showing interest towards the understanding of the
truth), keep increasing their ‘wants of objects of lowly character’ (like land and gold), that perish off the very
moment they are seen (without giving any true joy). Alas! Getting tossed by these desires, they do not see
the ‘great fall that is coming towards them’ (in the form of death).
प्रियासुभिः कालमुखं क्रियन्ते जनैडकास्ते हतकर्मबद्धाः यैर्पीनतामेव बलादुपेत्य शरीरबाधेन न ते भवन्ति।
These men-sheep (ready to be slaughtered in the Yajna), give off their loved lives to be swallowed by Kaala;
are tied to the ‘sacrificial post of selfish actions’; they stay fattened by pampering the bodies with the sense
pleasures; and are brought there by the ‘disease-priests’, to get killed; and thus cease to exist.
अजस्रमागच्छति सत्वरैवमनारतं गच्छति सत्वरैव, कु तोऽपि लोला जनता जगत्यां तरङ्गमाला क्षणभङ्गुरेव।
Like the ‘array of waves’ rise up to perish the next moment, the lives rise up in millions in this world very
fast, and vanish off also very fast somewhere, without any break.
प्राणापहारैकपरा नराणां मनो मनोहारितया हरन्ति रक्तच्छदाश्चञ्चलषट्पदाक्ष्यो विषद्रुमालोललताः स्त्रियश्च।
Women are like the ‘creepers entwined around the poisonous tree’. They attract the men, with their
‘beautiful red flowers (red lips)’, and the ‘restless bees of eyes’. They appear in the world, to only take off
the lives of men!
इतोऽन्यतश्चोपगता मुधैव समानसंके तनिबद्धभावा यात्रासमासंगसमा नराणां कलत्रमित्रव्यवहारमाया।
Like the travelers meet together at one common place, with the same intention of participating in some
festival or occasion, the ‘delusion of relationship with wife and friends’, is also nothing but a meeting taking
place in the ‘world of the Jeevas’, who arrive from here and there (hell or heaven) (only to part again)!
प्रदीपशान्तिष्विव भुक्तभूरिदशास्वतिस्नेहनिबन्धनीषु संसारमालासु चलाचलासु न ज्ञायते तत्त्वमतात्विकीषु।
The ‘truth of the Self’ never gets seen in the ‘darkness of delusion’ that is spread out everywhere, in the
‘succession of births and deaths’. Lives are like the ‘momentary flames of the lamps’, that are flickering with
the ‘wicks of childhood and youth’ burnt off; and surviving only because of the ‘left over taint of oil’
(attachment).
संसारसंरम्भकु चक्रिके यं प्रावृट्पयोबुद्बुदभङ्गुरापि असावधानस्य जनस्य बुद्धौ चिरस्थिरप्रत्ययतामातनोति।
This ‘potter’s wheel of Samsaara’, which is continuously on the move, is as unstable as the ‘bubble
appearing in the rain waters’; yet it makes the ‘non-observant man’ to believe in its stable nature (who sees
the wheel as not-moving only).
शोभोज्ज्वला दैववशाद्विनष्टा गुणाः स्थिताः संप्रति जर्जरत्वे आश्वासनाद्दूरतरं प्रयाता जनस्य हेमन्त
इवाम्बुजस्य।
The ‘beauty and attraction of the youth’, stay destroyed in the old age by destiny, and offer no consolation to
the heart; like the ‘beauty and the fragrance of the autumn lotus’ are gone far off in the snow season.
(An old man is uncared for and is ignored by one and all, even if he was once adored in his youth for his
beauty and strength.)
पुनःपुनर्दैववशादुपेत्य स्वदेहभारेण कृ तोपकारः विलूयते यत्र तरुः कु ठारैराश्वासने तत्र हि कः प्रसङ्गः।
The tree again and again, by its very nature, bears the weight of fruits and flowers, and helps the men; yet it
gets cut off by the axes, by the very same men! What trust can you have with anyone?
(World indeed lacks the quality of gratefulness!)
मनोरमस्याप्यतिदोषवृत्तेरन्तर्विघाताय समुत्थितस्य विषद्रुमस्येव जनस्य सङ्गादासाद्यते संप्रति मूर्च्छनैव।
The ‘company of the ignorant people’, brings about only a ‘painful fainting state’ like the ‘contact of the
poisonous tree,’ which though pleasing to look at, is filled with the ‘faults of concealed snakes’ (selfish and
deceitful qualities of people), and is there only to cause harm within.
कास्ता दशो यासु न सन्ति दोषाः, कास्ता दिशो यासु न दुःखदाहः, कास्ता प्रजाः यासु न भङ्गुरत्वं, कास्ताः
क्रिया यासु न नाम माया।
50
What stage of life is faultless (without sufferings), which direction of life is not free of the burning pain, who
are there who stay stable forever, what action is there that is not tainted by the delusion?
कल्पाभिधानक्षणजीविनो हि कल्पौघसंख्याकलने विरिञ्च्याः अतः कलाशालिनि कालजाले लघुदीर्घत्वधियोपि
असत्याः।
When the ‘hosts of Kalpas’, are counted, even ‘Brahmaa’s life’, which stays for a Kalpa, is momentary only;
therefore in the ‘network of Kaala’, the ‘concepts of long and short’, are also meaningless.
सर्वत्र पाषाणमया महीध्रा, मृदा मही, दारुभिरेव वृक्षाः, मांसैर्जनाः, पौरुषबद्धभावा, नापूर्वमस्तीह विकारहीनम्।
Everywhere, the mountains are just stone-formations; earth is just spread-out mud; trees are just wood; men
and women are just flesh lumps. The basic material is the same; the difference is made up of names (various
sounds) only. There is nothing new that is here, that is ‘free of change’.
आलोक्यते चेतनयाऽनुविद्धा पयोनुबद्धोऽस्तनयो नभः स्थाः पृथग्विभागेन पदार्थलक्ष्म्या एतज्जगन्नेतरदस्ति
किं चित्। (अस्तं नयति सूर्यचन्द्राग्न्युदकादीनीति अस्तनयो वायुः।तिष्टति न चलतीति स्थाः पृथिवी।अनुवित् हा अनुविद्धा।)
(The objects are just made of different groupings of elements only.
Why the mind likes some and dislikes others? Why does it imagine joy in some, and misery in some?)
Ha! Alas! The mind, which invents names and forms, sees the elements namely, the water, air, earth, etc as
joined to each other, and imagines the ‘groups of elements’ as different objects. There is nothing else in this
world, other than these elements grouped variously, when seen through ‘discrimination’.
चमत्कृ तिश्चेह मनस्विलोकचेतश्चमत्कारकरी नराणां स्वप्नेऽपि साधो विषयं कदाचित्के षांचिदभ्येति न चित्ररूपा।
This miracle of seeing the elements as solid objects, and dealing with them as having the qualities of
happiness by these men, is not strange; because at certain times, some people go through these experiences
as if real in their momentary dreams also (like king Harishchandra and others, as mentioned in the Puranas.)
अद्यापि यातेऽपि च कल्पनाया आकाशवल्लीफलवन्महत्वे उदेति नो लोभलवाहतानामुदारवृत्तान्तमयी कथैव।
If the ‘youthful state’ at present also, is passed off in such wasteful enjoyments (without doing any
Vichaara); there rises no chance of ever getting engaged in the ‘practice of Self-realization’ in the old age,
where men are greedy to enjoy even the least of the pleasures that are available, like aspiring for the ‘fruits
of the creeper growing in the sky’ (through imagination).
आदातुमिच्छन्पदमुत्तमानां स्वचेतसैवापहतोऽद्य लोकः पतत्यशङ्कं पशुरद्रिकू टादानीलवल्लीफलवाञ्छयैव।
Trying to reach out for the excellent state of position, power and wealth, pushed by his own foolish mind
which has no discrimination power, a man falls deep down the ‘abyss of destruction’, like the ‘goat reaching
out for the fruits of the dark green grass that grow on the mountain edge’ (to fall to its death only).
अवान्तरन्यस्तनिरर्थकांशच्छायालतापत्रफलप्रसूनाः शरीर एव क्षतसंपदश्च श्वभ्रद्रुमा अद्यतना नराश्च।
The men, who are young now, and do not strive for the true knowledge, are like the ‘trees growing in the
unapproachable craters in the mountains’, where the shade, creeper, leaf, fruit all get produced for no use.
Only the bodies grow well, by destroying all the good qualities that one has.
क्वचिज्जना मार्दवसुन्दरेषु क्वचित्कठोरेषु च संचरन्ति देशान्तरालेषु निरन्तरेषु वनान्तखण्डेष्विव कृ ष्णसाराः।
Men are like the ‘black antelopes’ roaming in various types of forest-lands that rise one after the other;
sometimes treading on the ‘mind-grounds’ soft and beautiful (kindness, courtesy etc), sometimes on the hard
lands (filled with anger, rudeness, deceit etc). (Ignorant men have no stability of character.)
धातुर्नवानि दिवसं प्रति भीषणानि रम्याणि वा विलुलितान्ततमाकु लानि कार्याणि कष्टफलपाकहतोदयानि
विस्मापयन्ति न शवस्य मनांसि के षाम्।
The ‘unseen destiny’ (Dhaatu) is like a ‘corpse’ indeed (is heartless)!
Each and everyday, it produces new desires, which are pleasing when experienced, but end in greater harms
later, thus making the mind suffer utmost, giving rise to the ‘fruits of hardship’ only.
Which wise man will not feel shocked by this all (and feel dispassionate about everything?)
जनः कामासक्तो विविधकु कलाचेष्टनपरः स तु स्वप्नेऽप्यस्मिज्जगति सुलभो नाद्य सुजनः।
A man is always intent on desire-fulfillment, and is engaged in various deceitful actions!
A man of discrimination is not easy to find in this world.
क्रिया दुःखासङ्गाऽविधुरविधुरा नूनमखिला न जाने नेतव्या कथमिव दशा जीवितमयी।
Every action is not ever without the ‘touch of suffering’; I do not know how to live this life at all!
UNSTABLE NATURE OF THE WORLD
51
यच्चेदं दृश्यते किन्चिज्जगत्स्थावरजङ्गमं तत्सर्वमस्थिरं ब्रह्मन्स्वप्नसंङ्गमसंनिभम्।

Whatever is perceived here as the world, with its hosts of moving and non-moving objects, is unstable hey
Brahman, like the ‘hosts of objects seen and met in the dream state’.
शुष्कसागरसंकाशो निखातो योऽद्य दृश्यते स प्रातरभ्रसंवीतो नगः संपद्यते मुने।
Hey Muni! Today what is seen as a ‘huge abyss, as if the entire ocean has dried up’, turns into a ‘huge
mountain with clouds resting on its peak’, the very next morning,
यो वनव्यूहविस्तीर्णो विलीढगगनो अचलः दिनैरेव सा यात्युर्वीसमतां कू पतां च वा।
Hey Muni! That which is a long stretch of forest-land, or a mountain reaching up to the skies, becomes just a
plain landscape, or a huge hollow of a well, within just few days.
यदङ्गमद्य संवीतं कौशेयस्त्रग्विलेपनैर्दिगम्बरं तदेव श्वो दूरे विशरिताऽवटे।
That very body, which is adorned by the silk garments and garlands, and made fragrant and soft by the
application of skin-creams today, will rot in a far-away hole tomorrow, without any clothes to cover it even,
when lying dead.
यत्राद्य नगरं दृष्टं विचित्राचारचञ्चलं तत्रैवोदेति दिवसैः संशून्यारण्यधर्मता।
The city seen today buzzing with various activities of the people, will turn into a desolate forest within a few
days.
यः पुमानद्य तेजस्वी मण्डलान्यधितिष्टति स भस्मकू टतां ब्रह्मन्दिवसैरधिगच्छति।
The valorous man, who shines as the lord of many regions, becomes a heap of ashes within days, hey
Brahman!
अरण्यानी महाभीमा या नभोमण्डलोपमा पताकाच्छादिताकाशा सैव संपद्यते पुरी।
That which was a ‘gigantic dreadful forest spread out like the expanse of the sky’, turns into a ‘city with its
flags covering the sky’.
या लतावलिता भीमा भात्यद्य विपिनावली दिवसैरेव सा याति पुनर्मरुमहीपदम्।
The ‘groves of trees’ that are dark and terrifying with their entwined creepers, appear within a few days as a
desert land.
सलिलं स्थलतां याति स्थली भवति वारिभूर्विपर्यस्यति सर्वं हि सकाष्टाम्बुतृणं जगत्।
Water-holes turn into dry lands; the land becomes a water-filled hole.
The entire world with its wood, water and grass, keeps changing into a different thing at every moment.
अनित्यं यौवनं बाल्यं शरीरं द्रव्यसञ्चयाः भावाद्भावान्तरं यान्ति तरङ्गवदनारतम्।
Youth, childhood, body, the collections of objects, everything is impermanent; all change from one thing to
the other continuously, like the ‘waves in the ocean’.
वातान्तर्दीपकशिखालोलं जगति जीवितं तडित्स्फु रणसंकाशा पदार्थश्रीर्जगत्त्रये।
The ‘life in this world’ is as unstable as the ‘edge of the flame of a tiny lamp which is inside a storm’.
The glorified riches in all the three worlds, are like the ‘flash of lightning’ only.
विपर्यासमियं याति भूतिभूतपरंपरा बीजराशिरिवाजस्रं पूर्यमानः पुनःपुनः।
‘All the species of beings in the world’ undergo change like the ‘heaps of seeds’ getting filled inside the
granary again and again; get sown in the fields, change into sprouts, then into plants and so on.
मनःपवनपर्यस्तभूरिभूतरजःपटा पातोत्पातपरावर्तपराभिनयभूषिता आलक्ष्यते स्थितिरियं जागती जनितभ्रमा
नृत्तावेशविवृतेव संसारारभटीनटी।
‘This world-existence’ is seen as an ‘extremely talented dancer of Samsaara’, dancing in frenzy from a very
long time deluding one and all. She wears the ‘dust-garment (of attachment and desires)’, made of the
‘beings that rise forth by the mind-wind’. She charms everyone by her ‘various dance gestures’ of rising up
(to heavens), moving downwards (to hells) and staying in the middle (as human forms).
गन्धर्वनगराकारविपर्यासविधायिनी अपाङ्गभङ्गुरोदारव्यवहारमनोरमा तडित्तरलमालोकमातन्वाना पुनःपुनः
संसाररचना ब्रह्मन्नृत्तसक्ते व राजते।
Hey Brahman! This world-design indeed shines forth as a ‘dancer absorbed in her dancing’. She can
instantly bring about sudden changes like the ‘illusory cities of Gandharvas’. She is very attractive with her
side glances and charming gestures (of worldly affairs). She deludes all, with her ‘lightning like flashing
looks (of pleasures)’.
52
दिवसास्ते महान्तस्ते संपदस्ताः क्रियाश्च ताः सर्वं स्मृतिपदं यातं यामो वयमपि क्षणात्।
‘Those days of the past filled with enjoyments and sorrows’; ‘those hard-earned great achievements’; ‘those
prosperities that we struggled hard to acquire’; ‘all those actions we did to keep the families happy and
joyous’; all have gone the way of memories! After this, we go too (and turn into just memories), in a second!
प्रत्यहं क्षयमायाति प्रत्यहं जायते पुनः अद्यापि हतरूपाया नान्तोs स्या दग्धसंसृतेः।
Every day ends; every day begins again; even now the horrible world with its perishing nature, has no end
ever (for me, the ignorant one)!
तिर्यक्त्वं पुरुषा यान्ति, तिर्यञ्चो नरतामपि, देवाश्चादेवतां यान्ति, किमिवेह विभो स्थिरम्।
Humans devolve to the state of crawling creatures (by attaining the Taamasic nature); crawling creatures
evolve into human species (by attaining Saattvic nature); Devas turn into non-Devas (by losing their
divinity); what is stable here, hey Vibhu?
रचयन्रश्मिजालेन रात्र्यहानि पुनःपुनरतिवाह्य रविः कालो विनाशावधिमीक्षते।
Creating the days and nights with the network of his rays, the ‘time-keeping Sun’ keeps moving them, and
waits for the ‘end of the beings’.
ब्रह्मा विष्णुश्च रुद्रश्च सर्वा भूतजातयः नाशमेवानुधावन्ति सलिलानीव वाडवम्।
‘Brahmaa, Vishnu, Rudra and all types of beings’ move towards destruction, like the ‘waters entering the
Vadava fire’.
द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः विनाशवाडवस्यैतद्सर्वं संशुष्कमिन्धनम्।
Heavens, earth, wind, sky, mountains, rivers, quarters, all are just the ‘well-dried fuel for the blazing fire’
rising from the ‘Vadava fire of dissolution’ (which burns without fuel).
धनानि बान्धवा भृत्या मित्राणि विभवाश्च ये विनाशभयभीतस्य सर्वं नीरसतां गतम्।
The varieties of wealth, relatives, servants, friends, riches all appear essence-less to me, who is terrified of
the ‘unavoidable destruction phenomenon’.
स्वदन्ते तावदेवैते भावा जगति धीमते यावत्स्मृतिपथं याति न विनाशकु राक्षसः।
All these objects are pleasing to the mind, hey wise one, till they are not carried away in the memory-lane,
by the ‘wicked demon of destruction’.
क्षणमैश्वर्यमायाति क्षणमेति दरिद्रतां क्षणं विगतरोगत्वं क्षणमागतरोगताम्।
One moment, a man gets all riches; next moment, he attains poverty; one moment, he is without any
ailments; next moment he gets sickness.
प्रतिक्षणविपर्यासदायिना निहतात्मना जगद्भ्रमेण के नाम धीमन्तो हि न मोहिताः।
Though the world is always on the path of destruction and keeps changing every moment, which men even if
proved intelligent, are not deluded by the ill-fated world (to believe it as real and stable)?
तमःपङ्कसमालब्धं क्षणमाकशमण्डलं क्षणं कनकनिष्यन्दकोमलालोकसुन्दरं क्षणं जलदनीलाब्जमालावलितकोटरं
क्षणमुड्डामररवं क्षणं मूकमिव स्थितं क्षणं ताराविरचितं क्षणमर्के ण भूषितं क्षणमिन्दुकृ ताह्लादं क्षणं
सर्वबहिष्कृ तम्।
(The sky itself keeps changing colours, and looks different at different times!)
One moment, there is the slushy ground of darkness; next moment, there is the sky-expanse shining clear and
bright! One moment, it is a beautiful experience, soft like the touch of a golden light; next moment, it is the
‘lake filled with the array of dark clouds of lotuses’!
One moment, it is the harsh sound of drums (of thunders); next moment, everything is silent!
One moment, it is filled with stars; next moment, it is adorned by the sun; another moment, it is the joy of
the cool moonlight; yet another moment, nothing is there.
आगमापायपरया क्षणसंस्थितिनाशया न बिभेति हि संसारे धीरोऽधिक इवानया।
Which man even if proved courageous, is not frightened of this world which always moves towards
destruction only, and where everything is non-existent the next moment?
आपदः क्षणमायान्ति क्षणमायान्ति संपदः क्षणं जन्म क्षणं मृत्युः मुने किमिव न क्षणम्।
Within a moment, difficulties arise; within a moment, prosperities arise; within a moment, births and deaths
occur! Hey Muni, what does not happen, within a moment-span?
प्रागासीदन्य एवेह जातस्त्वन्यो नरो दिनैर्सदैकरूपं भगवन्किञ्चिदस्ति न सुस्थिरम्।
A man is different when seen in the past; within days he acts as if he is another person!
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Always it is the same; nothing remains stable.(Change alone remains unchanging.)

घटस्य पटता दृष्टा पटस्यापि घटस्थितिः न तदस्ति न यद्दृष्टं विपर्यस्यति संसृतौ।
A pot rots, and becomes one with the muddy ground; and makes the cotton grow out of it, which later turns
into a cloth; later, even the cloth rots, and turns into mud to become later again into a pot.
There is nothing that is not seen as changing.
अशूरेण हतः शूर, एके नापि हतं शतं, प्राकृ ताः प्रभुतां याताः, सर्वमावर्त्यते जगत्।
A valorous person gets killed by even a non-valorous person; many people get killed by a single person also;
ordinary people too become lords! The world upturns everything!
जनतेयं विपर्यासमजस्रमनुगच्छति जडस्पन्दपरामर्शात्तरङ्गाणामिवावली।
These ‘conscious entities’ (which are actually changeless as the Aatman-essence), go through countless
changes, being attached to the movements of the inert structure of the body, like the ‘array of splashing
water waves’ that exist as if separate from the Ocean!
बाल्यमल्पदिनैरेव यौवनश्रीस्ततो जरा देहेऽपि नैकरूपत्वं कास्था बाह्येषु वस्तुषु।
Childhood remains for just few days; then arrives the glorified youth; then the old age; even the body is not
the same anytime; what is there to trust about the stability of the outside objects?
क्षणमानन्दितामेति क्षणमेति विषादितां क्षणं सौम्यत्वमायाति सर्वस्मिन्नटवन्मनः।
Everywhere the mind like an actor, is happy at one moment, unhappy the next moment, calm at still another
moment (but never the same).
इतश्चान्यदितश्चान्यदितश्चान्यदयं विधिः रचयन्वस्तु नायाति खेदं लीलास्विवार्भकः।
Habituated to move from one thing to the other, and then to another, and then to another, the mind is not
tired at all, like an ‘idiot child playing with many toys’.
तनोत्युत्पादयत्यत्ति निहत्यासृजति क्रमात्सततं रात्र्यहानीव निवर्तन्ते नरं प्रति।
‘Nights and days’ pass for the man again and again, with no purpose achieved!
The ignorant man is stuck to this routine order of existence, where one appears with a form (body), produces
many result-oriented actions (functions), eats the results of the past actions; kills the life with wasteful
actions; and again produces the results of actions which lead to further births.
आविर्भावतिरोभावभागिनो भवभागिनः जनस्य स्थिरतां यान्ति नापदो न च संपदः।
Only the state of ‘appearance and disappearance of the objects’, is stable for the man, who lives in this
world; not the calamity or prosperity he meets with.
कालः क्रीडयत्ययं प्रायः सर्वमापदि पातयन्हेलाविचलिताशेषचतुराचारचञ्चुरः।
Kaala, who is an expert in overthrowing even the clever ones easily, sports in this manner, tossing everyone
into destruction.
समविषमविपाकतो विभिन्नास्त्रिभुवनभूतपरम्पराफलौघाः समयपवनपातिताः पतन्ति प्रतिदिनं
आततसंसृतिद्रुमेभ्यः।
The ‘hosts of fruits’ namely the ‘various types of living things in all the three worlds’, ripening with the
‘various levels of Karma-essence’ (rotten or good), are tossed by the ‘wind of Kaala’, and fall down at all
times, from the ‘trees of Samsaara’.
RAMA LAMENTS ABOUT THE PAIN OF IGNORANCE
इति मे दोषदावाग्निदग्धे महति चेतसि प्रस्फु रन्ति न भोगाशा मृगतृष्णाः सरःस्विव।

In this manner, my mind is severely burnt by the ‘terrible fire of all these faults’ seen in this world.
Because of such thoughts, the ‘desire for pleasures’ no more arises in my mind like the ‘mirages cannot ever
occur in a lake’ (which is like a mind disillusioned by Vichaara).
प्रत्यहं याति कटु तामेषा संसारसंस्थितिः कालपाकवशाल्लोला रसा निम्बलता यथा।

Everyday the world-state turns more bitter, like the ‘fruits of the lemon creeper’ which slowly develop more
bitterness as they reach the overly ripe state, in course of time.
वृद्धिमायाति दौर्जन्यं सौजन्यं याति तानवं करञ्जकर्क शे ब्रह्मन्प्रत्यहं जनचेतसि।
Hey Brahman, insolence increases and courteous manner decreases in the minds of people, which are ‘thorny
like the Karanja bushes’ (and hurt when contacted).
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भज्यते भुवि मर्यादा झटित्येव दिनं प्रति शुष्के व माषशिम्बीका टङ्कारकरवं विना।
Like the ‘dried up bean-pod’ crackling open suddenly with a noise, ‘bounds of morality’ get broken suddenly
without even making a sound. (Wealth and power make a man ignore others; and he walks away silently
showing disrespect, without even a glance at the elders or the learned.)
राज्येभ्यो भोगपूगेभ्यश्चिन्तावद्भ्यो मुनीश्वर निरस्तचिन्ताकलिता वरमेकान्तशीलता।
Hey Muneeshvara! It is better to stay in solitude absorbed in Vichaara, and remain free of all the worries,
than having the possessions of kingdoms and varieties of pleasures, which are the sources of worries only.
नानन्दाय ममोद्यानं न सुखाय मम स्त्रियः न हर्षाय ममार्थाशा शाम्यामि मनसा सह।
Beautiful gardens do not give me any joy; pretty women do not attract me; want of wealth does not delight
me; I want to withdraw into complete silence along with the mind.
अनित्यश्चासुखो लोकस्तृष्णा तात दुरुद्वहा चापलोपहतं चेतः कथं यास्यामि निर्वृतिम्।
The world has no permanence, and never gives any true joy, dear sire. Trshnaa is hard to bear with, and the
mind is always agitated. How will I ever attain the complete restful state?
नाभिनन्दामि मरणं नाभिनन्दामि जीवितं यथा तिष्ठामि तिष्ठामि तथैव विगतज्वम्।
I do not wish to die, or wish to live also. I will stay as I am now, with my fever remedied (by staying in
solitude and analyzing things, through Vichaara).
किं मे राज्येन किं भोगैः किमर्थेन किमीहितैरहंकारवशादेतत्स एव गलितो मम।
What use is to me the kingdom, or pleasures, or wealth, or wants? All these are there because of the ‘ego-I’
only. That is already dead in me! (I am not identified with my body or the position of a prince.)
जन्मावलिवरत्रायामिन्द्रियग्रन्थयो दृढाः ये बद्धास्तद्विमोक्षार्थं यतन्ते ये त उत्तमाः।
All the Jeevas are firmly packed inside the ‘leather-rope made of threads of births, with the firmly tied knots
of senses’.Those alone are the excellent men, who strive to free themselves out of it.
मथितं मानिनीलोकै र्मनो मकरके तुना कोमलं खुरनिष्पेषैः कमलं करिणा यथा।
Mind (that is pure and tender) is crushed by the sight of beautiful women, like the ‘delicate red lotus crushed
by the feet of the elephant’.
अथ चेत्स्वच्छया बुद्ध्या मुनीन्द्र न चिकित्स्यते भूयस्चित्तचिकित्सायास्तत्किलावसरः कु तः।
Hey Muneendra, if the treatment (of knowledge) is not rendered to the mind by developing a purified
intellect, now at this very stage of youth, where will one get the chance to do it again?
विषं विषयवैषम्यं न विषं विषमुच्यते जन्मान्तरघ्ना विषया एकदेहहरं विषम्।
The most deadly poison is what one gets out of the ‘sense experiences’ (as mental agonies and physical
ailments). The ordinary poison is not considered as poison at all; because the sense pleasures lead to the
suffering throughout many lives, whereas the ordinary poison just kills a single body.
न सुखानि न दु:खानि न मित्राणि न बान्धवाः न जीवितं न मरणं बन्धाय ज्ञस्य चेतसः।
The ‘mind of a Knower’ is not bound by the joys, pains, friends, relations, life or death.
तद्भवामि यथा ब्रह्मन्पूर्वापरविदां वर वीतशोकभयायासो ज्ञस्तथोपदिशाशु मे।
Hey Brahman! You are the best of those, who know the state of the world, and the way out of it also.
Instruct as to, how I will also become a ‘Knower freed of sorrows, anxieties and restlessness’.
वासनाजालवलिता दुःखसंकटसंकु ला निपातोत्पातबहुला भीमरूपाऽज्ञताटवी।
The ‘huge terrifying wild forest of ignorance’ is spread out with ‘Vaasanaa-nets’, with various dangers filled
with agonies, and uneven lands (of life) going down and rising up (through various experiences).
क्रकचाग्रविनिष्पेषं सोढुं शक्नोम्यहं मुने संसारव्यवहारोत्थं नाशाविषयवैशसम्।
I can even go through the pain of getting sawed by the sharp teeth of a powerful saw hey Muni, but I cannot
bear the destruction which waits at the peak of desires rising in the affairs of the world.
इदं नास्तीदमस्तीति व्यवहाराञ्जनभ्रमः धुनोतीदं चलं चेतो रजोराशिमिवानिलः।
Because of the delusion occurring due to the ‘magical collirium of ignorant actions’ applied to the eyes, the
already restless mind starts producing worries continuously in the form of ‘this is not there’ ‘this is there’,
like the ‘wind producing the dust storm’.
तृष्णातन्तुलवप्रोतं जीवसंचयमौक्तिकं चिदच्छाङ्गतया नित्यं विकसच्चित्तनायकं संसारहारमरतिः
कालव्यालविभूषणं त्रोटयाम्यहमक्रू रं वागुरामिव के सरी।
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This ‘necklace of Samsaara’ is a ‘pearl garland made of the heap of Jeeva-pearls’, which are stringed in the
‘unbreakable thread of Trshnaa’. Mind shines as the ‘central pendant’ because of the ‘essence of Chit’
(consciousness) shining through it. This necklace adorns the ‘neck of the deceitful Kaala’.
I will not be attracted by the pleasures anymore; and will easily break off the garland to pieces, like the ‘lion
tears off the net’, through the knowledge bestowed upon me by you.
नीहारं हृदयाटव्यां मनस्तिमिरमाशु मे के न (सुखकरेण) विज्ञानदीपेन भिन्धि तत्त्वविदांवर।
Hey Best of Knowers! With the ‘sunlight of proper knowledge’ ‘which bestows true bliss’, destroy the
‘darkness in the mind’, which is the ‘mist of ignorance’ covering the ‘heart lotus’ (of my essence).
विद्यन्त एवेह न ते महात्मन्दुराधयो न क्षयामाप्नुवन्ति ये सङ्गमेनोत्तममानसानां निशातमांसीव निशाकरेण।
Hey Mahaatman! There are no mental afflictions that do not cease to exist, by the company (instructions) of
those with excellent minds, like the ‘darkness of the night by the appearance of the moon’.
आयुर्वायुविघट्टिताभ्रपटलीलोलांबुवद्भङ्गुरं भोगा मेघवितानमध्यविलसत्सौदामिनीचञ्चलाः
लोलायौवनलालनाजलरयश्चेत्याकलय्य द्रुतं मुद्रैवाद्य मयार्पिता ननु दृढा चित्ते चिरं शान्तये।
Life is ephemeral, like the ‘drop of water hanging at the edge of the cloud’ which is already getting scattered
away by the wind.
Pleasures are momentary, like the ‘lightening playing amidst the canopy of clouds’.
The much favored youth, is dangling like a ‘rolling drop of water’ (ready to fall off any time).
(I cannot trust any of these to do me any good.)
Therefore, I have analyzed well all these factors now itself, when in the youthful state; and have given the
insignia of power to the stabilized mind, so that the mind will attain eternal peaceful state.
PULL OF KNOWLEDGE VERSUS PULL OF IGNORANCE
एवमभ्युत्थितानर्थशतसंकटकोटरे जगदालोक्य निर्मग्नं मनो मननकर्दमे।मनो मे भ्रमतीवेदं संभ्रमश्चोपजायते

गात्रणि परिकम्पन्ते पत्राणीव जरत्तरोः।
Observing the Jeevas born here, who are lost inside this ‘dark hole filled with hundreds of difficulties at
every point’, my mind is sunk in the ‘mire of worries’. I feel my mind reeling in confusion; I feel
apprehensive about everything. My body shivers like the ‘leaves of an aging tree’.
अनाप्तोत्तमसंतोषधैर्योत्सङ्गाकु ला मतिर्शून्यास्पदा बिभेतीह बालेवाल्पबलेश्वरा।
The intellect, like a child is perturbed because of not attaining the ‘mother’s lap’ of ‘excellent joy and
courage’ rising by the ‘power of knowledge’. It suffers like a ‘wife lost in the deserted forest with a husband
who is not strong’.
विकल्पेभ्यो लुठन्त्येताश्चान्तःकरणवृत्तयः श्वभ्रेभ्य इव साररङ्गास्तुच्छालम्बविडम्बिताः।
These thoughts about the world, rising in the mind as attachments, wallow in the dark holes of pains, like the
‘Saarangaa deer fallen into the deep holes, when reaching out for the bits of grass hanging from above’.
अविवेकास्पदा भ्रष्टाः कष्टे रूढा न सत्पदे अन्धकू पमिवापन्ना वराकाश्चक्षुरादयः।
The poor eyes and other senses are as if stuck inside the blinding dark well; since they have taken shelter in a
‘Jeeva without Viveka’, and so are always suffering, having not found the ‘state of Truth’.
नावस्थितिमुपायाति न च याति यथेप्सितं बुद्धिर्जीवेश्वरायत्ता कान्तेव प्रियसद्मनि।
(I am caught half way between the ‘world of attachments’, and the ‘Knowledge of the Self’; am unable to
get absorbed in any one of them fully.)
The intellect does not rest in its own abode of Self, nor does it go after the desired object; it acts like the
‘wife who owned by the lord of her life, does not rejoice in her husband’s house’.
(Afraid of her husband, a wife neither can go out nor stay at home! She must either go out and join her lover
or remain quietly at her husband’s home. She does neither. The intellect should at least understand through
discrimination, the identity of the limited self with the Supreme Self, its true owner, and rest in its own
source; or it should get totally absorbed in the worldly pleasures. It does neither, and is like the foolish wife
who neither stays happy in her own house, nor goes out as she desires.)
जर्जरीकृ त्य वस्तूनि त्यजन्ती बिभ्रती तथा मार्गशीर्षान्तवल्लीव धृतिर्विधुरतां गता।
My Intellect has dried up like the ‘creeper at the end of winter season’; and has lost the steadfastness. It has
lost all its leaves (desires for sense objects) hit by the ‘snow of Viveka’; and is left with very few leaves with
moisture (taste for the world).
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अपहस्तितसर्वार्थमनवस्थितिरास्थिता गृहीत्वोत्सृज्य चात्मानं भवस्थितिरवस्थिता।

With all objects slipping from the hand (being understood as transient), it has reached an unstable state
(without the rise of knowledge yet.) The world-state has left me (but not completely); and still is holding on
to me.
चलिताचलितेनान्तरवष्टम्भेन मे मतिः दरिद्रा छिन्नवृक्षस्य मूलेनेव विडम्ब्यते।
My intellect is moving towards the truth, yet is not able to move firmly to hold onto the ‘principle of truth’.
It is stuck by the ‘poverty of lacking true knowledge’. It is like the ‘tree which has been cut off, yet is with
the roots intact’ (and can re-grow again).
चेतश्चञ्चलमाभोगि भुवनान्तर्विहारि च न संभ्रमं जहातीदं स्वविमानमिवामराः।
The mind already is restless with endless wants. On top of that, it develops endless Vaasanaas as pertaining
to the entire world; and so wanders all over, without any restraint. Even when the fault is understood, it does
not cease its habit of wanting, like the ‘Amaras (immortals), who do not discard their air-vehicles filled with
all the pleasures’.
QUESTIONS PRESENTED BY RAMA
अतोऽतुच्छमनायासमनुपाधि गतभ्रमं किं तत्स्थितिपदं साधु यत्र शोको न विद्यते।

Therefore, tell me hey Saadhu, which is ‘that stable state’ after the attainment of which, there is no sorrow at
all; which is not attracted by lowly pleasures; which is not tiring like the worldly life; and which is free of
the superimposition imagined by the mind?
सर्वारम्भसमारूढाः सुजना जनकादयः व्यवहारपरा एव कथमुत्तमतां गताः।
How did the noble men like Janaka and others, who were into all sorts of duties ordained by the scriptures as
connected to the world, and were engaged in the routine duties of their lives, attain the excellent state?
लग्नेनापि किलाङ्गेषु बहुधा बहुमानद कथं संसारपङ्के न पुमानिह न लिप्यते।
You are respected by all hey Muni! How a man does not get tainted by the ‘wet soil of Samsaara’ though it
is stuck all over the body?
कां दृष्टिं समुपाश्रित्य भवन्तो वीतकल्मषाः महान्तो विचरन्तीह जीवन्मुक्ता महाशयाः।
What vision is taken recourse to, by great men like you, who are ‘liberated while alive’, even when moving
among the various situations of life, remaining free of all faults (that are experienced by the ignorant)?
लोभयन्तो भयायैव विषयाभोगभोगिनः भङ्गुराकारविभवाः कथमायान्ति भव्यताम्।
Pleasures and poisonous snakes have the same qualities!
Poisonous serpents approach, only to raise fear. Sense pleasures also attract, for raising the fear of harm.
Pleasures are short-lived; and the serpents are crooked in form. (Bhangura)
Pleasures are objects to be enjoyed (Vishaya); serpents are filled with poison (Visha).
How can these sense pleasures, which are like the poisonous snakes, ever stay conducive for one’s well
being?
मोहमातङ्गमृदिता कलङ्ककलितान्तरा परं प्रसादमायाति शेमुषीसरसी कथम्।
The ‘wild elephant of delusion’ has entered the ‘intellect-lake’, and has made the waters muddy.
The inside is full of the ‘dirt and slush of desires and foolish thoughts’.
How will the lake ever become placid with wisdom?
संसार एव निवहे जनो व्यवहरन्नपि न बन्धं कथमाप्नोति पद्मपत्रे पयो यथा।
Caught in the flood of Samsaara, how will one not get bound when engaged in regular duties, like the ‘water-
drop on the lotus leaf’?
आत्मवत्तृणवच्चेदं सकलं कलयञ्जनः कथमुत्तमतामेति मनोमन्मथमस्पृशन्।
‘Established in the state of one’s true essence within’, ‘looking at everything outside as worthless like grass’,
how will one attain the excellent state, without getting polluted by the ‘Manmatha’ (desire-agitation) within
the mind?
कं महापुरुषं पारमुपयातं महोदधेः आचारेणानुसंस्मृत्य जनो याति न दुःखिताम्।
Which great man is there, ‘who has crossed over the huge ocean of ignorance’, remembering and following
whose conduct, a man attains the ‘state free of suffering’?
किं तत्स्यादुचितं श्रेयः किं तत्स्यादुचितं फलं वर्तितव्यं च संसारे कथं नामासमञ्जसे।
What is that which is the correct goal to be reached, for one’s well being?
57
What is the correct fruit, that has to be gained through actions?

How one should conduct himself in this ‘senseless Samsaara’?
तत्त्वं कथय मे किं चिद्येनास्य जगतः प्रभो वेद्मि पूर्वापरं धातुश्चेष्टितस्यानवस्थितेः।
Hey Prabhu, explain to me the ‘truth about this world’ by which I will know ‘that state which is the real
essence without beginning and end; and which produces this unstable world’.
हृदयाकाशशशिनश्चेतसो मलमार्जनं यथा मे जायते ब्रह्मंस्तथा निर्विघ्नमाचर।
Hey Brahman! Do without hesitation anything that needs to be done, to clean off the dirt in this mind which
is the ‘tainted moon shining in the heart-sky’.
किमिह स्यादुपादेयं किं वा हेयमथेतरत्कथं विश्रान्तिमायातु चेतश्चापलमद्रिवत्।
What is to be sought here, what is to be rejected, or what is there other than this which is not sought or
rejected?
के न पावनमन्त्रेण दुःसंसृतिविषूचिका शाम्यतीयमनायासमायासशतकारिणी।
How will the ever-agitated mind stay unmoving like a mountain? Which ‘sacred Mantra is there that cures
fast the cholera of this horrible mundane existence’, which makes one suffer through untold agonies?
कथं शीतलतामन्तरानन्दतरुमञ्जरीं पूर्णचन्द्रेवाक्षीणां भृशमासादयाम्यहम्।
How will I attain fully the ‘unceasing abundant coolness’, like the ‘full moon’, with the ‘clusters of cool
flowers rising from the bliss-tree’?
प्राप्यान्तः पूर्णतां पूर्णो न शोचामि यथा पुनः सन्तो भवन्तस्तत्त्वज्ञास्तथेहोपदिशन्तु माम्।
Hey good ones! You all know the truth of all! Instruct me that knowledge, by which I will attain
completeness within, and will stay complete always, and will not again feel sad.
अनुत्तमानन्दपदप्रधानविश्रान्तिरिक्तं सततं महात्मन्कदर्थयन्तीह भृशं विकल्पाः श्वानो वने देहमिवाल्पजीवम्।
Like the ‘dogs tearing off a person who is half dead inside a forest’, the confusions and doubts torment very
much a Jeeva, who is ‘without the life-essence of supreme rest which bestows excellent bliss’.
(This is my condition at present.)
RAMA PLEADS FOR ANSWERS
THE MONSOON OF IGNORANCE

प्रोच्चवृक्षचलत्पत्रलम्बाम्बुलवभङ्गुरे आयुषि
Life is as transient as the ‘small water drop hanging from the edge of the moving leaf which is on top of the
tall tree’.
ईशानशीतांशुकलामृदुनि देहके के दारविरटद्भेककण्ठत्वक्कोणभङ्गुरे
The body is extremely delicate and hardly visible, like the ‘tiny moon digit adorning the massive locks of
Shiva’, and as short lived as the ‘small skin bubble of the throat of a croaking frog in the paddy field’.
वागुरावलये जन्तोः सुहृद्जनसंगमे
The company of friends and relatives, is the ‘trap made of entwining creepers’.
वासनावातवलिते कदाशातडिति स्फु टे
The ‘storm of Vaasanaas’ keeps blowing. The ‘lightning of ill-formed desires’, keeps flashing continuously.
मोहोग्रमिहिकामेघे घनं स्फू र्जति गर्जति
The ‘dense misty clouds of delusion’ abound and thunder aloud accompanied by the ‘heavy showers and hail
stones of sufferings and ailments’.
नृत्यत्युत्ताण्डवं चण्डे लोले लोभकलापिनि
The ‘peacock of greed’ dances madly and violently, without stopping.
सुविकासिनि सास्फोठे ह्यनर्थकु टजद्रुमे
The ‘Kutaja tree of sufferings’ bursts forth in full blossoms.
क्रू रे कृ तान्तमार्जारे सर्वभूताखुहारिणि
The ‘cruel cat namely Krtaanta (Death deity)’, is eating up all the ‘rats namely the living beings’.
अश्रान्तस्यन्दसंचारे कु तोऽप्युपरिपातिनि क उपायो
Continual floods of sufferings appear from anywhere and everywhere, and drown the beings without any
pre-warning. What is the way out? (What umbrellas can protect one?)
58
गतिः का वा का चिन्ता कः समाश्रयः

What methods are to be followed? (Is there any magical remedy to stop the downpour?)
What deity should be called upon for? Which cave or shelter is there that one should run to?
के नेयमशुभोदर्का न भवेज्जीविताटवी।
How will this ‘life-forest’ stay free of this terrible inauspicious consequence?
YOU ARE ALWAYS IN BLISS
न तदस्ति पृथिव्यां वा दिवि देवेषु वा क्वचित्सुधियस्तुच्छमप्येतद्यन्नयन्ति न रम्यताम्।
Among the humans of this world or the Devas in heaven, there is nothing even of the lowliest quality, that
does not turn into some pleasing thing for people like you, who excel in penance and knowledge.
ANSWER MY QUERIES
अयं हि दग्धसंसारो नीरन्ध्रकलनाकु लः कथं सुस्वादुतामेति नीरसो मूढतां विना।
How does this ‘horrible state of Samsaara’, which is completely essence less and which stays densely packed
with troubles, becomes well-palatable, freed of all foolishness?
आशाप्रतिविपाके न क्षीरस्नानेन रम्यतामुपैति पुष्पशुभ्रेण मधुनेव वसुन्धरा।
How will it become beautiful, by getting drenched in the ‘milk of complete satisfaction’, by removing the ill-
effect of wasteful desires’; like the ‘earth with its wealth of minerals and water, becomes beautiful by getting
filled with fresh flowers at the arrival of spring’?
अपमृष्टमलोदेति क्षालनेनामृतद्युतिर्मनश्चन्द्रमसः के न तेन कामकलङ्कितात्।
By what method of washing, will the ‘mind-moon rise up with its nectar-shine’ from the ‘dirty mires of
passion-filled desires’?
दृष्टसंसारगतिना दृष्टादृष्टविनाशिना के नेव व्यवहर्तव्यं संसारवनवीथिषु।
Modeled on which noble person, the rare one who has seen the ways of the world and who can remove the
results binding one here and hereafter (being established firmly in Viveka, Vairaagya and Bodha), should
one conduct himself in the ‘forest paths of Samsaara’?
रागद्वेषमहारोगा भोगपूगा विभूतयः कथं जन्तुं न बाधन्ते संसार्णवचारिणम्।
How do the prosperities and heaps of pleasures bringing about the viral fevers of attraction and repulsion, do
not affect a person who is caught in the ‘ocean of Samsaara’?
कथं च धीरवर्याग्नौ पततापि न दह्यते पावके पारदेनेव रसेन रसशालिना।
Hey Courageous one! How a man does not get burnt, even after falling into the ‘fire of Samsaara’, and stay
‘un-burnt like a mercury drop’, by remaining in the ‘essence of knowledge’?
यस्मात्किल जगत्यस्मिन्व्यवहारक्रियां विना न स्थितिर्दग्धसंसारे संभवत्यब्धौ पतितस्याजला यथा।
Why is it that one cannot stay in this world without interacting with the world, in this horrid Samsaara, like
‘the person who is drowning in the sea cannot be free of water’?
रागद्वेषविनिर्मुक्ता सुखदुःखविवर्जिता कृ शानोर्दाहहीनेव शिखा नास्तीह सत्क्रिया।
No good action is there as such, that is free of attraction and repulsion and does not end in joy or sorrow, like
the ‘flame of a fire cannot remain without the heat’!
मनो मननशालिन्याः सत्ताया भुवनत्रये क्षयो युक्तिं विना नास्ति ब्रूत तामलमुत्तमाम्।
Mind, which is always engaged in thoughts about the world, cannot lose its nature of wants, in all the three
worlds, without the attainment of knowledge as instructed by a Knower. Therefore instruct me fully the
‘excellent knowledge’ that is needed for the killing of the mind.
व्यवहारवतो युक्त्या दुःखं नायाति मे ययाऽथवा व्यवहारस्य ब्रूत तां युक्तिमुत्तमाम्।
Even when I am engaged in the duties belonging to the world, how I will not be pained by the results of
actions? Or how will I have to act in the world to remain painless always, instruct me that knowledge.
तत्कथं के न वा किं वा कृ तमुत्तमचेतसा पूर्वं येनैति विश्रामं परमं पावनं मनः।
How, what method, what practice was adopted by the excellent minds in the past, by which the extremely
purified mind attains the supreme restful state?
यथा जानासि भगवन्स्तथा मोहनिवृत्तये ब्रूहि मे साधवो येन नूनं निर्दुःखतां गताः।
Hey Bhagavan! Please tell me whatever you know about the methods practiced by the great men for
‘attaining the state free from afflictions’ for sure, and thus remove my delusion.
59
अथवा तादृशी युक्तिर्यदि ब्रह्मन्न विद्यते न वक्ति मम वा कश्चिद्विद्यमानापि स्फु टं स्वयं चैव न चाप्नोमि तां
विश्रान्तिमनुत्तमां तदहं त्यक्तसर्वेहो निरहङ्कारतां गतः।
Hey Brahman! If such a practice does not exist; or you do not care to explain in clear terms to me or anyone
even if it is there, if I will not also be able to attain that Supreme abode of rest by myself; then there is no
other option for me but to renounce all the wants and stay in an ego-less state.
न भोक्ष्ये न पिबाम्यम्बु नाहं परिदधेऽम्बरं करोमि नाहं व्यापारं स्नानदानाशनादिकं
न च तिष्ठामि कार्येषु संपत्स्वापत्सु चैव न किं चिदपि वाञ्छामि देहात्यागाद्दृते मुने।
I will not eat anything; I will not drink anything; I will not wear good clothes.
I will not perform any routine actions like bathing, charity and eating.
I will not engage in any action, whether met with calamity or prosperity.
Hey Muni! I do not like anything but the discarding of the body.
के वलं विगताशङ्को निर्ममो गतमत्सरः मौनमेवाधितिष्ठामि लिपिकर्मास्विवार्पितः।
I am going to remain without trying to solve the doubts also; and stay silent like a painted picture, with no
malice in the heart and no thoughts about myself!
अथ क्रमेण संत्यज्य प्रश्वासोच्छ्वाससंविदः संनिवेशं त्यजामीममनर्थं देहनामकम्।
I will gradually stop the process of inhalation and exhalation also, and give up this body which brings no
good.
नाहमस्य न मे नान्यः शाम्याम्यस्नेहदीपवत्सर्वमेव परित्यज्य त्यजामीदं कलेवरम्।
I do not belong to it; nor is it mine; none else (connected to this body) is mine too.
I will subside off like the oil-less lamp. I will renounce everything, and get rid of this carcass.
Vaalmiki spoke
इत्युक्तवानमलशीतकराभिरामो रामो महत्तरविचारविकासिचेताः तूष्णीं बभूव

पुरतो महतां घनानां के कारवश्रमवशादिव नीलकण्ठः।
Rama’s face was pleasant like a ‘cool taintless moon’. His mind was indeed broadened with great wisdom.
He spoke out his mind clearly to those great men in front of him, and took recourse to complete silence, like
a ‘peacock stays quiet after getting tired of its cries in expectation of the sight of monsoon clouds’!
RAMA’S SPEECH OF DISPASSION ENDS

JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
FIRST SECTION
‘DISPASSION’
PART FOUR
[THE SOLUTION TO RAMA’S PROBLEM GETS DISCUSSED]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
Narayanalakshmi
of the Truth. She is from Bangalore, Karnataka, India.
3
CHAPTER FIVE
वाल्मिकिरुवाच
Vaalmiki spoke
THE EFFECT OF RAMA’S PROFOUND SPEECH OF DISPASSION
वदत्येवं महामोहविनिवृत्तिकरं वचः रामे राजीवपत्राक्षे तस्मिन्राजकु मारके सर्वे बभूवुस्तत्रस्थाः

विस्मयोत्फु ल्ललोचनाः
When the ‘lotus eyed prince Rama’ spoke ‘words capable of destroying the great delusion (about the
world)’, the eyes of all those assembled there, opened wide in wonder;
भिन्नांबरा देहरुहैर्गिरः श्रोतुमिवोद्दुरैः
their garments slipped down because of the horripilation; because, their body-hairs themselves were rising
up to listen to those words as if.
विरागवासनापास्तसमस्तभववासनाः मुहूर्तममृताम्भोधिवीचिविलुलिता इव।
for the few minutes of Rama’s speech, all the ‘Vaasanaas of the world’ were overthrown by the ‘Vaasanaa of
dispassion’;it was as if the ‘waves of the ocean of nectar’ had drenched everyone there.
THE ENTIRE ASSEMBLY WAS LIKE THE SILENCE PERSONIFIED
(All the Rishis, all the men and women, all the birds and animals stayed silent and motionless in bliss)
ता गिरो रामभद्रस्य तस्य चित्रार्पितैरिव संश्रुताः शृणुकैः अन्तरानन्दपदपीवरैः
As if ‘expanded to the state of excellent bliss’, those ‘words of RamaBhadra’ were heard,
by all those people, who had assembled in Dasharatha’s court-hall (under the open sky),
as if they were just the ‘pictures painted on a canvas’ (since they were so absorbed in the profound speech
delivered by Rama, that their bodies had stayed motion-less and quiet);
वसिष्टविश्वामित्राद्यैर्मुनिभिः संसदिस्थितैः जयन्तधृष्टिप्रमुखैर्मन्त्रिभिर्मन्त्रकोविदैः नृपैर्दशरथप्रख्यैः पौरैः
पारशवादिभिर्सामन्तैर्राजपुत्रैश्च ब्राह्मणैर्ब्रह्मवादिभिर्तथा भृत्यैरमात्यैश्च
(those ‘words of RamaBhadra’ were heard)
by Vishvaamitra, Vasishta and other Sages who were seated in the assembly stayed silent along with the
Chief ministers like Jayanta and others who were experts in the art of counseling; kings like Dasharatha; all
the prominent citizens; chieftains of many cities like Paarasha; subordinate kings; princes; Brahmins;
scholars who had mastered the science of Brahman; servants; ministers;
पञ्जरस्थैश्च पक्षिभिर्क्रीडामृगैर्गतस्पन्दैः तुरङ्गैस्त्यक्तचर्वणैः
by the birds in the cages; sportive birds in the garden, that remained motionless; horses, that had stopped
their grazing;
कौसल्याप्रमुखैश्चैव निजवातायनस्थितैः
by the royal ladies like Kausalyaa and others, who were seated in their balcony-windows;
संशान्तभूषणारवैरस्पन्दैर्वनितागणैः
by hosts of other womenfolk, whose ornaments also had stopped making any noise;
उद्यानवल्लीनिलयैर्विटङ्कनिलयैरपि अक्षुब्धपक्षततिभिः विहर्ङ्गैर्विरतारवैः
by the birds in the garden and the pigeons on the roof-tops, where even their feathers on the wings stayed
motionless, and they had stopped their chirping noises also.
SIDDHAS AND OTHER DIVINE-WORLD DWELLERS ALSO HEARD THE SPEECH OF RAMA
सिद्धैर्नभश्चरैश्चैव तथा गन्धर्वकिन्नरैर्नारदव्यासपुलहप्रमुखैर्मुनिपुङ्गवैरन्यैश्च देवदेवेशविद्याधरमहोरगैः रामस्य ता
विचित्रार्था महोदारा गिरः श्रुताः।
Siddhas floating in the sky; Gandharvas; Kinnaras; great sages like Naarada, Vyaasa and Pulaha; Deva-
world residents along with the ‘deities of the quarters’; Vidyaadharas; denizens of serpent world; all these
people had heard the ‘speech of Rama’, which contained profound truths, and described the various factors
of life. (It was not the sound that traveled to all the worlds, but the profound dispassion level of Rama was
understood by all the other world dwellers.)
4
SHOWER OF FLOWERS AND PRAISES

अथ तूष्णीं स्थितवति रामे राजीवलोचने तस्मिन्रघुकु लाकाशशशाङ्के शशिसुन्दरे साधुवादगिरा सार्धं
सिद्धसार्थसमीरिता वितानकसमा व्योम्नः पौष्पी वृष्टिः पपात ह।
Even as Rama, the lotus-eyed, the ‘moon shining in the sky of Raghu dynasty’, shining beautiful like a moon
(with a taint of slight ignorance), remained silent after pouring out his agony of ignorance, ‘showers of
flowers’ started to rain profusely on all those assembled there, along with the ‘admiring words’ pouring from
the ‘crowds of Siddhas, who stayed in the excellent state of Brahman always’; and there appeared a ‘canopy
made of only the flowers’ in the expanse of the sky.
मन्दारकोशविश्रान्तभ्रमरद्वन्द्वनादिनी
It was accompanied by the ‘sound of humming made by the pairs of bees’ resting inside the ‘hollow of
Mandaara flowers’ (which had the fragrance of sweet honey).
मधुरामोदसौन्दर्यमुदितोन्मदमानवा
It brought intoxication to the residents of earth, with its sweet fragrance and wondrous beauty.
व्योमवातविनुन्नेव तारकाणां परंपरा
It was as if, the star-successions in the sky were pushed down to the earth-pedestal by the wind blowing
across the sky.
पतितेव धरापीठे स्वर्गस्त्रीहसितच्छटा
It shone like the ‘laughter of the beautiful ladies belonging to heaven’ falling down in the form of flowers
(with their soft murmuring sounds of falling)
वृष्टमूककचन्मेघलवावलिरिव च्युता
It fell like the ‘downpour of a tiny array of clouds’ which shone with only the lightning flashes (of flowers)
without the accompaniment of thunder.
हैयंगवीनपिण्डानामीरितेव परम्परा
It was like a ‘flow of freshly made butter lumps (of soft flowers)’.
हिमवृष्टिरिवोदारा
It was smoothly falling like the snow fall.
मुक्ताहारचयोपमा
It was like the ‘heap of pearl garlands’.
ऐन्दवी रश्मिमालेव
It was like the ‘garland of moonlight’.
क्षीरोर्मिणामिवाततिः
It was like the ‘succession of splashing waves of the milk ocean’.
किञ्जल्काम्भोजवलिता भ्रमद्भृङ्गकदम्बका
It was enveloped all around, by the beautiful lotuses with their filaments visible.
‘Swarms of bees’ were hovering around them, even as they fell.
सीत्कारगायदामोदिमधुरानिललोलिता
It was caressed by the fragrant winds, which were singing as it were ‘with the sighs of people who felt the
soft touch of flowers’.
प्रभ्रमत्के तकीव्यूहा
Ketaki flowers were rolling down in heaps.
प्रस्फु रत्कै रवोत्करा
Lotuses were blooming off, even as they fell.
प्रपतत्कु न्दवलया
Jasmines fell in circles.
चलत्कु वलयालया
‘Temple made of lotuses (that were not perfectly circled) (night lotuses)’ was on the move as it were.
आपूरिताङ्गणरसा
The ground was completely filled up.
5
गृहाच्छादनचत्वरा
All the four corners of the open court-hall were covered up.
उद्ग्रीवपुरवास्तव्यनरनारीविलोकिता
All the men and women of the city, kept looking at them with their heads lifted upwards.
निरभ्रोत्पलसंकाशव्योमवृष्टिरनाकु ला
It was like the rain of the lotus heaps, without the need of clouds.
अदृष्टपूर्वा सर्वस्य जनस्य जनितस्मया
It was unhindered; never seen before by anyone on earth. It brought a sense of wonder among all the people.
अदृश्याम्बरसिद्धौघकरोत्करसमीरिता
It was produced from the hands of the hosts of Siddhas, who stayed in the sky invisible to all.
सा मुहूर्तचतुर्भागं पुष्पवृष्टिः प्रपात ह।
The ‘shower of flowers’ fell for one fourth of a Muhurta.
SIDDHAS PRAISE RAMA’S DISPASSION

(Siddhas were invisible entities with no physical covering. They had no language. They never made sounds
called words. Their thoughts were like the songs that soothed the hearts of those assembled there; and all the
people just understood what they communicated, without the media of sounds called ‘words’.)
आपूरितसभालोके शान्ते कु सुमवर्षणे इमान्सिद्धगणालापान्शुश्रुवुस्ते सभागताः।
In the open court-hall filled with people, after the (magical) shower of flowers stopped; all the people there
heard the ‘songs of Siddhas’.
आकल्पं सिद्धसेनासु भ्रमद्भिरभितो दिवं अपूर्वमिदमस्माभिः श्रुतं श्रुतिरसायनं यदनेन किलोदारमुक्तं रघुकु लेन्दुना
वीतरागतया तद्धि वाक्पतेरप्यगोचरम्।
“From the beginning of the Kalpa, we belonging to the huge army of Siddhas, have wandered all over the
heaven. What we have heard today, is the ‘essence of Vedas’ and ‘nectar for the ears’.
We have never heard anything like this, before.
This Rama, the ‘moon of the Raghu dynasty’, has developed strong dispassion and has lost all the attraction
for the world; and has spoken words with profound meaning which are not known to the Lord of speech also.
अहो बत महत्पुण्यमस्माभिरिदं श्रुतं वचो राममुखोद्भूतं महाह्लादकरं धियः।
Aha! It is indeed a matter of great merit, that we have heard the words produced from Rama’s mouth, which
bestow the greatest joy to the intellect. (Others, who had no chance of hearing his words, have indeed wasted
their lives, due to lack of merits.)
उपशमामृतसुन्दरमादरादधिगतोत्तमतापदमेष यत्कथितवानुचितं रघुनन्दनः सपदि तेन वयं प्रतिबोधिताः।
We are indeed enlightened instantly by the fitting words of RaghuNandana which describe well, the ‘state of
excellence (of dispassion)’; which is beautiful with the ‘oozing nectar of tranquility’; and which alone is to
be striven for to the exception of all other achievements.”
SIDDHAS INVITE ALL THE GREAT MUNIS TO ASSEMBLE FOR A MEETING
सिद्धा ऊचुः पावनस्याथ वचसः प्रोक्तस्य रघुके तुना निर्णयं श्रोतुमुचितं वक्ष्यमाणं महर्षिभिः।
नारदव्यासपुलहप्रमुखा मुनिपुङ्गवाः आगच्छताश्वविघ्नेन सर्व एव महर्षयः।
पतामः परितः पुण्यामेतां दाशरथीं सभां नीरन्ध्रां कनकोद्द्योतां पद्मिनीमिव षट्पदाः।
Siddhas addressed the Sages: (Their thoughts were now directed towards the Sages.)
“It would be indeed proper to hear the ‘decision of the Maharshis’ towards the ‘sacred words uttered by the
scion of Raghu dynasty’. All the noble Sages led by Naarada, Vyaasa, Pulaha do join together quickly,
without any delay. Let us gather together in this ‘sacred assembly of Dasharatha’ densely decorated with
shining golden objects, like the ‘bees moving towards the lotus shining with a golden luster’.”
ALL THE SAGES ASSEMBLE TOGETHER TO DISCUSS THE PROBLEM PRESENTED BY RAMA
इत्युक्ता सा समस्तैव व्योमवासनिवासिनी, तां पपात सभां तत्र दिव्या मुनिपरंपरा, अग्रस्थितमनुत्सृष्टरणद्वीणं
मुनीश्वरं
Thus requested, the ‘entire divine crowd of Munis’ (MuniParamparaa) that stayed in the air vehicles
stationed in the sky, immediately arrived there in that ‘courtroom of Dasharatha’, with the greatest of all
Munis, ‘Naarada who never lets go off his humming Veenaa’ was in the front;
6
पयःपीनघनश्यामं व्यासमेव किलान्तरा

with Vyaasa who was ‘dark like the swollen monsoon cloud’ was also there inside;
भृग्वङ्गिरःपुलस्तादिमुनिनायकमण्डिता
It (the MuniParamparaa) was adorned by the noble Munis Bhrgu, Angeerasa, Pulasta and others;
च्यवनोद्दालकोशीरशरलोमादिमालिता
it was garlanded by Rishis like Chyavana, Uddhaalaka, Sheera, Sharaloma and others.
परस्परपरामर्शदुःसंस्थानमृगाजिना लोलाक्षमालावलया सुकमण्डलुधारिणी
Because of crowding against each other, the ‘deer skins held by them’ were displaced; the ‘garlands of
Rudraaksha’ were shaking; every one held the sacred Kamandalus (water pots) in their hands;
तारावलिरिव व्योम्नि तेजःप्रसरपाटला
like the ‘array of stars’, it shone with reddish luster (because of their brown matted locks);
सूर्यावलिरिवान्योन्यं भासिताननमण्डना
like the ‘array of suns’, each one’s face was lighted by the other;
रत्नावलिरिवान्योन्यं नानावर्णकृ ताङ्गिका
like the ‘array of precious gems’, they shone with various colours (since they wore garments of different
colours as pertaining to the station of their life);
मुक्तावलिरिवान्योन्यं कृ तशोभातिशायिनी
like the ‘line of pearls’, each one enhanced the luster of the other;
कौमुदीवृष्टिरन्येव द्वितीयेवार्क मण्डली
it was like ‘another rain of moonlight’ (because of their compassionate looks);
It was like ‘another union of suns’ (because of their knowledge);
संभृतेवातिकालेन पूर्णचन्द्रपरम्परा
it was as if the ‘full moons of all the past fortnights’ had collected together;
ताराजालेवाम्भोदो व्यासो यत्र विराजते तारौघ इव शीतांशुर्नारदोऽत्र विराजते
where Vyaasa shines like a ‘cloud amidst the collection of stars’; where Naarada shines like the’ moon
amidst the crowd of stars’;
देवेष्विव सुराधीशः पुलस्त्योऽत्र विराजते आदित्येव देवानामङ्गीरास्तु विराजते।
where Pulastya shines like ‘Indra among Devas’; where Angiras shines like ‘Aaditya among Devas’.
THE KINGS ALSO ARRIVED TO OFFER SALUTATIONS TO THE GREAT RISHIS
अथास्यां सिद्धसेनायां पतन्त्यां नभसो रसामुत्तस्थौ मुनिसंपूर्णा तदा दाशरथी सभा।
When the army of Siddhas descended down to the earth from the sky, the ‘entire assembly headed by
Dasharatha’, stood up along with the ‘crowd of Munis’.
मिश्रीभूता विरेजुस्ते नभश्चरमहीचराः परस्परवृताङ्गाभा भासयन्तो दिशो दश
The ‘sky travelers’ and the ‘ground walkers’ shone forth as a mixed group; their luster mixed with each other
(Munis shone with the luster of knowledge; the kings shone with the luster of jewels); they together lighted
up the ten directions.
वेणुदण्डावृतकरा लीलाकमलधारिणः दुर्वाङ्कु राक्रान्तशिखाः सचूडामणिमूर्धजाः
Some held the bamboo staff in their hands; some held the play lotuses.
Some had tied their locks with the Durvaa grass; some had adorned their heads with the crest jewel.
जटाजूटैश्च कपिला मौलिमालितमस्तकाः प्रकोष्टगाक्षवलया मल्लिकावलयान्विताः
Some had matted locks which had turned brown; some were adorned by the garlands in the front of their
heads. Some wore the bracelets made of Rudraaksha, on their arms; some wore jasmine bracelets on their
arms.
चीरवल्कलसंवीताः स्रक्कौशेयावगुण्ठिताः विलोलमेखलापाशाः चलन्मुक्ताकलापिनः।
Some wore ‘strips of clothes’ and ‘bark garments’; some were covered by ‘silk garments and flower
garlands’. Some had tied a ‘waist garment ‘made of cloth or bark; some had tied ‘pearl garlands’ on their
waists.
7
EVERYONE GREETS EVERYONE WITH REVERENCE

वसिष्टविश्वामित्रौ तान्पूजयामासुः क्रमादर्घ्यैर्पाद्यैर्वचोभिश्च सर्वानेव नभश्चरान्।
वसिष्टविश्वामित्रौ ते पूजयामासुरादरादर्घ्यैर्पाद्यैर्वचोभिश्च नभश्चरमहागणाः।
Vasishta and Vishvaamitra, worshipped all the ‘sky-travelers’ (Siddhas) in a proper manner by the ‘offering
of Arghya, Paadya’ and ‘words filled with respect’.
The ‘great group of sky travelers’(Siddhas), in turn worshipped with devotion ‘Vasishta and Vishvaamitra’,
by the ‘offering of Arghya, Paadya’ and ‘words filled with respect’.
सर्वादरेण सिद्धौघान्पूजयामास भूपतिर्सिद्धौघा भूपतिं चैव कु शलप्रश्नवार्तया।
The king worshipped the ‘hosts of Siddhas’, with extreme devotion; and the ‘hosts of Siddhas’ in return
inquired affectionately about his welfare.
तैस्तैर्प्रणयसंरम्भैरन्योन्यं प्राप्तसत्क्रियाः उपाविशन्विष्टरेषु नभश्चरमहीचराः।
After greeting each other with due respect and affection, and getting worshipped in the proper manner, the
‘sky travelers’ and the ‘ground walkers’ sat on their respective seats.
वचोभिः पुष्पवर्षेण साधुवादेन चाभितः रामं ते पूजयामासु: पुरः प्रणतमास्थितम्।
They commended ‘Rama, who stood before them in a humble posture with bent head’, with words of
admiration, along with the ‘shower of flowers’.
THE GREAT SAGES WHO HAD ARRIVED AT DASHARATHA’S ASSEMBLY-HALL
आसांचक्रे च तत्रासौ राज्यलक्ष्मीविराजितः विश्वामित्रो वसिष्टश्च वामदेवोऽथ मन्त्रिणः नारदो देवपुत्रश्च व्यासश्च
मुनिपुङ्गवः मरीचिरथ दुर्वासा मुनिराङ्गिरसस्तथा क्रतुः पुलस्त्यः पुलहः शरलोमा मुनीश्वरः वात्स्यायनो
भरद्वाजो वाल्मीकिर्मुनिपुङ्गवः उद्दालक ऋचीकश्च शर्यातिश्च्यवनस्तथा।
There were all these Sages on that day; Vishvaamitra who was shining with his royal dignity, Vasishta,
VaamaDeva and all the ministers, Naarada the son of Brahmaa, Vyaasa the best of all Sages, Marichi,
Durvaasa, Muni Aangirasa, Kratu, Pulastya, Pulaha, SharaLoma the greatest of all, Vaatsyaayana,
Bharadvaaja, Vaalmiki, the excellent Sage, Uddhaalaka, Rceeka, Sharyaati, Cyavana and others.
एते चान्ये च बहवो वेदवेदाङ्गपारगाः ज्ञातज्ञेया महात्मान आस्थितास्तत्र नायकाः।
In that ‘Sabhaa of Dasharatha’, on that auspicious day, were many ‘renowned personalities learned in Vedas
and Vedangas’, and ‘Knowers of the highest level’, shining as the best of all.
वसिष्टविश्वामित्राभ्यां सह ते नारदादयः इदमूचुरनूचाना राममानमिताननम्।
Along with Vasishta and Vishvaamitra, Naarada and others, the ‘Anuchaanas’ (who had mastered all the
Vedas and Vedangas methodically from an Aachaarya), spoke these words to Rama, who stayed with his
face bent in respect.
नारदादयः ऊचुः
Naarada and others spoke
RAMA’S PERFECT SPEECH ON DISPASSION IS COMMENDED

अहो बत कु मारेण कल्याणगुणशालिनी वागुक्ता परमोदारा वैराग्यरसगर्भिणी
Aha! The prince has spoken well, such ‘profound speech pregnant with dispassion’; which is ‘endowed with
all the auspicious qualities a speech should have’; ‘what has been concluded through proper rational analysis
filled with dispassion’;
परिनिष्टितवक्तव्यं
has ‘proper content of knowledge’;
सबोधमुचितं
‘suitable for the assembly of the learned’;
स्फु टमुदारं
‘clear in pronunciation’; ‘profound’;
प्रियमार्यार्हं
‘pleasing’; ‘fit to be heard by the noble’;
अविह्वलमपि स्फु टं
‘unhindered by anxiety’; ‘clear in thought’;
8
अभिव्यक्तपदं स्पष्टमिष्टं, स्पष्टं च तुष्टिमत्।

‘all words properly placed as per the grammar rules’; ‘pertaining to the welfare of all’;
‘uttered smoothly without the slurring of speech’; and ‘bestowing a peaceful state of mind, freed of all
wants’.
SUCH A PURITY OF THOUGHT LIKE THAT OF RAMA IS VERY RARE
करोति राघवप्रोक्तं वचः कस्य न विस्मयम्।
Who will not be awed by the ‘speech rendered by Raaghava’, which is endowed with all these qualities?!
शतादेकतमस्यैव सर्वोदारचमत्कृ तिः ईप्सितार्थार्पणैकान्तदक्षा भवति भारती।
Only in, one person in a hundred (among the most excellent in knowledge), the speech will be capable of
expressing the exact thoughts within, and shine par excellence (pleasing, scholarly and to the point).
कु मार त्वां विना कस्य विवेकफलशालिनी परं विकासमायाति प्रज्ञाशरलतातता।
Kumaara! (Rama!) Your understanding is like ‘creeper of sharp arrows’, with such a sharp scrutiny and
piercing analysis of the world, and the creeper has yielded the ‘fruit of Viveka’ (discriminating power of
what is real and what is unreal). In whom else but you, such a creeper can blossom forth, to give such a
wonderful fruit?
प्रज्ञादीपशिखा यस्य रामस्येव हृदि स्थिता प्रज्वलयत्समालोककारिणी स पुमान्स्मृतः।
He alone is to be considered as a ‘man with proper intelligence (Pumaan)’, in whose heart stays the ‘lamp-
flame of Prajnaa (proper understanding through Vichaara)’, as in Rama.
This ‘Prajnaa-flame’ burns bright in his intellect, bestowing a ‘vision of truth hidden behind all the varied
objects of the world’, as apart from the ‘ordinary vision of the senses and mind’.
(If anyone has no such vision, he is to be considered a woman only, as identified with the body and its
ordinary sensory perception (Prakrti).)
रक्तमांसास्थियन्त्राणि बहून्यतितराणि च पदार्थान् अभिकर्षन्ति नास्ति तेषु सचेतनः।
Others are all just ‘machines made of blood and flesh and bones’ only; and attract only the inert objects to
them (like inert metal pulled by inert magnet). There is no consciousness in them at all.
(They are all just inert objects made of flesh and blood; that is all; they are not conscious beings at all.)
जन्ममृत्युजरादुःखमनुयान्ति पुनःपुनः विमृशन्ति न संसारं पशवः परिमोहिताः।
These ignorant inert beings go through the sufferings of births, deaths and old age again and again; but never
take time to analyze the world-existence around them (like Rama has done).
कथंचित्क्वचिदेवैको दृश्यते विमलाशयः पूर्वापरविचारार्हो यथायमरिमर्दनः।
They are all just deluded animals (just getting born, eating, sleeping, reproducing, growing old and dying).
Only very rarely is found some one somewhere, who somehow starts analyzing the faults of the world, with
a purified mind, like this Rama, the ‘destroyer of enemies called sense-desires’.
अनुत्तमचमत्कारफलाः सुभगमूर्तयः भव्या हि विरला लोके सहकारद्रुमा इव।
People who equal Rama, who is noble and of auspicious form, yielding fruits of excellent thinking with the
taste of supreme bliss hidden within, are rare like the ‘mango trees’ which yield fruits of excellent taste,
which are endowed with well-formed branches and leaves, and have captivating looks.
सम्यग्दृष्टजगद्यात्रा स्वविवेकचमत्कृ तिरस्मिन्मान्यमतावन्तरियमद्यैव दृश्यते।
A ‘proper analysis of the life led in the world’, through the magic of one’s own thinking capability, is found
in this commendable Rama in this young age itself..
सुभगाः सुलभारोहाः फलपल्लवशालिनः जायन्ते तरवो देशे न तु चन्दनपादपाः।
Ordinary trees which are beautiful and well-grown, with smooth trunks easy to climb, covered with foliage
and fruits are there, in each and every country (like men endowed with beauty, learning, good family,
virtues, wealth, children etc); but not the sandal trees (people like Rama who are endowed with the quality of
dispassion and the reasoning power, at such a young age.)
वृक्षाः प्रतिवनं सन्ति नित्यं सफलपल्लवाः नत्वपूर्वचमत्कारो लवङ्गः सुलभः सदा।
Every forest is crowded with ‘trees yielding fruits and leaves’; but has not the ‘clove-plant with its unique
fragrance’.
ज्योत्स्नेव शीता शशिनः सुतरोरिव मञ्जरी पुष्पामोदलेखेव दृष्टा रामाच्चमत्कृ तिः।
Indeed ‘Rama’s speech filled with such profound reasoning’, is like the ‘cool shine of the moon’ (pleasing to
the mind), like the ‘blossoms of a good tree, with unique fragrance’ (rare reasoning power, par excellence).
9
अस्मिन्नुद्दामदौरात्म्यदैवनिर्माणनिर्मिते द्विजेन्द्रा दग्धसंसारे सारो ह्यत्यन्तदुर्लभः।

Hey noble Brahmins! It is very difficult to find even the least essence (meaning or satisfaction) in this
scorching mundane existence, which appears as if produced by some haughty wicked supernatural thing (or
destiny which controls the results of actions) (which has made this world, as a place of suffering only).
यतन्ते सारसंप्राप्तौ ये यशनिधयो धियः धन्या धुरि सतां गण्यास्त एव पुरुषोत्तमाः।
Those, who are endowed with the fame, because of their reasoning ability, and try hard for attaining the ‘true
essence’ concealed behind the ‘vision bestowed by the mind and senses’, are indeed blessed; they stand
foremost among the noble; and are excellent men.
न रामेण समोऽस्तीह दृष्टो लोके षु कश्चन विवेकवानुदारात्मा न भावी चेति नो मतिः।
There is no one here in this world at present, or in the future, like ‘Rama who is endowed with Viveka’ and
‘who is given to such a broadened vision of the world’; this is our opinion.
सकललोकचमत्कृ तिकारिणोऽप्यभिमतं यदि राघवचेतसः फलति नो तदिमे वयमेव हि स्फु टतरं मुनयो
हतबुद्धयः।
Hey Munis! If Rama’s expectation (of proper guidance to the understanding of the truth) does not get
fulfilled (through proper instructions by us all), then we ourselves have to be blamed; for his want of answers
will bring about the ‘welfare for all the beings in all the worlds’.
समाप्तमिदं वैराग्यप्रकरणम्
FIRST SECTION ON DISPASSION IS COMPLETE

आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ममु
ु ु !यवहारकरणं ि
वतीयम ्
MUMUKSHU VYAVAHAARA PRAKARANAM
SECOND SECTION
‘CONDUCT PRESCRIBED FOR A SEEKER OF MOKSHA’

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
Narayanalakshmi (Maa Tejaswini)
Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
3
JNAANA VAASISHTAM
INDEX OF EVENTS WITH PAGE NUMBERS
MEANINGS OF THE WORDS - pg 4
SHUKA’S STORY- pg 5
VISHVAAMITRA COMMENDS RAMA’S WISDOM – pg 8
VALUE OF PAURUSHA - pg 13
TYPES OF ENDEAVOR - pg 13
DENIAL OF DAIVAM-CONCEPT - pg 17
BRAHMAA BESTOWS THIS KNOWLEDGE ON VASISHTA - pg 29
SHAMA - pg 43
VICHAARA/RATIONAL ENQUIRY - pg 45
SANTOSHA- pg 49
SAADHUSAMAAGAMA - pg 50
GREATNESS OF THESE FOUR QUALITIES - pg 51
A BRIEFING ABOUT THE SIX SECTIONS OF THE VAASISHTAM TEXT - pg 53
THE FRUIT OF THE STUDY OF THIS GRANTHA – pg 57
BODHACHANCHU - pg 63
NOBLE QUALITIES AND KNOWLEDGE - pg 65
END OF THE SECTION - pg 66

4
MEANINGS OF SANSKRIT WORDS AS PER THE CONTEXT
Pg 5
VYAASA
Vyaasa is the son of Sage Paraashara and the fisher woman Satyavati (who later married King Shantanu.)
He was very dark in hue and was known as Krishna the dark one. He was born in an island and as soon as he was born;he instantly
stood up as a well versed young Sage before his mother; and was known as Dvaipaayana (born in an island). He sorted out the ‘Karma
and Jnaana portions’ of the Vedas assisted by KrishnaVaasudeva and got the name of Vyaasa (editor/compiler). He authored the
eighteen Puraanas; and also the great MahaaBhaarata. His son Shuka was endowed with dispassion from his very birth.)
SHUKA Shuka is the son of great VyaasaMuni.

He was born out of the kindling fire when churned with sticks (Arani).
Vyaasa willed for an issue; and purposely was excited by the sight of an Apsaraa flying in the sky in the form of a parrot; and allowed
his seed to fall inside the fire.
That is why the child was named Shuka (and he does not have the face of a parrot). He does not have a mother.
The child just appeared out of the fire as a young boy with all knowledge already there.
MERU
Meru Mountain is a huge mountain which forms the central support of all the worlds. It is made of golden shine which appears as
solid gold metal in the lower worlds of the ignorant (where the immediate solidity is alone the reality). Only beings of higher category
can see it and ascend it. Brahmaa the creator sits in absorption of Brahman on the summit of the mountain. Higher class of Sages and
Devas roam about it freely. The famed Kalpa Vrksha, the wish-fulfilling tree also exits in the Meru Mountain only. The word Meru
means the central point. Meru is the central point of Brahmaa’s Creation around which other mountains and islands connected to them
stay supported by it.
JANAKA
Janaka the king of Videha was a Raajarshi; he had attained the realized state through pure Vichaara process like Shuka; but unlike
Shuka, he had continued to stay as a king itself ruling the country in a righteous manner.
Vyaasa belonged to the MahaaBhaarata times.
Janaka belongs to the Raamaayana time.
How can Shuka visit Janaka; if such a question is raised, it is from the level of ignorance only.
The greatest Rishis who stay as the level of Para Brahman can enter any time phase, past or future or present, at their will.
The time barriers that bind the ignorant do not exist for them, since they are all bodiless identities only.
Knowledge-essence of varied degrees form the identities of these great Knowers; not the physical forms.
Actually, they do not see their bodies at all; others only see their bodies as physical forms.
Janaka is the king of Videha; the bodiless state of realization.
Videha country in Rama’s time is just a physical expression of that state.
Janaka also is a term that refers to Para Brahman state which produces all the beings as perceivers.
VASUDHAA TALA
Usually this term Vasundharaa, Vasudhaatala refers to the earth/ground/ land which is fertile and contains the wealth of metals,
minerals, gems, gold etc concealed within it.
In the spiritual context, the same term refers to the perceived stage which conceals the Vaasanaas as its wealth.
Other commonly used words are:
PANDITA refers to a learned person.

(Pandaa means learning/Pandita means a man of learning)
AATIVAAHIKA means that which gets carried over even after the death of the physical body.
Usually, for ordinary Jeevas, it is a collection of vague memories, unfulfilled desires, subtle Vaasanaas, knowledge that has been
acquired so far. For those higher beings who are realized and have no Vaasanaas, it refers to their knowledge-level.
AADHIBHAUTIKA refers to the physical body made of elements, which is a projection of AatiVaahika only produced for the
fulfillment of Vaasanaas.
5
ममु
ु ु !यवहारकरणं ि
वतीयम ्
MUMUKSHU VYAVAHAARAPRAKARANAM
SECTION TWO
CONDUCT PRESCRIBED FOR A MUMUKSHU
वािम क'वाच
Vaalmiki spoke
इ*त नादे न महता वच-य.तेु सभागतैरामम1गतं ीया व2वाम3ोs5यभाषत ।

When all those assembled in the court spoke aloud such words commending Rama, Vishvaamitra addressed
Rama seated in front of him, who was the best candidate to receive the instructions on Brahman.
न राघव तवा-य8य9:ेयं :ानवतां वर -वयैव स;मया ू ब
=या
ु सव> व:ातवानस ।
केवलं माजनमा3ं मनागेवोपय9यते
ु -वभाववमले *नयं -वबBमकरे
ु ु ु तव ।
भगव
!यासप3-य ु शक-ये
ु व म*त-तव वाि8तमा3मेवा8त9नात:ेयाsDयपेते ।
“Hey Raaghava! You are the best of those who are endowed with intelligence.
You already are familiar with everything that is to be known, because of your subtle intellect which can see
through everything and observe the real state of the world. Your intellect stays pure always by its very
nature like a mirror; it needs a slight rubbing that is all. Your intellect resembles that of Shuka the son of
Bhagavaan Vyaasa. Though the truth is already understood within, the want of proof from the scriptures
and the Knowers is needed to remove the doubt about one’s understanding.”
ी रामोवाच भगव
!यासप3-य ु शक-य
ु भगव8कथं :ेयेsDयादौ न वा8तं, वा8तं च Hधया पनः ु ।
Sri Rama spoke: Hey Bhagavan! How did Shuka, the son of Bhagavaan Vyaasa found no satisfaction in his
quest though he had understood the truth, and how did he get the proof thereof for his own understanding?
व2वाम3ोवाच आमोद8तसमं राम व;यमाणमदं मया शण ृ ु !यासामजोद8तं ज8मनाम8तकारणं ।
Vishvaamitra spoke: Hey Rama! Listen to the account of Vyaasa’s son which I will relate to you presently,
which will cause the cessation of births and which is quite similar to your own case.
SHUKA’S STORY
योsयमJजनशैलाभो *नवटो हे मवटरे पा2वL तव पत!या ु सो भगवा8भा-कर
य*त ु र-याभद8दवदन-तनयो
ू ु
नयकोवदः शको ु नाम महाा:ो य:ो मयव ू L सि-थतः
ु ।
That person who is dark like the black hill (Neelaadri) seated on the golden seat next to your father is
Bhagavaan Vyaasa shining with the luster of the sun. He had a son named Shuka whose face shone like the
full moon with utmost purity. He was well-versed in all the scriptures, was extremely wise and was like the
sacredness of Yajna personified.
वचारयतो लोकया3ामलममां Mद तवेव कल त-याप ववेकोदभूदयम ् । तेनासौ -वववेकेन -वयमेव
महामनाः वचाय सHचरं
ु चा' यसयं तदाDतवान ् । -वयं ाDते परे व-त8यवा8तमना
ु : ि-थतः इदं वि-व*त
व2वासं नासावाम8यपाययौ
ु । केवलं वररामा-य चेतो वगतचापलं भोगे5यो भOरभPगेू 5यो धारा5य इव चातकः ।
Even as Shuka pondered in his mind about the nature of the world, discrimination rose up in him similar to
what happened to you. The wise Shuka (who was also very young and had not crossed his childhood state)
analyzed in his mind the appearance of the world for long by himself through his discriminating ability for
finding out what is real and what is unreal; and he understood the true essence of it all. Though the truth
was understood, he could not believe that the truth could be as simple as that, which could be obtained just
by thinking for a while. His mind had lost interest in all the enjoyments of the senses which he knew as
momentary experiences only, and became peaceful in the silence of the Self, like a Chaataka bird refrains
from the various sources of water on earth and seeks only the pure rain waters.
6
एकदा सोsमल9नो मेरावेका8तमाि-थतं पRछ पतरं भ.या कण

वै
ृ पायनं मु*नम ् ।
संसाराडंबरमदं कथम5यिथतंु मने
ु कथं च शमं या*त कयक-य कदे *त वा ।
Shuka of taintless wisdom once approached Sage Krishna Dvaipaayana who was seated in solitude in the
Meru Mountain and questioned him with devotion. “Hey Muni!! How did this grand deception called the
worldly existence arise, how does it subside, wherefore it is, whose it is, when it arose?
(Shuka had lost even the feeling of a son’s attachment towards his father. He wanted to just find out,
whether what he knew was the right understanding; and put forth questions to his father, for which he
already knew the answers.)
इ*त पटे
ृ न म*नना
ु !यासेनाUखलमामजे यथावदमलं ो.तं व.त!यं वदतामना ।
Questioned in this way, Sage Vyaasa, who had realized the ‘knowledge of the Aatman’, explained to his
son everything that needed to be told, without any fault.
आ:ासषं पव ू मेतदहमयथ तिपतःु स शकः ु शभया
ु ब
=या
ु न वा.यं बWवम8यत ।
‘Aa, I know this already’-thinking thus, Shuka of pure intellect did not place much value to the words of his
father. (Since his father was usually engaged in only the world-affairs most of the time, Shuka felt that his
father could not have found the truth which he had acquired through pure contemplation process.)
!यासोsप भगवाJ:ावा प3ाभायमी
ु Xशं यवाचु पनः
ु प3ंु नाहं जानाम तवतः ।
जनको नाम भपालो ू व
यते वसधातले
ु यथाव
वेयसौ वे
यं त-मासवमवाD-यस ।
Vyaasa understood that his son did not get satisfied by his answers, and said to him, “Son! I believe that I
do not know how to explain this properly. There lives a king named Janaka on the pedestal of earth. He
knows everything that is to be known exactly as it is. From him you will be able to find the answers for
your queries.” (When there is no faith in the student about his teacher, the truths cannot be grasped, even
if it is Shiva who is imparting the knowledge.)
प3ेय.त ु : शकु : ायासमे
ु रोवसधातले
ु वदे हनगरYं ाप जनकेनाभपालताम ् ।
आवेदतोsसौ यािटकैजनकाय महामने
वाOर !याससतो ु राज8शुकोs3 ि-थतवा*न*त ।
Thus spoken by his father, Shuka descended down to the base of the Meru Mountain. He arrived at the city
of Videha ruled by King Janaka. His arrival was reported to the great king Janaka by the soldiers armed
with clubs thus, “Hey Raajan! Shuka the son of Vyaasa is here at the gate.”
िज:ासाथ> शक ु -यासावा-तामेवेयव:यो.वा बभव ू जनक-तणींू सDतदना8यथ । ततः वेशयामास जनकः
शकम
ु Pगणं त3ाहा*न स सDतैव तथैवासद8ु मनाः । ततः वेशयामास जनकोs8त:परंु शक
ु ं राजा न X2यते तावद*त
सDतदना*न च। त3ो8मदाभः का8ताभभZजनैभZगसंचयैजन
को लालयामास शक
ु ं शशसमाननम ् । ते
भोगा-ता*न द:ु खा*न !यासप3
ु -य त8मनः नाजWनुम8
दपवना बBपीठमवाचलं । केवलं सुसमः -व-थो मौनी
मदतमान
ु सोऽ*तटस शक-त3
ु संपूणव
L च8\माः । पOर:ात-वभावं तं शक
ु ं स जनको नप
ृ ोऽऽनीय
मदतामानामवलो.य
ु ननाम ह ।
In order to test the level of understanding in Shuka, Janaka replied with contempt “Let him be there” and
remained without taking notice of his arrival at all, for the next seven days. Later Janaka allowed Shuka to
enter just the courtyard inside the gate. Shuka eager to see Janaka and find the answers for his quest stayed
there itself for seven days (waiting patiently). Later Janaka permitted him to enter the harem (AntahPura)
and made him stay there for seven days informing him through his servants that he was busy and could not
see him immediately. Janaka indulged ‘Shuka shining with purity like the full-moon’ with hosts of
enjoyments, intoxicating damsels and delicious feasts. Neither the presence of those wonderful pleasures
(from which he stayed unaffected), nor the pain of waiting patiently bearing all the humiliation had any
effect on the son of Vyaasa, like the mountain hit by soft winds (that stays unaffected). He bore everything
with equal mind, remained absorbed in the silence within, and was naturally happy, and shone like the full
moon with its nectar-like cool rays. Shuka was in the realized state of his true essence. King Janaka got him
brought to the court with all honour due to a Knower; saw him shining with the bliss of the Aatman; and
saluted him with reverence.
7
जनकोवाच *नःशेषतजगकाय ाDताUखलमनोरथ कमीहतं तवेयाशु कत-वागतमा ृ ह तम ् ।

Janaka welcomed him with due honour and spoke: “Whatever is do be done in this world for attaining the
final goal of liberation has been already done by you. There is nothing more you have to try for. You have
attained the fulfillment of your quest for knowledge. What more do you want to know?”
ीशुकोवाच संसाराडंबरमदं कथम5यिथ ु तं गरो
ु कथं शममाया*त यथावकथयाशु मे ।
Shuka spoke: “Hey Guru! How did this grandeur called the worldly existence come to be there? How can it
be made to subside? Please explain to me the truth as it is without delay!”
व2वाम3ोवाच जनकेने*त पटे ृ न शक-य
ु कHथतं तदा तदे व यपरा
ु ो.तं त-य प3ा महामना ।
Vishvaamitra spoke: The same explanation which was spoken by his noble father previously was again
related by Janaka to Shuka who questioned like this.
ीशुकोवाच -वयमेव मया पव ू मेत9:ातं ववेकतः एतदे व च पटे
ृ न प3ा मे समदाु Mतम ् । भवताDयेषैवाथः कHथतो
वाि]वदा^वर एषैव च वा.याथः शा-3ेषु पOरX2यते । यथायं -ववकपोथः -ववकपपOरयाीयते द]धसंसारो
*न:सारे *त *न2चयः । तिकमेत8महाबाहो सयं _ह ू ममाचलं वतो वाि8तमाDनोम चेतसा `मता जगत ् ।
Shuka spoke: “I know this already through my own proper discrimination ability. This alone was explained
in detail by my father when he was questioned by me. O Greatest among orators! You also have told the
same truth! Words denoting the same truth are found in the scriptures also. It is a confirmed truth that this
scorching mundane existence is without any essence and rises out of one’s own conceptions and dissolves
by the cessation of one’s own conceptions. (World has no real existence except as what is conceived by any
mind.) Tell me the immovable truth hey mighty armed king, so that my confused state of whether I have
really understood the truth or not is set right and I am at peace.”
जनकोवाच नातः परतरः कि2चि8न2चयोs-यपरो मने ु -वयमेव वया :ातं ग'त2च
ु पनः
ु तं
ु ।
अविRछ8नHचदामैकः पमान-तीह
ु नेतर-वसंकपवशा
बBो *नसंकप2च मRयते
ु ।
तेन वया -फटं
ु :ातं :ेयं य-य महामनः भोगे5योDयर*तजाता X2या
वा सकलादह ।
तव बाल महावीर म*तवर*तमागता भोगे5यो दYघरोगे5यः कम8यRcोतमRछस
ु ।
न तथा पण
ू ता जाता सव:ानमहा*नधे: *तटतः तपस -फारे पत-तव
ु यथा तव ।
!यासादHधकैवाहं !यासशयोsस तसतः
ु भोगेRछातानवेनेह मतोDययHधको भवान ् ।
ाDतं ाDत!यमUखलं भवता पण ू चत े सा न X2ये पतस _Wम8मु.त-वं `ाि8तमुसज ृ ।
Janaka spoke: “Hey Muni! There is nothing more to be ascertained through any proof than that which you
have known through your own efforts and heard the same again from your father.
There is only one ‘Pumaan’, the ‘totality perceiver-state of awareness’ which is undivided; and nothing
else! One is bound by one’s own conception; one is free when he is without the conception.
You do not have attraction towards any enjoyment that belongs to the perceived world; you are indeed a
great person! You have understood perfectly that essence which is to be known!
You are still very young; yet you have conquered your senses like a valorous one. Your mind is filled with
dispassion. You are not at all attracted by the sense pleasures which are nothing but prolonged ailments.
What else do you want to hear about?
Your father who is the treasure-house of all knowledge is always absorbed in penance. You have excelled
him by attaining the completeness. I am slightly better than Vyaasa maybe; but you are the disciple and the
son of the great Vyaasa. Having discarded the desires for the world-enjoyments you have excelled me also.
Hey Brahman! All that has to be achieved has been achieved by you of a fulfilled mind! You are not
deluded by the perceptions! You are already liberated! Get rid of this confusion.”
व2वाम3ोवाच अनशटःु स इयेवं जनकेन महामना वशाम शक-तणीं ु ू -व-थे परमव-त*न ु ।
वीतशोकभयायासो *नरYहि2छ8नस^शयो जगाम शखरं मेरोः समा=यथम*नि8दतम ् ।
त3 वषसहdाUण *नवकपसमाHधना दश ि-थवा शशामासावाम8य-नेहदYपवत ् ।
Thus advised by the great soul Janaka in this way, Shuka rested in the silence of the Supreme Reality in his
own essence. Free of any pain, fear, or strain; free of desires; with all his doubts cleared; he went to the
peak of the Meru Mountain to rest in the blameless tranquility forever. Having remained in that state of
Nirvikalpa Samadhi for ten thousand years, he rested within in the Self like the lamp removed of oil.
8
!यपगतकलनाकलPकशुBः -वयममलाम*न पावनेपदे sसौ

सललकणेवा^बधौ ु महामा वगलतवासनमेकतां जगाम ॥
This great soul was in a pure state without any stains called thoughts.
Being completely rid of all the Vaasanaas he attained oneness in the sacred state of his own taintless Self
like a water-drop merging in the ocean.
(To attain the level of the great Vyaasa who was always in the highest state of Brahman though engaged in
the works of the world, Shuka had to practice the dry contemplation for a long time. After he understood
the greatness of his own father, he was freed of even that smallest fault; and shone like a full moon without
any taint.)
VISHVAAMITRA COMMENDS RAMA’S WISDOM
व2वाम3ोवाच त-य !यासतनज-य ु मलमा3ोपमाजनं यथोपय.तं ु ते राम तावदे वोपय9यते
ु ।
Vishvaamitra spoke: For Shuka the son of Vyaasa, the need was only for the cleansing of a little dirt.
Rama, for you also the same need is there.
:ेयमेतन े वfनातमशेषेण मनी2वराः
ु -वद8तेऽ-मै न यgोगा रोगा इव समे ु धसे ।
:ात:ेय-य मनसो ननमे ू तhलणं न -वद8ते सम1ाUण भोगव8दा*न ृ यपनः
ु ।
Hey Best of Sages! This Rama has understood thoroughly what needs to be known. For this lad of
intelligence, the enjoyments do not provide any taste, as if they are diseases to be avoided.
The characteristic of the mind which has known the ‘Reality which is to be known’ is indeed this much
alone: the hosts of the enjoyments in their entirety do not feel tasty again.
भोगभावनया या*त ब8धो दाiयमव-तुजः तयोपशा8तया या*त ब8धो जग*त तानवम ् ।
वासनातानवं राम मोेयRछते ु बुधैपदाथवासनादाiयमव-तजः ु ब8धेयभधीयते ।
The bondage arising out of unreal objects becomes firm by the desire for enjoyments; the bondage thins out
by subduing them. Hey Rama! The reduction of Vaasanaas (latent tendencies) is called liberation by the
wise; the thickening of Vaasanaas produced by the attraction towards the objects is known as bondage.
-वामतवाभगमनं भव*त ायशः नणां ृ मनेु वषयवैर-यं कदथादपजायते
ु ।
Usually, the disinterest towards sense objects which leads to the knowledge of the Self rises in men through
difficult methods of ascetic practices only. (Not so in the case of Rama!)
स^य.प2य*त य-त:ो :ात:ेयः स पिjडतः न -वद8ते बलादे व त-मै भोगा महामने ।
यशःभ*तनाृ य-मै हे तुनैव वना पनु : भव
ु भोगा न रोच8ते स जीव8म.तोRयते
ु ।
He who has the correct understanding of the true nature of objects is alone the true man wisdom; and he is
indeed a man of learning. For such a noble one, the enjoyments fail to attract completely. He is called a
JeevanMukta, ‘liberated while living’, for whom the enjoyments have no attraction at all; not due to any
worldly reason, like the desire for fame (or as a form of pretense asceticism).
:ेयं याव8न व:ातं तावताव8न जायते वषयेवर*तज8तोम'भमौ ू लता यथा ।
As long as ‘That which is to be known’ (the essence-less nature of the world) is not known, till then the
dislike towards sense pleasures does not rise in a person, like a creeper cannot grow in a desert.
(You need the fertile soil of Vichaara, for such a dispassion to develop.)
अत एव ह व:ातं fनेयं वB रघ
वहं ू येनेदं रJजय8येता न र^या भोगभमयः ू ।
That is why you must understand that Rama is already in the state of a knower, for the main reason that
these pleasure fields which always attract any ordinary person do not affect his mind in the least.
रामो यद8तजाना*त त
वि-वयेव स8मखादा ु कjय Hचतवाि8तमाDनोयेव मनी2वराः
ु ।
केवलं केवलYभाववाि8तं समपेते रामबBश ु रल;मीःखलु वमणं यथा ।
Hey Muneeshvaraas! Whatever Rama already understands by himself about the existence of the Supreme
reality will be ascertained well by hearing the same as the truth from the mouth of Vasishta himself; and his
mind will then indeed be put to rest.
Just the tranquil state of ‘that which alone remains’ is needed by Rama’s intellect, like the autumn season is
waiting for the clouds to dissolve so that its taintless beauty can shine forth.
(Autumn season has to be cloudless for sure! Rama’s mind is also similarly very pure.)
9
अ3ा-य Hचतवा8यै राघव-य महामनः यि.तं

ु कथयतु ीमा8वसटो भगवानयम ् ।
रघूणामेष सवषां
L भु: कलग'ः
ु ु सदा सव:: सवसाी च k3कालामलदशनः ।
Let this revered sage Bhagavaan Vasishta explain the method of attaining the mental tranquility for this
Rama who is indeed is excellent in wisdom. This Vasishta has always been the lord of all Knowers, and the
renowned family priest of Raghu dynasty. He is an all knower; he is the witness of everything (as
Brahman-state itself) and a seer who can see the events of all the three modes of time fully well.
वसट भगवव8पव> ू किRच-मरस य-वयमावयोवlरशा8यथ> ेयसे च महाHधयां
*नषधा\े मुन
ीनां च सानौ सरलस^कले ु उपदटं भगवता :ानं पnभवाु बहु
येन यि.तमता
ु _Wम8:ानेनेयं ह वासना सांसारY ननमाय*त
ू शमं 2यामेव भा-वता
तदे व यि.तम9:े
ु यं रामाया8तेवासने _Wमनपदशा
ु शु वं येन वाि8तमेय*त ।
Bhagavan Vasishta! Do you remember anything of the abundant instructions given to both of us for
removing the enmity between us (to settle an argument about Reality that ensued between us), and for the
good of the wise men (other Rishis and gods who were there in the assembly), by Lord Brahmaa the Lotus-
born, on the summit land of the Nishadhaa Mountain filled with Sarala Trees?
By that wonderful knowledge Hey Brahman, the Vaasanaa connected to the Samsaara will definitely
disappear like the dark night by the arrival of the Sun. That very instruction on knowledge which no one
else is aware of, you please teach Rama your disciple so that he will attain the Supreme restful state.
DISPASSION IS THE MARK OF A GOOD DISCIPLE
कदथना च नैवेषा रामो ह गतकमषः *नमले मकरे
ु ु व.3मयनेनैव kब^ब*त ।
त9:ानं च स शा-3ाथ-त
वैद]=यम*नि8दतं सिRछयाय वर.ताय यिकंHचदपद2य
ु ते ।
अशयायावर.ताय यिकि8चदपद
ु 2यते तयायपव3वं गोीरं 2वXतावव ।
वीतरागभयoोधा *नमाना गलतैनसः वदि8त वाXशा य3 त3 वा^यतीह धीः ।
It will not be a wasteful venture because Rama is free of all faults of the mind. Any face will get reflected
in the taintless mirror easily without much effort. (His mind also is pure enough to absorb knowledge.)
That alone is considered as true Knowledge, the essence of scriptures and unbroken intelligence, which is
taught to a disciple who has dispassion. Whatever is taught to an unworthy disciple who has no dispassion
becomes unholy like the cow’s milk poured into a bag made of dog’s skin.
When people like you, who are free of likes and dislikes and fear, who do not have any type of arrogance or
vanity, who have never committed any sinful acts, give instructions, then any intellect will easily rest in the
Supreme state.
इय.ते
ु गाHधप3ेु ण !यासनारदपूवक ाः मनय-ते
ु तमेवाथ> साधसाि=वयपजय
ु ू न् ।
When Vishvaamitra the son of Gaadhi spoke like this, all the Sages along with Vyaasa and Naarada
approved of the same with repeated exclamation of ‘Saadhu Saadhu’ (well-said, well-said).
अथोवाच महातेजा रा:ः पा2वL !यवि-थत: _Wमेव _Wमणःप3ो ु वसटो भगवा8मु*नः ।
Then the Great Sage Vasishta of great luster, the son of Lord Brahmaa who was seated next to the king
spoke as if he was Brahmaa himself who was manifest there.
मने
ु यदादशस मे तदवpनं करो^यहं को समथ: समथZsप सतां लPग*यतंु वचः ।
अहं ह राजप3ाणां
ु रामादYनां मन-तमः :ानेनापनया^याशु दYपेनेव *नशातमः ।
-मरा^यखिjडतं सव> संसार`मशा8तये *नषधा\ौ परा ु ो.तं य9:ानं पnज8मना ।
“Hey Muni! Whatever you intend me to do, I will do the same without any objection.
Which capable man can dare to disobey the words of great people?
I will remove the darkness enveloping the minds of Rama and other princes through knowledge, like
lighting a lamp to remove the darkness of the night.
I fully remember everything of that Knowledge without anything missing!
It was taught by the lotus-born Brahmaa long time ago on the hill of Nishaada for removing the delusion of
Samsaara.”
10
वामी क'वाच इ*त *नगदतवानसौ महामा पOरकरब8धगहYतव.तते

ृ ृ जाः अकथयददम:तोपशा8यै
परमपदै कवबोधन^वसटः॥
Vaalmiki spoke: Having spoken like this, the Great Sage Vasishta explained that Knowledge which was the
only means to attain the Supreme state of Brahman, for the cessation of ignorance. His face shone with
divine luster by accepting the lustrous words addressed to him binding him to this task.
वसटोवाच पव ू मु.तं भगवता य9:ानं पnज8मना सगादौ लोकशा8यथ> तददं कथया^यहम ् ।
Vasishta spoke: I will now relate for the good of the world, the knowledge given to me in the past by Lord
Brahmaa at the beginning of the creation process.
RAMA’S DOUBT
रामोवाच कथ*ययस व-तीणा> भगव8मोसंहताममं तावणंजातं संशयं मे *नवारय ।
पता शक-य
ु सव:ो ग'!या
ु सो महाम*तवदेहम.तोु न कथं कथं म.तः
ु सतो
ु s-य सः ।
Rama spoke: Bhagavan, if you are going to explain in detail the great knowledge leading towards
liberation, then please first clear this doubt of mine which I now have.
Vyaasa the father of Shuka was a great teacher of the world; was an all-knower; was highly learned.
He did not attain the bodiless liberation (Videha Mukti); but his son did! How is that so?
वसटोवाच परमाककाशा8ति-3जग3सरे णवः उपयोपय लYना ये न संqयामपयाि8त ु ते । वतमाना2च
या सि8त 3ैलो.यगणकोटयः श.य8ते ता2च संqयातंु नैव का2चन केनHचत ् ।
भवयि8त परा^भोधौ जगसगतरPगकाः तां2च वै पOरसंqयातंु सा कथैव न व
यते ।
Vasishta spoke: The countless dust particles of the tri-worlds floating in the light of the Supreme Brahman
have risen again and again and vanished away; their number is beyond counting.
Billions and trillions of hosts of tri-worlds exist at present; they are also beyond counting by anyone
anytime. The waves of created worlds will exist later also in the ocean of Supreme Brahman; there is no
question of counting their number also.
रामोवाच या भता ू या भवय8यो जगसगपरं पराः तासां वचारणा य.ता ु वतमाना-तु का इव ।
Rama spoke: The succession of worlds which had been there or will be there are as you say; but the present
is limited as in-between them.
वसटोवाच *तय.पु'षदे वादे यZ नाम स वन2ययि-म8नेव दे शs े सौ तदै वेदं प2य*त ।
(Worlds are not solid worlds existing in space.
As and when anyone dies, a new world gets created within his mind.)
Vasishta spoke: Whoever dies, whether he is a creature at the lower rung of the species or a man of the
earth or a god of heavens, he sees his world around him in that very place where he died.
(Gods also die if they have no Self-knowledge.)
आ*तवाहकना^ना8त: -वM
येव जग3यं !योि^न HचतशरYरे ण !योमामानभवयजः ु ।
Each Jeeva is in essence the unborn Self and is made of emptiness alone (and not of five elements).
He has a body made of Chitta (mind-content) which is known as the AatiVaahika body. He sees the three
worlds in his own heart in the empty expanse of nothingness.
एवं मताृ rय8ते च मOरयि8त च कोटयः भतानां ू यां जग8याशामदता*न
ु पथ
ृ क् पथ
ृ क् ।
In this manner, crores of beings have died, are dying and will die; and for them the worlds rise up
separately for each one. (Can you count them all?)
WHAT IS A WORLD SEEN BY ANYONE?
संकप*नमाणमव मनोरा9यवलासवद8\जालामालेव कथाथ*तभासवhुवातभक
ू ं पेव
3-तबालपशाचवमु.तालYवामले !योि^न नौ-प8दत'यानव-वDनसंवितपरव
ु त्
-म*त
ृ जातखपपव ु जगसंसरणं -वा8तमत ृ ोsनभव*त
ु -वयम ् ।
Like a city conceived by ideas; like a scene imagined in the kingdom of the mind; like a series of magical
performances; like a narration in a story; like the illusion of an earthquake felt when afflicted by the gas in
the body; like a harassing ghost imagined by a child; like a garland of pearls seen in the empty sky; like the
movement of trees on land when travelling by boat; like a city seen in a dream; like a flower seen in the
sky, the dead person experiences the moving pattern of the world within his own mind.
11
त3ा*तपOरणामेन तदे वं घनतां गतमहलोकोऽयमयेव जीवाकाशे वज^भते ृ ।

By constant rumination, that alone becomes dense and shines as this world in the Jeeva-space.
पन-त3ै
ु व ज8मेहामरणा
यनभ*तमा8प
ु ू रं लोकं कपय*त मत-त3
ृ तथा पनः
ु ।
तद8तर8ये प'
ु षा-तेषाम8त-तथा परे संसार इ*त भा8तीमे कदलYदलपीठवत ् ।
न पs!या
ृ द महाभतग ू णा न च जगoमाः मतानां ृ सि8त त3ाप तथाDयेषां जग
`माः ।
Having experienced the birth, desire fulfillments and death, he dies; and again conceives another world
after death there itself. Inside that world other people exist who again see the world as their own
conception; in those worlds again more people and animals exist conceiving their own worlds; so it shines
like the many layered plantain trunk.
There are no elements like earth water etc; there are no methodical creations and destructions of the worlds
for the dead ones; the worlds are just delusory perceptions of worlds with similar activities and life
experiences.
अव
यैव Wयन8तेयं नानासरशालनी जडानां सOरदादYघा तरसगतरिPगणी ।
All that is perceived is because of Avidyaa (absence of true knowledge) which has no end; which is a very
long river with the waves of created worlds rising and vanishing continuously; it branches over through
many streams. It is endless expansive stretch of waters and the fools can never cross it ever.
JEEVAS
परमाथा^बधौु -फारे राम सगतरPगकाः भयोभयो ू ू sनवत
ु 8ते त एवा8ये च भOरशःू ।
Rama, the waves of worlds repeatedly rise and fall in the expansive ocean of the Supreme; more also
follow in abundance with the same Jeevas again and again.
सवतः सXशाः केHचकलoममनोग
ु ुणैकLHचदधनL सXशाः केHचRचा*तवलणाः ।
Sometimes the Jeevas rise as the same identities with the same family, same culture, same mental
processes; some are only half-identical; some are completely different.
इमं !यासम*नंु त3
वाk3ंशं सं-मरा^यहं यथासंभवव:ानXशा संX2यमानया ।
वादशापHधय-त3 कलाकारे ु हतैः समाः दश सवL समाकाराः शटाः कलवल ु णाः ।
I remember this Sage Vyaasa as the thirty second in line, with the natural state of the vision of
understanding, and his works composed in the same manner. When scrutinizing the wisdom level of all his
lives, twelve are of low intelligence, though equal in family and form etc; ten are of the same level, learned
and of different families.
{Brahmavid-Varaha/Brahmavid-Vareeyaan/Brahmanvid-Varishtaha -
good/ better/ best of Knowers of Brahman; low intelligence is the fourth and the lowest}
अ
याDय8ये भवयि8त !यासवामीकय-तथा भ]व ृ िPगरःपल ु -या2च तथैवाDय8यथैव च ।
Even now other Vyaasas and Vaalmikis will arise again; so will Bhrghu, Angirasa and Pulastya; in the
same manner and as other types too (of different families, different levels of understanding etc).
नराः सरष
ु देवानां गणाः संभूय भOरशः ू उप
य8ते वलYय8ते कदाHचRच पथ ृ .पथ ृ क् ।
All the humans, all the groups of divine Sages and gods will appear abundant times and disappear; may be
at the same time; may be at separate times.
_ाWमी
वासDत*त-3ेता आसीदि-त भवय*त स एवा8या2च लोका2च वं चाहं चे*त वेtयहम ् ।
In this creation of Brahmaa so far seventy two Tretaa Yugas have occurred; more are there now; will be
more in the future too; he too will occur many more times; his worlds too; you and me too; I do know this.
oमेणा-य मने ु Oरथं !यास-याgतकम
ु णः स^ल;यतेsवतारोsयं दशमो दYघदशनः ।
If you sort out the occurrences of Vyaasa of amazing works who is the far seeing one, this appears to be his
tenth incarnation.
अभम ू !यासवामी कय.ता ु वयमनेकशः, अभम ू वयमेवेमे बहश2चु पथ
ृ .पथृ क् , अभम ू वयमेवेमे सXशा इतरे
वदः, अभम ू वयमेवेमे नानाकाराः समाशयाः ।
All of us including Vyaasas and Vaalmikis occurred many a times. We alone occurred differently also
many more times. We alone occurred in a similar manner and differently as other Knowers too. We alone
occurred with same ideas but in different forms.
12
भा!यम
याDयनेनेह ननु वाराटकं पनः
ु भयोऽप
ू भारतं नाम से*तहासं कOरय*त ।
कवा
ृ वेदवभागं च नीवानेन कलथां
ु _Wमवं च तथा कवा ृ भा!यं वैदेहमोणम ् ।
This Vyaasa will again redo the eightfold scripture; again he will write the history of Bhaarata; again he
will sort out the Vedas; again will make his family name glow; then later he will perform the duties of
Brahmaa and then in the last attain the liberation without body.
वीतशोकभयः शा8त*नवाणो गतकपनः जीव8म.तो ु िजतमना !यासोsयम*त वUणतः ।
This present Vyaasa is described as free of grief and fear; resting in the quiescent state of the Supreme;
with all his conceptions annihilated; liberated while living; his mind fully under control.
वतब8धवयःकम
ु व
याव:ानचेिटतैः समा*न सि8त भता*न ू , कदाHच8नतु ता*न त,ु .वHचसगशतै-ता*न
भवि8त न भवि8त वा ।
The beings which occur might be similar in lives by wealth, relations, age, duties, learning and
understanding; or sometimes not similar too. Sometime they just occur for once; sometimes even in
hundreds of creations they may occur or not occur too.
कदाHचदप मायेयमथंम8तवविजता गRछतीयं वपयासं भOरभ ू ूतपरं परा बीजराशOरवाजdं पय
ू माणःपनःप
ु ुनः।
This delusory Maayaa is endless in this manner; and like the heap of seeds which perpetually keep on
increasing, these hosts of beings keep on changing endlessly.
तेनैव सं*नवेशन े तथा8येन पनःपनः ु ु सगाकाराः वत8ते तरPगाः कालवाOरधेः ।
With the same contexts or different ones the creations occur again and again in the ocean of Kaala.
आ2वा-ता8तःकरणः शा8तवकपः -वuपसारमयः परमशमामत ृ तDृ ति-तट*त व
वाि8नरावरणः ॥
Only a Knower of Brahman remains without any veiling; his mind is in complete rest.
He exists with subdued conceptions; established in his inner essence alone; fully satisfied in the nectar of
the Supreme Bliss.
सौ^या^बवे ु तरPगवे सलल-या^बता ु यथा समैवाvधौ तथाsदे हसदे हम*नम.तता
ु ु ।
Hey Saumya (of calm disposition)! The water is the same whether it remains as water or rises as waves;
‘Sadeha (with form) and Videha (without form) liberations’ likewise are of the same nature for the realized
Sages.
सदे हा वा-वदे हा वा म.तता ु वषये न चाना-वादतभोग-य कतो ु भो9यानभतयः
ु ू ।
Whether endowed with (the idea of) a body or without a body, the liberation is not concerned with enjoying
anything externally. When there is nothing to enjoy as a pleasure as situated outside, where is the
experience of enjoying something else as another thing?
जीव8म.तं ु म*ने
ु टं केवलं ह पदाथवप2यामः परतो ु ना-य पनव
ु pनोs8तराशयम ् ।
We are seeing Sage Vyaasa who lives as a liberated man as our ‘object of perception’ seated in front of us;
but he is not disturbed in his mind by the perception of the body. (He is bodiless only).
(We see a body as him; he does not.)
सदे हादे हम.तानां
ु भेदः को बोधuपणां यदे वा^बतर ु Pगवे सौ^यवेsप तदे व तत ् ।
Where is the difference of body-ness or bodylessness felt by the enlightened ones? The same water is there
whether it rises as a wave or stays subdued.
सदे हा वा वदे हा वा म.तता ु न मा-पदम-माकमप त-याि-त -वैकता-यवभाHगनी ।
With body or without body the liberation is not going to be affected in any way. The undifferentiated Self-
state alone is there for him (Vyaasa) and us too (myself, Vishvaamitra and Others like us).
वसटोवाच त-माकतमे ृ वेदं शण ृ ु वणभषणं
ू मयोपद2यमानं वं :ानम:ा8=यनाशनम ् ।
Vasishta spoke: Therefore now listen to what I am going to say.
It is an ornament to the ears. It is the knowledge which will destroy the blindness of ignorance.
13
VALUE OF PAURUSHA
(Before starting the study of this huge text, you must cultivate some essential qualities as a must.
First is the determination to finish the text and understand the whole thing, however much time it takes,
even if it be a task that consumes your entire life-span here.)
Liberation is your goal; and you will stop not till the goal is reached.)
BELIEVE IN HUMAN ENDEAVOR NOT DAIVAM
सवदा सवमेवेह ह सदा संसारे रघन8दन
ु संय.य.तासव
ु Lण पौ'षासमवाDयते ।
इह हY8दोOरवोदे *त शीतलाWलादनं Mद पOर-प8दफलाDतौ पौ'षादे व ना8यतः ।
पौ'षं -प8दफलवhृटं यतो नयकिपतं मोहतैम8 दै दlवं किJच8न व
यते ।
O Delight of the Raghu dynasty! Anything in this world is always achieved through ‘properly directed
human endeavor’ by one and all. Like the pleasant coolness rising from the moon instantly felt in the heart,
‘sincere endeavor’ will indeed lead a person directly towards the attainment of the fruit for sure.
Human endeavor directly leads to the attainment of the fruit of the action done by the body and the mind.
There is nothing called Daivam, which is just a concept, imagined by dullards and deluded minds.
(Daivam means that which bestows fruit of actions, as mentioned in the description of Kaala. It is just the
nature of the time phenomenon, the moving flow of deterioration. Daivam, as any supernatural entity that
controls the life-events of anyone, does not exist, to block your endeavor towards liberation.)
HAVE A GOAL BEFORE STARTING THE STUDY
साधपदटमागण
ू L य8मनोPगवचेिटतं तपौ'षं तसाफयम8यद8मतचे ु िटतम ् ।
When the mind and the body act through the path advised by noble men, then that goes by the name of
‘Paurusha’ or Human endeavor; that alone gives results; otherwise the wasteful movements of the mind and
body are just the actions of the insane (which have no purpose to fulfill). (Studying the text as a pastime or
a religious activity bears no fruit, unless you have the Vaasanaa for liberation.)
DO NOT ABANDON THE EFFORT HALF-WAY
यो यमथ> ाथयते तदथ> चेहते oमादव2यं स तमाDनो*त न चेदधाि8नवतते ।
He who wants to attain some particular goal will naturally strive for it and will definitely attain it; he will
never abandon it mid-way. (Till you reach the last chapter of the book, the final truth will not be revealed.)
EXAMPLES OF THOSE WHO REACHED THEIR GOALS
पौ'षेण यनेन 3ैलो.यै2वयसु8दरां कि2च
ाUणवशेषो ह वषतां
ृ समपागतः
ु ।
पौ'षेणव
ै यनेन सहसा^भो'हा-पदं कि2चदे व Hचदलासो
ु _WमतामHध*तट*त ।
सारे ण प'षाथन
ु L -वैनैव ग'ड=वजः कि2चदे व पमाने
ु व प'
ु षोतमतां गतः ।
पौ'षेणव ै यनेन ललनावलताक*तं ृ शरYरY कि2चदे वेह गत2च8\ाधचूडताम ् ।
Some living being of some species alone has attained the post of Indra (Vrshaa) endowed with the
wondrous pleasures of the three worlds, through trying hard with Paurusha.
Some playful fluctuation in the Chit alone (Pure awareness state of Brahman) attains the state of Brahmaa
seated on the thousand-petal lotus, because of trying hard with Paurusha.
Some manly being alone has become the excellent of all men as Vishnu with the flag of Garuda bird by the
essence of hard endeavor.
Some embodied person alone has become Shiva with the head adorned by the crescent moon and gets
embraced by the best of the ladies (Dakshaayini), because of hard endeavor.
TYPES OF ENDEAVOR
ा.तनं चैहकं चे*त ि
ववधं वB पौ'षं ा.तनोs
यतनेनाशु प'षाथन ु L जीयते ।
Endeavor is if two types, past and present.
The effects of the past endeavor can be conquered in the present by sincere endeavor.
(In the context of the study of the text, the past endeavor mentioned here refers to the blind religious beliefs,
fanatic addiction to the form of a Guru or deity, philosophical theories handed down as family heirloom,
and all such things which block your mind from the understanding of Vasishta’s truths.
Start the study with an open mind, like a beginner in spiritual school, as Rama does.
He was also learned in all philosophies and might have had his own beliefs as his addiction.
Nothing helped him in his crisis-hour.
He surrenders to Vasishta, and is ready for the Knowledge-exposition, freed of all old ideas and theories.
You must also follow suit, if you trust in Vasishta’s expertise in leading you towards liberation.)
14
यनव*gXढा5यासै: ोसाहसमि8वतैमLरवोsप *नगीय8ते कैव ा.पौ'षे कथा ।

Those who try hard, those who practice hard, those who have enthusiasm and proper understanding can
uproot even mountains like Meru; what is there to talk about the effects of the past endeavors?
शा-3*नयि83तपौ'षपरमा प'ष-य ु प'षता
ु या -यादभमतफलभरस
=यै भव*त ह सैवा8यथा वनथाय ।
The Paurusha of a Purusha (embodied person), which is the supreme endeavor as guided by the scriptures
of Knowledge, will lead to the attainment of the desired fruit (of liberation).
If not guided by scriptures, the effort ends in harm only.
(If not guided by the scriptures like Upanishads or Vaasishtam, you will end up in various hallucination
experiences as Moksha and go astray; since you are not even aware of the meaning of the word Moksha.)
क-याि8च-वयमामदःि-थ*तवशापं
ु स
ु ो दशायां शनैरPगुय1*नपीxडतैकचलकादावापkब8दब
ु ु ु हु ः ।
क-याि8च9जलराशपवतपर
वीपा8तरालYकता
ु ृ भत!योHचतसंवभागकरणे पsवी ृ न पsवी
ृ भवेत ् ॥
A person who fails to follow the injunctions of the Scriptures and treads the path of senses as guided by his
own desires is equal to a person ‘who is suffering by diseases and poverty; has lost the use of his hands; is
wounded at the tips of his fingers; is experiencing extreme pain; (is thirsty and) shakes the bower (of a wet
tree) (making great effort); collects the few falling eater drops in the cupped hole of the palm, and throws
them into the mouth.
(So much effort he made for such a small gain!
That is how the blind religion that is not supported by Vichaara gets you the results; just a self-soothing
hypnotic effect. Thirst for liberation (Knowledge) will never be satisfied. For such a person, even that drop
of water becomes a thing of high value because it was unattainable otherwise. )
Suppose one follows the injunctions of the scriptures like Vaasishtam, then he will be akin to a person who
owns the seven islands containing all the water sources of the Earth; and even after dividing it among his
sons and brothers, still feels that earth which he has given away has not much value.
(You may do the highest effort in the wrong way and just get very little gain and feel great about it; or, you
may do the least effort in the right way and even a big loss will be not considered as a loss at all, compared
to what you have gained. Least effort and the king lost nothing; but the gain was always there.
That is what Vaasishtam promises!
You have to just unravel the mysteries concealed in the stories; and Moksha lands on you even if you are
not aware of it! No more do you go through the wasteful efforts of body-tortures of asceticism or the
dependence on a deity to grace you with a Moksha!)
‘PRAVRTTI’- INVOLVEMENT IN THE STUDY
वितरे
ृ व थमं यथाशा-3वहाOरणां भेव वणभेदानां साधनी सवकमणाम ् ।
Like the sunlight which alone exists as the basic substance for different color frequencies, ‘Pravrtti’
(involvement/perseverance) exists as the single requirement which is a ‘must’ for all achievements.
मनसा वाJyयते यRच यथाशा-3ं न कमणा सा=यते मतलYलासौ मोहनी नाथसाधनी ।
That (goal of liberation) which is desired by the mind, yet is not followed by the action as prescribed the
Scriptures (like Vaasishtam), turns into the ridiculous actions of a mad person; leads astray; and does not
obtain the needed result.
यथा संययते येन तथा तेनानभयतेु ू -वकमlवे*त चा-तेऽ8या !य*तOर.ता न दै वXक् ।
In whatever way one tries hard, the result will be experienced based only the degree of effort that one
applies in his action. There is nothing else called fate or destiny (Daivam) that brings about a particular
result (good or bad). (Never blame some non-existent Daivam for your own shortcomings.)
PAURUSHA AS GUIDED BY VEDA-BASED KNOWLEDGE TEXTS
उRछा-3ं शाि-3तं चे*त ि
ववधं पौ'षं -मतं ृ त3ोRछा-3मनथाय परमाथाय शाि-3तम ् ।
Paurusha can be classified as two types; that which is not guided by the scriptures and that which is done
under the guidance of scriptures; the first type leads to harm (since it is based on limited theories of human
minds with imagined concepts of Moksha); and the second one bestows the supreme result.
वौ हुडावव य=येु ते प' ु षाथz समासमौ ा.तन2चैहक2चैव शा^यय3ापवीयवान ् ।

Both the past efforts (based on blind religion, other philosophical theories and ascetic practices) and the
present efforts (of studying Vaasishtam only); both dash against each other with equal or unequal strength
like two goats in fight; the one with lesser strength will meet with failure.
(You have to decide your fate; not the fate!)
15
अतः प'षयने
ु न य*तत!यं यथा तथा पंुसा त83ेण स
योगा
येना2व
यतनो जयेत ् ।
Therefore a man should endeavor with extreme effort through the proper methods prescribed, by holding
on to the correct way of action; and the present action will become fruitful for sure.
(Cultivate the qualities prescribed by Vaasishtam; and the success is yours.)
वौ हुडावव य=ये ु ते प' ु षाथz समासमौ आमीय2चा8यदYय2च जयय*तबल-तयोः ।

Both the past and present efforts dash against each other with one’s own forceful tendencies against that
which is opposing it, like two goats in fight; the one with greater strength will meet with success.
अनथः ाDयते य3 शाि-3तादप पौ'षादनथकतृ बलवत3 :ेयं -वपौ'षम ् ।
If after putting forth full endeavor and acting as advised by the scriptures, one meets with failure, then one
should understand that one’s own effort was not up to bring about the required result.
(Analyze why you failed; do not blame the fate.)
परं पौ'षमाHय द8तैद8ताि8वचूणय 8शुभेनाशुभम
य.तं
ु ु ा.तनं पौ'षं जयेत ् ।
Taking recourse to utmost endeavor, gritting one’s teeth, one should conquer the inauspicious effects of the
past endeavors with new endeavors to attain auspicious effects.
ा.तनः प' ु षाथzsसौ मां *नयोजयती*त धीः बलादध-पदY काया याHधका न सा ।
The idea that the past habits are driving one to act in the wrong way should be forcefully removed; such
past habits are nothing in front of the present endeavors.
(Past is gone and dead; today is ready for you to use it to the fullest extent.)
तावतावयनेन य*तत!यं सपौ'षं ु ा.तनं पौ'षं यावदशभं ु शा^य*त -वयम ् ।
As and when required, one should try hard with utmost effort till the inauspicious effort of the past subsides
off fully. (Use reason whenever you feel troubled by the past beliefs and theories.)
दोषः शा^ययसंदेहं ा.तनोऽ
यतनैगुणैXटा8तोऽ3 Wय-तन-य दोष-या
य गणै ु यः ।
The fault of the past endeavor will subside without doubt by the present endeavor; the proof here is how the
fault of the yesterday got solved by today’s remedy.
(Yesterday might be a room full of clutter; today you can throw the rubbish off and clean it.
So is the mind that is cluttered with wrong ideas. Clean it with the broom of reason.)
असhैवमधःकवा ृ *नयम\कया
ु Hधया संसारोतरणं भूयै यतेताऽऽधातमाम*नु ।
The non-existent Daivam should be trampled down by the intellect which is now strongly following the
dictums of scriptures continuously; and one should try to bring the knowledge of the Self and try to cross
over the Samsaara, by developing the practices of Shama etc, (as mentioned by Vasishta).
न ग8त!यमन
योगै ु सा^यं प'षगद
ु भै'
योग-तु यथाशा-3ं लोकि
वतयसBये ।
One should not become a human donkey by not doing anything also. Any enterprise as prescribed by the
Scriptures results in the welfare of both the worlds.
(Not to study the text (out of laziness) and wait for the fate to bestow you Moksha is a very wrong attitude.)
संसारकहराद-माि8नग
ु 8त!यं -वयं बलापौ'षं यनमाHय हOरणेवाOरपJजरात ् ।
One should get out of the deep hole of worldly existence using one’s own strength by taking recourse to
sincere effort, like the lion escaping the cage made by the hunters (or, like Vishnu escaping the illusory
network of demons).
यहं यवेेत दे हं न2वरमामनः संयजेपशुभ-तयं ु येसप' ु षोHचतम ् ।
Every day one should observe the body as a perishing object and discard attachment to it by treating it like
an animal (cared for by you); and try hard to follow the ways of the noble.
(Life is short; try to master the knowledge of Vaasishtam fast.)
ं
कHचका8ता8नपानादकललं कोमलं गहेृ {णे क|टे वा-वा
य वयः काय> न भ-मसात ् ।
One should not turn into ashes ‘the house abided by youth’ (youthful body), which is slightly attractive,
soft and slimy with food and drink. A young man should not act like a worm nibbling at the wound (feeling
interested only in bodily pleasures and thus destroy the body and mind by holding on to the wound of
ignorance.)
शभे
ु न पौ'षेणाशु शभमासा
यते
ु फलमशभे ु नाशभं
ु *नयं दै वं नाम कJचन ।
Through auspicious (sincere involved) effort, auspicious result is obtained; through inauspicious
(mechanical) effort, inauspicious result is obtained; there is nothing called Daivam.
16
यमानमुस9 ृ य योsनमानमपै
ु ु यसौ -वभजा5याममौ
ु सपाव*त े;य पलायते ।
Ignoring what is directly experienced, he who feels doubtful is like an idiot who runs away in fear believing
his arms to be a pair of serpents. (Do not be afraid of your own reasoning ability as a human. Face the
truth with courage.)
WORLDLY ACHIEVEMENTS ALSO REQUIRE EFFORT
दै वं संेरय*त माम*त द]धHधयां मख ु मXटेटXटYनां X}वा ल;मी*नवतते ।
‘Daivam alone prompts me to act like this’; looking at those brainless ones who say these words without
observing the examples of men who succeeded with effort, all good things move away feeling disgusted.
त-माप' ु षयनेन ववेकं पव
ू मायेदाम:ानमहाथा*न शा-3ाUण वचारयेत ् ।
Therefore one should first cultivate discrimination with effort. Later one should analyze the meanings of
the great statements in the scriptures which instruct about self-knowledge.
Hचते Hच8तयतामथ> यथाशा-3ं *नजेहतैरसंसाधयतामेव मढानां ू Hध]दरYिDस
ु तम ् ।
Though studying the meanings of the scriptural statements, if the fools do not realize them through proper
efforts (of cultivating qualities like Shama, Vichaara), fie on their wicked natures!
DO YOU HAVE TO STRIVE HARD FOR LONG?
पौ'षं च नवान8तं न यनमभवाJyयते न यनेनाप महता ाDयते रनम2मतः ।
When you start striving for a goal, the effort need not go on without a finish; result will arise soon; but if
the striving is in the wrong direction, even if the effort is prolonged, there will not be any success, similar
to where a diamond cannot be obtained from the stone-filled ground. (Do not dig in the wrong place.)
यथा घटः पOरमतो यथा पOरमतः पटः *नयतः पOरमाण-थः प'षाथ ु -तथैव च ।
A pot is of limited size; so is a piece of cloth of limited measure; so is the effort limited to the attainment of
the goal. (Effort and success are of equal measure.)
स च सRछा-3ससPगसदाचारै *नजं फलं ददाती*त -वभावोऽयम8यथा नाथसBये ।
The effort accompanied by the study of the scriptures and the company of the good will bestow the
required fruit as a natural occurrence; other than this, nothing else will yield the result.
-वuपं पौ'ष-यैतदे वं !यवहर8नरः या*त *नफलयनवं न कदाचन क2चन ।
When a man works hard to attain the goal he wants, there is never a failure for any effort at anytime.
(Success depends on your own intensity of Mumukshutva.)
LOOK AT THE EXAMPLES OF GREAT MEN WHO ACHIEVED SUCCESS
दै 8यदाOर~यदःखाता
ु ऽDय8ये प'षोतमाः
ु पौ'षेणैव यनेन याता दे वे8\तयताम
ु ्।
आबायाद5य-तैशा-3ससPगमादभगुणैपु'
षयनेन -वाथः संाDयते यतः ।
इ*त यतो X2यमनभतं ु ू तं
ु कतं
ृ दै वोथम*त म8य8ते ये हता-ते कबBयः
ु ु ।
Excellent men have attained the equal position of Indra through employing manly effort only, though stuck
with wretched states of poverty and sorrowful situations. Sincere effort with the cultivation of the study of
scriptures and company of the noble from childhood itself, will give the required result for a man who tries
hard. When this is directly seen, experienced, and done, the idiots alone imagine it to be the act of Daivam
and are ruined.
आल-यं यद न भवे9जगयनथः को न -या
बहधनको ु बहतो
ु ु वा
आल-यादयमव*नः ससागरा8ता संपूणा नरपशभ2च ु *नधनै2च ।
If there was no laziness (procrastination) in the world, who will not be a very rich person or very learned?
Because of laziness only, this earth with its border of oceans is completely filled with human animals and
the poor (who live a life without any goal as such.) (Job, family, property, wealth, and body-maintenance
are not the prescribed goals for an evolved human. A man is born to think; not breed.)
बाये गतेऽवरतकिपतकेललोले दोद jडमjडनवयःभ*त ृ यनात ्
सससPगमैपद पदाथवशBबBः
ु ु कया
ु 8नरः सगणदोषवचाराUण
ु ु ॥
Once the childhood filled with its imagined immature games is over with, from the very time the state of
life starts with the shoulders strong like sticks (youth state), one should make serious effort and get into the
company of the wise men, and clarify the mind with the words and meanings of the scriptures; and analyze
one’s faults and virtues.
17
वामी क'वाच
Valmiki spoke
इय.तव
ु त ्यथ मनौ
ु दवसो जगाम
सायंतनाय वधयेऽ-तमनो जगाम
-नातंु सभा कतनम-करणा
ृ जगाम
2यामाये रवकरे ण सहाजगाम ॥
When the Sage was speaking these words, the day ended; the sun (ina) set;
the assembly saluted the Sages and went to complete the sacred bath for attending to evening rites;
and as the night ended, they all returned along with the rays of the sun.
वसटोवाच
Vasishta spoke
DENIAL OF DAIVAM-CONCEPT
(Daivam is that which bestows fruits of actions as a natural law ordained by the Creator.
Nowadays it refers to some divine entity like something equal to a supreme God, by misunderstood
etymology. Whether Daivam is a god for you, or a supernatural power, both have no place in the success
or failure of efforts. Daivam as the destiny is an imagined concept and not real.)
त-माा.पौ'षाhैवं ना8यतो9fय दरतः ू साधसPगमसRछा-3ै
ु जवमतारये
ु बलात ् ।
Therefore, there is nothing called Daivam other than what has been endeavored for in the past.
(You have to yourself change your past beliefs and habits which are blocking your path in the path of
knowledge. You need Paurusha for that, and also courage and sincerity.
That can be referred to as Daivam if you so much want a Daivam in your life.)
यथा यथा यनः -याgवेदाशु फलं तथा इ*त पौ'षमेवाि-त दै वम-तु तदे व ह ।
As per the extent of effort, result will be to that extent only and depends on the ‘Paurusha’; that alone is to
be considered as Daivam. (Endeavor alone is there in the world bestowing results; that alone is the fate or
destiny or the supernatural.)
दःखा
यथा
ु दःखकाले
ु हा कटम*त कsयते हा कटशvद पयाय-तथा हा दै वमयप ।
When any difficulty is met with, then the people lament “Alas the difficulty” (without trying to remedy it).
“Alas the Daivam” is just a synonym for the statement “Alas, the difficulty”.
(It is as if you want to put the blame on some other person, when failure occurs because of your own lack of
effort. It is an act of deceiving yourself and others; and utterly cowardly.)
ा.-वकमतराकारं
L दै वं नाम न व
यते बाल: बलप^से ु व त9जेतुमह श.यते ।
Wय-तनो दट ु आचार आचारे णा
य चा'णा यथाशु शभतामे ु *य ा.तनं कम ततथा ।
There is nothing called Daivam except in the form of past actions; that can be over-powered easily like a
child by a mighty man. A wicked action of yesterday can be turned into an auspicious act by acting in a
proper way today; so also, the result of the past action can be dealt with in the same manner.
त9जयाय यत8ते ये न लोभलवलंपटा: ते दYनाः ाकता ृ मढाः
ू ि-थता दै वपरायणाः ।
Those who do not try to overpower their past actions are just wasted men who are after the least joys of the
senses; they are wretched lowly idiots; and worshippers of the unseen Daivam.
पौ'षेण कतं ृ कम दै वा
यदप न2य*त त3 नाश*यत:L ु यं पौ'षं बलवतरम ् ।
If after sincere effort also, some failure occurs as if forced by Daivam, then one should understand that the
destruction was caused by the ‘strong force of endeavor only that was done the wrong way in the past’.
यदे कव8तफलयोरथै
ृ कं श8यकोटरं
ू अ3 यनः -फOरत-त
ु था त\ससंवदः ।
If out of the two fruits of a creeper, only one is (worm-eaten and) hollow inside (and the other one is fully
grown), that is also the effort that was expressed by some insect or worm which was attracted by its taste.
(It is not that Daivam favored one and disregarded the other.)
18
ययाि8त जगgावाः संसBाऽप संयं यकारकयन-य Wय3 :ेयं मह

बलम ् ।
वौ हडावव
ु य=ये
ु ते प'षाथz
ु पर-परं य एव बलवां-त3 स एव जय*त णात ् ।
If the objects of the world which are well-made also perish, then that is because of the greater strength of
the destructive forces only (and not of any Daivam.)
(If your new house blows off in a storm, it was because the effort in making the house as storm-proof was
less; and the storm just blew with its natural strength. You cannot blame a Daivam for it.
The same logic applies to wherever failures are met with.)
When two rams attack each other for some achievement, the stronger one always wins.
पौ'षेणा8नमाo^य यथा द8तेन चjय ू ते अ8यः पौ'षमाHय तथा शरेू ण चjय ू ते ।
(Even the food you eat requires some sort of effort from you. Nothing happens by a magic of Daivam.
Harder work means harder effort!) One makes effort; grabs the food; powders it with his teeth; so also a
valorous man wins over another by making effort.
अ8नभता ू ह महतां लघवो यनशालनां यथेटं व*नयो9य8ते तेन कमसु लोटवत ् ।
श.त-य पौ'षं X2यमX2यं वाप यgवेतhैवमयश.तेन बBमाम8यब
ु ुBना ।
भतानां
ू बलवgतं ू य8न दै वम*त ि-थतं ततेषामDयHधटात ृ सतामेत-फटं ु मथः ।
The weaker ones are like the food for the brave ones who make effort; and use these weaklings for their
own advantage like handling a clay piece. (Weaker ones do not make an effort to fight back.)
The effort of a strong man is directly seen or not seen; but a weaker man will foolishly blame that on a
Daivam alone in his mind (instead of becoming stronger himself.)
Even for the strong ones, that which stays as Daivam (making them bully the weak), is their controller
(who made the laws of strong and weak); this is clearly known to all the common lot.
भुको मPगलेभेन नपो ृ यिoयते बलातदमायेभपौराणां यन-य बलं महत ् ।
शा-3ामायेभपौराणामवकपा -वभावधीः या सा भुकरा9य-य कतृ धतृ जाि-थतेः ।
भुको मPगलेभेन नपो ृ यिoयते .वHचा.तनं पौ'षं त3 बलव
वाप कारणम ् ।
An ordinary beggar becomes a king if garlanded by the auspicious elephant (forced as if by the unseen
Daivam). It is actually the result of the effort put forth by the ministers and citizens.
The unified thought-force of the Shaastras, ministers and citizens alone is the maker of a beggar into a king;
and supports the well-being of the populace also. When the beggar turns into a king by the auspicious
elephant garlanding him, that also is because of some endeavor he made in the past that acts the strong
force in that situation. (At least he must have walked up to the royal road to make such a thing happen.)
ऐहकः ा.तनं हि8त ा.तनोऽ
यतनं बलासवदा प'ष-प8द-त3ान
वे
ु ु गवाJजयी ।
वयोर
यतन-यैव यावलता भवेhैवं जेतमतः ु यनैबालो यनेू व श.यते ।
Today’s endeavor kills the result of a past endeavor; and the result of the past endeavor kills today’s
endeavor by force; that which is steady, that alone wins. Between the two, today’s endeavor is directly
experienced; therefore by effort it can be conquered as a child by a youth.
मेघेन य
व
वसरोपािजता कषः ृ मेघ-य प'षाथZऽसौ
ु जययHधकयनवान ् ।
That strength which was cultivated for a year by the cloud is the endeavor of the cloud (which pours out as
hail stones). One who makes more effort wins for sure.
(You cannot blame Daivam, if the hard earned crops get destroyed by hail stones.
In the spiritual path also, if you swerve and fall at the sight of a sense object, blame your lack of effort in
self-control; not the poor non-existent Daivam.)
oमेणोपािजतs े DयथL नटे काया न खेदता न बलं य3 मे श.तं त3 का पOरदे वना ।
Even if after hard work, failure alone is met with; one should not give way to despondency.
Where my strength itself proves as not enough, what is the use of lamenting?
(Crying with regret for a wrong act of desire-fulfillment is not going to help in any way.
Crying is not the solution for all your mistakes.)
य8न श.नोम त-याथL यद दःखं ु करो^यहं तदमाOरतमयोमृ L य.तं
ु यहरोदनम ् ।
If I cannot do anything remedial and have to keep on crying, then I should cry every day (that I will die
some day); for the death never can be conquered.
19
(If you want to cry really throughout your life and repent , then cry for the horrid death that stands behind
you to gobble you up any moment; since anyway you, if you are a believer in Daivam, are not going to
make effort to study this book; but will only keep crying thus blaming the act of Daivam.
Understand that the Daivam is not blocking your path to realization; but your lack of involvement and
effort alone.)
दे शकाल oया\!यवशतो व-फर8यमी ु सवlव जगgावा जययHधकयनवान ् ।
त-मापौ'षमाHय सRछा-3ैस समागमै: ाममलतां नीवा संसारजलHधं तरे त।्
Place, time, action, ingredients, all these control the objects in this world; he who makes more effort wins.
Therefore one should take recourse to Paurusha only; seek the company of the good; study good scriptures;
purify the intellect; and cross over the ocean of Samsaara.
ा.तन2चैहक2चेमौ प'षाथz ु फल\मौु संजातौ प'षारjये
ु जयय5यHधक-तयोः ।
कम यः ा.तनं तRछं
ु न *नहि8त शभे
ु हतैर:ो ज8तरनीशोऽसावामनः
ु सखदःखयोः
ु ु ।
ई2वरेOरतो गRछे -वग> नरकमेव वा स सदै व पराधीनः पशरेु व न संशयः ।
The past and the present endeavors are like two fruit-giving trees in the forest of a man’s life; that which is
bigger survives. He, who cannot get rid of the results of the past actions through the auspicious actions of
today, is an idiot animal who has no control over the joys and sorrows of his life. (If everything is the will
of an Ishvara, then why bother about anything; be like an animal where some one will take you wherever
he wants, and drag you like an animal in chains.) He will go to heaven or hell by the will of a god only;
since he is certainly an animal under the control of another one.
य-तदारचमकारः
ू सदाचारवहारवा8स *नया*त जग8मोहा8मगे ृ 8\ः पJजरादव ।
He who sincerely follows the instructions (of Vasishta) and develops a proper conduct, he performs the
lofty miracle and escapes from the illusory presentation called the world, like a lion from the cage.
(He is his own Ishvara!)
कि2च8मां ेरययेवमयनथकु कपने यः ि-थतो Xटमस9य ु ृ या9योऽसौ दरतोऽधमः
ू ।
‘Some one else directs all my actions’ - he who stays in such idiotic imaginations without accepting the
direct evidences of the life occurrences; he is to be discarded as a worst fool ever.
!यवहारसहdाUण या8यपायाि8त
ु याि8त च यथाशा-3ं वहत!यं तेषु य.वा सखासखेु ु ।
यथाशा-3मनिRछनां
ु मयादां -वामनJझतः
ु उप*तटि8त सवाUण रना8य^ब*नधावव
ु ।
Thousands of events occur in life, bringing in good and bad results; one should always act as directed by
the scriptures and be never affected by the joy or sorrow effected by any result.
Never stumbling away from the controlled stability maintained as instructed by the scriptures, one should
preserve the virtues like gems kept inside the ocean.
WHAT IS ‘PAURUSHA’?
-वाथापककायlकयनपरा बधै ु ः ो.ता पौ'षशvदे न सा स
=यै शा-3यि83ता ।
The wise refer to the word ‘Paurusha’ as meaning, ‘sincere effort, in actions that make one reach the
desired goal’; and that will surely succeed if guided by the scriptures.
(Know first what Moksha is; develop the qualities prescribed for the study of this scripture and then make a
sincere effort to understand the truths from those who are already established in the realized state.)
WHAT IS TO BE DONE WITH PURUSHA?
oयया -प8दधमjया -वाथसाधकता -वयं साधुसंगमसRछा-3ती;jयो8नीयते Hधया ।
The body and the mind are of the nature of movement only; their actions have to be made conducive to the
attainment of the highest state; and that is possible by the sharpening of the brain by the study of scriptures
and the company of the good. (Body is inert; mind is inert; they just keep vibrating with Praana and
thoughts; move them both in the right direction.)
अन8तं समतान8दं परमाथ> वदब ु ुधाः स ये5यः ाDयते *नयं ते से!याः शा-3साधवः ।
WHO ARE TO BE SOUGHT FOR GUIDANCE?
The wise refer to the ‘endless state of bliss which is established in the uniform vision of knowledge’ as the
supreme state to be attained. Those men who are able to bestow it are alone the masters of the scriptures
and should be sought for (and not the ordinary orators of scriptures who do not experience that state.)
20
WHAT IS DAIVAM?
दे वलोकादहागय लोक
वयहतं भवेा.तनं पौ'षं त
वै दै वशvदे न कsयते ।
The ‘past endeavor which brings the welfare in both the worlds, here and hereafter’, which has arrived from
the world of the Creator, as the ordained law (Niyati); that alone is referred to by the term Daivam.
(The past endeavor of development of good qualities alone has made you take this text for your studies.)
त
य.तमे
ु तदे ति-म8नाि-त नापवदामहे मढै ू क
िपतं दै वं म8य8ते ये यं गताः ।
Such an effect of Daivam is there in all the actions (as past endeavor); we are not denying it; but those who
believe in the Daivam (supernatural power of destiny) as stupidly imagined by the fools, ruin their lives.
*नयं -वपौ'षादे व लोक
वयहतं भवेत ् Wय-तनी दिoया5ये
ु *त शोभां सिoयया यथा ।
At all times, one should strive with sincere effort, to make his actions bring welfare here and hereafter; so
that the wrong action of the yesterday attains the luster of today’s good action.
अ
यैवं ा.तनी त-मा
यना
यः कायवा8भवेत ् करामलकवXटं पौ'षादे व तफलं ।
मढः
ू यमस9य ु ृ दै वमोहे *नम9ज*त ।
He who engages in such a turnover of actions of yesterday from today (this moment) itself, he will see
success as a gooseberry held in one’s palm. Such a success is the result of a hard endeavor only.
A fool rejects what is seen directly and drowns in the delusion of Daivam, believing it to be an entity
controlling his actions.
सकलकारणकायवविजतं *नजवकपबलादपकिपतं ु तदनपे;य ह दै वमस8मयं य शभाशय ु पौ'षमामनः ।
Hey you who are endowed with auspicious undertaking!
Take shelter in only the Paurusha as belonging to oneself.
Ignore the Daivam which in no way effects any action or its result, which is non-existent, and which is an
imagination that is invented by weakness of one’s own mind.
शा-3ैसद ाचारवजि^भतदे
ृ शधमlय किपतं फलमतीव Hचरuढं
ति-म8Mद -फर*त ु चोपनमे*त HचतमPगावलY तदनु पौ'षमेतदाहःु ।
That effort which is based on the instructions of the scriptures, modeled on the conduct of the noble; where
the result is firmly established ; that is known as Paurusha which when blooms up in the heart, the mind
will think in a channelized way; and the limbs will also act conducive in reaching the end.
(चोपनं -प8दं /चप
ु म8दायां गतौ / channelized controlled slow movement of thoughts)
ब
=वै
ु व पौ'षफलं प'षवमे
ु तदामयनपरतैव सदै व काया
नेया ततः सफलतां परमामथासौ सRछा3साधजनपिjडतसेु वनेन ।
Having a firm ascertained trust that the effort will surely result in the required fruit, one should always
engage in making effort of the utmost kind and attain the goal supreme as per the guidance offered by good
scriptures and the company of the noble men.
दै वपौ'षवचारचा'भ2चेदमाचOरतमामपौ'षं *नयमेव जयती*त भावतैकाय आयजनसेवयो
यमः ।
Those who understand that ‘sincere endeavor of oneself’ is the excellent form of ‘Daivam’, must cultivate
Paurusha and Vichaara’; and feel the ascertainment of success; and should move on towards their goal, by
serving the noble and taking their guidance.
ज8मब8धमयमामयमेष जीवो ब
=वै ु हकं सहजपौ'षमेव स
=यै
शाि8तं नयववतथेन वरौषधेन मटे ृ न तटपरपिjडतसे
ु वनेन ॥
A Jeeva here suffers from the disease of successive births, over which he has no control, and experiences
pain without a break. Here in this world, the effort alone that is made by a person gives the required result
for him. Therefore understanding this as an undeniable fact of life, let him attain the tranquility of the
stabilized state by consuming the sweet and unfailing medicine of serving those excellent men of wisdom
who are already in that state of happiness. (Why feel disheartened by a non-existent Daivam?)
PAURUSHA IS THE DAIVAM
ाDय !याHधव*नमु.तं दे हमपाHधवेदनं तथाम*न समाद=या
यथा भयो ू न जायते ।
(That which bestows proper results is Paurusha alone.)
After making the body freed of diseases (through proper diet, exercise etc), and making the mind freed of
all agitations and wants; then one should make effort to attain the state of one’s true essence, after attaining
which, one never gets born again (and never dies also).
21
दै वं प'षकारे
ु ण यो *नव*ततुमRछ*त इहाम3
ु वा जग*त स संपूणाभवािJछतः ।
ये सम
योगममस9य
ु ु ृ ि-थता दै वपरायणाः ते धममथ> कामं च नाशय8यामवि
वषः ।
He who converts the Daivam into the form of his sincere endeavor in the world is a person who is admired
here and hereafter.
Those who keep away from proper effort (of Vichaara and self-control) (because of laziness and stupid
beliefs) and hold on to Daivam as their result-maker, they act in the improper way against the scriptural
dictum and get nothing of what is desired; and are actually the enemies of their own selves.
WHAT IS PAURUSHA TO BE DIRECTED AT?
संव-प8दो मनः-प8द ऐि8\य-प8द एव च एता*न प'षाथ
ु -य uपाjये5यः फलोदयः ।
यथा संवेदनं चेत-तथा त-प8दमRछ*त
ृ तथैव काय2चल*त तथैव फलभो.तता
ृ ।
आबालमेतसंसBं य3 य3 यथा यथा दै वं तु न .वHचhृटमतो जग*त पौ'षम ् ।
Movement of the awareness (with the idea that there is a state of freedom that is to be reached); movement
of the mind (in gathering the varied ideas and instructions obtained by good books and good people); and
movement of the senses (in the right manner as completely controlled); these are the characteristics of a
proper endeavor. By these movements proper, the result rises by itself.
Whatever you have conceived as the goal, the mind moves in the same way towards it; the body follows it;
and the result is experienced in the right manner.
It is a proven fact even among children that one has to make effort in these three ways (Spandana of
Samvit, Mana and Indriya) to attain something.
In this world, Daivam is never seen, but only Paurusha works.
GREAT MEN ACHIEVED THEIR GOALS THROUGH PAURUSHA ONLY
प'षाथन
ु L दे वानां ग'रे
ु व बह-प*तः
ृ शoो
ु दै ये8\ग'तां
ु प'षाथन
ु L चाि-थतः ।
दै 8यदाOर~यदःखाता
ु ऽप साधो नरोतमाः पौ'षेणैव यनेन याता दे वे8\तयताम
ु ्।
Brhaspati became the preceptor of Devas through the means of Paurusha only; and Shukra also became the
preceptor of Daityas through the means of Paurusha only.
(They worked hard to qualify for such posts.)
Good men of excellent virtues who were hard hit by wretched situations, poverty and tragedies too attained
positions equal to Devendra through effort only.
महा8तो वभवा-वादै नाना2चयसमायाः पौ'षेणैव दोषेण नरका*तHथतां गताः ।
भावाभावसहdेषु दशासु ववधासु च -वपौ'षवशादे व *नवता ृ भतजातयः
ू ।
Great men have become guests of hellish experiences by lack of endeavor towards the right goal, and have
fallen by the enjoyment of various pleasures and riches.
All types of living beings have crossed over thousands of situations of varied types good or bad, happy or
sad, only by making effort in the proper direction.
METHOD PRESCRIBED FOR ATTAINING SUCCESS IN THIS GOAL OF LIBERATION
शा-3तो ग'त2चै
ु व -वत2चे*त k3सBयः सव3 प'षाथ ु -य न दै व-य कदाचन ।
There are only three ways of achieving the goal anywhere and everywhere; (they are) following the
statements of the scriptures; following the instructions of a well-versed teacher; and through one’s own
effort. There is no goal ever achieved by the help of a Daivam as such.
अशभेु षु समावटं शभेु वेवातरयेयनािRचतमयेष सवशा-3सं1हः ।
यRcे यो यदतRछं
ु च यदपा*यवविजतं ततदाचर यनेन प3े ु *त गरवः
ु ि-थताः ।
The essence of instruction of all the good scriptures is (this alone).
Mind which is always stuck to inauspicious way of thinking (of the reality of the perceived) must be made
to engage in the proper way of thinking (namely Vichaara endowed with Viveka) by effort.
All the teachers are of the same opinion that, always choose to do that action only, which brings you
welfare of the excellent kind, that which is not induced by the senses towards lowly pursuits, and which is
not harmful (based on ignorance thus resulting in the afflictions of the mind and the body.)
यथा यथा यनो मे फलमाशु तथा तथा इयहं पौ'षादे व फलभा न तु दै वतः ।
As per the hardness and involvement of effort I am able to put forth, the result also is acquired in the same
speed; so I get my result through effort only, and not as decided by some Daivam.
22
पो'षाX2यते सBः पौ'षाBीमतां oमः दै वमा2वासनामा3ं दःखपे ु लवबBष

ु ु।
Success is a co-existing part of Paurusha. Paurusha is the method chosen by the wise.
Daivam is just a soothing factor for the brainless idiots.
यमखै ु *नयं माणैपz'षoमः फलतो X2यते लोके दे शा8तरoमादकः ।
The success that is inevitably connected to sincere endeavor is a direct fact observed by all, where even if
one has to travel to another country. (One has to make an effort through the movement of his feet.)
So it is with any goal that is to be achieved in even the ordinary affairs of the world.
भो.ता तDय*त ृ नाभो.ता ग8ता गRछ*त नाग*तः व.ता वि.त न चाव.ता पौ'षं सफलं नणां ृ ।
Even in ordinary day to day things; only the person who makes an effort to eat eats, not the one who does
not try to eat. Only the person who moves, reaches some place; not the one, who does not try to move. A
person who tries to speak speaks; not the one, who does not try to speak. Endeavor alone gives the results.
पौ'षेण दर8ते
ु 5यः संकटे 5यः सबBयः
ु ु समतर8ययने
ु न न तु मोघतयानया ।
यो यो यथा यतते स स ततफलैकभाक् न तणीं ू ि-थतेनेह केनHचाDयते फलम ् ।
(Do not give up the effort if met with failure at initial stages.)
Wise men cross over the worst difficulties through Paurusha; not by the wasteful despondency of doing
nothing, and lamenting about the Daivam which brought it all (as failures in enterprises).
In whatever manner one makes effort, he gets the fruit also in that manner only. A person, who sits doing
nothing, never gets any fruit.
शभे
ु न प'षाथन
ु L शभमासा
यते
ु फलमशभे ु नाशभंु राम यथेRछस तथा क' ु ।
Effort made in the right direction brings the right result; and the effort made in the wrong direction gives
the wrong fruits. Rama! You can choose your course of action.
(Discard the body; or use the body itself as a means to achieve the desired end.)
DAIVAM IS THE IMAGINED CONCEPT OF THE IGNORANT MIND
प'षाथा
ु फलािDतदशकालवशादह
L ाDता Hचरे ण शीं वा यासौ दै वम*त -मता
ृ ।
The result obtained depends on the time and place factors also, and it may take longer time or happen fast;
and that is also said to be the act of Daivam.
न दै वं X2यते X}या न च लोका8तरे ि-थतम.तं ु दै वाभधानेन -वलZके कमणः फलम ् ।
Daivam is not seen here in front of our eyes; it is not sitting in another world also. The result of one’s
action alone sits in the heaven by the name of Daivam.
प'षो
ु जायते लोके वधते जीयते पनः
ु न त3 X2यते दै वं जरायौवनबायवत ् ।
A man in this world is born, grows, decays again; there is nothing called Daivam that is seen as old age,
youth or childhood.
अथापककायlकयनपरा बधै ु Z.ता पौ'षशvदे न सवमासा
यतेऽनया ।
The word Paurusha is the effort you make for obtaining a result; that alone makes all achievements
possible; so say the wise.
दे शाhेशा8तरािDतह-त-य \!यधारणं !यापार2च तथाPगानां पौ'षेण न दै वतः ।
Moving from one country to another, grabbing an object in the hand, and any physical activity done by a
man is the effort of the limbs only; and not because of Daivam.
अनथlकािDतकायlकयनपरा तु या ो.ता ो8मतचेटे *त न कHचाDयते ं ऽनया ।
The effort used in useless ventures (moved by the Taamasic nature of lethargy, procrastination, irrational
beliefs in Daivam, or the Raajasic nature of deity worship, hard asceticism, visiting holy places) is like the
movements of limbs done by mad men; nothing gets achieved by that.
(Fear of Vichaara-effort itself is a blockage in the path of liberation.)
oयया -प8दधमjया -वाथसाधकता -वयं साधसं ु गमसRछा-3ती;णयो8नीयते Hधया ।
अन8तसमतान8दं परमाथ> -वकं वदस
ु ये5यः ाDयते यनासे!या-ते शा-3साधवः ।
सRछा-3ादगणो ु मया सRछा-3दगणा8म*तः ु ववधतेL मथोऽ5यासासरोvजावव कालतः ।
Using the movement of the mind and limbs in the right direction to achieve one’s goal, one should engage
in the studies of scriptures, seek the company of Knowers, sharpen his intellect; and rise up in his path by
his own effort. ‘Bliss of uniform vision which is unbroken’ is the supreme goal one should strive for.
23
That is obtained by seeking with effort, the guidance of those who have understood the true meanings of
the scriptures. Intellect is used in getting the truths from the scriptures and wise men; and by getting the
truths from the scriptures and wise men, intellect increases its capability. It is like the lake and lotuses
expanding each other by their own growth.
आबालादलम5य-तैशा-3ससंगमादभगण ु ैप'
ु षयनेन -वाथः संप
यते हतः ।
From childhood itself, one should practice the study of Shaastras and keep to the company of the wise with
effort; the needed welfare gets obtained for sure.
पौ'षेण िजता दै याः -थापता भवन ु oयाः रHचता*न जग8तीह वणना ु च दै वतः ।
Through Paurusha only the Daityas were defeated, the stability in the earth was maintained, and worlds
were created by Vishnu; and not through the act of Daivam.
जग*त प'षकारकारणे
ु ऽि-म8क' ु रघनाथ
ु Hचरं तथा यनं
{जस त'सरYसपाभधानानां
ृ सभग
ु यथा न दशामशPक एव ॥
RaghuNaatha! (You are born in the family of Raghu where your ancestors are renowned for their
extraordinary deeds which they could complete through effort only.)
In this world, effort only gets results. Make effort and reach your goal, no matter how much time it takes.
You will for sure not attain such states named as serpents holding on to trees (like fools holding on to
Daivam.)
FOOLS ALONE HOLD ON TO DAIVAM
नाकृ*तन च कमाUण न -प8दो न पराoमः ति8मsया9नानव\ढ ू म ् दै वं नाम कमRयते
ु ।
What is thing called Daivam? It has no form; has no actions; has no movement; no valour (unlike a man
who has a body, can do actions, can move his limbs and is brave enough to start on an enterprise.)
Daivam is just established in the ignorant minds like a malformed belief only.
-वकमफलसंाDतावदमथमती*त यः Hगर-ता दै वना^नैताः सBं समपागताः ु ।
त3ैव मढम*तभदl
ू वम-ती*त *न2चयः आतो दरवबोधे ु न र99वामव भजPगमः
ु ।
When a result is obtained for any action, then the stories build up as to how the result was obtained by this
or that, inventing false causes; and that alone has come into vogue as some Daivam which made the results
possible. In such situations, the foolish minds grasp the belief that there is Daivam because of incorrect
thinking, like a snake seen in a rope.
Wय-तनी दिoया5ये
ु *त शोभां सिoयया यथा अ
यैवं ा.तनी त-मा
यनासकायवा8भवेत ् ।
Yesterday’s wrong action is erased off by today’s action which makes the life better; today’s action
changes into the right action for tomorrow. Therefore one should make effort and take recourse to the right
actions only.
मूढानमानसं
ु सBं दै वं य-याि-त दमु तःे दै वाhाहोsि-त नैवे*त ग8त!यं तेन पावके ।
दै वमेव चेकतृ पंुसः कमव चेटया -नानदानासनोRचारा8दै वमेव कOरय*त ।
कं वा शा-3ोपदे शेन मकोू sयं प'ष ु : कल संचायते तु दै वेन कं क-येहोपद2यते ।
The idiot, who thinks that there is some Daivam controlling every action of his, should then enter the fire
and find out whether the divinity has made the fire hot or not!
If Daivam alone controls all the actions of men, then why do anything at all? Daivam alone will do the acts
of bathing, doing charity, sitting at one place or even the utterance of words.
What use is any instruction of any scripture? The man is a helpless slave who cannot even talk by himself.
He even moves, only because of Daivam only. Why any one should be given any instructions at all?
न च *न-प8दता लोके Xटे ह शवतां वना -प8दाRच फलसंािDतत-माhैवं *नरथकम ् ।
न चामतन ू L दै वेन मत
ू -य सह कतत ृ ा पंुसः संX2यते काHचत-माhैवं *नरथकम ् ।
In this world a corpse alone remains without any movement. (A seeker of knowledge should not stay like a
corpse, doing nothing. He must constantly engage in Vichaara.) Movement alone makes the result possible.
Therefore Daivam achieves no purpose. A man with form is never seen as working along with the formless
Daivam standing next to him. Therefore Daivam achieves no purpose.
मथोऽPगा*न समासा
य
वयोरे कैककतत ृ ा ह-तादYनां हतवे ह न दै वेन .वHचकतम
ृ ्।
Actions are done by using tools with the hands and the difference in actions is seen as writing, digging
fields etc. If suppose the hands are not there, Daivam is not there to do any work at all!
24
मनोबBवद
ु Dयेतhैवं नेहानभयते
ु ू आगोपालं कत:ै
ृ -तेन दै वमससदा ।
This Daivam is not seen like a mind or intellect also as some experienced limb, from a cowherd to a learned
man; therefore there is no Daivam at all anywhere.
IS DAIVAM SOME INTELLIGENT ENTITY OUTSIDE OF A MAN?
पथ.चे
ृ
बBर8योऽथ
ु ः सैव चेका8यता तयोः कपनायां माणं चेपौ'षं कं न कDयते ।
नामत ू -
L तेन सPगोऽि-त नभसेव वपमतःु मत>
ू च X2यते ल]नं त-माhैवं न व
यते ।
Daivam should be a different intelligence acting as an outside agent, or it should be same as the intelligence
of the person who is doing the action; but it never helps in any action and is imagined only.
(Who does the action, you are the Daivam?)
If something has to be imagined, then why not imagine something called effort?
No invisible power is seen in the performance of the action, since the man with a body working has only
the empty space around him. (Where is Daivam standing next to him?)
The body alone is seen as doing the work and not any invisible thing. Therefore there is no Daivam at all.
व*नयो.oथ भतानाम
ू -य8यRचे9जग3ये शेरते भतव8दा*न
ू ृ दै वं सव> कOरय*त ।
दै वेनाभय.तोऽहं
ु तकरोमीhृशं ि-थतं समा2वासनवागेषा न दै वं परमाथतः ।
If there is another person (Daivam) directing all the actions of man in the three worlds, then all the beings
can just sleep off; Daivam itself will do everything.
‘I am doing this as prompted by Daivam alone’; such a statement is just an act of justifying the incapability
of oneself; there exists no Daivam actually.
मढैू क िपतं दै वं तपरा-ते यं गताः ा9ना-तु पौ'षाथनL पदमतमतां
ु गताः ।
Only the fools have imagined something called Daivam. Those who were holding on to it (doing nothing)
have perished (without being able to reach the goal). Wise men have attained the excellent state by making
effort of the utmost kind.
ये शराू ये च वoा8ता ये ा:ा ये पिjडताः तै-तै कमव लोकेऽि-म8वद दै वं ती;यते ।
In the world there are men who are valorous, who are courageous, who are intelligent, and who are learned.
Tell me, which one of them waited for Daivam to give a hand?
कालव*gव*नणता य-या*तHचरजीवता स चे9जीव*त सं*छ8नशरा-तhैवमतमम ु ्।
कालव*gव*नणतं पािjडयं य-य राघव अन=यापत एवासौ त9:2चेhैवमतमम ु ्।
If a long life is predicted by the local soothsayers and astrologers, and if he lives even after his head gets
cut off in the battle, then Daivam is indeed an excellent thing.
If learning is predicted by the local soothsayers and astrologers Raaghava, and if a person becomes an
excellent man of learning without any effort at studying, then Daivam is indeed an excellent thing.
व2वाम3ेण म*नना ु दै वमस9य
ु ृ दरतः
ू पौ'षेणवै संाDतं _ाWमjयं राम ना8यथा ।
अ-माभरपरै राम प'षै
ु मु* नतां गतैपz'षेणैव संाDता Hचरं गगनगामता ।
उसा
य दे वसंघातं चoुि-3भवनोदरे
ु पौ'षेणैव यनेन साrा9यं दानवे2वराः ।
आलनशीण
ू माभोHग जगदाजरोजसाु पौ'षेणैव यनेन दानवे5यः सरेु 2वराः ।
Sage Vishvaamitra (who was a Kshatriya) cast off the Daivam far away and attained the state of a Brahmin
through effort only, not by the help of any other thing. Rama! By us and others who live as ascetics, the
‘power of travelling in the sky’ was attained by Paurusha only. Even the chieftains of Daanava clan built
with effort a kingdom in the belly of the three worlds through Paurusha only, disconnected from any divine
power. The chieftains of Devas took away the expanse of the world where the enemy army was completely
shattered and uprooted, by trying with Paurusha only.
राम पौ'षय.ताु च सललं धायतेऽनया Hचरं करjडके चा' न दै वं त3 कारणम ् ।
भरणादानसंर^भव`ममभमष ू ु श.तता X2यते राम न दै व-यौषधेOरव ।
Rama! Even this water pot holds the water for long because of Paurusha (of the one who made it) only;
Daivam is not the reason. In all the situations of (a king) (like) caring for the people, taking away another
kingdom, destruction of enemies through anger, enjoyments and other hard tasks, the power of Daivam is
not at all seen Rama, like the effect of some magical potion.
25
सकलकारणकायवविजतं *नजवकपवशादपकिपतं ु वमनपे;य ह दै वमस8मयं य शभाशय

ु पौ'षमतमम
ु ्॥
Hey you who are endowed with auspicious undertaking! Take shelter in only the excellent Paurusha as
belonging to oneself. You ignore the Daivam which in no way effects any action or its result, which is non-
existent, and which is an imagination that is invented by weakness of one’s own mind.
WHAT IS THE DAIVAM-CONCEPT IN THE WORLD?
रामोवाचभगव8सवधम: *तटामलमागतं यलोके त
वद _Wम8दै वं नाम कमुRयते ।
Rama spoke: Bhagavan! You know all the Dharmas!
Tell me what is this thing called Daivam which is well established in the world?
वसटोवाच पौ'षं सवकायाणां कतृ राघव नेतरफलभो.त ृ च सव3 न दै वं त3 कारणम ् ।
दै वं न किJचक'ते ु न भP.ते
ु न च व
यते न X2यते ना\यते केवलं कपनेXशी ।
Vasishta spoke: Rama, Paurusha alone is the agent of action for all the actions; and gets the experience of
the fruit; not anything else. Daivam causes nothing.
Daivam does not do anything, does not enjoy anything, and does not exist.
It is not seen; is not considered as real by wise ones; and is just an imagined concept.
सB-य पौ'षेणेह फल-य फलशालना शभाशभसं ु ु पितदl वशvदे न कsयते ।
पौ'षोपनता *नयमटा*नट-य व-तनः
ु ािDतOरटाDय*नटा वा दै वशvदे न कsयते ।
भावी वव2यमेवाथः प'षाथl
ु कसाधनः यः सोऽि-मलोकसं
ँ घाते दै वशvदे न कsयते ।
ननु राघव लोक-य क-यHचिकंHचदे व ह दै वमाकाशuपं ह करो*त न करो*त च ।
Paurusha definitely gives fruit; and when the fruit is obtained as good or bad, it is known by the word of
Daivam. A result liked or disliked is obtained through the application of Paurusha; and the liked or disliked
(result) is known by the name of Daivam. That result which is definite to occur, which is made possible
only through Paurusha, is known by the name of Daivam by the people when they meet together.
Raaghava! Something that belongs to the world as emptiness (not real), and defined as Daivam does
everything (for the ignorant), does not do anything (for the wise.)
प'षाथ
ु -य सB-य शभाशभफलोदये
ु ु इदमथं ि-थतम*त योि.त-तhैवमयRयते ु ।
इटा*नटफलाDतावदमय-य वाचकमा2वासनामा3वचो दै वमयेव कsयते ।
When the fruits rise up by the means of Paurusha only, yet when success or failure is met with, it is
described as ‘this is how it happened (as driven by Daivam)’; and that alone is spoken of as Daivam.
When the result is obtained as liked or disliked, ‘this (result)’ as referred to by just a word, as a matter of
consolation, is known by the name of Daivam.
MY PAST ACTIONS CONTROL ME!
रामोवाचभगव8सवधम: या.कमZपसंHचतं तhैवमय.तमपमटं ु ृ कथं वया ।
Rama spoke: Bhagavan! SarvaDharmajna!
The collected result of the past actions alone is termed as Daivam.
How can you contradict that?
वसटोवाच साधु राघव जानास शण ृ ु व;याम तेsUखलं दै वं ना-ती*त ते येन ि-थरा बBभ
ु वय*त ।
Vasishta spoke: Spoken well Raaghava! Listen, I will prove to you how Daivam is not there at all, so that
your intellect will be free of doubts and be steady.
या मनोवासना पव> ू बभव ू कल भOरशः
ू सैवेयं कमभावेन नणां
ृ पOरण*तं गता ।
ज8तय
ु
वासनो राम तकमा भव*त णाद8यकमा8यभाव2चेयेत8नैवोपप
यते ।
1ामगो 1ाममाDनो*त पतनाथ च पतनं यो यो य
वासन-त3 स स यतते सदा ।
The Vaasanaa which lurks in the mind for a prolonged time alone manifests fully and gets known by the
name of Karma.
(The lingering want becomes thoughts; thoughts become words; and words become actions.)
Vaasanaa of a person alone becomes the Karma instantly.
Different action and different want cannot happen ever.
A man who wants to go to village goes only to the village; a man who wants to go to the city goes only to
the city. Whatever Vaasanaa is there in a man, he tries to fulfill it always.
26
यदे व ती{संवेगाhृढं कम कतं

ृ परा
ु तदे व दै वशvदे न पयायेणह
े कsयते ।
एवं कम-थकमाUण कमपौढा -ववासना वासना मनसो ना8या मनो ह प'ष
ु -मतः
ृ ।
यhैवं ता*न कमाUण कम साधो मनो ह त8मनो ह प'ष-त-माhै ु वं ना-ती*त *न2चयः ।
Whatever action has been done in the past with high intensity (moved by a thick Vaasanaa), that alone is
referred to as a synonymous word for Daivam. In this manner, all the actions belonging to the performers
of actions is one’s own Vaasanaa maturing into an action.
Vaasanaa is not different from the mind; mind alone is considered as the man.
What is referred to as Daivam is the action; action hey good one, is the mind; mind is the man; so it is
certain that the Daivam (as imagined by the ignorant) does not exist.
एषैव मनोज8तय ु
य
यतते हतं कतंृ ततदवाDनो*त -वत एव ह दै वतः।
This living thing acting as the mind indeed attains whatever benefit he strives for, by becoming his own
Daivam.
मनि2चतं वासना च कम दै वं च *न2चयः राम द*न ु 2चय-यैताः सं:ाः स*g'दाMताः ।
एवंनामा ह प'षो
ु Xढभावनया यथा *नयं यतते राम फलमाDनोयलं तथा ।
Rama! Mind, Chitta Vaasanaa, Karma, Daivam, determined; are the terms invented for ‘the fools with
unstable minds’, by the wise.
Rama! The ‘man’ who is referred to by all these terms, if he tries hard with firm mind at all times, he
obtains the fruit for definite.
एवं प'षकारे
ु ण सवमेवेह रघ
वह ू ाDयते नेतरे ण त-मास शभदो ु s-तु ते।
In this manner, Raghoodvaha, everything is obtained through human endeavor only, not through anything
else. May such an effort become fruitful to you!
MY VAASANAAS CONTROL ME!
रामोवाच ा.तनं वासनाजालं *नयोजय*त मां यथा तथैव *तठाम मने ु कपणः
ृ कं करो^यहं ।
Rama spoke: I am a wretched person walking on the path set by the net of Vaasanaas of the past.
What can I do?
वसटोवाच अतैव ह राम वं ेयः ाDनोष शा2वतं -वयनोपनीतेन पौ'षेणैव ना8यथा ।
Vasishta spoke: That is why, Rama you will attain the best result that lasts forever, by the effort made by
oneself, not otherwise.
ि
ववधो वासना!यह ू Rछभु 2चैवाशभ2च
ु ते ा.तनो व
यते राम
वयोरे कतरोsथ वा ।
Hey Rama, the aggregate of Vaasanaas of the past which is in you - is of two varieties- auspicious and
inauspicious; both also may exist or just one type only.
वासनौघेण शBे ु न त3 चेद
य नीयसे तoमेण शभे ु नैव पदं ाD-यस शा2वतं ।
अथ चेदशभो ु भाव-वां योजय*त संकटे ा.तन-तदसौ यना9जेत!यो भवता बलात ् ।
If cultivating a host of pure Vaasanaas, you replace the impure ones; then you will gradually reach the
‘Eternal state’ through the pure ones itself. If by chance, an inauspicious want of the past pushes you into
difficulty, then you must conquer it with effort forcefully.
ा:2चेतनामा3-वं न दे ह-वं जडामकः अ8येन चेयसे तते चेयवं .वेव व
यते ।
अ8य-वां चेतय*त चेतं चेतय*त कोsपरः क इमं चेतयेत-मादनव-था न वा-तवी ।
(You are the thinking conscious entity here. How can a past action or past desire control you, who are
capable of taking conscious decisions?)
You are a person who is intelligent and capable of analyzing everything; and are made of this
understanding nature only, as your essence.
You are not the body which is inert in nature (it cannot think or understand anything by itself).
(If something else forces you, then what other thing drives it to control you? What controls that again?
What else can be there but you as the deciding entity?)
If you are forced by another thing to make you think, then how can the consciousness be there for you?
If another person makes you conscious, then which other one makes that conscious, and still which other
one makes that again conscious…?
In that case, this thought-mode will lead to the logical flaw of ‘infinite regresses. It is not true.
27
शभाशभा5यां
ु ु मागा5यां वह8ती वासनासOरपौ'षेण यनेन योजनीया शभे ु पHथ ।
With the best of human endeavor and extreme effort the ‘River of Vaasanaas’ which flows through two
paths, auspicious and inauspicious, must be forcefully diverted in the auspicious path.
अशभेु षु समावटं शभे
ु 2वेवावतारय -वं मनः प'षाथन
ु L बलेन बलनां वर ।
अशभा
ु Rचालतं या*त शभं
ु त-मादपीतर9ज8तोि2चतं तु शशवत-मात
ु Rचालये
बलात ् ।
समता सा8वनेनाशु न \ाHग*त शनैः शनैः पौ'षेण यनेन लालयेिRचतबालकं ।
Hey Greatest among the Mighty!
Make effort and make your mind established in the impure Vaasanaas, to descend into the pure ones.
Led away from impure ones, the mind goes towards the pure ones; from there to another one and so on.
The mind of the man in the world is like a child (that lacks sense); therefore it should be forcefully guided.
Maintaining extreme patience and using conciliatory words like ‘quickly’, ‘not so fast’ etc, the child called
the mind should be gradually guided in the correct path with effort. (O Mind-child, do not go after sense
pleasures which are more harmful than the poison. Take shelter in equanimity which gives supreme bliss.
Remain unaffected by joy or pain whether things are to your liking or not.)
वासनौघ-वया पव ू म5यासेन घनीकतः ृ शभो ु वाDयशभोु वाप शभम
य
ु घनीक'ु ।
The host of Vaasanaas expressing at present are there because you cultivated them by practice in the past
by the repetition of the same thought, whether it was pure or impure.
But now select the pure ones only, and thicken them up with practice.
ाग5यासवशा9जातो यदा ते वासनोदयः तदा5यास-य साफयं वh वमOरमद न ।
Hey Vanquisher of enemies! When good Vaasanaas rise in you because of the practice done till then, know
it to be the fructification of practice.
इदानीमप ते या*त घनतां वासनानघ अ5यासवशत-त-माRछभा5यासमपाहर ु ु ।
Hey Anagha! Any Vaasanaa you have now is the result of cultivating it in the past. The same rule applies
now also. Cultivate good Vaasanaas and make them more dominant.
पव>
ू चेhनतां याता ना5यासातव वासना वHधयते तु नेदानीमप तात सखी ु भव ।
Whatever other Vaasanaas are already there, they will not increase now because you are not cultivating
them at present. So do not feel anxious about other existing Vaasanaas.
संद]धायामप भशं ृ शभामे
ु व समाहर शभायां ु वासनावB ृ ौ शुभाhोषो न क2चन ।
If you ever are in a doubtful situation, then take recourse firmly in the pure Vaasanaas only.
Nothing can go amiss when the pure tendencies are on the increase.
य
यद5य-यते लोके त8मयेनैव भयते ू इयाकमारंु ा:ेषु Xटं संदेहविजतं ।
Whatever one cultivates, one becomes filled with that alone.
It is observed to be the case from a child to a wise man. There is no doubt about this.
शभवासनया
ु य.त-तद3
ु भव भतयेू परं पौ'षमाHय विजयेि8\यपJचकं ।
Take recourse to good Vaasanaas; with effort conquer the senses and qualify yourself for the Supreme
attainment.
अ!यप8नमना
ु यावgवान:ाततपदः ग'शा-3मा ु णै-तु *नणतं तावदाचर ।
As long as you are ignorant of that Supreme State, as long as your mind has not risen to that Highest State,
act as guided by the teacher and the Scriptural dictum.
ततः प.वकषायेण ननं ू व:ातव-तना ु शभोDयसौ
ु वया या9यो वासनौघो *नराHधना ।
Afterwards, by a person who has completely cleansed the mind of all dirt, who has realized the Supreme in
certainty, and who has no trace of any anguish, this host of auspicious Vaasanaas also should be renounced
completely. (The clothes get cleaned of dirt by saline water; so also the dirt of desire and attachment etc
also should be cleansed completely. When one’s mind is completely purified, then knowledge rises by itself.
Later there is no necessity to cultivate any other Vaasanaa with effort or maintain it.)
यद*तसभगमाय
ु सेवतं तRछभमनसय
ु ु ृ मनो:ाभावब
=या ु
अHधग^य पदं सदा वशोकं तदनु तदDयवमRय
ु साधु *तट ॥
28
Pursuing the auspicious actions which are sought by the noble and which are highly acclaimed through the
state of mind seeped in goodness, attain the state completely free of afflictions; after that even renouncing
them also O noble one, remain as you are.
THERE IS ONLY ONE RULE THAT CONTROLS ALL; THAT IS THE REALITY STATE!
KARMA, VAASANAA OR DAIVAM HAVE NO CONTROL OVER YOU.
यथाि-थतं _Wमतवं सता*नय*त'Rयते । सा वनेतुवनत
े ृ वं सा वनेयवनेयता ।
अतः पौ'षमाHय ेयसे *नयबा8धवमेका1ं क' ु तिRचतं शण ृ ु चो.तमदं मम ।
As it is (as all the perceived worlds that are going on everywhere), the principle of Brahman is alone the
binding rule that controls this existence. That alone is the ordained rule of the ruling principle; that alone is
the rule to be observed. (No other ruler or rule can raise obstacles in your path.)
Therefore, making Paurusha alone as your permanent companion in the quest of the highest good, pay
single-minded attention to what I am going to say now.
अवा8तर*नपाती*न -वाuढा*न मनोरथं पौ'षेणेि8\याjयाशु संय^य समतां नय ।
The senses are capable of pushing one downwards towards the pleasures of here and hereafter away from
your goal; they are trying to mount the chariot of the mind. Keep them controlled (using them for
perception purposes only) and make the chariot go in the path of equanimity where the journey is smooth
without any joyous excitement or despondency.
इहाम3 ु च स
=यथ> प' ु षाथफलदां मोोपायमयीं व;ये संहतां सार*नमतां ।
I will now teach you the entire course of knowledge (Vaasishtam) filled with the essence of Brahman,
which will guide you towards liberation; which will make your enterprises succeed here and hereafter;
which will bestow on you the fruits of the four human goals (Dharma/Artha/Kaama/Moksha).
अपन1
ु हणाया8त-य.वा संसारभावनां, स^पूणz शमस8तोषौ आदायोदारया Hधया,
सपवा
ू परवा.याथवचारवषयाहतं मनःसमरसं कवा
ृ , सानस8धानमाम*न
ु ,
सखदःखयकरं
ु ु महान8दै ककारणं मोोपायममं राम व;यमाणं मया शण ृ ु।
Getting rid of the idea of the worldly existence from the mind so that it does not grasp you again as real
(like the blueness of the sky); filled completely with quiescence and contentment (with the absence of
Vaasanaas); endowed with a distinguished intellect (capable of understanding abstract truths); convincing
‘the mind’, ‘which is confused by the various philosophical views and the Karma section of Vedas which
insists on rituals and rites as the foremost duty of a man’ to accept the new truths presented here based on
the Upanishads; always trying to find the true essence of your existence; now listen to the instruction on
attaining liberation which will destroy all your pains and joys of the world; and land you in the eternal bliss
state (after attaining which, the events of the world will not affect you in the least).
इमां मोकथां वा ु सह सवववे कभपरं या-यस *नद ःु खं नाशो य3 न व
यते ।
After completely listening to this discourse which guides you towards Moksha (and understanding the
subtle truths thereof), in the company of all these excellent men who are all endowed with Viveka; you will
attain the supreme state of being, which you will never lose later on.
इदम.तं
ु परा
ु कपे _Wमणा परमेिटना सवदःखयकरं ु परमा2वासनं Hधयः ।
This knowledge (which I will explain to you) was given by Supreme Lord Brahmaa in the past at the
beginning of the Kalpa (Creation). This knowledge will destroy all types of sufferings and will bestow
supreme consolation to the intellect (and remove all the confusions thereof).
29
BRAHMAA BESTOWS THIS KNOWLEDGE ON VASISHTA
रामोवाच केनो.तं कारणेनेदं _Wम8पव> ू -वयंभुवा कथं च भवता ाDतमेतकथय मे भो ।

Rama spoke: Brahman! For what reason did the Great Self-born Lord relate this Knowledge to you in the
past? How did you obtain it, tell me, Prabhu.
STORY OF VASISHTA
(This is the story of Vasishta’s birth or rather his creation by Brahmaa.

This is the first story related by Vasishta.
All his stories begin always from the beginning less state of Chit only.)
वसटोवाच अ-यन8तवलासामा सवगः सवसंयः Hचदाकाशोsवनाशामा दYपः सवज8तष ु ु ।
Vasishta spoke: That alone was there before anything came into erxistence.)
There is this space of Chit/Chidaakaasha (the complete awareness of all that is there; and is empty of all
perturbations); it is imperishable; it supports all existence; it is everywhere; it sports in the endless game of
perception; and is the lamp of awareness which shines in all the beings.
-प8दा-प8दसमाकाराततो वणरजायत ु -प8दमानरसापरातरPगः
ू सागरादव ।
This Chidaakaasha is formless and is the equal state bereft of motion and motionlessness (like the deep
depth of ocean which has no movement. (This Chidaakaasha is the essence of all that move and do not
move; and contains them as its very nature, like the slight quivering motion seen in the ocean.)
From this Chidaakaasha oozing with the essence of knowledge, Vishnu appeared, like the wave in the
ocean. (This Vishnu is said to be the concept of space and his spouse Lakshmi is said to refer to all the
objects that are contained within the space.)
समे
ु 'कUणकात-य द]दलाBृदया^बजा ु तारकाकेसरवतः परमेटY !यजायत ।
(From him appeared the lotus as his essence which is the power to conceive objects and people.)
This power of Creation is the Brahmaa, who appeared out of the lotus appearing from the center (navel) of
the space-concept (Vishnu) and is known as self-born and also as the lotus-born.
When he appeared, he appeared along with the conception of the world as his essence.
The world was centered on Meru, his knowledge essence which shone forth as a golden luster, which
becomes a golden mountain in the god world.
Idea of directions appeared along with Meru as the center. Stars appeared as the varied levels of worlds.)
(Lotus that appeared from Vishnu’s navel was like this.)
Meru Mountain was the stalk; directions were the petals; stars were the pollen; from his heart lotus (the
central essence), the Creator was born.
वेदवेदाथवhेवम*नमु jडलमिjडतः सोsसज ृ सकलं सग> वकपौघं यथा मनः ।
This Brahmaa was mind-like. He appeared with the knowledge of the Creation as Vedas and their
meanings. He was surrounded by all the Sages and Devas.
He created the entire creation (three worlds) as a heap of possibilities (as Vaasanaas).
(Brahman state is completeness.
Out of it as its very nature the space idea is produced as its very essence of knowledge.
From this space idea which gives place for objects to stay inside it, a Brahmaa appears who can make the
objects come into being.
All this is instantaneous and do not rise up as time-bound processes.)
(Rama is inside the Bharata Varsha, inside the JambooDveepa, inside the Creation. So his location is
mentioned as it were, like showing an ant-hole inside a huge gigantic mansion.)
ज^ब
वीप-य
ू कोणेsि-म8वषL भारतनाम*न ससज जनसगzघं WयाHध!याHधपOरDलतं ु ।
In a corner of JambooDveepa, in the division named Bhaarata, he created hosts of beings drowned in
physical and mental afflictions. (People appeared as incomplete Vaasanaa processes.)
(The word Bhaarata means ‘attraction to Knowledge’; there are nine divisions in the Creation and this Bhaarata Varsha is one of them.
It does not refer to the tiny land India in the tiny Earth. India (of the past) was known as Bhaarata to denote the lineage of rulers
starting from King Bharata. Brahmaa’s Bhaarata Varsha is a division in the Created Worlds. It is not this Bhaarata country.
JambooDveepa is one of the seven continents surrounding Meru Mountain.
Meru Mountain is considered to be the center of all the physical, metaphysical and spiritual universes.
It is the abode of Lord Brahmaa and his companion-Sages who share his knowledge.)
30
भावाभाववशjणाPगमपात=वं
ु सतपरं सगLsि-म8सवभतानां
ू नाना!यसनसंकुलं जन-यैत-य द:ु खं तhृ}वा
सकललोककृ9जगाम क'णामीशः प3द ु :ु खािपता यथा ।
The varied types of beings created by him were always distressed by gains and losses.
They appeared to get destroyed only (because of their attraction towards sense objects).
(Vaasanaas increased out of proportions and there was no way to stop such outbursts of desires.)
The Lord, the Creator of all the worlds, observed the suffering of these beings, which were beset by various
afflictions; felt compassionate towards them like a father by seeing the suffering of the son.
क एतेषां हताशानां द:ु ख-या8तो हतायषां ु -याद*त णमेका1ं Hच8तयामास भतये ू ।
He for a moment meditated and was absorbed in thoughts; and pondered as to whether there can be an end
to the suffering of these frustrated beings, which were of limited life-span.
इ*त संHच8य भगवा8ससज -वयमी2वरः तपो धम> च दानं च सयं तीथा*न चैव ह ।
Having pondered for a while, the Lord created by himself, ‘penance, righteousness, charity, truth and
sacred centers’ (so that people will seek to control their minds through religion, ascetic practices, righteous
way of life, and learn to share things with others so as to be rid of their selfish way of life.)
एतसृ }वा पनदवःHच8तयामास
ु L भतक
ू ृ पंुसां नानेन सग-य दःख-या8त
ु इ*त -वयं ।
*नवाणं नाम परमं सखं ु येन पनजु नः न जायते न rयते त9:ानादे व ल5यते ।
Then again the Creator thought, ‘These methods will never end the suffering of the created beings.
‘Nirvaana’ (Emancipation) where deaths and births do not occur, is possible only through Knowledge.
Knowledge alone takes the creatures across the ocean of worldly existence.
(When you have lot of superimposed conceptions like an insane person, and act weird as an inert-body all
the time, the cure is arrived at through the knowledge of your true self only.)
संसारोतरणे ज8तो'पायो :ानमेव ह तपो दानं तथा तीथमनपायाः ु क|*तताः ।
In crossing over the Samsaara, Knowledge alone is to be considered as correct means; the other things like
penance, charity, and visit to the sacred places do not lead to such knowledge (because all these are
performed with the identity with the inert body only.)
ततावhुःखमोाथ> जन-या-य हतामनः य1ं तरणोपायामाशु कटया^यहम*त संHच8य
भगवा8_Wमा कमलसंि-थतः मनसा पOरसंकDय मामपादतवा*नमं ु ।
Therefore, for these people who are in the utmost wretched state, I will reveal a better wisdom to end their
suffering (due to ignorance); with such a decision, Bhagavaan Brahmaa, who was seated on the lotus,
conceived me (Vasishta) in the mind and produced this person (sitting here as Vasishta); (with the
intelligence required to absorb this supreme knowledge).
कतोDयप
ु ु 8नैवाशु ततोsहं समपि-थतः
ु पत-त-य
ु पनः
ु शीममू uमlOरवानघ ।
Appearing from somewhere (from empty space as it were), (suddenly as a human-form) I stood there in the
presence of my father instantly like a wave rises from a wave.
(I was the very essence of Brahmaa as another.)
कमjडलधरो ु नाथ: सकमjडलना ु मया सामालः सामालं स ण^याभवादतः ।
The Lord who was garlanded with the AkshaMaalaa (rosary garland) and who held the ‘Kamandala’ (water
pot) in his hands was saluted and offered praises by me, who was also garlanded with the rosary, with the
‘Kamandala’ held in the hands. (I was of the same attire and luster as the Brahmaa.)
एह प3े ु *त माम.वा
ु स -वाvज-योतरे दले श.ला ु `ेव शीतांशंु योजयामास पाUणना ।
“Come my son”, saying these words, he directed me towards the northern petal of his huge lotus, by
placing his hand on me like the white cloud touching the moon.
(He was cloud like, not solid, but was made of luster only; but I had a physical body like a moon.)
मगकितपरY
ृ ृ धानो मगकित*नजा^बरं
ृ ृ मामवाच
ु पता _Wमा सहंु सः सारसं यथा ।
My father, who covered himself with the skin of a deer, spoke to me who wore the deer-skin; like an
excellent swan addressing the Saarasa bird.
(We both looked the same like the excellent white swan and the ordinary white Saarasa: but he was
endowed with knowledge from when he had appeared; I did not have such knowledge as yet.)
31
महत
ु ू मा3ं ते प3ु चेतो वानरचJचलम:ानम5यावशतु शशः शशधरं यथे*त तेनाशु शDत:
सि8वचारसमन8तरमहं व-मतवा ृ 8सव> -वuपममलं कल ।
“My son! Let your mind become restless like a monkey’s for a short time. Let ignorance cover your mind
like a rabbit-shape held by the moon.”
After he had given to some pondering for a while, I was cursed by him in this manner (so that I could
experience the pain of ignorance), and I forgot everything including my own faultless nature.
(I had no ideas of liberation or bondage and was created as a pure essence of Brahmaa.
If a cure has to be implemented, then the pain of the patient also is to be understood.
Therefore I had to experience some dream-like existence where I was ignorant like an ordinary man of the
world, and suffered through some life-span within an instant. I felt miserable and wretched.)
अथाहं दYनतां यातः ि-थतोsसंबुBया Hधया द:ु खशोकाभस8तDतो जातो जनेवाधनः ।
Then I stood there having reached a wretched state, with an unenlightened intellect. I was suffering like a
man who had lost his wealth and was tormented by pains and sufferings of varied kinds.
कटं संसारनामायं दोषः कथमहागतः इ*त Hचि8ततवान8त-तणीमे ू व !यवि-थतः ।
‘How did this fault namely worldly existence arise here?’ worrying like this in my mind, I remained
speechless.
अथा5यधासा मां नाथः प3 ु कं दःखवानस
ु दःखोपघा
ु तं मां पRछृ सखी
ु *नयं भवयस ।
Then my Master addressed me and said, “My son! Why are you so sad? Ask me the remedy for your
sorrow; I will clear your doubt so that you will be always happy.”
ततः पट ृ : स भगवा8मया सकललोककृत ् हे मपnदल-थेन संसार!याHधभेषजं ।
Then that Lord who was the creator of all the worlds was questioned by me seated on the golden petal (next
to him), about the remedy for the disease called the ‘world’.
कथं नाथ महाद:ु खमयः संसारः आगतः कथं च ीयते ज8तोOर*त पटे ृ न तेन मे त9:ानं सबहु ु ो.तं
य9:ावा पावनं परमहं पतरभायःु कलाHधक इव ि-थतः ।
“How, Master, did the world of the nature of great suffering arise at all? How does it get removed?” I asked
him. Then the great Lord explained in detail that sacred Knowledge, knowing which I remained as an
enhanced form of my father’s own thought.
(Brahmaa had not suffered like an ignorant Jeeva; so his knowledge is from the outside only. He may not
actually grasp what an idiot mind will suffer like. Vasishta on the other hand understood what it is to be an
idiot; and so he now had the capacity to explain the same knowledge in lay man’s terms. That is why he
looked like an enhanced form of Brahmaa with the additional experience of what ignorance is.)
ततो वदतवे
यं मां *नजां क*तमाि-थतं
ृ स उवाच जगकता व.ता सकलकारणम ् ।
(After receiving the knowledge from him, I instantly was cured of all the suffering caused by the
ignorance.) I knew now what actually was to be known for getting rid of the delusion. I was in the
awareness state of my true essence (as Brahman.) (I was ‘ViditaVedya’.) The Creator of the Worlds, the
Teacher explained to me why he had acted that way towards me. (Why he had cursed me to become
ignorant, and why he gave me the knowledge, all that he explained in detail to me.)
शापेना:ापदं नीवा पR ृ छक-वं मया कतः ृ प3ा-य
ु :ानसार-य सम-तजनसBये ।
My son, I made you attain the state of the ignorance by a curse and made you the enquirer of the essence of
Knowledge for the sake of giving Knowledge to all the beings.
(Unless correct questions are asked, how can anyone offer knowledge to any one?)
इदानीं शा8तशाप-वं बोधं परमपागतः ु सि^-थतोsहमवैकामाsकनकं कनकादवत ् ।
Now the curse on you is nullified. You have attained the Supreme enlightenment. You are now in the state
of the Self like me; similar to how the tainted gold shines again as the pure gold through the purification
process. (Gold is purified by placing it in fire. Vasishta was placed inside the fire of knowledge.)
गRछे दानीं महYपृ टे ज^ब
वीपा8तरि-थतं
ू साधो भारतवषL वं लोकान1हहेु तना
ु । त3 oयाकाjडपरा-वया
प3
ु महाHधया उपदे 2याः oयाकाjडoमेण oमशालना । वर.तHचता2च तथा महाा:ा वचाOरणः
उपदे 2या-वया साधो :ानेनान8ददा*यना ।
32
Go to the worthy land on the pedestal of earth in Bhaarata Varsha which is situated inside the
JambooDveepa to offer a helping hand to the world. There are people there who are stuck to the
performance of Vedic rites only and are unaware of the Knowledge that should support such rites.
Son! You are endowed with great wisdom. You must instruct them in their own way of devotion to rites,
you yourself engaged in such a life. There are also people there, who are extremely wise and have their
mind filled with dispassion (who have discarded the performance of rites) and are given to rational
thinking. You should instruct them also this knowledge which bestows bliss.
(You must unite the Karma portion and Jnaana portion of the Vedas so that each section supports the other
without negating the other.)
इ*त तेन *नय.तोु sहं प3ा कमलज8मना इह राघव *तठाम यावgतपरं ू परा ।
कत!यमि-त न ममेह ह किJचदे व -थात!यमय*तमना भव
ु संि-तथोsि-म ।
संशा8तया सततसDतHधये ु ह वया
ृ काय> करोम न च किJचदहं करोम ॥
In this manner Raaghava, I was given this task by my father, the Lotus-born, and I am staying here (on this
earth pedestal) from when the generations of beings came into existence in the beginning.
I do not have any duties to perform here (for the purpose of attaining some thing else or as a Jeeva stuck to
this existence.)
I have to be here to fulfill the task given by my father; and with that intention only I stay on this earth,
without the agitation called the mind which belongs to the ignorant.
(Of course you see me as talking, thinking and doing many actions.
I do it all with an awareness which is asleep to the perceptions and stays in perfect silence; rather I do not
do anything at all (for in my true essence, I am action less and stay only as a witness of the perceived,
including this form and its actions as Vasishta.)
एतते कHथतं सव> :ानावतरणं भव ु मया -वमीहतं चैव कमलोgवचेिटतम ् ।
तददं परमं :ानं ोतंु मम तवानघ भशमकिjठतं
ृ ु चेतो महतः सकतोदयात
ु ृ ्।
I have now told you how this knowledge descended down here, how I came to be here, and the context of
this Knowledge-revelation by the Lotus-born. Hey Anagha! By the merit of your own good actions, your
mind is now longing to hear this supreme knowledge from me.
(Brahmaa found me worthy of this Knowledge and gave it to me. I find you as the most suited person to
receive this knowledge; and am giving it to you.)
RAAJAVIDYAA RAAJAGUHYAM
रामोवाच कथं _Wम8भगवतो लोके :ानावतारणे सगादन8तरं बBः ु वता
ृ परमेिटनः ।
Rama spoke: Brahman! How did Bhagavaan Brahmaa get the idea of revealing the Knowledge to the
world, after the creation-work was done only (and not before)?
वसटोवाच परमे _WमUण _Wमा -वभाववशतः -वयं जातः -प8दमयो *नयमम ू रंबु*नधावव ।
Vasishta spoke: The Supreme Brahman state is like an ocean which has quivering as its very nature; and
the waves also rise up by themselves. This Brahmaa rising from the Supreme is the form of natural action
(like a wave) continuing like this (for this span of Creation.)
X}वैवमातरंु सग> सग-य सकलां ग*तं भतभवय-थां
ू ददश परमे2वरः ।
He observed the Creation after creating it. He saw the people there suffering there because of ignorance. He
then saw the plight they will be pushed to in future, and what made them suffer like this at the present, and
how it was before this in the past.
स oयाoमकाल-य कतादे ृ ः य आगते मोहमालोRय लोकानां का'jयमगमभःु ।
ततो मामी2वरः स}वा
ृ :ानेनायो9य चासकिवससज
ृ महYपीठं लोक-या:ानशा8तये ।
He observed that at the end of Krta Yuga (or Satyuga), the world was caught in the delusion; and he felt
compassionate. He then created me, bestowed me with knowledge, and immediately sent me to the world to
remove the ignorance of the people.
यथाहं हत-तेन तथा8ये च महषयः सनकमारमखा ु ु नारदा
या2च भOर ू शः
oयाoमेण पjये ु न तथा :ानoमेण च मनोमोहामयो8नBमB ु त>ु लोकमीOरताः ।
Just like me, many more Sages like Naarada, SanatKumaara and others also were sent to the world and told
to save those overpowered by the disease of mind namely delusion, by teaching them the sacred methods of
performing actions and gaining knowledge.
33
महषभ-तत-तै-तैणे कतयगे
ृ ु परा
ु , oमािoयाoमे शBे
ु पHथ!यां
ृ तनतां
ु गते,
oयाकमवधानाथ> मयादा*नयमाय च, पथ ृ ]दे शवभागेन भपालाः
ू पOरकिपताः ।
When those Maharshis also left the world at the end of KrtaYuga in the past, the purity of the actions
performed on the earth diminished in course of time (due to greed and attachments).
Then, the rulers of the land (King) were designated to certain kingdoms; were allotted different regions in
their care so that the people would perform sacred rites properly and not transgress the rules ordained by
the Creator.
बह*न
ू -म*तशा-3ाUण
ृ य:शा-3ाUण चावनौ धमकामाथस
=यथ> किपता8यHचता8यथ ु ।
Various types of Smritis, Shaastras, and texts on performing Sacrifices were also conceived accordingly in
the world to help fulfill the four goals of life namely Dharma, Artha, Kaama and Moksha.
कालचoे वहयि-म8-ततो वगलते oमे, यहं भोजनपरे जने शायजनो8मखे ु ,
व8
वा*न संवता*न
ृ वषयाथ> महYभजांु , दjयतां संयाता*न भता*न ू भव
ु भOरशः
ू ।
As the wheel of time moved on, all these modes of knowledge slowly faded out; each and every day was
spent in eating and earning the food grains (engaged in getting more and more sense pleasures), ‘dvandas’
(oppositions; couple of opposing conditions, or qualities like heat/cold, pain/pleasure etc.) arose for the
enjoyments of kings. That brought about the punishing capacity of the Rulers, who were after amassing
more and more wealth.
ततो यBंु वना भपा ू महYं पाल*यतंु माः न समथा-तदा याताः जाभः सह दै 8यतां ।
तेषां दै 8यापनोदाथ> स^य]Xिटoमाय च ततोs-मदादभZ.ता महयो :ानXटयः ।
The kings then were not able to rule peacefully and capably without battling their enemies; and attained
wretched states along with their people. In order to raise them from their wretched states and for their
proper understanding, persons like me revealed the method of Knowledge to them.
अ=यामव
या तेनेयं पव> ू राजसु वUणता तदनु सता ृ लोके राजव
येयदाMता
ु ।
राजव
या राजगWयम=याम
ु :ानमत ु मं :ावा राघव राजानः परां *नद ःु खतां गताः ।
As this science of Self-Knowledge was first revealed to kings, it is known by the name ‘RaajaVidyaa’
(Knowledge imparted to the kings). Hey Raaghava! Attaining the excellent knowledge of the essence of
Aatman which was kept hidden within the royal crowd only, and which became the knowledge reserved for
the kings, the kings attained the supreme state free of all sufferings.
अथ राज-वतीतेषु बहु वमलक|*तव-माhशरथा\ाम जातोs
य वमहावनौ ।
तव चा*तस8नेsि-मJजातं मनस पावनं *न*नमतमदं चा' वैरा]यमOरमद न ।
सव-यैव ह सव-य साधोरप ववे कनः *नमतपव>
ू वैरा]यं जायते राम राजसम ् ।
इदं वपवू मुप8नं चमकारकरं सतां तवा*नमतं वैरा]यं सािवकं -वववेकजम ् ।
After many great kings of taintless fame have ruled and died, you are now born on this earth Rama, as the
son of King Dasharatha. Hey Vanquisher of enemies! Your mind is very pure and so this beautiful quality
of dispassion rose in you naturally, and not induced by any life-tragedy. For all the beings, for even all the
good men endowed with discrimination, this dispassion usually appears for some reason or other as
connected to worldly circumstance and it is termed Raajasic (caused by actions in the world).
This dispassion seen in you is something never seen before in any one; it has created a miracle in the minds
of many here; and it has appeared without any particular reason, and is born because of your discriminating
ability; and is termed as Saatvic.
बीभसं वषयं X}वा को नाम वर9यते सतामतमवै ु रा]यं ववेकादे व जायते ।
ते महा8तो महाा:ा *नमतेन वनैव ह वैरा]यं जायते तेषां Wयमलमानसम ् ।
Who does not get dispassion by seeing the disgusting way of the world (as events connected to their lives)?
For the noble ones, dispassion of the excellent type rises because of discrimination alone.
Those are indeed great achievers and great Knowers, who develop dispassion in their taintless minds
without any particular reason as such.
34
-वववेकचमकारपरामशवर.तया राजते ह Hधया ज8तय ु ुवेव वरमालया ।

A man whose intellect is endowed with dispassion because of the charming analysis done through
discrimination, shines like a young man adorned by the garland offered by his beloved.
पराम2ृ य ववेकेन संसाररचनाममां वैरा]यं योsHधगRछि8त त एव प'षोतमाःु ।
They alone are the truly excellent ones who attain dispassion by analyzing the workings of the universe
through their discriminating power.
-वववेकवशादे व वचायदं L पनःपनः
ु ु इ8\जालं पOरया9यं सबाWया5य8तरं बलात ् ।
2मशानमापदं दै 8यं X}वा को न वर9यते त
वैरा]यं परं ेयः -वतो यदभजायते ।
One should analyze all this again and again through discrimination and forcefully get rid of this illusion
caused by sorcery (Maayaa) from both inside and outside.
Who does not get dispassion when seeing the horrid state (of a corpse) to be attained at the crematorium?
That alone is to be termed as the dispassion leading to one’s welfare, which rises by itself.
अकk3मवरागवं
ृ महवमलमागतः यो]योsस :ानसार-य बीज-येव मद-थ ृ ु लम ् ।
सादापरमेश-य नाथ-य परमामनः वाXश-य शभा ु बBव
ु वेकमनधाव*त
ु ।
Being endowed naturally with a dispassionate disposition, you are qualified to receive the essence of
Knowledge like the softened ground ready for the seed. By the grace of the Supreme Lord the Supreme
Self, a mind pure like yours runs towards discrimination.
oयाoमेण महता तपसा *नयमेन च दानेन तीथया3ाभि2चरकालं ववेकतः दकते ु ृ यमाप8ने
परमाथवचारणे काकतालYययोगेन बBज
ु 8तोवतते । oयापरा-तावदलं चoाव*तभरावताः
ृ `म8तीह जना
याव8न प2यि8त परं पदम ् । यथाभतमदं
ू X}वा संसारं त8मयीं Hधयं पOरय9य परं याि8त *नरालाना गजा
इव । वषमेयमन8तेह राम संसारसंस*ृ तदL हय.तो
ु महाज8तव
ु ना :ानं न प2य*त । :ानयि.तDलवे
ु नैव
संसारािvधं सद-त
ु ु रं महाHधयः समतीणा
ु *नमेषेण रघ
वह
ू ।
(How do ordinary people get dispassion?)
After devotedly performing the rites, doing penance, suffering through some hard discipline practices, by
regularly giving charities as a rite to be performed, after visiting many temples and holy places, for a long
time, prompted by Viveka, then and then only the results of the selfish actions get nullified and a man gets
an inclination towards the attainment of Self-knowledge randomly, as if by chance, like the crow sitting
and the Taala leaf falling. Those who are engaged in action as connected to only the worldly fulfillments
keep rolling through lives as if stuck on a wheel till they realize the state of the Supreme. They then
observe the world as it is with its many faults; renounce the thoughts about it and attain the Supreme state,
like the elephant freed from the stake chained to it.
The course of Samsaara is terrible and never-ending Rama! This huge animal who is caught in the identity
of the body cannot understand this without knowledge. Raghoodvaha! Those endowed with stabilized
intelligence, cross over this ocean of Samsaara which is difficult to cross over, within a minute itself,
sailing in the boat of Knowledge.
ताममां :ानयि.तं ु वं संसारा^भोHधताOरणीं शणवाव
ृ ु हतो ब
=या
ु *नयावहतया तया ।
Now you listen carefully to the instructions on Knowledge which will help you cross over the ocean of
Samsaara, with full attention and analyze the statements thereof continuously in your mind.
GREATNESS OF KNOWLEDGE
य-मादन8तसंर^भा जागयो दःखभीतयः
ु Hचराया8तद ह8येता वना यि.तम*नि8दताम
ु ्।
शीतवातातपादY*न
व8
वदःखा*न ु राघव :ानशि.तं वना केन सWयतां याि8त साधष ु ु।
Without this blameless practice of Knowledge, these fears of sorrows of the world with their endless
enterprises will burn the mind for long. Hey Raaghava! Without the power of knowledge, how else can the
noble men bear the sorrows of dual nature of the world like cold, wind, hot sun etc?
आपति8त *तपदं यथाकालं दहि8त च दःखHच8ताु नरं मढं
ू तणृ मि]नशखा इव ।
ा:ं व:ातव:ेयं स^य]दशनमाधयः न दहि8त वनं वषस.तमि]नशखा इव ।
At each and every step, at every moment, the worries of the problems burn a foolish man, like the fire
flame burning a grass piece.
35
The afflictions do not burn a wise man of understanding, who has known what is to be known (through
Vichaara), and who has the correct vision of truth; like a fire flame cannot burn a forest drenched by the
monsoon showers.
आHध!याHधपरावतL संसारम'मा'ते ुभतेऽप न तव:ो भ9यते कपववत ृ ्।
A Knower of the truth does not get blown off by the sand storms of the Samsaara desert with their typhoons
of mental and physical afflictions, like the (unshaken) Kalpa Vrksha.
QUALITIES OF A GOOD DISCIPLE AND A GOOD TEACHER
तवं :ातमतो
ु यनाBीमानेव ह धीमता ामाUणकः बBामा
ु ट!यः णयाि8वतम ् ।
ामाUणक-य पट-य ृ व.त'तमचे
ु तसः यनेन वचनं 1ाWयमंशुकेनेव कंु कु मम ् ।
In order to understand the truth, a wise person should question only a man of wisdom, who has mastered all
the scriptures and knows the truth, not sparing any effort to please him. With utmost effort like the red dye
getting absorbed by the cloth, one should absorb with his mind, the words spoken by the teacher who had
been questioned, who has an excellent mind, and who is well versed in all the scriptures.
अतव:मनादे यवचनं वाि]वदां वर यः पRछ*त ृ नरं त-मा8नाि-त मूढतरोsपरः ।
ामाUणक-य त9:-य व.तःु पट-य ृ यनतः नान*त ु ट*त यो वा.यं ना8य-त-मा8नराधमः ।
Rama, you are the best of orators! There is no one more foolish than the one who questions a man who
does not know the truth and speaks words that are confusing. If one does not practice the instructions of a
person who has been questioned, who is well versed in all the scriptures and knows the truth, then also
there is no one more wretched than him.
अ:तात:ते पव> ू व.त*न
ु णय कायतः यः करो*त नरः 2नं Rछकः स महाम*तः ।
अ*नणय व.तारं बालं 2नं करो*त यः अधमः Rछकः स -या8न महाथ-य भाजनं ।
That seeker is truly intelligent who first finds out the ignorance or knowledge level of the person to be
questioned, and then approaches him with his doubts. Without analyzing the knowledge level of the teacher
he who questions a man who has not matured in knowledge, indeed belongs to the worst kind and will
never be able to reach the supreme goal ever.
पवा
ू परसमाधानमबBाव*नि8दते
ु पटं
ृ ा:ेन व.त!यं नाधमे पशधम ु Uण ।
ामाUणकाथयो]यवं Rछक-यावचाय च यो वि.त तमह ा:ाः ाहम ु ूढतरं नरं ।
The wise man should answer the query of a blameless person who is intelligent enough to determine the
meanings of the statements given by the scriptures and the Guru; and should not instruct a wretched one
with animal behavior. A person, who instructs anyone without bothering about the capability of
understanding in a student or his knowledge of scriptures, is known as the greatest idiot ever born.
वमतीव गण2लाघी
ु Rछको रघन8दन
ु अहं च व.तंु जानाम समो योगोयामावयोः ।
यदहं विRम त
यनावया शvदाथकोवद एत
वि-व*त *नणय Mद कायमखिjडतं ।
महानस वर.तोsस तव:ोsस जनि-थतौ व*य चो.तं लगय8तः क8कमा^ब
ु ु ु यथांशुके ।
उ.ताथपरमा परमाथववेHचनी वशयथ> तव :ा जलम=यमवाकभाः ।
य
य
विRम तदादे यं Mद काय> यनतः नोचेट!य एवाहं न वयेह *नरथकम ् ।
You are an excellent disciple with praiseworthy qualities, and you know how to ask questions
RaghuNandana. I indeed know how to answer all your queries. We both are indeed made for each other (as
the perfect set of teacher and student). You are an expert in understanding the correct meaning conveyed by
the words! Therefore, whatever words I utter, you must try hard and understand the real meaning hidden in
my statements, and absorb them in the heart without losing attention even for a moment.
Among this crowd of people, you are a person born in a noble family; you have already developed
dispassion; you already know the illusory nature of the world. Whatever I instruct you, I know that it will
get absorbed by you like a cloth absorbing red dye. The subtle meaning will be easily grasped by you; you
are capable of grasping the knowledge supreme; the hidden meanings of the words will enter your
understanding like the sun rays entering the center of the ocean waters. Whatever I say, that must be
grasped fully by your mind with effort; otherwise you should not pose any question to me wastefully.
36
मनो ह चपलं राम संसारवनमकटं संशो=य Mद यनेन ोत!या परमाथगीः ।

Rama! Mind is fickle natured monkey of the Samsaara forest. The words referring to the supreme truth
should be listened to with effort with proper analysis.
अववे कनम:ानमस9जनर*तं जनं Hचरं दरतरे ू कवा
ृ पजनीया
ू ह साधवः ।
*नयं स9जनसंपकाि
ववेकोपजायते ववेकपादप-यैव भोगमोौ फले -मतौ ृ ।
Keep away from the company of the indiscriminating ignorant wicked people who dislike good company;
and adore only the noble ones. By the constant company of the good men, discrimination rises in the mind.
This tree of discrimination yields the fruit of both the worldly happiness and the Moksha also.
GATEKEEPERS OF MOKSHA MANSION
मो
वारे
वारपाला2चवार: पOरक|*तताः शमो वचार: संतोष2चतथ
ु ः साधसं
ु गमः ।
एते से!याः यनेन चवारो
वौ 3योsथवा
वारम=घा
ु टय8येते मोराजगहेृ यथा ।
एकं वा सवयनेन ाणा8-य.वा संयेदेकि-म8वशगे याि8त चवारोsप वशं यतः ।
On the threshold of the palace of liberation are said to stand four door keepers; Shama, Vichaara, Samtosha
and SaadhuSangama (calmness, rational analysis, contentment and the company of the good). These four
should be served with effort; all the four if possible, or only two at the most, or three at least. They will
break open the gate to liberation-mansion. At least one of them should be befriended with utmost effort,
even keeping the vital forces at stake; for, if at least one is fully controlled, the rest will soon follow suit.
VICHAARA ENDOWED WITH VIVEKA IS A MUST
सववेको ह शा-3-य :ान-य तपसः ते
ु ः भाजनं भषणाकारो
ू भा-कर-तेजसामव ।
घनतामपयातं
ु ह :ामा8
यमचेतसां या*त -थावरतामंबु जायापाषाणतामव ।
Only a person with discrimination is fit to receive the knowledge based on Vedas and scriptures and do the
penance of knowledge. He is like an ornament worn on the head; and shines like the Sun shining in the
midst of all other ordinary limited light-sources. A person without understanding has a dull and heavy
intellect like the stagnant water hardened into stone.
YOU ARE THE BEST OF DISCIPLES RAMA!
वं तु राघव सौज8यशा-3ाथXिटभवकासता8तःकरणः ि-थतः पnेवोदये ।
इमं :ानHगरं ोतमवबोBु
ु ं च स8मते अह-यBतकण
ु -वं ज8तवणा-वनं
ु यथा ।
Raaghava! Your mind has expanded by the understanding of scriptures and benevolence; and you are like
the lotus at dawn. Rama! You are endowed with a purified intellect. You are fit to listen and understand this
instruction on knowledge like an animal who listens to the music of the Veenaa with its ears lifted upwards.
वैरा]या5यासयोगेन शमसौज8यसंपदामजनां क'तां ु राम य3 नाशो न व
यते ।
शा-3स9जनसंसगपव ू कैसतपोदमैरादौ संसारम.यथ>
ु :ामेवाभवधयेत ् ।
Rama, for a person who is endowed with the practice of dispassion, and has acquired the wealth of
calmness and noble virtues, there is no destruction at all. One should first of all increase his understanding
capability by the Scriptures, company of the noble, cultivation of discipline, and control of senses, if he
wants to get freed from the Samsaara.
एतदे वा-य मौqय-य परमं वB नाशनं यददं े;यते शा-3ं कHचसं ं -कतया
ृ Hधया ।
Understand that this scripture alone leads to the destruction of the foolishness one has, even if he reads this
text with a slightly disciplined intellect.
संसारवषवोऽयमे
ृ कमा-पदमापदां अ:ं संमोहयेि8नयं मौqय> यनेन नाशयेत ् ।
दराशासप
ु गयेन मौqयण
L Mद वगता चेतः संकोचमाया*त चमा]नावव योिजतम ् ।
ा:े यथाथभूतेयं व-तX ु िटसीद*त XHगवे8दौ *नरं भोदे सकलामलमjडले ।
This is a poisonous tree of Samsaara, the one and only shelter of all the dangers. It will delude the ignorant
man. Therefore one should destroy this foolishness. The mind which is shaking by the movement of the
serpent of the selfish desires shrinks like the leather placed inside the fire. Only a person with proper
understanding can visualize the Truth like seeing the moon in a cloudless pure expanse of the sky.
पवा
ू परवचाराथचा'चातय ु शालनी सवकासा म*तय-य पमा*नह ु कsयते ।
He alone truly deserves the term ‘Pumaan’ (intelligent man as compared to an animal), whose mind has
expanded and has become clever by the analysis of the prior and subsequent facts of everything.
37
वकसतेन सतेन तमोमचा ु वरवचारणशीतलरोHचषा गणवता ु Mदयेन वराजसे वममलेन नभः शशना यथा ॥
With the white luster (of purity) spreading forth, removing the darkness (of ignorance), with the cool rays
of excellent reasoning power, with a mind endowed with virtues, you shine beautifully like the sky by a
taintless moon.
पOरपणू मना मा8यः टंु जानास राघव वेिस चो.तं च तेनाहं वतो ृ व.तमादरा
ु त्।
Raaghava, you know how to place your queries as you are of an excellent mind and respected among all as
intelligent. You will definitely understand the statements spoken by me.
That is why I am eager to teach you.
रज-तमो5यां रहतां शBसवानपा*तनीं
ु ु म*तमाम*न सं-थाDय :ानं ोतंु ि-थरो भव ।
Make your mind free of worldly tensions (Rajas) and laziness (Tamas) and fill it with enthusiasm to absorb
knowledge (Sattva). Be of a steady mind and get ready to understand my instructions.
व
यते व*य सवlव Rछक-य गणावलY ु व.तगु ुणा2चैव म*य रनीजलधौ यथा ।
आDतवानस वैरा]यं ववेकासPगजं सत
ु च8\का8तेवा\ वं ल]नच8\करोकरः ।
Hचरमाशैशवादे व तवा5यासोऽि-त स
गणै
ु शुBैशुB-य दYघl2च पn-येवा*तसंततैः ।
अतः ण ु ु कथां व;ये वमेवा-या ह भाजनं न ह च8\ं वना शBा ु सवकासा कम
वती
ु ु ।
All the virtues that are needed in a questioner are in you; and I am endowed with the virtues that a teacher
should have like the wealth of gems inside the ocean. Son! You have attained dispassion which is born by
the contact of Viveka like the melted moonstone by the touch of the cluster of moon rays. From childhood
itself, you have practiced the noble qualities of extreme purity which attract everyone, like the lotus with its
spread out petals attracting one and all with its fragrance which it develops from the bud-state itself.
Therefore, listen to what I say. You alone are fit to receive it.
Without a moon, the lake of night lotuses cannot bloom up fully with all the whiteness.
(My words will not bloom fully without you as the moon to affect them.)
ये केचन समार^भा या2चकाश ्चन Xटयः ते च ता2च पदे Xटे *नःशेषं याि8त वै शमम ् ।
यद वfनानवाि8तनभवेg!यचेतसः तद-यां संसतौ
ृ साधि2च8तामौiयं
ु सहे त कः ।
परं ाDय वलYय8ते सवा मननवतयः ृ कपा8ताकगणासङाकलशै ु लशला इव ।
All the worldly enterprises filled with agitations, all the theories and many view points which have not
cleared the doubts, will all subside fully without a trace, when the Supreme vision is obtained. If the restful
state of proper understanding is not obtained by a man of noble disposition, how can that intelligent person
bear with the foolishness prevailing in the Samsaara ever?
All the mental processes will dissolve off after attaining the Supreme state like the rocks of Kula Mountains
by the arrival of the group of suns at the dissolution time.
द:ु सहा राम संसारवषावेशवषूHचका योगगा'डम83ेण पावनेन शा^य*त ।
स च योगः स9जनेन सह शा-3वचारणापरमाथ:ानम83ो ननं ू ल5यत एव च ।
Rama! Unbearable is the cholera of Samsaara with the poison spreading fast. It can be completely cured
only by the sacred Gaaruda mantra called ‘Yoga’ (union of the individual Self with the Supreme Self, like
the wave understanding itself to be not different from the ocean). That Yoga is indeed the Jnaana-Mantra of
the Supreme truth which is obtained by analyzing the statements of scriptures with the help of a Knower.
IMPORTANCE OF VICHAARA-BASED DISCUSSION
अव2यमह ह वचारे कते
ृ सकलदःखपOरयो
ु भवती*त म8त!यं नातो वचारXटयोsवहे लया \ट!याः ।
वचारवता प'षे
ु ण सकलमदमाHधपJजरं सपण
L वचमव पOरप.वां संय9य वगत9वरे ण शीतला8तःकरणेन
वनोदाद8\जालमव जगदUखलमालो.यते संय]दशनवता, असंय]दशनवतो ह परं दःखमदं ु ।
One should understand that the proper enquiry and analysis of the Truth (Vichaara) leads to the destruction
of all the afflictions of doubts. Therefore one should not look down upon such discussions (as a waste).
A person who does Vichaara and has obtained the correct vision, discards the entire cage of afflictions like
the dried up skin by the snake; is cured of his fevers (of worries), gets a cool mind; and sees the entire
world with amusement like seeing a magical show; whereas to a non-seer this world is extremely painful.
38
SAMSAARA-SERPENT
वषमो Wय*ततरां संसारोरगो भोगीव दशयसOरव िRछनित कु8तेव वेधय*त र9जOरवावे
ु टय*त
पावकेव दह*त राk3Oरवा8धययशिPकतपOरप*ततप'
ु षा8पाषाणेव ववशीकरो*त
हर*त :ां नाशय*त ि-थ*तं पातय*त मोहा8धकपे
ू तणा
ृ जजरYकरो*त
न तदि-त कि8चhुःखं संसारY य8न ाDनो*त ।
Ah! This ‘Samsaara-serpent’ is indeed terrifying.
It bites like a snake (with the venom of pain).
It cuts like the sword (the biting is like a cut from the sword).
It pierces like an insect (with its fang).
It tightens like a rope (with its body slithering all over us).
It burns like the fire (with its poison).
It blinds like the night (one loses his awareness).
It makes the unsuspecting stumbling ones faint, by hitting them like a stone; robs off the understanding.
It destroys the stability; and makes one fall into the dark deep well of infatuation.
(Mouth dries up by the poison.) Trshnaa (thirst for sense pleasures) shatters one to the utmost!
There exists not a pain which a world-oriented person will not get!
SAMSAARA-CHOLERA
दर8ते
ु यं कल वषयवषूHचका यद न Hच क-यते ति8नतरां नरकनगर*नकरफलानबि8धनी
ु ततकरो*त ।
य3 शलाशतासशातः पातोपलताडनं, अि]नदाहो हमावसेकः, अPगावकतनं च8दनचचा, त'वना*न,
घणवता8तः
ु ृ , पOरवेषः, अPगपOरमाजन,ं अनवरतानलवचलतसमरनाराच*नपातो *नदाघवनोदनं
धारागहसीकरवष
ृ ण,ं शरRछे दः, सख*न\ा
ु , मक|कर
ू णं आननम\ा ु , बा8धय>
ु महानपचय ु : ।
Terrible indeed is the cholera caused by the poison of sense pleasures; if not treated in time it will result in
binding one completely to hosts of hells;
where there is the heavy fall of hundreds of swords sharpened on rocks like ‘lotuses tossed in sport’;
where scorching in fire is the ‘sprinkling of snow’;
where writhing of organs is the ‘application of sandal paste’;
where there is no end to the hells one moves along as in the forests made of sword-leaves;
where the body is covered and nibbled by wood-worms;
where one is chained all over by the hot iron chains;
where the body is massaged with thorns;
where the continuous shower of fiery sharp arrows of the battle is the ‘shower of cool water created to
relieve one of the summer heat’;
severing the head is the ‘restful sleep’;
to remain ‘speechless in joy’ is actually the strangling of the neck;
hanging is the elevated status.
{Naraka-nagara- nikara –the bodies are the cities filled with stinking flow of urine and excreta; their
collection is the company of one’s own relatives and friends. The desire for sense pleasures is the cholera
which binds you forever to the embodied state in different births which are hosts of hells.}
तदे वंवधकटचेटासहdदा'णे संसारचलय83ेsि-माघव नावहे लना कत!या
अव2यमेवं वचारणीयमेवं चावबोB!यं यथा कल शा-3वचाराRcे यो भवती*त ।
Therefore, Raaghava, one should not act careless in this perpetually moving torture machine called
Samsaara which is filled with thousands of extremely painful sufferings. One should definitely ponder in
this manner only, and enlighten oneself in this manner; since the proper analysis of the truths given in this
scripture will lead one to his welfare (liberation).
KNOWLEDGE IS THE ARMOR AGAINST PAINS
अ8यRच रघकले
ु ु 8दो यद चैते महामनयो
ु महषय2च वा2च राजान2च :ानकवचेनावगिjठतशरYरा-ते
ु
कथमदःखमा
ु ऽप दःखकरYं
ु तां तां वितपव
ृ ू कां संसारकदथनामनभव8तः
ु सततमेव मदतमननसि-त
ु टि8त ।
Hey Moon of Raghu dynasty! These Mahaa Munis, Maharshis, Brahmins, and the kings experience the
horrid state of Samsaara and go through unbearable painful events, and do not feel any pain also because
their bodies are protected by the armor of Knowledge. How else will they stay cheerful at all times?
39
इह ह Here alone,
वकौतका
ु वगतवकपवDलवा यथा ि-थता हOरहरपnजादयः
नरोतमाः समHधगतामदYपका-तथा ि-थता जग*त वशBबBयः ु ु ।
Just as Shiva, Vishnu and Brahmaa exist without any curiosity, and without any agitation and confusion,
those excellent men also who are of pure intellects and who have obtained the light of Aatman exist like
them in this world.
FOR A KNOWER, WORLD IS A GARDEN-WALK
पOरीणे मोहे वगलतघनेs:ानजलदे पOर:ाते तवे समHधगत आम8य*ततते
वचायायlः साध> चलतवपषो ु वै सXशतो Hधया Xटे तवे रमणमटनं जागतमदं ।
Mist of delusion is destroyed; the thick dark cloud of ignorance is gone; the correct understanding of the
truth is obtained; absorption in the Aatman is achieved with all divisions erased off; and moving along with
the noble ones remaining engaged in Vichaara thinking like them, when the true vision is obtained, this
world is just a pleasant walk in the garden.
अ8यRच राघव Moreover Raaghava,
स8ने Hचतवे Mद शमभवे वग*त परे शमाभोगीभता-वUखलकलनाXिटष
ू ु परः
ु
समं या*त -वा8तःकरणघटना-वादतरसं Hधया Xटे तवे रमणमटनं जागतमदम ् ।
The principle of Chit is realized. The mind stays tranquil. All that is understood is experienced as the
quiescent state only. The thoughts in the mind are equal and quiet. The essence of Brahman alone is tasted
as all. When the true vision is obtained, this world is just a pleasant walk in the garden.
अ8यRच Moreover,
रथः -थाणुदL ह-तरगरचना
ु चेि8\यग*तपOर-प8दो वातो वहनकलतान8दवषयः
परोsणुवा दे हY जग*त वहरामीयनघया Hधया Xटे तवे रमणमटनं जागतमदं ।
Body remains inert like a piece of wood and is the chariot (used for moving).
Senses are the horses (used for perceiving only).
The air-movement in the body is the gentle pleasant wind.
Supreme atom that is in all is the one owning the body.
The intellect is taintless and feels that I am just taking a pleasant walk in the world.
When the true vision is obtained, this world is just a pleasant walk in the garden.
KNOWLEDGE VERSUS IGNORANCE
एतां Xिटमवट5य Xटामानः सबBयः ु ु वचर8तीह संसारे महा8तोs5यदता
ु इव ।
Being endowed with such a vision, the great men of wisdom who have realized the Self, remain in this
world as if possessing excellent riches.
न शोचि8त न वाJछि8त न याच8ते शभाशभं ु ु सवमेव च कवु ि8त न कव ं
ु 8तीह कचन ।
-वRछमेवा*तट8ते -वRछं कव
ु ि8त याि8त ह हे योपादे यतापरहताः -वाम*न ि-थताः ।
आयाि8त च नायाि8त याि8त च न याि8त च कव ु 8यप न कव ु ि8त न वदि8त वदि8त च ।
They do not worry (about any problems); do not desire anything (of the world; do not beg (any deity) for
good (to themselves) or bad (for their enemies). They do everything; yet do not do anything (being rid of
the sense of doer ship).
They always remain taintless and pure. They perform only pure actions. They move about in the world
unaffected by its dirt. They do not have the divisions of sought or rejected. They remain always in the
awareness state of the Self.
They arrive; but do not arrive; they move away but do not move; they perform actions, yet do not perform;
they speak, but do not speak.
ये केचन समार^भा या2च काचन Xटयः हे योपादे यत-ता-ताः ीय8तेऽHधगते पदे ।
पOरय.तसम-तेहं मनोमधरवितमसव
ु ृ तः सखम5ये
ु *त च8\kब^बेव ि-थतम ् ।
अप *नमननारं भम!य-ताUखलकौतक
ु माम8येव न माय8तOर8दावव रसायनं ।
न करोती8\जाला*न नानधाव*त
ु वासनां बालचापलमस9य
ु ृ पव
ू मेव वराजते ।
40
Whatever agitated actions are there, whatever mistaken viewpoints one had previously, all those things
sought for and avoided, all vanish off when the Supreme state is attained.
All wants are completely rid of. Mind is pleasant at all times.
It just feels happy everywhere as if staying in the heaven of the moon-disc.
Thoughts do not rush like torrents; all curiosities and wants are gone.
Like the moon oozing out limitless nectar they are ever in the bliss of the Self.
Mind does not delude any more with its magical show. It does not chase Vaasanaa-fulfillments.
Having ceased to act like an immature restless child, it remains as the Aatman which was before all.
एवं वधा ह वतय ृ आमतवावलोकनाल5य8ते ना8यथा ।
त-माि
वचारे णामैवा8वेट!य उपासनीयो :ात!यो याव9जीवं प'षे ु ण नेतरद*त ।
This state of the mind is attained only by the realization of the Self.
Therefore, the Self (Aatman/one’s true essence) alone should be sought for through the process of enquiry;
the Self alone should be contemplated upon; the Self alone should be sought to be known by a man as long
as he lives, not anything else.
-वानभते
ु ू 2च शा-3-य गरो2चैु वैकवा.यता य-या5यासेन तेनामा संततेनावलो.यते ।
Words of a realized person, words of the scriptures; words of a Guru; all are equal in essence; by the
practice of which, one visualizes the Self continuously.
(A person who has realized his essence is always in that knowledge only.)
अवहे लतशा-3ाथlरव:ातमहाजनैकटामDयापदं ाDतो न मढै ू सम तामयात ् ।
One should never stay with the fools who ridicule the meaning of the Scriptures, who disrespect the noble
ones, even if one is met with dire circumstances.
न !याHधन वषं नापतथा नाHध2च भतले ू खेदाय -वशरYर-थं मौqयमेकं यथा नणां ृ ।
No disease, no poison, no danger, no anguish causes as much suffering for the embodied humans, as the
indwelling foolishness (not seeking knowledge).
ं सं-कृतबBीनां
कHच ु तं
ु शा-3मदं यथा मौqयापहं तथा शा-3म8यदि-त न कJचन ।
इदं ा!यं सखकरं
ु यथा Xटा8तस8दर ु मव'Bमशेषेण शा-3ं वा.याथब8धना ु ।
Even slightly disciplined minds, if they listen to the instructions in this scripture, will get the stagnancy of
their brains removed. There is no scripture equal to this one. This Scripture is filled with beautiful stories
pleasing to the mind when listened to; and contains interesting illustrations; should be sought by any one
who desires the Essence of all Scriptures, the Brahman-state as his loved one.
आपदो या द'तारा
ु या2च तRछः
ु कयोनयः
ु ता-ता मौqयासय8ते ू खदरादव कjटकाः ।
वरं शरावह-त-य चाjडालागारवीHथषु भाथमटनं राम न मौqय> हतजीवतम ् ।
वरं घोरा8धकपे
ू षु कोटरे वेव भ'हा
ू म8धक|टवमेका8ते न मौqयम*तदःख ु दम ् ।
Unbearable difficulties, and births in lowly wombs of all varieties, grow out of ignorance like the thorns
from the thorny Khadira plant. Rama! It is far better to roam about in the streets abounding with houses of
‘chandaalas’ the low caste ones and beg food from them by displaying the shallow earthenware pot in the
hand, but not a life destroyed by foolishness. It is far better to be a blind worm living alone in a hole, inside
the deep bowels under the ground; but not a life destroyed by foolishness.
इममालोकमासा
य मोोपायमयं जनः अ8धतामे*त न पनः ु कि2च8मोहतम-यप ।
ताव8नय*त संकोचं तणाृ वै मानवा^बजं
ु यावि
ववेकसयू -य नोदता वमला भा ।
When a person attains the vision of knowledge leading towards liberation, he never again is blinded by any
darkness of delusion. As long as the Viveka-Sun with its taintless shine does not rise, Trshnaa (darkness)
keeps the ‘man-lotus’ shrunken and closed.
संसारदःखमोाथ
ु मीXशैसह ब8धभ-व
ु uपमामनो :ावा ग'शा-3माणतः
ु
जीव8म.ता
ु 2चर8तीह यथा हOरहरादयः यथा _Wमषय2चा8ये तथा वहर राघव ।
Raaghava! In order to free oneself from this Samsaara’s pain along with your friends, realize the nature of
the Aatman through the guidance of the teacher and the Shaastras; wander freely like Hari, Hara and other
gods and the Brahmarshis and the others who stay as JeevanMuktas.
41
अन8तानीह दःखा*न
ु सखं
ु तणलवोपमं
ृ नातः सखे
ु षु ब=नीयाhृिटं दःखानबि8धष
ु ु ु।
यदन8तमनायासं तपदं सारसBये साधनीयं यनेन प'षे ु ण वजानता ।
Pains are many; joy equals a tiny piece of grass (in this Samsaara).
Therefore one should not bind one’s vision towards the joys alone, which result in only pains.
A man who understands this, should strive hard and reach that state which is endless and non-tiring (unlike
the sense pleasures which makes one exhausted and tired); for the attainment of the knowledge of the
essence of all (Aatman/Brahman).
त एव प'षाथ
ु -य भाजनं प'षोतमाः
ु अनतमपदालि^ब
ु मनो येषां गत9वरं ।
They alone are men of excellence and become fit to receive this final goal of human endeavor, whose
minds strive towards this most excellent state, and are freed of the fever of desires.
IGNORANT KINGS AND THEIR FOOLISH ADORERS
संभोगाशनमा3ेण रा9यादषु सखे
ु षु ये संतुटा दटमनसो
ु वB तान8धदद रु ान ् । ये शठे षु दर8ते
ु षु
दकतार^भशालष
ु ृ ु ि
वषसु म3uपेषु भ.ता वै भोगभोHगषु, ते याि8त दग
ु माhुग> दःखाhु
ु ःखं भयाgयं
नरका8नरकं मढा
ू मोहम8थरबBयः
ु । पर-परवनाशो.तेः ेयः-थो न कदाचन सखदःखदशे
ु ु राम
तxडासरभPगरेु ।
Those who are satisfied by just the enjoyment of pleasures like the kingdom etc have only wicked minds.
Understand them to be as ignorant as the blind frogs stuck in deep dark wells. Those who are only
interested in enjoying the various pleasures and keep to the company of the ‘scoundrels’ who guide towards
harms and make one engage in wicked acts, who are enemies in the form of friends; they are the deluded
idiots without any intelligence; they keep on moving from difficulty to difficulty, pain to pain, fear to fear,
hell to hell. These fools guide each other towards destruction only (harm themselves and also the king); and
never offer any good advice in times of joys and pains which are momentary like the flashing lightning.
YOU ARE NOT LIKE THAT!
ये वर.ता महामानः सव ु व.ता भवाXशाः प'षाि8वB
ु ता8व8
या8भोगमोैकभाजनान ् ।
Understand that the men who are like you, endowed with dispassion and noble virtues, who think the right
way, are to be admired indeed; for they alone are fit to enjoy the bliss of Moksha.
STRIVE HARD AND ATTAIN THE SUPREME KNOWLEDGE
ववेकं परमाHय वैरा]या5यासयोगतः संसारसOरतं घोराममामापदमतरे
ु त् ।
न -वDत!यं च संसारमायाि-वह वजानता वषमछ
ू नसंमोहदा*यनीषु ववे कना ।
संसारमममासा
य यि-तटयवहे लया 9वलत-य गह-योRचै ृ ः शेते ताण-य सं-तरे ।
Taking recourse to supreme discrimination (of analyzing what is real, and what is unreal), practicing the
development of dispassion, one should cross over this terrifying river of Samsaara.
A man of wisdom, who has discrimination, should not sleep off by the delusion prevailing in the Samsaara,
which makes one faint as if by the intake of poison.
If a person, who is caught in this Samsaara, is careless about the pains that prevail in the world in the form
of joys, he is actually like a fool who sleeps on a grass mat on top of a house which is on fire.
THAT STATE IS NOT AN IMAGINED ONE
याDय न *नवत8ते यदासा
य न शोच*त तपदं शेमुषील5यम-येवा3 न संशयः ।
After reaching that state, one does not return; after attaining that state, one does not feel sad again. That
state is indeed gained by the men of wisdom; there is no doubt about it.
NO HARM IN TRYING TO REASON OUT THE TRUTH
नाि-त चेति
वचारे ण दोषः को भवतां भवेदि-त चेतसमतीण> ु भवयथ भवाणवात ् ।
If such a state is not there (and you have doubts still) what harm is in just reasoning out everything?
If such a state is really there, then one goes across the Samsaara Ocean for sure.
DEVELOP A DESIRE TO BECOME FREE OF THE IGNORANCE
वितः
ृ प'ष-ये
ु ह मोोपायवचारणे यदा भवयाशु तदा मोभागी स उRयते ।
When a man gets interested in thinking about Moksha and the ways of attaining it, then he is said to be a
proper candidate for Moksha.
42
TO REMAIN AS ONESELF IS THE GOAL TO BE REACHED

अनपा*य *नराशPकं -वा-sयं वगतव`मं न वना केवलYभावाि
व
यते भवन3ये
ु ।
ताDतावतमाDतौ
ु न .लेशोपजायते ।
In the three worlds, except remaining as the taintless nature of oneself, one cannot be in the state which is
not harmful, free of anxiety, free of afflictions of mind and body, and free of delusion.
If such a state is attained, the most excellent state gets attained; and then there is no more grief.
MIND NEEDS TO BE CONTROLLED
न धना8यपकव
ु ु ि8त न म3ाUण न बा8धवाः न ह-तपादचलनं न दे शा8तरसPगमः न काय.लेशवैधुय> न
तीथायतनायाः । प' ु षाथlकसा=येन वासनैकाथकमणा केवलं त8मनोमा3जयेनासा
यते पदं ।
Not the acquirement of wealth of any sort (gold or gems, or Siddhis), not friends (of foolish minds who
give wrong guidance), not relatives (who are connected to the body only), not the moving of hands and feet
(in rituals and worships of gods), not visiting other countries (to see the sacred resorts), not the pains
inflicted on one’s person (in the form of severe ascetic disciplines), are of any use.
The Supreme transcendental state is attained by conquering the mind with utmost effort and seeking the
fulfillment of the one single Vaasanaa of Self-realization.
ANALYZE THE SELF-IDEA WITH VIVEKA
ववेकमा3सा=यं ति
वचारै का8त*न2चयं यजता दःखजाला*न
ु नरे णैतदवाDयते ।
सुखसे!यासन-थेन ति
वचारयता -वयं न शोRयते पदं ाDय न स भयो
ू ह जायते ।
तसम-तसखसारसीमा8तं
ु साधवो वदतु दनतम*नप8दं
ु परमाहू रसायनम ् ।
It is attainable only by practicing discrimination. It is found at the end of proper reasoning processes.
Such a state is attained by the man when all the sense objects which form the net of pains get thrown off.
Sitting comfortably in a favored place, when one engages in the Vichaara by himself, he attains that state;
later he never grieves; never is born again.
That state is the extreme peak point of all the joys that belong in the world.
That is known only to those men of Knowledge, who experience the continuous oozing of excellent bliss.
It is known as the supreme elixir.
*यवासवभावानां -वगमानय ु यो
वयोः सखंु ना-येव सललं मगतणाि-ववै
ृ ृ तयोः ।
अतो मनोजयि2च8यः शमस8तोषसाधनः अन8तसमसंयोग-त-मादान8द आDयते ।
Since all the objects wear out and perish, there is no real happiness for both the heavenly beings and the
humans like the water seen in the mirage.Therefore one should get engaged in the control of the mind;
practice and develop calmness and contentment. By such a practice, one attains the same state as the eternal
Self; and then is immersed in the bliss supreme.
*तटता गRछता चैव पतता `मता तथा रसा दानवेनाप दे वेन प'षे ु ण वा
मनः शमनोgतं ू ताDयं परमं सखं ु वकासशमपप-य
ु ववेकोRचतरोः फलम ् ।
Whether one is a devil or a demon or a god or a man, mind should be continuously kept subdued and quiet
at all times, standing or walking, falling or wandering. Then only, the supreme bliss gets attained.
It is the fruit atop the tree of Viveka and rises out of the blooming flower of Shama (calmness).
!यवहारपरे णाप कायव8दमव8दता
ृ भानने
ु वा^बरि-थतेन नोJयते न च वाJyयते ।
मनःशा8तमयRछं वा8तं वगत`ममनीहं वगताभीटं नाभवाJछ*त नोJझ*त ।
Even if one is engaged in actions of the world, a (realized) man stays unaffected by the hosts of actions.
He discards nothing; wants nothing, like the Sun who stays in the sky (as a witness only).
A mind which is completely quiet, very pure, restful, freed of delusions, freed of desires, does not wish for
anything; does not discard anything.
DOORKEEPERS OF MOKSHA MANSION
मो
वारे
वारपाला*नमा8Rणु यथाoमं येषामेकतमास.तया मो
वारं व2यते ।
Listen with attention to the description of the door keepers standing guard at the gate way of liberation in
due order. By getting hold of even one of them, it is possible to gain an entry inside the gate-way of
liberation.
43
SHAMA/EQUIPOISE
सखदोषदशादYघा
ु संसारम'मjडलY ज8तोः शीतलतामे*त शीतर2मेः समभा ।
शमेनासा
यते ेयः, शमो ह परमं पदं , शमः शवः शाि8तः, शमो `ाि8त*नवारणम ् ।
Samsaara is a huge desert that spreads out with its varied wants of happiness and disappointments.
It becomes cool for a man by the uniformly spreading rays rising out of the moon of Shama.
Through Shama one gets the highest good. Shama is the supreme state.
Shama is auspiciousness and peace. Shama removes the delusion.
पंुसः शमतDतस
ृ ्य शीतलाRछतरामनः शमभषतHचत-य
ू श3रDये
ु *त म3ताम ् ।
शमच8\मसा येषामाशयः समलंकृ तः ीरोदानामवोदे *त तेषां परमशBता ु ।
If a man is content with a calm disposition, if his mind is pure and cool at all circumstances, and if his mind
is adorned by Shama, then, even an enemy turns into a friend. In a person whose mind is well-decorated by
the moon of Shama, extreme pure nature rises up like the waves of the milk ocean.
Mकशेु शयकोशेषु येषां शमकशेु शयं सतां वकसतं ते ह ि
वMपnाः समा हरे ः ।
शमीः शोभते येषां मखे
ु 8दावकलिPकते ते कलYने
ु 8दवो व8
याः सौ8दयविजतेि8\याः ।
For those men of wisdom, in whose hollows of the heart-lotus, the lotus of Shama keeps blooming, they
become equal to Hari (Vishnu) who also has two lotuses in his heart (his heart lotus and his beloved spouse
Padmaa).
Men whose taintless face-moons shine with the beauty of Shama are the moons brightening up the heritage
of Knowers and are to be worshipped; for they have conquered all the senses by the beauty of Shama.
3ैलो.योदरव*त8यो नान8दाय तथा Hयः साrा9यसंप*तमा यथा शमवभतयः ू ।
या*न द:ु खा*न या तणाृ द:ु सहा ये दराधयः
ु तसव> शा8तचेतःसु तमोsकLिवव न2य*त |
All the riches inside the belly of the three worlds do not give any true joy like the riches got through the
practice of Shama which is more than equal to any wealth of a kingdom.
Whatever sufferings, whatever thirst for pleasures, whatever unbearable bad afflictions are there, all of
them get destroyed in a mind with equipoise, like the darkness in the presence of many Suns.
मनो ह सवभतानां
ू सादमनगRछ*तु न तथे8दोयथा शा8ते जने ज*नतकौतकम ु ्।
शमशाल*न सौहाद व*त सवष
L ु ज8तष
ु ु सजने
ु परमं तवं -वयमेव सीद*त ।
मातरYव परं याि8त वषमा*न मद*न ृ ू च व2वासमह भता*न ू सवाUण शमशाल*न ।
Mind for all the beings does not stay as cool and pleasant like the (mind-) moon which is there in the men
who are endowed with Shama, thus rising awe in others. In a virtuous man who is endowed with Shama,
and who is friendly towards all the other beings, humans or animals, the Supreme truth dawns in him by
itself. All beings, whether strong or timid, fully trust a person of a peaceful disposition like trusting a
mother.
न रसायनपानेन न ल;^यालPगनेन च तथा सखमवाDनो*त ु शमेना8तयथा मनः ।
Neither by drinking nectar (of immortality), nor by the embrace of the Goddess of prosperity (wealth), does
a person get happiness as by the equipoise established in the mind.
सवाHध!याHधवलतं oा8तं तणावर3या
ृ मनः शमामत ृ ासेकैसमा2वासय राघव ।
यकरोष यद2नास शमशीतलया Hधया त3ा*त-वदते -वाद ु नेतरतात मानसे ।
शमामतरसाRछ8नं
ृ मनो यामे*त *नव*ृ तं *छ8ना8यप तयाPगा*न म8ये रोहि8त राघव।
Raaghava! The mind is surrounded by various diseases. It is pulled by the rope of Trshnaa.
Soothe it by sprinkling the nectar of Shama on it.
Whatever action you do and whatever you eat endowed with an intellect cool by Shama, it gets tastier for
the mind as if by the added flavor; and not by anything else.
Raaghava! If the mind is wet by the nectar of Shama, it attains such a happy state that, even if the limbs are
cut off, I believe that they will grow again because of that happiness.
न पशाचा न रांस न दै या न श3वः न च !याभजPगा ु वा ि
वषि8त शमशालनम ् ।
सस8नBसम-ताPगं
ु शमामतवम
ृ णा वेधयि8त न दःखा
ु *न शरा वशलामव ।
44
Even the Pishaacis, Raakshasas, Daityas, enemies, tigers, and serpents do not hate a man who is endowed
with Shama. When a man has protected well his body all over by the armor of the nectar of perfect Shama,
then the pains do not pierce him like the arrows failing to pierce the diamond rock.
न तथा शोभते राजा अDय8तःपरसं ु ि-थतः समया -वRछया ब
=या ु यथोपमशमशीलया ।
ाणाियतरं X}वा तिटमेु *त न वै जनः यामाया*त जनः शाि8तमालो.य शमाशयम ् ।
A king who stays inside the harem with all the shine and grandeur of colorful stones and garments worn by
the women, does not shine so much as when endowed with a mind which has equanimity, purity and calm
disposition. A man does not get so much happiness by the sight of something dearer than life, like getting
that soothing feeling at the sight of a person endowed with Shama.
शमया शमशाल8या वया ृ यः साधु वतते अभनि8दतया लोके जीवतीह स नेतरः ।
That man of virtues who always acts cool and calm endowed with a calm disposition, and is admired by
one and all; he alone actually lives; not the others (for they do not live actually, but suffer with anxiety and
apprehension, bombarded by desire and hatred.)
अनBतमनाः
ु शा8तः साधःु कम करो*त यतसवमभन8दि8त त-येमा भतजातयः ू ।
When a good man who is calm and quiet does any action without getting afflicted by anxiety of any sort,
then all the people admire him.
वा
ु -प}वा
ृ च X}वा च भ.वा ु ावा शभाशभं
ु ु न Mय*त ]लाय*त यः स शा8त इ*त कsयते ।
यः समः सवभते
ू षु भाव काP*त नोJझ*त िजवेि8\याUण यनेन स शा8त इ*त कsयते ।
-प}वा
ृ ऽवदातया ब
=या
ु यथैवा8त-तथा बहः X2य8ते य3 कायाUण स शा8त इ*त कsयते ।
तुषारकरkब^बाभं मनो य-य *नराकलं ु षु स शा8त इ*त कsयते ।
ु मरणोसवयBे
ि-थतोsप न ि-थत इव न Mय*त न कDय*त
ु यः सषDतसमः
ु ु -व-थः स शा8त इ*त कsयते ।
अमत-य8दसभगा
ृ ु य-य सवजनं *त Xिटः सर*त ीता स शा8त इ*त कsयते ।
योs8तःशीतलतां यातो यो भावेषु न म9ज*त !यवहारY न संमूढः स शा8त इ*त कsयते ।
आकाशसXशी य-य पंस
ु ः स^!यवहाOरण: कलPकमे*त न म*तः स शा8त इ*त कsयते ।
अयापसु दर8तास
ु ु कपा8तेषु मह-वप तRछेु ऽहं न मनो य-य स शा8त इ*त कsयते।
A person is said be of peaceful disposition when he does not get overly excited or overly depressed by
hearing, touching, seeing, eating or smelling good or bad things.
He who is equal-minded towards all beings, he who does not desire anything in the future, he who does not
loathe his present position, he who has conquered his senses with sincere effort is known as a man of
equipoise.
Though in contact with the unclean minds, he who remains pure and calm at heart and attends to the
outside duties calmly without getting affected in the mind is called a man of peaceful disposition.
A person is said be of peaceful disposition when his mind remains taintless like the steady reflection of the
(Shama) moon (without ever wavering) at times of death, festivals and wars (where others will get agitated
and anxious).
Though remaining in the world, he is as if not connected to the world. He never gets excited about
anything; he never gives way to anger. He who remains in the Self-state as if asleep is said to be a man of
peaceful disposition.
He who looks at all the beings with eyes oozing with affection, like the nectar-flow, is said to be a man of
He whose mind is always cool without agitations, he who does not get attracted by objects, he who
performs his duties without getting deluded, is said to be a man of peaceful disposition.
He whose mind remains taintless like the sky though performing the duties of life is said to be a man of
Even at times of great difficulties, even when facing dire problems, even if great dissolution itself is met
with, if a man does not identify with the lowly body-thing, then he is said to be a man of peaceful
disposition.
45
तपि-वषु बह:े ु षु याजकेषु नपे ृ षु च बलवसु गुणाiयेषु शमवानेव राजते ।

Only a man of calm disposition shines among men of penance, men of wisdom, performers of Sacrifices,
kings, men of valor and men of virtues.
शमसंस.तमनसां महतां गणशालनामदे
ु ु *त *नव*ृ ति2चता99यो-नेव सतरोHचषः ।
The restful state of the Self rises in the men of virtues whose minds are calm by nature, from their own
mind-structure, like the moonlight from the moon.
सीम8तः गणपगानां
ु ू पौ'षेका8तभषणं ू संकटे षु भय-थाने शमः ीमाि8वराजते ।
Shama is the best of all virtues. It is the one and only ornament which adds beauty to a man. When there
are problems to face in life, the excellent quality of Shama shines forth in the face of fear.
शमममत ृ महायमायगुDतं परमवलंvय परं पदं याताः रघतनय ु यथा महानभावाः
ु oममनपालयु सBये तमेव ॥
O Scion of Raghu Dynasty! To succeed in your goal, follow the method adopted by great men who attained
the Supreme State by taking recourse to the Supreme quality of Shama, which is the nectar that can never
be stolen and is well-protected by the noble ones.
VICHAARA/RATIONAL ENQUIRY
शा-3ावबोधामलया Hधया परमपतया ू कत!यः कारण:ेन वचारोs*नशमामन: ।
वचाराती;णतामेय धीः प2य*त परं पदं , दYघसंसाररोग-य वचारो ह महौषधं ।
With an intellect purified to utmost sanctity by understanding the instructions of the Scriptures,
‘deliberation on the Self’ should be practiced continuously by one who knows the ‘Cause of all’ (as some
unknown Reality). The intellect that is sharpened by Vichaara visualizes the Supreme State.
Vichaara is the greatest medicine prescribed for the chronic disease called the Samsaara.
आपBनमन8तेहापOरपलवताक*त ृ वचारoकचिRछ8नं नैव भयः ू रोह*त ।
The tree of Samsaara which is thick with difficulties, which is covered by the endless leaves of wants is cut
off by the axe of Vichaara; and never sprouts again.
मोहे न ब8धनाशे
ु षु संकटे षु `मेषु च सव> !याDतं महाा: वचारो ह सतां ग*तः ।
Rama, you are of excellent understanding power.
When relatives die, when tragedies occur, when confusions rise up, the mind is always clouded by
delusion. At such times, Vichaara alone is the course to be adopted by a man of virtues.
न वचारं वना कि2चदपायोऽि-त
ु वपि2चतां वचारादशभं
ु य.वा शभमाया*त
ु धीः सताम ् ।
There is no other method to be adopted except Vichaara for the wise men.
One should discard the wrong actions through Vichaara and choose the right actions.
बलं बB2च
ु तेज2च *तपितः oयाफलं फल8येता*न सवाUण वचारे णैव धीमताम ् ।
Strength (of dealing with things), intelligence, timely decision, result of the action, all these fructify
properly in the wise men, through the practice of Vichaara only.
य.ताय.तमहादYपमभवािJछतसाधक
ु ु ं -फारं वचारमाHय संसारजलHधं तरे त ् ।
Vichaara is the light which shows what is right and what is not right. It covers a vast expanse. It is a
necessary tool to achieve the goal. One should hold this Vichaara-lamp and cross over the Samsaara Ocean.
आलनMदया^भोजा8महामोहमतPगजाि8वदारय*त
ू शBा
ु मा वचारो नाम केसरY ।
The lotuses of virtues in the heart get crushed by the elephants of great delusion. The lion of extreme purity
of character namely Vichaara kills those elephants.
मढाःू कालवशेनेह य
गताः परमं पदं ति
वचारदYप-य वजि^भतमनत ृ ु मम ् ।
If even fools have attained the Supreme state in course of time, it is the feat of the Vichaara-lamp which
shines with excellent light.
रा9या*न संपदः -फारा भोगो मो2च शा2वतः वचारकपव-य ृ फला8येता*न राघव ।
Raaghava! Kingdoms, Riches, all the enjoyments, and even the permanent state of liberation are the fruits
of the KalpaVrkhsa called Vichaara, which bestows anything that is needed.
या ववेकवकास8यो मतयो महतामह न ता वपद म9जि8त त^बकानीव ु वाOरUण ।
The minds of the noble which have bloomed by Viveka do not sink when met with difficulties, like the
hollow dry gourds inside the water.
46
वचारोदयकाOरjया Hधया !यवहरि8त ये फलानामयदारा ु णां भाजनं ह भवि8त ते ।

Those who act always with intellects endowed with Vichaara become the receptacles of the excellent fruits.
मख
ू Mकानन-थानामाशाथमरोHधनामवचारकरJजानां मJजयZ दःखरYतयः ु ।
क9जलोदमलना मदरामदधमणी अवचारमयी *न\ा यातु ते राघव यम ् ।
The minds of the fools are the forests where the Karanja trees of ‘Avichaara’ (no reasoning practice) grow
blossoming with abundant bitter fruits of pains, and block the first ever growth for the ‘Moksha desire’, by
blocking all the directions.
Raaghava! Let the sleep of ‘Avichaara’ cease for you; it is as tainting as the powdered lampblack; its fumes
bring about faintness like the liquor.
महापद*तदYघष L ु सि
वचारपरो नरः न *नम9ज*त मोहे षु तेजोराश-तम:ि-वव ।
Like the heap of light namely Sun never knows darkness, the man with the enquiring nature never drowns
in the delusions which result in prolonged sufferings.
मानसे सरस -वRछे वचारकमलोकरः ननं ू वकसतो य-य हमवा*नव भा*त सः ।
In the Maanasa Sarovara of the mind-lake which is very pure, the buds of Vichaara-lotuses blossom forth.
Such a person indeed shines like the Hima Mountain.
वचारवकला य-य म*तमा8
यमपे ु युषः त-योदे यश*न2च8\ा8मधा ु य: शशोOरव ।
A person whose mind does not bother to do Vichaara, is so dull by such inactivity in the brain, that he will
get hit by a shower of stones from the moon even, like a ghost imagined by a stupid child.
दःखखjडकम-थलं
ु ू वप8नवलतामधःु राम दरेू पOरया9यो *नववेको नराधमः ।
ये केचन दरारं
ु भा दराचारा
ु दराधयः
ु अवचारे ण ते भाि8त वेताला-तमसा यथा ।
अवचाOरणमेका8तवन\मसधम ु कं अमं साधकायष
ु L ु दरेू क'
ु रघ
वह
ू ।
A man without the quality of Viveka is the worst of all. He is a hollow hole of pains only. He is not stable.
He is the ‘spring season’ (Madhu) for the growth of fresh thorny creepers named harms.
He must be kept away at any cost.
All the unsuccessful enterprises, all the incorrect actions, all the afflictions result from non-enquiry, like the
ghosts appearing in darkness.
Raghoodvaha! A man who has no inclination to do Vichaara is like a wasted lone tree growing in the
forest. He is of no use to any one. He is not sought by the noble. Keep such fellows far away at a distance.
वव.तं ह मनो ज8तोराशावैव2यविजतं परां *नव*ृ तम5ये*त पण ू च8\े वाम*न ।
ववे कतोदता दे हे सव> शीतलययलमलंकरो*त चाय8तं 9यो-नेव भवनं ु यथा ।
The mind of a man which is habituated to the analysis of everything with reason is never under the control
of wants, and attains the supreme restful state like the rise of the full moon within.
In a man where this enquiring nature is found, everything around becomes cool; and adorns the earth with
beauty like the earth by the moonlight.
परमाथपताकाया Hधयो धवलचामरं वचारो राजते ज8तो रज8यामव च8\माः ।
For the flag of intellect that shines as the royal insignia for the ‘King of Supreme truth’, the white chowrie
is theVichaara for the seeker. Vichaara shines like the moon at night.
वचारचारवो जीवा भासय8तो दशो दश भाि8त भा-करव8ननं ू भयोू भवभयापहाः ।
The Jeevas who are given to the habit of Vichaara, light up all the ten directions, like the sun, and destroy
the fear of darkness of ‘Bhava’ (worldly existence), for all the beings.
बाल-य -वमनोमोहकिपतः ाणहारकः रा3ो नभस वेतालो वचारे ण वलYयते ।
For a child, the ‘ghost’ which is imagined by its deluded mind in the empty sky at night, and which will
even take away the life also (by the sheer fear of the non-existing ghost), vanishes through proper Vichaara.
सवlव जगgावा अवचारे ण चारवः अव
यमानसgावा वचारवशरारवः ।
All the objects in the world are pleasing as if real because of Avichaara (no-Vichaara).
Though the objects are non-existent, they are seen as real (because of delusion).
They shatter to pieces through Vichaara (which will reveal their non-existence).
47
पंुसो *नजमनोमोहकिपतोऽनपदःखदः ु संसारHचरवेतालो वचारे ण वलYयते ।

The Vetaala (vampire) of Samsaara is imagined by the deluded mind of a person. It gives much pain. It has
been there from a long time. It vanishes through Vichaara.
KAIVALYAM STATE OF THE KNOWER
समं सखंु *नराबाधमन8तमपायं वBीमं केवलYभावं वचारोRचतरोः फलम ् ।
This KevaleeBhaava (the pure awareness that is left back after realization) is equal at all times, is blissful,
is unaffected (by anything), and is independent of any outside agency (like objects, people, occasions etc).
(In a Knower, there is no ego-state that enjoys anything outside of it; but there is only the ego-less quiet
state which does not require any outside object to give happiness.
Happiness is nothing but a synonymous name for quietness only. Knower is but a state of happiness only.)
अचलि-थ*ततोदारा कटाभोगचेतसा तेन *नकामतोदे *त शीततेवे8दनोदता ु ।
Know it to be the fruit atop the tree of Vichaara.
(This state of Kaivalya was attained through the reasoning process only; and not by the performance of
asceticism or any other meritorious act.)
The mind that is exposed to the awareness of that ‘Kaivalyaa’ is unshaken and is filled with bliss par
excellence; in such a mind, the desireless state appears by itself, like the coolness by the rise of the moon.
(If there is a belief in the reality of the objects, then there will be desires as connected to the objects.
When the objects cease to exist as real, how can desires be there for a Knower?)
-ववचारमहौष=या साधि2चत*नषjणया
ु तयोतमवपदया नाभवाJछ*त नोJझ*त ।
Vichaara cultivated in the mind is an excellent medicine and is consumed by the minds of those who seek
knowledge; and they attain the excellent state (of Kaivalya) mentioned before.
After that attainment, the mind does not desire anything; nor does it discard anything.
(What is there to want or not want in a world which is just a picture made up by the senses only, and not at
all real?)
तफलाल^बनं चेतः -फारमाभासमागतं ना-तमे*त न चोदे *त खमवा*तगता8तरम ् ।
न ददा*त न चादते न चो8नम*त शा^य*त केवलं सावप2यJजगदाभोHग *तट*त ।
न च शा^य*त नाDय8तनाप बाWयेऽव*तट*त न च नैक^यमादते न च कमUण म9ज*त ।
उपेते गतं व-तु संाDतमनवत ु ते न च ुvधो न च वाऽुvधो भा*त पणवाण
ू L वः ।
(Mind-state in a Knower, functions as a tool for revealing the perceived only, like a blank screen. It is
extremely pure and is bereft of Vaasanaas and desires. No picture of the world creates a disturbance in it.)
The ‘mind which is holding on to that fruit (KevaleeBhaava)’, becomes an appearance only like a crushed
seed and loses its limitation of the dense Vaasanaa state. It does not rise or set but is like the undivided
space. (It is in the silent state unaffected by any sense-information.)
It does not give (any value to the perceived through cultivating desires); does not accept (any joy as
associated with the objects); remains subdued and stays only as a witness to all the events of the world.
It does not fully dissolve off (as in sleep).
It does not stay inside (as if dreaming) or outside (as the ignorant ego).
It does not stay without any action also; it does not drown in actions also.
It shines like a fully filled ocean.
If anything is gone it ignores it; if anything enters, it keeps it.
It is active with its waves; yet does not cross the border set for it and remains calm.
एवं पणनू L मनसा महामानो महाशयाः जीव8म.ताः ु जगयि-मि8वहर8तीह योHगनः ।
उषवा सHचरं
ु कालं धीरा-ते यावदYिDसतं ते तम8ते पOरय9य याि8त केवलतां तताम ् ।
In this manner, the noble men who have attained oneness with the Supreme, and have achieved the
fulfillment of their lives, wander in this world as JeevanMuktas.
These courageous men, who have conquered the delusion, live here for a long time as long as they like,
then discard the appearance of the body, and go off to the expansive state of just pure awareness.
THE VALUE OF VICHAARA
कोsहं क-य च संसार इयाप
यप धीमता Hच8तनीयं यनेन सतीकारमामना ।
Even when facing difficulties, a wise man should ponder with effort such questions as ‘who am I’, ‘whose
is this world’ along with the remedial measures (find the correct answers).
48
कायसंकटसंदेहं राजा जाना*त राघव *नफलं सफलं वाप वचारे णैव ना8यथा ।
Even a king understands the problems, the doubts that belong to any action, and also the failure and success
of any enterprise, only through Vichaara and not otherwise.
वेदवेदा8तसBा8तसBयः ि-थ*तकारणं *नणय8ते वचारे ण दYपेन च भवो ु *नश ।
The conclusions are reached by the Vedas and Vedaangas on the decisive factors belonging to the ‘world
welfare’ are arrived at through Vichaara only, like a lamp lit in the world enveloped by darkness.
अनटम8धकारे षु बहते ु जः-विजिWमतं प2ययप !यवहतं वचारः चा'लोचनम ् ।
Vichaara is the eye which functions perfectly. (It is not like the ordinary sight.) In darkness it doesn’t get
lost; it is not blurred by blazing light; it remains aloof even when physical eyes are seeing.
ववेका8धो ह जाय8धः शोRयः सव-य दम ु *तः द!यचुववेकामा जययUखलव-तष ु ु।
A man without the eye of Viveka is born blind (though having physical eye). He is to be pitied indeed.
He brings suffering to all. A person who has the divine eyes of Viveka is successful in all the enterprises.
परमाममयी मा8या महान8दै कसाHधनी णमेकं पOरया9या न वचारचमक*तः ृ ।
This magical entity of Vichaara is made of the Supreme essence of the Self. It is highly respected. It leads
to the highest bliss ever. It should not be discarded even for a second.
वचारचा'प'षो ु महतामप रोचते पOरप.वचमकारं सहकारफलं यथा ।
A person who can do Vichaara in the right way is liked by even highly learned men, like the mango fruit
when fully ripe and delicious.
वचारका8तमतयो नानेकेषु पनःपनः ु ु लठि8त
ु दःख2व`े
ु षु :ाता=वगतयो नराः ।
The men who have the magical charm of Vichaara in them, do not fall into holes of suffering and wallow
there like the ignorant; they are like men who know perfectly well the route they have to travel.
न च रौ*त तथा रोगी नानथशतजजरः अवचारवनटामा यथाs:ः पOररोद*त ।
Even a man suffering from hundreds of wounds in the body (hit by weapons) does not scream like the
ignorant who has lost his reasoning capacity.
वरं कद ममेकवं मलक|टकता वरं वरम8धगहाह ु वं न नर-यावचाOरता ।
Better drown in the mire; better be a worm crawling in the dirt; better be a snake residing in a dark hole;
but never the life of a man without the reasoning capacity.
सवानथ*नजावासं सवसाध*तर-कतंु ृ सव दौि-थयसीमा8तमवचारं पOरयजेत ् ।
One should discard the Avichaara, which is the abode of all harms, which is avoided by all good men, and
which is the peak point of all wretched states.
*नयं वचारय.ते ु न भवत!यं महामना तथा8धकपे ू पततां वचारो Wयवल^बनम ् ।
A man who wants noble achievements should always be engaged in Vichaara. For the one who has fallen
into the deep dark well and is stuck in utter blindness, Vichaara alone is the only help.
-वयमेवामनामानमवट5य वचारतः संसारमोहजलधे-तारये-वमनोमगम ृ ्।
One should support oneself. (No one else can think and understand the truth for you.)
Through the Vichaara practice, he must make the mind-deer cross over the ocean of Samsaara-delusion.
कोsहं कथमयं दोषः संसाराqय उपागतः 8यायेने*त परामशZ वचार इ*त कsयते ।
‘Who am I; how this fault called ‘Samsaara’ has appeared; such logical reflection is termed Vichaara.
अ8धा8धमोहसघनं ु Hचरं दःखाय
ु केवलं कतंृ शलाया Mदयं दम ु त2े चावचाOरणः ।
The heart of a rock and the foolish mind of a person who is not given to Vichaara practice are made to
suffer because of being dense with the most blinding darkness of delusion.
भावाभाव1होसगXशामह ह राघव न वचाराXते तवं :ायते साधु कचन ं ।
Raaghava! In this world which is a continuous play of the presence and absence of objects, and the
acceptance and rejection of the things, the truth cannot be understood well without the practice of Vichaara.
वचारा9:ायते तवं तवाि
वाि8तराम8यतो मनस शा8तवं सव दःखपOरयः ु ।
Through Vichaara the truth becomes understood. By understanding the truth one rests in the Self. Mind
then rests in peace. That results in the destruction of all the sufferings.
49
सफलतां फल*त भव

ु कमणां कटतां कल गRछयतमां
ु
-फटवचाOरतXशै
ु व वचाOरता शमवते भवते च वरोचताम ् ॥
(After cultivating Shama, one must engage in Vichaara without a break.)
The fruit of success is there in all the actions of the world, and people reach the excellent end through the
clear process of Vichaara only. (But they suffer because their minds are not freed of agitations.)
Vichaara is a quality that will be conducive for your achievement of the goal of liberation when you are
endowed with Shama only.
SANTOSHA/JOY OF CONTENTMENT
संतोषो ह परं ेयः स8तोषः सखमRयते ु ु संतटः
ु परम5ये*त वाममOरसदन ू ।
‘Samtosha’ (contentment) is the greatest good; contentment is known as happiness.
Hey Vanquisher of enemies! A person who is content attains the Supreme beatitude!
संतोषै2वयसुUखनां Hचरवा8तचेतसां साrा9यमप शा8तानां जरतणलवायते ृ ।
Those who are happy with the riches of contentment, those whose minds are resting in the state of the Self
for long; for such quiescent men even kingdoms equal a piece of dried up grass.
संतोषशालनी बBी ु राम संसारवितष ृ ु वषमा-वDयनि
व]ना
ु न कदाचन हYयते ।
Rama! The intellect which is endowed with Samtosha when met with most difficult situations stays without
anxiety and never collapses in pain.
संतोषामत ृ पानेन ये शा8ता-तिDतमागताः
ृ भोगीरतुला तेषामेषा *तवषायते ।
For those men of peaceful disposition who have attained complete satisfaction by drinking the nectar of
Samtosha, it becomes the anti-venom for the entire host of sense-enjoyments.
न तथा सखय8ये
ु ताः पीयषरसवीचयः
ू यथा*तमधरा-वा
ु दः संतोषो दोषनाशनः ।
The waves of Nectar Ocean do not give that much joy as does the Samtosha which is extremely sweet and
destroys all the faults of the mind.
अाDतवा8Rछामस9य ु ृ संाDते समतां गतः अXटखेदाखेदो यः स संतटः ु इहोRयते ।
A person who discards the craving for things not obtained; who maintains equanimity when anything is
obtained; who perceives neither pain nor absence of pain, is known as a man who is endowed with
Samtosha.
आमनाम*न संतोषं याव
या*त न मानसं उgव8यापद-तावलता इव मनोkबलात ् ।
As long as the mind is not having Samtosha within itself, the harms keep rising out of the mind-hole like a
host of creepers.
संतोषशीतलं चेतः शBव:ानXिटभभ
ु श
ृ ं वकासमाया*त सूया>शुभOरवा^बजम
ु ्।
आशावैव2यववशे Hचते संतोषविजते ^लाने व.3मवादशL न :ानं *तkब^ब*त ।
(Contentment naturally keeps the mind in the equipoise state; then one can engage in the Vichaara process
without any mind-agitation connected to the world; and Knowledge is easier to absorb.)
The mind which is cool with Samtosha blooms up well by the correct explanations of the doctrines
pertaining to knowledge, like the lotus by the sunrays.
Knowledge does not get reflected in a mind which is powerless being under the control of desires and is
bereft of Samtosha, the contentment quality; like the face does not getting reflected in a tainted mirror.
अ:ानघनयाम8या संकोचं न नरा^बजं ु यायसावदतो
ु य-य *नयं संतोषभा-करः ।
The ‘man lotus’, for which the Samtosha-sun is always on the rise, does not fade and shrink by the dense
dark night of ignorance.
अ क8चनोsDयसौ ज8तःु साrा9यसखम2नते ु ु आHध!याHधव*नमु.तं संतटं ु य-य मानसम ् ।
He whose mind is happy and contended enjoys the happiness equal to owning a kingdom though
possessing nothing; and he is free of all mental and physical afflictions.
नाभवाJछयसंाDतं ाDतं भP.तेु यथाoमं यः ससौ^यसमाचारः
ु स^तटेु *त कsयते ।
A person of calm disposition, who has no craving for things not obtained, and accepts whatever he gets in
the course of life, is known as a man with Samtosha.
50
संतुिटपरतDत-य ृ महतः पण

ू चेतसः ीराvधेOरव शB-य
ु मखे
ु ल;मीवराजते ।
For him who is satisfied; is always content and cheerful; whose mind is complete with no outward craving
and stays happy in one’s own Self; and who is pure at heart, the charm of purity shines from the face like
Goddess Lakshmi shining in the Milk ocean which is pure and complete.
पूणत ामलमाHय -वाम8येवामना -वयं पौ'षेण यनेन तणां ृ सव3 वजयेत ् ।
Having taken recourse to completeness in the state of the Self by the self (by understanding the true essence
of oneself), one should completely get rid of the thirst for sense pleasures with utmost effort.
संतोषामतपणृ ू -य शा8तशीतलया Hधया -वयं -थैय> मनो या*त शीतांशोOरव शा2वतम ् ।
For one who is completely filled with the nectar of Samtosha and whose intellect is cool with quietude, the
mind by itself attains stability like a moon that has become permanently fixed.
संतोषपटमनसं
ु भयाृ इव महBयः राजानमप ं
ु *तटि8त ककरवमपागताः
ु ।
For the mind which has swelled up in Samtosha, great riches stay like servants in servitude as to a king.
आमैवाम*न -व-थे संतटे ु प'षे
ु ि-थते शा^य8याधयः सवL ावषीवाश ृ ु पांसवः ।
When a man stays happy and content, established in the knowledge of his true essence, all the mental
afflictions subside off like the dust in monsoon showers.
*नयं शीतलया राम कलPकपOरभ8नया प' ु षः शBया
ु वया
ृ भा*त पण ू तये8दवतु ्।
Rama! Always cool and freed of all taints, a man shines forth like a full moon with his pure thoughts.
समतासंद ु रं व.3ं प'ष-यावलोकय8तोषमे
ु *त यथा लोको न तथा धनसंचयैः ।
The world does not get so much happiness by the heaps of money, as by looking at a person whose face
looks beautiful by equanimity.
समतया मतया गणशालनां ु प'षरा
ु xडह यः समल8कृतः
तममलं णमि8त नभ2चराऽप महामनयो ु रघन8दन
ु ॥
Hey RaghuNandana! The wanderers of the sky (Gods) and even great Sages salute that excellent one
shining foremost among virtuous people, and who is well adorned by an intellect filled with equanimity.
SAADHUSAMAAGAMA/COMPANY OF THE NOBLE
वशेषेण महाबाहो संसारोतरणे नणां ृ सव3ोपकरोतीह साधःु साधसमागमः
ु ।
Hey Mighty-armed! The company of the noble is the noble means that helps the men by all ways in
crossing over the worldly existence.
साधस ु Pगतरोजातं ववेककसमंु ु सतं रि8त ये महामानो भाजनं ते फलHयः ।
Those wise men, who safe-guard the white-hued Viveka-flower (shining with purity), that is produced
when in the company of the noble, become eligible to enjoy the fruit of liberation.
श8यमाक|ण
ू तामे*त मयरDयसवायते
ृ ु ु आपसंपदवाभा*त व
व9जनसमागमे ।
In the company of the intellectuals, void becomes filled up; death becomes a festival; calamities shine like
prosperities. (Their talks of wisdom soothe and enlighten.)
हममापसरोिज8या मोहनीहारमा'तः जययेको जगयि-म8साधःु साधसमागमः ु ।
Company of the noble alone is the excellent path that stands as the best; for it is the snow for the lotus of
dangers (of ignorance); is the wind that blows off the mist of delusion.
परं ववधनं बBे
ु र:ान9वरनाशनं समसारणमाधीनां
ु वB साधसमागमम
ु ्।
Understand that the company of the noble increases the capacity of the intellect; removes the fever of
ignorance; and uproots all the mental afflictions.
ववेको परमो दYपो जायते साधसं ु गमामनोहरो9वलो नन ू मासेकादव गRछु कः ।
Viveka the excellent light which is produced from the company of the noble is pleasing and shines bright;
like a bunch of flowers shines fresh with the sprinkling of waters.
*नरपायां *नराबाधां *नव*ृ तं *नयपीवरYमनतमां
ु यRछि8त साधसPगवभतयः
ु ू ।
The riches of SaadhuSangama bestow the excellent bliss, which increases daily, which does not get lost and
which is unaffected by any harm. (Material wealth decreases, gets lost and brings harm.)
51
अप कटतरां ाDतैदशां ववशतां गतैमन ागप न संया9या मानवैसाधुसPग*तः ।

The company of the realized saints should not be missed even in the least by anyone, even if one has
completely fallen into dire calamities and is in a helpless state.
साधसPगतयो
ु लोके स8माग-य च दYपकाः हाधा8धकारहाOरjयो भासो :ानवव-वतः ।
Repeated practices of the company of the noble are like ‘the lamps’ lit to guide one in the correct path (in
the night of ignorance); and later they remove the dense darkness of ignorance completely by shining as the
sun of knowledge.
यः -नातः शीतसतया साधुसंग*तगPगया कं त-य दानै क> तीथl क> तपोभ कम=वरै ः ।
नीरागाि2छ8नस8दे हा गलत18थयोsनघ साधवो यद व
य8ते कं तप-तीथसं1है ः ।
What use are the charities, sacred places, penance and Sacrifices, for the one who has bathed in the cool
white waters of the Gangaa namely SaadhuSamgati? If one can get the company of the saints who have no
attachments, who have cleared all their doubts, who have cut off the knots of the ego and its accessories,
then what need is there for penance or sacred centers?
वा8तमनसो ध8याः यनेन परे ण ह दOर\े णेव मणयः ेणीया ह साधवः ।
These noble men have restful minds; are blessed by purity; and must be looked upon like the (wisdom)
gems by a man stuck with poverty.
ससमागमसौ8दयशालनी धीमतां म*तकमलेवाDसरोव8दे ृ सवदैव वराजते ।
The ‘intellect of the wise shining with the beauty of having the company of the noble’ shines among the
ordinary people, like Lakshmi shining beautiful in the midst of ordinary Apsaraas, when she has joined her
Lord.
तेनामलवचार-य पद-या1ावचलना ू Hथता येन ध8येन न य.ता साधसं ु ग*तः ।
SaadhuSamgati is renowned as the crest jewel shining in front of the Supreme state of Brahman. The
blessed one who has taintless mind and is able to procure it, should not ever lose it.
विRछ8न18थय-त9नाः साधवः सवसंमताः सवZपायेन संसे!या-ते Wयपाया ु भवा^बधौु ।
Those noble men, who have cut the knot of Ahamkaara; who are the Knowers of ‘That’, who are accepted
by all learned ones, should be served well in all manners; they are indeed the supreme means to cross over
the ocean of ‘Bhava’ or mundane existence.
त एते नरका]नीनां संशुके8धनतां गताः यैXटा हे लया स8तो नरकानलवाOरदाः ।
Those who disregard these ‘noble saints, who actually are the clouds that extinguish the fire of hells’
become the dried fuel for the hell-fires.
दाOर~यं मरणं दःखमयादवषयो
ु `मः संशा^ययशेषेण साधसं ु गमभेषजैः ।
Poverty, death, sorrows and other pains; all these delusory states of the world-fever completely subside off
by the medicine of SaadhuSangama.
GREATNESS OF THESE FOUR QUALITIES
संतोषः साधस ु Pग2च वचारोsथ शम-तथा एतैव भवा^भोधावपाया-तरणे ु नणां
ृ ।
संतोषः परमो लाभः ससPगः परमा ग*तः वचारः परमं :ानं शमो ह परमं सखं
ु ।
चवारै ते वमलोपाया भवभेदने यैर5य-ता-त उतीणा मोहवाOरभवाणवात ् ।
Samtosha, company of the wise, Vichaara and Shama: these alone help a man cross over the ocean of
worldly existence. Samtosha bestows the supreme gain. Company of the wise men leads to the supreme
end. Vichaara leads to the supreme knowledge. Shama leads to the state of supreme bliss. These four
qualities are the purest means in breaking out of this worldly existence. Those who practice them, cross
over the ocean of this mundane existence filled with the waters of delusion.
एकि-म8नेव वै तेषाम5य-ते वमलोदये चवारोsप कला5य-ताः भवि8त सHधयां ु वर ।
एकोsDयेकोsप सवLषामेषां सवभOरह ू सवसंसBये त-मा
यनेनैकं समायेत ् ।
Even if one of these four qualities is practiced in the rise of purity, all the four become practiced, O best
among the wise! For attaining the required target, each of them has to be developed on this arena of the
mind only. Therefore at least one should be practiced with utmost effort and others will follow suit.
52
ससमागमसंतोषवचाराः सवचाOरतं
ु वत8ते शम-वRछे वाहनानीव सागरे ।
वचारसंतोषशमससमागमशाल*न वत8ते Hयो ज8तौ कपवाHते
ृ यथा ।
वचारशमससPगसंतोषव*त मानवे वत8ते पण8दौ
ू L सौ8दया
या गुणा इव ।
ससPगसंतोषशमवचारव*त स8मतौ वत8ते मि83वरे राजनीव जयHयः ।
त-मादे कतमं *नयमेतष े ां रघन8दन
ु पौ'षेण मनो िजवा यनेना5याहरे
गणम ु ्।
(Whichever quality is cultivated first, that leads to the next quality by itself.)
When the company of the wise, Samtosha and Vichaara, are deliberated upon and developed in the mind,
they act like ships journeying across the waters of the ‘quiescent ocean’.
In a person, who is endowed with Vichaara, Samtosha, Shama and SatSamaagama, prosperities of the
world and knowledge surround him, as if he is sheltered under the KalpaVrksha.
In a man, who is endowed with Vichaara, Shama, Satsanga and Samtosha, virtues adorn like the beauty,
coolness etc in a full moon.
In a noble man, who is endowed with Satsanga, Samtosha, Shama, and Vichaara, victory is at hand like for
a king with excellent ministers.
RaghuNandana! Therefore, one of them at least should be practiced continuously by conquering the mind
with effort.
परं पौ'षमाHय िजवा Hचतमतगजं यावदे को गणो ु ना8त-ताव8ना-यतमा ु ग*तः ।
पौ'षेण यनेन द8तैद8ताि8वचण
ू येयाव8नाभ*नवटं ते मनो राम गणाज
ु न,े दे वो भवाथ यो वा प'षः
ु
पादपोsथ वा तावतव महाबाहो नोपायोs-तीह क2चन ।
With utmost effort one should conquer the mad elephant called the mind. As long as even one quality is not
cultivated, there is no hope of attaining the excellent state of the Supreme.
With utmost endeavor, gritting the teeth, as long as your mind does not engage in the practice of cultivating
any one of the qualities at least, whether you are a god or a demi-god, or a man or a tree, there is no other
means to reach your goal, Hey Mighty-armed!
एकि-म8नेव फलदे गणे ु बलमपागते
ु ीय8ते सवlवाशु दोषा ववशचेतसः ।
गुणे ववBेृ वध8ते गणा ु दोषजयदाः, दोषे ववBे ृ वध8ते दोषा गणवनाु शना: ।
If at least one of these good qualities that bestow purity is developed and become strong, then all the faults
of the uncontrolled mind will be destroyed. If a single good quality at least is cultivated, other good
qualities will follow suit and destroy all the faults. If a single bad quality even is on the increase, then more
wicked traits will rise up and destroy all the virtues.
मनोमोहवने Wयि-म8वेHगनी वासनासOरशभाशभबहकलाु ु ृ ू *नयं वह*त ज8तष ु ु।
सा ह -वेन यनेन यि-म8नेव *नपायते कले
ू तेनैव वह*त यथेRछस तथा क'
ु ।
प'षयनजवे
ु न मनोवने शभतटानगतां
ु ु oमशः क' ु वरमते *नजभावमहानदYमहह मनागप नोWयसे ॥
In the forest of mind-delusion, Vaasanaa-River always flows with great speed, in all the beings, in-between
the two pairs of banks of good and bad. She can be made to flow through one of the channels only, by
making effort so that she flows through that only. You do what you feel is the right thing to do and decide
which channel she has to flow through. By the force of Paurusha, make the huge river of thoughts, flow
between the banks of only the good qualities, gradually.
Hey Intelligent Rama! You will not get carried away by the river, ‘Ahaha’, for sure!
(‘Ahaha’ is an expression of soothing.)
एवम8तववेको यः स महा*नह राघव यो]यो :ानHगरः ोतंु राजेव नयभारतीम ् ।
Raaghava! In this manner, he alone is a noble person who is endowed with Viveka. He alone is fit to hear
these words of knowledge, like a king alone can listen to the exposition of administration science.
अवदातोऽवदात-य वचार-य महाशयः जडसPगोिJझतो यो]यः शरद8दोयथा नभः ।
A pure taintless mind alone can grasp the pure taintless thoughts. Such a noble one alone who is removed
of the company of the ignorant is fit to listen to this knowledge, like the rise of the taintless moon in the
cloudless sky of the autumn.
53
वमेतयाऽखिjडतया गण ु ल;^या समाHतः मनोमोहहरं वा.यं व;यमाणमदं शण ृ ु ।

Well endowed with the unbroken shine of these virtues you now listen to the next discussion which will
destroy the delusion of the mind.
पुjयकप\मो ु य-य फलभारानतः ि-थतः म.तये ु जायते ज8तो-त-येदं ोतम
यमः
ु ु ।
Only a man, whose merit tree of KalpaVriksha bends with the weight of the abundant fruits, gets interested
in hearing the discourse of this scripture thereby moving towards the goal of liberation. (Past merits alone
make a person interested in seeking such knowledge. You are also a meritorious person Rama!
पावनानामदाराणां
ु परबोधैकदा*यनां वचसां भाजनं भयैू भ!यो भव*त नाधमः ।
Only a man endowed with virtues above mentioned can become a receptacle of these words which are
sacred, profound and bestow the Supreme knowledge for the attainment of the excellent state.
(Interest alone is not enough; but the virtues mentioned above should be cultivated also; because otherwise
the abstract truths will not be grasped by a man with a disturbed mind.)
A BRIEFING ABOUT THE SIX SECTIONS OF THE VAASISHTAM TEXT
मोोपायाभधानेयं संहता सारसंमता k3^श
वे च सहdाUण :ाता *नवाणदा*यनी ।
दYपे यथा व*न\-य 9वलते संवतते आलोकोs*नRछतोsDयेवं *नवाणमनया भवेत ् ।
-वयं :ाता ता
ु वाप `ाि8तशा8यैकसौqयदा आे;य वUणता स
यो यथा -वगतरिPगणी ।
यथा र99वामह`ाि8तवन2ययवलोकनातथैतेणाRछाि8तमे*त संसारदःUखता ु ।
This collection of instruction on knowledge is named as the ‘Means of Liberation’; and is filled with the
supreme essence of Knowledge. It contains thirty two thousand verses. It bestows the state of Nirvaana.
A man who wakes up from sleep, sees everything naturally without any particular wish, in the light which
is glowing; so also, the supreme vision of the Self occurs through this scripture without much effort.
The heavenly River sanctifies a person whoever bathes in it knowingly or unknowingly. So also, if a person
studies this text by himself and analyzes the truths, or listens to it from another person, it gives the benefit
of removing all confusions and delusions.
The illusion of a snake seen in the rope vanishes when observed properly. In the same way, if one observes
well (by reasoning), the painful state of the world vanishes off.
यि.तय.ताथ
ु ु वा.या*न किपता*न पथ.पथ.Xृ ृ टा8तसारस.ता*न
ू चा-यां करणा*न ष ।
This text contains six Prakaranas. It is filled with varied type of instructions to help in attaining the goal of
Moksha. Each method of instruction is accompanied by an example of a story or anecdote.
वैरा]याqयं करणं थमं पOरक|*ततं वरागो वधते येन सेकेनेव मरौ त'ः ।
साध> सहdं 18थ-य यि-म8Mद वचाOरते काशाRछBतोदे ु *त मणावव समािज
ु ते ।
First section is named as Vairaagya (Dispassion).
By the study of this section, dispassion rises like how a tree also can be made to grow in the desert by
pouring water regularly.
If the thousand and five hundred verses are analyzed in the mind, purity rises in the mind by the revelation
of truth, like a gem shines by the rubbing process.
MUMUKSHU VYAVAHAARA PRAKARANAM
मम
ु
ु ु!यवहाराqयं ततः करणं कतं
ृ सहdमा3ं 18थ-य यि.त18थे
ु न संुदरं
-वभावो ह ममू ु ु णां नराणां य3 वjयते ।
Next Prakarana is made with the title of ‘Mumukshu Vyavahaara’ (the conduct of a person desiring
liberation). It is beautiful with its elaborate description of the methods required to attain the goal; and
contains thousand verses. Herein is explained the qualities to be developed by a person desiring liberation.
UTPATTI PRAKARANAM
अथोपितकरणं Xटा8ताqया*यकामयं, सDत18थसहdाUण व:ान*तपादकं
जागती \X2यीरहं वम*तuपणी अनप8नै
ु वोिथतेव य3े*त पOरवjयते
यि-म8ते ु जगददं ोता8तबु
=यतेऽUखलं -
Next is the Utpatthi Prakarana which is filled with wonderful narratives as examples.
It contains seven thousand verses and teaches the proper understanding of the truth.
54
It explains in detail, how ‘the perceiver-perceived phenomenon understood as the world and prevailing
as the ‘I’ and ‘You’ rises even though not created in any way.
When it is listened to and understood, the listener will understand the world to be-
सा-म
यमसव-तारं
ु spread out vastly as ideas of ‘mine’ and ‘yours’ only;
सलोकाकाशपवतं पjड1हव*नमु.तं filled with worlds, skies and mountains, yet bereft of solid mass;
*नभितकमपवतं without the dividing lines of separateness, and no existence of a solid mountain;
पs!याद
ृ भतरहतं
ू bereft of all elements like earth etc;
संकपेव पतनं a city conceived in the mind as it were;
-वDनोपलंभभावाभं like the objects seen in a dream;
मनोरा9यवदाततं spread out like a kingdom made by the mind;
ग8धवनगरqयं अथशू8योपलंभनात ् illusory like the city of Gandharvas (magical beings) since it gets
understood to be empty of all objects;
ि
वच8\व`माभासं a faulty sight like seeing two moons when afflicted by an eye infection;
मग
ृ तृ णा^बवत
ु नं rolling like the waters of the mirage;
नौयानलोलशैलाभं like the movement of the mountain seen in a ship journey;
सयलाभवविजतं bereft of any true gain;
Hचत`मपशाचाभं like a ghost seen by the mentally afflicted;
*नबजमप भासरंु shining forth without any seed-source;
कथाथ*तभासाभं like a story visualized in the mind;
!योमम.तावलY*नभं
ु like a garland of pearls imagined in the sky;
कटकवं यथा हे ि^न तरPगवं यथा^भस यथा नभस नीलवमसदे वोिथतं सदा always shining as not real,
like the bangle seen in the gold; like the wave seen in the ocean; like the blue color seen in the sky;
अभितरPगरहतमपलिvधमनोहरं
ु -वDने वा !योि^न वा Hच3मकतृ Hचरभासरंु a picture without colors drawn
on a no-canvas; pleasant when cognized by the mind; drawn by no one; seen as if in the dream or in the
emptiness; yet shining for long;
अविWनरे व विWनवं धते Hच3ानलो यथा like the fire seen in a picture of the fire (painted on a canvas)
though there is no actual fire;
दधायेवं जगRछvदuपाथमसदाभासकं bears the name of the world shining falsely like this;
तरPगोपलमालाभं like a garland of lotuses seen in the foamy waves;
Xटनयमवोिथतं
ृ rising like the scene of a dance seen long back (vague like a memory);
चoचीकारपण ू -य जलराशमवो
यतं like a huge heap of water rising to fill the entire sky complete with the
screams of the Chakravaaka bird also;
शीणप3ं `टनटं 1ीमे वनमवारसं like the ruined tree in the summer heat, essence less, with all the leaves
dried up; मरण!य1Hचताभं like the insane visions perceived by a dying man;
शलागहगहा-पद
ृ ु म8धकारगहै ु कैकनतम8मतचे
ृ ु िटतं dark like the deep caves of the mountain; each and
everyone dancing inside the dark cave, like the movements made by the insane;
शा8ता:ाननीहारं the mist of ignorance removed (shining as it is, as the Brahman-state);
व:ानशरदं बरं the clear sky of the autumn of understanding (as a shine of knowledge only removed of all
delusions);
समक|
ु णमव -त^भे like the lines of a picture carved on a pillar;
Hच3ं भताववोदतं like a picture appearing on the wall (suddenly);
पPकादवाभरHचतं सचेतनमचेतनं । as if made of wet clay; as if conscious yet not-conscious.
55
STHITI PRAKARANAM
ततः ि-थ*तकरणं चतथ>
ु पOरकिपतं 3ीUण 18थसहdाUण !याqयानाqया*यकामयं ।
इथं जगदह^भावuपि-थ*तमपागतं
ु \X2यoमं ौढमय3 पOरक|*ततं ।
दशद8]मjडलाभोगभासरो ु sप जग
`मः इथम5यागतो वBम*त ृ त3ोRयते Hचरम ् ।
After the Utpatthi Prakarana, the fourth section titled as Sthiti is composed. This contains three thousand
verses, is filled with many explanations and stories.
Herein is explained how the perceived phenomenon of the Seer and the Seen becomes well-rooted as the
ideas of ‘I’ and the world.
Though shining forth as a huge expanse of the world spread out in ten directions, how the delusion of the
world has grown; this is explained in detail, in this section.
UPASHAANTI PRAKARANAM
उपशाि8तकरणं ततः पJचसहdकं पJचमं पावनं ो.तं यि.तसं
ु त*तस8दरम
ु ्।
इदं जगदहं वं च से*त `ाि8त'िथता इथं संशा^यतीयि-म8कsयते 2लोकसं1है ः ।
Next is the fifth section, named Upashaanti Prakarana. It is said to be very purifying.
It contains five thousand verses. It is beautiful with its successive instructions on knowledge.
It contains the collection of verses that explain as to how this delusion of ‘I’, ‘you’ ‘he’ etc arises and how
it can be subdued.
उपशाि8तकरणे ते ु शा^य*त संस*तः ृ
When this Upashaanti Prakarana is heard, Samsaara subsides off
ं
`टHच3सेनेव कHचल5योपल^भना
like the army depicted on a painting destroyed, with the ruins alone left back;
शतांशशटा भव*त संशा8त`ाि8तuपणी
broken into hundred pieces; and all illusory forms gone;
अ8यसंकपHचत-था नगरीOरवासती
like the non-existent grandeur of a city conceived by another person in his mind;
अल5यव-तपा2व ु -थ-वDनयBHचरारवा
ु
like the unheard screams and shouts of the battle that is inside the dream of a person sleeping next;
शा8तसंकपमता`भीषणाश*नशvदवत ्
like the quietness which arises after the terrifying sound of the madly rushing cloud conceived in the mind
subsides;
व-मत-वDनसं
ृ कप*नमाणनगरोपमा
like the forgotten city built in the dream through conception;
भवय8नगरो
यानसव8=यामलािPगका
ू न2यि9जWवोRयमानो1कथाथानुभवोपमा
made of emptiness where the barren mother gives birth to a son inside a garden in a city built in the future;
and like the non-existent story of her son’s valorous acts narrated through her tongue;
अनिलUखतHच3-य
ु Hच3!याDतेव भितभःू
like the canvas with paintings on it where no picture is drawn at all;
पOरव-मयमाणाथकपनानगरY*नभा
like the city of imagination where the events there are forgotten completely;
सवतम ु दनप8नवन-प8दा-फटाक*तः
ु ु ृ
like the varied appearances in all the seasons of the forest which has not been produced at all,
भावपपवनाकारवस8तरसरJजना
ु
like the forest covered by the colours of the flowers coming spring of the future;
अ8तलनतरPगौघसौ^यवाOरसOरसमा ।
like the stream of water which flows smoothly with all its hosts of waves subsided within.
56
NIRVAANA PRAKARANAM
*नवाणाqयं करणं ततः षटमदाMतं ु शटो 18थः परYमाणं त-य :ानमहाथदः ।
The sixth Prakarana named Nirvaana (freedom from all superimpositions) contains rest of the verses of the
Grantha; and bestows great knowledge. (Five Prakaranas - 17,500 + Nirvaana-14,500)
बBे
ु ति-म8भवेRcे यो *नवाणं शा8तकपनम ् -
If the instruction given in this Prakarana is understood, then Nirvaana is attained where all imaginations
cease to be; in which state of Nirvaana-
अचेयHचकाशामा व:ानामा
shining as awareness without the objects as the perceived reality; as the essence of knowledge;
*नरामयः परमाकाशकोशाRछ:
free of all afflictions; extremely pure as the hollow of the Supreme Space of Reality;
शा8तसवभव`मः
all delusions completely gone;
*नवापतजग
या3ः
the exhaustion of the world-journey removed and cooled off ;
कतकत
ृ !यसि-थतः
ु
settled off with the required work (of the realization of the Reality) completed;
सम-तजनतार^भव-त^भो नभो*नभः
a diamond pillar-like state that reflects all the actions of the people, itself not doing anything, and
unaffected; shining like the empty space;
व*नगीणयथासंqयजग9जाला*ततिDतमान ृ ्
completely satisfied as if the entire count of the people caught in the net of the world got swallowed off;
आकाशीभत*नःशे
ू षuपालोकमन-क*तः ृ
the entire world of forms as seen by the mind turned into empty space;
कायकारणकतृ वहे यादे यXशोिJझतः
freed of all the ideas of action, purpose, doer, and the discarding or accepting notions;
सदे ह इव *नदहः L ससंसारोsDयसंस*ृ तः
as is with body; but without a body; though in the world, yet without the world;
Hच8मयो घनपाषाणजठरापीवरोपमः
made of pure awareness only; similar to the thick belly of the dense stone;
Hचदादय-तपलोकान8धकारोपरोपमं
ँ परकाशuपोsप परमा8=यमवागतः
shining as the sun of awareness, and burning the worlds in the knowledge shine; existing like the darkness
inside of a rock (उपल।उपर); though shining as the Supreme light, as if attained extreme blindness;
'Bसंस*तदललः
ृ ु ीणाशावषHचकः
ू
all the idiotic plays of the world stopped completely; the cholera of desires destroyed fully;
नटाहं कारवेतालो दे हवानकलेवरः ।
vampire of Ahamkaara destroyed; having a body, yet without a body.
कि-मि82च\ोमको}य1े त-येयमव*तटते जगल;मीमहामेरोः पपे ु .वHचदवालनी ॥
In some tip of a hair of Avidyaa spread out as countless worlds, this grandeur of the world exists like a
female bee in a small flower in the huge Meru Mountain.
परमाणौ परमाणौ Hचदाकाशः -वकोटरे जगल;मीसहdाUण धते कवाथ ृ प2य*त ॥
In each and every subtle atom, the Chit-space (the awareness state of Brahman) holds thousands of
splendorous worlds and watches it.
वततता Mदय-य महामतेहOरहराvजलशतैरप
तलनमे
ु *त न मि.तमतो
ु यतः वतताि-त *न'तमव-तनः
ु ॥
57
The expanded view of the Realized Yogi at liberation can not even be compared to the bliss experienced by
the hundreds and lakhs of Haris, Haras and Brahmaas, since the excellent Reality alone exists in that state
spread out as all.
THE FRUIT OF THE STUDY OF THIS GRANTHA
अ-यां वा Hचतमा3ायां बोधः संवतते बीजादव सतो !यDतादव2यं ु भाव सफलम ् ।
When this discourse is heard and understood in the mind, enlightenment rises like a seed sowed in the right
field at the right time that surely results in the good fruit.
अप पौ'षमादे यं शा-3ं चे
यि.तबोधक
ु ं अ8यवाषमप या9यं भा!यं 8यायैकसेवना ।
यि.तय.तमपादे
ु ु ु यं वचनं बालकादप अ8यतणमव ृ या9यमDय.तं ु पnज8मना ।
If this scripture is regarded lightly as work composed by a man, then other texts of the Rishis also should be
ignored, as they also are of the same type; and it should be understood that the same truths belong here
also. If the instructions are proper and are based on reason, the words of a child also should be accepted; if
not based on reason and given by Lotus-born Brahmaa also, it should be discarded like a piece of grass.
योऽ-मातात-य कपोऽयम*त
ू कौपं पबयपः य.वा गाPगं पर-थं ु तं को न आशा-य*तराHगणम ् ।
If a man drinks the well water saying that it was dug by his ancestors and refuses to drink the Gangaa
waters which are flowing in front of him, who can convince that fool who is blinded by attachment (to his
old beliefs and irrational theories, and refuses to accept the truths contained in this scripture)?
यथोषस वतायामालोकोऽव2यमे
ृ य*त अ-यां वा Hचतमा3ायां सववे ु क-तथैय*त ।
When the dawn appears, sight is naturally there; so also when just absorbed in the mind (to listening to this
scripture), Knowledge of the right kind appears by itself.
ुतायां ा:वदना
ब
=वा8तं
ु -वयमेव च शनैःशनवचारे ण बBौ ु सं-कार आगते
पव>
ू तावददेु य8तभश
ृ ं सं-कतवा.यता
ृ शBय.ता
ु ु लतेवोRचया सभा-थानभषणम
ू ्।
परा नागरतोदे *त महवगणशालनी ु सा यया -नेहमायाि8त राजानोऽमरा अप ।
After listening to this Grantha from the mouth of a learned person, till the final end of the book, then one
should analyze by oneself the truths in one’s mind slowly; and when the understanding dawns in the
intellect at first, then there appears within, the essence of all the words with the purity of understanding;
and grows tall like a creeper, making one shine forth in the assembly. A highly civilized conduct appears
with excellent virtues, by which even the kings and gods feel attracted.
पवा
ू पर:ः सव3 नरो भव*त बB ु मा8पदाथानां यथा दYपह-तो *नश सलोचनः ु ।
A man who understands thoroughly the former and later expositions (connecting the various points at
various places at all times), will grasp the words and their actual meanings, like a man who already has a
sight proper can see at night-time also with the help of a lamp.
लोभमोहादयो दोषा-तानवं या8यलं शनैः Hधयो दशः समास8नशरदो महका यथा ।
Greed, confusion etc which cloud the intellect vanish off gradually like the mist at the arrival of autumn.
केवलं समवे;य8ते ववेका5यसनं Hधयः न कचन ं फलं धते -वा5यासेन वना oया ।
Only the constant churning of the truths in the intellect is required; the fruit of the listening will not appear
without the analyzing practice by oneself.
मनः सादमाया*त शरदYव महसरः परं सा^यमपादते ु *नम8दरे वाणवः ।
Mind becomes quiet and peaceful, like the huge lake at autumn; it attains supreme tranquility like the ocean
which is not churned with the Mandara Mountain.
*नर-तकालमारनशखेवा-ततमःपटा *त9वलयलं :ा पदाथवभाHगनी ।
Like the flame of the jewel-lamp which has been cleaned of the soot, the darkness of ignorance gets
removed, and the correct understanding shines brightly revealing the truth suggested by the words.
दै 8यदाOर~यदोषाiया Xटयो दशता8तराः न *नक8ति8त ृ ममाUण सस8नाहमवेषवः ।
The faults of wretchedness, poverty etc which one suffers in the world, reveal their true nature of
essencelessness and do not pierce the inside like the arrows cannot hurt a man protected by the armor.
X2यं नावल^पि8त
ु भीमाः संस*तभीतयः
ृ परःि-थतमप
ु ाfनं महोपलमवेषवः ।
The terrifying fears of Samsaara do not affect the man of knowledge who faces them courageously, like the
arrows have no effect on a rock.
58
कथं -यादादता ज8मकमणां दै वपंु-वयोः इयादसंशयगणः शा^ययिWन यथा तमः ।

‘How did the births and actions that affect humans and gods, begin?’ such doubts subside like the darkness
when the fire is lit.
सवदा सवभावेषु संशाि8त'पजायते याम8यामव शा8तायां :ालोकोपागते ।
When the sight of Knowledge is obtained, complete peace prevails about all the matters of the world, as if
the night has ended, and the sun has risen.
सम\-ये
ु व गा^भीय> धैय> मेरोOरव ि-थतं अ8तःशीतलता चे8दोOरवोदे *त वचाOरणः ।
Profound deep nature like the ocean, unshaken courageous stand like the Meru; the inner faculty cool like
the moon, rises for a man with Vichaara (who analyzes the truths of this scripture).
सा जीव8म.तता
ु त-य शनैः पOरण*तं गता शा8ताशेषवशेष-य भवयवषयो Hगराम ् ।
सवाथश ीतला शBा ु परमालोकदा-य धीः परं काशमाया*त 9यो-नेव शरदै 8दवी ।
(JeevanMukta state is slowly gained by reasoning again and again, crossing over seven levels of
spirituality). When he becomes mature in the JeevanMukta state through practice, then all the perceived
objects subside for him; and there is nothing that exists as an object for talk. His intellect that is cool and
pure bestows the vision of the Supreme truth and shines brightly like the moonlight of the autumn moon.
M
याकाशे ववेकाकL शमालो क*न *नमले अनथसाथकतारो नो
यि8त कल केतवः ।
In the pure Heart-space (not the physical heart but the central point of existence), when the Viveka-Sun
shines with the light of Shama, the comets which bring about the calamities (desires etc) do not rise at all.
शा^यि8त शBमायाि8त
ु सौ^याि-तटि8त स8नते ू अचJचले जलेऽतणाःृ शरदYवा`मालकाः ।
Those who are without the Trshnaa (thirst for pleasures), calm down, are purified, and stay quietly on the
very tall unmoving waters (jala) (or the unmoving jada Mountain) like the garland of white clouds in the
autumn (which are without the thirst, which are pure, which are quiet and rest on top of the tall mountain
which is unshaken.)
यिकंचनकरY oरा ू 1ा^यता व*नवतते दYनानना पशाचानां लYलेव दवसागमे ।
The uncivilized conduct of acting rude and hurting others which makes a person act annoying towards all,
goes off like the ‘devil’s dance at night which brings fear in the faces of others’ ceases to be, when the day
arrives.
धमभतौ भशं ृ ल]नां Hधयं धैयध ुरं गतामाधयो न वध8वि8त
ु वाताि2च3लतामव ।
If a person’s intellect is well-attached to the wall of Dharma and excels in courage, the mental afflictions do
not shake it, like the winds cannot move the creeper in a painting.
न पतयवटे :-तु वषयासPगuपUण कः कल :ातसरUणः 2व`ं समनधाव*त ु ।
A Knower does not fall inside the pit of attraction for sense objects.
Which person who knows the path very well will voluntarily fall into a hole?
सRछा-3साधवतानामवरोHध*न
ु ृ कमUण रमते धीयथााDते सा=वीवा8तःपरािजरे ु ।
The intellect will feel happy in the actions which are not opposed to the words of the noble men and the
Shaastras, like a devoted wife stays happy within the enclosed area of the harem.
WHAT IS HIS VISION LIKE?
जगतां कोटलेषु याव8तः परमाणवः तेषामेकैकशोऽ8तः-था8सगा8प2ययसPगधीः ।
परमाणौ परमाणौ सगवगा *नरगलाः ये पत8यपत8य^बवीHचवता8स
ु ु प2य*त ।
In the crores and lakhs of worlds, in each and every subtle atom of those worlds, Brahmaandas are seen by
the unattached Yogi. He sees in each and every subtle atom, various creations falling and rising without any
impediment, like the waves of the ocean.
मोोपायावबोधेन शBा8तःकरणं
ु जनं न खेदय*त भोघौगो न चान8दय*त .वHचत ् ।
न
वेिट संवता*न
ृ न *नवता*न
ृ काP*त कायाjयेष बBोऽप ु *नबोध इव \मःु ।
For a person whose mind is pure with the understanding of the path of liberation, the hosts of pleasures do
not distress or give joy. He does not dislike any action as unwanted; does not like any action as wanted.
Though awake, he is as if not awake like a tree which though knows to yield flowers etc, is still unaware of
it all. (Though aware of the actions and their results, he is unaffected by it all.)
59
X2यते लोकसामा8यो यथााDतानवितमा ु ृ *नटा*नटफलपाDतौ Mदयेनापरािजतः ।

He is seen as an ordinary person only, doing whatever comes to his lot as his required duties; but is not
affected by the fruits of the actions whether good or bad.
ब
=वे
ु दमUखलं शा-3ं वाच*यवा ववRयतामनभयत ु ू एवैत8न त.तंू वरशापवत ् ।
Understand this entire Grantha carefully going through each verse; not just reading the surface meaning of
the words only; but experiencing it like boon or curse that makes a change in you.
शा-3ं सबोधमे
ु वेदं सालंकारवभषतं
ू का!यं रसमयं चा' Xटा8तै* तपादतम ् ।
This Shaastra (Vaasishtam) is a Kaavya (poetical) that is easy to understand; is filled with verses with
rhetoric excellence, is very interesting with amazing examples and stories.
ब
=यते
ु ं
-वयमेवेदं कHचपदपदाथ व-वयं व-तु न वेतीदं ोत!यं तेन पिjडतात ् ।
If a person is a literate (in Sanskrit), he can read and try to understand it himself; but he may not fully grasp
the meanings; so it is better he studies it under the guidance of a Pandita (a wise person who has realized its
meanings.)
यि-म8ते ु मते :ाते तपो=यानजपादकं मोाDतौ नर-येह न कHचदपय9यते ं ु ु ।
If this Shaastra is listened to and understood, a man has no need at all for the practices of penance
(asceticism), meditation, recitation of hymns for attaining the liberation.
एतRछा-3घना5यासापौन:पु8येन वीणापािjडयं -यादपव> ू ह Hचतसं-कारपव ू कं ।
If a person studies this Shaastra again and again, till he realizes the essence contained within it, he attains
the wisdom of the excellent sort; and his mind also is rid of all its faulty dispositions.
अहं जगद*त ौढो \X2यपशाचकः पशाचोsकZदयेनेव -वयं शा^यययनतः ।
The Pishaachi named the ‘Seer/Seen phenomenon’ (surviving only on the body-identity) has become well
rooted in the mind as ‘I’ and the ‘World’. Through sincere effort it will vanish off like the Pishaachi
(surviving by the consuming of flesh), at the rise of the sun.
`मो जगदहं चे*त ि-थत एवोपशा^य*त -वDनमोहःपOर:ात इव नो `मयलम ् ।
The delusion of ‘I’ and the ‘world’ subsides off as it is, like a man who wakes up from the dream-delusion
is not again affected by the dream-world.
यथा संकपनगरै पुस > ो हषवषादता न बाधते तथैवाि-म8पOर:ाते जग
`मः ।
The good and bad events of the cities built in imagination do not affect a man; similarly the delusion of the
world will not affect a man who has understood the truth.
Hच3सपः पOर:ातो न सपभयदो यथा X2यसपः पOर:ात-तथा न सखदःखदः ु ु ।
पOर:ानेन सपवं Hच3सप-य न2य*त यथा तथैव संसारः ि-थत एवोपशा^य*त ।
When a snake painted on a canvas is understood as not real, the fear of the snake vanishes.
When the snake namely the perceived world is understood as an illusory appearance, there is no joy (of
escape) or pain (of death) from it.
The moment the painted snake is understood as a painted snake, the snake (with its fear giving ability)
vanishes off then and there itself.
Similarly the world also ceases to be real as it is getting seen itself, once its nature is understood.
समनःपलवा
ु मदL कि8च
!य*तकरो भवेपरमाथपदाDतौ न तु !य*तकरोsपकः ।
गRछयवयव: -प8दं समनःप3मद
ु ने इह धीमा3रोध-तु नाPगावयवचालनं ।
There may be a need of slightest movement (of the finger even) when crushing the delicate petal of a
flower. In the attainment of the Supreme, not even that much movement is required.
When crushing the petal of a delicate flower the limbs of the body have to move a little. Here it is the
stoppage of even the thought-movement; and there is no need of moving any limb outside or inside.
(Even the least of the perceived will be understood as non-existent only for a Knower; what effort is needed
then to crush it even?)
सखासनोपवटे
ु न यथासंभवम2नता भोगजालं, सदाचारव'hेषु न *तटता,
यथा णं यथा दे शं वचारयता सखं
ु , यथासंभवससPगमदं शा-3मथेतरत ् ।
60
Seated comfortably in a suitable place, going through the world of sense experiences as and when the need
is there; with a conduct not opposed to ordained righteous actions (prescribed by Scriptures); at any place
and any time doing with interest the Vichaara of what has been studied; accessing the text at any time you
need without a wait; this Shaastra offers a constant companionship of a Knower (in the book-form); which
you will not get anywhere else.
आसा
यते महा:ानबोधः संसारशाि8तदः न भयो ू जायते येन यो*नय83पीडनं ।
By the study of this scripture one attains excellent knowledge and understanding; and there arises not again
the torture of the womb-cage.
एतावयप येsभीताः पापा भोगरसे ि-थताः -वमातवटा ृ कमयः
ृ क|तनीया न तेsधमाः ।
Even as such, those who do not care for the higher achievements (and avoid the study of this great text);
those who are sinners (desirous of selfish fulfillments only, being engaged in the worship of deities and
other religious practices); those who are immersed in the essence of enjoyments (belonging to the body
identity); those who are worms crawling in the feces of their mother (as the worthless brainless beings
running after selfish pleasures); they belong to the worst category and do not deserve even the least of
regard.
STORIES AND EXAMPLES IN THIS GRANTHA ARE NOT TO BE DISREGARDED
शण
ृ ु तावददानीं वं कsयमानमदं मया राघव :ानव-तारं बBसारतरा8तरं
ु ।
यथेदं यते
ू शा-3ं तामापात*नकां शण ृ ु वचायते यथाथZयं यथा च पOरभाषया ।
Raaghava! Now listen attentively to my speech as I explain in detail this special knowledge which will
reflect intermittently some extraordinary truths (which lead you up to the highest state of knowledge step
by step.) When this scripture gets taught with required examples of stories and illustrations, as and when
you hear the stories, listen to them with full attention and understand the discussion of the meanings, the
purport of the usage of particular words, why it is taught, what it is leading to etc properly.
येनेहाननभतेु ू sथL Xटे नाथन
L बोधनं बोधोपकारफलदं तं Xटा8तं वदब ु ुधाः ।
Xटा8तेन वना राम नापवा ू थZsवब=यते
ु यथा दYपं वना रा3ौ भाjडोप-करणं गहेृ ।
Drshtaanta (allegorical examples which explain abstract matters) according to the learned, bestows the fruit
of understanding, since it is a method of teaching by using an incident or an event that is experienced here
in our daily lives. Rama! Without such a presentation of an ordinary day to day event as an example, the
abstract knowledge cannot be grasped easily. Utensils in the house cannot be sorted out and arranged at
night without the use of a light.
CAUSELESS IS EXPLAINED THROUGH THE EXAMPLES OF THE OBJECTS BOUND BY CAUSALITY
यैयlः काक-थ
ु Xटा8तै-वं मयेहावबो=यसे सवL सकारणा-ते ह ाDय8तु सदकारणं ।
उपमानोपमेयानां कायकारणतोदता वज*यवा परं _Wम सवषा L मेव व
यते ।
Hey Rama born in the dynasty of noble Kaakutstha! Whatever allegorical examples are used by me to
enlighten you, all are there for some purpose of explaining some abstract truth only (and not for any
entertaining purpose), so that they cause the understanding of the causeless truth (even if these examples
are taken from the world of unreal objects bound to causality).
Except the state of Para Brahman, the ‘cause and effect connection seen in the compared and the subject of
comparison’ is found in all the objects.
_Wमोपदे शे Xटा8तो य-तवेह ह कsयते एकदे शसधमवं त3ा8तः पOरगWयते ृ ।
यो यो नामेह Xटा8तो _Wमतवावबोधने दYयते स स बोB!यः -वDनजातो जग
गतः ।
एवं स*त *नराकारे _Wमjयाकारवा8कथं Xटा8त इ*त नो
यि8त मूखव
ैकिपको.तयः ।
अ8यासBव'BादX]Xटा8तदषणै ू -वDनोपमवा9जगतः समदे ं
ु *त न कचन ।
Whatever Drshtaanta is given in the process of the teaching, to make you understand the highest truth
namely Brahman, you must grasp well as to, what is the common point in both the truth to be explained and
the example given thereof. Whatever Drshtaanta is given, when explaining the principle of Brahman, you
should understand that they belong to the ways of the world which are unreal like that of a dream.
When it is so, ‘how the formless Brahman is described in an analogy with name and form’; such doubtful
statements are forwarded by only the fools. Since the world and its objects are as unreal as those seen in the
Svapna, the ‘flaws’ like the unproved, the opposing etc as referring to the objects, as presented by the
logicians, have no relevance at all here.
61
(If an example is given, you cannot take the objects given in the example and show the flaws in them and
argue that it is faulty; since objects are not important here, but only the meaning which is conveyed in the
example, which helps you understand some abstract truth that is to be accepted. (For example, if gold and
bangle are mentioned, you cannot ask where the goldsmith is.)
अव-तु पवाू परयोवतम ाने वचाOरतं यथा जा1तथा -वDनः सBमाबालमागतम ् ।
From a child to a Siddha, it is an obvious fact that if analyzed well the pros and cons of any object, it is
understood as unreal only, be it the Svapna or the Jaagrat.
-वDनसंकपना=यानवरशापौषधादभयथाथा इह Xटा8ता-त\पवा9जगि-थते ू ः।
Sometimes the dream-event, a decision conceived, meditation, boon, curse all prove as causing some effect
(as a mind-construction only); so the examples are based on such perceived things as the explanation of the
world (and the world gets proved to be unreal like the Svapna).
मोोपायकता ृ 18थकारे णाऽ8येऽप ये कताः ृ 18था-तेिवयमेवैका !यव-था बो=यबोधने ।
This Grantha is made for the purpose of teaching the path of attaining Moksha. Even in the other Granthas
made by him (Vaalmiki), examples are used for explaining abstract matters alone.
-वDनाभवं च जगतः ते ु शा-3ेऽवबो=यते, शीं न पायते व.तंु वाि.कल oमव*तनी ।
The similarity of the world-state and the Svapna state is explained in this Shaastra based on the abstract
truths of Upanishads; but it cannot be explained so fast, since the speech has to go in a methodical manner
(as per the understanding capacity of the student.)
-वDनसंकपना=याननगरा
यपमं ु जगयत-त एव Xटा8ता-त-मास8तीह नेतरे ।
Jagat is like a city seen in a dream, or conceived in the mind, or conceived in a meditation (when it is a
form of mental worship). Therefore examples are to be taken from there only, and nowhere else.
अकारणे कारणता य
बोधायोपमीयते न त3 सवसाध^य> संभवयपमामै ु ः।
Brahman is causeless; but the cause-factor is given in the examples to make one understand the truth of
Brahman. You cannot ever try and get the causal factor as a common principle in Brahman and the world,
through these examples.
उपमेय-योपमानादे कांशेन सधमता अPगीकायावबोधाय धीमता *नववादना ।
What truth is getting explained through the compared and comparable subject; it is to be understood by the
intelligent student without interrupting the process through fruitless arguments based on dry logic.
ं
अथावलोकने दYपादाभामा3ाXते कल न -थानतैलवयाद कHचदDयपय9यते ु ु ।
एकदे शसमथवादपमे ु यावबोधनमपमा ु नं करोयPग दYपोऽथभया यथा ।
When you are trying to see an object in darkness, you need the light only.
Location of the lamp, oil, wick and other factors do not help except as co-existing factors.
Dear Rama (Anga)! A light shows where the object is, when it is directed at an object; so also, the analogy
helps in revealing the common truth that can be grasped when the same factor is observed in the compared
and the compared with.
Xटा8त-यांशमा3ेण बो=यबोधोदये सयपादे ु यतया 1ाWयो महावा.याथ*न2चयः ।
By the slightest grasp of the analogy presented as instruction of the truth of Brahman which is the main
purpose of the book, one should be able to accept the conclusion of the MahaaVaakyas (statements of
Upanishads) properly.
न कता क
ु कतामेय नाशनीया बBता ु अनभयपलापा8तै
ु ू रपव3ैवकिपतैः ।
One should not lose the understanding of the truths, by taking recourse to fallacious arguments; which push
one away from the experience of the truth, which are not sacred (since they prove to be an indirect insult to
Upanishad truths) and which rise out of perverted mental states.
वचारणावनभवकाOरवै
ु Oरणोऽप वाP]मयं वनगतम-मदादष
ु ु।
ि-3यो.तमDयपपरमाथवैदकं वचो वचः लपनमेव नागमः ॥
The collection of words of an enemy also, if they reflect the experience that results through rational
reasoning process is accepted by people like us who are into the bliss of the supreme.
The words of a dearest wife (or any relative or friend or father or teacher) that are against the truths of
Vedas are just some word-patter only; and are not to be accepted as truths.
62
अ-माकमि-त म*तरPग तये*त सवशा-3ैकवा.यकरणं फलतं यतो यः

ाती*तकाथमपशा-3*नजाPगपटासं ु वेदनादतरदि-त ततः माणम ् ।
Anga! What we say is the truth arrived through reason only and they are fructified in us as the essence of
all Shaastras (based on the Vedas); whereas the ‘theory arrived at through pure logic’ as belonging to the
words and meanings, and one’s own belief and conviction, and not in line with the Vedic thought, cannot
be the proof of the Supreme truth.
वशटांशसधमवमुपमानेषु गWयते ृ को भेदः सवसाX2ये तपमानोपमे
ू ययोः ।
The exact common factor in the Upamaana (compared) and Upameya (compared with thing) are to taken
into account; if everything is the same, then what is the difference between Upamaana and Upameya?
Xटा8तबhावे
ु काम:ानशा-3ाथवेदनामहावा.याथसंवया शाि8त*नवाणमRयते ु ।
When the abstract truth is understood through an ordinary example seen in the world, the single essence of
all the meanings of the Scriptures get understood; and by that knowledge of the great MahaaVaakyas
(statements of Upanishads) the silent tranquil state is attained; and that alone is the Nirvaana state.
त-माhृटा8तदाटा8तवकपोलसतैरलं यया कयाHच
यु.या तु महावा.याथमायेत ् ।
Therefore, keeping out the unnecessary intervention of questioning the logical flaws in the examples and
the truths explained by those examples; somehow you must try to find the truths of MahaaVaakyas through
them.
शाि8तः ेयः परं वB ताDतौ यनवा8भव भो.त!यमोदनं ाDतं कं तिसBौ वकपनैः ।
Tranquil state (bereft of all perceptions) is the Supreme good to be attained.
Make effort to attain that only. When you have got the sweet dish that is ready to be eaten, why bother
about the means of making it and criticize it? (You got the result on hand; so why bother about whether the
example was flawed or inappropriate?)
अकारणैकारUणभबZधाथमुपमीयते उपमानै-तपमे ू यैः सXशैरेकदे शतः ।
Though not the cause, the cause is invented to make the student understand the truths (like telling a child to
drink the medicine so that it will dream of a moon when asleep); by pointing out the similarity of a single
factor in the Upamaana and Upameya.
-थात!यं नेह भोगेषु ववेकरहतामना उपलोदरसंजातपOरपीना8धभेकवत ् ।
Without the practice of Viveka, a person should not indulge himself in pleasures, like a blind fat frog born
inside a rock and staying there (as if that is the only world that is there).
Xटा8तैय नमाHत ्य जेत!यं परमं पदं वचारणवता भा!यं शाि8तशा-3ाथशालना ।
By understanding the abstract truths through the examples by making full effort, one should win over the
Supreme state, practicing Vichaara; and the tranquil state alone has to be conceived by the one who is after
the correct interpretation of the word-meanings of the scripture.
TURYAA STATE
शा-3ोपदे शसौज8य:ात:समागमैर8तरा8तरसंप8नधमाथZपाजन oयः
तावि
वचारयेा:ो यावि
वाि8तमाम*न संयायपनना ु शां शाि8तं तय
ु पदाभधाम ् ।
With the help of the interpretation of the scripture offered by the Knowers; developing the conduct required
for such a quest; discussing the same with learned men and the Knowers staying in their company; a wise
man should develop the understanding by the gradual process of one truth after the other, till the time the
restful state in one’s essence is obtained which is known by the name of Turyaa (Fourth transcendental
state), which is the extreme tranquil state of Brahman and, which never gets destroyed.
(Jaagrat, Svapna and Sushupti will rise up with the destruction of each other; but Turyaa state will stay as
the basic awareness of oneself, through all the three states, and will never cease to be; because it is the
Supreme knowledge state called Nirvaana.)
तय
ु वाि8तय.त-य
ु तीप-य भवाणवाजीवतोऽजीवत2चैव गह ृ -थ-य तथा यतेः
न कते
ृ नाकते
ृ नाथZ न *त-म*तव`मै
ु ृ *नम8
दरमवा^भोHधः स *तट*त यथाि-थतम ् ।
63
For a person who has attained the restful state of Turyaa, and who has crossed over the waters of the
Bhava-Ocean, whether he is with a life (here) or not living here, or be he a householder or an ascetic, there
is nothing that is achieved or not achieved by doing something or not doing something; and there is no
confusion for him regarding any Smriti or Shruti which explain the Para Brahman, like the unperturbed
ocean without the Mandara-churning; and he stays as he is in whatever life-style he is accustomed to.
BODHACHANCHU
(Do not be a bodha-chanchu/knowledge-pecker)
एकांशेनोपमानानामपमे ु यसधमता बोB!यं बो=यबोधाय न -थेयं बोधचJचना ु ।
For the understanding of what is to be understood, one should understand the similar-point that has to be
accepted through the examples of Upmaanas in the Upameya. One should not act like a BodhaCanchu (a
beak ready to peck at any knowledge).
यया कदाHच
य.या ु तु बोB!यं बो=यमेव ते य.ताय.तं
ु ु न प2यि8त !याकला ु बोधचJचवः ।
Somehow through some means conducive to a student’s mind, the truth which has to be understood has to
be made understood. The BodhaCanchus are always agitated wanting to find some flaw, and do not bother
about the purpose that is achieved through these examples.
Mदये संवदाकाशे वा8तेऽनभवाम*न
ु व-त8यनथ>
ु यः ाहःु बोधचJचःु स उRयते ।
He alone is known as a BodhaCanchu who causes one to stray away from the experience of resting in the
Self inside the Heart-space of awareness.
अभमानवकपांशैर:ो :िDतं वकपयेबोधं मलनयय8तः -वं खमvदे वामलम ् ।
Arrogant and conceited about his learning, an ignorant man will argue with fallacious logic and disrupt the
understanding of the scripture. He will taint his own mind like the cloud thundering in the sky (making too
much noise to impress others; but missing the knowledge that the Scripture contains).
DIRECT EXPERIENCE OF THE TRUTH
सवमाणसतानां पदमिvधरपामव माणमेकमेवेह यं तदतः ण ु ु ।
Ocean is the source of all waters; for all the approved proofs in the world, there is only one proof that
stands as the source; and that is direct experience of the truth. Listen I will explain it to you.
सवासारम=यं वेदनं वद'तमाः
ु ननं
ू त*तपिसBं तयमदाMतम ु ्।
अनभते
ु ू वLदन-य *तपतेयथाभधं यम*त नामेह कतं
ृ जीवः स एव नः ।
स एव संवस पमानहंु ताययामकः स ययोदे *त संवया सा पदाथ*त L -मताृ ।
Senses bring the knowledge of sensations; the mind collects them and we feel an understanding as a direct
experience, the foremost fact of any knowledge; so say the wise.
Sensation; understanding and conclusion; these three steps make the direct experience (Pratyaksha). That
alone is the Jeeva which is us.
(Jeeva is an understanding entity who understands something as a direct experience -Pratyaksha).
This Jeeva-entity is the awareness, the one who receives the knowledge of the world as existent, with a
belief in one’s existence as a physical body. He by his awareness produces some knowledge through his
senses; and that knowledge is known as an object with a name and form.
(Senses bring in some knowledge of some touch or smell or image or sound, or taste. That is all there is.
Rather the brain (mind) produces these sensations in some empty expanse and calls it an object.
Object is just some information (Bodha) you receive, or understand as sense experience.
What is an object but a collected experience of sense-actions?)
ससंकपवकपा
यैकृ तनानाoम`मैजग तया -फरय^ब
ु ु तरPगादतया
यथा ागकारणमेवाशु सगादौ सगलYलया -फOरवा
ु कारणं भतं
ू यं -वयमाम*न ।
कारणं ववचारोथजीव-यासदप ि-थतं सदवा-यां जग\पं ू कतौ
ृ !यि.तमागतम ् ।
Like the water rising as waves, with varied conceptions and misconceptions which result in various types of
delusions shining as the perceived phenomenon of Jagat, the Supreme state of awareness itself without any
cause swells up as the playful appearance of the world, and itself becomes the direct cause of it all.
Cause (of this world) is actually the absence of Vichaara which makes the unreal stay as the real for the
Jeeva; and therefore this form of the world has come into existence.
64
BRAHMAN-STATE IS DIRECTLY EXPERIENCED

-वयमेव वचार-तु -वतोथं -वकं वपना ु श*यवा करोयाशु यं परमं महत ् ।
By itself the Vichaara rises (by the study of this text); destroys one’s false existence and directly makes one
experience the Supreme state.
वचारवाि8वचारोऽDयामानमवगRछ*त यदा तदा *न'लेखं परमेवावशयते ।
मन-यनीहते शा8ते -वबBीि8\यकम
ु भभन ह कि2चकतै
ृ रथZ नाकतै
ृ रDयभावनात ् ।
मन-यनीहते शा8ते न वत8तैव ते कमि8\याUण L कमादावसंचाOरतय83वत ् ।
When the man of Vichaara practices Vichaara and understands one’s true essence, then there remains only
the Supreme state (Knowledge of the excellent sort) beyond description.
When there are no desires in the mind and it is quiet; and since there is no reality seen as the world, a man
has no loss or gain achieved by doing or not doing actions with his intellect and senses.
When there are no desires in the mind and it is quiet; the organs of actions do not engage in actions at all,
like a machine which is not forced to move.
मनोय83-य चलने कारणं वेदनं वद ु णालYदा'मेष-य र9जर8तगु ता यथा ।
The mind-machine moves because of the collective knowledge brought by the senses, like when the two
wooden dolls of goats move inside the water channel, and the rope gets pulled.
(Mind receives the sense-information; and makes its own description of the objects and the world.
If the mind stops making stories, and the objects are seen as sense information only, then what agitation
can be there?)
uपालोकमन-कारपदाथ!याकलं ु जगिव
यते वेदन-या8तवाता8तः -प8दनं यथा ।
The objects are seen with forms by the mind through the senses; and that disturbance will be there as before
as the world, yet not affecting in any way, like the movement concealed within the wind.
(Though sense information will be understood as objects, such a disturbance will be there without actually
disturbing in any way. It will be like the still wind which also is the moving wind.)
सवामवेदनं शhंु यथोदे *त तदामकं भा*त सतद.कालबाWया8ता
ृ दे हuपकम ् ।
In whatever way the understanding of the entire world rises in its pure form, the world shines in that
manner alone, with the direction and time spread out inside and outside as its body (without divisions).
(Reality is understood as it is, in its pure original state.)
X}वैव X2यताभासं -वuपं धारयि8-थतः -वं यथा य\पं ू *तभा*त तथैव तत ् ।
Seeing the appearance of perception he stays as his own form of the perceived world.
In whatever way it shines forth (as the truth), the world appears like that only.
(World is nothing but what one knows of it through the mind and the senses.
Every one sees a world made of his ideas and limited information only.)
स सवामा यथा त3 समलासमपागतः
ु ु *तटयाशु तथा त3 त\पे ू व राजते ।
He as the essence of all, wherever in whichever way he likes, he remains as that only in that form of the
world (as a dream-character for others to see.)
सवामकतया \टX ु 2यवमव य9यते ु X2यवं \टसgा
ृ
वे X2यतामप न वा-तवी ।
When one exists as the essence of all, the seer is himself the seen.
When the seer does not exist as different from the seen, then the seen is not existent at all.
(A JeevanMukta exists as Knowledge-essence alone; and not as a Knower of objects.)
अकारणकमेवातो _Wम सBमदं ि-थतं यमेव *नमात ृ त-यांशा-वनमादयः ु ।
Therefore, this world stays as Brahman only as the direct experience without any cause; the rest of the
proofs like Anumaana (inference) etc are part of Pratyaksha alone.
-वयनमा3े यदपासको
ु य-तhैवशvदमपा-य दरेू
शरेू ण साधो पदमतमं
ु त-वपौ'षेणैव ह ल5यतेऽ8तः ।
Through one’s own effort, devoted to Paurusha alone as Daivam, and casting afar the (imagined) thing
which is denoted as the meaning for Daivam, the courageous student will get that excellent state by his own
Paurusha, hey Rama.
65
वचारयाचायपर^पराणां मतेन सवेन सतेन तावयावि

वशBं ु -वयमेव ब
=या ु Wयन8तuपं परम5यपै ु ष ॥
You must engage in Vichaara with your intellect, by understanding the explanations of all the Gurus from
ancient times, with the purified conduct, till you attain the endless state of the Supreme where all the
divisions are erased off in the realization experience.
(You are now having the direct experience of the world as real.
Strive hard through Vichaara, and understand the world as nothing but some limited sense-knowledge
understood by the mind. World is made of Knowledge only, the knowledge of sense experiences.
But this is incorrect knowledge. Erase the sense created world through Vichaara and experience the
Reality as the direct experience.)
NOBLE QUALITIES AND KNOWLEDGE
आयसPगमय.यादौु :ां वBं
ृ नये
बलाततो महाप'षतांु महाप'षलणै
ु ः।
यो यो येन गणे
ु नेह प'षः
ु वराजते शयते तं तमेवाशु त-मा
बBं
ु ववधयेत ् ।
महापु'षता Wयेषा शमादगणशालनी
ु स^य]:ानं वना राम सBमे*त न कांचन ।
:ानाRछमादयो याि8त वBं ृ सप'षoमाः
ु 2लाघनीयाः फलेना8तवृ टे Oरव नवाPकराः
ु ।
At the beginning, one should forcefully increase one’s thinking capacity through the company of the noble;
then develop the qualities of the great men by cultivating the qualities of the great men.
(Imitate the conduct of the noble.)
In whatever way anyone excels in whichever quality that alone should be practiced from him; and thus
increase the knowledge.
(Imitating their noble virtues, help increase the understanding capacity of the intellect.)
The state of a great man endowed with the noble qualities of Shama etc, will not get attained without the
correct knowledge. Through knowledge, the qualities of Shama etc increase.
(The understanding capacity gives way to more nobility and self-control.)
The ways of the good are to be eulogized because they end up in the fruit of Realization, like the sprouts
rise up to yield fruits by the rain waters.
शमाद5यो गणे ु 5य2च वधते :ानमतमम8नामक
ु े 5यो य:े5यः शालविृ टOरवोतमा।
गणाः
ु शमादयो :ानाRछमाद5य-तथा :ता पर-परं ववध8ते ते अvजसरसी यथा ।
:ानं सप'षाचारा9:ानासप'षoमः
ु ु पर-परं गतौ वBं
ृ :ानसप'षoमौ
ु ।
शम:ाद*नपुणप'षाथ
ु oमेण चा5यसेप'षो
ु धीमाJ:ानसप'षoमौ
ु ।
न यावसम5य-तौ :ानसप'षoमौ ु एकोऽप नैतयो-तात प'ष-ये
ु ह स
=य*त ।
By the cultivation of qualities like Shama etc, excellence in knowledge increases; like the increase of crops
by rains when the sacrifices are performed with cooked rice.
Qualities like Shama etc increase by knowledge; and by the qualities like Shama etc, knowledge increases.
Both help each other to increase like the lotuses and the lake.
Knowledge by cultivating virtues of the noble, and virtues by knowledge; both knowledge and virtues
increase each other.
A wise person should practice the ways of the noble men and seek knowledge by cultivating virtues like
Shama, reason and other ordained human endeavors.
As long as one does not practice well the knowledge and the virtues together, none of them will not fructify
for him as his.
यथा कलमरjया गीया वतततालया खगोसादे न सहतं गीतान8दः सा=यते ।
:ानसप'षे ु हा5यामकता कतu ृ पणा तथा पंुसा *नOरRछे न सममासा
यते पदम ् ।
When the fields are guarded, the women there sing aloud clapping their hands in rhythm, thus making the
birds fly away and at the same time get the joy of the song also.
(Cultivate virtues and practice also the acquirement of knowledge through the study of this text. Virtues
and study must complement each other. Purity of the mind alone leads to the ‘Realization state’ through
knowledge.)
A man attains the Supreme state without any desire for it also, as if he is trying for it hard, though he is not
doing anything actually except the acquirement of Knowledge and virtues which become his nature as
such.
66
सदाचारoमो ो.तो मयैवं रघन8दन ु तथोपद2यते स^यगेवं :ानoमोsधना ु ।

I have explained to you RaghuNandana, what the conduct of a student should be like; now I will explain in
detail the knowledge needed.
इदं यश-यमाययंु प'षाथ
ु फलदं त9:ादाDताRच सRछा-3ं ोत!यं कल धीमता ।
वा
ु वं बBनै
ु म या
बला
या-यस तपदं यथा कटकसं2लेषासादं कलषं ु पयः ।
A wise man should listen to this great scripture which will give good fame, long span of life, fulfillment of
the human goals, from a Knower who will explain it with affection.Listening to this scripture, your intellect
will get purified and you will attain that state of the Supreme by force, like the water becoming purified by
the contact of the Kataka nut.
वदतवे
यमदं ह मनो मने ु ववशमेव ह या*त परं पदं
यदवबBमखु िjडतमतमं
ु तदवबोधदवशा8न जहा*त ह ॥
The mind of the Muni which comprehends ‘That which is to be known’ will slide into the Supreme State
without any effort. Once ‘That’ which is unbroken and unreachable (beyond space and time) is realized, the
state of realization never gets lost again because of the complete enlightenment.
समाDतमदं ममु
ु ु !यवहारकरणम ्
SECTION ON
‘CONDUCT PRESCRIBED FOR A SEEKER OF MOKSHA’
IS COMPLETE
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
उपितकरणं ततीयम
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART ONE
[INTRODUCTION]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
PROLOGUE - pg 4
MEANING OF SANSKRIT TERMS - pg 6
START OF THE TEXT - pg 12
ANOTHER CREATION STORY - pg 13
STORY OF AAKAASHAJA (SPACE-BORN) - pg 19
QUESTIONS POSED BY RAMA - pg 26
END OF THE DAY - pg 30
MORE QUESTIONS FROM RAMA - pg 33
END OF INTRODUCTORY SECTION - pg 47

4
PROLOGUE
After one develops a desire to attain liberation and also follows the conduct as required, the next step is to
analyze the world one is born in.
The beautiful world filled with Sun, Moon, stars, hills, rivers, birds, and animals etc, cannot be a random
accident is what most will decide upon. Then where did this world arise from? Is there an intelligent being
bigger than this Universe who created this? For what purpose did he create? Why did we all take birth?
Why there is suffering in this world?
Is the Creator evil or good? Should we propitiate ‘him’ or ‘her’ or ‘it’ for getting its grace?
As one thought trend went like this and invented all sorts of rituals and worships to please the Great
Creator, another section used their intellects and started analyzing more rationally. Various philosophical
theories came into vogue. Many thinkers analyzed the process of perception and gave their own version of
‘Pramaanas- sources of Knowledge’, like experience, understanding etc.
If you know how you know, you can know the why and how of this world, they thought.
Some felt that this world is an effect entirely different from the Cause, namely Ishvara, the Supreme Ruler.
Some theorized that only the two principles, one the ‘conscious’, and the other ‘inert’ (पु'ष/क)त
ृ ) join
together to make this world.
Some others explained the whole thing away saying that the Brahman alone appeared as this World and so
the reality is neither ‘one’, nor ‘two’ but ‘non-dual’. (अ
वैतम ्)
Some others said that we are all part of that Supremacy like sparks belonging to a fire.
Some others gave this Supremacy all characters that sounded good and made him a perfect superman filled
with compassion, who loves and takes care of you if you develop devotion towards him.
Some other Scriptures gave instructions to do away with the world by analyzing one by one, all the things
as ‘not this’ ‘not this’ and attain the remaining ‘That’ and be silent.
Some others proclaimed ‘Nirvikalpa Samadhi’ as the goal to be reached and gave detailed instructions
about how to raise the subtle energy in one’s own body and reach the Samadhi state.
So many logical treatises, so many scriptures, so many theories, so many philosophies, all explaining in
detail the creation of the world and the path of liberation in different ways (the liberation of course was
defined as they deemed fit to suit their own theories) leave the sincere seeker of liberation slightly
bewildered.
What does Vasishta say?

He collects all the methods, terminologies, logics, theories of all analytical and non-analytical brains,
grinds them all into a very fine powder and blows it away like worthless dust.
According to Vasishta, there is no Supreme God who created all this.

This world is not produced at all; because it is non-existent.
There is no cause and effect phenomenon.

There is no ‘this’ or ‘not this’ to differentiate.
There is no ‘one’ or ‘not two’ numbering necessary.
There are no ‘inert’ and ‘conscious’ varieties.
There are no elements which make up the world.
There are no Jeevas; and no Karma that binds them.
He proves that there is nothing created and there is nobody who created the world because of the very fact
that this world (with its perceivers and perceived) is non-existent.
‘How can any one create what is not at all there?’- is his question!
According to him, all the forms, all the names, everything wherever and whenever is Brahman (Emptiness
of awareness) alone. Whatever exists is the Supreme state of Para Brahman alone (that which cannot be
perceived). And this Para Brahman is not a person, not an individual, not a God using his intelligence, but
just ‘a state’ - a ‘nameless something bereft of mind, intellect and senses (Abuddhi)’ -which cannot be
described.
5
Para Brahman has no mind; so it cannot have thoughts.

Para Brahman has no senses; so it cannot perceive.
Para Brahman has no intellect; so it is not intelligent.
Para Brahman cannot know anything; think anything; design anything.
No words exist in that state; or consciousness or inertness also.
Some reality that is beyond the grasp of the intellect and the mind alone is there as the support of all the
perceived. We can only surmise its existence by all this that is around us as the perceived.
That is this alone.

Rather that alone is; not this at all.
That (Reality) alone is the truth.
This (perceived) is false information; so not true.
What is unreal cannot exist. Real never ceases to exist.
How can a non-existent perceived be produced?

Who was the producer of the dream-world except the mind with its own whims and fancies; so argues
Vasishta and proves this truth in the next four Prakaranas.
In this Prakarana named ‘उपित - PRODUCTION’, Vasishta through many wonderful abstract, hitherto
unheard of stories, proves that ‘There is no Utpatti’.
He also promises the sincere seeker, that anyone who understands the Truths depicted in all the stories
related by him will be definitely a realized soul at the end of the discourse.
He takes a vow that he will make the non-existent perceived world vanish off by the end of the study.
The first story is that of आकाशज - the space-born.

6
MEANINGS OF SANSKRIT TERMS
Before entering the world of the amazing stories related by the Sage, we must learn some terminologies in
Sanskrit so as to not confuse them with the ordinary English words used in their translations.
Try not to skip this part of the introduction.
Vaasishtam is a text swollen up with abstract ideas.
It is not meant for the ordinary religious minds that seek merit.
Vaasishtam is not a philosophical theory or a religious text like the Ramayana or MahaaBhaarata.
Vaasishtam is a thinking process.
It is a trek to ascend the Mountain of Knowledge.
It does not start from the alphabets of spirituality.
Vaasishtam is a very tough book; needs very hard work on your part to understand its truths.
A student who is slightly familiar with all philosophical theories and who is already a learned person alone
can approach this book; and he must be ready to throw away any theory or belief if it does not stand the
test of Reason. Study of Vaasishtam is like the PHD course after the graduation is over and done with in
flying colours; or even more than that.
Unless you understand the terms used in Vaasishtam as defined by Vasishta, you will never be able to
grasp the true meaning of the verses.
Therefore, be patient and understand the meanings of these terms, before you enter the main study of the
text.
VISHVA- the ever changing variety seen around us –translated as the world, or Universe.
JAGAT- something which continuously rises and subsides at every moment- translated as the world.
The word ‘world’ used in the translation does not mean the ‘solid mapped geographical universe’ around
you. Anything one perceives as per his ‘brain-capacity’ is the JAGAT or VISHVA for that particular perceiving
mind. The constant flux of patterns that flow around you creating the illusion of an infinite space and
infinite time is termed JAGAT.
CHIT-translated as Pure Consciousness, Pure awareness, Pure Intelligence, actually means ‘something’
which knows, understands, perceives, etc; something which makes awareness of the world possible.
Awareness also is definitely too ordinary a word for something which is ‘Knowledge Absolute’.
The Supreme state of undifferentiated Knowledge where nothing else exists is CHIT.
It is not the ‘Consciousness of the brain’, which is a favored topic of psychology and neuroscience.
The Self-awareness which is a bi-product of evolution is not meant by the word CHIT; but the most suitable
word in English seems to be Awareness or Consciousness.
The ordinary word ‘consciousness’ used in neuroscience books is just the cognizing capacity of the brain
and not the CHIT (of the Scriptures), the substratum of all existences.
Please do not take the word ‘Pure Consciousness’ to mean the ‘conscious part of the brain’ which is just
another level in the ladder of evolution made for survival.
This homo sapien brain is actually conscious in the physical level only as the uncontrolled actions of the
brain chemicals. Body is an inert organism.
The bodies which move about in the world are not conscious as defined in the scriptures.
They are just bodies; flesh robots.
Mostly all the people live in the inert level of physical reaction only to the outside.
No one is actually truly conscious in the Chit-sense.
One in a million will suddenly look at the body also as an outside thing; and start wondering ‘who am I’.
That is the expression of Chit; like a sprout in the dried up land.
That is the sprout of the Aatman; the awareness of oneself as apart from the body.
‘CHIT’ is the Knowledge Absolute.
BRAHMAN – means the Greatest, the swollen up something. It means something very big; something which
has expanded and keeps expanding as the perceived.
7
Brahman is a state of Absolute Bliss (not joy but quietness), Absolute Existence and Absolute Knowledge.
Whatever happiness we enjoy is just a tiny drop of that Infinite silent state; whatever we know is just a tiny
drop of that Supreme Knowledge; whatever we are aware of is just a tiny drop of that Supreme awareness.
Wherever the word ‘Consciousness’ or ‘Pure Intelligence’ is mentioned please understand it with reference
to CHIT and do not confuse it with the ‘Consciousness’ of Psychology.
These Scriptures were composed long before they were translated into English. Someone began the trend
by translating CHIT as Pure Intelligence or Pure Consciousness, and we have to use the same word as a
tradition; but the word CHIT is not definitely the awareness of the brain which is just some neural level in
the evolutionary cycle.
From the word CHIT, many words are coined in this scripture to mean the succeeding lower levels of the
Supreme state.
CHID, CHETANAM, CHETYAM, CHITTAM, CHITTA, CHAITANYAM…
Each is just one degree less or more than the other but all refer to different layers of CHIT.
The meaning does not change; it is the same always as the basic essence of the word; like understanding,
knowing, thinking etc. According to the context and based on the grammatical formation, we deduct the
meaning as consciousness, intelligence, cognition, perception, mental faculty, mind, or mental state or
whatever. The abstract sense cannot be given in translation.
The student has to grasp the correct sense by sheer intuition only.
Usually referred to as तत ् (THAT), Brahman is denoted by the term ‘स:’ also meaning ‘He’.
If even any ordinary being that is conscious in the inert level is denoted by the term ‘He’, why can’t the
sum-total of all the conscious entities - past, present and future be referred to by the term ‘He’?
Usually in all the Scriptures all embodied beings are referred to by the term ‘Purusha’, the conscious
essence. SHE is usually the inert Prakrti. However, this ‘He’ (Brahman) is not a masculine being, but just a
state of pure consciousness or knowledge.
A ‘she’ is just a reproducing organism or an egg-bearing animal, or a sexual partner in our planet.
There is no chance of Brahman being a SHE (or a HE); but the term Chit is grammatically a feminine gender
word. So when this term is used the pronouns will always have feminine gender.
There is no need to superimpose the meaning of ordinary words used in our limited world, on Brahman the
highest point of knowledge and awareness, which is not a He, or She or It also.
Brahman is not a being; it is a sum-total of all the possible states of existence.

Brahman is the state of Reality; not an entity.
You cannot see it or attain it; because it exists as you also.
How can a wave attain the ocean or see it; it itself is the expression of the ocean.
AAKAASHA - translated as space; actually means ‘something’ which makes everything visible, which makes
things perceivable; which reveals the objects.
VYOMA: KHAM – refer to the empty sky, empty space, emptiness where nothing is there.
Nothingness (शू0य /void) is the essence of the sky.
(Examples of words coined out of खं -
खग - खे ग4छ)त - one which moves in the sky – bird;
शाखा - खे शय)त - one which sleeps in the sky – branch)
CHIDAAKAASHA - The whole ‘Para Brahman space’.

The moment the word ‘space’ is mentioned, the picture that usually comes before our mental eye is a vast
stretch of empty space.
However CHIDAAKAASHA is not in ‘space’.
Para Brahman does not exist in space.
Time and space do not exist in Reality.
Brahman is more like a point from which space and time principles extend forth.
8
Try visualizing it; you will be able to imagine only a small point in a vast space.
Our brains are hard-wired to see an object bound by ‘space and time’ co-ordinates. A brain made of cells
cannot ever think of space-less time-less Reality. That is why Shankara many a times describes the
Brahman as something indescribable which the words, mind and intellect cannot reach.
CHIDAAKAASHA is the ‘state’ which contains in it the possible manifestation of all the myriad universes in
its potential and also actual states. It is as if from Brahman all this world of appearances arose, as if
different; but no such changes occur in truth.
Para Brahman is alone this world of appearances which is its very nature, like the wind does not differ
from its movement. The perceived (including our limited selves) is its movement.
CHITTAAKAASHA -The whole mind-space.

Whatever happens inside our brain as thinking, imagining, conceiving, analyzing, perceiving, cognizing,
even not thinking and remaining blank - all belong to the CHITTAAKAASHA - the mind-space.
JEEVAAKAASHA- the space experienced by a Jeeva.

The very mind which by its repeated conceptions imagines itself to be a person living and experiencing the
world is the JEEVA. All the network of experiences that befall Jeevas as the life, the space and time
limitations, the visible universe, differs from person to person.
‘All Jeevas live in the same solid world experiencing everything simultaneously in time’ is another illusion.
As many Jeevas, so many universes!
Time also differs; space also differs.
There is no absolute time; or absolute solid space.
Each Jeeva lives in its own space and time bound world of its own like in a dream.
All the minds are intertwined together as one single mind of Brahmaa the Creator.
AAKAASHA - the ordinary material space around us, one of the five elements that make the world.
This Aakaasha is the first element out of which sound arose.
You can also refer to it as the space-time idea implanted in our brains.
It contains all the gross objects and gives us a secure feeling that our world is a solid BRAHMAANDA
(Cosmic egg), created by some benevolent God who has no other business except to watch over all of us
day and night and listen to our prayers.
JEEVA- one who lives; one who experiences a life; one who grossifies his own desires; and experiences
them through the mind like in a dream.
Jeeva is not a soul or a spirit or apparition as usually translated in some books.

When the gross body is destroyed, the Jeeva principle which is a bundle of thoughts and desires known as
‘Aativaahika’ form, experiences another world at the same point of its previous death experience.
Heaven, or hell or another copy of its own previous life rises in its own mind as a real experience.
Those who see the dead body in his previous world may refer to that Jeeva as ेत; not a ghost but PRA+ITA –
one, who has gone off from here.
Jeeva is something which goes on experiencing a life around it incessantly life after life, death after death,
birth after birth, as any individual of any species the mind produces as per its latent tendencies.
Jeeva is just an imagined individuality living in an imagined world.
No one can see it as a ghost or spirit because it is just some box of emptiness made of desires and ideas.
DEHAM - usually translated as the body means in Sanskrit something which is like a pasting, covering,
anointing, smearing, blocking like a wall etc.
SHAREERAM - also means the body; but in Sanskrit it means something which keeps deteriorating,
perishing.
AATIVAAHIKA body - it is not again a ghostly apparition but just a collection of thoughts or desires.
‘Carried beyond’- is the meaning of the term ‘AatiVaahika’
9
AADHIBHOUTIKA body is the gross body made of elements, which is again the imagination of a Jeeva, a
mental projection.
All of us are supposed to have only AatiVaahika bodies.
AadhiBhautika bodies are merely conceived forms in the mind.
AatiVaahika (Jeeva-emptiness) can sense a world with an AadhiBhautika (body made of elements) only.
WHAT IS A JEEVA?
A Jeeva is mainly made up of ‘AatiVaahika’ body. That means he is a collection of thought processes.
A Jeeva projects a shape made of solid elements as it were through his mental faculty and identifies himself
with the imagined physical body.
A Jeeva means the Kshetrajna (Bhagavad-Gita), ‘knower of the field’; all that he perceives, thinks, owns,
likes, dislikes, all his ideas of the enveloping world, his belief systems, his gods, theories, Gurus; whatever
he perceives or understands as the world is his ‘Kshetra’, the ‘field of experiences’.
Jeeva is a twosome unit of Kshetrajna and Kshetra, he and his field of experiences as one unit.
Physical body is one tiny ‘belonging’ of his, which he labels as ‘I’.
Jeeva is not the body; and after death does not roam about as the image of that body also.
Since his identity itself is an imagined projected shape from the mind, Jeeva has no particular identity as
such. He is just a channel for any random Vaasanaa or brain signal he accidentally comes into contact with.
He is just a pipeline for any water transportation of desire.
Whether he chooses to transport drainage water or Ganges water, is his choice.
Jeeva is a ‘nobody’ actually.
When his physical body dies, the AatiVaahika body or the ‘collection of thought processes’( if any proper
thought process is there apart from the gene-functions) just projects another imagined body; and he
continues his pipeline work for some randomly contacted Vaasanaas.
‘I’ is just a word which refers to the dense collection of mental agitations.
These mental agitations do not belong to any Jeeva in particular but are just random subtle vibrations
floating around.
Aatman as referred to in scriptures is the essence of a person; but if the person is only a pipeline for dirty
waters of desire; he does not have any essence or Aatmaa as a perceiver.
Such a Jeeva just moves from moment to moment reacting to the outside world without any thinking ability
and is termed ‘JANTU’ (moving animal) or a ‘PASHU’ (brainless animal goaded by others).
Every Jeeva cannot realize.

The world will not disappear with all Jeevas at once realizing the truth.
World is a field of Vaasanaa fulfillments only.
Jeeva is also a part of the Vaasanaa fulfillment only.
Jeeva is a co-existing part of a Vaasanaa.
The ‘realization Vaasanaa’ has to get a counter part of its fulfillment; and that Jeeva is known as
Mumukshu.
The realization Vaasanaa is caught by someone who really gets fed up of being a channel for random
Vaasanaas. The ‘Jeeva with Realization Vaasanaa’ will have a field of scriptures, Knowers, good qualities,
dispassion etc; and the realization Vaasanaa kills all other Vaasanaas; and kills itself in the end; like a
suicide bomb.
What happens after realization? What is Mukti or Moksha?

The ghost imagined by you vanishes; that is all. You are free!
The snake you saw in the rope vanishes revealing the rope.
‘Kshetra with Kshetrajna’ is gone once for all.
What was not there is understood as not there. What is left back is a blissful state of the Chit.
That is termed as liberation.
Liberation is not a state of ‘your’ annihilation but a state where the real identity shines forth.
10
Instead of acting like a worthless pipeline for any water to pass through, you will become the ocean which
does not have any pipelines inside it.
YOGA OF YOGAVAASISHTA
The word Yoga actually means Union.
Here in this scripture Yoga means the oneness of the individual Self with the Supreme Self; which are two
names for the same thing.
Unless specifically mentioned as Hatha Yoga, the term Yoga does not denote the commonly known Yoga
postures and Praanaayaama techniques.
GODS
Existence of Gods (Devas as residents of a heaven) is not denied in this scripture.
However both immortal gods and mortal humans are equally the tiny bubbles rising and vanishing in the
immense ocean of Para Brahman according to Vasishta.
LORD BRAHMAA
Though the word refers to Brahmaa, the Creator, Vasishta’s Brahmaa is not the DevaLoka resident
(Sarasvati’s Lord), who is one of the myriads of Brahmaas who rise in the ocean of Brahman.
(Brahmaa is different from Brahman, his source).
The Brahmaa mentioned in this scripture is the first (or main) 6प0दन or vibration of the Para Brahman from
which rise up these multifarious varieties of beings and their experiences.
DRASHTUHU, DRASHTAA - translated as Seer, one who sees.

DRSHYAM - translated as Seen.
DARSHANAM - translated as ‘Seeing process’.
Here the words do not refer to seeing with physical eyes.
‘Seeing’ here refers to the perception of the world through senses, mind, intellect etc.
‘Seen’ here refers to all that you cognize through senses, think through the mind, and understand through
the intellect. ‘Seeing process’ is the pure awareness connecting the inert faculties to the inert world.
SARGA (सज
ृ ्) - means the created world; but the word does not refer to all that is manifested from Brahman,
but just to the one world created by one Brahmaa.
SMRITI - Usually this word means memory, recollection, remembrance etc.

In this scripture it is used as residual thought vibrations, or floating brain waves, or potential fields of
action, or probable states waiting to become experiences.
Smriti means unmanifest Vaasanaas or potential states.
In the equilibrium state of Chit, randomly a ‘Creation-Vaasanaa’ appears collecting around it random
‘Smritis’ of the previous Sarga or creation. These thought vibrations get channelized through the creative
Vaasanaa named Brahmaa and instantly appear as fields of action or the perceived worlds.
NIRVIKALPA/SAVIKLAPA
Vikalpa means a disturbance, or some vague state which can become anything.
Perceived is a ‘Vikalpa’- perturbation, an agitation, a disturbance.
Brahman is Nirvikalpa - bereft of all perturbations.
Before we proceed with the text which actually starts with the Utpatti Prakarana only, let us first
understand the Vikalpa state of the mind which is also referred to as the ‘perceiver/perceived/ perceiving’
phenomenon, the tri-fold state called the Jeeva.
In this planet we perceive objects through our senses only.

What are these sense perceptions as understood in this earth planet where we live?
Some disturbance is there in the reality which our senses define as image, sound, smell, taste, and touch.
Senses produce some disturbances in our minds; and that alone we understand as objects existing outside.
11
Five elements are the main disturbances which when moving in different combinations, disturb our minds
and appear as objects.
Actually the disturbance is the mind only; but it appears as the object outside.
Sound, smell etc are all the mind-produced disturbances residing in the mind.
Objects that we perceive are the disturbances in our minds; and are not outside.
‘Outside’ is also inside the mind only.
This disturbance alone we understand through the process of differentiating things.
We categorize the common features, different features in objects; and understand that a world is there
outside of us.
NO ONE CREATED A WORLD AND US WITHIN IT.
We are the disturbances which produce disturbances, understand disturbances and live with disturbances.
Object that is perceived is the disturbance (Vikalpa); perceiving mind is a disturbing mechanism; and world
is just a continuous process of disturbances. It is SAVIKALPA.
Brahman is NIRVIKALPA.
Brahman-state is a state without the disturbances of the perceived.
A JeevanMukta lives as the ‘Brahman state which is intelligent and knows itself as Nirvikalpa’.
Mukti is a state that you can achieve where your mind acts just as a tool of seeing the disturbances
(objects); but stays quiet and silent, freed of all disturbances.
Mukti is not the silent state of sounds but the silent state without disturbances.
Vasishta Siddhanta also holds on to the view - 8िटरे व सिटः

ृ ‘perception alone is the creation’.
When you perceive; the world instantly is there for you as per the desire-level, the brain ability, and the
body and mind illnesses, or any other factor that affects your mind.
The objects do not exist if you do not contact them with your senses.
Only when you see they get images; only when you smell they have their fragrance; only when you hear
they get sounds; only when you touch they produce hardness or softness.
Sound, hardness, shapes etc are not the qualities of the object but the differentiation method used by your
brain to produce objects as sense perceptions.
We are bound by these sense perceptions like buried inside a coffin where the sense-perceptions smother us
with false information of Reality.
We do not ever know of anything outside of these sense perceptions that always reside in our minds.
We are buried alive inside these sense perceptions.
We do not know what is there across the boundary of sense perceptions.
Reality is blocked by these sense perceptions.
This is the bondage; that we cannot know anything beyond what the senses inform us.
To see beyond these sense perceptions with the eye of Knowledge like Shiva is Mukti.
Vasishta promises to give us the third eye which will turn all of us into Three-eyed Knowers.
RAMA AS A STUDENT OF VASISHTA

Rama here is a prince on the threshold of youth, for the first time getting exposed to such abstract truths. So
he will not act like the God with an all knowing smile, but will ask questions befitting his age.
When he first meets Vasishta he is in a deep depression state. All his questions will be reflecting his
negative attitude towards life.
He also sees the same solid world around him like us.
Just like it is not easy to convince us of the non-existence of the world around us, it is not easy for Vasishta
to convince Rama too. That is why he has to slowly drag Rama’s mind from the negative state to a positive
state and interest him with stories and teach him the Self-knowledge.
Sage Vasishta handles Rama very delicately, once scolding, once praising, once joking, but always
carefully raising his self-confidence and guiding him towards the Supreme goal.
The conversation which took place for eighteen days finishes off with leaving Rama in an equal level with
many a great Sage. Anyhow, Rama might have craved for the forest life so much at this stage of his life,
that he spent all his years of youth in the forest only.
12
ृ ्
UTPATTI-PRAKARANAM
SECTION THREE
PRODUCTION
[PART ONE]
INTRODUCTARY SECTION
Vasishta spoke
WE DENY ALL THEORIES THAT ARE BASED ON THE REALITY OF THE PERCEIVED WORLD
वा;भाभ=>मव
=>म भा)त 6व?नेवाम)न यददं त6वश@दोथैयBय
वेित स वेित तत ् ।
The ‘Knower of Brahman’ shines as Brahman alone through his Karmendriyas and Jnaanendriyas (organs
of action and knowledge) like seeing a dream within the Self.
(This is the final state of liberation attained by a Mukta.
He is the Brahman-state itself; and not the name or form that others see him as.
He sees himself as a dream character in a dream dreamt by the ignorant.)
He knows ‘That’ which is denoted by the terms -‘This’ (world), ‘That’ (Chit), and ‘oneself.’
(He sees no differentiation in Brahman, Aatman or the Jagat, except as words used by the ignorant.)
0यायेनानेन लोकेि6म0सगE =>मांबरे स)त कमदं क6य कFे ु )त चो
यमचे ू )नराकतं
ृ ।
As this is a well-ascertained factor, and this world is nothing but the expanse of Reality alone shining like
this in the ignorant minds, questions like what this world is, from whom it is brought forth, where it is, etc,
based on the reality of the world are denied outright.
(We deny all theories about Creation, its cause; and deny also the separate existence of Brahman as apart
from the perceived, since there is nothing but the Reality state; and the world is non-existent except as a
state of ignorance.)
Vasishta continues:
अहं ताव
यथाGानं यथाव6तु यथाHमं यथा6वभावं तसवI व4मीदं यतां ू बध
ु ।
Hey intelligent Rama! I am now going to give a detailed explanation of everything of whatever there is to
know, whatever the true fact is, in whatever way it is to be proved, whatever its nature is.
Listen with attention.
6व?नवपKय)त जगि4च0नभोदे हव6वयं 6व?नसंसार8टा0तैवाहं वंसमि0वतं ।
The Supreme space of Chit by its own will, perceives this world like a dream. This world is after all just
like the world seen in a dream with the ideas of ‘I’, and ‘You’.
(This is the truth which is explained all throughout the discourse.)
ममLु
ु ु MयवहारोिNतमयाकरणापरं अथोपितपकरणं मयेदं पOरकPयते ।
I explained to you previously the discipline required for a person who desires liberation. Now, the details
about the emergence (production) of this worldly grandeur will be explained.
13
UNDERSTAND THAT THE SENSE BROUGHT INFORMATION IS YOUR BONDAGE

ब0धोयं 8KयसQावो 8Kयाभावेन ब0धनं, न संभव)त 8Kयं तु यथेदं त4Sणु Hमात ् ।
The belief in the reality of the ‘Seen’ is bondage. When the ‘Seen’ loses its reality, there is no bondage.
Listen to me as I explain to you properly as to how this ‘Seen’ does not occur at all.
(Bondage is the mistaken understanding of the reality superimposed on the world.
I will prove to you that the perceived does not occur at all; and is non-existent.)
उप
यते यो जग)त सैव कल वधते सैव मोLमा?नो)त 6वगI वा नरकं च वा ।
He who (believes that he) comes into existence, he alone grows; he alone gets liberated; or goes to hell or
heaven. (Only a person who is identified with the body will want Moksha, or freedom from this world, or
will desire a heaven or deserve a hell.)
WHAT CAME FIRST, THE REAL YOU OR THE WORLD?
अत6ते 6वावबोधाथI ततावकथयाTयहमपितसI ु सतावे
ृ )त पव
ू मेव ह यो यथा ।
Therefore, you should understand your own essence and I will explain what it is; for it was there even
before the world was produced as the perceived.
(Understand that your true essence was always in existence even before the world came into existence,
from which you want Moksha. You an ego seeking liberation is not the real ‘you’.
Reality alone was, is and will be without any time or space division. That you are actually!)
इदं करणाथI वं संLेपा4Sणु राघव ततः संकथ)ययाम व6तरं यथेि?सतम ् ।
In this Prakarana explaining the production of the world, I will explain it briefly; and then will give a
detailed explanation of it all later.
ANOTHER CREATION STORY
(World cannot be denied outright by a mere statement.

Rama who is still deluded believes in the reality of the world.
He has to be explained first as to how this world came to exist in the unseen Reality.
Vasishta’s creation explanation is based on the ignorance level of his student.
As and when Rama improves in his Vichaara, the story of creation will also change off; by proving that the
world is not existent at all, and nothing was created.)
यददं 8Kयते सवI जग6थावरजWगमं तसष?तावव ु ु 6व?नः कपा0ते वनशय)त ।

Whatever is seen here, the Jagat with all its non-moving and moving things is like a dream experienced by
a sleeping person; it will completely be annihilated at the end of the Kalpa.
(Rama! According to you, the world is created by a Brahmaa; and had a beginning.
If it had a beginning, it has to have an end also inevitably.
It has to end when Brahmaa’s creation span finishes off.
Like a dream that begins and ends, the world also has to end; and nothing will be left back as anything.)
ततः ि6तमतगTभीरं न तेजो न तम6ततमनाXयमनभMयNतं सिकि0चदवशयते ।
(What is left back, after all this vanishes off?)
After that (dissolution), ‘Existence’ alone remains which is still, deep, nameless, unmanifest, not pervaded
by luster or darkness.
(Something is left back, for sure!
Something ‘is; but what?
It is a state of complete stillness and quietude.
It has no name; for no one is there to name it.
It cannot be perceived by senses, since no mind with its senses is there.
It cannot be explained by words also.
It is not any shining luster like a divine entity.
It is not a state of complete darkness also.
If you cannot smell it, see it, taste it, hear it, touch it, think of it, or understand it, then what is it?)
14
NAMES FOR THE NAMELESS REALITY

ऋतमामा परं =>म सयमयादका बुधैकिपता MयवहाराथI त6य संGा महामनः ।
(In order to explain it to others, we have to refer to it with some meaningful names.)
Rtam (Supreme Truth of the Vedas), Aatman (Common essence), Param (Transcendence), Brahman
(Expanded state), Satyam (Truth); all these are its symbols (in words) coined by the wise for the sake of
communication purposes only.
(The world is here now as our direct experience.

This world must have originated from that nameless Reality only.
That alone must be this as another.)
THAT NON-DUAL REALITY IS A JEEVA AS IT WERE

स तथाभूतैवामा 6वयम0येवोलस0जीवतामपयातीव ु भावनामकदZथतां ।
That essence of all, which is indeed all this, sporting as if it is another person attains as if the Jeevahood
which later gets endowed with names denoting worthlessness. (That state of Reality is without a second; yet
it sees itself as another and exists as the wretched Jeeva-state.)
JEEVA IS THE AGITATION CALLED THE MIND
ततः स जीवश@दाथकलनाकलतां ु गतः मनो भव)त भतामाू मनना0म0थर[भवन ् ।
Afterwards that (Brahman) now denoted by the word Jeeva, a being made of elements, becomes distressed
and by the continuous perturbation becomes the ‘Mind’ which by cogitations became a churning object.
(Brahman has the false knowledge that it is the Jeeva; Jeeva has the false knowledge that he is a limited
body made of elements, staying at some place, trapped in time. He becomes a disturbing entity disturbed by
the perceived objects. He stays as the ever-agitated mind-state.)
JEEVA IS AN UNSTABLE STATE OF THE SEEING MIND

मनः संप
यते तेन महतः परमामनः सि6थरादि6थराका
ु र6तरङगेव वाOरधेः ।
Descending down from the established state of the great Supreme Self, the mind attains the unstable state,
similar to the ocean’s wave (unstable and fickle.)
CONTINUOUS AGITATION OF THE MIND IS THE WORLD

त6वयं 6वैरमेवाशु संकपय)त )नयशः तेनेयम0]जालीवततेयं वत0यते ।
That (Brahman) by itself, by sheer wantonness, soon conceives without a break.
Because of such conception processes, this splendorous magic of worldly existence stretches out.
(Mind conceives disturbances as objects; gets disturbed by those very disturbances; and the world instantly
appears as if by magic, as an inter-connected network of disturbances.)
यथा कटकश@दाथः पथ ृ NवाहB न का^चना0न हे म कटकात

व_जग4छ@दाथता परे ।
(Brahman is the Jeeva; Jeeva is the mind; Mind is the Jagat.)
Just like the meaning of the word ‘bracelet’ is not fit to be differentiated from the gold, and the gold also
from the bracelet, similar is the meaning of the word ‘Jagat’ in the Supreme.
(In the golden bracelet, gold alone is the bracelet; there are no two different things like gold as separated
from the bracelet, or the bracelet as separated from gold.
Gold is the bracelet; bracelet is the gold. Brahman is the Jagat; Jagat is Brahman.
Bracelet is an imagined concept of a mind; so is the Jagat an imagined concept of the mind, because of the
absence of correct knowledge.)
=>म`येवा6यन0तामा यथाि6थतमदं जग0न जग4छ@दकाथEsि6त हे Tनीव कटकामता ।
This Jagat is of the endless nature and exists in Brahman alone (as Brahman only); it is not what you
understand as the meaning of the word ‘Jagat’, like the bracelet in the gold.
(There is nothing called Jagat as what is understood by you as the meaning of the word Jagat. There is no
Jagat at all actually. There is only the indescribable state of Reality (termed as the swollen up thing, the
Brahman) which you wrongly understand as the world. It is like seeing the bracelet alone when actually
there is the gold alone that is there. Bracelet is your conception; and mind-made; and not real.)
15
सती वा?यसती तापन

येव लहर[ चला मनसैवे0]जालीजागती वत0यते ।
Though non-existent like the moving waves of the mirage river, the splendorous magic of world-existence
stretches out (as if existent).
REALITY SEEN IN THE JAGAT IS AVIDYAA
अव
या संस)त ृ मBहो ब0धो माया महतमः किपतानी)त नामा)न त6याः सकलवेदभः ।
(This seeing of a non-existent world in the existence is also referred to by various words with meanings.)
Avidyaa (absence of true knowledge), Samsriti (flow of experiences), Moha (delusion), Bandha (bondage),
Maayaa (seeing what is not there), great darkness; all these are names invented for it by the ‘all-Knowers’.
BONDAGE AND LIBERATION
ब0ध6य ताव]पं ू वं कPयमानमदं शण ृ ु ततः 6वbपं मोL6य Gा6यसी0द)ु नभानन ।
Hey Rama with a moon-like face! Now listen to my explanation about the nature of the bondage. Then you
will be able to grasp the true nature of liberation. (First understand what is the bondage that binds you;
then you can think about liberation accordingly.)
]ट8
ु Kय6य सताWग ब0धेयभीदयते ]टा 8Kयबला
बcो 8Kयाभावे वम4यते ु ।
Dear one! The reality felt in the ‘Seen’ by the ‘Seer’ is known as bondage.
The ‘Seer’ is bound by being connected to the ‘Seen’. He is freed by the absence of ‘Seen’.
(The world of objects that you are seeing is not there at all; yet you see it as if it is real. This is the
bondage. You are bound to objects which are not existent at all.
When you realize the truth of their non-existence, you are freed of it.)
WHAT IS DRSHYAM (THE PERCEIVED)?
जगवमहमयादमPयामा 8Kयम4यते ु यावदे तसंभव)त ताव0मोLो न व
यते ।
The world-ness (constant appearance of the seen), the sense of ‘I’ etc which form the essence of this
creation of the nature of ‘world appearance’, is known as the Drshyam, the ‘Seen’.
As long as this keeps happening, the liberation-state does not exist.
(Liberation idea itself is the bondage since it is connected to the belief in the reality of the world.
As long as the conception ‘I and the world’ continues, so long does a man stay bound to the Drshyam.
When the perceived is understood as non-existing, the very idea of liberation vanishes along with the
bondage idea.)
NETI NETI VAADA IS NEGATED
नेदं नेदम)त MयथलापैनBपशाTय)त संकपजनकै8KयMयाZधयत ु वधते ।
The disease called ‘Seen’ will not get subdued by the wasteful prattle ‘Not this’, ‘Not this’ which in turn
produces more conceptions; rather it increases the illness.
(Perceived is a disease called the mind-agitation.
You cannot negate the world by the Mantra ‘Neti, Neti’ (not this not this).
You cannot remove the world by remembering it again and again as some object of the perceived.
You bring more reality to it, if you keep thinking about it and say again and again that it does not exist.
Ghost cannot be removed by ordering it to go away; for it is already non-existent.
Understand it is non-existent; ghost will never torment you again.)
न च तकभरLोदै न तीथ)नयमादभसतो 8Kय6य जगतो य6मादे )त वचारक ।
You reason out Rama! Not by trampling the truth with senseless logic, nor by following the disciplines like
visiting holy places can the reality of the ‘Seen world’ vanish away; because such methods actually project
the reality of the ‘Seen’ more densely.
(Think out yourself. You cannot just talk about it logically, and make the reality of the world vanish off.
Theory cannot become a practical experience. Repeating statements like ‘This world is unreal’ is also not
going to work. How can you get rid of the non-existing perceived by visiting holy centers, which are also
part of the perceived? How can you practice asceticism, penance and get rid of the unreal world?
All disciplines, worships, penance practices are based on the belief in the reality of the perceived only.
Therefore, unless you take recourse to Vichaara, the truth cannot be realized.)
जगdृKयं तु य
यि6त न शाTययेव क6यZच0नासतो व
यते भावो नाभावो व
यते सतः ।
If the perception of the world persists as real, then it cannot get subdued by anybody.
The unreal does not exist; the real does not cease to exist.
(Even the very idea of ‘I want to be cured of this delusion’ ascertains the reality of the delusion. If you want
to be freed, then you are ascertaining the existence of the bondage.
16
‘This world is not real’; even this theoretical statement proves that the world exists and you want to make it
go away. If it is real then you cannot make it go away; if it is unreal then what is the need to make it go
away? The unreal does not exist at all!)
अचेयZच6वbपामा यF यFैव )तट)त ]टा तFा6य 8Kयीसमुदे य?यणूदरे ।
The Seer (who sees a world as a Jeeva) is actually ‘the principle of Chit which perceives nothing’.
(That which sees nothing is the Reality. The seer is the unreal entity connected to the unreal perceived.)
Where and all, the Seer exists, there and all, the perceived world (Seen) makes it appearance even if it is the
inside of an atom.
(The very term Seer means one who sees or one who perceives.
Wherever the idea of the ‘Seeing’ exists, the perceived world instantly projects out of the Seer as the Seen.
The perceiving capacity of the Seer is the awareness essence (Chit-presence) in him.
This essence of Chit alone makes possible the existence of a Seer with the seen.
Wherever the Seer who believes in the Seen exists as a mind-form, there and all, the perceived just appears
as his mind-projection. A world of a seer can exist even in the tiniest bit of an atom.
Mind can create a huge world inside an atom also.
As long as there is a mind, so long will the perceived continue to be.
If any one declares that he has got rid of the perceived through penance, meditation, or recitation of hymns
and Mantras, then he is indeed a pretender, or a fool of the worst sort.
It is like drinking some watery gruel and calling it the real food.
How can you remove the wrong understanding you have by practicing penance or reciting Mantras?
How can you meditate on Brahman as a separate thing that exists outside of you?
How can you remove a misconception without Vichaara and Viveka?)
PENANCE, MEDITATION, WORSHIP DO NOT GIVE KNOWLEDGE
त6मादि6त जगdृKयं तमटमदं ृ मया यNतं तपोeयानजपैOर)त काि^जकति?तवत ृ ्।
Therefore to declare that the perceived world exists; but it has been erased by me; and has been renounced
by me through penance, contemplation, hymn recitation etc, is equal to feeling satiated with some old
watery gruel. (How can you renounce something which is not there?
The happiness obtained through the performance of rituals etc is equal to the stupor obtained by drinking
some fermented old gruel and is not the real happiness.
As long as the Supreme Consciousness is in the level of the perceiver (the ignorant Jeeva) the cognitions do
not cease to exist. The very idea that the cognized world is real and one has to make it unreal through some
effort is meaningless. It is like hitting an imaginary snake seen in the rope.
So if the perceived world is real for you, it can exist even inside the minutest atom also for a seer. Anything
and everything becomes an ‘object of perception’ for the cognizing consciousness. It is its very nature to
perceive; like the very nature of the mirror is to reflect anything and everything that is in front of it.)
यद राम जगdृKयमि6त त)तfबTब)त परमाणूदरे s?यि6मंिKचदादशE तथैव ह ।
Rama, if the perceived world exists, then it gets reflected even inside the minutest atom also.
So is it reflected in the mirror of consciousness too!
(If you are aware of another, then nothing can make you stop seeing another.
What you believe that alone is your world.
To get out of your belief, you have to reason out the truth; and understand that there is no perceived at all.)
यF यF ि6थते य
वdपणे )तfबTबयgय@eयवhनद[वाOर ु ZचदादशE तथैव ह ।
तत6तF पनद ु ःु खं जरा मरणज0मनी भावाभावiहोसग: 6थलसkमचलाचलः
ू ू ।
A mirror reflects anything that comes under its purview. Similarly mountains, oceans, lands, rivers, waters
all get reflected in the mirror of consciousness.
As long a the perceiving level exists, there will occur again and again the experiences of suffering, old age,
birth, death; the nullified experiences of presence and absence of objects (deep sleep state); gross (waking
state) and subtle (dream state) experiences; moving and non-moving (unstable) experiences.
इदं मािजतं 8Kयं मया चाFाहमाि6थत: एतदे वाLयं बीजं समाधौ संस)त ृ 6मतेृ ः ।
‘I have erased the Seen; I am now free of it’; this idea actually is the ‘imperishable seed’ for remembering
the worldly existence!
17
(As long you think that you are free from some bondage state, there is no freedom actually.
Idea of freedom presupposes the idea of bondage. The word ‘freedom’ holds within it the ‘idea of bondage’
already. Therefore without attaining the knowledge of the reality, if one just manages to have a trance-state
through some herbs, or some motionless state of body as if in meditation, he cannot get rid of the delusion.
Trance state is not the realization state. It is just another sleep-state; that is all.
Realization is the most alert state ever.
Awareness or the Knowledge essence can never exist as the absence of awareness or as the ignorance
essence. The very statement that, ‘Through Samaadhi, I have destroyed the world-illusion and am free’
means that the person is still under delusion. Samaadhi state is not the Moksha-state.
To know that Moksha is not at all there is alone defined as Moksha.)
NIRVIKALPA SAMAADHI STATE IS CONDEMNED
स)त वि6म0कतो ु जगdृKये )नवकपसमाZधता, समाधौ चेतनवं तु तयI ु चा?यपप
यते
ु ।
When the Seen-world is there still as a reality how can there be, an unperturbed state of Samadhi?
In Samadhi, it is proved that there still remains the cognizing mind and the want of a transcendental state!
(Mind has four levels of experience; waking, dream, deep sleep and Turyaa.
The last and fourth state is the transcendental state called Turyaa. It is the cessation of the other three
states. It is the support of the three states.
Turyaa means the knowledge that the perceived experienced as Jaagrat, Svapna, Sushupti is non-existent,
like the dream experience. It is the state of waking up from dream as it were.
How can you be in such a Knowledge-realization, if you remain in some trance state called Nirvikalpa
Samaadhi? As long as the Vikalpa (disturbance) of ‘I and the world’ is there, how can one be unperturbed?
When there is only the Supreme Chit in one undifferentiated state, where is the question of transcending a
perturbation level and attaining an unperturbed state?
You must believe in the perturbation to reach a level of non-perturbation.
Since perturbation does not exist at all in reality, how can you attain any unperturbed trance state?
As long as one has the idea of transcending the three levels of experiences, he is still under the delusion
even if he claims to have attained the trance state of Nirvikalpa Samadhi.
Attaining Nirvikalpa Samaadhi is not Moksha.
The ignorant man who enters some trance state (mostly by some herbal or drug intake) wakes up again in
the same belief in the perceived world where he was before.
Ignorance as the perceived was there before Samaadhi, in Samaadhi, and after waking up from Samaadhi.
What good is it for anyone, except as a bread-earning feat?)
Mयथाने
ु ह समाधानासष?ता0ते
ु ु वाnखलं जगdुःखमदं भा)त यथाि6थतमखि`डतं ।
When one rises out of the state of Samadhi and wakes up, this entire world of painful existence shines
again as it was before without any change, like at the end of the deep sleep state.
(An ordinary man sleeps on a bed; the Yogi who sought Samaadhi sleeps while seated in a lotus posture.
What difference is there between both?)
ा?तं भव)त हे राम तिकं नाम समाZधभभूयोऽनथ )नपाते ह LणसाTये ह कं सखं ु ।
यद वाप समाधाने )नवकपे ि6थ)तं qजेतदLयसष?ताभं ु ु त0म0येतामलं पदं ।
What is attained by such trance states Rama?
After the momentary state of peace (in Samaadhi state), if one has to fall back into the same state of
delusion (after waking up from the Samaadhi state), then what bliss gets achieved?
If a person remains in the Nirvikalpa trance state forever, then it should be considered as a never-ending
sleep-state; and that must be the taintless state of Moksha for him.
ा?यते स)त 8Kयेsि6म0न च कनाम ं केनZचयF यF कलाया)त Zचतता6य जग
rमः ।
If anyone tries to erase of the perceived through the Samaadhi process, how can he not attain the presence
of the perceived, since the perceived exists as the form of the mind only?
Wherever his mind moves (closing the eyes in Samaadhi, or opening it to the world outside), the delusion
of the world rises there and all.
(The very process of striving for a Samaadhi state as something that is different from the perceived, shows
that the person still believes in the reality of the perceived. How can he escape the perceived by closing the
eyes to the perceived? He keeps the perceived as a dormant mind, even when he enters the Samaadhi; and
wakes up in the reality of the perceived when he opens the eyes from Samaadhi.
18
Without the acquirement of knowledge, perceived cannot be got rid of; like a ghost cannot be removed by
closing the doors on it. Your belief is the one that keeps the non-existent ghost alive.
Belief in the reality of perceived world is the perceived that you perceive.
To get rid of it, understand through Vichaara, that it is non-existent actually.
You need not enter a separate Samaadhi state to escape it; the life itself becomes a Samaadhi state through
the realization of the truth.)
]टाथ यद पाषाणbपतां भावय0बलािकला6ते ततद0तेsप भयो ू s6योदे )त 8Kयता ।
If the perceiver forcefully contemplates on the nature of the rock (as the nothingness of the perceived), and
remains still as a rock, even then the perceived world will rise again when he comes out of that rock-state.
(Such a rock like state is nothing better than a deep sleep state.)
न च पाषाणतया ु )नवकपसमाधयः केषांZचि6थ)तमायाि0त सवsOरयनभयते ु ू ।
It is a matter of common experience that the rock-like unperturbed Samadhi states do not remain stable in
anybody. (Can a person stay like a statue all through his life in the Samaadhi state itself, and thus keep the
perceived world away? His body will wither and die off. He will see another world where he died, as
previously mentioned. What use is it if Moksha-state is just meant to be sitting like a rock? What bliss can it
bring forth? Forgetting the perceived is not Moksha; but understanding its unreal nature is Moksha.)
न च पाषाणतातया ु वcं
ृ याताः समाधयः भव0यiपदं शा0तं Zच]पम ू जमLयं ।
The trances of Samaadhi which end up only in rock-like states do not become the state of the final beatitude
which is the tranquil state of the Supreme Consciousness that is beginning-less and endless.
(Trances that are through herbs, drugs, potions, extreme emotional outbursts of devotion, or Mantra
chanting are nothing but the non-alert state of the mind; where one loses sense of the world; but the world
does not cease to exist for him. The ignorance is as it is before and after the trance state.
Call it Samaadhi or any other word you like.
Non-conscious state cannot be ever compared to the ever conscious silent state of the Brahman Reality.
You cannot attain it by forgetting the perceived through the inducement of trance states.)
त6मा
यद[दं स
dृKयं त0न शाTयेकदाचन शाTयेतपोजपeयानै8KयमयGकपना ।
Because of practicing such trance states, the belief in the reality of the perceived world will never get
subdued. (Ignorance cannot be removed except through the practice of Vichaara. How can the non-
conscious mind ever do Vichaara?) That the delusion will vanish through the practices of penance,
recitation of hymns, and meditation techniques, is the imagination maintained by the ignorant fools.
आनीलवलर[bपं यथा पtाLकोटरे ऽऽ6ते कमलनीबीजं तथा ]टOर 8Kयधीः ।
Just like the seed of the lotus which contains the whole future lotus creeper in the innermost space of its
tiny bead, the cognitions exist inside the perceiver (as dormant seeds).
(A lotus seed will give rise to a lotus plant which will have countless flowers which again contain countless
seeds, which again give rise to more lotus plants and so on. The number of lotus plants contained in a tiny
seed as potentialities are beyond counting; so are the perceived states conceived by the mind. The worlds
which can be conceived by the mind are beyond counting too.
We sleep daily and wake up to the same world because of the same Vaasanaas lurking within the mind.
Similarly, if a person withdraws the mind in Samaadhi, he is in some sleep state only; and will wake up to
the same world because of his lurking Vaasanaas.
Unless the seeds are destroyed, the perceived cannot be destroyed.
Perceived is synonymous with ignorance; it can be destroyed by the rise of knowledge only.)
यथा रसः पदाथष E ु यथा तैलं )तलादषु कसमे
ु ु षु यथाऽऽमोद6तथा ]टOर 8Kयधीः ।
The idea of the perceived exists inside the perceiver like the essence inherent in objects, like the oil in
sesame seed, and like the fragrance in the flowers.
(Mind is the flower fragrant with the perceived; it is the seed with the oil of the perceived.
As long as the mind exists, the perceived exists as a reality.)
यF तF ि6थत6याप कपूरादे सुग ि0धता यथोदे )त तथा 8Kयं Zचcातो'दरे जगत ् ।
In whichever place the camphor is kept, the fragrance arises no matter what.
Similarly the perceived world exists inside the belly of the substance called the mind.
(You cannot get rid of the perceived as long as your mind is alive with its seeds of Vaasanaas.)
19
यथा चाF तव 6व?नः संकपिKचतरा_यधी6वानुभयै ू व 8टा0त6तथा u

यि6त 8Kयभःू ।
Your dream experiences are the kingdoms produced by the mind through conceptions of its own, and are
experienced by you, and are real only to you; so also, the waking state experiences which exist as the stage
of the perceived belong to your mind only as the conceptions.
त6माZचतवकप6थपशाचो बालकं यथा व)नह0येवम?येतं ]टारं 8Kयbपका ।
The ghost, who exists only in the wild imagination of the child, hurts the child though it is unreal.
Similarly the perceived patterns of the world affect the perceiver.
यथाWकुरोs0तबhज6य संि6तथो दे शकालतः तनो)त भासरंु दे हं तनोयेवं ह 8Kयधीः ।
Just like the sprout situated inside the seed extends out a shining body at a suitable space and time, so does
the perceived rise up at various times and places bound to it.
(Though the mind is made of seeds of Vaasanaas only, Vaasanaas differ in their intensity. Each seed of the
Vaasanaa sprouts in its own time and appears as the perceived world for that Jeeva as its private
experience. As long as the Vaasanaas exist even in minutest degree, the perceived will never cease to be.)
]Mय6य u
येव चमक)तय ृ था सदोदता6य6तमयोि^झतोदरे
]Mय6य Zच0माFशर[Oरण6तथा 6वभावभूता6यदरे ु जगि6थ)तः ॥
A wondrous phenomenon exists inside the seed, which is always acting that makes the essence within
abandon the womb and rise as a plant. A Jeeva is also a seed made of awareness-body only. Inside him the
perceived state of the world exists like the essence of a seed; and rises up as the perceived world of
experience.
(Each Jeeva is a seed with different Vaasanaa essences. Each Jeeva sees the world as coloured by his own
beliefs and ignorance level, as limited by his body-cage.
All the Jeevas together make up the wild jungle of the perceived, entwined together as one thick mass of
bushy growth. This bushy growth is known by the name of Viraat, the totality body of all the Jeevas.
He is known also as Brahmaa. He actually is a form made of emptiness alone, though he is the perceived
world of all perceiving Jeevas in total.
How can he be of empty form, when his body is all the bodies of all Jeevas?
This is explained in the next section of the discourse.)
STORY OF AAKAASHAJA (SPACE-BORN)
INTRODUCTION
The word ‘Creation’ immediately brings to the mind the picture of Lord Brahmaa with four faces, the
Creator of this world.
Rama also must have bred on only such an idea.
So Vasishta here begins his discourse on Utpatti - the ‘Emergence’ of this world with the story of Brahmaa.
Though he starts the story as if referring to the Creator Brahmaa who is a Brahmin in meditation, later he
makes this Brahmaa the first and foremost perturbation in the Chit, from which originate countless
perturbations appearing as this world.
This Aakaashaja (born out of emptiness) who is Brahman state yet is the perturbation of the mind is also
the state of a Mukta; who is also in theBrahman state but with the perturbation of a mind.
Jeeva stays as a Vaasanaa infected mind.
Mukta stays as the Knowledge essence of a mind.
This state of Aakaashaja is the delicate hairline border state between the non-intelligent state of Brahman-
Reality and intelligent state of Reality as the perception phenomenon.
Aakaashaja is the entire perceived state as a mind of Brahman.
Mukta also stays in the level of Aakaashaja as a mind with Brahman.
Aakaashaja is the entire ocean which is a wave.
Mukta is mini-wave of such a state.
20
Vasishta spoke
इदमाकाशजाXयानं शण ृ ु वणभषण ू मुपयाXयं करणं येन राघव बeयसे ु ।

Hey Raaghava, Listen to this tale of Aakaashaja (Space-born), an ornament to the ear, by which you will
have a better understanding of the Section named Utpatti (production of the world),
(This is an allegorical story only; and not to be confused as a god-story of Puraanas.)
अि6त >याकाशजो नाम ि
वजः परमधामकः eयानैक)नटः सततं जानां च हते रतः
There exists a Brahmin (a person established in the Knowledge of Brahman) named Aakaashaja, born of
empty expanse, a supremely righteous person, engaged only in contemplation, and always interested in the
welfare of the people.
(Aakaasha is the principle of space that allows objects to exist within it.
Without awareness or the knowing nature, the objects cannot be perceived; therefore Chit alone is the
Aakaasha for all perceived objects. It is just emptiness of knowledge; and not material.
Aakaashaja is a quiver in the emptiness as it were; and is made of emptiness only; and not material. It is
born out of emptiness and is emptiness only.
Emptiness here is not the emptiness of objects; but emptiness of emptiness itself; as the absence of the
perceived. Nothing came out of it; nothing vanished also; so it is always empty of emptiness and fullness.)
स Zचरं जीव)त यदा तदा मय ृ ुरZच0तयसवा`येव Hमेणाहं भूता0य)t कलाMययः । एनमाकाशजं वं न
क6माQLयाTयहमF मे कि`ठता
ु शिNत: खxगधारा यथोपले इ)त संZच0य तं ह0तमग4छतपरं
ु ु तदा ।
यज0य
यमम
यNता
ु ु ु न 6वकमाnण केचन ।
(Can this empty thing which came out of emptiness ever die is the question discussed here.)
As he kept on living for a long time, Deity of Death (Mrtyu) pondered; ‘I, the imperishable one, consume
all the beings in course of time. For what reason am I not able to eat this Brahmin named Aakaashaja? Here
my strength appears diminished like the sword blade striking a stone.’
Having thought like this, he went to that city in order to kill him then.
‘Those who are devoted to their duties do not abandon their effort at anytime.’
तत6तसदनं याव0मयः ृ ु वश)त 6वयं तावदे नं दहयि;नः कपा0त_वलनोपमः ।
अि;न_वालामहामालां वदाया0तगतो >यसौ ि
वजं 8yवा समादातंु ह6तेनै4छयनतः ।
न चाशकपरो
ु 8टमप ह6तशतैि
वजं बलवान?यवट@धंु संकपप'षं
ु यथा ।
अथागय यमं मय
ृ ुरप4छ
ृ संशयि4छदं कमयहं न शNनोम भोNतमाकाशजं
ु वभो ।
यमोवाच मयो
ृ न कि0च4छNत6वमेको मार)यतंु बलामारणीय6य कमाnण तकतण
ृ ी)त नेतरत ् ।
त6मादे त6य व6य मारणीय6य यनतः कमा`यि0वय तेषां वं साहाzयेनैनम6यस ।
Then, as Mrtyu himself enters his house, fierce fire equal to the flames at the time of dissolution burns him.
He entered inside tearing asunder the great garland of fire flames.
(Brahmaa was shielded by the Knowledge of the Reality and existed in the state of Reality only; and not the
perceived. Knowledge-flames blocked the concept of death from disturbing him.))
Seeing the Brahmin in front, he wanted to make an effort to seize him with his hand. Though seeing him in
front, though he himself was very strong, he was not able to catch him with his hundred hands, as if that
was a person created in imagination.
Then Mrtyu approached Yama the ‘Dispeller of doubts’ and questioned; “Lord, why am I not able to eat
Aakaashaja?”
Yama spoke: Hey Mrtyu! You by yourself have not the capacity to destroy anything by force.
The actions which kill belong to the doer himself; not the others. Therefore, try to find the actions of this
Brahmin who has to be killed. Making those actions as your cause, you can eat him.
(Death can approach a person, if and only he has a material body, if he is identified with a limited form of
a perceiver, if he identifies with the actions of the Karmendriyas and Jnaanendriyas (mind/intellect); and
believes that he is doing actions bound to results (Karma/KarmaPhala)).
21
ततः स मयब
ृ ु rाम तकमा0वेषणा8तः म`डला)न दग0ता0Kच सरांस सOरतो दशः वनजWगलजाला)न
शैलानि@धतटा)न च
वीपा0तरा`यर`या)न नगराnण पराnण ु च iामा`यnखलरा{ाnण दे शा0तगहना)न च ।
Then, Mrtyu intent only on finding ‘those actions of that Brahmin’ wandered all the worlds, all the
quarters, all the lakes, all the rivers, all the directions, all the regions abounding in forests and desolate
lands, hills and ocean banks, forests situated in various islands, cities, towns, villages, all the countries, and
inside the densely populated cities (wherever the perceived was there).
(Since Brahmaa is the form of Creation itself as Viraat, Death had to check whether Brahmaa is identified
with any perceived object as his creation, and owns it; but however to his dismay, he found that Brahmaa
had no doership about anything.)
एवं भम`डलं
ू rा0वा न कतिKचस
ु का)नZचता0याकाशजकमाnण ल@धवा0मय ृ ु'
यतः
व0eयापFमव
ु ाGः संकपािgमवापरः ।
In this manner, having wandered the whole of the earth the arrogant Mrtyu (who was capable of destroying
anything and anybody) did not find the actions of that Aakaashaja anywhere even a little, like the wise man
can never find a barren woman’s son, or a person cannot see a mountain imagined by some one else.
समप4छ ृ दथागय धमI सवाथक ोवदं
परायणं ह भवः संदेहेवनजीव
ु नामाकाशज6य कमाnण Nव ि6तथा)न वद भो ।
He approached Dharma (Yama), the expert in all sciences and questioned him.
‘For the subordinates the Master alone is the refuge when in doubt.’
“O Lord, tell me where indeed exist the actions of Aakaashaja.”
धमराजोsथ संZच0य सZचरंु ोNतवा)नदं
आकाशज6य कमाnण मयो
ृ सि0त न का)नZचदे ष आकशजो वो जात: खादे व केवलात ् ।
आकाशादे व यो जात: स Mयोमेवामलं भवेसहकार[nण नो सि0त कारणा0य6य का)नZचत ् ।
संब0धः ाNतनेना6य न मनागप कमणाऽि6त व0eयासत6ये
ु व तथाऽजाताकते
ृ Oरव ।
कारणानामभावेन त6मादाकाशमेव सः नैत6य पव ू कमाि6त नभसीव महा]मः ु ।
Dharmaraaja then pondered for a while and gave a detailed explanation.
“Hey Mrtyu! The actions of Aakaashaja do not exist even in the least.
This Brahmin Aakaashaja indeed is born from space (empty expanse) alone.
He who is born from empty expanse will be as pure as the emptiness itself. He does not have the least of
the concomitant causes for his appearance.
He does not have the least connection with actions done in the past; like the actions of a barren woman’s
son; or like the form of a person who is never born.
Due to the absence of causes, he is void only. He does not have actions done in the past binding him;
similar to the huge tree seen in the sky that has no reality.
(Any thought, any desire, any memory, any longing, any agitation of the least kind can be termed as an
action and will make a person mortal and bound by limitations. But the space-born Brahmin has no such
agitations at all. He is like space. He has no past, present or future. He is like the void which has no
quality. His actions are as unreal as the tree imagined in the sky.)
नैतद6यावशं Zचतमभावापव ू कमणाम
य तावदनेना0यF न कि0चकम संZचतम ् ।
एवमाकाशकोशामा वशदाकाशbपnण 6वकारणे ि6थतो )नयं कमा`य6य न कारणं ।
His mind is not uncontrolled. (His mind is undisturbed by the agitations called the perceived.)
Because of the absence of the past actions he has no collected actions anywhere at present.
(A person is supposed to own three types of actions, those which have begun to take fruit (Praarabdha),
those which remain in the store (Sanchita), and those which are going to be performed and later bear
results (Aagaami). Aakaashaja Brahmin has none of these to call his own.)
He is as if covered by the sheath of space only. He extends in the empty space as the empty space only.
He always exists identified with his cause, the Para Brahman. His existence is not caused by actions.
(Jeevas are action-identities only. They are bound by actions and results and are identified with forms;
therefore they have to die bound by the rule connected to causality.
They are produced by the cause namely Vaasanaas; and so are bound to die.
They begin as bodies; are bound by actions; and die also as bodies.)
22
ाNतना)न च संय6य कमा`य

य करो)त नो कि^चद?येवमेषोsF वGानाकाशमाFकः ।
He has no past actions belonging to him. He does not perform any actions at present also.
He in this manner is of the nature of knowledge only.
(Knowledge has no beginning, no end; and Knowledge does not do anything. It cannot die.)
ाण6प0दोs6य यकम लkयते चा6मदादभ8Kयते अ6माभरे वैतत0न व6या6यF कमधीः ।
The vibration of Praana that is seen by us as his action is perceived only by us.
(This Creation is vibrating with his Praana as it were in our limited vision only.)
He does not have the ‘doer ship-idea’ of that action.
(Identified with Knowledge only, this Aakaashaja has no doership about anything.)
(Contemplation Practice: We who are caught in the misconceived identity of name and form have to
retrace our step back to our original state, which we start with the contemplation on the state of
Aakaashaja, the first-born and realize that we do not own any Karmas of the past, present or future.
‘I am born out of space alone; I have no form; my breathing or whatever is seen only by others; I do not
have this body at all…” so should one contemplate.)
संि6थता भावय0तीव Zच]पै

ू व परापदािभ0नमाकारमामीयं Zच6तंभे शालभि^झका
तथैव परमाथा0तः 6वामभतः ू ि6थतो ि
वजः ।
The ‘Supreme’ itself which is of the nature of consciousness, remains with the conception as if it is
different from the supreme state like the statue carved on a pillar.
(The statue shines with the nature of the stone pillar undifferentiated; yet separate as it were.)
In the same manner, the Brahmin remains in the Supreme state identified with it (different as it were; but
made of that alone).
यथा ]ववं पयस श0यवं ू च यथाTबरे 6प0दवं च यथा वायो6तथैष परमे पदे ।
He remains in the Supreme state like the liquidity in the water, like the void-ness in the sky, like the
movement in the wind. (Liquidity is the water; void is the sky; movement is the wind.)
कमा`य
यतना0य6य सि^चता)न न सि0त ह न पवा ू `येष तेनेह न संसारवशं गतः ।
He does not have present actions and stored actions of the past as belonging to him. As there are no
previous actions, he does not get bound by the worldly existence.
(A Jeeva is bound by the burden of the past; and the hope of a future; and is helpless in the present.
Aakaashaja has none of these imaginations.)
सहकाOरकारणानामभावे यः जायते नासौ 6वकारणा)Q0नो भवतीयनभयते ु ू ।
It is a matter of common experience that a person who is produced in the absence of concomitant causes is
not different from his source.
(Clay-pot transformation is due to concomitant causes like potter, heat, wheel etc.
Milk-curd transformation is due to bacteria.
Brahman appearing as Brahmaa has no such concomitant causes.
Randomly Chit manifests as Brahmaa, the creative will and perceives the world as if it is different.)
(A man who is standing still suddenly moves; the ‘still man’ is not the ‘Cause’ for the existence of the
‘moving man.’ ‘Still man’ alone is the ‘moving man’.
There are no instrumental, or intelligent or material causes for the appearance of the ‘moving man’.
He is just the ‘still man’ who moved. This is a common experience.
If at all the word ‘cause’ has to be mentioned, then we can only state that the ‘still man’ is the cause of the
‘moving man’. But ‘man’ is the substratum, the changeless essence of both the ‘still state’ of the man and
the ‘moving state’ of the man. There is no difference between the two. The movement is just the nature of
the man. Therefore, a man does not exist separately a ‘moving man’ apart from the ‘still man’. There is no
difference between ‘Brahman’ and the ‘Space-born’.)
(A Jeeva is a channel for Vaasanaa fulfillment only. Vaasanaa is the residue memory of an action done in
the past. Since countless Vaasanaas newly appear every moment, all these become potential states waiting
to become realities.
23
For example, even in the simple act of entering a restaurant to eat, you will have to suppress all the desires
for all tasty foods and choose one that suits your pocket or health. The suppressed wants immediately
become potentialities or Vaasanaas. You or some others will be forced to act as channels for those
Vaasanaas. Jeevas are all parts of a Totality of existence; any Jeeva can have a Vaasanaa; another Jeeva
can catch it like a virus. That is why one should keep away the wicked ones.
Brahmaa has no such Vaasanaas of the past lurking in his mind waiting to become realities.
He is a new appearance of the Supreme who will channelize countless random Vaasanaas into Jeeva-
manifestations. But he is not a Jeeva and he need not become a channel for any Vaasanaa.
He is void; his action of channelizing the Vaasanaas also is void. He remains as identified with the
Supreme and has no ego as separate from Chit. He is pure and untouched as the space.
In the absence of concomitant causes namely Vaasanaas, he is to be looked upon as not different from Chit,
the source of all.)
कता न पवIू ना?य
य कथमाHTयते वद ।
यदै ष कपनां ब
eया
ु म)त
ृ नाTनीं कOरय)त पPMया
ृ दमानयमहम)त
त6य च )नKचयः स पाZथवो भवयाशु iह[तंु स च शNयते ।
पPMया
ृ दकलनाभावादे ष वो न bपवा08ढर__वेव गगनं iह[तंु नैव य_यते ु ।
When he (the Brahmin) was not a ‘doer’ in the past or present, how can he be conquered by you? Tell me!
If he uses his imagination and creates the concept of ‘death’ and believes firmly that ‘I am the physical
body made of elements’, then he will be a person made of elements like earth and can be caught by you.
Because of the absence of the conceptions of the elements like earth, the Brahmin has no form as such.
‘It is not possible to bind the sky with a thick rope’.
मय'वाच
ृ ु भगव^जायते श0याकथं
ू नाम वदे त मे पPMया
ृ दयः कथं सि0त न सि0त वद वा कथम ् ।
Mrtyu spoke: Lord, how does he rise out of the void? How one get or not get the body made of elements?
यमोवाच न कदाचन जातोsसौ न च नाि6त कदाचन ि
वजः केवलवGानभामाFं ततथा ि6थतः ।
(Brahmaa, the lotus born Creator is just the pure creative Vaasanaa in the Chit-space.
Countless such creative-vibrations remain un-manifest in the Chit. Each creative-Vaasanaa has the
potentiality of creating unique worlds of its own. Randomly for no specific reason, any creation-Vaasanaa
rises like a wave and instantly perceives worlds as per its capacity. This Vaasanaa is just an expression of
Cognition arising from the Chit. It is not a Jeeva with Vaasanaas, or previous memories, or doer-ship
characteristics. It is Chit appearing as a Creative Cognition. This is termed Brahmaa. It has no physical
body made of elements as it is to be the potential creator of worlds made of elements. It is emptiness alone
shining lustrously with knowledge. Chit alone appears as Brahmaa as if different and has the ‘I have a
form’ idea. )
Yama spoke: He was never born any time. (He is Brahman only.)
He is never non-existent ever. (How can Reality cease to be?)
The Brahmin is just the shine of knowledge (cognition, understanding...). He remains as that alone.
(Knowledge has no death.)
महालयसTपतौ न कि0चदवशयते
=>मा6ते शा0तमजरमन0तामैव केवलं श0यं ू )नयोदतं सkमं
ू )न'पाZध परं ि6थतं ।
At the time of the great dissolution, nothing remains left back.
(Dissolution co-exists with the idea of Creation. Creation and destruction are non-existent in Brahman.
Nothingness of Knowledge alone stays as itself.)
The changeless, endless Supreme Brahman of the nature of quiescence alone is there.
The Supreme alone is there which is void (empty of the perceived), always on the rise (never sets), subtle
(not material), without any faults (of the perceived).
तदा तदनु येना6य )नकटे s])नभं महः संव0माF6वभाववाdेहोsहम)त चेत)त
काकताल[यव
rा0तमाकारं तेन पKय)त ।
(Creation idea co-exists as the destruction idea.
Therefore the world has a beginning and end; bodies have a beginning and end.
However the knowledge of creation and destruction is indestructible.
24
Therefore with one creation gone; another rises at the same place like the world seen by a dead man once
again bound by Vaasanaas. Waves can rise and fall; but not the nature of the ocean which can exist as the
quivers and waves.)
Then, after that (dissolution scene), a vibration solid like a mountain, of the nature of cognition alone,
arises as - ‘I am the body’. Because of that, it perceives a (conceived) form through delusion as a sheer
coincidence (like a palm leaf falling when the crow sat on the branch.)
सैष =ा>मण6ति6म0सगादावंबरोदरे )नवकपिKचदाकाशbपमा6थाय संि6थतः ।
That alone is this Brahmin who exists in the ‘Chit space’ at the time of creation. He stays with a form made
of space. He is completely without any perturbations.
(This Brahmin is the Brahman state of voidness. He is Knowledge only. He is just the conception of a
Creation. He is not affected by the perceived; like the knowledge of fire cannot be burnt ever.)
ना6य दे हो न कमाnण न कतृ वं न वासनैष शcZचदाकाशो
ु वGानघन आततः ।
He has no physical body. He has no actions belonging to him. He has no ‘doer ship’.
He has no residual Vaasanaas. He is pure space of consciousness.
He spreads out as an intense form of Knowledge alone.
ाNतनं वासनाजालं कZच ं द6य न व
यते केवलं Mयोमbप6य भाbप6येव तेजसः ।
He does not have in the least the taint of the past Vaasanaa residues.
He shines as a form made of void. He shines as a form of luster (not the brightness of a light; but as the
brightness of Knowledge) alone.
वेदनामाFसंशा0तावी8शोsप न 8Kयते त6मा
यथा Zचदाकाश6तथा त)तपतयः ।
He does not appear like this with a form, because his perceptions are subdued.
(He does not do the perceiving action; he is just aware of the perceptions; that is all.)
His perception is the expression of the Chit-space alone.
कतः
ु कलाF पPMया
ृ दे ः क~8शः संभवः कथं iह[तंु य_यते
ु Mयोम न कदाचन केनZचत ् ।
How can the elements like earth etc can be here, from where and in what manner?
Nobody can grasp the empty space ever.”
(Emptiness here means, empty of Vaasanaas, empty of binding actions, empty of physical form, empty of
agitations, empty of everything like empty space; and of course empty of the concept of emptiness and
fullness also; but this tiny expression of Chit (Aakaashaja) is not empty of knowledge. It knows that it is an
expression of Chit; it knows it is Chit; it knows it has to exist as the cognitions. It is just awareness.)
वैु ति
वि6मतो मयजृ ु गाम )नजमि0दरम ् ।
Surprised by what he heard, Mrtyu went back home.
(Death is just a concept only; those who have it die; those who stay as Knowledge-awareness only, do not
die ever.)
रामोवाच =>मैष कZथतो दे व6वया मे पतामहः 6वयंभूरजैकामा वGानामे)त मे म)तः ।
Rama spoke: Lord, I believe that you have been talking to me about the Lord Brahmaa, the Great
Grandfather, Self born, single Self of all, and the essence of Knowledge.
(Rama’s first thought on hearing this little story of the ‘Space-born’ is the discovery that this is the
Brahmin mentioned in the Puranas as Lord Brahmaa, the four-faced Creator.
He feels that he has solved the first riddle. The depression state of the young boy slightly changes.
However, Vasishta does not immediately discourage him saying - ‘No No, I meant the Para Brahman
vibration’. He just encourages the idea Rama mentioned and continues as if agreeing to Rama’s words.)
वसटोवाच एवमेत0महाबाहो =>मैष कZथत6तव ववादमकरो0मयय ृ ु मेनैतकतेृ परा
ु
म0व0तरे सवभLो यदा मयहृ ु र0जाः बलमेय@जजाHा0तावारं भमकरो6वयं ।
Vasishta spoke: Hey Mighty armed! Indeed it is so! Brahmaa alone was mentioned here.
Long back in the past Mrtyu argued with Yama about him only.
At the time of Manvantara, when Death ‘the consumer of all’ ate the beings, he became strong and started
to attack the Lotus-born himself.
(The Mrtyu-concept so pervaded the creation; that no one could escape it except the Creator Aakaashaja.
This Aakaashaja is not actually a single Brahmaa of one creation; but the quiver of the Knowledge of
Creation which is a source of countless Brahmaas and their creations.)
25
[Manvantara or age of a Manu, the Hindu progenitor of mankind, is an astronomical period of time measurement. Manvantara is a
Sanskrit sandhi, a combination of words Manu and antara, Manu-antara or manvantara, literally meaning the duration of a Manu, or
his life span. 14 Manvantaras make one Kalpa - single day of Brahmaa].
तदै व धमराजेन यमेनाKवननशासतः
ु यदै व Hयते )नयं र)त6तFैव जायते ।
At that very time mentioned, he was advised by Yama, the Lord of Righteousness.
‘Whatever one regularly does, he gets attached to that alone.’
(Every man at every moment is burdened by the thought of death.
A belief in the birth as a body brings in the belief in the death of the body.
The attachment to the body itself turns into the fear of death; and man creates the imagination of rebirth,
heaven, hell etc; these in turn become his added Vaasanaas.)
=>मा कल पराकाशवपराHTयतेु कथं मनोमाFं च संकपः पZथMयादरहताक)तः
ृ ृ ।
यि
च
Mयोमचमकारः कलाकारानभ)तमा ु ू 0न Zच
Mयोमैव नो त6य कारणवं न कायता ।
Brahmaa has a body made of supreme space (emptiness). How can he be destroyed?
His body is just a conception in the mind. It is not made of elements.
(A conception of fire is just emptiness only; it is not the fire made of elements.)
He is a magical creation of the Chit-space experiencing a body as it were. He is the Chit-space itself.
There is no causal source for him, nor is he the effect of something.
आकाशे 6फरदाकार
ु : संकपप'षोु यथा पP ृ Mयादरहतो भा)त 6वयंभभा ू सते तथा ।
)नमले MयोिTन मNताल[सं
ु कप6व?नयोः परुमपP ृ Mयाद यथा भा)त 6वयंभभा ू सते तथा ।
Just as a ‘person in imagination’ with the appearance of a body shines in the sky bereft of the elements like
earth etc, the Self-born also shines the same way.
Just like a garland of pearls shines in the sky, just as a city shines in imagination without elements like
earth etc, the Self-born shines in a similar way.
न 8Kयमि6त न ]टा परमाम)न केवले 6वयंZचता तथा?येष 6वयंभूOर)त भासते ।
There is no ‘Seen’; there is no ‘Seer’ in the Supreme Self which shines as a single principle.
Though he (Brahmaa) is the very principle of chit, he shines as if he is self-born (as if different).
संकपमाFमेवैत0मनो =>मे)त कPयते संकपाकाशप'षो ु ना6य पPMया
ृ द व
यते ।
He is just a conception. Mind alone is known as Brahmaa. He is a person in the ‘space of conception’.
His form does not have earth etc, as its constituents.
यथा ZचFकद0त ृ :6था )नदहा
E भा)त पfFका
ु तथैव भासते =>मा Zचदाकाशा4छर^जनम ् ।
Like the picture of a girl ‘to be painted’ exists in the mind of the artist without a body as such, Brahmaa
also shines as a clear reflection of the Chit-space (as a potential state).
Zच
Mयोम केवलमन0तमनादमeयं =>मे)त भा)त )नजZचतवशा6वयंभूः
आकारवा)नव पमा)नवु व6तत6त
ु ु व0eयातनज ू इव त6य तु नाि6त दे हः ॥
The ‘Consciousness-Space’, the sole Remaining Principle, the Endless, the Beginning less, the Middle-less,
shines as Brahmaa the Self-born, by its own Will, as if with form, as if embodied.
In actuality, the body does not exist for Aakaashaja (Brahmaa) like that of a barren woman’s son.
(A barren woman’s son is not a possibility at all. It is just a word with meaning. So also; Brahmaa the
Creator is just word with meaning; not at all an entity who creates.)
26
QUESTIONS POSED BY RAMA
CAM SMRITI BECOME THE CAUSE OF THE BRAHMAA?

रामोवाच एवमेव मनः शcं
ु पPMया
ृ दरहतं वया मनो =>मे)त कZथतं सयं पPMया
ृ दविजतं ।
तदF ाNतनी =>म06म)तः ृ क6मा0न कारणं यथा मम तवा0य6य भतानां ू चे)त मे वद ।
Rama spoke: Mind is pure and is not made of elements; so it is. Therefore, mind alone is the Brahmaa and
has no structure made of elements. I agree; but how is it that his own memory of the previous existence is
not the cause of his existence, like for you or me or other beings? (Vasishta had previously mentioned that
Vyaasa and others take the same life-existences based on their previous life memories, in different levels of
intelligence. So, why does not Brahmaa also rise with the same memories?}
वसटोवाच पव ू देहोsि6त य6या
य पव ू कमसमि0वतः त6य 6म)ृ तसIभव)त कारणं संस)ृ ति6थतेः ।
=>मणः ाNतनं कम यदा कि^च0न व
यते ाNतनी सं6म)त
ृ 6त6य तदोदे )त कतः
ु कथम ् ।
त6मादकारण भा)त वा 6वZचतैककारणं 6वकारणादन0यामा 6वयंभू6वयमामवान ् ।
Vasishta spoke: For a person who has had a previous existence as a body, endowed with actions belonging
to that life, memories of that life become the cause for his continuity in worldly existence.
When there does not exist any action belonging to a past life for Brahmaa, how and where forth will rise
memories of the past for him? Therefore he shines without a cause; or rather he shines with his own will as
the cause. (If you so much want to invent a cause for him we can put some imagined word-forms as his
cause.) The self-born rises by his own power; and exists as ‘not different’ from his cause, the Chit.
आ)तवाहक एवासौ दे होs6य6य 6वयंभुवः न वाZधभौ)तको राम दे होsज6योपप
यते ।
There exists only the AatiVaahika (subtle) body for the Self-born, hey Rama; the AadhiBhautika (physical)
body of his is not at all found.
AATIVAAHIKA AND AADHIBHAUTIKA BODIES
रामोवाच आ)तवाहकैवाि6त दे होs0य6वाZधभौ)तकः सवासां भतजातीनां ू =>मणोs6येकैव कम ् ।
Rama spoke: For all the species of beings, the AatiVaahika body exists indeed; the other is the
AadhiBhautika. Does Brahmaa have only one?
(All beings have two bodies; one physical and another subtle; Brahmaa has only one body; is it not so?)
वसटोवाच सवषामेE व दे हौ
वौ भतानां
ू कारणामनामज6य कारणाभावादे कैववा)तवाहकः।
Vasishta spoke: For all beings born out of a cause (Karma or Vaasanaas), there are two bodies. Since there
is no cause for the ‘Unborn’, there exists only the AatiVaahika form for him.
(For beings other than Brahmaa, their own Vaasanaas, residual memories of actions of previous existences
cause the birth. Even Trinities are born to fulfill some functions. Sages purposely keep vague identities to
reincarnate again the same way. But Brahmaa mentioned in this context has no such cause. He has no
memories of previous existence because he is newly born; he does not have Vaasanaas; he does not have
any functions to fulfill; he has no identity also.)
AADHIBHAUTIKA BODY NEEDS A CAUSE
सवासां भतजातीनामे
ू कोऽजः कारणं परमज6य कारणं नाि6त तेनासावेकदे हवान ् ।
ना6येव भौ)तको दे हः थम6य जापतेराकाशामा च भायेषऽऽ)तवाहकदे हवान ् ।
For all types of beings, the ‘Unborn’ (Brahmaa) is the Supreme cause.
There is no cause for the ‘Unborn’. Therefore he has only one body.
There is no physical body for this ‘First one’, the Lord of all beings.
He shines with emptiness as his body. He has only the AatiVaahika body.
ZचतमाFशर[रोsसौ न पPMया ृ दHमामकः आ
यः जाप)तMयBमवप ु तनते
ु जाः ।
ताKच Zच
Mयोमbप`यो वना0यैकारणा0तरै य
यत6ततदे वे)त सवsरेवानभयते
ु ू ।
)नवाणमाFं प'षः
ु परो बोधः सैव च ZचतमाFं तदे वा6ते नाया)त वसधाद ु ताम ् ।
He has the body made of mind alone, and not a body arising out of the combination of the elements like
earth etc. He is the first one; he is the lord of all beings; he is of the nature of space; he creates all the other
beings. Those beings created by him are also are of the nature of the Chit-space itself, without any cause
whatsoever. Everyone experiences whatever is there as it arises instantly.
27
(Actually, the AadhiBhautika body is just a perceived object understood by the senses only. It is also non-
existent like the other perceived objects. Brahmaa is a creation concept which contains all other concepts
of the Jeevas. All are of AatiVaahika form only; AadhiBhautika is a false knowledge that everyone believes
in. This is the delusion that covers all the minds. Vaasanaa fulfillment alone appears as a Jeeva
experiencing a world. Every mind sees what it is bound to see instantly.)
He is of the nature of the Supreme Beatitude. He is supreme enlightenment. He exists as the Chitta, the
mental faculty alone. He does not have any physical characteristics.
(Brahmaa is not an individual entity with a physical body. He has no form. The image of the Lotus-born is
the imagination of the ignorant. Brahmaa is just a random agitation in the Chit space, one of countless
such agitations. These agitations are of the nature of Chit, like the waves rising in the ocean are made of
ocean waters only.
Brahmaa is just a potential state of random Vaasanaas. This state instantly exists as the perceived worlds
of name and form experiencing the time factor.
There is no creation process, nor a creator who sits and creates worlds. )
FIRST VIBRATION WHERE THE ‘FIRST’ BEGAN
सवषां
E भतजातानां
ू संसारMयवहाOरणां थमोsसौ )त6प0दिKचतदे हः 6वतोदयः ।
अ6मापवाू )त6प0दादन0यैत6वbपणी इयं वसता ृ सिृ ट6प0दसिटOरवा)नलात
ृ ्।
He is the first vibration which gives rise to the entire hosts of beings existing in the world.
He is the Self-born, and has mental structure alone. Movement does not differ from the wind; so does the
world does not differ from this first vibration called Brahmaa.
(Actually there is no first or second or many vibrations in Chit.
First vibration is the vibration which contains the concept of the first. This is the concept of beginning
which also contains the end of it all.)
)तभानाकते ृ र6मा)तभामाFbपधिNवभाये
ृ वमयं सगः सयानभववा
ु ि06थतः ।
His form is of the nature of appearance only (for the Jeevas caught in ignorance.)
The world which is also in essence just an appearance exists as matter of real experience for all. (Jeevas are
deluded by the concepts of cause, effect, beginning, end, etc and experience these things as real.)
8टा0तोsF भव6व?नपर6Fीसरतंु ु यथाऽसद?यथसंपया सयानभवभास ु ुर म ् ।
The example that can be quoted here is that of experiencing the union of a woman in a dream.
Though not real, it feels like a real experience because of its purposeful nature.
(The dream experience was real at the moment of experience only. When you wake up; the dream world is
understood as non-existent. This waking state experience also serves its purpose when we are experiencing
it moment to moment. Every Jeeva is content and happy in the false knowledge provided by the senses.)
अपPMया
ृ दमयो भा)त Mयोमाक)तरदेृ हकः सदे हेव भते
ू शः 6वामभप ू ु'षाक)तः
ृ ।
संवसंकपbपवा0नोदे )त समदे ु )त च 6वायतवा6वभाव6य नोदे )त न शाTय)त ।
Though not having any physical body made of elements like earth etc, and being of the nature of space
alone, the Self-born appears to have an embodied form, as the Lord of all.
(He is embodied for the embodied beings. Actually he owns no physical body that restrains him.)
He is merely the ‘Conception within the Reality which exist as the awareness’ (SamvitSankalpa); he never
rises; nor does he set. He is always identified with his true nature as the Self; he never rises, or sets.
(He is just a knowledge part of the Chit, always there as the nature of Chit like the quiver of the ocean.
He is Chit-state which exists as the quiver. He is always there as the very nature of Chit.
Can the ocean ever exist without the quivering motion?
What is the cause of that quiver?
Nothing! It exists as itself; appearing by itself; so Brahmaa is a name given to the quiver in the Reality.)
=>मा संकपप'षः ु पPMया
ृ दरहताकृ)तकEवलं ZचतमाFामा कारणं fFजगि6थतेः ।
Brahmaa is a ‘Samkalpa Purusha’ a person conceived.
(He is just a conception of our own minds that define and describe creation: because we believe that the
world was created in a beginning and will end in dissolution.)
His form is not made of earth etc. He is just the essence of the ‘Mind-faculty’ (Chitta). He is the cause for
the three worlds to come into existence.
28
संकपैष कचते यथा नाम 6वयंभुवः Mयोमामैष तथा भा)त भवसंकपशैलवत ् ।
The ‘conception’ (Samkalpa) alone shines with the name of ‘Self-born’.
He is just made of the essence of empty space and shines like a mountain imagined in the mind.
(Avidyaa in the mind forces the conceptions of false reality.
Creation with a Brahmaa who creates the creation is one such false conception.
Based on our belief in the reality of Creation, we have conceptions of a beginning and end.
We need a cause for all things.
We need a cause for the Reality also.
We need a cause for Brahmaa also who is conceived by us like mountain in a dream.)
DO WE HAVE PHYSICAL BODIES?
आ)तवाहकमेवा0तव6मया ृ 8ढbपयाऽऽZधभौ)तकबोधेन मधा ु भा)त पशाचवत ् ।
All the beings created by him also only have AatiVaahika bodies; but the AatiVaahika body, because of the
complete forgetfulness of itself shines falsely as AadhiBhautika with an ascertained form, like a ghost.
(All the beings are also conceptions only; and have no physical bodies.
Their Avidyaa makes him a creator; they in turn exist as his created beings.
Brahmaa and his creation are bound to each other like conceptions creating each other.
This is the quivering nature of Chit Ocean; to exist as the deluded state of a creator and created, instantly.)
(What is the difference between the Creator and the Created?
Creator exists with the full knowledge of his essence; we do not.
We have forgotten our AatiVaahika bodies and are caught in the belief of the ghost called AadhiBhautika
body. The physical body is the ghost that haunts our minds; not the AatiVaahika.)
इदं थमतो
योगसंबcं ु महाZचतेनBदे )त शcसंु ववादा)तवाहकव6म)तः ृ ।
Brahmaa is the first purposeful action of the Supreme Reality.
(Brahmaa is the quiver which is an entity with purpose. It is a mind that experiences something.)
As he is of the nature of pure consciousness, the forgetfulness of the Aativaahika nature does not arise for
him. (He never forgets his true body of Aativaahika. For him the creation Vaasanaa is the Aativaahika
body; and he carries the nature of his creation as his body.)
आZधभौ)तकजातेन ना6योदे )त पशाZचकाऽसया मग ृ तृ णेव मPया जाxयrमदा ।
He does not get endowed with a physical form; and the ‘ghost (physical body)’- which never has any
reality, which deludes one to get identified with the inert body, which is false like a mirage, - does not arise
at all. (He is not haunted by the ghost called the physical body.)
मनोमाFं यथा =>मा न पPMया ृ दमयामकःमनोमाFमतो वKवं य
य_जातं तदे व ह ।
Brahmaa is just the form of the mind (Manas).
He is not made of elements like earth etc.
This world which has arisen out of him also is of the nature of mind alone.
That which comes out of something has that very nature of the cause only.
(Mind is the conception which conceives more.
Brahmaa is the totality structure of all conceptions.
He is the conceiving nature of all.
Jeevas conceive objects forced by their Vaasanaas; and are deluded.
Brahmaa is not forced by a Vaasanaa; he is in full control of his conceptions.
He knows what he is; Jeevas do not.
He knows that he has no physical body.
Jeevas believe that nothing can exist without a physical body; so they imagine a physical body for Brahmaa
also. They imagine him as an entity endowed with intelligence that sits and creates the people as his job.
They imagine days and night for him. They imagine him as having a life-span and calculate the years based
on their own time-calendar. We try to define reality through our ignorant minds.
Actually we, as a part of the Reality called Brahman who is also the Brahmaa, are not the physical bodies
at all; and do not die also. Mrtyu cannot approach us also; because we are Chit in essence; Brahman in
essence; Brahmaa in essence.)
अज6य सहकार[nण कारणा)न न सि0त यत_ज6याप न स0येव ता)न त6मातु का)नZचत ् ।
Concomitant causes do not exist for the ‘Unborn’.
Similarly this world born out of him also has no such causes.
29
(Nothing is the cause of the Jeevas also; or Brahmaa also.

Brahmaa is the Jeevas; both are the same.
Brahmaa is the world; world is Brahmaa.
Brahmaa is Brahman; so world is Brahman.
There is nothing but the Reality which is causeless.
We are all the quivers of Reality only; and do not differ from it.
Where is the ‘I’ or ‘you’ or the ‘world’? These are also just conceptions of a false nature; non-existent.)
कारणाकायवैZचयं तेन नाFाि6त क^चन या8शं कारणं शcं ु कायI ता8Zग)त ि6थतं ।
The difference that makes an effect different from the cause does not exist here at all.
(There is no cause; no effect. These are just conceptions that belong to the mind.)
Just as the cause is of very pure nature, effect also stays the same way.
(What you know as the cause (Brahmaa) is actually the Reality alone that exists as Brahmaa in our
ignorant minds. We are also the Reality only. Reality alone is; nothing else.)
कायकारणता >यF न कि0चदपप
यते ु या8गेव परं =>म ता8गेव जगFयं ।
The commonly observed principle of causality is not found in this case.
Whatever the Para Brahman is like, the three worlds remain like that only.
(Every object, every person, god or human or animal, is just the Reality existing as all this.
Reality is of the nature of conceptions, which we all are as the perceivers bound to the perceived.)
मन6तामव यातेन =>मणा त0यते जगदन0यदामनः शcा
]ववमव ु वाOरणः ।
The world manifests from the principle of Brahman which has attained the level of the mind as it were.
The world is not different from the pure principle of Brahman like liquidity is not different from the water.
मनसा त0यते सवमसदे वेदमाततं यथा संकपनगरं यथा ग0धवपतनम ् ।
All that is seen spread out here is projected by the mind, like a world of imagination, like a world created
through illusion.
आZधभौ)तकता नाि6त र__वामव भुजWगता =>मादयः बcा6त ु ु कथं )तटि0त तF ते ।
आ)तवाहकैवाि6त न बcम ु ते कल आZधभौ)तकदे ह6य चचsवाF कतः ु कथम ् ।
(A NityaMukta like Brahmaa has no AatiVaahika body also in truth.
There is neither the snake nor the rope.)
A snake is not really there in the rope.
The physical form (like a snake) is also not there in reality (like a rope).
When Brahmaa and others are always awake to the truth of reality, how can they have physical bodies (like
the snake idea in the rope)?
The AatiVaahika body also is not there for the enlightened (there is no rope that is seen as snake also)!
Where then is the question of an AadhiBhautika body?
(Something mistaken as something is not there for a Mukta. There is only one thing which is not a rope and
not a snake also. Such delusions are absent completely.)
मनो नाTनो मनय6य ु वOरOर^4याकारधाOरणः मनोरा_यं जगद)त सयbपमव ि6थतम ् ।
The kingdom conceived in the mind by a man-image endowed with the form of a Brahmaa, appears real
and is termed as the world.
(Brahmaa is an image, a shape like our physical bodies; but his body is not made of material elements.
We conceive a shape for the shapeless Brahmaa.
He is just the mind. His mind is the world.
This world is also not made of elements; but we believe in its reality and see the shapes as real and solid.)
मनैव वOरि^चवं तc संकपनामकं 6ववप6फा ु रतां नीवा मनसेदं वत0यते ।
Mind alone is the state of Brahmaa. That alone carries the power of conception.
The conception alone expands and extends like this (world) through the mind.
वOर^चो मनसः bपं वOर^च6य मनो वपप ु P
ृ Mयाद व
यते नाF तेन पPMया ृ द किपतम ् ।
Brahmaa is of the nature of the mind. Mind is the body of Brahmaa.
Elements namely earth etc do not exist there, but are conceived by him.
30
पtाLे प)tनीवा0तमनो u
यि6त 8Kयता मनो8Kय8शौ भ0ने न कदाचन केनZचत ् ।
Like the lotus creeper exists inside the lotus seed, this world exists inside the mind.
If the mind and the perceived perceptions are separated, there is nothing whatsoever seen by anybody.
(Mind is the perceiving entity with the perceived objects.
Perceiving entities are just processes of Vaasanaa-fulfillments. This is the Mind called Brahmaa.
Suppose you remove off all the perceiving entities and the perceived, there remains no world at all.
Mind cannot exist at all if the perceived is removed. Mind is the perceived.)
यथा चाF तव 6व?नः संकपिKचतरा_यधी6वानुभयै ू व 8टा0त6त6माि

यि6त 8Kयभःू ।
Just like the dream is your own personal experience occurring inside your own mind, this world also exists
in (Brahmaa’s) heart (not the physical heart, but the central essence of Chit).
(This world is the mind of Brahmaa; a conception dream of his, like a dream in a controlled way.)
त6माि4चतवकप6थपशाचो बालकं यथा व)नह0येवमेषा0त] टारं 8Kयbपका ।
This world which is of the nature of perception harasses the perceiver, like a terrifying ghost imagined
through the misconception arising in the mind of a child.
(This world is a ghost, a non-existing thing existing as experiences in a dream.)
यथाWकुरोs0तबhज6य संि6थतो दे शकालतः करो)त भासरंु दे हं तनोयेवं ह 8Kयधीः ।
Like the sprout inside the seed comes out at some suitable time and place, this perceived world also arises
the same way. (Vaasanaas fix their own time and place boundaries and create a world of experience.
World is a network of interconnected Vaasanaas.)
स4चे0न शाTय)त कदाचन 8Kयदःखं ु
If the perceived is real and truly existing, then the pain of the ‘Seen’ will never subside.
8Kये वशाTय)त न बोdOर केवलवं
If ‘Seen’ exists as true, there cannot be Kevalatva state in the Knower.
8Kये वसंभव)त बोdOर बो
dृभावः
If ‘Seen’ exists as true, there cannot be the knowledge state in the Knower.
शाTयेि6थतोsप ह तद6य वमोLमाहु: ॥
Though existing as experienced, if the ‘Seen’ subsides as unreal, such a state alone is complete liberation.
(If the world is real and exists as absolute reality, then it will be always there without cessation.
It will again and again appear and continue forever. There is never an escape out of the suffering.
The only way is to understand its unreal nature. That alone is the correct understanding,
When the truth of its non-existence is understood and realized, the perceived never stays as a binding
phenomenon. This state is known as liberation.)
ी वािम क'वाच
Vaalmiki spoke
कथययेवमcामवचने
ु म)ननायक
ु े , ोतमे
ु करसे जाते जने मौनमपि6थते
ु ,
शा0तेषु किWकणीजालरवेषु 6प0दनं वना, प^जरा0तहार[तशक
ु े व?य6तकेलषु,
सव6मतवलासास
ु ृ ु ि6थतासु ललना6वप, ZचFभतावव 0य6ते सम6ते राजसt)न,
महत
ु ू शेषमभवdवसं मधरात ु पं Mयवहारा रवकरै सह तानवमाययःु ।
As even the Sage was saying these profound words; the people in the assembly were absorbed in the single
state of absorbing his words of wisdom and stayed absolutely silent.
Even the beads in the anklets stayed without moving and their tinkling sounds were not heard (for, even the
maids were listening so attentively that they had forgotten their duties of attendance.)
Parrots and Haareeta birds in the cages also had stopped their plays, and talk imitations.
The pretty maidens had forgotten their charming gestures also (which was their natural character).
All the peoples, animals, and birds in the palace grounds were like pictures fixed on the canvas.
The day had only a Muhurta left to end; and the sunlight was pleasant and cool.
All the day duties tapered down slowly along with the rays of the sun.
31
वव'फलकमलकरामोदमां
ु ु सलाः वायवो मधर6प0दाः
ु वणाथमवागताः ।
The winds had swollen up with the fragrance of all the lotuses in the lake; and moved slowly and gently (as
if by the weight of the fragrance); and had come there to listen to the discourse as it were.
तं
ु Zच0त)यतंु भानOरवाहोरचनाrमं
ु तयाजैका0तमग4छ0यम6तZगरे
ू 6तटम ् ।
Bhaanu (Sun) wanted to ponder the truths in private as it were; and so he renounced the amazing delusion
of creation; and went off to the deserted slope of the western mountain to stay in solitude.
उत6थम ु हकारTभसमता वनभमष ू ु वGानवणाद0तःशीतलाः शा0तता इव ।
Mists rose up equally all over the forest lands, as if they had attained equipoise and cool nature by listening
to the discourse on knowledge.
बभवरपसं
ू ु चारा जना दशसु दkवप सावधानतया ोतमव ु संयNतचेिटताः ।
People moved sparsely in all the ten directions, stopping all their works and listening to the discourse with
full attention.
छाया द[घवमाज;मवा ु सटं वचनHममव ोतमशे ु षाणां व6तनां
ू द[घक0धराः ।
Shadows of all the objects became elongated, as if wanting to listen to the speech of Vasishta, with their
extended necks.
तीहारः परः ु >वो भवाह ू वसधाZधपं
ु दे व 6नानि
वजाचासु कालो Mय)तगतो भशमृ ्।
The door-keeper stood in a humble posture in front of the king and announced “Deva! It is getting delayed
for bathing and the worship of the Brahmins.”
ततो वसटो भगवा0संuय मधरां ु Zगरं अ
य ताव0महाराज तमे ु तावद6तु वः ।
ातर0य
वदयाम इयNवा ु मौनवानभत ू ्।
At that time, Bhagavaan Vasishta stopped his pleasant discourse and said, MahaaRaaja, let it be this much
only be for today’s listening session. I will continue the topic in the early morning” and remained silent.
इयाक`यsवम6तNवाू भप)तभ
ू )ू तवdये
ृ पपपा
याघ
ु स0मानदLणादानपजया ू
सदे वषमनीि0वा0पजयामास
ु ू सादरम ् ।
After hearing his words, the king said “So be it”; and worshipped the Brahmins along with Munis,
Devarshis with devotion by offering flowers, Paadya, Argha, gifts, official fee, and charity.
अथोत6थौ सभा सवा राजषमु)नम`डला म`डलाक~णरनौघपOरवेषावतानना ृ
पर6पराWगसंघरणकेयरकWकणा ू हारभाराuत6वणपाभो'6तना0तरा ।
When the entire assembly with its circle of Raajarshis and Munis, with their faces reflecting the luster of
the collections of precious stones spread out in heaps all around stood up, the armlets and the bracelets
rubbed against each other making tinkling sounds; and their bosoms and thighs covered by the silk
garments embedded with golden designs reflected the shine of the heavy ornaments.
शेखरोसWगवा0तबc ु मधप ु 6वनैसघ ुंघुमशरोभारा वह)QOरव मधू जैः
का^चनाभरणो
योतकनक~कतदW;म
ृ ुखाः बc6थम)नवागथ
ु ु संशा0तेि0]यवतयः
ृ
ज;मन ु भKचरा Mयोम भचरा ू भमम`ड
ू लं चHद
ु नसमाचारं सवE तेषु सtसु ।
Their hairs were carrying a heavy weight on the head as it were with the humming bees, which were resting
in the flowers adorning their heads and had woken up suddenly when they stood up.
The faces of the directions were made golden by the shine of their golden ornaments.
The meanings of the words uttered by the Sage stayed in their intellects and had subdued the sense actions.
The sky-walkers returned to their skies; the ground-walkers returned to their homes on the ground; and
everybody got engaged in their routine duties.
एति6म0न0तरे Kयामा यामनी सम8Kयत जनसWगािव)नमुNता गहेृ बालाWगना यथा।
Meanwhile the dark-hued Yaaminee (Night-lady) appeared alone without the crowd of people, like a young
girl who is left behind in her house.
दे शा0तरं भास)यतंु ययौ दवसनायकः सवFालोककतृ वमेव सप'षqतम ु ्।
The lord of the day went off to light up some other country; the noble always hold on to the discipline of
enlightening all everywhere.
32
उदभदभतः
ू स0eया तारा)नकरधाOरणी उफल कशकवना
ु ं ु वस0तीOरवोदता ।
Sandhyaa (Evening) rose up all around wearing the hosts of (reddish) stars, like the rise of the beautiful
spring with its forests of blossomed Kimshuka flowers.
चतनीपकदTबाiiामचै
ू यगहोदरे
ृ )नलियरे खगािKचतेऽवदाता वतयो ृ यथा ।
Birds melted off (slept off) inside their nests in the Chuta, Neepa, Kadamba trees in and around the villages
and temples.
भानोभासा भषतै
ू मEघलेशै कIZचिकंZचकंु कम4छायये
ु व
पाKचायोऽ]पhतवासाः समेघै6ताराहारः ीयतः ु खं समेतः ।
The western mountain appeared as if covered by the yellow garment because of the scattered clouds
adorned by the shine of the setting sun which was slightly reddish here and there. The mountain wore the
clouds on top along with the garland of stars. With such a beauty it shone high in the sky.
(It was as if the dark-hued Vishnu who was covered by a yellow garment, and who wore a shining jewel
crown on his head, entered along with his spouse Shree, the pure hearts of the devotees meditating on him
in the evening-time.)
पजामादाय
ू संeयायां गतायां यथागतम0धकाराः समत6थवताला ु ु E वपषा
ु यथा ।
After accepting the worship, Sandhyaa went off; and immediately the dark shadows rose up everywhere
like the vampires from the dead bodies.
अवKयायकण6प0द[ हे लाव
यतपलवः ु कोमलः कमदाशं
ु ु सी ववावाशीतलोऽ)नलः ।
The cold soft wind blew, scattering the dew drops, moving among the leaves lightly, desirous of absorbing
the fragrance of Kumuda flowers.
परमा0eयमपाज;मदु ु शोऽव6फटतारकाः
ु लTबद[घतमःकेKयो वधवा इव योषतः ।
Directions (having lost the light) attained extreme darkness with all the stars scattered all over, like the
widows who had lost their glory, and who had attained extremely sorrowful states with their pupils of the
eyes swollen up, and their dark hairs hanging down loosely.
आययौ भवनं ु तेजः Lीरपरेू ण परयसायनमयाकारः
ू शशLीराणवोपमः ।
Light arrived at the earth making it a world of nectar with the floods of milk with the moon acting like a
milk ocean.
ज;मि6तमरसं
ु घाताः पलाzय Nवा?य8Kयतां तGानZगरिKचता0मह[
ु पानामवाGताः ।
The crowds of dark shadows ran off fast and vanished somewhere, like the delusions from the minds of the
kings who had listened to the discourse on knowledge.
ऋषयो भमपालाKच
ू मनयो
ु =ा>मणा6तथा चेतसीव वZचFाथाः 6वा6पदे षु वशमःु ।
Rishis, kings, Munis, and Brahmins rested in their respective abodes like the varios instructions of the Sage
in the mind.
यमकायोपमा Kयामा ययौ )तमरमांसला आययौ महका6फारा तF तेषामषः ु शनैः ।
Shyaama (night-lady) who was dark like Yama became fat with darkness and went off; then arrived Ushas
(Dawn) swollen with mist.
अ0तधानपमाज;म6तारा
ु ु नभस भासराः
ु भातपवनेनेव uताः कसमवटयः
ु ु ृ ।
The shining stars disappeared from the sky like the showers of falling flowers scattered off by the morning
wind.
8Kयतामाजगामाकः भो0मीलतलोचनः ववेकवितम ृ हतां मनसीव नवोदता ।
Sun came in sight, opening the people’s eyes with his light, like the thoughts of Viveka rising in the minds
of the noble opening their eyes to knowledge.
भानोभासा भषतै ू मEघलेशै कIZचिकंZचकंु कम4छायये
ु व
पव
ू kमाभपीतवासाः
ृ समेघै6ताराहारः ीयतः ु खं समेतः ।
The eastern mountain appeared as if covered by the yellow garment because of the scattered clouds
adorned by the shine of the rising sun which was slightly reddish here and there. The mountain wore the
clouds on top along with the garland of stars. With such a beauty it shone high in the sky.
33
(It was as if the dark-hued Vishnu who was covered by a yellow garment, and who wore a shining jewel
crown on his head, entered along with his spouse Shree, the pure hearts of the devotees meditating on him
in the morning-time.)
सभां पन'पाज;मन
ु ु भKचरमह[चराः >य6तनेन कमणैव कतात6तनHमाः
ृ ।
पव
ू वसं)नवेशेन ववेश सकला सभा बभवा6पि0दताकारा
ू वातमNते
ु व प)tनी ।
अथ सWगमासा
य रामो मधरया ु Zगरा उवाच म)नशाद
ु लू ं वसटं वदतां वरम ् ।
The sky-walkers and ground-walkers again arrived at the assembly like the past actions, after completing
the morning duties. The entire assembly again entered the same state of motionlessness like the lotus which
was in a windless place. Rama then spoke soft and sweet words to Vasishta, the best of Sage and the best of
Orators, referring to the topic on hand.
MORE QUESTIONS FROM RAMA

WHAT IS THE MIND?
रामोवाचभगव0मनसो bपं क~8शं वद मे 6फटं ु य6मातेनेयमnखला त0यते लोकम^जर[ ।
Rama spoke: Bhagavan, explain to me clearly what the nature of the Mind is, by which the entire cluster of
world arises.
वसटोवाच रामा6य मनसो bपं न कि^चदप 8Kयते नाममाFा8ते MयोTनो यथा श0यज ू डाकते
ृ ः ।
न बा>ये नाप uदये स]पं
ू व
यते मनः सवFैव ि6थतं >येति
वc राम यथा नभः ।
इदम6मासमप0नं
ु मग
ृ तृ णाTबसं
ु )नभं bपं तु Lणस0कपाि
वतीये0दrमोपमं
ु ।
मeये यदे तदथ6य )तभानं थां गतं सतो वा?यसतो वाप त0मनो वc नेतरत ् ।
(Mind is just a name for the appearance of the world.)
Vasishta spoke: Rama! Nothing as the form of the mind is observed to exist except as a name, like the
(name) ‘space’ which refers to something void and inert. (Mind also refers to some emptiness only as
nothingness.) There does not exist, a form for the mind either outside or inside the heart Rama. Understand
that it exists everywhere like the sky.
This (world) which has arisen out of this (mind) is like the waters of the mirage; and its form is just a
momentary delusion like the vision of two moons. That which is the ‘appearance of the objects’,
ascertained by all as existing, whether real or unreal, know that alone as the mind and nothing else.
यदथ)तभानं त0मनेयभधीयतेऽ0य0न कZच ं द?यि6त मनो नाम कदाचन ।
Whatever appears as the object, that alone gets known as the ‘Mind’
There never exists a thing called mind (separately) anywhere.
संकपनं मनो वc संकपात0न भ
यते यथा ]ववासललं तथा 6प0दो यथा)नलात ् ।
यF संकपनं तF त0मनोsWग तथा ि6थतं संकपमनसी भ0ने न कदाचन केचन ।
Samkalpa (Conception) is the Mind; it does not differ from the Samkalpa.
Because of liquidity, the water exists; because of the wind, its natural movement is there.
(Mind is there because of conceptions.)
Where the act of Samkalpa exists, my dear child, the mind exists in that manner only.
If the Mind is separated from the ‘Samkalpa’, there does not exist anything anytime.
सयम6वथवाsसयं पदाथ)तभासनं ताव0माFं मनो वc त=>मैव पतामहः ।
Whether real or unreal, know that the appearance of objects alone is the Mind.
That alone is the Great Grandfather of the world, Brahmaa.
आ)तवाहकदे हामा मन इयभद[यते आZधभौ)तकबcं ु तु स आधते Zचरि6थतेः ।
The one which has the subtle Aativaahika form is the Mind.
It alone contains the idea of Aadhibhoutika as if it is of a stable structure.
अव
यासंस)त ृ िKचतं मनो ब0धो मल6तमः इ)त पयायनामा)न 8Kय6य वद'तमाः ु ।
Avidyaa, worldly existence, cognizing faculty (Chitta), mind, bondage, taint, darkness; all these are the
synonyms for the ‘perceived phenomenon’ according to the excellent men of wisdom.
34
न ह 8Kया8ते कि0च0मनसो bपमि6त ह 8Kयं चोप0नमेवैत0ने)त वkयाTयहं पनः ु ।

Mind has no shape or form apart from the Seen. (It is unreal; and the perceived is also unreal.)
I once again declare with ascertainment that the perceived phenomenon is not produced at all.
WHERE IS THE PERCEIVED?
यथा कमलबीजा0तःि6थता कमलवलर[ महाZचपरमा`व0तः6तथा 8Kयं जगि6थतम ् ।
Similar to a lotus creeper staying subtly inside a lotus seed, this perceived world stays inside the minuscule
atom of the Chit.
काश6य यथाssलोको यथा वात6य चापलं यथा ]ववं पयस 8Kयवं ]टर[8शं । अWगदवं यथा हे िTन
मगन
यां
ृ यथा जलं भितयथा 6व?नपरेु तथा ]टOर 8Kयधीः ।
The perceived world is the inner essence of the perceiver, like the sight for the light, like the movement for
the wind, like the liquidity for the water. The idea of perception in the perceiver is like the armlet in the
gold, like the water in the mirage, like the solid walls in the dream-world.
एवं ]टOर 8Kयवमन0यदव यि6थतं तद?य0माज ु याTयाशु वि4चतादशतो मलम ् ।
In this manner, the perception stays inseparable from the perceiver.
I am going to completely erase off even that taint from your mind-mirror.
य
]टर6या]टवं
ु ु 8Kयाभावे भवे
बलाति
वc केवल[भावं तत एवासतः सतः ।
ततामपागते
ु भावे राग
वेषादवासनाः शाTय0य6पि0दते वाते 6प0दनLु@धता यथा ।
असंभव)त सवि6मि0द;भTयाकाशbप
ू nण काKये या8शं bपं काश6यामलं भवेत ् ।
fFजगवमहं चे)त 8Kयेsसतामपागते ु ]टःु 6याकेवल[भाव6ता8शो वमलामनः ।
When there raises the non-perceiving state for this perceiver, then by force there is the state of Kevalatva
(left-over state of Reality) where the reality alone shines from the unreal.
When the winds stop blowing, the waters remain still. If the state of reality is realized, Vaasanaas like
attachment, hatred etc, subside off.
When there occurs not the appearance of ‘the directions, Bhoomi (Field of experiences), and Aakaasha’ in
its entirety; that state of illumination will be taintless.
When the three worlds, you, I and all such perceived becomes non-existent in the seen, when there exists
merely the state of the Seer; that is the state of the Taintless one.
अना?ताnखलशैलाद )तfबTबे ह या8शी 6याdपणे दपणता केवलमाम6वbपणी
अहं वं जगदयादौ शा0ते 8Kयसंrमे 6याता8शी केवलता ि6थते ]टयवीLणे ।
When the entire hosts of objects like mountain etc are not there to reflect, the mirror with its nature of
reflection stays as it is as itself; similarly, when the concepts of ‘I’, ‘you’ etc subside off in the grand show
of the perceived, a similar leftover state will be there in the perceiving consciousness when it is not
perceiving.
HOW CAN THIS WORLD BE UNREAL?
रामोवाच स4चे0न शाTययेवेदं नाभावो व
यते सतः । असतां च न वtोsि6म08Kये दोषदा)य)न ।
त6माकथमयं शाTये=>म08KयवषZचका ू मनोभवrमकर[ दःखसं ु त)तदा)यनी ।
Rama spoke: If this (world) is real, it can never disappear. The real can never cease to exist.
I do not understand this perceived as unreal, though it gives suffering only.
Therefore Brahman, how will this cholera of perceived can be cured; for it deludes the mind and gives to
succession of sorrows.
वसटोवाच अ6य 8Kयपशाच6य शा0यै म0Fममं शण ृ ु रामाय0तमयं येन म)तमेृ य)त नWkय)त ।
Vasishta spoke: Listen to this Mantra hey Rama, which will drive away the ghost called the Seen.
Surely, this ghost will get completely annihilated and die.
यदि6त त6य नाशोऽि6त न कदाचन राघव त6मात0नटम?य0तबhजbपं भवेधृ द ।
6म)तबीजा
ृ ि4चदाकाशे पन'Qय
ु ू 8KयधीलBकशैलांबराकारं दोषं वतनते
ु sतनम
ु ्।
इय)नमBLदोषः 6या0न च त6येह संभवः य6माdेवषमुनयो 8Kय0ते मिNतभाजनम
ु ्।
यद 6या_जगदाद[दं त6मा0मोLो न क6यZचबा>य6थम6तु u6थं वा 8Kयं नाशाय केवलम ् ।
35
What exists, of course can never cease to exist, hey Rama. Even if destroyed, it will remain as a seed inside
the mind. The perceiving consciousness will rise again in the Chit-expanse from the seed of Smriti; and
will spread out abundantly the fault of the perceived in the form of mountains and skies.
In such a case, the fault of non-liberation will arise. Such a possibility is not possible as we know that the
divine sages and saints have attained liberation.
If the world with all its faults is real, then there is no chance of liberation at all for anyone.
Whether the perceived phenomenon is projected from the mind or it exists as an absolute reality outside, it
leads only to complete ruin.
त6मादमां )तGां वं शण ृ ु रामा)तभीषणां यामतरेु ण i0थेन ननं ू वमवब
eयसे
ु ।
अयमाकाशभतादbपो
ू sहं चे)त लLतः जग4छ@द6य नामाथB ननु ना6येव कKचन ।
So Rama, listen to this terrible oath of mine! By the scripture which is going to be taught to you now, you
will definitely understand that ‘this Jagat which is a name that refers to what is seen as the solid world
made of elements like Aakaasha and the ‘I’ , does not exist at all.
यददं 8Kयते कि0च8Kयजातं परोग ु तं परं =>मैव तसवमजरामरमMययं ।
पणI
ू पणI
ू सर)त शा0ते शा0तं Mयवि6थतं Mयोम0येवोदतं Mयोम =>मnण =>म )तट)त ।
न 8Kयमि6त स]पं ू न ]टा न च दशनं न श0यं ू न जडं नो Zच4छा0तमेवेदमाततम ् ।
Whatever is seen in front of you is Para Brahman alone, which is eternal and unchanging.
The Whole spreads out in the Whole. Tranquility is in Tranquility. Void comes out of void.
Brahman exists in Brahman.
There is no Seen which is real; there is no Seer; there is no seeing; no emptiness; no inertness.
Only the tranquil state of Chit pervades everything.
IT IS IMPOSSIBLE!
ी रामोवाच व0eयापFे
ु ण पटोs]ः, शशशWगं
ृ गाय)त, साय भजसं
ु पातं शला नय)त
ृ ता`डवं,
वि0त सकता6तैल,ं पठ0यपलपfFकाः
ु ु , गजि0त ZचFजलदा, इतीवेदं वचः भो ।
जरामरणदःखादशै
ु लाकाशमयं जग0ना6ती)त कमदं नाम भवताप ममो4यते ।
यथेदं न ि6थतं वKवं नोप0नं न च व
यते तथा कथय मे =>म0येनैति0निKचतं भवेत ् ।
Rama spoke: Barren woman’s son powdered the hill; hare’s horn makes music; rock spreads out its hands
and dances wildly; oil oozes out of sand; statue-ladies talk; painted clouds thunder! Your words sound the
same way. How can you tell me that this world filled with pains of aging and death, and hills and skies does
not rise ever or exist ever? Tell me O Sage, how can I ascertain the truth of your words?
वसटोवाच नासमि0वतवागि6म शण ृ ु राघव कPयते यथेदमसदाभा)त व0eयापF ु इवाssरवी।
Vasishta spoke: I do not speak nonsense. Listen! I will tell you how this unreal shines like the screaming
barren woman’s son!
इदमादावनप0नं
ु सगादौ तेन ना6यलमदं ह मनसो भा)त 6व?नादौ पतनं यथा।
मन एव च सगादावनप0नमस
व ु पत
ु दे त4Sणु वkयाम यथैवमनभयते ु ू ।
This unreal world never ever arose in the beginning of the creation; so it does not exist at all.
This shines only in the mind like the city in a dream.
This mind also did not arise in the beginning of the creation; so it is also unreal.
I will tell you listen, how this is understood in real experience.
मनो8Kयमयं दोषं तनोतीमं Lयामकमसदे व सदाकारं 6व?नः 6व?ना0तरं यथा।
त6वयं 6वैरमेवाशु संकपय)त दे हकं तेनेयम0]जालीवततेन वत0यते।
Mind alone produces the fault namely the ‘Seen phenomenon’ of perishing nature, which though unreal
appears to be real like the dream-world inside the dream. Mind wantonly conceives a body-structure. It
presents this magical show of the world through that imagined body.
6फर)त
ु वग)त ग4छ)त याचते rम)त म_ज)त संहर)त 6वयं
अपरतामपयायप
ु केवलं चल)त च^चलशिNततया मनः ॥
Vibrates, gallops, goes, begs, wanders, sinks, kills itself, attains a different identity; mind merely moves by
its power of fluctuation.
36
WHY DID THE MIND OF THE NATURE OF DELUSION ARISE?

रामोवाच भगव0म)नशाद
ु ल
ू कमवेह मनोrमे व
यते कथमप0नं
ु मनो मायामयं
कतः
ु उपितमादाव)त मे समासेन वद भो वkयस ततः शटं वNतMयं वदतां वर ।
Rama spoke: Bhagavan, MuniShaardula! What actually exists behind this mental delusion?
How and from where did this delusory mind arise? How did the mind emerge?
Summarize the whole process for me. Later on you proceed with the rest of the discourse.
वसटोवाच महालयसंपतावसतां समपागते ु अशेष8Kयसगादौ शा0तमेवाशयते ।
आ6तेsन6तमतो भा6वानजो दे वो )नरामयः सवदा सवकृ सवः परमामा महे Kवरः ।
Vasishta spoke: When everything becomes non-existent at the time of the great dissolution, when nothing
of the Seen remains before the start of the next Creation, ‘tranquility’ alone exists as the ‘Remaining
Principle’. The Supreme Lord, the Supreme Self, the one who is all, one who is always the doer of
everything, the one without afflictions, the Divine One, the resplendent one, the never-disappearing one
alone exists.
BRAHMAN-STATE
यतो वाचो )नवत0ते यो मNतै
ु रवगTयते य6य चामादका: संGाः किपता न 6वभावजाः
‘That’ from which words return (unable to describe), ‘That’ which is attained by the liberated ones, ‘That’
which is denoted by words like ‘Aatmaa’ etc though it has no such names by its nature;
यः पमा0सा0Xय
ु 8ट[नां =>म वेदा0तवेदनां वGानमाFं वGानवदामेका0त)नमलम ्
यः श0यवे
ू दनां श0यं
ू भासको योsकतेजसां वNता म0ता ऋतं भोNता ]टा कता सदै व यः
स0न?यस
यो जग)त यो दे ह6थोsप दरूगः Zचकाशो >ययं य6मादालोक इव भा6वतः
he who is the Purusha of the Saankhya philosophers; the Brahman of the Knowers of Vedanta
(Upanishads); Vijnaana alone of the Vijnaana followers; the taintless solitary one; he who is the ‘void’ of
those who argue ‘void’ (Shoonya) is the reality; he who is the luster in the shine of the Sun; he who is
always the speaker; the approver; the accepter of Rta (Satyam); the enjoyer, the seer, the doer always (in
each Jeeva); he who though existing as the truth is non existent (for the ignorant) in the world; he who
though embodied remains distant (because of ignorance); because of whom this illuminating consciousness
shines as the perception;
य6माि
व`वादयो दे वाः सया ू दव मर[चयः य6मा_जगयन0ता)न ब
बदा ु ु जलधेOरव
he from whom arise Gods like Vishnu and others like the rays of the Sun; he from whom arise endless
universes like bubbles in the ocean;
यं याि0त 8Kयव0ृ दा)न पयांसीव महाणवं य आमानं पदाथI च काशय)त द[पवत ्
he in whom the hosts of appearances end up like waters in the ocean; he who illuminates the Self and the
objects like a light;
य आकाशे शर[रे च 8ष
6व?सु लतासु च पांसुव]षु वातेषु पातालेषु च संि6थतः
he who exists in the sky, body, stones, waters, creepers, sands, hills, winds and nether worlds;
यः ?लावय)त संर@धं पय ु टकमत6ततः
he who floats this eight-fold city (body) hither and thither
येन मक~कता
ू ृ मढाः
ू शलाeयानमवाि6थताः
because of whom the rocks remain silent and inert as if meditating;
Mयोम येन कतं ृ श0यंू , शैला येन घनीकताःृ , आपो ]ताः ु कता
ृ येन, द[पो य6य वशो रवः
he who made the sky completely empty; he who made the rocks densely packed; he who made the waters
loosely packed; he in whose control sun acts like a lamp;
सरि0त यतिKचFाः संसारासार8टयः अLयामतसं ृ पूणादTभोदादव वटयः ृ
he from whom projects out the variety of world-perceptions like the rains rising up out of the ocean that is
filled with never diminishing nectar;
आवभाव)तरोभावमयाि6Fभव ु नोमयः 6फर0य)ततते
ु यि6म0मरावव मर[चयः
he from ‘which all-pervading one’ burst out ‘the rising and falling waves of tri-worlds’ like ‘mirages in the
desert’;
37
कृ)तqत)तMयBिTन जाता =>मा`डसफला Zचतमले ू ि0]यदला येन नय)त

ृ वायना
ु
because of whom, the ‘creeper’ called ‘Prakrti, born in the ‘emptiness , bearing the fruit of myriad
Universes, having the Chitta as the root, endowed with the leaves of senses, dances by the wind (Praana);
नाशbपो वनाशामा योs0त6थः सवज0तष ु ु ग?तो
ु योs?य)तOरNतोsप सवभावेषु संि6थतः
he who is of perishing nature (as the world) and of imperishable nature (as Brahman); he who exists inside
all; he who is hidden (subtly) inside all living things; who transcends all though existing in all the objects;
यिKच0मnण: कच)त )तदे हसम
गक ु े यि6मि0न0दौ 6फर0येु ता जग_जालमर[चयः
he who is the gem of consciousness shining in every casket of the body; he who is the moon from which
rise up the multifarious rays of worlds;
शा0ते Zच
घने यि6म06फर0यमत ु ृ वषnण धाराजला)न भता)न ू सृ टय6तडतः 6फटाः
ु
in which ‘quiescent Supreme Conscious principle’ rise the clouds bearing nectar, where the rains pouring
out are the beings; creations filled with life are the lightning;
चमकव ु ि0त व6त)नू यदालोकतया मथः अस_जातमस
येन येन ससवमागतं
he by whose ‘seeing’, the objects create the wonders illuminating each other; because of whom unreality
springs forth from unreality; because of whom reality is real;
चलतीदम)न4छ6य कायो यो य6य सि0नधौ जडं परं अरNत6य शा0तमाम)न )तटतः
in whose benign presence, ‘who has no wants, who has no attachments, who exists in his own Self,’ this
supremely inert body moves;
)नय)तदशकालौ
E च चलनं 6प0दनं Hया इ)त येन गताः सतां सवसता)तगामना
by whom, ‘who is all pervading and exists in everything as real’-‘the rules of creation and dissolution,
space and time, movement, vibration, action,’ all have come to exist as real;
शc ु : संव0मयवा
यः खं भवे
MयोमZच0तया पदाथZच0तयाथवमव )तटयZधिटतः
he who is pure; he who of the nature of awareness becomes the emptiness by the idea of the empty
expanse; he who by the idea of the object becomes established as the matter.
कव
ु 0नपीह जगतां महतामन0तव0दं ृ न क^चन करो)त काKचनाप
6वाम0यन6तमयसंवद )नवकारे यNयोदयि6थ)तम)त ि6थत एक एव ॥
he, though creating hosts of great endless worlds, does not do anything anytime.
He remains as the One only in his own self in the unending consciousness, in the unperturbed state, bereft
of the idea of creation and maintenance.
PATH OF KNOWLEDGE
अ6य दे वाZधदे व6य पर6य परमामनः Gानादे व परा सcन वनटानदःखतः ु ु ।
The ‘supreme attainment’ occurs by the Knowledge of this ‘Supremacy of the supremacies’, the Divinity
who is above all divinities; and not by suffering through the performance of austerities.
अF Gानमनटानंु नव0यदपय_यते
ु ु मगतणाजलrाि0तशा0तौ
ृ ृ चेदं )नbपतम ् ।
Here, Knowledge alone is the discipline to be followed, not anything else. This fact is proved in the case of
removing the delusion of the mirage.
न>येष दरेू नायाशे नालयो वषमे न च 6वान0दाभासbपोsसौ 6वदे हादे व लयते ।
This Supremacy is not far, not near, not unattainable, and not difficult.
This one who shines as the bliss of the Self is in one’s own body.
कि^च0नोपकरोयF तपोदानqतादकं 6वभावमाFे वाि0तमते ृ नाFाि6त साधनम ् ।
Penance, austerities, charity etc. do not help in the least.
Except resting in the Self, there is no other course to be followed.
साधसं
ु गमस4छा6FपरतैवाF कारणं साधनं बाधनं मोहजाल6य यदकfF ृ मम ् ।
That becomes possible by the study of scriptures and the company of the noble.
Any type of special practice is a delusory network and artificial, and leads one astray.
अयं सदे व इयेव संपOरGानमाFतः ज0तोन जायते दःखं ु जीव0मNतवमे
ु )त च ।
Only through the complete understanding that ‘This is reality; this is so and so,’ does one gets rid of his
pains and attains JeevanMukti.
38
WHAT IS THE PRACTICE TO BE ADAPTED?

रामोवाच संपOरGातमाFेण कलानेनामामनः पुनदBषा न बाध0ते मरणा
याः कथ^चन
दे वदे वो महानेष कतो
ु दरादवा?यते
ू तपसा केन तीqेण Nलेशेन कयताथवा ।
Rama spoke: Since the faults like death etc do not affect a person by only the practice of the correct
knowledge of the Aatman (essence of Reality) by the Self alone (as an individual with limitations of the
form and name), tell me as to how this great one, the Lord of all Lords (being the essence of all) is attained
from that distance (of ignorance), through which severe penance, or is there any other hard practice?
वसटोवाच 6वपौ'षयनेन ववेकेन वकासना स दे वो Gायते राम न तपः6नानकमभः ।
Vasishta spoke: That Supreme Lord is realized by one’s own sincere effort and the expanding sense of
discrimination alone; and not by any penance or religious austerities like bathing etc.
राग
वेषतमःHोधमदमासयवजनं वना राम तपोदानं Nलेश एव न वा6तवं ।
Without getting rid of attachment, hatred, ignorance, anger, pride, envy etc, and just performing penance
and charities prove to be just harassment to one’s own mind and body, and do not lead to the required effect
of Knowledge.
रागा
यपगतेु Zचते व^च)यवा परं धनं यद_यते त6य दाना
य6याथा6त6य तफलं ।
रागा
यपहते
ु Zचते qताद Hयते च यतdTभः ो4यते त6य फलमि6त मनाW;च ।
If a person keeps nourishing the mind with desires and attachments, and gains any wealth by cheating
another out of money, and gives away that money in charity, he will get back in return not even the result
of those actions (being of an impure mind); ( and will never can have access to any abstract knowledge of
the Self) . If a person keeps nourishing the mind with desires and attachments, and performs outwardly
asceticism etc, it is known as hypocrisy; and it yields no results (except fooling others.)
त6माप'षयने
ु न मXयमौषधमाहरे
ु स4छा6Fस_जनसWगौ संस)तMयाZधनाशनौ
ृ ।
Therefore, extreme effort should be made to get the correct medicine.
Good Scriptures and the company of the noble are the definite cures for the disease of Samsaara.
अFैकं पौ'षं यनं वज)यवेतरा ग)तसवद ःखLया?तौ
ु न काZचदपप
यते
ु ।
Other than the single means of sincere effort, there is no other course to be followed for the attainment of
the complete annihilation of all pains.
शणृ ु तपौ'षं क~8गामGान6य ल@धये येन शाTययशेषेण राग
वेषवषZचका ू ।
Listen, I will tell you how sincere effort can get you the Aatma-Jnaana by which the cholera of hatred and
attachments dies out completely.
यथासंभवया वया ृ लोकशा6Fाव'cया संतोषस0तटमना ु भोगग0धं पOरयजेत ् ।
यथासंभवम
योगादनि
व;नतया
ु ु 6वया साधसं
ु गमस4छा6Fपरतां थमं येत ् ।
यथाा?तस0तटो ु यो गहतमपेु Lते साधसं ु गमस4छा6Fपरः शीं स म4यते ु ।
Act normally in whatever circumstances life has placed you, as unopposed to scriptural injunctions.
Have a cheerful and contented mind. Destroy even the least lingering fragrance for enjoyments.
Just do whatever you are supposed to do in life without any anxiety in the mind. First of all, develop
interest in the study of correct scriptures (like Vaasishtam) and the company of the noble.
He who is happy in whatever he gets in life and avoids all the actions that are been forbidden by scriptures,
and seeks the company of the noble and studies scriptures regularly, gets liberated fast.
वचारे ण पOरGात6वभाव6य महामतेरनकTपया ु भव0येते =>मवि`व0]शWकराः ।
If a person strives hard with his intellect and makes effort to realize the essence of Reality within oneself
(Aatman), even Brahmaa, Vishnu, Shiva and Indra become sympathetic towards him.
दे शे यं सजनाया
ु लोकाः साधंु चLते स वशटः स साधःु 6यातं यनेन संयेत ् ।
अeयामव
या व
यानां धानं तकथायं शा6Fं स4छा6Fमयाहम ु ु4यते ति
वचारणात ् ।
If at any place, there is a saint revered by all the truly noble ones, one should make efforts to take shelter in
him. The main study to be mastered is AdhyaatmaVidyaa (understanding the Reality that shines as oneself).
That text which explains it well is the Sachhaastram (Good scripture.) By analyzing the truth instructed
thereof, a person is freed of this.
39
स4छा6FससWगमजैववेकै6तथा वनKयि0त बलादव

याः
यथा जलानां कतकानश ु Wगा
यथा जनानां मतयKच योगात ् ॥
By the discrimination capacities earned through the study of such scriptures and the company of the
realized Sages, Avidyaa gets forcibly destroyed like dirt in the waters by the Kataka nut, like the minds by
the practice of the ordinary Yoga practices.
(Kataka – kam jalam, shuddam tanoti – the nut which is said to clear muddy water)
रामोवाच य एष दे वः कZथतो यि6म0Gाते वम4यते ु वद कासौ ि6थतो =>म0कथमेनमहं लभे ।
Rama spoke: Who is this Lord, by knowing whom we get liberated?
Tell me, where he stays? How will I attain him?
वसटोवाच य एष दे वः कZथतो नैष दरेू अव)तटते, शर[रे संि6थतो )नयं Zच0माFम)त वतः
ु ।
एष सवमदं वKवं न वKवं चैष सवगः , व
यते >येष एवैको न तु वKवाभधाि6त 8क् ।
Zच0माFमेव शशभि4च ृ 0माFं ग'डेKवरिKच0माFमेव तपनिKच0माFं कमलोQवः ।
Vasishta spoke: He, who is said to be the Lord of all, does not stay very far. (He is the very questioning
consciousness as you.) He exists in the body always (as if embodied as you me and all).
He is known as the pure awareness (Chinmaatram).
He is this entire cosmos that is continuously keeps changing (Vishvam).
He is not just the Vishvam; but is in all (those who perceive this Vishvam); (and transcends that too.)
He is the only existing principle; but he is not the one named the ‘Vishvam’.
(He is everything that is seen; he is everything that sees; he is every seeing process; he pervades all without
divisions; yet he is not any of these; yet he alone is.)
Shiva who wears the moon is just the principle of Chinmaatram.
Vishnu the Master of Garuda is just the principle of Chinmaatram.
The Scorching Sun is just the principle of Chinmaatram.
Brahmaa, the Lotus-born is just the principle of Chinmaatram.
(What he is not, where he is not, when he is not?)
रामोवाच बाला अप वद0येत
यद चेतनमाFकं जगदयेव केवाF नाम 6यादपदे ु शता ।
Rama spoke: If just ‘awareness or Chetana’ alone is the world, even a child can speak about it (since it is
also Brahman only); why the need for instructions?!
(If he is all, it is already a state of liberation. Why bother to realize?)
वसटोवाच Zच0माFं चेतनं वKवम)त य_Gातवानस न कि^चदे व वGातं भवता भवनाशनम ् ।
Vasishta spoke: You seem to know that this world is just awareness; but you do not in the least know the
technique of destroying this worldly existence.
(True! It is awareness only that is spread out as all this; and nothing else. I know that you understand this;
but you are the one who is suffering and wanting to get out of this worldly existence. Have you realized the
truth that it is just the awareness alone, and are you aware of it as your essence?)
चेतनं राम संसारो जीव एष पशःु 6मतः ृ एत6मादे व )नयाि0त जरामरणभीतयः।
Rama! This awareness (of the perceived) is the Samsaara; Jeeva is known as a ‘Pashu’ (animal, who sees
everything without any sort of understanding); because of this only, the fears of aging, death etc arise.
(सवI अवशेषेण पKय)त इ)त पशःु animal sees everything without any particular meaning)
पशरGो
ु >यमतB ू sप दःख6यै
ु वैष भाजनं चेतनवा4चेतनीयं मनोsनथः 6वयं ि6थतः।
This human shaped creature is ignorant; though actually formless (Brahman), this creature becomes the
receptacle of all sufferings by his own ignorant state. Because of this perceiving function, the mind
perceives the world, gives false interpretation and brings about harm.
चेय)नमुNतता या 6यादचेयो0मखताथवा ु अ6य सा भवताव6था तां Gावा नानशोच)त ु ।
By knowing the natural state which is ‘freedom from the (reality of the) cognition’, or ‘turning away from
cognition’ (as false knowledge), he will not suffer again.
भ
यते uदयiि0थिKछ
य0ते सवसंशयाः Lीय0ते चा6य कमाnण ति6म08टे परावरे ।
When the Supreme who exists as the highest and the lowest is seen, the heart-knot (ego) gets broken; all
doubts get shattered; all actions get destroyed.
40
त6य चेयो0मखवं
ु तु चेयासंभवनं वना रोcुं न शNयते 8Kयं चेयं शाTय)त वै कथम ् ।
अचेयZच6वbपं यत4चासंभवनं वना Nव 6वbपो0मखवं ु ह केवलं चेयरोधतः।
The turning away from the perceived is not possible, unless he knows that the perceived is not there at all.
Otherwise how can the perceived cease to exist?
The state of pure awareness bereft of all perceptions is not possible unless there is the Knowledge of the
non-existence of the perceived. You cannot turn away from the perceived, by just the cessation of thoughts
and reverting to the silent state of Samaadhi.
(If one has to reach the state where the perceived is non existent, you have to first of all understand that it
is actually non-existent. Unless this knowledge is acquired, you cannot get rid of the perceived; you cannot
just stop the thoughts and stay in a Samaadhi trance-state, as an escapist route. Running away from the
perceived to hide inside meditation states is another form of ignorance only.)
A JEEVA IS IGNORANCE ONLY; NO LIBERATION IS POSSIBLE
रामोवाच यि6म0जीवे ह वGाते न वनKय)त संस)ृ तः, Mयोमbपी पश6वGः
ु स =>म0कF
ु क~8शः।
साधस ु Wगमस4छा6Fैः संसाराणवतारकः 8Kयते परमामा यः स =>म0वद क~8शः ।
Rama spoke: If the Jeeva gets knowledge, Samsaara cannot perish, since he is made of emptiness, is an
animal without understanding; is ignorant. Hey Brahman! How can he ever be the Brahman state?
(A Jeeva is just an animal who is not capable of understanding anything; he is ignorance in essence; he by
definition is an emptiness who imagines his individuality, as a mind-structure. How can he understand the
state which is the state of pure knowledge in essence?)
It is said that the Supreme Self is realized by crossing over the Samsaara Ocean with the help of ‘Saadhu-
Sanga and Sachhaastram’.Tell me Brahman, how it is possible?
(Rama’s question means; if the ignorant Jeeva analyzes himself, he is not going to get any knowledge of
Para Brahman. It is like darkness searching for light. How can the lie called Jeeva ever know the truth of
Reality; since his very nature is ignorance?)
वसटोवाच यदे 4चेतनं जीवे वशीणE ज0मजWगले एतमामानम4छि0त ये ते त_Gाः पि`डता अप ।
जीव एव ह संसारKचेतना दःखसं
ु ं Qव)त कFZचत
ततेः अि6म0Gाते न वGातं कZच ु ्।
Gायते परमामा चे]ाम दःख6य ु संत)तः Lयमे)त वषावेशशा0तावव वषZचका ू ।
Vasishta spoke: This perceiving awareness called the Jeeva is shattered and lost in the desert-lands of births
and deaths; yet the Knowers and learned ones love the ‘Aatmaa’ which is their inner essence.
(The very same awareness is in the ignorant and the Knowers; the ignorant Jeeva suffers lost in the forced
succession of births and deaths. The Knower is free and is in the bliss of the Self.
Jeeva believes in the reality of the perceived; a knower knows that the perceived is non-existent; that is all
the difference is; and not in the essence of awareness, which is common to all.)
Jeeva alone is the ‘awareness of the world’ with its succession of sufferings. If this Jeeva is understood,
nothing gets known actually. (Jeeva is also a part of the perceived. If he thinks that he is real and searches
for knowledge, of course nothing gets achieved.)
Rama! Only if the Supreme Self is known (as one’s true nature) do the sufferings end, like the deadly
disease gets cured by the removal of poison.
(Jeeva has to understand that he is non-existent as a bound perceiver; that the perceived is non-existent;
and stay as the state of Reality (pure awareness) only.)
STATE OF PARAMAATMAN
रामोवाच bपं कथय मे =>म0यथावपरमामनः यि6म08टे मनो मोहा0समiा0स0तOरय)त।
Rama spoke: Brahman! Describe that state of the Paramaatman by visualizing whom the mind will be able
to cross over all the delusions. (Where I can visualize it and know it?)
वसटोवाच दे शाdेशा0तरं ा?तायाः संवदो वपःु )नमेषेणव ै य0मeये त]प ू ं परमामनः ।
Vasishta spoke: When your awareness is moving from one object to another very fast, that pure awareness
which is in-between the two cognition points, is the form of that Paramaatman.
(Pure awareness is the basic state of all. Objects disturb as perceptions. Our mind jumps from one object
to another so fast that we do not see the dividing lines between two cognition points. We always see a
complete world without the dividing lines of cognition. If we slow down our thoughts and watch out
carefully, we can understand and stay as the pure awareness between two cognition points.
41
This is one form of contemplation suggested by Vasishta; a Vichaara process accompanied by meditation.
This verse gets repeated many times again and again in this text.
Therefore the student should understand the meaning of the verse correctly.)
अय0ताभाव एवाि6त संसार6य जगि6थतेः यि6म0बोधमहाTभोधौ त]पं ू परमामनः ।
That is the form of that Paramaatman, in which huge ocean of knowledge this world-existence as the
Samsaara is not existent at all. (Samsaara is a collection of false knowledge; it cannot exist in the correct
knowledge called Brahman; like a barren woman’s son can never have existence.)
]8KयHमो यF ि6थतोs?य6तमयं गतः यदनाकाशमाकाशं त]पं ू परमामनः।
That is the form of that Paramaatman where the process of the perceiver perceiving something vanishes off
completely; which is the supreme expanse (Aakaasha) which contains everything, yet is not any expanse at
all and contains nothing also (as an object of knowledge).
अश0यमव
ू य4छू0यं यि6म0श0यं ू जगि6थतं सगघे स)त य4छू0यं त]पं ू परमामनः ।
That is the form of that Paramaatman, which is completely void (bereft of all the perceptions) yet is like the
no-void (and stays as all the perceptions); in which this void of the world exists; which is void though it
contains hosts of worlds within it.
(Reality is an empty state though filled with the empty states of filled worlds as its nature.)
य0महाZच0मयमप बह ृ पाषाणवि6थतमजडं वा जडमेवा0त6त]पं ू परमामनः ।
That is the form of that Paramaatman which though is a principle of pure awareness, stays like an inert rock
(bereft of mind and intellect); is not inert at all (perceives as all), but is also inert within (is unaffected).
सबा>याय0तरं येन सवI संा?य सWगमं 6वbपसतामा?नो)त त]पं ू परमामनः।
That is the form of that Paramaatman which fills up everything inside and outside and exists as everything,
united with all, and is referred to as the real which is its nature.
(All objects inside and outside are all the expression of knowledge only; and are understood as real,
because it is the reality that bestows reality to everything.)
काश6य यथालोकः श0यवं ू नभसो यथा तथेदं संि6थतं यF त]पं ू परमामनः ।
That is the form of that Paramaatman which stays in the perceived like the brightness of the luster, or the
voidness of the void (as the very essence of Jagat.)
रामोवाच स]पं ू परमामे)त कथं नाम ह बeयते ु इयतोs6य जग0नाTनो 8Kय6यासंभवः कथम ् ।
Rama spoke: How can one know that Para Brahman is the reality (behind the perceived)?
How does this thing called Jagat be made non-existent?
वसटोवाच rम6य जागत6या6य जात6याकाशवणवदय0ताभावसंबोधे
यद bढरलं भवेत ् त_Gातं =>मणो bपं भवे0ना0येन कमणा
8Kयाय0ताभावत6तु ऋते ना0या शभा ु ग)तः।
Vasishta spoke: This delusion of the world-appearance is like the colours (like black, white, red, orange,
blue etc) seen in the colorless space; and actually non-existent except as a perception connected to the mind
(brain). If this understanding becomes evident as one’s natural state of knowledge, then that is how the
nature of Reality is understood. It cannot be acquired by any action (of meditation, worship, penance,
charity, and others based on the reality of the perceived.) Except for the complete non-occurrence of the
perceived, there is no other auspicious course to be followed.
(The absence of knowledge (Avidyaa) makes us believe in the reality of the perceived; the rise of Vidyaa
will make us understand that the perceived is not real. Real is non-existent for sure, like the various colours
seen in the voidness because of our mind-construes. Mirage River is non-existence though seen.
The ignorant Jeevas rush towards the non-existent waters to quench their thirst and suffer in the hot sand;
Knowers ignore it as non-existent and are never thirsty for its waters.)
अय0ताभावसTपतौ 8Kय6या6य यथा ि6थतेः शयते परमाथBsसौ बeयते ु जायते ततः ।
Even as it is seen and experienced, this perceived has to be realized as non-existent. What is left over as
the supreme transcendental Reality is realized and one rises as the essence itself (without the ego.)
न वदः )तfबTबोsि6त 8Kयाभावा8ते NवZचNवZच0ना)तfबTबेन कलादशBsव)तटते।
जग0नाTनोs6य 8Kय6य 6वसतासंभवं वना बeयते
ु परमं तवं न कदाचन केनZचत ्।
42
Without the non-existence of the perceived, the reflected identity of the (real) perceiver (the Reality-state)
cannot be there ever; never does a mirror exist without anything.
(Mind or the intellect reflects always the reflections of Vaasanaa-fields as the perceived. Unless you
understand the non-reality of the reflections and stay in the non-reflecting state of the Buddhi-mirror (as a
knowledge-vision), the state of Paramaatman cannot be realized.
The Perceived blocks the pure state of the Buddhi-mirror, like a taint.
The erasing of the perceived can happen through Vichaara only.)
As long as the reality of the ‘Jagat is reflected in the mirror of the intellect’ becomes non-existent, there
cannot be the realization of the Supreme truth for anyone.
HOW CAN THIS WORLD BE NON-EXISTENT?
रामोवाच इयतो 8Kयजात6य =>मा`ड6य जगि6थतेः मने ु कथमसताि6त Nव मे'ः सषपोदरे ।
Rama spoke: Hey Muni! How can this Jagat-state of Brahmaanda which appears as the perceived be non-
existent ever? How can Meru Mountain fit inside the hollow of the mustard seed? (It is impossible.)
वसटोवाच दना)न क)तZच]ाम यद )तट6यnख0नधीः साधसं ु गमस4छा6Fपरमः
तदहं Lणा
माजयाम ते 8Kयं बोधे मगजलं ृ यथा । 8Kयाभावे ]ता च शाTये
बोधोsवशयते ।
Vasishta spoke: Rama, if you stay for a few days without worrying about it all, and concentrate only in
maintaining the company of the noble, and listen to the exposition of Brahman-knowledge, then I will erase
off the perceived in seconds, like the mirage waters vanishing off when their falsehood is understood.
When the perceived is understood as non-existent, then the perceiver-state also will subside; and only
knowledge remains left back.
]वं स)त 8Kयेsि6म08Kयवं सयथेLके एकवं स)त ह ि
ववे ि
ववं चैकवयोजने
एकाभावे
वयोरे व सcभव)त नाF ह, ि
ववैNय]8KयवLये सदवशयते ।
Since the perceiving process is in the perceived; and the perceived-state is in the seer; oneness exists in the
duality (as a twosome unit of perception); and so the duality turns into oneness (understood as a single
process connecting both the perceiver and the perceived).
If one goes off, both do not become effective.
When the two-ness and oneness, seer and seen both are gone, Sat (Reality) alone is left back.
(Perceiver is a state of perception, where Reality shines as both the perceiver connected to his perceived.
There is not two; but one only; two-ness and one-ness are concepts that belong to the ignorant.
There is just that; and nothing else.
When we understand that the perceived is not real; then the perceiver is also realized as unreal.
The reality of the perceived state itself vanishes off into nothingness. The reflection along with the reflected
vanishes off; and the Reality alone is left back like a pure reflection-less mirror.)
अह0तादजग8Kयं सवI ते माजयाTयहं मय0याभावसंवया मनोमकरतो ु ु मलम ् ।
I will erase off all the taint of the Seen along with the ‘I’-ness, from your mind-mirror, by making the
perceived non-existent.
नासतो व
यते सतः ,यतु नाि6त 6वभावेन कः Nलेश6त6य माजने ।
Real does not cease to exist; the unreal never exists.
What difficulty is there in erasing that which is non-existent by nature?
जगदादावनप0नं
ु य4चेदं 8Kयते ततं त6वाम0येव वमले =>मZचवा6वबिTह ृ तम ् ।
Jagat was never produced in the beginning. Whatever is seen here as spread out (as the perceived) is the
self-expanded state of the ‘awareness of the Brahman’ (Brahma-Chit) within its taintless self.
जग0नाTना न चोप0नं न चाि6त न च 8Kयते हे Tनीव कटकादवं कमेत0माजने मः ।
Nothing named Jagat was produced; it is not there now also; and is not seen also, like the bracelet etc
imagined in the gold. What is the difficulty in erasing it off?
तथैति
व6तरे णाहं वkयाम बहयिNतभ ु ु रबाZधतं यथा तवं 6वयमेवानभयते ु ू ।
I will explain all this in detail through many stories and examples, so that the truth becomes experienced by
itself.
आदावेव ह नोप0नं यत6येहाि6तता कतः ु , कतो
ु मरौ जलसOरि
वतीये0दौ कतो ु iहः ।
यथा व0eयासतो
ु नाि6त यथा नाि6त मरौ जलं यथा नाि6त नभोवLः
ृ तथा नाि6त जग
rमः ।
43
How can something that has not been produced at all have existence now; how can a river of waters flow in
the desert, how can two moons be seen ever? Just like a son of a barren woman cannot really exist, just like
waters cannot exist in a desert, just like a tree cannot grow in the sky; so also this Jagat which is a delusion
is non-existent.
यददं 8Kयते राम त=>मैव )नरामयं एतपर6ता
वkयामु यिNततो
ु न Zगरै व च ।
Whatever is seen here Rama (as the perceived) is Brahman alone which is without afflictions. I will
explain and prove this to you directly through proper examples and stories; and not just through words.
य0नाम यिNतभOरह
ु वदि0त त_Gा6तFावहे लनमयNतमदारबcे ु ु ु
यो यिNतयNतमवमय
ु ु वमढबcः
ू ु कटाiहो भव)त तं वदरनमे
ु व॥
Rama! Have an open mind. Whatever truths are explained here by Knowers should not be disregarded.
A fool, who argues against these stories with a perverted sense of wisdom, will not be able to grasp any of
the truths; and is to be branded as an idiot only.
PERCEIVED ALONE STAYS REAL FOR ME
रामोवाच कयैत_Gायते यNया ु कथमेतस
eय)त 0यायानभत ु ू एति6म0न Gेयमवशयते ।
Rama spoke: What proof is there that can make this truth understood and become ascertained?
When this alone is directly experienced (as the perceived and as real), nothing else is there that can be
understood other than this.
वसटोवाच बहु कालममं bढा मPयाGानवषZचका ू जग0नाT0यवचाराXया वना Gानं न शाTय)त ।
वदाTयाXया)यका राम या इमा बोधसcये ता0Kचे4छणोष
ृ तसाधो मNत
ु एवास बcमान
ु ्।
नो चेद
वे
ु गशीलवादधादथाय
ु ग4छस तितय;धमण6तेs
य न कि^चदप से6य)त ।
योsयमथI ाथयते तदथI यतते तथा सोsवKयं तदवा?नो)त न चे4ा0तो )नवतते ।
साधसWगमस4छा6Fपरो
ु भवस राम चेतdनैरेव नो मासैा?नोष परमं पदम ् ।
Vasishta spoke: This deadly disease of wrong-knowledge namely the ‘Jagat’ which is also known as
irrational thinking is deep rooted in the minds from a long time; it cannot be removed without the
understanding of the correct knowledge. Whatever stories I will tell you Rama are for the purpose of such
understanding only. If you hear them Rama, you will stay liberated only, since you lack no intelligence.
Otherwise, if you feel impatient and walk away in the middle of the discourse, you will be deemed as
having the intelligence-level of crawling creatures only (an animal which walks on the ground and
understands nothing); and you will attain nothing of any use. Whatever one wishes to achieve, he will strive
for that only; and will acquire it also for sure; otherwise he will just feel bored and go off (mid-way.)
(You must want the knowledge of the truth to the exclusion of all other achievements of the world; and not
show surface interest only.)
Rama, if you engage yourself in the company of the wise and study of good Scriptures, then you will attain
supreme enlightenment within days if possible or within a few months at least.
WHAT IS THE BEST OF ALL SCRIPTURES?
रामोवाचआमGानबोधाय शा6Fं शा6Fवदां वर कं नाम तधानं 6या
यि6म0Gाते न शो4यते ।
Rama spoke: Great one! You are the best among the well-versed ones!
Which is the best scripture to be studied leading to AatmaJnaanam, by understanding which one never
suffers again?
वसटोवाच आमGानधानानामदमेव महामते शा6Fाणां परमं शा6Fं महारामायणं शुभम ् ।
इ)तहासोतमाद6मा4Sता
बोधः वतते सवषानाम)तहासानामयं
E सार उदाuतः ।
ते
ु sि6म0वाW;मये य6मा_जीव0मNतव
ु मLयमदे
ु )त 6वयमेवा0तOरदमेवा)तपावनं ।
ि6थतमेवा6तमाया)त जगdृKयं वचारणा
यथा 6व?ने पOरGाते 6व?नादावेव भावना ।
यदहाि6त तद0यF य0नेहाि6त न तNवZचदमं सम6तवGानशा6Fकोशं वदब ु ुधाः ।
Vasishta spoke: Hey intelligent one! The excellent scripture that needs to be studied for the sake of
AatmaJnaanam is the auspicious text named MahaaRaamaayanam (VaasishtaRamaayanam).
This is an excellent text that describes many events of the past. By listening to these stories, Knowledge
rises easily; for this text is said to be the essence of all such Knowledge texts of the past (like Upanishads).
44
When this great literature is listened to, the never-ending state of JeevanMukti rises by itself within.
Therefore this is the most auspicious of all texts.
The perceived Jagat vanishes as it is through the practice of Vichaara, like the reality of the dream vanishes
when the nature of the dream and its objects is understood properly.
What is here is in the other texts like Upanishads also. What is not here is not in any other such texts.
Men of wisdom know this scripture as the store-house of the knowledge given in all the scriptures.
य इदं णयाि0नयं
ु ु त6योदारचमकते ृ बBध6याप परं बोधं बcरे
ु )त न संशयः ।
य6मै नेदं व'चये रोचते तकतोदयािवचारयत
ृ ु यिकंZचस4छा6Fं GानवाW;मयम ् ।
जीव0मNतवमि6मं
ु 6तु ते
ु समनभयते
ु ू 6वयमेव यथा पीते नीरोगवं वरौषधे ।
यमाणे
ू ह शा6Fेऽि6म^ोता वेयेतदामना यथावदम6माभननूNतं वरशापवत ् ।
He who listens (studies) this text daily, will experience a miracle as it were; and will attain the knowledge
that is par excellent than that given in other scriptures.
For the person who disregards this work and does not show interest in the study of the text, then he can
choose some other text of knowledge for his study as per his inclination and analyze it.
(We do not place any objection.) (He can walk the hard way.)
If this text is listened to with involvement, the state of JeevanMukti is experienced by itself, like the body is
freed of the illness when the excellent medicine is consumed.
When this scripture is listened to, the listener experiences himself whatever is explained by us, like the
instant effect of a boon or curse.
नKय)त संसतदःखमदं
ृ ु ते 6वामवचारणया कथयैव
नो धनदानतपःतवे ु दै6तकथनोदतयनशतेन ॥
This suffering of the Samsaara will perish for you by the analysis of the Aatman as you listen to the
discourse itself; not by even hundreds of other practices like riches, charity, penance, performance of rites,
and the study of other texts which are based on the reality of the perceived.
STATE OF JEEVANMUKTAS
ति4चत6त
गताणा बोधय0तः पर6परं कथय0तKच ति0नयं तयि0त
ु च रमि0त च
तेषां Gानैक)नटानामामGानवचाOरणां सा जीव0मNततोदे ु )त वदे हा0मNततै
ु व या ।
Always thinking about these truths, their entire life centered on achieving the true knowledge only,
discussing the same with others who have the same interest and enlightening each other, they are always
happy in such reasoning practices only; and enjoy it. For such people who are interested only in the
attainment of knowledge and are always in the analysis about the Reality that transcends the perceived, the
state of JeevanMukti or that which is known as the Videha Mukti (bodiless liberation) rises by itself.
JEEVANMUKTA AND VIDEHAMUKTA
रामोवाच =>मि0वदे हमNत6यु जीव0मNत6य
ु लLणं =ह
ू येन तथैवाहं यते शा6F8शा Zधया ।
Rama spoke: Brahman, tell me the characteristics of a person who has attained JeevanMukti and also of the
one who has attained the Videha Mukti; so that I will strive for that only with an intellect seeped in the
meaning of the scripture.
वसटोवाच यथाि6तथमदं य6य Mयवहारवतोsप च अ6तं गतं ि6थतं Mयोम जीव0मुNतः सो4यते ।
He is known as a JeevanMukta, for whom this (perceived) vanishes off as it is, even when he is engaged in
his regular affairs; and emptiness alone remains.
बोधैक)नटतां यातो जाiयेव सष?तवतु ु ् या आ6ते Mयवहतsव जीव0मNतःु सो4यते ।
He is known as a JeevanMukta, who is firmly established in the true knowledge; and stays as if asleep
(unaffected by the perceived) though in the waking state, doing his regular duties.
नोदे )त ना6तमाया)त सखे ु दःखे
ु मखभा
ु यथाा?ति6थतेय6य जीव0मNतः ु सो4यते ।
He is known as a JeevanMukta, for whom the luster of the face does not increase or fade in pleasure or pain
and he who accepts whatever he meets with (without reacting in the mind.)
यो जाग)त सषि?त6थो
ु ु य6य जाi0न व
यते य6य )नवासनो बोध: स जीव0मुNतो4यते ।
He is known as a JeevanMukta, who remains asleep in the wakeful state (unaffected by the perceived); who
has no wakeful state at all (of the perceived); whose awareness is free of all Vaasanaas.
45
राग
वेषभयाद[नामनbपं ु चर0नप योs0तMयBमवद4छ6थः स जीव0मुNतो4यते ।
He is known as a JeevanMukta, who though conducting himself according to the emotions of attachment,
hatred and fear etc (outwardly reacting for the sake of others), is extremely pure like the empty sky
(unaffected by anything).
य6य नाहं कृ तो भावो य6य बcन ु ल?यते कव
ु तोsकव
ु तो वाप स जीव0मुNतो4यते ।
He is known as a JeevanMukta, who has no sense of ego (identity with the body and its connections),
whose intellect is not tainted whether he is doing anything or not doing anything. (He has no doership
sense.)
य6यो0मेष)नमेषाधाि
वदः लयसंभवौ पKयेिFलोNयाः 6वसमः स जीव0मुNतो4यते ।
He is known as a JeevanMukta, who sees his essence the same as Reality where by just the closing and
opening of the eyes (of Bodha/ not the physical eyes) within half a second, the dissolution and creation of
the three worlds occur. (He is identified with the Reality; and perceiving the world through a mind-tool;
and so the world instantly is created for him when he opens the eyes; and if he closes the eyes, it vanishes
for him; this he has realized as the truth.)
य6मा0नोि
वजते लोको लोका0नोि
वजते च यः हषामषभयो0मNतः ु स जीव0मुNतो4यते ।
He is known as a JeevanMukta, by whom the world does not get annoyed; who does not get annoyed by the
world; and is free of the excitement of joy, intolerance to anything and fear of the unwanted.
शा0तसंसारकलनः कलावानप )नकलः यः सZचतोsप )निKचतः स जीव0मुNतो4यते ।
He is known as a JeevanMukta, in whom the tumult of the world has subsided; who is taintless though
being tainted; who is bereft of a mind though having a mind.
(He knows that the perceived is not real; he is not affected by the events of the life; his mind has lost its
agitation-nature and serves as a tool only to sense the world.)
यः सम6ताथजातेषु Mयवहायप शीतलः पराथिवव E पणा
ू मा स जीव0मुNतो4यते ।
He is known as a JeevanMukta, who though moving among all sorts of objects is cool (and calm within,
without any anxiety) as if all those things belong to others, and remains complete without any want.
जीव0मNतपदं ु यNवा 6वदे हे कालसाकतेृ वशयदे हमNतवं
ु पवनोs6प0दतामव ।
When one’s body has been offered to Kaala (Death), he discards the state of JeevanMukti and enters the
bodiless state of liberation, like the wind becoming still.
वदे हमNतोु नोदे )त ना6तमे)त न शाTय)त न स0नास0न दर6थो ू न चाहं न च वेतरः ।
One who has attained the Videha Mukti does not rise (newly); does not set (as any identity); does not get
subdued (by any perceived); does not exist (as an identity) or non-exist (as nothingness); he stays not far
(he is the Knowledge state that is all) ; he is not the ‘I’ (ego), not anyone else either.
(He is the state of Reality itself.)
सयB
ू भवाू तप)त वणःु पा)त जगFयं ']ः सवा0संहर)त सगा0सज)त ृ पtजः ।
खं भवा
ू पवन6क0धं धते सषसरासरं
ु ु कलाचलगतो
ु भवा
ू लोकपालपरा6पदः
ु ।
भमभ
ू ू वा fबभतhमां लोकि6थ)तमखि`डतां तणगमलता
ृ ु भवा
ू ददा)त फलस0त)तम ् ।
fबr_जलानलाकारं _वल)त ]व)त ]तं
ु च0]ोsमतं
ृ सव)त मतं
ृ हालाहलं वषम ् ।
तेजः कटययाशा6तनोया0eयं तमो भवत ् श0यं
ू स
Mयोमतामे)त ZगOरः सोधययलम ् ।
करो)त जWगमं Zचतः 6थावरं 6थावराक)तः
ृ भवा
ू णवो वलय)त भि6Fयं
ू वलयो यथा ।
परमाकवपभ
ु ूवा काशा0तं वसारयन ् fFजगFसरे `वोघं शा0तमेवाव)तटते ।
यि
कि0चददमाभा)त भातं भानमपै ु य)त कालFयगतं 8Kयं तदसौ सवमेव च ।
As the Sun he heats up the world.
As Vishnu he protects all the three worlds.
As Rudra he destroys everyone.
He creates everything as Brahmaa.
As the sky he supports the groups of winds along with the Sages and Gods and non-Gods.
As the Kula Mountain he supports the guardians of the quarters.
As the Earth he supports the entire phenomenon of world existences.
46
As the plants and trees he gives fruits and flowers.

Taking on the form of the blazing fire he burns and melts everything instantly.
As the moon he oozes out nectar.
As the deadly Haalaahala poison he gives death.
As the light he fills up the quarters.
As the darkness he brings about blindness.
As the void he becomes the sky.
As the mountain he blocks everything.
He makes the things move with the mind.
He makes the non-moving things non-moving (without the mind).
As the ocean he surrounds the earth, like covering a lady with garment.
He spreads out the light by becoming the Supreme form of lustrous Sun in which hosts of dust particles of
tri-worlds float; yet he remains tranquil.
Whatever shines here as something, he shines as that object.
He is all that is perceived in all the three modes of time.
He is everything that is there.
(There is no mind-thing in Reality to think all these things. It just is; but is all this.
When you realize the truth of all this, you stay unperturbed and as the expression of Reality; not as a super
power. Brahman is not a super godhead; but just the knowledge-essence.
When you realize the unreal nature of the perceived; you always stay with the knowledge of the Reality at
all times and will remain undisturbed and unperturbed by anything of the perceived.)
HOW CAN SUCH A STATE BE ATTAINED?
रामोवाच कथमेवं वद =>म0भयते ू वषमा ह मे 8िटरे षाथ दा?या
ु दराHTये
ु )त )नKचयः ।
Rama spoke: Brahman, tell me, how can such a state occur? My vision is still impaired. I am certain that
such a state is unapproachable and unattainable.
वसटोवाच मिNतरेु षो4यते राम =मैतसमदाuतं ु )नवाणमेतकZथतं शण ृ ु तत ् ा?यते कथम ् ।
Vasishta spoke: That is known as the state of Mukti. Brahman state alone was described. Nirvaana state
alone was explained. Listen, I will tell you how it gets attained.
रामोवाच वदे हमNता6Fै
ु लोNयं संप
य0ते यदा तदा म0येते सगतामेव गता वे
यवदां वर ।
Rama spoke: Hey Best of Knowers! Those who attain the bodiless liberation will then become again the
three worlds as the Reality state. Then they have attained again the state of the world-existence only.
(What use is such a state where you again exist as the three worlds?)
वसटोवाच व
यते चेिFभवनं ु तततां संया0तु ते, यF FैलोNयश@दाथB न संभव)त कKचन एतिFलोकतां
यातं =मेयNताथ
ु धीः कतःु , त6मा0नो संभवयेषा जग4छ@दाथकपना ।
Vasishta spoke: If the three worlds exist really, then they can attain such a state; but the object meant by the
word ‘Tri-world’ does not occur at all. (Perceived is non-existent.)
How can you interpret it as Brahman state attains again the tri-world state?
Therefore, there is not the meaning of the word ‘Jagat’ even in imagination.
अन0य4छा0तमाभासमाFमाकाश)नमलं =>मैव जगदयेतसवI सवावबोधतः ।
The second less, quiet, space like pure Brahman state as awareness only, is the Jagat; this alone is realized
when the truth is understood.
अहं ह हे मकटके वचायाप न 8टवा0कटकवं NवZच0नाम ऋते )नमलहाटकात ् ।
जला8ते पयोवीचौ नाहं पKयाम क^चन वीZचवं ता8शं 8टं यF ना6येव तF ह ।
6प0दवं पवनाद0य0न कदाचन कFZच6प0द
ु एव सदा वायज
ु गत6त6मा0न भ
यते ।
यथा श0यवमाकाशे
ू ताप एव, मरौ जलं तेज एव, सदा लोके =>मैव fFजगतथा ।
Even if I analyze thoroughly, I cannot see anything called bracelet in the golden bracelet except the
taintless gold! In the water rising as the wave, except waters I do not see any wave-ness like that; for it is
not there at all. Movement is not anything different from the wind ever anywhere; movement alone is the
wind always. Jagat also does not differ from the Brahman state.
Just like the emptiness alone is the sky, heat alone is the mirage waters, light alone is the sight, Brahman
alone is all the three worlds!
47
रामोवाच 8Kय6य जगत6त6मादय0तासंभवो यथा =>मैवेथं 6वभाव6थं बeय

ु ते वद मे तथा ।
कथैत_जायते यNया ु कथमेतस
eय)त एति6म06तु मने ु सcे न साeयमवशयते ।
Rama spoke: Guide me with proper instructions so as this perceived Jagat becomes completely non-
existent; and Brahman alone shines like this as its very nature. What method can bring it about? How does
it get ascertained? If such a state is achieved, then there is nothing more to be achieved.
वसटोवाच बहकालमयं
ु bढा मPयाGानवषZचका ू ननं
ू वचारम0Fेण )नमूलमपशाTय)त
ु ।
न शNयते झटयेषा समसाद)यतं
ु ु Lणासमपतने >या]ौ समरोहावरोहणे ।
त6मादयासयोगेन यNया
ु 0यायोपपितभः जग
rाि0तयथा शाTयेतवेदं कPयते शण
ृ ु।
वkयाTयाXया)यकां राम याममां बोधसcये तां चे4Sणोष तसाधो मNत ु एवास बोधवान ् ।
Vasishta spoke: The deadly disease of misconception namely the perceived is deep rooted in the minds
from quite long time. By the magical power of the Vichaara-Mantra, it will subside by being uprooted
completely. It cannot be uprooted instantly (by hearing about its non-existence); for the time taken to
ascend and descend the mountain are the same; you cannot jump down from the top.
(The belief in the reality of the perceived is a deep rooted belief. It will take time enough of doing
Vichaara; and slowly the truth of its non-existence will be realized.)
How through the practice of suitable methods, and the proper understanding, the delusion of the world will
subside, I will tell you; listen with attention.
Good Rama! Whatever stories I relate to you for making you understand the truth, you will surely be
liberated after comprehending the instructions.
INTRODUCTORY SECTION
OF
UTPAATTI PRAKARANAM
IS
COMPLETE
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART TWO

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
WHAT IS THERE WHEN NOTHING IS THERE - pg 4
NATURE OF BRAHMAN STATE AS A REALIZED STATE - pg 10
LIBERATION IS NEVER POSSIBLE - pg 12
DESCRIPTION OF HOW BRAHMAN SHINES AS THE VISHVAM - pg 14
JAAGRAT/SVAPNA/SUSHUPTI/TURYAA - pg 15
HOW DOES IT ALL START? - pg 17
HOW THE EMPTINESS OF JEEVA GETS A BODY - pg 23
JEEVA-RAASHI/HEAPS OF JEEVAS - pg 28
END OF THE BOOK - pg 33

4
UTPATTI PRAKARANAM STARTS
अथोपितकरणं मयेदं तव क)यते यिकलोप

यते राम तेन म,ते
ु न भयते
ू ।
इयमथं जग
3ाि4तभायजातैव खािमका इयपितकरणेु क)यतेsि7म4मयाधुना ।
I will now explain to you the section on ‘Utpatti’; and tell you about what is produced; and how you get
liberated from that. ‘This delusion of the Jagat shines forth without getting produced at all. It is of the
essence of emptiness only’; I will explain this truth to you in this Utpatti Prakarana.
WHAT IS THERE WHEN NOTHING IS THERE
ं
यददं 9:यते क;च=जग7थावरज>गमं सव? सवकारा@यं ससरासर क4नरं
ु ु
त4महालये ाAते BCादपDरणामEन भवय9:यामा ,वाप याEत वन:यEत ।
(If nothing is there, what will be left back? Jagat if it is imagined to have a beginning, end is also
inevitable. If everything that is perceived perishes, what is left back?)
Whatever is seen as the Jagat with all its moving and non-moving things, of multifarious varieties, along
with Suras, Asuras and Kinnaras, becomes invisible and goes off somewhere and perishes when the great
dissolution time arrives with the destructive deities like Rudra and others.
ततः ि7तमतगFभीरं न तेजो न तम7ततं अनाGयमनभHय,तं सिकं;चदवशयते,
There remains left back only some Reality all around which is very still, profound, not lustrous or darkness,
which has no name, which is not manifest in any way;
न श4यं
ू नाप चाकारं न 9:यं न च दशनं न च भतपदाथJघो
ू यदन4ततया ि7थतं,
not a state of voidness; has no form; not any perceived; not any seeing process; not the host of objects made
of elements; yet stays stretching endlessly;
कमAयवपदे शाम पणा ू पणा
ू कृ Eत न स4नासन ्न सदस4न भावो भवनं न च,
something which cannot be described; more complete than completeness; not existing and not non-existing;
not real and not unreal; not anything that has come into being, not anything that will change in the future;
;च4माMं चेयरहतमन4तमजरं शवं अनादमNयपय4तं यदनाद Eनरामयं,
awareness alone without any perceived; endless; not aging; auspicious; without beginning, middle or end;
which is without beginning; which is without afflictions;
यि7मOजग7फरEत ु 9टमौि,तकहं सवय:चेदं य:च नैवेदं दे वः सदसदामकः,
in which the world shines forth like a swan made of pearls (pearls and swan do not differ like the Brahman
and Jagat); that which is this (perceived); that which is not at all this (is not the perceived); the Lord of the
nature of existence and non-existence (is both the perishing Jagat and imperishable Brahman);
अकणिजSवानासावTनेMः सवM सवदा णो ु या7वादयEत यो िजUे7पशEत ृ प:यEत
has no ears, tongue, no nose, no skin, no eyes (no senses that perceive); yet at all times at all places hears,
tastes. Smells, touches, sees (as awareness of all);
स एव सदसCपं ू येनालोकेन लWयते सग;चMमना
य4तं 7वXपं चाAय रOजनं ।
that alone is of the nature of existence and non-existence; by whose sight this picture of the world which is
without beginning and end, which is its own nature is seen; is its own pure state (when ignorance is
removed) (like the canvas removed of pictures); yet is the spread out colours of perception (as Jagat).
अधY4मीलत9:य3मNये ू तारकव=जगHयोमामैव सदाभासं 7वXपं योऽभप:यEत ,
like the pupil fixed in-between the eye-brows with the half-closed eyes (KhecharaMudraa) (where there is
vagueness of vision), who views this continuous Jagat-appearance of the nature of emptiness as his own
nature;
य7या4यदि7त न वभोः कारणं शशश>गवय7ये ृ दं च जगकाय? तर>गौघ इवाFभसः,
there is no another cause for this Vibhu (all pervading lord); he is the cause of this world which shines like
a hare’s horn (non-existing but existing in the state of ignorance), and rises like the host of waves from the
ocean (as not different from the ocean);
5
=वलतः सवतोऽज[ं ;चत7थानेषु Eतटतः य7य ;च4माMद\प7य भासा भाEत जगMयं

he stays as a lamp made of Chinmaatram (awareness) alone in the mud pots of Chitta (thinking faculty)
burning (as the fire namely Jeevas) in thousands of numbers; and the three worlds stays revealed only
because of his (awareness) light;
यं वना अकादयोsAयेते काशाि7तमरोपमाः, सEत यि7म4वत4ते ]Mजग4मगतिणकाः ृ ृ ,
without him, even the sun and other luminous bodies will equal darkness only; because of him as the
essence, the mirages of the tri-worlds shine forth;
स7प4दे समदे ु तीव Eनः7प4दा4तगते न च इयं यि7मOजगलWमीरलात इव च^ता,
this grand show of the Jagat is like a burning torch that rotates and creates the illusion of a circle; for when
he moves it rises as it were; and when he is still it vanishes into him and has no existence at all;
जगि4नमाणवलयवलासो Hयापको महान ् 7प4दा7पमको य7य 7वभावो Eनमलोऽ_यः
7प4दा7प4दमयी य7य पवन7येव सवगा सता नाFनैव भ4नेव Hयवहारा4न व7ततः ु ।
he sports in producing and dissolving worlds; pervades all; is supreme;
is of the nature of movement and no-movement; his nature is taintless and is never ending; he is of the
nature of movement and no-movement both, like the wind which is everywhere (still and moving);
and differs only in words as moving and non-moving (for the observer), when it is distinguished as dual
natured when described by others;
but in truth there is no movement at all in Brahman (wind) except through words (as ‘still’ and ‘moving’);
सवदैव ब`ो ु यः सAतो
ु यः सवदैव च न सAतो
ु न ब`:च
ु यः सवMैव सवदा,
He is always awake; is always asleep; he is never asleep; never awake; he is everywhere at all times;
यद7प4दं शवं शा4तं य7प4दं ]Mजगि7थEतः 7प4दा7प4दवलासामा य एको भDरताकEतः ृ ,
he is that which never moves; which is auspicious; which is tranquil; which is the ever-moving
phenomenon of tri-world existence; which sports as the moving and non-moving principle; whose single
form fills up everything;
आमोद इव पपे ु षु न न:यEत वनाशषु य_7थोऽAयथाaाSयः शौ,यं श,लपठे ु यथा
like the fragrance (essence) in the flowers, he stays as the essence of all and does not perish when the
perceived objects perish; though is directly experienced (as self-awareness) he is difficult to comprehend,
like the whiteness pervading throughout the white garment (garment alone is observed; not the whiteness
which forms the undivided essence of all threads);
मकोपमो
ू sप योsमको
ू म4ता योsAयपलोपमः
ु यो भो,ता EनयतAतो ृ sप कता य:चाAय कOचनः,
ं
योsन>गोsप सम7ता>गः सह[करलोचनः न क;चसं ि7थतेनाप येन HयाAतमदं जगत ्,
EनDरि4Cयबल7याप य7याशेषेि4Cय ^याः य7य Eनमनन7यैता मनोEनमाणर\तयः,
though is mute-like, he is not mute (talks as the Jeevas); though still and motionless like a rock, he thinks
(as the Jeevas); though always satisfied, he enjoys everything (as the Jeevas); though he never does
anything, he is the doer of all things (as the Jeevas); though he has no limbs, he has all the limbs, and has
thousands of hands and eyes ( as the Jeevas); though he is not in anything, he pervades the entire
phenomenon of the Jagat; though he never has any sense perceptions, he performs endless actions through
the senses ( as the Jeeva perceivers); he has no thoughts; yet all these are there because of his conceptions;
यदनालोकना
3ाि4तसंसाररोगभीतयः यि7म49टे पलाय4ते सवाशाः सवभीतयः,
because of not realizing this Reality as the essence (that everyone and everything is Reality in essence), the
fears of the disease of Samsaara delusion persists; yet, when that reality is experienced as oneself, all the
desires and fears run off far;
साb_cण 7फार आभासे dवे ु द\प इव ^याः, सEत यि7म4वत4ते ;चतेहाः 7प4दपव ू काः,
he shines as the undivided witness-awareness of all; and therefore the actions become possible like the
dance etc in the presence of the lighted lamp; in his presence (as awareness) the desires of the mind vibrate
(and produce the perceived fields);
य7मा
घटपटाकारपदाथशतप>,तयः तर>गकणवीचयो वाDरधेDरव,
from him rise the hundreds and hundreds of rows of objects in the form of pots and clothes, like the
countless waves from the ocean.
6
स एवा4यतयोदे Eत यपदाथशत3मैः कटका>गदकेयरनपरै ू ू ु Dरव काOचनं,

he alone rises as if another, as the hundreds of delusions of objects, like the Kataka, Angada, Keyura and
Nupura (various types of bracelets, armlets, anklets) in the gold;
य7वमेकोsवभासामा योऽहमेते जना:च ये य:च न वमब`ामा ु नाहं नैते जना:च ये,
he as the single essence of all; shines as you; shines as me and all these people;
he is neither the ignorant you, nor me or these people;
अ4येवाAयEतDर,तेव सैवासैव च भ>गरा ु पयसीव तर>गाल\ य7मा7फरEत ु 9:यभःू,
as if like another, as if existing outside of oneself; he alone is this Jeeva also who has momentary existence;
from him rises the row of the perceived like the row of waves in the ocean;
यतः काल7य कलना यतो 9:य7य 9:यता मानसी कलना येन य7य भासा वभासनं,
from him is the changing nature of Kaala; from him is the perception-state in the perceived phenomenon;
because of him is the flow of thoughts; because of his shine everything is revealed;
^यां Xपं रसं ग4धं शeदं 7पश? च चेतनं य
वेिस तदसौ दे वो येन वेिस तदAयसौ ।
he is that divinity which is understood as the action (as accompanied by result), shapes (as the divided
objects), taste, smell, sound, touch, and the conscious nature; he is also that by which one understands these
things. (He is both that is perceived and that which perceives; yet is not those also).
Cfदशन9:यानां मNये यgशनं ि7थतं साधो तदवधानेन 7वामानमवबNयसे ु ।
Hey good one, by contemplating on only that state which exists as the ‘Seeing’ in the midst of the ‘Seer,
Seeing and Seen’ (awareness which bridges the perceiver as the perceived), you will realize ‘That’ which is
all ‘This’.
अजमजरमना
यं शा:वतं hSम Eनयं शवममलममोघं व4
यमiचै ु रEन4
यं ।
सकलकलनाश4यं ू कारणं कारणानामनभवनमवेु
यं वेदनं व:वम4तः ॥
This expansive state of Brahman is not produced, does not age, is beginning less, eternal, is always, is
auspicious, taintless, unfailing, most adorable, blameless, free of all faults, cause of all causes, is only
experienced, is not perceivable, is the perception of the entire Vishvam within.
(It is all that the perceived is not; yet is the perceived also.)
The heat inside the ray of the sun cannot be understood unless a person is there to experience it.
The Chinmaatram (pure awareness of the Jagat bereft of the perceiver and perceived) inside the Chit-
expanse cannot be understood without the taint of a perceiver. (That is why Jagat is the formless state of
Brahman only; is with a form as it were for a perceiving mind.)
रामोवाच महालयसFपतौ यदे तदवशयते भवयेतदनाकारं नाम ना7यM संशयः ।
न श4यं
ू कथमेत
7या4न काशः कथं भवेकथं वा न तमोXपं कथं वा नैव भा7वरं ।
कथं वा नैव ;चCपं
ू जीवो वा न कथं भवेकथं न ब`तवं
ु 7याकथं वा न मनो भवेत ् ।
कथं वा नैव कि4च7याकथं वा सवमयप अनयैव वचोभ>Tया मम मोह इवोदतः ।
Rama spoke: At the time of great dissolution whatever remains back will be the ‘formless one’!
No doubt about that!
But how is it not empty? How is it not lustrous? How is it not darkness? How is it not shining forth?
How is it not the conscious principle? How is it not a Jeeva? How is it not an intelligent principle?
How is it without a mind? How is it not anything? How is it everything?
The contradictory terms used by you are confusing me as it were.
वसटोवाच वषमोsयमEत:नो भवता समदाkतः ु भेता7Fयहं वयनेन नैशं तम इवांशुमान ् ।
Vasishta spoke: You have indeed presented a very subtle question! I will easily solve your doubt like the
Sun (with shining rays) removing the darkness of the night.
महाकपा4तसFपतौ यतसदवशयते तCाम यथा न श4यं ू तददं शण ृ ु क)यते ।
At the time of great dissolution (the end of the Kalpa), whatever reality is left back is not a void principle,
Rama! Listen to my explanation.
(A note to the reader: Since Vasishta denies the creation and dissolution of the world altogether, whenever
he uses the term great dissolution, it is to be taken as the highest state of realization of a JnaanaYogi where
the world stays dissolved through reason.)
7
अयमयं महाभोगो जगदाGयोsवभासते सयो भववसयो वा यM तM वश4यता ू ।

This great field of experiences which is shining by the name of ‘Jagat’; let it be real or unreal; but the
principle in which it shines is not void-ness. (It alone shines as void and full as the perceived.)
सौFयाFभस यथा वी;चन चाि7त न च नाि7त च तथा जगlhSमणीदं श4याश4यपदं ू ू गतम ् ।
In a calm ocean wave is non-existent (in actuality); it is also there as ready to burst forth (in the level of
ignorance); so also, this Jagat exists in Para Brahman as manifest (ready to burst forth in the ignorant
level) and as unmanifest (dissolved as itself) both; and therefore the Para Brahman state is described as
voidness (where no world exists) and no-voidness (where world exists also).
अनकmणा
ु यथा 7तFभे संि7थता शालभि4जका तथा व:वं ि7थतं तM तेन श4यं ू न तपदम ् ।
यथा न प]Mकाश4यः
ु ू 7तFभोsनकm
ु णपु]Mक: तथा भासं जग
hSम तेन श4यं
ू न तपदम ् ।
दे शकालादशा4तवाप]Mकारचनं
ु Cमे
ु संभवयथाsतो वै तेनान4ते वमS
ु यते ।
त7तFभप]Mका
ये
ु त
परमाथn जगि
7थतेः एकदे शेन स9शमपमानं ु न सवतः ।
Like the un-carved statue existing inside the wooden pillar, this world exists inside the Brahman.
Therefore ‘that state’ is not void.
(It is like a pillar that can become any type of statue.)
(Reality can exist as any perceived field of any mind depending on its ignorance level.)
When the statue has not been carved yet in the wooden pillar, it is not the ‘emptiness without the statue’.
(If a statue has not been carved, it is like the unmanifest Brahman that is ready to manifest as the minds
and perceptions.)
Jagat shines in the Brahman the same way. Therefore that (Supreme) state is not void.
(The supreme state is a potential state for the perceived.)
A statue is carved on a tree depending on time, place and availability of other instruments.
Such needs are superimposed also on the ‘Endless principle’ through delusion.
(A statue on the earth is carved using some tool by some sculptor at a particular place at particular
time. Para Brahman has no such limitations. There is no outside sculptor, or tool, or place or time.)
The analogy of the statue carved on a wooden pillar is given here to explain the Jagat existing in the
Supreme principle as the unmanifest. Only that one point is to be understood from the analogy; one should
not take all the factors in the analogy (and feel confused).
न कदा;चददेु तीदं पर7मा4न शाFयEत इथं ि7थतं केवलं स
hSम 7वामEन संि7थतम ् ।
This thing called the Jagat does not rise from the Supreme, nor does it subside.
It remains like this alone, as the Brahman the principle of existence within itself.
(Statue when sculpted appears at some time; stays for some time and erodes off some day.
It is not so with Para Brahman and Jagat.
World (Statue) never rises at all as distinct from the Reality state; or dissolve into it.
It stays as a potential state of knowledge only; as it is; without any change.)
अश4यापे
ू _या श4यशeदाथ
ू पDरकपना अश4यवासं
ू भवतः श4यताश4यते
ू ू कतः
ु ।
The word ‘void’ is conceived to explain the non-voidness.
(What is void? Void means empty of something.
What is non-void? Non-void means something is filling the empty space.
Brahman is not empty of something; nothing fills it also like an object kept in empty space.) As there cannot
be non-voidness (as against the voidness) where is the question of the voidness or the non-voidness?
(Brahman-state cannot be described as void or non-void. Void and non-void are complementary words;
each supporting the other. Brahman state has no changes of void and non-voidness. It is not void where the
Jagat is absent and fills it later to make it non-void.)
hSमoययं काशो ह न संभवEत भतजः ू सया
ू नले4दतारादः
ु कत7तM
ु कलाHयये ।
In the state of Brahman, the luster which is connected to the world of elements does not arise at all.
How can the sun, or fire or stars exist in the non-diminishing Brahman?
(Reality state is not made of elements, where light has to reveal the objects.
Reality state has no need of any luminous object to reveal itself; it is self-revealing.)
8
महाभतकाशानामभाव7तम
ू उiयते महाभताभावजं
ू तु तेनाM न तमः ,व;चत ् ।
The ‘absence’ of light which makes the visibility of the world of elements as not possible, is termed as
darkness. Since there are no elements in Brahman, how can there be any darkness?
(We have darkness in the world when the light is absent, and in darkness we cannot see the objects made of
elements. Brahman state is not made of elements; so it has no darkness where it is not seen when the light
is absent.)
7वानभEतः
ु ू काशोs7य केवलं HयोमXपणः योs4तरि7त स तेनैव नाव4येनानभयते ु ू ।
Brahman is just like empty space. The shine of Brahman is its own experience.
What is inside one, can be experienced by that person only; and not by another one.
(What reveals it then? Brahman state is self-revealing. It does not need any outside agency to reveal it.
It alone knows itself. A second person is not there to know it.)
म,तं
ु तमःकाशाpयामयेतदजरं पदं आकाशकोशमेवेदं व` कोशं जगि7थतेः ।
This state is free of both darkness and light; and never deteriorates. It is just a storehouse of emptiness.
Understand it as the storehouse of Jagat-existence (which is emptiness only.)
]बव7य ]बवमNय7य यथा भेदो न क:चन, तथाि7त hSमजगतोन मनागप भ4नता।
There is not the least difference between a Bilva leaf and its inner portion (which is also the leaf only); so
also there is no difference between Brahman and Jagat.
सलला4तयथावी;चमद ृ 4तोघटको यथा, तथा यM जगसता तकथं खामकं भवेत ् ।
भज
ू ला
यपमानीः
ु साकारा4ता समा न सा hSम वाकाशवशदं त7या4त7थं तथैव तत ् ।
त7मा
या9ि,चदाकाशमाकाशादप Eनमलं तद4त7थं ता9गेव जगiछeदाथभागप ।
The wave is inside the silent waters; the pot is inside the formless clay.
Jagat is in Brahman similarly. How can that be empty where Jagat exists?
Example-form given as the (pot in the) clay and (wave in) the water is about objects with forms and so
have an end; and is not similar to Brahman state (in such factors.) Brahman is as expansive as empty space
and formless; so is the Jagat within it. (It is also formless).
Therefore, since the Chit-Aakaasha (Awareness expanse) is more taintless than even the empty expanse of
space, that thing which is known by the word Jagat is also taintless only.
मर\चेर4तयथा तैWoयमते ृ भो,तनु लWयते ;च4माMवं ;चदाकाशे तथा चेयकलां वना ।
The heat inside the ray of the sun cannot be understood unless a person is there to experience it.
The Chinmaatram (pure awareness of the Jagat bereft of the perceiver and perceived) inside the Chit-
expanse cannot be understood without the taint of a perceiver.
(That is why Jagat is the formless state of Brahman only; is with a form as it were for a perceiving mind.)
त7मािiचदAय;चCपं ू चेयDर,तं तदामEन जगता ता9गेवेयं ता9>माMामतावशात ्
Xपालोकमन7कारा7त4मया एव नेतरयथाि7थतमतो व:वं सषAतं ु ु तयु मेव वा ।
Therefore, though it is known as Chit (awareness), it is not even awareness.
(Such words like Chit are for explanation purpose only; and that state is beyond description.)
Jagat state stays as its essence without any perceived as the awareness state only.
Since that alone is there as the purest state of awareness only, (as just some essence of knowing), the
images that are understood by the senses and the mind stay as that only; nothing else is there.
As it exists as the Brahman essence, the perceived world is in the sleep state or it is in the transcendental
state as the Brahman only.
(Where is the world in Brahman? It is as Brahman alone as its essence.
Brahman is the essence of Jagat; Jagat is the essence of the Brahman.
Jagat is Brahman alone and stays as Brahman only, as purest of pure awareness.)
तेन योगी सषAतामा
ु ु Hयवहायप शा4तधीः आ7ते hSम Eनराभासं सवभासरसम
गकः ु ु ।
Therefore, a Knower who has realized the Brahman state is asleep in essence; and though engaged in the
world affairs stays with a quiet mind without getting affected by any appearance of the perceived; and is
the casket which holds all the appearances.
(When a yogi in the Knowledge path realizes the Brahman state, he does not become again the tri-world as
Rama stated. Brahman state is a sleep-state of all perceptions. No Jagat is there at all. It is a container for
all the perceived; but since there is no perceiver, nothing gets perceived.
9
The Yogi stays silent within, as if the entire perceived is asleep within him as his essence. The Yogi stays as
formless Brahman only; quiet and as pure awareness.)
आकाDरcण यथा सौFये ि7थता7तोये महोमयः, अनाकतौ ृ तथा व:वं ि7थतं तस9शं परे ।
Huge waves with forms stay inside the calm waters of the ocean which has a form, like the waters only; so
also the world stays in the formless Supreme like that only (as the supreme).
पणा
ू पण?
ू सरEत यतपण? ू EनराकEतृ , hSमणो व:वमाभातं त` 7वाथ? ववb_तम ् ।
Completeness (Jagat) that spreads out from completeness (Brahman) is completeness (Brahman) only and
is formless. (Completeness means, there is no change, no deterioration, no devolving nature, no lack of
anything, no form, no taint; as opposed to Jeeva-Jagat which is an imagination of incompleteness.)
From the formless Brahman the world shines forth; it carries the same want of completeness.
(Therefore the incompleteness-state of Jeeva has to realize the completeness.)
पण
ू पण?
ू सरEत संि7थतं पण ू मेव तत ्, अतो व:वमनप4नं
ु यiचोप4नं तदे व तत ् ।
Completeness (Jagat) that spreads out from completeness (Brahman) is completeness (Brahman)
only. (Completeness never can be incompleteness; so Jagat is not produced at all.)
Therefore the world is not produced at all; whatever is produced (as Jagat) is that completeness only.
(Brahman never splits as Brahman and Jagat or as the unmanifest and the manifest.
Jagat is also Brahman only.
Brahman is completeness; never is in want of any second thing.
What is seen as the world is also completeness only.
Brahman is formless; Jagat is also formless.
Brahman and Jagat are synonymous words. How can it produce itself as another?)
चेयासंभवत7ति7म4यदे का जगदथता आ7वादकासंभवतो मर\चे कैव तीWणता ।
There is no perceived in that state; therefore there is one single essence as the Jagat (which is Brahman).
When there is no one to experience, how can there be heat in the rays?
(There is no perceiver in the Brahman state to see the Jagat; so how can a realized person become the tri-
world, when there is no world at all?)
सयेवेयमसयैव ;चतचेयादता परे , तrावाEत]बFब7य Eत]बFबाहता कतः ु ।
Perceiving mind and the perceived are unreal; yet shine as real because of being the essence of Reality.
When the reflection is made of mirror-ness only, how can it be a reflection (separate from the
mirror)? (Reflection is also mirror only.)
परमाणोरप परं तदणीयो Sयणीयसः श`ं ु सWमं
ू परं शा4तं तदाकाशोदरादप ।
That state is more supreme than the supreme atom, tinier than the tiniest; is purer, subtler, supreme, and
quieter than the inside of the empty space even.
द,काला
यनविiछ4नXपवादEतव7ततं ृ तदान
य4तमाभासं भासनीयवविजतम ् ।
Since it is undivided by space and time, it spreads out exceedingly; is without beginning or end; and though
shining forth as the perceived is without any shine of anything as perceived (like a mirror only is the
reflection).
;चCपानदयादे
ू ु व तM ना7येव जीवता, कथं 7यािiचतताकारा वासनाऽEनलXपणी ।
;चCपानदयादे
ू ु व तM ना7येव जीवता, न ब`ता ु ;चतता वा नेि4Cयवं न वासना ।
As there is no perceiving consciousness, there is no Jeeva-ness at all in Brahman.
How can there be a form of the mind-state (functioning as a Jeeva) as a Vaasanaa form supported by
Praana? As there is no perceiving consciousness, there is no Jeeva-ness at all in Brahman.
There is no intellect-state, no mental process, no sense perception, and no Vaasanaa.
एवमथं महारFभपूणम Aयजरं पदं , अ7मl9sया ि7थतं शा4तं श4यमाकाशतो
ू s;धकम ् ।
In this manner, though it is complete with all potentialities with infinite possibilities, it is a state which
never deteriorates (into Jagat state).
In our vision that state is quiescent and emptier than the empty sky.
10
NATURE OF BRAHMAN STATE AS A REALIZED STATE
रामोवाच परमाथ7य कं Xपं त7यान4द;चदाकते ृ ः पनरे

ु त4ममाचWव Eनपणं ु बोधव`येृ ।
Rama spoke: What is the nature of that Supreme Reality which is of the nature of blissful Awareness?
Again explain it accurately for my better understanding.
वसटोवाच महालयसFपतौ सवकारणकारणं शयते तपरं hSम तददं वoयते शण ृ ु।
Vasishta spoke: At the time if the great dissolution, only the Cause of all causes remains. That is the
Supreme Brahman. I will describe that; Listen. (Great Dissolution is the state of a Realized Yogi, who has
destroyed the perceived by the simple process of Vichaara.)
नाशEयवा 7वमामानं मनसो वितसं ृ _ये, सCपंू यदनाGयेयं तCपं ू त7य व7तन ु ः।
नाि7त 9:यं जगgृटा 9:याभावाि
वल\नवत ्, भातीEत भासनं य7यातCपं ू त7य व7तनः
ु ।
When the vibrations of the mind have been dissolved after destroying one’s own limited individuality,
‘whatever state remains of that ‘Reality’ which is beyond description, is the ‘state’ of that Reality.
(Mind is completely dead; no Vaasanaas; no attachments; no delusions; no ego; no reality in the
perceived; this is the state of the Realized Knower.
What is left back as the silent state of only the Knowledge-awareness is the state of Reality for a Yogi.)
There is no perceived; there is no perceiver of a Jagat.
Since the perceived is absent (as a real solid structure), the perceiver has dissolved off as if.
There is only the shine that shines as it is. That is the ‘state’ of that Reality.
(For the perceived to be a real experience, the perceiver should be connected to it as a mind with a
Vaasanaa. Both prove the reality of each other as in the case of the ignorant.
Whereas, in the realized Yogi, he sees no perceived, but is aware of the Bodha (information) only.
There is no Vaasanaa, no perceiver with an active mind producing the panorama of the world.
Mind is just information-store for him.
He does not have any ego or any identity with a body.
There is no ‘I’ at all even as a vague trace. It has dissolved off.
There is only the pure awareness of Knowledge.
He is in the mirror-state and not the reflection state.
He is as it is, the Reality state which shines as the essence of all information called Jagat.)
;चतेजtव7वभावाया यदचेयो4मखं ु वपःु, ;च4माMं वमलं शा4तं तCपं ू परमामनः ।
अ>गलTनेsप वातादौ 7पशा
यनभवं ु वना, जीवत:चेतसो Xपं यत
वै परमामनः ।
Jeeva is a perceiver bound to the perceived; and this is the nature of Chit as a Jeeva.
When this Jeeva-nature is without the perceived, then the Jeeva loses its perceiving nature and stays as the
pure awareness only as a form of Knowledge; is without the taint of the reality of the perceived and is in
complete silent state where the perceived makes no disturbance at all.
That is the nature of Paramaatman (as the realized state).
Even if wind and other sense perceptions give him the feeling of touch when they contact his body, he does
not feel the touch-experience (like an ignorant man identified with the body). (He just is aware that
something touches something and witnesses the information; and does not feel that he has a body and he is
touched by the wind or other sense objects.)
That is the nature of Paramaatman (as the realized state) where one is in the Jeeva-level seeing the world
through a pure mind.
अ7वAनाया अन4ताया अजडाया मनःि7थतेः यCपं ू ;चरEनCाया7ततदानघ शयते ।
Hey Anagha (taintless one)! What is left over after the dissolution of the perceived in the realized state is
like some prolonged sleep state experienced by the mind, which is endless, is without any dream of the
world, which is not senseless like the ordinary sleep, but is fully alert and conscious.
य
HयोFनो kदयं य
वा शलायाः पवन7य च त7याचेय7य ;च
HयोFन7तCपं ू परमामनः ।
That is the nature of Paramaatman (as the realized state) which is the pure awareness state of knowledge,
where the reality of the perceived is non-existent. It is like as if it is the essence of the empty space; or the
innermost nature of a dense rock; or the innermost state of wind which is still.
11
अचेय7यामन7क7य जीवतो या 7वभावतः 7याि7थEतः सा परा शा4ता सता त7या

यव7तनः ु ।
Suppose a Jeeva has no perceived as his counterpart, and has no mind which produces the disturbance of
the perceived, that state of such a Jeeva’s natural state is the state of the Supreme which is beyond the level
of the perceived, which is tranquil and which is pure Reality of existence.
;चकाश7य य4मNयं काश7याप 7व7य वा, दशन7य च य4मNयं तCपं ू hSमणो वदःु ।
The shine, which is in the center of the perceiving consciousness, or one’s own awareness, or which is in
the center of perceiving state, is the state of Brahman.
(Here the center means the innermost subtle essence. Chit shines as the entire world. It shines as oneself
and one’s experiences also as a Jeeva. It is the awareness state that bridges the perceiver with the
perceived. If you can be rid of all the particularities and divisions, names and forms, and stay as that
awareness which forms the essence of the world, oneself, and the single perceiving state; that is the state of
pure awareness bereft of all the perceived. That is the Brahman state. A Yogi of the highest state
experiences that state at all times, with body or without body.)
वेदन7य काश7य 9:य7य तमस7तथा, वेदनं यदना
य4तं तCपं ू परमामनः ।
The awareness, or knowing of the light which reveals the perceived, and also the darkness which covers the
perceived, that awareness which is without beginning or end is the state of Paramaatman.
(Whatever you see as present in the light, and absent in the darkness, is because you know it, understand it
and are aware of it. These perceived patterns flow across the awareness which is always there. The
perceived patterns come and go; appear and disappear; but the awareness is the same changeless
beginning less endless state. It is always as it is whether there is the perceived or not.)
यतो जगददेु तीव EनयानदतXAयप
ु वभ4नवदवाभ4नं तCपं ू परमाथकम ् ।
The state of Paramaatman is such that it is as if the Jagat rises from it, though it never rises at all; it is as if
separate from the Jagat; yet not separate.
(Jagat is actually non-existent and never rises from the Supreme state as a separate phenomenon.
Yet, in the ignorant level, it rises with a beginning and end as it were.)
Hयवहारपर7याप यपाषाणवदासनं, अHयोFन एव Hयोमवं तCपं ू परमामनः ।
Though engaged in the activities of the world, a Knower stays like the inner state of rock alone; unaffected,
and non-perceiving. Though not spread out as any expanse, it is spread out as the empty expanse (named
Jagat). Such is the state of Paramaatman.
वे
यवेदनावेतृ वXपMयमदं परः ु यMोदे य7तमायाEत ततपरमदल ु भम ् ।
At every moment, the tri-fold process of the perceiver, perceived and perceiving rises and falls from that
state as directly experienced by all Jeevas; yet it is never grasped.
वे
यवेदनवेतवंृ यMेदं Eत]बFबEत अब
Nयादौ
ु महादशn तCपं ू परमं 7मतम ृ ्।
The tri-fold process of the perceiver, perceived and perceiving, reflects in that state which is the supreme
mirror bereft of the thinking faculty, and is known as the state of Paramaatman.
मनः 7वAनेि4Cयैमु, तं यCपं
ू 7या4महा;चतेः ज>गमे 7थावरे वाप तसवा4तेऽवशयते ।
That state of the Supreme awareness which is free of the mind, senses and the dream of the perceived, in
the animals and plant-life, is left back when everything is gone (for a Yogi in the highest state of
Knowledge).
7थावराणां ह यCपं ू तiचे
बोधमयं भवेमनोब
NयादEनम
ु ु,तं तपरे णोपमीयते ।
If the plant-life were conscious only, without the mind, intellect etc, that can be compared to the state of the
Supreme.
hSमाऽकवणहरश^ ु सदाशवाद शा4तौ शवं परममेतदहै कमा7ते ।
सवYपा;धHययवशादवकपXपं चैत4यमाMमयमि4झत ु व:वस>गं ॥
When all the gods like Brahmaa, Sun, Vishnu, Hara, Indra, and Shiva have been absorbed, the Supreme
auspiciousness alone exists here. It is without perturbations because all the faults have been destroyed; it is
pure awareness alone; it is rid of the contact of the world.
(This is the state of the Supreme Knower in whom all division of gods, humans etc are dissolved off and he
stays without the disturbance of the perceived even when engaged in the world-activities, and is completely
unaffected by the contact of the world.)
12
LIBERATION IS NEVER POSSIBLE
रामोवाच इथं Xपमदं 9:यं जग4ना7तीEत भासरंु , महालयसFाAतौ भो hSम4,वेव गiछEत ।

Rama spoke: Brahman! Where does this Jagat which is shining in this manner as solid and perceived as
real, go off at the time of great dissolution (in the mind of the realized Yogi) and become non-existent?
वसटोवाच कत ु आयाEत कm9Tवा व4NयापMः ु ,व गiछEत, ,व याEत कत ु आयाEत वद वा Hयोमकाननम ् ।
Vasishta spoke: From where and in what way does the barren woman’s son come and where does he go?
Tell me, from where does the forest imagined in the sky come or where does it go?
रामोवाच व4NयापMो ु Hयोमवनं नैवाि7त न भवयEत, कm9शी 9:यता त7य कm9शी त7य नाि7तता ।
Rama spoke: The barren woman’s son and the forest imagined in the sky never exist at all; and never can
exist. In what way can it exist as the perceived, and in what way can it disappear?
वसटोवाच व4NयापMHयोमवने
ु यथा न 7तः कदाचन, जगदा
यcखलं 9:यं तथा नाि7त कदाचन ।
न चोप4नं न च Nवंस यिकलादौ न व
यते , उपितः कm9शी त7य नाशशeद7य का कथा ।
Vasishta spoke: Like the barren woman’s son and the forest in the sky do not ever exist, this perceived also
has no existence whatsoever. That which ‘never was there in the beginning’ cannot be produced or
destroyed. How can that which ‘never has existence’ get created? What meaning does the word
‘destruction’ have in such a case?
रामोवाच व4NयापMनभोव_कपना
ु ृ तावदि7त ह, सा यथा नाशज4माxया तथैवेदं न कं भवेत ् ।
Rama spoke: The barren woman’s son and the forest in the sky do exist as some form of imagined
concepts. So why can’t this world also exist in a similar manner as an imagined concept that begins and
ends?
वसटोवाच तय7यातलदः7थ7य
ु ु ु कल तोलनं, Eनर4वया यथैवोि,तजगसता तथैव ह ।
Vasishta spoke: Comparison is made only when two things are different. Only one particular aspect of
similarity is to be taken into account. World has no existence like an imagined forest in the sky or a barren
woman’s son. Other things in the comparison have to be ignored in this context.
यथा सौवणकटके 9:यमानमदं 7फटं ु कटकवं तु नैवाि7त जगवं न तथा परे ।
When you see a golden bracelet, what you see is only the gold; the bracelet is just a conception of the mind;
so is the state of the world in the Supreme.
REALITY STATE OF BRAHMAN AND JAGAT ARE NOT DIFFERENT
आकाशे च यथा नाि7त श4यवं
ू HयEतरे कव=जगवं hSमcण तथा ना7येवाAयपलिeधम
ु त् ।
क=जला4न यथा काoय? शैयं च न यथा हमापथ
ृ गेवं भवेब`ं
ु जग4नाि7त परे पदे ।
यथा शैयं न शशनो न हमा
HयEतDरiयते, hSमणो न तथा सगY व
यते HयEतरे कवान ् ।
मBन
यां यथा तोयं ि
वतीये4दौ यथे4दता ु ना7येवेह जग4नाम 9टमAयमलामEन ।
Emptiness of the sky does not exist separately from it. The state of the world also does not exist in
Brahman as a separate object of perception.
Like the blackness does not exist separately from the collirium, like the cool-ness does not exist separately
from the snow, the world does not exist separately from the Supreme state.
Just like the cool-ness does not differ from the moon or the snow, the perceived phenomenon of the world
does not exist differently from the Brahman.
The water in the mirage-river, or the moon-ness in the two moons does not exist at all; so also, the world
here also does not exist though seen as existing in the Aatman (in one’s perceiving awareness.)
REALITY IS CAUSELESS
आदावेव ह य4नाि7त कारणासंभवा7वयं वतमानेsप त4नाि7त नाशः 7यातM कm9शः ।
A thing (like Jagat) which never existed in the beginning cannot have a cause. It does not exist at present
also. How can it be destroyed?
,वासंभवrतजाू @यं प)Hयादे
ृ जडव7तनःु कारणं भवतंु श,तं iछायाया:चातपो यथा ।
How can ‘that which is not inert like the elements’ (Brahman-state), be the cause of the objects made of
elements like earth etc (since cause and effect must be similar in character like the clay and the clay-pot)?
How can the sun be defined as the cause for the shadow (when both are of different characters)?
13
कारणाभावतः काय? नेदं तिकOचनोदतं यतकारणमेवाि7त तदे वेथमवि7थतम ् ।

Due to the absence of the cause, no effect ever rises here. (This world (Jagat) is also causeless.)
If the indescribable Reality alone is to be the cause, then, that alone exists as this perceived, in this manner.
ABSENCE OF KNOWLEDGE IS THE CAUSE OF THE PERCEIVED
अyानमेव यrाEत संवदाभासमेव तत ्, य=जगgृ:यते 7वAने संवकचनमेव तत ् ।
संवकचनमेवा4तयथा 7वAने जग
3मः, सगादौ hSमcण तथा जगकचनमाततम ् ।
If it is ignorance (no-Knowledge state) that shines like this, then even that is the shine of the awareness
only. (There cannot exist, two separate things as Brahman-state and Jagat-state.)
The world seen in a dream is the shine of awareness only (even if it is proved unreal at the waking state.)
The shine of awareness within alone is the world-illusion experienced in the Svapna state; the creation etc
with all its factors is the spread out form of Jagat in Brahman itself.
ं
यददं 9:यते क;चसदै वामEन संि7थतं, ना7तमेEत न चोदे Eत जगिकं;चकदाचन ।
Whatever is seen here as the world is, always there in the essence of awareness (Aatman).
The phenomenon named Jagat does not set or rise in the least ever.
यथा Cववं सललं 7प4दनं पवनो यथा, यथा काश आभासो hSमैव ]Mजगतथा ।
Liquidity is water; movement is wind; light is vision; Brahman is the tri-world.
यथा परमवा7ते
ु s4ति:चदे व 7वAनसंवदः तथा जगदवाभाEत 7वामैव परमामEन ।
The dreaming consciousness alone shines like the city in the dream inside the mind.
So also, the essence of awareness within (Aatman) alone shines like the world in the Supreme Aatman.
(Aatman and Paramaatman are the same; like the sunlight coming through a window (mind) (as Aatman)
and the sunlight which is everywhere (as Brahman.)
रामोवाच एवं चेतकथं hSम4सघनययं ु वद इदं 9:यवषं जातमस7वAनानभEतव ु ू त् ।
Rama spoke: If it is so, hey Brahman, tell me how the dense state of dissolved concepts (as the unmanifest
potential state of Brahman) turns into this poisonous perception similar to the false experience of a dream?
(If the unmanifest is alone there, why it appears as the manifest world?)
PERCEIVER WITH THE PERCEIVED IS A NEVER ENDING STATE
सEत 9:ये कल Cटा सEत CटDर 9:यता, एकसवे
वयोब4धो मि,तरे ु क_ये
वयोः ।
If the perceived exists really, then the perceiver also exists.
If the perceiver exists, the perceived also exists. (Each is the complementary portion of the other).
Even if one remains, the other is bound to be there as connected to it.
Even if one is gone, then both must be gone.
अय4तासंभवो याव
ब`ो ु 9:य7य न _यः ताव
CटDर 9:य7य न संभवEत मो_धीः ।
Since the perceiver/Seer (as Chit-awareness) can never cease to exist, the Seen (the perceived) cannot be
destroyed. Therefore, the Seer of the Seen can never ever be liberated!
(Perceiver will always exist bound by the chains of the perceived.)
9:यं चेसFभवयादौ प:चा_यमपालभे ु त ् तg:य7मरणानथXपो ब4धो न शाFयEत ।
(And also) if the Seen had a beginning, it could have an end later.
(But you are saying that the seen is beginning less.)
Therefore, the bondage left back as the memory of the seen that is harmful cannot ever subside.
(It will always be there as the inner essence of Brahman.)
यM ,वचन सं7थ7य 7वादश7येव ;च
गतेः Eत]बFबो लगयेव सव7मEतमयो ृ Sयलम ् ।
Like the mirror which reflects whatever is there, the Chit will be reflecting images; since it will be of the
nature of the residual memories only.
आदावेव ह नोप4नं 9:यं ना7येव चे7वयं Cz9:य7वभाववातसंभवEत म,तता ु ।
Since the Seen is the very nature of the Seer, and only if the Seen was not produced in the beginning and
not there at all as a true existence, will the liberation ever become possible (otherwise not.)
त7मादसंभव4म,ते ु मम ोसाय यि,तभः
ु अय4तासंभवो यावकथयामवदां वर ।
Therefore, I believe that the liberation is not possible at all.
Hey best of the Self-realized! Prove to me with proper reason that the perceived is non-existent for sure.
14
वसटोवाच असदे व सदा भाEत जगसवामकं यथा शoवहं

ृ कथया राम द\घया कथयाम ते ।
Hयवसायकथावा,यैयावतMानव ु cणत,ं न वाFयEत ते तावि
dद पांसुयथा kदे ।
Vasishta spoke: The unreality alone always shines as the entire perceived phenomenon of the world.
Rama! I will prove the non-existence of the world to you through a story I will relate to you next, about
how the creation came to be about, listen. Unless I give you the details of the events that happen in the
story, your mind will not feel at peace like a lake filled with sand.
(Doubts will soil the mind, like the sand in the lake waters.)
(I will explain to you as to how the dense state of concepts turns into this horrid worldly existence.)
अय4ताभावम7या7वं जगसग3मि7थतेः ब`ै ु कNयानEनटामा Hयवहारं कDरयस ।
When the existence of the delusion of a created world is realized as non-existent (as real and solid), you
will normally go about the activities of life with your intellect always established in the truth.
भावाभावaहोसग7थलसWमचलाचलाः
ू ू 9श7वां वेधEययि4त न महाCमवेषवः ।
The perceived with the objects with the characters of presence and absence, acceptance and rejection, gross
and subtle, non-moving and moving, will not pierce you like the arrows thrown at the great mountain.
स एषोs7येक एवामा न ि
वतीयाि7त कपना, जगदM यथोप4नं तते वWयाम राघव ।
That single essence alone is there; there cannot be a second one even in imagination.
I will explain to you how the world arose there, Raaghava.
त7मादमाEन सकलाEन वजिFभताEन ृ सोऽपीदम>ग सकलासकलं महामा।
Xपावलोकनमनोमननकाराकारा7पदं 7वयमदे ु Eत वल\यते च ॥
From that (pure essence of awareness) alone, all these shine forth.
Dear Rama! That supremacy alone, which is all the complete and incomplete states, the abode of all forms
and sights, thoughts and ideas of the mind of multifarious varieties, rises and dissolves by itself.
DESCRIPTION OF HOW BRAHMAN SHINES AS THE VISHVAM
(Vasishta tells Rama a story of the creation.

Since Rama wants to know how the dense state of potential experiences turn into solid experiences with
Jeevas, Vasishta divides the instantaneous appearance of world-appearance as a step by step process.)
Vasishta spoke
एतमापर7माiछा4तापदापरमपावनायथेदमिथतं ु व:वं तiछणतमया

ृ ू ;धया ।
Listen with complete attention as to how Vishvam, which is like this, emerged out of the Supreme, the
quiescent, supremely sacred state.
(The word ‘sacred’ is used in comparison to the ‘unsacred world-taint’.
Actually since there is no division in Brahman as the pure and impure, these words which refer to the
Brahman as pure and sacred are to be taken in the surface level only; they are just words used by a teacher
to explain the nameless reality.)
(Since Rama wanted a methodical explanation of the world-appearance, Vasishta explains to him the
creation, descending down to his ignorant level; though all this will be disproved later as some placebo
theories only that are offered to the enquiring mind.)
सषAतं
ु ु 7वAनवrाEत hSमैव सगवसवामकं च त7थानं तM ताव^मं शण ृ ु।
Sushupti state (with dormant Vaasanaas) shines forth as the Svapna (of the perceived.)
(Deep sleep alone shines forth as the dream too in our case.)
Brahman alone is the essence of all; and shines like the created world.
It is the support of all the states of Jeevas (as Svapna, Jaagrat and Sushupti).
Listen I will explain the method involved.
15
(JEEVA: Every Jeeva is the sleeping state of Reality only, which shines forth as the Jeeva experience.
Jeeva is not an individual with a body; but the entire perceived world experienced by his mind.
Some lingering Vaasanaa shines forth as a field of experience; and that is termed as the living entity that
lives an experience.)
(BRAHMAA: The totality of Vaasanaas of a particular creation is the creation state of one particular
Brahmaa. This Brahmaa is just one tiny shine of the Aakaashaja state mentioned previously.)
(BRAHMAN WHICH IS SUGHANA PRATYAYA:
This totality of Vaasanaa fields is the dense state of Reality (SughanaPratyaya) as mentioned by Rama.
Brahman-state of Reality is all that manifests; yet stays as unmanifest only.)
(SUSHUPTI AND SVAPNA:
Sushupti state (with dormant Vaasanaas) shines forth as the Svapna (of the perceived.)
Brahman alone is the essence of all; and shines like the created world.
It is the support of all the states of Jeevas. Listen I will explain the method involved.)
(JAAGRAT/SVAPNA/SUSHUPTI/TURYAA
Sushupti state means a deep sound sleep where the perceived including one’s own existence in the world as
an individual is forgotten. It is a blank state.
Though Sushupti is a sleep state where the world is absent for a while, the mind is not absent.
Mind is something which can never be quiet for a moment also.
It has to exist as the perceived somehow, in some way.
It then creates its own perceived field as a Svapna state (Dream state).
Svapna also means the sleep state only but yet is the mind in function as the perceived.
The dream experience is real when experienced; yet is proved as unreal when one wakes up to another
perceived world which looks more real and stable.
Waking state is relatively more real than the dream state. Both states are real when getting experienced.
However Svapna’s unreal nature is proved only when compared to the waking state.
Suppose you never wake up?
Then surely you will live in the Svapna world forever with a belief in its reality only.
The so-called waking state is also some sort of mind-function only.
Since we have not woken up from this Jaagrat, we believe in its reality and stay ignorant of the real waking
state (Turyaa).
When compared to the chaotic unconnected experiences of the Svapna-world, this waking state of the
world looks more orderly. However, both the Svapna world and the waking world have one thing in
common; they are made of incorrect information only.
When you wake up to the knowledge that the world of Jaagrat is also a flow of incorrect information only,
then you are in the Turyaa state. Turyaa is the fourth state. It is the state of Knowledge.
The real fact you have to understand is that you do not sleep and dream and wake up inside a solid world;
but your mind alone is in the three states of false information as Jaagrat, Svapna and Sushupti.
The mind rotates through these three states continuously, moving from one state to the other; and this is
known as the Jeeva-ness, a perceiver who experiences these three states.
Jeeva is not a spark of light inside the body as commonly believed; but Jeeva is the ‘entire flow of
perceived fields of a perceiver as the experiences of some Vaasanaa-fulfillments’ (Kshetra and Kshetrajna
of Bhagavad-Gita).
The world you see and the ‘I’ you believe as yourself together get the name of a Jeeva-state.
Jeeva is you and your world together; which differs from person to person.
Jeeva is a perceiver of three states of Jaagrat, Svapna and Sushupti.
Even when there occurs, a continuous flow of these three states, we are able to stand apart from these states
and analyze them as outside of us (This is the Turyaa state).
This Knowledge-part which rises through Vichaara is the Brahman state; ‘that which perceives these three
states; yet is aware of all the three states as outside of itself’.
Brahman is not any flowing information which rises and disappears like the world-knowledge; but it is that
awareness-state which is aware of all these three states as false-Bodha.
That is Brahman-state, the Reality that supports these three states.
Rather, it is the awareness that exists as these three states.
It is a Vaasanaa-less pure state without the mind or intellect or the world.
It exists as the mind and its exhibition of three states of Jeeva-ness. How it happens, I will explain; listen.)
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CHIT-GEM
त7यान4तकाशामXप7यान4त;च4मणेः सतामाMकं व:वं यदज[ं 7वभावतः ।
तदामEन 7वयं कि4चiचेयतामव गiछEत अगह ृ \तामकं संवदहं मशनपव ू कम ् ।
That Reality state is a Chin-Mani (awareness gem) which never ends (is beginning less also); and shines
with its endless rays (of the perceived states).
(Imagine the Reality state like the luster of a gem which shines forth with endless rays of Jeevas; but it is
not any solid shining gem; but just exists as pure awareness only.
It just exists as the principle of existence; that alone ‘is’ when nothing is there.)
It is just pure principle of existence only (and does not exist as an entity or object); and exists as the entire
Vishvam, by its very nature. (It gives the nature of reality to the perceived.)
It by itself (from the existence state) attains a perceiving state as it were.
(Existence means something exists which is beyond the description of words and meanings; it is just pure
awareness which knows nothing; not even itself as any object of knowledge.)
It does not know itself as a perceiver yet; and is at the state where the ‘I’ concept has not still formed.
(It is just ready to rise up as a perceived state; but it is not yet aware of a limited nature.)
(PURE STATE OF EXISTENCE:

There is nothing called ‘pure existence’ that you can catch up with, in the Moksha state.
It is the existence quality you see in all the objects.
It is the existence quality you see in the world.
Objects exist because this existence supports them.
Since objects are mind-made sense information only, you can say that the Reality is pure existence.
The statement ‘object exists’ presupposes the existence as the essence of an object.
Objects are just a disturbance in the mind or brain. Objects are not solid or real.
Object is some information produced by the senses and the mind that are working as one.
If this disturbance is made non-existent through reason, then what gets left back?
Just the Reality which is pure existence with no form or name or mind!
Instead of ‘object is’, reality is just the ‘is’.
What is this ‘is’?
It is the awareness, Knowledge-essence or Bodha; that which knows the perceived world of objects!
That is the state of Reality that adds reality to every perceived it shines forth as.
It is like lustrous gem made of luster only.
The gem of Brahman alone shines as the Vishvam; you cannot separate it out as gem and rays.
Rays are there because of the gem and gem is there as the rays.
Sky and emptiness are the same; wind and movement are the same; water and liquidity are the same; gold
and bracelet are the same; gem and the luster are the same; Brahman and Vishvam are the same.
Each Jeeva is a ray of Brahman shining as a mind and its world.
Brahman shines as all the Jeevas as the Knowers of objects.
Brahman is the essence of all Knowledge.
Gem is its luster; Brahman is Vishvam.
Reality shines as the minds and worlds of you, me, all the people, animals, crawling things, walking things,
insects, bacterium, cells, rocks, mud, and whatever is perceived and perceives; from Brahmaa to the inert
living cell.)
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HOW DOES IT ALL START?
PURE KNOWLEDGE ESSENCE ONLY

भावनामाथकलनै क?;चदहतXपक ू ं आकाशादणु श`ं ु च सवि7म4भाEत बोधनम ् ।
It is a potential state of the perceived with its multifarious varieties (that will unfold as experiences), which
are vaguely present. That state is purer than space and not any expanse of material, or mind or perceiving
consciousness. It shines as the knowledge of all.
KNOWING ONESELF AS THE OBJECT OF KNOWLEDGE

(That pure existence of awareness now knows itself as all the essence of knowledge.)
ततः सा परमा सता सचेत:चेतनो4मखी ं
ु ;च4नामयोTया भवEत क;चलpयतया तथा ।
Then, that ‘Pure Existence principle’, acting as the ‘potential state of cognitions’ deserves the name of
‘Chit’ (perceiving consciousness); for it is with a thinking faculty and is turned towards the perceived, since
it perceives.
(CHIT: This thing which perceives and exists as one and all goes by the name of Chit.
Chit is that which perceives something.
It is a thinking understanding thing.
It is the thinking Brahman.
It is the perceiver Brahman which exits as the perceived also.
It is Knowledge which shines as the knowledge of the perceived.
It is purer than space and is never polluted by any object of knowledge.
It is not a Vaasanaa-filled mind functioning as a tool of perception.
It is Reality existing as the Vishvam.
It is Knowledge, and that which is known through knowing.
Actually there is no swerving of Brahman from its unperturbed state.
Yet we can imagine the methodical steps it took to become the ignorant Jeeva, like analyzing how a wave
appears from the calm ocean.)
DENSE COMPRESSED STATE OF THE PERCEIVED (NOT IN ANY SPACE OR VOLUME)

घनसंवेदना प:चाrावजीवादनामका संभवयातकलना यदोOझEत परमं पदम ् ।
Next occurs the level where there is a dense state of perception of oneself divided as the perceived and the
perceiver, and gets the name of Jeeva (the totality of individual Jeevas); and the Supreme state is forsaken.
(Knowledge alone is. It has no form or beginning.

Knowledge contains the knowledge of itself also.
This self-awareness state of Reality is the perceived world.
This state is the knowledge of all objects of all times and places without end.
This immediately stays as the perceived worlds of countless minds.
This dense state of perception brings in the division of the perceived and the perceiver.
This division concept rises as a Jeeva with his experienced world.)
SAMSAARA
सतैव भावनामाMसारा सFसरणो4मखी ु तदा व7त7वभावे
ु न वनEतटEत
ु ताममाम ् ।
The pure state of Reality which was just existent as awareness only (Sattaa) is of the essence of expanding
as many; and slides towards lower levels (sliding state named Samsaara); and stays as this by its very
nature ( and not by any change in its essence.)
(Actually nothing changed; nothing divided the Reality state.

It was as it is; it is as it is; it will be as it is.
It is just as it is without division and without swerving from its pure state.
Yet, since it is the knowledge essence of all, it exists as the experience of all at all times.
The knowledge appears as if expanded as the perceived with perceivers.
This expanded state of Knowledge is termed as Brahman -the swollen up state).
18
SHABDA
समन4तरमेत7याः 7वसतोदे Eत श4यता ू शeदादगणबीजं
ु सा भवयदभधाथदा ।
Immediately after this level, one’s own nature rises as emptiness (which can be filled with the perceived),
with the seed of sound (the disturbance in the silence) etc; and that rises as many sounds with meaning
(ready to be those objects).
(Shabda mentioned here is not the sound you hear with the ear; but the disturbance, quiver in the profound
state of pure awareness with the want of objects for experiences.)
(Knowledge of all is Brahman. All means many. ‘Many’ means the division.
Division means shapes which divide each other, like lines drawn on the canvas of emptiness.
Shapes need to be understood as different.
Differences are to be identified as some particularities.
These particularities need to have some coding as reference.
This coding is the sound factor.
The sound rises in a variety of ways with meanings attributed to the sounds.
Emptiness is filled with the concepts of sounds referring to divided shapes.)
AHAMTAA
अहं तोदे Eत तदनु सहै व कालसतया भवयदभदाथन n बीजं मGयजगि7थते
ु ः।
Following this, the ‘I’ ness rises (the main division which supports all other divisions) accompanied by the
sense of change (Kaala) with the never ending flow of future objects with name and form as the ‘concepts’
that act as the seed of the world-existence.
(If sounds are there as object-concepts, then there has to be someone who understands these sounds as his
knowledge. One particular shape with limbs shape takes over as the understanding entity and perceives
other shapes as different from it. It calls itself as ‘I’. This I is always turned towards the divided sense of
objects. It is some shape drawn on emptiness which perceives other shapes drawn on emptiness. This
becomes the seed for the world existence.)
UNREAL AS THE REAL

त7याः श,तेः पराया7तु 7वसंवेदनमाMकं एत=जालमसCपं ू सदवोदे Eत व7फरत
ु ्।
The power of the Supreme principle of existence shines as another, yet as the pure state of awareness only;
and this unreal net-work of perceptions rises as if real.
(There is no division in the state of pure awareness state of Reality.

Awareness is aware of divisions of the perceiver and perceived as the ‘I’ sound and other sounds referring
as objects. Sound (Shabda) is not the sound of noise but the disturbance-knowledge of the Supreme.
Instantly objects appear as experienced for the conscious ‘I’.
The knowledge of the division of conscious and inert rises up as two things; seer and seen.)
MARUT
एवंायािमका संव
बीजं संकपशाcखनः भवयहं कारकण7ततः 7प4दतया मBत ् ।
The seed of consciousness which is like this, with its spreading branches of conceptions, becomes the spark
of Ahamkaara (not the fire spark; but just a feeling of limitation acting as the first subtle atom); and its
vibration rises as Praana. (Praana is not the air; but the concept of touch, which raises the idea of many
objects separated from each other.)
(This state is the seed for the worldly existence; which is ready to grow with endless branches of concepts.
This is where the separateness of oneself as perceiver of an outside world rises in the form of Ahamkaara.
This is the quiver in the silent motionless state of Reality as it were.
This quiver appears the Praana, the power of movement.
This awareness of oneself as a separate entity is not any material thing; but emptiness only.
19
It is the disturbance in the unperturbed Reality; and rises as the Shabda which gives rise to other
disturbances namely objects with varied shapes and qualities.
This disturbance as ‘I’ is connected to other disturbances as objects; and rises up as words with meanings
and get coded as the sound.
This entire collection of ‘I’ and the world of objects, is known as the Jeeva.
Jeeva becomes multifarious states of beings occupying fourteen worlds.)
(All these shapes with forms become impenetrable to each other through the principle of touch.
The impenetrability is understood as solidity and the shapes move about engaged in their various functions.
The objects get revealed by the touch of light; and become part of the Vaasanaa fields, namely Jeevas.
Sun, fire and other light sources reveal the objects.
Jeeva experiences various tastes in the objects; and is attracted and repulsed by them.
His experiences flow like waters and taste is experienced as belonging to objects.
Differentiation increases with the sense of smell; and the earth as a solid ground of experiences rises as a
stage for experiences.
Jeeva-state rises like this with a world around it as its field of experiences.
The senses produce the qualities of objects and Jeeva acts as a mind and perceives a world as conceived by
him, forced by Vaasanaas.
The elements mix up in various combinations and fill the world with objects like bubbles covering the
ocean.
These objects are not real solid objects, but are just forms of conceptions only.
(Emptiness alone shines as the objects made of conceptions.)
(This is how the world appears from the awareness-state of Reality.

For how long?
Instantaneously; since Reality is without any time.
Where?
Since the Reality is not located in space, Jagat exists as the nature of awareness as the Reality itself; and is
nowhere.
Worlds keep appearing and disappearing; yet the worlds are non-existent except as the conceptions of
Knowledge.
Like countless dust motes dancing in the sunlight, worlds dance in the light of Chit, in its awareness state.
Jagat is made of objects; objects are caused by five elements; elements rise from their subtle essences; and
these essences rise from the Brahman-Reality.
Brahman Reality alone, exists as all this.)
KHAM
;चदहं तावती Hयोमशeदत4माMभावना7वतो घनीभय ू शनैः खत4माMं भवयलम ् ।
Chit with the concept of ‘I’ (separateness) is now just the essence of emptiness filled with the principle of
Shabda; this becomes dense and gradually becomes the space which contains sound as the names of
objects. (Name is not any language-thing, but the idea of differentiation about objects.)
(Chit, the self-aware state of Reality is now on the path of duality as oneself and the world.
It is just emptiness which exists as the Knowledge of divisions namely Shabda.
Shabda needs a place to reveal itself; and so emptiness concept rises forth ready to fill with objects.)
SHABDA
भावनामाथXपं त
बीजं शeदौघशाcखनः पदवा,यमाणाGयं वेदव4दं
ृ वलासतम ् ।
त7माददेु यcखला जगi{|ः परमामनः शeदौघEनमताथJघपDरणामवसाDरणः ।
This concept of differentiation (Shabda) is the seed for the future objects and rises as hosts of names
branching out as many. It manifests as words, sentences, and various types of knowledge forms.
From that Supreme essence rises the entire grandeur of the Jagat spreading out as changing forms of hosts
of objects made by the hosts of sounds (like dividing the division-less ocean as foam, wave, water,
whirlpool etc, through words.)
20
JEEVA
;चदे यं पDरवारा सा जीवशeदे न क)यते भावशeदाथजालेन बीजं Xपौघशाcखनः ।
Chit the awareness principle is now with such a family of hosts of perceived objects, and is known by the
name of Jeeva; and is the seed for the future objects which branch out as various shapes.
(It is the totality Jeeva as the Brahmaa and the individual Jeevas also as his essence.)
BRAHMAANDA
चतद
ु शवधं भतजालमावलता4तरं
ू जग=जठरगतJघं सDरयEत वै ततः।
Then, the fourteen types of beings fill up the inside and spread out in the hollow of the Jagat-belly
(Brahmaanda).
SPARSHA
असंाAताभधाचारा ;च=जवा7फर
वपः
ु ु सा चैव 7पशतमाMं भावनाrवEत _णात ् ।
पवन7क4धव7तारं बीजं 7पशJघशाcखनः सवभत ^या7प4द7त7मासDरयEत
ू ।
Still with no particular action as such, Chit spreads herself fast and instantly becomes the ‘essence of touch’
by conceiving. Spreading out as various branches of the winds (Seven types of air-currents) and acting as
the seed for the hosts of extending touch sensations, it becomes the seed for the ‘vibration of action’ of all
the beings endowed with life.
TEJAS
तMैव ;चि
वलासेन काशोऽनभवाrवे
ु त ् तेज7त4माMकं ततु भवयदभधाथकम ् ।
तसया
ू िTनवजFभाृ दबीजमालोकशाcखनः त7माCपवभे ू देन संसारः सDरयEत ।
By the play of this perceiving awareness called Chit, light (revealing senses of objects and not the physical
light) is experienced. That contains the essence of fire (not the wood-fire, but the Vaasanaa-fire) and gives
rise to future objects. That becomes the seed for the sun, fire and other light sources branching out as many
sights; and the perceived world spreads out as various forms.
RASA
भावयं7तनतामे
ु व रस7क4ध इवाFभसः 7वदनं त7य स>घ7य रसत4माMमiयते
ु ।
भाववाDरवलसामा त
बीजं रसशाcखनः अ4यो4य7वदने त7मासंसारः सDरयEत ।
Conceiving a form like the water filling up a stem to become its essence, it becomes fit to be called the
subtle essence of taste and it gives the sense of taste (when in contact with an object).
(Rasa means the essence in anything.)
It becomes the seed branching out into multifarious tastes and the world-flow extends by tasting each other.
(Taste means the sense of likes and dislikes we have for objects and people.)
ROOPA AND GANDHA

भवयCपसं
ू कपनामासौ कपनामकः संकपामगणै ु ग4 धत4माMं प:यEत ।
This Chit of the nature of conception now conceives the shapes endowed with their own unique qualities
and perceives the subtle essence of smell.
JEEVA BECOMES THE CENTRAL ESSENCE OF HIS PERCEIVED PATTERNS
भावभगोलकवे
ू न बीजमाकEतशाcखनः
ृ सवाधारामन7त7मासंसारः सDरयEत ।
Acting as the seed for multifarious extension of shapes, it conceives a world surrounding the Jeeva-state;
mind rises as the support of all; and the world keep expanding more and more.
SUBTLE ELEMENTS
;चता वभाHयमानाEन त4माMाcण पर7परं 7वयं पDरणता4य4तरFबनीव
ु Eनर4तरम ् ।
तथैताEन वमाcण वव,ताEन पनय
ु था न श`ा4यपलpय4ते
ु ु सवनाशा4तमेव ह ।
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The subtle essences of elements thus conceived by the Chit react with each other in various ways and fill up
the universe like bubbles moving inside the water. Mixing up in countless ways, separating in various ways
they never remain pure (deteriorate more and more) till everything perishes.
OBJECTS MADE OF ELEMENTS
संवितमाMXपाcण ि7थताEन गगनोदरे भवि4त वटजालाEन यथा बीजकणा4तरे ।
Countless fig trees remain dormant inside the tiny cell of the seed; so do these objects made of elements
remain in the emptiness of awareness as mere conceptions.
सवं पDरप:यि4त शतशाखं 7फरि4त

ु च परमाoव4तरे भाि4त _णाकपीभवि4त च,
ववतमेव धावि4त EनववताEन सि4त च ;च
वे;धताEन सवाcण _णािपoडीभवि4त च,
त4माMगणमेत7यासा संकपामका ;चEतः वेदनाMसरे oवाभमनाकारै व प:यEत ।
These subtle essences of elements cause many objects to appear and they branch out in hundreds of ways.
They shine inside the supreme subtle atom (of awareness) and stay for a long span of time (Kalpa) within a
second. (It is all instantaneous from beginning to end.)
(How? Remove all the numbers that denote space and time; remove all the qualities and superimpositions
of differences; everything exists as one only as the undivided existence state.)
They keep rolling continuously (as creations); stay without rolling also (nothing is happening also).
Conceived by the Chit they become solidified in a second.
The Chit which conceives all this sees them staying as the formless (undivided), like the dust particles
(TrasaRenu) dancing in the sunlight.
SUPREME SUBTLE SEED

बीजं जगसु ननु पOचकमाMमेव बीजं पराHयवहति7थEतशि,तरा
या ।
बीजं तदे व भवतीEत सदानभतं ु ू ;च4माMमेवमजमा
यमतो जगi{|ः ॥
Five essences of elements act as the seed for this changing state called the Jagat; the seed for that again is
the unsurpassable power of the Brahman. That Supreme alone is the seed is a fact experienced always, as
the awareness alone. It is causeless and the first cause of all. That is how the grandeur of world rises.
BRAHMAN AND JAGAT

परमे hSमcण 7फारे समे राम समि7थते अनप4ननभ7ते
ु ज7तमःसता ;चदामEन,
पव?
ू चेयवकलनं सत:चेयांशचेतनात ्, उदे Eत ;चतकलनं ;चEतशि,तवचेतनात ् ।
Rama! The Supreme state of Brahman is extensive (enough to contain countless perceived states); is equal
(without any change); stays as the changeless support of equal-ness and unequal-ness of the world-state.
From this principle of Reality which has the essence of the perceived (as potential states), the disturbance
of the perceived rises forth. From the natural state of awareness which is its power of perceiving, the
disturbance of the perceiver state rises forth.
(There is no actual rising forth or setting in Para Brahman. It is changeless.
Its natural state is to be the essence of the perceiver and perceived. That state alone exists as the worldly
existence of the countless perceivers and the perceived objects stuck in time and place limitations.
It is equal to a dream state, where the essence of the mind rises forth as the various perceived objects
inside a dream world. Nothing happens or changes; but yet it is as if the change has occurred and one is
seeing a world outside of oneself.)
ततो जीववकलनं चेयसंयोगचेतनात ् ततोऽहं भावकलनं चेयैकपरतावशात ् ।
ततो ब`व
ु कलनमह4तापDरणामतः एतदे व मन7तादशeदत4माMकादमत ् ।
Then rises forth the disturbance named Jeeva-state which is a union of the perceived and perceiver states;
then rises the disturbed state of ‘I’ ness which is concept of oneself as inside and outside, and it is
completely absorbed in the reality as the perceived (and knows not its true essence.)
This is accompanied by the deciding faculty (which understands the perceived and develops a world-view
of its own capacity based on the ignorance/learning level). This state alone appears as the mind-field (of
Vaasanaas) with the subtle elements appearing as the objects of perception.
22
उiछनाद4यत4माM
ू भावनोrतXपणः
ू अयमथं महागुमो जगदादवलो,यते ।
The Jeeva-state (the perceiver stuck to the perceived as a Vaasanaa process only) bloats up as physical
body made of elements by the contact of other objects which are made of the subtle essences of elements.
In this manner the huge cluster of the Jagat-state is perceived (as the entwined structure of perceiving
processes.)
(To touch any object, you need to have the skin which understands touch; to see you must have eyes which
can perceive images; and so on. Each sense-object which is a disturbance in the unperturbed Reality-state
needs a counter-disturbance as a perceiver-state to exist. This necessitates a physical body to contact
physical objects.
A Jeeva exists as the disconnected states of perceiver perceiving objects, again and again without a break.
For example, a rose perceiver and a jasmine perceiver are separate processes which get connected by the
mind as memory and there rises an illusion of a single Jeeva perceiving two flowers. So it is with the entire
life of Jeeva. Jeeva is nothing but a chain of perceiving states connected by the memory factor.)
EVERYTHING IS INSTANTANEOUS
झटयेवं ^मेणेEत 7वAने परमवाकतं
ु ृ महाकाशमहाटHयामrयोrय
ु ू ू न:यEत ।
जगकरOजकOजानांु ं
बीजमेतदवापजं नापे_ते क;चदप b_Eतवायनलादकम ् ।
(All this does not happen through step by step process; or through a time-span.
Reality exists as the perceived as it is. The world is instantly there like a dream seen when asleep.)
Instantly it appears like a city in the dream, in the great forest of the infinite space of Chit, raising again and
again and perishing again and again.
For the overgrown clusters of Karanja trees of Jagat, this is the seed which is never sown; it does not
require the elements earth, water, fire etc at all.
FIVE ELEMENTS
एतिiचदामकं प:चाि
कलोHयाद कDरयEत 7वं 7वAनवपरमव ु ;च4माMकवमेव यत ्
This is of the essence of awareness only; and makes the elements like earth come into being later.
(What we experience as any world is just a concept in the awareness state of Reality; like a wave in the
ocean. That concept exists as real experience for us.)
A person, who experiences a dream, makes the dream word (in the dream-state) through his own
conceptions. (Which dream world objects are solid and real or made of elements? They are just the
conceptions in the mind appearing as a real world experience. So it is with this waking world also which is
made of the conceptions of the Viraat-mind Brahmaa, the huge Vaasanaa-state of creation.)
This world is also of the essence of awareness alone.
जगदा
य>करं ु यM तM7थमप मOचEत ु जगतः पOचकं बीजं पOचक7य ;चदHयया ।
Wherever and whenever (as any time and place), it sprouts as the Jagat for any Jeeva.
The five-fold essence (of elements) is the seed for the Jagat.
The unchanging Chit is the seed for the five-fold essence.
(There is nothing that grows out of the seed to yield a fruit.)
य
बीजं त
फलं व` त7मा
hSममयं जगत ् एवमेष महाकाशे सगादौ पOचको गणः ।
That which is referred to as the seed alone is the fruit also.
(Seed itself exists as the fruit, without any transformation or change.)
Understand therefore that this Jagat is made of Brahman (Reality) alone.
In this manner alone, the worlds made of the group of five elements exist in the Supreme space of
awareness.
PHYSICAL FORM IS NOT REAL

;चiछ,या 7वा>गभतामा
ू किपतोऽि7त न वा7तवः,
अनेनोiछनतामे
ू य यदपीदं वत4यते तदAयाकाशXपामकपनामEन स4मयं,
,व;च4न नाम तिस`ं यदस`ेन साNयते । 7वXपं यि
वकपाम कथं तसयतामयात ् ।
23
This form with limbs that belong to one (physical body) is conceived by the power of Chit; and is not real.
(It is also part of the perceived.)
This body made of elements extends (as if outside, as in a dream) and moves about.
It is actually emptiness only that rises through conception and appears real.
Nothing ever is real that is achieved by an unreal thing. (All the actions of the unreal body also are also not
real, except as the continuous flow of experiences unfolded by Vaasanaas.)
If one’s form is just a product of conception, then how can it be really existent?
अथ चेपOचकं hSम hSमामकतया ;धया तपOचकं व` ।
Since everything that is made of elements is to be understood as the essence of Brahman only, then
understand that the body which is made of five elements is also Brahman alone.
यौढो hSमैव ]Mजग^मः यथा 7फरEत ु सगादावेष पOचकसंभवः । तथैवा
येह भतवे ू याEत कारणतां 7वयं ।
The well-established way of the tri-world with its causality process is Brahman alone. It alone shines forth
as the world made of five elements (without any division.)
That is why it itself is referred to as the pre-existing cause (not because it changes into the world as
separate from it like the clay turning into a pot).
ं
एवं न जायते क;च=जातं न लWयते ।
In this manner, there is nothing that is produced; not is anything observed as produced. (Everything is
Brahman as it is, changeless and equal.)
JEEVA STATE IS NOT REAL
7वAनसंकपपरवदससदनभयते
ु ु ू hSमाकाशपराकाशे जीवाकाशवमामEन ।
The expanded state of Jeeva (as a continuous process of the unfolding of Vaasanaa-fields limited by place
and time boundaries) is not real (and is made of mistaken knowledge only), and is experienced as real
(because of the delusion in the supreme state of changeless Reality, that is made of Brahman-space alone
(as the pure untainted awareness).
इEत ;चयवदातामा पHयाद\नामसं
ृ भवात ् ।
Therefore there is no possibility of the existence of elements in the taintless state of awareness (Chit).
इयेष जीवः क;थतो HयोिFन खामा इवोदतः ।
The so-called Jeeva is of the nature of only emptiness rising forth in empty-expanse.
HOW THE EMPTINESS OF JEEVA GETS A BODY

जीवाकाशि7वमं दे हं यथा व4दEत तi~णु ।
Now listen to the explanation of how this empty expanse called Jeeva gets a physical body.
जीवाकाशः7वमेवासौ ति7मं7तु परमे:वरे अणु7तेजःकणो7मीEत 7वयं चेतEत ;च4तया
यतदे वोiछू4यभावं भावययामनाFबरे असदे व सदाकारं संकपे4दन
ु यथा सन ्
तमेव भावयन ् Cट9:यXपतया
ृ ि7थतः ।
The empty expanse of the Jeeva-state thinks by itself that it is just a limited tiny form like a spark of the
fire, in the supreme expanse of Reality (though it is also the state of Reality only) (like a wave separating
itself from the ocean); and believes its identity as that extended subtle form made of the essence of subtle
five elements; and believing in the unreal only as the real, like believing in a moon conceived in the mind
though it is not real.
Fully ascertained in his identity as the subtle form made of elements, he stays as the state of the perceiver
connected to the perceived. (This is the conception level.)
एक एव ि
वतामेEत 7वAने 7व7मEतबोधवत ृ ं
्, क;च7थौयमवादते तत7तारकतां वदन ् ।
Though the single awareness state of Reality, he attains the divided state of himself and the world, like one
remembering oneself as separate from the dream-world while dreaming.
He attains slight grossness as it were, by staying as the one who sees through the pupil of the eye (from the
level of spark-type of conception.) (‘Pupil of the eye’ means the centre point of perception and not the pupil
of the physical eye.)
24
यथाभावतमाMाथभाववा
य7वXपतः स एव 7वामा सततोऽAययं सोहमEत 7वयं ;चताययमाधते
7वAने 7वामव पा4थताम ् । तारकाकारमाकारं भावदे हाभधं तथा भावय4याEत तrावं ;चतं चेयाथतामव ।
As his nature is to be like what he thinks, he stays always ego-state as ‘I am so and so’.
(He understands his identity as a body with birth, death and countless wants.)
Through such a conception in the mind, he firmly believes in his limited identity, like a person finding his
way in a dream (naturally without any obstacle).
He conceives the state of the eye-pupil (centre point of perception) which gives rise to the gross body (as
the perceived object), and with the same affirmed conception (that he is the body) he attains that state like
the mind reaching its object of perception.
(Like the mind becoming the object of perception, he becomes the perceived body.)
पDरय=यैव बाSयं तत7तारककोटरे अ4तभाEत बहटोऽप
पवतो मुकु रे यथा कपसं
ू 7थो यथा दे हः सम
गकगतं
ु वचः ।
Actually, without the ‘outside, he shines within the hollow of the pupil (as a central perceiving point) only.
(He sees the body similar to a dream-experience or imagination) like the mountain reflected inside the
mirror, like the body reflected in the waters of the well, like the echo of a word which is inside a cave.
7वAनसंकपयोः संवत ् वेयेवं जीवकोऽणक ु े 7वXपतारका4त7थो जीवोऽयं चेतEत 7वयम ् ।
The Jeeva-state which is the state of awareness in the Svapna and the conception understands itself as the
tiniest atom-like entity; and staying in the form of the ‘eye in the pupil’, perceives by itself.
(Though actually Jeeva is the limitless state of Reality in essence, the Jeeva-state exists as the central point
of perception that stays as the identity of a body only, and goes through the experience of Vaasanaa-
fulfillments.)
तदे त
ब`;चतादनानसतादXपक
ु ं जीवाकाशः 7वत7तM तारकाकाशकोशगं
े_ेऽहमEत भावेन Cटंु सरतीव खे ।
Then this Jeeva-state of empty expanse (staying as a central point of perception, and identified with a
physical body perceived by the mind), becomes functional with the intellect (which understands), and the
mind (which gives a coherent meaning to the sense perceptions), and is of the nature of understanding.
Staying as the central point of perception, it conceives the seeing and starts spreading itself in the emptiness
to see something.
I WANT TO SEE BECOMES THE EYES; SO WITH ALL THE SENSES.
ततो र4d
वयेनैव भावबाSयाभधं पनः ु येन प:यEत त4नेMयगं ु नाFना भवयEत ।
It moves through two holes in the gross body which are outside of itself; and that by which it sees, go by
the name of a pair of eyes.
येन 7पशEत
ृ सा वै वTयi~णोEत Eत7त ु ु सा येन िजUEत त
Uाणं स 7वामEन प:यEत
तत7य 7वदनं प:चाCसना चोलसयEत । 7प4दते यस त
वाय:चे
ु टा कमि4Cयजं
n
Xपालोकमन7कारजातमयप भावयत ् ।
It perceives by itself; by what it touches it as the skin, by what it hears as the ear, by what it smells as the
nose. And for its tasting nature, a tongue also jumps forth.
What vibrates is the Praana and the actions are brought about by the organs of action; it and conceives the
forms (with names) and thoughts as the function of the mind.
BRAHMAN STAYS AS THE JEEVA
आEतवाहकदे हामा EतटयFबरमFबरे एवमiछनतां
ु ू भावयतेजसः कणे
असयां सयसंकाशां hSमा7ते जीवशeदeवत ् ।
Staying as the AatiVaahika body only ( as the formless state of Vaasanaas and imaginations), staying as
emptiness inside emptiness, conceiving the extended state of perception (body made of elements) inside the
fire of Jeeva-state, and conceiving the real in the unreal, Brahman-state alone exists as the thing known by
the term ‘Jeeva’.
इथं स जीवशeदाथः कलनाकलतां ु गतः ।
In this manner, that thing referred to by the word ‘Jeeva’ has become a disturbed state of existence.
(Jeeva also means the totality state of all Jeevas.)
25
JEEVA-EGG/COSMIC EGG
आEतवाहकदे हामा ;चतदे हाFबराकEतः ृ 7वकपना4त आकारमoडं सं7थं प:यEत।
Staying as the form of AatiVaahika, with conceived emptiness of the body appearing as gross, it sees itself
as staying inside a egg (which covers it from all the sides), as conceived by itself.
कि:च=जलगतं वेित कि:चसााs7वXपणं भावhSमाoडकलनां प:ययनभवय ु प ।
Sometimes it understands itself as inside the water; sometimes as the emperor; and sees and experiences the
disturbed state of Brahmaanda that rises from itself.
आमगभगहंृ ;चता
यथासंकपमामनः दे शकाल ^याCHयकपनावेदनं स तत ्
भावयOछeदEनमाता शeदै बN नाEत किपतैः ।
Conceiving through the mind one’s own hollow of the womb, it understands the place, time, action, objects
through conceptions, it produces words (sounds) and binds the conceptions with sounds.
आEतवाहकदे होऽसावयसयजग
3मे असय एव कचEत 7वAने 7वो@डयनं यथा ।
This entity made of AatiVaahika body only, glitters falsely in this delusory state of Jagat, like flying in the
Svapna-state.
इयनप4न
ु एवासौ 7वयFभःू 7वयमिथतः ु आEतवाहकदे हामा भरा
यः
ु जापEतः ।
In this manner, though not produced, this Self-born rises by himself is made of AatiVaahika body only. He
is the Lord, the first one, and the lord of all.
NOTHING HAPPENS AS ANY CREATION
ं
एति7म4नप संप4ने hSमाoडकाDरcण 3मे न क;चदप संप4नं न च जातं न 9:यते
त
hSमाकाशमाकाशमेव ि7थतमन4तकम ् ।
In this delusion which appears in the form of the Brahmaanda, nothing has been produced, and nothing is
seen as born. The endless empty expanse of Brahman-Reality alone stays as it is.
संकपनगराकारमेत
सदप नैव सत ् अEनमतमरागं च एतखे ;चMमिथतम ु ्
अकतं ृ चानभतंु ू च न सयं सयवि7थतं ।
It is like the city rising in imagination. Though appears as real, it is not real.
It is like a picture rising in the empty sky without getting painted and without any colours applied.
It is not created but experienced only. It is not real, though it stays as if real.
SMRITI IS NOT THE CAUSE OF ANY CREATION

महाकपे वम,तवा
hSमाद\नामसFश
ु यं 7मEतन
ृ ा,तनी का;चकारणं वा 7वयंभुवः
तेन या9,7वयंभूः 7याता9,त=जमदं 7मतम ृ ्।
Since the deities like Brahmaa are completely liberated at the end of the Creation, the previous memories
do not cause the rise of the Self-born. Therefore, in whatever way the Self-born stays, the world is said to
be born out of him.
(What is experienced as the world is the Brahmaa of that world; just a name for the totality of experiences.)
JAGAT IS MADE OF THE EMPTINESS OF THE DREAM ONLY

अना
यनभवि7वथं
ु योऽMा7यवEनकादके 7वAनानभतं
ु ू प)Hयाद
ृ बोधे या9शं भवेत ् ।
7मतृ ः स HयोममाMामा सवदैव 7मतं ृ जगत ् ।
Whatever is experienced as the world etc, is beginning less and is equal to the state of the earth etc
experienced (in a dream), when one wakes up from a dream.
(All elements of the dream world become nothingness when one wakes up.)
The (so-called) Brahmaa is made of emptiness only like any memory.
The world is also empty always like some memory only (as the emptiness of the dream memory).
26
DREAM IS UNREAL: JAGAT IS ALSO UNREAL

(World is a relative reality only; real as long as the truth is not realized.)
यM यM यथा तोये Cववं नाम भ
यते तM तM तथा ना4यः सगYऽप परमामEन ।
Wherever the water is in whichever form, the liquidity does not differs from it; so also, creation is also not
different from the Supreme essence of Reality.
सिटरे
ृ वमयं ौढा सम एव वयं ि7थतः ।
Creation in this manner rises up but stays equal only without any rise or fall.
भायेवं नाम hSमाoडं HयोमामेवाEतEनमलं ।
This thing known as Brahmaanda shines as the essence of emptiness only, completely free of taints.
9:यमेवमदं शा4तं 7वामEनमतव3मं Eनराधारं Eनराधेयम
वैतं चै,यविजतं ।
This perceived state is the quiescent state only, a delusion created by oneself.
It is support less, does not support anything, is non-dual and is without the union of oneness.
(One does not become two or two does not become one. There is no two-ness at all.)
जगसंवद जातायामप जातं न कचन ं ।
Though this Jagat is produced in the deluded state of awareness, nothing at all gets born ever.
परमाकाशश4यमiछमे
ू व Hयवि7थतं सगसंसारता नाि7त यदे व तदवि7थतम ् ।
It is the emptiness of supreme space. It stays completely pure.
There is nothing called the creation or worldly existence.
Whatever is there (as the changeless unperturbed Reality), that stays as it is.
नाधारं नाधेयो न 9:यं न च Cटता ृ hSमाoडं नाि7त न hSमा न च वैतिoडका ,व;चत ् ।
न जग4नाप जगती शा4तमेवाcखलं ि7थतं ।
There is no support, no supported, no perceived, no perceiving; no Brahmaanda is there, no Brahmaa, and
no disputes ever. There is no Jagat, nothing related to the Jagat.
Everything is the quiescent state only.
hSमैव कचEत 7वiछमथमामामनामEन ;चवा
CववासललमवावततयामEन
Brahman alone glitters with its pure nature, in this way, by itself, in itself.
Because of the perceiving nature, like the water rolling because of its liquidity, it rolls within itself.
असदे वेदमाभाEत सदवेहानभयतेु ू वन:ययसदे वा4ते 7वAने 7वमरणं यथा
अथवा 7वXपवासदे वेदमनामयं अखिoडतमना
य4तं नानमाMाFबरोदरम।्
Unreal shines like this and is experienced as real. In the end the unreal perishes, like one dying in one’s
dream. Or, since it is the very nature, this unreal is itself the affliction less, unbroken, beginning less
endless hollow of emptiness made of Knowledge alone.
AAKAASHAJA
आकाश एव परमे थमः जेशो Eनयं 7वयं कचEत श4यत
ू या समो यः ।
स आEतवाहकवपन ु तु भतXपी
ू प)Hयाद
ृ तेन न सदि7त तथा न जातम ् ॥
The Lord of the beings who rises in the Supreme is made of emptiness alone.
He always shines forth as that which is emptiness.
He is of the AatiVaahika form only; and is not made of elements.
Therefore elements like earth etc are not real and are not produced also.
इथं जगदहं ताद9:यजातं न कचन ं , अजातवाiच ना7येव, यiचाि7त परमेव तत ् ।
In this manner (as explained above), there is nothing like Jagat or ‘I’ ness produced as the perceived.
Since it is not produced, it is not there at all. Whatever is there is the Supreme state of Reality alone.
परमाकाशमेवादौ जीवतां चेतEत 7वयं Eनः7प4दाFभो;धकहरे ु सललं 7प4दतामव ।
The Supreme Aakaasha (expanse of awareness as Brahman) is aware of the state of Jeeva-state (of
Aakaashaja) by itself like the water in the motionless ocean hollow with its quivering nature.
27
आकाशXपमजहदे वेवं वेतीव k

यतां 7वAनसंकपशैलादावव ;च
वितरा4तर\ ृ ।
Without discarding its nature of emptiness it understands as it were the thoughts within as its innermost
essence like the mountain in the dream or imagination.
प)HयादरSतो
ृ दे हो यो वराडामको महान ् आEतवाहक एवासौ ;च4माMाiछनभोमयः
अ_यः 7वAनशैलाभः ि7थर7वAनपरोपमः
ु ;चMकि7थर;च
ृ त7थ;चMसै4यसमाकEतः
ृ
अEनखातमहा7तFभप]Mकौघसमोपमः
ु hSमाकाशे अEनखातामा स7तFभे
ु शालभिOझका
आ
यः जापEतः पव? ू 7वयंभDरEतवतः
ू ु ा,तनानां 7वकायाणामभावादAयकारणः ।
That great Jeeva-state who is the Viraat-form who is made of all the created Jeevas has a body not made of
elements like earth etc. He is AatiVaahika body only.
He is the empty expanse of awareness that is extremely pure.
He never deteriorates (by swerving from the Brahman-state).
He is like the mountain in the Svapna state. He is like the stabilized city of dream.
He is a form equal to the painted army on a canvas painted by an artist which is inside the mind and yet
stabilized. He is like the hosts of statuettes in the huge pillar which are not yet carved.
He is the un-carved statue in the firm pillar of Brahman-expanse.
He is the first one and the lord of all.
He is before all; and is known as the Self-born.
He is causeless since there is the absence of past actions owned by him.
AAKAASHAJA AS THE BRAHMAA HAS NO KARMA-RESIDUE
महालयपय4तेवा
या कल पतामहाः मiय4ते ु सव एवातः ा,तनं कम तेषु कम ् ।
The Brahmaas of the creations are the first ones and all of them stay liberated at the time of great
dissolutions. Therefore, how can they have past actions as belonging to them?
सोऽक@य
ु एव क@यामा
ु 9:या9:यः 7वयंि7थतः ।
He is not of a solid form; yet stays as if solid; stays as visible yet is invisible and stays by himself.
न च 9:यं न च Cटा न [टा सवमेव च ।
There is no perceived; no perceiver; and no creator; and nothing at all.
Eतशeदपदाथानां सवषा n मेष एव सः।
He is the essence of all objects that are referred to with the sound and its meaning.
त7माददेु Eत जीवाल\ द\पाल\ द\पकादव संकप एव संकपािकलैEत Wमादविजतः
आदमादव Eनःश4यः ू 7वAना7वAना4तरं यथा ।
From him raises the row of Jeevas like the row of lights from the lamp.
Conception alone rises from the conception without the elements from the foremost one, full of emptiness,
like a dream rising from a dream.
अ7मादे कEत7प4दा=जीवाः संसरि4त ये सहकाDरणामभावाiच स एव ते ।
सहकाDरणामभावे कायकारणं एकमेतदतो ना4यः पर7मासगव3मः ।
Jeevas spread out from this one vibration; and have no concomitant causes; so he alone is they.
Because of the absence of concomitant causes the cause and effect are the same; therefore there is nothing
else but the delusion of the Jagat rising from the Supreme state.
hSमेवा
यो वराडामा वराडामेव सगता, जीवाकाशः स एवेथं ि7थतः प)Hया
यस
यतः
ृ ॥
Brahmaa alone is the first one, the form of Viraat.
Viraat alone is the world-state.
He alone is the Jeeva-expanse.
He alone stays like this unreal phenomenon made of elements like earth.
28
JEEVA-RAASHI/HEAPS OF JEEVAS
रामोवाच कं 7यापDरमतो जीवो राशराहो अन4तकः आहोि7वद7यन4तामा जीवपoडोsचलोपमः ।

धाराः पयोमच
ु इव शीकरा इव वाDरधेः कणा7तAतायस इव क7माि4नयाि4त जीवकाः ।
इEत मे भगवा4hह ू जीवजालवEनणयं yातमेत4मया ाय7तदे व कट\कB ु ।
Rama spoke: What is this Jeeva (individual Self) which is limited by place and time which is also found in
heaps (as Viraat), which is continuously forming without end?
Ah the wonder of it all!!
This Supreme Self which is eternal remains as a huge mass of Jeevas like a mountain!
From where do these tiny Jeevas fall out like showers from the cloud, like the spray from the ocean, like
the sparks from the hot iron? Tell me in detail all about the Jeeva-network, Bhagavan.
I know it already; but explain to me any how.
वसटोवाच एक एव न जीवोsि7त राशीनां संभवः कतः ु शशश>गं ृ समु@डीय यातीव ते वचः ।
Vasishta spoke: Even one single Jeeva is not there! Where raises the possibility of heaps of Jeevas?
Your words sound like as if you are flying on a hare’s horn.
न जीवोsि7त न जीवानां राशयः सि4त राघव न चैकः पवतGयो जीवपoडोsि7त न क:चन ।
जीवशeदाथकलनाः सम7तकलनाि4वताः नेह का:चन स4तीEत Eन:चयोs7तु तवाचलः ।
There is no Jeeva; there are no heaps of Jeevas Raaghava.
There is not also a huge lump of Jeeva equaling a mountain.
The terms referring to Jeeva and its meanings are all just invented for the sake of explanation.
Nothing like that exists; let this be an ascertained fact in you.
श`;च4माMममलं
ु hSमा7तीह ह सवगं ।
The Supreme taintless principle of awareness, the Brahman-state alone exists pervading all.
त
यथा सव शि,तवाि
व4दते याः 7वयं कलाः ;च4माMान^मे ु णैव संफललतामव
ु
ननु मता
ू ममता?ू वा तामेवाशु प:यEत ।
Because it is all powerful, whatever conceptions it forms, it gets them by just being the awareness-state
only, like a creeper getting filled with blossoms (by its very nature); and perceives these conceptions that
are formless as with form.
जीवो ब`ः
ु ^या7प4दो मनोि
वयै,यमयप 7वसतां कच4तीं तां EनयोजयEत वेदने ।
साsब`ैु व भवयेवं भवेlhSमैव बो;धता, अबोधः े_या याEत नाशं, न तु बNयते ु ।
Jeeva, intellect, the movement as the action, mind, duality, oneness etc; in these ways it exhibits its essence,
and moves its (essence) towards their experience. Because of not knowing its true essence, it stays like this.
When the truth is realized, it stays as Brahman-state only.
Through the realization of correct knowledge the no-knowledge state perishes; but since it does not realize
the truth (it stays like this as a bound Jeeva.)
यथा4धकारो द\पेन ेWयमाणः ण:यEत, न चा7य yायते तवं , अबोध7यैवमेव ह ।
Darkness perishes when the light looks at it.
This Jeeva does not know the truth. That is why he is without knowledge and is like this only.
hSमैव जीवामा Eनवभागो Eनर4तरः सवशि,तरना
य4तो महा;चसारXपवान ् ।
Brahman-state alone is the essence of the Jeeva; is undivided and without divisions.
He is omnipotent. He has no beginning or end.
He is of the nature of the Supreme state of awareness (Knowledge).
सवानणुतया व7य न ,व;चrे दकपना व
यते, या ह कलना सा तदे वानभEततः ु ू ।
Being not a divided particle like the atom, it is the undivided whole state; and it cannot be conceived as
having divisions.
Whatever is the perceived (as with divisions) is the undivided Reality alone that gets experienced.
29
MAHAAJEEVA
रामोवाच एवमेतकथं hSम4नेकजीवेiछयाcखलाः जग=जीवा न य=य4ते ु महाजीवैकतावशात ् ।
Rama spoke: If it is so hey Brahman, if a single Jeeva wills, why not all the Jeevas of the world do not
become one ( as his state), since every one is bound as the Mahaa Jeeva (the Viraat form)?
वसटोवाच महाजीवामा त
hSम सवशि,तमयामकं ि7थतं तथेiछमेवेह Eनवभागं Eनर4तरं
यदे वेiछEत तत7य भवयाशु महामनः ।
The essence of Mahaa Jeeva is Brahman; stays as the all powerful (as the controller of his creation) and his
will alone is acting through all (as the divided minds), though division-less and without any gap of division.
Whatever he wills, that becomes the experience for the Great one.
Whatever he wants, he becomes that very thing.
Terms like ‘Before’, ‘by his will,’ etc which denote duality rise later.
पूव? तेनेटमiछाद ततो ि
ववमदे ु Eत यत ्, प:चाgवववभ,तानां 7वश,तीनां किपतः
अनेनेथं ह भवतीयेवं तेन ^या^मः ।
At first, he makes his own conceptions by his will (which overrules the will of other Jeevas); and so raises
the duality-state; later the divided state of duality (of Jeevas) conceives more by his power acting through
them bound by the causality rules, that this should accompany this and thus, the actions are experienced.
तं वनानदयेु वासां धानेiछै व रोहEत
श,या Sयजातया hाSFया Eनयमोऽयं किपतः ।
Since actions cannot occur without such causality rules, if such actions do arise (not bound by causality, as
in the case of Rishis and gods in the form of curses and boons), even then, his will alone is prevailing there
underneath those actions also. This rule also is conceived by the power of Brahman which is his essence
only and not any produced phenomenon (as a separate desire).
य7या जीवाभधानायाः श,यपे_ा फलयसौ धानशि,तEनयमानटाने ु न वना न तु ।
धानशि,तEनयमः सEतटो ु न चेrवेत ् तफलं श,यधीनवा4नेहतानां ,व;चrवेत ् ।
That rule willed by the power named Jeeva fructifies; nothing can happen without bound by the rules
prescribed by the Main power source called Brahmaa (Creator).
If the rules prescribed by the main power were not established in the creation, then no fruit will be there for
any desire (of an ordinary Jeeva), since the fruit can result only when willed by the main power.
एवं hSम महाजीवो व
यते अ4तादविजतः जीवकोट महाकोट भवयथ न कOचन ।
चेयसंवेदना=जीवो भवयायाEत संसEतं ृ तदसंवेदनाCपं ू समायाEत समं पनः ु ।
Therefore this Brahmaa alone is the Mahaa Jeeva without any end (or beginning).
There do not exist, huge numbers of Jeevas ever.
By the act of perception (through delusion), he becomes a Jeeva and gets caught in this worldly existence.
By not perceiving (through the delusion), he remains as his true self (as the Brahman state).
एवं कEनटजीवानां =येटजीव^मा^मैः समदे ु यामजीववं तााणामव हे मता ।
In this manner, through the rules set for the life of younger Jeevas by the elder Jeeva (Brahmaa), the life
experience for Jeeva rises, like the gold-ness for the things made of copper.
अMा4तरे महाकाश इथमेव गणोऽAयसन ् 7वामैवं सदवोदे Eत ;चiचमकरणामकः ।
In this great expanse of creator and his created beings (as the natural state of quiver in the ocean of
Reality), the crowded state of the bigger one who exists as Jeevas is also not real.
The essence of Reality alone rises as if real by the amazing nature of Chit (the Supreme state of pure
awareness as Knowledge essence).
CHIT-CHAMATKAARA
7वयमेव चमकारो यतः समाप
यते ;चतः भवय4नाम दे हाद तदहं भावनं वदःु ।
The amazing nature of Chit-state which knows itself by itself (without any cause) is known as the ‘I’
concept accompanied by the body-limitation and the future experiences (bound by time.)
;चतो य7मािiचदालेह7त4मयवादन4तकः स एष भवनाभोग ु इEत त7यां Eत]बFबEत ।
This nature of Chit by which is tastes (licks) itself (and enjoys itself) by becoming one with it is also the
endless state, and that alone reflects within it as the entire range of world experiences.
30
पDरणामवकारादशeदै ः सैव ;चदHयया ता9aपादभे ू

याप 7वश,यैव वब
Nयते
ु ।
That changeless state of Chit alone, divides itself by its own power with such forms referred to by words
like change, alteration etc, though it is indivisible as such.
अविiछ4नवलासाम 7वतो य7वदनं ;चतः चेय7य च काश7य जगदयेव ति7थतम ् ।
Chit exists always as undivided and unbroken; when it tastes itself, that shine of Chit alone goes by the
name of Jagat.
आकाशादप सW ू मैषा या शि,तवतता ;चतः सा 7वभावत एवैतामहं तां पDरप:यEत ।
आम4यामामनैवा7या य7फरEत ु वाDरवत ् जगद4तमहं ताणंु तदै ष संप:यEत ।
This expansive power of Chit which is subtler than space sees this ‘I’ ness and the world-state by its very
nature. It sees as real the huge atom state of Brahmaandas (of increasing states of duality and grossness)
within itself by itself, as its essence, like the water that rises up as waves (by itself, as itself, by its very
nature, undivided, yet as if divided.)
चमकारकर\ चाB यiचमकBते ु ;चEतः 7वयं 7वामEन त7यैव जग4नाम कतं ृ ततः ।
Chit-state is by nature the amazing power that exists as this. This amazing feat which it does within itself
by itself (without any cause) is alone gets known by the name of Jagat.
;चत:चेयमहं कारः सैव राघव कपना त4माMाद ;चदे वातो ि
ववैकवे ,व संि7थते ।
Raaghava! Chit alone exists as the awareness of the ‘Ahamkaara’. That alone conceives all this.
The subtle elements are also Chit alone. Where is the place for duality and oneness?
जीवहे वादसंयागे वं चाहं चेEत संयज शेषः सदसतोमNये भवयथामको भवेत ् ।
By getting rid of Vaasanaas and ignorance that bring about the Jeeva-state, renounce the ideas of ‘I’ and
‘you’. That which is left back (as pure Knowledge-state) that is in-between the state of Reality, and the
unreal-state of the world, is the state of realization.
WE THE REALIZED ONES
;चता यथादौ कलता 7वसता सा तथोदता अभ4ना 9:यते HयोFनः सतासते न वहे ।
That which is conceived by the Chit-state as its very essence, that alone we see as the undivided state in the
pure expanse of knowledge (without the clouds of delusion). We do not even know of real or unreal states.
व:वं खं जगद\हाGयं खमि7त वबधालयः ु साकारि:चiचमकारXपवा4ना4यदि7त ह।
The entire pattern of changing phenomenon called Vishvam and the mind-created Jagat are just made of
emptiness. The subtle actions of the senses which are accompanied by gross forms are also made of
emptiness alone.
Except the amazing nature of Reality which stays as all this, there is nothing else at all (for us Knowers.)
REALITY IS UNDIVIDED
यो यि
वलास7त7मास न कदाचन भ
यते अप सावयवं त7माकैवानवयवे कथा ।
When it is the exhibition of one’s own nature (as one’s own essence), then it cannot be divided, even if one
is endowed with limbs. Similarly, how can that which has no limbs at all can exist as divided (as Brahman
and world), (when Brahman’s nature is to exist as the world only, as if with limbs)?
;चतेEनयमचेयाया EननाF4या वतताकते ृ ः यCपं
ू जगतो Xपं तत7फरणXपणःु ।
Chit-state is always without the state of perception (it is aware of oneself; does not perceive anything
outside). It has no name which can define it. Chit-state is the Jagat-state.
It is expansive state which can exist as any perceived state as its Knowledge-essence.
मनो ब`रहं
ु कारो भताEन
ू ;गरयो दशः इEत या या7तु रचनाि:चत7तवा=जगि7थतेः ।
Mind, intellect, Ahamkaara, elements, hills, directions; whatever gets perceived like this, it is Chit-state
existing as the Jagat-patterns.
;चतेि:चवं जगि
व` नाजगिiचवमि7त ह अजगवाद;चिiच7याrानाrे दो जगकतः ु ।
Understand the very nature (essence) of Chit-state is the Jagat. There is never the Jagat as separated from
the Chit. If there is no world, there is no awareness at all in Chit-state.
Chit alone shines as the division; otherwise where is the Jagat?
;चतेमर \;चबीज7य Eनजा या4त:चमकEतः ृ सा चैष जीवत4माMमाMं जगदEत ि7थता ।
The amazing essence of Chit within itself, which contains the seed of mirage within, ‘that alone’ is the
essence of the Jeeva existing as the form of subtle elements and stays as this Jagat.
31
;चता7वशि,तकचनं यदहं भावनं ;चतः जीवः 7प4दनकमामा भवययभधो Sयसौ ।

The very glitter of the power of Chit-state is the ‘I’ ness shining forth from Chit and is the Jeeva-state
which is of a moving quality (by the power of Praana) and is referred to as Jeeva later.
यिiचिiचवेन कचनं 7वसंपा
याभधामकं 7ववकारै Hयवiछे दं भ
यते नो न व
यते ।
Even while this glitter of the Chit-state as its essence of awareness gets names like ‘I’, Jeeva etc as divided
phenomena, it actually does not divide, and no such division exists.
;च7प4दXपणोरि7त न भेदः कतक ृ मणोः 7प4दमाMं भवेकम स एव पBषः ु 7मतः
ृ ।
जीवि:चतपDर7प4दः पंुसां ;चतं स एव च मनि7वि4CयXपं ससतां नानेव गiछEत ।
In this state of Chit-quiver, there is no difference as the doer and its action as the divided factors.
The vibration itself is the action also. That alone is the embodied Jeeva the Purusha.
Jeeva is the vibration of the mental faculty. Chitta belongs to the embodied entity; and he alone is the
Chitta. Mind is the form of sense experiences. Reality alone shines forth as many.
शा4ताशेषवशेषं ह ;चकाशiछटा जगत ् कायकारणकादवं त7माद4य4न व
यते ।
Chit-state is the quiescent state without divisions and their particularities. The heap of rays of the luster of
Chit-state is Jagat with its causality factors. Nothing exists other than the Chit-state of Reality.
अiछे
योsहमदाSयोsहम,ले
योsशोiय एव च Eनयः सवगतः 7थाणरचलो ु sहमEत ि7थतं ।
The principle of Brahman cannot be sliced, cannot be burnt, cannot be wetted, and cannot be dried.
It is eternal; it is in all; it is the support of all; it is unshaken. It exists as the ‘I’ (in all).
ववद4ते तथाSयM ववद4तो यथा 3मैः 3मय4तो वयं वेते जाता वगत3माः ।
Many learned men present various arguments against this. They do so because of delusion and keep
deluding others also (by believing in the reality of Jagat). We as such are free of the delusion.
9:ये मत ू n नसंXढे वकाराद पथTभवे ृ त ् नामत
ू n तनक;चते ;चखे सदसदामEन ।
If one is firm in the reality of the perceived form of the world, then the changes are observed as different
from the Reality. In a Knower who knows only the formless Reality as emptiness of awareness existing as
the real and unreal, such changes are not there.
;चतरौ चेयरसतः शि,तः कालादनामकां तनोयाकाशवशदां ;च4मधीः ु 7वमOजर\म ् ।
In the Chit-tree, the power of its inner essence as the perceived yields its own clusters of flowers with the
sweet honey of awareness named Kaala and other factors, spreading out in the endless expanse of
emptiness.
7वयं व;चMं 7फरEत ु ;चदoडकमनाहतं 7वयं वल_ण7प4दं ;च
वायर4डजामकम ु ्।
7वयं व;चMं कचनं ;च
वाDर न Eनखातगं 7वयं व;चMधातवं ु ेटा>गमप Eनमतम ् ।
By itself the Chit-state shines forth and produces the egg (Brahmaanda); and without breaking its womb,
produces the ‘vibration of difference’ as the conscious air (life) from the egg.
The amazing shine of Chit-water not dug from anywhere, with its various minerals, produces the various
intelligent creatures.
7वविiचMरसोलासा ;च==यो7ना सततोदता 7वयं ;चदे व कटि:चदालोको महामकः ।
7वयम7तंगते बाSये 7वनानादEत
ु ता ;चEतः 7वयं जडेषु जा@येन पदं सौषAतमागता
ु ।
7वयं 7पि4दताया7पि4द;चवािiचEत महानभः ।
Shining with its amazing shine, the Chit moonlight always is on the rise.
Chit alone shines forth as all the experiences and Chit alone experiences all.
Chit stays as itself (in Knowledge form) when the perceived which is conceived in an outside disappears by
its own knowledge of its essence.
It sleeps as the inert in the inert objects.
The great expanse of Jagat exists in the Chit-state of awareness as the awareness of movement, by itself
moving.
32
JAGAT ‘IS’ AND ‘IS NOT’ ALSO

;चकाशकाशो ह जगदि7त नाि7त च ।
Jagat the shine of the Chit-luster ‘is’ and ‘is not’ also.
;चदाकाशैकश4यवं
ू जगदि7त च नाि7त च ।
Jagat the expanse of emptiness of awareness ‘is’ and ‘is not’ also.
;चदालोकमहाXपं जगदि7त च नाि7त च ।
Jagat the form seen in the light of Chit-lamp ‘is’ and ‘is not’ also.
;च4माBतEत7प4दो जगदि7त च नाि7त च ।
Jagat the movement of the Chit-wind ‘is’ and ‘is not’ also.
;च
घनNवा4तकृणवं जगदि7त च नाि7त च ।
Jagat the blackness of the dense dreariness (delusion) of the Chit-state ‘is’ and ‘is not’ also.
;चदकालोकदवसो जगदि7त च नाि7त च ।
Jagat the day of the Chit-sun ‘is’ and ‘is not’ also.
CHIT-GLORY AS JAGAT
;चक=जलरज7तैलपरमाणुजग 3मः ;चदT4यौoयंजगलेखा
Delusion of the world is like the inner subtle state of the Chit-collirium of the soot formed by the burning
oil. The flaming line of the Jagat is the heat of the Chit-fire.
जगिiचiछ>खशु,लता
Jagat is the whiteness of the Chit-conch.
जगिiचiछै लजटरं ;च=जलCवता जगत ्
Jagat is the inner dense belly of the Chit-rock. Jagat is the liquidity of the Chit-water.
जगिiचद_ुमाधय? ु ;च_ीरि7नTधता जगत ्
Jagat is the sweetness of the Chit-sugarcane. Jagat is the taste of the Chit-milk.
जगिiच`मशीतवं ;च==वाला=वलनं जगत ्
Jagat is the cold-ness of the Chit-snow. Jagat is the scorching nature of the blazing Chit fire.
जगिiचसषप7नेहो वी;चि:चसDरतो जगत ्
Jagat is the oiliness of the Chit-mustard. Jagat is the wave in the Chit-river.
जगिiच_ौCमाधय? ु जगिiचकनका>गदम ्
Jagat is the sweetness of the honey. Jagat is the armlet made of Chit-gold.
जगिiचपपसौग4Nयं
ु ;चलताaफलं जगत ्
Jagat is the fragrance of the Chit-flower. Jagat is the delicious fruit of the Chit-creeper.
;चसतैव जगसता जगसतैव ;च
वपःु ।
The reality of the Chit is the reality of the Jagat. The reality of the Jagat is the form of Chit.
REALITY STATE IS UNDIVIDED
अM भेदवकाराद नखे मलमव ि7थतं इतीदं स4मयवेन सदसrव ु नMयम ् ।
The differences seen here are like the dirt collected in the nail. Therefore the tri-world exists as the Reality
of Chit and the unreal nature of perceived, as the Reality state alone.
अवकपतदामवासतासतैकतैव च अवयवावयवता शeदाथJ शशश>गवत ृ ्।
Since there is no change at all and the Reality stays as it is, the real and unreal and the limbs and the person
with limbs etc are just words with meaning like the word hare’s horn.
अनभयपलापाय
ू किपतो यै;धग7तु तान ् न व
यते जग
यM सायeNयवtनद\:वरम ु ्।
Fie on those who have invented all these words do deny the reality experienced, where the world with its
hills, oceans, lands, and their lords does not exist at all.
;चदे कवास>गः 7याक7तMेतरव3मः शलाkदयपीनाप 7वाकाशे वशदै व ;चत ् ।
धतेऽ4तरcखलं शा4तं संEनवेशं यथा शलापदाथEनकराकाशे वयमाकाशजो मलः ।
33
Since Chit alone is there, how can be there the error-notion of another thing existing as limbs or tools?
Chit is as expansive as the dense inner portion of a rock; but is the utmost pure principle spread out in its
awareness state only. It is the quiescent state which holds everything within its awareness-expanse like the
reflection of a world inside the crystal rock.
This taint of the world made of divisions is a taint which is born of emptiness alone.
सतासतामतावतामता:लेषा न सि4त ते पलवा4तरलेखौघसंEनवेशवदाततम ् ।
The ambiguous states of existence, non-existence, ‘I’ness, ‘you’ ness etc do not exist, they are spread out
like the hosts of lines embedded inside a tender leaf.
अ4यान4यामकमदं धतेऽ4ति:च7वभावतः सम7तकारणौघानां कारणाद पतामहः ।
Chit-state of Knowledge-essence by its very nature not differing from itself, holds this state of another, as
even the Brahmaa who becomes the cause of all objects bound by causality.
7वभावतो करणाम ;चतं ;च
NयनभEततः ु ू न चासवमचेयायाि:चतो वाचाप स
NयEत ।
By its very nature, Chitta alone becomes the cause of all (as a Brahmaa).
Chit is the awareness state experienced by all.
Chit cannot be denied even verbally as non-real, or as non-perceiving.
यदि7त तददेु तीEत 9टं बीजादवा>करः ु ।
Whatever is there, that rises as the perceived, like a sprout from the seed.
गगन इव सश4यभेु ू दमि7त ]Mभवनम>ग
ु महा;चतोऽ4तर77याः
परमपदमयं सम7त9:यं िवदमEत Eन:चयवा4भवानभते ु ू ः ॥
Dear Rama! Like the empty expanse of the sky, the tri-world is just the division of emptiness within the
state of the great Chit. Be ascertained in the experience that whatever is seen as this perceived is made of
the Supreme Reality alone.
वामी कBवाच
Vaalmiki spoke
इय,तवयथ
ु मनौ
ु दवसो जगाम सायंतनाय वधयेऽ7तमनो जगाम
7नातंु सभा कतनम7करणा
ृ जगाम :यामा_ये रवकरै :च सहाजगाम ॥
As the Sage was speaking words profound with knowledge, the day ended;
the people in the court saluted the Sage and left to attend to their evening duties of bath etc;
they returned again with the Sun’s rays.
॥ततीयो
ृ दवसः॥
॥THIRD DAY॥
CREATION STORY
OF
UTPAATTI PRAKARANAM
IS
COMPLETE
34
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART THREE
MANDAPAAKHYAANAM
(LEELAA’S STORY - 1)
[QUEST FOR IMMORTALITY]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
LEELAA’S STORY (1)
GIST IN BRIEF
Leelaa the empress and the beloved queen of King Padma wants to escape death; and in her quest for
immortality gets Knowledge bestowed by Jnapti, the Goddess of Knowledge.
In this section, the discussion is about the reality of the world we see.
4
INTRODUCTION
This is the Mandapa story.

What is a Mandapa?
म&डप- म&डं पा)त – भषां
ू पा)त– (adorns the place) – a temporary ball erected on ceremonial occasions, an open
hall.
The story is named म&डपा,यान; the tale of the DOME.
Why the name ‘DOME’ or Mandapa?

Look all around you! Whatever the Science has discovered or religion asserts, what you actually see from
the location of your brain point is just a dome of the sky around you.
We all are inside a dome with a blue roof lighted by two celestial bodies called Sun and Moon and
decorated by tiny lights called stars at night.
Knowledge apart, we can see only the Sun moving, not us.
This is our dome; Our MANDAPA!
A Dome where truth remains hidden; the dome of delusion and ignorance.
Domes are many.
Apart from the Creation Dome, we have domes in the temples, gardens and in palaces too.
What Vasishta relates here is the story of the DOME which contains all the possible Creations and worlds
inside it as a potential state.
The story unfolds from the dome of a bedroom in the palace and ends with the dome of CHIT (Brahman)
which contains everything.
5
MANDAPAAKHYAANA
TALE OF THE MANDAPA
THE UNREAL NATURE OF JAGAT
Vasishta spoke
WHAT IS THE JAGAT?

जगदाकाशमेवेदं यथा ह 4योि5न मौि7तकं वमले भा)त 9वामैव जगि;च
गगनं यथा ।
This Jagat-scene is just the Chit-expanse of emptiness only (for sure).
Just like some heap of pearl is seen in the emptiness of the taintless sky (though not real; but because of
some mind-state or superimposing of one’s own ideas on its whiteness); so also the Chit-expanse, the
awareness state of reality alone is the Jagat that shines as one’s own inner essence (as reflected through the
mind).
अनक>
ु ण@व भातीव ABजग;छालभिDझका Fच9त5बेनैव सोक>णा नचोकताB व
यते ।
The wooden statue of Tri-world shines without getting sculpted even. She (the statue) is sculpted as if, from
the Chit-pillar. There is no actual chiseling agent here.
(Awareness has carved the statue of the world on itself as it were.)
समGे ु ऽIतजल9पIदाः 9वभावाद;यता ु अप वीFचवेगा भवIतीव परे JKयवद9तथा ।
Though the quivering waters inside the ocean by nature do not flow off; they alone rise as the speedy
waves; so are the perceived scenes in the Reality-state which is beyond the reach of senses (Para).
(Actually the Jagat stays as the non-moving quiver of the Chit-ocean. Nothing moves; nothing happens;
except the awareness existing as the ‘Bodha’ (information/knowledge/understanding) of all the movements
and changes. Jagat is just some little potential state; that is all.)
SUNLIGHT AND THE DUST MOTE
जालाIतगतसयाू भा जालाकाररजां9यप जगLानं )त 9थलाIयणं ू ु )त यथाचलाः ।
The tiny invisible subtle ‘dust particles’, that are floating in the thin sunray that comes in through any
grilled window-structure, are considered as grosser (more solid), when referring to the world appearance
which shines solid and huge for the ignorant, like the mountains are grosser when referring to subtle atoms.
(A huge Mountain contains countless floating atoms as its building bricks.

What is the size of the mountain compared to a single atom within it?
Jagat with its countless perceived worlds anywhere and anywhere in anytime mode is like the size of that
subtle atom (which is made of emptiness only), when compared to the tiny dust mote (one among millions
and trillions) that floats in the small thin ray of sunlight that comes through the small gap in the grilled
window. Dust mote is a mountain compared to the atom-size of the world.
Imagine the vastness and capability of the Chit-state.
What solidity or real existence is there for such an empty dust mote of Jagat which floats in the smallest
part of the Chit-sun?) (In the example given above, sun ray is different from the window and the dust mote;
but Chit has no such divisions. It alone is seen as the perceived in the delusion-Bodha.)
जगLानं न भातीदं MNमणो 4य)तरे कतः जालसयाO ू शुजालं तु 4य)तरे कानभ)तदम

ु ू ्।
This shine of the world (seen as objects and people under a canopy of the blue sky) does not shine forth as
separate from the Reality state of Brahman; whereas the sunlight that comes in as a variegated design
(depending on the design of the grills) is different from the sunlight in our experience.
(Sunlight passing through the grills carries the variegated design when it falls through it.
So also the delusion level acts as the grilled window of the mind for the Chit sunlight.
Each one of us has a different idea of the world as per his or her ignorance level.)
6
OBJECTS ARE NOT MADE OF ELEMENTS: AND ARE NOT SOLID

अनभताIयपीमा)न
ु ू जगं)त 4योमPपQण पR4यादS)न
ृ न सIयेव 9वTनसंकपयोUरव।
Though experienced, these worlds are made of empty expanse alone; the elements like earth etc do not
exist at all, similar to the dream-state or when conceiving anything in the mind.
प&डVहो जगयि9मिIवWानाकाशPपQण मXन
यां जलमव न संभव)त कBFचत ु ्।
The perceived reality of the solid forms in this Jagat, which is made of (sense and mind-conception) is pure
knowledge alone, and does not occur at all similar to the waters in the mirage river.
जगयप&डVाहे ऽि9मIसंकपनगरोपमे मरौ सUरदवाभा)त JKयता YािIतPपणी ।
The perceived state of the world is made of illusion alone and shines like the river in the desert emptiness,
and is equal to a city seen in imagination and the dream.
RELATIVE REALITY OF SVAPNA AND JAAGRAT
9वTनाZृKयेव जगतां तलादे
ु शेन केन च तलता
ु कलनोIम7ताु JKयी4य[म ज5भते ृ ।
(Dream and imagination times are momentary; but the world goes on for many days; if that is what your
argument is…)
When compared alone, as if weighing the state of Svapna and the perceived state of the waking state in a
balance (scale), the difference is observed (that the waking state is more stable than the dream state).
(Jaagrat state is real compared to dream state alone.
If you never wake up, you will live in the dream world itself believing in its reality only.)
Actually the taintless undivided state emptiness alone is exhibited in this way as the grandeur of the
perceived (be it dream or be it the waking state.)
BRAHMAN AND JAGAT ARE SYNONYMOUS WORDS
वज)यवा WवWानं जग;छ\दाथभाजनं जग
MNम9वश\दानामथ] ना9येव भIनता ।
Except as the language-interpretation that defines the word Jagat as different from Brahman, there is no
difference at all between the words Jagat and Brahman.
(Words are just sounds with meaning. The words Brahman and Jagat may sound differently; but mean the
same thing.)
MIND CLOUD AND THE REAL CLOUD
इदं वचेयFचIमाBं भानोभातं नभः )त, तथा स`मं ू यथा मेघं )त संकपवाUरदः ।
This state of Chinmaatram bereft of the reality of the perceived (that belongs to the Knowers), is like the
sunshine towards the empty sky (awareness alone shining in the empty expanse).
(It is the Chit-awareness that fills the expanse of the perceived, like the sunlight filling the sky.)
The perceiver-state of the Knower is extremely subtle like the imagined cloud in the mind towards a cloud
(floating in the sky). (What is the difference between the cloud seen inside your mind and the real cloud
floating in the sky? The same difference is there between Knower’s world and an ignorant man’s world.
For the Knower the world is like a cloud in the mind; for the deluded it is like a real cloud in the sky.)
DREAM WORLD IS NON-EXISTENT IN THE WAKING STATE; AND VICE VERSA
यथा 9वTनपरंु 9व;छं जाVपरवरं ु )त तथा जगददं 9व;छं सांकिपकजग)त ।
Like the city of the dream is swept off when in the beautiful city of the waking state, this Jagat (of the
waking state) is swept off clean when in the world-experience that is conceived in the mind or dream.
(The dream world, whatever it is like, while dreaming, is completely swept off when you wake up.
The waking world also is completely swept off, while dreaming or when absorbed in any conception.
In each of the experience, other states do not exist as memory or real.
We pass from one state to other; and believe in the reality of that state alone which is experienced.)
7
WHAT IS THERE WHEN NOTHING IS THERE?

त9मादचेयFचGपं ू जग
4योमैव केवलं शIयौ ू 4योम जग;छ\दौ पयायौ वb FचIमयौ ।
Therefore, the ‘state of Chit bereft of the perceived’ is the ‘swept off emptiness of the world’ only.
(In the Chit-state of Knowledge, this Jagat is swept off clean and the emptiness of the world alone remains,
like the emptiness of the dream in the waking state.)
Both the words, the empty expanse (Vyoma) and the world (Jagat) are synonymous words only; and are
pure awareness states.
(Be it the awareness of the world as existent, or awareness of its non-existence, both are the same state of
awareness only, like the presence of the dream or its absence.
You are awake in the dream also; and are awake in the waking state also.)
त9माIन किIचदपIनंु जगदादSह JKयकं अना,यमनभ4य7तं यथाि9थतमवि9थतम ् ।

Therefore, the perceived like the Jagat or (any other state of perception in a dream etc) are not produced
ever. The nameless indescribable something alone stays as it is.
HOW BIG IS CHIT?
जगदे वं महाकाशे Fचदाकाशमभितमत ् तZेश9याणकमाB9य ु तलायाKचा
ु परकम
ू ्।
In this manner, this Jagat which stays in the expanse of delusion is actually the Chit-expanse which is free
of all superimpositions.
(Do not consider the Chit-expanse to be the size of the world which has lost its dividing lines.)
If you consider the Chit expanse as if in some space, then the Jagat (containing all the worlds of all times)
cannot fill even the minutest atom-span of that Chit-expanse.
आकाशPपमेवा;छं प&डVहवविजतं 4योि5न 4योममयं FचBं संकपपरवि9थ ु तम ् ।

Jagat is of the form of empty expanse alone, bereft of any form or limited shape; is in the emptiness and is a
picture made of emptiness only; and exists like a city of imagination.
LISTEN TO THE STORY NOW.
अBेदं म&डपा,यानं शण ृ ु वणभषणं
ू )नःसIदे हो यथैषो अथिKचते वािIतमेय)त ।
Now listen to the Mandapa tale, which is an ornament to the ears, by which the statements which I have
mentioned will stay in your mind as certainties without any doubt.
रामोवाच स
बोधवbये ृ MNमन ् समासेन वदाशु मे म&डपा,यानमQखलं येन बोधो ववधते ।
Rama spoke: Sage! Tell me in brief- for the proper understanding of the truths-the entire tale of ‘Mandapa’
so that my understanding improves.
8
MANDAPAAKHYAANA
[TALE OF THE MANDAPA]
Vasishta spoke
KING PADMA
अभूदि9मIमहSपीठे कलपeोु वकासवान ् पeो नाम नपः ृ ीमाIबहपBो
ु ु ववेकवान ्
In this earth pedestal (the stage of Vaasanaa fulfillments), there once lived a king named Padma (means
lotus), who was a lotus blooming in his dynasty, blooming forth in name, fame, courage etc.
He was endowed with all riches and prosperities. He had many sons. He was endowed with discrimination.
मयादापालनांभोFधि
वषितमरभा9करः काIताकुमदनीचIGो ु दोषतणहताशनः
ृ ु
He was the ocean in maintaining honor. (The ocean never transgresses its limits; the king never crossed the
rules prescribed for him as per his status and position in life.)
He was the Sun for the darkness called enemies (and had conquered all).
He was the Moon for the ‘night lotus’ namely, his wife (making her always happy).
He was the fiery fire for the grass of faults (never allowed any breach of discipline in his subordinates.)
मेXवबुधवIदानां
ृ यशKचIGो भवाणवे सरःस
गणहं ु सानां कमलामलभा9करः
He was the Meru Mount in the groups of scholars (supporting all).
He was the Moon of fame in the worldly existence (cooling the hearts of the people).
He was the lake for the beautiful swans namely virtues (and shone among all.)
He was the taintless Sun for the lotus of prosperities.
संVामवीXपवनो मनोमातfगकेसरS सम9तव
याद)यतः सवाKचयगुणाकरः
He was the fiery storm for the enemies in the battlefield.
He was the lion for the elephants namely the minds of enemies (terrorizing them).
He was the master of all learning. He was the store-house of all extraordinary virtues.
सराUरसागरgोभवलसIमIदराचलः
ु वलासपुपौघमधःु सौभाhयकसमायधः
ु ु ु
He was the Mandara Mountain churning the ocean of the God-enemies (helped the Gods in their battles).
He was the spring season for the flower-clusters namely enjoyments. (He enjoyed the royal pleasures.)
He was the ‘Flower-bowed’ Manmatha for all prosperities. (He owned all that he desired for.)
लSलालताला9यमXसाहसोसाहकेशवः सौजIयकैरवशशी दलiलाविलकानलः ु ।
He was the gentle wind caressing the creepers of various types of valorous sports. (He had no difficulty in
winning any valorous sport.) He was courageous in performing any valorous act.
He was moon blooming up the courteous nature. (He was never arrogant or rude towards anyone.)
He was the fire for the thorny creepers of evil acts.
QUEEN LEELAA
त9यासीसभगा ु भाया लSला नाम वलासनी सवसौभाhयवलता कमलेवोदतावनौ
He had a beautiful wife named Leelaa, who was endowed with illustrious qualities; surrounded by all
auspicious things; like Goddess Lakshmi rising on Earth.
सवानुवितललता
ृ लSला मधरुभाषणी सानIदमIदचलता ि
वतीयेIददयि9मता ू
Any action she did was full of charm; her words were sweet to hear; her gait was pleasant; her smile was
like the second moon that had risen.
लतावलासकIदौघ ु भासनी रसशालनी गfगेव गां गता दे हवती हं सवलासनी
She shone like a heap of jasmines filling the creeper; was of pleasing nature; was like the divine Ganges
embodied on Earth; and moved gracefully like a swan.
अलकालमनोहाUरवदनांभोजशालनी सताfगी कQणकागौरS जfगमेव सरोिजनी
Her lotus face was lovely with the hair locks covering it like the bees; her limbs were blameless.
She was fair hued like the Karnikaa flower; and was like a lotus on the move (pleasing to the eyes).
9
त9य भतलपपे
ू ु षोः सकलाNलाददा)यनः पUरचयाO Fचरं कतम ु Iया र)तUरवोदता ।
She was like another Rati Devi born to serve forever the Manmatha on earth (her husband) who gave joy to
one and all. (Manmatha also gives joy to all the lovers.)
उि
वhने ोि
वhना मदते
ु मदता
ु समाकलाकलते
ु ु )तAब5बसमाjाIता संjु Zे केवलं भीता ।
When he was excited she also got excited; when he was happy, she was also happy; she acted like his
reflected image; but when he was angry, she was just frightened (and never fought back).
THE TWO LOVERS LOST IN THE BLISS OF LOVE
भतलाTसरसासाध
ू मनIयद)यताप)तः अकABमे ृ मरसं स रे मे काIतया तया ।
Without ever separating a moment from his wife, the divine damsel born on earth, Padma experienced the
extreme essence of the taintless bliss of love with his beloved;
उ
यानवनगमे ु षु तमालगहनेषु च पपम&डपर5ये ु षु लतावलयसeसु
inside the bowers of the trees in the garden; inside the dark shadows of the Tamaala trees; inside the
pleasant flower-porches; inside the garden houses covered by creepers;
पपाIतःपरशkयास
ु ु ु पपसं
ु भारवीFथषु वसIतो
यानदोलासु j>डापकUरणीष ु ुच
in the flower beds of the harem; in the paths weighed down by flowers; in the swings of the gardens
blooming in spring; in sportive ponds;
चIदनGमशै ु लेषु संतानलकतलेषु च कद5बनीपगेहेषु पाUरभGोदरे षु च
in the hills covered by sandal trees; under the Kalpa trees (gifted by Indra); inside the houses made on
Kadamba and Neepa trees; inside the belly of the grove of huge pine trees;
वकसकIदमIदारमकरIदसगिIधष
ु ु ु वसIतवनलजालेषु कजको कलपlgष ू ु
inside the many special lawns of the flower gardens blooming in the spring, where the air was filled with
the fragrance of the honey oozing out of the blooming Jasmine and Mandaara flowers; and where the
cuckoo birds sang melodiously;
नानार&यतणानां ृ च 9थलेषु मददSिTतष
ृ ु ु )नझरेषु तरतारसीकरासारवषषु
in the wild grasslands of many forests which were lighted sparsely, in the water falls that sprayed water
with gurgling noise;
शैलानां मQणमाQण7यशलानं फलकेषु च दे वषमु)नगेहेषु दरप&यामे ू ु षु च
on the slabs of hills made of precious stones; in the abodes of Devarshis and Munis, and sacred ashrams
that were far;
कम
वतीष
ु ु फलास
ु ु 9मेरासु नलनीषु च वन9थलSषु कणास ृ ु फलास
ु ु फलनीषु च
in those places where the night lotuses bloomed and the day lotuses smiled; in the forest regions which
were dark and attractive with their flowers and fruits;
सरतै ु ः सरताX&यै
ु ः सIदरःु सIदरे
ु हतैः ईहतैः पेशलाIयोIयघनेमरसाFधकैः
with amorous unions belonging to the youth state equaling the gods; beautiful with various desires for
beautiful desires; with excessive tender essence of love overflowing for each other;
हे लकाभरा,यानै9तथा चाgरमिटभः ु अटापदै बह ु
यतै
ू 9तथा गढ ू चतथ ु कैः
engaged in various intelligent games like solving riddles; listening to Puraana (Aakhyaana); playing the arts
of communicating syllables or ideas by fingers (AksharaMushtikaa), making verses with eight words;
playing many such entertaining games; finding the hidden fourth syllable of verses;
नाटका,या)यकाभKच KलोकैवIदम)तjमै ु ः दे शकालवभागैKच नगरVामचेिटतैः
watching dance-dramas; listening to literary pieces; trying to find the meanings of riddle-verses which were
accessible only to scholars (vindu); engaged in all the festivities of villages and cities in various places and
times;
phदाममालावलतैनानाभरणयोजनैः लSलावलोचनैवFचBरसभोजनैः
wearing beautiful flower garlands, decorating (each other) with various ornaments, romantically playing
with naughty looks, enjoying delicacies of various sorts;
आG कु fकमकप ु रू ता5बलSदलचवू णैः फलपपलतागDजादे
ु ु ु हगोपनखqणैः
munching betel leaves wet with fragrant pastes and camphor, carrying nail-marks on the body that are
concealed by bloomed flowers, or creepers or rose berries;
10
समाल5भनलSलाभमालाहरणjमैः गहेृ कसमदोलाभरIयोIयं

ु ु दोलनjमैः
enjoying the sudden clinging to each other when chasing each other in playful moods; throwing flower
garlands at each other; swinging each other when seated on the flower swings at home;
नौयानयhमह9यKवदाIतो
ु rादगमागमैः जलकेलवलासेन पर9परसमg ु णैः
moving about in boats, riding on the pair of elephants, horses, and trained camels; throwing water at each
other when playing in the rivers or lakes;
नयगीतकलाला9यतालता&डवम&डनै
ृ ः संगीतकैः संकथनैवsणामरजवादनै
ु ः
enjoying musical shows that are accompanied by dance forms of music, with rhythmic clapping and
reckless dancing; poems recited to the accompaniment of Veenaa and Muraja drums;
उ
यानेषु सUरतीरवgेृ षु वरवीFथषु अIतःपरेु षु सह5य]षु फलदोलावदोलनै
ु ः।
swinging in the flower-swings in the gardens, on the trees on the river bank, in the royal paths, in the harem
mansions with tall roofs. {अIतः परंु – अIतः/अIयतरं - परंु /गहंृ OR पर9यIतः
ु ि9थतं Inner apartment of a palace (set apart for
women); female or women’s apartments; harem - so called from their being situated in the heart of the town for purposes of safety.}
WORRIED ABOUT DEATH
सा तथा सखसं
ु वZा
ृ त9य ण)यनी या सैकदा FचIतयामास शभसं ु कपशालनी ।
Leelaa the beloved wife of Padma whose happiness was ever on the increase in this manner, who always
was given to auspicious thoughts (regarding the welfare of her husband) once thought like this.
ाणेtयोsप यो भता ममैष जगतीप)तः यौवनोलसवाIीमाIकथं 9यादजरामरः ।
भBानेन सहोतf
ु ग9तनी कसमसeस
ु ु ु कथं 9वैरं Fचरं काIता रमे यगशताIयहं
ु ।
तथा यते यनमत9तपोजपयमेहतैः रजनीशमखो
ु राजा यथा 9यादजरामरः ।
Wानवbा ृ I9तपोवbा ृ िIव
यावbानृ हं ि
वजाIप;
ृ छाम तावIमरणं कथं न 9याIनण ृ ाम)त ।
This husband of mine who is the Lord of this world is dearer to me than my own lives.
How will my husband, bubbling with youth, and endowed with all good characters become ageless and
immortal? How will I, his beloved wife, with my heaving breasts (filled with love), enjoy the company of
my husband for as long as hundreds of Yugas as much as I desire, in the flower-filled gardens?
Therefore, I will try and do something by which the king whose face shines like the moon will become free
of old age and death, through the performance of penance, recitation of sacred chants, and the practice of
austerities. I will question those Brahmins who are well versed in Knowledge, penance and learning as to
how death shall not occur to mortals.
इयानीयाथ संपूvय ि
वजाIप;छ सा नता अमरवं कथं वा भवेद)त पनःपनः ु ु ।
Then having invited the Brahmins well versed in scriptures, she worshipped them in due manner and
humbly questioned them again and again ‘Hey Brahmins, how will immortality be gained?’
वाः ऊचःु तपोजपयमैद] व सम9ताः सbसbयः स5ाTयIतेsमरवं तु न कथDचन लtयते ।
Brahmins spoke: “Hey Queen, all types of powers belonging to Siddhas can be achieved through penance,
recitation of hymns and austerities; but immortality can never be attained in whatever way.”
इयाक&य ि
वजमखा ु ि;चIतयामास सा पनः ु इदं 9वWायैवाशु भीता यवयोगतः ।
Having heard thus from the mouth of the Brahmins, she felt apprehensive about getting separated from her
husband and again immediately pondered with her own intellect.
LEELAA DECIDES TO PROPITIATE JNAPTI
मरणं भतुरVे मे यद दै वाLवय)त तसवदःख)नम
ु ु7ता सं9था9ये सखमाम)न
ु ।
अथ वषसहpेण भतादौ चेIमUरय)त तकUरये यथा येन जीवो गेहाIन या9य)त ।
त
YमLतज
ृ ीवेsि9मिIनजे शZाIतम
ु &डपे भBावलो कता )नयं )नव9याम यथासुखम ् ।
अ
यैवारtयैतदथO दे वीं WिTतं सर9वतीं जपोपवास)नयमैरातोषं पजया5य ू हम ् ।
“If by good fortune my death occurs before my husband’s, then being free of all pains I will remain happily
in my own Self. Otherwise, if my husband dies after thousands of years, then I will do something by which
his ‘Jeeva’ does not go out of this house. Then the Jeeva of my husband will wander in this pure inner hall
(Mandapa) that belongs to us; and I will live happily, getting seen by my husband always.
To fulfill this wish, starting from today itself I will worship Goddess Sarasvati, the form of Knowledge
through recitation, fasting, and austerities till she gets pleased.”
11
इ)त )निKचय सा नाथमन7वैु व वराfगना यथाशा9Bं चकारोVं तपो )नयममाि9थता ।

Having decided thus, and without informing her husband anything in the least, that great lady performed
severe penance adhering to the strict rules prescribed by the scriptures.
LEELAA’S PENANCE
ABराB9य ABराB9य पयIते कतपारणा
ृ दे वि
वजगXाWव
वपजापरायणा
ु ू ,
9नानदानतपोxयान)नयो
य7तशरS
ु Uरका सवाि9त7यसदाचारकाUरणी 7लेशहाUरणी,
यथाकालं यथो
योगं यथाशा9Bं यथाjमं तोषयामास भतारमपUरWातसंि9थ)तः ।
ABराBशतमेवं सा बाला )नयमशालनी अनारतं तपो)नटाम)तटकटचेटया ।
Breaking the fast at the end of every three-nights and three-nights only; engaged in the worship of Gods,
Brahmins, Gurus, wise men, and learned men; her physical body always going through the austerities of
bathing, charity, penance, meditation; (Leelaa) who always engaged in all acts of piety, who was the
remover of afflictions of others, propitiated the Goddess as per the prescribed time-span, as per the
prescribed action, as per the prescribed dictum, as per the prescribed manner, with her husband unaware of
all this. That lady of tender age remained steadfast and with great strains performed the prescribed penance
continuously for a period of hundred three-fold nights.
GODDESS JNAPTI APPEARS
ABराBानां शतेनाथ पिजता
ू )तमा)नता तटा
ु भगवती गौरS वागीशा समवाच
ु ताम ् ।
)नरIतरे ण तपसा भतभ ृ 7
य)तशालना पUरतटाि9म
ु ते वसे गहाण
ृ वरमीिTसतम ् ।
Worshipped and adored for hundred threefold nights, the fair hued Goddess of speech, the divine mother
being pleased, spoke to her. “I am highly pleased by the continuous penance performed by you who have
excellent love for your husband. Child, accept any boon you like.”
राWी उवाच जय जIमजराvवालादाहदोषशशभे जय हाधाIधकारौघ)नवारणरवभे ।अ5ब मातजगIमातः
Bाय9व कप
ृ णाममां इदं वर
वयं दे ह यदह ाथयते मया । एकं तावि
वदे ह9य भतज
ु sवो ममांAबके अ9मादे व ह मा
यासीिIनजाIतःपरम ु &डपात ् । ि
वतीयं तु महादे व ाथयेऽहं यदा यदा दशनाय वराथन] तदा मे दे ह दशनम ् ।
The Queen spoke: “Salutations to Thee! Thou art the cool moonlight for the scorching flames of faults
rising due to birth and old age! Thou art the lustrous sunshine destroying the dense darkness of the heart!
Ma! Mother! Mother of the world! Protect this wretched person! Give me these two boons which I am
asking for now. Hey Mother! One is that when my husband dies, his Jeeva should not go away from this
inner hall of my harem at all. The second one, O Great Goddess, is that whenever I pray for your vision to
ask for any boon, then bless me with your vision.”
इयाक&य जगIमाता तथा9वेवम)त 9वयं उ7वाIतधानमगमोथायोमUरवाणवे ।
अथ सा राजमहषी पUरतुटे टदे वता पणवा
ू ] मतृ वषण
] बभूवानIदधाUरणी ।
Hearing this, the Mother of the World, saying, “Let it be so”, rose up and vanished from sight like a wave
in the ocean. Then that beloved wife of the King, being graced by her dear deity, became extremely happy
as if drenched fully by the shower of nectar.
TIME MOVES ON
पgमासतुकटके दनारे वषद&डके gणनाभौ 9पIदमये कालचjे वहयथ,
अIतFधमाजगामा9या: पय9त;चे ु तनं तनौ संJKयमानमेवाशु शक ु पBरसो यथा ।
Even as the ever-moving ‘Wheel of Time’ rolled on; with its circular ring of fortnight, month and seasons;
the stick of years; the nave of minutes, the spokes of days; the ‘life’ of her husband disappeared from the
body like the moisture in the dry leaf vanishes when still in sight.
LEELAA’S GRIEF
रणखि&डतदे हेऽि9ममते
ृ ऽIतःपरम&डपे
ु )नजला नलनीवासौ परां 5ला)नपपाययौ
ु ।
वषोणKवसनxव9तसकलाधरपलवा ाप सा मरणाव9थां सशयेव मगी
ृ यथा ।
ाप सा तमसाIधवं ति9मIमरणमागते दSपvवालालवे gीणे सeीUरव भषता
ू ।
काKयमाप gणेनासौ बाला वरसतं गता यथा pोति9वनी pोतःgये gारवधसरा
ू ।
12
When her husband’s body that carried the wounds of many battlefields lay dead in the ‘AntahPura
Mandapa’, Leelaa reached the state of extreme affliction, like a lotus removed from water. Her tender lips
dried up by her poison-like hot breath. Like the deer hit by a spear, she reached the state of death. When he
died, she became blinded like the well-lighted house getting enveloped by darkness when all the light
flames burning in it get extinguished all of a sudden.
lgमाjिIदनी lgं मौनमूका वयोFगनी बभव ू चjवाक>व मा)ननी मरणोIमखी ु ।
Screaming at one moment, silent and speechless the next moment; suffering the pangs of separation like the
female Chakravaaka bird, the ‘lady honored for her virtues’, was almost at the edge of death.
JNAPTI ARRIVES TO CONSOLE LEELAA
अथ ताम)तमाBवNवलां सकपा ृ काशभवा सर9वती शफरSं {दशोषवNवलां थमा विट ृ UरवाIवक5पत ।
Then Sarasvati, the form of compassion, soothingly addressed that highly distressed lady like the first
shower falling on the fish suffering in a dried up lake.
सर9वयवाच
ु शवीभतममं
ू वसे भतारं पपख&डक
ु े आ;छा
य 9थापयैनं वं पनभ
ु तारमाT9यस ।
पपाQण
ु 5ला)नमेयिIत नो न वैष वनf`य)त भयKच
ू तव भतृ वमFचरे ण कUरय)त ।
एतदSयKच जीवोsसावकाशवशद9तव न )नगमय)त lgमतोsIतःपरम ु &डपात ् ।
Sarasvati spoke: My daughter, completely cover this dead body of your husband in a heap of flowers and
keep him; you will again get back your husband. These flowers will not fade; nor will this one deteriorate;
you will soon be serving your husband again. The Jeeva of this one is pure like space; he will not go away
from this inner dome of your harem from this instant.
LEELAA PRESERVES THE DEAD BODY IN FLOWER-HEAPS
ष|पदेQणनयना समाक&य इ)त बIधभः
ु सा समाKवासतागय पयोभUरव प)eनी ।
प)तं सं9थाTय तBैव पपपरगोपतं
ु ू किIचदाKवासता )तठZUरGे व )नधा)ननी ।
The lovely maid with the eyes like bees, heard the words of the Goddess, and consoled by her relatives like
a lotus sprinkled with waters, placed the body of her husband well-covered with flowers, and steadying
herself a little, remained like a poverty stricken person holding on to a treasure.
LEELAA PRAYS FOR THE VISION OF JNAPTI
ति9मIनेव दने सैषा ति9मI;छZाIतम&डपे
ु अधराBे पUरजने सवि9मिIनGया {ते,
WTतीं भगवतीं दे वीं शbxयानमहाFधया
ु दःखादा
ु Nवाययामास, सोवाच समपे
ु य तां,
कं 9मताि9म
ृ वया वसे धसे कम)त शो कतां संसारYाIतयो भािIत मग ृ तणा5ब
ृ ुवIमधा
ु ।
On that very same day, when all the servants were asleep, from inside that very Mandapa of her harem,
in the middle of the night, her intellect absorbed in the pure contemplation of the Supreme Goddess Jnapti,
she called out to her in extreme pain.
The Goddess appeared in front of her and asked, “Dear daughter! Why have you remembered me? What
for are you so grief stricken? The delusions of the world shine meaningless like the waters of the mirage.”
लSलोवाच 7व ममावि9थतो भता कं करोयथ क>Jशः । समीपं नय मां त9य नैका श7नोम जीवतम ु ्।
Leelaa spoke: Where is my husband staying now? What is he doing? How is he?
Take me to him. I cannot live alone without him.
13
JNAPTI EXPLAINS THE PRINCIPLE OF JEEVA-STATE
WिTतXवाच
Jnapti spoke
THREE TYPES OF AAKAASHA

Fचताकाशं Fचदाकाशमाकाशं च ततीय
ृ कम ् ।
वाtयां शIयतरं
ू वb Fचदाकाशं वरानने ।
ति;चदाकाशकोशामा Fचदाकाशैकभावनात ् अव
यमानमTयाशु JKयतेsथानभ ु ूयते ।
There exist the ‘Mind-expanse’ the Chittaakaasha, and the ‘Awareness expanse’ the Chidaakaasha; and the
‘Gross expanse’ the Aakaasha is the third one.
Hey lady of beautiful face, understand that the ‘Awareness expanse’ to be emptier than the other two. That
(Jeeva) is a sheath (super imposition) covering the Chidaakaasha.Through the conception of the
Chidaakaasha alone, though non-existing, it is seen and also experienced.
(Brahman state is a state of all the perceived that can be there, in an unmanifest state.
It is Chidaakaasha. It is not in any space. It is the dome which holds all within it.
Through the mind a particular perceived scene is experienced. It is Chittaakaasha.
All the perceived worlds extending to countless Yojanas are within this Chittaakaasha-dome which is inside
the dome of Chidaakaasha which is in no space.
The worlds are all inside the varied material sky-domes which are inside the mind-dome Chittaakaasha
(not in space, which is in Chidaakaasha-dome (not in space).
Chidaakaasha is empty of all because it is just a no-perception state; pure existence as awareness.
It is emptier than emptiness itself.)
CHIDAAKAASHA/AWARENESS EXPANSE
दे शाZेशाIतराTतौ संवदो मxयमेव यत ् )नमेषेण Fचदाकाशं ति
वb वरवQण)न ।
Hey lady of beautiful hue, when the Consciousness moves from object to object, that which exists in
between for a minute-fraction of a second, know that to be the ‘Awareness expanse’.
(Chidaakaasha is the silence state, bereft of all the perceived and their qualities; which is your true natural
state; which is in-between the mind-states of cognitions of objects which are in material space.)
ति9मिIनर9त)नःशेषसंकपि9थ)तमेष चेसवामकं पदं शाIतं तदा ाTनोयसंशयं ।

If you remain in that never-changing point where there is no residue of any conception, then doubtless you
will attain the tranquil state which is all-pervading.
(Practice contemplating on that no-perception state that is in-between the cognition states of different
objects like the moon and the tree.)
अयIताभावसंपया जगत9वेतदाTयते नाIयथा म

वरे णाशु वं ाT9यस सIद ु Uर ।
In this world, such a state is attained by the excessive contemplation of the ‘non-existence’ (of the
perceived); and not otherwise. However, hey beautiful lady, you will soon attain it because of my boon.
(For such a state to be established as the true nature, a person should be endowed with proper reason and
has to analyze the state of the perceived. He will understand then that the perceived is nothing but a mind
created false state of reality. You do that now; and stay established in that state.)
14
Vasishta spoke
इय7वा
ु सा ययौ दे वी द4यमामीयमा9पदं ,लSला तु लSलयैवासीिIनवकपसमाFधभाक् ।
तयाज )नमेषेण साIतःकरणपDजरं 9वदे हं खमवो}डीना म7तनीडा ु वहfगमी ।
Having spoken thus, that Goddess returned to her divine abode. Leelaa indeed remained absorbed in the
‘Trance state without perturbation’, as if in sport (with ease). She discarded in a minute her body which
was the cage for the mental faculty, like the female bird rises in the sky away from its nest.
(Since Brahman state is not a thing in space or bound by time, when Leelaa was forced by the power of
Jnapti into that state, her Vaasanaa of seeing her husband’s experience; got fulfilled; and instantly, in that
very second, she saw her husband as a young king in a country exactly similar to her own country of
Padma king. She did not see just a scene as if from a dream; but was invisibly present in a huge kingdom
on the earth with the four oceans and mountains and forests along with the countless people who abided in
that kingdom. It was as real as the earth in which she lived, solid and real without any flaw that belonged
to a dream or imagination. It was another universe itself, which contained a similar earth as hers.
Being invisible (as Brahman-vision and space like) she was not seen by anyone in that country.
And her husband was of a different age, different form and of a different character.
She also knew by her Knowledge vision that his kingdom was inside the space of the harem-dome only, and
had not gone out of it at all; as promised by the Goddess.)
(Leelaa was able to know of all this through her knowledge vision of contemplation; and not through any
sight.)
PADMA’S NEXT LIFE-EXPERIENCE AFTER DEATH
ददश 9व9थं भतारं ति9मIनेवा5बरालये संि9थतं पRवी

ृ पालमा9थाने बहराज
ु )न
स5हासने समाPढं जय जीवे)त सं9ततं
ु 9ततं
ु म&डलानीककायमाहतOम
ु ाJतं
पताकामDजरSवक>णराजधानीगहि9थतं
ृ पव
ू
वारि9थतासं,यम)नवष
ु म&डलं
दlgण
वारगासं,यराजराजेशम&डलं पिKचम
वारगासI,यललनालोकम&डलं
उतर
वारगासI,यरथह9यKवसंकु लं एकभयव)नणsतदlgणापथवVहं
ृ
कणाटनाथवरFचतपव
ू देश jयाjमं सरा
ु rाFधप)नणsतसव5ले;छोतरापथं
मालदे शसमाjाIतसवपाKचायतfगणं दlgणाि\धतटायातलfकादतवनोद
ू तं
पवा
ू ि\धतटमाहे IGसZो7तगगनापगं उतराि\धतटायातदतवQण
ू तगNयक
ु ं
पिKचमाि\धतटालोकवQणता9तमयjमं असं,यबbभपालकलाक>णा
ू Qखलािजरं
य~नवाटपठि
विजततया
ू V)नः9वनं बिIदकोलाहलोलास)त
वनकDजरम
ु ु ्
गेयवा
यो
यतxवानxवन
गगनाIतरं हयहि9तरथारािजरजोमेघघना5बरं
पपकप
ु ूरधपायं
ू गIधामोदतपवतं सवम&डलसंभाररFचतानेकशासनं
यशःकपूरजलदसशYा5बरपव
ु ु तं रोदसी9त5भभतै
ू क9वतापिजताकककं
आर5भमIथरोदारकायसं4यVभम ू पं नानानगर)नमाणसो
योग9थपतीKवरं ।
She saw her husband in perfect health (as a living person), staying in that very abode of space (of her
harem-dome) as the ‘Ruler of the Earth’ in the court-room filled with many other kings; seated on a high
throne; getting praised as ‘May the Victorious King live long’; engaged very busily in bringing into open
many affairs of the army and other groups;
staying in the main house situated in the capital city spread out with hosts of flags;
assemblage of countless Sages and Brahmin-Sages present at the eastern gate;
assemblage of countless kings and emperors present at the southern gate;
collection of countless groups of women in the western gate;
collection of countless chariot-elephant-horse retinue at the northern gate;
15
decision taken about the battle-plans in the Southern section, through a discussion with a single servant;
making plans with the Karnaata king about the rules to be set for the eastern section;
decision taken with the Suraashtra king about the control of all Mlecchaas (lower section of people) in the
northern section;
planning with the Maala country king about conquering the entire Tangana part of the western section;
getting amused by the messenger from Lankaa who had arrived from the ocean in the southern side;
spoken about the amazing river of divine Gangaa by a Siddha arriving from theMaahendra Mountain
situated in the eastern ocean;
mysteries of his place described by a messenger coming from the northern ocean;
the setting of the sun described by the person who had visited the western ocean;
the courtroom spread out with the shine (of ornaments, garments etc) of countless subordinate kings;
the Mantra sound of Brahmins in the Yajna enclosure overlapping the sounds made by the Tooryaa
instruements (played by the singers);
the excited songs sung by the bards echoing in the bowers of the forests;
the melodious songs sung by the musicians rising and echoing all over the sky canopy;
the sky covered by the dust-clouds produced by the arrays of horses, elephants and chariots;
the place filled by the fragrance of flowers camphor and incense;
the mansion like a mountain filled by the fragrance of sandal;
the various servants and maids engaged in decorationg and renewing the many parts of the mansion;
his white blameless fame like the camphor fragrance had filled the sky mountain like clouds;
his valour shining like a single element supporting the entire sky had conquered even the shine of the sun;
all subordinate kings engaged busily in attending to various matters of the State;
the architects busily planning the construction works in the variousparts of the city.
पपाताथ महारं भा सा तां नरपतेः सभां 4योमािमका 4योममयीं महकेवा5बराटवीं ।
That lady of great enterprises, who was like the emptiness of space, descended down into the court of that
King which was like space, like the mist filling the forest of the sky.
INVISIBLE LEELAA ENTERS THE COURTROOM
YमIतीं तB तामVे दJश9ते
ु न केचन संकपमाBरFचतां पXषाः
ु कामनीमव ।
तथा ते तां न दJशःु संचरIतीं परोगतां
ु अIयसंकपरFचतामIयेन नगरSं यथा ।
The people (in the court-room) did not see her wandering amidst them, like people do not see a lady
imagined by some one else. They did not see her wandering in front of them, like no one perceives a city
created in the imagination of someone else.
(Leelaa had the identity of Leelaa and moved among all the people of that other universe like a misty wind
and saw everybody; but for their eyes, she was invisible.)
SAME PEOPLE OF HER CITY WERE IN THIS NEW CITY TOO
ा7तनानेव ताIसवाI9वाIददश सभागताIभूभत
ृ व
े ससं
ु ाTताIनगराIनगराIतरं
तZेशाI9तसमाचाराI9तथा तानेव बालकाIता एव बालव)नता9ताI9तानेव च मिIBणः
तानेव भमपालाIKच
ू ताI9तानेव च पि&डताIतानेव नमसFचवाIभृ याI9तानेव ताJशान ्
अथाIयानTयपवा
ू IKच पि&डताIसु{द9तथा 4यवहाराI9तथाIयाIKच पौरानIयाI9तथैव च
मxयाNनकाले दवसे घनदावाकलाद
ु श: अIतUरgं सचIGाकO सा5भोदपवनxव)न
महSXहनदSशैलपरपतनम
ु ि&डतं नानानगरवIयासजfगलVामसंकु लं
ि
वरटवषO भपालं
ू ा7तIया जरसोसोिDझतं ा7तनीं जनतां सवO सम9ताIVामवासनः ।
She saw her own people assembled in the court-room as if they had been moved safely from one city to
another (carried through) by a mountain. (She saw)-those countries; those happenings; those very children;
those very young ladies; those very ministers; those very kings; those very scholars; those very confidential
ministers and those very servants exactly like in her world; and others too that were not seen by her
previously; same scholars and well wishers; the same affairs of friends and different too; and other citizens
also; dark clouds enveloping the sky in the mid day; the sky with sun and moon; the rumbling clouds
caught by winds; the King who had died of old age in his past birth, as a King of sixteen years now; as
adorned by trees, rivers, hills, cities, and towns, many number of cities encircled by wilderness, and
villages alike; all the people of her own country, all the residents of the villages there.
16
(That new world was like an exact copy of her own world; slightly different may be; but too real and too
solid and very much the same; as if her own world had gone off with the dead king along with him.)
LEELAA IS CONFUSED
सा तानालो7य ललना FचIतापरवशाsभवति9मIनगरवा9त4याः कं ते सव] मताः ृ इ)त ।
Seeing all those people and all the residents who belonged to the city of the previous existence (of Padma’s
world), the lady became apprehensive as to whether all the people of her world were already dead.
पनः
ु Wावबोधेन ा7तनाIतःपरंु गता gणेन च ददशाB साधराBे तथैव तान ् ।
Again by the enlightenment attained by the grace of Jnapti, she returned to the harem of the previous
existence. Instantly she saw in the middle of that night all of them just as she had left them (before entering
Padma’s new world). (Her world had not vanished off.)
LEELAA DECIDES TO CHECK WHETHER ALL THE PEOPLE WERE STILL ALIVE IN HER WORLD
अथ सोथापायामास )नGाकाIतं सखीजनं, आह चातीव मे दःखमा9था
ु नं दSयताम)त ।
भतःु स5हासन9या9य पाKव] )तटा5यहं यद, पKयाम 9वtयसIघातं तजीवाम नाIयथा ।
She woke up the sleeping maids and told them that she was very much depressed and wanted the court to
assemble. She explained to them that she will be alive only if she stood next to the throne of her husband
and saw all those people who belonged to the court, and not otherwise.
THE COURT GETS ASSEMBLED AT MID-NIGHT, AS AT DAY-BREAK
स राजपUरवारोsथ तयेय7ते ु यथाjमं आसीि
व)नGः सं4यVः सव: सव9वकमQण ।
All the royal servants got up from their sleep and acting as ordered by her, anxiously engaged themselves in
their respective duties.
पौराIसtयाIसमानेत5ययया ु ु ठकपf7तयः 4यवहारं कल)यतम4या ु ु मककरा इव ।
The lines of ‘soldiers holding sticks’ like the rays of the sun moved out, so as to bring the people and
courtiers to start the routine activities of the day on Earth (as at the rise of the sun).
आ9थानभमं ू भयाKच
ृ माजयामासरा ु Jताः ाव|पृ योदमलनं खं शर
वासरा इव ।
The anxious servants cleaned the floors of the courtroom like the autumn days wiping out the dirt of the
monsoon clouds from the sky.
अfगणं )त दSपौघा9त9थु: पीततमो5भसः आKचयदशनायेव संाTता ऋgपf7तयः ।
The lighted lamps that drank the waters of the darkness were arranged all along the path leading to the
court; and shone forth as if the lines of stars had arrived (on the ground) to see the wonder (of this mid-
night excitement).
जनताः परयामासः
ू ु परैू रिजरभमकाः
ू अ\धीIलयसंशुकाIपुरासग इवा5भसा ।
People started flooding the courtroom like the waters before the start of the Creation enter the oceans dried
up by the dissolution.
आजhमम ु िIBसामIताः 9व9वं 9थानम)निIदताः Bैलो7ये पनXपIने ु लोकपाला यथा दशः ।
All the good hearted ministers and subordinate kings (who were sympathetic towards the queen) occupied
their own seats like the guardians of direction rising again in the three worlds.
ववराक>ण
ु कपूरसाIGावKयायशीतलाः उफलकसमो
वाIतमां
ु ु ु सलामोदता)नलाः ।
The winds blew cold with the dense white dews of the camphor and filled with the thick fragrance bursting
out of the blooming flowers.
पयIतेषु तीहारा9त9थध ु वलवाससः ऋयमकाक ू तापातमेघमाला इवाGषु ।
At both ends, white robed body guards stood, like the array of sun-dried white clouds on the RishyaMooka
Mountain (where Sugreeva lived and Sun always stayed there being favorable to him).
भापीततमःपDजाः ु पेतुः पपोकरा
ु भव
ु च&डमाXतवxव9ता9तारका)नकरा इव ।
Heaps of darkness swallowed up by the lamps made the light fall down like clusters of flowers, looking like
the hosts of stars thrown down by the dissolution winds.
आ9थानं परयामासम
ू ु हSपालानया)यन ु : उफलकमलोक>णO
ु हं सा इव सरोवरं ।
Those men who accompanied the subordinate kings filled up the court, like the swans surrounding the
bloomed lotuses scattered all over the lake.
17
स5हासनसमीप9थे है मFचBासने नवे उपवशदसौ लSला लSलेव 9मरचेतस ।

ददश ताIनपाIसवा
ृ Iपवा
ू नेव यथाि9तथाIगुPनायाIसखीIसtयाIस{सं
ु बिIधबाIधवान ् ।
सकलमेव ह पव ू वदे व सा समवलो7य मदं ु परमं ययौ, नप)तराrजनं
ृ खलु जीवनाtयदतया
ु च बभौ शशवि;या।
Leelaa sat on the beautiful new golden seat next to the throne, like the amorous sport in the ‘Mind of
Manmatha’. She saw all those kings, elders, noble men, her own friends, courtiers, well wishers, and
relatives. Seeing everything as before she felt extremely happy; life shone in them as a certainty and she
shined like the moon coming out of eclipse.
(She felt relieved that none of them had died and gone off to the next world.)
इथं वनोदयामीदं दःखदंु Fचतमयलं बोध)यवेिfगतैभूप ाना9थानादिथताथ
ु सा
वKयाIतःपरंु भतःु पाKव]ऽIतःपरम&डपे
ु ववेश पपगTत
ु ु 9य FचIतयामास चेतसा ।
‘I am just soothing my broken heart’, thus informing those other kings through gestures, she got up from
her seat, returned to the harem and sat next to the body of her husband covered by the flowers.
She started to analyze everything in her mind.
अहो वFचBा मायेयमेतऽे 9मपरमानवाः
ु बहरIतरवZेशे तB चेह च संि9थताः ।
तालSतमालह5तालमालता FगरयोऽTयमी यथा तB तथेहाप बत मायेयमातता ।
आदश]ऽIतबहKचैव यथा शैलोऽनभयते
ु ू बहरIतिKचदादश@ तथा सग[ऽनभयते
ु ू ।
तB YािIतमयः सगः कः 9याकः पारमाFथकः इ)त प;छाम ृ वागीशामtय;य[7तमसंशयम ् ।
‘Aha! What a wonderful delusion! The people in this city exist both here and there as if existing inside and
outside also. The same hills garlanded by multifarious trees like Taalee, Tamaala, Hintaalaa exist both here
and also there. Ah! All this is pervaded by Maayaa, the deluding power!
Just like a hill is seen both inside and outside the mirror, this Creation is experienced both inside and
outside the ‘Mind-mirror’.
Which one is real, which one is illusory?
I will worship the Goddess of Knowledge and ask her about this doubt of mine and get it cleared.”
इ)त )निKचय तां दे वीं पजयामास
ू सा, तदा ददश च परःु ाTतां कमारSPपधाUरणीं
ु भGासनगतां दे वीं,
उपवKय परोगता
ु परमाथमहाशि7तं लSला प;छ)त
ृ भव
ु ि9थता ।
Deciding thus, she worshipped the Goddess. She saw in front of her the goddess in the form of a young
maiden seated on a splendid throne. Leelaa humbly sat on the ground and questioned about the great power
of the Supremacy.
लSलोवाच
Leelaa spoke
अनुकंTय9य नो दे वी भजIय
वे
ु गमतमाः
ु । वयैवं कल सगादौ 9थापता ि9थ)तXतमा ।
तददं यपरः
ु Nवा प;छाम
ृ परमेKवUर, त
Mह ू वकृतो ननं
ू सफलो मे9वनVहःु ।
Hey Devi, the great never are annoyed at a person who deserves compassion.
By you alone, these Creations exist within their own boundaries.
Therefore O Great Goddess, I place this question before you with all humbleness. Please answer me.
May your grace immediately become fruitful to me!
18
WHICH WORLD IS REAL, THIS OR THAT?
CHIT IS THE MIRROR THAT REFLECTS ALL THE WORLDS.

अ9यादश[ जगIना5नः खादTयFधक)नमलः य9य योजनकोटSनां कोटयोsवयवो मनाक् ।
)नःसंFधतवचोvयो)तघनो मदसशीतलः
ृ ु ु अचेयFचद)त ,यातो ना5ना )नभितरVतः ।
For ‘That one’ (Chit), which is the ‘mirror purer than the sky’ mirroring the thing called the world,
distances of tens of millions of tens of million Yojanas (immeasurable) form just a very minuscule part.
‘That’ which is unattainable to words, the dense form of light (Knowledge), soft (formless) and cool
(removes the heat of all sufferings), without boundaries yet the foremost in all dealings, is known as the
Chit which cannot be perceived by the senses. (That alone contains these two worlds also.)
द7कालकलनाकाशकाश)नय)तjमाः यBेमे )तAब5बिIत परां पUरण)तं गताः ।
The various phenomena like space and time, visibility and the light reflected in this (Chit) mirror have
attained the extreme ends of changes (and are completely different from the Reality state).
ABजग)तAब5बीबहरIतKच संि9थता तB वै कABमा ृ का 9याकासौ वा 9यादकABमाृ ।
The wonder of this reflection of tri worlds exists both inside and outside.
(That world is inside this harem; and yet outside of it.)
Here, which one is illusory (mind-made) and which one is truly existent as real?
ृ
(कABम - कया
ृ )नमत-ं factitious, fictitious, feigned as opposed to अकृABम - natural, unfeigned, inartificial)
(One Yojana is a distance of eight to nine miles)
ी दे 4यवा
ु च
Devi spoke
अकृABमवं सग9य क>Jशं वद सIद ु Uर क>Jशं कABमवं

ृ 9या
यथावकथये)त मे ।
Hey beautiful lady! Tell me what you mean by a non-artificial (real) Creation.
Tell me what exactly artificiality (not real) is!
लSलोवाच
Leelaa spoke
यथाहमह )तठाम वं च दे व ि9थतांAबके असावकABमः

ृ सग इ)त दे वेश वेयहं ।
यBाधना ु स भता मे ि9थतः सगः स कABमः
ृ अहं मIये यतः शIयोू दे शकाला
यपरकः ू ।
Hey Devi Ambike! I am staying here and you are also present here.
(We both are real; and this is a real experience.)
(Therefore), this, Deveshi, I understand to be not the illusory one.
That world where my husband exists, that one I believe is the illusory one, as it is just the empty void
(Shoonya) and the space-time phenomenon is incomplete.
(It is inside the space of the harem; and so it cannot really exist. It must be empty void only.)
ी दे 4यवाच
ु
Devi spoke
कABमो
ृ sकABमासगा
ृ Iन कदाचन जायते नह कारणतः कायमुदे यसJशं 7वFचत ् ।
Illusory unreal one cannot ever come out of the non-illusory real one.
The effect is never different from the cause. (Unreal cannot come out of the real.)
19
लSलोवाच
Leelaa spoke
JKयते कारणाकायO सवलgु णमंAबके अ5\वादातमश7ताु म

घट9तvज9तदा9पदं
ृ ।
Ambike! The effect can be seen as different from its cause.
(For example) the clay is unable to hold the water, but the pot made out of it can do so (though both are
different, yet pot comes out of the clay only).
ु
Devi spoke
संप
यते ह यकायO कारणैः सहकाUरभः म,यकारणवै
ु Fचयं कFचं तBावलो7यते ।
When the effect is caused by many concomitant causes the main cause may somewhat look different (as in
the case of the pot which needs a potter, wheel, water, heat etc.)
वद तLतस ृ ग9य कं पR4यादष

ृ ु कारणं तLम
ू &डलतो भ)तजा
ू ता तB वरानने ।
Tell me hey pretty faced girl, what caused the elements like earth etc in your husband’s world where the
Creation has occurred there? (Where are the concomitant causes in the creation of your husband’s world?)
गतं चेदत उ}डीय कतः ु 9यादह भतलं ू सहकारSQण कानीव कारणाIयB कारणे ।
If this world has gone off flying from here to exist there, then how can this world exist still?
What are the concomitant causes accompanying the main cause?
(Where is the Creator, the tools, purpose, plan, etc? Who made that world, with what?)
कारणानामभावेsप योदे )त सहकाUरता तपव ू कारणाIनाIयसव]णेयनभयते ु ू ।

Even in the absence of such causes, the sameness is due to the previous cause only.
(Even if concomitant causes are missing, we can still say that that world is caused by this world, because of
the sameness found in both.)
It is a matter of everyone’s experience (that cause and effect carry the same qualities.)
लSलोवाच
Leelaa spoke
9म)तः
ृ सा दे व मLत9
ु तथा 9फारवमागता 9म)त9तकारणं
ृ वे)e सग[sयम)त )नKचयः ।
My husband’s residual memories must have extended and spread out like that, Devi!
I understand ‘memory’ alone as the cause of that creation for sure.
ु
Devi spoke
9म)तराकाशPपा
ृ च यथा तvज9तथैव ते भतःु सग[sनभतो ु ू sप स 4योमैव तथाबले ।
Dear girl, memory is just some abstract space (emptiness) and whatever comes out of it, is that alone
(emptiness only). The world of your husband though experienced as the real is ‘empty expanse’ only.
20
लSलोवाच
Leelaa spoke
9मयाकाशमयः
ृ सग[ यथा भतम ु म ोदतः तथैवाहं मIये स सग[sB )नदशनं ।
Just as my husband’s world has risen as the ‘expanse of memory’, this also must be like that, I believe!
That Creation proves this fact. (If that world is an outcome of memory, then this world also should be an
outcome of some memory only; and therefore is empty expanse.)
ु
Devi spoke
एवमेतदससग[ भत9 ु तैभा)त भासरः

ु तथैवायमहाभा)त पKया5येतदहं सते ु ।
It is indeed so! The unreal world of your husband shines as real because of those memories.
Similar is the case with this one. I indeed see it like that, dear daughter.
लSलोवाच
Leelaa spoke
यथा पयरुमूत[s9मासगासग[ Yमामक: जात9तथा कथय मे जग

Yम)नवतये ृ ।
Explain to me as to, how from my husband’s formless self (Jeeva-state), that creation of a deluded nature
was produced from this creation, so as to clear my delusion about the world.
A TINY STORY INSIDE THE CREATION MANDAPA
ु
Devi spoke
ाक् 9मतृ Y
े ािIतमाBामा सग[यमदतो
ु यथा 9वTनYमामको भा)त तथेदं कRयते शण ृ ु।
As to how ‘this Creation’ that has arisen as the mere essence of the previous memory, shines as the
delusory world of dreams (after death-experience), I will explain, listen.
(The term ‘Chidaakaasha’ refers to the conscious understanding of some perception.

Whatever we perceive in any time-mode or space-mode is included inside the ‘expanse of awareness’.
Imagine the Chidaakaasha itself as a dome.
Though it is bereft of all appearances and is actually empty, all the worlds exist inside the Chidaakaasha
dome alone. A creation of a Brahmaa is another tiny dome inside that emptiness-dome of awareness.
Imagine again, a very ancient ruined dilapidated dome-like structure with dust and mud covering all its
floors, walls and roofs; with some unruly kids playing about ; insects hovering allover the roof tops;
anthills in each and every nook and corner; a very old man whose age cannot be guessed sitting in some
dark corner brooding over something; some areas damp with shallow streams of muddy waters flowing
here and there; dark corners all over the place; deep pits here and there; winds making weird noises as
they flow through the holes on the roof; old pillars with statues corroded by the winds etc.
This is just one tiny dome out of the countless similar domes existing in the huge ‘Chidaakaasha-dome’
containing all the worlds which were ever created, are created and will be created. The event about to be
described to Leelaa occurred in a very tiny pore of an anthill in some tiny corner of this dilapidated dome.)
21
अि9त 7वFचि;चदाकाशे 7वFचसंसारम&डपः

There exists some Mandapa of worldly existence in some awareness expanse;
आकाशकाचदलवसं9थाना;छादताक)तः ृ
its structure is covered on the surface by broken parts made of skies shining like crystal pieces;
मेX9थ5भ9थलोकेशपरIीशालभिIजकः
ु
wives of Indra acting as the statuettes adorning the pillar of the Meru Mountain (the support of the
creation);
चतदु शापवरकि9Bगत[ भानदSपकः ु
with the apertures of fourteen worlds; and the three-world pits lighted by the lamp of the sun;
कोण9थभतवमीक4याTतपव
ू तलोटकः
lumps of mud namely mountains spread all over the anthill existing in some corner;
अनेकपBजरु ठजेशMाNमणा9पदं
the abode of the very aged Brahmin namely Brahmaa with many sons;
जीवौघकोशकारायो 4योमोxवतलकालमा
filled with hosts of insects called Jeevas bound by their own shells;
नभो)नवाससbौघमशकाहतघ5घमः ु ु
the topmost space near the roof dark and empty; the humming noise made by the mosquitoes namely hosts
of Siddhas residing in the sky;
पयोदगहधमोVजालावलतको
ृ ू णकः
one corner enveloped by the network of smoke namely clouds;
वातमागमहावंशि9थतवैमा)नक>टकः
flying insects namely those traveling in airborne vehicles that stay inside the huge bamboo kept as the air
passage;
सरासराददबा
ु ु ु ललSलाकलकलाकलः ु
filled with terrible noise arising out of the games played by the unruly children namely Gods and demons;
लोकाIतरपरVामभा ु &ड़ोप9कर)नभरः
the villages namely various worlds filled with vessels of various ingredients;
सरःpोतोि\धसरसीजलोlgतमहSतलः
the ground dampened by the waters of the streams entering the lake of the ocean;
पातालभतल9वग
ू भागभासरकोटरः
ु ।
the cave shining with the three divisions of Paataala, BhooLoka and Svarga.
STORY OF VASISHTAA BRAHMIN
तB कि9मिIKचदे कि9मIकोणेव5बरकोटरे शैललोटतलेवेको FगUरVामकगतकः । ति9मIनदSशैलवनोपगढे

ू
सािhनः सदारः सत ु वानरोगः गोgीरवााजभयानभWः सवा)तFथधमप रो ि
वजोsभतू ्।
Somewhere in (that Creation Mandapa), in some unobstrusive single unseen tiny little cavity in the tiny
hollow of space, below the tiny clod of mud lump namely a hill, exists a tiny hollow place named
‘GiriGraama’ (like a tiny worm hole under a small mud lump inside a muddy ground).
In that village surrounded by rivers, hills and forests, there lived a Brahmin, who regularly worshipped the
‘Sacred Fire’; who had a wife; who had many sons; who was without any ailment; who had enough milk-
yielding cows; who had no cause to fear from the King; who followed religiously the duty of serving the
guests.
वतवेषवयःकमव
यावभवचेिटतैः वसट9येव सJशो न तु वासटचेिटतः ।
In the matter of wealth, dress, age, actions, learning, property and behavior, he was equal to Vasishta
himself; but was not acting like Vasishta (the Preceptor of RaghuVamsha Kings).
(This one was just named Vasishta; that is all!)
22
वसट इ)त ना5नासौ त9याभदIदसIदरS

ू ु ु ना5नावXIधती भाया भमौू 4यो5IयXIधती ।
He had a wife beautiful like the taintless moon, known by the name of Arundhati on this Earth, but real
Arundhati (star) was in the sky (or Arundhati in the heaven as the wife of Vasishta).
(She also never opposed her husband in anything.)
वतवेषवयःकमव
यावभवचेिटतैः समैव साTयXIधया न तु चेतनसतया ।
In the matter of wealth, dress, age, actions, learning, property and behavior, she was indeed identical to
Arundhati but not equal to her state of Self-realization. (She was not the Arundhati, the wife of Sage
Vasishta.)
अकृABमेमरसा वलासालसगामनी सा9य संसारसव9वमासीकमदहासनी ु ु ।
She was filled with unfeigned love for her husband; was very lively; was pleasant with the smile of the
night lotus to all around her.
BIRTH OF A VAASANAA
स व9त9य शैल9य साणौ सरलशा
वले कदाFचदपवटः
ु संददशाधो महSप)तं,
समVपUरवारे ण यातमाखेटके;छया महता सैIयघोषेण मेरोUरव Aबभसया,
चामरै ः क>णचIGा5शपताकाभल
ु तावनं कवा
ु णं खं सत;छBम&डलै PTयकुमं,
अKवपादखन`माजरे
ू णुपरावतां
ू ृ बरं हाि9तकोतंभतकरवाताालकगोपतं,
महाकलकलावतGवZhभतम&डलं ू कचकाDचनमाQण7यहारकेयरम&ड ू लम ् ।
That Brahmin once while resting on the grass-land spread with pine leaves on the summit of the hill,
chanced to see down below the hill, the king who was traveling with his entire retinue with a desire to hunt;
the shouts of the armies surrounding him piercing the sky like Meru Mount; the chowries and the white
colored banners spreading out like the moonlight in the flower garden; constructing a lovely mansion in the
sky with layers of many white royal umbrellas; filling the skies with the dust rising from the metal shoes of
the horses digging the earth; well hidden by the trunks of the elephants blocking the winds and the sunrays
like the ‘pearl decorated golden dome’; melting the directions all over the Earth with the tumult of excited
noises; encircled by garlands and armlets made of shining gems and gold.
तमालो7य महSपालमदं FचिIततवानसौ अहो नु र5या नपता ृ सवसौभाhयभासता ।
पदा)तरथह9यKवपताका;छBचामरै ः कदा 9यां दशद7कDजपरको
ु ू sहं महSप)तः ।
कदा मे वायवः कुIदमकरIदसगIधयः
ु पा9यIतःपर9Bीणां
ु सरतमशीकरा
ु न्।
कपूरेण परIी
ु णां पणन
ू ] यशसा दशां इIददयावदाता)न
ू कदा कयाO
ु मखाIयहम
ु ्।
Observing the King, he started thinking like this.
Ah! Pleasant indeed is the royalty shining with all sorts of prosperities!
When will I also be a King possessing the ten elephants of the quarters, along with the foot soldiers,
chariots, elephants, horses, the banner, the royal umbrella, and the chowries?
When will the winds fragrant with the pollen of the jasmine suck the sweat formed by the effort made in
the sexual unions with the ladies of the harem?
When will I make the faces of my wives fully white with the camphor and the directions with my white
fame and make them shine as with the moon rise?
(दक् -दश-ददा)त अवकाशं –gives place to move) (Elephant-deities guard the directions.)
(परIयः
ु – women who support the city with their virtues, leraning and conduct)
इथं ततःभृ येव वः संकपवानभ9वधम
ू )नरतो )नयं यावvजीवमतिIGतः ।
हमाश)नUरवा5भोजं जजरSकतुमाJता जले जजUरतेवाथ जरा ि
वजमपाययौ ु ।
In this manner, from that moment itself the Brahmin became filled with desire. He was engaged in his own
prescribed duties always, but restless as long as he lived. Like the hail-snow intent on destroying the lotus,
old age fell on the Brahmin like the shattered bridge on waters.
आसIनमरण9या9य भाया 5ला)नमुपाययौ त9य शा5य)त पपत ु लतेव Vीमभी)ततः ।
मामथाराFधतवती सा तत9वमवाfगने अमरवं सदापं
ु ु ब
xवे
ु मं सावणो
वरं
ृ ।
दे व 9वम&डपादे व जीवो भतम
ु तृ 9य मे मा यासीदयत9त9याः स एवाsfगीकतो
ृ मया ।
23
As he lay on his death-bed, his wife felt very apprehensive like the creeper fears the summer when the
spring season comes to an end. Then she propitiated me as you did, hey lady.
Understanding ‘immortality’ to be non-attainable, she asked me for this boon.
“Devi! Let not the ‘Jeeva’ of my dead husband leave this Mandapa (inner-hall of the cottage-dome) of
mine.” That request of hers was granted by me.
VASISHTA-JEEVA IS BOUND TO THE HOUSE SPACE
अथ कालवशाि
वः स पDचवमपाययौ ु ति9मIनेव गहाृ काशे जीवाकाशतया ि9थतः ।
Then, that Brahmin died in course of time. He remained in that ‘house-space’ itself as the ‘Jeeva-space’.
BRAHMIN VASISHTA IS KING PADMA
संपIनः ा7तनानपसंकपवशतः 9वयं आकाशवपरैु वेष प)तः परमशि7तमान ्,
भाविजतभपीठः
ू तापाjाIतवटपः कपापालतपातालि9Bलोकवजयी
ृ नपः
ृ , 00
कपािhनरUरवgाणां
ृ 9Bीणां मकरकेतनः मेXवषवायनां
ू साxव\जानां दवाकरः
आदशः सवशा9BाणामFथनां कपपादपः पादपीठं ि
वजायाणां राकाधमामतिवषः ृ ।
Being under the control of numerous desires of the past birth, remaining in the state of the ‘space-form’
itself (as the Brahmin-Jeeva), he became the Mighty Ruler of the Earth (as Padma).
He had conquered the entire earth with his valour. He had taken over the heaven with his strength. He ruled
the Paataala with compassion. He had thus conquered the three worlds.
He was the dissolution fire for the trees named enemies; he was the god of love for the women; he was the
Meru Mountain blocking the stormy winds of wicked sense pleasures; he was the Sun for the lotuses
namely saints; he was the mirror reflecting the knowledge of all scriptures; he was the heavenly Kalpa Tree
fulfilling the wishes of the needy; he was the foot-stool for the foremost among Brahmins; he was the ever
shining full moon of righteousness oozing nectar.
9वगहाtयIतराकाशे
ृ Fचताकाशमयाम)न ति9मिI
वजे शवीभते ू भताकाशशरSUर
ू Qण,
सा त9य MाNमणी भाया शोकेनायIतकशता शक ु े व माषश5बीका {दयेन ि
वधाभवत ् ।
When the Brahmin turned into a dead body in the ‘element-space’ (Bhootaakaasha) inside the ‘space of his
own house’, (Grhaakaasha) inside his own ‘Mind-space’, (Chittaakaasha), his Brahmin wife shattered by
the grief had a broken heart like the dried up bean seed in the pod.
(Element is also emptiness only; Jeeva is also emptiness only; mind is also emptiness only.)
भBासह शवीभता ू दे हमस
ु vृ य दरतः
ू आ)तवाहकदे हेन भतारं समपाययौ
ु ।
नदS )नखातमव तं भतारमनसय ु ृ सा आजगाम वशोकवं सा वासIतीव मDजरS ।
She also died along with her husband and throwing afar the body, she reached her husband with her
‘AatiVaahika’ body. Like the river rushing through the grounds dug already, she followed her husband and
became happy like the flower creeper in spring.
तBा9य व9य गहाQणृ सिIत भ9थावरादS)न
ू धना)न सिIत
अ
याटमं वासरमाTतमयोजsवो
ृ FगUरVामककIदर9थः ।
स ते भता
य संपIनो ि
वजो भपवमागतः
ू यासावXIधतीना5ना MाNमणी सा वमfगने ।
इहे मौ कXतो
ु राvयं तौ भवIतौ सदं
ु पती चjवाकावव नवौ भव
ु जातौ शवावव ।
एष ते कFथतः सग: ा7तनः संस)त ृ Yमः YािIतमाBकमाकाशमेवं सग[ ह भासते ।
Even now the same houses, same land, same estate, and the same wealth of that same Brahmin are still
there. Today the Jeeva of the dead person (Vasishta) has passed eight days staying in the hole of the little
GiriGraama Village. That Brahmin having attained the King’s personality has become your husband.
That Brahmin-lady named Arundhati is actually you, O Good lady!
You both who were a good pair of husband and wife now rule the kingdom like the newly paired
Chakravaaka birds (ruddy goose), like Shiva and Shivaa born on Earth.
Thus has been related to you the story of the past life, the delusion called worldly existence.
The ‘empty expanse’ which is of the essence of illusion alone shines like the Created World.
24
Yमाद9माि;चदाकाशे Yमोऽयं )तAबि5बतः असय एव वा सयो भवतोभवभfगदः ।

In this ‘awareness expanse’ delusion alone is reflected because of delusion;
(Previous delusions cause the post delusory states.)
false (according to me), or true (according to you all), giving rise to the entire world perception to people
like you (as real).
त9मा
YािIतमयः कः 9याको वा YाIयुिDझतो भवेसग[ )नरगलानथबोधाIनाIयो वज5भ ृ ते ।
Therefore which one (world perception) is delusory, which one is free of delusion?
The Creation shines forth in all its grandeur because of the continuous flow of false knowledge.
Nothing else is there.
ी वसट उवाच
Vasishta spoke
इयाक&य Fचरं चाX व9मयोफललोचनाभवोवाच

ु ू वचो लSला लSलालसपदाgरम ् ।
Listening to all this, Leelaa remained with her eyes wide open for a while amazed and surprised.
Then she spoke in an amused manner.
लSलोवाच
Leelaa spoke
दे वी व
वचनं मRया कथं संपIनमीJशं, कः वजीवः 9वगहेृ 7वामी वयमह ि9थताः ।
ता7लोकाIतरं साभ9ते
ू शैला9ता दशो दश कथं भािIत गह
ृ 9याIतमLता येववि9तथः ।
मत ऐरावतो बbः सषप9येवकोटरे मशकेन कतं
ृ यbं
ु स5हौघैरणुकोटरे ,
पeाgे 9थापतो मेX)नगीण[ भfग
ृ सनना
ू ु 9वTना\दगिजतं वा
ु FचBं नयिIत
ृ बहणः,
असमDजसमेवैत
यथा सवKवरे
] KवUर तथा गहाIतः
ृ पFथवी
ृ शैलाKचेयसमDजसम ् ।
यथावदे तZेवेश कथयामलया Fधया सादानगहSते ु ृ ह नोि
वजIते महौजसः ।
Devi! How did your words turn into falsehood like this?
Where that Jeeva of the Brahmin in his own house and where we (the King and queen) who reside here!
How can a world of ours here, so different, with all that land, all those hills, those ten directions, exist
inside that house (in GiriGraama)? (It is impossible!)
The intoxicated Aeiraavata elephant (belonging to Indra) is chained inside the hollow of the mustard seed!
War was fought by the mosquito with hosts of lions inside the hollow of the atom!
Meru Mountain kept inside the lotus seed-bead was swallowed by the larva of the bee!
Peacocks dance beautifully hearing the thunders roar in the dream!
As all these are impossible, O Goddess, so is the story related by you!
Hey the queen of all Gods! All this is as absurd as the statement that ‘Earth and hills (of this world) exist
inside a house’ sounds absurd.
Whatever the truth is, please explain all without confusing the intellect.
Great ones do not agitate those blessed with grace.
ु
Devi spoke
नाहं मRया वदामीदं यथाव;णु सIद

ु Uर भेदनं )नयतीनां ह jयते ना9मदादभः ।
वभ
यमानामIयेन 9थापया5यहमेव यां मयादां तां मया भIनां कोsपरः पाल)यय)त ।
I do not utter falsehood! O beautiful lady, listen to whatever I relate!
The breaking of rules is not done by the likes of us!
25
That boundary or rule which I have ordained as not to be crossed over by others, if I myself break it, who
else will follow that rule?
सVामि
वजजीवामा ति9मIनेव 9वसe)न 4यो5Iयेवेदं महाराrं 4योमामैव पKय)त ।
That ‘essence of the Jeeva of that Brahmin who lived in that village’ of the nature of ‘emptiness’ is in that
‘emptiness’ of that ‘very house’ of his, and visualizes ‘emptiness’ only as this Earth and country!
(4योम - 4यय)त - something which covers - sky - space- atmosphere all around you/emptiness)
(Jeeva is formless and is emptiness which thinks as it were; so the Brahmin Jeeva is the emptiness which is
in the emptiness of the house in GiriGraama; it is seeing this emptiness of your world as a king; and seeing
another world also as emptiness only after the death here.
Everything is a picture drawn on emptiness. What is the inside or outside in the emptiness drawings?)
ा7तनी सा 9म)ृ तलुTता यवयोXदताIयथा
ु 9वTने जाV9म)ृ तय
वदे तIमरणमfगने ।
That memory of the past life is deleted; another one has arisen for you both now!
O lady, this thing called ‘Death’ is like the memory of the waking state in the dream state!
(Jaagrat is forgotten in the dream. Death makes you forget the previous existence.)
यथा 9वTने ABभवनं ु संकपे ABजगत ् यथा यथा कथाथसंVामो मXभमौ ू जलं यथा त9य MाNमणगेह9य
सशैलवनपतना इयमIतःि9थता भमः ू संकपादशयोUरव ।
Just like the three worlds exist inside the dream, just like the three worlds exist in the thought, just as
battles exist in stories, just like water exists in the desert - ‘this city (of Padma) ’ surrounded by forests and
hills exists inside that ‘house of the Brahmin’ (in GiriGraama), like the world reflected in the mirror and the
mind.
असयैवेयमाभा)त सयेव घनसगता त9य सयावभास9य Fच
4यो5नः कोशकोटरे ।
This densely created phenomenon (of perceived) is unreal, yet shines as real inside the ‘hollow storehouse
of the Chidaakaasha’ which shines as the Truth.
असया
य
समपIनं ु 9मृ या नाम तदTयसत ् मगतणातरिfग
ृ ृ &यां तरfगोऽप न स
यतः ।
That which has arisen out of untruth just through memory, is also unreal; similar to a single (mirage) wave
of the mirage-river filled with waves, is also not real!
इदं वदSयं सदनं त
गेहाकाशकोशगं वb मां वां च सवO च ति;च
4योमैव केवलम ् ।
This house of yours (here); that world (of the Brahmin) seen inside the house-expanse hollow; myself; you;
and everything else is just that Chidaakaasha (awareness-expanse)! (Nothing is real!)
9वTनसंYमसंकप9वानभ)तपर5पराःु ू माणाIयB मः,या)न
ु संबोधाय दSपवत ्
The continued grand show of experiences in one’s mind while dreaming, is the only proof which will lead
to the true understanding like a lighted lamp.
(Compare the dream and the world experience; both are unreal; and vanish into nothingness.)
ि9थतो MाNमणगेहाIति
वजजीव9तदं बरे स समGवना ु पRवी
ृ ि9थता\ज इव ष|पदः ।
That Brahmin’s house exists; the Jeeva of the Brahmin exists inside that.
(All this is happening inside that house of Brahmin only, because that Jeeva is entrapped inside that
house.) This Earth with its oceans and forests exists in some one tiny corner of it like a bee in a lotus.
त9याः कि9मिIKचदे कि9मIपेलवे कोणकोटरे इदं पतनदे हाद केशो&क इवा5बरे ।
‘This’ city, the body of Padma etc. exist like a ‘hair ball’ floating in the sky (seen by the infected eye), in
some one tiny hole of ‘that hollow of Chit’ (named GiriGraama).
ति9मIनि9मIपरेु तिIव तदे व सदनं ि9थतं त9मािकं Bसरे &वIतजग
वIृ दमव ि9थतम ् ।
Beautiful lady! In ‘this creation’, ‘that house (of the Brahmin)’ alone is there, in which hosts of worlds
exist inside like the dust particles floating in the sunlight! So what!
(That creation of GiriGraama is alone the real one, inside which this world of Padma exists and his future
world also exists which you saw in the Samaadhi.
Like dust particles floating in the sunlight, these worlds are floating inside that house of Brahmin, in the
Chit sunlight! And who knows in which emptiness, that Brahmin’s world is floating?)
26
परमाणौ परमाणौ सिIत वसे Fचदाम)न अIतरIतजगIती)त कवे ं तIनाम शf7यते ।

Dear Daughter! In each and every supremely subtle atomic state of the conscious essence, there exist
worlds inside worlds! Why should this fact be a matter of doubt?
लSलोवाच
Leelaa spoke
अटमे दवसे वः स मतःृ परमेKवUर गतो वषगणोs9माकं मातः कथमदं भवेत ् ।
Hey Parameshvari! That Brahmin died eight days ago!
Mother, for us so many years have passed! How can this be possible?
दे 4यवाच
ु
Devi Spoke
दे शदै यOयथा नाि9त कालदै यO तथाfगने ना9येवे)त यथाIयायं कRयमानं मया शण ृ ु ।
Just as there exists not the long duration of space, the long duration of time also is not there, O lady, listen
to my explanation of how they are not there.
TIME AND SPACE MEASURES ARE NOT ABSOLUTE AND SAME FOR THE MINDS
यथैत)तभामाBं जगसगावभासनं तथैत)तभामाBं gणकपावभासनम ्
gणकपं जगसवO वतामतामजIमनां यथाव
)तभास9य वसे jममदं शण ृ ु ।
(Each Jeeva experiences its own measure of time and place as his world.
There is no fixed clock or calendar in Brahman state as a common measuring point.
Each person sees and experiences a different world and different time and place measure, according to his
mind-structure.)
Just as the extension of the world perceived is just an appearance only (seen by the mind), the idea of the
‘second’ and ‘Kalpa’ (as time) is also just an appearance (connected to the perceived).
For those who get born with the ideas of ‘you’ and ‘me’ (through delusion), the entire world is made up of
second and Kalpa (as delusory ideas).
Dear daughter, listen to the exact process of the occurrence of such appearances!
WHAT HAPPENS AFTER THE DEATH-SWOON?
अनभय
ु ू gणं जीवो मRयामरणम;छ
ू नं व9मय
ृ ा7तनं भावमIयं पKय)त सqते
ु ।
तदे वोIमेषमाBेण 4यो5Iयेव 4योमPTयप आधेयोsहमहाधारे ि9थतोsहम)त सIद ु Uर ।
O virtuous lady! O pretty one!
The Jeeva though existing as ‘empty space’, just for a second experiences ‘the false swoon of Death’;
forgets the previous state of existence (all life events); and perceives another (new) one; within the wink of
the eyelid; in the ‘empty space itself’; thinking ‘I am to be supported, I exist inside this support’.
(Jeeva is Chit in essence; and independent of all supports.
Death is a myth. It is just a sleep of a second.
After the sleep faint of death, the Jeeva immediately sees a new world and forgets his previous life; like one
forgets the waking state when dreaming.
The very space around him turns into a world of his experience.
He believes he is a tiny Jeeva inside that new world and is supported by that world. He believes also that
he is a physical body living inside that world.)
ह9तपादादमाIदे हो ममायम)त पKय)त यदे व चेत)त वपः9तदे ु वेदं स पKय)त ।
This body with the hands and feet etc is mine’ - so he feels; and whatever form is in his mind, he sees that
as his body.
(Years do not pass for him; but memories only stay as experiences, proving his life-long existence there.
He can see himself as any age as he desires. There is no time at all as real.)
27
एत9याहं पत:ु पBो

ु वषा&येता)न सिIत मे इमे मे बाIधवा र5या ममेदं र5यमा9पदं
जातोsहमभवं बालो वbं
ृ यातोहमीJशः बाIधवाKचा9य मे सव]
तथैव वचरIयमी Fचताकाशघनैकवा9वेऽTयIयेऽप भविIत ते ।
‘I am the son of this father; I have passed so many years in my life, these are my relatives who bestow joy
on me; this house of mine gives me happiness. I was born; I was a child; I grew up to be like this. All these
relatives of mine are also like this. Those who are mine and others (who are not mine) also exist’
In this manner, by the denseness of the Mind-space, people belonging to one’s own and others appear.
एवं नामोदतेऽTय9य Fचते संसारख&डके न किIचदTयtयदतं ु ि9थतं 4योमैव )नमलम ् ।

Even if such ideas arise in the ‘mind’, which is actually the fragment of the world; actually nothing arises
there and it is as pure as the empty sky. (Nothing happened at all as death or birth or life.)
9वTने GटUर य
वि;चत
वKये Fचदे व सा ।
In the dream the dreamer himself is the dreamed-world also; similarly the world perceived by the (deluded)
mind is Chit only (which is the essence of all Jeevas).
सवगैकतया य9मासा 9वTने Jटदशना यथा 9वTने तथोदे )त परलोकJगादभः ।

परलोके यथोदे )त तथैवह े ाtयदे
ु )त सा त9वTनपरलोकेहलोकानामसतां सताम ् ।
Since the dreamer exists equally all over the dream (as the dream people and dream objects), the perceived
objects rise up when perceived in the dream (as his essence only). (He himself is the full dream world.)
Just as the perceived objects rise up in the dream, so the objects rise up when we see the next worlds also.
(Each world seen by a Jeeva is made of the Jeeva awareness only.)
Just like they rise up in the next worlds, here also it occurs the same way.
(This world seen by you is also made of the same Jeeva essence only.)
The unreal (false knowledge) appears as real in the dream world, in the next world and in the present world.
(Brahmin died and sees the next world as this world. He died here as the king and sees again another next
world. It is like dreaming inside a dream. It is a continuous flow of dreams only.
Which one is real and which one is unreal?)
न मनागप भेदोऽि9त वीचीनामव वाUरQण
There is not the least difference between the worlds of the dream and the worlds seen here and the next, as
the waves of the ocean do not differ from each other.
अतो जातमदं वKवमजातवादनाश च 9वPपवातु ना9येव य;च भा)त Fचदे व सा ।
Therefore this world which is produced is not created, nor can it perish.
(No one made it like a pot out of clay.)
It does not exist at all by its very nature of unreality. (Unreal cannot exist.)
Whatever is seen is, Chit only.
(Reality of Chit is seen as the wrong knowledge named the world.)
CHIT STATE
यथैव चेय)नहiणा परम4योमPपणी सचेयाप तथैवेषा परम4योमPपणी ।
Chit is of the nature of Supreme Space without the taint of the perceived world.
Chit is of the nature of Supreme Space with the perceived world also.
त9मा;चेयमतो नाIय
वीFचवादSव वाUरतः वीFचवं च रसे नाि9त शशशfगवदे ृ व ह ।
The cognized phenomenon is not different from Chit like the wave-ness does not differ from the ocean.
The wave-ness does not exist in water like horns do not belong to the hare.
सैव चेयमवापIना 9वाभावाद;यताTयलं ु त9माIना9येव JKयोऽथः कतो ु sतो GJKयधीः ।
That Chit alone attains as if the complete appearance of the cognized phenomenon though it is changeless
by nature. Therefore there does not exist something called the Seen (perceived world).
So, where arises the question of the phenomenon of the ‘Seer and the Seen’ also?
28
(When Seen is non-existent, how can the seer as connected to the Seen exist?
Both are non-existent. The Very idea of ‘I see a world’ is meaningless; and just a mind-made narrative.)
)नमषेणैव जीव9य म)तमोहादनIतरं

ृ ABजग
ZृKयसगीः )तभामपग;छ)त ु ।
The very next instant after the death-faint of the Jeeva, the grand show of the created world of the Seen,
complete with the three worlds shines forth (as the next world).
(All that is seen as the world made of parents, relatives, house, family, people etc is just an instantaneous
production of the mind.)
यथादे शं यथाकालं यथार5भं यथाjमं यथोपादं यथामात ृ यथापत ृ यथौरसं यथावयो यथासंव
यथा9थानम ्
यथेहतं यथाबIधु यथाभयं ृ यथेहा9तमयोदयं अजात एव जातोsहम)त चेत)त Fच
वपःु ।
The ‘Chit-body’ (Limited consciousness as the individual Self), though unborn, imagines itself to be born,
at the suitable place, at the suitable time, at the suitable beginning, in the suitable manner, as the suitable
birth, with the suitable father, with the suitable mother, with suitable progeny, at the suitable age, with the
suitable cognition, at the suitable establishment, with the suitable want, with the suitable relatives, with the
suitable servants, with suitable rise and settings.
(All that is seen as the many years of time-span is also just an instantaneous production of the mind.)
दे शकाल jयाG4यमनोबbी ु िIGयाद च झटयेव मते ृ रIते वपःु पKय)त यौवने ।
एषा माता पता Nयेष बाल ऽभवम ू हं िव)तनानभतो ु ू ऽनभतो
ु ू वा यः 9या9म)तमयः
ृ jमः ।
After the event of death, instantly the imagined identity (of the next life) perceives the place, time, action,
objects, mind, intellect, senses in the youthful state (or any state of life as per the Vaasanaa).
Ideas like -‘This is the mother, this is the father, I was a child once’ and so on; rise successively as the
memory whether experienced or not experienced.
(Memory can be any idea rising in the mind; need not be experienced also.)
पKचा
युदेयसौ त9य पप9येु व फलोदयः )नमेषेणैव मे कपो गत इयनभयते ु ू ।
Later like the flower changing into a fruit (instantaneously) , it experiences a time span of Kalpa in a
second.
(Time-span is just an experience of the mind; not real.)
राAB
वादशवषाQण हUरKचIGे तथा NयभकाIता ू वरहणामेकं वासरं वसरायते ।
The twelve years were experienced by King Harishcandra within one night.
For those separated from their beloved, one day is like a year.
मतो
ृ जातोऽहमIयो मे पते)त 9वTनताि9वव अभ7त9यै ु व भोग9य भ7तधीXपजायते
ु ।
‘I died’; ‘I am born’; ‘this other person is my father’- ideas like this;
‘though not experienced’ - the idea of experience;’
even if experienced’ - the idea of non-experience; arise as in the dream state.
(Mind alone is the proof of our experience and non-experience.

What it says is the truth for us; we believe it blindly, though it is made of lying nature alone.)
भ7ते
ु ऽTयभ7त
ु धीः Jटमयलिfगतवादषु शIयमाक>ण
ू तामे)त तयं
ु 4यसनमसवै
ु ः
वलंभोsप लाभKच मद9वTनादसंवद ।
For the stubborn ones who ascertain the Seen as real, ‘Empty void’ spreads out equally as tragedies and
festivities, deceit and profit in the intoxicating dream of perception.
(For those who believe in the mind and the mind-created reality of the world, events appear as real in the
empty void as void only.)
तै`&यं यथा मUरचबीजकणे ि9थतं 9वं 9त5भेषु चारFचतपBकजालमIतःु ।
JKयं वनIयददमेवमजेsि9त शाIतं त9याि9तबIधनवमोgJशः कतः ु काः ।
Like the sharpness innately existing in the rays of the Sun, like the un-sculptured forms inside the stone
pillar, the ‘Seen’ exists undifferentiated in the ‘unborn’ as the tranquil state.
How and what bondage and liberation exist for it?
29
(Sharpness of the sun needs the perceiver of the sharpness in the rays.
Stone needs a perceiver to conceive statues.
Brahman has to have the perceiver state to know itself as something.
Brahman exists as the stone and also the sculptor and also the statue; as if it is a sculpted statue.
No-intellect state of Reality exists as the intellect-seen picture of itself. That is Jagat.
Brahman exists as if it is the world.
This is the nature of Reality named Brahman.)
)तभािIत जगIयाशु म)तमोहादनIतरं

ृ जीव9योIमीलनाद`णो PपाणीवाQखलाIयलम ् ।
After the swoon of death, within the wink of the eye of the Jeeva, instantly all worlds arise with
multifarious forms.
(So many people have died, are dying and will die.
Each one experiences a mind-world that rises after death, after death, after death…!
Life of each person is a dream within a dream within a dream…, without an end ever reached.
Worlds are made of these interconnected dreams only of many minds only!
द7कालकलनाकाशधमकममया)न च पUर9फरIयनIता)न ु कपाIत9थैयव िIत च ।

With all rules of Dharma and Karma, with all sorts of time/space boundaries of various world existences,
countless worlds come into being, remaining stable till the end of the Kalpa (when the totality of all dream-
lives get swept off.)
(The end of the worlds, exist as a counter part of the belief in the beginning of the world.)
नानभतं
ु ू न यZृटं तIमया कत ृ मयप तgणा9म)ततामेृ )त 9वTने 9वमरणं यथा ।
Even what is not experienced, what is not seen is imagined to be one’s action in the instant-memory which
arises after the death-swoon, like one experiences one’s own death sometimes in the dream.
YािIतरे वमनIतेयं Fच
4योम4योि5न भासरा
ु अपकु}या जगIना5नी नगरS कपनािमका
इदं जगदयं सगः 9म)ृ तरे वे)त ज5ृ भते दरकप
ू gणाtयासवपयासैकPपणी ।
The ‘Delusion’, in this manner, shining endlessly in various ways, in the ‘emptiness of the Conscious-
space’; by its very nature creating the contrariety (reverse phenomenon) of deep rooted ideas of ‘distance,
Kalpa, moment’; creating a false sense of solidity named the ‘world’, a city made of conception; extends as
the memory of ‘This is the world’; ‘This is Creation’.
(अप - न पा)त- न रg)त पतनात ् – Irreversible down-fall)
(All this is delusion. Delusion alone shines as these many worlds, in the emptiness of awareness.
Delusion is the belief in the false information produced by the senses.
World is like an imagined city only! It does not really exist anywhere at any time.
Time, distance etc are all mind-made ideas. Solidity is also a mind-experience only.
World is made of just the memories (ideas); which are emptiness.
At this moment whatever you know as a life is nothing but ideas or memories contained in the mind.
World is made of memories only.
You yourself are a memory only; if you as an idea do not exist in your mind and the minds of others; then
how can a life be possible at all?)
WHO IS THERE TO PROVE EXPERIENCE OR NON-EXPERIENCE?

नानभतानभता
ु ू ु ू च WिTतUरथं ि
वPपणी पव ू कारणUर7तैव FचGपै ू व वतते ।
The knowledge (perceiving, understanding) is of two types- experienced and not experienced.
Without any previous reason as such, it shines forth from Chit.
नानभते
ु ू sनभतवसं
ु ू वदIतXदे यप 9वTनYमादावIयि9मिIपतरSव पतःु 9म)तः ृ ।
Even if not previously experienced, the memory of experience rises in the mind; like sometimes in a dream,
the memory of the father is superimposed on another person.
30
(In dreams also random experiences appear; some other face looks like a father’s; some other like a son’s.
At that moment of dreaming we believe it to be real. A life-experience is also a random experience without
any support backwards or forwards. Life is what you believe now at the moment of experience.
Rather, life is what your mind narrates it as.)
कदाFच9म)ततां
ृ य7वा )तभामाBमेव सत ् भा)त थमसगष ] ु Pपेण तदनjमात
ु ्।
Sometimes the existence shines forth without the memory factor at all in the first Creations; the ones with
similar nature arise at a later stage. (Logically a ‘first creation’ cannot be based on previous memories; for
there was no ‘previous’ in the ‘first’.)
JKयं ABभवनादSदमनभतं
ु ु ू 9मतौ
ृ ि9थतं केषािIचतिIव केषािIच9मरणं वना ।
The ‘Seen phenomenon’ of all the three worlds exists in the memory for some (Jeevas) as ‘experienced’,
hey slender lady, in some as ‘non-experienced’.
(SMRITI here refers to the sum total of all unmanifest Vaasanaas or unfulfilled thought processes
conjoined with the ‘Creation Vaasanaa’.
This totality is referred to by the term ‘Brahmaa’ or the ‘Lotus-born’.
These Vaasanaas or ideas of unfulfilled thought processes randomly manifest through some life processes.
This channel of experience is termed ‘Jeeva’.
Jeeva is not a person; it is just the principle of life undergoing some experience.
With randomly arising thought process within it, the Jeeva may sometimes feel the ‘experienced’ as
memory or even ‘non-experienced’ as the memory.
Jeeva is just an identity-less wave of the ocean; any water drop of the ocean can belong to it as its memory
instantaneously.)
)तभासत एवेदं केषािIच9मरणं वना Fचदणूनां जेशवं काकतालSयव

यतः ।
Sometimes it shines forth as the ‘ruling personality’ (a king or emperor) in the ‘Chit-atoms’ without any
memory factor at all like the maxim -‘the crow sat and the fruit fell’ (co-incidence).
(One can experience randomly the life of a king, even if there was no previous experience of a king’s life as
such. The Brahmin Vasishta was stuck by a Vaasanaa for a king’s experience and he was a king in his next
world as Padma. It can happen without any such Vaasanaa also.)
(Jeevas are like clay dolls made by a child with no purpose as such. They can be anything and anybody.
All are mud lumps only.)
अयIतव9मतं ृ वKवं मोg इयभधीयते ईिTसतानीिTसते तB न 9तः काचन क9यFचत ् ।

When there is complete forgetfulness of the world, it is known as liberation.
Likes and dislikes do not exist in the least there.
(When no ‘Smriti’ can corrupt your mind to form an experience, it is termed as ‘Liberation’.
What is unreal stays unreal.)
अयIतsभावसंपितं वनाहIताजगि9थतेः अनपादमयी ु Nयेषा नोदे येव वम7तता
ु ।
Without the complete non-occurrence of the worldly existence as connected to the ego, there is no
liberation even if truly nothing is produced.
(Even if the life-experience is unreal, unless one knows it as unreal, there is no freedom from the random
experiences that befall one. Dream experiences can cease once for all, by waking up only.)
रvvवां सपYमः सपश\दाथासंभवं ि9थतं अनपादमयंु य7वा शाIतोऽप ह न शा5य)त ।
The delusion of the snake in the rope does not go off even if there is nothing there (as a snake); since the
snake exists (as real) in the possible existence of the just the meaning of the word ‘snake’.
(As long as the idea of the snake is there, the delusion of the snake in the rope cannot vanish.
Snake is just a word with meaning though it is non-existent.
Jagat is also just a word with meaning; and non-existent.)
31
अधशाIतो न शाIतोsसौ समेयथतया पनः ु उदे येकपशाचाIते पशाचोIयो Nयधीमतः ।

Half and half cure does not work here (like temporary bouts of intellectual comprehension.)
It rises again along with new meaning like if one ghost idea is removed; another ghost pops up immediately
for the ignorant.
(As long as the idea of the ghost is there, fools will see ghosts everywhere. Even if one ghost is gone they
will see another one elsewhere. Unless the very idea of the word ‘ghost’ is destroyed, they are not free of
the ghost.)
संसारKचायमाभोगी परमेवे)त )नKचयः कारणाभावतो भा)त यदहाभातमेव तत ् ।

The worldly existence is the limitless state of experience only; this is a decided fact.
It shines without any cause. What is seen here is just an appearance.
IS THERE A CAUSAL MEMORY?
लSलोवाच
Leelaa spoke
MाNमणMाNमणीPपे सग] कारणसंस)ृ तः कथमtयिथता ु सा9य 9मरणीयमदं वना ।

How did the causal memory arise in the Creation where exist the forms of the Brahmin and his wife,
without any ‘previous causal memory’ as such?
(What ‘memory’ caused the existence of the Brahmin of GiriGraama?
If ‘memory’ alone goes on recreating worlds after worlds, then each life should have one ‘causal memory’
at the back, and so on ad infinitum.
So if Padma and Leelaa were the effects of ‘memories’ of Vasishta and Arundhati Brahmin couple, then
what were these Brahmin couple the effect of?
If they were not caused by their own direct memories, then whose memory became the causal factor in
their existence?)
ु
Devi Spoke
MEMORY OF BRAHMAA IS THE CAUSE: BUT NOT FROM THE PAST

पतामह9म)त9तB
ृ कारणं त9य न 9म)तः ृ पवO
ू न संभवयेव म7तवापव
ु ू जIमनः ।
The memory of Brahmaa (totality structure) alone is the cause there, but not the ordinary memory
phenomenon of an embodied individual.
Since there is no previous birth, there is no past there.
(A wave is just a wave made of ocean waters. It is not a succession of the same wave appearing again and
again. Brahmaa is huge wave made of tiny waves. It is also ocean water only; without any previous
memory factor. Any water drop can be the part of any wave.)
(All experiences rise up from the Reality state alone from it knowledge essence.
It is not the Jeeva experiencing any experience with any particular identity; but it is the experience
producing the Jeeva to experience it; and giving it an identity.
Your experiences make you a Jeeva; you do not experience anything as any separate entity.
Life lives you! You do not live a life!)
पवO
ू न संभवयेव 9मरणीयम)त 9वयं पeजादवमाया)त चैतIय9य तथाि9थतेः ।
There does not occur any past; but just by a voluntary act of remembrance, the Lotus-born and others arise
in the Supreme Consciousness just like that, without any reason.
(What is ‘past’ but an idea in the mind?)
32
अभवमहमय
ू Iयः जानाथः जापतेः काकतालSयवकिKचLव)त )तभामयः ।
‘I have arisen’; some vibration like this occurs as if separated from the ‘Source’ as in the case of the ‘crow
and the palm fruit’ (co-incidence), and the appearance of Brahmaa occurs; which instantly causes all the
worlds to occur.
(As previously mentioned many times, the ‘I’ is the instantaneous perception of all worlds.
This ‘I’ ness as a seer seeing something as separate is Brahmaa.
He is the border-line state of the manifest and unmanifest.
He is made of all the small ‘I’s of his beings.
He is Brahman alone as if with the Knowledge of oneself.
Actually these divisions, names are all our own mind-made explanations, in the delusion level.
Reality alone is; nothing else!)
एवमtयदते
ु लोके न किDचIन कदाचन 7वFचदtयदतं ु नाम केवलं FचIनभः ि9थतम ् ।
In the world arisen in this manner there never ever arises anything as such anywhere!
(Jagat is just a made up story of the mind; and is not really existent.)
Only the Chidaakaasha the state of Consciousness exists without any blemish.
ि
ववधायाः 9मते ृ र9याः कारणं परमं पदं कायकारणभावोsसावेक एव Fचदं बरे ।
The cause of both types of memories; the experienced and not-experienced, is just the Supreme state.
It alone is both the ‘Cause and the effect phenomenon’ in the ‘expanse of awareness’.
(Awareness gives life to the idea of experience and non-experience both.)
कायO कारणं चैव कारणैः सहकाUरभः कायकारणयोरै 7यातदभावाIन शा5य)त ।

The effect and the cause are separated by the want of concomitant causes (in our world).
(In the case of Jagat and Brahman), the effect and cause are the same, and there are no concomitant causes
(to separate them); so the oneness does not disappear.
(Brahman as the cause is also Jagat the effect; the same principle described with two different words.)
महाFचGपमे
ू व वं 9मरणं वb वेदनं कायकारणता तेन स श\दो न च वा9तवः ।
Understand ‘memory’ (ready to burst forth experience) as the very nature of the great Chit.
This memory as experience is made of causality. Therefore, it is just a word with meaning; not real.
(Causality is part of the perceived; it has no place in Brahman state.)
एवं न किIचदपIनं
ु JKयं Fचvजगदा
यप Fचदाकाशे Fचदाकाशं केवलं 9वाम)न ि9थतम ् ।
Therefore nothing rises as perception in the form of the world and others in the Chit.
The Chidaakaasha exists in Chidaakaasha as its own essence.
लSलोवाच
Leelaa spoke
अहो नु परमा Jिटद शता दे व मे वया Pपीजागती ातः भयेवg

े ण
य)तः
ु ।
इदानीमहमेत9यां यावपUरणता Jश नाtयासेन वना ताव)LIधीदं दे व कौतुकम ् ।
यBासौ MाNमणो गेहे MाNम&या सहतोऽभवतं सगO तं FगUरVामं नय मां तं वलोकये ।
Ah! The most Supreme Vision of Understanding has been bestowed on me by you O Devi, like the entire
world becomes visible in the early morning light.
Since I am not fully mature in this vision being without proper practice O Devi, please satisfy my curiosity.
Take me to that creation where that GiriGraama village exists where that Brahmin lived with his wife in
that house; so I can see it all myself.
33
(The very purpose of Jnapti seems to be to kindle the curiosity of Leelaa and lead her towards a higher
state of realization. The Goddess gradually raises the intellectual level of Leelaa and gives her the status of
a friend and companion to herself. As she expected, Leelaa was now more intrigued about the mysteries of
the universe than with the life she wanted to lead with King Padma.
In reality, the worlds of Padma or Vasishta or anyone do not exist as solid worlds which can be visited like
picnic spots. Each mind creates its own world, and to visit it one must rise to the level of Chidaakaasha and
discard one’s own mortal identity. Staying as the Chit state which fills up all minds and the conceived
worlds of all minds, one can easily see what another person is conceiving in his own mind.
Lower beings can never enter the worlds of higher beings, but a mortal can raise oneself to the level of the
Chidaakaasha and visit the mental worlds of other mortals.
Jnapti, using the Vaasanaa for knowledge in Leelaa, makes her discard her mortal coil.
Jnapti knows that soon Leelaa will forget the very existence of her physical body and rise to a higher level
with a divine form. But without disclosing the future, she just advises Leelaa to contemplate on the
Chidaakaasha and become the AatiVaahika body.)
ु
Devi Spoke
अचेयFचGपमयीं
ु परमां पावनीं Jशं अवलं\येममाकारमवम;य
ु भवामला ।
ततः ाT9य9यसIदे हं 4योमामानं नभःि9थतं भमट
ू नरसंकपो गगनाIतःपरंु यथा ।
एवं ि9थते तं पKयाव: सह सगमनगलं अयं तZशन
वारे दे हो ह परमागलम ् ।
Taking recourse to the ‘Supremely Sacred Vision’ of the nature of Pure Consciousness bereft of the
cognized world, discard this form and become taintless.
(To dis-identify with the physical body is the first step.
You must stay as the empty state of mind only, as your identity.
Whatever vision gets experienced is not in any space; but in your mind only.
Vasishta’s world is the world conceived by the mind of Vasishta Brahmin.
To know its experience, you must also be a mind only.)
Then doubtless you will attain space-like nature which can exist in the sky, similar to a man staying on the
Earth entering the harem situated in the sky as conceived by him.
If it be so, then we will both together see that world without any obstruction.
The physical body actually is a great impediment existing in the doorway of such a vision.
लSलोवाच
Leelaa spoke
अमना
ु दे व दे हेन जगदIयदवाTयते न क9मादB मे यि7तंु कथयानV ु हाVहात ् ।
Why can’t another world be entered with this (physical) body, Devi?
Explain this to me favoring me with kindness.
ु
Devi Spoke
जगIतीमाIयमूता)न म)त
ू मिIत मधाVहाभव)Lरवबbा)न
ु ु है मानीवोमकाFधया ।
हे 5Iयम
ू काPपधरे sTयमू कावं न व
यते यथा तथा जगGपे ू जगIनाि9त च MNमQण ।
These worlds are indeed formless! (They exist as mind-structures.)
Because of the grip of wrong conceptions, they are cognized as with forms by you people, like the
cognition of the ‘ring’ in the gold.
34
Though the gold appears with the form of the ring, there is no ‘ring-ness’ in gold.
Similarly in the appearance of the world there is no ‘world’ in Brahman.
(Brahman exists as the mind-conceived worlds only; which are made of false information brought by the
senses. To enter a false world of another mind like Brahmin Vasishta, you have to discard your false form
here and become space-like. This space like existence alone can enter the space of GiriGraama and see
what the story is there now.
For example, you exist now as a ring in the gold.
To see what the anklet world is, you discard the ring idea; stay as gold; and see what the anklet is like.
Otherwise, a ring cannot know of an anklet.)
जगदाकाशमेवेदं MNमैवेह तु JKयते JKयते काFचदTयB धलरं ू बु)नधावव ।

This world is just ‘space’ (emptiness). What is seen is ‘Brahman’ alone.
Whatever is seen here is like the dust in the ocean.
अयं पDचो मRयैव सयं MNमाहम

वयं अB माणं वेदाIता गरवो ु sनभव9तथा
ु ।
This world made of elements is unreal. ‘I am the non-dual Brahman’ is the Truth.
(This ‘I’ of Brahman is the common essence of all; and not the ego.)
Upanishads and the experience of the great Sages is the proof here.
MNमैव पKय)त MNम नाMNम MNम पKय)त सगादना5ना Fथतः 9वभावोs9यैव चेJशः ।
Brahman (no-identity) alone sees Brahman (as some identity).
(Gold alone exists as the ring and knows itself as the ring.)
Non-Brahman (body-awareness) does not see Brahman.
(Ring is not aware of the gold.)
That which is well-known by the name of Creation etc. is the very nature of Brahman.
(Gold can exist as some shape only. Reality has to exist as the Jagat only.)
न MNम जगतामि9त कायकारणतोदयः कारणानामभावेन सवषां ] सहकाUरणाम ् ।

The relationship between Brahman and the world is not the Cause and effect relationship, as there exist, no
concomitant causes anywhere.
यावदtयासयोगेन न शाIता भेदधी9तव ननं ू तावदतGपाू न MNम पUरपKयस ।

As long as your sense of duality is not removed through proper practice, you will not be able to visualize
Brahman without discarding (identity with) the form.
तB Pढं उपायाता य इमे व9मदादयः अtयासा

MNमसंपतेः पKयाम9ते ह तपरम ् ।
People like us who are well adept in such Knowledge, can visualize Brahman in each and everything,
because of the long time practice in the realization of Brahman.
संकपनगर9यैव ममाकाशमयं वपःु MNमैव चाIतः पKयाम दे हेनानेन तपदम ् ।
My form is also made of space alone (is just a picture drawn in emptiness), like a city imagined in the
mind; and is Brahman in essence. (I am aware of this truth at all times.)
Even acting as this (imagined) body, I see ‘That state’ alone, inside myself.
(I do not identify with this form, which you see as Sarasvati.
For you convenience and comfort, I appear as if with a form for you.)
वशbWानदे
ु हाहा9तथैते पeजादयः MNमामजगदादSनामंशे सं9थानमfगने ।
Brahmaa and others endowed with extreme purity can have knowledge only as their befitting bodies.
O pretty girl, they remain established in the state of Brahman which uniformly exists as the essence of
Brahmaa, world etc.
35
तवाtयासं वना बाले नाकारो MNमतां गतः ि9थतः कलनXपामा तेन वं नानपKयस ु ।
Child, being without practice, your nature has not attained the (original) state of Brahman.
Your form (as Leelaa) exists as the product of misconception only.
Because of that you are unable to have the true vision.
यB 9वसंकपपरंु 9वदे हेन न लtयते तBाIयसंकपपरंु दे होsIयो लभते कथम ् ।
When you cannot access with your physical body, even the city built in your own imagination, how can
you, being another body get access to another person’s imagined world?
(We have to enter another imagined world.
Therefore first discard this imagined body of yours.
To enter another ghost world, this ghost has to be removed first.)
त9मादे नं पUरयvय दे हं Fच
4योमPपणी तपKयस तदे वाशु कX ु कायवदा5वरे ।
So discard this body and remain as the form of Chit-space and see everything now.
You are an expert in completing any enterprise you undertake.
(Do not have the fear of losing the body.)
संकपनगरं सयं यथासंकिपतं )त सदे हं वा वदे हं वा नेतरं )त कDचन।
The conceived city is real only for the conceiver.
Whether with body or without body, it is not real for the other person.
(Your world is real for you alone; Vasishta’s world is real for him alone.
Both are unreal only. So do not fear the losing of the body. It is just an idea in the mind.)
आदसग] जग
YािIतयथेयं ि9थ)तमागता तथा तदाभृ येवं )नय)तः ौढं आगता ।
When the Creation first began, the delusion of the world rose along with it.
From then onwards this is the rule maintained from the beginning.
(Worlds of Jeevas stay separate and impenetrable to other Jeevas.
World may look the same for all; but each mind has a different world existence as its private experience.)
लSलोवाच
Leelaa spoke
वयो7तं दे वी ग;छावो MाNमणMाNमणी जगसहे तीदमदं वि;म कथं गIत4यमंब हे ।

इमं दे हमहा9थाTय शbसवानपा)तना
ु ु चेतसा तं परं याम लोकं वं कथमेष तत ् ।
Devi, you told me that we both will go there to that world of the Brahmin couple together.
But I say, how can we go there, Mother? I am going to place this body here and go to that supreme world
with the mind filled with pure Sattva. How will you come there?
(I still see your form. Will you also not discard it?)
ु
Devi spoke
संकप4योमवg9ते ृ यथा सIनप 9वामकः न कु}यामा न कु}येन रोxयते नाप कु}यहा ।
Whatever be your tree conceived in the sky as you imagine it, it is not a blocking wall; it is not blocked by
a wall; nor is it going to break a wall!
(The term ‘wall or blockage’ refers to solidity of a physical object.
‘Tree imagined in the sky’ is the world conceived by the mind in empty void and believed to be real and
solid. ‘There is no solidity at all in anything; so where is the question of the Mind/ body difference?
36
I, as Jnapti am always in the state of Chit. I do not see any thing solid or hard anywhere. My body is also
an appearance willed by me so that you, who are used to forms will feel comfortable with a form of mine.
Since both of us are just vibrations in the Chit actually, there is no question of losing each other when you
come out of your body’; argues Jnapti. We will stay as our identities as the Goddess and Leelaa.
We will see each other as conceived by our minds, as if with forms.
These forms will be visible to us both; but will be invisible to others.
These forms will be like pictures drawn on empty space.)
शZै
ु कसव)नमाणं FचGप9यै
ू व तिकल )तभानमत9त9मापर9मा)L
यते मनाक् ।
सोsयमेताJशो दे हो नैनं संयvय या5यहं अनेनैव तमाTनोम दे शं गIधमवा)नलः ।
This body of mine is just made of pure space of Chit; it is just an appearance; very slightly does it differ
from ‘Chit’. So I with such a body don’t have the need to discard it and go.
With this body itself I will reach that world like the wind carrying fragrance.
यथा जलं जलेनािhनरिhनना वायना)नलःु मलयेवमतो दे हो दे हैरIयैमन

ोमयैः ।
Water mixes with water; fire with fire; wind with wind; so also this body can mix up with other bodies
which are conceived by the Mind.
(My body is just a picture drawn in emptiness; and not real.
I know that it is not real and have no identity with that form.
Therefore, the form of Jnapti will stay the same always, as willed by me.
I am made of emptiness only; and have no problem in entering some other emptiness-world.
(I am gold-state always; and never the ring state.)
न ह पाFथवतासंवदे य पाFथवसंवदा एकवं कपनाशैलशैलयोः 7वाह)तमथः ।

By imagining oneself as the physical body, one does not ‘become’ the physical body.
(I have conceived this form of a goddess; but it is not a physical body like yours made of delusion.)
The imagined mountain is the same as another imagined mountain.
(Your form and my form; both are unreal and non existent.
I know it; you do not. That is all the difference is.)
What harm can be there to each other?
(‘Even if you because of ignorance believe your body to be solid and have to discard it here, know that it is
also an appearance. You do not know it yet as a fact; so you have to discard the identity with it. But for me
I already know that all forms are just projections of the mind. I do not identify myself with my form. So I
need not go through the act of discarding it’; argues Jnapti.)
आ)तवाहक एवायं वाZृशैिKचतदे हकः आFधभौ)तकया ब

xया
ु गहS
ृ तिKचरभावनात ् ।
यथा 9वTने यथा दSघकालxयाने यथा Yमे यथा स)त संकपे यथा गIधवपतने ।
(AatiVaahika body is just a mind-body.)
For people like you also, there is only the AatiVaahika (subtle) body.
(Your physical bodies are just sense-produced information only.)
By prolonged superimposition of a physical structure, it is cognized as such; as in the dream, as in the
contemplative state of long duration, as in delusory states, as in imaginations, as in illusory worlds.
(No one has a physical body actually.
The AatiVaahika body (Mind-body) is common to all and has no form; yet it projects some form and the
ignorant believe it to be real and solid; and identify with it like in a dream etc.)
वासनातानवं ननंू यदा ते ि9थ)तमेय)त तदा)तवाहको भावः पनरे ु य)त दे हके ।
When the ‘diminished Vaasanaa state’ gets stabilized in you for sure, then you will again get back the
‘mind-state’ as your body. (Mind-body is made of delusion and desires. When it is freed of it all, it will
discard the belief in the physical body as real.)
37
लSलोवाच
Leelaa spoke
आ)तवाहकदे हवयये घनतां गते तामवाTनोययं दे हो दशामाहो वनKय)त ।

If the sense of AatiVaahika body becomes dense, then this (physical) body will attain that (formless) state
and perish!?
(Leelaa is sort of shocked by Jnapti’s statement. It is not easy for Leelaa to just discard the identity with the
physical body and walk out. The physical body is her only connection to her world and the future life with
king Padma. Suppose she left it and it just died? She felt that she would be forever lost in the world of
Minds and wander like a ghost!)
ु
Devi spoke
यदि9त नाम तBैव नाशानाशjमो भवेव9ततो ु य;च ना9येव नाशः 9यात9य क>Jशः ।
If anything really exists, then you can talk about its perishing or non-perishing!
When actually it does not exist at all, then how can it perish?
(Your physical body is just a knowledge-structure created by the senses every moment newly.
It is not any permanent thing staying as real and solid always.)
रvvवां सपYमे नटे सयबोधवशासते ु सप[ न नट उIनटो वेयेवं कैव सा कथा ।
If the misconceived idea of the snake in the rope is destroyed by the understanding of the truth, what
meaning is there in asking whether the snake died or not!
यथा सयपUरWानाGvvवां सप[ न JKयते तथा)तवाहक WानाZृKयते नाFधभौ)तकः ।
Just like the snake is not seen in the rope, when the truth is understood, so also by the understanding the
truth about the AatiVaahika body, the AadhiBhautika body is not seen at all.
कपनाप )नवतत ] किपता यद केनFचसा शला समपा9तैव या नेहाि9त कदाचन ।

Any conception conceived by anyone is sure to vanish.
The statue is ‘already gone’ which was never there.
(Every moment the body vanishes and the mind renews and recreates the body again and again as an idea.)
परं परे परापण

ू मदं दे हादकं ि9थतं इ)त सयं वयं भGे पKयामो नाभपKयस ।
The body etc exists as the Supreme, in the Supreme, filled with the Supreme; thus we (Knowers) see the
truth, O good one! You are not able to visualize this truth (because of delusion).
आदसग] भवेि;चवं कपनाकिपतं यदा तदा ततः भृ येकसवं JKयमवे`यते ।
In the beginning of the creation, whatever was conceived exists from that instant itself, as the perceived
phenomenon with the same essence (all at once as emptiness of Chit awareness).
(This is the truth you have to realize yet.)
लSलोवाच
Leelaa spoke
एकि9मIनेव संशाIते द7काला

यवभाFग)न व
यमाने परे तवे कलनावसरः कतः ु ।
Why did the perturbation arise in the tranquil state of the Supreme Reality which exists as the One without
the divisions of space and time?
38
ु
Devi spoke
कटकवं यथा हे ि5न तरfगवं यथा5भस सयवं यथा 9वTनसंकपनगरादषु ।

ना9येव सयनभवे ु तथा ना9येव MNमQण कपना4य)तUर7तामत9वभावादनामयात ् ।
The bracelet in the gold, the waves in the ocean, the reality felt in the worlds imagined or dreamt, have no
real existence. Similarly, the perceptions conceived as different from the Changeless state do not exist at all
in the Supreme Brahman.
(Where is the question of ‘why all this?’
There is no ‘this’ at all!)
यथा ना9यंबरे पांसुः परे नाि9त तथा कला अकलाकलनं शाIतमदमेकमजं ततम ् ।
Just like the sand does not exist in the sky, no taint exists in the Supreme!
It is taintless, devoid of perturbations, quiet, One, Unborn and all pervading.
यददं भासते किIचतत9येव )नरामयं कचनं काचक9येव काIत9याऽ)तमणेUरव ।
Whatever is shining (as this perceived phenomenon) is the shine of that Changeless One, like the shine of
the shining stone or the attracting power of the rare gem.
Reality alone is: unreal is not there at all.
Delusion alone makes you ask questions as ‘why this Jagat’, like asking ‘why rope appears as a snake’.
Snake has no existence at all in the rope-level. So there is no snake at all.
You see the snake…? Then get rid of that false idea.)
लSलोवाच
Leelaa spoke
एतावIतं Fचरं कालमेते दे व वयं वद Yामताः केन नामाप

वैता
वैतवकपनैः ।
Devi, why are we deluded by the ideas of duality and non duality from such a long span of time?
ु
Devi spoke
अवचारे ण तरले YाIतास Fचरमाकला ु अवचारः 9वभावोथः स वचाराि

वनKय)त ।
By ‘non-enquiry’ (ignorance) alone you are deluded and suffering so long.
‘Non-enquiry’ is the nature of all; it perishes by ‘enquiry’.
(Think and analyze the perceived.
Do not believe what is presented by the senses.
Do not believe the stories created by the mind.
Think; think; think with reason.)
अवचारो वचारे ण )नमेषादे व नKय)त एषा सतैव तेनाIतरव
यैषा न व
यते ।
The ‘non-enquiry’ perishes by ‘enquiry’ in a second.
Actually there is only that pure existence. Ignorance does not exist at all in it.
(Light alone is; no darkness ever.)
त9माIनैवावचारोsि9त नाव
याि9त न बIधनं न मोgोऽि9त )नराबाधं शbबोधमदं ु जगत ् ।
So in reality, there is no ‘non-enquiry’, no absence of knowledge, no bondage, and no liberation.
There is only this unaffected Pure Knowledge.
एतावIतं यदाकालं वयैतIन वचाUरतं तदा न संबbा ु वं YाIतैवाणव आकला ु ।
All this time you never thought like this; so you were not enlightened and were like the churning ocean.
अ
यभ)त ृ बbास
ु वम7तास
ु ववे कनी वासनातानवं बीजं प)ततं तव चेतस ।
From now onwards you have become enlightened. You are endowed with discrimination and are liberated.
The seed which destroys all Vaasanaas has fallen in your mind.
39
आदावेव ह नोपIनं JKयं संसारनामकं यदा तदा कथं तेन वा9यIते वासनाप का ।
When the Seen known by the name of Samsaara (worldly existence) never arose in the beginning itself,
then how can these Vaasanaas be entertained by the Supreme and what meaning has this thing called
Vaasanaa?
अयIताभावस5पतौ GJKयJशां मनः एकxयाने परे Pढे )नवकपसमाFध)न ।
वासनाgयबीजेsि9मन ् किIचदfकUरते
ु {द jमाIनोदयमेयिIत राग
वेषादका Jशः ।
संसारसंभवKचायं )नमल ू वमपै
ु य)त )नवकपसमाधानं )तटामलमेय)त ।
When there is the complete absence of ‘Seer, Seen and Seeing’ in the mind; when there is single-minded
absorption in the Supreme in the state of Nirvikalpa Samaadhi; when the seed of the ‘destruction of
Vaasanaas’ sprouts even a little in the heart; when emotions like desires and hatred gradually stop rising
any more; the occurrence of this ‘Samsaara’ gets uprooted completely, and the ‘perturbation-less state’ gets
firmly established as one’s own nature.
वगतकलनकालमाकलfका गगनकलाIतर)नमलांबनेन
सकलकलनकायकारणाIतः क)तपयकालवशाLवयसी)त ।
With all dark faults of delusion gone; by taking shelter in the taintless one inside the play of space; you will
become the ‘essence’ of the ‘entire cause and effect phenomenon’ in a very short span of time.
यथा 9वTनपUरWाना9वTनदे हो न वा9तवः अनभतो ु ू sTययं त
व
वासनातानवादसन ् ।
When you know the truth about the dream, the dream-body though was experienced, is understood to be
unreal because the Vaasanaa in the dream thins out.
यथा 9वTनपUरWाना9वTनदे हः शा5य)त वासनातानवात
वvजाVZेहोsप शा5य)त ।
Similar to how the dream body vanishes by understanding the nature of the dream, the body in the waking
state also vanishes by the lessening of the Vaasanaas.
9वTन संकपदे हाIते दे होsयं चेयते यथा तथा जाVLावनाIते उदे येवा)तवाहकः ।
At the end of the dream, this (physical) body in the waking state is perceived as real; similarly at the end of
the waking state (at the time of realization), the AatiVaahika body rises up as real.
9वTने )नवासनाबीजे यथोदे )त सषTतता
ु ु जाVयवासनाबीजे तथोदे )त वम7तता ु ।
While dreaming, the ‘deep sleep state’ arises when there is no seed of Vaasanaa, similarly when there is no
seed of Vaasanaa in the waking state, liberation arises naturally.
THE STATE OF JEEVANMUKTI
येयं तु जीवIम7तानां
ु वासना सा न वासना शbसवाभधानं
ु तसतासामाIयम;यतेु ।
The Vaasanaa of the ‘JeevanMuktas’ is not a Vaasanaa at all. It is pure Sattva (Sato bhaavaha) (Existence)
ands known as Sattaa Saamaanyam (the common principle of existence in all).
(The Knower exists as a pure mind untainted by ignorance.
He sees himself as state of Reality only, which is the common essence of the entire perceived.)
या सTतवासना
ु )नGा सा सषिTत
ु ु Uर)त 9मताृ ।
That ‘sleep where the Vaasanaa is asleep’, (not fully annihilated) it is known as Sushupti. (Deep sleep)
(In deep sleep state, Vaasanaas are dormant and burst forth when you wake up.)
यसुTतवासनं जाV
घनोsसौ मोह उ;यते ।
The ‘dense sleeping Vaasanaa in the waking state’ (ignorance) is known as Moha. (Delusion)
(The woken up man also is asleep only; for he is lost in the dream of life.)
gीणवासना )नGा तय ु श\दे न कRयते ।
The ‘sleep where the Vaasanaas are lessened’ is known by the name of Turyaa.
(A Knower is awake from this dream of the world also; and is in the Turyaa state, the state of True
Knowledge. He is asleep to the world-dream made of Vaasanaas.)
40
जाVयप भवयेव वदते परमे पदे gीणवासना येह जीवतां जीवनि9थ)तः ।

अम7तैु रपUरWाता सा जीवIम7ततो;यते
ु ।
If in the waking state itself the Supreme State is realized, the state of life for such a person is
the ‘thinned out Vaasanaa state’.
That state which is not understood by the non-liberated is known as the state of JeevanMukti.
(How can a dreaming person know of the waking state ever?
How can darkness know of light?
Ignorant can never grasp the state of a Knower.)
शbसवानप)ततं
ु ु चेत: तनवासनं
ु आ)तवाहकतामे)त हमं तापादवा5बुताम ् ।
The Mind which incessantly is filled with pure Sattva, which has all the Vaasanaas thinned out, attains the
‘AatiVaahika’ state, like the snow melting into water by heat.
(A Knower exists as a pure mind-state. He has no body at all.
He is an emptiness point of Brahman which is manifest as pure intelligence.)
आ)तवाहकतां यातं बbं

ु FचताIतरै मन ः सवजIमाIतरगतैः सZैमल)त नेतरत ् ।
The Mind which has attained the AatiVaahika state and enlightened is seen in the case of Siddhas who have
transcended the Mind and who have crossed over the Creation and birth phenomenon; not in others.
यदा तेsयमहं भावः 9वtयासा;छािIतमेय)त तदोदे य)त ते 9फारा JKयाIते बोधता 9वयम ् ।
When ‘I am this (limited form)’ idea in you is made quiet by your practice, then the knowledge will arise in
you naturally ending all the Seen phenomena.
आ)तवाहकताWानं ि9थ)तमेय)त शाKवतीं यदा तदा NयसंकपाIलोकाIG`यस पावनान ् ।

When the knowledge of the AatiVaahika state becomes firmly established, then you will see the un-
conceived sacred worlds (of Siddhas and Sages.)
वासनातानवे त9माकX ु यनम)निIदते ति9मIौढं उपायाते जीवIम7ता ु भवयस ।

O blameless one, therefore you make efforts to get the Vaasanaas thinned out.
If you become perfect in that, you will become a JeevanMuktaa!
यावIन पUरत9वे
ू ष शीतलो बोधचIGमः तावZेहमव9थाTय सगाIतरमवे`यताम ् ।
Since this cool moon of enlightenment is not fully blossomed, leave this body here and see the other
worlds. (Let us first fulfill your Vaasanaa for seeing the Brahmin’s world.)
मांसदे हो मांसदे हेनैव संKलेषमेय)त न तु FचतशरSरे ण 4यवहारे षु कमसु ।

यथानभवमे
ु वैत
यथाि9थतमदा{तंु आबालसbसंसbं न नाम वरशापवत ् ।
The body made of flesh can adhere to the body made of flesh only in the day to day world of actions, not
with the body made of Mind!
(Here in the state of ignorance, the belief in the flesh body is so strong that one can move about as a form
only to connect with others. It is not so in other worlds.
As per the mind-state, so is the world experienced.
That is why in this world, form becomes a necessity and I also, though formless, appear as if with a form
for you.)
That is a matter of experience as exactly felt by a child or a Siddha and does not change through a boon or
curse. (I have no power to remove the ignorance of all; and make them formless through a boon or curse.
Ignorance is the protection for the ignorant. No one can destroy it as a boon or curse.)
अवबोधघनाtयासाZेह9या9यैव जायते संसारवासनाकाय] ननं ू FचतशरSरता ।
By the unceasing practice of knowledge, the state of the ‘Mind-body’ arises in this body itself with the
thinning of Vaasanaas.
41
उदे यIती च सैवाB केनाFचIनोपल`यते केवलं तु जनैद]हो यमाणोsवलो7यते ।

When it (mind-body) leaves the body also, (at death) no one sees it.
The people see only the physical body of the dying person.
दे हा9वयं न यते न च जीव)त कDच ते के कल 9वTनसंकपYाIतौ मरणजीवते ।
This body of yours does not die or live; since both the life and death are delusions of the Mind.
(When the mind-body stops producing the physical form, the body lies motionless.
The ignorant call it as death.
The dead person is already alive in another mind-made world with a new body created by his Vaasanaas.
No one is born; no one dies; it is just the mind made myth because of ignorance.)
जीवतं मरणं चैव संकपपXषे ु यथा असयमेव भायेवं ति9मIपुAB शरSरके ।
Both life and death, O daughter, are false with reference to a person in imagination.
So it is with the (physical) body, Daughter!
(When a person himself is an imagination, what is birth or death for him?
How can a barren woman’s son get born or die?)
लSलोवाच
Leelaa spoke:
तदे तदपदटं
ु मे Wानं दे व त ्वयाsमलं यि9मI)तगते
ु शािIतमे)त JKयवषFचका
ू ।
अBोपकXते
ु Mह
ू कोstयासः क>Jशोsथवा स कथं पोषमाया)त पटे ु ति9मIKच कं भवेत ् ।
Devi, you have taught me enough Knowledge by hearing which this cholera namely the Seen will get
cured. Tell me which practice will help here? Or, what type? How does it improve?
When fully developed, then what happens in that state?
ु
Devi spoke
य
येन jयते किIच
येन येन यदा यदा वनाtयासेव तIनेह सbमे)त कदाचन ।
Whatever is done by anyone anytime does not succeed without practice.
ति;चIतनं तकथनमIयोIयं तबोधनं एतदे कपरवं च तदtयासं वदब ु ध
ु ाः ।
Thinking about ‘That’, speaking about ‘That’, enlightening each other about ‘That’, single mindedness
towards ‘That’, is known by the wise as ‘Practice’.
ये वर7ता महामानो भोगभावनतानवं भावयIयभवायाIतभ4या भव ु जयिIत ते ।
Those great ones who have attained dispassion and are not interested in enjoyments are indeed
praiseworthy in this world.
उदतौदायसौIदयवैराhयरसगभणी आनIद9यिIदनी येषां म)त9तेstयासनः परे ।
They are considered to be the excellent practitioners of the Supreme, when in their ‘minds’ has risen the
beauty unsurpassed; when their minds are filled with the essence of dispassion and ooze out bliss Supreme!
अयIताभावस5पतौ WातW] ु य9य व9तुनः य7याु शा9Bैयत Iते ये ते MNमाtयासनः ि9थराः ।
Those alone are well-established in the practice of Brahman who makes efforts through the help of the
Scriptures ,for the attainment of the complete disappearance of ‘the object of the knowledge’ and ‘the
knower of object’ (based on the divisions created by the ignorant mind.)
सगादावेव नोपIनं JKयं ना9येव तसदा इदं जगदहं चे)त बोधाtयासं वदःु परे ।
‘Creations etc. have not arisen at all.’
‘This world’, ‘I’ - all these perceptions do not ever exist in the Supreme’.
Realization of these statements is known as the practice of Knowledge.
42
JKयासंभवबोधेन राग
वेषादतानवे र)तबलोदता यासौ MNमाtयासः स उ;यते ।
By the understanding that the ‘Seen’ does not occur, when the feelings of attachment and hatred thin out;
when the ‘bliss of the Brahman’ rises forcefully, that is called the practice of Brahman.
KNOWLEDGE IS THE ONLY PATH

Jयासंभवबोधेन वना
वेषादतानवं तप इय;छते ु त9माIन Wानं त;च दःखततु ्।
Without attaining the Knowledge which destroys the Seen, merely practicing the control of hatred etc. is
known as ‘Penance’. It only increases the suffering; it does not bestow Knowledge.
(Forced abstinence from pleasures and stressed meditation hours provide no cure for ignorance.)
WHAT IS KNOWLEDGE?
JKयासंभवबोधो ह Wानं Wेयं च कRयते त
tयासेन )नवाणमयtयासो महोदयः ।
“The experienced understanding that the ‘Seen’ does not arise at all”
is known as the ‘Knowledge’ and ‘That which is to be known’.
By the practice of this, one attains the ‘Supreme beatitude’.
Such a practice is the most glorious one.
भवबहल)नशा)नताIत)नGासततववे
ु कवबोधवाUरसेकैः
गल)त हमशीतलैरशेषं शरद महामहकेव चेतसी)त ।
The thick (world) sleep of the night extremely dark with the dense ignorance;
melts off in the mind completely, like the mist in the autumn,
when the snow cold waters of discrimination and rational understanding are sprinkled continuously.
वामी कXवाच
Vaalmiki spoke
इय7तवयथ
ु मनौ
ृ जगाम Kयामाgये रवकरै Kच सहाजगाम ॥
As the Sage was speaking words profound with knowledge, the day ended;
the people in the court saluted the Sage and left to attend to their evening duties of bath etc;
they returned again with the Sun’s rays.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART THREE
MANDAPAAKHYAANAM
[AAKAASHA UPANISHAD]

by
Narayanalakshmi
1
DEDICATED
TO

2
JNAANA VAASISHTAM
INTRODUCTION
Vaasishtam is an easy to read Upanishad.

The same truths of the Upanishad are presented here through simplified stories, tales and anecdotes, for the
easy understanding of the students.
Upanishads rather are made of code-language; and difficult to grasp.
The Supreme knowledge is held concealed within the coded words of the Mantras.
The ordinary words like fire water etc have more subtle meanings than the fire water etc of our day to day
elements. Surface reading does not reveal the hidden truths.
To explain the basic terminology of the Upanishads-

Aakaasha for example, means the field of Vaasanaas, the potential state of Brahman ready to burst forth as
any experience.
Fire refers to the Jeeva who suffers through delusory life existences.
Water refers to experiences; and clouds refer to the potential state of experiences.
Wind refers to the movement sensation; and connects the objects to one another and separates them also as
different.
Bhoomi is the gross field of experiences.
Moon is the mind-phenomenon.
Sun is the witness state.
Stars are the rules or ideas that are fixed by the creator.
Lightning refers to the flashes of thoughts that continuously occur in the mind.
Gandharva Loka refers to the illusory world existence.
Siddha Loka refers to the state of Knowers of the highest grade.
Aakaasha the emptiness expanse alone exists as the fire, water, wind, and earth.
This is explained in a story form in this particular section of Leelaa’s story in the Mandapa tale.
3
[SPACE-JOURNEY OF LEELAA AND JNAPTI]
Again Vasishta introduces a very abstract theory of space, sound and images in this section.
Here he gives a detailed travel experience of Jnapti and Leelaa through the space as ‘space forms’.
Though outwardly this section looks too poetic and a wasteful description of fantasy travel wasted in a
Brahma-Jnaana text, actually the physics of space alone gets explained here.
It is again a very tough and abstract subject, beyond the ordinary day to day mind of a man.
What is Space or Aakaasha?

Aakaasha is something that reveals something; or the capacity of revealing something.
Aakaasha is the canvas that exists as the perceived picture.
Aakaasha exists also as Kaala, the change phenomenon that goes by the common term time.
Though we live in space and time always, we do not know at all, what space and time are really.
For a common man, space is what is contained as lines and dots in a geographical map; and time is what is
depicted by the clock on his shelf.
He does not understand that he himself is a shape imprisoned by these two measures.
A body that is physical and made of elements can exist only at some time and at some place.
Human bodies are also like the rest of the objects, measurable in time and location.
‘Form’ is a shape contained by the measures of space and time.
There is no escape, be it a god or a human.
And this space and time idea is different for each class of species.
What a hill is for an ant is just a tiny rock for a human.
What universe is for a human is just a dust mote for a Shiva.
And accordingly size also varies for all the species.
It is mentioned in the Puraanas that our coconut tree of this ‘KaliYuga human world’ is just the size of a
grass for the people of MahaaBhaarata and Raamaayana.
You can imagine their world now, as to how huge it will be.
Even days and nights are longer for those people.
They could do more work in a day than us, who in fact measure our days as only the limits of breakfast,
lunch and dinner hours.
If the humans of the ancient world were so tall and huge, then you can imagine what the god-world
residents will be like. They will cover our entire sky itself; and look upon us like ants crawling on some
mud hill.
Or, maybe they have to see the humans through a microscope like analyzing tiny atom-sized creatures.
They may also have different life-styles; different senses; different physique; and different biology also.
We can never know of it from here.
We do not even know our world physics; how can we know of higher world physics?
We believe that we humans are the center of creation; and the entire world is analyzed by us through our
limited vision only; we cannot even think of any other world that could be better or different from our tiny
earth.
What all we believe as the universal truths, little aware of our smallness and worthlessness!
We believe that Jaagrat, Svapna, and Sushupti as a feature that is common to all the worlds that may exist
in the creation. We believe that every god or any other world resident also should function with the same
senses. We believe that our philosophy and science is the only one that describes the entire perceived.
We are all actually the blind frogs of the deep well!
Vasishta breaks up the self-conceited theories of our existence; presents us a grand vision of the perceived,
through this space-travel episode, and suggests how huge and unimaginable the perceived world is.
4
BRAMAAKAASHA
Brahman is a potential state for any perceived scene.
What it cannot exist as?
It is the Aakaasha that exits ‘as’ the perceived.
Call it Chidaakaasha, or Chittaakaasha or Aakaasha; it is all this and something more also!
We can never reach the end of its potential states as the perceived.
It is beyond the imagination power of the mind.
Brahman the Reality state is the canvas that exists as its pictures also.
It can exist only as the pictures.
You cannot separate the pictures from the canvas.
This Brahman-canvas is not fixed in space and time.
It itself is the picture of space and time.
It is just the canvas-ness.
This canvas-ness is itself a changing pattern of pictures.
Canvas-ness exists as any picture the mind can imagine as.
This imagining power is the mind; it is the power of Brahman; the nature of Brahman.
Mind exists as the changing pattern.

Every second it exists as a new picture in each and every mind, from a Brahmaa to the worm crawling
underground.
That is why Vasishta states that Jagat has no beginning and end.
Every moment of your perceived scene is a fresh new creation of the mind; with its own past memories and
future thoughts.
Every perceived scene of your life is the instantaneous new creation of the potential nature of Brahman.
That is why it is called Jagat – the continuously rising and disappearing pattern of senses.
Sense may differ for different beings; but change is common for all the forms and names.
Brahman alone appears as your perceived scene with a new garb every moment.
You are in Brahman; you see Brahman; hear Brahman; smell Brahman; touch Brahman; taste Brahman.
You are the Brahman. I am Brahman, or Brahman exists as you me and all.
There is nothing else.
All words are mind-made.
All divisions are mind made.
All measures are mind made.
All names and forms are mind made.
All the perceived is mind made.
Canvas as pictures is Brahman.

We can divide this as-
Pure canvas – Chidaakaasha
Entire painting – Chittaakaasha
Picture inside the painting – Aakaasha
You can call the canvas (if without pictures) as the unmanifest Brahman and the canvas with pictures as the
manifest Brahman. But, the canvas never exists as pure canvas; as a separate state of emptiness.
It always exists as the changing pattern of pictures only.
You can exist as the pure canvas state in the Knowledge level only.
You cannot erase the pictures of the canvas ever; or reach the end of it ever.
Jagat is beginning-less, endless and eternal as Brahman.

Jagat is Brahman; Brahman is Jagat.
Canavas and pictures exist as one. You cannot divide them ever.
The space travel of Jnapti and Leelaa subtly explains all this.
5
[JNAPTI AND LEELA JOURNEY TOWARDS GIRIGRAAMA]
Vasishta spoke
JNAPTI AND LEELAA ENTER THE NIRVIKALPA SAMAADHI STATE
इ)त संकथनं कवा
ृ त,यां )नश वरा.गने, स1ते
ु प3रजने ननमथा5तःपरम6डपे
ू ु ,
9ढा;खलागल
वारगवा>े द>चेतस, पपकर)न?यतमां
ु ू सलामोदम5थरे ,
अAलानमालावसनशवपाBवासनि,थते, सकलामलपण5दवदन
यो)तता,पदे
ू C ु ,
समाDध,थानकं गवा त,थतु)नBचलाि.गके, रन,तंभादवोकGणC DचHे भतववापत,े
सवा,तयजतुिBच5ताः संकोचं समपागते
ु दवसा5त इवािIज5यौ सतामोदले
ृ ;खके,
बभवतभ
ू ु शृ ं शा5ते शKे
ु ,प5दवविजत,े Dगरौ शरद )नवात इव LटाLमालके,
)नवकपसमाधानाMजहतु: बाOयसंवदं , यथा कपलते का5ते पव ू मव5तरे
ृ रसम ् ।
The two excellent ladies, having conversed like this on that night-that very night;
in that very dome of the inner apartments;
as the servants were deep asleep unaware of all this;
inside the locked doors well guarded by strong men;
as the fragrance of the heaps of flowers (covering the dead body of Padma) filled all the corners;
seated next to the dead body covered with unfading flowers;
lighting up the surrounding space with their taintless moon like faces;
reached the Samadhi state and remained with motionless bodies, like portraits rendered on the surface of
the pillar made of gems.
They discarded all thoughts (and withdrew their senses) like the pair of lotuses shrinking at the end of the
day, spreading the fragrance only.
Their minds became tranquil and pure.
There was not the least vibration whatsoever; as in the mountain in the autumn, where the clouds are
dissolved off and no wind blows in the least.
Through the tranquility of vibration-less state, they both discarded the cognition of the outside world like
the two pretty Kalpa creepers discarding their previous moist essence when the season ends.
(Jnapti was always in the Nirvikalpa Brahman state.
By her grace, she made Leelaa enter the thoughtless state where the world naturally remains absent.)
(Their journey took place inside that room only; in that very night only; without the physical bodies used as
vehicles.)
(They both entered the state of the canvas-ness, by withdrawing the mind from the pictures.)
अहं जगद)त Lाि5त9Bय,यादावनQवः ु यदा ताRयामवगत,वय5ताभावनामकः
तदा 9Bयपशाचोsयमलम,तं गतो
वयोः असवादे व चा,माकं शशश.गमवानघ ृ ।
When they both attained ‘such a state’
where ‘I and the world’; ‘these delusory perceptions had not arisen in the beginning’;
where there was the ‘complete absence of all fluctuations’,
then this ‘ghost of perceptions’ vanished completely for both of them,
like we lose the hare’s horn because it does not exist at all, O Taintless Rama!
(When the pictures on the canvas do not exist at all, and only canvas-ness exists as the essence of all
pictures, what is the difficulty in removing it as unreal?)
आदावेव य5नाि,त वतमानेsप ततथा भातं वाssभातमेवातो मगतणाAब ृ ृ ुवMजगत ् ।
That which is not in the beginning will not be there in the present also.
The world whether it shines forth or not is like the waters of the mirage only (and non-existent except as an
appearance).
6
,वभावकेवलं शा5तं ,Hी

वयं त
बभव
ू ह च5UाकादपदाथVघैदरू मXतमवाAब
ु रम ् ।
तेनैव Yानदे हेन चचार Yि1तदे वता मानुषीिवतरे णाशु YानाYानZपणा ।
The two ladies became the quiescent state which was their true nature, like the sky freed of all the hosts of
objects like the moon, sun etc.
(Nothing was there and absolute silence prevailed, like the empty expanse of the sky.)
The Goddess of Knowledge moved with her ‘form of Knowledge’ itself.
(She was always the same with form or without form.)
The human lady had another type as befitting her Knowledge/Ignorance state.
(Leelaa had a shining body made of space and identified with it, since she was still ignorant.)
How much space did they actually travel?

Just a thumb space, you can say!
What distance the ocean has to travel from one wave to the other?
गेहा5तरे व ादे शमाHमा[Oय संवदा बभवतिBचदाकाश[प

ू ु 6यौ \योमगाकती ृ ।
Ascending just a ‘thumb-span of space’ inside the house itself through the conscious will, they both took
the nature of the ‘Conscious-space’ with forms fit to travel in space.
(They were part of the space, like drawings on the empty space.
They were endowed with just mind-forms.
They saw the room where the dead body of Padma was there, as part of the space itself.
They moved just a little to enter the Jeeva-state of Vasishta; and their travel in Yojanas of space started.)
अथ ते ललने ल]लालोले ललतलोचने ,वभावा^चेयसंवतेनभ

ो दरमतो
ू गते
तH,थे वाथ Dच_वृ या प1लवाते
ु ु नभ,थलं कोटयोजनव,तीण` दराaू ू रतरा5तरम ् ।
Then as those two charming ladies of lovely eyes- being joyously involved in the sport, because of the pure
nature of the perceiving Consciousness, wandered far from there.
(Where was there or here? It was just the empty space expanse.
They were space forms travelling across space, like waves travelling across the surface of the ocean.)
Remaining in the house itself, they both floated far, from far to far away places in the sky, which extended
millions of Yojanas.
9Bयानस5धान)नज,वभावादाकाशदे
ु हे अप ते मथोsH पर,पराकारवलोकनेन बभवतः ू ु ,नेहपरे वय,ये ।
By pondering on the true nature of the Seen, though endowed with space-bodies, they could see each
other’s form, and they both became friends feeling affectionate towards each other.
SPACE-TRAVEL OF THE SPACE-LUMPS

INTRODUCTARY EXPLANATION
The space formation explained by the story is like this:

In some remote hill-village of another Brahmaa’s creation, the Jeeva ness of the Brahmin Vasishta is trapped.
That is actually the original story-location.
The entire story of Leelaa is happening inside the cottage of the Vasishta Brahmin.
That world is more real than Leelaa’s world.
Leelaa’s world is a world created by the dominant Vaasanaa of Vasishta Brahmin, inside the space of the little
cottage at GiriGraama.
Arundhati also is in the same world of Vasishta’s Vaasanaa, because of her love and devotion for her husband.
The Jeeva of Vasishta has no way of leaving that house to enter the other worlds of its Karma-fruits.
This plan of entrapping the Jeeva will keep the Jeeva preserved; so thought Arundhati; and so thought Leelaa
who trapped her husband’s Jeeva also inside her bed room dome.
In both lives, Leelaa had asked for the same boon. Her Vaasanaa for the husband’s love was as strong as ever.
7
Leelaa of the dream-world of Vasishta Brahmin and Arundhati has to now travel back to the original place
where her story had started.
Where was it?
It was in the same place where the king Padma’s dead body is kept.
But Padma’s body is inside the dream of Vasishta’s body.
So one has to cross over Padma’s dream and enter his original dream where Vasishta’s house is situated.
What is the distance between Padma’s world and Vasishta Brahmin’s world?
It is the distance between two creations; rather the creation within a creation; dream within a dream.
Where are the Creations? In the mind of Vasishta Brahmin!

What is the basic source of the creation?
Awareness factor! Chit!
This Awareness is the common essence of both creations.
Chit is the canvas on which two, or rather three stories are going on simultaneously.
At the same instance , eight days are over in Vasishta Brahmin’s world (after his death), Leelaa’s many years
have passed with the king becoming old and dying; in the next world the king is sixteen year old and
crowned as the heir of the kingdom.
Three films simultaneously running in the mind channel of Leelaa and Padma; or rather Arundhatee and
Vasishta to be exactly right.
To enter each story, you have to go back to the screen level and enter the picture from inside the screen.
If Leelaa can stay as the canvas only, then only she can enter the GiriGraama story world.
Therefore she contemplates and discards the identity with her body.
But this discarding is just a temporary meditation phase.
It is not the result of any Knowledge rise.
As a canvas she can be the white paper of the canvas only and not the canvas, because she is still ignorant.
She cannot rise herself to the level of Brahman state; but can stay only as a space, by the power of Jnapti.
They both sit in contemplation; Leelaa forgets for some minutes, her identity as the physical body; keeps only
her mind-body (AatiVaahika) in tact in the form of her love for her husband, and devotion for Jnapti.
She is emptiness only now, as just a form of thought-collection.
She is now the empty space-point in her bedroom.
She just has to move slightly in that space, like the wind, to enter the original creation.
What is space?
Space is not a solid distance which you can travel.

It is just the measure understood by the mind.
Space is just the elasticity capacity of a Vaasanaa.
That means, any subtle desire in you needs some place and time and logic to get itself fulfilled
For example if you desire to visit a temple in Himalayas, then -that much distance, that much time, that many
logical situations of money, travel arrangements, vehicles, food-sources etc have to be a part of that
Vaasanaa fulfillment.
In this manner, every subtle need of yours gets fulfilled by the newly rising perceived scene bound by
causality and time/space factors.
For example, a ‘to be clean’ Vaasanaa rises as soaps, bathrooms, showers, buckets, oral care things and also
shops that sell them, and of course the money you earn for purchasing these.
Every scene of your life is a newly painted picture of Vaasanaa fulfillment rising fresh and new every moment
with a past and future inbuilt already.
Space is part of this Vaasanaa-fulfillment.

Space is also the time factor as its twin-brother.
Both stay always together. You cannot separate them ever.
If you are at certain place, you are at certain time too.
8
Space-measure is different for different minds and time-measure is also different for different minds.
An ant has to travel many days of its life, if it has to reach the distance you walked in an hour.
It will have its own measure of time (by instinct at least); (or its own clock).
Space and time also is a private experience.

Each mind carries its own clock and calendar.
Brahman does not have a single clock or calendar as a common factor for all the worlds.
Actually Padma’s world is experienced by the ‘Vaasanaa filled Jeeva’ within the dome of the tiny cottage of
the Brahmin itself.
Inside the bedroom dome of Padma’s world, another world is experienced by Padma as another world.
Two worlds full of mountains and oceans are now contained within the cottage of Vasishta Brahmin.
The story is actually happening inside the creation where Vasishta Brahmin belongs to.
Vasishta and Arundhati are the original characters of the story; though they appear in the flashback only.
How is it possible?
It is impossible if you believe in the space factor as some solid expanse extending for great distances, and
another world starting from its border with its own great distances; and still another world starting from its
border line.
This not so!
World is just a mind-created conception of time and distance.
It can think of countless worlds in emptiness itself.
SPACE-POINTS SEEING SPACE

When Jnapti and Leelaa took on space-forms, they as the space-canvas were able to visualize all the beings
in all the space-measures.
They could even see the voidness of a Knower’s mind that was rid of the perceiver/perceived idea.
The experiences of space travel narrated here, are not just wasteful additions in a philosophy book; but
explain the principle of space which itself exists as all the beings in all the universes.
What is Space?
Space is what exists as the objects and people around you including your body-object also.
Space is some subtle element which exists as lumps here and there in various shapes; and exists as a world for
the mind.
Since every point of space is Reality state only (as Brahman), every point is an awareness point only as
Brahman.
The space around you is made of atoms of Brahman you can say.
Each point is a potential state of Brahman.
Each point you see is Brahman.
Each atom is Brahman.
Each atom is the entire perceived phenomenon as its essence.
Brahman fills Brahman as Brahman.
You are also nothing else but Brahman.
The entire world you see is just some lumpy rugged space-screen, which exists as sense-seen pictures.
The lumps are smelt, seen, heard, tasted, and touched by the awareness as the perceiver; and rest of the
world becomes the perceived.
Division is mind-made.
Actually there is only the undivided space expanse which is in lumps called objects.
9
What is an object (matter)?

Space alone is the object that is seen and not seen.
Lump or dense space is the object (matter) and the non-lump space is empty of object.
You are also just a lump of space as the body.
Object is just the denseness portions of space; like waves in the ocean; or ice in the water.
Space itself expresses itself as all the objects of various shapes.

That is why Aakaasha is considered as the first subtle principle.
Aakaasha is the shine of all.
Aakaasha ‘is’ the perceived.
That is why the perceived is just the empty expanse of nothingness.
This space is contained within the mind-factor named Aakaashaja.
This emptiness of Aakaashaja is the mind-conceptions of all.
This mind principle (Aakaashaja) that is made of emptiness, contains space of enormous expanse existing as
objects, and is just a minuscule point of awareness.
What is it be a space body like Jnapti?
If a conscious entity becomes space, he exists as all.

Jnapti and Leelaa were also expression of space only, now.
They were emptiness personified.
But, Jnapti and Leelaa had retained their boundaries of bodies as the imagined picture of themselves.
They were ‘space entities’ travelling is space; waves travelling the ocean.
They as the thinking space lumps were able to see the space existing as objects and people; standing outside
of space also, as it were.
‘Space, the Aakaasha exists itself as the lumps of objects which make sound.’
This statement only is explained through the description of the space journey of Leelaa and Jnapti.
This description will help one to exist as space for a few minutes, at least as an imagined process.
You are also a space lump as a body.

Discard the dividing line of the body and contemplate as being the space only, without divisions.
You will remain as space and will see the entire perceived phenomenon as yourself.
That is what happened to Leelaa when she moved from one creation scene to the other.
She did not travel in space; but was the space seeing itself through Leelaa’s mind.
Is it possible?
What is not possible, when the Brahman is the potential state of any perceived?
This is a highly abstract thought that is explained by Vasishta through the description of this space-travel.
It is the subtle Physics of space-phenomenon.
Read along Leelaa’s travel experience and lose yourself in the experience of the space-identity.
It is a unique experience given to only the blessed pure.
Even to understand this concept, the mind has to be very pure and detached.
Only a Mumukshu with the qualities as described in the Mumukshu section can really experience such an
extraordinary state of Aakaasha-identity.
AUM
10
STORY CONTINUES
(Jnapti took hold of Leelaa’s hand and stood inside the space of the bed-room dome.
Both of them were like pictures drawn on space. They had no physical body and were mist-like.
No one could see them; but they were visible to each other.
As Leelaa waited with a thrilling heart, she instantly found herself inside some vast emptiness.
The world of Leelaa was no more there.
They both had entered the ‘space within the space’.
They had pierced through the element-Aakaasha and entered the subtle mind-space of the Creator.
Creator was but the essence of Knowledge; and Jnapti, a minute manifestation of that knowledge had no
problem in acting as a lamp held in the hand of her devotee.)
Open the world of imagination; and see yourself as space.

What happens when the wave stays as the ocean?
It sees everything of the ocean at once.
It sees all the waves at once.
What happens if space consciously sees itself as a mind-function like Jnapti or Leelaa?
It sees at once itself as all the objects and people.
It hears all the sounds at once.
It is aware of all the forms at once.
It just is self-aware.
This is what Leelaa experienced.
She was space which was aware of itself as all.
She at once saw everything of the perceived, like you are aware of your limbs at once.
Space is also the time, as another name.

How much time it takes for time to know itself?
How much space it takes for space to travel itself?
No time; no distance; but instantaneous experience.
Leelaa was instantly aware of the next creation and was in GiriGraama instantly; for, it was just the moving
into her own depth of the mind.
But, it took that much time and space to describe it in words and meanings.
We the space lumps can have limited vision only of this experience, as explained by Vasishta in these
beautiful verses. We may skip it as worthless poetry also, as having no relevance to Self-realization process.
Analyze the concept hidden in these verses.

If Leelaa’s space travel is instantaneous as the space-form, and yet she saw so many people and objects and
worlds, can you imagine now the instantaneous existence of the entire perceived as Brahman awareness?
Self awareness of space is what is described here in detail.

Self awareness of Brahman is the perceived.
Jagat is the detailed description of this self awareness of Brahman.
That is why a JeevanMukta sees everything as himself.
दराaू
ू रमभ1लय ु शनै[^चैः पदं गते ह,तं ह,ते समालAIय या5यौ द9शतन ु भः
Leaping from distance to distance, as they ascended higher and higher slowly; holding each other’s hands
in a friendly manner; and traveled, they both saw the sky -
एकाणवमवो ^छनं ू गAभीरं )नमला5तरं कोमलं कोमलम[दास.गसखभोगदं ु
आOलादकमलं सौAयं श5यताAभो)नमMजनात
ू ् अय5तशुaं गAभीरं स5नमप सMजनात ्
(गAभीरं - ग^छ)त जलमH – very deep)
(sky) which was a great void; which was like a single ocean, which was deep and taintless inside; soft;
highly pleasant by the caress of the soft winds;
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(Vast Emptiness! Unique Silence!

Leelaa and Jnapti were now inside a huge hollow of emptiness.
It was a sea of ‘nothingness’ like in deep sleep.
It was deep, taintless and stretched in all directions to enormous distances never reaching the end.
An indescribable softness pressed them all over and gave a pleasant sensation.
It was like bathing in void waters. )
What it is to be the space forms and pierce through space?
(the sky) was like a lotus bestowing joy alone; was very quiet; felt very clean because of bathing in the
waters of voidness; was deep; and more pleasing than a good man.
First thing you are aware of in such a space-state is the silence.

No sound, no images; no sense perceptions at all; but just a softness as nothing.
So pure and clean!
No directions; no up and down; no sun or moon; no ‘I’ or ‘you’; but a feeling pure silent expanse of
nothingness.
A very very silent state indeed!
श.ग,थ)नम
ृ लाAभोदपीनोदरसधालयेु वशमतराशास
ु ु पण
ू च5Uोदरामले
They rested in the inner bellies of the white clouds settled atop the mountains, and the directions, and inside
the belly of the taintless full moon.
(As the forms of space, they had no boundaries set for their movement. They enjoyed the softness inside the
white snowy clouds; and melted through the moon shining in the sky.)
Next you feel that you are the soft white clouds that fill the sky; you feel the division of directions as up and
down, above and below, you see the sun and the moon and the directions indicated by them.
UPANISHAD:
Clouds in the Upanishads mean the Vaasanaa-states.
Moon is the mind-state.
Pure Aakaasha exists first as the Vaasanaa state and the mind-state.
Then the divisions in the undivided Aakaasha appear as directions.
सKग5धवम5दारमालामोदमनोहरे च5Uम6डल)नfा5ते रे माते मधरा)नले ु

Coming out of the moon-sphere, they enjoyed the sweet winds pleasing with the fragrance of the Mandaara
garlands worn by Siddhas and Gandhravas.
UPANISHAD:
Then appear the world of Siddhas, the realized states of Knowers of the extreme purity and Knowledge; who
exist as the Brahman-state with intelligence.
Then appear the illusory worlds which are referred to as Gandharva Lokas.
The entire space was filled with the beautiful fragrance of the perceived, as the wind and its movement as
the fragrance.
Winds in the Upanishads refer to the contact principle; and form the basis of divisions.
स,नतभ ु 3ू रघमा5ते तgडhXताIजसंकु ले सरसीव जलापरम5थरे

ू मेघम6डले
(As Jnapti took Leelaa out of that sphere they were stuck by extreme heat; and jumping over that heated
area, they fell into huge array of dark clouds with countless lightning flashes as if it was a huge dark lake
with red lotuses.)
After an experience of the hot sun, they bathed in the lake with red lotuses which was actually the sphere of
clouds filled with moisture with red flashes of lightning.
12
UPANISHAD:
After that, the fire namely Jeeva comes into existence.
Moon sphere comes first and the sun sphere appears later.
Mind function of division appears first; then appears the fire (heat) of the Jeeva chained by divisions of time
and space. Red lotuses namely ‘Rajas filled minds appear’ with Vaasanaa clouds of ignorance and flashes of
lightning as thoughts (conceptions).
भतलौघमहाशै
ू लमणाला.करकोटष
ृ ु ु द>ु बLमतःु ,वैरं LमयV सरसीिवव
like two bees hovering over lakes, they both wandered freely in all directions, moving about crores of lotus
sprouts namely the great mountains like the Himalayas filling hosts of earths;
(Crossing those huge clouds filling the entire space like an ocean, they both entered a region filled with
great mountains. Somewhere the Divine Ganges flowed with unfathomable speed and descended down to
the physical world of earth beings. Jnapti dragged Leelaa under its falling waters and sported around, by
hiding under the clouds tossed about by the stormy winds along the water fall.)
UPANISHAD:
Experience of objects appears next as bees enjoying the honey from the lotuses.
Hosts of worlds appear as the minds namely lotus sprouts; which appear as mountains namely the solid
objects of worlds as real experience.
धारागहDधया
ृ धीरग.गा)नझरधा3र;ण Lेमतवा ु तव>ुIधमेघम6डलम6डपे
like entering a shower-house, they wandered inside the bower of clouds blown by the winds (which were
like sprays of cool waters), in the violent waterfalls of the heavenly Gangaa;
(Beyond that they both saw innumerable worlds in various stages of formation.
Universes appeared sometimes stuck together next to each other; sometimes one on top of another;
sometimes in a never-ending array.)
UPANISHAD:
There were clouds of Vaasanaas ready to burst forth as experiences; not yet pouring out as the rain of
experiences. These clouds were supported by the wind namely the power of vibration which would support
them in their manifestation as experiences.
It is cool because this unmanifest state is Brahman in its potential state; and is not yet the Jeeva-state of
suffering (heat).
Then appear the violent Gangaa waterfall which refers to the purest state of Chit as the Jagat experience,
where no divisions exist.
ततो मधरगाम5यौ
ु वाAय5यौ ,वशिXततः श5ये ू द9शत\यjम
ु महारं भा)तम5थरं
Then the ladies of pleasant gait rested awhile by their own power and watched the churning processes that
occur at the beginning of the creation in the void sky;
Then the creation processes were experienced by the space-ladies, where countless worlds of countless
minds were ready to be experienced as perceptions.
अ9टपव
ू म5यो5यं सवस5कटकोटरं अपय
ू माणमाश5यं
ू जगकोटशतैरप
उपयुपयुपयु^चैर5यैर5यैवत
ृ ं पथ
ृ क् वDचHाभरणाकारै भूत
लैः सवमानक
ु ैः
13
They both saw-a hollow of the sky- filled with all types of beings;
unseen by them both before this (Brahman-Aakaasha always can be something new even for the
knowledge-deity); a great void that never can be completely filled up though hundred crores of worlds
floated in it; different types of worlds situated one on top of another on top of another on top of another and
so on, piling up higher and higher; and surrounded by more worlds, yet staying separate and unconnected;
with lands shining like multifarious ornaments with their own flying ships;
Space or Aakaasha existed as all the worlds by itself.

There was no creator or god or designer; but just the emptiness of awareness which existed as the Aakaasha ,
which in turn existed as all the objects; like the ocean with waves.
There was no number that could count the worlds that appeared as continuous churning of Vaasanaa
processes.
Leelaa and Jnapti were at once experiencing the existence of countless worlds and could know them also as
space-forms.
If described as actual scenes of the world-formation, then you could say that the worlds piled up like sand
heaps one on top of another, surrounding each other, yet separated from each other like sand particles.
Each world had its own beauty and wealth.
The whole of space with such worlds was like an ornament made of varied precious stones.
(Central to all these worlds was the golden mountain of Meru shining like a jewel amongst all.
It was surrounded by many mountains containing many jewels and it was a mixed shine of colours like a
place made of precious stones only.)
प3रतः प3रत\योAनां
ू मेवादकलभभतां
ु ू ृ पkरागतटो
योतैः कपMवालोपमोदरं मXताशखरभापरै
ु ू हमवसानस5दरं
ु ु
काlचनाU,थलाDचभः काlचन,थलभासरंु महामरकताभाभः शा
वल,थलनीलमं
surrounded all over by huge mountains like Meru (of all earths) rising high covering the skies;
slopes of the mountains shone red with the rubies; and it appeared as if its belly was set on fire at the
dissolution times;
snow Mountains looked beautiful covered by the peaks shining like pearl heaps;
golden Mountains shone forth, making the whole place like a golden land;
emerald grasses filled the landscape darkening the mountain here and there.
Imagine the colorful extravaganza!

Each world was supported by the luster of the Creator in the form of the golden Meru Mountain, the ruby
mountains shining like fires, the White Mountains shining like pearl heaps, the golden mountains shining
yellow and the ordinary mountains shining like emerald with their grass lands.
Is it not a beautiful Aakaasha form, like a canvas filled with colours all over?
Uट9Bय
ृ >यासXतजातmवा5तोथकालमं
Some places looked black and void-like because of the true vision of those who had removed the division
of the Seer and the Seen.
But of course there were these Knowers who never saw the perceived as separate from their selves; and so
stayed empty of all perceptions.
To see the beauty, you need a slight belief in the illusion; to be the beauty, you do not need any illusion.
Aakaasha shone as these pure mind-spaces too; and appeared division-less and empty and pure.
BEAUTY OF THE PERCEIVED
पा3रजातलतालोलवमानगणकेतनं अतो मlज3रकाकारमव वैदय ू भतलं
ू
Somewhere were parked the air vehicles under the gently moving creepers of Paarijaata and were like
clusters of flowers from close by (being covered by the falling flowers) and a land of Vaidurya from far
(because of their shine of precious stones).
14
(Everything in the perceived is illusory only; ‘real’ is something; looks something else.)
मनोवेगमहासKिजतवातगमागमं वमानगहदे ृ व,Hीगेयवा

यसघAघमं
ु ु
They both saw-great Siddhas moving to and fro who had won the race with the wind, with the speed of the
mind. They both heard the humming noise of the musical instruments and the melodious songs of the
celestial maidens journeying in their air ships.
What is the speed of the mind? It is the speed of rising thoughts; faster than the wind.
Even that is slower to the Self-state which is already everywhere as everything.
So says the Upanishad.
Aakaasha is not just the distance and time; but also some thing we refer to as sound.
The space-mind can hear all the sounds at once, without any confusion, like we hear the sound of many
musical instruments at once.
Jnapti and Leelaa heard at once every sound of the perceived, fully distinct and clear.
HैलोXयवरभतौघसं
ू चारावरला5तरं अ5यो5या9टसंचारसरासरकलाु ु ु कलं ु
The hosts of beings of the three worlds filled the space without a gap.
The Suras and Asuras moved with great excitement (busy in their affairs) unseen to each other.
Perceived is not just the fullness and emptiness of space; it is filled fully to the brim with objects and people.
The worlds are not situated one after the other or one above the other; but are at a single point of awareness
at once altogether. Aakaasha is full and complete always.
Imagine for a second, how it would be see all worlds at once at one point, without divisions and yet with
divisions. People of one world were not aware of the other world.
पय5ति,थत कमा6ड
ू र>ःपशाचम6डलं वात,क5धमहावेगवह
वैमा)नकnजं
They both saw-the worlds of Kooshmaandaas, Raakshasas, and Paishaachas situated at the border areas.
Worlds were not made of the same size of people with same weight.
There were also huge beings, giants, terrifying spirits which consumed flesh, and ugly too (for our limited
vision).
What is beauty or ugly in the space which exists as shapes and names?
Everything is the auspicious state of Brahman alone.
वहि
वमानसीकारमिटoाOयघन
ु mव)न oह>घनसंचाराचल
वातय5Hकं
The sound made by the air Vehicles whizzing past was so dense that it could be held by a fist.
The dense movement of the planets and stars were making the wind-mill rotate.
What is the main quality of these objects?

Movement!
Movement is always accompanied by sound.
Imagine hearing all sounds at once.
Imagine hearing the sound of all the air vehicles at once.
Sound was so solid that it could be held in a fist as it were.
And as the space forms Jnapti and Leelaa could even hear the sound of the moving stars and planets and in
their instantaneous experience; it rose up as storms that could rotate a possible giant wind mill erected in
the center even.
)नकटातपदpधापसKसaोिlझता,पदं अकाBवमखवाता,तदpधमpधवमानक

ु ु ं
Some lower classes of Siddhas (with less power) were leaving the place fast, scorched by the closeness of
the Sun. The hot breaths of the sun’s horses were burning the front of the parked air-vehicles.
And, Jnapti and Leelaa felt the heat of the suns of all creations at once.
15
GOD WORLD AND SHIVA-WORLD

लोकपाला1सरोव5दसं
ृ चाराचारचlचलं दे \य5तःप3रकादpधधपधमाAबदाAबरं
ु ू ू ु
There was an excited buzzing movement of groups of Lokapaalas and Apsaraas, with appropriate activities.
The smoke rising from the incense sticks lit in the harem of Devee (Durgaa) rose up as clouds to fill the
sky.
So many worlds; so many heavens; so many Apsaraas; so many tri-worlds; and so many Gods!
And so much movement!
And so much sound!
All busy in their own affairs!
Shiva’s world was the hugest; and the incense smoke lit by Shiva’s spouse filled the quarters like clouds.
SIDDHAS
(Siddhas in the next two lines refer not to realized Siddhas; but those who had mastered powers through
penance and other methods.)
,व,वगाहू तदे व,Hी,वा.गवLटभषणं ू सामा5यसKस.घोoतेजःपlजतमोबलं
ु
बलविसKसंघqगमागमवघतqतैघन ैः सांशुकपाBव,थहमव5मे[म5दरं
The high class of Apsaraas that were brought to the worlds of Indra and other gods were running off from
other lower class of Siddhas and others (who had not mastered much Siddhis), ignoring them all, with self-
conceit; their ornaments slipped and filled all over the space, and shone like lights lit everywhere; and the
ordinary Siddhas who were filled with frustration and jealousy covered the place with the dense darkness of
their minds.
Even with their limited minds filled with ignorance, everyone was rocked by hatred, jealousy, arrogance, and
anger; even if they were Siddhas who had mastered powers.
(Space stayed as not the objects; but also as the emotions of the people and had various shades of
brightness and darkness.)
Those Siddhas who had mastered powers and developed self-conceit were rushing madly in and out of the
mountain regions (heads held high with arrogance). The clouds on top of the mountains were broken by
such harsh movements and covered the mountains like clothes. It was as if the Himavaan, Meru and
Mandara Mountains wore clothes out of fear of these Siddhas, and stood humble and with their heads bent.
BIRDS
काकोलक ू ै गr
ृ भासै राशभतै
ू Bचलैवतृ ं नय)Qडा
ृ कनीसंघै,तर.गै3रव वा3रDधं
The place was surrounded by the moving heaps of birds of various types like the crows, owls, vultures and
hawks; and rotated as it were in circles. It was wavy at some places because of the dancing groups of
Daakinees. (The Daakinees were so heavy that the space bent here and there, when these beings danced
with heavy steps.)
If all the birds of all creations can be seen as flying at once, well you will feel the sky itself rotating around
your head; so it was for Jnapti and Leelaa.
Space was like a cloth holding the objects.

When the huge giant Daakinees who rose up to the sky in size danced with heavy steps, well; the space
became wavy and rugged with their weight.
Space had its own structure-changes according to the hugeness of people and objects.
Or rather, space itself stayed as heavy objects with extreme denseness.
वतै
ृ यjDगनीसंघैः Bवकाकोsखराननैः )नरथ` योजनशतं गवाग^छ)Qरावतं ृ
They saw -groups of busy yoginees with the faces of dogs, crows, camels, and donkeys; varieties of beings
going and still going for hundreds of Yojanas without any purpose.
{Daakinees, Kooshmaandaas, Raakshasas, Paishaachaas are varieties of beings found in the Cosmic egg.}
16
Space extends with movement.

As much as you go forward, the space can provide place for you to move with no end in sight.
There were many beings that were just moving and moving; but never could see the end.
Aakaasha is what exists as Change; how can there be an end to change?
लोकपालपरोmवा5तधमध
ु ू t ू ाऽLमि5दरं
As the Lokapaalas rested at the ends, blinding darkness enveloped like the dark smoke and made it a house
of dark clouds.
Worlds were covered by illusion and it appeared as if dark clouds filled the space all over.
सKग5धवमथन ु ारIधमथनोसवं
ु ,वगगीत,तवो5मतमदनाfा5तमागगं
There were the festivities of love started with the union of Siddha and Gandharva couples. The paths were
crowded with people who were excited with passion by hearing the melodious songs rising from the
heaven.
People had their own experiences of love and passion, unaware of other worlds.
अनारतवहK6यचfलv>तप>कं
Because of carrying the wheel of asterism, the space appeared to have wings (fortnights).
So fast the star constellations were moving in the experience of Jnapti and Leelaa, that they appeared to
have wings!
THE WONDERS OF THE PERCEIVED
वात,क5ध)नखाता5तवहिHपथगाजलं आBचयावलोकन\यoसंचरिHदशाभकं
Ganges waters were digging through the outside and inside of the seven classes of winds.
The heavenly children were wandering about, absorbed in seeing all these amazing scenes.
सदे हसंचर
वwचfशलासशिXतमत
ू ् XवDचि5नभितभवनं गाय5नारदतंुबु[
With all the Gods moving about, it was as if the weapons of Vajra, Chakra, Shula, sword, Shakti etc had
obtained the bodies and were moving about. (Only weapons were seen and not the weapon-holders.)
Somewhere there were open houses where Naarada and Tumburu were singing.
CLOUDS
(Imagine seeing all the clouds of all the worlds at once.)
मेघमागमहामेघमहारं भाकलं
ु XवDचिचH5य,तसमाकारमककपा5तवा3रदं
ू
उपतकMजलाU]5Uस5दराAभोधरं
ु XवDचXवDचकनक)नप5दका5ततापा5तवा3रदं
XवDचapदाहतापाxयमयमकां
ृ ू बुदांशुकं XवDचि5नपवनाAभोDधसंरAभं श5यताजलं ू
somewhere gigantic dissolution clouds filled the ‘sphere of clouds’ ready to begin their function of
destruction;
somewhere the clouds of dissolution were silent like a painting on a canvas (because it was not time yet for
destruction);
somewhere the cloud was beautiful as the floating black cloud-mountain;
somewhere the dark clouds removed the heat when the heat was spreading like molten gold;
somewhere the clouds with pouring waters were worn by the RishyaMooka Mountain stuck by the heat
burning the directions;
somewhere it was looking like a windless ocean without any waters (cloudless);
17
AMAZING SCENES OF AAKAASHA AS THE PERCEIVED
XवDच
वातनद]ौढवमानतणपलवंृ XवDच
चलदलnातपटवXकाि5त)नम
ृ लं
somewhere the mighty air vehicles were carried off like grasses and leaves, in the heavy floods of winds;
somewhere taintless like the ‘back side shining skin’ of the moving bee swarm;
XवDच5मे[नद]कपवातधलवधसरं
ू ू XवDचि
वमानगीवाणभाDचHबला.गकं
somewhere it was dusty with the golden dust spread by the winds which sprayed the waters of Meru
Rivers; somewhere it had variegated shines of the vehicles of the gods;
XवDचि5नर5तरो5नतमातम6डलमालतं
ृ ृ XवDचि5नयं नव>ीब>ुIधयोगीBवर]गणं
somewhere garlanded by the group of mother-deities dancing violently without a break; somewhere the
groups of Yogeeshvarees intoxicated by the fresh wine at all times;
XवDच^छा5तसमाDध,थवा5तम)नमालतं ु समं दरा,त

ू संरAभसाधDचतमनोहरं
ु
somewhere garlanded by the Sages resting in the quiescent state of Samaadhi; somewhere equal-minded
(uniform) and pleasant like the minds of the Sages who had discarded their anxieties anger etc;
गायिक5नरग5धवसर,Hीम6डलं
ु XवDचXवDच,तIधपराकGण`
ु वहपरवरं
ु XवDचत ्
somewhere spread out with cities which were frozen; somewhere carrying the great cities of Tripuras;
somewhere the groups of women of Kinnaras, Gandharvas and Suras singing melodiously;
XवDचUUपरापण`
ु ु ू XवDच
yOममहापरंु कवDचन ्मायाकत ृ परंु XवDचदागाम पतनं
somewhere covered by Rudra-cities; somewhere by huge Brahma-cities; somewhere illusory cities;
somewhere future cities;
XवDच
Lमच5Uसरः XवDच,तIधमयंसरः XवDचसरिसKगणं XवDचद5दकतोद ु ृ यं
somewhere illusory lake shining like the moon; somewhere lakes created by the miraculous powers;
somewhere Siddhas sliding fast; somewhere the rise of the moon;
XवDच
सयjदयमयं
ू XवDचUाzHतमोमयं XवDचसंmयांशुकपलं XवDच5नीहारधसरं ू
somewhere the sun always on the rise, somewhere completely dark with never ending nights;
somewhere yellow with the shine of Sandhyaa; somewhere dusty with mist;
XवDच_ हमाLधवलं XवDच

वषपयोधरं XवDच,थल इव आकाश एव वा5तलोकपं
somewhere white like the snow cloud; somewhere the pouring cloud; somewhere the Lokapaalas resting in
the sky itself as the seat;
ऊmवाधोगमन\यoसरासरगणं
ु ु XवDचपवा
ू परोतरायाAयदXसंचाराकलं
ु XवDचत ्
somewhere the groups of Suras and Asuras busy moving up and down; somewhere moving in the east,
west, north and south directions;
अप योजनल>ा;ण XवDचaुःापभूधरं अवनाशतमःपण` ू 9ष

गभjपमं XवDचत ्
somewhere (Lokaaloka) mountain with lakhs and lakhs of Yojanas without any end; somewhere like the
wombs filled with dense imperishable darkness as the inside of rocks;
अवनाशबहते
ृ जः Xविचदकानलोपमं हमानीजठराशीतं XवDच
च5Uादसkसु
somewhere places with imperishable splendorous luster like the suns on fire; somewhere cold like the belly
of the snow heap in the abodes in moon;
18
XवDच
वहपरोवतु ृ कपव>लतावनं
ृ XवDचaैयहतोत.गपतaे
ु वपतनं
somewhere the garden of Kalpa tree and creepers served by getting carried away by the Deva servants
(afraid of the Daityas); somewhere the city of gods falling from the height destroyed by the Daityas;
वैमा)नक)नपातेन विOनलेखाि.कतं XवDचत ् XवDचकेतशतोपातमथः

ु संघqपqतं
somewhere with burning tracks of flames formed by the fallen air-ships; somewhere the flying meteors
colliding and stuck like plates;
XवDच^छभoहु गणoह]ता|यम6डलं XवDचUाzHतमो\या1तं XवDचaवसभा,वरं

somewhere the auspicious planets catching the foremost places; somewhere covered by darkness like the
night; sometimes shining like the day;
XवDचद
गज
ु दAभोदं XवDच5मकामलाAबदं
ू ु वातावकGणशुXलाLख6डपपोतरं ु XवDचत ्
somewhere the roaring thunder cloud ; somewhere the silent taintless cloud; somewhere the pieces of white
cloud blown by the wind shining beautiful like the floating flowers;
XवDचदय5त)नःश5यमवदातमन5तरं
ू आन5दमदशा5ता^छं
ृ ु Y,येव }दयं ततं
somewhere spread out like the heart of a Knower;
without any dust of action; quiet; soft; blissful; with no gap for ignorance; pure; complete void of all the
perceived;
शfवाहनभे
ु कोघैःXवDच
गलकतावरं
ृ श5यवा3रवलतं
ू >ेHमाकाशवासनां
somewhere the vehicles of deities like Shukra, like frogs making a ruckus; somewhere filled by the river of
voidness; somewhere the fields of the sky-dwellers;
मयरहे
ू मचडादपv>भः
ू XवDचदावतंृ व
याधर]णां दे वीनां वाहनैवहता,पदै ः
somewhere surrounded by birds like the peacocks and golden crested birds that belonged to the
Vidyaadharee queens as vehicles that were kept in their respective shelters;
XवDचदLा5तरो5नय
गहमायरम6डलं
ृ ु ू XवDचदिpनशक ु ै ः Bयामं शा
वलानामव ,थलं
somewhere the groups of peacocks of Guha (of many cretions) dancing wildly; somewhere dark by the
parrots of Agni (of many creations) and looking like a land filled with green grass;
XवDचेतशे महषमहAना वामनाAबदं ु XवDचदBवै,तणoामश.काo,तासताAबदं

ृ ु
somewhere a dwarf cloud made dwarf by the hugeness of Yama’s buffalo; somewhere the white cloud
grasped by the horses mistaking it to be the heap of grass;
XवDचaेवपर\या1तं
ु XवDचaैयपराि5वतं
ु अ5यो5याा1यनगरं नगर5rकरा)नलं
somewhere spread out by cities of gods; somewhere filled with Daitya cities; the cities unreachable for
each other with winds piercing through mountains also;
XवDच
कलाचलाकारनय
ु ृ Qै रवभासरंु XवDचसप>शैले5Uसमनयि
वनायक
ृ ं
somewhere shining forth as the dancing Bhairava who was so huge like the Kula Mountain; somewhere
Vinayaka was dancing along with the mountains with wings;
19
XवDच
घघरवातौघप>ो~डीनपवतं XवDच
ग5धवनगरसर,Hीव5दब5धरं
ु ृ ु
somewhere the mountains flying high with the wings producing gurgling streams of winds; somewhere
bent with (the weight of) the crowds of heavenly maidens belonging to Gandharva Loka;
XवDच
वहि
ग3रmव,तव>ल>ोि^ताAबदं
ृ ु XवDच5मायाकताकाशनलनीजलशीतलं
ृ
somewhere the clouds were lifted up like an umbrella by the lakhs of trees which were destroyed by the
flying mountains; somewhere there was lotus in the sky in the cool waters by magic;
XवDचद5दकराकिट
ु ृ शीतलाOलादमा[तं XवDचत1ता)नलादpधUमपव ु तवा3रदं
somewhere the wind was pleasing with the coolness brought from the moon rays; somewhere the hot winds
burnt up the trees, mountains and clouds;
XवDचदय5तसंशा5तवातादे का5त)नmव)न XवDच

पवततयाLशखाकटशतोदयं
ु ू
somewhere no sound at all because of the completely still wind; somewhere hundreds of clouds rose up like
mountains with peaks;
XवDचाव~भवो5मतघनाLरवघ
ृ घरं XवDचसरासरगणवतरणदग
ु ु ृ ु मं
somewhere was the gurgling sound of dense clouds maddened by the monsoon arrival; somewhere the start
of the terrible battles of Sura and Asura clans;
XवDच
\योमािIजनीहं सी,वनाहताIजवा
ू हनं XवDच5म5दा कनीतीरनलनील6टका)नलं
ु
somewhere the swan vehicle of Brahmaa invited by the cries of female swans in the lotus lake of the sky;
somewhere the winds robbing the lotuses (of their fragrance) which were near the banks of Mandaakini
River;
,वशर]रे ण ग.गादस3रतां सि5नधानतः ो~डीनम,यमकरकल]राAबजकम ु ु ू कं

somewhere because of the presence of the Ganges river, the fishes, crocodiles, crabs, lotuses and tortoises
rising up with their own divine bodies (released from the curses);
पातालगाकज)नतभ^छायाकाकचोपनै
ू ः XवDचXवDचम6डलेषु o,तच5Uाकम6डलं
somewhere the movements like that of crow of the shadow of the earth rising because of the sun entering
the back portion of the moon (at eclipse-time); the sun and the moon spheres caught in various
constellations (in astrological calculations);
XवDचसगा)नलाधतमायाकसमकाननं
ू ु ु पतपपहमासारHस
वै
ु मा)नका.गनम ् ॥
somewhere the illusory flower gardens blown by the winds blowing from the illusory worlds created in
sport by the gods (to please their spouses); somewhere the women in the air-vehicles trembling in the spray
of snow and the flowers falling on them (because of some powerless gods).
However much the grandeur of the perceived was, it was not so great after all!
It was more like tiny mosquitoes hovering all over a huge fruit!
Illusion is illusion; nothing more than that.
What grandeur is there in non-existence?

20
उदAबरोदरमशकfमLमMजगHया5तरगतभत
ु ू सlचयं
वल.य त
वरललने खमु^चकैमह]तलं पनरप ु ग5तम
यते
ु ु ।
Jumping across the collections of beings inside the three worlds equal to the fluttering mosquitoes inside
the Udumbara fruit, the two charming ladies got ready to descend down to the Earth again from the top-
most regions of the sky.
(Having had the experience of being the self-awareness state of space, Jnapti willed to see the place where
Leelaa’s original world was situated.
Immediately, like tuned to the correct channel, Leelaa saw the GiriGraama village down below on the
earth, like a mud hill.)
JNAPTI AND LEELAA DESCEND DOWN TO GIRIGRAAMA

नभः,थलाि
ग3रoामं ग^छ5यो किlचदे व ते Yि1तDचति,थतं भमतलं ू द9शतःु ि,Hयौ ।
As they descended down from the sky-region towards some place called GiriGraama (Hill-village)
the two ladies saw the land existing in the Mind of Jnapti (what she wanted to show Leelaa).
इ)त जलDधमहाUलोकपालzHदशपराAबरभतलै ु ू ः पर]तं जगददरमवे
ु य मानषीु Uाpभव
ु )नजमि5दरकोटरं ददश ।
After seeing the belly of the cosmic egg which contained oceans, great mountains, all the directions ruled
by the respective deities, the heavens, and the earth, the human lady suddenly saw the hollow in the earth
which contained her house inside it.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART THREE
MANDAPAAKHYAANAM
[PARAMAAKAASHA TATTVAM]

by
Narayanalakshmi
1
DEDICATED
TO

2
JNAANA VAASISHTAM
INTRODUCTION
This is the story of Arundhati and Vasishta, the original characters who were at the beginning of the story
actually. Leelaa and Padma are the dream characters of this world of Vasishta.
Their world is inside the mind-space of Vasishta.
Their world is just a Vaasanaa-fulfillment state of Vasishta, the ignorant Brahmin.
The ignorance does not stop at Padma-world; but rises forth as Vidooratha-world also after Padma’s death.
What we ourselves are experiencing now at present is the Vaasanaa fulfillment world after some death
experience somewhere or ‘here’ itself. Imagine the dead body lying invisible to us now, where we are
dreaming this present world.
May be it is our first or second birth also!
Who can write the chronology of each wave that rises and subsides within a flash of a moment?
We Jeevas are the waves rising forth from Chit-ocean.
We are in essence beginning less and endless; but imagine that we have a beginning and end, a past and
future. In these imaginary life stories of Jeevas, death is the point where identities of names and forms
change instantly.
Dead bodies lie dead; and living minds create new bodies to continue their journey of Vaasanaa fulfillment.
We can go on opening up the past scenes of dead bodies after dead bodies, to solve the answerless question
of ‘who died first?’
No one ever died! Death is also just an imagination, for those believe in their beginning as birth.
Nothing was there in the beginning; even the beginning was also not there.
All this is just a city built by the mind.
This is the main gist that is to be understood in this story-section of Leelaa where she visits her past life and
understands the unreal nature of it all.
There is also more of Aakaasha-Upanishad; the knowledge of space existing as the perceived.
The principle of Paramaakaasha, the Brahman expanse, if it can be imagined as a scene, how it would be?
Vasishta explains; Vaalmiki sings; ‘Silence’ pervades.
3
INDEX OF EVENTS
Leelaa and Jnapti enter the GiriGraama world - pg 4
Rama’s question about Leelaa’s relation to the son of past birth - pg 7
Leelaa understands the amazing nature of the space as emptiness - pg 10
Rama’s question about how Leelaa crossed from one solid world to another - pg 15
GiriGraama description - pg 16
Arundhati’s life as a Brahmin’s wife - pg 20
Leelaa understands the mystery of worlds within worlds - pg 22
Aakaasha Brahman – Paramaatma Tatvam as a manifest scene - pg 23
Supreme expanse-Paramaakaasha - pg 26
Rama’s question about directions in empty expanse - pg 27

4
Vasishta spoke
STORY CONTINUES
LEELAA AND JNAPTI ENTER THE GIRIGRAAMA WORLD
जल*धमहा,लोकपाल-.दशपरा0बरभतलैु ू ः पर5तं जगददरमवे

ु 7य मानषी ु ,ा9भव
ु :नजमि;दरकोटरं ददश ।
The human lady (Leelaa) saw the belly of Jagat filled with oceans, huge mountains, the cities of Lokapaalas
and gods with the skies and lands, and soon saw the hollow of her house too (where she had lived as
Arundhati, the wife of Brahmin Vasishta).
(Leelaa just did not see a house with people in a dream-scene; but actually entered another creation with
all its solid mountains, oceans, god worlds, nether worlds, and countries and people; very very real in
experience and on the run too, like her own world of Padma.
Staying as the ‘form of space’, she could feel the expanse of that new Jagat, which rose from the creator’s
mind like a lotus in bloom. She saw clearly the house where her sons and relatives of the past life were still
mourning the death of their parents. )
THE HOUSE WHERE PEOPLE ARE MOURNING THE DEATH OF THE BRAHMIN COUPLE
इ:त ते वरव>ण;यौ ततो @AमाBडमBडलािनगया;यदनाDते
ु य. त
@ाAमणाEपदं
ततो दFशतु: सगH त. ते सIयोषतौ अFKये एव लोकEय मBडलं @ाAमणाEपदं
*च;तावधरदासीक
ु ं बापिMल;नाNगनामखं
ु वPवEतायवदनं शीणपणा0बुजोपमं
नटोसवपुरायमगEयातमवाणवं Qीमद9धमवो
यानं व
यI9धमव
ु ,मं
ु
वातिRछ;नमवा0भोदं हमद9धमवा0बजं ु अपEनेहदशं द5पमवालोकनभेदनम ् ।
In this manner, when the two fair-hued beauties came out of the sphere of the Brahmaa’s Creation and
reached that place where the house of the Brahmin was situated;
those two female Siddhas (Leelaa and Sarasvati) staying invisible to all, saw that house, the ‘Dome of the
Brahmin’s world’ which contained the ‘abode of the Brahmin’;
where the servant-circle was overwhelmed by grief;
the faces of the women-folk were wet with tears;
all the faces of the people there were stained with tears and distorted by grief, like the lotuses with their
leaves and petals torn off;
like the city which had lost the joy of festivals; (sad)
like the ocean drunk off by Sage Agastya; (empty)
like the garden dried up in summer; (no joy)
like the tree scorched by lightning; (darkened minds)
like the cloud torn by winds; (shattered)
like the lotus hit by the snow; (unable to bear the sudden tragedy)
like the lamp fluttering with very little oil, darkening the surroundings. (no clear vision)
आस;नमयकTणाकलवM.काि;तसं
ृ ु ु शीणजीणतTपणवनोपमानं
विटUयपायपVरधसरदे
ृ ू शWXं जातं गहेृ Kवरवयोगहतं गहंृ तत ् ।
That house, which was ruined by the death of the Master of the house, was dreary like a dusty land which
had no rains; was like a forest where all the trees and leaves were destroyed; with the faces looking
pathetic; as if the death was present there in person.
THE TWO GODDESSES
अथ सा :नमलZान*चरा[यासेन स;दर5
ु संप;नसयसंकपा सयकामा च दे वविच;तयामास
मामेते दे वीं चेमां Eवब;धवाः पKय;तु तावसामा;यललनाWपधारणीम ् ।
That beautiful lady (Leelaa), who had become empowered like a divinity to make true anything she willed
or desired by the practice of taintless Knowledge, thought -‘These relatives of mine should see myself and
this Goddess as endowed with ordinary female forms.’
5
ततो गहजनEत.
ृ संददशाNगना
वयं ल7मीगौय\युगमव सम]ासतमि;दरं
ु ।
Then the people gathered in the house saw the two ladies as if the pair of Lakshmi (red in hue as Leelaa)
and Gauri (white in hue as Jnapti) was spreading their luster all over the dwelling.
DESCRIPTION OF THE TWO GODDESSES
आपादववधा0लानमालावसनस;दरं ु वस;तल70योयग ु लमवामोदतकाननं
(They wore garments and ornaments made of fragrant divine flowers only.)
They both were beautiful by wearing various types of garlands and garments made of flowers, from head to
foot. Like the pair of spring beauties, they filled the forest with the fragrance of flowers.
सव^ष*धवनQामं परय;यो
ू रसायनैः शीतलाAलादसखदं ु च;,ोदयमवोदतं
(They spread out a shine like that of a moon.)
Their luster made all the plants and trees in the village become fruitful and nectar like. It spread out as a
pleasant coolness as if the moon had risen there (on earth).
ल0बालकतालोललोचनालवलोकनैः करकवलयोि;म ु मालतीकसमोकरान
ु ु ्
(They had curly locks which moved like tender creepers. The eyes which were large and black were like the
bees hovering near the creepers. Their eyes were white with black pupils; and their looks fell like blue
lotuses and white jasmine flowers).
Their eyes were like bees hovering next to the long curly locks that looked like creepers.
They threw looks like blue lotuses mixed with white Maalati flowers in heaps.
,तहे
ु मरसापरसVरसरणहाVरणा
ू दे हभावाहे ण कनक_कतकाननं
ृ
(Their bodies shone like golden luster; and were not made of any solid elements.)
The entire forest shone forth like gold by the floods of luster flowing out of their bodies like the stream
made of molten gold.
सहजाया वपल ु 70या ल5लादोलावलासनः त एते तरNगा`या :नजलावBयवाVरधेः
(They were the beauty state of Brahman as it were. The movement of their limbs was so charming that it
looked as if the beauty deity travelled in their bodies like seated in a palanquin.
They were with forms as if the ocean of charm rose up as these two waves.)
Their ‘natural beauty’ of their forms (being in the state of Brahman), had made their bodies as its playful
palanquin (they moved with such a charm); they were like the waves of their own ocean of charm.
वलोलबाहल:तकायगे
ु ु नाTणपा>णना कर;नवनवं है मं कपवXलतावनं
ृ
(Their arms were like creepers with the red flowers of tender hands at the end.
When they moved, at each of their steps, it was as if a golden creeper of the Kalpa tree sprouted afresh.)
Their arm-creepers with the reddish hands produced the ‘forest of creepers of golden Kalpa trees’ newly at
every movement.
पादै रमदता0लानपपकोमलपलवै
ृ ु ः EथलाaजदलमालाभैरEपश]तलं ृ ू पनः
ु
(Their feet were like flowers that were not trampled by foot.
Their tender feet were not trampled by the touch of the ground actually.)
Their feet were soft like tender buds of flowers that were not crumpled by the feet.
Their feet which looked like garlands made of the petals of land lotus, did not touch the ground also.
ताल5तमालखBडानां शकाणां ु श*च
ु शो*चषां आलोकनामतासे ृ कैजनय
बालपलवान ्
(Their tender looks were full of compassion.)
They produced tender sprouts with the sprinkling of nectar with their looks, from their eyes which were
pure white like the dried up parts of Taalee and Tamaala branches.
PEOPLE IN THE HOUSE SEE THEM
नमोsEतु वनदे वी[यामयMवा
ु कसमाcजलं
ु ु तयाज dयेटशमाथ साधe गह
ृ जनेन सः ।
पपात पादयोगहे H तयोवf कसमाcजलः
ु ु ालेयसीकरासारः प:g;या इव पgयोः ।
He poured the handful of flowers on their feet, like the lotus creeper dropping cool icy water drops on the
two lotuses. ‘Salutation to the Goddesses of the Forest’, so saying, the eldest son offered a handful of
flowers along with the other members of the family.
dयेठशमादयः ऊचःु जयतां वनदे Uयौ नो दःखनाशाथ
ु मागते ायः परपVर.ाणमेव कम :नजं सतां ।
इ:त त
वचना;ते ते दे Uयवचतरादरात
ू ु ् आiयात दःखं
ु येनायं ल7यते दः>खतो
ु जनः ।
6
Elder son and others spoke: “Welcome O ladies! You both have arrived here to console us in this hour of
suffering. Usually the noble ones are always engaged in helping others.”
When he said those words, the two ladies spoke to him with affection;
“Tell us your troubles. Why all of you are so sad?”
dयेठशमादयः ऊचःु दे Uयाभवतां िEन9धावह@ाAमणदं पती सवा:तथी कलकरौ ु Eत0भाभूतौ ि
वजिEथतेः ।
ताव
य गहमसdय
ृ ु ृ सप.पशबा;ध
ु ु वं Eवगe गतौ नः पतरौ तेन श;यंू जग.यम ् ।
Elder son and others spoke: O Pair of Goddesses! This Brahmin couple was very much loved by all.
They treated all the guests with respect; they were like pillars for the Brahmin community.
Now both our parents have discarded their house along with the children, animals and relatives and gone
off to heaven. After their departure all the three worlds look empty.
(For a Knower who sees himself as complete (as Brahman), the world also looks complete (as Brahman).
For a passionate man, the world is filled with passion only; for a sad person, the world appears sad; for a
greedy man, the world appears greedy. What one’s mind is like; so does the world appear to him.)
ENTIRE WORLD SEEMS TO MOURN FOR THE DEAD BRAHMIN
(This is the power of the mind; to add its own emotions to the things seen around it.
Everything looks beautiful when one is happy; everything looks desolate when one is beset with sorrow.
A Knower of Brahman alone sees everything as it is; as the nothingness of awareness.)
पjXणो गहमाTAय
ृ वjXप;तः :तXणं दे हं श;ये ू मतं
ृ भMया शोचि;त मधरैु ः Eवरै ः ।
The birds ascend to the roof; and spreading their wings every second in the void, cry with melodious
sounds and mourn the dead body.
गहागTगरारावलालापलपनाकलः
ु ु ु ु सVरEथलाधाराभः
ू ु पVररोद:त पवतः ।
The mountain also cries with huge tear drops in the form or streams, and feels apprehensive; and lets out
loud gurgling noise of lamentation from the cave-faces.
:नजराk;दकाVरBयो मMता0बरपयोधराः
ु तDत:नःKवासवPवEताः परं काKयमता दशः ।
The directions have thinned out (by the sorrow); for, they are lamenting with the noisy water cascades;
have let loose the clouds covering the sky (garments covering the bosom) ; are letting out the hot air as
their heavy breath.
XतवXतसवाNगः कTणाk;दककशः उपवासरतो Qामो द5नो म:तपरः ृ िEथतः ।
The village (populace) is hurt all over the limbs (by rolling on the ground); is screaming aloud in a
pathetical manner; has stopped the intake of food; and is ready to die.
दवसं :त वXाणामवKया
ृ या-ब;दवः
ु गRछलोचनकोशे
ु [यEतापोणा:न पत;यधः ।
If you observe the day, the dew drops on the trees are like tear drops; they are hot by the sun and fall down
from the eyes namely clusters of leaves.
शा;तजनसंचारा रlया सXारवधसरा ू वधवावगतान;दा संशू;यmदया िEथता ।
The chariot road is empty of people’s movement; is dusty by the salty sand; stays with the empty heart like
a widow who has lost all her joys.
को कलाललाप;यो विटबापहता
ृ लताः उणोणKवसना दे हं nनि;त पलवपा>णभः ।
The creepers are hit by the tears falling as rains; are crying through the sounds of cuckoo birds and bees;
are hitting themselves with their leaf-hands (are violently rocking in the winds), with the hot winds coming
out as breaths (blowing winds).
आमानं शतधा कतeु बहRoवpशलातले
ृ :नझराः पत;येते तापतDतशर5रकाः ।
The waterfalls are burnt by the heat of the sun (are hot by the sorrow) and are falling on the huge rock
surface down below, to shatter themselves to hundreds of pieces (unable to bear the sorrow.)
:नःशNकया गतीका मका ू वललताशयाः
ु अ;धेन तमसा पणा
ू गहा
ृ गहनतां गताः ।
The houses are like desolate forests for sure; the auspicious decorations are absent; silent; all pots and pans
are empty (like empty minds); are filled with darkness.
उ
यानपपखBडे
ु [यो Tद
[यो pमरारवैः प:तग;धो ू व:नया:त Eवामोदापरनामकः ।
The flower clusters in the garden are crying through the sounds of bees; and instead of their own fragrance,
some foul smell comes out of them (as if rotten) (as if in sorrow).
7
चै.,मवलास;यो
ु वरसाः :तवासरं लताः कशाः ृ वल5य;ते संकु च
गRछलोचना
ु : ।
The creepers which are blown by the winds of Chaitra month are dried up, and are slowly thinning away
with their eyes namely the clusters contracting.
XेDतम0बधौ
ु ु दे हं वता
ृ ग;तमाकलाः
ु ु कयाः
ु कलकलालोलं दोलय;यEतनंु भव ु ।
The water canals are ready to throw their bodies into the ocean (in sorrow) and are rolling on the ground
with apprehension.
अशNकमशकापातEप;दमDय:तचापलं कलय;यः िEथता वाDयो :नEप;दान;दमाम:न ।
The (old) wells are quietly absorbed in their own bliss, though aware of the movement of the people; and
though the mosquitoes are falling and disturbing them (like the old people who remain quiet and thoughtful
amidst the hubbub of the house).
गायिक;नग;धवव
याधरसराNगनं ु ननम
य
ू नभो जातमEमताता[यलंकृ तम ् ।
The sky, where the Kinnaras, Gandharvas and Vidyaadharas sing, has now been decorated by our parents
also.
तrेUयौ kयतां तावदEमाकं शोकनाशनं महतां दशनं नाम न कदाचन :नफलम ् ।
So let the Goddesses remove our grief. The vision of the great ones never goes waste.
LEELAA TOUCHES THE HEAD OF HER SON
इयMतव;तं
ु सा प.ं
ु मिPन
ू पEपश पा>णना पलवेनानता नtं मलQि;थमवािaजनी
ू ।
As he uttered these words, she (Leelaa) touched the head of her son with her hand, like the lotus plant
bending down; and with one of its leaves touching the bottom stem which is prostrate.
तEयाः Eपशन H तेनासौ दःखदौभा
ु 9यसNकटं जहौ ावu ृ घनासNगा
Qीमतापमवाचलः ।
By her touch, he was freed from the grief of the unfortunate tragedy, like the mountain is freed of the
summer heat by the contact of the monsoon clouds.
सव\ गहजनः
ृ सोऽथ तयोदUयोव
H लोकनाल7मीवा;दःुख:नमुMतो बभवामतपो
ू ृ यथा ।
Then all those people who were in that house were freed of the grief and became happy as if fed with
nectar, by the vision of those two ladies.
Rama spoke
तयाEय ल5लया मा.ा प.Eय ु dयेठशमणः कEमा;न दशनं दतं मोहं तावि;नराकT ु ।
Why did not Leelaa appear before her son in the form of his mother itself?
Clear this doubt of mine, O Sage!
Vasishta spoke
WORLD IS DIFFERENTLY EXPERIENCED BY THE KNOWER AND THE NON-KNOWER
बIः
ु पlUया
ृ दबोधेन येन पlUया
ृ दसNगकः तEय पBडामतां धते Uयोमैवा;यEय केवलम ् ।
For the (ignorant) person who perceives in the reality of the existence of objects made of elements like
earth, and is in contact with elements like earth etc, everything exists as solid and hard.
For the Knower everything is just ‘empty expanse’. (Leelaa was a Knower now.)
असदे वाNग सदव भा:त पlUया ृ दवेदनायथा बालEय वेतालो नाभा:त तदवेदनात ् ।
Unreal alone shines as the real by the cognition of objects made of earth etc.
A ghost appears not, if the child does not cognize it.
(Object is a brain made understanding; and not real except for that brain.
In the same empty expanse, various worlds are experienced as real by various minds at the same instance.
For a Knower, these delusions do not bind the mind.
Leelaa was not a physical body any more. She was just the space appearing as if with form.
She did not have any delusion. Arundhati (name and form) was a character outside of her real being.
She had no more the motherly attachment towards the ‘past life characters and their life-stories’.)
8
IN THE STATE OF TRUE KNOWLEDGE, WORLD IS NON-EXISTENT

यथा पlUया
ृ दना भातमपlUया
ृ द भवेXणाEवDने EवDनपVरZानातथा जाQयप Eफुटम ् ।
What exists as the solid world made of elements in the dream of a second-span, loses its solidity when one
knows that it is a dream (when woken up). Similarly all the objects seen in the waking state also have no
solidity. (They get proved as unreal at the rise of knowledge.)
(Leelaa had woken up from the delusion of the reality of the world-dream. She was amused rather by the
death-drama that was going on there.)
PHYSICAL BODIES ARE SENSED OBJECTS ONLY; NOT REAL

पlUया
ृ द खतया बIंु खमवयेवानभयते
ु ू तथाह Xुaधधातनांू कुuयेषु ख इवो
यमः ।
When a Knower experiences the ‘objects made of elements’ as ‘empty expanse’, he reacts to the chemically
filled solid bodies (blocking walls) (bodies) as ‘empty expanse’ only.
(For Leelaa, the world was nothing but the undivided empty expanse seen as divided.
For her, objects and people were all made of empty expanse only.
She already knew by experience the truth of Brahman as space.)
WORLD-DREAM IS REAL FOR THE IGNORANT

EवDने नगरमवx ु वा श;यं
ू खातं च बPयते
ु EवDनाNगना च कTतेु श;याDयथ
ू kयां नणृ ाम ् ।
All that is seen in the dream is just empty expanse only, whether it is a city or a world.
Even a girl in a dream affects one as if real!
(For the ignorant, their solid world is real and the experience is also real.)
AN IGNORANT MAN LIKE THE BRAHMIN SEES UNREAL WORLDS ALONE AS REAL, AFTER THE DEATH-FAINTS
खं पlृ Uयादतया बIं ु पl
ृ Uयाद भव:त XणामRछा
ू यां परलोकोsप यXमनभयतेु ू ।
When one cognizes the ‘empty expanse’ itself as the solid object made of elements through ignorance;
then, instantly it appears as solid only.
Even if one dies and enters another world, he has the same type of cognition.
(For the ignorant men, who are deep rooted in the belief of a solid world, the empty expanse looks as a
solid world only. He can never get out of that delusion ever.)
EACH JEEVA HAS A DIFFERENT EXPERIENCE OF THE WORLD

बालो Uयोमैव वेतालं tयमाणोs0बरे वनं केशोByकं खम;यEतु खम;यो वेित मौिMतकम ् ।
Like the child seeing a ghost, or a dying man seeing a forest in the sky, some see hair balls in the sky, some
the sky alone, and some see pearls in the sky.
(Each sees the world as per the knowledge or ignorant level.)
FOR THE DELUDED, HALLUCINATIONS ABOUND; NOT FOR THE KNOWER

.EतXीबाध:न,ाKच नौयानाKच सदै व खे वेतालवनवXाद ृ पKय;यनभवि;त
ु च ।
Those struck by fear, those who are intoxicated, those who are half asleep, those who travel in the ship
always see ghosts, forests, or moving trees; and experience it as real.
IGNORANT ARE HABITUATED TO DELUSION; THEY CANNOT BE WITHOUT IT
यथाभावतमेतष े ां पदाथानामतो वपःु अ[यासज:नतं भा:त नाEयेकं परमाथतः ।
As per their own beliefs, the objects appear with solid forms for them due to prolonged practice; but it is
not the truth.
LEELAA WAS A KNOWER NOW BECAUSE OF JNAPTI’S GRACE
ल5लया तु यथावEतु बIा ु पl ृ Uयाद नािEतता आकाशमेव संवया भा:त pाि;ततयोदतम ् ।
In the case of Leelaa, since she had understood the non-existence of the elements like earth etc, she sees the
empty expanse itself shining forth as awareness, and the world as rising out of the delusory perception.
WHEN THE TRUTH IS KNOWN, THE FAMILY ATTACHMENTS DISSOLVE OFF
@Aमामैक*चदाकाशमा.बोधवतो मने
ु ः प.म.कल.ा>ण
ु कथं का:न कदा कतः
ु ।
FKयमादावनप;नं
ु यRच भायजमेव तत ् संय9Zानवतामेवं राग
वेषFशो कतः
ु ।
9
For a Sage who has realized that the Brahman-state alone exists as the entire empty expanse; then, how,
who, when and wherefore the son or friend or wife etc.?
The Seen was not there in the beginning. Whatever is seen is not at all born.
(It is instantly produced at the time of experience itself.)
For those who have known the Truth, wherefore exist, the attraction or repulsion?
LEELAA WAS NOW THE BRAHMAN ACTING AS LEELAA’S MIND
हEतः शरस यrतो ल5लया dयेठशमणः तभाविEथतार0भसंबोधायािKचतेः फलम ् ।
When Leelaa placed her hand on the head of the eldest son, it was just a fructification of the relationship
maintained in the previous life for the son, (as a finish-line to a story) and not out of attachment towards
him. (It was Brahman-state expressing as Leelaa’s action.)
BODHA ALONE EXISTS AS ALL THE ACTS OF PERCEPTIONS

बोधो ह चेत:त यथैव तथा शभा:न
ु स7मEत
ू ु खादप तथा:ततरां वशIः
ु ।
सव. राघव स एव पदाथजालं EवDनेषु किपतपरेु वनभतमेु ू तत ् ।
Chit, the principle of Knowledge alone cognizes whatever auspiciousness occurs.
O Rama, the Supreme is subtler than the space and is extremely pure.
That alone appears as the entire network of objects and is experienced like the city in a dream.
(Brahmin’s son was also Brahman only; but the mind here was ignorant.
Leelaa was in the Brahman-state and no more attached to any son or husband.
She was an empty mind. She saw no divisions.
Brahman the Leelaa-mind consoled the Brahman the Leelaa’s son.
Who is what but the Brahman?)
STORY OF LEELAA CONTINUES
तिEमि;गVरतटे Qामे तिEम;मBडपकोटरे अ;त*धमापतF

ु zवा ततEते सIयोषतौ,
अEमाकं वनदे वी[यां सादः कतः ृ इयथ शा;तदःखे ु गहजने
ृ EवUयापारपरे िEथते,
Then those two female Siddhaas vanished from sight in ‘that village situated at the mountain base’, in ‘that
hollow’ of ‘that Dome (of Vasishta’s mind-field)’.
The people in the house were freed of sorrow thinking that they had been graced by the Goddesses of the
forest; and they returned to attend to their own affairs.
मBडपाकाशसंल5नां ल5लामाह सरEवती UयोमWपा UयोमWपां Eमयातणीमव ू िEथताम ् ।
Leelaa was silent and was lost in the wonder of the dome-expanse.
(She had an amazing experience; and was lost in the wonder of it all and remained silent.) Surprised by her
silence, Sarasvati, the form of empty expanse addressed Leelaa who was made of empty expanse.
(What happens when two realized people talk to each other?
Though they both were in the state of Brahman, Jnapti was higher in knowledge than Leelaa.
Two space points talked to each other now.)
(They had no physical bodies, no sound mechanism of throat; but, yet they talked and understood each
other. Sound after all, is mind-conceived. It does not need any element as a support.)
संकपEवDनयोयषां
H य. संकथनं मथःयथेहाथ kयां धते तयोः सा संकथा तथा ।
पlUया
ृ दनाडीाणादऋतेsDयदता ु तयोः सा संकथनसंवितः EवDनसंकपयोVरव ।
Just as it is possible to converse in dreams or conceived worlds, the ladies in the form of space also could
converse with each other. Though bereft of bodies made of elements, nerves and ‘Praanas’ (winds), they
could converse as in a dream or as in a conceived world.
10
दे Uयवाच
ु
Devi spoke
Zेयं Zातमशेषेण FटाFटाथसंवदः ईFशीयं @Aमसता कम;य

वद पRछस ृ ।
Whatever has to be known has been known completely including the understanding of the perceiver-
perceived phenomenon (as nothing but the empty expanse seen through delusion.)
This is truth about Brahman. Tell me what else you want to ask.
ल5लोवाच
Leelaa spoke
मतEय
ृ भतजु ~वोsसौ य. राdयं करो:त मे त.ाहं कं न तैः Fटा FटाEमीह सतेु न कम।्
Why was I not seen by them where my dead husband’s Jeeva (as Padma’s new life) is ruling the kingdom?
How was I seen by my son?
(Why did not the people in King Padma’s new life-experience (inside the bedroom dome) did not see me,
when I visited them before? Why is my son in this Vasishta’s world able to see me?)
ु
Devi spoke
अ[यासेन वना वसे तदा ते

वैत:नKचयः ननमEतंू गतो नाभूि;नःशेषं वरव>ण:न ।
Dear daughter! Being without practice (of realization state of knowledge), the certainty about duality had
not disappeared completely for you at that time, O fair lady!
(You were deluded then. You had no true knowledge of all this.)
अ
वैतं यो न यातोsसौ कथम
वैतकमभः युdयते तापसंEथEय RछायाNगानभवः ु कतः
ु ।
How anyone who has not lost the sense of differentiation through the realization of non-duality, ever act
without differentiation? How can a man standing under the hot sun experience the coolness of the shade?
ल5लाEमी:त वना[यासं तव नाEतं गतोsभवयदा भावEतदा सयस;कपवमभू;न ते ।
As long as the belief ‘I am Leelaa’ had not disappeared through the practice of knowledge, you could not
acquire the power of making the desired things happen.
अ
यास सयसंकपा संप;ना तेन मां सुतः संपKयिवयभमतं फलतं तव स;द ु Vर ।
इदानीं तEय भतE ु वं समीपं यद गRछस ततेन UयवहारEते पूवव संवतते ।
Now you are empowered to make true anything you want (because you are not identified with Leelaa’s
character as a wife or a mother.)
That is why your wish that your son should see you became fruitful, O beautiful lady!
Now, (in this state of knowledge), if you go near your husband (the new life of Padma), then, the same type
of dealing can happen as before. (You can see him and get seen by him.)
ल5लोवाच
Leelaa spoke
(Leelaa tries to grasp the wonder of her huge kingdom situated inside the tiny cottage-space of the
Brahmin. She observes the tiny space inside the cottage and exclaims.)
इहै व मि;दराकाशे प:तवो ममाभवत ् इहै व स मतोृ भवा
ू संप;नो वसधा*धपः
ु ।
Here alone in this ‘space of the house’, my Brahmin husband was there! Here alone he died and became a
king! (Here inside this cottage is situated Padma’s world and I lived as his queen (here itself).
This is the original creation where we were united as husband and wife at first.)
11
इहै व तEय संसारे तिEम;भूमBडला;तरे राजधा:नपरेु तिEम;पुर;यिEम UयविEथता ।

Here alone, in his world (as the Brahmin), in another Creation (seen by him after death), I was his queen
residing in the capital city!
(Inside this empty space of the cottage exists a kingdom filled with people; and no one of this world is
aware of that world at all.)
इहै वा;तःपरेु तिEम;स मतो

ृ मम भप:तः
ू
इहै वा;तःपराकाशे
ु तिEम;नेव परेु नपः
ृ संप;नो वसधापी
ु ठे नानाजनपदे Kवरः
सवाजव जवीभाव इहै वैवं UयविEथतः ।
Here alone (inside this cottage space of Vasishta), inside the harem (of Padma’s world), the king-husband
of mine died!
(My harem is inside this empty space only; and his dead body as Padma is here only!)
Here alone (in this cottage-space), in the space of the harem, in a city there itself, he became a king ruling
the country filled with people!
(In the harem space, he is seeing another kingdom and another world!
Then, that world is also here only in Vasishta Brahmin’s house-space!)
All those things occurred so fast and in such a simple manner ‘here’ alone!
अिEम;नेव गहाकाशे
ृ सवा @AमाBडभमयःिEथताः
ू सम
गक
ु े म;ये यथा;तः सषपोकराः ।
In this very ‘house-space’ all those worlds (of the Brahmin) stay like heaps of mustard seeds inside a
casket.
सदाsदरामहं
ू म;ये त]तम ु म
मBडलं Mव*चपाKवH िEथतमह यथा पKयाम तकT ु ।
I believe that the conceived sphere of my husband is not far! (It is here only!) Make it such that I see it
nearby!” (Let me see that also, here itself; so I will be able to enjoy the wonder of it all!)
(Leelaa has to understand yet that there is no here or there in Brahman-Reality.)
ु
Devi spoke
(Devi controls her excitement of wonder; and makes her analyze her own identity and her husband’s
identity also. She addresses her as Arundhati, the original identity-name.)
भतला
ू T;ध:तसते ु भतारEतव सं:त .यो नामाथवाभव;बहवः
ू शतसंमताः ।
My daughter Arundhati on Earth!
(First tell me who your husband really is! Which husband do you want to meet?)
Your husband at present has become three or may be hundreds or more!
(You have seen three worlds for now that your husband has dreamt.
There may be past worlds also where he lays dead and had seen worlds after worlds pushed by his
Vaasanaas. He may have more worlds in the future also accordingly.
In each world he has a different form and different parentage.
He may have different wives also. He may have different characters also.
He may not recognize you also, in those worlds.)
नेद5यसां .याणां तु ि
वजEते भEमतां गतः राजा माया;तरगतः संिEथतोs;तःपरेु शवः ।
If we consider only the recent three ones, your Brahmin husband has been cremated!
The king (Padma) remains as a corpse under the garland of flowers!
(Two are dead already. The third one is more ignorant and has developed more Vaasanaas.)
12
संसारमBडले AयिEम;Eतत
ृ ीयो वसधा*धपः
ु महासंसारजल*धं प:ततो pममागतः ।
भोगकलोलकलनावकलो मलचेतनः जाuयजजर*च
वितः
ृ संसारा0भो*धकRछपः ।
*च.ा>ण राजकाया>ण कव
ु ;नDयाकला;या
ु प सDतः
ु िEथतो जडतया न जाग:त भवpमे ।
ईKवरोऽहमहं भोगी सIोऽहं बलवान ् सखी ु इयनथमहारddवा वलतो वशतां गतः ।
The third one is an emperor in another sphere of existence!
He is drowning in the huge ocean of worldly existence.
His mind is tainted and agitated by the waves of worldly pleasures.
His mind is stagnant, and is filled with anxieties.
He is a tortoise caught in the ocean of Samsaara (carried uncontrollably)!
Though busy in various affairs of the State, he is asleep through ignorance; and does not wake from the
delusion of existence. ‘I am the Lord, I am successful, I am mighty, and I am happy’; thus he is tied up by
the huge rope of delusion!
तकEय वद भतE ु वां समीपं वरव>ण:न वाया वना;तरं ग;धलेखामव वना;नये ।
So my dear daughter! Tell me which husband you want to be taken to, like the fragrance of sandalwood
carried by the wind from one forest to another forest (for no purpose)?
अन ्य एव ह संसारः सोs;यो @AमाBडमBडपः अ;या एव तता वसे Uयवहारपर0पराः ।
That is an entirely different world; that is another dome of a Brahmaanda!
The affairs of that world are completely different, hey daughter!
संसारमBडलानीह ता:न पाKवH िEथता;यप दरंू योजनकोट5नां कोटयEतेिवहा;तरम ् ।
Though all these ‘spheres of worldly existences’ remain close to each other, the distance between them is
millions of Yojanas!
(Intellectually it can be proved that all the worlds of your husband exist inside this cottage space; and you
can believe also that the moment you enter that cottage-space, you will see your husband immediately.
It is not so easy. All the worlds exist in great distances away from each other.)
आकाशमा.मेतष े ामदं पKय वपःु पनःु मेTम;दरकोट5नां कोटयEतेवविEथताः ।
Observe again that these world-forms are of course made of ‘empty space’ only; but inside them, hosts of
countless Meru and Mandara Mountains exist.
(Though everything is empty space only; and everything is made of empty space only; yet they exist as the
lands and mountains which are at measurable distances from each other.
In the same logic, creations also exist at very great distances from each other.
If you are the canvas of space expanse, you can know all the objects at once as the essence of space; but if
you want to be a part of the picture in the canvas, then you have to walk on the roads depicted on the
canvas.
A canvas with a picture of the mountain is all over the mountain at once.
But a man who is a picture in the canvas has to ascend the mountain step by step.
If the identity of the limitation is there, then you have to bear with the limitations of space and time also.)
परमाणौ परमाणौ सववगा:नरगलं महा*चतेः Eफर;यक ु Tचीव .सरे णवः ।

In each and every atom (of this empty expanse), varieties of countless worlds appear forth, without any
break, from the Supreme Chit, like dust particles rising up in the sunlight!
महार0भगW ु Bयेवमप @AमाBडका:न ह तलया ु धानकामा.मप ता:न भवि;त नो ।
Though all these Brahmaandas appear to be huge and gigantic, they are just like tiny seeds of the coriander
in reality! (for they stay in the empty expanse of the mind only)
नानारनामलो
योतो वनव]ा:त खे यथा पlUया ृ दभतरहता
ू जगिRछ]ा:त *च;तया ।
The world though is bereft of elements like earth etc, shines through thoughts (conceptions and Vaasanaa-
fields), like the forest filled with various gems shines lustrously in the sky! (in imagination only)
कच:त ZिDतरे वेदं जगदयाद नाम:न नतु पlUया ृ द संप;नं सगादावेव कcचन ।
Only Knowledge (essence as Brahman) shines in the name of world etc!
There are no solid worlds made of elements at all!
13
यथा तरNग: सरस भवा ू भवा

ू पनभ
ु वेिव*च.ाकारकालाNगदे शाZDतावलं तथा ।
Just like the waves repeatedly get formed on the surface of the lake, these various pictures contained in
various space and time boundaries rise in Jnapti (Knowledge-awareness as Brahman) abundantly.
(Each wave, though very next to each other, and at the same point of a lake, are the waves of varied
conceptions of creations. Each creation is unapproachable and unseen to the other.
Each creation carries its own time and place calculations.
That is why, in Vasishta’s world it is calculated as eight-days; in Padma’s world as many years.
Each is different story book of the mind; with its own time and space measures.)
ल5लोवाच
Leelaa spoke
(Every Jeeva is nothing but a bundle of Vaasanaas, experiencing some, losing some, gaining some.
When the death like cessation of a particular life-dream, occurs, then, the most dominant Vaasanaas, start
fructifying in another identity of another name and form; as a male or female; or as a human or animal; or
as a god-world resident or a Sage; or inert or conscious.
Actually, who is who…???
Leelaa analyzes her own mind; and sees her own births as various forms in various creations; or rather
understands the futile nature of an identity as a Vaasanaa-fulfillment process.)
एवमेतजग;मातमया Eमत ृ महाधना
ु ममेदं राजसं ज;म न तमो न च सािवकम ् ।
Indeed it is so! O Mother of the Universe! I remember now!
This is my birth (as Arundhati) with Raajasic character, neither Saatvic, nor Taamasic!
(I, as Arundhati, was a dutiful wife, serving the family day in and day out; but I had not developed any
Saatvic quality of Mumukshutva or enquiring nature.)
@AमणEववतीणाया अटौ ज;मशता:न मे नानायोनी;यतीता:न पKयामीवाधना ु पुनः ।
Eight hundred births have been passed in various wombs by me, after descending from the Brahman (as a
delusory state)! I see them all again.
संसारमBडले दे व किEमि;Kचदभवं परा ु लोका;तराaजpमर5 व
याधरवराNगना ।
दवा
ु सनाकलषता
ु ततोऽहं मानषी
ु िEतथा संसारमBडलेs;यिEम;प;नगेKवरकामनी ।
कद0बक;दज
ु 0बीरकरcजवनवासनी प.ा0बरधरा Kयामा शबयहमथाभवम ् ।
वनवासनया म9धा
ु स0प;नाहमथोIता गलRछनयना
ु ु प.हEता वनवलासनी ।
पुBयामलता साहं म:नसNगपव-.ता
ु वनाि9नद9धा तEयैव क;याभवं
ू महामने
ु ः ।
अE.ीवफलदातणां
ृ कमणां पVरणामतः राजाहमभवं ीमा;सराे
ु षु समाःशतम ् ।
ताल5नां तलकRछे षु राजदकतदोषतः
ु ृ नकल5
ु नववषा>ण कटन
ु टािNगकाभवम ् ।
वषा;यटौ सराे
ु षु दे वी गोवं कतं
ृ मया मोहाrुजन दटा
ु Zबालगोपालल5लया ।
In the circle of worldly existences, O Goddess, long back I became a Vidyaadharaa woman, a mere bee
hovering in the lotus of a different world (intent on only the enjoyments of pleasures)!
(I gathered up some bad qualities and was pushed down to a human level.)
Then I was a human lady tainted by wicked Vaasanaas!
(Then I again landed up in a lower world; but as a queen of serpents).
In the circle of worldly existence, somewhere else I became the beloved (serpent) of the King of Serpents!
(I gathered good Vaasanaas to become a human again, but had not much merits to get a good birth.)
Then I became a hunter woman, dark hued, dressed with leaves and lived in the forest filled with Kadamba
trees, jasmine creepers, Jambeera trees, and bowers of Karanja trees!
(I loved the forest trees and creepers so much; that after death, I ended up as a flower creeper.)
Then by the Vaasanaa for the forest, I had a form where clusters of flowers became my eyes, and leaves
became my hands! (Since I had no mind-function to create any havoc, I was just a creeper without any
Vaasanaas. Since I was liked by the Sages, I took birth as a creeper again in some hermitage grounds.)
14
I was a creeper in the garden in a sacred hermitage; and became pure by the company of Sages!
Then I got burnt by the forest fire and was born as the daughter of the great Sage!
Through actions (of valour and manly courage) that result in non-female forms, I became a King endowed
with all auspicious things in the Suraashtra kingdom for hundred years.
(Again I gave way to wicked Vaasanaas; and took a lower birth.)
Having performed many evil deeds as a king, I lived as a mongoose afflicted by leprosy, and had
deteriorated limbs, while living in the damp regions of a lake!
Then I sported as an evil, wicked, ignorant cowherd boy, and later I experienced cow-ness for eight years in
the country of Suraashtra, Hey Devi!
वह;9या वैVरव;यEता वागरा ु वपनावनौ Mलेशेन महता िRछ;ना अधमा वासना इव ।
I was later a bird caught in the net spread by the enemy (hunter) in the forest grounds, and was torn by
immense pain like the mean variety of a Vaasanaa!
क>णकाkोडशयासु वा;तमलना सह पgकgलको ु शेषु भMत कcजकया
ु रहः ।
I rested with the bee in the bed of the inner seed of the lotus, secretly consuming the pollen in the hollow of
the lotus buds.
pा;तमतNगशNगास
ु ु ृ ु हVरBया हार5ने.या वनEथल5षु र0यासु कराताहतममया ।
I wandered in the tall mountain-peaks and forest-lands, as a deer with pretty eyes and was killed by the
forest dwellers with their arrows.
Fटं नटासु द7विaधकलोलैTAयमानया मEया अ0बकRछपाRछोडे ु मोघमाननताडनम ् ।
In the form of a fish, with the direction-sense lost, I was carried away by the ocean waves; fell on the
tortoise backs in the shallow waters; was hit on the face by the fisher men; and was wasted away.
पीतं चमBवतीतीरे गाय;या मधरEवनं ु पल;
या
ु सरता;ते
ु षु नालकेररसासवम ्।
I was a fisher woman, and singing melodiously I drank the liquor made of coconut waters after passionate
unions with my husband, on the banks of Charmanvati River.
सारसीसरसाल;या सीकारमधरEवरं ु सारसः सरतैु ः Eवैरं साम;तःKचाTरिcझतः ।
Like the bee intoxicated by the lotus honey, I entertained well my husband, the chieftain, with the hissing
soft sweet noises that were unrestrained, when in unions with him.
ताल5तमालकcजे ु षु तरलाननने.या XीबेXणावXोभैः कतं ृ का;तावलोकनम ् ।
(In another birth), inside the dark bowers of Taalee and Tamaala trees, I lost in intoxication, gazed at my
lover with my eyes fluttering continuously, with my looks unsteady by the consumption of liquor.
कनकEय;दसंदोहस;दरै ु रNगपcजरै ः EवगऽDसरोऽ0बिज;याश
H ु ु तोषताः सरषzपदाः
ु ।
With my body cage of limbs oozing out molten gold luster, I as an Apsaraa entertained the Suras, like a
lotus entertains the bees.
म>णकाcचनमा>णMयमMता:नकरभतले ु ू कप,मवने
ु मेरौ यनाू सह रतं कतम ृ ्।
On the ground spread out with pieces of gold, precious stones, gems and pearls in the forest made of Kalpa
trees, I enjoyed the company of the young Suras.
कलोलाकलकRछास
ु ु लसगRछलतास
ु ु च वेलावनगहाEवaधे
ु िKचरं कम
ू तया िEथतम ् ।
In the moist wet lands near the ocean, inside the bushes of creepers and inside the caves of Velaa forests, I
lived as a tortoise.
तरतारतरNगासु दोलनं सरसालनां चलRछदपटाल5षु राजह0Eयं मया कतम ृ ्।
I lived as a RajaHamsa (white royal swan) and enjoyed the fluttering bees which sat on my moving wings
(mistaking it to be the lotus), when I swung across the moving waves of the lake.
शामल5दलदोलायमा;दोलनदVर,तां मशकEय मयालोMय द5नं मशकया सह िEथतम ् ।
Then I attained the birth of a mosquito by looking at wretched state of another mosquito hanging on to the
grass leaf moving in the wind (when I died as a swan.)
तरतारतरNगासु चcच
वीRयQच0बनै ु ः pा;तं शैलव;तीषु जलवcजलल5लया ु ।
As a water-bird I wandered in the hill-streams kissed by the edge of the ripples in the moving waves.
15
ग;धमादनम;दारमि;दरे मदनातराः ु पा:तताः पादयोः पवeू व

याधरकमारकाः
ु ।
Inside the hollow of the house in the Mandaara groves of Gandhamaadana Mountain, the Vidyaadharaa
princes who approached me passionately were made to fall at my feet.
क_णकपूरपरेू षु तपेषु Uयसनातरा
ु *चरं वललताEमी;द-ब0बे
ु ु िवव शशभा ।
In the beds spread out with camphor fragrance (to cool the heat), I had rolled for long unable to bear the
separation from my lover, like the moon luster in the moon discs.
यो:नवनेकवधदःखशताि;वतास
ु ु pा;तं मयो;नमनस;नमनाकलाN9या
ु
संसारद5घसVरतKचलया लहया दवा ु रवातहVरणीसरणkमेण ।
I wandered in wombs suffering hundreds of pains of various types, afflicted in the mind by going up and
down repeatedly (through higher and lower births), caught in the ever-moving waves of the lengthy river of
worldly existence, like the swift antelope runs madly following the wind without control.
Rama spoke
वाNगसारा
@AमाBडकुuयाि;न-बडमBडलाकोटयोजनसंपुटाकथं ते :नगतs े बले ।
How did those two ladies get out of the thick boundaries of diamond like hard solid worlds, covering
distances of millions of Yojanas?
(How did they pass from one solid creation to another creation?)
(Rama is still unable to grasp the emptiness of world-appearances. He wants to know how they managed to
leave one universe and go to another, when he may himself not be able to do so.
Even a Knower has to be bound by the solidity rules of the world, even if he is realized. He cannot turn into
empty space by will.)
Vasishta spoke
Mव @AमाBडं Mव त:]ितः Mवा.ासौ वसारता कलावKयं िEथते दे Uयाव;तःपरवरा0बरे ु ।

What Universe? What solid boundary? What diamond like hardness, since the two divine ladies remain
only in the ‘space of the harem’! (It was not any solid group of worlds. All this happened in the harem
space; which was actually inside the Brahmin’s cottage-space.)
(All this was just another mind-experience. If the mind believes that there are worlds after worlds existing
in the same point of space, then the mind can experience the travel also.)
तिEम;नेव *गVरQामे तिEम;नेवालया0बरे @ाAमणः स वसटाiय आEवादय:त राजताम ् ।
तमेव मBडपाकाशकोणकं श;यमा.क
ू ं चतःसम,पय
ु ु ;तं भतलं
ू सोsनभतवा
ु ू न् ।
आकाशम:न भपी
ू ठं तिEम;Eत,ाजपतनं राजसgानभव:त
ु स च सा चाDयT;धती ।
ल5लाभधाना सा जाता तया च ZिDतर*चता ।
In that very GiriGraama, in that very space of the house, that Brahmin named Vasishta experiences the life
of a king. In that very tiny corner of the ‘dome-space’ which is just void, he (as Padma) experienced the
land which spreads out with four oceans! He and his wife Arundhati (as Padma and Leelaa) experience the
palace, the capital city and that country and all that in that empty space (of GiriGraama house).
And that lady (Arundhati) was born with the name of Leelaa; and she (also) worshipped Jnapti.
(Arundhati carried the Vaasanaa of devotion to husband and devotion to Sarasvati as her main essence;
and these qualities continued in her next birth as Leelaa also.)
ZDया सह समलNnयु खमाKचयमनोहरं ादे शमा.े नभस सा त.ैव गहोदरे ृ ।
@AमाBडा;तरमासा
य *गVरQामकमि;दरे @AमाBडापVर:नगय Eवगहेृ िEथ:तमाययौ ।
EवनाEवDना;तरं ाDय यथा तपगतः पमा
ु न् ।
16
After crossing wondrous and amazing skies along with Jnapti (as space-form), she entered the innermost
point of the Cosmic Egg (Brahmaanda) in ‘that house in the GiriGraama’; in the limited space of the empty
sky, inside that very house (where the Brahmin had died).
(It was just the space to space transformation of the perceived. Actually nothing travelled anywhere.
It was just an experience she obtained by the grace of Sarasvati.
It is like the reflection (which is also made of mirror) entering the innermost point of the mirror-ness and
seeing another reflected world.)
She came out of that Brahmaanda and then reached her own house (of Arundhati), like a person enters
from one dream-world to the other, even as he remains in the bed itself.
:तभामा.मेवैतसवमाकाशमा.कं न @AमाBडं न संसारो न कुuयाद न दरता ू ।
Everything is just appearance in the expanse of emptiness only.
There is no Brahmaanda, no worldly existence, no solid boundary, no distance!
Eव*चतमेव कच:त तयोEताFNMमनोहरं वासनामा.सोलेखं Mव @AमाBडं Mव संस:तः ृ ।
Their own minds shine like this as the desired worlds. It is just a picture painted by the Vaasanaas!
Where is the Cosmic Egg, or where is the worldly existence?
:नरावरणमेवेदं ZDयाकाशमन;तकं क*च ं Eव*चतेनो;नीतं Eप;दयMये ु व माTतः ।
The expanse of the Chit is endless, without any extending obstructions.
The vibration in Chit is the mind; like the vibration in the space is the wind.
*चदाकाशमजं शा;तं सव.ैव ह सवदा *चवाdजगदवाभा:त Eवयमेवामनाम:न ।
The unborn Chidaakaasha alone always everywhere shines by itself, in its own Self like this world because
of its cognizing power.
येन बIं ु तु तEयैतदाकाशादप श;यक ू ं न बIं
ु तEयैत
वसाराचलोपमम ् ।
For an enlightened one, this world is emptier than space.
For a non-enlightened person this world is like a mountain as hard as the diamond.
गहृ एव यथा EवDने नगरं भा:त भासरंु तथैतदसदे वा;तिKचIातौ भा:त भाEवरम ् ।
The house (here) itself shines as a big city in the dream.
This world (of Arundhati) also, though unreal, shines lustrously inside the essence of Chit (the awareness).
यथा मरौ जलं बIं ु कटकवं च हे म:न अससदव भातीदं तथा FKयवमाम:न ।
Like the water in the desert, like the bracelet in the gold, this unreal world appears real as ‘the Seen
phenomenon’ in one’s own Mind.
STORY CONTINUES
GIRIGRAAMA -DESCRIPTION
एवमाकथय;यौ ते ललने ललताकती

ृ गहा
ृ ि;नययतबा
ु Aयं चाTच;kमणkमैः
आFKये Qामलोकेन ेXमाणे परो*गVरं
ु चि0बताकाशकहरं
ु ु संEपृ ठादयमBडलम ् ।
Conversing in this manner, those ladies of charming forms went out of the house through the beautiful
pathways (in the village). As they looked all around the village-world, they saw in front of them, a huge
mountain raising high to kiss the hole in the sky with its peak touching the solar sphere.
नानावणा>खलोफलव*च.वन:नम
ु लं नाना:नझर:नAलादकजवनवहNगमं
ू
व*च.मcजर5पcजपcजरा0बदमBडलं
ु ु EवpमRछगलRछाQवा;तखगसारसं
ु ु
सारवcजलवEतारगDता>खलसVरतटं
ु ु असमाDतशलाKवpलतावतनमाTतं
पपाQपहताकाशकuयकवाVरदं
ु ु पतrीघसVरोतःEफर;मMताकलापक
ु ु ं
चल
वXवनUयहवातवे
ृ ू िलसVरतटं नानावनाकुलोपा;तRछायासततशीतलम ् ।
(They saw) taintless forests looking strange being covered fully with varieties of flowers with various
colours; many numbers of water falls of various sizes and the forest birds cooing out for their mates; trees
rising high with clouds of colorful clusters of flowers; Saarasa birds resting at the edge of the Guluccha
creepers with the white clusters that were beautiful like clouds; lather drops raising from the spraying
waves hiding the river banks completely; the winds rolling the creepers that rose up from the rocky holes
17
and had no support to hold on to (a samyag aapta- asamaapta); clouds acting as blocking wall in the sky to hold
back the flowers growing on the edge of trees in the peaks; a beautiful network of pearl garlands produced
by the water streams falling from far above; the river banks windy because of the violently moving groves
of trees in the forest; the place always cool with the shades provided by the different forests.
अथ ते ललने त. तदा दFशतःु Eवयं तं *गVरQामकं Uयो0नः EवगखBडमव Rयुतम ् ।
Then those two ladies saw the village as a piece of heaven fallen on Earth.
PIECE OF HEAVEN ON EARTH
[GiriGraama was a beautiful place.

GiriGraama means villages built along the slopes of the hills and mountains rising high into the sky.
The hills are usually in higher landscape and are almost at the level of clouds.
Houses built in the hills also are usually covered by the misty clouds.
The sky looks very near as if one can pluck the stars like flowers.
Streams flow from every nook and corner of the hills.
Fertile soil makes the trees and creepers grow into enormous sizes unheard of in plains that are stuck to the
hot tropical lands near the sea.
The village folk in this GiriGraama were simple folk who were content and happy in their own world of
cows and fields.
Cows had abundant grass to eat and yielded milk in abundance too.
Milk butter and curds were consumed like water.
These simple folk lacked nothing in life.
Brahmins were kind to even pests and were engaged in their routine life of rites and sacrifices.
Womenfolk were devoted wives who were happy to be engaged in their endless jobs of house-keeping,
cooking, tending cows, cutting grass for the cows, collecting sticks for fuel, bringing water from the
streams, caring for calves, tending plants and creepers, tending to their children, serving the husband and so
on. Usually they did not need much and were happy content.
Arundhati belonged to one such family, where she never knew the word ‘rest’.
She worked hard for the family; and loved her life.
She was devoted to her husband and served him like a god.
She knew nothing except her family and their welfare.
Even in such a closed life, her husband chanced to develop a Vaasanaa for wealth and luxuries and pined
for such a royal life; and eventually lived as Padma, the great emperor.]
[Vaalmiki gives a description of the hill village in detail.

Jagat is not just the delusion and illusion you have access to; but is the beauty also of Brahman state which
expresses in such bountiful expressions of Nature.
A realized person alone can understand the beauty of Brahman and write it also in words.
Salutation to Vaalmiki the greatest poet and Knower! ]
Here is the gist of the verses that describe GiriGraama.
[Whatever you can imagine as beautiful and pleasing in nature was there already as a nature made
heaven; flowers, bees, birds, cows, cool shades of trees, flower- filled branches, misty surroundings looking
ashy because of the rocks, sunlight unable to piece through; pearl-like water drops rising from the rock
surfaces by the splashing water falls; reminding one of the milk ocean which dashed against the Mountain;
the yards filled with trees weighed by fruits; the trees standing in a group holding abundant flowers; the
winds blowing with a hissing noise scattering flowers everywhere.
Birds lacked nothing; the trees were oozing with fruits and honey filled flowers; they hid whenever the
water drops hit the rocks with a tinkling sound like that of a twanging bow; they swallowed the water that
rose up in sprays; they moved over the rivers like twinkling stars on the move.
Little boys hid their half-eaten milk cakes to protect them from the cats and crows perching on top of the
trees. Children were decorated with flowers on the head and as garments also.
The surroundings were always cool with the date trees, lemon and orange trees.
The hungry hunter women looking like black hued trees with their ears covered with flowers moved along
the roads attracting village flies.
18
The noise of the streams and rivers made conversations to be loud and shrieking.
Lazy people sought the shady solitary places to lie around.
Little boys crowded the cross sections of the roads; their faces and hands were covered by curd; their lips
smelt like flowers; they wore no clothes; and tossed around the cow dung cakes making a lot of noise.
The rivers made the creepers on the land to bend like swings (for the children to play around); and made
wavy marks on the banks.
The flies were in stupor and moved slowly, stuck by the thick smell of the milk and curd.
The children were crying and making tantrums asking for more eatables and delicacies made of milk.
The women who had their hands covered by cow dung (while making cakes as fuel) were having small tiffs
with each other, and were struggling to tie their loosened hair, making themselves a laughing stock for
others.
The crows which were trying to grab the offerings at rites were chased away by the pious Brahmins who
had mastered their anger emotion, by throwing flowers and leaves at them (and not the sticks and stones).
The outside of the doors and road ends were bordered with thorny Kurantaka plants.
Daily in the mornings the outside yards would be filled with flowers brought from the bushes growing
wildly all over the open holes.
The forests abounded in varieties of deer which moved freely without fear.
Just born deer cubs could be found in the beds of newly sprouted grasses.
Flies could be found hovering near the ear of a child left sleeping alone in a house corner; and near the
mouths of children oozing with the curd and milk they had consumed.
Honey was stored in houses making bees scarce in those places.
Gardens with Ashoka trees in full bloom contained sporting houses constructed with sticks coloured by
plant dyes.
The trees were always wet with the sprays carried by the wind; and were covered by fresh flowers always.
The entire grass land was covered by the scattered Kadamba buds.
The place was white with the Ketaki flowers that bloomed even if the creepers were cut again and again.
The flags hoisted for auspiciousness fluttered always making murmuring noises.
The clouds entered through the window holes and rested on the roof tops.
Rows of pools shone with lotuses that looked like full moons and made it difficult to identify the real moon.
The grassy ground was covered without a gap with the shades of branches.
Each grass edge had a water drop on it which reflected the light as if holding a star.
Always the bloomed flowers fell like snow fall and made the house look white as if covered by snow.
The trees were of various types and shone colorful with many varieties of fruits, flowers and leaves.
The married ladies slept in the misty cloud that seeped inside the rooms.
The lamps were rarely in use because of the lightning flashes of the clouds near the roof tops.
The bowers were filled with thundering noise when the winds hit them and echoed inside the caves.
The houses were beautiful with the birds like Chakora and Haareeta and their sweet cries.
The tender leaves rested in the slowly moving winds that were heavy with the fragrance of just bloomed
Kandali flowers.
WHO CAN DESCRIBE THE BEAUTY OF THE HOUSES IN THE HILLS?
(The hills were filled with trees and birds, creepers and flowers, waterfalls and mist, deer and cows, winds
and fragrance and all the beauty of the nature one can imagine.
Imagine the glory of living in such hill houses. How beautiful these houses were!)
All the adjectives given here refer to the houses in hills and their beauty. Some verses presented here also
have Shabda Alankaara, where the sound of the verses itself reflects the sense of the words.
In total, the verses reflect the joy spread out in these mountain villages.)
लावकालापल5लायामाल5नललनागणं कोकको कलकाकोलकोलाहलसमाकलं ु

Groups of women were absorbed in the various cooing sounds of the birds like parrots, Sarikaas etc (which
repeated their words.) The place was filled with the combined ruckus of birds like ruddy geese, cuckoos
and ravens.
शालतालतमालाaजनीलतफलमालनं वल5वलयव;यासवलासवलत,मं ु
It was garlanded by the fruits looking like blue lotuses of Shaala Taala and Tamaala trees.The trees were
enveloped all around by many types of creepers.
19
आलोलपलवलतावलतायनानामफलक;दलशल5;सगि;धतानां ु ु ु

The gracefully moving creepers were enveloping all around in an increasing manner.
The fragrance of the bloomed Kandala and Shilindra flowers filled everywhere.
ताल5तमालदलताBडवमBडपानामारामफलकसम,मशीतलानां ु ु ु ु
The Mandapas were covered by the violently falling Taalee and Tamaala leaves.
Gardens (that were naturally formed) were cool with the fragrant bloomed flowers.
साराववाVरचलनाकलगोकलानामानीलसEयकसमEथलशोभतानां
ु ु ु ु
The cows were apprehensive by the wild noise made by the water streams.
The entire area was beautiful with the dark green plants and flowers.
तीर,मकरगDतसVर,याणां
ु ु नीर;पिपतलताQवतानकानां
ु
The trees on the banks hid the streams that moved fast.
The flowers at the edge of the creepers were densely grown and made a canopy of flowers.
उ
यानक;दमकर;दसग
ु ु ि;धतानां ग;धा;धषzपदकला;तVरतां ु बुजानां
The fragrance of the honey of jasmine flowers filled the gardens.
The lotuses were covered by the bees blinded by the fragrance.
सौ;दयिजतपर;दरमि;दराणां
ु राजीवरािजरजसाT>णता0बराणां
The place was more beautiful than the mansion of Indra.
The sky was red with the pollen of the groves of lotuses.
रं होवहि
गVरनद5रवघघराणां क;दावदातजल
य:तभासराणांु ु ु
The murmuring noise of the speedily moving rivers was heard always.
The waters shone with the whiteness of jasmines.
सौधिEथतोलसतफललतालयानां ु ल5लावलोलकलकBठवहNगमानां
The creepers on the roofs covered the top of the houses with the bloomed flowers.
Birds sang melodiously as they flew about in sport.
उलसकौसमदलाEतरणEथयनामापादमावलतमायवलासनीनां
ु ू
The young relaxed on the beds made of soft flowers.
The girls moved about covered by garlands from head to foot.
सव. स;दरनवाNकरद;तराणां
ु ु ु संजातकोमललतोपलसंकु लानां
Everywhere was the rugged covering of sprouts.
There were crowds of lotuses with their tender petals.
:तटपयोदपटसंवलतालयानां नीहारहारहVरतEथलवतानां ु
The houses were covered all over by the layers of motionless clouds.
The place was renowned for the dark areas garlanded by misty sprays.
सौधEथमेघतडदाकलताNगनानां ु नीलोपलोलसतसौरभस;दराणां ु
The women on the terraces were frightened by the flashes of lightning in the clouds so nearby.
They were made beautiful by the fragrance of the bloomed blue lotuses.
हंु कारहाVरहVरतो;मखगोकलानां
ु ु वaधम9धमगसारगहािजराणाम;नयबह
ु ृ ृ ु ृ घनसीकर:नझराणां
The cows were moving towards the grass with their mooing sounds pleasing all.
The guileless deer moved about freely in the courtyards.
The peacocks danced in the sprays of the huge waterfalls.
सौग;PयमतपवनाहतवMलवानां वौष*धdवलनवEमतद5पकानां ृ
The residents were made breathless by the thick fragrance blown by the mountain winds.
The lamps were forgotten because of the lustrous creepers in the fields.
कोलाहलाकुलकलायकलाकलाु ु ु नां कयाकलाकलकलातसं
ु ु ु कथानां
There was always the maddening sound of the birds settled inside their nests.
Their conversations subdued even the noise made by the heavy waterfalls.
20
मMताफ
ु लकरस;दर-ब;दपातशीता>खल,मलता
ु ु ु तणृ पलवानां
All the leaves and grasses and creepers and trees were always cool with the beautiful water drops covering
them like pearls.
ल7मीमनEतमतपपवकासभाजां
ु शMनो:त कः कल:यतंु *गVरमि;दराणाम ् ।
The flowers never ever stopped blooming. Who can describe the beauty of the houses in the hills?
THE TWO DIVINE LADIES ENTER THE VILLAGE GARDENS
त. ते पेततदUयौ
ु H Qामेs;तःशीतलाम:न भोगमोX*यौ शा;ते प0सीव ु वदताम:न ।
They descended down to that village which cooled their inner selves similar to the experience of a person
who feels peace when sense-pleasures and liberation both get subdued at the time of realization.
कालेनैतावता ल5ला तेना[यासेन साभवशI ु Zानैकदे हवाि.कालामलदशनी ।
By this time Leelaa, by sincere practice had become endowed with the form of Knowledge and was able to
visualize clearly the occurrences in all the three phases of Time.
अथ सEमार सवाEताः ाMतनीः संसत ृ ग
े त
ीः सा Eवयं Eवरसेनैव ा9ज;ममरणादकाः ।
Then she remembered all that had happened in the Creation in the past; and by her own knowledge knew
about the births and deaths she underwent in the past.
ल5लोवाच
Leelaa spoke
ARUNDHATI’S LIFE AS A BRAHMIN’S WIFE

दे व दे शममं Fzवा वसादाEमरा0यहं इह ताMतनं सवe चेिटतं चेिटता;तरम ् ।
Devi, seeing this village, now I remember by your grace all the actions done here in my past life and even
all that happened between those actions.
इहाभवं ू जीणा शरालाNगी कशाृ सता @ाAमणी शकदभा
ु QभेदWXाकरोदरा
भतःु कल
ु कर5 भाया दोहम;थानशालनी माता सकलप.ा
ु णाम:तथीनां यंकर5
दे वि
वजसतां भMता सMताNगी घतगोरसै
ृ ः भजनी चTक0भादभा
ु Bड़ोपEकरशो*धनी
:नयम;नलवाMतैककाचक0बकोठका
ु जामातदहत
ृ ु pात
ृ ृ पतमातपजनी
ृ ृ ू
आदे हं सgभृ यैव Xीणदनयामनी वाचं *चरं *चरम:त वाद;य:नशमाकला
ु
काहं क इव संसार इ:त EवDनेsDयस;कथा जाया ो-.यमढEय
ू ताFशEयैव द*ध
ु यः
एक:नठा समRछाकगोमये;धनसcचये 0लानकंबलसंवीतशरालकशगा-.का
ृ
तणक_कणजाहEथकम:नकासतपरा
ृ गहशाकायानासे
ृ सवराहतकप
ू रा
नीलनीरतरNगा;ततणतप
ृ तत>णका :तXणं गह
वारकतले
ृ ृ पनवणका
नीयथeगहभयानामाद5नकतवाRयता
ृ ृ ृ मयादा:नयमादaधेवHलेवा:नशमRयता
ु
जीणपणसवणfककणदोला*धWढया काठताuयजराभीतजीववये ृ व*चिAनता ।
Here I was born as a Brahmin lady; thin and pale; my stomach dried up as if pierced by the sharp edges of
the Darbha grass (never ate much to fill the belly); was a devoted wife acting as the light of the husband’s
household; was talented in churning butter; was a caring mother for the children; was a loving host to
guests; was respectful towards Brahmins and Gods and saints; my body was always whitened by the
constant contact of milk and ghee; was good in washing vessels like frying pans, oblation vessels, pots etc;
was always wearing just one glass bangle that was tainted by a piece of cooked rice on my wrist;
was a devoted server to the son-in-law, daughter, brother, mother and father; day and night was withering
away my limbs like a servant-maid of my husband’s house; was always anxiously saying, ‘Oh, it is late’
‘Oh it is late ’; was always wondering about questions like ‘who am I’, ‘what is this world’ even in my
dreams (being so much lost in the never-ending continuous house-jobs); was acting the wife for a person
who was ignorant though versed in Vedas and who was completely immersed in the house affairs like me;
was always engaged in collecting sticks for the fire worship of my husband, collecting dried up branches
for making the fire in the kitchen, collecting cow dung for the fire kindling; was using a worn out blanket to
cover my emaciated body thinned out like the nerves; was engaged in removing the worms from the root-
21
ends of the calf’s ears; was carrying the frying pot in the hand hurrying through the process of washing and
cooking of vegetables for the household; was feeding the calves with tender grass brought with effort from
the edge of the ponds; was every moment decorating the door step of the house with colors; was
commented upon by others who sympathized with me about the unruly behavior of servants; was like the
ocean wave, never swerving the honor limits of the family.
Gradually I was given to the aging process in such a routine mechanical life with my body turned pale like
a dried up leaf, with the left deafened ear hanging and shaking because of the shivering head, as if ready to
beat up that ear with the stick raised high, fearful of the aging process.”
(And the old lady had died instantly when her husband had died bed-ridden.)
इयMवा
ु संचर;ती सा शखVरQामकोटरे संचर;याः सरEवया दशयामास सEमयम ् ।
Having spoken thus, as she wandered in the village at the base of the mountain, Sarasvati who walked
along with her, showed many familiar places to her, which surprised her extremely.
इयं मे पाटलाखBडमिBडता पपवाटका
ु इयं मे पिपतो
यानमBडपा
ु शोकवाटका
इयं पकVरणीतीर,मा
ु ु ssQि;थततणका इयं सा क>णकाना0नी त>णका मMतप
ु >णका
इयं सा मेsलसाक_णा वराक_ जलहाVरका अ
याटमं दनं बापिMल;नाXी पVररोद:त
इयं दे व मया भMतमहोषतमह
ु िEथतं इह सDतमहापीतमह
ु दतमहाmतम ्
एष मे dयेठशमाiयः प.ो
ु रोद:त मि;दरे एषा मे जNगले धेनुद\9ी चर:त शा
वलम ्
गहेृ वस;तदाहाय WXXारवधसरं
ू Eवदे हमव पcचाXं पKयेमं घणं मम
त0बीलताभTQाभः
ु पटाभVरव
ु वेिटतं महानसEथानमदं मम दे हमवापरम ्
एते रोदनताtाXा बा;धवो भव ु ब;धनं अNगदापतT,ाXा आहर;यनले;धनम ् ।
Here is my flower garden adorned by the uncut red-hued trumpet flowers; here is the dome in my garden
filled with flowers; and here is the grove of Ashoka tree; here is the temple lake with the tree on its bank
where the calf was tied with a loose rope and left to graze; here is that calf by the name of Karnikaa that is
not eating grass because of my death; here is that water-maid who orphaned by my death is filled with tears
in the eyes and crying on the eighth day of my death; here is where I ate my food; here I lived; here I stood;
here I slept; here I drank water; here I gave; here I fetched things; this eldest son of mine is crying for me
here in the house; here is the cow that is grazing in the forest and was milked by me; here are the ashes of
the fire lighted on the spring festival day; here is the porch with five windows which I loved like my own
body; this is the cooking area, which is like my other body, surrounded by Tumbi creepers grown by me;
these are the relatives who bound me to this Earth; their eyes are reddened by crying incessantly; and
wearing the Rudraaksha (rosary) on their bodies they are bringing firewood to light the fire.
MY HOUSE-MANDAPA
अनारतं शलाकRछे गRछाRछोटनकाVरभः
ु तरNगैः Eथ*गताकारं Eपटतीरलतादलैः
सीकराक_णपय;तशा
वलEथलसलतैः शलाफलहकाEफालफे:नलोपलसीकरै ः
तषार5कतमPयाAनदवाकरकरोकरै
ु ृ ः फलपपोकरासारणादोकतट,मै
ु ु ु ः
व,मै ु ं ु
ु Vरव संkा;तफल कशककाि;तभः UयाDतया पपराशीनां
ु समलासनकाVरभः
ु
उAयमानफलापरससUयQQामबालया
ू ु महाकलकलावतमतया Qामकयया
ु
वेिटततरलाEफालजलधौततलोपलः घनप.तTRछ;नRछायासततशीतलः
अयमाल7यते फललतावलनस;दरः
ु ु गल
गल ु ुRछकाRछ;नगवाXो गहमBडपः ृ
I now see my house-Mandapa, beautiful with the surrounding creepers with bloomed flowers; the window
covered by clusters of flowers and fruits of the tree that is loosing its leaves.
Always the water waves will splash against the moist rocks and the mist was stabilized there permanently.
The banks were covered by leaves always. The creepers on the edges of the grass land were always wet by
the spray of water drops. The waters hitting the rocks would cover the surface with lather and the spray
would fill the air. The rays of the mid-noon sun were also very cold. The trees on the banks would feel
excited as it were by the humming noise of the bees that sought their bloomed flowers. The shine of the
Kimshuka flowers made the place look like a coral land. It was so joyful to see the place covered by
varieties of flowers. The village girl would be engaged in catching the fruits that were carried across by the
floods. The village stream flowed across with great noise. The rocks would always be washed by the
22
flowing waters. My house would be always cool by the shade provided by the trees filled with dense
foliage. Here I see my house beautiful surrounded by flowering creepers.
अ. मे संिEथतो भता जीवाकाशतयाssक:तः ृ चतु:सम,पय
ु ;तमेखलाया भवःु प:तः
आ Eमतं
ृ पव
ू मेतन
े कलासीदभवाcचनं शीं Eयामेव राजे:त तीसंवेगधमणा
दनैरटभरे वासौ तेन राdयं समृ Iमिचरकालययदं ाDतवा;परमेKवVर
अ.ासौ भतज
ृ ीवो मे िEथतो Uयोि0न गहेृ नपः
ृ अFKयः खे यथा वायरामोदो
ु वा:नले यथा
इहै वाNगुटमा.ा;ते त
Uयो0;येव पदं िEथतं म]तरृ ाdयं समवगतं योजनकोटभाक्
आवां खमेव EवEथं च भतरृ ाdयं ममेKवVर पणe
ू सहैः शैलानां महामायेयमातता
तrेव भतन ृ गरं पनग
ु ;तंु ममेिDसतं तदे ह त. गRछावः कं दरंू Uयवसा:यनाम ् ।
Here my husband stays as the ‘Jeevaakaasha of Vasishta’ and is now the lord of the Earth surrounded by
four oceans (as Padma). Now I remember; he had this excessive desire for becoming a king soon and
always spent his time thinking about it. O Supreme Queen! Within eight days itself, he has attained the
prosperous kingdom with the idea that it happened over a long time.
Here stays the Jeeva of my husband (Padma) in the ‘house-space here’ as the king and is unseen by any one
like wind in the sky or the fragrance in the wind!
In ‘this thumb like space’ itself, ‘that world’ exists.
The kingdom of my husband was understood by me to be million Yojanas away!
We both remained just in the empty sky! So did the kingdom of my husband with thousands of hills!
This is a wide spread delusion indeed!
Devi! I want to go to my husband’s place again. Come, let us go there.
What is distance for those who are determined to reach the goal!
(I do not mind, how many Yojanas we have to pass to reach that other creation!)
Vasishta spoke
इयMवा
ु णता दे वीं सा वKयाशु मBडपं वहNगीव तया साकं पDलवे
ु ु स:तभं नभः ।
Having said this, she saluted the Goddess and entered the ‘Dome’ and floated in the colorless lustrous sky
along with her, like a bird.
AAKAASHA BRAHMAN – ‘PARAMAATMA TATVAM’ AS A MANIFEST SCENE
Again it was an experience of existing as space and experiencing the space-body as oneself.
Space was a nothingness which appears as everything.
Whatever you see or feel is the space appearing as such an object, such a scene, including you the so-called
perceiver.
This nothingness exists as all the mind-worlds of all minds anywhere and everywhere.
What happens if you experience all the worlds as the space-form itself?
You exist as worlds of all varieties with great distances in-between.
No world can know of the other world, like you never know what dream the person next to you is having.
All exist as their own proofs of existence.]
(Leelaa as a wave made of space traveled herself as space and saw everything, as if different.
She was now the space endowed with a mind as it were.
But without the guidance of knowledge, she would be lost in that enormous expanse of Brahman as space.}
भ;नाcजनचयiयं सौ0येकाणवस;दरं ु नारायणाNगसFशं भNगपटामलRछव
ृ ृ
मेघमागम:तk0य वातEक;धाव:नं तथा सौरमागम:तk0य च;,मागमतीय च
व
ु माग\तरं गवा साPयानां मागमेय च सIानां समतीयोव~मल;nय
ु EवगमBडलं
@Aमलोकोतरं गवा तषतानां
ु च मBडलं गोलोकं शवलोकं च पतलोकमतीय
ृ च
वदे हानां सदे हानां लोकमुतीय दरगं
ू दराIू
ू रतरमथो गवा कि;च
बIा
ु बभव
ू सा ।
23
Crossing over the path of clouds, the paths covered by the branches of winds, solar sphere, moon sphere,
the sphere of stars like Dhruva, the world of Saadhyaas (Celestial beings), the world of Siddhas, the sphere
of heaven, Brahmaa’s world, Naaraayana’s world where everyone is happy, Go-Loka, Shiva Loka, world of
ancestors, world of those with bodies and without bodies; she traversed far, further than the furthest lands
and then suddenly she became aware of her surroundings.
STATE OF NIRVIKALPA OF A MAHAA YOGIN LIKE SHIVA OR VISHNU
(Leelaa now entered the Nirvikalpa Samaadhi mind of a Knower; where no perceived exists.
There was not even the witness state of the Sun or the mind-state of the moon; or the star state of
conceptions; or the fire state of Jeeva-ness.
It was a dark nothingness, where space existed as the nothingness of the mind of a Jnaani.)
पKचादालोकयामास समतीतं नभEथलं याव;न कि;चRच;,ाकतारा

याल7यते Aयधः
तमिEतमतग0भीरमाशाकहरपरक ु ू ं एकाणवोदरiयं शलोदरघनं िEथतम ् ।
She stopped her flying and looked back at the region of the sky which she had just crossed over.
No stars or sun or moon were visible down there. The entire region was filled with dense darkness in
whichever direction she looked. It was like the deep inside of an ocean, as dark as the inside of a rock.
ल5लोवाच
Leelaa spoke
तrेव भाEकराद5नां MवाधEतेजो गतः वद शलाजठर:नप;दं मुिटQाAयं तमः कतः ु ।

Devi! Where has the light of the Sun and stars gone? Where forth this darkness has appeared which is like
the inside of a rock and is so dense that it can be caught in the hand?
ु
Devi spoke
एतावतीममां Uयो0नः पदवीमागतास भोः अकाद5;यप तेजांस यतो FKय;त एव नो ।

यथा महा;धकूपाधः ख
योतो नावलोMयते पृ टगेन तथेहातो नाधः सय\ ू sवलोMयते ।
Oh! You have come to such a region of space where even the light of the Sun cannot be seen!
Just like when at the bottom of a very deep dark well, the light of the sky cannot be seen when you look
back, so also the Sun cannot be seen down here.
(It is the deepest region where the mind is silenced completely, where there is not the least vibration of an
‘I’. It is the state where Yogis revel in the complete absence of the perceived.)
ल5लोवाच
Leelaa spoke
अहो नु पदवीं दरू मावामेतामपागते

ु सय\
ू sDयधोणुकणव;न मनागप ल7यते ।
इत उतरम;या Eयापदवी का नु क_Fशी कथं च मातः एतUया कlयताम:त दे व मे ।
Ah! We both have come so far and the Sun cannot be seen even in the least like the piece of the atom!
Is there another region of space beyond this? How and what is it?
How do we go from here, Mother? Please tell me O Goddess!
24
ु
Devi spoke
RISING UP OUT OF SAMAADHI STATE

इत उतरमQे ते @AमाBडपटकप ु रं यEय च;,ादयो नाम धललेू शः समिथताः
ु ।
Beyond the region where you stand, is the next layer of the ‘Cosmic egg’ which is hollow and dark, like the
inside of a pot, from where the dust particles like Moon and other celestial objects rise up.
(I will guide you out of this dark still state.
Here the vibrations of the mind rise up slowly like dust, and slowly the other lights start appearing as the
witness state of the Yogi, as the Sun and his nectar filled mind of the Moon.
It is as if his mind is getting filled with the dust motes of worlds.
This is the state where worlds start to rise up as dust motes, where the very space of Brahman exists as the
objects of the perceived that are bound by time.
As many minds, so many worlds!
As many potential states, so many perceived states!
What cannot be there as the perceived?
The perceiving state of Brahman exists, as the endless perceptions as its potential essence.)
(Cosmic egg - Brahmaanda is the conception-pot which goes by the name of Aakaashaja who exists as the
various Brahmaas of various worlds as the creation potentiality.)
Vasishta spoke
इ:त कथय;यौ ते ाDते @AमाBडकपरं pमयावव शैलEय कuयं

ु :न-बडमBडपं
अMलेशैनैव ते तEमा:नगते गगनादव :नKचयEथं ह य
वEतु त
वगT ु नेतरत ् ।
Conversing like this, they both having reached that pot of the cosmic egg, quite easily came out of the
dense thick dome of space that was hard like the wall of the mountain; like a pair of bees flying from one
region of space to another.
Only to a person who is certain in his conception of the hardness of the world that the world appears solid
like a diamond, not to the other.
WATERS AS POTENTIAL EXPERIENCES
:नरावरणवZाना सा ददश ततEततं जला
यावरणं पारे @AमाBडEय:तभासरंु
@AमाBडाrशगणतEतोयं
ु त. UयविEथतं आिEथतं वेठ:यवा तु व*गवाXोटपटगा ृ
Leelaa now had, the ‘Knowledge of the unveiling of sheaths’; she saw beyond that cosmic egg, the
covering of waters shining profusely. Water, ten times more than the size of the cosmic egg was found
there, covering that like the (wrinkled) skin of the walnut seed.
(Leelaa had removed all the five sheaths that blocked the vision of Reality.
She saw the formation of the perceived as if outside of it.
Upanishads manifested in front of her as processes of Brahman existing as the perceived.
The Potential state of Brahman was actualizing as Aakaashaja, the space born.
There was the vision of pure waters that covered the conception state of Brahmaanda.
It was ten times bigger than the Brahmaanda.
So many experiences (waters) were ready to be experienced as Jeeva states.
It was wavy and wrinkled, waves overlapping each other and looked like the skin of the walnut which
covered the inner kernel.)
25
तEमाrशगणो ु विAनः तEमाrशगणो ु s:नलः ततो दशगणं ु Uयोम ततः परमम0बरं ।

Next was the fire, ten times more than that; then wind, ten times more than that; then sky, ten times more
than that; then beyond that, the ‘Supreme space’.
(These waters as experiences were covered by the fire ten times more than that as the Jeeva-states, which
existed by consuming the waters of experiences.
Ten times more than that was the Wind, the vibration principle which supported the worlds of Jeevas.
It connected the Jeevas to their experiences and produced the phenomenon of division as the contact
principle. It provided solidity to the emptiness of nothingness.)
(What is beyond all these waters, fires, winds and cosmic eggs?
Nothing, but the Nothingness of Reality state referred to by the sound ‘Brahman’!
तिEम;परमके Uयोि0न मPया
य;तवकपनाः न काKचन सम
यि;त ु व;Pयाप.कथा
ु इव ।
केवलं वततं शा;तं तदनाद गतpमं आ
य;तमPयरहतं महयाम:न :तट:त ।
Beyond that ‘Supreme space’, ideas like the beginning, middle and end never ever arise, like the tale of the
barren woman’s son! Only the beginning less, all pervading, tranquil state without delusions, without
beginning, middle and end remains in its own essence!
HOW BIG IS IT?
आकपमतमबले
ु न शला पतेRचेतिEम;बलापतगराडप चोपतेRचेत ्
त
योजनं न लभते वमलेsबरे s;तमाकपमेकजवगोsDयथ माTतोsप ।
If a rock from the top falls from the start of the Kalpa with full force, or if Garuda himself flies from the
bottom making use of his full power, or even if the wind flows with all its force both sides with the same
speed from the very start of the Kalpa, nothing can measure even a Yojana of that taintless Chidaakaasha!
(How can you measure that which can be the potential state of any space conception?
How can a wave measure the ocean which is the source and support of never ending waves?)
Vasishta spoke
SUPREME EXPANSE-PARAMAAKAASHA
पlUय
ृ Dतेजसां त. नभEव;नभसोरप यथोतरं दश गुणानतीयावरणा;7णात ् ।
ददश परमाकाशं तमाणवविजतं तथा ततं जगददं यथा त.ाBडमा.कम ् ।
Crossing in a second, all the earth, waters and fire, air and sky each of which exceeded ten times more than
the other, she saw the ‘Supreme Space’ which spread out without any measure.
WHAT IS IT TO PEEP INSIDE THIS SUPREME EXPANCE OF REALITY?

ताFशावरणा;सगा;@AमाBडेषु ददश सा कोटशः EफVरता;Uयोि0न
ु .सरे णू:नवातपे ।
She saw billions and billions of layers of worlds covering each other in the cosmic eggs that floated in the
space like the dust particles in the sunlight.
महाकाशमहा0बोधौ महाश;यववाVरू >ण

She saw the great ocean of the ‘Supreme Space of Chidaakaasha’ filled with waters of great void (absence
of knowledge);
(Worlds are seen only in the state of separation from one’s true essence.
It is a state of delusion. It is the state of ignorance of true essence.
It is empty of everything; yet is filled with the waters of experience.
महा*च
,वभावोथा;ब
बदानबु ु ुदभान ्
worlds to the count of hundreds of millions rising from the Chit like bubbles;
(Can you count them ever?)
26
काि;KचदापततोsधEताकाि;KचRचोपVर गRछतः काि;Kचितय9गतीन;याि;Eथता;Eथaधा;Eवसंवदा ।

some (worlds) were falling down to the bottom; some going up from the bottom; some moving fast; some
staying still by such cognitions which made them still.
(Worlds are nothing but minds made of experiences.
Minds that are heavy with ignorance go down and down into dense dark states from which they never rise
up maybe. Some minds rise up slowly with knowledge and start their journey upwards. Some are faster and
some are slower. Some go up and down without any control.
Some worlds stay still like the minds of the JeevanMuktas, where worlds stand still and motionless.)
य. य.ोदता संव
येषां येषां यथा यथा त. त.ोदतं Wपं तेषां तेषां तथा तथा ।
Wherever the cognition arises for whomsoever in whatever way there and all, the forms arise for those and
all, in that very manner.
(As the mind, so the world appears.
Mind is the want of an experience.
It burns like fire and consumes the waters of experiences.
The flames increase more and more by these waters.
Fire burns more fiercely.
Waters give rise to fields of experiences like the lands filled with plants.
Fire consumes them all.
Winds of attachment keep blowing and the fire keeps burning; and the worlds keep appearing without
beginning without end.)
(Para Brahman as the space phenomenon is the undivided expanse of potential experience, where there is
no fixed ‘up and down’ or ‘above and below’.
Every experience comes with its own measure of space and time.
Every Vaasanaa has its own field of experience, with its own time-span and space-span and the causality
factors also. )
नेहैव तE. नामोPवe नाधो न च गमागमाः ।
(In the Para Brahman state) there is nothing called ‘above’ there; there is no ‘below’; there is no ‘going’
and ‘coming’.
अ;यदे व पदं कि;चतEमाrेहागमं ह तत ् ।

(The Jeeva state) is a completely different state; it is the state of ignorance where the body appears.
(Jeeva state is made of the conceptions of divisions only.
It has movement as its main support; and believes in distances, movement from one place to another; and is
conscious of time and change.)
उप
योप
यते त. Eवयं संवEवभावतः Eवस;कपैः शमं या:त बालसंकपजालवत ् ।
The cognition by its very nature again and again rises by itself in space and subdues by one’s own will like
the unpredictable nature of the child’s play.
(Brahman alone rises as these waves of perception as the space expanse and subsides within.
There is no will, purpose, motive, tools, plan, mind, intellect; nothing; but just the very nature of Reality to
exist as all this.)
(If space is just emptiness without any change whatsoever, then how do we get the sense of directions?
This is Rama’s question.
Rama spoke
कमधः EयािकमPवe ू Eयािकं :तयMत. भासरेु इ:त @ह ू मम @Aमि;नहै व यद न िEथतम ् ।
What exists at the bottom, what exists at the top, what exists across, in that luster (Chit) when ‘here itself’
is not there? (If the word ‘here’ itself has no meaning, then how do we form conceptions of - there and
above and below?)
27
Vasishta spoke
ससवावरणा एते महय;तवविजते @AमाBडा भाि;त दF ु टे Uय\ि0न केशोByको यथा ।

These cosmic eggs (Brahmaandas) covered with all sorts of layers exist in that endless Supreme like hair
tufts (floaters) shining in the sky for those with eye-infection.
(Rama! Worlds are nothing but various types of delusion states; not real; but appear to be real because of
the experience undergone. If the true Knowledge rises, the reality of the worlds vanishes like the reality of
the dream worlds when woken up.)
अEवात;याधावि;त पदाथाः सव एव य@AमाBडे पा*थवो भागEतदधEतPव ू म;यथा ।

The Earth-part of the cosmic egg where all objects fall without control is the ‘bottom’ portion; the other
one is the ‘up’.
(The part of the Brahmaanda, where things fall is the bottom.
The more the ignorance, more deep is the bottom.
Any rise from ignorance is up only!)
पपीलकं महतां Uयोि0न वतुललोठके दशदMकमधः पादाः पठ ृ मPव

ू मदाmु तम ् ।
In the spherical mud ball, in the huge space of the ants, any of the ten directions where the feet are, is the
‘bottom’ and the back portion is the ‘up’ portion, to quote an analogy!
(If the whole Earth or whichever spherical planet is observed, the surface you walk along becomes the
bottom, whatever be its position in the space arena.
Vasishta here gives the analogy of a round mud-ball where ants are moving on the surface.
For the ants, the ground is the bottom whether they are walking upside down or downside up on the surface
of the mud ball. Where their back is, that is the upward direction for them. On the ground they look all
around and create the directions according to their position on the ball-surface.
Humans create directions according to the sight of the Sun and its disappearance.
In the huge space beyond the solar system where the Sun has no place, there are no directions or ‘up and
down’ notions.)
(In the Upanishad sense, the ignorant are all like ants which can never even know that they can grow wings
and fly up. They are stuck to the mud ball of desire-fulfillment only.
They keep moving round and round the mud ball of Vaasanaas, never finding an end to it.
This is the bottommost section of Brahmaanda, the perceived state.)
(Next, Sage Vasishta describes the countless universes (or mind-structures) which randomly appear, evolve
and disappear.)
वXवमीकजाले
ृ न केषाि;चIृद भतलं ू ससरानर
ु दै येन वेिटतं Uयोम :नमलं ।
Some worlds contain just trees and anthills; the taintless sky is occupied by god like beings, non-human
species, demons and others.
(Worlds can be without Jeevas also; as the inert state of minds, which are steeped in dense ignorance.
Many other species also exist in their own mind-created worlds.)
संभतं
ू सह भते ू न सQामपरपवु तं इदं कपनभते ू न पMवाXोटमववचा ।
Some contain villages, cities and mountains with beings of any imagination, making the surface look like
the wrinkled skin of the ripened walnut fruit.
(Look at the earth we abide also. We are just eruptions formed on the surface of this planet, as a part of the
earth itself, like boils on it or fungus on it. From far above this planet must look like a walnut covered by
wrinkled skin of a walnut, made of our body-shapes; or we may look like ants moving on a mud hill also.)
28
यथा व;Pयवनाभोगे Eफरि;तु करे णवः तथा तिEम;पराभोगे @AमाBड.सरे णवः ।

Like elephants abound in the Vindhya forests, countless cosmic eggs exist like dust particles floating in the
sunlight, in the Supreme Chidaakaasha.
(There is no account of what the minds can conceive as perceptions, and there is also no count of how
many worlds exist in the Reality-state.)
(There is just that Reality state; call it Brahman or Truth! Names have no meaning.)
तिEम;सवe ततः सवe तसवe सवतKच यतRच सवमयो :नयं तथा तदणुकं :त ।
Everything is in ‘That’; everything is from ‘That’; ‘That’ is everything; ‘That’ is everywhere; ‘That’ fills
everything; ‘That’ is eternal; ‘That’ is in every atom.
(What else is there?)
शIबोधमये
ु तिEम;परमालोकवाVरधौ अजमेय गRछि;त @AमाBडाiयाEतरNगकाः ।
Wavelets called cosmic eggs beyond the count of numbers appear and disappear in that ocean of Supreme
vision which is of the nature of pure untainted knowledge.
(Reality is - just the Knowledge – Bodha – the understanding essence – the information - that stays as all
this. What you know is the world you see.
The worlds are differently perceived as per the knowledge and ignorance-level of the perceivers.
Worlds keep going down in ignorance; and rising up in knowledge.
Ants stuck to the fields of Vaasanaa-grounds also can grow wings of Viveka and Vairaagya and fly high.
Some minds stay still like the worlds of JeevanMuktas, who see nothing but emptiness rising as the patterns
of the world.
Some fly so high that they exist as the perception-less state where no sun or moon or stars exist, like the
Shiva, the greatest Knower.
Some are so much stuck to the mud that they stay as the inert worlds of stones and rocks, where the
perceiving sense also is not there.
Yet, actually, nothing happens or occurs in the Reality-state.
It is just the Bodha-essence that stays as all this.)
अ;तः श;याःू िEथताः के*चसंकपXयरा.यः तरNगा इव तोयेsaधौ ोAय;ते श;यताण ू वे ।

Some are just empty inside like the nights where there are no thoughts as in deep sleep; they rise in the
ocean of void like waves in the waters of the ocean.
(Some states are just dormant Vaasanaa states where the ignorant are asleep.
It is the dark silence of ignorance. It is the emptiness of ignorance which is ready to burst forth as a wave
of experience.)
केषाि;चद;तः कपा;तः वतोृ घघरारवः न तोु s;यैन च Zातः Eवभावेन ।

Some noisy by nature have just begun the process of Kalpa with a murmuring noise, never heard by anyone
or known by anyone.
(Some mind-worlds are bursting forth as worlds as the Brahmaa and his beings.
A murmuring sound rises as it were like a seed sprouting.
Who hears it? No one! Which mind can see another mind’s processes?)
अ;येषां थमारं भे शIभष

ु ू ु वज0ृ भते सगः संसMतबीजानां कोशेsNकरकलाु यथा ।
Some are at the beginning process and the creation shines as pure matter like the sprout appearing in the
seed ready to grow. (Just the ‘fields’ that are ready to be experienced appear first. Then they rise up as
perceivers attached to them.)
महालयस0पतौ सया ू *चव

यतो,यः
ु वता
ृ गलतंु के*चतापे हमकणा इव ।
Some worlds are in the process of dissolving where the mountains are ready to melt by the fire of the
burning sun, like the snow-flakes melting by heat.
(Some minds are dissolving their worlds by the Knowledge state of witness.)
29
आकपं :नपत;येव के*चदाDतभमयः ू यावि

वशीय जाय;ते तथा संव;मयाः कल ।
Some never get fully formed and keep on dissolving (because of shallow Vaasanaas.)
Cognitions also keep breaking down and keep appearing again, do they not?!
(Our perceived also is made of unstable fields of experiences only.
We want this and that; minds create this world and that as experiences; but the most dominant want
becomes fructified in the end, as our experienced perceived state.)
Eतaधा इव िEथताः के*चकेशोByकमवा0बरे वायोः Eप;दा इवाभाि;त तथा ोदतसंवदः ।

Some remain frozen and unmoving; some float like hair balls (floaters) in the sky; some are like
movements of the winds prompted by the cognition.
(Some potential states are never opened up at all; for the lack of imagination may be!
Some are on the move, through denser conceptions, like hair balls seen by the mind infected with delusion.)
आचारा
वेदशाE.ाणामा
य एवा;यथोदते आर0भोऽप तथा;येषाम:नयः संिEथतः kमः ।
The culture, Knowledge-guides (Vedas), scriptures might be different in different beginnings.
Beginnings also may not have any fixed process as a rule.
(We are not the only special denizens of the Brahman-worlds. Our language is not the only one in the
creation. Our philosophy is not the only one that holds good for the Reality state.
Brahman state also need not stay with the name of Brahman in any other creation.
Cultures differ, languages differ, senses differ, suns and moons differ (may not be there also), days and
nights differ, distances differ, sizes of bodies differ, shapes of bodies differ, learning methods differ,
philosophies differ, sciences differ, knowledge levels differ, dimensions differ, Scriptures differ.
Some worlds may not have Svapna and Sushupti states also.
We have Brahmaa as our Creator here; other worlds may have different creation theories, as per their own
mind-made causality principles.
Worlds are just giant story books of the mind. There are no rules set as to what story has to be there.
Mind is the sole author; and it is talented in imagination. Any world can exist as any type.)
के*च
@AमादपTषाः
ु के*चि
वBवादसगपाः के*चRचा;यजानाथाः के*चि;ननाथज;तवः ।
In some creations, Brahmaa is the first being; some creations are protected by Vishnu as the first being;
some have other type of protectors; some have creatures without anyone to protect them.
(Even Gods are part of the mind-process only.
Gods create humans; and humans create gods. Both exist as entwined imaginations of minds.)
के*चि
व*च.सगHशाः के*चितय;9मया;तराः के*चदे काणवपणा ू इतरे ज:नविजताः ।
Some worlds are controlled by strange types of rulers; some have only lowly evolved creatures; some are
covered by one single stretch of ocean; some have no life at all in them.
के*चिRछलाNग:निपBडाः के*चकृममया;तराः के*चrेवमया एव के*च;नरमया;तराः ।
Some are like dense hard rocks; some are filled with worms and insects only; some are filled with divine
beings; some have only humans.
के*चि;नया;धकारा`याEतथा शीलतज;तवः के*चि;नयकाशा`याEतथा शीलतज;तवः ।
Some worlds are always filled with darkness and the unknown species adapted to darkness live there; some
worlds are always filled with bright light and the unknown species adapted to light live there.
के*च;मशकस0पूणा उद0बरफल*यः
ु :नयं श;या;तराः
ू के*चRछू;यEप;दामज;तवः ।
Some worlds are filled with only mosquitoes like the Udumbara fruit; some have nothing inside; some have
beings which are empty of any vibration or thought.
सगण H ताFशेना;ये पणा

ू येs;त*धयामह कपनामप नायाि;त Uयोमपूणाचलो यथा ।
In the innumerable minds, much more worlds exist filling the space.
They are beyond imagination, like a mountain made of empty space.
30
ताFगंबरमेतष े ां महाकाशं ततं िEथतं आजीवतं गRछ:]वBवा

यैय; न मीयते ।
Thus exists the Supreme space filled with such Cosmic eggs; even if Vishnu and others travel throughout
their eternal lives ‘it’ cannot be measured.
येकEयाBडगोलEय िEथतः कटकरनवभूताकिटकरो ृ भावः पा*थवः EवEवभावतः ।

In each and every sphere of a world, the inner core of the earth exerts gravitational pull on all objects by its
very nature, like the diamond inside the spherical bracelet.
(All beings are stuck to their worlds by the gravity of Vaasanaas or wants of fulfillment.
As long as these dormant Vaasanaas exist as the inner core of a person, the worlds keep forming around
him as experience fields; hard and solid like embedded diamond inside the bracelet. As long as the bracelet
idea in the gold is there as delusion, we are all stuck to the frame of space and time; and stay as the body-
realities. Once the gold (Reality state) is understood, diamond (division) melts off by itself.)
यः सववभवोsEमाकं *धयं न वषयं ततः तdजगकथने शिMतमम नािEत महामते ।

The complete understanding of all that exists is beyond our capacity.
I do not have the power to describe those worlds, O wise one!
(Even I cannot explain the grandeur of the Reality state.
Words can never catch it in description; mind can never grasp it as a conception.
It is beyond the reach of intellect also.)
भीमा;धकारगहने समयरBये
ु नययदश
ृ तपरEपरमेव मताः
यXा यथा वतते परमांबरे s;तरे वं Eफरि;तु सबह:न
ु ू महाजगि;त ।
In the dark dense huge forest, dance the intoxicated Yakshas (mythical beings) unseen by each other.
Similarly all these countless huge universes rise in the all-pervading Supreme space.
(Like the Yakshas do not see each other, all these worlds exist on their own, unknown to each other.)
आदकवीमवा मीकमहषणीतबहयो
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART THREE
MANDAPAAKHYAANAM
[HOW THE WORLD-SCENE APPEARS INSTANTLY]

by
Narayanalakshmi
1
DEDICATED
TO

2
JNAANA VAASISHTAM
INDEX OF TOPICS
PAGE 4
Leelaa and Jnapti return to Leelaa’s world
Leelaa wants to visit the next world of king Padma
Again as space form she journeys across space
Another story of another king was going on there
PAGE 5
Battle scene
Leelaa observes the battle-scene from the sky
PAGE 6
Battle description
Sun sets after a full day of battle
PAGE 7
The king also returns home
Rama questions Vasishta about the gross body entering a hole
Vasishta explains the delusion of the solid body
PAGE 9
Every object you see is your mind expansion only
Rama questions Vasishta about how the mind becomes the world-scene
Vasishta explains the nature of the mind
PAGE 10
Private dissolutions and cosmic dissolutions
Rama questions Vasishta about whether Brahmaa also carries the memories of his creation
Vasishta explains the Mukta-state of higher beings
PAGE 11
Saankhya of Vasishta
PAGE 12
Instantaneous new world-dream after death
PAGE 13
Dream so perfect and complete
World-forest
PAGE 17
Jnapti explains the time-factor and space-factor of the three worlds to Vidooratha
PAGE 20
Jnapti explains the unreal nature of the world
PAGE 21
Vasishta explains that, for the ignorant the world is solid and real
Are the other people in the mind-world of a Jeeva real? - Rama questions
Dream-world example
PAGE 22
Rama argues that the dream world is not comparable to waking world
Vasishta answers that this world is a dream of many minds grouped together as Brahmaa
Do the dream worlds continue later also? - Rama questions
Vasishta explains that everything is Reality state only
PAGE 25
Entry of second Leelaa
PAGE 26
Leelaa’s question about second Leelaa’s existence
Mind experiences Vaasanaa-fields only
Everything is unreal as the world, real as Brahman
PAGE 28
Jeeva-state is not an individual entity; but only a process of Vaasanaa fulfillment
3
PAGE 31
Leelaa’s question about the boon given to ignorant Leelaa
Jnapti explains the Jeeva-Shakti
PAGE 36
Jnapti explains the falseness of all the worlds
PAGE 38
Jnapti explains the appearance of another Leelaa in Vidooratha’s world
PAGE 41
Jnapti explains the journey of second Leelaa after her death
PAGE 43
Jnapti explains the reaction of the people to Padma and Leelaa’s revival from death
Jnapti explains the deep-rooted belief in the non-existent physical body
PAGE 45
Jnapti explains the Niyati ordained by the Creator
PAGE 47
Ordained life-span measure
PAGE 48
Jnapti explains the pains undergone by the ignorant at death-time
PAGE 51
Jnapti explains the process of death accompanied by the next world-dream
PAGE 52
Pretas (those who have departed from here) and their varieties
PAGE 53
After-death experiences
PAGE 54
Jnapti explains the cause of the delusion
PAGE 56
King Vidooratha’s after-death experience
PAGE 58
Vasishta explains the truth of funeral rites
PAGE 61
Vasishta explains the non-existence of the physical body
PAGE 63
Ignorant have no capacity to think properly
PAGE 64
What happens to the world dream when one wakes up?
PAGE 64
Jnapti explains what happened to Leelaa’s physical body
PAGE 68
Everyone lived happily ever after as Muktas
4
Vasishta spoke
DOME OF VIDOORATHA WORLD

LEELAA AND JNAPTI RETURN TO LEELAA’S WORLD
एवमाकलय*यौ ते -नगय जगतो -नजात ् अ*तःपरंु द2शतु: झटयेव व-नगते
ि6थतपपभरापण
ु ू महाराजमहाशवं शवपा:व;पवटा*ति:चतल<लाशर<रकं
घनरा>?तया पा पमहा-न@ाजनाकलं ु धपच*दनकप
ू रू कु Bकुमामोदम*थरम ् ।
Thus conversing happily with each other, they both came out of their world and saw the harem as if they
had left it just an instant back;
(Even after their long journey across the space (as space-forms), and the wanderings in GiriGraama, no
time-span had passed in this world of Leelaa. Leelaa’s body was sitting motionless absorbed in
contemplation next to the king Padma’s dead body as before; and no time had passed at all after that
moment of contemplation-practice of Leelaa.
This world time of Leelaa was not disturbed by that world time of Arundhati.)
and saw the un-decayed dead body of the great King covered with flowers; the body of Leelaa sitting next
to the dead body, absorbed in contemplation; all the people fast asleep because of the dark dense night; the
mixed fragrance of incense sticks, sandalwood, camphor, saffron spread all over the hall.
LEELAA WANTS TO VISIT THE NEXT WORLD OF KING PADMA
तमालोDयापरं भतःु संसारं ग*तमा
ु 2ता पपात ल<ला संक पदे हेना?ैव त*नभः
ववेश भतुः संक पसंसारं कि*चदाततम ् ।
Having seen the dead body of this husband (Padma), Leelaa was eager to visit the other world of her
husband. With her conceived body made of space, she immediately descended down into that sky of the
other world. She entered the world conceived by her husband which lay spread out a little in front of her (in
the empty space of the harem bed room).
AGAIN AS SPACE-FORM SHE JOURNEYS ACROSS SPACE
संसारावरणं भवा भवा FGमाHडकपरं ाप साधJ तया दे Kया पनरावर
ु णाि*वतं FGमाHडमHडपं 6फारम ् ।
By breaking through many layers of worlds again and again of the great cosmic hollow, she along with the
Goddess entered again a cosmic dome spread out in front of her with many more layers.
तं व:य तथा जवाददश भतःु संक पजगMजंबालप वलं सNह<व शैलकहरं ु तमो जलदपिBकलम ् ।
Like a female lion entering a dark cave, she quickly entered inside (that creation) and saw the deep mire of
the conceived world of her husband, the dark turbid mire of turbulent clouds.
(The other world of Padma was more Vaasanaa-bound and based on ignorance only; and so the space was
like a moist mire (of worldly thoughts) covered by clouds (of desires).)
दे Kयौ ववशत6तते
ु Kयोम Kयोमािमके जगFGमाHडेs*तयथा पDवं मद>ब वं ृ ु पपीलके ।
The two ladies, with forms of the empty space, entered that (next) world made of empty space that was
inside the Brahmaanda, like two ants entering the soft ripe Bilva fruit (with ease).
त? लोका*तराHय@<न*तPरQमतीय ते ापभ ु ूतलं शैलमHडलांभोRधसंकु लं
मेSणाल*कतं ृ जNबवीपं
ू नवदलोदरं गवाथ भारते वषT ल<लानाथ6य मHडलम ् ।
Then the two Goddesses crossed over other worlds, mountains and skies of that universe; and descended
down to the sphere of earth filled with hills and oceans. They then entered the sphere of Leelaa’s husband
in Bhaarata Varsha, in the Jamboo Dveepa with nine divisions and adorned by Meru Mountain.
(It was another copy of the same world as Padma’s.
All the three worlds had their own Bharata Varsha, Jamboo Dveepa and the Meru Mountain, in all
completeness.)
ANOTHER STORY OF ANOTHER KING WAS GOING ON THERE
(When Leelaa had visited that world a few minutes back, the king named Vidooratha was just the crown
prince aged sixteen; however in this next visit of Leelaa, he is already some seventy years old and is in the
midst of a battle with an enemy king named Sindhu. It was the same night of Padma’s death in Leelaa’
world; but here, many years had passed already.)
5
BATTLE-SCENE
एति6म*न*तरे ति6म*मHडले मिHडतावनौ चUेsव6क*दनं कि:चसाम*तो@Dतभूमपः ।
तेन संVामसंरNभे ेQाथJ समपागतै
ु ः ?ैलोDयभतै
ू 6तKयोम बभवाय*तसं
ू कटम ् ।
अशिBकतागते तते दे Kयौ द2शतन ु भः नभ:चरगणाUा*तमंबुदै Pरव मालतम ् ।
Meanwhile, in that circle of Creation, the adornment of Earth, some subordinate King (Sindhu) desiring to
expand his land had made an attack (on Vidooratha’s kingdom).
The sky above was highly crowded by the residents of the three worlds who had assembled there to observe
the proceedings of the battle. The two goddesses, entertaining no anxiety or apprehension, saw the sky
crowded with various types of sky-dwellers, as if adorned by clouds.
(Leelaa had no more apprehension connected to any life-story of any world of her husband. Her mind was
now full of curiosity about the wonders of the perceived worlds; and she just saw everything from the
witness state only. She just wanted to understand the mystery of creation with the help of Jnapti.)
[Vasishta next describes in detail the battle scene to Rama who shows interest in the proceedings of the
battle. The verses that describe the battle are not included here.]
LEELAA OBSERVES THE BATTLE-SCENE FROM THE SKY

अथ वीरवरोकHठनयदWसरस
ृ ि6थता ल<लावलोकयामास KयोिNन वयाि*वतावनौ
Even as the dancing divine damsels waited eagerly for the bravest soldier (who may die at any moment and
thus gain merit), Leelaa along with Jnapti remained in the sky and observed the proceedings of the battle;
6वराXमHडले भतप ृ ालते बलमालते कि6मि*:चिवततारHये िवतीयाकाशभीषणे
सेनािवतयमQुYधं सौNयािYधिवतयोपमं महारं भघनं मतं ि6थतं राजवयाि*वतं
यZसMजं
ु सस*नZ
ु मZमि[नमवा\त
ु ं लया-नलसंQुYधमेकाणवमवोिथतं
आलोलक*तलमसलासपर:वधां
ु ु शु:यामायमानदवसातपवाPरपरैू ः
एकाणवं भवनकोशमवाRचरे
ु ण कतJु 6मयतमगाधमन*तपरै
ु ू ः ।
in that country that was ruled by her husband (Padma’s next incarnation) and garlanded by armies; at some
huge forest-land, terrifying like the appearance of another sky (of armies).
‘Two highly agitated armies’ stood as if the calm ocean had become two-fold; densely packed for the great
event of war; with the two angry kings facing each other in the center of the field; ready to battle; well
prepared; awe-inspiring like the kindled fire; terrifying like the dissolution winds; looking like a newly
arisen huge ocean; with the ‘moving clouds’ of all types of weapons Kuntala, Musala, sword, axe etc (that
were flashing like lightning and) darkening the day as if wanting to quickly make the world into a single
deep ocean with floods of blood.
Rama spoke
भगव*यZमे
ु त*मे समासेन मना[वद -तरा ु Gलायते ोतय ु 6मादे ताभSिDतभः ।
Lord! Tell me briefly what happened in the battle field. My ears long to hear such descriptions of war.
Vasishta spoke
अथ त?ैव ते दे Kयौ संVामं तमवे]Qतंु वमाने कि पते का*ते SZे SSहतःु ि6थरे ।
Those two divine ladies intending to watch the battle ascended a beautiful air-vehicle stationed at the sky
created by their will.
एति6म*न*तरे त? ल<लेशः -तपQतः तमसो ु ढुमशDतः संमखKय-तकरे
ु रणे
लयाणवक लोल इवोपयो\ये भटे जहौ सानावव शलां भट6योरस मगरं
ु ।
6
Leelaa’s husband (Vidooratha) meanwhile unable to face the onslaught of the enemies in the battle field
rose up like the dissolution waters and hit with his mace, the enemy soldier who was trying to attack him,
like hitting at the surface of a rock.
अथ संवतः ृ सभं लयाणवरं हसा सेनयोः श6?सNपातः कर*ननलवयतः ु
पतसमदमातBगकंपतोवaलठ@यः
ु य*?पाषाणचUौघदरू व@तखे
ु चरः
दरू ोbडीनकचखbगखHडतारकताNबरः वcमिट
ु -निपटपटस\टसBकटः
नाराचवषवरवाPरदवीरपरमताdसं
ू dमसनत
ृ कब*धबहe
क पा*तकाल इव वेगववतमानमातBगशैलवलतो रणसNdमोsभत ू ्।
Then, like the speedy waters of dissolution, weapons started getting hurled between both the armies with
great violence shedding lightning like fires.
The violent intoxicated elephants fell on the ground shaking the earth, making the waters (of rivers and
oceans) everywhere roll hither and thither. The sky dwellers (Gods) ran away in panic from the hosts of
wheels and rocks hurled by the machines.
The sky was filled with stars by the shining metal pieces flying from the dashing swords thrown far into the
sky. The armors of the soldiers were powdered by the hard punches of diamond like fists.
The headless bodies danced like the highly excited peacocks due to the mad onrushing clouds namely the
crowds of brave soldiers raining profusely the sharp metallic arrows.
Mountains of elephants were rushing speedily encircling the place like the arrival of the ‘Dissolution
Time’. Thus was the grandeur of the War! {नाराचाः - नरान ् आचम-त – sips the blood out of humans}
[Sage Vasishta describes to Rama in detail the battle that took place between the two armies making Rama
feel interested in warfare and weapons so that he will get the desire to master all the weapons under the
guidance of Sage Vishvaamitra in the future. Those verses are not included here.]
SUN SETS AFTER A FULL DAY OF BATTLE
एवामयाकले
ु यZे
ु सा6फोटभटस*कटे खाणवे पPरते
ू हे -तव*ृ दम*दाकनीगणैः
अटभागदशाशेषतापमधराक-त ु ृ श6?घातहतो वीर इवाक6तनतां ु ययौ ।
(Sun falls down like a wounded soldier, losing all his vigor.)
In such a dreadful war filled with sounds of soldiers clashing together, even as the ocean of the sky got
filled with Ganges Rivers of hosts of weapons (acting like huge waves), the Sun fell down like a brave man
hit by the weapon, his heat (vigor) lessened and his form beautiful (like an wounded soldier) because of the
loss of eight parts (limbs) of the day.
(The soldiers were also exhausted after a heavy battle.)
अथ सेनादनाथाgयां वचाय सहमि*?भः दताः ू पर6परं वता
ृ यZं
ु संhयताम-त ।
Then the chief of the armies consulted with each other along with the ministers; and messengers were sent
to both sides that the war should be withdrawn.
त? मवशा*म*दय*?श6?पराUमैः रणसंहरणं काले सवiरेवोरर<कतम ृ ्।
Being tired and worn out, and unable to maintain the same vigor in wielding weapons anymore, both the
armies agreed to stop the battle at that time.
ततो महारथोतBगक ु े ता*तकता6पदं
ु ृ बलयोराSहोहै क एको योधो jवो ु यथा।
सkऽशक ु ं dामयामास सवदB[मHडले सतं :यामेव द<घशुZांशंु यmं ु संhयताम-त ।
In each side of the army, a soldier climbed up to the highest part of the pillar in the huge chariot, like the
star Dhruva (making himself visible to all and hoisting a flag.) Each of them waved a cloth (flag) of white
colour, in all the directions, that shone like a moon at night time; signaling the battle to be withdrawn.
ततो द*दभ
ु ु यः नेदःु -तnव-नतद*[मखाः ु महालयसंशा*तौ पकरावत
ु का इव ।
Then the large kettle-drums resonated echoing in all directions, like the whirlpools in a lake after the
dissolution was over with.
व-नग*तंु ववते ृ रणारHयाबलवयं वाPरपर:चतद
ू ु Qु लयैकाणवादव ।
The two armies prepared themselves to get out of that war-forest, like the floods from the dissolution ocean
receding from the four directions.
7
योधदो@ म
ु संचार6तनतामाययौ
ु शनैः भकNपा*ते
ू वन6प*द इवाdा*त इवाणवः।
The movement of the armies among soldiers decreased slowly, like shaking of the forest stops slowly at the
end of the earthquake, or like the ocean remains still when the clouds are gone (in autumn).
व-नग*तंु ववतेृ रणादथ बलवयं वाPरपर:चतद
ू ु Qु लयैकाणवादव ।
The two armies started to return to their camps from the battle-field, like the waters receding from all the
four directions from the flooded ocean.
अथ वीर इवारDतः कालेना6तमतो रवः अ6?तेजः पPरNलानतापो अYधौ समि*झ ु तः ।
Then as the time passed, the Sun went down like a brave soldier covered in red (as if by blood).
His face lit by the onslaught of weapons (as the brightness of the evening-sun), his valor (shine) on the
decrease, he got hurled into the ocean.
THE KING ALSO RETURNS HOME
-नःशYदे nवा*तसंचारे -न@ाSZककYगणे
ु ल<लाप-तSदारामा कि*चिख*नमना इव
ातःकायJ वचायाशु मि*?भम*?कोवदै ः द<घच*@समाकारे शयने हमशीतले
च*@ोदर-नभे चाSगहेृ शशरकोटरे -न@ां महत ु ू मगम*म@ते ु Qणपकरः
ु ।
Even as all the beings in all the directions were stopped from moving in darkness because of the sleep; in
the silent night,(back in the city, after the battle of the first day) Leelaa’s husband of noble character,
slightly depressed as it were (by the strength of the enemy army), discussed the morning plans with his
ministers who had expertise in good counseling, and lay down to sleep on the ‘bed’ which was shaped like
the half moon, which was cool like the snow; which was white like the moon’s inner side; which was
placed in the beautiful room which was cool inside; and his lotus eyes slowly closed in deep sleep.
अथ ते ललने Kयोम तपPरयMय तगहंृ र*jैववशतवा ु तलेखेsYजमकलं ु ु यथा ।
Then those two ladies left the skies and entered the room through the atom holes like two wind-lines
entering the closed lotus bud.
Rama spoke
कय*मा?मदं 6थलं ू शर<रं वाि[वदांवर र*jेण त*तत

ु नुना कथमा:वावशभो ।
O Best among orators! How did this gross body of a four-hand size manage to go through the hole with a
string-like body?
Vasishta spoke
आRधभौ-तकदे होsहम-त य6य म-तdमः त6यासावणुर*jेण ग*तंु शDनो-त नानघ ।

He, who has the delusion in the mind that ‘I am the physical gross body’, cannot enter through the subtle
atomic holes ever Rama!
रोRधतोsहमनेने-त न माNय?े-त य6य धीः अनभतानभवती ु ू ु भवतीयनभयतेु ू ।
‘I am blocked by this’; ‘I cannot pass through this’; he whose intellect has had experiences as such, expects
the same and experiences the same.
येनानभतं
ु ू पवा
ू धJ गoछामी-त स तिUयः कथं भव-त प:चाधJ गमनो*मखचे ु तनः ।
When the first part of his existence in all the past lives has been experienced as endowed with grossness of
the physical form, then how can he say ‘I will go (through gross objects)’ and make it happen in the next
half even if he wants to pass through?
(You cannot think that you are a mind-body and pass through a solid object. You are habituated by the
mind to believe in the solidness of objects. This belief cannot be intellectually removed.
As long as the conception of the body is there in the awareness of that particular mind, the body will obey
the rules of the creator and will remain impenetrable to other solid bodies.)
8
नह वायूnवमाया-त नाधो गoछ-त पावकः या यथैव वता ृ Rचसा तथैव ा-तिटता ।
Water cannot flow up; fire cannot burn downwards. (These are the rules fixed by the Creator.)
In whatever way the Chit has been acting, it will be established that way only (for that creation.)
छायायामपवु ट6य कत6तापानभतयः
ु ु ू य6य संवेदनेs*योsथः केनRच*नानभयते ु ू ।
How can one experience heat when sitting under the shade? Nobody can experience a different thing when
perceiving one particular thing. (When shade is perceived, you cannot expect heat as the experience.)
यथा संवतथा Rचतं सा तथावि6थ-तं गतापरमेण यनेन नीयतेs*यदशां पनः ु ।
Whatsoever the perception, so functions the mind; whatsoever the mind understands, so stays the
established belief system! (Brains here are hardwired to see solidity in objects.)
Extreme effort is needed to change it into another experience.
सपiकययो रMMवामसप यये बलािनवततs े *यथा वेष -तठयेव यथाि6थतः ।
The belief in the existence of a snake in the rope is converted to a ‘non-snake idea’ forcefully; otherwise
the belief continues to exist as it is.
(Snake has to be completely non-existent (even as an idea) if you want to see the rope as it is.)
यथा संवतथा Rचतं यथा Rचतं तथेहतं बालं यप संसZमेतको नानभतवा ु ू न् ।
As per the understanding, so the mind; as is the mind so the desired act.
This is a well affirmed experience from a child to a Siddha.
(What the mind understands, that alone is the perceived world; and the actions also go in the same way,
based on the mind-structure.)
(How does Leelaa pass through the solid objects?)

यः पनः
ु 6वWनसंक पपSषः ु -तमाक-तः
ृ आकाशमा?काकारः स कथं केन रोnयते ।
However, if again one is just a person in imagination that is reflected in the mind with the ‘form made of
space alone’, how and by what can he be stopped?
(Leelaa is made of space-form. Space is a penetrable thing for all. Her imagined form as a goddess dressed
in flowers is just an imagination only; not real. The forms of Jnapti and Leelaa are visible to each other as
a part of amusement only; and not real. As the space, they can be any space point at will.)
Rचतमा?ं शर<रं तु सव6यैव ह सवतः वयते वेदनाoचैतDवRचदे तीव qगतात ् ।

Everywhere everyone has only the body made of mind (ideas, beliefs, desires, etc).
Because of the understanding arising in the heart, the idea of the physical body arises vaguely as it were.
(The Vaasanaa for a physical body produces the idea of a physical body that is needed for the sake of
desire fulfillment. Body is another object perceived by senses only; and is as unreal as any other sense
perceived object.)
यथाभमतमेवा6य भवय6तमयोदयम ् ।
As per one’s wish the pattern of the gross body rises and disappears.
(Every experience is packed with the body as a part of experience. At every experience, a body rises as a
fresh sense perception and vanishes after the experience is over with.)
आदसगT 6वभावोथं प:चावैतैDयकारणम ् ।
In the beginning it (body idea) arose because of the ignorance, naturally (as a part of Vaasanaa fulfillment).
(Mind-body made of Vaasanaas produces the idea of a physical body.) Later the belief in duality made the
oneness of both (and the identity of the physical body rises as a certainty.)
Rचताकाशं Rचदाकाशमाकाशं च ततीयक ृ ं वnयेत?यमेकं ववनाभावनावशात ् ।
Awareness expanse, Mind expanse, and the element- expanse (which reveal the perceived); all these three
Aakaashas are one and the same; but exist as different principles because of the idea of differentiation.
एतिoचतशर<रवं वZ सवगतोदयं यथा संवेदनेoछवायथासंवेदनोदयम ् ।
Know this principle of ‘Mind-body’ alone as appearing as everything, as per the perceived scene that one
desires (being Vaasanaa-bound), and as per the understanding one has (based on his ignorance level).
(What you perceive is the expanded state of your mind only; like the conception of a sculptor becomes the
statue outside. What you believe, what you know, appears as the world for you alone, as your private
experience.)
9
EVERY OBJECT YOU SEE IS YOUR MIND EXPANSION ONLY

वस-त ?सरे Hव*त-rयते गगनोदरे ल<यतेsBकरकोशे
ु षु रसीभव-त प लवे
उ लसयंबवीRचवे
ु नय-त
ृ शलोदरे वषयंबुदो भवा
ू शल<भयाव-तठते
ू
यथेoछमंबरे या-त जठरे sप च भभतां
ू ृ अन*तराकाशवपध
ु तेsथ परमाणुतां
भवय@धराधारो बZपीठो नभः शराः दे ह6या*तबहरप दधघनतनSहम
ू ्
भवयाकाशमाधते कोट<ः पsजसsनां अन*याः 6वामनksभोRधरावतरचना इव ।
(The Mind-body alone) resides in the dust particles floating in the sunlight; smells the hollow of the sky;
sleeps in the tiny openings in the sprouts; exists as the moisture in the leaf; jumps about in the waves of the
waters; dances inside the rocks; pours down as clouds; stays still a rock; moves in the sky or the hollows of
the mountain as it wills.
It has the form of the endless space; or exists as the tiniest atom; becomes the mountain supporting the
land; is firmly rooted; holds the sky as the head; holds the forests both inside (as in dreams) and outside the
body; holds the entire space; supports millions of abodes of the ‘Lotus-borns’ within itself continuously,
like the circular patterns appearing on the ocean surface.
(What the mind thinks, the world appears that way.
All that you see, smell, taste, hear, or touch is the mind acting that way.
If the mind did not produce these perceptions, there will not be any world at all.)
अनिव[न
ु बोधोsसौ सगादौ Rचतदे हकः आकाशामा महा*भवा ू वेित कततां
ृ ततः ।
The ‘Unperturbed Understanding’ (Chit) which is of the nature of empty expanse, at the beginning of
Creation takes on the form of the Mind (Brahmaa) and cognizes (as the Jeeva) the occurrences around, as
per one’s actions of the previous life.
(The awareness is pure and without any want. It is complete in itself. It is empty of all perceptions.
When the perturbation of a creation occurs in the form of the Aakaashaja principle, all the potential states
of Reality come into existence as experiences. The experiences are inbuilt with Jeevas.
A delusion of the past and future events rises, connecting all experiences as rising from actions that are
performed with the want of results. )
असयमेव वाPरवं बnयोदे
ु तीव ततथा व*nयाप?ो ु sयम6ती-त यथा 6वWने dमो नरः ।
The waters in the mirage are unreal, but arise because of misunderstanding in the intellect; like a man
getting deluded in the dream thinking that he is the son of a barren woman.
(So absurd is the belief in the reality of the world!)
Rama spoke
कं Rचतमेत\व-त कं वा भव-त नो कथं कथमेव न स@पं ू ना*य\व-त वीQणात ् ।

How does the Mind become all this, and how can it be made to become none of this?
How is it real and how can it be understood as unreal?
How does it not become something else by just seeing?
(If it is mind alone that is seen as the world, why can I not see something else, even if willed?)
Vasishta spoke
येकमेव यिoचतं तदे वंtपशिDतकं पथ ृ Dयेकमदतः

ु -तRचतं जगdमः ।
The Mind which is different for everyone is endowed with the power to create forms.
(Each mind is differently made and has varied levels of ignorance, beliefs, self-formed philosophy, self-
made morals, and the belief in different deities, various types of attachments, countless needs, uncontrolled
anxieties, various delusions and illusions.
Even an ordinary tree looks different for different people and different species of lives.)
Every Mind is different and rises separately as the delusion of the world.
10
PRIVATE DISSOLUTIONS AND COSMIC DISSOLUTIONS
Qणक पजगसBगा: समयि*त ु गलि*त च -नमेषाक6यRचक पाक6यRचoच Uमं शण ृ ु ।

The hosts of worlds arise every second by the conception of some one person; and melt away by the
conception of some other person. I will explain to you how it happens, listen.
(Worlds are private minds; they dissolve and rise as private experiences only.)
मरणादमयी मoछा ू येकेनानभयते
ु ू यैषा तां वZ समते
ु महालययामनीम ् ।
Know the death swoon which is experienced by everyone separately, as the night of great dissolution.
(When a person dies, his world dissolves off along with his death.)
तद*ते तनते ु सगJ सव एव पथ ृ क् पथ ृ क् सहज6वWनसंक पा*संdमाचलनयवत ृ ्।
At the end of it, the conceived world of everyone disappears separately, like the dance of the mountain
created in one’s own dreaming mind ceases to exist when the dream is over.
(Each one carries a world as his perceived field; and that world meets its dissolution when he dies.
It is similar to the dissolving off of the private dream worlds when waking into another plane of mind.)
महा लयराuय*ते Rचरादाममनोवपःु यथेदं तनते ु तवयेकं मयन*तरम
ृ ्।
After the great night of dissolution, after a long time the ‘Mind-form of all’ namely (Hiranyagarbha)
Brahmaa disappears; so also every mind disappears after death separately.
(Brahmaa is the totality mind of all Jeevas. He is the huge dream world made of mini-dream worlds of
Jeevas. His dream of creation after a Kalpa dissolves off at his will; and he also melts off into Para
Brahman. Similarly when a person dies, his world dissolves off.
A Jeeva is just a Vaasanaa fulfilling process. It has no identity. Name and form are temporary labels one
has to own for avoiding confusion in the society.
When death occurs, the physical body imagined by the mind stops functioning.
Mind imagines another world as another Vaasanaa fulfillment process.
Each death is dissolution state of the world for that particular mind.)
(When you meet the death, the brain which wrote the world picture for you stops its functioning; and you
see nothing of the world you were used to. Every object and every person vanishes off for you, along with
the cessation of brain functions. You reach a blank sleep state, where your very identity of the past life is
completely erased off. The mind then experiences another world with another name and form, of whatever
age, at the very next moment, in that very space; and seeks to fulfill its Vaasanaas.
This is what happened with Vasishta Brahmin and King Padma.
This process goes on repeating without end, as long as Vaasanaas are not destroyed completely.)
Rama spoke
मतृ रे न*तरं सग; यथा 6मया

ृ नभयते
ु ू Rचरातथानभव-त
ु नातो व:वमकारणम ् ।
After the death, the Creation is experienced again due to the memory factor and the experience continues
for a long time. Therefore the world is not without a cause?
(The past memories become the cause of similar experiences in the next world; similar to Padma having
the same type of kingdom in his next world also.
Hiranyagarbha also must carry memories as the cause of the next creation. Is it not so?)
Vasishta spoke
मह-त लये राम सवT हPरहरादयः वदे हमDततां

ु याि*त 6मतेृ ः क इव संभवः ।
At the time of the great dissolution Rama, Gods like Vishnu, Shiva and others attain ‘liberation bereft of
the body’; so how can the memory occur? (Everything dissolves off like a dream.)
11
अ6मदादः बZामा
ु कलाव:यं वमoयते
ु कथं भव*तु नो मDता
ु वदे हाः पsजादयः ।
Even enlightened ones like us become liberated; no doubt about that.
How not then the Lotus-born and others attain liberation?
(Trinities including Brahmaa are always in the knowledge state. They give no importance or validity to the
world narratives of their lives. They never carry any memory; since they know the meaninglessness of the
mind-made stories. Therefore no memory is left back for a knower like Brahmaa.)
अ*ये वप च ये जीवा6तेषां मरणज*मसु 6म-तः ृ कारणतामे-त मोQाभाववशादह ।
But in the case of others who are ordinary Jeevas, memory becomes the cause in their birth and death
occurrences, as no liberation-state rises for them.
(For the Jeevas bound by ignorance, the memories of the past life lead to similar experiences.
For example, the memory of the royal life continues in Vasishta to become a king again and again.
But both lives are not similar also; because he is a different person with different Vaasanaas in both lives.
Most dominant Vaasanaas and memories accompany him as the cause of his next-world experiences.
Till he attains knowledge as his state of existence, he will continue to see the worlds prompted by the
Vaasanaas and pushed by the result of Karma.)
SAANKHYA OF VASISHTA
(A briefing of the words used in the next few verses. Vasishta gives his own meanings to these words}
{In Saankhya philosophy-
Prakrti means that which is primary and that which precedes what is made.
It comes from - Pra - (before) and - Kri - (to make)
It is the one root of the universe. It is called Pradhaana or the chief, because all effects are founded on it
and it is the root of the universe and of all objects.
Pradhaana or Prakrti is eternal, all-pervading, and immovable.
It is one. It has no cause, but is the cause of all effects.
Prakrti is independent and uncaused, while the products are caused and dependent.
Prakrti depends only on the activity of its own constituent Gunas (metaphysical properties).
Prakrti is destitute of intelligence. It is like a string of three strands.
The three Gunas form the three strands.
Prakrti is mere dead matter which is equipped with certain potentialities due to the Gunas.
This Creation, from intellect down to the elements, is brought about by the modifications of Prakrti.
Having observed the effects, the cause (Prakrti) is inferred.
It is imperceptible from its subtlety. It must, therefore, be inferred from its effects. )
[Vasishta changes the meaning of these terms to continue his DrshtiSrshtiVaada; the world arises newly at
every moment as per the mind-state of a Jeeva.]
जीवो ह म-तमoछा
ृ ू *ते यद*तः ोि*मषि*नव अनि*मषत
ु एवा6ते तधानमदा ु qतम ् ।
The Jeeva at the end of the death-swoon is with his eyes open as it were inside; but remains with closed
eyes outside; that is called the ‘Pradhaana’ {the Primordial matter}.
(The dead body is inert and motionless; and the eyes are closed. They will not open again and see this
world. However the mind does not close its eyes; it is open to another world experience.
This is the chief cause which leads to another creation experience.)
तKयोमक-तः ृ ोDता तदKयDतं जडाजडं सं6मते ृ र6मते

ृ :चैव Uम एष भवोदये ।
It is of the nature of space (empty and non-material); unmanifest (ready to burst forth); inert and non-inert
(This state is inert because it is not a conscious controlled state; non-inert because it is made of awareness
only.) This is the process of memory and non-memory which causes the world-existence.
(The past identity and the life events are completely forgotten; but some dormant Vaasanaas, knowledge,
and beliefs remain as the package to be carried over in another form and name.)
12
INSTANTANEOUS NEW WORLD-DREAM AFTER DEATH

बोधो*मखवे
ु ह महतवबZं ु यदा भवेतदा त*मा?दDकालUया भतायदे ू ु -त खात ् ।
When the Mahat principle wakes up, then the elements, their effects, time and directions arise from the
empty expanse. (When the new ‘I’ (as a body) rises with its dormant Vaasanaas and memories, then a
world filled with objects made of elements, the past and future inbuilt, all the causal factors intact, rises out
of the nothingness.)
तदे वोoछन
ू माबZंु भवतीि*@यपvचकं तदे व बnयतेु दे हः स एषोs6या-तवाहकः ।
Then the five senses arise with subtle nature. The AatiVaahika body alone causes the AadhiBhautika body
to be experienced. (Mind rises as the five sense experiences and reveals a solid world.
With the dormant Vaasanaas and memories as the seeds, it instantly presents a physical body (of any age)
connected to a new world of experience. The AatiVaahika body which is a collection of desires and
memories and also any knowledge level of spirituality, and the results of actions done with the idea of
doership, produces a body suitable to it. (The body need not always be human also; it can also be of any
lower species or even the inert state of objects, based on the denseness of Vaasanaas.
A man who has developed a desire for liberation will also continue his spiritual journey with a suitable
perceived, if he dies before he reaches his goal of realization before death – says Gita.)
Rचरकालययतः क पनापPरपीवरः आRधभौ-तकता बोधमाधते चैष बालवत ् ।

By a long held assertion, expanding well by the ascertained belief and imagination, the mind conceives a
physical body like a child experiencing a ghost.
(The belief that the physical body alone is the identity of a person, together with the attachment and love
one has for the physical body, rises as another Vaasanaa fulfillment, like a boy who imagines a ghost will
really see a ghost, even if it is his own imagination.)
ततो दDकालकलना6तदाधारतया ि6थताः उय*यनदता ु एव वायोः 6प*दUया इव ।

Place time conceptions exist by the support of the belief in the physical body; and keep rising like the
movements of the wind though they are not real.
(A physical body has to exist in some time and place frame. It should be sensed by all the senses. The mind
has to always see it as the same, till another phase of death experience occurs. The parentage should be
there; past memories of the life should be there; relatives and friends should be there. All this instantly rise
up within a space/time frame with a physical body of any age depending on the most dominant Vaasanaa.
Like the still wind moves, the mind-body which is made of emptiness vibrates with the extension of a
physical image as its identity.)
वZमथमयं
ृ यातो मधै
ु व भवनdमः
ु 6वWनाBगनासBगसम6वनभतो ु ू sWयस*मयः ।
In this manner, the delusion of the world increases wastefully (for no purpose), like the company of the
lady in the dream, which though experienced as real is actually unreal.
(Why is the world there? Who created it?
Such questions are meaningless; since the world appearance you experience is a picture produced by the
Vaasanaa filled mind; instantly and without any superior purpose or as any great design of any
Supremacy. Each mind sees a world-experience of its own like a dream experienced when asleep; real as
an experience only; but unreal as any solid creation.)
य?ैव wयते ज*तःु प:ययाशु तदे व सः त?ैव भवनाभोगममामथमव

ु ि6थतं ।
Wherever the creature dies he sees the same type of world again, there itself, existing from a long time as it
were, and as if already occupied by people and objects.
(The entire world of a particular Jeeva exists in the emptiness of its mind only. What the mind sees as the
measures of place end time become the place of death of the body also, like seeing one’s death in a dream
at some location; that place is actually nowhere but only within the mind-expansion.
When a dying faint occurs, the mind again deletes the body picture and instantly remakes another one in
another world-experience as per the denseness of Vaasanaas and some dominant memories of the previous
life.)
13
DREAM SO PERFECT AND COMPLETE

Kयोमैवानभवयoछमहं
ु जगद-त dमं Kयोमtपं Kयोमtपी जीवो जात इवामवान ्
सरपतनशै
ु लाकतारा-नकरस*दरं
ु जरामरणवैक यKयाRधसंकटकोटरं
6वभावसंरNभ6थलसxमचराचरं
ू ू साYnयyयवaनद<शाहोरा>?क पQणQयं
ु
अहं जातोsमना
ु प?ा कला?ेयाWत-न:चयं इयं माता धनमदं ममेयुदतवासनं
सकतं
ु ृ दकतं
ु ृ चेदं ममे-त कतक पनं
ृ बालोsभवमहं
ू वय यवेु -त वलसzधृ द ।
The Jeeva who is just a ‘form of emptiness’ experiences the world which is the ‘form of emptiness’ as the
delusion of ‘I’ and the ‘world’, in the ‘emptiness’ itself as if endowed with identity.
(What is a Jeeva actually? Jeeva is just a chain of experiences experienced by a mind within itself as if
outside; similar to a dream experience!)
(Dream experience is unstable, meaningless, and random; but the world experience of a Jeeva experienced
within the mind looks like a full-fledged complete creation with beginning and end which already existed
before he took birth in it.)
The world he sees is beautiful with heaven, hills, sun and collection of stars; the hollow dark hole filled
with sufferings of old age, death and diseases; busy in striving for one’s needs and removing what is not
liked; filled with the moving and non moving, subtle and gross objects; endowed with oceans, mountains,
lands, rivers and their respective lords, nights and days, Kalpa and moment and their destruction; filled with
ascertained beliefs-‘I am born from this father’ this is my mother’ ‘this wealth is mine’- and developing
Vaasanaas accordingly as connected to them ;imagining -‘this is good action’ ‘this is bad action’ ‘this is
mine’ ‘I was a child’ ‘now I am young’, and thus feeling merry inside.
WORLD-FOREST
येकमेवमदतः
ु संसारवनखHडकः ताराकसमतो
ु ु नीलमेघचvचलप लवः
चर**मगानीकः
ृ सरासरवहBगमः
ु ु आलोककौसमरजाः
ु :यामागहनकvजकः
ु
अिYधपकPरणीपण;
ु ू मेवायचललोटकः Rचतपकरबीजा*त-न
ु ल<नानभ
ु वाBकरः
ु ।
य?ैष wयते जीव6त?ैवं प:य-त Qणायेकमदते ु वेवं जगखHडेषु भPरशः
ू ।
In this manner in each and every one, a piece of the ‘world-forest’ rises separately with stars as flowers and
the floating dark clouds as leaves; the men moving about are the herds of animals, the birds floating above
as Suras and Asuras; the days appearing like pollen of flowers; the nights appearing like dense dark
bowers; filled with the ponds of oceans; covered by rocks like Meru; the sprouts of life experience
concealed within the seed of the mind-lotus.
Wherever the Jeeva dies (as per the location presented by the mind), there itself it sees at the very next
instant, all this in the separately risen pieces of world (of many minds).
कोटयो FGमS@े *@मSवणवव6वतां

ु RगयिYधमHडलवीपलोका*तर2शां गताः ।
Millions and billions of Brahmaa, Vishnu, Rudra, Indra, Marut, and Vivasvaan who have seen different
worlds filled with the mountains, oceans and islands, are gone off.
(Each world a mind sees is inbuilt with the Tri-world and its gods, oceans, mountains and lands.
All these rise up with the mind and dissolve off with the mind.)
याता या6यि*त या*येता 2टयो नटtपणीः या FGमHयुपबंह ृ ाbया6ताः के गण-यतंु Qमाः ।

The worlds that are perceived are already dissolving off every moment; they have gone, will go and are
going off. Who can keep count of those countless manifestations happening in Brahman?
(Every moment what you are seeing is dissolving of to become just memories. Nothing is stable. Change is
the only changeless thing in this world. Worlds rising and dissolving as Vaasanaa-fields are countless.)
एवं कbयमयं
ु व:वं ना6येव मनना2ते मनने चलमेवा*त6तददानीं वचारय ।
Therefore, there exists not, any solid world except in one’s own thinking (as memories and ideas.)
In this thinking process, vibration (agitation) alone occurs inside; analyze this yourself!
14
(The world you see is actually just the few objects around you that can be reached by the senses. Rest of the
world is present for you as memories and ideas only. All these memories and ideas make you believe in a
solid world extending far and near.
What are these ideas or thinking that goes on in you? It is just an agitation within.
Is world just an agitation? Analyze.)
यदे व तिoचदाकाशं तदे व मननं 6मतंृ यदे व च Rचदाकाशं तदे व परमं पदं ।
What exists is Chidaakaasha! ‘That’ alone is the ‘thinking’!
That which is Chidaakaasha is the Supreme state.
(Agitation is something you are aware of.
This awareness alone stays as the agitations also; it alone is the world.
This power of seeing the world as an experience is the Chit-expanse, the awareness expanse.)
यदे वाNबु स आवत; नाव6यावत व6तु सन ् @टा एवा6ते 2:यमव 2:यं नवि6त व6तु सत ् ।
Water alone is the circular pattern (seen on its surface); circular pattern is not an object (that is different
from water). The Seer alone exists as the Seen; the Seen is not the actual reality.
(Like the circles seen on the waters, the Jagat is seen in the Chit-expanse.
Water is not different from its patterns; Jagat is not different from Chit.
Chit expanse is pure awareness which exists as the awareness of the world.
Chit alone sees different worlds through different minds as it were.
Chit alone exists as all the perceived worlds of all the minds.)
मबZाथ;
ु जगoछYदो वयते परमामतं ृ वबZाथ
ु 6तु ना6येव वमहं शYदकादप ।
The word ‘Jagat’ exists as the Supreme nectar with the meaning as ‘I’ (Chit-state); there is no meaning at
all as ‘you’ (as duality).
Even the one who keeps repeating ‘I’ and ‘you’ - also means the ‘I’ alone (which is all)!
(Jagat is just the ‘I’ in all. There is no ‘you’ at all.
All dreams are the minds with the ‘I’ as the essence; as the awareness of the Self as the essence.
The ‘you’ in dreams also is the ‘I’ only. ‘You’ exists as the part of ‘I’.
‘You’ cannot exist without the ‘I’.
This ‘I’ is not the ‘body-I’ but the very awareness which is common to all beings.)
त6मा ल<लासर6वयावाकाशवपुषौ ि6थते सवगे परमामाoछे सव?ा-तघेsनघे

य? य? सदा KयोिNन यथा कामं यथेिWसतं उदयं कSत6ते ु न तगेहेsि6त ग-त6तयोः ।
Therefore as Leelaa and Sarasvati are of taintless nature, as they are ‘forms made of empty expanse’ only,
as they can move everywhere in the ‘Supremely pure expanse’ without meeting any obstacle; they rise up
in those places also, wherever they feel like and entertain a desire to go in the Supreme ‘space of
Chidaakaasha’. That is how they were able to enter the king’s room.
(Leelaa and Jnapti were now made of Aakaasha itself. Worlds were their limbs as it were.
Just like you can move just a tip of the finger, even if the whole body is yours, these two can exist as any
space-form and look at it easily.
There is no coming are going for them anywhere. They were all the ‘wheres’ anywhere.
Like a canvas can see even a tiny dot in the painting drawn on it, they could also see the inside of the king’s
room instantly, just by will.)
सव? संभव-त Rचगगनं तद? सवेदनं कलनमामननं वसाPर

तoचा-तवाहकमहाहरकbयमे
ु ु व दे हं कथं क इव तं वद कं SणZ ।
The Chidaakaasha is everywhere. That alone extends out as the Mind and perceives.
That alone is the AatiVaahika. The body is not solid at all.
So how, what and which can block what? Tell me!
15
Chidaakaasha alone exists as the material Aakaasha which stays as all the objects of the perceived.
It is the awareness which is aware of all the places and objects.
When it is aware of objects it goes by the name of mind. Mind is nothing but the AatiVaahika body
mentioned previously. This AatiVaahika is just emptiness of thoughts, like the movement of the wind.
So what can block what?)
STORY CONTINUES
तयोः वटयोदKयोः
T पsसs बभव
ू तच*@वयोदयोयोतधवलोदरस*दरं
ु
कोमलामलसौघ*nयमदम*दारमाSतं
ृ ु तभावेन -न@ालुनप
ृ तेर*तराBगनं
सौभा[यन*दनोयानं व@तKयाRधवे
ु दनं सवस*तं वनमव फ लं ु ातPरवाNबुजम ् ।
As those two goddesses entered, the abode of the King Padma (of previous existence) immediately became
beautiful with its whole inside filled with white light as if by the rise of two moons, filled with caressing
soft pure winds carrying the fragrance of Mandaara flowers.
By their presence, the inner hall where the king and others were sleeping was now like the garden of
prosperity; freed of all ailments and pains; like the forest in bloom in the spring season; like the lotus
opening its petals in the early morning.
तयोदहभा
T पूरैः शश-न6य*दशीतलैः आGलादतोऽसौ बभधे ु ु राजो]Qत इवामतै ृ ः ।
आसनवयवा*तं स ददशाWसरोवयं मेSशBगवये
ृ च*@>बNबवयमवोदतम ् ।
-नमेषमव संRच*य स वि6मतमना नपः
ृ उत6थौ शयनाoछे षादव चUगदाधरः ।
पPरसंयमतालं>बमा यहाराधराNबरः पपाहार
ु इवोफ लं
ु जVाह कसमाvज
ु ु लम ् ।
उपधानदे श6था6वयं पटलकोटरात ् बZपsासनो भमौ
ू भवोवाचे
ू दमानतः
जयतां जनदौि6थयदाहदोषशशभे दे Kयौ बाGया*तरतमोव@ावणरवभे ।
Due to the luster emanating from their bodies, like the cool rays oozing from the moon, the King felt happy
as if sprinkled by nectar drops; and woke up.
He saw the two divine damsels seated on two thrones like two moons rising on the two peaks of Meru
Mountains. That King pondered for a minute silently and feeling surprised, got up from his bed like Lord
Vishnu adorned with mace and the discus getting out of the ‘Aadi Shesha’ serpent-bed.
Hurriedly adjusting his garments and flower garlands properly, he himself brought a handful of flowers
from the basket of flowers kept in the worship altar like a carrier of flowers (servant).
Seated in the lotus posture on the bare ground, with bent head, he said;
“Salutations hey divine ladies! You both are the (cooling) moonlight for the faults burning up a person in
bad times. You both are the (blazing) sunlight in dispelling the darkness both inside and outside.”
तयोSDवे-त तयाज पादयोः कसमाvजलं
ु ु तीर@मौ
ु वकसतः प-s*योः पsयोPरव ।
After reciting the hymn, he offered the handful of flowers at their feet like the blossomed tree on the lake-
bank, drops its flowers on the two lotuses in the lake.
ल<लायै भूपज*माथ वDतंु मि*?णमी:वर< बोधयामास पा:व6थं संक पेन सर6वती ।
The Supreme Goddess Sarasvati willed the minister sleeping next to him to wake up so that he could
inform Leelaa about the kings’ birth.
(This world of Vidooratha was not an instant dream experience; but he was really existing there as a king,
born in a dynasty of Ikshvaaku and had been living there for many years passing through moment to
moment of that life-time. He had his own memories about his life there. He did not remember anything
about his previous life of Padma. He was a new person with a new identity here. To explain this to Leelaa,
Jnapti wills that the minister should wake up and inform Leelaa bout the king’s ancestors and their names.)
बZोWसरसौ
ु 2{वा णNय कसमाvजलं
ु ु तयोः पादे षु संयMय ववेश परतोु नतः ।
He woke up and saw the two divine ladies; saluted them both; offered handful of flowers at their feet; and
came in front of them with his head bent.
उवाच दे वी हे राज*क6वं क6य सत ु : कदा इह जात इ-त वा
ु स म*?ी वाDयमFवीत ् ।
The Goddess said, ‘Hey King! Who are you, whose son are you, when were you born here?’
Hearing this, the minister spoke.
16
दे Kयौ यमसादो
ु sयं भवयोरप यपरः
ु वDतंु शDनोम तददं ूयतां ज*म मभोः ।
आसीदxवाकवं
ु श6थो राजा राजीवलोचनः ीमान ् क*दरथो
ु नाम दो:oछायाoछादताव-नः
त6याभद*द
ू व
ु दनः प?ो
ु भ@रथाभदः, त6य व:वरथः प?6त6य
ु प?ो
ु बह@थः
ृ , त6य स*धरथः
ु प?ः
ु ,
त6य शैलरथः सतः
ु , त6य कामरथः प?6त6य
ु पु?ो महारथः, त6य वणरथः
ु प?6त6य
ु प?ो
ु नभोरथः,
अयम6मभ6त6य
ु प?ः
ु पणा
ु मलाक-तः
ृ ।
अमतापPरतजनः
ृ ू Qीरोद6येव च*@माः मह-\ः पHय
ु संभारै वदरथ
ू इ-त तः
ु ।
जातो मातःु सम?ाया
ु गौया गह
ु इवाsपरः पताs6य दशवष6य दवा राMयं वनं गतः ।
पालययेष भपी
ू ठं ततःभ-ृ त धमतः ।
भवयावयसंाWते फलते सकत@मे
ु ृ ु दे Kयौ द<घतपःDलेशशतैदु ापदशने ।
इययं वसधाधी
ु शो वदरथू इ-त तः ु अय यमसादे
ु न परां पावनतां गतः ।
Hey Goddesses, it is by your Grace alone that I am able to speak in the benign presence like yours!
Then please be kind to listen to the birth-history of my Lord!
There existed a king of noble characters, lotus eyed and born in the dynasty of Ikshvaaku, named
Kundaratha who sheltered the Earth under the shade of his mighty arms.
His son was named Bhadraratha, with the face like the moon.
His son was Vishvaratha. His son was Brhadratha. His son was Sindhuratha. His son was Shailaratha.
His son was Kaamaratha. His son was Mahaaratha. His son was Vishnuratha. His son was Nabhoratha.
This, our Lord of wholly taintless form is his son.
The people are filled with nectar as by the moon rising on the milk ocean.
He is named as Vidooratha by the great men of excellent merits.
(The people are already endowed with virtuous characters and are like the waters of the milky ocean.
Vidooratha’s birth added the shine to the ocean by its luster and they became more virtuous like the milky
ocean becoming nectar by the rise of the moon).
He was born of Mother Sumitraa, like another Guha born of Gauri. His father (who was filled with
dispassion towards the worldly life), gave off the kingdom to him when he was ten years old and went
away to the forest. From then onwards he has been ruling the kingdom righteously.
The tree of his merits has fructified today by your arrival, since hundreds of pain filled penance and
austerities cannot bestow the vision of you like this.
In this manner, this king is well-known as Vidooratha.
Today by your grace he has attained the most sanctified state.
इयDवा
ु संि6थते तणीं
ू मि*?Hयव-नपे तथा कृताvजलौ नतमखे ु बZपsासनेsवनौ
राज*6मर ववेकेन पव ू जातम-त 6वयं वद*ती मिnन ू प6पश तं करे ण सर6वती ।
Having said these words, as the minister stood there silently; and the King also remained seated on the
ground in the lotus posture, his hands folded and head bent; ‘O King, remember with discrimination all that
happened in the past birth’; so saying Sarasvati placed her hand on his head.
अथ हादJ तमो माया पs6य Qयमाययौ सवकासं ु च qदयं }िWत6पश;दयेऽभवत ्
स6मार पव ु वता*त
ृ म*तः 6फरदव
ु ि6थतम ् ।
Then, the dark delusion in the heart of Padma disappeared. By the touch of the Goddess, his heart opened
up fully. He remembered all that happened in his past life as it shone forth.
यDतदे हैकराMयवं ल<लावलसताि*वतं }ावा }िWतवता*तं ृ
ल<लाया6तु वजिNभतं
ृ आमोद*तं बभवासावGयमान
ू ु इवाणवे
उवाचाम-न संसारो बत मायेयमातता पPर}ाता सादे न दे KयोPरह मयाधना ु ।
Remembering the story of his past life by the grace of Jnapti, where his own body and the kingdom were
left back, and where he had led a happy life with Leelaa; he felt as if he was drowning in the ocean.
He said to himself, ‘Ah! This worldly existence is pervaded with delusion!
By the Grace of the two Goddesses I have understood everything now!’
(He also understood that he had died as Padma on that night only; but had passed many years as a king
here, in this world in one night of his previous life.)
17
राजोवाच हे दे Kयौ कमदं नाम दनमेकं मत6य

ृ मे गतमयेह जाता-न वयो वषा~ण सWत-तः
6मराNयनेककाया~ण 6मराम पतामहं 6मराम बा यं ताSHयं म?ं ब*धपPरoछ ु दम ् ।
The King spoke: O Goddesses, what is this amazing fact that I have been dead only for a day and already
seventy years have passed for me born here! I do vividly remember many actions here, I remember my
great grandfather, I remember my childhood, my youth, my friends, and all my relatives and others who
lived with me here.
(The time factor of three lives is like this:

In the eight days after the death of the Brahmin, King Padma had lived many years and died; and in the
very same night of his death he had experienced many years of life as Vidooratha. That means, all this is
happening in the house-space of the Brahmin only, within the eight days after his death.
How can eight days of GiriGraama world equal to many years of Padma, and one night of Padma equal to
many years of Vidooratha?)
}िWतSवाच
Jnapti spoke
राज*म-तमहामोहमoछा
ृ ू याः समन*तरं ति6म* लोका*तरे sतीते ति6म*नेव महत
ु ू के
ति6म*नेव गहेृ चाि66म*नेव KयोN*यप सs-न अयं त6य गह6या*तKय;म*ये
ृ व कल ि6थते
RगPरVामकव6य गहेृ s*तभप ू मHडपः ।
Raajan! Immediately after the delusion of the swoon of death (as Vasishta),
in ‘that very different world’ you had lived in the past (as Vasishta),
in ‘that’ very instant, (of Vasishta’s death),
in ‘that very house of the village’ (of Vasishta),
and in ‘this very palace space’ (of Padma),
‘this world’ (of Vidooratha) exists in ‘that very space of the house’ (of Padma),
inside the ‘house of that Brahmin of GiriGraama’, which is the dome (Mandapa).
(In the GiriGraama village you died; that very instant after the swoon of death in that very house-space,
you lived the life of Padma. In the palace-space of Padma you are living the life of Vidooratha.
The palace-space of Padma is actually inside the house-space of Vasishta.
Vasishta’s house space is the ‘dome’ where Padma’s world exists.
Inside Padma’s world is the Vidooratha’s world. )
(The first half of the verse explains the time factor. All these worlds came into existence at the very instant
of Vasishta’s death.
The second half of the verse explains the space factor. Both the worlds of Padma and Vidooratha are
contained within the house-space of Vasishta)
त6या*तरे यमाभा-त येकं च जगगहंृ कल FाGमणगेहा*तजaव6ते मदपाि6थतः ु ।

In ‘that space’ (of Vasishta’s house), this ‘world-house’ (of Vidooratah) exists as a ‘different world’.
You are that Jeeva who lived in the Brahmin’s house who worshipped me.
त?ैव त6य भपी ू ठं ति6म*:च कल मHडपे त6यैव च गह6या*तPरदं ृ संसारमHडलम ् ।
There itself his (Vasishta’s) world is still there. (That world is still continuing as before.)
In that very ‘Mandapa (dome of creation)’, inside that very house of his, is this ‘sphere of this world’.
त?ैवेदं तव गहंृ ि6थतमारNभम*थरम।्
त?ैव चेतस तव -नमलाकाश-नमले -तभानमदं जातं Kयवहारdमाततम ्।
There alone (in GiriGraama world), where all these churning processes started, stays ‘this house of yours’.
There alone in your ‘taintless Mind’ taintless like the sky (as Chit-essence), all this delusion of life
activities made their appearance.
18
(All our perceptions of the world are nothing but ideas presented by the brain. There is no way to check out
the truth or untruth of these ideas. We trust our memories and ideas alone as our reality of the world.
At one instant itself, so many memories can be produced in the mind.
There need not be any passage of time or movement from world to world.)
यथेदं नाम मे ज*म तथेxवाककलं ु ु मम एवंनामान, एते मे पराभवि*पतामहाः
ु ू ,
जातोsहमभवं बालो दशवष6य, मे पता पPरािbवपनं यात इह राMयेsभषoय मां,
ततो दि[वजयं कवा
ृ , कवा
ृ राMयमकHठकं अमीभमि*?भः पौरै ः पालयाम वस*धरां
ु ,
य}UयाUमवतो धमT पालयतः जाः, वयसः समतीता-न मम वषा~ण सWत-तः,
इदं परबलं ाWतं मम दाSणवVहः, यZं
ु कवे
ृ दमायातो गहमि6म*यथाि6थतं
ृ ,
इमे दे Kयौ गहेृ ाWते ममैत,े पजयाNयहं
ू पिजता
ू ये यoछि*त दे वताः 6वसमीहतं,
ममेयमेतयोरे का }ानं जा-त6म-त
ृ दं इह दतवती दे वी भाYज6यसेव वकासनं,
इदानीं कतकयो
ृ ृ ऽि6म, जातोऽि6म गतसंशयः, शाNयाम पPर-नवाम सखमासे
ु च केवलं,
इतीयमातता dाि*तभवतो भPरसं
ू dमा नानाचारवचाराbया सलोका*तरस*चरा
यि6म*नेव महत ु ू T वं म-तमgयागतः
ृ पुरा तदै व -तभैषा ते 6वयमेवोदता qद
एकामावतचलनां यDवा दते यथापराम।्
(This is how you as Vidooratha entertain ideas and memories of this world)
‘This is where I was born; I belong to the Ikshvaaku dynasty; these named so and so are my great great
grandfathers. I was born; I was a small kid of ten years when my father left to become a recluse and
consecrated me on the throne. Then I conquered all the lands around my country and became victorious.
I rule this Earth along with my people and ministers. As I ruled this country righteously performing
sacrifices and rituals as prescribed by the scriptures, seventy years passed for me!
The army of the enemy is attacking me now in the battlefield. I have fought throughout the day and have
come back to my house now as usual.
These two Goddesses have arrived here; I will worship them. These Goddesses will be pleased by my
worship and grant me my wishes. One of these divine ladies is giving me knowledge of the past world
memories, like sunlight opening up the lotus flower.
Now I feel fulfillment in life; now all my doubts are cleared; my mind is now peaceful!
I will be completely free now; happiness alone is left back for me.’
(Hey Vidooratha) In this manner spreads out your delusion in all its grandeur, filled with varieties of ideas,
moving in its own sphere of the world.
At that very instant when you attained the death state in your previous life, at that very moment itself, this
world- appearance rose in your Mind, like jumping from one whirlpool to the other.
(At the very instance of Vasishta’s death, all the ideas connected to Padma’s life appeared instantly as if
really experienced; and at the death instance of Padma, again another set of ideas appeared as the
Vidooratha’s world.)
]Qमेव नद<वाहो ववाह6तथैव च आवता*तरसंमो यथावतः वतते ।
The river flows very fast; the flow of the mind also is fast.
Like the circular patterns in the water overlap each other, the mind also creates worlds which overlap the
previous one. {वेती-त वत ्}
कदाRचदे वं सगीमाऽमा च वधते ।
Sometime there may not be any continuity of the worlds. A different world may rise altogether
unconnected to previous existences. (Same types of worlds are not always the rule. Any world, any
identity, any random world experience can rise up newly which has no memory impressions of the previous
life. In this world, Padma was experiencing a similar type of world as the previous one; even his wife here
had the image of the previous Leelaa.)
ति6म*म-तमहतृ ु ू T ते -तभानमपाग
ु तम ् ।
In that very instant of death (of Vasishta), these entire world appearances occurred for you!
एतMजालमस@पं ू Rच\ानोः समपि6थत
ु म् ।
All these unreal network of narratives exist by the light of the ‘Chit-Sun’, the awareness principle.
19
यथा 6वWनमहत
ु ु Ts*तः संवसरशतdमः यथा संक प-नमाणे जीवनं मरणं पनः
ु
यथा ग*धवनगरे कुbयमHडनवेदनं यथा नौयानस*दभT वQपव
ृ तवेपनं
यथा 6वधातसं
ु Qोभे पव
ू पवतनतनं यथा समvजसं 6वWने 6वशरःवकतनं
मयैवैवमयं ोढा dाि*तराततtपणी ।
Just as a delusion of hundred years occurs in a moment of dream; just like the conception of the life and
again the death in imagination; like the solid walls perceived in the illusory worlds; like seeing the
movement of trees and mountains when traveling by boat; like the dance of the mountain when the
elements in it dissolve off; like the actual experience of slicing of one’s own head in the dream; all these
appearances (of people and objects) extending all around us as the world, are ‘unreal’.
व6तत6त
ु ु न जातोsस न मतोृ sस कदाचन शZव}ानtप6वं
ु शा*त आम-न -तटस ।
Actually you never were born, never died also. You are of the nature of Pure Knowledge.
You exist as your own Tranquil Self. (You are the Brahman reality in essence.)
प6यसीवैतद~खलं न च प:यस कvचन सवामकतया -नयं कच6यामनाम-न ।
महाम~णPरवोदार आलोक इव भा6वरः ।
You see all this (as a Jeeva) as it were, yet you do not see it really (as the Brahman).
You shine as the essence of all beings always.
You are a generous giver like the ‘Mahaa Mani’ (wish fulfilling gem)!
(You produce the worlds you desire.) You shine like the Sun in revealing the worlds.
व6तत6त
ु ु न भपी
ू ठमदं न च भवानयं न चेमे Rगरयो Vामा न चैते न च वै वयम ् ।
But actually there is no country; and you are not this (Vidooratha’s form) (or any other form)!
The hills here do not exist; nor the villages, nor all these people; not even us.
(Actually we all are standing in the empty space of GiriGraama house only. The sense perceptions of this
world are blocking the sense perceptions of that world; like pictures over written on each other.)
RगPरVामकव6य मHडपाकाशके कल त ल<लाभतद ृ ाराbयं जगदाभा-त भा6वरम ् ।
त? ल<लाराजधानी मHडपामिHडताक-तः
ृ , भा-त त6योदरे KयोिNन तदे वं वदतं जगत ्
ति6मvजग-त गेहेs*तयि6म*वयमह ि6थताः ।
In that ‘dome of space of the Brahmin’, in that ‘GiriGraama village’, the world of Leelaa and her husband
shine!
There (in ‘that GiriGraama village’) itself, is the capital city of queen Leelaa and the body of Padma kept
decorated inside the dome of the harem.
In that ‘house-space (of Vasishta)’ only all these worlds are cognized.
In ‘that world’ inside ‘that house’, we are standing in ‘this world’, ‘here’.
(Or we have to imagine that we are standing there. Even Vasishta’s world is sheer emptiness alone!)
एवं तेषां मHडपानां KयोमाKयोमैव -नमलम ् ।
In this manner the ‘expanse of those domes’ (three worlds) is the taintless ‘non-expanse of Brahman’.
(All these world-domes are inside the empty expanse of Chit-dome, the awareness state.)
तथैव मHडपेवि6त न मह< न च पतनं न वना-न न शैलौघा न मेघसPरदणवाः ।
केवलं त? -नःश*येू वहरि*त गहेृ जनाः न प:यि*त जना नाप पाRथवा न च भधराः ू ।
There are no countries or cities in those domes; no forests, no groups of hills; no clouds, no streams, no
oceans. The people move about in just the empty expanse of that house!
Actually they do not see people or kings or mountains.
(People of one world do not see the other worlds that exist in the same emptiness.
Though the space around you might be teeming with people and objects, each world people are unaware of
the other worlds.
Each group of minds perceives one particular set of sense perceptions only; and cannot know of the other
world perceptions belonging to the senses of other groups of minds.
All these worlds of all the people which are beyond numbers exist in the spaceless timeless awareness state
of Brahman.)
20
(Vidooratha gets a doubt. What about all the people seen in the world here? Are they his own imaginations
or are they real and independently existing by their own Vaasanaa fulfillments?)
वदरथ
ू उवाचएवं चेतकथं दे व ममेहानचरा ु इमे संप*ना आमना सि*त ते कमाम-न नोऽथवा ।
जग6वWनाथव\ा-त त6य 6वWननरादयः कथमाम-न सयाः 6यन ु वे-त मे वद ।
Vidooratha spoke: If that is so, Devi, do these followers of mine who live here exist in my own mind or
differently? If the world shines like a dream, how do the people seen in the dream exist as real?
Or are they not real?
ी सर6वयवाचु
Sarasvati spoke
(What is real or unreal? What is ‘many or one’?)

राजि*वदतवेयेषु शZबोधै
ु कtपषु न कि*चदे तस@पं ू RचKयोमामसु जागतम ् ।
Raajan! Not a trace of this unreal thing called world exists in those who have known the Supreme, who are
of the form of pure knowledge, who are of the nature of the ‘Conscious space’.
शZबोधमनो
ु भा-त कतो ृ नाम जगdमः ।
When knowledge alone shines, where exists the delusion of the world?
रMMवां सपdमे शा*ते पनः ु सपdमः, कतः ु अस\ावे पPर}ाते कतः ु सता जगdमे ,
पPर}ाते मगजले
ृ पनज
ु लम-तः कतःु , 6वWनकाले पPर}ाते 6वे 6वWनमरणं कतः ु ।
If once you know that there is no snake but only a rope, then how can you get again fooled by the idea of
the snake? Once the unreal nature of the world is known, what reality can be attributed to the world?
Once the nature of the mirage is understood, how can you get fooled by the waters of the mirage?
Once you wake up from the dream, how can the death in the dream be real?
6व6वWने 6वWनम-तभीरमत6यै
ृ ृ व जायते ।
The death in the dream-state (which is the experience of all ignorant Jeevas), is like the fear as if, felt by the
immortal one (the true essence of all).
बZ6य
ु शZ6य
ु शर*नभःीः 6वoछावदाता-ततताशय6य
अहं जगoचे-त कशYदकाथ;
ु न व6ततःु सोsBग ह वाRचकं तत ् ।
Anga (Dear child)! All these words ‘I’, ‘Jagat’ etc are just meaningless sounds; they do not exist in reality.
They are just words used in conversations as denotations for unreal appearances.
(Vidooratha’s question is based on the fact that he thinks that he is real in his dream of the world; and all
the others are his dream-produced characters and so are unreal. Jnapti explains to him, that even he is an
unreal character, and is non-existent as any name and form. His question is baseless, like a ghost asking
whether other ghosts are really existent. The whole world is a mass production of sense patterns or
agitations only. No name and form has any reality.)
वा मीकSवाच
Valmiki spoke
इयDतवयथ
ु मनौ
ृ जगाम :यामाQये रवकरे ण सहाजगाम ॥
When the Sage was speaking these words, the day ended; the sun (Ina) set;
21
Vasishta spoke
FOR THE IGNORANT THE WORLD IS SOLID AND REAL

य6वशुZम-तमूढो tढो न वतते पदे वcसारमदं त6य जगद6यसदे व सत ् ।
For the fool who has not understood the Truth, who is not established in the all pervading state, this world
is as hard as the diamond. For him unreal is real.
यथा बाल6य वेतालो म-ृ तपय*तदःख ु दः असदे व सदाकारं तथा मूढमतेजग त् ।
Like the ghost who torments the child till death where unreal becomes the real, so is the world for the
foolish minded one.
ताप एव यथा वाPर मगाणां
ृ dमकारणं असयमेव सयाभं तथा मूढमतेजग त्।
Just like (in mirages) heat alone is the water which makes the deer wander in search of it, where unreal
alone shines as the real, so is the world for the foolish minded one.
यथा 6वWनम-तज ृ *तोरसया सयtपणी अथUयाकर< भा-त तथा मढRधयां ू जगत ् ।
Like the death in the dream of the creature (the human who lives a routine life) is unreal, yet appears real
and meaningful, so is the world for the foolish minded ones.
अKयप*न6य
ु कनके कानके कटके यथा कटक}िWतरे वाि6त न मनागप हे मधीः
तथाs}6य परागारनगनागे
ु *@भा6वरा इयं 2:य2गेवाि6त नव*या परमाथ2क् ।
A non-expert in gold sees only the bracelet in the golden bracelet; not in the least, the gold.
So also, for the ignorant, this perceived world is filled with cities, houses, hills, and elephants; he can never
see the other Supreme state which is the substratum of all this.
यथा नभस मDताल<पoछक
ु े शोHकादयः असयाः सयतां याता भायेवं द2 ु शां जगत ् ।
Just as the pearl garland, feather, hair like floaters etc floating in the sky are unreal yet are seen as the real,
so does the world appear as a real thing for the idiots.
द<घ6वWनमदं व:वं वयह*तादसंयुतं अ?ा*ये 6वWनपSषा ु यथा सया6तथा शण ृ ु ।
Understand that this ever changing perceived world filled with, ego etc. is a prolonged dream!
Now listen to why these other persons in the dream appear real.
ARE THE OTHER PEOPLE IN THE MIND-WORLD OF A JEEVA REAL?
अि6त सवगतं शा*तं परमाथघनं शRच
ु अचेयRच*मा?वपःु परमाकाशमाततं
तसवगं सवशिDत सवJ सवामकं 6वयं य? य? यथोदे -त तथा6ते त? त? वै ।
There exists only the all pervading, tranquil Supreme Reality, pure, bereft of the cognitions, of the nature of
awareness only; the Supreme space spread out everywhere.
It is in everything; it is omnipotent; it is everything; it is in all the Selves.
Wherever it rises by itself, it exists as that only at those places.
(Who is real or who is unreal? Every Jeeva is unreal only. All are the intertwined imaginations of each
other. Since it is Chit alone which perceives all the worlds as all the minds, everyone is real as Chit and
unreal as the Jeeva.)
DREAM-WORLD EXAMPLE
तेन 6वWनपरेु @टा या*वेित परवासनः
ु नरा-न-त नरा एव Qणात6य भवि*त ते ।
Therefore, in the dream world, whichever men the ‘Seer of the dream’ wants to cognize as the citizens, they
become those men in a second.
(The people in your dream-state rise up instantly as per your conception of your dream.)
य@टि:च6वtपं
ु त6वWनाकाशा*तरि6थतं 6वWनाकाशRचताभं ह नरानामे-त भावतम।्
The very conception of the world formed in the mind of the Seer exists inside the ‘dream space’.
The shine of the mind in the ‘dream space’ alone becomes the men as conceived by the dreamer.
(Mind in the dream exists as you the dreamer and also the people of your dream.)
वेदतृ वैDयवशतो नरतेवावबnयते
ु आम*यति:चबलेन वयोरWये-त सयता ।
Because of the perceiver’s identification with a human form the others are also seen as humans.
By the power of the mind, both the seeing human and the seen humans become the realities.
(In dream you never question who is real and who is unreal. You yourself exist as the entire dream.)
22
Rama spoke
6वWने अप 6वWनपSषा ु न सयाः 6यम ु न

ु े यद वद तको भवेmोषो मायामा?शर<Pर~ण ।
If even in the dream, the dream-people are not real, O Sage, then what fault is there in being embodied in a
delusory form (in a dream)? (It is completely false only!) (How can you compare this world to a dream?)
Vasishta spoke
THIS WORLD IS A DREAM OF MANY MINDS GROUPED TOGETHER AS BRAHMAA
6वWने न परवा6तKया
ु व6ततः
ु सयtपणः माणम? शण ृ ु मे यQं नाम नेतरत ् ।
In the dream (of this world), the people of the city are not real.
I will prove it to you through examples in actual experience.
(Similar to your tiny dream experience where you alone exist as all; and the people are real to each other;
this world you perceive is a huge dream state of people and objects.
We call the huge mind as Brahmaa, the totality principle.)
सगादावामभभा ू -त 6वWनाभानभवामकः
ु तस*क पकला व:वमेवं 6वWनाभमेव तत ् ।
In the beginning of the Creation, the Self of all, the Brahmaa is the experiencer of the dream.
His conception alone is this world; it is the shine of his dream only.
एवं व:वमदं 6वWन6त? सयं भवा*मम यथैव वं तथैवा*ये 6वWने 6वWनवरा नण ृ ाम।्
This world is a dream. In this dream you are real to me; just like you, others are also real; for others also the
dream persons are real in their dreams.
(We are all tiny dream worlds connected to each other as the Brahmaa-mind.)
6वWने नगरवा6तKयाः सया न 6यPरमे ु यदतदहाप तदाकारे न सयं मे मनागप ।
In the dream, if the city dwellers are not real, then here also I do not see in the least anything real in such
forms.
यथाहं तव सयामा सयं सवJ भवे*मम 6वWनोपलंभे संसारे मथः सnयै मे2शी ।
For you I am a real existing person. For me also everything (and everybody) looks real.
In this world which is like a dream, the reality of each other gets proved like this.
संसारे वपलेु 6वWने यथा सयमहं तव यथा वमप मे सयं सवJ 6वWनेिव-त Uमः ।
In this huge dream of Samsaara, just like I really exist for you, you also exist really for me, so everything is
real in the dreams of everyone. (All Jeevas are tiny mirrors reflecting each other.)
Rama spoke
6वWन@टPर -न-न@े त@टःु 6वWनपतनं स@पवातथै ू वा6ते ममे-त भगव*म-तः ।

(If it is so, then the same logic should apply to the dream worlds also.)
When the dreamer wakes up, then the dream worlds he saw also must continue their existence as it is also
the form of Existence. That is what I feel! (These worlds continue; but not the dream worlds.)
Vasishta spoke
एवमेततथैवा6ते सयवा6वWनपतनं 6वWन@टPर -न-न@ेsWयाकाशवशदाक-त ृ ।

It is indeed so; when the dreamer wakes up, the dream world of course exists as real as it is the form of the
pure space (Chit) which is real.
23
(Dream world dissolves off to stay real as the essence of Brahman-emptiness.

This world also dissolves off when Knowledge rises up.)
एतदा6तामदं तावयMजाVदव म*यसे वZ त6वWनमेवा*तदशकालायपरकम T ू ्।
Let the argument rest! However what you believe to be the waking state here, understand that it is also a
dream with incomplete space/time phenomenon.
(At every moment when the mind vibrates, new scenes freshly rise up as in a dream. We are not aware of
the newness; but believe in the continuity because of the memories retained by the mind. In dreams
memories are not retained. That is all the difference is.)
एवं सवमदं भा-त न सयं सयवि6थतं रvजययप मयैव 6वWनपर6?ीसरतोप ु ु मम ् ।
In this manner, everything here shines appearing to be real yet not real.
The company of a woman in the dream is not real though it is a pleasant experience.
सव? वयते सवJ दे हा6य*तबह6तथा यतु वेित यथा संवतथा 6वैव प:य-त ।
Everything exists everywhere outside and inside the body.
Whatever one understands the cognition so he perceives it as his own.
(There is only empty expanse everywhere. When one perceives, the objects appear to him as whatever his
mind conceives. And the mind also believes that it is real because of ignorance.)
यकोशे वयते @Kयं तmृ{वा लgयते यथा तथाि6त सवJ RचKयोिNन चेयते तवनेन वै ।
All the objects exist inside the box (as potential states to be unfolded). Whatever the Seer picks up, that
exists as that object. That is how he perceives everything in the Chidaakaasha.
(Brahman-state is a potential state for all perceptions. It is like a magic box which produces any perceived
object. What the mind picks up, that exists as a real object for that particular mind.
Senses keep drawing the pictures of objects in the emptiness, again and again newly, at every moment.)
STORY CONTINUES
अन*तरमवाचे
ु दं दे वी }िWतवदरथं
ू कवा
ृ बोधामतसे
ृ कैववेकाBकुरस*दरं
ु
एतदे व मया राजन ् ल<लाथमपव ु ~णतं 6वि6त तेs6तु गमयावो 2टा 2टा*त2टयः ।
After drenching the beautiful sprout of discrimination with the nectar of Knowledge, Goddess Jnapti said to
Vidooratha, “All this, O King, was explained to you for the sake of Leelaa.
May good befall you! We will go now. All the perceptions proving the knowledge have been seen.”
इ-त ोDते सर6वया Rगरा मधरव ु णया उवाच वचनं धीमान ् भमपालो
ू वदरथः
ू ।
When Sarasvati uttered these sweet words, the wise king Vidooratha spoke like this.
वदरथ
ू उवाच ममाप दशनं दे वी मोघं भव-त नाRथषु महाफलदाया6तु कथं तव भवय-त ।
अहं दे हं समसMय
ु ृ लोका*तरमतोsपरं -नजमायाम हे दे व 6वWना6वWना*तरं यथा ।
प:यादशाशु मां मातः प*नं शरणागतं , भDतेsवहे ला वरदे महतां न वराजते ।
यं दे शमहं याम तमेवायावयं मम म*?ी कमार< ु चैवेयं बाले-त कS
ु मे दयाम ् ।
Vidooratha spoke: “O Devi! Even ‘seeing me’ does not go waste for the needy!
How can the vision of you, the Bestower of the great fruits go waste?
Look at me who have taken refuge in you with compassion.
Bless that I should reach the other world of mine from here without delay as if moving from one dream to
the other. The great ones never disregard their devotees. Whichever place I go, let this minister and also my
daughter who is still a child accompany me. Be compassionate towards me.”
दे Kयवाच
ु
Devi spoke
आगoछ राMयमRचताथ
ु वलासचाS ा[ज*ममHडलपते कS
ु -नवशBकं
अ6माभरRथजनकाम-नराक-तहृ 2टा न काचन कदाRचदपी-त वZ ।
Hey King of the previous birth! Come to that world and rule that kingdom in the right manner. When
anyone prays to us with devotion, refusal has never seen by anyone. Understand this.
24
अि6मणवरे राज*मतKयं भवताधना

ु ाWतKयं ाDतनं राMयं सवJ यQमेव ते।
कमाया
ु मि*?णा चैव वया च ाDतनं परंु आग*तKयं शवीभतं
ू ाWतKयं तoछर<रकम ् ।
आवां यावो यथायातं वातtपेण च वया आग*तKयः स दे श6तु कमाया
ु मि*?णाप च ।
अ*यैव ग-तर:व6य ग-तर*या खरोXयोः मदि6व*नकपोल6य ग-तर*यैव दि*तनः ।
O King, you have to die in this Great War now; you have to attain the kingdom of the past birth. You will
directly experience all that. Along with the daughter and the minister you should reach the city of your
previous life and enter the body which is dead.
We both will take the nature of the wind and reach there in the same manner as we traveled here.
You should come there along with your daughter and the minister.
Horse travels in a different speed. A mule and a camel move in a different speed.
The musth elephant with flushed cheeks moves with a completely different speed.”
(We all will reach the same place in our own speed according to our Knowledge level.
For both Leelaa and myself, it is instantaneous (being space forms). For others it will depend on what
beliefs they entertain about the after death.)
6ततेु -तकथा यावि*मथो मधरभाष ु णोः तावव:य संdा*तमवाचोnव
ु ि6थतो नरः ।
दे व सायकचUासगदापPरघविट
ृ ममहवPरबलं ाWतमेकाणव इवोZतः ।
क पकाला-नलो\तकलाचलशलोपमं
ू ु गदाशिDतभशHडीनां
ू ु विटं
ृ मvच-त
ु तिटमत
ु ्।
नगरे नगस*काशे ल[नोsि[नKयाWतदDतटः दह*:चटचटा6फोटै ः पातययुतमां पर<म
ु ्।
क पाNबदघ ु टात या ु KयोिNन धमू महा@यः बलाोbडययनं कतJु वतता गSडा इव ।
Even as this conversation was going on between them in a pleasant manner, a soldier entered; and standing
at a higher place, spoke excitedly. “Lord, a huge army of the enemy has entered akin to the flooding of the
whole ocean, showering all types of weapons like arrows, discus, swords, maces and clubs.
The enemy soldiers are excited by their victory and are showering various types of weapons which look
like the huge mountain of Kula that is thrown off by the dissolution storms.
In the city, a fire as huge as a mountain has engulfed in all directions burning everything with crackling
sounds of ‘chata-chata’ and is felling all excellent houses.
Great mountains of smoke equal to dissolution clouds are rising in the sky like Garuda birds rising with full
force.”
ससंdमं वदयेवं पSषे ु पSषारवः उदभूपूरय*नाशा बहः कोलाहलो महान ्
बलादाकणकृ टानां धनषां
ु शरवषणां बंह
ृ ताम-तमतानां कvजराणां
ु तरि6वनाम ् ।
परेु चटचटा6फोटै Mवलतां जातवेदसां पौराणां द[धदाराणां महाहलहलारवैः
तरतामि[नखHडानां टांकारः कRथतो रवैः Mवलतानां पPर6प*दा mगmRग-त चाषषाम ् ।
Even as the soldier was reporting all this with excitement, cacophonic sounds of great commotion arose
outside filling all directions-the shower of arrows from bows with strings pulled up to the ears; the roaring
noise of the strong musth elephants; the crackling sounds of ‘chata-chata’ of the blazing fire inside the city;
the terrified screams of the people as their wives were getting burnt; the fire embers colliding making
people cry out in fear and pain; and the fires roaring with great flames.
[Only a few selected verses from the detailed descriptoion of the fire and its havoc are given here.]
अथ वातायनाmेKयौ म*?ी राजा वदरूथः द2शःु ो लस*नादं महा-नश महापरंु

लयानलसंQुYधसWतैकाणवरं हसा पणJ
ू परबलेनोVहे -तमेघतरिBगणा
क पा*तविGनवगल*मेSभधर
ू भासरंु दGयमानं महाMवालाजालैरNबरपरक
ू ैः
मिटVाGयमहामे
ु घगजासंतिजतोिजतैः घोरं कलकलारवैमाNसलैद6यजि प
ु तैः
तरद मकख*ड़ो
ु ु Vतारातरलतांबरं अBगारराश-नपत*नरनायुVरोदनम ् ।
25
Then through the window, the two Goddesses, the minister and the King Vidooratha saw the great city on
that dark night filled with variety of noises- akin to the speedily rushing waters of all the seven oceans
joined as one, churned by the stormy fires of the dissolution time; the weapons hurled by the enemy army
covering up everything like the fiery dark clouds; huge flames covering the entire sky burning off
everything like the blazing fires of dissolution melting the Meru Mountain: akin to the highly increasing
terrifying roars of great clouds held in one’s fist; the blood curdling ghastly screams and shouts of the
enemies close by; the sky rendered with blazing stars by the burning torches thrown all over; the painful
screams of men and women stumbling over heaps of burning embers.
अथ शाव ु त?ासौ Rगरो राजा वदरथः ू योधानां द[धदाराणां प:यतामभधावताम ् ।
Then king Vidooratha heard the terrified screams of his soldiers and women as they ran helter skelter
amidst blazing fires.
ENTRY OF SECOND LEELAA
(Padma’s passion for Leelaa had produced another Leelaa’s image as his wife here.
Both were of different characters. This Leelaa was ignorant; but very much devoted to her husband.)
एति6मन*तरे राजमहषी मतयौवना तिववेश गहंृ लxमीPरव पBकजकोटरं
आलोलमा यवसना भ*नहारलताकला
ु अनयाता
ु वय6याभदासीभभयवGवला
च*@ाननवदाताBगी :वासोकिNपतपयोधरा तारकाकारदशना ि6थता यौPरव tपणी ।
Meanwhile the empress who was in her full youthful years, her garlands and clothes in disarray and her
ornaments broken and loose, entered that house like Goddess Lakshmi entering the lotus grove; highly
anxious and terrified, followed by her equal aged maids.
She was like the sky in person; because, her face shone beautiful like the moon; her limbs were lustrous
and pure; her breasts heaved in her heavy breaths (like clouds moving in wind); her teeth were like stars.
अथ त6या वय6यैका राजानं तं Kयिज}पत ् भतसं ू VामसंरYधममरे *@मवाWसराः ।
दे व दे वी सहा6माभः पलाया*तःपरा*तरा
ु त ् शरणं दे वमायाता वातातव
T लता @मं
ु ।
राज*दारा qता6ता6ते बलव-\Sदायुधैः ऊमजालमहाYधीनां तीर@मलता
ु इव।
अ*तःपराRध
ु पाः सवT पटाः श?भSZतै
ु ः अशिBकताभप-ततैवातैPरव वर@माः
ु ।
दरेू णाशBकमायातैः परै ः नः परमा
ु qतं रा?ौ वरषाि6ववोmोषैः कमलानीव वाPरभः ।
धमं
ू वष-\S*नादै लTलहानोVहे -तभः विGनभनः परंु ाWतं परयोधै:च भPरभः
ू ।
पPरवारै वलास*यो दे Kया आqय मध
ू जैः आU*द*यो बला*नीताः करय
ु इव धीवरै ः ।
इ-त नो येयमायाता शाखा सरशालनी आपतामलमmतJ ु ु दे व6यैवाि6त शDतता ।
Then one of her friends reported to the King; “Deva, the Queen has come here escaping from inside the
harem along with us, like a creeper stuck by the heavy wind seeks the support of the tree.
Raajan, other wives were taken away by mighty men holding weapons, like the creepers of the trees
growing on the river banks by the flooding waves of the ocean.
The guards of the harem have all been destroyed by the enraged enemies, like the excellent trees stuck by
the unexpected storms. Our city has been doubtless taken over by the enemies who have arrived here from
far, like the waters destroying the lotuses by the sudden pour of rains at night.
Enemy soldiers have come and set a huge fire to our entire city and the fires are throwing showers of
smoke, and licking off everything with terrifying noise.
Many ladies were forcefully taken away by the enemy soldiers getting pulled by their hair disregarding
their screams, like fisherman taking away the ospreys.
This queen was brought here by us somehow escaping through a different route.
You alone have the strength to protect us all.”
इयाकHय वलोDयासौ दे Kयौ यZाय ु याNयतः रQतां मम भाययं T यमपादाYज
ु ष{पद<
इयDवा
ु -नययौ राजा कोपाकलतलोचनः
ु मतेभ-नभ*नवनः क*दरादव केसर< ।
Hearing this, the King looked at the two Goddesses and said, “I am leaving for the battle immediately. Let
this wife of mine, the bee hovering at your lotus feet be protected” and went away, his eyes glaring with
anger, like the lion rushing out of the cave while the whole forest was getting ruined by the mad elephant.
26
ल<लां ददशाथ 6वाकारस2शाक-तं

ृ -त>बNबमवायातामादशT चाSदशनाम ् ।
Then Leelaa saw Leelaa, who was very beautiful and who was exactly like her in looks, appearing like a
reflection in the mirror.
बZल<लोवाच
ु
Enlightened Leelaa spoke
कमदं दे व मे Fह
ू क6मादयमहं ि6थताया साहमभवं पवJ
ू कथं सेयमहं ि6थता ।
मि*?भतयः
ृ पौरा योधाः सबलवाहनाः सव एव त एवेमे ि6थता6त? तथैव ते ।
त?ापीह च हे दे व सवT कथमवि6थताः बहर*त:च मकरे ु ु इवैते कं चेतनाः ।
What wonder is this, tell me O Devi! Why is she standing as me? Or, was I ever ‘she’ in the past?
How does she exist as me? Ministers and others, citizens, soldiers along with the armies, vehicles; all these
existing here are there in that previous world also exactly in the same manner. Then how are they all here
also? They are like images which exist both inside and outside the mirror! Are they conscious beings?”
}िWतSवाच
Jnapti spoke
MIND EXPERIENCES VAASANAA-FIELDS ONLY

यथा }िWतSदे य*त6तथानभव-त ु Qणािच-त:चेयाथतामे-त Rचतं Rचताथतामव ।
As per the understanding in the mind, so is the instant-experience perceived by the mind.
The mind itself becomes the object perceived and then perceives what it wants.
या2गथJ जग@पं ू त?ैवोदे -त तQणान दे शकालद<घवं न वैRचuयं पदाथजम ् ।
In whatever form the world is conceived, instantly it rises in that form only.
There is no duration of time or extension of space. Diversity of objects also does not exist.
बाGयाgय*तरं भा-त 6वWनाथ;s? -नदशनम ् ।
यद*तः 6वWनसंक पपरंु च कचनं Rचतेः तदे तबाGयनाNनैव 6वgयासास6फुटं ि6थतम।्
The ‘outside’ is actually inside oneself (inside the mind) as observed in the dream phenomenon. That world
of the dream which is conceived inside is seen as if existing really outside because of the cultivated habit.
याy[भावो मतो ृ भता तव ति6म*6तदा परेु ताy[भाव6तमेवाथJ त?ैव समपाग ु तः ।
Whatever ideas were in the mind of your husband when he died in that world, those very ideas, those very
objects, he attained there itself in the succeeding life.
अ*य एव Gयमी भता6ते ू gय6ता6ता2शा अप स@पा ू एव चैत6य 6वWनसंक पसै*यवत ्
अवसंवाद सवाथt पं यदनभयते
ु ू त6य ताववद कथं क2शी वाप सयता ।
All those other beings, their people, those who have similar characteristics like the previous world, are all
real like the army conceived in the dream. Tell me what the real-ness is or how it can be determined, when
everything is experienced without any contradiction? (Experience is the only proof of the reality of objects,
be it a dream or waking or illusion of a sorcerer even.)
Vasishta spoke
EVERYTHING IS UNREAL AS THE WORLD, REAL AS BRAHMAN

अथवोतरकाले तु भBगुरवादव6तु तत ् ई2Dच सवमेवेदं त? का नाि6तताRधका ।
Or, if it is argued that the dream world does not exist in the succeeding waking state and so it is unreal, this
world also with all its things does not exist there (in the dream state) as any addition; therefore this state is
not much different from that.
27
6वWनो जाVयस@पः ू 6वWने जाVदसदस*मयः म-तज ृ *म*यस@पा ू मयां

ृ ज*माWयस*मयम ् ।
In the dream state, waking world is unreal; dream is unreal in the waking state.
Death is unreal when getting born; and in death, birth is unreal.
वशरे िवशराSवादनभतेु ू :च राघव ।
एवं न स*नासददं dाि*तमा?ं वभासते महाक पा*तसंपतावWययाथ यगे
ु sनघ ।
न कदाचन य*नाि6त तFGमैवाि6त तMजगत ् ति6म*मnये कच*तीमा dा*तयः सिट ृ नामकाः ।
All objects are by nature impermanent and perish after the experience Raaghava.
(The objects are nothing but knowledge bought by the senses; and so, they keep on appearing and
disappearing continuously.)
In this manner, this is neither real nor unreal but shines as delusion only, whether after the dissolution of all
things (in knowledge) or now, or in any division of any Yuga.
That which is never there (as the world) is the Brahman state of Reality only.
Brahman alone is the world. In that Reality alone shine all these delusions named Creations.
KयोिNन केशोHकानीव न कच*तीव व6ततः ु यथा तरBगा जलधौ ।
तथेमा सटयःृ परे उपय उपय ल<य*ते रजाNसीव महा-नले ।
Like the hair rolls seen in the sky, these worlds are not real. Like waves rise in the ocean, they rise in the
Para Brahman.They repeatedly rise and subside like dust particles in the stormy wind.
त6माdाि*तमयाभासे मयावमहमाम-न मगतणाजलचये ृ ृ कैवा6था सगभ6म-न ।
Therefore, what reality can be seen in the burnt form of the creation (like the burnt rope) which is like the
collected waters of the mirage, which shines as an illusory appearance, of the nature of the false ideas of
differentiations like ‘I’ and ‘You’?
dा*तय:च न त?ा*या6ता6तदे व परं पदं घने तमस यQाभा6तम एव न यQकः ।
Delusions do not exist as separate realities. (You cannot question which one is the real delusion.)
These delusions are the shine of the Para Brahman.
In dense darkness ghosts are seen; but whatever gets seen, is the darkness only and not the ghost.
(Ignorance makes you see the people here and in the other world also; and so the question rises as to
which one is real. Knowers like me see no people at all. We have no such questions.
Ghost worlds come out of ghost worlds. Which is real and which is unreal?)
त6माMज*मम-तम;हो ृ Kयामोहवमदं ततम।्
Therefore, births and deaths are just delusions spread out in all the minds.
सवJ तसमहाक पं शा*तौ यदवशयते ।
When everything subsides (in knowledge), whatever remains, that alone is the reality.
नातः सयमदं 2:यं न चासयं कदाचन ।
What is seen here is neither real, nor unreal.
वयमैवेतदथवा FGम त?ैव संभवात ् आकाशे परमाHव*त@ Kयादे रणुकेsप च ।
It is real and unreal; rather real indeed as even in the minutest atom floating in the sky or in the tiniest
particle of the matter, Brahman alone exists.
आकाशे परमाHव*त@ Kयादे रणुकेsप च जीवाणुय? त?ेदं जगवेित -नजं वपःु ।
The Jeeva-atom (which is made of emptiness only), cognizes a world around it; be it inside the minutest
particle of the space, or the inside of the minute atom that constitutes any object.
(Worlds do not occupy distances in space.
Ideas are enough to see a huge world inside even the smallest atom.)
अि[नरौHयं यथा वेित -नजभावUमोदतं प:यतीदं तथैवामा 6वामभतं ू वशुZRचत ् ।
Similar to the fire that emits heat by its very nature, the atomic point of the Jeeva, pure in essence,
perceives a world around it as per its tendencies.
The Jeeva-atom enjoys the experiences created by itself (through Vaasanaas).
यथा सूय;दये गेहे dमि*त ?सरे णवः तथेमे परमाकाशे FGमाHड?सरे णवः ।
Just like the dust particles float in the house at sunrise, the dust particles of cosmic eggs float in the
‘Supreme space of awareness’.
28
यथा वायौ ि6थतं 6प*द आमोदः श*यमं ू बरे पHडVहव-नमुDतं तथा व:वं ि6थतं परे ।
Like the movement in the wind and the fragrance in sky are just void, the world exists in the Supreme-state
without any solid structure.
भावाभावVहोसग6थलसxमचराचराः
ू ू वविजत6यावयवैभागा FGमण ई2शाः ।
Absence and presence, acceptance and rejection, gross and subtle, moving and non-moving; (these are
conceived only and not real); all these stay as parts of Brahman which is undivided as its parts.
साकार6यावबोधाय व}ेया भवताधना ु अन*याः 6वामन6य तेनानवयवा इव।
In order to understand the Jagat made of forms as the nature of Brahman only, you should grasp the truth
that these are not different from Brahman and are not (divided) limbs also.
यथाि6थतमदं व:वं -नजभावUमोदतं PरDतं न व:वशYदाथiरन*यFGम~ण ि6थतम ् ।
In its original state, this changing pattern of Vishvam that rises according to one’s own mind-conception,
stays in Brahman as not different from it; and is not empty of the word meaning of Vishvam (as it is the
very essence of Brahman). (Vishvam is not the divided phenomena of the ignorant; but is the undivided
essence of Brahman, which cannot be separated from the Brahman-state.)
न तसयं न चासयं रMजसप ु dमो यथा मयानभ-ततःु ू सयमसयं सपर<]Qतम ् ।
This world is neither real nor unreal, like the delusion of seeing the snake in the rope.
It appears real because of the false experience (not understood properly through Vichaara); it will become
unreal once it is analyzed well.
ी सर6वयवाचु
Sarasvati spoke
JEEVA-STATE IS NOT AN INDIVIDUAL ENTITY; BUT ONLY A PROCESS OF VAASANAA FULFILMENT

परमं कारणं RचवाMजीववं चेयलं तत6तथैवानभवा ु Mजीववं व*द-त 6फटम ु ्।
The Supreme Cause is the Chit-state, which attains the Jeeva state by being aware of perceptions; and
experiencing the same, it attains the state of Jeeva as the ascertained state, through experience.
(Jeeva is that which experiences the perceived.
The Chit-state which is the knowledge essence of all experiences the perceived; and by the denseness of
experience becomes established in the Jeeva state because of non-analysis.)
सयं भववसयं वा खे वभातमदं जगत ् रvजययेव जीवाणःु 6वेoछाभरनभ-तभः ु ू ।

Whether real or unreal, this world shines only in emptiness.
The Jeeva-particle just keeps enjoying experiences of its own likings.
(The potential state of Brahman exists as the onflow of experiences which create the perceiving Jeevas.)
अनभय*त
ु ू एवाशु काि:चपवा
ू नुभ-ततः
ू अपवा
ू नुभवाः काि:चसमा:चैवासमा6तथा
DवRचकदाRचता एव DवRचदधसमा अप ।
Sometimes the experiences are repetitions of previous experiences; some are previously not experienced;
some similar, some not similar; sometimes somewhere the very same experiences happen; sometimes only
similar half-wise.
(Experiences create the illusion of lives and worlds. There is no fixed rule as to how the worlds should
appear. Rebirth of any Jeeva is a wrong concept because Jeevas are not any identities or individuals which
experience lives one after the other. Experiences exist as mind-expanse, and they produce the Jeevas with
some shape and name to get experience. The myth of rebirth is shattered by this explanation.)
(Padma’s Vaasanaas have produced another Leelaa for him here. This can happen many times again and
again and thousands of Leelaas can exist in the Brahmaanda with different levels of ignorance.
All names and forms are Vaasanaa-productions only.)
कच*यसयाः सयाभा जीवाकाशेsनभतयः ु ू तकला6तसमाचारा6तMज*मान6तद<हताः
ु ।
The unreal experiences shine like real in the expanse of the Jeevas, as those very families, those very
narratives, those very births, those very desires.
29
(Desires and excessive attachments to people (or excessive hatred to people also) may create the same type
of family members (as images), same type of worlds and same type of situations.
Jeeva expanse is the field of Vaasanaas; ‘Kshetra’ as referred to in the Gita.
Whatever you are experiencing as the world and family and events are caused by the latent Vaasanaas,
hidden deep in the mind; which you can get rid of through analyzing process only, and the realization of
the emptiness state of reality which is pure and bereft of any vibration called the mind.)
त एव मि*?णः पौराः -तभाने भवि*त च ते चैवाम*यलं सया दे शकालेहतैः समाः ।

Those very ministers, citizens occur in this appearance also (as Vaasanaa fulfillments of the King-Jeeva).
They are as true as the original because the very same Self is the substratum of both existences.
(The base matter is Chit only; it can appear as the same people in hundreds of Vaasanaa fulfillment stages
and be as real as the other; like the same numbers can appear in any calculation again and again and
carry the same value.)
Yet they are not the same; but are alike in all other characteristics like space, time and activities.
(Though they may appear to be the same images, and have the same families, they will act differently;
because diversity is the nature of perception.
Same looking persons with same characteristics like the clones also will act differently at every moment.
Even twins will have different thought processes.
Even if the entire world is made of people having the same forms, each will differ by their mind-processes
which are different for different persons.
Each Jeeva experiences a world of his own, though it appears like the same world for each one.
The same world for all idea is ascertained by language only and the names that refer to the objects.
Even the red colour may not be the same red for any mind; but all will think that they are having a similar
experience of the red colour. So it is with all the objects of the world.)
सवगाम6वtपायाः -तभाया इ-त ि6थ-तः ।

All these are just appearances in the all-pervading Self.
(Reality can exist as any perceived scene as a mind-process.)
यथा राजाम-न KयोिNन -तभोदे -त स*मयी तथा तदVगोदे -त सयेव -तभाNबरे ।

When the world of appearances (as an after death experience) rise in the ‘king’s mind-space’, the person
who is foremost in his mind also appears as a real person in his conceived world.
(Whatever dominant images and memories are present in the mind at the time of death, same things will
reappear for his mind again as real persons; not only the loved ones, but hated ones also.)
वoछला वसमाचारा वकला ु ववपम ु यी इ-त ल<लेयमाभा-त -तभा-त>बNबजा ।

That is why; this Leelaa (here) shines with your behavior, with your character, with your family origin,
with the same type of physical appearance, like your own reflection in the mirror of the conceived world.
(King’s passionate love for the outer form of Leelaa produces the same image of Leelaa for him in his
mind-expanse; and she rises from the power of Chit as his companion, for his Vaasanaa fulfillment; but she
is not the same Leelaa of Padma’s life. This Leelaa is ignorant and is a devoted wife of Vidooratha.
She is not interested in the Knowledge of Brahman, like Padma’s wife Leelaa.
Arundhati had the next life as Leelaa and was a devoted wife of King Padma; but the contact of Jnapti
burnt her Vaasanaas; and she lost all her attachment to family and people. She did not accompany Padma
in his next life. She was with Jnapti now, analyzing all the amazing events unfolding before her.
Though both Leelaas looked the same, they were different; one was liberated, another was stuck to the
pleasures of the world.)
सवगे संवदादशi -तभा -त>बNब-त । या2शी य? सा त? तथोदे -त -नर*तरम ् ।

In the mirror of conceptions (Chit) which is everywhere, her form conceived by Padma gets reflected.
Wherever the king’s mind perceives, she gets reflected in the same manner always in whatever way she had
been cognized previously.
30
(As previously explained, the world-scenes are produced newly at every vibration of the mind.
The people you see as family members and relatives or even the objects of your world are produced newly
again and again at every movement of your senses (mind).
Memories create the illusion of continuance.
Even for Vidooratha, who had no memory of the previous life, his mind carried the image of Leelaa; and
her outward image appeared at every scene of his life as desired by him.
This Leelaa, who is produced newly, will create her own memories of birth, growth and parentage. May be
she will even think that she has gone through many births and by her merits she married the noble king.
Yet, she is not the same Leelaa.
Padma’s Leelaa by the presence of Jnapti had changed into a realized Yoginee. She was no more a
Vaasanaa bundle like Padma or the other Leelaa.
If the life lines continue, the ignorant Leelaa herself may have another life where she will have another
Vidooratha-image as her husband as her Vaasanaa-fulfillment.
Chit is like a magic wand which can rise as anybody anywhere in any mental expanse.)
जीवाकाश6य या*त6था -तभा कSते ु 6वयं सा बह:च Rचदादशi -त>बNबादयं ि6थता ।

Her very same appearance existing inside the Jeeva-space (of the king) appears outside also; and she exists
as a reflection of his mind-mirror.
(What his mind wants, that appears outside as an object of his perception.)
एषा वमंबरमहं भवनं

ु धरा च राजे-त सवमहमेव वभातमा?म ्
RचKयोम>ब वजठरं वदरBग ु वm वं तेन शा*तमलमा66व यथाि6थतेह ।
This girl, you, I, the world, the land, and the king; all are just appearances rising out of the ‘I’, the Supreme
Self of all.
Wise know that Chit-expanse as the womb, dear Leelaa, which contains the seed of the Bilva tree which
keeps appearing as the multifarious worlds of conception without a gap.
Therefore remain in the tranquil state as you are, here.
वदरथ6त
ू ु भतiष तनंु यDवा तवाBगने तदे वा*तःपरंु ाWय ता2गामा भवय-त ।
This husband of hers, Vidooratha will discard this body, hey Leelaa, and will reach that very inner
apartment of yours and will become the same person as that.”
Vasishta spoke
STORY CONTINUES
इयाकHय वचो दे Kया ल<ला सा तपरा6प
ु दा परः
ु Gवा ि6थतोवाच वचनं वहताvजलः ।
Hearing these words of the Goddess, that (ignorant) Leelaa who lived in that city (of Vidooratha) stood in
front of them with a humble posture; and folding her hands said;
िवतीय ल<लोवाच दे वी भगवती }िWत-नयमेवाRचता मया, 6वWने संदशनं दे वी सा ददा-त -नशासु मे ,
सा या2:येव दे वेश ता2:येव वमं>बके, त*मे कृपणकाSHयावरं दे ह वरानने ।
Second Leelaa spoke: The great Goddess Jnapti was worshipped by me daily. She blesses me with her
vision in my dreams at night. Hey Great Goddess; you are similar to her, Mother!
So, please be kind to this wretched person and give me a boon, O beautiful faced one!”
इयDता
ु सा तदा MनिWतः 6मवा ृ त\िDतभावनं इदं स*ना ोवाच तां ल<लां तपरा6प ु दाम ् ।
Thus requested, Jnapti understood her devotion for her, felt pleased and addressed that (Vidooratha’s)
Leelaa who was standing in front of her.
ु अन*यया भावनया यावMजीवमजीणया पPरतटाि6म ु ते वसे गहा
ृ णाभमतं वरम ् ।
Devi spoke: By your incessant devotion for me throughout your life, I am extremely pleased.
Ask for any boon you desire, my child!
31
तmेशल<लोवाच रणे दे हं पPरयMय य? -तट-त मे प-तः अनेनैव शर<रे ण त? 6यामेतदBगना ।

Leelaa of that country spoke: Wherever my husband lives after discarding the body in the war,
I should be with him as his wife with this very same body.”
ु एवम6तु वयाsवनं पिजताि6म
ू सते
ु Rचरं अन*यभावया भPर ू पपधपसपय
ु ू या ।
Devi spoke: Let it be so! I have been worshipped by you for a long time with flowers and scents without a
break.
अथ तmेशल<लायां फ लायां
ु तवरोदयापूवल <लाFवीmेवीं संदेहललता
ु शया ।
When the Leelaa of that world felt happy by the boon, the previous Leelaa questioned the Goddess
somewhat with a doubt.
पव
ू ल<लोवाच
Previous Leelaa spoke
ये सयकामाः स*येवंसंक पा FGमtपणः वा2शा: सवमेवाशु तेषां सययभीिWसतं

ततेनैव शर<रे ण कमथJ नाहमी:वPर लोका*तरमदं नीता तं RगPरVामकं वद ।
People like you are of the nature of Brahman itself! Any wish of yours becomes true.
You also do fulfill any desire expressed by any one.
O Goddess, why then was I not taken to the little village of GiriGraama of another world with my past body
itself? Tell me!
(You made me contemplate on the silent state; asked me to renounce my identity with the body; made me
take on the imagined form made of space only; and took me through many amazing experiences hitherto
unseen by anyone. Why was I not taken with my physical body itself, if this Leelaa can travel with her
physical body to another mind-world as willed by you?)
ु
Devi spoke
न कि*चक6यRचदहं करोम वरव~ण-न सवJ संपादययाशु 6वयं जीवः समीहतम ् ।

O Fair hued one! I do not do anything for anyone.
The Jeeva himself attains instantly whatever he desires, by himself.
(I am not partial to any one. In my vision, every form is a line drawn on empty space and not real. I see
Brahman alone as all. If any Jeeva wants anything, then that gets fulfilled by the very power of Chit-
expanse; which exists as the object of desire for that person.)
अहं हतं रटे MनिWतः संवमा?ाRधदे वता येकमि6त RचoछिDतजaवशिDत6वtपणी ।

I am Jnapti, the Goddess in charge of knowledge and bestow boons for the good of all.
There is another power of Chit which is of the form of ‘Jeeva-Shakti’ (Power of the Jeeva).
जीव6योदे -त या शिDतः य6य य6य यथा यथाभा-त तफलदा -नयं त6य त6य तथा तथा ।
Whatever power rises in the Jeeva, in whatever way, that alone gets the fulfillment in that very manner for
that Jeeva. (The power of Jeeva is the Chit essence which is in all as their awareness factor. That
awareness state itself exists as any desired event of a Jeeva-mind.)
मां समराधय*या6तु जीवशिDत6तवोदता तदा भवयद<ह 6यां मDता6मी-त

ु Rचरं तदा ।
तेन तेन कारे ण वं मया संबोRधता तया यDयामलं
ु भावं नीतास वरव~ण-न ।
As you worshipped me with complete devotion, the ‘Jeeva Shakti’ rose in you, as a long cherished desire-
‘let me be liberated’. In whatever way you wished, I enlightened you in that very manner.
O fair hued lady, because of that knowledge you have reached the taintless state of Brahman.
32
अनयैवं भावनया बोRधतास Rचरं तदा तमेवाथJ ाWतवती सदा 6वRच-तशिDततः ।

With knowledge and liberation as the goal to be reached by you, you were enlightened by me for long and I
led you towards that goal. Through the power of Brahman rising in you always as the Jeeva Shakti, you
attained that very goal of liberation.
य6य य6य यथोदे -त 6वRचयतनं Rचरं फलं ददा-त कालेन त6य त6य तथा तथा ।
Whatever desire arises in a person in whatever manner, it fructifies for him in the course of time in that
very manner through sincere effort.
तपो वा दे वता वाप भवा ू 6वैव Rचद*यथा फलं ददायथ 6वैरं नभःफल-नपातवत ् ।
One’s own mind takes the form of some other agent like ‘penance’ or a ‘divinity’ and bestows the fruit by
itself on itself like a fruit falling from the sky.
(You can have your own story of a penance, or a deity or merit fulfilling your wishes; but actually it is the
very essence of Chit in you that rises as you fulfillment of desire.)
6वसंवयतनाद*य*न कि*चoच कदाचन फलं ददा-त तेनाशु यतेoछस तथा कS

ु ।
Rच\ाव एव ननु सवगतोऽ*तरामा यoचेत-त यतते च तद-त तoः ।
रNयं GयरNयमथवे-त वचारय6व यपावनं तदवबnय ु तद*तरा6व ।
There is nothing ever other than one’s own cognizing mind which bestows the required fruit.
Now you do whatever you like!
The reality of Chit alone which exists everywhere as the essence of all things strives for whatever it wants;
and experiences that alone. Analyze what is pleasant or unpleasant.
Understand ‘that’ which is sacred and remain in ‘that’.
(You yourself are the cause of your desire fulfillment. What you want is the life you lead.
A person seeking only the desire fulfillments gets his desires fulfilled.
However because of all his other attachments, hatred, envy, pride, greed etc his life become a mess of
chaotic events without control.
Even Vidooratha had developed attachment to his minister and his daughter now as his new wants.
Vaasanaas do dissolve by fulfillment, but give rise to more Vaasanaas.
There is never the freedom for the Jeeva with attachments.
Vaasanaas keep producing the Jeeva-state forever without any end.
The ignorant Jeeva is like a fool who stands under a wish fulfilling tree and thinks of a tiger that could kill
him. Ignorant Jeevas are always oscillating with anxieties only; and their anxieties lead to the same
harmful results that they fear. A man who is afraid of a ghost will immediately see a ghost in front of him.
What you ‘want’ always leads to problems.
When you do not want anything, and seek only the Knowledge of the Reality-state, then the very same Chit
rises as the realized state. You stay liberated.
What is better; to have what you want or have no wants? Choose!)
रामोवाच एवं संकथय*तीषु तासु ति6म*गह ृ ोदरे वदरथः
ू कमकरोि*नगय कपतोु गहात
ृ ्।
Rama spoke: When these two ladies were conversing in this manner, what did Vidooratha do after leaving
the house in anger?
Vasishta spoke
STORY CONTINUES
वदरथ6त
ू ु सदनाि*नगतः पPरवाPरतः पPरवारे ण महता ऋQौघेणव
े च*@माः
संनmसवावयवो ल[नहारवभषणः
ू महाजयजयारावैः सरेु *@ इव -नगतः
समादश*योधगणं शHव*मHडलसं
ृ ि6थ-तं आलोकय*वीरगणानाSरोह नपो
ृ रथं
कूटागारसमाकारं मDतामा~णDयमिHडतं
ु पताकापvचभKयाWतं यवमानमवोत
ु मम ् ।
33
Vidooratha who was adorned with great jewels and well-armed, having left the house, surrounded by a
great retinue like the moon by the hosts of stars; hailed by the shouts of victory as if Indra was moving out
to battle; issued suitable commands to the soldiers; listened to the plans of the battle-array; checked out the
groups of soldiers; and climbed on to the excellent chariot that was shaped like the peak of the hill, was
decorated with pearls and gems, was adorned by five flags and was excellent like an air vehicle.
(A detailed description of the battle follows. Only a few selected verses are presented here.)
अथोदपतmुmामनानाdरव-नभरः शैलभित-तnवानैदाSणो द*दभnव-नः

ु ु ।
Then arose the terrifying drum sounds echoing from all around the mountains, equaling the great noise of
thunders produced by the clash of many clouds.
किBकणीजाल-नnवानैहT-तसंघटं कृ तैः धन:चटच
ु टाशYदै ः शरसीकारगी-तभः
पर6परं भटाGवानैबि *दवQुYधरोदनैः शलाघनकताशे ृ षFGमाHडकहरnव-नः
ु ।
Weapons clashed giving rise to the sound of tinkling bells; the drawing of the bows made the crackling
noise-‘chata-chata’; music rose as the arrows were pulled with a sighing of breath; the soldiers shouted at
each other calling for a fight; the fallen ones screamed in pain; all these types of sounds were equal to
heavy rocks falling all over the cave of Brahmaanda (Cosmic egg).
ह6तVाGयोभवे\ीमो दशाशाकvजपरकः ु ू अथोिथतेन रजसा पीनेनांबररोRधना ।
Voluminous dust rose high blocking up the whole sky, filling the entire quarters guarded by the ten
elephants, making the terrifying sky appear as if close enough to be grasped by the hand.
गभवासमवाप*नं तेनासीत*महापरंु , मख ू वं यौवनेनैव घनतामाययौ तमः ।
The great city was submerged in darkness as if inside the womb.
Just like youth is overwhelmed by foolishness, darkness became very dense.
द2श6त*महा
ु यZं
ु वे ल<ले सा कुमाPरका 6फुटqदयेनेव दे वीदतमहा2शौ ।
With their hearts trembling, the two Leelaas and the young daughter of the king observed that Great War
blessed by the divine vision bestowed on them by the Goddess.
(Since this is the only place the daughter is mentioned in the story, we suppose that she was with her
mother from the beginning and died here with the mother to wake up in Padma’s world as the daughter
once more.)
शनैः सेनां समाकष*ना}ायत बला*तरं ववेशपQोbडीनो मेSरे कमवाणवम ् ।
Slowly marching forward with his army, unaware of the enemy’s strength, the king entered the battle field,
like the Meru with wings flying towards the huge ocean.
जMवलःु श6?संघMवलना उ मखा ु ि[नवत ् जगजःु शरधारौघा*वष*तो वीरवाPरदाः ।
-नपेतुः कBकवUूरा वीराBगेषु च हे तयः पेतुः पटपटारावं हे -त-निपटयkबरे ।
उत6थय ु मया?ायां कब*धनटपB[तयः ।
The fire sparks rising from the clash of the weapons burst into flames like torch-fires.
The soldier-clouds showering hosts of arrows thundered aloud.
Missiles fell on the bodies of the soldiers like cruel heron birds.
The shattered missiles fell in the sky making the ‘pata-pata’ noise.
The dancing line of headless bodies rose up ready for the journey to Yama’s world.
शेमःु पांसवो रDतै6तमां6यायध ु विGनभः यZै ु कnयानतः शYदा भया-न म-त-न:चयै
ृ ः ।
Dusts subsided down dampened by blood. The darkness subsided by the fire of clashing weapons.
The frightening shouts by those who were intent only in the battle subsided by the certainty of death.
अभवकेवलं यZमपशYदमसं
ु dमं अनाकलांु बुवाहाभं खbगवीRचसटा*कृतम ् ।
The war went on without any noise and without any excitement, like the flow of unperturbed waters with
the waves of sparks rising from the clash of swords.
खदखदरवसNवहoछरौघं टकटकतारवसंपत\श ु ुिHड
कणकणरवसंमल*महा6?ं -तम-नRधव@णमास द6तरं
ु तत ् ।
34
With hosts of arrows flying with the sound of ‘khada-khada’, missiles falling with the sound of ‘takitakita’,
great weapons banging with each other with the sound of ‘kana-kana’ the battlefield was like the ocean of
darkness impossible to cross over.
STORY CONTINUES
एति6म*वतमाने तु घोरे समरसंdमे ल<लावयमवाचे
ु दं दे वीं भगवतीं पनः
ु
दे व क6मादक6मा*नौ भता जय-त नो रणे वद वयप तुटायामि6मि*व@तवारणे ु ।
As the horrifying great battle was getting fought, the two Leelaas spoke to the Supreme Goddess like this.
“O Goddess, though you are pleased, why will not our husband win this war filled with screaming
elephants?”
ु
Devi spoke
RचरमाराRधता तेन वदरथू नपा

ृ Pरणा अहं पuयौ
ु जयाथनT न वदरथभ
ू भ
ू ता
ृ तेनासावेव जय-त जीयते न वदरूथः ।
Daughters! I was worshipped for a long time by the enemy of King Vidooratha with the purpose of winning
the war, not by King Vidooratha. Therefore he only will win; Vidooratha will not win.
MनिWतर*तगता संवदे तां मां यो यदा यथा ेरययाशु तत6य तदा सNपादयाNयहम ् ।
यो यथा ेरय-त मां त6य -तठाम तफला न 6वभावोs*यतां धते वGनेरौHयमवैष मे ।
As Jnapti I am the indwelling conception of these Jeevas.
Whoever, in whatever way impels me; I get it done for him.
In whatever way one impels me I remain as that fruit for him.
This is my nature like heat belongs to the fire. I have no other favoring quality other than this.
अनेन मDत ु एव 6यामहमयि6म भावता -तभाtपणी तेन बाले मुDतो भवय-त ।
I the form of knowledge have been only prayed for by him (Vidooratha) as, ‘I will be liberated’.
That is why he will get liberation, O child!
एतद<यः 6वयं श?ःु स*धु: नाम मह<प-तः जयाNयहं 6यां संVाम इयनेनाि6म पिजता ू ।
‘I will win the battle’ - thus this enemy king named Sindhu worshipped me.
त6मािवदरथोू दे हं ताWय सह भायया वयानया च कालेन बाले मDतो ु भवय-त ।
Therefore Vidooratha will attain that body which is in that world (of Padma) covered with flowers.
He will live with you and her; and will attain liberation in the course of time.
एतद<यः 6वयं श?ःु स*धु: नाम मह<प-तः हवैनं वसधापी ु ठे जयी राMयं कPरय-त ।
This enemy king named Sindhu will kill Vidooratha; become victorious on this earth and rule this kingdom.
(The story of Sindhu will be explained in detail in the Nirvaana Prakarana, in the story of the Yogi whose
dream-world became real.)
Vasishta spoke
एवं दे Kयां वद*यां तु बलयोयुnयमानयोः रव@ टमवा:चय

ु माजगामोदयाचलम ् ।
भवनं
ु कMजलांभोधेPरवोिQWतमराजत पेतुः कनक-नप*दस*दरा ु रवर:मयः ।
As the Goddess was speaking thus, Sun came up on the Udaya Mountain to see the wonderful sight of the
two armies fighting. The world shined as if lifted out of the ocean of collyrium. The beautiful rays of the
Sun made of gold fell on it.
(Summary of the battle events:

A fierce battle starts between the two armies.
Padma and Sindhu both approach each other seated on their chariots like the Sun and the moon ready to
meet. They fall on each other like two mad thundering clouds.
The King is terribly enraged like the afternoon sun. He reaches in front of his enemy Sindhu who holds his
neck high. He strings his bow, the sound echoing in all directions.
35
Like the storms of dissolution attacking the sides of the Meru Mountain, like the early morning sun emits
his rays, the enraged King shoots forth hosts of arrows which are sharp and deadly. Each arrow that is
shot becomes thousand in number as they reach the sky and become lakh in number as they fall on the
enemies.
Even Sindhu’s arrows are similar and he avoids the arrows shot at him quite easily.
Leelaa, Vidooratha’s wife from the window sees him shooting arrows unceasingly at the enemies. She feels
sure of his victory and says to the Goddess, “Observe, Hey Devi! My husband is winning. With such an
expertise in shooting arrows, even Meru will be powdered.”
Even as she is uttering such words filled with extreme love for her husband, laughing at the folly of the
human heart as it were, the Vadava fire called Sindhu swallows all those arrows of Vidooratha with a
counter attack of arrows, like Agastya drinking the ocean waters, like Jahnu drinking the waters of River
Ganges.
He breaks Vidooratha’s bow into pieces with his arrows and throws the powdered bow into the sky.
Again Vidooratha takes another bow and starts the shower of arrows once more like the dissolution storm
hitting the ordinary thunder-cloud.
Sindhu uses the ‘Mohanaasatra’ got by the help of a Gandharva friend, on Vidooratha’s army.
All but Vidooratha are frozen immediately and remain like painted pictures as if dead.
Vidooratha immediately uses his ‘Prabodhaastra’ and wakes them all up.
Thus the battle goes on for a long time, with both the kings equally attacking each other violently.
Vidooratha burns the chariot of Sindhu with his ‘Aagneyaastra’.
Sindhu fights fiercely from the ground and destroys Vidooratha’s chariot and horses.
Vidooratha discards his sword and throws the Shakti weapon at Sindhu.
That weapon hits Sindhu on the chest; but it does not kill him.
Sindhu bleeds a lot. Sindhu tries to climb back into the chariot.
Vidooratha destroys the chariot with his hammer like mace.
Vidooratha now tries to climb his own chariot.
Sindhu throws his mace at him. Vidooratha jumps out of its route and climbs the chariot. Sindhu shoots
continuous arrows at Vidooratha. Vidooratha’s chariot, flag, horse, and the charioteer get destroyed.
Vidooratha is wounded all over. He falls on the ground.)
-छ*नnवजं -छ*नरथं भ*ना:वं भ*नसारRथं -छ*नकामुकवमाणं -छ*नसवाBगमाकलं

ु
qद6फारशलापा2डपीवरमध ू -न भवा वcसमैबाणैः पातयामास भतले ू ।
Sindhu made the King Vidooratha, who had his flag torn, whose chariot was in pieces, whose horses were
killed, whose charioteer had been killed, whose bow and armor were torn to pieces, who was wounded all
over his body and suffering, fall on the ground, by splitting asunder the topmost portion of his chest strong
and broad like the stone slab, with his diamond like arrows.
(A new chariot arrives for the king.
Waking up immediately, Vidooratha tries to climb the chariot and wields his sword to fight Sindhu.
His shoulder is cut and blood starts gushing forth.
Sindhu hits the knees of the king with his sword. Vidooratha falls down like a tree cut by the axe.
Observing the king in this horrifying condition, his wife Leelaa lets out a loud scream.)
हा हा हताि6म द[धाि6म मता6Nयप ृ ु हताि6म च मण ृ ाले इव पयम ु T लने
ू वे अप जाननी ु
इयDवा
ु सा तदालोDय भतभ ृ ावभयातरा
ु लता परशकते ु ृ व मिoछ
ू ता भवु सापतत ् ।
“Haa Haa! I am destroyed! I am burnt! I am dead! I am ruined! My husband’s knees are cut off like lotus
stalks”; so screaming, Vidooratha’s wife shocked by the condition of her husband fell on the ground like a
creeper cut by the axe.
(She swoons on the ground and dies.
Vidooratha, having broken his knees falls down from the chariot. As he is falling, the charioteer holds him
back and quickly tries to get the chariot away from the battlefield.
Sindhu enraged strikes the sword at the king’s neck, even as the chariot moves away.
Vidooratha’s neck gets sliced half way and hangs with blood pouring out like a stream. Sindhu follows the
charioteer, still mad at the dying king. But he is unable to enter the house which is shielded by the power of
Sarasvati blocked as if by blazing flames. The charioteer carries the blood soaked body of the king with its
neck half cut and knees broken; places it on the bare ground in front of the Goddess and goes away. )
36
हतो राजा हतो राजा -तराजेन संयगे

ु इ-त शYदे सम\
ु त
ू े राXमासीसमाकलं
ु
भाHडोप6करभारौघव@वoछकटजं साU*दातकल?ाbयं @व*नागरदग ु मम ् ।
‘The king has been killed; the king has been killed by the enemy king in the battle’, even as such shouts
arose, the country was filled with anxiety; carts moved burdened with all sorts of household materials; the
crowds were pathetically running away with groups of screaming and weeping womenfolk.
[King Sindhu enters the city and establishes his rule.

Description of the enemy people taking over Vidooratha’s city is omitted here.]
एति6म*न*तरे राम ल<लोवाचसर6वतीं :वासावशेषमालोDय मतं

ृ भतारमVगं
वतो
ृ दे हमटं
ु ु म\तायमहािNबके ।
Rama! Meanwhile (enlightened) Leelaa looked at her unconscious husband breathing his last, and said to
Sarasvati, ‘Mother, my husband is about to discard this body.’
(This Leelaa also saw everything; but did not faint. She felt the natural sympathy as for any being who is
suffering in such a condition.)
}िWतSवाच
Jnapti spoke
एवwपमहारNभे
ू संVामे राXसंdमे संप*नेsप ि6थतेsWयoचै
ु वRच?ारNभम*थरे
न किvचदप संप*नं राXं न च मह<तलं न ि6थतं DवचनाWयेवं 6वWनामकमदं जगत ् ।
Though you have witnessed this terrible war with so many exciting incidents going on affecting the whole
country, thought it has arisen, though it is happening, nothing has happened at all!
There is no country, no Earth! It is not happening anywhere at all! This world is just like a dream.
(These are potential states of Brahman only; like the concept of an idol in the wooden pillar.
The Vaasanaas and ideas of the Jeeva called Vidooratha are appearing as if they are real events.)
(All this is in the mind-world of Padma who lies dead in your harem.
We are just watching all these events like peeping inside another’s person’s dream.)
त6य त*मHडप6या*तः शव6य -नकटाNबरे इदं भराXमाभा-त ू भतज
ृ ीव6य तेsनघे ।
‘This country’ of your husband’s Jeeva actually shines ‘in that space’ near the dead body of your husband,
‘inside that very dome of your harem’.
(And where is Padma’s world, the place where he died as another Leelaa’s husband?
It is inside the house at GiriGraama.
A Vasishta dreams that he is Padma and again dreams that he is a Vidooratha.
Endless dreams of future and past get connected together as a chain reaction of Vaasanaa movements only.
As if happening; but not actually happening!
Where is the beginning of all dreams?
It is beginning less and endless; because it is Brahman appearing as all these dreams, as if real.)
अ*तःपरगहा*ते
ु ृ तददं राXाि*वतोदरं वसटवगेहेs*तव*nयादVामके ि6थतम ् ।
This entire world containing this country where Vidooratha died is inside the harem-house, which exists
inside the house of the Brahmin named Vasishta which is situated in the village at the base of the Vindhya
Mountain.
वसटवगेहेs*तः शवगेहजगि6थतं शवगेहजगकुQावदं गेहजगि6थतम ् ।

Inside the house of Vasishta is the world where the dead body of Padma is kept.
This world of Vidooratha exists inside the world of the dead Padma.
37
एवमेष महारं भो जग?योमयो dमः ।

This is the great delusion occurring in three worlds.
वया मया अनया अनेन संयुDतः साणवाव-नः RगPरVामकगेहा*तमnये गगनकोशके

6वामैव कच-त Kयथ;, न कचयेव वा DवRचत ् ।
The Self (the essence of Reality) alone shines as this world filled with oceans and hills, where I myself,
you, and this girl are staying; which is in the middle of the ‘hollow space’ inside the ‘house space’ of
GiriGraama; or maybe nothing shines at all!
तपदं परमं वZ नाशोपादवविजतं 6वयं कRचतमाभातं शा*तं परमनामयम ् ।

Know that the Supreme state is bereft of beginning and end. Yet it shines as all this by itself.
It is tranquil, supreme, without afflictions.
एवं आरNभघनयोराप मHडपयो6तयोः उदरे श*यमाकाशमे

ू वाि6त न जगdमः ।
dम@टरभावे
ु ह क2शी dमता dमे ।
Though in this manner these domes with worlds look solid and real with all incidents, they are filled with
only void; there are no actual world-delusions.
(How can Brahman state have delusion? That alone is; nothing else.)
When there is no one to see the delusion, how can delusion-states of worlds exist in the delusion at all?
(Who is deluded? No one; for there exists nothing but the Reality-state, that is bereft of any delusion or
mind-factor.)
ना6येव dमसतातो यदि6त तदजं पदम ् ।

Delusion as a reality is not there at all. What exists is only that unborn state of Brahman!
(How can be absence of knowledge exist in the Knowledge essence? How can darkness exist in the sun?)
dमो 2:यमसत6य @2:यदशा कतः ु @2:यUमाभावादवयं सहजं ह तत ् ।

The delusion seen is unreal; so how can the ‘Seer and the Seen’ exist at all?
Since there is no system of ‘Seer and Seen’, all that exists is the undifferentiated non-dual Self!
(Delusion cannot exist in Brahman. So it is proved as non-existent.
Delusion is the idea of some one seeing something outside of oneself, the seer/seen/seeing phenomenon; it
is also proved as non-existent.
What really exists is the undivided essence which can exist as anything anywhere.
It can exist also as the deluded fools.)
तपदं परमं वZ नाशोपादवविजतं 6वयं कRचतमाभातं शा*तमायमनामयम ् ।

Know that the Supreme state is bereft of beginning and end. Yet it shines as all this by itself.
It is tranquil, is the origin, and is without afflictions.
(By staying as all this, it does not change into those things.
Canvas supports the pictures. It does not change into pictures.)
कल मHडपगेहा*तः 6व6वभावोदताम-न वहरि*त जना6त? 6वगेहे 6वKयव6थया ।

Inside the ‘dome of the house’ (in GiriGraama) also, people wander as per their conceptions in that house!
(They dream their own dreams where Vasishta is dead. For them he is no more; and has gone off to some
meritorious world. Little do they know that, his Jeeva is still there, entrapped within the house and is
dreaming itself as kings and kingdoms!)
38
न जगत? नो सगः कि:चदWयनभयते ु ू तेनाहमजमाकाशं जगदयेव वतते ।

There is no world; no Creation; nothing is experienced at all.
The Supreme space, the Self, the ‘I’, alone exists as the world etc.
सवJ श*यामव}ानं
ू मेवादRगPरजालकं नेदं कुbयमयं कि*चयथा 6वWने महापुरम ् ।
Everything filled with Meru and other lands is just the scene seen in the void. No solid world exists at all.
Everything is just like a huge city seen in the dream.
दे शे ादे शमा?ेsप RगPरजालमया*यप वcसारा~ण खा*येव लQा~ण जगतो वदःु ।

Millions of worlds filled with mountains and oceans, as hard and solid as diamond are seen just in the void-
expanse measuring a thumb-space also (like the dream worlds existing in emptiness.)
जगि*त सबह*ये
ु ू व सNभव*यणुकेऽप च कदल<प लवानीव सं-नवेशन े भPरशः
ू ।
Countless worlds occur with their own narratives, even in the minutest atom also like the layers of the
banana leaves (one upon the other, piled up as life-experiences.)
>?जगिoचदणाव*तरि6त 6वWनपरंु यथा । त6याWय*ति:चदणव6तेवWयेकैकशो जगत ् ।

The three worlds exist inside the atom of Chit (Brahmaa as the Jeeva-expanse) like the world seen in a
dream. Even inside those worlds, countless Chit-atoms are there as Jeevas.
Inside each of them are more worlds.
तेषां यि6मvजगयेष पsो राजा शवः ि6थतः ल<ला तव सपनीयं ाWता पव
ू तरा शभे
ु ।
यदै व मoछा
ू मायाता ल<लेयं परत6तव
ु तदै व भतःु पs6य शव6य -नकटे ि6थता ।
In one such world among such countless worlds, this king Padma remains as a corpse.
Your co-wife Leelaa, went off earlier itself, good lady!
When this Leelaa swooned in front of you, the next instant she stood next your husband’s dead body.
ु
कथमेषा परा
ु दे व संप*ना त? दे हनी कथं च तसपनीकभावमाWतवती ि6थता ।
ते चा6या वद कं tपं प:य*यथ वदि*त कं तगेहवरवा6तKयाः समासेने-त मे वद ।
How did she go there earlier than us though endowed with a physical body?
How did she stand there like my co-wife? In what form do others see her?
What do the people residing there comment about her? Tell me briefly.
}िWतSवाच
Jnapti spoke
शण ृ ु सवJ समासेन यथापृ टं वदाम ते ल<ले ल<ला6ववता*तम*तदं

ृ 2:यददु शम ् ।
Listen to everything as I explain Leelaa’s amazing tale to you in brief, as per your question, Leelaa!
It will clear all your doubts. Such things cannot be experienced by one and all.
पs6तव स भतiष dाि*तं तावतताममां इयं जग*मयी ति6म*नेव सs-न प:य-त ।

Your husband Padma perceives this wide-spread delusory world of Vidooratha in that very palace of yours.
(This you have understood already. Now this Leelaa of Vidooratha has to travel from this dream-world to
that dream world with the physical body.)
39
dाि*तयZमदं
ु यZमे
ु षा dाि*तजनोsजनः dा*येव6तीह मरणमेष चैवं dमामकः ।
This is an illusory battle. This battle is an illusion. The people here are not people at all.
Only illusion is present here. The death was also of an illusory nature.
(It is just a second dream of Vasishta Brahmin; dream within a dream.
He wanted to be a king and is dreaming that he is a king.
All this is his mind’s experience as in a dream.)
dमUमेणानेनैव ल<ला6य द-यता ि6थता वं चैषा वरारोहे 6वWनमा?ं वराBगने ।
O Best among women, by the same flow of delusion he had a wife who was another Leelaa.
Both you and she, O great lady are just characters in the dream.
(You are in Vasishta’s dream and this Leelaa is in Vidooratha’s dream.
Or rather, Padma is in your dream; and Vidooratha in her dream.)
यथा भवयावेत6य 6वWनमा?ं वराBगने तथा भवयोभतiष तथैवाहमप 6वयम ् ।
Just like you both are just dream characters for him, your husband Padma also is a dream character for you
both, O Best among women! Even I myself am just a dream character.
(You are in my dream and I am in your dream.)
जगoछोभैव ई2शीयं 2:यमेतदहोoयते एतदे व पPर}ातं 2:यशYदाथमुvज-त ।

The grand show of the world like this alone is known as the Seen or the perceived.
When one understands the truth of this, he discards the meaning of the word ‘Seen’ completely.
(Any scene of the perceived stays meaningless for a Knower; since he knows that it is some Vaasanaa play
of many Jeevas interacting with each other; and not real.)
एवमेषा वमेषा च सNप*नैवमसौ नपः ृ अहं चाम-न सयवं गता सवतयामनः ।

This is how this world came to be. This is how you, she and the king come to be.
I have realized the truth of the Self (my true essence) and am one with the Self completely.
इमे वयमहा*यो*यं संप*न:चोदता इ-त इथं सवामकतया महाRचघनसंि6थतेः ।

All of us have been brought about and risen up for each other like this, because of the dense Absolute
Consciousness which exists as all.
एवमेषा ि6थता रा}ी हाPरहासवलासनी ल<ला वलोलवदना नवयौवनशालनी

पेशलाचारमधरा
ु मधरादोरभाषणी
ु कोकला6वरसंकाशा मदम*मथम*थरा
असतोपलप?ाQी वतपीनपयोधरा
ृ का*ता काvचनगौराBगी पDव>बNबफलाधरा
वसंक पामक6य एषा यदा भतम ु न ःकला तदा वस2शाकारा ि6थतैषा Rचoचमकतौ ृ ।
This queen Leelaa, shines in the fresh youthful state pleasing with her charming conduct; has an attractive
face; is well behaved and is tender towards all; has soft and sweet speech; has a voice like the cuckoo;
creates infatuation in every eye; has eyes like the petals of the blue lotus; has round huge breasts; is
attractive; has the golden hue; her lips shine like the ripe bimba fruit.
She is a fluctuation in the mind of your husband who conceived ‘her’ as ‘you’ (in your image).
Then she came into being, identical to your form, by the miracle of the Chit.
व\तम
ु र णे ]Qं समन*तरमेव ह व\?iषा परो ु 2टा वसंक पामनाधना ु ।
The very next instant of your husband’s death, she stood in front of him, as ‘the you’ conceived by your
husband.
यदाRधभौ-तकं भावं चेतोsनभव-तु 6वयं चेयं स*मयमेवात आ-तवाहकक पनम ् ।

The AadhiBhautika (physical) phenomenon experienced as real by the mind is the imagination alone
arising in the AatiVaahika (mind).
(The rise of a want; and the objects appear or not appear; and the suffering state exists as the Jeeva.)
40
यदाRधभौ-तकं भावं चेतो वेित न स*मयं आ-तवाहकसNक प6तदा सयोपजायते ।

When the mind realizes the AadhiBhautika body as unreal, then the conception arising in the AatiVaahika
becomes true. (The mind that is not blocked by the ignorance, never fails in its conceptions.
A Knower has no ‘wants’ and his mind is just sensing tool. He has no AatiVaahika body also, except as the
Knowledge essence. Whatever he ‘knows’; that alone is his body. This pure knowledge form is the
manifestation of Brahman state itself, as the Knower (with any identity of the world). Whatever thoughts
rise in his thoughtless state becomes a true experience.)
अथो मरणसंवया पनज ु *ममये dमे वं ह संवदतानेन वया च गत एव सः ।

At the time of death, in the delusion of rebirth, ‘you’ alone were conceived by him (in his ignorance state)
and he obtained ‘you’ as it were in ‘her form’.
(He did not get a real Leelaa; but only a carbon copy of her surface image.
His eyes saw the image of Leelaa and he loved her as his wife. He had no memory of Padma-life.
His want of a Leelaa alone moved forward in the dream and produced a Vidooratha and his Leelaa.)
(He loved you alone in her form; and she carried your love in her heart for him.
After all, everyone is the same in essence. Chit-state alone appears as you and also as her.)
इथं वां 2टवानेष 2ट:चैष वये-त च वमWयाम-न संप*ना सवगवािoचदामनः ।

He saw ‘you alone’ in her. He was seen as it were by you in ‘her form’.
(Just a state of delusion as the king and his wife, existed as the experience of the king and the wife.)
You were the ‘Self’ of her as the ‘Supreme Self’ which is in all.
(You as the essence of Brahman are in her also. She as the essence of Brahman is in you also.
You know it and are freed of the dreams; she is not.)
(One delusion bubble as Padma’s Leelaa broke and stays as the Brahman state; another delusion bubble
as Vidooratha’s Leelaa is still floating around in the dream-worlds as a dream character.
There can be millions of Leelaas as various characters in various life-stories; but they are all just empty
bubbles only; till they break off and stay as the Brahman state.)
FGम सवगतं य6मायथा य? यतोदतं भवयाशु तथा त? 6वWनशDयैव प:य-त ।

The omnipresent Brahman wherever it rises, remains as that object and perceives it by the ‘power of
dreaming’.
सव? सवशिDतवाय? या शिDतS*नयेत ् , आ6ते त? तथा भा-त तीसNवेगहे तुतः ।

Since Brahman is omnipotent, wherever whichever power manifests, he remains there as that and shines by
reason of the intense agitation (or the extreme want).
म-तमोहQणे
ृ नैव यदै तौ दNपती ि6थतौ तदै वाgयामदं बZं ु -तभासवशाधद ृ ।
At the very instant of death of Padma, those two stood as a couple (with just the memories of birth and
growth inbuilt in their minds.).
By the conceptions arising in both their minds they understood each other as husband and wife.
आवयोः पतरावेतावमे वै चाप मातरौ दे श एष धनं चेदं कमदं

T पव
ू मी2शं
आवां ववाहतावेवमेवं नामैकतां गतौ ।
‘These are our parents’; ‘These are or mothers’; ‘This is the country’; ‘This is wealth’; ‘This is the action to
be followed’; ‘The past is like this’; ‘We are married’; in this manner their thoughts were united.
एतयोः साप जनता याता त?ैव सयतां तथैवा?ाि6त 2टा*तः यQं 6वWनवेदनम ् ।
The people of the country also became real people for them. (For the people there, they were real.)
The same thing happens in the dream too.
41
इयेवंभावया ल<ले ल<लयाहमथाRचता नाहं 6यां वधवे येवं वरो दतो मयाWयसौ
इयथन T मताृ पवू मेवेह खलु बालका ।
That Leelaa who appeared (in Padma’s Jeeva-dream) as the ‘you’, worshipped me as you did.
‘I should not become a widow’ - she asked for this boon and I granted it to her.
Because of this alone, this girl died before her husband died.
भवतां चेतनांशानामहं चेतनधमणी कलदे ु वी सदा पMया

ू 6वत एव करोNयहम ् ।
For the desires that need to be fulfilled for you people, I create the course of actions.
I am always worshipped by you as the Goddess of the family and I take care of you all by my own will.
JOURNEY OF THE SECOND LEELAA AFTER DEATH
अथा6या जीवको दे हााणमाSतtपधDमनसा
ृ चलतां ाWतो मखाVयDतदे
ु हकः ।
ततो मरणमoछा
ू *ते गहेृ sि6म*नेव चैतया बZौ
ु भावत आकाशे 2टो जीवामना ततः
संप*नैषा हPरणनयना च*@>बNबाननीः मानो*नZा द-यतललता का*तमाभोDतकामा
ु
पव
ू 6मया
ृ सरभसमखी ु संयुता मHडला*तः 6वWना*ते वाsक-तवभवा
ृ प-sनी चोदतेव ।
Then the subtle Jeeva of hers took the nature of the life-wind as it came out of the body. It moved by the
power of the mind and left her body through the mouth. At the end of her death swoon, in ‘this very house’
(Vidooratha’s world) here, in the very ‘space of her Jeevahood’ created by her own intellect, she obtained a
beautiful body endowed with deer like eyes and moon-like face, bubbling with youth fit to be enjoyed by
her husband. She herself was filled with a desire to enjoy his company like the lotus opening her petals to
receive the rays of the sun. Goaded by her previous memory, she wanted to enjoy the company of her
husband immediately. Her face set for high speed, she got ready to enter the dome of Padma’s world like
from the middle of a dream (to enter another dream); excited with extreme joy because of such unnatural
occurrences.
STORY CONTINUES
अथ लYधवरा दे हेनानेनैव मह<प-तं प-तमाWतंु यायेषा नभोमागTण वटपं
इ-त संRच*य सान*दमZाममकरnवजा
ु पWलवे
ु ु पेलवाकारा प]Qणीव नभ6तले ।
Then (Vidooratha’s) Leelaa who was blessed with the boon by Jnapti, thought that ‘the previous body itself
was capable moving in the paths of the sky towards other worlds and reach her husband’ and filled with
extreme passion, and feeling extremely joyous, she floated in the sky like a bird with a very light body.
(Actually her previous body had died; and she had obtained another physical body now. One dream body
cannot enter another dream-world with the same physical body.
Of course physical body is non-existent actually except as a sense perception of a deluded mind. If the
knowledge is not there, the belief in the physical body block its path to any other world. Enlightened Leelaa
had left the identity of the physical body and existed as just an awareness point without any identity of a
form.)
(Though Jnapti had no daughter, this Leelaa sees a beautiful young goddess appearing in front of her to
guide her through her journey. Her own trust in her deity made her believe that the Goddess will guide her
in the path and that Vaasanaa got fulfilled.)
(Any form of God or ghost can appear out of your own Vaasanaa-seed to fulfill your desire. Only a
Vaasanaa-less mind can really be in the presence of a Sage or a god. Others will get their mind-created
illusions only.)
कमार<ं
ु त? सा ाप }6यैव हतां हतां 6वसंक पमहादशात ् परतो ु -नगतामव ।
Then she saw in front of her; as per her own conception in the mirror of her mind; as if a young girl was
going ahead of her; as if sent by Jnapti for helping her.
कमाय
ु ुवाच दहताि6म
ु सखी MनWतेः 6वागतं तेs6तु स*दPर ु तीQमाणा वामेव ि6थता6मीह नभःपRथ ।
Kumaari spoke: “Friend, I am the daughter of Jnapti. Welcome O beautiful maiden.
I am waiting for only you to come, standing on this sky-path.”
ल<लोवाच दे व भतुः समीपं मां नय नीरजलोचने महतां दशनं य6मा*न कदाचन -नफलम ् ।
Leelaa spoke: Devi, take me to my husband, O lotus eyed lady. The vision of the great never goes waste.
42
एह त?ैव गoछाव इयDवा ु सा कमाPरका

ु पर6त6याः
ु ि6थता KयोिNन मागदशनतपरा ।
‘Come, let us go there only’; so saying, that young girl stood in front of her ready to guide her in the sky.
(The enlightened Leelaa had attained the Knowledge of Brahman and Jnapti gave her the experience of
being space itself. This Leelaa believed in the grace of the deity and also believed that she had to cross
many worlds before she reached her husband’s palace. Her belief produced her experience after death in
this manner.)
तत6तदनयाता
ु सा ाप कोटरमंबरं -नमलं करमालाVं यथा लQणले~खका ।
मेघमागानथो ल*य वात6क*धा*तरे गता सय
ू मागादभगता तारामागमतीय च ।
वािव*@सरसZानां
ु लोकान ल*य
ु लाघवाFGमवणमहे ु शानां ाप FGमाHडखपरम ् ।
Following her (the young goddess), Leelaa reached the hollow taintless space of the sky like a fate-line on
the surface of the palm. Crossing over the layer of clouds first; then again crossing the path of the winds;
coming out of the Sun’s path again; then crossing over the sphere of stars; leaping skillfully across the
worlds of Vaayu, Indra and the Gods and Siddhas, Brahmaa Vishnu and Maheshvara; she reached the
hollow hole of Brahmaanda - the Cosmic egg.
हमशैयं यथा*त6थं कNभे ु sभ*ने बहभवेतथा संक पसZा सा FGमाHडाि*नगता बहः ।
6वRचतमा?दे हैषा 6वसंक प6वभावजं अ*तरे वानभव-त ु कलैवं नाम वdमम ् ।
She who was empowered by her own will came out of that Brahmaanda, like the coolness of the ice kept
inside the pot spreads outside though the pot remains unbroken.
She who had only the ‘body made of mind’ experienced ‘this type of great delusion’ produced by the
‘natural power of her own conception’ in ‘her own mind’.
FGमाद6थानमाUNय ाWय FGमाHडखपरं ततो FGमाHडपार6था जलायावरणा-न च सम लBय ु
पुरः ाप महाRचगगना*तरं अ2टपारपय*तम-तवेगेन धावता सवतो गSडेनाप क पकोटशतैरप ।
Then crossing over the worlds of Brahmaa and others, she reached the hollow hole of the Brahmaanda.
Then crossing over the hollow space of Brahmaanda, crossing over regions filled with waters, she reached
the ‘Great space of Consciousness’ (MahaaChidGagana),the limits of which can never ever be seen by
even Garuda, the celestial bird rushing with his maximum speed even in hundred crores of Kalpa times.
त? FGमाHडलQा~ण स*यसंया-न भPर ू शः ता*य*यो*यम2टा-न फलानीव महावने
त?ैकि6म*परसं
ु 6थे वततावरणाि*वते वेध-यवा ववेशा*तबदरं कमको
ृ यथा
पनF
ु Gमे*@वHवादलोकान ल*य
ु भा6वरा*त*मह<मHडलं ीमाप तारापथादधः ।
त? त*मHडलं ाWय तपरंु तoच मHडपं व:य पपगWत6य
ु ु शव6य -नकटे ि6थता ।
एति6म*न*तरे सा च न ददश कमाPर ु कां मायामव पPर}ातां Dवाप यातां वरानना ।
Countless Lakhs of Brahmaandas exist there in an abundant manner, unknown to each other like fruits in a
huge forest. She tore through one such thing (Brahmaanda) in front of her, which spread out as if covered
with a veil, and entered inside it like a worm crawling into a fruit. Then again jumping over the shining
worlds of Brahmaa, Indra, Vishnu and others, she reached the sphere of the beautiful Earth situated below
the star paths. Then reaching that sphere, and entering inside that city and that dome, she stood near the
dead body covered by the flowers. Meanwhile that Leelaa of pretty face did not see the young girl (Jnapti’s
daughter) who had appeared as if by miracle and who had disappeared now.
(This Leelaa had just some supernatural experience of a goddess-guidance and a travel across worlds
without any knowledge back-up, and yet felt herself the most blessed creature on the earth.)
मखमालोDय
ु सा त6य 6वभतःु शवtपणः इदं बZवती ु सयं -तभावशतः 6वतः ।
अयं स भता संVामे -नहतो मम स*धना
ु वीरलोका-नमा*ाWय Qणं शेते यथासुखम ् ।
अहं दे Kयाः सादे न सशर<रै वमी2शं इह ाWतवती ध*या मसमा नाि6त काचन ।
Seeing the face of her husband who was a corpse, she understood the truth by her own conception in the
mind; ‘This is my husband who was killed by Sindhu in the battle field. He has reached the world of the
brave one and is sleeping happily just for a while. By the grace of the Goddess I have reached him, with my
body intact. I am indeed blessed. There is no one as fortunate as me.’
(Her memories are from Vidooratha’s world only, since it was her original birth place.)
43
इ-त संRच*य सा ह6ते गह<वाृ चाSचामरं वीजयामास च*@े ण यौPरवाव-नमHडलम ् ।

So thinking, that charmingly youthful Leelaa took the beautiful fan in her hand; and started fanning him;
like the sky fanning the Earth with the moon.
ु
ते भया6ता:च
ृ वै दा6यः स राजा च बZवा ु *वxयि*त वदतां दे व कं कयैव कथं Rधया ।
Those servants, those maids, and the king who wakes up; what will they all say about this?
How and in what manner will they understand all this?
ु
Devi spoke
स राजा सा च ते भयाः
ृ सव एव पर6परं Rचदाकाशैकतावेशादावयो:च भावतः
महाRच-तभासवा*महा-नय-त-न:चयात ् अ*यो*यमेव प:यि*त मथः सं-त>बिNबतात ्
इयं मे सहजा भाया ममेयं सहजा सखी ममेयं सहजा रा}ी भयोयं ृ सहजो मम ।
That king, those servants, those maids - all of them -being the expression of the same Chidaakaasha, being
under our influence, because of the Great Chit manifesting as all this, because of the certainty caused by the
great fixed rules (Mahaa Niyati) - will see each other as already acquainted, by reflecting the images of one
another in their own minds, as ‘This is my familiar wife’; ‘This is my familiar friend’; ‘This is the familiar
queen’; ‘This is my favorite servant’ and so on. (The ignorant Leelaa will continue like the other Leelaa
and others will accept her as the same Leelaa of their world.)
केवलं वमहं सा च यथावतमख ृ िHडतं }ा6याम इदमा:चयJ न तु कि:चदपीतरः ।
Only myself, you and she have the complete knowledge of all these amazing occurrences; others will not
know of it in the least.
ु
अमनै ु व शर<रे ण कमथJ न गता प-तं एषा वरे ण संाWता ल<ला ललतवादनी ।
Why did not Leelaa of charming speech go with this body itself as per the boon given to her?
{Jnapti and enlightened Leelaa are still in Vidooratha’s world. The dead body of the second Leelaa was
still lying in Vidooratha’s world}
ु
Devi spoke
अबZRधयः
ु सZलोका*पुHयवशोदता*न समथाः 6वदे हेन ाWतंु छाया इवातपान ् ।
The unenlightened ones cannot reach with their bodies, the worlds of Siddhas attainable only through
meritorious actions, like the shade can never ever reach the Sunlight.
(No one can physically travel from one world to another.
The very belief in the physical body as a reality, blocks their entry to other worlds.)
आदसगT च -नय-तः 6थापते-त बोRधभः यथा सयमल<केन न मलयेव कvचन ।
These rules were ordained by the enlightened beings at the beginning of the Creation that ‘the real should
not mix with the unreal in the least’. (Imagined bodies cannot go wherever they want; like the dream
persons cannot get out of the dream worlds.)
44
याववेतालसंक पो बाल6य कल वयते -नवतालRधय6तावददय6त6य

T ु कः कथम ् ।
The ghost can exist only for the child! How can a person who has no ghost-idea see the ghost?
अववेकMवरोणवं वयते यावदाम-न ताविववेकशीतांशुशैयं कत ु उदे यलम ् ।

As long as the fever-heat of non-discrimination exists in oneself, how can the cool moon of discrimination
rise at all?
अहं पKया
ृ द दे हः खे ग-तनाि6त ममोतमा इ-त -न:चयवा*योs*तः कथं 6यासोs*य-न:चयः ।
‘I am the body made of elements’, ‘I cannot properly move in the sky’; he who has the ascertained belief
like this in his mind, how can he have any other ascertainment?
अतो }ानववेकेन पुHयेनाथ वरे ण च पुHयदे हेन गoछि*त परं लोकमनेन तु ।

Therefore, only through discriminative knowledge, or by merits, or by some boon, can people go to other
worlds with a meritorious body.
शकपणJ
ु कलाBगारे पतदे वाशु दGयते अयं दे हमहं देहः ाWत एव वशीयते ।
A dried up leaf turns into ash the instant it falls on the hot embers.
The very instant the ‘I-body’ (AatiVaahika) is attained (through knowledge); this gross body (which is just
a Vaasanaa-state) vanishes.
एतावदे व भव-त वरशापवजिृ Nभतैः यथा संRच*य एवाहं तथा 6मत ृ इ-त 6म-तः ृ ।
This is how it happens to those who are met with a curse or a boon.
By believing only, the ‘I’ is remembered, in that manner. That is the Smriti, the memory phenomenon.
(The memory of the body alone gets changed by a curse or boon; since physical body is just made of the
memory of sense perception only.)
यः सपययो रMMवां स कथं सपकायकृत ् आम*येव ह यो नाि6त त6य का कायकाPरता ।

If one sees a snake in the rope how can he make the snake slither away?
What is not there at all in oneself, how can it be made to perform some action?
(If the other Leelaa wanted to travel with a physical body, it is just a want rising through ignorance. She
does not know that the body is non-existent except as her memory of a sense-created image as the ‘I’.
You cannot convince the fools that they are foolish. You just play along with them.
Therefore when she woke up from her death swoon, her memory of the physical body was renewed and she
believed that it was the same body; and she had no idea that her original body had died and was cremated
in her world.)
य6वेतत*मत ृ इयेव मया समनभयतेु ू ागgयास6य पट6य ु नामैतवजNभते

ृ ।
That which is falsely experienced as ‘some one is dead’ exists as a fact strengthened by the repeated ideas
of the past. (When a sense produced image of a body is seen motionless and deteriorating, it is defined by
the ignorant as a dead body. They believe that they (as physical bodies) will also cease to exist after death;
and fear even the mention of the word ‘death’ as if it is a devil-made concept. A Knower on the other hand,
who has understood the truth of the AatiVaahika body, stays only as the AatiVaahika body and is not fooled
by the image of the physical body; and has no idea also of its death-state.)
6वानभते
ु ू जगMजाले सगमाःु संस-तdमाः
ृ ना*यसंकि पतो नाम सगायgयास ई2शः ।
In this network of world experienced in oneself, the delusions of these recollections are easily gained
(through ignorance and false assumptions; and fear of death is a natural state of the ignorant.)
These repeated beliefs are not the rules conceived in the Creation by another (powerful god-like) one.
45
अ*तरनभयमानाः
ु ू संसत ृ यो बाGयभतजालानां
ू , अवदतवेय2शामप दरेू पNसामवै
ु *दवं >बंबम ् ।
The worlds experienced inside the mind appear as staying outside for those ignorant ones who have not
realized the Truth, like the men with ailments see a second moon in the distant sky.
त6माये वेयवेतारो ये वा धमJ परं Rताः आ-तवाहकलोका*6ते ाWनव*तीह ु नेतरे ।

Therefore, those who realize the truths of Vedas, or those who take shelter in the Supreme Righteousness
named Chit (throughVichaara) attain the world of AatiVaahika, and not the others.
आRधभौ-तकदे हवं मयाdममयामकं कथं सये ि6थ-तं या-त छाया6ते कथमातपे ।

The AadhiBhautika body is just a false illusion. How can it become a real one?
How can the shadow exist in the sunlight?
ल<ला वदतवेया नो परमं धममाRता केवलं तेन सा भतःु कि पतं नगरं गता ।
Leelaa is neither a realized person; nor has she taken shelter in the Supreme.
She just went to the city conceived by her husband.
(It is just a travel from one dream to another. The only difference is she remembers her previous dream in
the next dream also.)
ु
एवमेषा याताऽ6तभताु प:य ममां>बके वतः

ृ ाणसंयागे कतKयं कमहाधना ु ।
Let her be gone like that! But look at my husband, O Devi! He is ready to give up his lives.
What should be done now?
भावाभावेषु भावानां कथं -नय-तरागताकथं भयो ू sWय-नय-तम-ृ तज*मादसRचता
ू ।
कथं 6वभावसंसZः कथं सता पदाथगा कथं अ[*याद<षूणवं प
ृ Kयादौ ि6थरता कथं ।
हमादषु कथं शैयं का सता कालखादषु भावाभावVहोसग6थलसxम2शः
ू ू कथं ।
कथमय*तमoायं
ु तणग मनरादक
ृ ु ं व6तु नायाय-नठे sप ि6थते 6वोoायकारणे ।
How did the ‘laws’ (Niyati), arise for the presence or absence of objects?
How again did arise these ‘non-laws’ (Aniyati), symbolizing birth death etc.?
How do objects get their natural qualities? How does the existence in objects occur?
How does the fire remain as hot? How the earth does remain firm?
How does the coolness appear in snow? What is the reality of time and space?
How does the cognition of gross and subtle, acceptance and rejection, absence and presence occur?
How the reality does not exist for the grass, trees, and humans etc. who rise to their maximum heights and
who remain as the cause for their own growth though unwished for?
दे Kयुवाच
Devi spoke
महालयसNपतौ सवाथा6तमये स-त अन*ताकाशमाशा*तं सFGमैवाव-तटते ।

When the great dissolution occurs, when everything ceases to exist, the Supreme Brahman, the endless
space of complete tranquility alone remains!
(If nothing is there in truth, what is left back when everything is removed? Who makes the rules and how?)
तिoच@पतया
ू तेजःकणोsहम-त चेत-त 6वWने संवयथा ह वमाकाशगमनाद च ।
A lustrous point as the essence of the Chit, cognizes itself as the ‘I’ like the cognition in the dream as ‘you’,
‘floating in the sky’ etc.
46
तेजःकणोsसौ 6थलवमामनाम-न
ू व*द-त असयमेव सयाभं FGमाHडं तददं 6मत
ृ म ्।
This ‘lustrous point’ attains grossness in itself by itself.
This is known as the Brahmaanda which though unreal shines as real.
त?ा*तFGम तवेित FGमायमहमयथ मनोराMयं स कSते ु 6वामैवं तददं जगत ् ।

In that Brahmaanda (grossness) Brahmaa the creator (a potential state of world), cognizes himself as ‘I am
Brahmaa’ (I am all the experiences). He creates a kingdom in the mind in his own self; that is this changing
phenomenon termed as Jagat.
ति6म*थमतः सगT या यथा य? संवदः कRचत6ता6तथा त? ि6थता अयाप -न:चलाः ।

Whatever, wherever, however was cognized at first by Brahmaa as the perceived world; that alone shines
even now as a stabilized phenomenon.
(Brahmaa is a totality mind which rises with its own rules and conditions; and evolves or devolves as per
the ignorance or knowledge level of the small minds which make a part of it.
Brahmaa as mentioned already in the previous sections, though a form of the creation, still maintains the
Knowledge of the Self as his support and stays without delusion; and is a witness state of the creation only;
like a Knower remains a witness state of the world events going around him.)
(Brahman state alone exists as the Brahmaa and Jeevas. It forms the basic power that enables the minds to
see what they want.)
ययथा 6फPरतं
ु Rचतं ततथा GयामRच\वेत ् 6वयमेवा-नयमत6तत6या*नेह कvचन ।
In whatever way the mind shines forth; in that manner only, the individual Consciousness occurs.
Nothing ever exists without bound by laws, by itself.
न च नाम नकि*चवं यMयते ु व:वtपणः यDवा सम6तसं6थानं हे म -तट-त वै कथम ् ।

The Reality which shines forth as the world is not a ‘nothing’.
How can the gold exist discarding all its forms?
(Gold can exist as some shape or other only. So also Brahman has to exist as the perceived only.
You cannot separate the shape from the gold; or the Jagat from Brahman-state.)
सगादौ 6वयमेवा*ति:चयथा कRचताम-न हमा[*यादतयायाप सा तथा6थे 6वसतया ।

In the beginning, in whatever manner the Chit shone forth by itself in itself as snowness and fireness, they
exist in that very manner as their individual essence.
त6मा6वसतास*यागः सतः कतJु न यMयते ु यदा Rचदा6ते तेनेयं -नय-तन वन:य-त ।

Therefore the reality cannot discard its own existence in all the objects.
The Niyati or laws cannot ever perish because Chit alone exists as all (and the laws binding them).
ययथा कRचतं य? KयोमtWयप पाRथवं सगादौ त6य चलतमय ु याव*न यMयते

ु ।
Whatever grossness shone forth in whichever manner wherever in the Chidaakaasha at the beginning of the
Creation, it is not possible to change it ever now.
या यथा RचकRचता -तपQRचतं वना न सा ततः चल-त वेदनाgयासतः 6वयम ् ।

In whatever manner, the Chit has shone forth without any contradiction; that cannot be changed, by the
belief systems (and false assumptions), of the ignorant minds.
जगदादावनप*नं
ु यoचेदमनुभूयते तसंवयोमकचनं 6वWन6?ीसरतं ु यथा ।
This world which is experienced was not produced in the beginning at all.
Whatever is experienced is the shine of the Chidaakaasha the Conscious-space, like the company of a
woman in the dream (existing at the moment of perception-awareness only.).
47
असयमेव सयाभं -तभानमदं ि6थतं इ-त 6वभावसंपितPर-त भतानभतयः ू ु ू ।

‘Unreal alone appearing like the real exists like this’ this is the experience of the beings when they remain
in their true nature (as the Reality state).
सगादौ या यथा tढा संवकचनसंत-तः सायाWयचलता*येन ि6थता -नय-तSoयते ।

In whichever manner, whatever was the shine of the Consciousness that occurred at the beginning of the
Creation; that continues even now, without getting changed by any other thing; that alone is known as
Niyati, the law governing the Creation.
गह<तKयोमसं
ृ वितRचKयोम Kयोमतां गतं गह<तकालतासं
ृ विoच*नभः कालतां गतम ् ।
गह<तजलसं
ृ वितRचKयोम वाPरवि6थतं 6वWने यथा पSषः ु प:ययाम-न वाPरताम ् ।
By the Cognition of space, the Chit-space has become space; by the Cognition of time, Chit-space has
become time; by the Cognition of water, Chit-space exists as water. (For example) In the dream, the person
who is dreaming becomes himself the water he perceives as the water.
6वWनRचसंवदाभा-त भवयेषा यथाि6थता Rचoचमकारचातया ु दसदे तसमहते

ू ।
The dreaming awareness (as the mind) shines forth and becomes all the objects that rise up.
By the amazing act of the mind, the unreal is understood as real.
खवं जलवमवaवमि[नवायवमWयस
ु ु त ् वेय*तः 6वWनसंक पnयानेिवव Rच-तः 6वयम ् ।
These entire unreal phenomena like sky-ness, water-ness, earth-ness, fire-ness, wind-ness etc, are cognized
by the Chit within, by its own will, as in a dream, or imagination or contemplation.
LIFE-SPAN MEASURE
मरणान*तरं कमफलानभवनUमं
ु सवस*दे हशा*यथJ म-ते
ृ य6करं शण ृ ु ।
Listen now to the process of enjoying the fruits of actions after death; so as to be freed of all doubts and
which will prove beneficial to the mortals.
tढादसगT -नय-तयiकZ>?चतःुशता पवा ू द:वायषः ु पंुसां त6या मे -नय-तं शण ृ ु ।

In the beginning it has been ordained that the lifespan of beings in each Yuga starting from Kali Yuga
(Dvaapara, Tretaa) to Krta Yuga as one hundred, two hundred, three hundred and four hundred years
respectively. Listen to my explanation of Niyati in this topic.
दे शकालUया@KयशnयशZी
ु ु 6वकमणां नवे चाRधकवे च नणां ृ कारणमायषः ु ।
The excess or shortage of the place, time, action, ingredient, purity, impurity of one’s own actions, decide
the life-span of the human beings.
6वकमधमT hस-त hसयायन ु ण

ृ ामह वZृ े वZमपाया-त
ृ ु सममेव भवेसमे ।
The life-span of men decreases if one falls short of one’s own duties; if increased it increases, if normal, it
is normal.
बालमयदै
ृ ु बालो यवा ु यौवनमय ृ ुदैः वZ
ृ मयदै
ृ ु वm ृ ः कमभम-ृ तमo
ृ छ-त ।
A child dies by those actions which cause death in children; the youth dies by those actions which cause
death in the youth; the old die by those actions which cause death in the old.
यो यथाशा6?मारYधं 6वधममन-त ु ट-त भाजनभव-त ीमा*स यथाशा6?मायषः ु ।

He who lives his life guided by the scriptures and performs his duties well, attains his full life-span as
ordained in the scriptures.
48
एवं कमानुसारे ण ज*तर*यां

ु दशामतः भव*य*तं गतवतो 2[ममoछे दवेदनाः ।
In this manner, the (ignorant) creature according to his own actions attains the final state (of death) and
experiences unaccountable subtle pains at that time.
(Identity with the physical body and the belief in its reality creates the pains of getting cut off from it, when
the ignorant die. More the attachment, more the pain the dying man encounters, which is invisible to
others; but is experienced by only the man in the death bed.
(It is equal to getting bitten by the imagined snake which is seen in the rope.)
ु
मरणं मे समासेन कथये*दसमानने

ु कं सखं
ु मरणं कं वा दःखंु मवा
ृ च कं भवेत ् ।
O Goddess with the moon-like face!
Brief me about Death! Is death painful or pleasant? What happens after death?
ु
Devi spoke
>?वधाः पSषाः
ु सि*त दे हा6या*ते ममष
ु ू वः मख;
ू sथ धारणाgयासी यिDतमा*पS
ु ु ष6तथा ।
अgय6य धारणा-नटो दे हं यDवा यथासखं ु या-त धारणाgयासी यिDतयDत6तथै
ु ु व च।
Those who die are of three types; the fool; the person who meditates (Dhaaranaabhyaasi) and a person who
knows the technique (Yuktiyuktaha). Here, the person who meditates, practicing meditation discards the
body and moves away easily; the wise one also has no problem.
{The three types of people mentioned here are -

Yuktiyuktaha- the person who has realized the self and who has understood the unreality of the physical
body does not have problem with death. Since he has no sense of physical body, death does not exist for
him at all. He knows the technique of remaining in the true nature of the self.
Dharaanaabhyaasi- the second one is a yogi who has controlled his Praana and can by sheer
concentration on the abstract principle move out breaking the Brahma-randhra.
Moorkhaha - the ordinary ignorant person of the world, who neither follows the (proper ancient knowledge
based) yogic methods nor the path of knowledge but lives his life drowned in desires and anxieties of the
world. At the time of death he undergoes severe painful experiences because of his uncontrolled mind.}
THE DEATH STATE OF THE IGNORANT

धारणा य6य नाgयासं ाWता नैव च यिDतमा ु *मूखः 6वम-तकाले
ृ sसौ दःखमे
ु यवशाशयः ।
The fool who has not practiced meditation or who has not understood any understanding through Vichaara
doubtless attains a painful state at the time of death with a mind that is not controlled.
वासनावेशवैव:यं भावयि*वषयाशयः द<नतां परमामे-त पPरलनमवाNबजम ू ु ्।
Helpless by the pull of the Vaasanaas, thinking only about the objects of senses, he attains a pitiable state
like the faded lotus.
अशा6?सं6कतम-तरसMजनपरायणः
ृ मतावनभवय*तदा
ृ ु हम[नावव oयतः ु ।
The fool who does not follow the instructions of the scriptures, who does not seek the company of the
noble, experiences at the time of death pains as if stumbling into a blazing fire.
यदा घघरकHठवं वैtWयं 2िटवणजं गoछयेषोऽववेकामा तदा भव-त द<नधीः ।
When he attains the gurgling of the throat, ugly contours, distortion in sight, this non-discriminating one
attains a pitiable state of mind.
परमा*nयमनालोको दवाWयदततारकः ु साdद[मHडलाभोगो घनमेचकतांबरः
ममKयथावoछPरतः
ु dमmिटमHडलः आकाशीभतवसधो
ू ु वसधाभतखा*तरः
ु ू
पPरवतककWचU
ृ ु उGयमान इवाणवे नीयमान इवाकाशे घन-न@ो*मखा
ु शयः
49
अ*धकप
ू इवाप*नः शला*तPरव योिजतः 6वयं जडीभववण; व-नकत
ृ इवाशये
पततीव नभोमागातण
ृ ावत इवापतः रथे @त
ु इव आtढो हमवगलो*मखः
ु
Kयाकव
ु ि*नव संसारं बा*धवान6पशि*नव
ृ dमतQेपणेनेव वातय*? इवाि6थतः
dमतो वा dम इव कटो
ृ रसनयेव वा dमि*नव जलावतT श6?य*? इवापतः
ोGयमान6तण
ृ मव वहपज*यमाSते आSGय वाPरपरेू ण -नपति*नव चाणवे
अन*तगगने :वdे चUावतT पति*नव अिYधSवaवपयासदशामनभवि*6थतः
ु
पति*नवानवरतं ोपति*नव चाभतः सकाराकण ू नोdा*तपण ू सवि*@यणः
T ।
(He experiences) complete loss of vision; blindness; flashing stars even in daylight;
the entire sky filled with clouds; the dense dark sky; subtle pains; eyes rolling restlessly;
the Earth above and the sky below; the whole world upturned as it were;
all directions circling like a wheel around him; floating in the sky as it were;
getting pulled in the sky as it were; the need to fall into dense deep sleep;
feeling as if he is inside a dark deep well; caged as if inside a dense rock;
unable to even utter any sound properly; heart torn to pieces;
falling from the sky like a grass caught in a storm;
as if travelling in a high speed chariot; as if melting like snow;
the world around him distorted; unable to touch the relatives;
as if getting thrown from a missile throwing machine; as if caught in a wind-machine;
his eyeballs rotating like the fan; bewildered; rolling away as if pulled by a rope;
rotating like a machine turning in a whirlpool;
getting blown away like a grass in the stormy winds;
as if caught in the high waves of the flood and falling down into the ocean;
falling inside the deep chasm of a typhoon in the endless sky;
experiencing the complete distortion of Earth and oceans;
as if falling endlessly into a never ending hole; as if thrown up from all over;
noisy breathing; all senses in a confused state and in wounded condition.
Uमाoयामलतां याि*त त6य सवाQसंवदः यथा6तं गoछ-त रवौ म*दालोकतया दशः ।
पवा
ू परं न जाना-त 6म-त6तानवमागता
ृ यथा पा:चायसंnयाते नटा 2िटद गटके ।
Gradually all his senses lose their functioning capacities; the world looks as if covered by darkness arising
after the sunset. He does not know the past or the present. His memory is lost as it happens in the evening
time when eyes fail in their vision. (All memories become vague.)
मनः क पनसामयJ यजय6य वमोहतः अववेकेन तेनासौ महामोहे -नमMज-त ।
यदै वामोहमादते नादते पवन6तदा नवादते यदा ाणा*मोहमायायलं तदा ।
The confused mind discards its power of conception. Bereft of discrimination he sinks into a great delusion
state. As the delusion increases, he stops breathing. When the breathing stops, he swoons.
अ*यो*यपुटतां यातैम;हसंवेदनdमैः ज*तःु पाषाणतामे-त ि6थतमयादसगतः ।
Filled with delusions and the confused visions which enhance each other more and more, the creature
becomes frozen like a rock. This is the Niyati ruling the world from the beginning (that ignorant suffer
because of their own attachments and stupidities.)
ु
Kयथां वमोहं मoछा

ू *तं dमं KयाRधमचेतनं कमथमयमाया-त दे हो GयटाBगवानप ।
Why does the body with ‘eightfold nature’get delusion, swoon, confusion, disease and unconsciousness?
शरः-पा~ण-पाद-गGय
ु -नाभ-दया*यटाBगा-न
50
ु
Devi spoke
एवं संवहतं कम सगादौ 6प*दसंवदा ययि6म*समये दःखं

ु कालेनैतावते2शं
6या*मे इयेव संव:य ग मवत6वभावजं
ु वेित RचतवजNभोतं
ृ ना*यद?ाि6त कारणम ् ।
In the beginning of the Creation, by the cognizing vibration (Brahmaa) which arose first, the course of
action was determined like this. ‘What and at which time pains should arise in course of time in this
manner for me’. These rules have formed like a cluster of trees naturally and are experienced by the mind.
Nothing else is the reason for all this here.
यदा Kयथावशा*नाbय: 6वस*कोचवकासनैः गGणि*त ृ माSतो दे हे तदोञ ्झ-त -नजां ि6थRथम ् ।
वटा न व-नयाि*त गताः संवशि*त नो यदा वाता वनाडीवातदा 6प*दा6म-त
ृ भवेत ् ।
न वशयेव वातो न -नया-त पवनो यदा शर<रनाडीवैधुया*मत ृ इयoछते
ु तदा ।
At the time of death, the nerves by their contraction and expansion block the air. Then the body loses its
natural state. The winds inside do not go out and the winds outside do not go in. Because of the frozen
condition of the nerves just the vibration of the memory persists. When the wind does not go inside and
does not go outside, the nerves stop functioning and the person is known as dead.
आग*तKयो मया नाशः कालेनैतावते-त या पव ू संवदता संवया-त तoचोदता म-तम ृ ्।
‘I have to perish in course of time’ this understanding rising from the past creates the death scene.
(The ignorant are always sure about the forthcoming death and seek immortality.
For a knower who knows that death is non-existent, the word ‘immortality’ has no meaning at all.)
ई2शेन मयेहेथं भाKयमयाद सगजा संवबीजकला नाशं कदाचन गoछ-त ।
The seed form of the cognition that ‘I am so and so; I have to think like this;’ which arose at the beginning,
does not ever perish. (Ignorance is accompanied by all these false assumptions.)
संवदो वेदनं नाम 6वभावोsKय-तरे कवा*त6मा6वभावसंवतेना*ये मरणज*मनी ।
These experiences are the very nature of the perceiving phenomenon.
The perceiver is not different from the experience. (It is his mind-show based on ignorance.)
Death, birth etc are natural properties of the perception. They do not exist as separate realities.
(Perceived is non-existent except as the built in imagination of the mind. The belief in the reality of the
perceived is the cause of all sufferings. This false knowledge forms the seed for all other false assumptions
like birth, death, after life, rebirth etc.)
LIFE OF A JEEVA FILLED WITH VAASANAAS
DवRचदाव-ृ तमसौNयं DवRच*नयां जलं यथा DवRचसौNयNDवRचMजीवधमदं
T चेतनं तथा ।
यथा लतायाः पवा~ण द<घाया मnयमnयतः तथा चेतनसताया ज*मा-न मरणा-न च ।
Like the river sometimes is filled with whirling waters, sometimes very calm, the Jeeva-consciousness is
quiet sometimes, and perturbed sometimes. The births and deaths of the Jeeva-consciousness are like the
knots found at intervals in the stem of the long creeper.
(As a Vaasanaa-entity, a Jeeva has no name or form; but has only imagination as his essence, and moves
from one form to another through various identities; little knowing his unreal nature.
Dream after dream opens up as succession of life-stories, where some imagined ego lives as Jeeva-entity in
each story; as just a puppet of Vaasanaas only.
Vasishta is not Padma, Padma is not Vidooratha. Arundhati is not Leelaa; Leelaa is not the other Leelaa.
Vaasanaas alone moved forward and created the next life and a new Jeeva.
Leelaa’s story is not a story of re-birth; but about the never ending processes of Vaasanaas.)
न जायते न wयते चेतनं पSषे ु DवRच6वWनसंdमव\ा*तमेतप:य-त केवलम ् ।
पSष:चे
ु तनमा?ं स कदा Dवेव न:य-त चेतनKय-तPरDतवे वदा*यिकं पमा*भवे ु त्।
The conscious being called Jeeva is never is born; never dies. Births and deaths are just delusions seen as in
the dream. The embodied Purusha is of the nature of pure awareness (which is aware of three states of
waking dream and sleep.) When and where can it perish? What else is the embodied person but the pure
awareness? (Pure awareness goes through three states of existence, each separate from the other; death is
just another sleep state.)
51
कोsययाव*मतं ृ Fह

ू चेतनं क6य कं कथं wय*ते दे हलQा~ण चेतनं ि6थतमQयम ् ।
Tell me; till now whose awareness state has died and how?
Lakhs of bodies die; but the awareness state is imperishable.
(You only wake up in another state of the mind as you go through dream waking and sleep. You do not die
after each state. So also, death experienced as another waking state of another Vaasanaa-world.)
अमPरय*न वै Rचतमेकि6म*नेव त*मते ृ अभवयसवभावम-तरे ृ कमतावह
ृ ।
If the undying mind (of Brahmaa) perishes with one person, then all things will cease to exist even if one
person dies. (If one person dies, then his perceived world will vanish for him of course; but others who saw
his death in their worlds, will continue as the other perceived fields of Brahmaa.
We perceive the other people in the world sleep and wake up. That we take it as a natural part of life and
are not bothered. We perceived the other people sleep and not wake up at all. We define it as death.)
वासनामा?वैRचuयं यMजीवोsनभवे ु 6वयं त6यैव जीवमरणे नामनी पPरकि पते ।
एवं न कि:चि*wयते जायते न क:चन वासनावतगतष T ु जीवो लुठ-त केवलम ् ।
The ‘changing structure’ of the Vaasanaas that the Jeeva himself experiences, that alone is given the name
of ‘birth and death’. Therefore, no one gets born or dies; the Jeeva (who is a nobody) just withers in the
hollow pits of the Vaasanaas.
KNOWLEDGE IS THE ONLY CURE FOR THE DELUSION OF DEATH
अय*तासंभवादे व 2:य6यासौ च वासना ना6येवे-त वचारे ण 2ढ}ातैव न:य-त ।
अनदतमदतं
ु ु जगब*धं भवभयतोsgयसनैवलोDय सNयक्
अलमदतवासनो
ु ह जीवो भव-त वमDत ु इतीह सयव6तु ।
By complete non occurrence of the Seen, and the understanding of the fact that the Vaasanaa does not rise
at all, the Vaasanaa perishes.
The narrative of the world unfolds every day. If the Jeeva observes (understands) well and by constant
practice does not allow the Vaasanaa to rise at all, then he becomes liberated. This is indeed true.
ु
यथैव ज*तwु यते जायते च यथा पनः ु त*मे कथय दे वेश पनब;धववmये
ु ृ ।
Tell me for my own enlightenment, how the Jeeva repeatedly dies and gets born?
ु
Devi spoke
नाडीवाहे वधरेु यदा वातवसंि6थतं ज*तःु ाWनो-त ह तदा शाNयतीवा6य चेतना ।

शZं
ु ह चेतनं -नयं नोदे -त न च शाNय-त 6थावरे जBगमे KयोिNन शैलेs[नौ पवने ि6थतम ् ।
When the creature attains a state where the nerves stop functioning; when the air ceases its movement
inside; the consciousness fades out as it were. Actually the consciousness is pure and never rises or fades.
It exists in moving and non moving things, in the sky, in the hill, in the fire, in the wind; (by making these
things as a part of knowledge.) (Every object exists as the object of knowledge only.)
केवलं वातसंरोधायदा 6प*दः शाNय-त मत ृ इयoछते
ु दे ह6तदासौ जडनामकः ।
ति6म*दे हे शवीभते ू वाते चा-नलतां गते चेतनं वासनामDतं ु 6वामतवेऽव-तट-त ।
When the vibration in the body stops due to the cessation of the air movement, the body is known as dead;
and it is inert. When the body becomes a corpse and the breath joins the winds, the cognizing
consciousness is freed of the Vaasanaa and exists in the principle of the Self.
(Even in between the cognitions of two objects like the tree and the moon, the mind rests in its source
essence of silence only.)
52
जीव इयoछते
ु त6य नामाणोवासनावतः त?ैवा6ते स च शवागारे गगनके तथा ।
ततोsसौ ेतशYदे न ोoयते KयवहाPरभः चेतनं वासनाममामोदा-नलवि6थतम ् ।
It is of the essence the (unfulfilled) Vaasanaa and is called the Jeeva (the entity ready to experience them.)
It exists in that space around the corpse (so you can imagine).
Then it is known by the name of Preta (one who has gone off from here), by the learned. It is the
consciousness mixed with Vaasanaas like the wind filled with some fragrance good or bad (and is impure).
इदं 2:यं पPरयMय यदा6ते दशना*तरे स 6वWन इव संक प इव नानाकृ-त6तदा ।
When the Jeeva rejects ‘this perceived’ and remains outside ‘this vision’, he assumes various forms as if
dreaming, as if imagining. (He sees himself as a resident of another world, as if born and grown there for
many years. The world need not be always the human type also.)
ति6म*नेव दे शऽे *तः पव ू व6म-तमा
ृ *भवेतदै व म-तमoछा
ृ ू *ते प:यय*यशर<रकम ् ।
He becomes endowed with memory (of all events of that new life) as before and perceives another body at
that very place in that very instant after the death swoon.
आम*यि6त घटापटम*य6य ु Kयोम केवलं आकाशभतले ू साकं साकाशशशचामरम ् ।
In his own mind exist the sky and the Earth, ‘along with the sky with its chowrie of moon’ like a swelled up
cloud; for others it is just empty space only.
(The dead one’s mind has started dreaming another world as another life story, and has completely
forgotten this world. The Jeeva now lives in a full-fledged world with its own sky, earth, moon, stars and
what not. For the others who are mourning his death here, the body lies dead with empty space around it.)
PRETAS (THOSE WHO HAVE DEPARTED FROM HERE)
ृ ु सामा*यपापनो मnयपापनः 6थलपापनः
भवि*त षिbवधाः ेता6तेषां भेदममं शण ू ।
सामा*यधमा मnयमधमा चोतमधमवान ् एतेषां क6यRच\े दो वौ ?योsWयथ क6यRचत ् ।
There are six types of Pretas! Listen to me now!
They are ordinary sinners; medium sinners; gross sinners; ordinary good ones; medium good ones; and the
best of good ones. Some division could be characterized by two or some by three sub-divisions. (A man is
never completely good or completely bad; he is a mixture of both; so there are many subdivisions.)
कि:च*महापातकवा*वसरं 6म-त ृ मoछ
ू नं वमूढोsनभवय
ु *तः पाषाणqदयोपमः ।
ततः कालेन संबुZो वासनाजठरोदतं अनभय
ु ू Rचरं कालं नारकं दःखमQयं
ु
भDवा
ु यो-नशता*युoचैदःु खाmुःखा*तरं गतः कदाRचoछममाया-त संसार6वWनसंdमे ।
अथवा म-तमोहा*ते
ृ जडदःखशताकलां
ु ु QणावQ
ृ ादतामेव त6थामनभवि*त
ु ते
6ववासनानtपा~ण
ु दःखा-न
ु नरके पनःु अनभयाथु ू योनीषु जाय*ते भतले
ू Rचरात ् ।
Amongst these, the most sinful one, who is the most ignorant of all, experiences the swoon of death for a
year or so (for a long time) like a mind made of stone. Then he wakes up in the course of time by the force
of the Vaasanaa, experiences ceaseless pains of hells for a long time, goes through hundreds of wombs,
moves through more and more increasingly painful states, and very rarely gets a respite in this grand dream
of the worldly existence. (The Vaasanaa waters are very dirty and go through painful paths only.)
Or, at the end of the death swoon, these sinners of the worst type experience innumerable pains as inert
bodies situated inside trees etc. that very next second; then they experience pains in the hell again
according to their Vaasanaas and go through innumerable wombs for a long time on this Earth.
अथ मnयमपापो यो म-तमोहादन*तरं
ृ सशलाजठरं जाbयं किvचकालं प:य-त
ततः बZः ु कालेन केनRचवा तदै व वा -तयगादUमैभुD वा योनीः संसारमेय-त ।
The medium sinner, after the swoon of death perceives inertness inside the belly of the rock for some time.
Then waking up after a long time, or sooner, goes through the experiences of lower creatures and slowly
evolves.
मतृ एवानभव-त
ु कि:चसामा*यपातक 6ववासनानसारे ु ण दे हं संप*नमQतं
स 6वWन इव सं*क प इव चेत-त ता2शं ति6म*नेव Qणे त6य 6म-त ृ Pरथमदे
ु -त च ।
The ordinary sinner experiences continuously many bodies according to his Vaasanaas even as he lies dead.
He perceives the world as conceived by him like in a dream. At that very moment his memories produce
for him future worlds.
53
ये ततममहाप
ू ुHया म-तमोहादन*तरं
ृ 6वगवयाधरपरंु 6मृ या 6वनभवि*त
ु ते ।
ततोऽ*यकमस2शं भDवा ु s*य? फलं -नजं जाय*ते मानषे ु लोके सीके सMजना6पदे ।
The best of good ones, right after the swoon of death, experience heaven or the worlds of Vidyaadharas
through their merits. They experience their own left over results of actions good or bad in some other forms
and later get born in the mortal world in a prosperous and good family.
ये च मnयमधमाणो म-तमोहादन*तरं
ृ ते Kयोमवायवलताः
ु या*योषRधप लवं
त? चाSफलं भDवा ु व:य qदयं नणां ृ रे तसामRध-तटि*त गभT जा-तUमोRचते ।
The medium good ones, right after the swoon of death, get enveloped by the winds of the sky and enter the
plant life. They experience the fruit of their actions there; enter the heart of the mortals and reside in their
sperms; and enter the womb as per the merit or demerit of their actions.
6ववासनानसारेु ण ेता एतां Kयवि6थ-तं मoछा ू *तेsनभव*य*तः
ु UमेणैवाUमेण च ।
Such are the experiences of Pretas after the swoon of death.
It can be any experience in the mind based on their own conceptions.
AFTER-DEATH EXPERIENCES
आदौ मता
ृ वयम-त बnय*ते
ु तदनUमा
ु त ् ब*धप
ु Hडाददानेन ोप*ना इ-त वेदनः
ततो यमभटा एते कालपाशाि*वता इ-त नीयमानः याNयेभः Uमायमपरं ु िव-त ।
They first understand that they are dead. They feel that they are propitiated by rice balls in the funeral rites
as it were; pulled away by Lord Yama’s servants as it were; they enter Yama’s world as it were.
(Each Jeeva born in any country will have his own conceptions of funerals and after death theories. He will
experience them as per his assumptions.)
उयाना-न वमाना-न शोभना-न पनःपनः ु ु 6वकमभSपाता-न दKयानीयेव पुHयवान ् ।
The ‘meritorious one’ conceives of heaven and its beautiful gardens and divine experiences as it were again
and again according to the results of his own actions.
हमानीकHठक:वdश6?प?वना-न च 6वकम दु कृतोथा-न संाWतानी-त पापवान ् ।
The sinner conceives of snow-drifts, stings, chasms, weapon wounds, dry leaves, forests as it were as a
result of his own wicked actions (as ordained by the Creator).
इयं मे सौNयसंपाता सर~णः शीतशावला ि6न[धoछाया 6वापीका परःसं ु 6थे-त मnयमः ।
अयं ाWतो यमपरमहमे
ु ष स भतपःू अयं कमवचारोऽ? कत ृ इयनभ-तमा
ु ू न् ।
The medium good one conceives that ‘this is a pleasant path with cool green grasslands on the sides;
pleasant shades are there; water-well with delicious waters is there’; as if. ‘I have reached the city of
Yama, the Death-God. He, the Lord of all mortals is in front of me. My actions are getting the due rewards
or punishments.’ He experiences all this as it were.
इ-त येकमgये-त पथ ृ ःु संसारखHडकः यथासंि6थत-नःशेषपदाथाचारभासरः ु ।
आकाश इव -नःश*ये ू श*यामै
ू व वबोधवान ् दे शकालUयादै यभासरो ु sप न कvचन ।
Everyone separately experiences a world of their own conception according to the results of their actions.
A dead person experiences all the worlds, hell or heaven or any other world in the void as a void only.
Though all worlds appear as solid and real with space time boundaries, nothing exists actually.
इतोsयमादटः 6वकमफलभोजने गoछाNयाशु शभं ु 6वगमतो नरकमेव च
यः 6वग;ऽयं मया भDतो
ु भDतो
ु ऽयं नरकोऽथ वा इमा6ता योनयो भDता
ु जायेऽहं संसतौ
ृ पनः
ु
अयं शालरहं जातः Uमाफलमहं ि6थतः इयदक
ु बोधेन बnयमानो
ु भवय-त ।
संसWतकर
ु ण6वेवं बीजतां यायसौ नरे तबीजं यो-नगलतं गभ; भव-त मातPर ।
स गभ; जायते लोके पव
ू कमानसारतः
ु भKयो भवयभKयो वा बालको ललताक-तः
ृ ।
ततोऽनभवती*वाभं
ु यौवनं मदनो*मखं
ु ततो जरां पsमखे
ु हमाश-नमव oयतां
ु
ततोऽप KयाRधमरणं पनम
ु रणमoछ
ू नां पनः
ु 6वWनवदायातं पHडैदT हपPरVहं
याNयं या-त पनल;क
ु ं पनरे
ु व dमUमं भयो
ू भयो
ू ऽनभव-त
ु नानायो*य*तरोदये ।
इयाजवं जवीभावमामोQम-तभासरंु भयो
ू भयो
ू ऽनभव-त
ु KयोNयेव Kयोमtपवान ् ।
54
‘Here I am bound to enjoy the fruits of my actions; I may go to hell or the auspicious heaven accordingly;
this heaven is experienced by me; or this hell is experienced by me; I may go through many wombs; I will
get reborn again in this world; I am inside the crop now; I have become a fruit of the crop;’ so he conceives
the successive states. He again slips into deep sleep and becomes a seed in the human; that seed enters the
uterus and resides in the mother’s womb; that creature in the womb gets born in a good or bad family
according to the results of one’s own actions of the past; becomes a child of a delicate lovely form;
then a youth-state pleasant like the moon, hankering after love; then hit by old age like the lotus by the
snowfall; then diseases; then death; then again the swoon of death; then in a dream like state accepting the
rice balls offered in the funeral rites; again other worlds; again wandering in various manners; again and
again he experiences births in many wombs; he repeats the process again and again without slowing down
till he attains liberation. He experiences the same things again and again as the ‘void, in the ‘void’!
ु
आदसगT यथा दे वी dम एष वतते तथा कथय मे भयः ू सादाबोधवZये ृ ।

How did this delusion start off in the beginning? Explain all this and bless me with enlightenment.
ु
Devi spoke
परमाथघनं शैलाः परमाथघनं @माः ु परमाथघनं प ृ वी परमाथघनं नभः ।

The hills are dense with Supreme Reality. The trees are dense with Supreme Reality.
The Earth is dense with Supreme Reality. The sky is dense with Supreme Reality.
(Whatever exists is Reality alone; the minds alone see it as the various scenes of the perceived.)
सवामकवास यतो यथोदे -त Rचद<:वरः परमाकाशशZामा ु त? त? भवेतथा ।
That is the Self of all; the Supreme space of taintless nature.
From whichever mind, in whatever way, it rises, there and all, the Lord of consciousness, remains as that.
(Reality is some potential state only, which appears as any object or form as per the conception of the mind
of any Brahmaa (the totality of all minds in a creation).
सगादौ 6वWनपSष*याये
ु नादजाप-तः यथा 6फटं ु कRचत6तथायाप ि6थता ि6थ-तः ।
In the beginning, whatever the Supreme Chit conceived in the form of Brahmaa, the dreaming person that
alone exists even now.
थमोसौ -त6प*दः पदाथानां ह >बNबकं -त>बिNबतमेत6मातदयाप संि6थतम।्
He is the first vibration. The images of the objects were reflected in his mind.
They exist even now in the same manner.
{Anila -अन ् इ-त जीव-त अनेन – some energy level which makes the inert matter move or react to the surrounding phenomena. It
need not be taken to mean ordinary air filled with gaseous substance. }
य*नाम सषरंु 6थानं दे हानां तगतोs-नलः करोयBगपPर6प*दं जीवतीयoयते ु ततः।
The hollow portion of the body is filled with wind. It produces the movement in the body; then one is
supposed to ‘live’.
सगादावेवमेवैषा जBगमेषु ि6थता ि6थ-तः चेतना अप -नः6प*दा6तेनैते पादपादयः ।
This is the state of the moving beings from the beginning of the Creation.
The trees etc are also alive yet without movement.
RचदाकाशोऽयमेवाNशं कSते ु चेतनोदतं स एव संव\व-त शेषं भव-त नैव तत ् ।
The Chidaakaasha alone forms the essence of objects that rise as live objects.
That alone becomes the cognizer also. Rest of the objects do not become like that.
55
नरोपाRधपरंु ाWतं चेतय]Qपुटं नयतत6या ना]QRचMजीवं नो जीवयेव सगतः ।

It (Chit) first becomes a collection of Vaasanaas branded as a human; reaches the perceiving mechanism
termed the eye (senses). The eye is not the Jeeva, even with the Chit cognizing through it; because all the
objects in the creation are not said to be alive (though Chit alone manifests as those objects).
(Some are inert also). {अ:नतेु वषयान ् इ-त अ]Qः –grasps objects (as sense knowledge).}
तथा खं खं तथा भमभ
ू ू मवेनाWववMजलं ययथा चेत-त 6वैरं तवेयेव तथा वपःु
इ-त सवशर<रे ण जBगमवेन जBगमं 6थावरं 6थावरवेन सवामा भावयन ् ि6थतः ।
Through the intellect and the senses, it perceives the void as the sky, the supporting phenomenon as Earth,
the reaching out phenomenon as water etc.
Whatever it cognizes, it becomes that object. It takes on all the forms.
By moving it is the moving being; by staying, it is the non-moving. It is all that ever exists.
त6मायMजBगमं नाम त6वबोधनtपवत ् तेन बZं ु तत6तवतदे वायाप संि6थतम ् ।
Therefore, that which is moving is an expression of its own understanding.
What it recognized as objects with particular character, stay that way even now.
यवQ ृ ाभधमाबZंु 6थावरवेन वै पनः ु जडमयाप संसZं शलातSतणा ृ द च ।
It (Chit as cosmic mind)) understood the non-moving things by the name of trees etc.
The inert are known by the name of rock, tree, grass etc.
न तु जाbयं पथक ृ ् किvचदि6त नाप च चेतनं ना? भेदोऽि6त सगादौ सतासामा*यकेन च ।
There are no two types of phenomena - one conscious and the other inert.
There is no difference in their ‘origin state’.
The substratum of all conscious and non-conscious phenomena is the Principle of Existence.
{चेतनं-Rचिवशटं जडं – Conscious- is the inert empowered by Chit.}
वQाृ णामपलानां
ु या नामा*तः6थाः 6वसंवदः बnयादवहता*ये
ु व ता-न तेषाम-त ि6थ-तः ।
The intellect in the beginning recognized the objects as trees or rocks. That trend alone continues even now.
वदो*तः6थावरादे या6त6या बnया6तथा
ु ि6थतेः अ6याभधाना6थानाथाः संकेतैरपरै ः ि6थताः ।
The cognizing minds understood the moving and non-moving as different and named them in various ways
as such; as agreed upon by everyone.
कमक
ृ टपतBगानां या नामा*तः6वसंवदः ता*येव तेषां बnयाद<*यभधाथा
ु -न का-नRचत ् ।
More names came up when the cognizing minds named the insects and worms and butterflies as per their
understanding.
(Shapes were perceived as dividing lines in the void; some shapes moved; some shapes were non-moving;
some moved with the power of air; some were endowed with thinking capacity and named the other things
with various sound variations. As their thinking capability evolved, the minds thought about the beginning
of the creation; thought about a controller for them all.
Everything is inert as the combination of elements; everything is conscious because they react to the other
objects in the right manner; including a rock which falls down or a plant that revives with water; or a
human who reacts to the people.
In this way, as the conceptions grew, world also grew.
Reality has no divisions; it is the same; and exists as all, in whatever way it is conceived.)
यथोतरािYधजनता द]QणािYधजनं ि6थतं न किvचदप जाना-त -नजसंवेदना2ते ।
The people residing in the region of the northern ocean do not know in the least the cognitions of those
people residing in the region of the southern ocean. (Each group of minds lives in its own conceived world
and their own sound variations as words to refer to them.)
6वसं}ानभवेु ल<ना6तथा 6थावरजBगमाः पर6परं यदा सवT 6वस*केतपरायणाः ।
All moving and non moving things are absorbed in their own separate cognized worlds.
They communicate with each other by agreeing upon terms which they have invented.
यथा शला*तःसं6थानां बहटानां च वेदनं असMजडं च भेकानां मथोs*त6त6थषां ु तथा ।
The cognition of those outside is unreal for the frog staying inside the rock.
The cognition of the frog inside the rock is not real for those outside.
56
सवJ सवगतं Rचतं RचKयोNना यचे-ततं सगादौ चोपनं वायःु स इहायाप संि6थतः ।
The ‘cognizing faculty’ is everywhere empowered by the Chidaakaasha.
In the beginning the wind was the vibratory principle. Even now it remains the same.
चे-ततं यतु सौषयJ त*नभ6त? माSतः 6प*दामेयादसगहाः T पदाथTिवव चोपनम ् ।
The emptiness cognized became the sky. Inside that sky, the vibrating principle is cognized as the wind.
The vibratory principle of the wind creates the movement in the world. The objects move because of that.
Rचतं तु परमाथन T 6थावरे जBगमे ि6थतं चोपना*य-नलैरेव भवि*त न भवि*त च ।
The ‘cognizing faculty’ being the ‘principle of the Supreme reality’ in essence, exists in all the objects-
‘moving and non-moving’. The movement of air alone makes the difference between living and inert
objects.
एवं dाि*तमये व:वे पदाथाः संवदं शवः सगादषु यथैवास*6तथैवायाप संि6थताः ।
In this manner, the objects seen in this delusory world are the Consciousness Principle in essence.
Whatever way it randomly occurred in the beginning of the Creation, that alone is perceived as such even
today.
यथा व:वपदाथानां 6वभाव6य वजिृ Nभतं असयमेव सयाभं तदे तकRथतं तव ।
I have explained to you in detail how the objects of the world with their unique natures though unreal
appear yet as real.
STORY CONTINUES
दे Kयवाचु अयम6तं गतः ायः प:य राजा वदरथः ू मालाशव6य पs6य पय6ते ु या-त qगतम ् ।
Devi spoke: Look! King Vidooratha has left this body. His Jeeva will presently enter the heart of king
Padma’s body covered by garlands.
ु केन मागणT दे वेश यायेष शवमHडपं एनमेवाशु प:य*यावावां गoछाव उतमे ।
Enlightened Leelaa spoke: Which path will this Jeeva follow to enter the room of the dead body O
Goddess? Let us both follow him quickly and see how he goes O Excellent one.
ु मनयवासना*त6थं
ु मागमाRय गoछ-त एषोऽहमपरं लोकं दरंू यामी-त Rच*मयः ।
मागTणैवमनेनैव याव6तेयेन संमतं पर6परे oछाविoछितन ह सौहाद ब*धनी ।
Devi spoke: He will go through the path as pictured inside the Vaasanaas of his human state thinking that ‘I
will travel to a different world’. We will go through the same path as desired by you.
Between friends, wants do not make any difference.
Vasishta spoke
इ-त वहतकथागतDलमायां परम2ष सते

ृ वबोधभानौ
नप-तवरसतामन6यदारे
ृ ु ु वगलतRचतजडो वदरथो ू ऽभत ू ्।
The sun of enlightenment rose in the pure mind of the king’s cherished daughter Leelaa (enlightened
Leelaa), and the talks about the Supreme reality removed her fatigue. Vidooratha meanwhile became inert
with the mind getting absorbed within. (The king fainted ready to die.)
एति6म*न*तरे राजा पPरवता]Qतारकः
ृ बभवै
ू कतनाणशे
ु षः शकसताधरः
ु
जीणपणसवणाभः QीणपाHडमखoछवः
ु ु भB
ृ गnव-नतसoछाय:वासकजावक
ू ू ~णतः
महामरणमूमूछा*धकपे
ू -नप-तताशयः अ*त-नल<न-नःशेषने?ाद<ि*@यवितमा
ृ न्
Rच?*य6त इवाकारमा?2:यो वचेतनः -नः6प*दसवावयवः समकण ु इवोपले ।
Meanwhile all the limbs of the king became paralyzed and he was left with just a subtle life force; his
eyeballs were rolling; his lips became dry and bloodless white; his body was colorless, like the dried up
leaf; the luster of the face had paled out; his breath flowed very slow making a noise like the humming of
the bee; his mind sinking as if falling down the deep well of death swoon; his eyes and other senses
withdrawn inside fully; lying senseless and looking like a picture only, as if drawn on the canvas; all his
limbs lying motionless as if carved on the stone.
57
बहना?
ु कमDते ु न तनदेु शेन तं जहौ ाणः पप-तषंु वQं ृ 6वं पQीवा*तPरQगः ।
What more to say; the vital force left him discarding the body-region like the bird flying out from its tree
that is about to fall.
ते तं द2शतबा ु ले दKय2ट< नभोगतं जीवं ाणमयी संवग*धलेशमवा-नले ।
The two young maidens saw through their ‘divine vision’, that Jeeva, that ‘cognizing faculty’ endowed
with the ‘vital force’, like the fragrance carried by the wind.
सा जीवसंवगगने वातेन मलता सती खे दरंू ग*तमारे ु भे वासनानवधा-यनी
ु ।
The Jeeva principle (of the king) got mixed with the wind in the sky, and immediately started moving far,
following its Vaasanaa.
तामेवानससाराथ
ु 6?ीवयं जीवसंवदं dामर<यगलंु वातल[नां ग*धकलामव ।
The two ladies followed the Jeeva principle, like a pair of bees following the line of fragrance.
ततो महतु ू मा?ेण शा*ते मरणमoछ ू ने अNबरे बबधे ु ु संवग*धलेखेन वायनाु ।
Even as the death-swoon subsided within seconds, the Jeeva woke up in the sky like the wave of the
fragrance by the wind.
अप:यपS ु षा*याNया*नीयमानं च तैवप ुः ब*धपु Hडधानेन शर<रं जातमामनः ।
He saw his body getting carried by Yama’s men. He also observed his body getting formed by the sacred
rice balls offered at the funeral.
मागT कमफलो लासम-तदरतरे ू ि6थतं वैव6वतपरंु ाप ज*तभः ु पPरवेिटतम ् ।
He then found himself going towards the city of Yama that was situated quite far; the path exhibiting the
fruits of actions; the city filled with many sorts of creatures.
ाWतं वैव6वतपरमाददे
ु श ततो यमः अ6य कमाHयशुdा~ण नैव सि*त कदाचन ।
-नयमेवावदातानां कताऽयं शभकम
ु णां भगवयाः सर6वया वरे णायं ववRधतः ।
ाDतनोऽ6य शवीभतो ू दे होऽि6त कसमा*बरे
ु ु वशवेष तं गवा यMयताम-त चेतसा ।
When he reached the presence of Yama, Yama proclaimed, ‘This person does not have any impure acts as
his. He has been always performing auspicious acts and has been good towards people with impure minds.
He has been blessed by Sarasvati’s boon.
His body of previous life is preserved inside flowers. Let him enter it. Leave him.’
तत6यDतो नभोमागT य*?ोपल इव oयतः ु ।
When he was released by them, he was thrown into the sky like a stone from a machine.
अथ जीवकला ल<ला }िWत:चे-त ?यं ततः पWलवे ु ु जीवलेखा तु tपHयौ ते न प:य-त ।
Then all three, that subtle bit of the Jeeva, Leelaa and Jnapti, floated up; the ‘Jeeva-streak’ did not see those
ladies endowed with space-forms.
तामेवानसर*यौ
ु ते सम लBय
ु नभ6थलं लोका*तराHयतीयाशु व-नगय जगगहा ृ त्
िवतीयं जगदासाय भम
ू Hडलमपे
ु य च ते वे सNक पtपHयौ संगते जीवलेखया पsराजपरंु ाWय
ल<ला*तःपरम ु Hडपं Qणािववशतःु 6वैरं वातलेखा यथाNबजं ु सयू भासो यथाNभोजं सरुभः पवनं यथा ।
Following him, they both jumped across the sky, and crossing different worlds, quickly coming out of that
world arena, reached the second world and descended down to the Earth. They both endowed with forms
conceived by their will, along with the Jeeva-Lekha, the streak of the Jeeva, reached the city of king
Padma and willingly entered Leelaa’s dome of the harem within seconds, like the streak of the wind
entering the lotus, like the sunlight entering the lotus, like the fragrance entering the wind.
Rama spoke
FGमन ् ाWतः कथमसौ शव6य -नकटं गहंृ कथं तेन पPर}ातो माग; मतशर<Pरणा ृ ।
Master! How did he reach the house where the dead body was kept? Being dead in another world, how
could he find his way to Padma’s house?
58
Vasishta spoke
त6य 6ववासना*तः6थशव6य कल राघव तसवJ qगतं क6मा*नासौ ाWनो-त तगह ृ म ्।

Raaghava! The dead body of Padma was present in his own Vaasanaa (in his field of experience).
All the things were happening within his own mind! How can he not reach his own house (of his own
dream)?
dाि*तमा?मस*येयं जगMजीवकणोदरे वटधानातSमव ि6थतं को वा न प:य-त ।
Who will not see the obvious fact that innumerable worlds of delusory nature exist inside the tiny point of
Jeeva of this world like a fig tree inside a seed!
यथा जीववपबaजम ु Bकुरं qद प:य-त 6वभावभतं ू Rचदणु6?ैलोDय-नचयं तथा ।
Just like the Jeeva-form sees the seed (of Vaasanaa-fields) sprouting in his own mind as a natural
occurrence, the Chit-atom also sees the hosts of three-worlds within itself (as its natural state).
नरो यथैकदे श6थो दरदे ू शा*तरि6थतं संप:य-त -नधानं 6वं मनसानरतं सदा
तथा 6ववासना*त6थमभीटं पPरप:य-त जीवो जा-तशताbयोsप dमे पPरगतोऽप सन ् ।
Like a person sees in his own mind, the distant abode of his wherever he is, so also the Jeeva though
deluded, even after passing through hundred wombs, finds its own desired object situated in its own
Vaasanaa.
Rama spoke
भगवि*पHडदानादवासनारहताक-तः ृ क2Dसंपयते जीवः पHडो य6मै न द<यते ।

Brahman! If a person has no Vaasanaa of rice balls offered in the funeral rites, how does he get a body?
{Rama raises doubts about the funeral rites performed at the death of a person by his relatives. It is
commonly believed that the rice-balls offered by the relative makes the dead person get a body in the next
birth. Anyhow since all actions occur due to Vaasanaa manifestation only, suppose there is no Vaasanaa in
a dead person for getting the rice balls, what happens, will he not get a body, Rama asks.}
Vasishta spoke
पHडोऽथ द<यते मावा पHडो दतो मये-त Rचत ् वासना qद संtढा तिपHडफलभाBगुरः ।
Whether a person performs funeral rites to the dead one or not, whether the dead one thinks that rites are
done for him or not, that is just a deep-rooted Vaasanaa of the heart that the offering of such rice balls
fructifies into giving the dead person a new body.
यिoचतं त*मयो ज*तभ ु वतीयनभतयःसदे
ु ू हेषु वदे हेषु न भवय*यथा DवRचत ् ।
What the mind thinks, the person becomes only that, is a matter of experience.
This fact does not change whether you are alive (with a body) or dead (without a body).
स पHडो6मी-त संवया -निपHडोऽप सपHडवाि*निपHडो6मी-त संवया सपHडोऽप नपHडवान ् ।
If the dead believes that he got his offering, then, even if it was not offered, he gets the offering in his own
conceived world. If the dead believes that he will not get the offering, then, even if it was offered, he will
not get it in his conceived world. {Two belief systems act here– one who is a relative or friend performing
the rites and one who is dead; both have their own beliefs about the funeral rites.}
यथाभावनमेतष े ां पदाथानां ह सयता भावना च पदाथgयः T कारणेgय उदे -त ह ।
The reality of the things is determined by one’s own beliefs (Bhaavanaa).
The beliefs about objects arise by reason of one’s own ideas about them.
{BHAAVANA - conception, imagination, hypothesis, fancy, thought, idea, supposition, faith etc.}
59
यथा वासनया ज*तोवषमWयमतायते ृ असयः सयतामे-त पदाथ; भावनातथा ।

Because of the Vaasanaa, poison can turn into nectar for a person.
The unreal object attains reality because of one’s belief only.
कारणेन वनोदे -त न कदाचन क6यRचभावना काRचदप नो इ-त -न:चयवा*भव ।
Never does anything arise for anyone without a cause. Be ascertained in your mind that the belief has no
existence at all.
कारणेन वना कायमामहालयं DवRचन 2टं न तं ु कि*च6वयं वेकोदया2ते ।
Never it has been heard or seen that the effect can exist without the cause except in the case of the Supreme
Chit which is causeless and exists by itself.
Rचदे व वासना सैव धते 6वWन इवाथतां कायकारणतां या-त सैवागयेव -तठ-त ।
Mind alone is the Vaasanaa. It alone holds the objects inside it like in a dream.
It itself remains as the cause and rises as the effect too.
Rama spoke
धम; नाि6त ममेयेव यः ेतो वासनाि*वतः त 6य चेसुqदा भPर

ू धमः कवा
ृ समपतः
ततदा स कं धम; नटः 6यादत ु वा न वा सयाथा वाWयसयाथा भावना कं बलाRधका ।
Suppose the dead one has the Vaasanaa that ‘I do not believe in any sort of Dharma or rituals’; but his
friend believes and performs the rites properly with full faith? In such a case, does the dharma become
ineffective or not? Belief or non-belief, which is more powerful?
Vasishta spoke
दे शकालUया@Kयसंपयोदे -त भावना य?ैवाgयदता

ु सा 6यास वयोरRधको जयी ।
धमदातःु वता
ृ चेवासना ततया Uमात ् आपय
ू ते ेतम-तन चेेतRधयाशभा
ु ।
एवं पर6परजयाMजयय?ा-तवीयवा*त6माoछभे ु न यनेन शभाgयासमदाहरे
ु ु त् ।
The conception rises based on the place, time, action, ingredient, and wealth.
Wherever it arises, if it gets the result, that one is the winner!
If one has the Vaasanaa of Dharma, then it gets fulfilled that way; or else the inauspicious thing occurs as
per the conception of the ‘Preta’. In this manner, among both aspiring to be winners, one who is the bravest
(with more ascertained belief) wins, in this case. Therefore with auspicious effort, auspicious practices
should be undertaken.
Rama spoke
दे शकालादना FGमन ् वासना समदे

ु -त चेत*महाक पसगादौ दे शकालादयः कतः
ु ।
कारणे समदे ु तीदं तै6तदा सहकाPरभः सहकाPरकारणानामभावे वासना कतः ु ।
If time and space are important for any Vaasanaa to rise, then at the beginning of the Creation where was
space and time? If these (space/time) are the concomitant causes, then we know that such concomitant
causes are never found in the beginning. So how does the Vaasanaa arise?
Vasishta spoke
एवमेत*महाबाहो सयाम*न कदाचन महालयसगादौ दे शकालौ न कौचन ।

It is true, Rama, that in the beginning there never existed the space or time in the Supreme Reality.
60
सहकारणानामभावे स-त 2:यधीः नेयमि6त न चोप*ना न च 6फर-त ु काचन ।

There is no ‘Seen’ also because the concomitant causes are absent.
This (perceived phenomenon) is non-existent; nothing is produced; nothing shines forth.
2:य6यासंभवादे व कि*चयmृ:यतेिवदं तFGमैव 6वRच@पं ू ि6थतमथमनामयम ् ।
The Seen does not occur at all. So whatever is seen here (as perceived phenomenon) is Brahman alone,
which is free of suffering and it remains as the pure Consciousness by itself in this manner.
एतoचाVे यिDतशतै
ु ः कथ-ययाम एव ते एतदथJ यनोऽयं वतमानकथां शण ृ ु।
I will be explaining all that to you through more tales later. That is why all this effort is made.
Now listen to what happened in the present story.
STORY CONTINUES
एवं द2शतःु ाWते मि*दरं स*दरोदरं
ु कणJ पपोपहारे
ु ण वस*तमव शीतलं
शा*ताचारसंरNभराजधा*या समि*वतं म*दारक*दमा यादशवं
ु त? समं ि6थतं
म*दारक*द[दामवताNबरबहoछवं
ु ृ ृ शवशयाशरः6थायपण
ू कु NभादमBगलं
अ-नवतगहवारगवाQक
ृ ृ ठनागलं शाNयmीपकालोकशयामलामलभितकं
गहैृ कदे शसंसWतमख:वाससमीकतं
ु ु ृ संपूणच*@सकलोदयकाि*तका*तं
सौ*दय-निजतपर*दरमि*दरZ
ु वैPरvचपsमकला*तरचाSशोभं
ु ु -नःशYदम*दमव -नमलम*दका*तम
ु ्।
DESCRIPTION OF THE ROOM WHERE PADMA’S DEAD BODY IS PLACED
The two ladies and the Jeeva entered the ‘beautiful room’ filled with flowers and which remained cool and
fragrant as in spring; with the people of the city calmly engaged in their own activities suited for the
occasion; dead body in the room covered with flowers like jasmine and Mandaara; ‘great heap of flowers’
strung in various types of garlands made of jasmine and Mandaara covering the dead body almost rising up
to the roof; auspicious objects like the golden pot with the coconut etc placed near the head of the dead
body; doors and windows locked from outside tightly so no one could get in; taintless walls reflecting the
dark shadows of the flickering lamplights; just one corner of the room alive with the breath arising from the
sleeping person; beautiful like the shine of the moon, the moonlight from the full moon outside falling
inside it and making it pleasant; more beautiful than the palace of Indra; beautiful like the inside of the
lotus of Brahmaa; soundless with complete silence.
ततो द2शत6त? ु शवशयैकपा:वगां ल<लां वदरथ6याVे
ू मतां
ृ ते थमागतां
ा[वेषां ाDसमाचारां ा[दे हां ा[सवासनां ाDतनाकारस2शीं सवtपाBगस*दर<ं
ु
ाVपावयव6प*दां
ू ागंबरपर<वतां
ृ ा[भषणभरoछ*नां
ू केवलं त? संि6थतां
गह<
ृ तचामरां चाS वीजय*तीं मह<प-तम ् उयoच*@ामव दवं भषय*तीं
ू मह<तलं
मौन6थां वामह6त6थवदने*दतया
ु नतां भष
ू णांशुलतापपै
ु ः फ लामव
ु वन6थल<ं
कवा
ु णां वी]Qतैद Qु मालयपलवष
ु णं सज
ृ *तीमामलावHयाद*दम*दं
ु ु नभोदतां
नरपालामनो वणोलxमीमव समागतां उदतां पपसं
ु भारादव पपाकरRयं
ु
भतवु द
नके *य6त2िटमटवचेिटतां कि*चNलानवदनां Nलानच*@ां -नशामव ।
Then the two Goddesses saw there;
Leelaa who had died before Vidooratha, and had reached before him, sitting next to the bed where the dead
body was kept; who wore the same dress of the past; who had very same behavior of the past, very same
Vaasanaa of the past body; who had the same form as of the past; who was extremely beautiful in all
respects; who had the same type of movement of limbs; who wore the same garments of the past; who wore
the same ornaments of the past; who was alone; who was sitting there holding the chowrie and fanning the
king, looking as if the moon had risen adorning the Earth; who was sitting silent; who was holding her bent
face by her left hand; who looked like a forest creeper filled with flowers because of the light shining out of
her ornaments; who was garlanding the directions with lotuses with her eye movements; who was creating
a moon with her charms in that room like the moon which rose in the sky; who had reached her king like
Lakshmi coming to Vishnu; who looked as if risen like a bunch of flowers from the heap of flowers; whose
eyes were lovingly fixed on the face of her husband intently; whose face was slightly apprehensive like the
faded moon at night.
61
ताgयां सा ललना 2टा तया ते तु न ल]Qते य6माते सयसंक पे सा न तावतथोदता ।

She was seen by the two divine damsels; but she did not see them. They both were empowered with
thoughts which would become true. She had not risen to their heights in her intellect.
Rama spoke
ति6म*दे शे सा पव
ू ल<ला सं6थाWय दे हकं nयानेन }िWतसहता गताभद-त
ू व~णतम ् ।
कमदानीं स ल<लाया दे ह6त? न व~णतः कसं ं प*नः Dव वा यात इ-त मे कथय भो ।
The previous Leelaa had placed her body there in that palace-room and gone with Jnapti in the
contemplative state; this is what you told me before; but now you are not mentioning anything about her
body. What happened to it? Where did it go? Tell me O Lord!
Vasishta spoke
कासी ल<लाशर<रं तकत6त6याि6त

ु सयता केवला dाि*तरे वाभMजलबZम
ू ु रावव ।
Where ever was Leelaa’s body? What reality is there in her body?
Everything is just an illusion like a mirage in the desert.
आमैवेदं जगसवJ कतो ु दे हादक पना FGमैवान*दtपं सयप:यस तदे व Rचत ् ।
Essence of Reality alone is this entire world. Where can there be the conception of the body?
Brahman, the essence of bliss alone is real. Whatever you see, that is the Chit alone.
यथैव बोधे ल<लासौ पPरणाममपागता ु Uमापरे तथैव त6मातZमवगलतं वपःु ।
Leelaa was enlightened and her vision changed gradually.
She was in the state of the Supreme. Her body just melted off like snow.
आ-तवाहकदे ह6य कालेनाgयदतो ु dमः आRधभौ-तकदे होऽम-त रMजभजBगव ु ु त् ।
आ-तवाहकदे हेन 2:यं यदवलोकतं भNयाद
ू नाम त6यैव कतं
ृ तoचाRधभौ-तकम ् ।
वा6तवेन तु tपेण भNयायामाRधभौ-तकः
ू न शYदे न न चाथन T सयामा शशशB ृ गवत ् ।
The ‘AatiVaahika body’ alone gets deluded as having a physical body, like seeing a snake in the rope.
That appearance seen by the ‘AatiVaahika form’ as earth etc. is created by it alone and termed as
‘AadhiBhautika’. The ‘AadhiBhautika things’ like the elements earth etc. are just pictures for the eye.
They actually are meaningless words like the word ‘hare’s horn’.
पंुसो हPरणकोs6मी-त 6वWने य6योदता म-तः स कमि*वय-त मगं ृ 6वमगवपPरQये
ृ ।
If in the dream, a man dreams that he is a deer, where will he search for the body of the deer once he wakes
up?
उदे यसयमेवाशु तथा सयं वल<यते dाि*तdमवतो रMMवामप सपdमे गते ।
When unreal rises, the real vanishes. The deluded one sees the snake only in the rope, never the rope!
सम6त6याबZ6य ु मनोजात6य क6यRचबीजं वना मष ृ ैवेयं मयाtढं उपागता ।
Everything has risen out of the mind of the ignorant and has become deep-rooted by habit only, without any
reason as such.
6वWनोपलंभं सगायं स सव; अनभवि*6थतःु Rचरमावृ तदे हामा भचUdमणं
ू यथा ।
Like a child rotating oneself on the ground like a wheel, the ignorant experience everything for a long time,
enveloped by a body, naming it as the ‘Creation’ though it is nothing but a dream product.
62
Rama spoke
FGमन ् लोकैः पर6थ6य

ु गoछतो योRगनो -नजं आ-तवाहकतां दे हः क2शोsयं वलोDयते ।
How the Aativaahika body of the realized Yogis (of knowledge) is seen by the people when they go away,
Hey Brahman?
Vasishta spoke
दे हाmेहा*तरािWतः पव ू देहं वना सदा आ-तवाहकदे हेsि6म*6वWनेिवव वन:वर< ।

Changing from one body to the other without the previous body getting left back is experienced in the
dream in the Aativaahika state.(dream body state) The body seen in the dream is impermanent.
यथातपे हमकणः शरKयोिNन सतोsNबदः ु 2:यमानोऽWय2:यवमयेवं योRगदे हकः ।
The body of the Knower (Yogi) who has realized his oneness with the Brahman-reality, though seen (by
others), is never actually seen, like the snow drop in the Sun or a cloud in the autumn season (since it is
non-existent in his level.)
@ाRगयेवाथवा कि:चयोRगदे हो न लxयते योRगभ:च परो ु वेगाोbडीन इव खे खगः ।
A yogi’s body is not seen by even yogis, immediately (after death) or anytime later as if flying in the sky
like a bird (since it is non-existent.) (If they see the body flying, it is their own ignorance playing games.)
6ववासनाdमेणव ै DवRचकेRचकदाचन मतो ृ ऽयम-त प:यि*त केRचयोRगनमVगाः ।
Only through the delusion created by theVaasanaas, somewhere, sometimes, someone, who are with him
see the yogi as dead. (How can he die?)
dाि*तमा?ं तु दे हामा तेषां तदपशाNय-त
ु सयबोधेन रMजनां
ू सपबुZPरवाम-न ।
The body is just an illusion for these yogis. The illusion disappears, like by knowing the truth the snake
vanishes from the rope. (Ignorant imagine a body even in a Yogi.)
को दे हः क6य वा सता क6य नाशः कथं कतः ु ि6थतं तदे व यदभदबोधःू केवलं गतः ।
What body? For whom is it real? Whose death? How and where?
That alone was there which was always there. Misconception was gone. That is all!
Rama spoke
आ-तवाहकतामे-त आRधभौ-तक एव कं उता*य इ-त मे Fह ू येनोGय इव भोः भो ।

Does the AadhiBhautika body only become the AatiVaahika body? Or is it otherwise?
I am confused as it were, Lord!
Vasishta spoke
बहशो
ु GयDतमे
ु तते न गGणाृ स कमतम
ु आ-तवाहक एवाि6त ना6येवाRधभौ-तकः ।
I have explained this to you so many times, wise one! Don’t you grasp the truth yet?
There is only AatiVaahika, and never the AadhiBhautika.
त6यैवाgयासतोऽWये-त साRधभौ-तकताम-तः यदा शाNय-त सैवा6य तदा पवा ू वतते ।
By repeated conception one gets the belief in the AadhiBhautika body.
When the idea is gone, the previous original one (AatiVaahika) only prevails.
63
तदा गSवंु काठ*यम-त य:च मधा ु Vहः शाNये6वWननर6येव बोZुब;धाि*नरामयात ् ।

The body which is believed to be hard and dense vanishes when the ‘Supreme without any afflictions’ is
realized, like the body of the man seen in the dream (vanishes after waking up).
लघतलसमापित6तत
ु ू : समपजायते
ु 6वWने 6वWनपPर}ानादव दे ह6य योRगनः ।
The body of a yogi becomes light like cotton as when one understands that he has been dreaming in the
dream.
6वWने 6वWनपPर}ानायथा दे हो लघभ ु वेतथा बोधादयं दे हः 6थलवWल-तमान
ू ु ् भवेत ् ।
Just as the body becomes lighter by the understanding the fact of ‘dreaming inside the dream’, this body
will feel like a floating gross body by attaining enlightenment.
अनेकदनसंक पदे हे पPरणतामनां अि6म*दे हे शवे द[धे त?ैवाि6थ-तमीयुषाम ् ।
Even the ignorant ones, who are well ascertained about the grossness of their bodies because of the
longtime practice of conception, attain the same AatiVaahika state when their dead body gets burnt off.
{What to say of Yogis who by realizing the Self remain in their original AatiVaahika state!}
लघदे ु हानभवनमव:यं
ु भाव वै तथा बोधा-तशयादे -त जीवतामप योRगनाम।्
The experience of the light body occurs to Yogis even while living due to the attainment of enlightenment.
उदतायां 6मत ृ ौ त? संक पामाहमयलं या2शः स भवेmेह6ता2शोऽयं बोधतः ।
When the memory of the waking state occurs in the dream, while dreaming, the dreamer realizes that he
(the dream-body) is just a conceived form. Similar is the state of the Yogi who is enlightened.
dाि*तरे वमयं भा-त रMMवामव भज ु Bगता कं नटम6यां जातायां कं जायते ।
The body is just an illusion like the snake in the rope.
What is lost when it is lost? What is born when it is born?
Rama spoke
अन*तरं ये वा6तKया ल<लां प:यि*त ते यद तसयसंक पतया बnय*ते ु कमतः भो ।
When those people are going to see Leelaa again, will they see her by her will alone?
Vasishta spoke
एवं }ा6यि*त ते रा}ी ि6थतेयमह दः~खता ु वय6या काRचद*येयं कतोWय6या

ु उपागता ।
They will think that this queen (Second Leelaa) is here pining for her husband’s death; the other one (First
Leelaa) is just a friend of hers coming from somewhere!
संदेहः क इवा?ैषां पशवो Gयववेकनः यथा2टं वचेट*ते कत ु एषां वचारणा ।
How will they ever doubt! The ignorant are like animals. They just react to what is seen.
Where do they ever think?
{The ignorant have no reasoning capacity. They will just accept whatever they see as the truth. Most of the
people live only on the instinctive level like animals. They never reason out or analyze any situation. They
just react on the surface level and act the habituated way.
When they see a Leelaa-like form (Vidooratha’s wife) sitting next to the king, they will believe her to be the
original Leelaa; and even if they see original Leelaa, they will think that she is a friend of the queen
because she might look more detached and stand at a distance.}
यथा लोटे लुटवQं ृ वvच-यवाशु गoछ-त अ}ानवेsजपशव6तथा Gयि6त पराद ु कम ् ।
The mud ball thrown at the tree passes the tree without hitting it. The goats and other animals also miss the
obvious through ignorance.
64
{A boy wants to hit the tree for fun. He gathers a handful of dry mud fallen at his feet and throws it at a
tree; it neither like an arrow enters the inside of the tree; nor does it stick to it like wet mud; nor does it hit
and fall back ready to be used again like a stone piece; it just dissipates and misses the target.
The understanding level of the ordinary humans is on level with the instinct based animals like goats; and
is equal to the dry mud-ball thrown at a tree. It never grasps the depth of the situation. It always misses the
obvious truth.
In Leelaa’s story nobody can grasp the events of Leelaa’s life even if they were video formatted and
presented as a proof. They can only relegate it to the mythological level and worship Leelaa herself as a
Goddess; or they may consider the whole thing as insane or devilish.
If nothing is told, they will just make their own conclusions about everything and leave the matter at that.}
यथा 6वWनवपब;धा*न
ु जाने Dवेव गoछ-त असयमेव तय6मातथैवेहाRधभौ-तकम ् ।
When one wakes up, who knows where the body in the dream goes? It never exists at all.
Similar is the case with the AadhiBhautika body.
Rama spoke
भगव*6वWनशखर< बोधे कैव गoछ-त इ-त मे संशयं -छि*ध शरदdमवा-नलः ।

What happens to the objects in the dream (of a life) when one wakes up?
Clear this doubt of mine like the wind clearing the autumn cloud.
Vasishta spoke
6वWनdमेऽथ संक पे पदाथाः पवतादयः संवदोऽ*तमल*येते 6प*दना*य-नले यथा ।

Mountains and other objects seen in the delusion of the dream are inside the ‘cognizing Consciousness’ like
the movement in the wind.
अ6प*द6य यथा वायोः स6प*दोऽ*तवशयलं अन*यामा तथैवायं 6वWनाथः संवदो मलम ् ।
In the still wind, the movement occurs inside it; so the dream is just a taint seen in the undifferentiated
Consciousness.
6वWनायथावभासेन संवदे व 6फरय ु लं अ6फर*ती
ु तु तेनैव यायेकवं तदािमका ।
The Consciousness alone shines as all the objects of the dream.
When the dream is not there, everything exists as the Consciousness only.
संव6वWनाथयोिववं न कदाचन लgयते यथा @ववपयसोयथा वा 6प*दवातयोः ।
You cannot differentiate between the Consciousness and the dream objects, like the liquidity cannot be
removed from the water or movement from the wind.
य6त? 6यादवाबोध6तद}ानमनतमं ु सैषा संस-तPरयDता
ृ ु मया}ानािमकोदता ।
What is seen like cognition is just the worst state of ignorance.That alone is known as the worldly
existence. It rises because of false knowledge.
सहकाPरकारणानामभावे कल क2शी संव6वWनपदाथानां िवता 6वWने -नरRथका ।
As there are no concomitant causes, how can the ‘dual nature’ of the cognizer and the objects seen in the
‘undifferentiated dream’ be real?
यथा 6वWन6तथा जाVददं ना6य? संशयः 6वWने परमस\ा-त ु सगादौ भायसMजगत ् ।
The waking state is just like the dream state. There is no doubt about it. In the dream, the city seen is
unreal. In the waking state the world seen is unreal. (Both are false knowledge produced by the mind.)
न चाथ; भवतंु शDयः सयवे 6वWनतोदतः संवदो -नयसयवं 6वWनाथानामसयता ।
The object seen in the dream cannot exist when one wakes up.
The Consciousness is always real; but the dream objects are always unreal.
65
झटयेव यथाकाशं भव-त 6वWनपवतः Uमेण वा तथा बोधे खं भवयाRधभौ-तकम ् ।

Just like in a dream, the emptiness instantly becomes a mountain; in the waking state, the void becomes the
AadhiBhoutika body.
उbडीनोsयं मतो ृ वे-त प:यि*त -नकटि6थताः }मा-तवाहकभूतं 6व6वभावहता यतः ।
When a knower is seen as dead, the others see him as dead or flying away, according their own beliefs,
though the knower always exists only as the AatiVaahika body before and after death.
मया2टय एवेमाः सट ृ यो मोह2टयः मायामा?2शो dाि*तः श*याः ू 6वWनानभतयः
ु ू ।
All of them have faulty visions. The Creations are just appearances of delusion, illusion, void and
experiences of a dream.
STORY CONTINUES
एति6म*न*तरे }िWतजaवं वैदरू थं पनः
ु संक पेन Sरोधाथ मनसः 6प*दनं यथा ।
Meanwhile Jnapti stopped the Jeeva of Vidooratha by will, like controlling the vibration in the mind.
ु
वद दे व कया*कालो गतोs6यामह मि*दरे समाधौ म-य ल<नायां मह<पाले शवे ि6थते ।

Devi, how much time has elapsed here in this house from the moment I got absorbed in the contemplation
and the king had died?
}िWतSवाच
Jnaptii spoke
इह मास6व-तUा*त इह दा6यावमे तव रQाथJ वासगहक ृ े 6वपतोऽवहते ि6थते ।

For these maids sleeping here one full month has passed, as they stood at the door guarding your body.
शण
ृ ु दे ह6य कं वतं
ृ तवेह वरव~ण-न शर<रं तव पQेण तिDल*नं बापतां गतम ् ।
-नजaवं प-ततं भमौ
ू संशुकमव प लवं काटकुbयोपमो जात: शव6तु हमशीतलः ।
ततो मि*?भरागय मतै ृ वेयम-त 6वयं Dलेदालोकािव-नणaय भयो ू -नकासतं गहात ृ ्।
O fair-hued Leelaa! Listen to the account of what happened to your body.
Within fifteen days your body became faded and moist. When you were absorbed in Samadhi, your body
fell on the ground lifeless like a dried up leaf. The dead body was like a log of wood, and cold like ice.
Then the ministers came and feeling certain that this one was dead, felt very much grieved; and the body
was removed from the house.
बहना?
ु कमDते
ु न नीवा च*दनदाSभः Rचतौ सं]QWय सघतं ृ सहसा भ6मसाकृतम ् ।
ततो रा}ी मते ृ यoचै
ु ः कवा
ृ रोदनमाकलंु पPरवार6तवाशेषं कतवानौnव
ृ देहकम ् ।
What is there to say anymore? It was placed inside the cremation fire with ghee and sandal wood logs and
burnt to ashes immediately. Then your family thinking that you were dead cried and wept saying, ‘the
queen is dead’. All the rites to be performed for the dead were performed by them.
इदानीं वामहालोDय सशर<रामपागतांु परलोकादागते-त महिoच?ं भवय-त ।
Now seeing you returning with another body (as the form of other Leelaa), there is going to be a talk of
miracle that you have come back from the world of dead.
वं तु तेन शर<रे ण सयसंक पतः सते ु 2:यसे 6ववदातेन Rच?ं त? तवोपPर ।
यवासना वमभवो दे हं -त तदे व ते tपमgयदतं ु बाले तेन ाDस2शं तव ।
You can be seen in a body by your true will, my daughter, clearly by them all, as whatever picture you
superimpose on the form. What Vaasanaa was there in you about your body in the previous life (that you
should be seen with a form), the same form will be there now for you.
(You do not have to worry about the burnt physical body. You can have any form you want.)
66
6ववासनानसारे
ु ण सवः सवJ ह प:य-त 2टा*तो अ?ावसंवाद< बालवेतालदशनम ् ।
Everyone sees everyone because of their Vaasanaa only. The example of the child and the ghost proves it.
आ-तवाहकदे हास संप*ना सZस*द ु Pर व6मत ृ 6वेव दे होऽसौ ाDतनोsनपवासनः ।
O you beautiful Siddha maiden! Now you have Aativaahika body only.
Having lost all Vaasanaas, you have lost the memory of the body of your previous life.
tढा-तवाहक2शः शाNययाRधभौ-तकः बध6य ु 2:यमानोsप शर*मेघ इवाNबरे ।
tढा-तवाहकभावः सव; भव-त दे हकः -नजलांभोदस2शो -नग*धकसमोपमः
ु ु ।
सवासन6य tढायामा-तवाहकसंवद दे हो व6म-तमाया-त ृ गभसं6थेव यौवने ।
If the AatiVaahika state is fully realized, the AadhiBhautika appearance subsides.
Though the body of the Knower seems to exist for the ignorant, it is actually non-existent like the cloud of
the autumn sky. The embodied one exists as ‘all’ (the essence supreme), by the realization of his
AatiVaahika state, like the cloud where waters are gone or the flower where fragrance is gone. (The limited
identity is lost.) For the person who remains only with the Vaasanaa of the Supreme Reality and is well
established in the AatiVaahika state, the body is forgotten like the existence of the womb (memory of the
womb-life) in the youth.
एक>?Nशेsय दवसे ाWता वयमवहाNबरे भाते मोहते दा6यौ मयैते -न@याधना ु ।
Today is the thirty first day that we have arrived at this space.
By my power these maidens are deep asleep in this early morning.
तदे ह याव ल<लायै ल<ले संक पल<लया आमानं दशयावोs6यै Kयवहारः वतताम ् ।
So, come now, Leelaa! Let us show ourselves to this girl (Vidooratha Leelaa), with the sport of our will.
Let the events continue!
Vasishta spoke
आवां तावदमे ल<ला प:यिववेव Rचि*तते }िWतदे Kया तत6त? 2:ये द<Wते बभवतः ू ु ।
When Goddess Jnapti willed that ‘This Leelaa should see us both’, they both became visible with shining
forms.
त? वदरथल<लाथ
ू समाकलतवलोचना
ु गहमालोकयामास
ृ ततेजःपvजु भा6वरं
च*@>बNबादवोकणJ धौतं हे म@वैPरव Mवालाया @वशीताया6तभा@वभितमत ् ।
Then that Leelaa of restless eyes (waiting for her husband to wake up), saw the mansion suddenly shining
with enormous luster as if filled by moonlight, as if washed by the golden fluid, the blazing and yet cooling
light covering everything.
गहमालोDय
ृ परतो
ु ल<लां }िWतं वलोDय च उथाय संdमवती तयोः पादे षु सापतत ् ।
After seeing the mansion like this, she saw Jnapti and Leelaa. She got up excitedly and fell at their feet.
मMजयायागते दे Kयौ जयतां जीवनदे इह पव ू महं ाWता भवयोमागश ोRधनी ।
“O Goddesses! You have come here to bless me! Salutations to you both! I have come here early as
directed by you.”
इयDतवयां
ु त6यां ता मा-न*यो मतयौवनाः उपावशि*वटरे षु लतामेSशरःि6वव ।
As she was speaking like this, all those charming youthful maidens sat on their thrones like creepers on the
Meru Mount.
}िWतSवाच सते ु वद ते कथं ाWता वममं दे शमादतः कं वतं ृ ते वया 2टं कमवाnव-न क? ु वा ।
Jnapti spoke: “Daughter! Tell us, how you came here before us!
What all did you see? Where all did you go?”
वदरथल<लोवा
ू च दे व ति6म*दे शे सा जातमoछा
ू तदाभवं िवतीये*दोः कलेवाहं क पा*तMवालया हता ।
न चे-ततं मया कि*चसमं वषममेव च । तत6तरलपxमा*ते व-नमी य वलोचने ततो मरणमoछा
ू *ते
प:याम परमे:वPर यावदgयदता6Nया
ु शु Wलता
ु गगनोदरे ।
67
Vidooratha’s Leelaa spoke: “Devi, I swooned there at that place like the second crescent of the moon hit by
the dissolution flames. I did not cognize anything good or bad. My eyelashes fluttered; I slowly opened my
eyes and was getting out of the death-swoon O Goddess, and I found myself floating in the sky.
भताकाशे
ू अ-नलरथं समाtढा6Nयहं ततः आनीता ग*धलेखव े तेनाहमममालयम ् । दे व प:याम सदनं
नायकेनाgयल*कतं
ृ द<Wतद<पं ववDतं च महाहशयनाि*वतम ् । प-तमालोकयामीमं यावदे ष वदरथः
ू शेते
कसमगWताBगो
ु ु ु मधःु पपवने
ु यथा । अथ संVामसंरNभमात;ऽयं 6वपयलं इ-त -न@ा मया सेयं दे वे:वPर
न वाPरता । अन*तरममं दे शं ाWते दे Kयावमे िव-त यथानभतं ु ू कRथतं मदनV ु हकाPर~ण ।
“I was riding the chariot made of wind as it were in the sky. I was brought to this house in that chariot like
the whiff of fragrance by the wind. Devi, then I saw this house adorned by the Lord, filled all over with
lighted lamps, deserted and containing a magnificent bed fit for the noble. Then I found that this one was
my husband Vidooratha sleeping soundly with his body hidden by flowers, like honey in the garden of
flowers. Then, thinking that he must be lost in sleep being fatigued by fighting in the battlefield, I did not
wake him up from his sleep, O Goddess.
Now you both have arrived here to bless me. I have told you what all I experienced.”
}िWतSवाच हे हं सहाPरगाम*यौ ल<ले ललतलोचने उथापयावो नप-तं ृ शवत पतलादमम ्
इयDवा
ु ममचे
ु ु जीवमामोदमव प-sनी
Jnapti spoke: “Hey, you Leelaas! You both with gait of swans! You two of charming eyes!
Let us rise up the King from his death bed again.”
So saying she released the Jeeva, like the fragrance from a lotus plant.
स समीरलताकार6त*नासा-नकटं ययौ ।
Then that creeper like form made of wind (Jeeva spark) went near his nose.
rाणकोशं ववेशा*तवJशर*jमवा-नलः 6ववासनाशता*य*तद धदिYधमणी-नव ।
It entered the space of the nose like the winds entering the bamboo hole, bearing within it hundreds of its
Vaasanaas like the ocean containing various gems.
अ*त6थजीवं वदनं त6य तकाि*तमाययौ पs6यावVहे पsं सवट ु ृ इव वाPर~ण ।
The faded face of Padma now endowed with the Jeeva became bright like a lotus drenched in water.
UमादBगा-न सवा~ण सरसा-न चकाशरे त6य पपाकर ु इव लताजाला-न भभतः ू ृ ।
Gradually all his limbs were filled with fluids like the spring-season filling the mountain with the network
of creepers.
अथाबभौ कलापण ू ः स राकायामवोडुरा भासय*भवनं ु भPर
ू वदने*दमर<Rचभः
ु ।
Then he shone like the Moon on the full moon day complete with all its digits, filling the entire Earth with
the rays emanating from his face.
6फारयामास सोsBगा-न रसवि*त मद-न ृ ू च कनकोMवलका*ती-न प लवानीव माधवः ।
He slightly moved his moist and softened limbs shining with the golden hue like the spring-season moving
the leaves.
उ*मीलयामास 2शौ वमलालोलतारके हाPरHयौ सभगाभोगे ु च*@ाक भवनंु यथा ।
He opened his eyes with the taintless pupils which were very attractive and heralding auspiciousness, like
the sun and the moon lighting up the world at the beginning of the Creation.
उत6थौ ो लसकायो व*nया@वृ mमा-नव उवाच कः ि6थत इ-त घनगNभीर-न6वनम ् ।
He got up with his fully robust body like the Vindhya Mountain rising.
He spoke in a deep thundering voice echoing all over; ‘Who is there?’
ल<लावयमथा6याVे ोवाचाद:यताम-त ।
The two Leelaas stood in front of him and said, ‘Command us’.
स ददश परो ु नwं ल<लावयमवि6थतं
समाचारं समाकारं समtपं समि6थ-त समवाDयं समोयोगं समान*दं समोदयम ् ।
He saw the pair of Leelaas standing humbly before him.
They had identical behavior, identical shape, identical form, identical stand, identical words, identical
action, identical joy, and identical excitement.
68
का वं केयं कत:चे

ु यमयाह स वलोकयन ् त6मै ल<लाह हे दे व यतांू यवदाNयहम ् ।
Looking at them, he said, ‘who are you, who is this, wherefore all this?’
(Previous)Leelaa addressed him and said, “O Lord, listen to what I say!
महला तव ल<लाहं ाDतनी सहधमणी वागथ6येव संपD ृ ता ि6थता सं:लेषशालनी ।
I am the Leelaa who lived with you as your righteous life-partner in the past birth.
I was united with you like the meaning is attached to the word.
इयं ल<ला िवतीया ते महला हे लया मया उपािजता वदथन T -त>बNबमयी शभा ु ।
This is your second wife Leelaa of virtuous character, a reflection of my own form, who has been produced
by me in sport, for your enjoyment.
शरोभागोपवटे यं येयं है ममहासने एषा सर6वती दे व ?ैलोDयजननी शभा ु
अ6माकं पHयसं
ु भारै Pरह साQादपागता
ु अनयेमे परा लोकादहानीते मह<पते ।
This one seated in the golden throne on the head-side of your bed is the Mother of the three worlds,
Sarasvati Devi of auspicious characters, Lord! She has arrived here by our overflowing merits.
By her we both were brought here from the other world.”
इयाकHय समथाय
ु राजा राजीवलोचनः लNबमा याNबरधरः पपात }िWतपदाYजयोः ।
सर6व-त नम6तgयं
ु दे व सवहतदे यoछ वरदे मेधां द<घमायध
ु ना-न च ।
इयDतव*तं
ु ह6तेन प6पश }िWतदे वता ।
Hearing all this, the lotus-eyed king who was attired in garlands and silken garments, immediately got up
and fell at the lotus feet of Goddess Sarasvati; and said; “Sarasvati! Salutations to you! Devi! The Bestower
of good to all! Bless me with wisdom, long life and wealth.”
When he said this, Goddess Jnapti lightly touched him.
सर6वयवाचु वं प?ाभमताथा
ु bयो भवे-त भवनाि*वतः सवापदः सकलदकत2ट ु ृ य:च गoछ*तु व:
शममन*तसखा-न ु सNयक् आया*तु -नयमदता ु जनता भव*तु राXे ि6थरा:च वलस*तु सदै व लxNयः ॥
Sarasvati spoke: Son! You be endowed with riches as you wish in this palace.
Let all the dangers and all evil eyes be warded off for you.
Let all the peace and endless joys be there for you.
Let the people be always happy. Let goddesses of prosperities wander always in your country.
Vasishta spoke
सर6वती तथेयDवा ु त?ैवा*तRधमाययौ

‘Let it be so, so saying Sarasvati vanished from sight there itself.
भाते पBकजैः साधJ बबधे ु ु सकलो जनः ।
All the people got up in the morning along with the blooming lotuses.
आललBग च तां ल<लां ल<ला च द-यतं Uमापनः ु पनमु हान*दा*मतं ृ ोMजीवतं पनः
ु ।
In proper order, one by one, the king embraced Leelaa; and Leelaa embraced her beloved who had died and
risen again with life, again and again with extreme joy.
तदासी@ाजसदनं मदम*मथम*थरं आन*दमतजनतं वायगेयरवाकुलम ् ।
The palace at that moment was a sporting ground of the intoxicated Manmatha (God of Love).
The people were mad with happiness. Songs and instrumental music filled the corners.
जयमBगलपHयाह ु घोषघNघमघघ
ु ु रं तट
ु पटजनाकणJ
ु राजलोकवता ृ Bगणम ् ।
Hailing sounds of auspicious hymns and murmuring sounds arose everywhere.
The courtyard was crowded with the happy and healthy citizens and royal families.
सZवयाधरो*मDतपपवष
ु ु सहभत ृ ्।
Siddhas and Vidyaadharas poured thousands of showers of flowers.
(The city shone with decorations, sounds of drums, and joyous celebrations of the people.)
69
परलोकादपनीता
ु रा}ी सा प-तरे व च इ-त -नवृ तगाथाभजगुदशा*तरे
T जनाः ।
‘The queen and the king have returned from the land of the dead’; this story was sung as folklore in all the
countries.
पsो भमप-तः
ू वा
ु वता*तं
ृ कRथतं मनाDचUे 6नानं समानीतै:चतःसागरवाPरभः
ु ।
ततोsभषषचव ु ा मि*?णो भभज:च ू ु तं लYधोदयमन*तेहममरे *@मवामराः।
King Padma heard in detail all that had happened in his life. The king bathed in the waters brought from the
four oceans. Brahmins, ministers and other kings performed the auspicious sprinkling ceremony for himl
like the Devas coronating Indra who had become victorious agin, and who cherished countless desires of
ruling the kingdom.
ल<ला ल<ला च राजा च जीव*मDतमहाRधयः
ु रे मरे पव
ू वता
ृ *तकथनैः सरतैु Pरव
The three noble souls Leelaa and Leelaa and the King having realized the Self, enjoyed as if by copulation
by conversing about all that had happened.
सर6वयाः सादे न 6वपौSषकृतेन ताWतं लोक?येयः पsेने-त मह<भजा ु ।
By the grace of Sarasvati, and by his own effort, King Padma attained the best of the three worlds.
स }िWत}ानसंबुZो राजा ल<लावयाि*वतः चUे वषायुता*यटौ त? राMयम-नि*दतम ् ।
The King enlightened by the Knowledge bestowed by Jnapti, served by his two wives, ruled the kingdom
blamelessly for eighty thousand years.
जीव*मDता6त
ु इयेवं राMयं -नहतकHठकं कवाृ वदे हमDतवमासे
ु दःु शZसं
ु वदः ।
Having ruled the kingdom without any troubles, those Jeevan-Muktas, endowed with pure Knowledge
attained Videha Mukti.
यददयवशदं
ु वद[धम[धं ु समRचतमामहतं
ु च पेशलं च ।
तद~खलजनतोषदं 6वराMयं Rचरमनपा य ु सदNपती
ु वमDतौ
ु ॥
The king and the queen ruled for long the kingdom which was faultless because the people prospered
always; where the hearts were pure being always guided by the men of wisdom; which befitted the glory of
the ancestors; which brought name and fame to oneself; and then in course of time attained Mukti by the
practice of knowledge.
END OF THE MANDAPA TALE

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART THREE
MANDAPAAKHYAANAM
[VASISHTA ANSWERS RAMA’S QUERIES ABOUT THE MANDAPA TALE]

by
Narayanalakshmi
1
DEDICATED
TO

2
JNAANA VAASISHTAM
A GLIMPSE INTO VAASISHTA CONCEPTS
VAASANAA: Vaasanaa is a lingering want that stays as an agitation within, till the time it is destroyed by
its fulfillment or through the development of dispassion. You cannot detect a Vaasanaa within you as a
conscious desire or as an outward thought process. From the time of birth to your present time, whatever
you have gathered as sense knowledge, or as the mind-made narratives, or as the memories that linger deep
within you as your own essence, Vaasanaa stays dormant like a Volcano ready to burst at anytime
anywhere, as an experience good or bad.
You, who are made of the very essence of these Vaasanaas, have no control over them, when they burst
forth as sudden urges to be fulfilled.
Frustrations, momentary gratifications that do not last for long, anger, hatred, greed, envy; all these rise up
as the side effects of these Vaasanaas.
Every thought of yours, every action of yours is based on these deep rumbling volcanoes of Vaasanaas.
When and how, the ‘you’ the essence of Vaasanaas will shatter to pieces by these Volcano-bursts, cannot
be predicted even by a Brahmaa.
You will be pulled and pushed here and there, like by the evil demons, because of these Vaasanaas which
you have no way of detecting in your outer conscious mind (which is just the surface-level reaction-state to
the outside.)
MIND: Mind is just the name referring to the functioning of Vaasanaa-fulfillment that rises as an
experience through senses. It is not an organ or limb as such.
SENSES: They are not the eyes, nose etc observed as body limbs, but are the intricate functions of the
mind-process that detects its own agitations as the objects existing outside. The physical limbs are just the
sense created tools for their own efficient functioning.
BRAHMAA: Brahmaa is a concept that is real if and only you believe in the reality of the perceived.
If the perceived is made non-existent through reason, Brahmaa also vanishes off as nothingness.
Ghost-theories are valid, if and only when you believe in the existence of ghosts.
For a man who knows the non-existence of ghosts, these ghost theories are of no value.
As long as the question rises as to how the imperfect world rises from the perfect state of reality, the
answers will also rise up as explanations of various kinds.
For a Knower who sees no world, there is no philosophy, no Brahmaa, no deity, no god, no Vasishta, no
Rama, no Dvaita, no Advaita, no Guru, no individual state at all. He stays as just a point of empty space
which is just aware of the world as some air movement; and is not affected by it.
The ignorant exist as the movement only; and have no idea of the air (Brahmaa), or the space (Brahman)
that supports them. They exist as just a chain of Vaasanaa-fulfillments; and see that the chain of
experiences only, as their life and existence. They thrive on the Vaasanaas only; because they are the very
trees rising from Vaasanaa seeds.
3
INDEX OF TOPICS
PAGE 4
Rama questions about the time anomalies in the three worlds of Padma
Vasishta explains the world as a set of many dreamers dreaming their own worlds
PAGE 8
Rama questions about the similar world experienced by the king and the people
PAGE 9
Vasishta explains as to how every being is just a channel for the Vaasanaa-fields
PAGE 11
Rama questions about the rise of the false ‘I’ and the world from the pure state of Brahman
Vasishta explains why and how the perceived makes its appearance
PAGE 17
Rama questions about the Daivam factor, the divinity which controls all as if
Vasishta explains the rules ordained by Brahmaa, the totality mind state that effort alone is the Daivam
which controls the Jeevas.
PAGE 22
Rama questions as to how the Jeeva which is completely stuck to duality, can realize the non-dual state of
Brahman
PAGE 27
Rama questions as to how the imperfect state of mind can rise from the state of perfection
PAGE 28
Rama questions again about the controlling states of Daivam and Karma
PAGE 30
Rama questions again about how the field of experiences rises from the Reality state
PAGE 32
Rama wonders about the meaninglessness of the want of liberation also, in the second less state of Reality
4
Vasishta spoke
एतते क*थतं राम ,-यदोष.नवत ृ ये ल1लोपा2यानमनघं घनतां जगत5यज ।

O Rama! This blameless story of Leelaa was related to you for removing the misconception regarding the
perceived world. Discard the idea of the denseness of the world.
(There is no solid world except as the solidity understood by the mind as real.)
शा8तैव ,-यसतायाः शमनं नोपय:यते ु सतो ह माजन<लेशो नासत5तु कदाचन ।
Actually it is not proper even to remove the belief in the reality of the perceived, as it is already the silent
state where perceived is non-existent. If it is really there, you can erase it off; not if it is not there at all.
=ानेनाकश>पेण ,-यं =ेय5व>पकं इयेक@भतमालो<य ू =ि5तटयCबरोपमः ।
Through the knowledge which is of the expanse of awareness, observe the oneness of the perceived and the
self-state of the Knower as the perceiver; and stay as the Knower only (without the perceived) like the clear
sky. (What is the perceived? The various objects of knowledge that are understood by you!
Objects of knowledge are not different from the Knower. There is no difference between the Knower and
known. Therefore stay like the taintless sky as Knowledge alone.)
पDEयादरहते
ृ नेदं *चFासैव 5वयंभुवा सा*धतं यद सHेन ततः 5वाम.न सा*धतम ् ।
The Self-born (Brahmaa) who is established in the ‘pure knowledge state’ brought this (perceived) out as a
shine of his knowledge only, as not made out of elements like Prthvi. Therefore you can also realize this as
the knowledge state only.
संवयथा या यतते तथा सैव Eयवि5थता वसटा ृ सिटव8नयां
ृ यावयना8न रो*धता ।
Whatever has been conceived by the Creator stays like that (bound by results of actions and causality
factors) and the river of the perceived flows on and on; it cannot be blocked without effort.
(It cannot melt away by just an intellectual understanding.)
*चदाकाशावभासोयं जगदयवबIयते ु *चEयोC8येवाम.न 5वJछे परमाणुकं .त ।
The infinitesimal portion of each taintless individual self (Jeeva) is the ‘expression of the Chidaakaasha’ in
the ‘Chit-emptiness’; that alone is understood as Jagat. (The sunlight shining through countless variously
coloured grilled windows of various types appears in various designs; so also, the taintless Reality state
appears as the mind-created worlds of countless Jeevas.)
एवम5या मधाLा8ते
ु ः का सता केव वासना का वा5था का च .नय.तः काव-यंभावतोJयताम ् ।
For such a meaningless delusion like this, what reality is there; what Vaasanaa, what interest, what rule,
what necessity (as a causal effect), tell me!?
सवM चैतयथा ,टं ि5थतमथमखिOडतं मायैवेयमन8तेयं न च मायाि5त काचन ।
Whatever exists as the perceived in this manner as an unbroken chain of experiences, is just the delusion
(Maayaa). It is endless (since it is always there as some Vaasanaa fulfillment or other).
Yet the delusion (Maayaa) does not exist at all in reality (like darkness cannot exist in light.)
Rama spoke
अहो नु परमा,िटद शता भगव85वया अहो नु स*चरे

ु णाय =ातं =ातEयमRतम ् ।
मया यथेदं यJचेदं या,क् =ेयं यतो यदा ।
Ah! You have shown me the vision of the Supreme truth. Ah! All that is to be known is known perfectly by
me, in such a short time; as it is in reality; as to what it is; in whatever way it is to be known; and through
whatever it is to be known; in whatever time is to be known.
{Five points related to learning: Prakaara (method), Svaroopa (nature), Drishtaanta (example), Pramaana (proof), Kaala (time)}
शाCयामीव िवजेट .नवामीव वक पयन ् एतदा2यानमा-चयM Eया2यानं शा5S,िटसु ।
This is an amazing story explaining the truth of the scriptures. My thoughts are quite as it were, O best
among Brahmins. As I ponder, everything seems to disappear as it were.
5
इमं मे भगवान ् Tहू संशयं सवकोवद तव पातंु न तUृ तोsि5म ोSपाSैवच ोमत
ृ म् ।
I have not had enough of the nectar entering my ears flowing out as words from your mouth, O All-expert!
Clear this doubt of mine now.
स सग WSतये कालो ल1लाभतु ह योगतः स <व*चिकमहोराSः <व*चिकं मासमाSकः
<व*चिकं बहवषा
ु Xण क5य*चिकमु पेलवः क5य*चिकं महाद1घः क5य*चिकं Rणः ि5थतः ।
इ.त मे भगव8Tह ू वं यथावदनYहातु ् सकJZतं
ृ न वाि8तमे.त लोटे यथा जलम ् ।
In the three Creations experienced by Leelaa’s husband, at some place it was a full night, at some place just
a month, at some place many years, for some one just a few days, for some one a long span of time, for
some one it was just a second. How was it possible? Be compassionate and explain this.
I am so eager to know the answer immediately or my mind will not rest like the water in a dry mud clump.
Vasishta spoke
येन येन यथा यययदा संवेयतेsनघ तेन तेन तथा तततदा समनभयते ु ू ।
By whomsoever, however, whatever, whenever is conceived, by that one, in that manner, that thing alone,
at that time is experienced. (Time factor also depends on the mind-capability and is not common to all.)
अमतवं
ृ वषं या.त सदै वामतवे ृ दनात ् शSम
ु Sवमाया.त मSसंवितवेदनात ् ।
Poison turns into nectar by a continuous cognition of nectar in the poison.
The enemy becomes a friend by perceiving him as a friend.
(The mind always adds its own explanation to the perceived scene. It need not be always real or logical
also. Whatever satisfies the whim and fancy of the mind, that alone gets perceived by the mind as real.)
यथा भावतमेतष े ां पदाथानां .नजं वपःु तदे व *चरा[यासाि8नयतेवश मायतम ् ।
Whatever one believes the object to be, the object takes over that very quality by the continuous thinking
process. (What a person sees is only the sense created data of image, sound, touch etc.
The senses are perfect or imperfect. Mind is ignorant or stupid.
Based on all these factors, each person gives his or her own interpretation of the objects and the people;
mostly based on the surface impression only. It is not always right and correct.)
कचनैकािमका *चयथा कच.त या,शं तथा तथाशु भव.त त5वभावैककारणात ् ।
The Consciousness has the quality of shining only; it shines as whatever it wants to shine as!
(Light is the same; windows are dirty or clean or soot covered. Accordingly the world is also seen by the
different minds in different ways. Break the window itself; light alone is. )
.नमेषे यद क पौघसंवदं प]रव8द.त .नमेष एव तक पो भवयS न संशयः ।
If the mind understands hosts of Kalpa in a second, then the Kalpa-span occurs in just a second; no doubt
about it. (Each mind has its own clock and calendar as its private measure.
The clock in the mantle is just a part of the perceived. It is also a picture drawn by the mind.
Brahman does not hang a universal clock on its neck, so that you can compare the time factors of various
creations and wonder why the eight days in one creation, why the single night in another creation, and why
the seventy years in another creation, occur at the same instant.
Each mind has its own measure of time according to its Vaasanaa fulfillment speed.)
क पे यद .नमेषवं वेित क पोUयसौ ततः .नमेषीभव.त ^Rं ता,Yपािमका ू ह *चत ् ।
दःXखत5य
ु .नशा क पः सXखत5यै
ु व च Rणः ।
If it perceives only a second in a Kalpa, then Kalpa becomes a minute instantly.
Chit takes over any state as the conceived!
For a sorrowing man, the night passes like a Kalpa; for a happy man a Kalpa passes in a second.
Rणः 5वUने भवेक पः क प-च भव.त Rणः यथा च मवा ृ जातोsहं त_णो यौवनि5थतः
यातोऽि5म योजनशतं 5वUन इयनभयते
ु ू ।
6
In the dream a second becomes a Kalpa and Kalpa becomes a second; just like-‘After dying, I am born, I
am young, and I have traveled hundreds of Yojanas’ - is experienced as a dream (within the seconds of the
sleep state).
राWSं वादशवषाXण ह]र-च8aोऽनभतवा
ु ू न ् लवणो भ<तवानायरे
ु ु कराbया समाः शतम ् ।
Twelve years were experienced in one night by Harishcandra.
King Lavana experienced a hundred years of life in one night.
य8महतु ू ः जेश5य स मनोजcवतं मने ु ः जीवतं यिव]रdच5य तHनं कल चeणः
वणोजcवतं राम तfवषाgक ृ 5य वासरः ।
The minute of Brahmaa is Manu’s full life! The whole life of Brahmaa is a day for Vishnu!
The full life of Vishnu is a day for Shiva!
IयानRीण*चत5य न दना.न न राSयः न पदाथा न च जगसयमाम.न यो*गनः ।
When one is absorbed in contemplation, there are no days or nights for him!
For the realized Yogi, the world or objects are not real at all (nor the time and place factors).
मधरंु कटुतामे.त कटुभावेन *चि8ततं मSबIया ु िवषि8मSं ]रपुबुIया ]रपःु सhत ु ्
भवती.त महाबाहो यथासंवेदनं जगत ् ।
The sweet becomes bitter by thinking it as bitter; the bitter becomes sweet by thinking it as such! Enemy
becomes a friend by conceiving him as a friend; a friend becomes an enemy by thinking him to be such.
The world is what you perceive as happening (as presented by the mind.)
अन[य5ताः पदाथा ये शा5Sपाठजपादयः तेषां संवेदना[यासा8ननम[ये ू .त साCयता ।
The meanings of the words in the scriptures, verses and Mantras are not comprehended properly.
Equal-ness of the Reality state indeed will become realized by practicing them through Vichaara.
(By practicing the truths of scriptures and understanding them, you will see the perceived as it is; as the
state of Reality only; and will not allow the mind to make its stories.)
नौया.यनां Lमातानां वेदनाFववत
ू ते अवेदनाLमातानामप नैषां ववतते ।
The travelers in the ship who are on the move feel that the earth rotates around them. Those who are on the
bank and are stable on the ground do not feel that the earth is moving.
(Each mind experiences its private world within itself.
None of the two Jeevas can have the same experience, even if the sense data of objects is the same.
Each tongue has its own definition of sweetness, even if the same sugar gets tasted by all.
It is so with all experienced things.)
श8यमाक@ण
ू तामे.त वेदना5वUन,िiवव वेदनापीतमानीलं श<लं ु वाUयनभयते
ु ू ।
Even the void stretches out (as the worlds), as observed in the dream state.
(Where is the dream world situated, where does it come from or where does it go?
It is emptiness itself appearing as the dream world.)
By perception the sky looks blue or yellow or white (though the sky is colorless).
आपवदसवः ु खेदं करो.त प]रमोहतः ।
For a deluded one, even a festival brings pain like a suffering (as in the case of a child).
(Sadness, joy, beauty, attraction, repulsion, everything is different for different minds.)
कुjयेsप ख इवाचारो ,टो न8ववचा]रणः असयRो वमूढानां ाणानUयपकष.त ।
Some idiots behave with the blocking walls as the empty space (like intoxicated drunkards who dash
against the walls). The non-existing ghost takes way the life for some fools (due to the sheer fear factor
produced by the power of imagination).
वेदना5वUनव.नता जाYतीव र.तदा ययथाभासमायातं ततथा ि5थरतां गतम ् ।
The girl seen in the dreams gives pleasure, as real as the waking state.
That which is conceived as such, remains as that by continuous superimposition.
(Any experience is real at the time of experience, be it a dream or waking state, or even if imagined.)
असदे व नभ-चैव नभ एव *चदाम.न शतह5ताCबदJछायान ु टनतमवात
ृ तम ् ।
The sky expanse is unreal. (It is just the emptiness that is perceived as some sky-expanse.)
7
(Sky expanse is nothing but the revelation power of the mind.

It exists as the emptiness of objects and also as full of objects
Objects are nothing but space itself becoming dense as it were.
Objects are just disturbances that are revealed as if in space. Like the Ocean rising with waves, the space,
the revealing power of the mind rises as the objects and subsides as their absence.)
Space itself dances all over in the Chit-state like a dancer who is the dark shade of the cloud with hundred
hands. (Where is the space situated? In the awareness!
You are aware of the perceived as the space and objects.
Emptiness itself becomes a dancer on the stage of the perceived and dances with its innumerable hands and
feet, extending endlessly. The space itself is the stage, the actor and the dance also.
Awareness is just being aware of it; that is all! That is the real you in essence.)
गगने मानसं 5प8दं जगिवH न व5तु तिमDया=ानपशाच5य 5प8ददशनमाक.त ृ ।

The movement (agitation) of the mind in the void is the world; and not real.
Ghost produced by the false knowledge takes on a form, by just seeing some movement only (in the
darkness). (World is nothing but the mind creating the disturbance and getting disturbed by it!)
मायामाSकमेवेदमरोधकमभितमत ्
All this is just a play of Maayaa, the delusory power of the Supreme (which makes the real look like
something else, and blocks the reality) that shines forth as this (solid world).
World is actually neither solid nor hard! (Solidity is just a sense created illusion.)
इदं भा5वरमाभातं 5वUनसंदशनं ि5थतं अपव ू मेव सUत5य
ु नर5येवोदतं वदःु ।
All that shines as the world is just a dream perception (as false information only); and never has a previous
existence at all for a knower who is like a man who is not asleep.
(Of course his senses also produce the same perception of the world like for others.
But he does not allow the mind to add its imagination of likes and dislikes.
He sees the world as it is; just some dance of emptiness!)
अचेता चेत.त 5तCभो या,शं शालभिdझकां परमाथमहा5थंभः सिटं ृ चेत.त ता,शम ् ।

Similar to how the inert pillar understands the statue, the pillar of Supreme state also understands the
creation the same way (as not different from itself).
(Pillar is the same whether it is seen as a statue or a pillar. It makes no difference to it because of the
statue conceived on it by a sculptor.
World is like the conception of a sculpture in a pillar; but not actually sculpted.
The potential state of Reality can become any perceived at any time for any mind.
Each mind conceives a different statue in the Chit-pillar and sees it as real and absolute.
Pillar has no statue at all and is quiet and silent and changeless, even as the imaginations keep on rising in
the minds. Whatever you see around you as a scene of the perceived is the mind conceiving on the
emptiness-pillar. Each scene is different for different minds. Even the rainbow is not the same for different
minds. Moment to moment scenes keep changing and rise up newly from emptiness from nowhere and
vanish off nowhere; like a dream-scene. Memories alone keep alive the continuity of the world as a life
experience.)
या,शो मे नरः पा-वm 5वUने Rुnधो महाभटै : ता,शो Tpमणः सगq बr ु एव सषUतव
ु ु त् ।
A person sleeping next to me is chased by the soldiers in his dream and is suffering.
(He is asleep though awake). The world of Brahmaa is also awake in the unreal, and asleep in ignorance.
(A knower is asleep to the world of the ignorant, and is awake in the Reality state.)
तणग मलताय<तः
ृ ु ु शशरा8ते यथा रसः वास8तः संि5थतो भमौ ू तथा सगः परे पदे ।
The world stays in the Supreme State of Reality like the essence of spring stays in the ground filled with
grass, bushes and flowering creepers at the end of the cold season.
8
(We can know of the presence of the spring season after the cold season, when the dreary landscape
suddenly changes into a paradise of flowers. We cannot see the season; but we know it as the essence that
fills the landscape. So is Brahman the spring season of the perceived; seen, yet unseen.)
यथा sववं कनके ि5थतम8तरनि8मषत ु ् तथा ि5थतः परे सगः आमवगादणावणौ ।

The world stays in the Supreme State of Reality in each and every subtle atom as the Jeeva-essence like the
liquidness stays inside the gold without opening its eyes (appearing only when is purified in the blazing fire
of knowledge.)
सं.नवेशो यथाgगानामिgगनोsन8य आमनः जगदे वमनgग5य 5वामनो Tpमण5तथा ।

Like the limbs are not different from a person with limbs, so is the world in Brahman who has no parts.
(Reality state of Brahman stays as the perceived itself without differing from it, like Brahmaa stays as the
created world. Divisions are mind-made and not real. The world is like the lines drawn on the empty sky.)
या,गेकनरः 5वUने यrम8यं ु नरं .त ता,शं सदसaपं ू 5वामेदं Eयोमगं जगत ् ।
For example, a man fights another one in a dream.
(His mind alone has created him and his enemy, the battle ground, the weapons, the hatred and the wounds
and the death and all that. How real is it?)
It is real only for him and unreal in actuality.
(It is just an experience; that is all; rising and disappearing like a wave in the ocean.)
Similarly the world (where we go through so many experiences) is just the void and unreal; real only as a
mind-experience; and is the Self in reality. (Everything is made up of the mind only that is empowered by
the awareness essence.)
महाक पा8तसगादौ *च5वभावमदं वपःु कारणवं मथः प-चादसदे .त न वा5तवम ् ।

At the beginning and end of the creation, the form of the creator as the world, exists as the nature of Chit
only. The memories and the Brahmaa (Viraat) mutually exist as the cause of the creation which of course is
not real. (Brahmaa (Viraat) is the experience of Vaasanaa fields in totality, which is known by the name of
the world. This world is always accompanied with the idea of a start and an end.
Vaasanaas and memories keep making the perceived; and perceived keeps making the memories and
Vaasanaas. The world is nothing but a non-stop process of Vaasanaa recycling.)
म<ते
ु sि5म8TpमXण यद Tpमा8यः 5म.तजो ृ भवेत5म.त=ृ िUतजे सगm ि5थतैव =िUतमाSता ।
If this Brahmaa, the creator is liberated (by the fulfillment of all Vaasanaas), if another Brahmaa rises with
another set of memories (Smriti), then in that creation rising out of the knowledge of the Smriti, Knowledge
alone exists as the cause; but actually whatever rises is not real!
(As and when Vaasanaas change for the better or worse, Brahmaas also keep on appearing and
disappearing. Awareness or knowledge alone is the basic essence of all these experiences.)
(We can group and sub-group the minds separately, based on their ignorance and knowledge levels. If all
the minds that seek liberation get fulfilled by liberation and revert back to the Reality state; then that part
of the Viraat is liberated as it were. The rest of the ignorant minds continue till the day they also get
liberated.)
Rama spoke
पौराणां मि8Sम2यानां
ु वदरथकलeमः
ू ु सममेव कथं तS सवषां m .तभासतः ।
In Vidooratha’s world, how could all the citizens and ministers see the same thing?
(If the world of Vidooratha was just the conceived world of Padma, then how the people of that world were
able to see the same thing which Vidooratha saw?
Are they his mind conceptions or are they independent Jeevas experiencing their own Vaasanaa-fields?)
9
Vasishta spoke
*चतः समनवत ु 8ते म2यायाः

ु सवसंवदः यथा वपलवायायाः
ु सामा8या वातलेXखकाः ।
The Mind follows the most dominant cognition among all cognitions; like the small wind-lines follow the
path of the huge storm. (Padma’s main Vaasanaas were for a royal life, the wife’s form and a kingdom to
rule. Rest of the Vaasanaas also accompany these main Vaasanaas like the wish for a daughter,
conquering other lands, the same type of people, same ministers etc.
All these Vaasanaas again appear in a combined set of Vaasanaa-fields, as another world.
There is no individual entity that causes it; but the Brahman alone exists as all the perceived fields.)
पर5परानसारेु ण तथा>पेण संवदः क*चता5ताः जापालजावा5तEयमि8Sणः ।
The cognitions of each light up the world of each other as in the case of the king, his citizens and ministers.
(The same Vaasanaa that the ministers and people have for king Padma, appear in Vidooratha’s world
also as similar Vaasanaa-fields; same yet different.
Vaasanaas can exist in many worlds at the same time.
After all, Vaasanaas alone produce the Jeeva; Jeeva does not produce the Vaasanaas.
Want of a royal state produces a Vidooratha; not an individual named Padma.)
एवं>पाकला:जातो
ु राजा5माकमयं वसौ क*चता इव वा5तEयवदो वैदरथे ू परेु ।
‘Our king is of such and such a family; of such and such a form; this is he.’
In the city of Vidooratha, the people, who perceive the world as such, shine as it were.
(If you become a doctor, your life has to necessarily be filled with patients and their sufferings.
The need for a doctor by the patients and your need for the patients fulfill each other.
So also, in Padma’s experience, his wish to become a king produces the ministers etc as his part of
perception. Similarly, the wishes of the people and ministers produce the king as a part of their perception.
Are they real? Of course! Anything is real anywhere in any mind, as long as ignorance keeps its sway.
It is just a group of Vaasanaas that appears as the Vidooratha and his kingdom; not that Padma moves to
another world as himself. When Vidooratha dies in the battle-field; his Vaasanaas vanish off by the contact
of Jnapti; and that world is destroyed for him, like a dream vanishing off.
Other people in his world become a part of Sindhu’s perception and continue as before in their own dream
worlds connected to Sindhu; like another reality of some unreal ghost world.)
कचने *च5वभाव5य न च कारणमागणं य<तं ु महामणेभासामवा8यS 5वभावतः ।
There is no reason why Chit shines in some particular manner. It is like the natural shine of the great gem.
(Even Vidooratha is unreal and his ministers are also unreal.
It is not just a Vidooratha producing a world in his mind; it is Chit existing as some Vaasanaa fulfillment.
The Vidooratha character appears as a side product.
Any Jeeva is a side product of a Vaasanaa-field only.
‘You’ do not possess a Vaasanaa; but ‘Vaasanaa’ possesses you and creates you as a Jeeva.
Padma and Vidooratha are just the carriers of Vaasanaas.
Padma is a different Jeeva; and Vidooratha is a different Jeeva.
They are not the same.
Padma’s world is one grouping of Vaasanaas as a kingdom and people; Vidooratha’s world is another
grouping of Vaasanaas as another kingdom and people. Both are unconnected except for some Vaasanaas
that are common to both.
Padma did not get reborn as Vidooratha; but same Vaasanaas made a new Vidooratha.)
अहमेवं कलाचारेु राजा 5वयमेवमयप वदरथवदो
ू रनाददता
ु .तभा यथा ।
From the gem of Vidooratha’s mind, the conception - ‘I am of such and such a family; I will be the king’ -
shone forth. (It is just a mind with some carried over Vaasanaas; it is not the same person.)
याव8तो ज8तवो यि5म8ये ये सगm यदा यदा ते सगगवािJचrातोर8यो8यादशतां गताः ।
Whatever creatures, in whichever creations, whenever arose, they became part of each others’ conception
and mirror each other; because the same Chit which is the ‘substratum of all’, exist in all;
(I exist for you and you exist for me; and the world exists for us. Chit exists as all of us and the world also.
Jeevas and their perceived worlds are the pictures painted on the chit-canvas made of emptiness.)
10
तीtवेगवती या 5यातS संवदकंपता सैवाया.त परं 5थैयम ामोRं वैक>पणी ।

That (strong powerful) conception (based on ignorance and attachment) which is very vehemently speeding
without any disturbance (as Vaasanaa-fields), that alone becomes stabilized at the attainment of liberation,
being of a single nature (not divided as Jeeva-waves or individual entities).
(When the house is on fire, you run away with the most necessary things and escape. So also, when the
mind experiences the body cessation, very few dominant desires move forth and get frozen as another
world-experience. This running away and the carrying of Vaasanaas by the identity-less mind, goes on till
the realization-experience occurs somewhere in some mind-state; it is not exactly the same ‘you’ as such.
That particular mind stops the running away and stays quiet as the Knowledge of Brahman, like the wave
subsiding forever inside the ocean.
If you are having the desire for Moksha; learn to read it as, ‘a Vaasanaa for liberation (very rare one at
that) creating you as a Mumukshu’. You do not have ‘it’; ‘it’ has made you as its house. When this
Vaasanaa is fulfilled, then the mind which carries it dissolves off into its original state and becomes
stabilized. Then there is only the state of a JeevanMukti which is not swerved by any scene of the perceived.
JeevanMukta is also a frozen state of Brahman existing as the Brahman with a pure mind; he is not an
individual entity. It is the Reality state with a mind as it were.)
बलविJचिवलासानामनवया ु ृ पर5परं 5वभावाः .तWबCबि8त *चदादशm 5वभावतः ।

By reason of involuntarily occurring mutual conceptions of each other, the nature of each other gets
reflected in the ‘mirror of the Chit-based mind’ naturally.
(Minds (supported by awareness) act like mirrors for each other.
What I perceive gets reflected in your mind and what you see is reflected in my mind.
That is why we see the cow as the same cow and the tree as the same tree.)
तSा.तयना:जय.त सयाः संवद आमसात ् कव ु ि8त स]रदाCभो*धगामनी स]रतो यथा ।

Those (strong) conceptions which are for the (realization of the) Supreme Reality succeed through extreme
effort, like the river which is rushing towards the ocean absorbs all the small streams into it (and slowly all
the worldly Vaasanaas subside off; and the mind has nothing to carry over as the extra luggage.)
Who realizes actually? No one! A realization Vaasanaa fulfils itself through a mind.)
(Knowledge is indeed very powerful and destroys without a trace, the worlds seen through ignorance.)
ये समा5तS ते तावयत8ते *च5वभावतः यावदे को जययS िवतीयः स .नम:ज.त ।

As per the nature of the mind, those conceptions which are equal in strength will both strive to reach the
upper hand; one of them will win and the other one will sink down.
(On one side are the Vaasanaas of attachment and wants unfolding worlds after worlds; on another side
the quest for truth and freedom and the connected Vaasanaas like study, company of the good, virtues etc.
That which is strong will only win.
Vaasanaas do fight for supremacy; and the strongest wins and the world unfolds as its fulfillment field.
You cannot realize the Brahman-state, if it is just a job undertaken for merit or time pass.
You have to want it like a drowning man struggling to get air. Then only you will succeed.
Unless the truth is sought like a life and death option, the Knowledge cannot rise so easily.)
जायमानेषु न-यसु वतमानेषु भ]रशः ू एवं सगसहuेषु परमाणुकं .त न क*च ं केन*चEयाUतं
न क*चं केन*चि5थतं, *चदाकाशमदं शा8तमतः सवमभितमत ् ।
In this manner, in thousands of creations in each infinitesimal atom particle, among those that get born,
perish and exist abundantly, nothing pervades anything; nothing exists because of anything.
The tranquil state of Chidaakaasha alone remains without boundaries.
अयमाभासते 5वUनो .न.नaो ,िटविजतः अव-यंभावबोध5तु 5वनभतो ु ू ऽUयस8मयः ।

This dream shines as the waking state due to lack of true understanding (vision).
Whatever is understood inevitably as even one’s own experience is indeed unreal (even if it is the seeking
of liberation and attaining the liberation; which is the last dream one has.)
11
पSपपफलां
ु शामा यथैकः 5वाि5थतो aमः ु अन8तसवश<यामा pयेक एव तथा वभःु ।
Just like a single tree exists as a whole with leaves, flowers and fruits as its very own nature, the endless
omnipotent Supreme Self exists as all.
(World is the beautiful tree of Brahman in its seed state itself, without growth or movement.)
मातमेृ यमाणादमायामकमजं पदं बrं ु व5म.त ृ माया.त न कदाचन क5य*चत ् ।

That unborn state (of Chit) filled with the delusions of measures, estimations, proof etc as the perceived,
when realized does not get forgotten for anyone anytime. (Once you realize the truth and understand the
Reality alone as real, then that state does not again fall into the perceiver-state of the world.
Ignorance is gone off without a trace; it will not again hold its sway over you.
Will the world continue to exist even after a mind realizes its non-existence?
If the world was really there, it can cease to exist; if it is not there at all, how can it cease to exist?
A realized man just walks through ghosts; the ignorant try to move around the ghosts and hide in fear.
If a person understands that the haunted house has no ghosts at all, will the ghost world continue to exist
ever? That which is not there at all can never perish!)
श8योदया5तमयव5त
ू ु तमःकाशं द<काल>Uयप सदै कमनादशुrं
आय8तमIयरहतं ि5थतमJछमंबु सौCयववी*चवलनाwयमवैकमेव
अहCवमयादजग5व>पा वशुrबोधैकवभा वभा.त
आकाशकोशे .नजश8यते ू व वैतै<यसंक पवक पनाJच ।
That which is the substratum for the ‘void, rising and setting states’ of the world,
that which lights up the inert world of darkness,
that which is beginning less, pure and one, though manifesting as directions and time, is yet devoid of
beginning, middle and end,
that which stays like the pure and tranquil ocean of one single nature though filled with waves,
that Supreme taintless knowledge alone shines in the hollow of Aakaasha in its own empty nature as the
world filled with ‘I’ ness etc, as the duality, conception, perturbation etc.
Rama spoke
अहं जगद.त Lाि8तः पर5माकारणं वना यथोदे .त तथा Tpम8भयः ू कथय साधु मे ।
Brahman! Please explain again for my understanding how the delusion namely the ‘I’ and ‘the world’ rises
out of the Supreme, without a cause as such?
Vasishta spoke
सम5ताः समतैव8ताः सिCवदो बIयते ु यतः सवथा सवदा सवM सवामकज5ततः ।

Everything is the same within all. (There is no separateness or divisions or lower or higher categories. It is
just the indefinable Reality state which cannot be perceived. Though nameless, it is referred to by the name
Brahman because it swells up as the perceived. It is uniform and without any rise or fall. It is just as it is
and that is understood as the perceived when its knowledge is absent.)
Whatever the awareness is aware of; that alone is everything. (It just is; and everything of the perceived is
as if!) In all manners, at all times, whatever is perceived by any one in any world through whatever tools of
senses; that all is the Reality-state alone existing as all.
(‘That alone’ is known as the world, mind, intellect, understanding, object etc; like dividing the ocean into
waves, foam, whirlpool etc; or dividing a tree into branches, leaves; flowers etc. Everything is just the
completeness without divisions. Brahman is not the cause of the world; and the world is not an effect.
Reality is as it is; perceived is just the non-understanding state of Reality.)
12
सवा ह शnदाथ,शो Tpमैववेताः पथgxतस

ृ वाथश
nदकला>पमासां न वयते ।
All the divided shapes in the perceived are just the sound-variations that refer to something; and thus
present the separateness of shapes (objects, people etc).
All that is perceived is just the Brahman state of Reality which is uniform and undivided.
Actually the ‘phenomenon of division’ through variations of sounds that refer to their separateness do not
exist, except as the knowledge of division.
(Brahman state is just the knowledge of all, as this and that. It is just one single essence of knowledge.
This knowledge is divided through particularities of names (or sound variations).
Suppose, you know the language English, it is the single language essence of the, speech, reading,
understanding all included. This knowledge can also be divided as the alphabets, with variations of sounds;
though such division does not exist in the single Knowledge essence.
You may know the alphabets that make the word; but you understand the single essence of the whole word
only as such.)
कटकवं पथघेृ Cन5तरgगवं पथxजलात

ृ ् यथा न सCभवयेवं न जगपथगी-वरात
ृ ्।
The bracelet-ness cannot exist as separate from the gold; or the waves from the water.
So also the Jagat cannot exist as separate from the Controller state of Brahman.
(You cannot remove the bracelet from the gold and keep it aside. You cannot remove the wave from the
water also. Gold has to exist as some shape and water has to exist as a wave, or a quiver.
You cannot remove Jagat as a separate thing from the Reality-state and enter the reality state as if it is in
some superb special divine dimension.
Gold is the bracelet; wave is the water; Jagat is Brahman.
Jagat is the lines you have drawn on the emptiness.
Actually emptiness only is there; but you are seeing only the lines that are imagined.
You are seeing the agitation only; and not the unagitated Reality-state.
Stop seeing the lines as real; you will naturally know the Reality state that transcends these dividing lines.
That alone is Moksha; the knowledge that is removed of false knowledge; the Nirvaana state; the truth as it
is; Brahman as it is.)
एष एव जगaपं ू जगaपं ू तु ने-वरे हे मैव कटकादवं कटकवं न हे म.न ।

(Is Brahman then the Jagat state?)
Reality stays as the Jagat-state; Jagat state does not stay as the Reality.
Gold stays as the bracelet and other shapes (as defined by words); but the bracelet-ness is not in the gold.
(Gold has no divisions within itself; it is neither the bracelet nor any other shape you refer to with a sound-
variation. Gold just stays as gold as some shape.
If you see bracelet and not the gold; well then, you need a treatment of knowledge for your mental illness.)
यथावयवनो >पमनेकावयवामकं तथाऽनवयवाया5तु *चतः सवामकं च यत ् ।

A man with limbs has many limbs as his very being.
(You cannot make the limbs exist separately from the person with limbs.
A man with limbs is single state of completeness without divisions of limbs.)
Chit state of awareness also is undivided. It stays as all (as its very essence) as a complete undivided whole.
यत यकालमXखलं
ु त8माSावेदनं परे अ8त5थं तददं भा.त जगदयहमयप ।
The ‘non-understanding of the Truth’ alone shines at once (without any time-span) as the entire perceived
phenomenon made of divisions which shines forth as the Jagat and the ‘I’ factors (as the perceived
phenomenon with various time-spans and distance-spans.)
(Knowledge of the truth is Brahman; Ignorance of the Truth is Jagat.)
लेखौघानां यथा भेदसं.नवेशः शलोदरे तथान8य:जगदहं चेय8तश*चrने घनम ् ।

The hosts of lines that cover the rock appear as if there are divisions in the rock (though the rock is actually
not divided by the lines). Similarly, The Jagat, and the ‘I’ (which sees the Jagat), that appear in the dense
state of Chit awareness are not different from it
13
ि5थता5तरgगाः सलले यथा8तरतरिgगते सिटशnदाथ ृ रहता5तथा8तः सटयःृ परे ।

The waves exist on the surface of the water (ocean) which is without waves inside.
The creations also exist in the Supreme without the word ‘creation’ and its meaning.
न सगm .तट.त परं सगि5तट.त नो परे अवयावयववसतानवयवै5तयोः ।

The Supreme state of Reality does not exist in the creation (as its support); and the creation does not exist
in the Supreme (as its support). (A person with limbs cannot be separated from his limbs; or limbs from
him. They do not support each other; but exist as the completeness; as one. There is no separateness.)
The limbs and the person with limbs are not the support of each other; but are the same as a whole without
the division of the limbs.
*चaपेू ण 5वसंवया 5व*च8माSं वभाEयते खमेव >पhदयं वातेन 5प8दनं यथा ।

The Chit-state, the Knowledge essence of all, by its own awareness nature knows its awareness only as
itself; like being aware of itself in the emptiness of all; like a wind moving within itself.
(What is the reflection of Chit within its own awareness mirror? It becomes all of this as it were.
The Brahman state of Reality which is formless nameless and is just the awareness state of Knowledge,
knows itself as an object of Knowledge. This state of the Knowledge of oneself is like the looking at oneself
in the mirror. Since the Reality state of nothingness alone is there, this knowledge of its own state is
reflected in the mirror of emptiness.
It is like you knowing so many things, writing out in a list about what all you know that makes you a
knower of all these things.
You know many things; but know that you know the many things also.
This knowing of oneself also is what one knows and is the Jagat of Brahman.
This is not done by an entity with any intelligence or mind faculty; but is just the way reality is.
When explaining it, such explanations are used vaguely hinting at how it is.
The example should not be literally taken.)
तकालमेष शnदाणि-चJचमकार>पधक
ु ृ ् चेतते 5वमवैवा8तः संक प इव चेतसा ।
(It is as if in the empty expanse all the potential states or the Knowledge essence of Chit appear as the
manifest forms. This absorption of one’s own knowledge of oneself appears as the empty expanse which
contains objects.
The objects exist as the Shabda; disturbances (not the sense of sound).
This disturbance in the undisturbed state is the world.
This disturbance alone is the Jagat; the Nirvikalpa Brahman existing as its own awareness as Savikalpa
Brahman. Now it is Shabda-Brahman; swollen up as all the disturbances.)
At that instant itself (which does not happen in any ‘time’ or ‘space’), Chit by its own amazing power, is
aware of the subtle disturbance (Shabda) as oneself, within itself; like a mind having a conception.
(Chit is not an intelligent entity which looks at itself; it is the potentials state of all that can be there; and
their awareness; this alone is seen as a Jagat.)
तदे वा.नलतां वेित .नजसतािमकां 5वयं अ8तगत5पशरसां पवन5प8दतामव ।

(Aakaasha is the revealing power (the silent state of senses); and Shabda is the disturbance that is revealed
as the disturbances called sense perceptions.)
Chit knows itself as the air-factor which fills the emptiness and produces the vibration in the quiet state.
(This vibration appears as the movement known as the wind and the agitation known as the mind.)
This air-factor contains the essence of touch like the still wind is with the power of movement.
(Anila or air refers to not the air containing gases; but the principle of touch which produces the
separation of disturbances and makes them look solid and impenetrable. This touch principle alone
separates even the tiny dust motes from each other. If this touch sense was not there, you cannot hold even
a tiny stick in your fingers.)
14
तदे वाभासतामे.त .नजसतािमकां 5वयं कोशि5थतालोकलवां तेजः गटतामव ।

Chit-state now sees its own essence as seeing these disturbances which are separated from each other; like
the luster spreading out (and revealing the disturbances as shapes).
तदे वं जलतां या.त .नजसतािमकां 5वयं अ8तःि5थता5वादलवां सललं aवतामव ।

That alone now knows its essence as water-ness (Jalataa); the experiencing factor which is able to divide
the shapes as having various essences which are ready to be experienced.
तदे वाव.नतां वेित 5व*चतैकामतामयीं अ8त5थग8धत8माSमवy ू 5थैयक लामव ।

That alone now knows itself as the stage of experiences (Avani) with its essence of smell, like the stability
factor contained in the ground.
(Smell is not the smell sensed by the nose; but refers to the differentiating qualities inherent in all objects;
giving them their separate existence.)
त यकाल.नमे
ु षांशलRभागती.त यत ् .नजं वदः कचनं तसगzघपरCपरा ।
At the same instant (which is not in time), it knows itself as lakhs of divisions of a second and exists as
successions of hosts of creations. (‘Nimesha’ is not a minute with sixty seconds; but the time taken to wink the eyes.)
(Time is nothing but a stretched out state of Brahman where Knowledge unfolds from the minutest level to
the highest level; with multifarious beings in multifarious worlds with their own ways of sensing the
perceived; their own experiences and stories happening in their own time-stretch; unconnected to each
other; unseen to each other; as the amazing miracle of Chit, the Chit-Chamtkaara.)
शrं
ु सकभाता8त,
ृ -यमIयमनामयं उदया5तमयो8म<तं ु Tpम .तटय.निटतम ् ।
(It is not that a Jeeva produces the scene of the perceived every second with his mind agitation; but
Brahman itself exists as all the states of experience at once in all time modes.
The mind of a Jeeva is just a tiny worm crawling slowly through these already existing states; with its own
calculation of a time bound universe. Such worms are many and cross just a miniscule atom portion of the
Brahman-span of an instant only, very slowly, minute by minute, second by second of their own mind
created clocks. Brahman state is not affected by these divisions; and stays as it is, as just the awareness of
these all.) Brahman state is very pure (untainted by all these experience modes); at once shining as all these
(without broken spans); with all the perceived with beginnings and ends within itself (as itself); bereft of
rising and setting; and independent of all. (A Jeeva is dependent on the people and objects around him as
his egocentric world; if any of the patterns of object or people are destroyed, he collapses into nothingness.
A Jeeva is not only the ‘I’; but ‘mine’ also. Brahman is not dependent on these perceived patterns for its
existence. It is; so the world is as all this.)
बrं
ु सदपवगM तससगमप ससमं अबrं ु सग>पाम वसगमप तसदा ।
The state of Brahman when understood is the final beatitude. Though with the ‘perceived’, it is state which
is equal and quiet without any agitation. (It is Nirvikalpa only.)
(A knower who understands this truth that the perceived is non-existent in the Brahman state is established
in that state only; and is never affected by the perceived; like not getting frightened of the non-existent
snake in the rope.) When not understood, Brahman-state is seen as the perceived only at all times though it
is actually bereft of the perceived. (For the ignorant that do not see the rope (Brahman) but only the snake
(Jagat), the fear of snake (bondage) is a must; and they suffer through many experiences like people stuck
in dream-worlds.)
*चTpम ययथा येन बIयते ु 5वामनाम.न तततथा नु भव.त सवM सवाgगशि<तमत ् ।

‘Chit Brahman state’ is all powerful which can exist as any perceived state.
In whatever manner it is conceived by any one within oneself, it exists as that only for him.
(What you see as the perceived of yours is what your AatiVaahika body paints as the world.
Brahman exists as any perceived experience for any mind, as per its imagination.)
15
तसयं *चिवलासवाि8नयानभव>पतः ु तदसयं मनः षटासवा2या .नगतं यतः ।

(The perceived is real if it is seen not as the agitation state but as the undisturbed state of Reality that is
experienced at all time, and by looking at the perceived state as the undivided completeness bereft of all
divisions. Divisions are just word made, and exist as real because of our habit of understanding the objects
part by part. )
The Jagat is real since it is just the Brahman state alone shining and experienced always. It is unreal when it
is understood as the varied sound-forms with meanings, as explained by the six-fold mind and senses.
यथैतसरणं वायौ तथा सगः ि5थतः परे असक पेऽप संक पः सयेऽसय इवाप च ।
Wind stays still yet with the potential power of movement. Similarly, the perceived world stays in the
Supreme as its very nature. Though not conceived, it exists as the conception; and the unreal looks like real.
(The movement alone is understood and not the air ever, which is its support.
The ignorant are aware of the perceived only, as the collection of names and forms; they do not know of the
pure state which is the support of these names and forms.
Agitation (sense perception) alone is real for the ignorant; and they can never even imagine the truth which
is free of all agitations. Truth is untruth for them; and untruth is truth for them.
They live in the world of snake alone; the Knower lives in the world of rope alone.)
अ8य>पा यथान8या तेज5यालोकतोदरे तथा TpमXण व-वीः सयासयािमका *च.त ।

The luster that spreads forth from the gem is undivided and yet can be seen as different from the gem
through ignorance. Similarly the grandeur of the world shines forth in the Chit-state real when seen as
undivided; and unreal when seen as divided.
अनक@णा
ु यथा पgके पWSका
ु चाथ दा_Xण यथा वणा मषीक के तथा सगाः ि5थताः परे ।
Like the un-carved figures in the wet clay, like un-sculpted statue inside a log of wood, like the un-manifest
colors in the base material of ink, the worlds exist in Brahman (as conceptions only; as potential states
only).
अन8या8येव कच.त Tpमतवम_5थले असयाम.न सयेव WSजग8मगतिण ृ ृ का ।

The mirage of the tri-worlds though unreal by nature shines as real in the desert land of Brahman as not
different from it.
Tहमणा *च8मयेनामा सगामैव वभाEयते न भाEयते चान8यवाबीजेना8त]रव aमः

ु
यथा Rीर5य माधयM ु तीiणवं म]रच5य च aववं पयस-चैव 5प8दनं पवन5य च ।
Brahman state being a state of pure awareness (without any object of awareness) is aware of itself as the
perceived world; and actually is not aware of it also as a separate knowledge; since it is not different from
it; like the tree inside the seed is not different from the seed; or the sweetness from the milk; or the hot
sensation from pepper; or the fluid nature from the liquid; or the movement from the wind
(A seed alone manifests as a tree in course of time, being watered and nourished.
But Brahman seed does not need time and other causal factors to exist as Jagat-tree. The very seed is the
tree without growing or manifesting. Brahman cannot be separated from Jagat ever; since it is just the
awareness existing as its own awareness.)
ि5थतोऽन8यो यथा8यः स8नाि5त तS तथाम.न सगq .नगल*चaपः ू परमामाम>पभत ृ ्।

Brahman state stays without a second, yet as if another is there but not really there.
The world stays dissolved in the Chit-state as the very essence of the Supreme state (not different from it.)
कचनं Tpमरन5य जगदयेव यि5थतं तदकारणकं य5मातेन न Eय.त]रJयते ।

The world exists like the shine of the gem called Brahman; therefore it is not caused; and not different also.
(Gem is not the cause of the luster; it is the very luster.)
16
वासना *चतजीवादवेदनं वेदनोदतं नोदे यवेदनादे व यतनादे व पौ_षात ् ।

Vaasanaa is the experience field of the Jeeva endowed with a Chitta. It rises by the existence of the mind.
By not experiencing through the mind, putting forth extreme effort and by repeated practice (of Vichaara),
it does not rise.
(Wants rise up by believing in the reality of the perceived. When there is nothing at all called the world
except as the agitation produced by the mind within itself, what is there to desire?
This truth becomes realized by the practice of Vichaara as guided by scriptures.)
ना5तमे.त न चोदे .त <व*चिकं*चकदाचन सवM शा8तमजं Tpम *चघनं सशलाघ ु नम ् ।

Nothing never ever rises or sets. There is only the tranquil, unborn state of Brahman, dense with
consciousness (knowledge) like the densely filled rock.
पराणंु .त सगzघाि-चताLाि8तसहuशः तेवUयणावणाव8तः कैवाSावासना कथम ् ।

In each and every atom, hosts of creations rise from the mind through thousands and thousands of
delusions. Even in each and every atom of those worlds, worlds exist as long as the Vaasanaas stay.
How else and in what way (can they be real)?
(How many worlds can possibly exist because of the Vaasanaa flow of a mind?
Suppose you divide the world into subtle atoms only; then each atom of the world will contain hosts of
worlds within it. Even in those hosts of worlds, in their each and every atom, more worlds will exist as
Vaasanaa fulfillment fields. As long as the mind is alive, there is no end to the world existence.
The world we live in is just one tiny world of a few Vaasanaa fields.
Imagine the worlds that we can never know about, which exist in each and every atom of our world!
Yet nothing exists except as Vaasanaa-wilderness!)
यथा जला8त ऊCयाया गUतगUता-च

ु ु श<तयः जाY5वUनसषUताया5तथा
ु ु जीवेऽ8तराि5थताः ।
Inside the water, the waves stay with concealed powers, ready to burst forth as waves; so also the three
states of the mind as the waking dream and sleep, stay concealed within a Jeeva.
(A Jeeva is helplessly caught in the three mind states without a break.
Jeevas experience the waking state through delusion; again fall asleep with Vaasanaas dormant still; again
experience dream as some other type of waking state; again wake up and live another dream of
experiences; fulfill some Vaasanaas; gain more Vaasanaas; and thus the life goes on and on for the Jeeva
without a break.)
जाता चेदर.तज8तोभqगा8.त मनागप तदसौ तावतैवोJचैः पदं ाUत इ.त .तः

ु ।
यतो यतो वर:यते त5ततो वमJयते ु अतोऽहमयसंवद8क ए.त ज8मसंवदम ् ।
If the ignorant creature called man gets even the slightest disinterest towards enjoyments of senses, then he
will attain the highest state; state the Shrutis. (If the sense objects are understood as just information
content only, how can anyone entertain any taste for them? All the people and objects that you are attached
to are just some form of Bodha (information) only, brought by the senses. Mind alone creates the stories
out of these inert information contents.) Even as he keeps withdrawing from the attractions, he will start
freeing himself from the bindings of the mind.
(After realizing the non-existence of the objects except as agitations in the mind) he will cease to have the
‘I’ feeling towards the body, which is also an agitation only that is produced by the mind. How can he ever
think that he is born as a body and run towards desire fulfillments connected to such an identity?
*च.तं परापरामजाम>पकामनामकां चराचराऽधरामयीं वदि8त ये जयि8त ते ।

Those who understand as the realized essence, the Chit-state which is both the Jeeva and the Supreme,
which cannot be referred to with any sound variation of a name, which is without any of the base faults of
ignorance; they alone achieve the greatest.
17
परे *च.तः 5वकटािवतीया5वावतलेखेव जले aवा8तः ।

साहं तयेमा.न जगि8त धते न सि8त नासि8त परामका.न ॥
अहं मयी प}जभावना *चत ् संक पभेदािवतनो.त व-वं ।
अ8तमख ु ैवानभवयन8त
ु .नमेषको~यंशवधौ यगा8तम ु ्॥
Like the whirlpool patterns are inside the water as if different from the waters, the Supreme Chit manifests
within itself as if another; and holds the world as the ‘I’ in all. The other things which are like the ‘another’,
do not exist; yet exist as if. Chit, as the ‘I’ of the Lotus born, spreads out the world perception through
different conceptions; and within herself experiences a span of Yuga in just one miniscule part of a second
(instantly) of the eternal state.
परमाणु.नमेषाणां लRांशकलना5वप जगक पसहuाXण सयानीव वभा8यलम ् ।

तेवUय8त5तथैवा8तः परमाणक ु ं .त Lाि8तरे वमन8ताहो इयमयवभासते ।
Suppose a single wink-span of a subtle atom is divided into lakhs and lakhs of parts, then inside a single
part of that, thousands of worlds lasting in their Kalpa-span exist as if real. Even in those, in each one of the
subtle atom, in the same way worlds exist as if real. (You cannot count them at all.)
Ah the delusion is endless! Aha it shines in this manner!
वह8तीहाः पराः सताः शा8ताः सगपरCपराः सललaवतेवा8तः5फटावत ु वव.तका ।

Countless successions of worlds which exist at present, which will exist in the future and which existed in
the past, flow like the circular patterns of water appearing and disappearing in the water (as not different
from it.) (Past present and future also are just mind-conceptions and not real.)
मDयािमकैव सगीभवतीह महामरौ तीरaमलतो8म<तपपाल1व

ु ु ु तरिgगणी ।
5वUने8aजालपरवसं
ु कथेहापराaवत
ु ् संक पवदसयेव भा.त सगानभ.तभः ु ू ू ।
The grandeur of the world exists as false only, (imagined in all its glorified scenes) like the mirage river in
the desert, with waves carrying the flower arrays falling from the creepers enveloping the trees on the bank;
and is without any reality. Like the illusory city of the dream, like the mountains and towns in an
interesting narrative, like an imagination, the field of experience of the world shines as unreal only.
Rama spoke
एकामैकतयैवं ह जाते संयिxवचारणात ् .नवक पामव=ाने परे =ानवतां वर

कमथमह .तटि8त दे हा5तववदामप दै वेनैव समाeा8ता दै वमS च कं भवेत ् ।
After a person realizes the one self as all, O Best among Knowers, then why do bodies exist for the realized
ones here as if forced by divine will? What is the place of Daivam here?
(Should not the realized person also vanish off with the body after realization?
Why the world continues even after realization? Who makes these rules and why?)
Vasishta spoke
अ5तीह .नय.तTाpमी *चJछि<तः 5प8द>पणी अव-यभवतEयैकसता सकलक पगा ।

There indeed exists the ordained law of Brahmaa! It is the power of the Chit.
It is of the nature of vibration only. It is an inevitable fact. It is a part of all the creations.
18
आदसगm ह .नय.तभाववै*चbयमRयं अनेनेथं सदा भाEयम.त संपयते परम ् ।

In the beginning of the creation itself, the imperishable rule about the objects that - ‘This should be like
this’ is formulated.
(You can call this power of reality by any of these names.
Since Brahman state is the most auspicious state named Shivam, the power is referred to by the word
ParaaShakti, the Supreme power of this Shiva-state (not the Kailaasa Shiva).
महासते.त क*थता महा*च.त]र.त 5मता ृ महाशि<त]र.त 2याता महा,िट]र.त ि5थता
महाeये.त गदता महोFव इ.त 5मता ृ महा5प8द इ.त ौढा महामैकतयोदता ।
It is known as Mahaa Sattaa- Great existence.
It is remembered as Mahaa Chiti - Great Consciousness.
It is well-known as Mahaa Shakti- Great power.
It stays as Mahaa Drishti - Great vision.
It is said to be Mahaa Kriyaa - Great Action.
It is known as Mahodbhavaa - Great Production.
It is well established as Mahaa Spandaa - Great vibration.
It rises from the magnanimity of the single essence of all.
(This is what makes the world to be bound by physical laws, causality boundaries, and stability of objects
as what they are, and so on. This is the most important quality of the delusion, because these laws make us
believe in the reality of the perceived fully. Dream is another part of the delusion too, which in comparison,
makes this world look more real and stable.
If a delusion has to look very real, it has to be very perfect in its laws.)
तणानीव
ृ जग8येवम.त दै याः सरा ु इ.त इ.त नागा इ.त नगा इयाक पं कताि5थ.तः ृ ।
The continuously changing grass-like worlds should be like this; the demons (cruel ones) like this; Gods
like this (good ones); Naagas like this; hills like this;’ such rules are there from the beginning.
कदा*चTpमसताया Eयभचारोsनमीयते ु *चSमाकाशकोशे च ना8यथा .नयतेः ि5थ.तः ।
Sometimes even transgression of rules is allowed as a rule from the state of Brahmaa; like an extra picture
drawn on the empty expanse of Chit. Otherwise the rules do not change.
व]रञ ्Jयायामभबुrैबqधायावदतामनां Tpमामैव सा .नय.तः सगqऽयम.त कDयते ।
What an ignorant one calls as the rules governing the Creation is the ‘Essence of Brahman’ for the
Knowers like Brahmaa and others; and goes by the name of the world.
(Actually no object moves. Movement itself is an illusion.

What we see as movement is the image of the object at various measures of location and time.
Just the co-ordinate numbers of time and place are looked upon by us as movements of objects.
Every thing is just the information brought by the senses; and the mind made narratives.
Nothing called the life or world is there actually!)
अचलं चलवf,टं Tpमापय ू Eयवि5थतः अनादमIयपय8तं सगq वR ृ इवाCबरे ।
It is unmoving yet seems to move! The creation exists filling the entire state of Brahman, from the
beginning to the end and the middle, like a tree filling the sky.
(Like the emptiness filled with the picture of a fully grown tree with all its leaves, flowers, fruits, birds,
worms, insects, this world stays a mind-picture filling the emptiness expanse.
Even the empty space is just a mind conception only.
In Gita this tree example is mentioned as the upside down Ashvattha tree which grows downward.)
पाषाणोदरलेखौघ8यायेनाम.न .तटता Tpमणा .नय.तः सगq बrोऽवबोधवते ु व खम ् ।

Like the lines or reflections that are seen inside a stone or crystal, Brahmaa within himself knows the
emptiness as the creation ordained by rules, as if asleep, being absorbed in it.
(The entire world is a dream of the huge mind called Brahmaa, which is asleep in ignorance.
Since Brahmaa is a knower by nature, his dream is more orderly than ours.)
19
(Chit and its power are not different.)

दे हे यथािgगनोऽgगाद ,-यते *च5वभावतः Tpमणा प}जवेन .नययायgगकं तथा ।
Just like a person with limbs knows his own limbs, the Chit knows the laws etc, the limbs of the creation,
through the vibration of the Lotus-born.
(This alone goes by the name of Daivam, the laws that govern the creation and bestow the fruits of actions
in the right manner. There is no other controlling power other than this.
There is no single divine supremacy which controls the perceived as the Ishvara.
The very nature of the Reality state is the controller of the perceived also, as a perfect state of delusion.
This Brahman state which is not bound by the limitation of the mind and intellect is alone referred to as
Ishvara, the Supreme controller.)
एषा दै वम.त ो<ता सवM सकलकालगं पदाथमलमाeCय शrा ु *चद.त संि5थता ।
This has been known by the name ‘divinity’ at all times; it is nothing but the Chit existing as all objects.
(This alone controls the perceived as bound by perfect laws and causality factors.)
5पि8दतEयं पदाथन m भाEयं वा भोक् तत ृ ापदं अनेनेथमनेनेथमव-यम.त दै वधीः ।
The ‘will of the divine’ is - ‘this should happen by this; this should happen by this as a certainty; so should
the vibration in the objects occur; so should the events be experienced.’
(If every object looks bound by perfect laws, and maintains its essence of qualities from birth to
destruction, it is because of the very nature of the Reality state. Reality cannot exist as a chaos-state.
Everything will always look perfect for you because of the mind-construes.)
एषैव प_ष5प8द
ु 5तणृ ग माद
ु चाXखलं एषैव सवभूताद जगकालeयाद च ।
This alone is the agitation called the embodied (Purusha), the grass, the cluster of trees and everything.
This alone is the entire hosts of beings, the world, space, action etc.
(The main rule that governs the world is not that some god will take care of all your needs and
requirements; but that the effort that is exerted by any person will bear fruits accordingly.)
अनया पौ_षी सता सता5याः पौ_षेण च लiयते भवनं ु याववे एकामतयैव ह ।
By this (Daivam or Unseen fate), exists the manly effort; the manly effort by this. Both are identical.
(Effort is synonymous to the Daivam; it alone decides your fate.)
नरे ण पौ_षेणव ै कायm सतामके उभे ई,-येतन े .नय.तरे वं .नय.तपौ_षे ।

Humans should succeed only by the manly effort; this is the rule.
Both the Niyati and Paurusha are of the same essence.
This is the law ordained for the manly effort. (No other Daivam is there to control you or block your path.)
टEयोहं वया राम दै वपौ_ष.नणयः मद<तं ु पौ_षं पा यं वये.त .नय.तः ि5थता ।

If you ask me Rama about the will of the divine and a man’s effort as to which one decides your fate, then I
tell you that only the manly effort should be maintained and that is the law. (Success is ensured)
भोज.यय.त मां दै वम.त दै वपरायण: यितटयeयो मौनं .नयतेरेष .न-चयः ।

‘Divinity (or a deity) will get me everything’; thinking thus, a devotee of a deity (or fate) remains (lazy)
without doing any effort; that is also an ascertained law (where failure is ensured).
न 5याबrनु कमाXण न वकाराद नाक.तः ृ केवलं िवथमाक पं ि5थया भाEयम.त ि5थताः ।
There is no intellect, no actions, no changes, no forms that decide the rules; but as per the law- ‘It should be
like this’, everything exists from the beginning of the Kalpa (as a quiver called Brahmaa).
(No divinity with a mind made rules like this; it is just the natural state of the perceived.)
20
अव-यंभावतEयैषा िवदमथम.त ि5थ.तः न श<यते लgग.यतमप ु _aादबr

ु भः ।
‘This should happen like this only’ is the inevitable state of the world.
These laws cannot be transgressed by even Rudra and others (who are part of the perceived.).
(Gods of higher intellects are just the functioning entities of a world conceived by a Brahmaa. They also
cannot transgress the rule that effort alone fructifies.)
पौ_षं न प]रया:यमेतामा*य धीमता पौ_षेणव ै >पेण .नय.तह .नयामका ।

A wise one should not discard efforts (depending on a non-existing fate). Rules get fulfilled in the form of
effort. (Effort always leads to success; this is the ordained rule of the perceived.)
अपौ_षं ह .नय.तः पौ_षं सैव सगगा .नफलाऽपौ_षाकारा सफला पौ_षािमका ।

Rule or the controlling factor is said to be the will of the divine that is not connected to any effort. (It alone
is the supreme controller.) The will of the divine is actually that in the creation, fruits are obtained only
through human effort. (That only is the will of the divine.)
Effortlessness leads to failures; efforts lead to success.
.नयया मकतामे
ू य .नपौ_षतयाऽeयं यि5तट.त ाणम_5प8द5त5य <व गJछ.त ।
अथ ाणeयारोधमप कवा ृ वरामदं यद .तट.त तसाधम ु ु<त एव कमJयते ु ।
If one remains silent because of the belief in the assumption (‘let whatever happens, happen; divinity will
take care of everything’) and does not act with effort (and so stops all the actions); then where does his
breathing action stop? (At least he has to do the breathing action by himself; till he dies.)
Even if one controls the breathing act and remains in rest, can he be called a liberated one?
(Body feats presented by the fake Yogis are worthless.
They are not the truly realized ones; they are at best some show-men only.)
(Who can remain without any action at any moment?
Even a meditating Yogi (ignorant, but outwardly religious) is lost in his thoughts only; or asleep as if
drugged. Without an effort of Vichaara, Knowledge is not possible.
Even penance cannot bestow any knowledge like a fruit falling from the heaven; it will be as foolish an act
as filling the ocean with handfuls of sand.)
पौ_षेकामता ेयो मोRोsय8तमकतत

ृ ा आ[यां तु सबलः पRो .नद ःु खैव महामनाम ् ।
.नय.तTpमसताभा त5यां चेप]रणCयते नूनं परमशrा2यं ु ताUतैव पराग.तः ।
There is no suffering for the noble who adopt these two; the effort as the means of achievement for one’s
welfare as guided by the scriptures; and the attainment of liberation as the best welfare namely, the extreme
state of non-doer ship. (This is the ordained rule or Niyati.)
Niyati or the rule is the shine of the Brahman essence only; when one follows it with effort, the supreme
state which is extremely pure gets attained for sure.
Attainment of such a state alone is the supreme goal to be achieved.
एतै.नययादमहावलासैTp
मैव व5फज
ू .त सवगामा
तणा
ृ दव ल1त_ग मजा ु लैः सतेव तोय5य धरा8तर5था ।
Brahman alone, the Self of all, shines with the great play of these rules; similar to the water below the earth
alone is the essence of all the grass, creepers, trees, grooves and others.
यदे तfTpमतवं सवथा सवदैव सवत एव सवशि<त सवाकारं सव-वरं m सवगं सवमेवे.त ।
That which is the principle of Brahman exists in all possible ways, at all times, at all places; is omnipotent;
takes on all the forms; is the Lord of all (as the essence of all); is everywhere; is all.
(If the sky is the sky, if the moon is the moon, if the tree is the tree, if any object stays as it is without
changing into something else, as in a dream; it is because of the very nature of Brahman state which is the
power that holds the world without dissolving off.)
21
एष वामा सवशि<तवाJच <व*चिJचJछि<तं कटय.त <व*चJछाि8तं <व*च:जडशि<तं <व*चद लासं

ु
<व*चिकं*च8न क*च ं कटय.त ।
Since this Aatman the essence is omnipotent, sometimes it exhibits the power of consciousness (as a
Jeeva); sometimes tranquility (Sattva); sometimes the power of inertness (Tamas); sometimes joy (Rajas);
sometimes some indescribable thing (unaccountable events); sometimes nothing (dissolution and deep
sleep times).
यS यदा यदे वासौ यथा भावय.त तS तदा तदे वासौ प-य.त । सवश<तेह या यैव यथोदे .त तथैव सा ।
Wherever, whenever, whatever it conceives, there and all, then and all, it perceives that alone.
As it is all powerful, in whatever way it appears; that alone it is.
(The very grass piece in front of you is held by this supreme power of Brahman, and maintains its identity
till it perishes. So it is with everything you see, hear, smell, taste or touch.
Though the world is a flow of continuous non-stop information flow of images, sounds, tastes, smells, and
touches, the information maintains its stability till the end. This is the amazing power of the Chit-state.)
(Brahman-state and Shakti are not different.)

तदाि5त शि<तनाना>पणी सा 5वभावत इमाः श<तयोऽयमामे.त ।
एवं वक पजालं EयवहाराथM धीम.Fः प]रकि पते लोके नावाम.न वयते भेदः ।
Thus the power is of various types because of its (Brahman state) very nature. All these powers are the Self
alone, the Brahman-state. (There is actually no difference between the powerful object and its powers.)
This network of differences is invented by the wise for the sake of dealings in the world.
The Self has no such differentiations (as the power and the one who has the power.)
यथोमतरgगपयसां सागरे कटकाgगदकेयरैू वा हे Cनः अवयवा.यनोः संवका प.नक@ िवता न वा5तवी ।
It is like the ocean having waves and wavelets; the gold, shaped like bracelets, and armlets.
The superimposed principle of duality namely the parts and its owner, is not real.
सवाकारमयं Tpमैवेदं ततं मDया=ानव.Fः शि<तशि<तमवे अवयवावयव>पे कि पते न पारमा*थके ।
The Brahman alone is spread out like this as all forms. The ‘misconceived theory of powers and its owner
as like an object and its parts’ is just an imagination, not true.
यथा यJचेयते ह तथैव त8न बाpयतो ना8तरत-चैतसमदे ु .त ह ।

In whatever way it conceives, that is like that only; that does not rise from outside or inside.
(If you are aware of the perceived, it is the very nature of the awareness to exist as a perception-state.
There is nothing that deludes the mind rising from the objects; or nothing that the mind produces as n
illusion. The very ignorance as the presence of darkness makes the rope look like a snake. Snake is not
inside the rope or outside the rope. It is the idiot mind which misconceives the rope as a snake.
All the objects are seen as solid objects because of ignorance.
Actually they are all of the Bodha nature only (information content only) and are not different from the
awareness principle.)
सवामवासमाभासं <व*चिकि8चप-य.त ।
As Brahman is the essence of all, it shines equally in all, perceives something somewhere.
(The misconception is not its nature and occurs only at a Jeeva level at the time of Vaasanaa manifestation.
The principle of Brahman is equally as all, in all, as undifferentiated and pure, shining as untainted
knowledge.)
सवा भववसवा *चयसंक पययभ.नवश.त ततप-य.त सकला तसfTpमैव *चFा.त ।

Whether real or unreal, Chit enters completely into whatever it conceives and perceives all as such.
That is Brahman alone which shines as the conscious principle.
(The perceiver and the perceived exist as the state of Reality, like a bracelet in the gold, undifferentiated
and not separate.)
22
योऽयं सवगतो दे वः परमामा महे -वरः 5वJछः 5वानभवान8द

ु 5व>पोऽ8तादविजतः
एत5मापर5माJछr*च8माS>पणः
ु जीवः संजायते पवM ू स *चतं *चततो जगत ् ।
This Brahman state is the (only) divinity which is everywhere, is the Lord of all, pure, is of the form of
one’s own bliss-state, is endless. From this supreme divinity which is of the form of pure awareness alone,
Jeeva gets produced at first; he is the Chitta, the mind-factor; and from the mind, the world appears.
(Creation is not a divine work or a product of design from some superb intellect which controls all. That
alone stays as this in the ignorant minds. If through effort, the ignorance is removed; sun shines by itself.
This alone is Daivam or Niyati.)
Rama spoke
5वानभ.तमा
ु ू णेsि5म8TpमXण Tpमबंृ हते कथं सतामवाUनो.त जीवको वैतविजते ।
This Brahman is proved in one’s own experience (as the ‘I and the perceived’).
Everything is the expression of this Brahman.
(Reality alone is all this and nothing else exists as the second.)
How does the tiny Jeeva attain oneness with Brahman that is bereft of duality?
Vasishta spoke
असदाभासमJछामा Tpमा5तीह बंृ हतं बह

ृ िJचFै रववपरान8दाभधमEय
ु यम ् ।
त5य यसमापणM ू शrंु सवम*चिpनतं तिवदामUय.नदm -यं तJछा8तं परमं पदम ् ।
Brahman the pure Self alone that is shining like the unreal, exists extending gigantically like this.
It is huge; of enormous size; known as Aananda - the Bliss Principle.
It is - uniform; complete; pure; existence; cannot be symbolized; indefinable by even Knowers; tranquil;
Supreme state.
त5यैवोयदवाशाि8त यसवं संवदामकं 5वभावा5प8दनं ततु जीवशnदे न कDयते ।
As if like a disturbance in that tranquil state, there arises a vibration with the cognizing ability as its own
natural state known as Jeeva.
(Jeeva is only a chain of experiences without any identity as such; and is just a random collection of
Vaasanaas and ideas; it imagines an identity by itself, because of those experiences.
Jeeva is a non-existent entity only. Whatever is, is the supreme Self alone!
When the ‘whatever is non-existent’ is not remembered; the Reality alone stays as it is.
Jeeva does not ‘become’ Brahman; but what is not there vanishes as if to reveal the reality state as it is.)
तSेमाः परमादशm *चEयोC8यनभवािमकाः

ु अस82याः .तWबCबि8त जग:जालपरं पराः ।
There in that Supreme mirror of Consciousness get reflected countless hosts of networks of worlds in the
form of experiences in the Chidaakaasha.
(Experiences flow on without a break and produce Jeevas and their countless perceived worlds.)
Tpमणः 5फरणं
ु कि8चयदवातांबुधे]रव द1प5येवाUयवात5य तं जीवं वr राघव ।
शा8तवापगमेsJछ5य मना<संवेदनामकं 5वाभावकं य5फरणं
ु *चEयोCनः सोsgग जीवकः
यथा वात5य चलनं कशानो_णता
ृ यथा शीतता वा तषार5यु तथा जीववमामनः ।
Understand some indescribable expression of Brahman as the Jeeva; similar to what occurs in the windless
ocean or the windless lamplight (just the vague quiver of a movement seen in them).
Child! Jeeva is a very minute vibration, which is the very nature of that pure tranquil state like the
movement of the wind, or the heat of the fire or the cool nature of the snow.
23
*चaप5यामतव5य
ू 5वाभाववशतः 5वयं मना<संवेदनमव यतजीव इ.त 5मत
ृ म् ।
तदे व घनसंवया यायहं तामनeमा ु त ् वp8यणु: 5वे8धना*ध<या5वां काशकतामव ।
The very slight deviation of awareness (as another one) in the essence of Chit expanse by being not aware
of one’s true self, is said to be the Jeeva-state. That alone becomes dense (through Vaasanaas) and takes on
the form the ego-state, like the spark blazing high by the addition of fuel.
EGO-STATE (BRAHMAA THE VIRAT MIND MADE OF JEEVA MINDS)
यथा 5वतारकामागm EयोCनः 5फर.त ु नीलमा श8यू 5याUय5य जीव5य तथाहं भावभावना ।
When the pupil of the eye extends towards the sky expanse as the sight, its incapability of seeing the
faraway space rises as the (unreal) blueness in the void space (as a mark of its limitation); so is the rise of
the (unreal) ego in the Jeeva (as a limitation of self-knowledge).
जीवोsहं कृ .तमादते संक पकलयेHया 5वैतया घनतया नीलमानमवाCबरम ् ।
The Jeeva attains the ‘I’ ness by the fuel of conception, based on the superimposition of the body idea on
oneself, like the sky attains blueness by becoming dense (with dust particles).
अहं भावो ह द<कालEयवJछे द1 कताक.तःृ ृ 5वयं संक पवशतो वात5प8द इव 5फर ु न्।
The ‘I’ ness manifests like the movement in the wind with a (physical) form separated through space and
time, forced by the imagined idea of oneself.
संक पो8मखतांु यात5वहं काराभदः ि5थतः *चतं जीवो मनो माया कृ.त-चे.त नामभः ।
The ego that is bound by conceptions is known by the names of thinking faculty, Jeeva, Maayaa (delusion),
inert nature (Prakrti) etc.
FIVE ELEMENTS
तस8क पामकं चेतो भतत8माSक पनं
ू कव
ु 85ततो tजयेव संक पाया.त पdचताम ् ।
The mind that is of the nature of conception conceives the subtle elements with their innate principles and
attains the form made of five elements.
(World is not made of solid elements but only as the conception of elements.)
त8माSपdचकाकारं *चतं तेजःकणो भवेत ् अजातजग.त EयोिCन तारका पेलवा यथा ।
The mind now with the principles of the elements is a ‘fire spark of energy’ akin to the sky with very few
pale stars where worlds have not yet formed.
(The Vaasanaas are ready to burst forth as experience-fields that appear as made of solid elements.)
तेजःकणवमादते *चतं त8माSक पनात ् शनैः 5व5माप]र5प8दाबीजमgकुरतामव ।
The mind attains the state of a spark of energy through the conceptions of the essences of the elements
slowly by its own vibrations like the sprouting of the seed.
(Conceptions become experiences experienced by the ‘I’.)
असौ तेजःकणोsOडा2यः क पनाकि-चदOडतां याय8त5फुरfTpमा जलमापOडतामव ।
Gradually this spark termed as the ‘egg’ with the Brahmaa vibrating inside it attains the state of ‘egg-ness’
through imagination like the water becoming solidified.
(Brahmaa is the totality mind-structure that can dream as countless Jeevas at the same time.)
कि-चaा*ग.त दे हादकलनाया.त दे हतां Lाि8तवं तदतaपं ू ग8धव-च वसपुरम ् ।
Sometimes instantly it attains grossified structure by the conception of body etc. along with the delusion of
‘I’ ness, like the Gandharvas creating illusory cities.
{Gandharvas – A class of beings adept in creating illusions of all kinds}
कि-च5थावरतामे.त कि-च:जgगमतामप कि-चया.त खचायाद>पं संक पतः 5वतः ।
Sometimes it becomes plant life, sometime the moving beings, and sometimes the birds etc by its own
conceptions.
सगादावादजो दे हो जीवः संक पसंभवः eमेण पदमासाय वै]रdचं क_ते ु जगत ् ।
The ‘first vibration’ which is the ‘first Jeeva’ of the ‘essence of conception’ slowly attains the state of
Brahmaa and creates the world (or rather, exists as the world).
आमभकलनामासौ
ू यसंक पय.त Rणात ् त5वभाववशादे व जातमेव प-य.त ।
This Brahmaa by his very nature, churning his own mind, perceives whatever he conceives instantly.
24
*च5वभावासमायातं Tpमवं सवकारणं संसतौ ृ कारणं प-चात ् कम .नमाय संि5थतम ् ।

The Brahmaa-ness which rises by the very nature of the Chit is the cause of everything.
It later makes Karma – ‘Action (movement with a result) with result’ as the cause of the worldly existence.
(The deluded Jeeva that is filled with countless wants keeps doing actions good and bad, to achieve its
desire-fulfillments; and gets bound by its own imagined Karma-ropes, like a silk worm by its own saliva
threads. Brahmaa is not a deluded state; it is Chit’s vibration only; but the Jeevas are various levels of
delusion states.)
*चतं 5वभावा5फर.त ु *चतः फेन इवाCभसः कमभबIयते प-चािjडOडीरमव र:जभः ु ।
The mind rises by the very nature of the Chit like the formation of the (dirty) foam on the ocean waters.
It later gets bound by actions like the foam-balls by the ropes.
संक पः कलनाबीजं तदामैव ह जीवकः कम प-चातनोयJचै ु _थायाeमतः eमात ् ।
Conception is the seed of all perceptions. Jeeva is the essence of conception. He then gets bound by Karma.
He gets out of it by practicing non-action (by discarding the idea of doership in actions).
eोडीकताृ gकुरं पवMू जीवो धते 5वजीवतं प-चा8नानावमाया.त पSाgकुरफलeमैः ।
(Totality) Jeeva holds within himself, the subtle sprouts of the past.
Then that alone increases in diversity as leaves, sprouts and fruits.
(Since there is no past in reality, past is imagined only.
Brahmaa is the huge ladder-like structure made of countless Jeeva-steps (all the probable states, higher
and lower). The ladder seems to go up also; and go down also; never ending; and never reaching
anywhere; going round and round, up and down without any stop. It goes nowhere; it comes from nowhere
but always exists as the steps that appear to go up or come down as per the mind’s conception. Each step
(Jeeva) always stays with the idea of a previous and next step as its limited existence.
अ8ये 5व एव ये जीवा एवमेवाक.तं ृ गताः पवqप8ने
ू जग.त ते याि8त भतायां
ू ि5थ.तम ् ।
The other limited Jeevas also get the bodies (as born to some parents) in the world that is already there as
the mind of Brahmaa; and get to depend on other beings.
(When a Vaasanaa-field opens up as an experience with its Jeeva-counterpart, it presents the illusion as an
already existing world, like a talented painter.
If a painting is there of a man walking on a road filled with buildings on both sides; you have to
immediately suppose that the man has parents already, has a family and home somewhere; the road must
belong to a city; the buildings must contain people with their own life-stories; the king should be a ruler of
the city; and so on. In one single picture of man walking on the road, all these ideas of the world stay
inbuilt. This is how the world we live also stays in our mind as just the ideas conceived by us.)
5वकमभ5ततो ज8मम.तकार ृ णतां गतैः या8यIवू मध5तावा कम *च5प8द उJयते ।
Goaded by their own actions into a variety of births and deaths, these Jeevas move upwards or downwards
(through higher and lower births). That Karma is known as the vibration of the Chit.
(Karma is an imagined concept in the non-moving stable state of Reality.
The quiver can be imagined only. This imagination of the quiver alone is the action of a Jeeva.
Rather, Jeeva is himself his action.
What you think, is what you are; your thoughts appear as the actions in the grosser level.)
*च5प8दनं भव.त कम तदे व दै वं *चतं तदे व भवतीह शभाशभाद ु ु ।
त5मा:जग.त भवना.न ु भवि8त पवM ू भवा
ू .नजाgगकसमा.न
ु ु तरो]रवायात ् ।
The vibration of the Chit alone is Karma. That alone is the divinity.
(Since your own action brings about the result, your effort alone acts as the divine principle.
Every thought of yours is a flash of awareness state only.
Reality alone exists as the thought, action and results.
When Reality is blocked by ignorance, the same vibration exists as the mind.)
Mind alone causes auspicious or inauspicious things. Therefore in the creation, repeatedly worlds keep
appearing like the flowers blooming on the tree again and again.
(Like a limitless game of snakes and ladders, Jeevas keep on going up the ladders and coming down
through snake bites, because of their own wants and desires prompting them to act good or bad.
The game never ends, because the wants never end. The entire game is a Brahmaa (Totality of all) who
never climbs up or falls down. He is not Karma-bound.)
25
CHITTA- THE COGNIZING MIND IS THE CAUSE OF WORLDLY EXISTENCE

पर5माकारणादे वं मनः थममिथतं ु मननामकमाभोगी त5थमेव ि5थ.तं गतम ् ।
In this manner, mind arose first from the Supreme Cause. It is of the nature of thoughts and experiences
everything that is there. By that alone the world keeps extending (through Vaasanaas).
भावाभावलसHोलं तेनायमवलो<यते सगः सदसदाभासः पव ू ग8ध इवेJछया ।
Swinging between objects that are there and not there, the mind perceives the non-existent world as existent
through only the memories of objects (the left over smell) as prompted by the desires.
(Mind is never satisfied with what is there; but always seeks what is not there.
It lives in a world made of memories alone; and keeps on imagining more fulfillments and runs after them
like a deer chasing the mirage waters.
Pause in your ceaseless activities and analyze the life you are living for a second at least.
What is there is already a memory in a single wink of the eye; what is coming is also a memory only; what
is present is not there at all! What are you holding on to as the world?)
अपारावारव5तारसंवसललव गनैः *चदे काणव एवायं 5वयमामा वजCभते ृ ।
This ocean of Chit alone with ever leaping waters of cognition, extending from this end to that end, shines
by itself. (Imagine the perceptions states as waves that make up the ocean of Chit. Ocean knows no
perception-state (wave) as separate from itself; it is the very wave also.
How much does the ocean extend to and fro? As much as your mind can imagine!)
असयम5थैयव शासयं सं.तभासतः यथा 5वUन5तथा *चतं जगसदसदामकम ् ।
Though unreal and unstable, the Jagat appears as real though unreal, like the dream for the the mind which
sees the non existent world as existent.
न स8नास8न संजात-चेतसो जगतो Lमः अथ धीसमवायानाम8aजालमवोिथतः ।
The illusion of the world rises in the mind as both real and unreal like the magical feat deludes many
people at the same time and looks the same for all.
द1घः 5वUनः ि5थ.तं यातः संसारा2यो मनोबलात ् असंयxदशना55थाणावव पंु5ययो मधा ु ।
Just like by an the imagination power of the mind, the idea of a non-existent man in a pillar becomes
affirmed, this thing called worldly existence attains the steady state of a prolonged dream, because of the
mind’s power.
अनामालोकनािJचतं *चतवं नानशोच.त ु वेतालक पनाबालैव संकि पते भये ।
By observing only the non-self (unreal sense perceptions) the Jeeva does not regret (or try to come out of)
the mind-state, like a child is firmly established in the ghost whom he has imagined; and gets adapted to it.
अना2य5य 5व>प5य सवाशा.तगतामनः चेयो8मखतया ु *चतं *चता:जीववक पनम ् ।
जीववादUयहं भाव5वहं भावाJच *चतता *चतवादि8aयादवं ततो दे हादवLमाः
दे हादमोहतः 5वगनरकौ मोRब8धने बीजाgकरवदारCभसं
ु >ढे दे हकमणोः ।
Though the Aatman is nameless and formless in essence and transcends all wants and wishes; by turning
towards the perceived, it becomes the Chitta (as an essential counterpart of the perceived); by this Chitta,
the imagined state of Jeeva comes into being. This Jeeva again gets established as the limited ego-state; and
the mind becomes more constricted in nature (each helping the other to get stabilized). The mind acting
through and as the body with name and form produces the world-picture through the senses; and the
delusion of body and the interactions with the world start; and with the doership attached to the actions
motivated by desires, the imaginations of hell and heaven rise up; and the ideas of liberation and bondage
also rise up by the connection of the body and action, acting like the sprout rising from a seed.
वैतं यथा नाि5त *चदामजीवयो5तथैव भेदोऽि5त न जीव*चतयोः
यथैव भेदोsि5त न जीव*चतयो5तथैव भेदोऽि5त न दे हकमणोः ।
As there exists not ‘duality’ between the conscious Self and the Jeeva, there exists not the difference
between Jeeva and the mind. As there exists not the difference between Jeeva and the mind, there exists
the same way no difference between the body and the action.
कमव दे हो ननु दे ह एव *चतं तदे वाहमतीह जीवः
स जीव एवे-वर*चस आमा सवः शव5वेकपदो<तमेतत ् ।
26
Action alone is the body; body is indeed the mind. That mind alone is ‘I’, the Jeeva here.
That Jeeva alone is the Supreme Consciousness; that is the true essence of oneself; and all.
‘Auspiciousness’ is the one word which explains it all. (Nothing else is there.)
DUALITY STATE
एवमेकं परं व5तु राम नानावमेयलं नानावमव संजातं द1पाHीपशतं यथा ।
In this manner, the one Supreme reality takes on the manifold variety of forms like one single lamp lights
up hundreds of lamps and shines as many.
यथाभतम ू सaप ू मामानं यद प-य.त वचायतऽे 8त5तदनभावह1नंु न शोच.त ।
If through the same mind one observes and analyzes oneself as stuck in the unreal state of existence even as
he is in the experience of the world, then he is freed of the continuous chain of experiences and suffers no
more.
*चतमाSं नर5ति5म8गते शा8तमदं जगत ् उपानगढपाद5य ू ननु चमा5ततै
ृ व भःू ।
Man (Jeeva) is just the mind. If the mind is subdued, the world also gets subdued.
If the feet are covered by some suitable material, will not the entire ground become shielded by the leather?
पSमाSा,ते ना8यकद या वयते यथा LममाSा,ते ना8य:जगतो वयते तथा ।
Like the plantain tree (made of layers of leaves only) does not exist devoid of the leaves, nothing called the
world exists devoid of delusion.
जायते बालतामे.त यौवनं वाधकं ततः म.तं ृ 5वगM च नरकं LमाJचेतो ह नय.त ृ ।
Gets born; attains childhood, youth and old age; then death and heaven and hell; the mind dances madly as
all this.
व*चSबबदो लासे
ु ु 5वामनो Eय.तरे कXण यथा सरायाः
ु सामDयM तथा *चत5य संसतौृ ।
Liquor has the power to make the entire sky covered by its bubbles even outside of it; so is the power of the
mind which fills the world with its bubbles.
यथा िववं शशाgकादौ प-यय^Rमलावलं *चJचेतनकलाeा8ता तथैव परमाम.न ।
The infected eyes see the single moon as two; so also, the mind infected by delusion makes the Jeeva see
duality in the Supreme essence of Reality (the true essence as divided).
यथा मदवशाLाता8Rीबः प-य.त पादपान ् तथा चेतनवRुnधा8संसारांि-चप-य.त ।
A man, who is drunk, sees the trees also as moving because of intoxication; so also, the Chit sees the
world-objects as agitations affecting the mind.
यथा ल1लाLमाबालाः कCभकJचeव:जगत
ु ृ ् Lा8तं प-यि8त *चतातु वr ,-यं तथैव ह ।
When the children rotate themselves like a potter’s wheel, they see the world also rotating; the perceived
also is similarly seen by the mind (which rotates with delusion).
यदा *चJचेत.त िववं तदा वैयै<यवLमः यदा न चेत.त वैतं तदा वैतै<ययोः Rयः ।
ं
यJचेयते तदतरEय.त]र<तं *चतोऽि5त न क*च8ना5ती.त संशा8या *चतः शाCय.त चेतनम ् ।
When the Chit perceives duality, then there is the delusion of duality and oneness!
When the Chit does not perceive duality, then there is the disappearance of duality and oneness!
Whatever is perceived as the inert and as different from it, is non-existent.
By the knowledge that nothing is there, the mind stops its perceiving state of the world (as real).
(To get rid of the ghost, you must stop seeing the ghost.
There is no other weapon that can kill the world-ghost, except the process of reasoning.)
*चघनेनैकतामेय यदा .तट.त .न-चलः शाCय8Eयवहर8वाप तदा संशा8त उJयते ।
When one remains stable attaining the oneness with the all-pervading Chit, whether quiet or acting, he is
called the supremely peaceful one.
त8वी चेतयते चेयं घना *च8नाgग चेत.त अ पRीबः Rोभमे.त घनRीबो ह शाCय.त ।
The thinned out mind perceives all; dense Chit does not perceive anything, dear Rama.
A slightly drunk person acts perturbed; but a heavily drunk person remains quiet.
*चHनैकपात5य >ढ5य परमे पदे नैराCयश8यवे ू यायैः पयायैः कथनं भवेत ् ।
For the one who is established in the dense deep chasm of Chit-state of Supreme Reality, the state is
variously described as no-self, void-state etc.
27
*चJचेतनेन चेयवमेयेवं प-य.त Lमं जातो जीवाम प-याम संसरामीयस8मयम ् ।

Chit through the mind attains the cognizing character and sees the unreal delusion as ‘I am born, I live, I
see, I move’ and so on.
5वभावाEय.त]र<तं तु न *चत5याि5त चेतनं 5प8दा,ते यथा वायोर8तः कं नाम चेयते ।
Mind cannot exist bereft of its nature of perceiving. What else is the wind but the movement?
ं
चेतनवं सCभवयेवं क*चJचे यते *चता र:जसपु Lमाभासं तमवयाLमं वदःु ।
Even if the mind is slightly active, the perceived rises as a real experience; like the snake that is seen when
the rope moves even slightly.
This alone is known as Avidyaa delusion (delusion caused by the lack of proper knowledge.)
संव8माS*चक5येऽि5म8Eयाधौ संसारनाम.न *चतमाSप]र5प8दे संरCभो न च कचन ं ।
This disease called Samsaara can be cured only through the Knowledge of the Reality-essence. There is not
the least agitation except the agitation of the mind.
यद सवM प]रय:य .तट5यeा8तवासनः
ु अमनैु व .नमेषेण त8म<तो ु sस न संशयः ।
If you can discard everything and remain without any Vaasanaa, in that very instant you stand liberated;
there is no doubt about it.
यथा र::वां भज8गाभाु वन-ययेव वीRणात ् संव8माSववतन m न-ययेव ह संस.तः ृ ।
The moment you understand the rope, the snake is gone instantly.
If the mind stops perceiving, the worldly existence will get destroyed.
यSाभलाष5त8नूनं संय:य 5थीयते यद ाUत एवाgग त8मोRः कमेताव.त दक ु रम ् ।
If you can remain discarding all your wants, the liberation is attained instantly, dear Rama.
What is so difficult about it?
अप ाणा85तण ृ मव जय8तीह महाशयाः यSाभलाष5त8माSयागे कपणता ृ कथम ् ।
Great men give up even lives to achieve something. Is it so difficult to give up desires?
यSाभलाष5य<वा चेतसा .नरवYहं ाUतं कमि8aयै m गpृ ण85यज8नटं च .तट भोः ।
Discard the wants; do not conceive anything with the mind; move only with the organs of action.
Without the thought of the gain or loss remain as you are.
यथा करतले Wब वं यथा वा पवतः परः ु यRमेव त5यालमजवं परमामनः ।
You will realize the state of Brahman like the Bilva fruit in the palm, or a mountain seen in front of you.
आमैव भा.त जगदयदत5तरgग
ु ः क पा8त एक इव वा]र*धरमेयः ।
=ातः स एव ह ददा.त वमोRसrं व=ात एव मनसे *चरब8धनाय ।
The inner essence of Reality in each one shines forth as the perceived world, like the one single stretch of
dissolution waters rising as high waves.
When known, it alone bestows the attainment of Moksha; when unknown, it binds you for long in the mind.
Rama spoke
मन5वयोxयो जीवोऽयं भवेपरमामनः कथं वाि5म8समप8नः ु को वायं वद मे पनःु ।

Mind is the Jeeva that is imperfect. How can it be the same state of Paramaatman?
If it is really so, then how did it come out of the Supreme perfect state of Paramaatman?
What is it actually if it is different from the Supreme?
Vasishta spoke
सम5तशि<तख*चतं Tpम सव-वरं m सदा ययैव श<या 5फर.त ु ाUतां तामेव प-य.त ।
Brahman has any power you can think of. He is the controller of all.
With whatever power he shines forth, he sees that alone as the fulfilled.
28
5वयं यां वेित सवामा *चरं चेतन>पणीं सा ो<ता जीवशnदे न सैव संक पका]रणी ।
When this essence of all knows by itself (without any other force forcing it) the perceived as the perceived
knowledge, then it is known by the name of Jeeva; and is of the nature of conception.
5वभावाकारणं िववं पव ू संक प*च5वयं नानाकारणतां प-चाया.त ज8मम.ृ ति5थतेः ।
Naturally assuming a duality state, with the seed of previous conceptions it attains the state of causal
factors for births and deaths as a later effect.
Rama spoke
एवं ि5थते म.ने

ु ट दै वं नाम कमJयते
ु कमJयते
ु तथा कम कारणं च कमJयते
ु ।
If it so hey best of Sages, what is known as the Daivam, what is known as Karma and what is said to be the
cause?
Vasishta spoke
5प8दा5प8द5वभावं ह *च8माSमह वयते खे वात इव त5प8दासो लासं शा8तम8यथा ।

The pure awareness state alone of the nature of vibration and non-vibration exists like the empty sky which
is filled with air that moves or does not move.
When it moves, the world is there as it were; when it is not moving, it is quiet.
*चवं *चतं भावतं स5प8द इयJयते ु बधै
ु ः ,-यवभावतं चैतद5प8दनम.त 5मतम ृ ्।
The awareness which is a potential state of perceptions perceives as a mind; then it is known to be with the
Spanda (vibration); so say the wise.
When the perceived is not perceived (as real and is understood as non-existent), it is said to be without any
vibration.
5प8दा5फर.तु *चसगq .नः5प8दाTpम शा-वतं जीवकारणकमा2यो बीजमेतr सCसते ृ ः।
By its vibration, the perceived world rises (as if real); bereft of vibration, it is the eternal state of Brahman.
This alone is the seed for the worldly existence, and is known as the Karma which causes the Jeeva to come
into being. (The very vision of the perceived as real is the Karma; that alone is the Jeeva state.)
कतिवव*चदाभासवशाHे
ृ हमपि5थतं
ु संक पािववधाथवं *च5प8दो या.त सिटष ृ ु।
By the appearance of the Chit as the separate perceiver causing the duality phenomenon, the body is
conceived (as an object of senses) which vibrates as the various experiences in the creations.
नानाकारणतां याति-च5प8दो मJयते ु *चरात ् कि-चज8मसहuेण कि-चदे केन ज8मना ।
This Chit-Spanda shines forth as countless causes of births of various sorts; it frees itself after a long time,
may be after thousands of birth experiences, or even at single birth itself.
5वभावाकारणािववं *चसमेया*धगJछ.त 5वगापवगनरकब8धकारणतां शनैः ।
By the causes self-made by its own nature, the Chit experiences the duality state and gets caught in the
causal bondage for experiences of heaven, hell and the other next world experiences (by sheer conception
only).
हे Cनीव कटकादवं काटलोटसमि5थतौ दे हे .तट.त नानावं जडे भाववकारजम ् ।
Like the bracelet in the gold, the divisions of varied types rise up as many experiences in the inert body that
is equal to a piece of wood or mud lump.
अजातमUयसaपं ू प-यतीदं मनोLमः, जातः ि5थतोमतोऽ5मी.त
ृ Lमातः पतनं यथा ।
Though not produced, the delusion of the mind sees the form of the world which is non-existent in various
manners like - I am born, I am alive, and I am dying etc, like a man who is lost (in the desert) sees the
mirage of the city.
29
अहं ममेयसaपमे ू व चेतः प-य.त अ,टपरमाथवादाशाववशसंि5थ.त ।

Helpless under the pull of wants, the mind sees the non-existent world in the form of ‘I and mine’, because
of not seeing the truth of it all.
मथुरा*धपते रा=ो यथा -वपचसंLमः आसीदे वं *चत5य 5फरतीदं ु जगि5थ.तः ।
Like the king Lavana, the ruler of Mathuraa thought himself to be a Chaandaala (through delusion), the
world existence raises for the mind falsely (by forgetting the true essence of ‘I’).
(The ‘I’ of a Jeeva is not made of the ‘I’ but the ‘mine’ only.
A Jeeva knows itself as a part of the perceived only; it can never even think of a state without the perceived.
That is why the state of Moksha repels the ignorant.
Perception less state is a punishment state for the Jeeva-mind.)
(If you are not able to see the unreal nature of the world, it is because, the inner most mind is afraid of the
liberation state. It is afraid of its cessation as the world.)
सवमेव मनोमाSLा8य लासवजCभणं
ु ृ इदं जगतया राम 5फुरयCबभgगवत
ु ्।
Everything is the delusion that belongs only to the mind; and that alone extends as this grandeur of the
world Rama, and stays like the water drop that stays for an instant only.
शवाा<कारणापवM ू *चJचेयकलनो8मखी ु उदे .त सौCया:जलधेः पयः5प8दो मना*गव ।
5फरणा:जीवचeवमे
ु .त *चतोमतां दधत ् *चवा]रTpमजलधौ क_ते ु सगबबदान
ु ु ्।
The auspicious state is the previous cause rises at first, turned towards the perceived, like the slight quiver
of the water in the calm ocean. By the appearance of the quiver, it turns into a whirlpool with the waves of
the mind; and makes the bubbles of perception in the Brahman ocean filled with the waters of
consciousness.
5व5थः सौCय सम5यैतयिसंह5य वजCभणं ृ Tpमणः संवदाभास5तसंचेयमव 5वयम ् ।
Saumya! When Brahman perceives itself as a body with limitations, it is the state of Jeeva; when it rests in
its own true essence, it is itself; and is the same in both states; like a lion which does not know its power
and stays cowed down (powerless). (Lion is still the lion only.)
*चसंवयोJयते जीवः संक पास मनो भवेत ् बrि-चतमहंु का]र मायेयायभधं ततः ।
(Existing as various devolved states) Chit as the limited perceiver is known as the Jeeva; and by conception
it becomes the mind; then it gets the names as intellect (by deciding), Chitta (through memories), then as a
self-conceived ego state, later as the Maayaa (through the wrong understanding).
त5माक पनापवM ू तनोतीदं जग8मनः असयं सयसंकाशं ग8धवनगरं यथा ।
In this manner, the mind constructs this Jagat through its imaginations only, making the unreal look like the
real, like the illusory city of Gandharvas.
यथा श8येू ,शः 5फर8म<ताव याददश
ु ु नं यथा 5वUने Lम-चैव तथा *चत5य संस.तः ृ ।
Spreading the vision in the void sky, one sees a pearl garland and other things (through imagination); so is
the world for the mind like in a dream or when hallucinating.
शH ु आमा .नयतUत ृ इव शा8तः समि5थतः अप-य8प-यतीवेमं *चता2यं 5वUनवLमम ् ।
Pure essence of Reality is always quiet like a person who is always satisfied; is equal; though not seeing
sees as it were this illusion of the dream caused by the mind.
संस.तजा
ृ Yदय<तं ु 5वUनं वदरहं
ु कृ .तं *चतं सषUतभावः
ु ु 5यािJच8माSं तय ु मुJयते ।
The world you see is known as Jaagrat (Vaasanaa-field); the ego-ness is known as the Svapna (false
information); the mind is known as the deep sleep state (blind with ignorance); and the Chit-alone (pure
awareness state) is known as Turyaa (witness state) (Knowledge-state).
अय8तशrे ु त8माSे प]रणाम.नरामयं तया ु तीतं पदं त5यात5थो भयो ू न शोच.त ।
That pure state which is ‘that alone’ which transcends all these, which is free of changes and afflictions, is
known as the state beyond Turyaa. One who is established on that never suffers again.
(It transcends the witness state also; because since the world is completely non-existent, there is nothing to
witness also.)
ति5म8सवमदे ु तीदं ति5म8नेव ल1यते न चेदं न च तSेदं ,टौ म<तावल1
ु यथा।
Everything rises from that state and everything dissolves into it only. This perceived is not ‘that’; ‘this’ is
not there in that state, like the pearl garland seen is non existent actually.
30
अरोधकवाखं हे तुयथा वRसम8नते

ृ ु ः अकताप तथा कता चेतनािnधजगि5थतेः ।
The sky becomes the cause of the tree’s growth by not blocking it (allowing it to grow as high as possible).
Similarly, the ocean of awareness is the creator of the world existence, though actually not doing anything.
सि8नधानायथा लौहः .तWबCब5य हे तुतां यायादश5तथैवायं *च8मयोऽUयथवेदने ।
Just by its mere presence the mirror made of some metal becomes the cause of the reflection; so is the
awareness essence when perceiving any object. (Awareness is present; and everything else is there!)
बीजमgकरपSादय<या
ु ु यवफलं भवेत ् *च8माSं *चतजीवादय<या ु तव8मनो भवेत ् ।
5वतोबीजफला व ु यथा बीजं पनभ
ु वेत ् तथा *चJचेय*चताद य<वा 5व5था न .तट.त ।
The seed will turn into a fruit along with the sprout, leaves etc; so also, the pure awareness becomes the
mind (Jagat as perceived), along with the memory factor, Jeeva etc.
The very fruit of the seed when soaked by the raindrop of water again becomes a seed for the tree; so also,
Chit which is a potential state of Vaasanaa fulfillment cannot remain without the mind and the perceived, in
its pure state of itself.
ययUयबोधे बोधे वा बीजा8त5त_बीजयोः इया8भेदोऽि5त न जगTpमणोरप *चतयोः ।
तथाप Eय:यते बोधे सयामकमखिOडतं >पी]रव द1पेन *च8माSालोक>प यत ् ।
Whether the seed is dormant or in growth, the seed and the tree within the seed are not different from each
other in the least. Similarly there is no difference between the Jagat and Brahman-state, which exist as
awareness alone.
ययि8नख8यते भमे ू यथ
ा तत8नभो भवेत ् या या वचायते वया सा सा परं भवेत ् ।
Even as you keep digging the ground, the ground will turn into empty space; so also, even as you keep
analyzing every moment (the nature of the perceived), it will start becoming the pure awareness state of
emptiness.
5फटका8तसि8नवेशः 5थाणताऽवे ु दनायथा शrे ु ऽनानाप नानेव तथा Tpमोदरे जगत ् ।
One sees the forests etc (reflected) inside the crystal, because of not seeing the pillar; so also the Jagat is
seen inside the belly of the taintless Brahman as if many, though not many.
Tpम सवM जगव5तु पOडमेकमखिOडतं फलपSलताग मपीठबीजमव ु ि5थतम ् ।
Brahman alone is everything; and holds the gross Jagat inside it as undivided, and stays as the seed
containing the fruits, leaves, creepers and foliage, as their very support.
Rama spoke
अहो *चSं जगददमससदव भासते अहो बहदहो

ृ 5व5थमहो 5फटमहो
ु तनु ।
TpमXण .तभासामा त8माSागणगोलकः
ु अव-यायकणाभासो यथा 5फर.त
ु तJZतम ् ।
यथाऽसौ या.त वैपु यं यथा भव.त चामभःू यथा 5वभावसrाथातथा कथय मे भो ।
Ah it is indeed amazing! The world though unreal, shines like real. Ah it is so great! I feel rested within
myself; everything is clear. I have heard how the air bubble made of subtle senses shines in the Reality like
a (solid) dew drop. How it increases and how it becomes the field of perception for oneself by fulfilling its
own nature, tell me Hey Prabhu.
Vasishta spoke
अय8तासंभवaपमन8य5व5वभावतः
ू अय8ताननभतं
ु ू स5वानभतमवाYतः
ु ू
उ लासफ लो ु फु लाgग इ.त बालhद 5फटं ु यथोदे .त तथोदे .त परे TpमXण जीवता ।
Jeeva state at the beginning (as the Brahman state) is not a possible state at all; it is not at all different from
the inner essence; it is not experienced at all; and is just the state of awareness of one’s essence only.
It rises in the Para Brahman like a ghost-form bloats up in a child’s mind and becomes real, though non-
existent.
31
मानमेयािमका शrा ु सयैवासयवि5थता भ8नेव च न भ8ना 5याTpमणो बंह ृ णािमका ।

This bloating up is the nature of Brahman as a Jeeva and his perceived world.
It rises as a measurable identity with a physical form; is pure in essence; though unreal, exists as real;
though not different from the essence, it exits as if different.
यथा Tpम भवयाशु जीवः कलनजीवतः तथा जीवः भवयाशु मनो मननवेदनात ् ।
The pure state of Brahman becomes the Jeeva with its varied Vaasanaa-fields; so also, the Jeeva becomes a
mind through agitations (called thoughts). (म8वानो मनः that which is pulled towards the perceived by the Vaasanaa)
*चतं त8माSमननं प-ययाशु 5व>पवत ् एष सयो अ.नललव2यः 5फर.त ु खा8तरे ।
The mind is directed towards those Vaasanaa-fields only and sees the world as its form.
It exists in the emptiness like the slight movement of the wind in the sky.
अ5त.नमेषोऽनभवय ु व-यायकणोपमं संवेदनामकं कालकलतं का8तमाम.न ।
It experiences unbroken perceived fields (without a break).
It is aware of a time bound attractive world within itself, like a dew drop being aware of itself as its world.
अहं कम.त शnदाथवेदनाभोगसंवदं संवदं तवशnदाथM जीवः प-य.त साथकम ् ।
It then experiences the meaning of the word as the ‘I’ as a physical shape connected to place, time, parents,
wants etc. It understands sounds with meanings attributed to those sounds.
(Sound is not actually a noise; but is the densest agitation which brings the illusion of the existence of
objects. Even if all other senses are withdrawn, and you close your eyes in meditation, still you can be
aware of the world by the various sounds that you hear (that are actually agitations of a dense nature.)
Then it experiences the meaning of the word Jagat; as a thing ready to be experienced.
ता,Rवेदनासोऽथ रसशnदाथवेदनं भाविजpवाथनाCनैकदे शोऽनभव.त ु Rणात ् ।
With such an awareness of the ‘I’ and the world with sounds, it immediately experiences the meaning of
taste which will rise as the tongue and its objects of taste.
ता,Rवेदनातेजःशnदाथq8मखतां ु गतः भवय8नेSनाCनैकदे शे भव.त भासनम ् ।
With such an awareness of the ‘I’ and the world with sounds and tastes it then understands the meaning of
the word light (which reveals the world of images) and extends as the eyes.
ता,Rवेदनासोऽथ ाणं तHृिटवेदनात ् ि5थतो यि5म8भवती.त तावHृ-यादता ि5थता ।
With such an awareness of the ‘I’ and the world with sounds and tastes and images, it understands smell as
a part of the perceived and extends forth as a sense. It understands the world to be filled with all these sense
perceptions.
एवंायः स जीवामा काकताल1यवJछनैः वशटसि8नवेशवं भावतं प-य.त 5वतः ।
In this manner, that Jeeva-entity perceives a scene of its experience that is connected to its inner structure
of Vaasanaas, randomly as and when, like the case of a crow sitting and the leaf falling as a matter of co-
incidence only.
स त5य सं.नवेश5य वसतोऽप सतः सतः शnदभावैकदे शवं वणाथन m व8द.त ।
This Jeeva sees the scene as real though unreal, as the reality of the real, and experiences the word ‘real’.
Being stuck to a single point in space, it hears sounds (is aware of agitations) and understands the existence
of objects (as really existent). (Even though what it experiences through the senses is very little in that
single point of existence, it imagines a solid world by mere addition of ideas.)
5पशभावैकदे शवं व<शnदाथन m व8द.त रसभावैकदे शवं रसनावेन व8द.त ।
It extends the touch sense from that one point through the thing called skin; and it understands taste through
the tongue and nose. (Solidity is experienced as touch; and likes and dislikes are experienced through
taste.)
>पभावैकदे शवं नेSाथाकृ .त प-य.त ग8धभावैकदे शवं नासकावेन प-य.त ।
It sees images through the eyes and understands smell through the sense of smell as the nose extension.
(Physical organs are not the actual senses; but the subtle senses act through the physical shapes of eyes,
ears as extensions of the mind.)
एवं भावमयैः सताकट1करणRमं भवयदि8aया2यं स रं प-य.त दे हके ।
With such extensions of senses, it becomes capable of experiencing a world as real, and it sees the obedient
tools called Indriyas (senses) inside the body.
32
इयेवमाद जीव5य राघवायतन5य च उदे .त .तभासामा दे ह एवा.तवाहकः ।

Raaghava! In this manner, with such extensions and bloating character, it rises as a perceiving entity;
producing a body through its inner body (AatiVaahika made of Vaasanaas.)
अना2येयं परा सता5य.तवाहकतामव सा गJछयUयगJछ8ती ता,<सयामभावनात ् ।
Because of the belief in its existence, the Supreme which cannot be defined attains as if the state of
AatiVaahika also, though not attaining any such state.
मातमेृ यमाणाद यदा Tpमैव वेदनात ् तदा.तवाहको<तीनां कः सgग5तदे व तत ् ।
Whatever is the perceived as measurable objects in time and place; actually it is just the awareness called
Brahman which is aware of these things. It is changeless and unaffected.
Where is the question of AatiVaahika at all?
अ8यववेदनाद8यः पर5मादा.तवाहकः TpमववेदनाTpम सा संवितह ना8यजा ।
By being aware of another-ness, it understands the perceived as separate from it.
By being aware of its own changeless nature, it stays as Brahman only.
In that original state of awareness, there is no second one.
Rama spoke
असंभवादसंवतेTp मामैकतयाथवा को मोRः को वचार-चेयलं भेदवक पनैः ।

Since Jeeva is not a possible thing at all in the Brahman state, because of the Brahman essence without a
second, where is the question of Moksha or the possibility of even Vichaara, which are based on the
imagination of divisions only?
Vasishta spoke
सrा8तकाल एव -न5ते राम राजते अकालपपमाला ु ह शोभनाप न शोभते ।

Your question will naturally get answered when you fully understand the truth.
Rama, when the flowers are forcefully opened and made into a garland, though looking pretty, it does not
look proper.
साथवान*थकाऽकालमाला वलसता यथा तथैवऽकालम:ज8तौ सवM काले ह शोभते ।
The garland made of forcefully opened flowers though looking like a colorful garland, will not be the
proper one because of lacking the natural fragrance, honey etc. (Only at the proper seasons the flowers
bloom with their natural beauty and fragrance.)
The words that are uttered out of time (and not understood in the methodical manner) also are not proper
because they are not accompanied by the experience of the state; and are only intellectual comprehensions.
Everything shines properly at the right time alone. (मनोयथ मापयती.त मत ् – उि<तः)
.तब8धा[यन=ानांु कालो दाते.त ,-यते ननु सवपदाथानां कालेव फलयोगतः ।
Some plants grow at some time and some others at a different time, as blocked and permitted by nature.
For all the objects time alone allows the fructification.
एवमेव स जीवामा 5वUनामा समपि5थतः ु पतामहवमJछनं ु ू प-य8नाम.न कालतः ।
In this manner only, the Jeeva entity (the totality structure of all Jeevas), rising just as a dreamer of his
Vaasanaa infected dream world (where Vaasanaas keep producing Jeevas); swells up as the Brahmaa of
that creation slowly through the increase of perceptions.
ॐमJचारणसं
ु वितवेदनाJच प-य.त यकरो.त मनोरा:यं भवयाशु स त8मयः ।
With the utterance of the sound Aum, which represents the rise of the perceived from the silence of the
Brahman-state, he rises up as the kingdom of the mind and remains absorbed in it as its awareness state.
33
इदमेवमससवमव EयोिCन तताम.न पवतोJचाक.तEयq ृ म जगEयोिCन वजCभते ृ ।

All that is perceived is non existent and spreads out as everything in the emptiness only.
(Emptiness itself shines forth as all.) Even the solid mountain of Meru which supports all the lands and
oceans is just emptiness only. The Jagat shines with all its grandeur in emptiness only.
नेह जायते क*च8ने ं ं
ह क*चिवन-य.त जगग8धवनगर>पेण Tpम जCभते ृ ।
Nothing is produced here; nothing is destroyed.
Brahman state of Reality alone shines as the illusory Gandharva city of Jagat.
यथैव प}जाद1नं जीवानां सदस8मयी सता तथैव सवषामासर1सपमासरम m ृ ु ्।
The creator-Jeevas like Lotus-born are also unreal though looking real; so it is from the crawling worm on
the ground to the Suras in the heavens.
संवसंLम एवायमेवम[यिथतोऽUय ु सन ् आTpमक@टसंवतेः संय<संवेदनाRयः ।
The entire phenomenon of the perceived is just a creation of the senses only.
Though shining as solid and real, it is not real.
All this perishes by the right knowledge, from the worm to the Brahmaa.
(Everything just the knowledge produced by the senses.
What difference is there between a Brahmaa and a worm?)
यथा संपयते Tpमा क@टः संपयते तथा क@ट5तु >ढभतौघवलनातJछकम ू ु कः ।
Like the Brahmaa perceiving something, the worm also perceives something. The worm is engaged in
fulfilling basic needs only, because of the inertness of elements in excess.
यदे व जीवनं जीवे चेयो8मख*चदामक ु ं तदे व पौ_षं ति5म8सारं कम तदे व च।
Whatever is experienced as a life in the Jeeva is the awareness state of Reality turned towards the
perceived. That alone is known as the effort contained in actions.
That alone is known as the action bestowing result.
Tpमणः सकतापापाक@टक5य
ु ृ समिथते
ु ः *चत8माSािमका Lाि8तः ेRामाSं भवेRयः ।
It is as if the good actions rise up as the state of Brahmaa and the bad actions rise up as the state of a worm.
All this is just the delusion of the Chit as identified with the subtle senses.
By the mere understanding of the truth, it will all perish instantly.
मातमानमे
ृ याXण न *च8माSेतरयतः ततो वैतै<यवादाथः शशशgगािnजनीसमः ृ ।
The measurable objects of the perceived are measurable only; and need the awareness to be aware of them
(like you need the light to reveal the objects as shapes).
(Unless light falls on your eyes and reveals the agitations as shapes, the shapes cannot come into being.)
There cannot be difference in the state of awareness, though objects are measured as different.
(Light and images exist as oneness of both, as a whole.)
The argument of two becoming one is equal to a hare’s horn or the lotus in the sky.
भावदाwयामकं मDया Tpमान8दो वभाEयते आमैव कोशकारे ण लालादाwयामकं यथा ।
The silent blissful state of Brahman bereft of all agitations, experiences the falseness, because of the
ascertainment of reality in the perceived, by believing in its limitations, like a silk worm gets entrapped in
its own saliva.
मनसा Tpमणा यययथा ,टं वभावतं ततथा ,-यते त=ैः 5वभाव5यैष .न-चयः ।
Whatever is perceived by the mind of Brahmaa (totality entity) and understood is seen in that manner only
by all Jeevas, as his own nature.
यथा यददतं ु व5तु ततत8न वना भवेत ् .नमेषमप क पं वा 5वभाव5यैष .न-चयः ।
Whatever rises as an object with certain qualities, cannot be without those qualities whether the time is
understood as a Kalpa or a minute. It depends on the nature of Brahmaa.
अल1कमदमप8नमल1क ु ं च ववधते अल1कमेव 5वदते तथाल1कं वल1यते ।
This perceived world is produced as false, rises as false, is experienced as false, and perishes as false.
शrं
ु सवगतं Tpमान8तमिवतीयं दरवबोधवशादशrमवासदवाने
ु ु कमवासवगमवावबIयतेु ।
The pure, all pervading, endless, second less Brahman, because of ignorance, is understood as impure,
unreal, many, and limited.
34
जलम8यतरgगोs8य इ.त बालकक पनया

ु भेदः क Uयत एवमवा5तव5त5मायो
योsयमाभा.त भेदः स केवलमतवव.Fः प]रकि पतो र::वां सप इव एवं भेदाभेदश<योर]रमSयोरे व
TpमOयेव संभवेत ् ।
The difference that is perceived like a child perceiving the water as different, wave as different is not true;
therefore this difference which shines is just conceived by those ignorant of the truth, like seeing a snake in
the rope; this is possible in Brahman because of the power of difference and non-difference like the
contradictory concepts of friend and enemy.
तेनामनािवतीयेनैव िववमवाततं यथा सललेन तरgगक पनया सवणन ु m
कटकक पनयैवम.त अत5तेन 5वयमेवामनामा8य इव चेयते ।
So the Self which is secondless spreads out as two as it were, like the wave imagined in water, like the
bracelet imagined in the gold. Therefore the Self perceives by itself, ‘itself’ as different.
अतः कलना जाता सैव 5फारतां ाUय मनः संप8नं तेनाहं भावः कि पतो
.नवक पयR>पमेतथमं त8मन5तदहं भव.त ^RमहCशnदाथभावनात ् ।
Therefore the fault (cognizing power) rose up; that alone expanded and the mind came into being; because
of that the ‘I’ idea was conceived. At first raises the perturbation-less directly experienced form (Brahmaa);
then the mind (Cosmic mind); then it becomes the ‘I’ instantly by conceiving the meaning of the word ‘I’.
(First conception as Brahmaa)
ततो मनोहं कारा[यां 5म.तरनसं
ृ ु हता तैि5Sभ5तदनभतत8माSाXण
ु ू कि पता.न त8माSेषु जीवेन *चतामना
5वयं काकताल1यवTpमोपादानादया8सि8नवेशः कि पतो ,-यते ।
Then the mind and the ego experience the residual memory states; those three create the essence of
elements for their experience.
It is observed that the Jeeva endowed with the nature of cogitation, by itself, conceives the ideas of efficient
principle of Brahmaa etc. as a coincidence factor (crow and the palm leaf maxim).
(Where is Brahmaa except as another concept when explaining the perceived?
When perceived itself is non-existent, where can the creator rise from?
Both the creator and creation are just concepts only.
Crow sat and the leaf fell. You believe in the perceived and so a Brahmaa also is created; or vice versa!)
एवं यदे व मनः क पय.त तदे व प-य.त | सवा भववसवा *चतं यक पययभ.नवटं
ततप-य.त या5य.त सदव .तभासमपगतं ु सयः ॥
In this manner whatever the mind conceives; it sees that.
Real or unreal, what the mental faculty conceives, it itself enters into that conceived object and becomes
that. The mind perceives (the object through the senses), reaches that (conceived object) and instantly
shines (as the object) as if it is real. (Mind (a storehouse of agitations) measures the agitations through the
senses and creates the conception of the objects.
MANDAPAAKHYAANA, TALE OF THE MANDAPA

(LEELAA’S STORY)
OF
UTPAATTI PRAKARANAM
IS
COMPLETE
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART FOUR
SOOCHYUPAAKHYAANAM
(DEMONESS KARKATI’S STORY)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
STORY OF KARKATEE WHO BECAME A LIVE NEEDLE

[SOOCHYUPAAKHYAANA]
INTRODUCTION
After enumerating the tale of Leelaa who raised her level of knowledge by means of just an enquiry on
immortality, Sage Vasishta now relates the legend of a demoness.
Leelaa of the previous story had not performed any penance and had not mastered any Vedas in her life
lived as Arundhati, the Brahmin lady. She had just performed the duties that belonged to her station of life
and served her family. Even she, an ordinary housewife, had by the sheer power of enquiry reached the
status of being a friend of Jnapti in her next birth.
Well then, what about creatures that can’t even think beyond their body level, the so-called body-entities,
like those populating this planet at present? They are also equally capable of realizing Brahman like any
evolved human aspirant, suggests the wise sage.
In the story that follows, a terrifying ugly demoness whose only mission in life is to satiate her hunger,
realizes Brahman even without aspiring for it consciously ever.
Even the smallest virus, or bacteria or worm, can realize the Self (understand its true essence) and attain the
Supreme bliss, if and only it can only think wisely.
This is what the Sage explains through the story of Karkatee, the crab-like demoness.
Did this story influence Rama so much that he thought twice before killing Taataki, the demoness of the
forest on his wanderings with sage Vishvaamitra?!
Who knows!
Human mind is too deep and mysterious a phenomenon. Which seed of an idea may lead to what mode of
future action is highly unpredictable.
Leelaa wanted to make her husband immortal and ended up as a SatyaLoka resident serving Goddess Jnapti
and became her eternal companion. In the following story, Karkatee wanted to have just a good meal and
ended up realizing Brahman!
Who can fathom the riddle called Chit!

4
INDEX OF TOPICS
The hungry demoness - pg 5

Brahmaa gives a boon - pg 6
Karkatee becomes a live-needle - pg 8
A stupid brain begets stupid consequences - pg 9
Impure mind and the waste of penance - pg 11
The sad story of the needle that could not sew its own belly - pg 12
Karkatee regrets her needle-state (Brahman has to regret his Jeeva state) - pg 13
Karkatee performs penance again – pg 16
Soochee attains the Supreme knowledge through constant Vichaara - pg 17
Naarada tells Karkati’s story to Indra - pg 18
Vaayu searches for Karkatee - pg 19
Vaayu sees Soochee - pg 20
Brahmaa visits Soochee, the Yoginee - pg 21
Soochee regains her original form - pg 23
Kiraata king and the minister - pg 24
Karkatee’s questions - pg 29
The minister answers her questions - pg 31
The king answers the questions - pg 45
Karkatee’s Story continues - pg 55
End of the story - pg 59
Conclusion - pg 60
Words denoting duality used in scriptures - pg 61
5
स&यपा'यान
ू ु म्
SOOCYUPAAKHYAANAM
[TALE OF THE NEEDLE-ENTITY]
[STORY OF KARKATI RAAKSHASI]
Vasishta spoke
THE HUNGRY DEMONESS
अ.ैवोदाहर0तीमम1तहासं परातनं ु रा23यो4तं महा5नजालमावलता8खलम ् ।
Here alone is enumerated this ancient legend which contains the all-encompassing network of questions
spoken by the Raakshasi (demoness).
अि3त क;जलप<का=े ?रवो@ा शालभि0जका हमा=े Cतरे पा5वD ककटEनाम रा2सी ।
On the northern side of the Himalayan Mountain lives a demoness of the name Karkatee (crab-like) who is
terrifying like a statue carved out of a mountain of dense collyrium.
वषूFचकाभधाना च नाHनाIय0यायबाFधका व0Jयाटवीव दे हेन शका ु कायपुमागता ।
She had the name Vishoochikaa (cholera). She was more harmful than what her name suggested.
Her (huge rugged) body looked as if the Vindhya forest had become thin and dry.
महाबलािKननयना रोधोर0=ाधपूरणी नीलाHबरधरा कणा ृ दे हबLेव यामनी ।
नीहारवसन&छ0ना मेदराNशरःप
ु टा लHबाNOबHबोलसता 1नयोथ1तमरोJवजा।
ि3थरव
यलताने
ु .ा तमालतCजानका ु वैदयू श
ूपा@नखी भ3मनीहारहासनी ।
She was extremely strong. Her eyes were like blazing fire. She filled half of the space contained in-between
the heaven and earth. She wore a blue colored garment as if the dark night had taken a form covered by the
blue sky. The mist covered her like a cloth. The clouds made her headgear. She moved happily like the
reflection of a hanging cloud. She had the hair like the ever rising darkness. Her eyes were like frozen
lightning creepers. Her knees were straight like the tall Tamaala trees. (Egg tree) Her nails shone like lapis
lazuli and were like the edges of the winnowing basket. Her smile covered the land with ashy mist.
1नमाQसनरदे हौघपपTKदामभषता
ु ू सवा<गोदातसंोतशवमालावरािजता ।
She was adorned by a garland threaded by hosts of fleshless human bodies which were used instead of
flowers. She shone beautifully with a necklace of corpses ornamented by all types of limbs.
वेतालावेशवचलकालक<कालकUडला ु अकादानोकदEघा@भीमो@भजमUडलाु ।
When she madly danced with the vampires, her ear-rings made of blackened skeletons rocked, making her
appear gruesome. Her huge shoulder-region rose high as if intent on scraping away the sun.
त3या वपलकायवाLु
ु लभ
वाि0नजा0धसः अतIृ तोऽणवलेखाया इवाभ;जाठरो ू ऽनलः ।
न कदाचन सा तिIतम ृ ुपयाता महोदरE वडवानलिजYवेव ।
Because of the enormous size of her body, and due to the unavailability of the food of her liking (human
flesh), the fire in her belly blazed like the unsatisfied foaming line of ocean (which could not cross over the
barriers). That lady of gigantic belly never attained gratification like the blazing flames of Vadava Fire.
Fच0तयामास चैकदा ।
She once thought like this.
जHब
वीपगता0सवा
ू ि0नFगराम जना0यद अनारतमनु5वासं जलराशमवाणवः ।
मेघेन मग
ृ तृ णेव त0मे 2ुदपशाHय1त
ु अवCZैव सा यि4तय
ु यापद ह जी[यते ।
म0.ौषधतपोदानदे वपजादर\2तं
ू , सममेव जनं सवQ 1नबाधं कः बाधते ।
तपः करोम परमम8ख0नेनैव चेतसा तपसैव महो@ेण यLुरापं तदाIयते ।
6
‘If I devour the entire populace of Jamboo Dveepa continuously, by not even taking a gap for breathing,
like the ocean consuming huge amount of waters, then my hunger will subside like a mirage replaced by a
moist cloud.
When met with difficulties one can take recourse to any action just to survive. It is not a disapproved act.
However, how can I consume all at the same time when they are protected by various anti-devilish means
like sacred chants, medicines, penance, charity, worship of gods etc?
I will perform the supreme penance with a mind not given to depression.
Only through severe penance can anything unattainable can be obtained.’
इ1त संFच0य सा सवज0तुजातिजघांसया तपोऽथमथ स3मार पवतं भतदग ू ु मम ् ।
Having thought like this she with a desire to consume all types of beings, remembered a mountain
unapproachable to any other living being as a place fit to perform penance.
आCरोह च त&छ<गं ृ ि3थरवदयि
वलोचना
ु ह3तपादादमLेहा 5यामलेवाNमUडलE।
She with eyes like fixed lightening flashes, climbed the peak looking as if a huge collection of dark clouds
had got hands and feet (and was moving up the mountain).
त. गवाथ सा 3नावा तपः कतQु कति3थ1तः
ृ अ1तटदे कपादे न च0=ाका3प0दलोचना ।
Having gone there, she bathed and prepared herself for the penance. She had her eyes unmoving and fixed
on the courses of the Sun and the Moon, and stood there supported by a single foot.
^मेण दवसाःप2ा3त3या मासतवो ययःु शीतातपेषु लEनायाः कताया ृ इव शैलतः ।
Slowly, days, fortnights, months, seasons passed for her who was absorbed in deep penance; and she stood
like a statue made of rock, unaffected by the cold and heat.
सा बभवाNमालायाः
ू समासं 3तिHभताक1तः ृ कणोJव
ृ गोJवकेशी च खमाहतुमवो
गता ।
She became one with the array of clouds and remained frozen in her penance posture. She was extremely
black (like a cloud) and her hairs stood erect (covering the entire sky) as if wanting to swallow off the
entire sky-region. (She did penance like this for many thousands of years.)
आलो4य तां पवनजझर?रता<गकवक् चीरा<गणाक1तरणपवनावधतै
ृ ू ः
ऊJव3थमध ू जतमःपटलैदधानां तारौघमौि4तकमजः समपाजगाम ु ।
Her body was shattered by the cold winds blowing across the mountain peak and became extremely thin.
Her skin hung loosely all over her body like a bark garment covering her all over; and shook heavily
whenever the army of winds attacked her with great noise. The black hair on her head covered the entire
sky like layers of darkness and it appeared as if she was wearing the hosts of stars as her headgear.
Brahmaa appeared in front of her.
BRAHMAA GIVES A BOON
अथ वषसहTेण तां पतामह आययौ दाCणं ह तपःस
Jयै वषािKनरप शीतलः ।
After thousands of years, Grandfather Brahmaa came to her.
Fierce penance bestows results for sure like the poisonous flames suddenly feeling cool and pleasant!
मनसैव णHयैनं सा तथैव ि3तथा सती को वरः 2ु&छमायालम1त Fच0ताि0वताऽभवत ् ।
Saluting him in her mind itself, even as she remained in that very posture (of standing on one leg) she
became thoughtful as to what boon could be capable of quenching her hunger pangs.
आ 3मतं ृ ाथ1ययेऽहं वरमेकममं वभंु अनायसी चायसी च 3यामहं जीवसूFचका ।
अ3यो4या ि
ववधा सFचभ
ू ूवा लaया वशाHयहं ा8णनां सह सवषां
D bदयं सरभय
ु था ।
यथाभमतमेतेन @सेयं सकलं जगत ् ^मेण 2ुि
वनाशाय । 2ुि
वनाश: परम ् सुखम ् ।
इ1त संFच0तय0तीं तामवाच ु कमलालयः अ0याd5या3तथा deवा 3त1नताNारवोपमम ् ।
‘Aha! I remember! (She had even forgotten why she was doing penance; such a dullard she was!)
I will pray to the All-pervading Lord to grant me this one boon.
(She who imagined that she was very clever had found out a stupid way of satiating her hunger. The
saddest plight of the ignorant is that each one believes he or she is the only cleverest person in the world.)
I will become a ‘Living-Needle’ non-metallic yet metallic (a metal-needle that is alive as a living germ).
By the power of the boon I will become a needle of two varieties and reach my target (living beings) like
the fragrance reaching the heart of all beings. In this manner I will consume the entire world as per my wish
to satiate my hunger. Satiating the hunger is the best joy ever.’
7
Brahmaa who resides in the Lotus, addressed her who was thinking like this in a thunder like voice (that
could go through her huge ears), observing also her thoughts to be slightly unusual than others.
(Ignorance has its own rewards.
Even if a so-called Creator appears in front of a foolish Jeeva, the boon will equal the stupidity level of the
mind that stinks with desires and attachments.
Like a dog asking for a huge rotten bone as its boon, Karkatee also asked Brahmaa to turn her into a
cholera germ, so that she could infect all the people in the world, suck their blood and satiate her hunger.
It was a stupid boon; yet Brahmaa granted it. He was just her own Jeeva Shakti manifesting as a deity to
fulfill her Vaasanaa for food.
You can measure your own mind-level also and find out how stupid or intelligent you yourself are!
Suppose really some all powerful deity appeared in front of you, what boon would you ask..?
Immortality for yourself (a curse actually where you have to see all others suffer and die, if you still are
attached to family and friends); ruler ship of the earth (which does not exist at all outside of your sense-
fields); entire wealth of the earth (which cannot prevent diseases and death); enjoyments (which will
become stale after the fulfillment is over); Siddhis (which are worthless being connected to the non-existent
perceived world); Indra’s post (which is always vulnerable to curses from others and attacks from the
enemies); Brahmaa’s post, just a dumb state of remaining as this stupid world-form); Knowledge (which
can be obtained only through Vichaara process); Aatma Jnaana (which can be attained only through effort
and practice)…?What boon is worthy of any penance?
Knowledge alone bestows the suptreme position and frees you from all the unreal devils that surround you.
This truth Karkatee understands in her life the hard way.
All the hard work of penance wasted away by a stupid want!)
fYमोवाच प.ी ु ककटके र2ःकुलशैलाNमालके उितट तव तटो ु ऽि3म गहा ृ णाभमतं वरम ् ।
Brahmaa spoke: Daughter Karkatikaa! The garland of cloud for the mountain of the demon clan! Get up!
I am pleased! Accept any boon you like.
ककटE उवाच भगवा0भूतभ[येश 3यामहं जीवसFचका ू अनायसी चायसी च वधे अपयस चे
वरम ् ।
Karkatee spoke: O Lord, the Worthy Ruler of beings! O Lord, you alone decide the destiny for all!
I will become a ‘Living-Needle’; non-metallic, yet metallic; if you will offer me any boon.
एवमि3व1त ताम4वा ु पनराह
ु पतामहः
सFचका
ू सोपसगा वं भवयस वषूFचका सaमया
ू मायया सवलोकहंसां क?रयस ।
दभhजना
ु दरारं
ु भा मखा
ू दि3थतय5च
ु ये ददशवासनो
ु D दु टा3तेषां हंसां क?रयस ।
व5याऽऽbदयं ाणैः पiIलEहादबाधनात ् वातलेखािमका [याFधभवयस वषFचका
ू ।
सगणंु 1नगुणं चैव जनमासाद1ययस गणाि0वत ु Fच कसाथQ म0.ोsयं तु मयो&यते ॥
‘Let it be so’; having said this to her, the Grandfather Brahmaa again said “You will become a needle for
the disease cholera. You will harass the entire world with subtle power.
You will torture those who consume unclean food and the food got through hurting and harming other
beings, those who have unclean undertakings, those who are foolish (and are abode of vices and ill-
manners), those who are act against the ethics ordained by scriptures and law, those who live in unclean
places, and those who are wicked (and hurt others for their selfish needs).
Piercing the hearts through the winds and affecting the spleen etc. you will become the disease of cholera
of the nature of a wind streak. You will attack both good and wicked ones.
This Sacred Chant is given by me in order to affect a cure for the good ones.”
त3याः म0.ः (The sacred chant to ward her off) ॥
ॐ mEंmांरEंरां वणुश4तये नमः ॐ नमो भगव1त वणशि4त
ु मेनां ॐ हरहर नयनय पचपच मथमथ
उसा
य दरेू कC
ु 3वाहा हमव0तं ग&छ जीव सः सः सः च0=मUडलगतोsस 3वाहा ॥
{Sacred chant – this Mantra forces the cholera virus to go off to the lunar sphere through the icy mountains by the power of Vishnu.}
इ1त म0.ी महाम0.ं 0य3य वामकरोदरे माजयेदातरा
ु कारं तेन ह3तेन संयुतः
हमशैलाभम'ये
ु न व=त
ु ां तां वFच0तयेत ् ककटEं ककशा^0दां म0.म
गरमद
ु ताम ् ।
आतरंु Fच0तये&च0=े रसायनbद ि3थतं अजरामरणं य4तं
ु म4तं
ु सवाFधवNमैः
साधको ह शFचभ
ु ू वा 3वाचा0त: ससमाह
ु तः ^मेणानेन सकलाः ोि&छनित वषFच
ू काम ् ।
8
“One who is using the Mantra should place (write) this Mantra on the inner side of the left palm with his
right hand and should draw the shape of the diseased one there observing the proper rules.
He should think of that harshly screaming Karkatee as crushed by the hammer of the Mantra and going off
towards the icy mountains. And he should think of the diseased as remaining in the central portion of
nectar, and as bereft of old age and death and as freed from all the delusions of mental ailments.
The practitioner cleansing himself, performing the religious rite (sipping water etc.) with a composed mind
gradually destroys the cholera virus and all her ill effects.”
(Since Karkatee had asked for a boon which will harm others, Brahmaa had to prescribe a cure also for
that harm. He managed to turn the stupid boon into a curse for all the wicked and selfish creatures of the
world; and also gave a Mantra to help the good ones.
Noble ones are indeed capable of turning poison into nectar!)
इ1त गगनगति3.लोकनाथो गगनसZगहEतसZम0.ः ृ
गत उपगतश^व0
यमानो 1नजपरम2यमायम;;वलीः
ु ु ।
Then, the Lord of the three worlds went through the sky where the Siddhas wandering in the skies received
the Mantra. Even as the Lord of the Heavens (Indra) offered him salutations, he entered his own abode
unapproachable to any other being.
अथ भधर ू श<गा
ृ भा सा महाकणरा2सी
ृ क;जलांबुदलेखेव तानवं ग0तम
यताु ु
बभवाNोपमाकारा
ू ततो वटपnपणी पंु3माणा ततोIयासीदथाभL3तमा
ू O.का ततः ादे शमा.ा सा
ततोऽIय<गुलnपणी ततो माषशमीतया
ु ततः सची
ू बभव
ू ह
ततः कौशेयसFचवंू पiकेसरस0दरE
ु ाप स शखराकारा संकपा=?रवाणुताम ् ।
Then that dark hued huge demoness, who was like the mountain with the peak, began reducing in size like
the black line of a cloud. She became the size of a cloud, then the size of a tree, then that of a man, then the
measure of a hand; then she became equal to the size of the span of thumb and the forefinger; then she was
the size of a finger; then the size of a bean pod; then she became a needle at last.
Then she still got reduced to the size of a needle of the size of a silk worm, beautiful like the pollen of the
lotus. Then she had the body sharp like a peak and became atomic in size, invisible like the mountain in
imagination.
(Physical body is an imagination rising out of the AatiVaahika body.
Karkati’s mind had only one desire; to consume the blood and flesh of all the living beings.
That desire took the form of penance, produced her own Jeeva Shakti to appear as a deity; got the desired
boon; and imagined another body as a reward of that boon.
This is the power of the mind.
Chit exists as any perceived that is required by a Vaasanaa-state.
Now the needle-sized Karkatee had to live in dirty places, in drainage holes, in unclean surroundings and
stinking rotten foods. The giant form of a demoness which walked majestically in the huge mountains paths,
now was an invisible germ stuck to dirty objects, sucking just a tiny drop of blood which never even stayed
inside her, for she had no stomach also; she was just a needle that sucked blood; that is all!
Observe how the desires of an idiot mind bring about suffering untold!)
रराज सFचका
ू कणा
ृ सaमायसमनायसी
ू पय
ु टकेन चलता [योमगा [योमवासनी सची ू
d5यत एवासौ नवयो नाम व
यते संव
Nमकले ु चैषा 3वपसचीव ू लaयते ।
She was now a black needle, subtle, metallic yet non-metallic, having a body with eightfold nature, moving
always, floating in the sky and residing in the sky. She appears like a needle but she does not appear to be
there at all. In the hosts of conceptions of the Conscious principle she appears like a tiny living needle.
(Karkatee was now a living needle. Her original (AadhiBhautika) body of the demoness had vanished but
her AatiVaahika body was the same. She was now a Jeeva-streak using a needle-like tiny microscopic body
for quenching her hunger. The body was metallic-like; sharp enough to pierce the bodies of the victims and
enter the heart region. Yet it was not metallic in the sense she as a living person could experience the taste
of the blood and feel happy. Mind was that of a demoness only; yet the body was of two types, metallic and
non-metallic and needle-like. She had asked for some complicated boon and had got it anyhow.
What is impossible for Chit? It can appear as anything through the deluded mind.)
9
A STUPID BRAIN BEGETS STUPID CONSEQUENCES

{The boon which she planned so carefully had backfired on her actually.
Her intention was bad and the result was also disastrous.
With her unique boon she had managed to get an almost invisible tiny form; that is all!
However, she had the same hunger, same thoughts as of a huge Karkatee, and she now had to suck the
blood from all beings through a living needle only which was shaped like a metallic needle yet was a living
thing.
Like a Jeeva pushed out of the body, she had to function only through that needle to satiate her hunger. She
was just a needle with a hole, with a tiny sharp tip at the end which could pierce any one, so she could suck
in a tiny drop of blood. The needle had no insides to store any more food. After it got digested in the living
needle, she could suck the next drop through the metallic needle.
How much could she suck with a form as empty as the sky?
The needle form of hers was a state of delusion belonging to her mind only. An object cannot change its
nature by any boon or curse. She was just another vibration of delusion in the Chit-state.
From the state of Karkatee-delusion she was now transferred to a state of the needle-virus delusion. It is as
if a Jeeva dreaming as a huge demoness, now continued the dream as a virus through an imagined boon.
As explained in the previous tale of Mandapa, the Jeeva-Shakti fulfills any desire of any person through the
imagined means of penance and divinities. Karkatee, the brainless demoness also got what she wanted
through the penance and a vision of a divinity. Leelaa was wise and got the supreme knowledge out of
Jnapti. Karkatee the stupid demoness got what her foolish mind craved for; just the food-consumption.
‘I want food! I want to eat all the beings all over the world! I am hungry! I will pierce every living thing
and suck their blood without their knowledge. No sacred chant or medicine should keep me out. I will be so
small that I will be almost invisible. No one can see me! I will be sharp like a needle so I can go straight
into their hearts and suck their blood. But I should be flesh-like also, so I can enjoy my food. !’ So she had
thought! She did not bother about the sufferings that she may bring about in the world. She was extremely
selfish and just wanted to satiate her hunger. Her brain was now dominated by ‘hunger-Vaasanaa’ alone
and she tried to get a field for its fulfillment through her stupid brain. And she ended up with more hunger
than ever. It was like filling the huge ocean with sand carried in one’s hand slowly and tediously. The
result she craved for was never achieved.)
THE NEEDLE KARKATEE
रनसचीव
ू मसणा
ृ she shined like a needle made of gem. She was oily and a tiny virus spreading the deadly
disease to one and all. मनोमननसंयुता she still had her mind in tact and could think like before
वैदय
ू रि5मलेखेव भानसं
ु तानसु0दरE if you could have a microscopic vision you could see her as a diamond
(lapis lazuli) streak when sun rays stuck her. क;जलाHभोदसंककलतेव पवनाbता she was light enough to
be carried by the wind and spread illness everywhere. सaमर0=े
ू 2ण3व&छdट;यो1तःकनी1नका tiny subtle
holes in that tiny body served as her visual means. समख@ाYयnपे
ु ु ण 5लaणप&छशखाणना
ु ु a tiny smooth
sharp tail served her purpose of sucking blood from people to make her satiated. तदा वैपुयशा0यथQ परं
मौनoतं गता she had no time to think or speak; she had to suck continuously to satiate her hunger.
(The irony was that she still had the hunger of the old Karkatee and had to consume food as a microscopic
Karkatee only.) सदराLीपवLृ
ु ू टं खत0मा.ावमागता she appeared like a tiny light seen at a distance almost as
a ‘nothing’ like the essence of Aakaasha. दरादे
ू व मनोpेन ोि
गर0ती मखे
ु न खं किqचते
ु 2णसंd5या
दEघदEपांशुकोमला स
यः3नातसमुस0नबालवालवलासनी she was like a straight needle, somewhat like a tiny
hair standing straight on an infant’s head which had just bathed त0तOब
ु सादवोrडीना बाYयसंचारकौतकात
ु ् she
was like a lotus fiber peeping out to look at the world. fYमनाsड?रवो
य4ता
ु बहEर0tं सस0दरE
ु ु she was like
the Brahmaa-Naadi bursting out of the head of a yogi moving towards the Sun’s sphere. 1नयतेि0=यशि4तः
सा जीवेनैव बहःि3थता she was like a Jeeva standing outside the body endowed with all the senses and yet
having no useful purpose served by them. बौZता ककवpानसंतानवदल\2ता she was unseen like the final
statements uttered by the logicians of Buddhist philosophers.
10
(बौZता ककस0तानवदल\2ता - as there is no one to see anything or understand anything because the
principle of witness consciousness is denied). श0यस
ू Zाथसवका she was like the mother who delivered the
baby of void-ness proved by the ShoonyaVaadins. र0tनीलमयाऽरवा she was like the blueness of the empty
sky and extremely noiseless. अd5यया जीवस&या
ू संततानसता
ु ृ ि3थता she was always stuck to the living-
needle and was invisible to others. कलाकलनधमUया वासनामा.सारया 2ीणदEपांशुसचीवतीaUयानपलuयया
ू ु
she was like the hunger Vaasanaa incarnate; yet had to consume food as a tiny flame of a tiny lamp only.
@ासाथQ सFचतां
ू याता सैवा3था नोपयु;यते । वचा?रतं तया नैतदहो मौ'यवजिHभृ तम ्।
सा@ा संFच0तयामास न सचीnपत&छतां
ू ु Fचतमीहतमेवैकं प5य0या3ते 1नरथकम ् ।
अवचायvव सFचवं
ू तया मढFधयाऽऽि3थतम
ू ् । नानथबुZेः 3फर1त
ु पवा
ू परवचारणा ।
3वाथ ^यो@सामyया
या1त भावनया0यतां, पदाथhsभमताHशाrयो 1नः5वासेनेव दपणः ।
She had attained the state of the needle to satiate her hunger; but that very hunger was not satiated now.
Alas, she had no idea that she would reach such a wretched state as a result of her foolishness.
She with her sharp edge did not understand the lowliness of her needle-form.
She just was intent on fulfilling her one utmost desire and even that was not fulfilled (because of her
stupidity). She had not analyzed well the consequences of living as a needle, and had acted foolishly.
An idiot cannot think of the consequences of his actions ever; intent only on fulfilling his desire he acts
rashly and ends up getting a completely contradictory result thereof.
It is like grabbing the mirror and holding it too close, to look at oneself; but breathing on it and tainting it
with mist (so that his reflection itself gets blocked).
सचीभावं
ू प0नाया3यज0याः पीवरं वपःु महामरणमIय3या रा23याः ससखं ु ु ि3थतम ् ।
Karkatee now had lost the huge form and had become a needle with the hunger retained as of before.
(She now still had the hunger of a huge demoness; but had to eat with the body of a needle.)
Even death would have been better than such a state.
एकव3व1तरागाणामहो नु वषमा ग1तः दे होऽप तण ृ वय4तो रा23या 1नजये&छया ।
एकव3व1तग0धेन N5य0य0या ह संवदः रा23या @ासग0धेन दे हनाशोऽप न ई\2तः ।
Those who desire for just one thing in life do end up in horrible plights indeed! The demoness had even
discarded her original body like a piece of dry grass to just fulfill her one base desire.
Madly wanting to fulfill just the one need of her physical form, she had lost her mind. Intent on eating a
large amount of food, she did not think of her body getting lost! (She had foolishly thought that she could
approach all the living beings easily as an invisible needle and could thus eat them all easily.)
नाशोsप सखययु pमेकव3व1तराFगणम ् ।
Even destruction pleases an idiot when he is after the one thing he wants the most.
(Diseases abound in the world because desires always win over intelligence.)
सचीभता
ू ू वदे हाप प?रतटै ु व रा2सी अ0या बभव ू लKनाशा सा तथा जीववषFचका ू ।
The demoness who now was tiny like a needle still was happy only. (She still had no idea of her life as a
needle.) Intent on fulfilling her desire, she set about her task of sucking blood from all.
(It was like the first sip of liquor, or the first moment of smoking; the tiny spark which will soon consume
the person of his health wealth and all good things he has, and bring about an early death for sure.)
[योमािमका 1नराकारा [योमवितशरEरका
ृ तेज3तनवाहाभा
ु ाणत0तमयािमका
ु ।
She was completely invisible, almost like emptiness incarnate. She had no shape at all. She moved about as
if she was space itself on the move; so tiny and small she was. She was like the moving river of sharpness.
She just had the tiny vibration of Praana that made her a living thing.
मलसं
ू वेदनाकारा च0=ाकाQशुकसंद ु रE ।
She was like the coiled power of Kundalini at the base (asleep and powerless) and was beautiful with the
garment of sun and moon (terms in Yoga-practice); (as she had no body as such and was open to the rays of
the sun and moon).
पथगे
ृ वासधाराभा परमाUववलEय सा कौसमी ु ग0धलेखेव कला कलनnपणी
पापािमका मनोवितः
ृ सा ह त3या3तथा ि3थता पराणवशादे व परमाथपरायणा ।
11
She was like the sharp blade of the sword separated out (and very cruel). She was like the subtle atom (so
tiny); moved like the subtle streak of fragrance. She was now with the capability of piercing and entering
the bodies of the beings (without their knowledge).
She was a wicked by nature. Her thoughts were also cruel. She lived only by killing other beings.
(Her cruel nature as a demoness still remained as her AatiVaahika self.)
एवम3या3तनजा ु ता सची
वयमयी
ू ह सा नीहारांशुकवत0वी कापाQसांशुसुपेलवा ।
In this manner, her body had now taken on a needle-form, metallic and non-metallic.
She was tiny as if wearing the garment of mist; and very light like the cotton fluff.
तन
वये
ु न तेनासौ व5य bदयं नणांृ वेधय0ती ततः ^रा ू बNाम दशो दश ।
With her twofold body she entered the hearts of men and pierced them; and later that cruel one wandered in
all the directions (spreading diseases.)
IMPURE MIND AND THE WASTE OF PENANCE
सवः 3वसंकपवशालघभ
ु व1त वा गCः
ु ककeयो@ं वप3य4वा
ु सचीवमररEकतं
ू ु ृ ।
त&छोऽIयथhऽपसवानां
ु ग&छ1त ाथनीयतां सचीवतपशाचीवं
ू ृ रा23या तपसा ि3थतम ् ।
अप पUयशरEराणां
ु जा1तब0धो न शाHय1त तनसचीपशाचीवं
ु ू रा23या तपसािजतम ् ।
The ‘Supreme one’ who is ‘all’, because of the desire in the mind appears as huge or tiny.
(Whatever anyone wants, that the Chit is aware of, being the essence of all.
It alone stays as the object and the object of knowledge, as per the Vaasanaa-dominance.)
Karkatee had discarded her huge form and had attained the needle-state.
Even the lowly desires of the beings with lowly nature get fulfilled through penance or prayer; and the
demoness had performed penance to attain the flesh consuming form of a needle state.
She has performed penance and of course attained a meritorious s body; but the inner nature filled with
lowly desires did not go off. The demoness had performed penance to gain the same flesh eating state with
a needle’s body. (She was the same cruel and wicked person inside.)
KARKATEE’S HORRID LIFE AS A NEEDLE
त3यां दग0तNमणे वतायां
ृ महा1नलैः त.ैव सा तनःु 3थला
ू गलता शरदNवत ् ।
क3यFचि
ववशा<ग3य 2ीण3य वपल3य
ु च व5या0तवातसूFचभवय1तवषFचका
ू ।
क3यFचतनदे
ु ह3य 3व3थ3य सFधयो
ु sप वा व5य जीवसचीवे
ू भवय0तवषूFचका ।
एवं 4वFचतIय1त
ृ सा दब
ु ु Zbदयाि3थता 4वFचद&छेु
यते पUयैु म0 .ौषFधतपः^मैः ।
As she moved about in all the directions busily satiating her hunger, her body was shattered by the stormy
winds like the autumn cloud. (She was carried forcefully by the winds here and there.)
Entering inside someone whose limbs are out of control, who has become thin or who is fat, this ‘needle of
wind’ becomes an intense disease of cholera. Entering as a ‘living-needle’ some emaciated body, or even
the one who is healthy and is in his proper minds, she becomes a disease of cholera inside.
Sometimes the wicked female is satiated as she resides in the heart of some one as a virus.
Sometimes she is thrown out through chants, worships and rituals.
आसी
बह1न ू वषा8ण Nमणैकपरायणा दे ह
वयेन ग&छ0ती [योिHन भमतले ू तथा ।
Many years passed as she moved about in the sky with her twofold body all over the world.
रजि3तरोहता भमौ ू ह3तेऽ<गल1तरोहता
ु भा1तरोहता [योिHन व3.े स.1तरोहता
ू ।
She stuck to the dust on the floor; to the thumb in the hand; to the light in the sky; to the thread in the cloth.
(She went into the bodies of men with dirty habits, who were unhygienic, who were given to lowly
pleasures, who were diseased, who were wounded, who lived in unclean surroundings, who wore dirty
unclean clothes, who never bathed or cleaned. She was all over the world and moved freely through
forests, villages, grass lands, and dusty roads. She was happy in her meager consumptions of blood.)
Karkatee the giant demoness became a tiny needle like germ by the power of penance!
Her body was metallic and non-metallic; that means her edge was sharp like a metallic needle-head, and
her body was like tiny thread; it was a minuscule floating needle that can stick to anything and everything;
and she entered the bodies through the dirty surroundings and infected them with disease.
However her main purpose in getting such a body was to satiate her hunger.
12
She as a demoness was not able to approach human worlds so easily; and she imagined that by being a
needle like structure, she would be invisible to all and suck the blood out of all living things.
Did she succeed? Was her hunger satiated?
How can the Vaasanaa for food of giant demoness be filled by a tiny needle like body?
The demoness was hunger personified. Her giant body produced by the hunger Vaasanaa was perfectly
suited for that purpose. Yet the foolish Karkatee interrupted the Vaasanaa-field with her penance.
Instead of asking for the destruction of the Vaasanaa or for the state of no-hunger, she used her own brains
and got into the worst circumstances ever.
A huge hunger Vaasanaa and a needle body; how can they both match each other?
The main result was suffering only!
THE SAD STORY OF THE NEEDLE THAT COULD NOT SEW ITS OWN BELLY
(GIST OF THE NEXT FEW VERSES)
Cruel ones also care for their dear and near ones. Soochee was no exception. All she wanted to do was fill the
need of her dear stomach. She went with the speed of a flooding river through bodies and clothes and fowl
products, infected people with her sharp metallic edge and sucked their blood; but her belly never could be
filled up.
Sunlight can light up the books; but cannot read them. Her penance-power was wasted in getting a needle
body and was wasted away. Her intellect remained the same, stupid and idiotic. Her cruel nature also
remained the same; yet she never regretted her decision or tried to reform herself; she was cruel as ever. She
had not enough of piercing through bodies and spreading harm.
She was a demoness at heart and a needle at work. Like a needle expertly flowing through clothes, joining
them, she went through bodies infecting them with the disease.
She was like a Vaasanaa string that moves from one body to another after death also, piercing their minds
and spreading the disease of delusion.
Wicked ones harass the people never in the front; but hide their faces and hurt people in a subtle manner.
She also moved in the very front of the people and quickly entered their bodies unknown to them.
She sometimes got stuck to the cloth covering the neck region and wondered looking at the ladies’ faces
how to pierce their inside, like the wicked men desiring the beautiful girls.
She equally spreads out in soft silken clothes or the rough cotton clothes; she does not distinguish between
the rich and the poor. ‘The wicked do not care for the qualities of people, when cheating others’.
Yet she suffered like a princess stuck by misfortune. She hurt others and hurt herself through that. She made
holes in others, but had herself a hole in the body which could never keep filled up.
Though others never harmed her, she brought death to them all; and because of such sinful acts she was
stuck to a needle’ form and hangs in her own Karma-noose.
She rested in the stinking hair regions of the body more at home in such filthy surroundings, as if among
friends. She moved in places where fools abounded (who had no hygiene and lacked cleanliness) for she
found them at par with her own intelligence.
She slept happily for long in the hollow of wet intestines, with her face buried downwards. After getting the
desired body, who will not feel happy in the suitable abode made for it?
Cruelty incarnate, she infects the whole body and destroys them. More than joyous occasions the wicked
relish only in quarrels and fights, where they have a chance to hurt others.
Like a miser is happy even with a penny, she was after even the least amount of food.
The wonder of ego even in such tiny life-forms is indeed amazing!
She with a metal body and the life body joined together harms others and covets death for them. It is indeed
surprising that the wicked are not foolish when fulfilling their selfish needs!
She pierces through the cloth threads and feels happy by her own expertise in hurting others, and feels good,
as if it is a job well done.
Like the cruel act of fate, she was invisible, cruel, subtle, and cut like a scissor bringing harm to people.
त0तवे ु धनमा.ेण हतोऽ0य इ1त तोषता दज ु नो येन तेनैव नाशतेनै1त bटताम ् ।
By just piercing through the cloth that covered the body parts, she was happy.
The wicked man feels joyous by destruction of others through any means.
प<खे म;ज1त या1त खं वहर1त [योमा1नलैकद4तटे शेते पांसष ु ु भतले
ू िवव वने प{े गहेृ ऽ0तःपरेु
ह3ते ो.सरोCहे ऽथ मद1न
ृ ु 3वे&छो8णकाखUडके र0tे काटमदां
ृ च मा1त bदये =[यामश4यैव सा ।
13
She bathes in mires; she floats in the skies; she reaches great distances blown by the wind; she sleeps in the
dirt on the ground of the forest lands as if it is the silky bed of harems; she cuddles in the soft hair regions
of the ears and hands; she remains hidden in the tiniest wooden pores; she makes her home in the hearts of
the people. She wanders anywhere and everywhere like a Yogi who has mastered Siddhis.
वामी कCवाच
Valmiki spoke
इय4तवयथ
ु मनौ
ृ जगाम 5यामा2ये रवकरे ण सहाजगाम ॥
॥ षटो दवसः॥
॥SIXTH DAY॥
Vasishta spoke
अथ सा बहुकालेन ककटE वनरा2सी सवषां D नरमांसानां न तु तिृ Iतमपाययौ

ु ।
पव
ू Dणवै कलाYना सा तIता ृ CFधरOब0दना ु स&याः
ू कमव माय0त3तृ णासची ू सदभु ु रा ।
A long time elapsed like this. Karkatee the demoness of the forest was not at all satiated by eating the flesh
of all humans (as a tiny needle with a hole of a belly).
A drop of blood was enough to make her feel filled up even before the day ended.
How much can a needle consume! The needle of hunger-Vaasanaa inside her was never satiated.
KARKATEE REGRETS HER NEEDLE-STATE [BRAHMAN HAS TO REGRET HIS JEEVA STATE]
(It is of course the stupid demoness lamenting about her wretched state brought about by her foolishness.
You can also analyze your own life and the false decisions you have made which have landed in your
wretched states at present. What you are now is a mansion standing on your false moves.
Even if you think that you are a Jeeva suffering like an entrapped animal because of some destiny taking
revenge on you, understand that it is you who have brought about this wretched state of suffering because
your own Vaasanaas. Karkatee had just one Vaasanaa; just a base hunger Vaasanaa!
How many Vaasanaas do you own? Ho many wants still need fulfillment?
How many wrong decisions have you made in your life? Think! You can also lament like Karkatee!)
(Brahman who stays as a tiny Jeeva-state similar to the plight of a live needle form of Karkatee also has to
lament about his true essence and cry out in a similar way, developing dispassion towards his world.)
Fच0तयामास हा कटं कमहं सFचतां ू गता सaमा
ू ि3म हतशि4त5च अप @ासो न मा1त च
She started thinking, “Alas! The suffering untold! Why did I become a needle-form? I have become very
timy; have no strength and the food is also not enough.
4व मे ता1न वशाला1न गता0य<गा1न दFध ु यः कालमेघवशाला1न वने वशीणा1न पणवत ् ।
I am indeed foolish in mind! Where have gone the huge limbs that were equal to the size of the dissolution
clouds which have now shriveled like leaves in a forest?
म|य3यां म0दभाKयायां मनागप न मा1त ह 3वादमां ु सरस@ासो वसावासत आसयन ् ।
The mouthful of the tasty flesh juice that enters the mouth not at all fills the least of my belly for me who
have attained such a state of misfortune.
प<का0तव1नम;जाम पताम धरणीतले हताि3म जनपादोघैः श^ ु े ण मलनाि3म च ।
In my desire to suck the blood I drown in mires; wallow in the dirt; get crushed by the feet; am polluted by
the virile fluid.
14
हा हताहमनाथाहमना5वासा 1नरा3पदा दःखाLु ु ःखे 1नम;जाम संकटासंकटे ऽप च ।

Alas! I am destroyed; I am an orphan; I do not have any support; I have no one to take shelter in.
I am moving from suffering to suffering and am drowning in pain again and again.
न सखी न च मे दासी न मे माता न मे पता न मे ब0धन ु मे भया
ृ न मे Nाता न मे सतः ु ।
न मे दे हो न मे 3थानं न मे कि5चसमायः नैक3थाने समावासो NाHयाम वनपणवत ् ।
I do not have a friend; I do not have a maid; I do not have mother or father; I do not have a relative; I do not
have a servant; I have no brothers; no sons. I do not have a proper body, or a house, or a place to go.
I cannot stay at one place continuously. I float around like a forest leaf!
आपदां ध?र ु 1तटाम 1नवटाि3म सदाCणे ु अभावमप वाqछाम सोऽप संप
यते न मे ।
I stay at the peak of sufferings. I have entered the worst state ever. I go after nothing as it were and even
that does not become mine.
3वको दे हः प?रय4तो मढचे ू तनया मया काचब
Jया ु वमढे ू न ह3ताि&च0ताम8णयथा ।
I have discarded my body like an idiot, like a foolish man drops the Chintaamani (wish fulfilling gem) from
his hand greedy for a glass piece. (We understand the value of what we have, only when we lose them!)
आपतZ मनो मोहं पव ू मापय&छ1त प5चादनथव3तारnपेण प?रजH ृ भते ।
A mind which is deluded first begets one difficulty. Later it keeps producing calamities continuously and
suffers. (One false decision; and a downpour of harms drown you in no time!)
धमे
ू षु प?र1तटाम मागD वललताि3म ु ृ षु ेषता3Hय0तहा मे दःखपरHपरा
च तणे ु ।
I reside in dust particles. I wallow on the paths tread by others. I am thrown on grass pieces.
Alas! No end is there for my sufferings!
परैषकरE 1नयं परसंचारचा?रणी परं कापUयमायाता जाता परवशा3Hयलम ् ।
I always live on the bodies of others; move over the bodies of others!
I am in the most wretched state ever possible! I am always dependent on others for my survival!
Nाि0तं करोम त&छे ु च साप वेधनnपणी अहो ममापभाKयाया दौभाKयमप दभ ु गम ् ।
I go after the worst things; yet I keep going inside and coming out of things like a needle without any gain.
I am already a person of stuck by misfortune. Even the worst fate also cannot make situations worse than
what I already am in.
उिथतः 3फारवेतालः कव ु याः शाि0तम
य मे सवनाशोऽवदातेन वताया ृ ममोदता ।
I tried to get rid of the spirit and it now stands more enormous than ever.
I did penance to get rid of my hunger and I have ended up ruining myself.
कं म0दया मया ताd4स0य4तं त0महावपःु यथा नाशेन वा भा[यं तथोदे यशभा ु म1तः ।
What an idiot I was that I decided to get rid of that wonderful body of mine! My mind had gone berserk at
that moment!
मामवा0तर1नमKनां सaमां ू क}टतनोरप उL?रयि0त को नाम पांसुराशभरावताम ृ ्।
Who can ever rescue me now stuck in such a wretched state?
I am such a tiny insect and am covered with heaps of dirt always.
वव4तमनसां बZौ ु 4व 3फरि0तु हताशयाः @ाममागतणानीव
ृ Fगरे Cपवासनाम ् ।
No! Not even those endowed with subtle vision can save me!
Why would they bother about such worst beings like me?
Why will the tribal group living in a forest full of trees, bother about a tiny grass growing on their paths?
ि3थताया अpताHभोधौ 4व ममाuयदयो ु भवेत ् अ0ध3योदे 1त ाका5यं न ख
योतानसे ु वनः ।
I am sunk deep in the mires of ignorance! When will I ever be released of this horrible plight?
The light sources of the sky never give vision to the blind! (I was blind with ignorance and the penance did
not help me gain knowledge.)
अतः कय0तं नो जाने कालमावलतापदं मयाप&~वNगतष D ु लठत[यं
ु हतेहया ।
I do not even know how long I have to wallow in the stinky dangerous holes hopelessly without any hope!
कदा 3या0मqजनमहाशैलप.कnपणी ु
यावापFथ[योवv
ृ धुयD 3तHभतामन1तटती ु ।
मेघमालासमभजा
ु Fचरं व
यपदे
ु 2णा नीहारजालवसना ो&चकेशमताHबरा ।
15
लHबोदराNसंदशन1ततशखिUडनी लHबलोल3तनी 5यामा दे हवात=व3तनी ।

हासभ3म&छटा&~0नसय
ू मUडलरोFधनी कता0त@सनो
य4तकयै
ृ ु ृ काक1तधा?रणी
ृ ।
कशानलख
ृ ू ू लdशा सयू TKदामहा?रणी पवतापवते श<गेृ 0य3य पादौ वहा?रणी ।
When will I regain my beautiful form which was like a statue carved out of the huge black mountain!
I was like a huge pillar connecting the earth and heaven with such a huge body!
My shoulders were like an array of black clouds! My eyes flashed like lightning!
Mist covered my body like a garment! My hairs on the head were blocked by the skies!
Looking at my fat dark belly hanging like a cloud, the peacocks would dance in glee!
My huge dark breasts hanging on my chest would tremble as if hit by storm when I breathed!
My laughter would cover the solar sphere like an ashy mist!
I was the personified form of death-god intent on doing his duty for him.
My eyes were like deep holes of mortars set on fire. I wore the garland made of suns.
I stepped from one mountain peak to the other when I walked!
कदा मे 3या
गC5वु Nभासरंु त0महोदरं कदा मे 3या&छर0मेघमेदरा ु नखरावलE ।
कदा मे 3या0महार2ोव=ावणकरं ि3मतम।् 3वि3फKवा
यैररUया0यां कदा नये
ृ यम0मदा
ु ।
वसासवमहाकHभै
ु मत
ृ मांसाि3थसंचयैः कदा क?रयेऽवरतं मेदरोदरपरणम
ु ू ्।
कदा पीतमहालोकCFधरा 2ीबतां गता भवेयं मदता ु dIता म=ता
ु 1न=या ततः ।
Ha! Ha! Alas! When will I get back my beautiful belly shining like a huge dark chasm of a pit?
When will I get back my huge row of nails shining like dense clouds?
When will I get back my beautiful smile which sent shivers in the demon clan?
When will I dance again madly in the huge forests! When will I again consume without a break, food from
great pots filled with sinews and nerves, and meat from the heaps of corpses!
When will I again get drunk by the blood of countless people and fall faint with intoxication!
मयैव कतपोवYनौ
ृ तदयं भासरंु वपःु भ3मवं कनकेनेव सूFचवमररEकतम
ु ृ ्।
4व कलाqजनशैलाभं वपभ ु ?रतद4तटं 4व ाFचकाखरसमं ु सFचवं
ू तणपे
ृ लवम ् ।
By own fault, my beautiful body was burnt in penance and the state of needle-ness was obtained, like the
gold burning itself to ashes in fire! What comparison is there for the body like a black mountain filling the
quarters and the needle-body dried up like the grass and sized like the tip of the feet of a mosquito?
यजयाशु मदयpः
ृ ाIयाप कनका<गदं मया सFचवलोभे
ू न संय4तं भासरंु वपःु ।
Only an idiot will throw away a golden bracelet got by him disregarding it as mud! I am no better than him!
I threw away my beautiful huge body greedy for the form of a needle!
हा महोदर व0Jया=सनीहारगहोपम ु अ
य ना0तं करोष वं कथं संहेन हि3तनाम ् ।
Ha my huge belly! You were like a huge cave of Vindhya mountain filled with misty darkness!
Why do you not rise up like a lion and kill the elephant of ill-fate that is harassing me!
हा भजौ
ु भर1नभKनशखरौ शशभ0न ृ खैः परोडाशFधया
ु च0=ं कथम
य न बाधतः ।
Ha my huge arms! Your moon-like nails broke many a peaks; now why are you not harassing the moon
making him into an oblation for the dead!
हा व2ः काचवैधुयFगरE0=तटस0दर ु ना
य संहाद यौकं तLतं रोमवनं तथा ।
Ha my chest! You shone like the base of the mountain even without the ornament of crystals! You, who
were adorned with the forest of hair, do not anymore hide the louse in the form of lions and other wild
animals!
हा ने.े कणरजनीरजःशक
ृ ु े 0धनैजने क3मा0न मे भषयतोू dK;वालामालया दशः । (एजने – दEपने)
Ha my eyes! You used to light up the dark dust of the new moon night as if set on fire by dry fuel! Why are
you not adorning the quarters with your looks!
हा 3क0ध ब0धो नटोस 1नषZोऽस महEतले कालेन व1नपटोऽस 1नघटोऽस ृ शलातले ।
Ha my relative, my shoulder! You are ruined! You are banned from rising on this earth!
Kaala (Time) has powdered you, crushed you on the rocks!
16
हा मखे
ु 0दो तपस कं ना
य वं न रि5मभः कपा0तदावसंशा0तच0=OबHबमनोहर ।
Ha my face! You shone like a moon! Why are you not burning everyone with my rays!
हा हा ह3तौ महाकारौ ताव
य गतौ मम संप0नाि3म महासFच ू म\2काखरदोलता
ु ।
Ha! Ha! My hands! You were so huge! Where have you both gone now?
Ha! I have become a great needle hanging on the tip of the foot of the mosquito!
हा भगो@करqजाrयसक0द5वNशोभन व0Jया
वरे Uयवपल1नतHबामलOबHबक ु ।
Alas where are my hips reflecting the entire forest of Vidhyaa, lovely and hard like the base hollow trunk
of a tree?
4वाकारोऽHबरपरकःू 4व च नवं त&छामसचीवप
ु ू ू रोदोर0tसमं 4व वा3य कहरं
ु केदं च सचीमखम
ू ु ्।
Where is that body filling the entire region of the sky! And where is this lowly form of a needle!
Where is that big mouth like a hole in the heaven and where is this needle hole!
4व @ासो बहमां
ु ससHभारबहलः ु 4वािब0दना ु भोजनं सaमा3Hये
ू तदहो मयैव रFचतं 3वाम2ये नाटकम ् ।
Where is the heap of flesh to be consumed as food and where is this measly meal of a blood-drop!
I now am so subtle and invisible and tiny! I myself was the cause of this drastic event leading to my ruin!”
{All these were just thoughts in her mind! She had no vocal chords in her empty needle-like structure to
word these thoughts even! Poor Karkatee!}
सची
ू साsसंभव
वाणी Fच0त1यवेयकंपनं पन3तLे
ु हलाभाय भवाHयाशु तपि3वनी
इ1त सि0च0य Fचत3थं संbय जनमारणं तदे व हमव&छ<गं ृ जगाम तपसे ि3थतम ् ।
Soochee had no vocal chords to voice her thoughts. She thought all these thoughts, yet was not even able to
move her body even a little. ‘I will perform penance to get back my old body’; having decided thus, and
getting rid of the idea of killing people, she went to the same peak of the Snow Mountain to perform
penance.
KARKATEE PERFORMS PENANCE AGAIN

अप5यदे व सFचवं
ू सा त0मानसमाम1न ाणवातािमका ाणैः व5य हतमानसं, अथाम0येव सFचवं
ू प5ययेव
मनोमयम ् । ाणवातशरEरासौ जगाम हमवि&छरः dडदावानले त. सवभतवविज
ू ते महामहाशलाभाभाn2े
पांसुवधसरे
ू त3थावuयदते ु वासौ 1न3तणेृ वपलेु 3थले मरावक3मासंजातशका ु तणशखा
ृ यथा ।
She withdrew into her the mind which was conceiving the form of the needle, through her Praanas.
(She was now of the nature of vital force only as a viral Soochee).
She now saw in her mind the needle-state of hers (from the witness state).
She now made an entry into a vulture’s body as the metallic needle.
With the nature of Praana itself she went to the peak of the snow mountain using that vulture for her
transport. She managed to guide it wherever she wanted to, by her mind-power. (After all she had
performed penance and seen the Creator himself in the past!) She now chose a deserted place hot like the
dissolution fire having the full blast of the Sun; found a huge rock burnt by the sun and shining like a
marble. On its dusty surface which was dry and had not even grass to cover it, she stood there in her
needle-form ready for the great task. She looked like a tip of the grass suddenly erupting on the desert sand!
ससaम3यै
ु ू कपाद3य साधनै D वाFतोवरा 3वसंवदे कपादाम तपः कतQु च^मे ।
She was of a subtle form shaped like a needle.
Half of the tip of the needle was buried inside the sand for support as if she stood on one leg only. She
started her penance now.
(Is it possible? Can a needle perform penance? Why not? After all mind alone matters!
She conceived herself as standing on one leg in that way and stood like that! What is amazing about it?)
सaमपादतले
ू नैषा वसधारे
ु णुसंकटE 1नवाय O.पदEं क3ना
यने
ृ नोJवमुखी ि3थता ।
She had just disturbed some one tiny dust particle on that rock by her act. She removed her eyes forcefully
from the two sides and her back (three sides -Tripadee) and remained gazing upwards only.
कणवहं
ृ TतातैaUय[याIया3यपवनाशनैः यनापदं 1नबJन0ती रे Uवणूपलसंकटे
अरUये 2ुभतां संपLूरालोकाथमिथतां
ु प&छाकोटि3थतां
ु वातालोलामनचकार
ु सा ।
17
Since the needlepoint had become sharp by constant piercing of the victim bodies, she could stand now
unmoving on her needle-point. After all it was metallic too. Moreover she swallowed air, thus continuously
filling her entire being. She steadied herself with effort on that tiny atom of the dust-particle.
She did not move in the wind also, even as she stabilized herself on her back portion (which was a tiny
strand of life.) it was as if she was like a leech stuck to a tiny grass shoot, for the travelers in the desolate
forest when they looked from far.
मखर
ु 0tव1न^ा0ता त3या भा3करदEFध1तः सखी बभव ू स&याभा
ू प5चाागैकर\2णी ।
2ु=ेsप 3वजने भते
ू sIये1त वसलतां जनः, दEFधयाप सखीवतं
ृ स&यां
ू शFचतया
ु भत
ृ म् ।
बभव
ू त3याः 3व&छाया ि
वतीया तापसी सखी एवं सचीव
ू मलना तया प5चाकते
ृ व सा ।
सू&या तया स1नग
ु य सपाताaया
ु 3म क8णतै
ू ः प5चास'याभया साधर0यो0याचारक
ु े वलम ् ।
The heat emanating from her mouth was like another needle produced that was like a friend standing guard
above her. People feel affectionate towards their own kith and kin even if they are wretched; and no wonder
that this new friend also always kept her company. Another needle-like friend arose as Soochee’s shadow;
she was dark like Soochee herself. All the three friends appeared conjoined as it were, when the ray-needle
from the metallic needle fell on the tip of Soochee’s shadow and all the three co-operated with each other.
स&याभे
ू \2ते याता म1तं =मलतादयः
ु , महातपि3वनीं सूचीं deवा नोकUठयि0त के ।
ि3थरपदामेनां 3वमनोवितमिथतां
ृ ु अ1नलं भोजयांच^म
ु ख
ु 1नगतभांकृ तैः ।
सता1न
ू भवया8ण गीवाणा0या1न वा Fचरं सौसमा1न
ु रजाH3य3या इया3यं पयपूरयन ् ।
ततो महे 0=हतं वातन0नमषं
ु रजः तया वNव[याजेन न 1नगीणQ मखे
ु वशत ् ।
न 1नगीणवती ता1न रजांस dढ1न5चयात ्, अ0तःसारतया कायQ लघवोऽIयाIनवि0त
ु ह ।
न पबया3यसं3था1न तथा पपरजां ु 3यप । व3मयं पवनं ाप समे ु n0मलनाFधक
ू ं ।
Trees and plants that grew around that area also attained a penance-like state by being in contact with her.
Who will not be influenced by the sight of that great Yoginee who was absorbed in penance?
Observing her standing steadily on one leg with such great mind-control, they sent her the fragrances of
their fruits and flowers to feed her through the air so she could swallow it with a noisy gulp. It is as if they
all wanted to feed her the pollen of flowers of the past, present and future at once whether from the heaven
or earth; and Soochee was indeed surrounded by great heaps of pollen dust. (However Soochee was not to
be tempted.) The pollen dust sent by Indra (to disturb her penance) and dispelled by the wind all about her
did not enter her mouth as if they were just clouds floating above her. She had made a firm decision to
avoid food completely. She did not take in any pollen dust that fell on her (and kept the hole of her needle
as it was, not touched by dust and very clean). Even people with light minds attain their ends by being firm
in their decisions. Soochee also did not swallow those dust particles fallen on her mouth or the pollen sent
by the plants and trees. Observing all this the wind itself was amazed. It could uproot even Meru Mountain
but not this Needle-Yoginee!
आशरः पहता प<कैः प?रताप
ू महाजलैः वधताप
ू बह
वातै
ृ दKधाप वनविYनभः
भ0नाप करकापातैNामताप तsडNमैः उ
वेिजताप जलदै ः 2ोभताIय1तगिजतैः
अप वषसहTैः सा Fचत3थdढ1न5चया पादा@ं तु कसIते ु ु व नाकHपत तपि3वनी ।
She was buried up to neck in the muddy waters; she was flooded with the waters from the clouds; she was
stuck by the stormy winds; she was burnt by the forest fires; she was broken by the hail stones; she was
made to faint by the lightning strokes; she was provoked by the thunders; she was disturbed by the noisy
thunders. Thousand years passed! Yet that determined lady did not move a little.
That great lady of penance stood there as if her foot-edge (needle edge) was paralyzed.
SOOCHEE ATTAINS THE SUPREME KNOWLEDGE THROUGH CONSTANT VICHAARA
1नवताया
ृ बहः3प0दाLेशकाले बहौ गते वचारय0य3याः 3वमामा सयं सचे ु तनं pानालोकः समदभ ु तू ्।
Even as she stood there unaware of time and place, even as her mind was completely absorbed in the
penance unaware of the world around her, even as she pondered on the mysteries of the universe and its
structure, the supreme knowledge dawned in her.
सा परावरदशनी बभव ू 1नमला सFचव
ू षूची पावनं परम ् ।
जाता वदतवे
या सा 3वयमेव तया Fधया तपसा दकते
ु ृ 2ीणे सची3वसखसFचनी
ू ु ू ।
18
She realized the truth that was to be realized. (She had attained the goal prescribed by the scriptures.)
The deadly cholera needle ‘Soochee’, had destroyed her sins through penance; was purified in her mind and
was immersed in the bliss of the Self. She had realized the Truth by herself just by enquiring about
everything in her mind.
इ1त वषसहTा8ण साकरोLाCणं तपः सIतसIतमहालोकसंतापकरम0मखी ु ु ।
त3याः कपािKनभीमेन तपसा ह महाFग?रः बभव
ू तेन ;वलतो ज;वालेव ततो जगत ् ।
क3येदं तपसा^ा0तं जगदयथ वासवः नारदं प?रप&छ स त3याकथय&च तत ् ।
She continued her penance in the state of the Self for another thousand years.
The heat rising from her penance scorched all the fourteen worlds. The entire mountain appeared ablaze as
if in the dissolution fire. The entire earth appeared as if set on fire. The heat even entered the palace of
Indra and gave him a shock. Indra felt worried about the heat of the penance and called Naarada, the divine
Sage and questioned him about it. Naarada explained everything to him in detail.
NAARADA TELLS KARKATEE’S STORY TO INDRA
सIतवषसहTा8ण सची
ू दEघतपि3वनी महावpानदे हासौ तेनेदं ;वलतं जगत ् ।
नागाः 5वसि0त वचलि0त नगाः पति0त वैमा1नका जलFधवा?रधराः याि0त
शोषं दशोऽकसहता मलनीभवि0त स&याः ू सरेु 0= तपसा 2यमाययेव ।
Surendra! There is a great lady named Soochee who has been performing penance for the past seven
thousand years; she is a realized Sage and is absorbed in the ‘unperturbed trance state’. It is the heat of her
penance that has set the world on fire. Snakes are breathing hard; mountains are crumbling; air-ships are
falling; oceans and clouds are drying up; quarters are all filled with smoke and covering the sun even,
because of the destruction wrought by the penance of the tiny ‘needle Soochee’, as if the dissolution has
started already by Rudra’s power.
Naarada related to Indra the entire story of Karkatee the demoness and told him how she had become a
needle now by Brahmaa’s boon, got stuck to that wretched state and went through untold suffering.
Naarada continues:
(…When attacked by chants or carried by winds, she took shelter in her metallic part only.)
3ववासनासरेु ण सव आ3पदमीहते सूFचवमेव रा23या सचीवे ू ना3पदEकतम ृ ्।
सवा वbयाप दशः 3वमेवा3पदमापद जीवसची ू लोहसचीमवाया1त
ू जडो जनः ।
Everyone finds a life as prompted by their own Vaasanaas. Soochee had the Vaasanaa of becoming a
needle (that could pierce everybody) and so she had to live the life of a Soochee (live needle).
Even after wandering all the directions, a fool returns to his own abode when in trouble like the life-needle
resting in the metal-needle.
एवं यतमाना सा वहर0ती दशो दश मानसीं तिIतमायाता
ृ न शारEरEं कदाचन ।
Living such a wretched life in dirt and dust, and wandering in the ten directions (seeking food) she felt
mindwise happy (of sucking blood from all beings) but not the bodily satiation of hunger.
स1त धम8ण धमh ह संभव0तीह नास1त, शरEरं व
यते य3य त3य तिकल तIय1त ृ ।
अथ तIत3य
ृ दे ह3य 3मरणाा4तन3य सा बभव ू दः8खत3वा0ता
ु पणhदरसखाFथ
ू ु नी ।
When the means are there, then only some action is possible; not if it is not there. He alone who has a body
can satiate the hunger also. (She had an enormous hunger; but no belly to suit that hunger.)
She remembered her previous body which could eat and hold lots of food in the belly; and was depressed in
the mind longing for the stomach that was filled with food.
ततः ा4तनदे हाथQ क?रये वपलं ु तपः इ1त संFच0य तपसे दे शं 1नणय सामना
ववेशाकाशगt3यृ bदयं तCण3य सा ाणमाCतमागन D खं खगीव Oबलेशया ।
In order to regain her own body of the demoness she decided to do the penance; thought out a place for the
penance; and entered a young vulture’s heart region through the respiratory system like a bird entering the
hole of the nest to enter the nest.
गtः
ृ 3वामयसFचवंू कि5चदे तसमाFतः 1नता0ते?रतः स&याू कतQु मन उपाददे ।
The vulture was infected by Soochi and was forced to act as Soochee’s mind commanded.
19
सचीमादाय
ू गtोऽसौ
ृ ययौ ति&चि0ततं Fग?रं अ0तःसFचपशा&य0ते
ू न0नोद
ु इव वायना
ु ।
त.ाजने महारUये 3थापयामास तामसौ सवसंकपरहते पदे योगीव चेतनाम ् ।
The vulture along with Soochee and with his end nearing, flew towards the snow mountain as desired by
the evil spirit Karkatee, like the light cloud by the wind. He deposited her in a deserted forest area, like the
consciousness of a Yogi placing his awareness in the desire-less state of Brahman.
एकेनैवाशु सा तेन पादा0तेन सि3थता
ु सं1तटापतेवा=मिJन
ू गtे
ृ ण दे वता ।
रजःकणगह3थाणशर3ये
ृ ु केन साननाु पादे नाव1तट1त शखीव Fग?रमध ू 1न ।
She stabilized herself on one foot of hers, as if a deity was deposited on the peak of the mountain by a
vulture. On the tip of a single atom inside the house of a dust particle, she stands with her one foot, like a
flame lit atop the mountain peak.
उिथतां 3थापतां सचीं
ू गtेृ ण जीवसFचका
ू deवा बहव1नग0तंु खगदे हाच^मे ।
खगदे हाि0नजगाम सूची ो0मखचे
ु तना पवना
ग0धलेखेव ाणवातलवो0मखी
ु ।
जगाम गtः ृ 3वं दे शं भारं य4वेव भा?रकः 1नवत[याFध?रव
ृ स बभवा0तरनाकलः
ू ु ।
When carried away and dropped in the correct place by the vulture, the Jeeva-needle came out of the bird’s
body. As soon as she had reached the desired spot when carried by the vulture, she had come out of the
vulture’s heart through the respiratory system like the fragrance carried away by the wind. The vulture flew
away relieved of his burden. He felt as if he was cured off a deadly disease and was without any affliction.
अतः सFच3तयाधार3तपसे
ू प?रकिपता dढः, ससdशोथा
ु नां व1नयोगो ह राजते ।
न Yयमत
ू 3य स
Jयि0त वनाधारं कल ^याः, इयाधारै क1नटवमाFयासौ तपःि3थता ।
जीवसचीू लोहसचीं ं
ू पशाची शशपामव सवतो वलयामास वायेवामोदले8खकाम ् ।
Then the Soochee with her metallic part supported by the live-body, got ready to perform penance with
great determination. The common purpose gets fulfilled only by the equal enterprise of the limbs. Actions
accompanied by results cannot be performed without the support of a body-medium; and Soochee took the
support of whatever body form she had, and performed the penance (as suited to her miniscule size.)
Jeeva-Soochee form of hers surrounded the metallic form like a spirit occupying the Shimshapaa tree, like
the wind covering fragrance.
तत3ततः भयेृ षा सचीू दEघतपि3वनी अरUयायां ि3थता श^ बषगणा0बहन ू ्।
त3या वराथQ यनं वं कC ु कत[यकोवद Fचरे ण संभतं ृ लोकमलं दKधंु ह ततपः ।
Hey Shakra! From then onwards this lady engaged in prolonged penance-state has been performing this
penance in the forest for many thousands of years. Indra! You are well known for attending to your duties
in a perfect manner. You try to get her desire fulfilled or the heat of her prolonged penance will burn off the
entire world!”
इ1त नारदतः वाु श^ः सची1नरE2णे
ू माCतं ेषयामास दशद<KमUडला0यथ ।
Hearing the words spoken by Naarada, Shakra sent Maaruta, the deity of wind to search in all the ten
directions to find out the exact place where Soochee was performing the penance.
VAAYU SEARCHES FOR KARKATEE
जगामाथ मCसंवदामना तामवे\2तंु अथाम&य ु नभोमागQ वचचार वराि0वतः ।
The wind-god immediately left for his mission without a moment’s delay. With his divine vision he
hurriedly searched all the places on earth.
सा त3य संवि2ाधनै D व सवगता सती परमाFच?रवावनं सहसैव ददश ह ।
His divine mind which spread out everywhere with speed and within a half wink of the eye saw
immediately without any obstruction a luster that was like Brahmaa’s.
[A description of the seven islands and seven oceans follows.]

वायरालोकय0नLा
ु जHब
वीपं
ू 1नरEaय च ताप हमव&छ<गं ृ य. सची
ू तपि3वनी ।
Vaayu searched all those places and observed all over the JambooDveepa and reached the peak of
Himavaan, where Soochee the great ascetic was performing the penance.
Then he entered the Jamboo Dveepa and went to the peak of the snow mountain in the Himalayas.
20
श<गमिJन
ृ ू महय@े
ु सारUयानीमवाप तां ि
वतीयाकाशवततां विजतां ा8णकमभः
असंजाततण[यहां
ृ ू 1नकटवाि
वव3वतः रजोमयीव ततां संसाररचनामव ।
In the top edge of the peak which was very terrible, he reached the huge forest that was devoid of all animal
movements; without even a blade of grass, because of the nearness of the sun; and spread out with dust like
the worldly existence made of Rajas.
THE BEAUTIFUL LADY NAMELY THE DESERT LAND OF WILDERNESS, THE BELOVED OF THE SKY
मगतणानदEसाथ
ृ ृ पूरणीयािधतां गतां श^कोदUडसंकाशमगतणस?र
ृ ृ &छतां
अमतान0तपय0तां लोकपाले\2तैरप केवलं पवन3प0दवहZूलकUडलां
ु
सयाQ
ू शक<कमालIतां
ु ु ु लKनच0=ांशुच0दनां वलासनीमव [योHनो वातसूकारपा1यनीम ् ।
She (Desert-land) was spread out far and wide without an end, even for the eyes of the guardians of
quarters; she was like an ocean where myriad mirage rivers joined together; had countless mirage lakes
adorned with rainbows (as her colorful dress); the circular whirl winds of dust rising everywhere (like ear
rings); pasted all over by the red hot rays of the sun (Sindhoor); pasted with the sandal of moon rays; and
her breath was hot and noisy as if by the ecstasy of embracing her lover namely the expansive sky.
सIत
वीपसम=म=णसम&छ0नै
ु ु ु कदे शायं भपीठं
ू प?रतो वbय पवनो दEघाJवना जजरः
तां ाIयो@Fग?र3थलEमलवप[यhमा<गलKनामव
ु [याIतान0तदग0तपरकबहLे
ू ृ हो वशाम सः ।
After roaming the entire earth-pedestal which contained on it the seven islands marking the ocean, Vaayu
who had a huge body spread out in all the directions, felt exhausted after the long journey; and rested after
reaching that terrible region of the hill which embraced the sky which was like a bee’s body (black, because
of dust).
VAAYU SEES SOOCHEE
त3य त.ोJवश<ग3य
ृ त3यां भव
ु महावनौ ददश मJयमां सचीं
ू ोिथतां सशखामव
एकपादं तप3य0तीं शुय0तीं शरऊमणा, सततानशनां शकपUडीभतोदरवचं
ु ू
सकृि
वकसता3येन गह
ृ Eवेवातपा1नलान ्, प5चायज0तीं bदये मे न मा0तीयनारतं
शकां
ु चUडांशु करणैजज
र ां वनवायभः
ु , अचल0तीं 1नजा3थाना3नापताम0दरि5मभः
ु
पवQ
ू रजोणनै
ु केन संवट&छ0नम3तकां, कताथ
ृ वं कथय0तीं ददता0य3य ना3पदं
अरUया0येव दवाथQ Fचरं जातशखामव, म0य ू व3थापताणजटाजटवलEमव
ू ।
There on that top edge of the peak, in that terrifying forest region (that had dried up completely), he saw
Soochee like a central tiny peak for the peak of the mountain.
She was standing on one leg and doing penance. She was drying up by the heat of her head.
By not consuming food it was as if her stomach skin had dried up and hung loosely as a mass (as she had
no stomach now).
Her mouth was slightly open, as if she caught the hot air in her mouth and throwing it out as if she did not
feel it as enough.
She had been dried by the hot sun; shattered by the hot winds; bathed by the moon rays; yet she never ever
moved even a little from her place.
Her head was covered by a single particle of dust (Rajas - the action of penance) which never allowed the
companion (Tamas-ignorance) any place any more, as if she was expressing her fulfillment of her life goal.
It was as if the forest had given off all its wealth of trees and bushes and had grown hairs which shone like
the line of the matted lock of a Yogi where the Praana was centered on the head region.
तां ेaय पवनः सचींू व3मयाकलचे ु तनः णHयावलो4य सFचरं ु भीतभीत इवागतः ।
महातपि3वनी सची
ू कमथQ तIयते तपः ने1त टंु शशाकासौ ततेजोराश1निजतः ।
भगवया महास&या ू अहो Fच.ं महातपः इयेव केवलं Jयाय0माCतो गगनं ययौ ।
Seeing the tiny needle form of Soochee, Vaayu was shocked in his mind.
He saluted her from far itself; was frightened very much; was afraid to approach her and question her about
the penance since the heat emanating from her body forced him to remain at a distance.
‘Ah it is amazing indeed; the great Goddess Mahaa Soochee is performing penance for long’ only with this
thought, he returned back to the sky.
21
समल<KयाNमागQ
ू तु वात3क0धानतीय च स
व0ृ दानधः कवा

ृ
सय
ू मागमपे
ु य च ऊJवमेय वमानेuयः ाप श^परा0तरे
ु ।
Crossing over many spheres of sky and winds; leaving the Siddha world far below; reaching for the solar
sphere; he went further up in the skies and crossing the world of stars filled with air vehicles; he reached
the palace of Indra, the king of Devas.
सचीदश
ू नपUयं
ु तमालल<ग परंु दरः पृ ट5च कथयामास dटं सवQ मयेयसौ सहदे व1नकायाय श^ाया3थानवासने ।
Indra embraced him shining with the merit of the vision of Soochee. He enquired Vaayu as to what he saw
on the earth. Vaayu spoke in detail about what he saw to Indra who was seated in his court along with the
other Devas.
वायCवाच
ु जHब
वीपे
ू शैले0=ो हमवा0नाम स0नू तः जामाता य3य भगवा0सा2ा&छशकलाधरः।
त3योतरे महाश<गपटे
ृ ृ परमnपणी ि3थता तपि3वनी सची
ू तप5चर1त दाCणम ् ।
बहना.
ु कम4ते
ु न वाता
यशनशा0तये यया 3वोदरसौषयQ पUडीकवा
ृ 1नवा?रतम ् ।
शा0तसंकोचसaमाथQ
ू वका3या3यं रजोऽणना
ु तया
य 3थFगतं शीतवाताशन1नवतये
ृ ।
त3या3तीoेण तपसा तहनाकरमसजन
ु ु ृ ् अK0याकारमयो गYणन
ृ ् दे व दःसे
ु [यतां गतः ।
तदितटा
ु शु ग&छामः सव एव पतामहं त
वराथमनथाय वZ तसमहतपः
ु ।
इ1त वाते?रतः श^ः सह दे वगणेन सः जगाम fहमणो लोकं ाथयामास तं वभम
ु ्।
स&या
ू वरमहं दातंु ग&छाम हमवि&छरः fYमणे1त प?रpाते श^ः 3वगमुपाययौ ।
Vaayu spoke: In the Jamboo Dveepa there is the great king of mountains named Himavaan. He stands high
above all the mountains. Bhagavaan Shiva with the moon adorning the crest is his son-in-law.
On the northern side of the peak Soochee the great ‘Tapasvinee’ is performing penance of the fiercest kind.
What more to say! In order to abstain from even swallowing air, she has crushed the hollow of the belly
and remains empty as it were.
Even not wanting the cool air to contact her, she keeps her tiny hole of a mouth slightly open and has
blocked it with a dust particle.
Because of her fierce penance, the mountain lord has discarded his snow-form and has taken on a fire-form;
and has become unapproachable to any one.
Come! Let us all approach Lord Brahmaa and ask him to grant her wish; or else her penance is going to end
up in disastrous consequences.”
Indra decided to act on Vaayu’s suggestion and went along with other gods to the world of Brahmaa.
Brahmaa heeded to their request and promised to visit Soochee and grant her wish. Indra then returned
back to his heaven.
एतावताथ कालेन सा बभवा1तपावनी
ू सची
ू 1नजतप3तापतापतामरमि0दरा ।
In such a long time as seven thousand years Soochee had attained a highly purified state.
छायासचीू तापसची ू य5चामा ततीयया
ृ O.कोणं तपसा पतं ू वाराण3या समं कतम ृ ्।
गता3तेन O.कोणेन O.वणप?रखावता वायवः पांसवो येऽप ते परां मि4तमागताः
ु ।
The three Soochees – the shadow-Soochee, the heat-Soochee and the original Soochee had made a triangle-
form by joining together and had sanctified that place equal to Vaaraanasee. (Asee, Varanaa, Gangaa join
together at Vaaraanasee)
वदतपरमकारणा
य जाता 3वयमनचे ु तनसंवदं वचाय
3वमननकलनानसार ु एकि3वह ह गCः ु परमो न राघवा0यः |
She had realized the Supreme Cause, by enquiring within herself.
Mind which analyzes alone is the supreme Guru; no one else is a Guru, Raaghava!
BRAHMAA VISITS SOOCHEE, THE YOGINEE
अतः वषसहTेण तां पतामह आययौ वरं पO.
ु गहाणे
ृ 1त [याजहार नभ3थलात ् ।
सची
ू कमि0=याभावा
D ं
;जीवमा.कलावती न कFच
[याजहारा3मै Fच0तयामास केवलम ् ।
After thousand years, Brahmaa visited Karkatee. Standing high in the sky he said- “Daughter! Accept any
boon you wish for!” Soochee had no organs of action; she was just a streak of Jeeva now.
She did not say anything. She just thought-
22
पणा
ू ि3म गतसंदेहा कं वरे ण करोHयहं शाHयाम प?र1नवाम सखमासे
ु च केवलम ् । pातं pात[यम8खलं शा0ता
संदेहजालका 3वववेको वकसतः कम0येन योजनम ् । यथा ि3थतेयम3मीह सं1तटे यं तथैव ह
सयासयकलामेव य4वा कमतरे ण मे । एताव0तमहं कालमववेकेन योिजता 3वसमथसं
ु कपेन वेतालेनेव
बालका । इदानीमप ु शा0तोऽसौ 3ववचारणया 3वयं ईिIसतानीिIसतैरथः को भवेकलतैमम ।
I am complete within myself. What will I do with a boon? I will rest in the Self. I will completely
withdraw within myself. I will just remain as the expression of bliss. I have known whatever is to be
known. The net of doubts has been cleared off. My intellect has bloomed with discrimination. What other
need is there for me now? However as I am staying here, I will continue to be in the same state.
Discarding the true state of the Self, what am I going to gain out of unreal things?
I was ignorant all these days like a girl getting harassed by the ghost of her own imagination.
Now that ghost has been subdued through self-enquiry.
What is there to like something or dislike something?
इ1त 1न5चयय4तांु तं सचीं
ू कमि0=योिqझतां
D तणीं
ू ि3थतां स1नय1तः स प5य0भगवाि03थतः ।
fYमा पनCवाचे
ु दं वीतरागां स0नधीः वरं पO.
ु गहाण
ृ वम ् ।
ं
कFचकालं च भतले
ू भोगा0भ4वा
ु ततः प5चा
गमयस परं पदम ् । अ[यावितnपाया
ृ 1नयतेरेष 1न5चयः ।
तपसानेन संकपः सफलोऽ3तु तवोतमे ।
पीना भव पनः
ु शैले हमकाननरा2सी यया पवQ
ू वय4तास
ु त0वा जलदnपया
बीजा0तव2
ृ ता पO.
ु बह
व2तया
ृ ृ यथा योगमेयस भय5च
ू त0वा0तबजnपणी
तयैव रससेकेन लतयेवा<करि3थ1तः
ु ।
बाधां वदतवे
यवा0न च लोके क?रयस अ0तःशZा ु 3प0दवती शारदEवाNमUडलE ।
Brahmaa waited. Karkatee did not answer. Observing Soochee who had no organs of action to render any
speech, Brahmaa read her thoughts and felt pleased.
He addressed that great Yoginee who was free of all desires like this.
“Daughter, accept the boon! Enjoy the pleasures of the earth for some more time. Later you can enter the
Supreme state. The law of the creation ordains this as your future course of life. Even we cannot transgress
the rules of the creation. (The fruit of the penance has to be experienced by you.) O excellent one! Let your
penance be fructified. Be endowed with your huge form of the demoness. Wander freely in all the forests of
the snow mountain. Daughter! The very ‘dark huge form’ you had discarded will be yours now like the
huge tree coming out of a seed, and you will regain your body which is in the seed form within you, like a
creeper sprouting through the water. You will not harm the world because you have realized the supreme
truth, and are pure in your mind like the autumn free of clouds.
अा0तJयान1नरता कदाFचलEलया यद भवयस बहEnपा सवामJयानnपणी
[यवहारामकJयानधारणाधारnपणी वात3वभाववLेहप?र3प0दाि
वलासनी
तदा वरोFधनी पO.
ु 3वकम3प0दरोFधनी 0यायेन 2ुि0नवयथQ
ृ भतबाधां
ू क?रयस
भवयस 0यायवितलhक
ृ े व0यायबाFधका जीव0म4ततया
ु दे हे 3वववेकैकपालका ।
इय4वा
ु गगनतला;जगाम दे वः ।
You will be always absorbed in the contemplation of the Supreme essence. Sometime you will wake up and
see the outside world (as the perceived). You will see everything as the essence of the Self alone. (There
will not be any difference between your contemplation state and the out of contemplation state.)
For others, it will appear as your contemplation state and then waking out of it. You will do bodily actions
in the world like the movement of the wind only, without differing in your state of realization. You will
keep control over your nature of violence that belongs to your bodily trait. You will kill the beings in a
righteous manner and eat them when you are hungry only. You will act in the proper manner and will not
allow wicked acts to propagate. You will be a JeevanMuktaa; and act with your body and you will be
always given to discrimination.” So saying, Brahmaa returned to his abode.
सची
ू सा भवतु ममे1त कं वरोधः रागो वाजजवचनाथवारणेऽि3मि0नय0तः 3वतनमयी ु मनाKबभव ू ।
Soochee thought ‘what need do I have to act contradictory to Brahmaa’s words, or feel elated by them?’
She for a moment remembered her previous body in her mind.
23
SOOCHEE REGAINS HER ORIGINAL FORM

ादे शः थममभततोऽप
ू ह3तो [याम5चाIयथ वटप3ततोऽNमाला
सो
य3वावयवलता बभौ 1नमेषासंकप=मक8णका<कर^मे
ु ु ण।
त
गा.ाUयवकलशि4तमि0त दे हादता0यथ
ु ू करणेि0=या8ण सHयक्
संकप=मवनपपवसम0ता
बीजौघा0यलमभवं
ु ु ि3तरोहता1न ।
Immediately the body grew into the size of a thumb space; then to the size of a hand; then spread out
horizontally; then the size a tree; then the size of the array of clouds.
Within the wink of the eye, like a tree rising from of the tiny Samkalpa sprout, she stood with all her limb
creepers flowing from her. Her strong limbs again grew back, like the flowers appearing in the forest of
trees in imagination along with all the hosts of seeds that were blocked till now.
अथाभवदसौ सची ू ककटEरा2सी पनः ु सaमै
ू व 3थौयमायाता मेघलेखेव वाषक} ।
ं
1नजमाकाशमासा
य कFचमदता
ु सती बह=ा2सभावं
ृ त
बोधाकqचकव;जहौ
ु ।
त.ैव Jयायती त3थौ बZपiासनि3थ1तः [यालHय संवदं शZां ु संि3थता Fग?रकटवतू ्।
She was now the demoness Karkatee as before.
Her subtle form had now turned into a solid physical form, like the streak of the cloud turning into rains.
She identifying with the inner expanse of the Self stayed in the bliss of the silence; and through that
knowledge, discarded the identity of that demoness-form like throwing off a cloth covering oneself.
She sat now in the lotus posture and got absorbed in the contemplation of her inner essence and stayed
motionless like a mountain rock.
अथ सा मासषeकेन Jयाना
बोधमपागता ु महाजलनादे न ावषीवृ शखिUडनी ।
बZा
ु सा बहविृ तबभूव 2ुपरायणा । यावLेहं 3वभावोs3य दे ह3य न 1नवतते ।
After six months she woke up from her contemplation, like a peacock waking up at the thundering clouds.
Immediately she was conscious of her body and felt extremely hungry.
The nature of a body cannot be removed as long as it remains.
अथ सा कं @स इ1त Fच0तयामास Fच0तया । भो4त[यः परजीव5च 0यायेन न वना मया ।
यदायगहतं य
वा 0यायेन न समिजतं त3मा
@सा
वरं म0ये मरणं दे हनामदम ् ।
ं
यद दे हं यजामीदं त00यायोपािजतं वना न कFचदि3त 1न0यायं भ4तोऽथh
ु ह गरायते ।
य. लोकमाIतं तेन भ4ते
ु न कं भवेत ् । न जीवतेन नो मया
ृ ं
कFचकारणमि3त मे ।
मनोमा.महं म0ये Yयासं दे हादNमभषणं ू त&छा0तं 3वावबोधेन दे हादे हdशौ कतः ु ।
She wondered what she could eat now.
‘I have to eat other living things not without a proper reason. It is better to seek death than eat food through
means condemned by the noble or that which is not earned in the proper manner.
If I discard the body by not consuming anything that is not obtained by proper means, then there is nothing
wrong. If I eat anything that is obtained through improper means, then it will equal poison.
What can I gain by enjoying something which is not approved by people?
There is no reason for me to live or die.
I understand that I am the mind only which is decorated by the ornament namely the body-delusion. That
delusion has been subdued by me through the realization of the true knowledge.
What meaning is there in the birth or death of the body?’
एवं ि3थता मौनवती साव ु गगनाि
गरं र2ः3वnपसंयागतटे ु नो4तां नभ3वता ।
ग&छ ककट मढां
ू 3वं pानेना5ववबोधय । मढोतारणमे
ू वेह 3वभावो महताम1त ।
बोJयमानो भवयाप यो न बोधमुपैय1त 3वनाशायैव जातोऽसौ 0या|यो @ासो भवेतव ।
When she was thinking like this, she heard the words from the sky spoken by Vaayu who was pleased by
her discarding the body identity. “Hey Karkatee! Go and enlighten all the fools through knowledge.
The nature of the great ones is to help the fools become better.
Even when taught by you if a person does not get enlightened, then consider him as born to get destroyed
only. He will be the food for you earned in the proper manner.”
24
वे
ु यन@हEताि3म
ु वयेय4तवती
ु शनैः उत3थौ शैलशखरा^मादवCरोह च ।
अFधयकामतीयाशु गवा चोपयकातटान ् ववेश शैलपाद3थं करातजनमUडलम ्
बYव0नपशलोकौघ=[यशपौषधामषं
ु अद0तमलपाना0नमगक}टखगादकम
ू ृ ्।
Hearing these words she said softly “I am blessed indeed by your words”. She got up and climbed down
the mountain slowly. After crossing the higher parts of the mountain, and the regions on the side of the
mountain, she entered the base portion where lived the hunter clan.
That region abounded with various types of foods, animals, people, trees and plants, fleshy animals,
toothless animals, deer, insects, birds etc.
चलतवलताqजनाचलाभा हमFग?रपाद1नवेशतं सदे ु शं
तदनगतवती
ु 1नशाचरE सा 1नश सघना0धतमTमाग
ु भमौ
ू ।
Like a huge black mountain on the move, that demoness entered at night the base of the mountain region
with all its paths covered by the dense blinding darkness.
(Description of the night follows -selected verses)
YAAMINEE, THE DARK-HUED FRIEND OF KATKATEE
एति3म0न0तरे त. करातजनमUडले ह3तहायतमः पUडा बभवासतयाम
ू नी
नीलमेघपट&छ0ना 1न?र0दगगना0तरा
ु तमालवनसंपUडा मांसलोrडीनक;जला
लताघनतया @ामकोटरै का0Jयम0थरा गहचवारसं
ृ बाधे नगरे नवयौवना
किqचति&छ=1न^ा0ताऽऽदEपकारोFचरािजता
ु सव
ु य3येव ककeयाः
प?रनयपशाFचका
ृ अ<गारकोटरघना सौषIतपदस0दरE
ु ु अpान1न=ा1नOबडा भ<गपट&छद&छवः
ृ ृ ।
Meanwhile in that region occupied by the hunter clan, Yaaminee (Night-lady) who was also black in hue
appeared. The night became so dense with darkness as if it could be hand plucked in pieces (like a solid
object). She was covered by black clouds (as the garment).
The sky spread out without stars even. The moon had run away. Darkness was dense and solid in Tamaala
tree groves, (giving her the needed solidity). Her collirium was thick and spread out everywhere, blinding
one and all. In the villages she (Yaaminee) moved slowly because of the densely spread out creepers, as if
blind. She moved like a girl in fresh youth when moving among the lighted cross roads of the city. She was
decorated by the rays of light of the lit lamps escaping through the small windows. She was dancing like a
vampire acting like a friend of Karkatee. She was dark like the burnt ember. She was beautiful like the dull
state of deep sleep. She was thick like the sleep of ignorance. She was dark like the back of the bee wings.
KIRAATA KING AND HIS MINISTER
त3यां रज0यां भीमायां करातज0मUडले मि0.णा सह भपाल3ति3म0नवसरे
ू तदा 1नजगाम सधीरामा
ु
नगरासIतनागरात
ु ् अटवीं व^मो नाम वषमां वीरचयया ।
A hunter king named Vikrama accompanied by his minister, had ventured out bravely from the city where
all the people were asleep, in that night which was dark and terrifying, in order to kill any spirit or animal
which harmed his people,
अट[यां ककटE सा तौ चर0तौ राजमि0.णौ अप5यZृतधैया3.ौ वेतालालोकनो0मखौ ु ।
Karkatee observed the king and his minister who were wandering in that forest searching for the vampire
and who were well equipped with courage and weapons.
KARKATEE’S THOUGHTS
अथ सा Fच0तयामास लधो भaयो Yयहो मया मूढावेतावनामpौ भारो दे हः कलानयोः ।
Then she thought; ‘Ha! I have obtained the food at last! These two are idiots who do not know the Self.
The body is a burden for these two (who carry the bodies as their identities).
इहाम.ु च नाशाय मढोू दःखाय
ु जीव1त त3माि
वनाशनीयोsसौ नानथः प?रपायते ।
अप5यतः 3वामानं म1तम
ृ ूढ3य जीवतं मरणेनोदयोs3याि3त पापासंपितहे तुतः ।
आदसगD च 1नयमः कतः ृ प<कजज0मना हंTाणां भोजनाया3तु मढ ू ामा नामवा1न1त ।
The fool remains alive only for getting destroyed here and hereafter. So this idiot has to be killed.
A worthless thing need not be preserved. A fool is as good as dead having not known the Self.
Death will improve his plight as he will not store any more sins.
25
The rule was ordained by the Lotus-born at the beginning of the Creation that a foolish person can be eaten
by the flesh-eaters but not a knower of the Self.
त3मादमौ मयैवा
य भो4त[यो भो;यतां गतौ, अभ[य एव 1नदhषं ाIतमथमपे ु 2ते ।
Therefore these two should be indeed consumed by me today. They are well qualified to become my food.
Only an idiot will forsake an object obtained without any difficulty.
कदाFचदमौ 3यातां गणय4तौ ु ु महाशयौ ताd^प ू वनाशो ह 3वभावा0मे न रोचते ।
Suppose these two noble men are of good characters, then such a killing is never to be favored by me as per
my present nature.
तदे तौ सHपरEaयेऽहं यद ताd4गणा ु ि0वतौ तaयं न करोHयेतौ न हH3यां ग8णनः ु 4वFचत ् ।
Therefore I will test these two properly. If they both are endowed with such noble qualities, I will not eat
them. I will never hurt persons endowed with virtues.
अकO.मं
ृ सखं
ु क}1तमाय5चैु वाभवाqचता सवाभमतदानेन पजनीया ू गणाि0वताः
ु ।
Those endowed with noble qualities are to be worshipped by fulfilling all their needs by a person who
desires true happiness, fame, and long life.
अप न0aयाम दे हेन नैव भोaये गणाि0वतं
ु सखयि0त
ु ह चेतांस जीवतादप साधवः।
Even if I die by starving the body, I will never eat a person with noble qualities.
The saintly ones please the mind more than the fact of oneself being alive.
अप जीवतदानेन गु8णनं प?रपालयेगणव ु संगमौषJया मयरIये
ृ ु 1त म.ताम ्।
One should save a noble-minded person by even giving up one’s own life.
By consuming the medicine namely the company of the noble, even death becomes a friend only.
य.ाहमप र2ाम रा2सी गणशालनं ु त.ा0यः को न कया
ु तं bद हारमवामलम ् ।
Even if I, a member of the demon clan choose to protect a person of good character, then who else will not
hug him to the heart like a taintless garland!
उदारगणय4ता
ु ु ये वहर0तीह दे हनः धरातले0दवः संगाभशं ृ शीतलयि0त ते ।
Those embodied ones who move about on this earth endowed with the quality of magnanimity are the
moons rising on Earth; their company is much cooling.
म1तग
ृ ु8ण1तर3कारो जीवतं गु8णसंयः फलं 3वगापवगाद जीवता
गु8णसंFतात ्।
Ignoring the noble is death; giving shelter to the noble is life.
A life spent in giving shelter to the noble ones results in heaven and the final beatitude.
त3मादमौ परEaयेऽहं कयाFच5नलEलया कमा. ं pानकावेताव1त तामरसे2णौ।
Therefore I will test these two with randomly selected questions playfully and find out how much
knowledge do these two men with lotus eyes have.
आदौ वचाय सगणा ु गणले
ु शयि4तं
ु प5चा3वतोऽFधकतरं च गणै ु यद 3यात ्
कया
ु ततः समुपपितवशेन दUडं दUrय3य यि4तसdशं ु , घनसंभवे न ।
First I will find out the good and bad qualities these men may have and see if they are more enlightened
than me. If not then I will punish them as ordained by the scriptures.
If they are truly enlightened then I will not harm them.”
KARKATEE FRIGHTENSTHE TWO MEN
अथ सा रा2सी र2ःकलकाननमqजरE
ु तम3येवाNलेखेव गHभीरं वननाद ह ।
नादा0ते समवाचे
ु दं हHकारपCषं
ु वचः गिजतान0तरं जातकरकाश1नशदवत ् ।
Then that Raakshasi, the beautiful bower born in the forest namely the clan of the demons, majestically
resounded like a line of dark clouds as if the sound was produced from the darkness itself.
At the end of that resonance, she spoke harsh words with the sound of defiance (Hm) like the sound of the
hailstones following the thundering of the clouds.
भोभो घोराटवी[योमपदवीशशभा3करौ महामायातमःपीठशलाकोटरक}टकौ ।
कौ भव0तौ महाबZी
ु दब ु ुZ
ी वा समागतौ म
@ासपदमाप0नौ 2णा0मरणकोFचतौ ।
“Ho Ho! The Moon and the Sun wandering in the path of the sky of this terrifying forest!
Worms crawling in the hollow of the statue of Mahaa Maayaa standing on the pedestal of darkness!
Who are you both, great intellectuals or wicked minds that have come here?
26
Having become my food you both are fit to die immediately!”

राजोवाच भो भो भतक ू कं 3या3वं 4व1तटस च दे हकं दशया3या3तव Fगरः को OबभेयलनीJवनेः ।
The king spoke: Ho Ho! Devil! What are you? Where do keep your body? Show yourself!
Who will get frightened of these words of yours sounding like the humming of the bee?
संहवसववेगेन पतयथD कलाFथनः यज संरंभमारHभं 3वसामyयQ दशय ।
If people desire something they will pounce like a lion on those objects!
You are just showing off hiding somewhere! Come out! Show your real valor!
कं ाथयस मे fह
ू ददाम तव सoत ु कं वा संरHभशदाuयां भीषया3माि0बभेष कम ् ।
Whatever you want, tell me! I will fulfill your desires!
Are you yourself afraid and are trying to frighten us with such arrogant words?
\2माकारशदाuयां मायया स0मखीभव ु ं
न कFचLी घसू.ाणां स
Jययाम2याdते ।
Stop making worthless sounds as an invisible entity and show yourself quickly.
Those who delay their actions do not gain anything but their own ruin.”
राpेय4ते
ु रHयम4तम1त
ु संFच0य सा तयोः काशायाIयधैयाय ननाद च जहास च ।
When the king spoke like this, appreciating his courageous words, she made a resonating noise and laughed
aloud trying to frighten them and also making them see her.
THE FRIGHTENING FORM OF KARKATEE
ततो दdशत3तां
ु तौ Then they both saw her -
शदप?रतदKगणाम
ू ् सा{हासभापUडपरकटताक1तम
ू ृ ् कपाNश1नकाषेण घृ टाम=तटEमव
her resounding noise filling all the quarters; her laughter bursting out like a thick ball of light and her form
visible at great distances; like the mountain slope ground by the touch stone of dissolution clouds.
3वने.व
य
वलयबलाको;;वलताHबराम
ु ् 1तमरै काणवौवािKन;वालाववलनामव
Her eyes flashed like lightning rings, lighting up the dark sky everywhere like flaming torches, like the fire
flames of Vadava, enveloping the ocean of darkness!
गजZनघटटोपपीवरवासतक0धराम ् रणLशनसंरHभहाहाहत1नशाचराम ्
She roared aloud lifting high her dark neck; the sound pierced the hearts of all the night-dwellers like a
shower of stone falling from the sky.
रोदसीक;जल3तHभां लEलयोलसतां पनः ु
She stood like a dark collirium pillar connecting the earth and the sky standing with ease.
ऊJवकेशीं शराला<गीं कपला2ीं तमोमयीं य2र2ःपशाचानाIयनथभयदाम ्
Her hairs stood high. Her veins were prominent. She was made of blackness.
Even vampires and Yakshas trembled at her sight.
दे हर0tवश&~वासवातभांकारभीषणाम ् मसलोलखलालातहल
ु ू शप
ू कशेखराम ्
Her breath came out with a huge sound like a turbulent storm.
Her head was decorated by garlands of maces, pestles and broken winnowing baskets.
3फर0तीमव
ु कपा0ते वैदयू शखर3थलEम ् हासघ{तव5वेशां कालराO.मवोदताम ्
She was like the dissolution cloud atop the Vaidurya (gem) Mountain.
She was like KaalaRaatri who had come to torment the Daanavaas.
She was like the black night personified.
शर
[योमाटवीं साNां कतदे ृ हामवागताम ् शरE?रणीं महाNायं यामनीमव मांसलाम ्
She was like the hosts of clouds of autumn which had come there as a body.
She had a body that was huge like a cloud; she was like the black night that had become solid.
शरEरसं1नवेशेन प<कपीठमवोिथताम ् तनंु च0=ाकयZाय ु तमसेव समाFताम ्
She was like the dark mire which had come out as a physical body.
She was like the darkness that had taken a form to battle the sun and the moon.
इ0=नीलमहाशNलHबाNयगलोपमौ
ु ु उलूखलादहारौघौ दधानामसतौ 3तनौ ।
Dark cloud like eye-brows adorned her fore-head.
Pestles and sharp missiles threaded together hung on her neck as a garland.
Two huge black breasts like hillocks adorned her chest region.
27
लKनाम<गारकाटे न समानां च महातनंु =माभा3प0दसशरलसजलतातनम

ु ु ु ्।
With a huge body as if made of black burnt wood, with tree like shoulders extending with moving creepers
with veins, Karkatee stood in front of the king and the minister.
तामवेaय महावीरौ तथैवा2ुभतौ ि3थतौ न तदि3त वमोहाय यि
वव4त3य चेतसः ।
The two brave men remained without any agitation, even after seeing her like this.
Nothing can shake a man with a clear mind.
म0यवाच
ु महारा2स संरHभो महामा कमयं तव लघवो Yयथवा कायD लघावsIय1तसंNमाः।
The minister spoke: Great Demoness! What is this pompous show for? Your capacity for real action must
be very minimal or even that minimum action is presented with great pretense!
यज संरHभमारHभो नायं तव वराजते वषये ह वत0ते धीम0तः 3वाथसाधकाः ।
Discard this pompous enterprise. This does not behoove you.
The wise ones who want to achieve their target engage only in enterprises conducive to it.
वाdशानां सहTा8ण मशकानामवाबले अ3माकं धीरतावाया[यढा ू 1न तणपण
ृ वत ् ।
You of weaker sex! Thousands of mosquitoes like you will be thrown afar by the stormy winds of our
might like a blade of grass.
संरHभ
वारमस;यु ृ समता3व&छया Fधया य4या ु च [यवहा?रUया 3वाथः ाpेन साJयते ।
An intelligent man achieves his goal by acting in the proper manner, with poise and clarity and discarding
the door of a pompous show.
3वेनैव [यवहारे ण कायQ स
Jयतु वा न वा महा1नय1त?रयेव Nम3यावसरो ह कः ।
Whether the enterprise succeeds or not by one’s own effort, it will happen according the rules ordained in
the creation. What is there to feel so apprehensive about it?
कथयाभमतं कं ते कमथयस चाFथनी, अथ 3वIनेsप ना3माकमाIताथः परो ु गतः।
Tell us what you want! If really you are in need of something, what is it?
A needy person has not gone without getting his wish fulfilled by us even in dreams.”
इय4ता
ु सा तदा तेन Fच0तयामास रा2सी ।
Spoken in this manner by him, the demoness started thinking like this:
अहो नु वमलाचारं सवं पCषु संहयोः ।
‘Aha! These two men courageous like lions have taintless behavior and wisdom.
न सामा0यावमौ म0ये वFच.ेयं चमकृ1तः वचोव4.े2णेनैव वद0य0तव1न5चयम ्
वचोव4.े2ण
वारै धमतामाशया मथः एक}भवि0त स?रतां पयांस वलनै?रव ।
I do not consider them both as ordinary persons. It is indeed a wonder!
The very speech, face and eyes surely reveal the determination of their minds.
The intentions become unified through the channels of speech, face and eyes like the waters of the streams
become one by joining together.
आuयां ायः प?रpातो मम भावोऽनयोमया न वना5यौ मयैतौ च 3वयमेवावनाशनौ ।
Most probably they both have understood my intentions as I have known theirs.
These two are not to be killed by me.
They both by themselves are imperishable (through Self-Knowledge).
म0ये भवेतामामpौ नामpानाdते म1तः मृ टसदसावावय3तभया मत ृ ौ ।
I believe these two to be the Knowers of the Self. Without self-realization the intellect of these mortals will
not be in the state of fearlessness which can arise only by erasing the idea of real and unreal.
तदे तौ प?रप&छाम
ृ कि0चस0दे हमिथतं
ु , ाpं ाIय न प&छि0त
ृ संदेहं ते नराधमाः ।
Therefore I will question them about some doubt rising in my mind.
Those are the worst kind of people who do not clear their doubts when met with a wise man.’
इ1त संFच0य प&छायै
ृ त0वानावसरं ततः अकालकपाNरवं हासं संयHय साfवीत ् ।
Having thought like this, she controlled her laughter resounding like the clouds of dissolution arriving at
the improper time, making use of that meeting for asking some questions.
28
कौ भव0तौ नरौ धीरौ कyयताम1त मेsनघौ, जायते दशनादे व मै.ी वशदचेतसाम ् ।

“O sinless ones! You are truly brave men. Tell me who you both are!
The wise become friends at the very first sight!”
म0यवाच
ु अयं राजा करातानाम3याहं मि0.तां गतः उ
यतौ राO.चयDण वाdKजनव1न@हे ।
राpो राO.ंदवं धमh दटभतव1न@हः
ु ू 3वधमयाFगनो ये तु ते वनाशानले0धनम ् ।
The minister spoke: This one is the king of the hunter clan. I am employed as his minister.
We both are engaged in killing people like you by patrolling at nights.
The destruction of evil beings is the main duty of the king to be performed day and night.
Those who do not attend to their rightful duties, become the fuel for their own destruction.”
रा23यवाचु राज03वमस दम ु 0.ी दमु 0.ी न नपो
ृ भवेत ् स=प3य
ू भवे0म0.ी राजा स0मि0.णा भवेत ् ।
The demoness spoke: “O King! You have a bad minister.
One can not be a king if he has a wicked person as his minister.
A minister should be proper in his behavior. A king can last in his post with a good minister alone.
राजा चादौ ववेकेन योजनीयः समि0. ु णा तेनायतामपाया1त
ु यथा राजा तथा जा ।
In the beginning the king should be guided by a good minister who has discrimination.
Then the king attains an honorable position.The people will imitate a king’s behavior.
सम3तगणजालानामJयाम
ु pानमतमं
ु ति
वpाता भवे=ाजा ति
वi0.ी च म0.वत ् ।
Of all the qualities one should have, Self-knowledge is the excellent one. One who has it will become a
proper king. The minister who has it will know how to give a good consultation.
भवं
ु समdिटवं राpः 3या=ाजव
यया तामेव यो न जाना1त नासौ म0.ी न सोऽFधपः ।
‘Administrative ability’ and ‘equal mindedness towards all’; both these are gained by the king by means of
mastering the royal-knowledge (self realization). If one does not have even that knowledge, neither can he
be a king, nor a minister.
भव0तौ ति
वधौ साधु यद त&े य आIनथः ु नोचेदनथदौ 3व3याः कते ृ रयहं युवाम ्।
If you both are noble like that, then you both will be well off.
Otherwise you both are harmful to all because of your stupid nature. I will have to eat both of you.
एकोपायेन मपा5वा
बालकावत?रयथः
ु म5नपqजरं सारं चेZचारयतो Fधया ।
Both of you pampered kids of your parents! As there is only one way out, stay by my side; churn your
intellects and unravel the essence of the cage of my questions.
5ना1नमा0कथय पाFथव वा च मि0.H3तथाFथनी भशमहं ृ प?रपरयाथQ
ू ।
अ<गीकृताथमददक इवाि3त लोके दोषेण सं2यकरे ण न य;यते ु यः ।
Either of you, the king or the minister, do answer my questions. I want that only! Fulfill my desire!
Who is there in this world, who does not give what is promised already, and not get the fault, leading to
destruction?
Vasishta spoke
इय4वा
ु रा2सी 5ना0सा व4तमपच^मे
ु ु कyयताम1त राpो4ते ता1नमा0शण ृ ु राघव ।
Having said this, the demoness started asking questions, since the king told her to speak out.
O Rama! Listen towhat they are!
KARKATEE’S QUESTIONS
(Note: The word Anu (atom) used in these verses is not the physical atom of Physics; bur refers to the utmost minutest point that can
be imagined which cannot be contained in any space also. It should be taken as the source point of all the places and times that are
experienced as the perceived; and not a real atom that exists in some space and time measure.
Similarly the word Nimesha is not the minute-span of our clocks; but refers to the smallest time-span that can be imagined by the
mind. A Nimesha-span of time is as intsantaneous as the wink of the eye.)
29
रा23यवाच
ु
The demoness spoke
एक3यानेकस0'य3य क3याणोरHभधे ु ?रव अ0तfYमाUडल2ा8ण लEय0ते ब

बदा ु ु इव ।
It is one; but many; crores and crores of cosmic eggs (spheres of universes) dissolve off in its single atom
(minutest invisible point that can be imagined) like the bubbles from the ocean.
What is it?
कमाकाशमनाकाशं न कि0चिकि0चदे व कं कोऽहमेवास संप0नः को भवानIयहं ि3थतः ।
Which is the expanse (Aakaasha) that contains all; yet is not an expanse at all?
What is not anything but is something?
Who am the ‘I’ that you have become? Who is the ‘you’ staying as me?
ग&छ0न ग&छ1त कः कोऽ1तट0नप 1तट1त क5चेतनोsप पाषाणः कि5च
[योिHन वFच.कृत ् ।
What moves yet does not move? What stays though not staying?
What is conscious yet inert like a rock? Who writes the pictures in the void?
विYनतामजह&चैव क5च विYनरदाहकः अवYनेः जायते विYनः क3मा=ाजि0नर0तरम ् ।
Which is that fire that burns not, yet does not discard the fireness also?
Raajan! From which non-fire is produced the fire that burns without a break?
अच0=ाकािKनतारोऽप कोऽवनाशकः काशकः अने.लuयाक3मा&च काशः संवतते ।
Though not the sun or the moon or stars, who lights up everything and remains without getting
extinguished? From what spreads out the light that reveals the objects, though it has got no eyes (and sees
nothing)?
लतागमा<क
ु ु रादEनां जाय0धानां तथैव च अ0येषामIयन2ाणामालोकः क इवोतमः ।
Plants, trees, sprouts, blind creatures or those who lack the senses see by what excellent light?
जनकः कोऽHबरादEनां सतायाः कः 3वभावदः ।
Who creates the sky etc? Who bestows the nature of existence to all?
को जग=नकोशः 3याक3य कोशो मणेजग त् ।
Who is the treasure box for the world? For which gem the world acts as the treasure chest?
कोऽणु3तमकाशः3याकोऽणुरि3त नाि3त च ।
Which subtle atom lights up the darkness? Which is the subtle atom, and also is not the subtle atom?
कोऽणद ु रू े ऽIयदरेू च कोऽणुरेव महाFग?रः ।
Which subtle atom is far yet near? Which subtle atom itself is the great mountain?
1नमेष एव कः कपः कः कपोऽप 1नमेषकः ।
What passes as a minute in a Kalpa? What though Kalpa yet passes in a minute?
कं य2मस=पं ू कं चेतनमचेतनम ् ।
What is directly experienced as not existent? What is conscious, yet non-conscious?
क5च वायरवाय5च ु ु कः शदोऽशद एव कः ।
Who is the wind? Who is not the wind? What is the sound (disturbace), yet is not the sound?
कः सवQ न च कि0च&च कोऽहं नाहं च कं भवेत ् ।
What is everything yet not anything? Who is the ‘I’ and the ‘not-I’?
कं यनशताIयं लJवाप बहज0म1न ु लधं न कि0चव1त, क0तु सवQ न लuयते ।
What though obtained after hundreds of efforts in many lives yet remains non-attained but not also
completely attained?
3व3थेन जीवतेनो&चैः केनामैवापहा?रतः ।
By whom the Self itself is taken away by remaining in its own nature?
केनाणना0तःु ^यते मेCः O.भवनं
ु तणं
ृ केनाIयणकमा.े
ु ण प?रता
ू शतयोजनी ।
Which subtle atom keeps the Mount Meru inside? For which subtle atom, the tri-world is a mere piece of
straw? Which subtle piece of the atom covers hundreds of Yojanas?
30
कोऽणुरेव भव0मा1त योजनशतेवप ।

Which staying as the atom itself cannot be measured even in hundreds of Yojanas?
केनालोकनमा.ेण जग
बालः नाeयते ।
The entire world like a child dances instantly when he watches; who is he?
क3याणोCदरे सि0त कलाव1नभतां ृ घटाः ।
Inside which belly of the atom is concealed countless pots holding earths?
अणवमजहकोऽणमरोः
ु ु D 3थलत ू राक1तः
ृ वाला@शतभागामा कोऽणुC&चैः शलो&चयः ।
Which subtle atom appears gross like the Meru Mountain discarding its atom-ness? Which subtle atom that
is subtler than the one hundredth part of the tip of a grain of sand is like a mountain?
कोऽणःु काशतमसां दEपः कटनदः ।
Which subtle atom is the lamp that lights up both the light and the darkness?
क3याणोCदरे सि0त सम@ानभवाणवः ु ।
Inside which auspicious belly are contained the subtle atoms of experiences?
कोऽणुरय0त1नः3वादराप ु सH3वदतेऽ1नशं ।
Which subtle atom though extremely tasteless tastes without a break?
केन संयजता सवमणना ु सवमाFतं ।
Which subtle atom discards everything yet shelters everything?
केनामा&छादनाश4तेनाणुना&छादतं जगत ् ।
By which ‘subtle atom which has not the power of covering itself’, the world is covered?
जगलये क3याणोः सतमप ू जीव1त ।
When the worlds get absorbed which subtle atom exists changeless and brings them up alive?
अजातावयवः कोऽणःु सहTकरलोचनः ।
Which subtle atom though never having limbs has thousands of hands and eyes?
को 1नमेषो महाकपः कपकोटशता1न च ।
Which is the minute which is the great Kalpa and also hundreds of Kalpas?
अणौ जगि0त 1तटि0त कि3म0बीज इव =मः ु । बीजा1न 1नकला0ता1न 3फटा ु 0यनुदता0यप ।
In which subtle atom the worlds exist like a tree inside the seed? Inside which do the worlds exist after the
dissolution, like the seeds which are without parts, and non-sprouting?
कपः क3य 1नमेष3य बीज3येवा0तरि3थतः ।
In which ‘subtle second (Nimesha)’ does the Kalpa-span exist like a seed?
कः योजनकतृ वमIयनाFय कारकः ।
Who is he who acts as the cause without creating anything on purpose?
d5यसंपतये =टा 3वामानं d5यतां नयन ् d5यं प5यन ् 3वमामानं को ह प5ययने.वान ् ।
Who is that one who sees bereft of eyes, who perceives all that is seen by making his own self as the
perceived and sees his own self as the seer?
अ0तगलतd5यं क च आमानमखिUडतं d5यासंपतये प5य0परो ु d5यं न प5य1त ।
With all the conceptions having melted off (with the complete absence of the Seen) who is he who sees
only his own self as the undifferentiated principle and not the conceived world?
आमानं दशनं d5यं को भासय1त d5यवत ् ।
Who is he who himself shines as the Seer Seeing the Seen?
कटकादE1न हे Hनेववक}णQ केन च .यम ् ।
By whom are the threefold principle of ‘Seen, Seer, and the Seeing’ pervaded like the bracelet seen in the
gold?
क3मा0न कFच&चं पथगHया
ृ ू दEव महाHभसः । क3ये&छया पथ ृ 4काि3त वीFचतेव महाHभसः ।
From whom nothing exists separated like the waves from the ocean?
By whose will does the differentiation rise up like the waveness from the ocean?
31
द4काला
यनवि&छ0नादे क3मादसतः सतः
वैतमIयपथ ृ 4क3मा
=वतेव महाHभसः ।
From which one single principle (with no differentiations of direction and time) raises the ‘existence of the
unreal’; as if separated, yet not separated, like the liquidity of the water?
आमानं दशनं d5यं सदस&च जग.यं कोऽ0तबजमवा0त3थं ि3थतः कवा ृ O.कालगः ।
Who keeps the ‘three worlds’, ‘himself as the Seer, Seen and the Seeing’, ‘existence’, ‘non existence’, as a
seed inside himself at all three modes of times?
भतं
ू भवभवय&च जग
व0ृ दं बह
Nमं ृ 1नयं सम3य क3या0तबज3या0त?रव =मः ु ।
Inside which equal-ness does the great illusion of the hosts of worlds bound by past, present and future
exists like the tree inside the seed?
बीजं =मतु येवाशु =मोु बीजतयेव च 3वमेकमजह=पम ू द ु े यनदतो
ु ऽप कः ।
Who, without discarding his own nature of oneness, rises though not rising, as the seed with the tree-ness
and the tree with the seed-ness, without discarding one’s nature?
Oबसत0तुमहामेCभh राज0यदपे2या त3य क3योदरे सि0त मेCम0दरकोटयः ।
Hey Raajan! For whom, is the Meru Mountain a mere lotus stalk?
In whose belly exist, the countless Mountains of Meru and Mandara?
केनेदमाततमनेकFचदे व व5वं कं सार एवम1तवगस हं स पांस
ं नेन न भव3यथवा सदै व ननं
कदश ू भव3यमलdKवदनः ।
3वशा0यै एषोऽसौ गलतु संशयो ममो&चैि5चतीमखमहकामलानले
ु ु पः
य3या@े न गल1त संशयः समलो ू नैवासौ 4वFचदप पिUडतोि4तमे1त ।
By whom, is this world pervaded as many selves?
Which essence in you makes you act, care for the people and kill wicked ones?
By seeing what, do you become or not become one with a taintless face?
Answer these questions for escaping your death.
These are my doubts which cover my face like the mist covering the moon.
If any one is incapable of clearing doubts completely, he cannot be known as a wise man.
(I need answers that rise out of true experience of the truth; and not the intellectual answers.)
एवं मे यद वनेयथः ^मो4तं संशा0तं लघतरसंु शयं सबZी
ु ु ।
त=2ोजरठहताशने
ु 0धनवं 1नवनं झट1त गमयथः 2णेन ।
प5चातां जनपदमUडलEं सम0ताावक}मCजठरा
ु 2णा
@सेऽहम ् ।
एवं ते भवतु सराजते
ु 1त म0ये मखाू णाम1तरस एव सं2याय।
If you both who appear to be intelligent, do not answer these ordinary questions correctly, you both will
become the fuel for the fire in my stomach (being mere flesh pieces only).
Afterwards, I will eat all the people in your country. (They will also be surely ignorant like you both.)
The ignorant ones who are identified with the body and those who are after sense pleasures, necessarily
become the food for the demons. I hope you are their worthy king who will not cause their deaths.”
इय4वा
ु वपलगभीरमे
ु घनाद ोलसकटFगरा 1नशाचरE सा
तणीमIय1तवकटाक1त3तदासी&छLा0तः
ू ृ ु शरदमलाNमUडलEव ।
Having spoken thus in a deep thundering voice, that demoness became silent; yet her terrifying form
concealed her pure mind like the dark clouds covering the taintless autumn sky.
THE MINISTER ANSWERS HER QUESTIONS
महा1नश महारUये महारा2सक0यया इ1त ो4ते महा5ने महाम0.ी Fगरं ददौ ।

In that great night, in that great forest, when the great demoness girl asked great questions, the great
minister answered them.
म0.वाच
ु शण
ृ ु तोयदसंकाशे 5नमेतं भन1i ते अन^मामक ु ं मतं गजे0=मव केसरE ।
The minister spoke: Listen O cloud-hued lady! I will break up your question-collection, like the lion
breaking the head of the mad elephant-chief! Listen! I will answer them one by one.
32
(Questions and answers: If the answers are given in a proper order methodically, one by one, then it will
show the intellectual comprehension only, and not the realized state of the king and the minister.
Only such a person who is completely thorough in the Brahman-knowledge can answer these questions in a
mixed way also, without faltering at any stage. That is what the minister does; and presents the answers
randomly, so that if the demoness herself was just intellectually proficient and ignorant about the
Brahman-state, she will not understand the answers herself.
Unless the questioner and the answering person both are extremely learned in the experience of the Self-
state, such questioning and answering is not possible at all.
This section of questions and answers in this story is a challenge to the intelligence and absorption power
of the student of Vaasishtam also.
The answers given by the minister and the king combined as one, present the entire gist of Brahman
knowledge in a short form. It is a tiny pill of entire Brahman knowledge; small but very powerful.
If one can grasp the depth of abstraction presented in these verses, with purity of the mind alone as his
qualification, then surely the door opens for him to enter the further sections of Vaasishtam, which become
more and more abstract in nature, and more and more profound in essence.
Do not just read the answers; but contemplate on their abstract essence.
Vaasishtam is not a reading book; but a practical course in Brahman Knowledge.
Finishing the book-reading is not important; but even if it takes the entire life time to understand the
abstract truths of this text, it does not matter, since you would have kicked off the death before death itself,
by experiencing the Reality state.
The huge book is not a waste of time; but a hand that holds you all through your life journey and lifts you
off from the chasm of unreality.)
भवया परमामैष कFथतः कमले2णे अनयैव वचोभ<Kया fYमव

बोधयोKयया ।
O lotus eyed one! You are talking about the Supreme essence of Reality only, with such well-worded
speech fit for the understanding of Knowers of Brahman!
(एक3यानेकस0'य3य क3याणोरHभधे ु ?रव अ0तfYमाUडल2ा8ण लEय0ते ब

बदा ु ु इव ।
It is one; but many; crores and crores of cosmic eggs (spheres of universes) dissolve off in its single atom
(minutest invisible point that can be imagined) like the bubbles from the ocean. What is it?)
अना'यवादगHयवा0मनः षटे ि0=यि3थतेः Fच0मा.मेवमामाणुराकाशादप सaमकः ू ।
As it cannot be described, as it cannot be reached by the mind that stays as the sixth sense with all its other
sense tools, it is the Pure ‘awareness state’ alone which is the essence that is atom like in all, and is subtler
than even space. (That Reality is something that cannot be described by words; for the words can explain
only objects that belong to the sense perceived world. It cannot be sensed by senses or thought about by a
mind, which is just a tool that collects the sense-data to imagine a meaning out of it.
It is that which is aware of even the mind and senses. It is subtler than space also because it is the expanse
of awareness which is aware of the expanse of space also.)
(अणौ जगि0त 1तटि0त कि3म0बीज इव =मः ु

In which subtle atom the worlds exist like a tree inside the seed? )
Fचदणोः परम3या0तः सदवासदवाप वा बीजेऽ0त= म ु सतेव 3फरतीदं
ु जगि3थतम ् ।
This world-state as real and unreal remains inside the supreme awareness atom like the tree-essence inside
a seed. (Chit state exists always as the seed with Jagat-tree essence. However, unlike the ordinary seed and
tree, this seed of Brahman already shines as the full grown tree (where endless growth itself is the nature of
the tree).
(जनकः कोऽHबरादEनां सतायाः कः 3वभावदः Who bestows the nature of existence to all?)
सिकंFचदनुभू1तवासवामकतया 3वतः तदामकतया पवQ ू भावाः सतां कलागताः ।
By itself experiencing everything as real, and existing as the essence of all the objects as their reality
essence, the objects attain their nature of realness.
33
(Whatever it is aware of as an object of knowledge, is the very awareness that exists as the object that is
understood. There is no difference between the reality and reality existing as the objects of knowledge.
The knowledge of the objects as real renders the reality to the objects; because Reality alone is the essence
of all.)
( कमाकाशमनाकाशं Which is the expanse (Aakaasha) that contains all; yet is not an expanse at all?)
आकाशं बाYयश0यवादनाकाशं
ू तु Fचवतः अतीि0=यवा0नो कFचस ं एवाणरन0तकः
ु ।
It is Aakaasha (expanse that contains all) because there is nothing outside of it.
It is not Aakaasha since it is just awareness alone and not any extension of space that contains anything.
It is beyond the reach of senses; and so is not any object at all (as a perceived thing outside of oneself).
It is the subtlest essence which is endless (and beginning less).
(It is ‘always’; if defined through the mind-vocabulary.)
(न कि0चिकि0चदे व कं What is not anything but is something?)

सवामकवा4ते ु ं
च तेन कFच0न ं
कचन ।
Since it is the essence of everything, even if it swallows off everything (that is perceived), nothing else
remains except that alone. (Even if the world is realized as non-existent, nothing changes; since Reality
alone is left back as the changeless and unaffected.
Reality state is the canvas where the senses write the picture of the world. If the knowledge of the Reality
swallows off the entire perceived phenomenon and reveals the truth of the non-existence of the perceived;
even then, no harm is done. Reality stays as it is.
Perceived is just imagined; nothing is lost when you understand that it is imagined only.
What is not there is never there.)
(एक3यानेकस0'य3य It is one; but many;)

Fचदणोः 1तभा सा 3यादे क3यानेकतोदता ।
The atom of Chit, the awareness state of silence, rises as many though single, because of its very nature.
(Reality state is something which can exist as any awareness state of any perceived scene.
It is am empty canvas, where any picture of any mind can exist as real for the mind.
It is one which can conceive itself as many.)
(कटकादE1न हे Hनेववक}णQ केन च .यम ् By whom are the threefold principle of ‘Seen, Seer, and the Seeing’
pervaded like the bracelet seen in the gold? )
असयेव यथा हे Hनः कटकाद तथा परे ।
The perceived that shines as many is not real, is a temporary picture drawn by the mind (real for the
deluded mind only) (like a dream for a dreamer) on the Supreme, like the idea of the bracelet in the gold
(which is the undivided state without any name.)
(कोऽणःु काशतमसां दEपः कटनदः

Which subtle atom is the lamp that lights up both the light and the darkness?)
एषोऽणःु परमाकाशः सaमवादIयल\2तः
ू मनःषटे ि0=यातीतः ि3थतः सवामकोऽप सन ् ।
This Chit-atom is the Supreme expanse which appears as any perceived of any mind.
It is not known to anyone because of its subtle nature.
(The Reality state is blocked by the sense knowledge.
Whatever you understand is nothing but the image, sound, touch, smell and taste.
To see beyond these sense-pictures is not possible for a mind. That is why the Reality is described as subtle
in comparison to the gross world that is experienced by the mind.)
Though it is the essence of all (as the canvas to the pictures) it stays beyond the reach of the mind and its
senses (similar to where one never sees the canvas but is aware of the pictures only. Pictures block the
canvas-reality like the sense perceptions block the Brahman-reality.)
34
(कोऽणुरि3त नाि3त च Which is the subtle atom, and also is not the subtle atom?)
सवामकवा0नैवासौ श0यो ू भव1त कहFचत ् यदि3त न तद3ती1त व4ता म0ता इ1त 3मतः ृ ।
Being the essence of all, it never is empty. (Reality state is always the canvas shining as the picture of the
perceived; like a mirror always shining as reflections.)
Even the one who argues about its existence or the one who argues about its non-existence, is also
remembered as the Reality state alone (as the awareness essence shining as the ‘I’ in all).
कयाFचदप य4ये ु ह सतोऽसवं न य;यतेु सवामा 3वामगIते ु न कपूरेणेव d5यते ।
Through any argument or logical methods, the Reality state cannot be denied because it stays hidden within
itself (as the awareness principle, the seer-essence in all, including the one who is arguing against it) like
the camphor hides its smell within.
(कः सवQ न च कि0च&च What is everything yet not anything?)

ं
Fच0मा.ाणःु स एवेह सवQ कFच0मनःि3थतं ं
न कFचदि0=यातीतnपवादमलः ि3थतः ।
It is the subtle state of awareness only. That alone exists as everything (as the awareness of all, as the many
minds with their many pictures of the perceived).
It stays as something as the ‘divided structure of the perceived’ because of the mind-drawn lines.
(Therefore it is ‘something’ as the perceived.)
It is ‘not something’ that is pictured by the mind since it is not something that can be sensed by the senses
and described by the mind as an object outside.
It is taintless (not corrupted by the senses and the mind drawn descriptions.)
(एक3यानेकस0'य3य It is one; but many)

स एव चैकोऽनेक5च सवसवामवेदनात ् स एवेदं जगLते जगकोश3तथैव ह ।
He (Brahman-state of Reality) alone is the one (as the Reality) and the many (as the divided unreal); and
exists as the essence of awareness within all beings endowed with the self-awareness (where one reacts to
the outside world as a separate being, like both the inert and conscious objects of the world.)
(Even a rock stays as itself with its properties in tact. Man is just an evolved rock-form that is all.
Self-awareness of a human is just a more evolved state. Self awareness is just the quality of reacting to the
outside phenomena. This is termed as consciousness. It is an outward brain reaction to the world outside. It
is just a neuron-pattern which reacts to the world.
Chit is the basic essence of pure awareness that exists also as the brain awareness and its objects.
This cannot be grasped by the mind or even intellectually comprehended.
You can just stay as that, by withdrawing from the mind and intellect functions.)
Reality state alone supports the world as the awareness factor in all; and is the box that holds the world
within itself as all the potential states of perception.
(Any perceived scene is just a potential state rising from the box of the Reality.
Whatever the mind needs; that stays as that perceived, by the magic of the Reality state.)
(क3मा0न कFच&चं पथगHया

ृ ू दEव महाHभसः
From whom nothing exists separated like the waves from the ocean?)
इमाि5चतमहाHभोधौ O.जगलववीचयः ;ना3ति3म0कच0यIसु =ववा&च^ता इव ।
In this great ocean of Chit state of awareness, the wavelets of the three worlds, which are just the perceived
states of some few minds, rise like the rotating patterns in the waters (not differing from the Reality state
termed Brahman.)
(द4काला
वैतमIयपथ443मा
=वते ृ व महाHभसः ।
From which one single principle (with no differentiations of direction and time) raises the ‘existence of the
unreal’; as if separated, yet not separated, like the liquidity of the water? )
35
Fचतेि0=या
यलधवासोऽणःु श0य3वnपवत
ू ् 3वसंवेदनलuयवादश0यंू [योमnIयप ।
That subtle atom which is the source of all perceptions (shining as the seer, seen and seeing) is like an
expanse of emptiness because it is beyond the reach of the mind and senses.
(From the level of a Jeeva stuck in a world, if you try to see what is beyond the sense-pictures, you will
imagine it as some emptiness only.
Jeeva is part of the perceived; he is the perceived picture looking at himself, as the perceived picture.
How can a picture see anything outside of it? It is unaware of the canvas.
Unless it withdraws itself into the canvas state, it will be bound by the picture-state only.)
Though it is emptiness-expanse when compared to the non-empty world state, it is not emptiness, because
it is not outside of sense perceptions, but is the very awareness within everyone that exists as some or other
sense perception.
(को भवानIयहं ि3थतः ।Who is the you existing as ‘I’? )

सोऽहं भवानेव भवा0संप0नोऽ
वैतवेदनात ् स भवा0न भवे0नाहं जातो बोधबह
वपः ृ ु ।
(That Reality state alone which is beyond the grasp of the mind and intellect exists as a perceiver state
known to me and you and the others as the ‘I’ and ‘you’ like the bracelet and the armlet made of the same
gold). That Reality state is the ‘I’ and is also ‘you’.
‘I’ am ‘you’ in the non-dual state (like the gold knows no difference between bracelet and armlet.)
That Reality state (like the gold) has not become you; nor is it born as the ‘I’ (like gold does not change
into the bracelet or armlet; but remains as it is).
(The names and forms are just conceptions of the minds built on sense-perceptions.)
That Reality is just the knowledge-essence of all (as all the potential states of all the perceivers bound to
perceptions) that has swelled up like this (as the world made of many.)
वंताहं तामकं सवQ व1नगीयावबोधतः न वं नाहं न सवQ च सवQ वा भव1त 3वयम ् ।
If through the attainment of knowledge, when all that is ‘I’ and ‘you’ is swallowed off, there is no ‘you’;
there is no ‘I’; or that reality alone itself becomes all.
(‘I’ is the information that always stays as an information-receiver of the sense-produced information
collections. ‘You’ is also the information only, brought by the senses and explained by the mind.
If analyzed with reason, the ‘I’ the information-receiver, or the ‘Seer’ or the Jeeva is also ‘information’ only.
Ego is nothing but the ‘I’ imagined by the mind based on the sense information called the body.
Everything is just an object of knowledge whether it is the ‘I’ or ‘You’.
Who ‘knows’ all these information collections?
It is the pure awareness state which is not any information that is produced by the senses or explained by the
mind-imagination. This Awareness state is variously known as Aatman, Chit etc.
It is nameless. It is not the name-information or mind-information or sense-information.
It just is; and the information winds whirl around it as it were.
By its very presence, all that is ‘I’ ‘you’ and the ‘world’ rise up as information waves.
When everything is just the information or knowledge-form, what is there to hate or love, or get attached
to? What is there to want also? What is there to avoid also? What is there to meditate or hide away from?
What is there to get liberated from?
Bondage is the information that needs liberation-information as its counter partner.
‘I’ is the information that needs the ‘you-information’ as a counter partner.
Seer is the information that needs a ‘Seen-information’ as a counter partner.
This is the Dvaita that rises as false information and goes by the name of Jagat (world.)
When the needle of Vichaara pierces, instantly all the grandeur of the perceived, vanishes off into
nothingness; and the swollen bubble of Brahman, the swollen up nothingness, shatters into pieces and
nothing is left back; or rather everything stays as the awareness only.
A Mukta remains as a witness, a silent watcher for the information waves of the world; and is unaffected.
Even death and liberation for him turn into meaningless information produced by the idiot mind.
He also as an individual vanishes off and only the Reality state remains as if with a mind.
The final beatitude is just the silence where the silent state of Reality as Knowledge alone (Bhoda) remains.
It is NiHshabda; that means the disturbance of sense knowledge is not there in the True Knowledge state.)
36
(ग&छ0न ग&छ1त कः What moves yet does not move? )

ग&छ0न ग&छयेषोऽणयhजनौघगतोऽप
ु सन ् संवया योजनौघवं त3याणोर0तरे ि3थतम ् ।
It goes yet does not go even if it crosses countless Yojanas, because the perception of countless Yojanas
exists inside this subtle atom as awareness.
(MOVEMENT:
What is movement actually? Analyze!
Any object with a form has to exist in some measurable space-span and time-span.
Time ideas may vary for beings of different dimensions; but any being anywhere from a worm to a Shiva have
to exist in their own idea of space and time.
An object can exist only in a ‘time and space measurement’.
Any form is measurable only.
Reality alone stays as a something which cannot be measured. That is why it is formless.
It is not in any space or time as a measurable quantity.
It is motionless because it has no place to move or rather it is beyond the measures of space and time.
What is motion or movement?

The measurement of the body in different space and time numbers is understood as ‘motion’ or movement.
Remove these numbers; you are nowhere!
You are just ‘aware’ of the movement; you do not move. You ‘know’ that the body has moved; that is all.
You are aware of different pictures of the perceived every fraction of a second, as movement; you do not
actually move. Awareness does not move.
You are aware of the body in different places and times; but you do not move.
You are the very awareness which is aware of the movement.
This movement can be a miniscule step of an ant; or a giant step of a Karkatee.
Each has their own place and time information as their private worlds.
Space is the mind created sense information. Time is also the mind created sense information.
There is no absolute space and time, inside which beings live; rather each individual lives in his own world of
time and place ideas. Time-span and space-span are different for different minds.
Every tick of the clock expands or contracts for each living thing as per its brain structure.)
(कोऽ1तट0नप 1तट1त What stays though not staying? )

न ग&छयेष यातोऽप संाIतोऽप च नागतः 3वसताकोशा0तवासवाLेशकालयोः ।
Though it goes, it does not move; though it reaches everything, it does not arrive as such; since the space
and the time get their reality by existing inside it.
(Awareness of movement as measurements is the movement. Awareness need not move.
The knowledge of the fire burning need not burn actually.
Knowledge is unaffected by the objects of knowledge.)
गHयं य3य शरEर3थं 4व कलासौ या1त ह कचकोटरगः ु प.ः
ु कं मा.ा0य. वीaयते ।
When that which is to be attained is in one’s own body (idea), where else is it to be reached?
(Reality state does not produce the world outside of itself. It does not reach outside to reach the objects.
It does not have to move in space bound by time, to reach any object or be aware of it as second reality.
All that is perceived is within the Reality itself as potential states, like the tree inside the seed.)
When the child (Jagat) is hugging the mother’s bosom, why does the mother have to look elsewhere?
गHयो य3य महादे शो यावसंभवम2यः अ0त3थः सवकतुह स कथं 4वेव ग&छ1त ।
When the great lands to be reached are continuously rising within oneself (as perceived states), where can
the Supreme Self, the cause of all go, and how?
(Each and every moment, a picture created by the mind painted with the sense brushes, rises anew and
afresh from within oneself, rising out of emptiness and dissolving off into emptiness.
What you see as time and distance is just an idea in the mind.
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Any perceiver in actuality is just the Reality state existing as a perception state, like gold staying as some
shape or other. All the objects that exist in various forms and shapes are the various ornaments like
bracelet armlet etc of the gold of Reality state.
Reality alone is; ornaments are just mind-conceived divisions in the division less gold of Reality.
The Supreme essence within all does not move at all; but stays as the movement and the space in the
imagination of the mind.
There is no space that contains reality, but the very space of any distance is a potential state within the
Reality itself.
What you see around you as objects and people at this very moment is a potential state rising from the
Reality state, as per the need of your ignorant mind.)
यथा दे शा0तराIते कHभेु व4.सम=तेु तदाकाश3य गमनागमने न तथामनः ।
When a pot which is covered by a cloth in the mouth, is moved elsewhere, the space inside it does not
move. So it is with the Reality essence (Aatman) within all.
(Space is everywhere spread out as the fullness of objects and the emptiness of objects.
When you move an empty pot, the space in the empty pot does not move. There is only the conception of the
movement of the pot.
It is like drawing the picture of pot in various points in the canvas; canvas need not move along with the
pot-pictures. It is the support of all the pictures.
All the bodies move as it were, because of the binding space and time measures (that one is in such and
such a place at such and such a time.) Every form has to be somewhere at certain time. There is no escape.
But Reality is formless and does not need space and time to measure its existence.
This formless Reality state is not something like an invisible person or the imagined ghost entity. Even
these have to exist at certain place at certain time.
Reality is not invisible; but is the very awareness which is aware of all.)
(क5चेतनोsप पाषाणः What is conscious yet inert like a rock?)

Fचतता 3थाणता ु 3वा0तयदा 3तोऽनभवािमक
ु े चेतन3य जड3यैव तदासौ
वयमेव च ।
The mind which sees and the inert pillar which is seen, both stay as the experience within oneself as the
mind and the pillar both; so the essence within is both (the conscious and inert).
(Consciousness of a mind (brain action) is just the reaction that rises at the presence of an object outside of
it. For example, if the mind perceives a pillar through the senses, it differentiates itself as the conscious
entity that sees an inert object.
Actually there is no mind and pillar separately existing as conscious and inert; but just a mind process that
exists both as the mind and the pillar.
Reality is not conscious like a conscious being like the Jeeva.
Jeevas are conscious because they are conscious of outside objects.
Consciousness called the Jeeva is just the consciousness of sense perceptions and the reactions thereof.
It is not the Reality state where the senses and sense perceptions are absent.
Reality state (Mukti) is the state of pure Knowledge where sense perceptions are understood as unreal.
A Mukta is also ‘conscious’ of sense objects; but ‘knows’ that they are non-existent.
Ignorant Jeevas live with the division of ‘I’ and the world; whereas, in actuality, both the ‘I’ (conscious
mind) which sees, and the inert object that is seen, are both parts of just an experience undergone; they
both belong just to a perception state. This experience is just a quiver in the motionless awareness.)
यदा चेतनपाषाणसतैकामैकFच
वपःु तदा चेतन एवासौ पाषाण इव रा2स ।
Hey Raakshasi! When the essence of both the rock and the consciousness is pure awareness alone, then
consciousness alone exists as the rock also.
(Perception state alone exists as the perceiver and the perceived object also; like the canvas existing as the
painted pictures of a man and a mountain. This canvas is not a wooden board; but the very 3D world you
live in. This 3D world is a huge screen, where all objects are made of screen pixels only; but appear to be
inert and conscious objects, as imagined by the mind of the viewer.
There is nothing called conscious; nothing called inert; but just a process of perception that rises like a
quiver in the silent state of Reality.)
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(कि5च
[योिHन वFच.कृत ् Who writes the pictures in the void?)
परम[योH0यना
य0ते Fच0मा.परमामना वFच.ं O.जगि&च.ं तेनेदमकतं ृ कतमृ ्।
In the Supreme Space without beginning or end, by the Supreme Self of the nature of the pure knowledge-
awareness (the storehouse of all the potential states of perception), this strange picture of the tri-world,
which is ‘not made’, is made. (No Creator drew this picture of the world using any brush or colours.
It is there and the world is there; that is all. No one made the world.)
(विYनतामजह&चैव क5च विYनरदाहकः

Which is that fire that burns not, yet does not discard the fireness also? )
तसंवया विYनसता तेनाय4तानलाक1तः ृ सवगोऽIयदहयेव स जग
=[यपावकः ।
The awareness state is the fire that lights up everything and burns as the Jeeva experiences.
Without discarding its revealing nature (of the perceived) it is everywhere as the essence of all; and does
not burn also (as the Jeeva with his perceived); and is the sacred fire that shines as the world of objects.
(Jeeva is just the knowledge of ignorance and is unreal like the barren woman’s son; and Reality state is
not a state of ignorance.)
(अवYनेः जायते विYनः क3मा=ाजि0नर0तरम ् ।

Raajan! From which non-fire is produced the fire that burns without a break?)
;वला3वराकाराि0नमला
गगनादप ;वल&चेतनैकामा त3मादिKनः स जायते ।
That pure awareness state alone is the perceiver state of the Jeeva which is referred to as the fire-power.
(Fire is a symbol for revelation and heat.
The deluded Jeeva is a fire because he burns, consuming the fuel of experiences.)
This awareness state of Reality does not discard its nature of perceiving (fire-ness); and is everywhere as
the perception state of every Jeeva; yet it does not burn and eat the fuel like the Jeeva fire. (It is cool and
unaffected.) It just reveals the objects of the world (as per the mind conception).
(If the Reality state is cool and unaffected, from where forth does the fire of Jeeva rise forth?)
The Supreme is the essence of understanding shining as the awareness of all. It is purer than space even;
and is untainted by any perceived. It is the blazing light which reveals even other lights like the sun and the
moon. It is of the lustrous form since it is free of delusions and ignorance.
From this pure state of Knowledge, the fire of Jeeva rises forth, revealing the perceived, but burning at the
same time by consuming the fuel of experiences.
(अच0=ाकिKनतारोऽप कोऽवनाशकः काशकः Though not the sun or the moon or stars, who lights up
everything and remains without getting extinguished?)
संवेदना
यदकादकाश3य काशकः न न5ययामभाnपो महकपाHबदै ु रप ।
That awareness state which reveals the light of the sun or the moon, shines as the inner essence of all, and
never perishes even by the great dissolution waters (whereas other light sources perish at the end of the
Kalpa.)
(अने.लuयाक3मा&च काशः संवतते

From what spreads out the light that reveals the objects, though it has got no eyes (and sees nothing)? )
अने.लuयोऽनभवnपो ु b
गहदEपकः
ृ सवसतादोऽन0तः काशः परमः 3मतः ृ ।
This light of awareness cannot be seen by the eyes (like the sun or moon or star).
It is of the nature of experience (which every Jeeva experiences as his own reality as the ‘I’).
It lights up even the mind-house (because of which, the mind is able to perceive the objects through the
sense media.) It bestows the quality of reality to anything that is perceived.
It is endless (unlike the perceived objects which appear and disappear).
It is the Supreme light (which reveals the light and also the darkness, the absence of light).
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वततऽे 3मदालोको मनःषटे ि0=या1तगात ् येना0तराप व3तनां ू dटा d5यचमक1तः ृ ।

This cannot be imagined by the mind or understood through senses (like other lights). From it alone even
the understanding power raises (which reveals other lights, which again reveal the existence of objects.)
Without the lights also one is aware of the objects as a perceiver of darkness also.
(One’s own existence need not be revealed by any other light; this is a common experience.)
(लतागमा<कु ु रादEनां जाय0धानां तथैव च अ0येषामIयन2ाणामालोकः क इवोतमः ।

Plants, trees, sprouts, blind creatures or those who lack the senses see by what excellent light? )
लतागमा<करादEनामन2ाणां
ु ु च पोषकः उसेधवेदनाकारः काशोऽनभवामकः
ु ।
This Supreme Reality state is also the caretaker of creepers, bushes and sprouts which do not have senses
(like the humans). (Like the space allows the trees to grow by its very presence, all the plant life also grow
by the very presence of the Supreme essence within them also. They lack the senses; yet are pure awareness
states without the mind as such. ) It stays as the revelation of their growth (as a mere witness).
It is the awareness principle which is experienced as their growth.
(जनकः कोऽHबरादEनां सतायाः कः 3वभावदः

Who creates the sky etc? Who bestows the nature of existence to all?)
कालाकाश ^यासता जगत.ाि3त वेदने 3वामी कता पता भो4ता आमवा&च न कचन ं ।
Jagat, the perceived world, which is made of ‘the expanse of space, time and action measures’, is in the
awareness state of Reality itself. That Reality alone is the Lord, doer, father, enjoyer; but nothing also
because of being just the essence of all.
(को जग=नकोशः 3याक3य कोशो मणेजग त्

Who is the treasure box for the world? For which gem the world acts as the treasure chest?)
अणवमजहसोऽणज
ु ु ग=नसम
गकःु , मातमानमे
ृ याम जग0ना3ती1त केवले ।
This subtle atom is the casket which contains the gem named Jagat; does not discard its subtle state of the
atom. (It does not change into Jagat; but is a storehouse of any potential state of the perceived Jagat.)
It is not that the solid world is contained within a solid atom-like thing; but the very potential state of the
world exists as the atom of Reality-Chit.
This very potentiality exists as the world in the awareness state of Reality.
Nothing happens; nothing appears; nothing changes.
As it is, Brahman alone is seen as the world, by itself as if another.)
In the state which is bereft of everything (Kevalatva) the measurable state of the world does not exist at all.
(How can unreal exist in the real?)
स एव सवजग1त सव. कच1त 3फटं ु यदा जगसम
गेु ऽि3मं3तदासौ परमो म8णः ।
That alone shines everywhere in all the worlds. That is the Supreme Gem shining in the casket of the world.
(Does the world contain the Reality or the Reality contains the world?
World seen with clear vision is Brahman. Brahman seen with corrupted vision is the world.
Brahman is the casket that contains the world as its false information.
World is the casket that contains Brahman as the right information.
There is not the oneness or twoness or one looking like two; but only the difference in understanding.
Ignorant men live with the belief in the reality of the world which is just a flow of false information.
Knowers live with the vision of truth even when false information is flowing around them like floods of
waters. Ignorant are the grass pieces carried away by the flood waters of false information.
Knower is the rock that is unmoved with the stabilized intellect amidst torrents of tainted waters.
A knower always acts in a determined way. He is stabilized in the intellect and is perfect to the most.
Ignorant always act as discontinued chemical processes and are always unpredictable in their behavior. They
keep swaying with anxieties and apprehensions, wants and hates, anger and irritation, attachments and
dislikes; and of course last but not the least, their own self-made philosophies and form-worships.)
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(कोऽणु3तमकाशः3याकोऽणुरि3त नाि3त च ।
Which subtle atom lights up the darkness? Which is the subtle atom, and also is not the subtle atom?
दबhधवातमः
ु सोऽणि5च0मा.वाकाशdक
ु ् , सोऽि3त संवितnपवाद2ातीत3तथा न सन ् ।
That subtle atom that is not in any measurable place and time is difficult to understand (unfathomable)
(because of the blockage produced by sense perceptions) and therefore you can refer to it as darkness. It is
pure awareness which reveals the perceived made of sense perceptions also; therefore you can refer to it as
luster. It is just the understanding nature, the ‘I’ behind every perceiver; and it is beyond the reach of
senses. (‘I’ the pure awareness is the ‘seer of the seen’ and always misunderstood as the body.)
Since it is not reached by senses, it is not darkness where objects are not seen; it is not also the light, which
is sensed by the eye.
(Reality or Brahman state is not some dark state where nothing exists; it is not also some blazing light-state
which shines as some divine light. Reality is not an entity also. It is something always blocked by the sense
perceptions. It is beyond the sense reach. You can grasp it as an abstract knowledge only. You cannot go and
stay in a Brahman state (like in a heaven), through the performance of meritorious and ascetic practices.
It is just the very awareness state which is shining as the false ego in you. You can experience it as the
Knowledge-state where you nullify the sense perceptions as false knowledge, and keep only the truth of
Reality as your stabilized state.
It is like identifying the real person hidden by the costumes, without removing the costumes.
That is JeevanMukti, where Brahman is recognized beyond the costume of sense perceptions.)
(कोऽणद ु रू े ऽIयदरेू च कोऽणुरेव महाFग?रः ।

Which subtle atom is far yet near? Which subtle atom itself is the great mountain?
दरेू सोऽन2लuयवाि&च=प
वा0न ू दरगः
ू , सवसंवेदनमा.ं यतददं भासते जगत ् ।
That state of Reality is far because it is not understood (like when an object ceases to exist when you are
not aware of it.) It is not very far also, because it is the very awareness which makes the perceived
understood. This Jagat is the complete shine of the awareness of all the perceiving minds.
तसंवेदनमा.ं यतददं भासते जगत ् न सयमि3त शैलाद तेनाणावेव मेCता ।
That which is shining as the Jagat is just the awareness state only; is just the knowledge of the perceived
(knowledge presented by senses and mind).
(Jagat is not real, because it is produced by the mind-entity and stays only as ideas and memories.)
(The mountain you see is not a real solid mountain but just a picture produced by the senses, named by the
mind and ascertained by the intellect as hard and huge.)
The mountain etc is not real. The huge Meru Mountain that supports a Brahmaa’s creation, is inside this
subtle atom (of awareness) only, as it s object of awareness, as its essence (like a casket aware of its gem.)
TIME
What is ‘Time’ actually?

Is it the earth rotation time, or sun rise and sun set time, or star movement-time, or is it ticks of the clock or
the numbers in the calendar?
Time starts for us from the moment of a body’s birth and ends at its cessation; and exists as a life in-between
these two points, long or short.
If the sun was not there, or the earth stopped its rotations or stars disappeared out of existence how will you
calculate the time? If the perceived was not there at all, how will you know of any time concept even?
What is time actually?

Time is a measure created by the mind to measure its perceived states.
Time is a concept that is co-joined with the ideas of beginning and end.
Something begins and ends. That is what is known as time.
We measure our time on this earth planet with ticks of a clock.
One tick begins and ends and the next tick starts. That tells us the movement of time.
Time did not move; but measures changed actually.
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Time varies for everyone.

For Brahmaa, the world lasts only for a single tick of his clock.
It begins and ends that very instant.
Within the ‘beginning and end’ of a tick of Brahmaa’s clock, stretch out the expanse of the world with its
Yugas and Yojanas.
Each mind has its own clock.
Each tick of the mind expresses itself as some experience with a beginning and end.
For some, the ticks last countless life times (being ignorant); for some the ticks are not there at all (as for the
Knowers of the Truth.
Brahman (Reality state) has no clock as its time keeping device.

There are no ticks at all in that state; there are also no numbers that measure time and space.
It is the silent-state without any experience.
No sense perceptions corrupt its existence.
Where is it? How to go to that state?

To reach it you need not do any penance or meditation; but have to catch the real ‘I’ in you.
The ‘I’, which experiences the perceived, between (the false) ticks, is the false ‘I’ and not real.
The ‘I’ which is not bound by ‘ticks’ is the real you.
You never hear the clock ticking away there (in your true essence).
That is the Reality state that is hidden by the senses and the mind.
The mind hides the Reality of the true essence by creating a false ego.
This ego is connected to the body; and so is based on sense perceptions only.
A JeevanMukta is always in a chamber where no clock ticks; yet watches the tick o the clock in the perceived
world, like a silent observer. He may not know of it also.
What he thinks as the time span is his time span.
That is why such Knowers complete a lot of work in the short time of their stay on earth, because time
stretches at their will. Clocks obey their commands. Clock is nothing but another picture on the Jagat-
canvas, like a tree or a bird; another mind-concept; that is all.
Time is not an independent absolute reality; and you are not inside ‘time’.
Past present and future are just ideas imagined by the mind for the flow of sense information that surrounds
you. Past is memories only; future is imagination only; present is already gone before it arrives.
Where is time?
Time is just an idea of a beginning that ends already.
That is why Brahman is referred to as beginning less and endless.
A Jeeva is just the idea of beginning and end joined together as one.
Whatever is stretched out as experiences between this beginning and end is the life you live as a Jeeva.
Your world (or life) stretches or contracts within these two co-ideas of beginning and time.
Mind decides the time-span of every experience of every mind with its own ticks.
(1नमेष एव कः कपः कः कपोऽप 1नमेषकः ।

What passes as a minute in a Kalpa? What though Kalpa yet passes in a minute? )
1नमेष1तभासो ह 1नमेष इ1त कyयते कपे1त 1तभासो ह कपशदे न कyयते ।
कप ^यावलासो ह 1नमेषः 1तभासते बहयोजनकोट3थं
ु मन3येव महापरम
ु ्।
(What the mind says, that alone is right for that mind.)
What shines conceived as the time passed in a second is known as the second.
What shines conceived as the time passed in a Kalpa shines as the Kalpa.
The events of a Kalpa shine in one second (like stretched out thread of experiences between the beginning
and the end.) The great city covering hundred thousands of Yojanas is in the mind only.
1नमेषजठरे कपसंभवः समदे ु 1त ह महानगर1नमाणं मकरेु ु ऽ0त?रवामले ।
1नमेषकपशैलादपरयोजनकोटयः
ू य.ाऽणावेव व
य0ते त.
वैतै4यते कतः ु ।
In the belly of a second, the events of a Kalpa occur like the great city built inside the taintless mirror.
When the ‘second’, ‘Kalpa’, ‘huge mountains’, ‘hundred thousands of Yojanas of space’ exist in the chit-
atom of awareness itself, then where rises, the question of the twoness or oneness?
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(In the taintless mirror of awareness, a small stone can also be reflected; a great city also can be reflected.
What the mind thinks, that the Jeeva is aware of as the time-span.
Mind can stretch and contract the time like an elastic string.)
कृतवा0ाFगदहम1त1त बुZावदे ु 1त ह 2णासयमसयं च dटा0तः 3वIनवNमः ।
(Any event stays as an idea only with its own time sense.
The memory ‘I did this in the past’ rises in the intellect (and that alone is the proof of its reality.)
(Memory is not such a trustworthy factor also.)
In a second what we consider as real becomes unreal. The example is the dream experience.
दःखे
ु कालः सदEघhु ह सखे
ु लघतरःु सदा राO.
वादशवषा8ण ह?र5च0=3य चोदता ।
When in suffering, the time appears lengthy; when happy the time moves fast.
In one night Harischandra experienced the span of twelve years (of suffering).
1न5चयो य उदे य0तः सयामा सय एव च हे Hनीव कटकादवं स एव Fच1त राजते ।
The ideas of the reality of the events that occur in some time-span are produced in the mind alone and are
considered as real for that mind; like the reality of the bracelet seen in the gold.
न 1नमेषोऽि3त नो कपो नादरंू न च दरता ू Fचदण1तभवे
ु वं ि3थता0या0यव3तवत ु ्।
There exist neither second nor the Kalpa, no closeness or distance.
The shine of the Chit-atom alone appears as multifarious objects.
(Mind alone writes the stories of time and place.
Each mind is an author of a fiction called life, like a dream experienced within oneself.)
काशतमसोद रू ादरयोः
ू 2णकपयोः एकFचLेहयोरे व न भेदोऽि3त मनागप ।
Light and darkness, ‘near’ and ‘far’ ideas, ideas of ‘second’ and the ‘Kalpa’ all belong to the one single
principle of Chit. There are no differences at all in the least.
(Awareness state reflects the mind’s concepts as if real.)
( कं य2मस=पं ू कं चेतनमचेतनम ् ।
What is directly experienced as not existent? What is conscious, yet non-conscious? )
य2म2सारवादय2ं ततोऽ1तगं d5यवेनैष वोदे 1त चेता =टै व स
वपःु ।
Reality is directly experienced being the essence of sense experiences.
(What is sense perception but the direct awareness of some object?)
Reality is not directly experienced because it transcends them (since it is not perceived by the senses.)
It is both the Seen and the Seer.
(Reality exists as the perceiving entity and perceived object both; as the seer and the seen.
The rose flower that is perceived and the perceiver of a rose are one single process of perception only.
There are no two different things as the rose and its perceiver.
Awareness alone exists as the perceiving state of all the objects.
There is no individual or objects as separate realities.)
यावकटकसंवित3ताव0ना3तीव हे मता याव&च d5यतापित3ताव0ना3तीव सा कला ।
As long as the idea of the bracelet is there, gold cannot be known.
As long as the world is perceived, Chit, the substratum of the world is not known.
कटकवेऽकते ृ ऽdटे सवण
ु वमवाततं केवलं 1नमलं शZं ु fYमैव प?रd5यते ।
When one stops perceiving the bracelet, the gold is understood; when the sense-perceived world is not seen
(and understood as unreal), the Supreme taintless Brahman alone is seen spread out (as the real).
सववादे व स=पोू दल
ु aयवादस
वपःु चेतन5चेतनामवा&चेयासंभवत3वFचत ् ।
(When a man appears in the costume of a monkey, you are able to see the monkey alone as real; and react
to it as you would to a monkey (maybe with fear.)
Why do you see the monkey as real? Because the man who is wearing the costume is real!
Reality of the monkey (false information) is there because of the reality of the man (right knowledge) who is
in disguise. The man alone is real; he can appear covered by the monkey costume alone. You cannot see
the man removed of the costume ever. You have to know him by piercing through the disguise (through
reason) and understand that the man alone is real; and act fearless of the monkey which is non-existent.
43
This is how the Knower acts; he is always in the knowledge of the Reality that is covered by the sense-
perception. He may also see the monkey of sense perceptions; but knows that it is just a disguise; just some
false information concocted by the mind.
Brahman state is the Reality that is disguised as the perceived patterns of the sense-drawn world.
The Reality of the perceived is understood because of the Reality of the Reality state alone.
Ignorant believe in the reality of the disguise; Knowers know the truth behind the perceived.
Mukti is just that; to always be aware of the Reality that is concealed within the costume of the perceived.
It is a state where you see the monkey; play along with it; but yet have the knowledge within your heart of
hearts, that there is no monkey at all; but a man alone is covered by a costume.)
Being everywhere as everything, Reality alone stays as the real.
It is not understood because of being blocked by sense perceptions; so it is not there as it were (like the
mirror is not seen when reflections fill it completely.)
It is understood as the awareness state because of the perceiving nature.
There is nothing to be aware of also since the perceived is non-existent; so, it is not the awareness also.
(Reality is always mentioned as the Chit-state because it is aware of the perceived. Since the perceived is
just a mind-construe and not real, where is the question of awareness also?
All these words conscious, inert, awareness etc are used from the level of the perceived only.
Reality cannot be described as inert or conscious; but just is the reality principle that holds the entire
unreal as real.)
Fच&चमकारमा.ाम0यि3मंि5च1तभाम1न जगय1नलव2ाभे ृ Fच&चेयकलने कतः ु ।
What is the perceived state but an amazing picture drawn by the Chit Reality, which shines as if another?
Perceived is just an agitation in the Reality which shines as world; like a tree made of empty air.
Where exist the perceiver or the perceived as separate entities?
(All that exists is just the empty state of Reality.)
यथा ताप3य पीन3य भासनं मगतिणका ृ ृ , एवं पीवरम
वैतं तथा Fचासनं जगत ् ।
The excess of heat appears as the mirage. Similarly, the non-dual reality swells up in knowledge and the
Jagat shines as a state of Chit.
(Non-duality can exist when there is the sense of duality as opposing it.
Heat alone appears as the water in the desert, as an opposing principle.
When Reality is aware of its non-dual nature, it shines as the duality of the world.)
अकाQशुभः सaमतर1नमा
ू णं यदनामयं अि3ततानाि3तते त. कपादे ?रव कैव धीः ।
माययांशुकणा<गे खे यथा कच1त काqचनं तथा जगददं भा1त Fच&चेयकलने कतः ु ।
Through the illusion of the eyes, the sunlight itself shines as a golden disc in the empty sky. The very rays
of the sun look very sharp and shine like the gold; yet the sun is unaffected by the appearance.
(Our eyes see the shine as gold; not the sun. Sun is as it is.)
Like it is not the creation of any person but a delusory appearance (that looks other than the sun) the world
also is not a creation of any Brahmaa.
(Brahmaa is also part of the perceived only and is an imagined concept as connected to the reality of the
perceived. He is as real as the perceived; or rather as unreal as the perceived.)
Similar to the unreal gold in the sunshine, this world also shines as unreal only.
Where is the perceived as experienced by a perceiving entity?
(The very disturbance or agitation or excess of knowledge exits as the perceiving state, like the heat exists
as mirage or the white luster of the sun appears as gold.)
THE WORLD IS NOT A SOLID REALITY
3वIनग0धवसंकपनगरे कrयवे ु दनं न स0नास
यथा त
वि
वZ दEघNमं जगत ् ।
Solidity is felt in the cities of imagination, made from illusion, or seen in dreams. They appear real; but are
not really real. This Jagat is also like that only and is a prolonged illusion.
तथा चैवंवध0यायभावनाuयास1नमलात ् Fचदाकाशे न 1नया1त यथाभताथ ू दशनः ।
If these truths are analyzed in the intellect again and again, one realizes the Brahman-Reality as the
substratum of everything and the illusion completely vanishes off, never to re-appear again in his
awareness state.
44
न कrयाकाशयोभदो
ु D d5यसंवेदनाdते आfYमजीवकलना
य=ढंू nढमेव च ।
Solidity is just a sense created knowledge in the void. There is no difference between the sense of solidity
and the empty expanse. Whatever is felt as real through the medium of senses, from the Brahmaa level to
an ant of the lowest form, stays established as real only.
(The solidity of a rock is the repelling state of touch that is experienced by both the rock and you as a
human or an ant. Rock has no mind factor; but that is all the difference is. You are a solid thing for the
rock; rock is a solid thing for you. Solidity exists as the delusion in the form of a Jeeva and its perceived
object. Solidity is an experience of a mind in emptiness; and not real.)
1तभासाि&चदाकाशे सवश0यं ू भवि0त ताः कचि0त Yय1नभा[याः भापUड इव भाः ।
The objects in the perceived shine in the Chit expanse just as appearance only (as surface patterns); and
have nothing inside them as solid. They are indescribable; since they are just not anything at all but the
mind-conceptions. They shine like the rays that are the dense form of luster.
पथ4ताम1तभास3य
ृ 3वचमकारयोगतः सवािमका ह 1तभा परा व2ामबीजवत ृ ्।
The very nature of the awareness shining as the mind exists as separateness of the objects; since it alone is
the essence of all the objects shining as the perceiver and the perceived; similar to the essence of the tree
inside the seed is not separate from the seed, yet is the countless trees which are its potential states.
बीजम0त3थव2वं ृ नानाऽनाना यथैकdक् तथाऽसं'यजग
fYम शा0तमाकाशकोशवत ् ।
The tree-state inside the seed is not many; but still is many (as the future potential states of that seed), and
is seen as one only, without the division of the seed and the tree as such.
Reality state of Brahman also is the quiescent state like the empty expanse without divisions; yet is the
potential state of countless perceived worlds that stay divided.
(Tree has to grow in a time-span when planted inside some fertile soil. Brahman state is not a seed that
needs the place and time to burst forth as worlds. It is at the same instant the seed and also the countless
trees of worlds, as all the space and time boundaries.
It does not grow into a world-tree; but exists as the worlds though undivided as the worlds.)
बीज3या0त3थव2 ृ 3य [योमा
वैता ि3थ1तयथा fYमणोऽ0त3थजगतः सा\2वाि&चि3थ1त3तथा ।
(Seed is just a seed all over; you cannot see a tree inside it.
The seed and the tree stay as one complete essence of each other.)
The tree inside the tree is undivided oneness of one single expanse.
Similarly, the world inside the Reality state of Brahman is also undivided and stays as oneness as a non
dual state; and as the witness state only of the perceived.
KNOWLEDGE STATE OF REALITY
शा0तं सम3तमजमेकमनादमJयं नेहाि3त काचन कलाकलना कथंFचत ् ।
1न
व0
वशा0तम1तरे कमनेकम&छमाभासnपमजमेकवकासमा3ते ।
There exists nothing but the quiescent, unborn state without beginning or end; there exist not any
perturbations of any sort. (Knowledge is without beginning and end; is unshaken and uncorrupted by any
perceived; has no beginning or end.) It is a state without any duality sense (that is felt as real). It is quiet
because the perceived world has no effect on this knowledge (like a painted picture of a fire does not burn
actually). It is the excessive state of overflowing knowledge. (It is a state where you stay amused by
knowing the trick used by the magician, whereas all others stay deluded by it.)
It is very pure, since no incorrect information can corrupt it.
It is a state where everything is perceived as the information produced by the mind through the sense tools.
It has no beginning point (since it is mere knowledge essence only).
It stays as the beautiful bloom of this perception.
ु
Demoness spoke
अहो नु परमाथhि4तः पावनी तव मि0.णः राजा राजीवप.ा2 इदानीमेष भाषताम ् ।

Aha! The speech given by your minister is sacred and filled with Supreme essence.
O King with the eyes like lotus petals! Now you speak!”
45
राजोवाच
The king spoke
REALITY STATE NAMED BRAHMAN

जागतययाभावो य3याहःु ययं परं सवसंकपस0यास5चेतसा यप?र@हः
यसंकोचवकासाuयां जगलयसटयः
ृ 1नटा वेदा0तवा4यानामथ वाचामगोचरः
कोट
वया0तराल3थमथ कोट
वयीमयं य3य Fचतमयी लEला जगदे त&चराचरम ्
य3य व5वामकवेsप खUrयते नैकपUडता स0मा.ं तवया भ=े कyयते fYम शा5वतम ् ।
O good lady! That supreme knowledge which rises for the awakened by the absence of the belief in the
duality; that which is grasped by the mind which has completely given up all the conceptions; that by the
contraction and expansion of which the dissolutions and creations of the worlds occur; that which is the
subject matter of the Upanishads, but yet beyond the reach of the words; that which is in between the two
extreme ends (of cognitions) (the silent state between two cognition points), but is the essence of the two
extreme ends; that whose sporting as minds is this world with moving and non moving things; that whose
dense state of one-ness does not get broken by existing as the entire world; that Brahman (swollen state of
Knowledge) which is existence only and which is eternal is referred to by you!
(क5च वायरवाय5च
ु ु कः शदोऽशद एव कः Who is the wind? Who is not the wind? )
एषोऽणवदना
वायः
ु D ं
ु 3वNाि0तdगLृ5यत अतो न कFच
वा|वाद केवलं शZचे
ु तनम ् ।
This one is the atomic (source) essence of all; it feels the movement as the wind within itself and by its own
delusion sees the wind (sees itself as the moving wind).
Therefore there is nothing called any movement and what exists is pure awareness.
(कः शदोऽशद एव कः What is sound yet not the sound? )

शदसंवेदना&छदः शद3य Nाि0तदशनं ततोऽ. शदशदाथdटे दरू तरं गतः ।
Being aware of the agitation (Shabda), it itself is the disturbed state and sees the disturbance as the world.
Therefore it is far beyond the reach of the sound and its meaning (words that belong to the perceived
world).
(कः सवQ न च कि0च&च कोऽहं नाहं च कं भवेत ्

What is everything yet not anything? Who is the ‘I’ and the ‘not-I’?)
ं
सोऽणःु सवQ न कFच&च सोऽहं नाहं स एव च सवश4यामनोऽ3यैव 1तभैका. कारणम ् ।
That atomic essence alone stays as all (the perceived) (as if real through the medium of mind); yet it is not
anything at all (since it is not produced through the mind-medium).
It exists (or is seen) as the ‘I’ talking to you here as the king (and also ‘you’ talking to me as a demoness);
yet is not the ‘I’ (or ‘You’ or anything else) (because it is not bound by measures of space and time like the
‘you’ or ‘me’); yet I am that only (for, what else is there?)
The cause for such a state of the perceived is the natural power of the Reality-essence to exist as any
perceived state (such that any potential state stays as the experience instantly.)
(Any idea in the mind has the potentiality to become an experience. If you are a victim of bad experiences,
it is brought about by your own anxiety states of the mind which imagines various possibilities of events
and suffers. A Jnaani does not have any anxiety or imagination. His mind is empty of any potential state.
He just goes through life as if walking through an empty expanse filled with the ghosts of others.)
( कं यनशताIयं लJवाप बहज0म1नु लधं न कि0चव1त, क0तु सवQ न लuयते । What though obtained
after hundreds of efforts in many lives yet remains non-attained but not also completely attained? )
आमा यनशताIयो लधेऽि3म0न च कचन ं लधं भव1त त&चैतपरमं वा न कचन ं ।
This essence within, the Aatman, even if it is obtained after hundreds of effortful practices, nothing gets
obtained (since it was always there and never was non-existent.)
(It is already gained; but you do not know of it; that is all).
46
It is the Supreme gain for it is the only real thing that has to be obtained; or rather nothing at all (for why
you have to ‘obtain’ your own self?)
ताव;ज0मवस0तेषु संस1तo ृ त1ति5चरं वकसयदतो ु याव0न बोधो मलकाषकत
ू ृ ्।
Till the time the true knowledge (Bodha) rises like the axe which cuts off the root, the creeper of worldly
existences (as many Vaasanaa-fields) will keep blooming for long in the spring seasons namely various
forms that are newly produced.
(3व3थेन जीवतेनो&चैः केनामैवापहा?रतः

By whom the Self itself is taken away by remaining in its own nature?)
अणनाने
ु न nपवं d5यतामव ग&छता तापेनाHबFधये ु वेदं 3व3थेनैवापहा?रतम ् ।
By this atom alone, the natural state is lost as it were, by taking on the form of the perceived, like the heat
appearing as the ocean (in the desert).
(केनाणना0तः
ु ^यते मेCः O.भवनंु तणं ृ केनाIयणकमा.े
ु ण प?रता
ू शतयोजनी
Which subtle atom keeps the Mount Meru inside? For which subtle atom, the tri-world is a mere piece of
straw? Which subtle piece of the atom covers hundreds of Yojanas? )
अनेन संवदणना ु मेCि3.भवनं ु तणं
ृ वमवा बहर0त3थं मायामकमवेaयते ।
This atom of awareness only, sees itself as bound by delusion, by throwing out the grass-pieces like Meru
and the Tri-world, by seeing an outside within itself (like you see yourself on a mountain in imagination).
Fचदणोर0तरे य
यदि3त तLृ5यते बहः संकपेवाल<गनादdटा0तोऽ. ह राFगणः ।
Whatever (potential state) is inside this Chit-atom is seen outside as it were; like a passionate man
experiences embrace etc in his imagination.
आदसगD सवशि4ति5च
यथैवोदतामना तथाशु प5यय8खलं संकपे पवतः 3वतः ।
Whatever the omnipotent Chit conceived with the concept of beginning as the perceived), it sees that only
as the all (like a sugarcane is the same from the sprout to the fruit), like seeing itself as a mountain (with all
its characteristics).
अभजात3य य3या0तय
यथा 1तभासते ततथा प5यतीवासौ dटा0तोऽ. शशोमनः ।
In whatever way it wants the perceived to be, like a new born child, it sees that only as it were (seeing the
reality of the objects in front only). (For the child, every moment is a fresh experience.)
परमाणुतयैवाप Fच0मा.ेणाणनामना ु ु प?रसaमतमे
ू नैव व5विKव5वं प?रतम
ू ्।
The entire perceived phenomenon is filled up by the tri-fold form of - the utmost divisible point of atom in
‘space’, the subtle atom of ‘time’ as change, and the ‘awareness’ atom that perceives.
(कोऽणुरेव भव0मा1त योजनशतेवप

Which staying as the atom itself cannot be measured even in hundreds of Yojanas?)
अणरेु व न मायेष योजनानां शतेवप सवगवादनादवादnपवादनाक1तः ृ ।
This Reality-state acting as the three forms of atoms (space, time and awareness) cannot be measured in
hundreds and thousands of Yojanas also; since it is everywhere as the very space; as it is the beginning less
support behind all beginnings; and is the formless that supports the forms.
यथा धतनू D 8ख<गेन पंुसा बालः तायते सNवकारनयन1नरE2णावचे
ु ू िटतैः
Fचदालोकेन शZे ु न सपवततणंृ जगत ् नाeयतेऽवरतं त
वि
ववयाभनयं
ृ सदा ।
A deceitful young man provokes the mind of an innocent girl (and makes her move as he likes) through the
various actions of the eye brows, love filled glances, eyes expressing longing and other movements.
Similarly by the presence of the Chit and its conceptions, this entire Jagat (like a senseless girl) dances
along with its mountains and grasses without a break, expressing various gestures accordingly at all times.
(क3याणोCदरे सि0त कलाव1नभतां ृ घटाः

Inside which belly of the atom is concealed countless pots holding earths? )
47
तेनैवान0तnपवादणना ु वाससा यथा संवदा त

बाYये कवा
ृ मेवादवेिटतम ् ।
This atom alone, whatever is conceived inside (as potential states) by its awareness state, that alone is seen
as if outside filled with mountains like Meru.
(अणवमजहकोऽणमरोः
ु ु D 3थलतराक1तः
ू ृ वाला@शतभागामा कोऽणC&चै ु ः शलो&चयः
Which subtle atom appears gross like the Meru Mountain discarding its atom-ness? Which subtle atom that
is subtler than the one hundredth part of the tip of a grain of sand is like a mountain? )
द4काला
यनवि&छ0नnपवा0मेCतो बहत ृ ् वाला@शतभागामाIयेष सaमः ू परोऽणकः
ु ।
It is bigger than Meru even, since it is undivided by the directions and the time factors; but it is supremely
subtle atom even than the one hundredth part of a hair’s edge (smallest atom-size that can be imagined).
(Since it is existence alone, how small can you imagine it to be in your mind? Whatever is the smallest for
your mind, it is subtler and smaller than even that.)
शZसं
ु वेदनाकाशnप3य परमाणना ु शोभते न ह साHयोि4तमCसष D पयो?रव ।
It is of the nature of pure awareness (bereft of any second thing) and so is referred to as the supremely
subtle atom: though it is not proper to compare it with any atom-structure (which is obtained by dividing an
object into smaller things) like comparing the Meru with mustard.
मायाकलापनाणवं ु 1नमाय परमाम1न हे Hनीव कटकवेन नाना. समता भवेत ् ।
Like imagining bracelet etc in the gold and comparing it with the gold is not proper; the many that are
conceived in the oneness of the gold are not comparable to each other; since all these words like atom,
subtle, gross, etc belong to the world-vocabulary of the perceived only, and appear in the Supreme state of
reality with the power of delusion. (In reality, Reality is not an atom or source state also. What can act as
the source for something which is non-existent, like referring to the mother of a barren woman’s son?)
(कोऽणःु काशतमसां दEपः कटनदः

Which subtle atom is the lamp that lights up both light and darkness? )
कटोऽनेन दEपेन काशोऽनभवामना
ु 3वसतानाशपवh ू ह वनानेन भवेततः ।
यद सया
ू दकं सवQ जगदे कं जडं भवेत ् ततः कमामकं nपं काशः 3या4व वाथ कम ् ।
शZस0मा.Fचवं
ु य3वतः 3वाम1न संि3थतं त
तदणना
ु तेजो dटं बहरवि3थतम ् ।
तेजां3यक0दवYनीनां
D ु न भ0ना1न तमोघनात ् एतावानेव भेदोऽि3त य
वणD शौ4यकणते
ृ ।
याd4क;जलनीहारे मेघनीहारयोभवेत ् ताd4काशतमसोभदो D ने1त तयोः ि3थ1तः ।
Through this lamp of awareness, the light and darkness both exist as experienced.
(What other light can be there? You do not need a light to reveal your existence.)
If this perceiving light was not there, then the other lights will remain non-existent.
If the sun and all the things of the world were made of only inert matter, then how can a perceiver know of
himself, or what can reveal the other lights?
(If you were not there to see, how can an inert world come into being ever?
Unless you are there to understand, the history of the world remains non-existent; since the world is there
as your counter part of understanding only.
Even to form a theory of creation, you as an understanding entity are needed to imagine it.)
The pure awareness state which is the essence of a perceiver, by that atom-source only, the light is seen as
if outside. The light of the sun and the fire are not different from the dense darkness (everything is inert
only as part of the perceived); the only difference between these lights and darkness is the white and black
colours. Mist if it is dark is known as a cloud; so also the light and the darkness are not different actually.
(The capability of the eye to see objects alone is referred to as light. The darkness is its incapacity to see
objects. This ability varies from animal to animal. For some animals, what we know as darkness is the light
that helps them see.)
जडयोCपलHभाय Fचदादयः कलैतयोः यदा तप1त तेनैते लधसतैकतां गते ।
तपयेकि5चदादयो राO.ंदवमति0=तः अ0तबहः शला
य0तरIयन3तमयोदयः ।
48
The sun of Chit burns (lights) them (these inert light sources of sun and fire) for perceiving the inert
objects; and that is how they gain their existence.
The Chit-sun alone burns the night and day without ever taking a break, inside and outside (as concepts and
their revelation) without rising or setting, like the dense inside of a rock (changeless and quiet).
O.लोक} भा1त तेनेयं जीव3य Fथतामनः नानोपलHभभाUडाया कुटE कठनकोटरा ।
The tri-world shines because of this Jeeva’s nature of awareness essence, like a hard hollow of a hut filled
with varieties of objects.
तम3वं तमसो दे हमवनाशयतामना ु तIयतेऽभासया भास सवमाभा3यते तमः ।
The darkness nature of the darkness shines forth without perishing, through the ignorance state of one’s
true essence. This darkness (ignorance) lights up the entire world (as real).
पiोमले यथाकण D तपता कटEकते ृ काशतमसोः सते Fचतैवं कटEकते ृ ।
The sun burns and opens up the petals of the lotus; so also, Chit-state burns as it were and opens up the
petals of light and darkness.
अकः कवु 0नहोरा.े दशययाक1तं
ॄ यथा, Fच1तः सदसती कवा ृ दशययाक1तं
ृ तथा ।
Sun (the source of physical light) by its very presence (and absence) makes the day and night; and reveals
the objects, Chit also reveals the perceived form of the world, by being absent and present (as knowledge).
(क3याणोCदरे सि0त सम@ानभवाणवः ु

Inside which auspicious belly are contained the subtle atoms of experiences?
Fचदणोर0तरे सि0त सम@ानभवाणवःु यथा मधरस ु 3या0तः पपप.फलFयः
ु ।
Inside the Chit-atom stay all the atoms of experiences (of the perceived scenes) (as potential states), like the
riches of flowers and leaves stay inside the essence of the spring season.
उ
यि0त Fचदणोरे ते सम@ानभवाणवःु मधमासरसाि&च.ा
ु इव खUडपरHपराः ।
The entire hosts of experience-atoms rise in the Chit-atom like the beautiful forests filled with varieties of
trees and bushes rise by the essence of the spring season.
(कोऽणरुय0त1नः3वादराप ु सH3वदतेऽ1नशं
Which subtle atom though extremely tasteless tastes without a break?
परमामाणरय0त1नः3वादः
ु ु सaमतावशात
ू ् सम@3वादसतै
ु कजनकः 3वदते 3वयम ् ।
The Supreme atom of Chit is completely without any taste because of its extremely subtle nature (beyond
the reach of mind and senses). It itself produces the taste in all the objects and enjoys itself.
यो यो नाम रसः कि5चसम3तोऽIयI3ववि3थतः 1तOबHबमवादशD तं वना ना3यसौ 3वतः ।
Whatever taste is there, is in the tasteless pure water only; like the reflections in the mirror; without the
mirror the reflections cannot be there; without Chit, the world of experiences cannot be there.
(केन संयजता सवमणना

ु सवमाFतं Which subtle atom discards everything yet shelters everything? )
यजता संि3थतं सवQ Fच0मा.परमाणना ु य4तं जगदसंवया संवया सवमाFतम ् ।
The supreme atom of the pure Chit-state of Reality exists as everything, discarding everything.
By not perceiving, the world gets renounced. By perceiving, everything is supported by it.
(केनामा&छादनाश4तेनाणुना&छादतं जगत ्
By which ‘subtle atom which has not the power of covering itself’, the world is covered?)
अश4तया 3वामगIतौ
ु सवमा&छादतं जगत ् Fचताणतामे
ु व परां संसाय वतानवत ् ।
आमगIतौ ु न श4नो1त परमामाHबराक1तः ृ मनागप 2णमप गजो दवा ू वने यथा ।
Like a canopy spread out covering all, the Chit atom itself covers the entire perceived phenomenon,
concealed within itself as the divided, in its potential state of delusion; and is powerless.
The expanse of supreme Reality-state has no power to remove itself from the perceived concealed within
itself, like an elephant cannot be away from the Doorvaa forest (which it is fond of).
49
तथाIया^ा0तवि0व5वं pातो गोपाय1त 2णात ् जगZानाकणं इवाहो घनमा1यता ।

Though covering the entire Jagat like this, it hides off the perceived when it knows itself, like a child who
wakes up (enlightened) hides away his grain piece (and not the sleeping (ignorant) one).
Aha! This is wonder of Maayaa, the dense delusion state.
(जगलये क3याणोः सतमपू जीव1त

When the worlds get absorbed which subtle atom exists changeless and brings them up alive? )
Fच0मा.ाननये
ु नेदं जगस0नप जीव1त वस0तरसबोधेन वFच.ेव वनावलE ।
Fचतसतैवम8खलं सतो जगदवोदतं मधमासरसोलासाि&च.ो
ु ह वनखUडकः ।
सयं Fच0मयमेवेदं जगदयेव व
यलं वस0तरसमेव वं वZ पलवगमकम ु ्।

Through the support of the Chit alone the world even if it dissolves off, stays alive (ready to sprout again)
like the array of forests at the rise of spring essence. The same dissolved state of the perceived (potential
state) rises as the Jagat like the forest areas appearing in various colours and varieties through the essence
of spring season. Understand that Chit-state of reality alone is real and is seen as the world. Understand that
the essence of spring alone is the appearance of leaves and the blossomed bushes.
(अजातावयवः कोऽणःु सहTकरलोचनः

Which subtle atom though never having limbs has thousands of hands and eyes?)
सवावयवसारवासहTकरलोचनः परमाणरसावे ु व 1नयानवयवोदयः ।
The state of Reality is the supreme subtle essence of all the limbs that are active anywhere and everywhere.
That alone is endowed with thousands of hands and eyes; though it never has any limbs as such.
(को 1नमेषो महाकपः कपकोटशता1न च

Which is the minute which is the great Kalpa and also hundreds of Kalpas? )
1नमेषांशावबोधो ह Fचदणोः 1तभासते यतः कपसहTौघः 3वIने वाधकबायवत ् ।
ततः सोऽप 1नमेषोणःु कपकोटशता0यलं सवसतावलासेन 1तभैका वजHभ ृ ते ।
The winking span (at the same instant) of the Chit-atom shines forth as hosts of thousands and thousands of
Kalpas of all creations of all time modes at once like the old age and boy-hood in the momentary span of a
dream. The subtle atom of the winking-span alone shines forth as millions and million thousands of Kalpas,
by the play of the Reality which shines like this exhibiting its wonderful nature.
अभ4तवये
ु व यथा भ4तवनहमयलं
ु जायते यय3त
वि0नमेषे कप1न5चयः ।
अभ4वा
ु भ4तवान3मीये
ु वं ययशालनः d5य0ते वासना1नटाः 3वIने 3वमरणं यथा ।
Though not eaten, sometimes the feeling comes that ‘I have eaten well’ (in a dream); so also the idea of the
time as passing a Kalpa rises in the time of a winking instance. For a man who has not eaten and who
believes that he has eaten (without the actual event happening) (but by the trick of the mind), the world
events are also perceived as if occurred (because of the mind’s power) when living through the Vaasanaa
fields, like seeing one’s own death in the dream. (An event that has not occurred appears as if occurred by
the mind’s power of imagination.)
(अणौ जगि0त 1तटि0त कि3म0बीज इव =मः

ु In which subtle atom the worlds exist like a tree inside the seed?
जगि0त प?र1तटि0त परमाणौ Fचदाम1न, 1तभासाः वत0ते तत एव ह जागताः ।
The worlds stay established in the supreme essence of Chit-state of Reality.
The entire hosts of the perceived worlds rise from that alone.
यदि3त य. तत3मासमदे ु 1त तदे व तत ्, आका?र8ण वकाराद dटं न गगनेऽमले ।
Whatever is there wherever as conceived, rises in the spaceless timeless formless reality state, there itself,
then itself instantly, as if experienced (as a state of perceiver and perceived as one).
The divisions of forms and other changing patterns are not at all seen in the taintless state of Chit-expanse.
50
Fच1त भता1न
ू भता1न
ू वतमाना1न सं1त भवयि0त च भता1न ू सि0त बीजे =मा
ु इव ।
All that are in the past as having occurred, all that are seen in the present as occurring now, all that will
occur later; all these are already in the state of ‘already experienced’ in the Chit-state like the tree in the
seed. (For example, if a demoness Karkatee crosses one mountain to another mountain in one single step,
the road is already crossed for her; but an ant or a worm (say even a bacteria form of Karkatee will take
may be thousands of years to cross that distance. For that tiny worm, the already finished single giant step
of the demoness is many many phases of past, present, and future, with its own struggles and hardships
entwined in the journey.
What is potential in the Chit reality is already a completed state. When stretched to the maximum, the
already completed state becomes a long stretch of Vaasanaa-completion with an inbuilt Jeeva-entity.
Any potential state of the perceived is a complete experience of past present, future and place measures.
For example, ‘seeing a beautiful flower in the garden’ is a small potential state which stretches out as a
seer (A Vaasanaa) with his own memories of his life and identity, a gardener for the garden, the owner of
the garden, the ground, the time taken for the plant to grow, the maker of the fertilizer, the maker of a gate
for the garden, other people who visit the garden with their own memories and so on.
It is a full form of a stage setting with all props in perfect arrangement.
It is the seed which exists also as a full blossomed tree at the same instant.
If a small potential state needs such a huge stage of experience, then imagine the vastness of the perceived
which is the stage set for countless Vaasanaas acting as one huge network; and that is the Viraat, or
Aakaashaja, or Brahmaa.)
(कपः क3य 1नमेष3य बीज3येवा0तरि3थतः In which ‘subtle second’ does the Kalpa exist like a seed?
1नमेषकपावेतन े तषे
ु णा0नकणावव वलतावेषचेयाuयामणःु 3वामा<गकं Fतः ।
The span of winking and Kalpa-span; both are like the husk covering the rice grain inside, and cover this
subtle essence and are supported by it (and stay as one).
(कः योजनकतृ वमIयनाFय कारकः

Who is he who acts as the cause without creating anything on purpose?
उदासीनवादासीनो न संपटोृ मनागप एष भो4तवकतृ ृ वैः 3वामा सवजगयप
जगसतोदते यं ह शZFचपरमाणतः
ु ु परमाणो5च भो4तवकत
ृ ृ वे केवलं ि3थते ।
Though staying the basic essence of the entire world, this Reality-state of Chit remains untouched even in
the least by the ideas of enjoyership and doership, and stays ignoring all. The enjoyment and doership rise
as the existence of the world from the supremely subtle state of Chit-atom, and yet the supremely subtle
state of reality stays bereft of them both.
ं
जग0न कFचि^यते ं
सवदैव न केनFचत ्, वलEयते च नो कFच0मानयाLृु 5यखUडनम ् ।
सवQ समसमाभासमदमाकाशकोशकं जगतयोपशदं च व
यना
यं 1नशाच?र ।
The world-activities are not existent at all at any time; and do not get dissolved also by anyone.
The Upanishads condemn these non-existent actions as from the level of the ignorant humans (and not from
the level of Supreme Reality-state). Hey night-walker! Understand that everything is the uniform shine of
this expanse-store that has no beginning; and exists as the agitation of the silent unperturbed state (as the
word and meaning only) namely the Jagat.
(d5यसंपतये =टा 3वामानं d5यतां नयन ् d5यं प5यन ् 3वमामानं को ह प5ययने.वान ् ।

Who is that one who sees bereft of eyes, who perceives all that is seen by making his own self as the
perceived and sees his own self as the seer?
Fचदणd
ु 5यस
Jयथमा0तरEं Fच&चमक1तं
ृ बहEnपतया धते 3वाम1न प?रसंि3थताम ् ।
एत
बहटम0त3थमि3त शदे न व3त1न ु उपदे शाय सवानां Fच=पवा;जग.ये
ू ।
Chit-atom holds the inner power which is innate within it as the ‘outside’, to produce the ‘perceived’ (as if
outside). The outside and inside states are in the words only; and not actually existent; and are mentioned to
instruct the people only; since the tri-world is just the awareness state of Reality (and inside and outside are
just the mind-conceptions connected to the perceived world.)
51
=टाऽdटपदं ग&छ0नामानं संप5य1त ने.d5याभपातीव सदे वासदव ि3थतम ् ।

न च ग&छ1त d5यवं =टा Yयसदवा3तवं, आम0येव न यिकंFचततामे1त कथं परः ।
(Who is the perceiver? Is he real or unreal?)
The (formless) perceiver (the essence in all) stays unperceived (by the senses and the mind); and sees
oneself (as the perceived) as if seeing the outside world through the eyes.
(One’s own state of conceptions appears as if solidified outside.)
(Physical eyes are also part of the perceived. Mind alone sees the outside world as if through the eyes.)
The real (formless awareness) alone stays as the unreal (perceiving entity called Jeeva).
The Chit-state does not attain (or turn into) the state of the perceived (as a separate changed entity); since
(the imagined limited state of) the perceiver is not real and is non-existent.
(Perceiver as a body-entity is unreal, since the body is inert like a log of wood that is filled with air.
The real perceiver is the awareness essence common to all perceiving entities. It is undivided and whole
like the sun light spread out everywhere; but appears divided as if, when channelized through the mind-
windows.) How can that which is not there in oneself, attain another state (as that)? (When the pure state of
Reality alone is the perceiver as such, how can it become a Jeeva trapped inside a body-identity?)
dगेव लोचने सा च वासना0तं 1नजं वपःु बहEnपतया d5यं कवा ृ =टतयोदता
ृ ।
The perceiving nature itself is the pair of eyes; and that state is made of the Vaasanaa-body; and it rises as
the perceived by producing the perceived state as if outside.
न वना =टतामि3त
ृ d5यसता कथंचन पतते ृ व वना प.ं
ु ि
वतेवै4यपदं वना ।
The perceived world cannot exist without the perceiver-state ever, like a father-state cannot be there
without the son. They both are a pair without being one.
=टै व d5यतामे1त न =टवंु वनाि3त तत ्, वना प.ेव तनयो वना भो4तेव भोKयता ।
The Perceiver alone attains the state of the perceived; and it cannot exist without perceiving. (Perceiver
means one who perceives the perceived; therefore a perceiver cannot exist without the perceived world of
objects. This perceiver is actually a Vaasanaa-bundle; and his Vaasanaas rise up as the perceived.)
(A perceiver cannot exist without the perceived, and the perceived cannot exist without the perceiver.)
The son cannot be there without a father and the enjoyment cannot be there without the enjoyer.
(You as a Vaasanaa for sweet delicacies and the sweet things that you eat co-exist like the father and the
son. The sweetness manifests for you only in that sweet, and not for others.)
=d5यव1नमाणे Fचवाद3येव श4तता कनक3यावदात3य कटकादकतावव ृ ।
The possibility of producing the perceiver and the perceived from the Chit-state is there like the bracelet etc
from the pure gold. (Gold stays as any shape you desire for.)
d5य3य =ट1नमा ृ णे जडवा0नाि3त श4तता कटक3य तु है म3य यथा कनक1नमतौ ।
The perceived cannot produce the perceiver because of its inertness, like the bracelet made of gold cannot
produce the gold.
चेतनाd5य1नमाणं Fचकरोयसदे व सत ् अकारणं मोहहे तुं हे मेव कटकNमम ् ।
Chit-state of Reality produces the unreal state of the perceived without any cause as such, except as through
ignorance, like the gold appearing as the bracelet.
(Bracelet is just a round shape; for you maybe, it is an ornament; it will be a handcuff for some one else.
Gold does not know the bracelet or hand-cuff. It stays as it is; as gold only.)
कटकवावभासे ह यथा हे Hनो न हे मता सयेव कचयेवं =d5यि3थतौ वपःु ।
When the bracelet is seen, there is no goldness of the gold that gets seen as existing; so is the Reality in the
state of the perceiver and perceived. (Senses block the vision of Reality.)
=टा d5यतया 1तट0=तामुपजीव1त, सयां कटकसंवतौ हे म काqचनतामव ।
The perceiver stays as the perceived and experiences the state of the perceiver-state, like when the bracelet
ideas is there, the gold becomes a secondary aspect of bracelet that has gold in it (like Aatman is imagined
as a ghost inside the body.)
एकि3म01तभासे ह न सता =d5ययोः पंुययकचने 4व पशययोदयः ु ।
When shining at once as the gold and bracelet, the reality becomes relative.
When a man is seen, how can the animal idea rise up?
52
d5यं प5य03वमामानं न =टा संप5य1त, =टह ु d5यतापतौ सताऽसतेव 1तट1त ।

The perceiver sees the perceived only; and does not know of his true inner self.
(He is an absorbed state that is stuck to the perceived; and cannot know of anything else but that.)
When the perceiver is engaged in the perceived, the perceived state of existence stays as unreal only (since
it is just the information produced by the senses.)
(अ0तगलतd5यं क च आमानमखिUडतं d5यासंपतये प5य0परो ु d5यं न प5य1त

With all the conceptions having melted off (with the complete absence of the Seen) who is he who sees only
his own self as the undifferentiated principle and not the conceived world? )
बोधा
गलतd5य3य =टःु सतेव भासते, अबZे ु कटके 3व3य हे Hनोऽकटकता यथा ।
When the perceiver dissolves off the perceived through the Knowledge gained through Vichaara, Reality
alone shines, like when the bracelet is not seen, the gold stays as itself, without the bracelet.
d5यते सयि3त वै =टा d5यं =ष ्ट?र भासते
वयेन च वना नैकं नैकमIयि3त चानयोः ।
Only when the perceiving act is there, can the perceiver be there, since the ‘perceived’ shines in the
‘perceiver’ only. Without both existing, one of them cannot exist as a single factor. Both do not have
independent existence as single factors.
सवQ यथावि
वpाय शZसं ु व0मयामना वाचामवषयं 3व&छं कFचदे ं वावशयते ।
After knowing everything as it is (in truth) as the essence of pure awareness, something which is very pure
alone remains which is beyond the reach of words. (It is indescribable.)
(आमानं दशनं d5यं को भासय1त d5यवत ् Who is he who himself shines as the Seer Seeing the Seen?
कटकादE1न हे Hनेववक}णQ केन च .यम ् By whom are the threefold principle of ‘Seen, Seer, and the Seeing’
pervaded like the bracelet seen in the gold? )
आमानं दशनं d5यं दEपेनेवावभासतं कतंृ सवमेतन े Fच0मा.परमाणना
ु ।
मातमानमे
ृ या'यं बधो
ु 1नFगर1त .यं हे मेव कटकादवमस0मयमपि3थतम ु ्।
The supreme atom of Chit makes itself the perceiving state and the perceived known as the measurer,
measure and measurable states, like the lamp-light lighting up itself.
The Knower swallows all these three like the gold swallowing off the non-existent bracelet that is in it.
(क3मा0न कFच&च ं पथगHया

ृ ू दEव महाHभसः
From whom nothing exists separated like the waves from the ocean?)
यथा न जलभHयादे ू ः पथि4क
ृ ं
ं Fच0मनागप तथैत3माखभावाणोन कFचपथगि3त ृ ह ।
Except these five elements of water, earth etc, there is nothing in the world in the least.
So also, there is nothing that is separate from this Reality which is by nature the empty expanse.
सवगानभ ु वामवासवानभवnपतः
ु एकवानभव
ु 0याये nढे सवvकता3य ह ।
Through the experiences in all the perceiving entities anywhere and everywhere, as the very experience of
all, it is the oneness of all by experiencing it all as a single experience.
अ3ये&छया पथ<नाि3त ृ वीFचतेव महाHभसः इ&छानnपसं ु पतेभावताथvकता कल ।
Like the wave does not differ from the ocean waters, it exists as all this by itself as what is conceived, since
the desire and desired object do not differ.
(द4काला
वैतमIयपथ443मा
=वते ृ व महाHभसः ।
From which single principle (with no differentiations of direction and time) raises the ‘existence of the
unreal’; as if separated, yet not separated, like the liquidity of the water? )
द4काला
यनवि&छ0नः परमामाि3त केवलः सवामवास सवामा सवानुभवतः 3वतः ।
There is only the Supreme essence which is undivided by direction and time.
Staying as the essence of all, it is all the beings, experiencing all by itself.
53
स0नेष चेतनामवाLशनानवबोधतः
वैतै4ये ना. व
येते सवnपे महाम1न ।
Because of its knowing nature, it understands the scenes unfolding in front of it. There is no twoness or
oneness here in the supreme Reality-state which exists as all the forms.
यद कि5चि
वतीयः 3यातदै क3यैकता भवेत ्,

वैतै4ययोमथः सZरातप&छाययो?रव ।
य. नाि3त ि
वतीयो ह त.ैक3यैकता कथं एकतायामसZायां
वयमेव न व
यते ।
(The number second proves the number one. Reality is not one or two; for the second does not exist at all.)
If there is a second reality is there, then the singleness of one gets proved; since twoness and oneness get
proved by each other like the hot sun and the shadow. (Shadow proves the heat of the sun; hot sun proves
the coolness of the shadow. Both are realities in comparison to each other only.)
When there exists not, a second one, how can the one-ness gets proved?
If the one does not get proved, second also gets disproved.
एवं ि3थते तु यि3तटं 3तताd4तदवाि3त ह, त3मा0न [य1त?र4तं त=पं ू =व इवाHभसः ।
When this is how it is, the Reality-state exists as the duality and oneness as if the one is divided as two,
though nothing exists as different from it, like the liquidity in the water.
(आमानं दशनं d5यं सदस&च जग.यं कोऽ0तबजमवा0त3थं ि3थतः कवा ृ O.कालगः

Who keeps the ‘three worlds’, ‘himself as the Seer, Seen and the Seeing’, ‘existence’, ‘non existence’, as a
seed inside himself at all three modes of times?)
नानारHभवनाशं च साHयेना2ुधnपणः बीज3या0त3तC?रव fYमणोऽ0तः ि3थतं जगत ् ।
With varieties of beginnings and destructions, yet staying equal without any perturbance, the world stays
inside the Brahman-state like the tree inside the seed.
वैतमIयपथ4त3माLे
ृ Hनः कटकता यथा, सHयगबुZावबोधो ह
वैतं, त&च न स0मयम ् ।
The bracelet is not different from the gold, though it is seen as a state of duality of the gold and the
bracelet. Duality is a state which is known when the correct understanding is absent; and is not real.
यथा =ववं पयसः 3प0दनं मात?र5वनः [योHनः श0यवमे ू वं ह न पथK
वै
ृ तमी5वरात ् ।
Like The liquidity from the water, the movement from the wind, the emptiness (hollowness) from the
space, the duality state of the world also is not different from the Supreme lord who stays as the single
essence of all.
वैता
वैतोपलHभो ह दःखायैु व ^यामने 1नपणोऽनपलHभो
ु ु य3वेतयो3तपरं वदःु ।
The false view of duality and non-duality in the active entity named Jeeva leads to pain only.
Not accepting such a false view is the intelligent stand, which transcends these two views.
ू भवभवय&च जग
व0दं
(भतं ृ बह
Nमं
ृ 1नयं सम3य क3या0तबज3या0त?रव =मः ु
Inside which equal-ness does the great illusion of the hosts of worlds bound by past, present and future exists
like the tree inside the seed?)
मातमेृ यमेयाद=दशनd5यता एताव;जगदे त&च परमाणौ Fच1त ि3थतम ् ।
Jagat (World) is just made of the measurer, measure and measured; the seer seeing and the seen; and it
stays inside the supremely subtle atom of Chit.
अयं जगदण1न ु यमेतेनाणसमेु ु Cणा 3प0दनं पवनेनैव 3वा<ग एव कताकतः
ृ ृ ।
This tiny atom of Jagat (of countless numbers) is always produced and dissolved within itself like the
movement produced and dissolved inside the wind, by this giant atom equaling the Meru mountain.
अहो नु भीमा मायेयमथवा मा1यनां परा परमाUव0तरे वाि3त य.ैलो4यपरं परा ।
Aha! This is a delusion of the greatest proportion; or is the peak point of delusion, that the succession of tri-
worlds exist inside this subtle atom only.
अथासंभवमा1यवमेवैतसवदा ि3थतं Fच0मा.परमाणवमा.मे ु व जगि3थ1तः ।
It always stays as this; as if happening, though not happening at all.
The world existence is just the awareness atom of the subtlest nature.
54
अ0तगतजग;जालोऽIयेषोऽणःु साHयमयजन ् ि3थतोऽ0त3थबह

व2ं ृ ृ बीजं भाUडोदरे यथा ।
This atom, though containing the network of worlds, within it, does not discard its equal nature, and stays
like a seed that contains the huge tree stays inside a small case (within the Jeeva-atom).
(Nothing stays inside nothing. It is just a way of explaining the emptiness which exists as the huge world;
yet is reachable within oneself.)
बीजेऽ0तव2 ृ व3तारः ि3थतः सफलपलवः परया d5यते deया जग&च Fचदणदरे ू ।
Inside the seed is the spread out tree with all its fruits and leaves and is seen as if different; so does the
world gets seen inside the belly of the Chit through the supreme vision of knowledge. (You can not see the
world inside Chit like a vision; but can have only the subtle understanding of this truth.)
सशाखाफलपपं ु 3वमजह
बीजकोटरे यथा तCः ि3थत3त
वि
वकास Fचदणोजगत ्
संि3थतं
वैतम
वैतं बीजकोश इव =मः ु जगि&चपरमाUव0तयः प5य1त स प5य1त ।
Along with the fruits and flowers, the tree stays inside the seed without discarding itself out of it; so does
the blooming state of the world, of the form of duality and non-duality stay inside the Chit-atom.
He who sees the Jagat made of duality and non-duality inside the supreme atom, like a tree inside the
hollow of the seed, sees the truth as it is. (Dvaita needs Advaita to disprove it. Actually these words namely
duality and non-duality have no meaning when referring to the Supreme state of Reality.)
FORGET ALL THE WORDS AND MEANINGS; AND STAY AS THE SUPREME SILENCE ONLY
न
वैतं नैव चा
वैतं न च बीजं न चा<करः
ु न 3थलं
ू न च वा सaमं
ू नाजातं जातमेव च।
ं
न चाि3त न च ना3तीदं न सौHयं 2ुभतं न च, O.जगि&चदणोर0तः खवा|वप न कचन ।
न जग0न जग&चाि3त व
यते Fचपरा शभा
ु सवािमका यदा य. सा यथोदे 1त ततथा ।
उदे यनदतोऽIये
ु ष 3वयंवेदनजिHभतः
ृ परमामाणरेु कामा सम@ामतयैव खे ।
There is no duality, no non-duality, no seed, no sprout, no gross or subtle, no unborn or born.
It is not there; it is not, not there also. It is not calm and quiescent, nor disturbed also.
The tri-world is inside the Chit; but there is no space or wind also. There is no world; not no-world.
Chit alone which transcends all these exists as the auspicious state, as the essence of all; and stays in
whatever way it rises as.
Though not rising, it rises expanding its own awareness.
This subtle atom is the single essence and is the essence of all in the empty expanse.
NOTHINGNESS ALONE EXISTS AS SOMETHING
=म ु ो भमौ
ू 3वबीजवमवोदे यनदे ु यप परं तवं जग<Kया जगतां 3वोदयेन च ।
The tree inside the ground rises and is the seed of itself; and stays rising and not rising.
(A tree which grows out of the seed is itself the seed for more trees.
It is the seed that is the tree; tree that is the seed. They are not one or two but just the same. So it is with
Jagat and Brahman. There is no difference between Jagat and Brahman. The difference is only in the
ignorant level of the mind. An ordinary seed has to exist bound by the rules of time and space measure; not
so the Brahman which is at once the seed and the tree.)
The supreme principle of Chit rises as the world and attains the world-state; like the seed existing as the
tree).
=मो
ु बीजतयैवाशु न संय4तसमि3थ1तः 1तटयपगत3प0द3यागायागपरोऽणकः ु ।
Like the tree staying as the seed, the supreme Chit atom does not discard its uniform nature (like the
ordinary seed); stays without any quiver also (it is the undisturbed state of quietness); and stays discarding
the discarding state also.
(A seed discards its seed nature and becomes a tree in course of time. A tree discards its tree nature and
stays as a seed. Brahman seed does not discard its seed nature or the tree nature; but is the uniform state
of quiescence. It is the seed which is the tree; and the tree which is the seed.)
(Oबसत0तमु हामेCभh राज0यदपे2या त3य क3योदरे सि0त मेCम0दरकोटयः

Hey Raajan! For whom, is the Meru Mountain a mere lotus stalk?
In whose belly exist, the countless Mountains of Meru and Mandara? )
55
Oबसत0तम ु हामेCः परमाणोरपे2या d5यं कल वशेत0तरd5याaणा

ु पराणता
ु ।
The lotus fiber (which is very tiny and tender) is itself the great Meru Mountain. When the supreme atom is
seen as huge, the perceived is seen inside the lotus fiber; if it is not seen, it is the supreme atom state.
Oबसत0तम ु हामेCः परमाणोः कलामनः त3यैव तLनाः 3वा0तः ि3थता मेवादकोटयः ।
The lotus fiber is itself the great Meru Mountain.
Inside the Supreme atom stay countless Meru Mountains as dense solid objects.
(केनेदमाततमनेकFचदे व व5वं कं सार एवम1तवगस हं स पांस

ं नेन न भव3यथवा सदै व ननं
कदश ू भव3यमलdKवदनः
By whom, is this world pervaded as many selves? Which essence in you makes you act, care for the people
and kill wicked ones? By seeing what, do you become or not become one with a taintless face?)
एकेन तेन महता परमाणुना च [याIतं ततं वरFचतं ज1नतं कतं ृ च
d5यं पqचरहतं नभसेव व5वं श0यवम&छमभतः
ू प?रलधमेव ।
By that one great supreme single atom alone, the Seen is completely pervaded; is spread out (by the
principle bereft of elements); created (as the phenomenon of the world that is made of elements); produced
(as the various species of gods, humans, animals, plants etc); and made (as the objects of experience).
That supreme atom is the ‘Seen phenomenon’ without the nature of elements.
It is the entire phenomenon of the world yet empty like the sky. It is pure. It is always attained all around.
वैतन े स0दरतरं
ु समनि0जते
ु न nपं सषIतस
ु ु dशेन यथावबोधात ्
ऐ4यं गतं ि3थ1तगमागमम4तमे ु वमथं ि3थतं तनु जगपरमाथपUडः ।
More beautiful than the duality, without discarding one’s true nature, by the state equal to the deep sleep,
being the single principle due to enlightenment, free of going, coming and staying, the ‘Supreme principle’
remains as this ordinary phenomenon of the world in this manner.
Vasishta spoke
इ1त राजमखा&वा
ु ककटE वनमकटE अवबZपदा ु त3थौ जहौ मसरचापलम ् ।
Having heard these words from the mouth of the king, Karkatee, the ape of the forest remained in the state
of knowledge and discarded the restless nature of envy (the demoness nature).
(Understanding through the proper logic filled words of wisdom uttered by the king and the minister,
Karkatee felt refreshed in her own state of Knowledge.)
अ0तःशीतलतामेय सा वाि0तमवाप तां ाIता ावUम ृ यूरEव स;यो3नेव कम
वतीु ु ।
Having obtained the coolness of her mind she reached the state of Supreme rest, like the peacock in the
monsoon, like the night lotus in the beautiful moonlight.
तथा राजFगरा त3या आन0द उदभ ू भशं
ृ गभऽ0तः
D खे बलाकया रवेणेव पयोमचः ु ।
She felt extremely happy by listening to the words of the king like the inner womb of the Balaaka bird by
the sound of thundering cloud.
ु अहो बत पव.ेयं भवतोभा1त शेमषी ु अन3तमतसारे ण बोधाकण D भासता
शीता समरसा शZा
ु ;यो3नेव शशमUडलात ् ववेकक8णकां वा
ु भवतो bदयादयम ् ।
ववे कनो जगप;याःू से[या म0ये भवाdशाः ।
Demoness spoke: Aha! Your understanding shines sanctifying all; with the never perishing essence, lighted
by the Sun of enlightenment. By listening to your short exposition of knowledge rising straight from the
heart (as truly experienced); I feel cool, with uniform essence, pure like the moonlight from the sphere of
moon. The wise ones like you are to be worshipped and served well by the whole world.
सस<गासवकासाि3म च0=े णेव कम
वती ु ु ।
सौरभं कसमा
ु ु स<गादे व सस<गमा&छभं
ु वतते Yयकसंपकाि
वकासोऽHबCहामव
ु ।
56
I have bloomed up in happiness by the company of the good ones like the night lotus by the moon.
Like the fragrance rising from the contact of the fragrant flowers, the greatest welfare rises from the contact
of the noble, like the lotus blooming by the contact of the sun.
महतामेव संसगापुनद ःु खं न बाधते । को ह दEपशखाह3त3तमसा प?रभयते ू ।
By the contact of the great ones, sufferings do not again torment.
Which flame of the lamp is surrounded by the darkness?
मयेमौ जा<गलं ाIतौ भव0तौ भमभा3करौू पजनीयावतः
ू शीमीहतं कyयतां शुभम ् ।
You both are the Suns shining on this earth and have been met by me in this wild forest region.
Therefore you both are to be worshipped by me with respect. You both are auspicious in nature.
Pray tell me what you want from me!
राजोवाचअि3मन ् जनपदे र2ःकलकानमqज?र
ु जन3य बाधतेऽय0तं सदा bदयशलनं ू यतः सवvव जनता तIता
dढवषFचका
ू । मUडले तेनाहं 1नगतो राO.चयया । शलाद
ू bदये नणां
ृ न शाHय1त यदौषधैः ततोऽहं
वि
वधो4तम0.ाथन
D व1नगतः । वाdश3य च लोक3य मKधलोकाभघा1तनः
ु 1न@हाथQ वितम
ृ D सा च
संपितमेयलम ् । एतावदे व च शभेु वया<गी ^यतां वचः भयो ू भवया ाणा ह हंसनीया न क3यFचत ् ।
King spoke: O Bower in the forest of the demon clan! The people in this country are always troubled by
heart-pain since everyone is stuck by the deadly cholera. I have come out at this night wandering all over
the place. Since no medicine seems to have any effect on that heart-ailment, I am wandering out here in
search of meeting some person who can offer me some sacred chant to cure that disease, as mentioned by
you yourself. People like you are intent on destroying the innocent beings. My duty is the controlling of
such evil demons which indeed is proves successful.
O auspicious one! Please promise me one thing! Do not harm any other being from now onwards.”
रा23यवाच ु बाढमेवं करोHय
यभृ यवतथं भो सयमेव न कFच ं Z हHसनीयं मयाधना ु ।
Demoness spoke: Let it be so! From today onwards I will do likewise without fail.
I say the truth! Now no one will be hurt by me ever.
राजोवाच य
येवं फलपiा
ु \2 परदे हैकभोजने कं 3या&छरEरभयैृ ते ि3थताया मसमीहते ।
King spoke: If it is so, O you with the eyes like the bloomed lotuses! You survive only by eating other
bodies. If you are going to abide by my request, in what manner will you maintain your body?
रा23यवाचु षिrभमासैFगरौ राजन ् बZायाः
ु समाFधतः जाता भोजनसंकपाोजने&छे यम
य मे ।
इदानीं शखरं गवा तदे व Jयान1न5चला यावद&छं सखे
ु नासे सजीवा शालाभि0जका ।
आमत
ृ ीं धारणां बJवा धारयाम शरEरकं यथे&छमथ कालेन यaयामी1त म1तमम ।
आशरEरप?रयागमदानीं न मया नप ृ हHसनीयाः पराणा3तेनेदं म
वचनः शण ृ ु ।
Demoness spoke: Hey king, when I got up from the state of ‘unperturbed trance’ after some six months, I
got this desire for food today because of the Vaasanaa for food in the body. Now I will go back to the peak
of the mountain, and will remain motionless in the contemplation state as before and remain happily as
long as I like, as a live statue. I will suspend the breath till death and hold the body. After a long time, after
as much time as I feel like, I will discard this body whenever I so desire. This is my decision.
Till the body gets discarded completely, I will not hurt other living beings, O king, so listen to what I say.
हमव0नाम शैलोऽि3त शर&च0=ांशु1नमलः य उतराशाbदये 3पटपवा ू पराणवः ।
त.ाहं 1नवसाHय@े हे मश<गदरEगहे
ृ ृ आयसी मेघलेखेव ककटE नाम रा2सी ।
तपसोपािजतो fYमा जनतामारणे&छया वषFचका
ू ाणहरा 3यां स&यामे
ू 1त भो मया ।
त3मासांाIतवरया बह0वष
ू गणा0मया भ4ता
ु वषूFचकावेन जनता जीवबाधनैः ।
वया न ग8णनो
ु हH3या इ1त मे fYमणा ततः 1नयमाथQ महाम0.3तदायति3म संि3थता ।
सोऽयं गYयतां
ृ तेन सवQ bदयशलनं
ू सममेय1त लोकेऽ3माका कथा मकते
ृ Nमे ।
वततैवाि3म हंसायां यपरा
ु हंसतं मया जन3य bदयं तेन नाrयो वैधुयमागताः ।
हिHसवा र4तमांसा1न संय4ता ये महाजनाः । तेuयो वधरनाडीयो
ु ये जाता3तेऽप ताdशाः ।
राजि0वषूFचकाम0.ः सोऽयं संप0न एव ते । न सववतामि3त दःसाJयमह
ु कqचन ।
57
अतो दना
ु sडकोशेषु शलानां
ू प?रशा0तये म0.ो यो fYमणा ो4तो राज0शीं गहाण
ृ तम ् ।
आग&छ 1नकटं न
या ग&छाम3त. भमप ू 3वाचा0ताuयां संयताuयां भव
uयां समता ु ददे ।
There is a snow mountain in the northern direction named Himavaan, taintless like the autumn moon; and
on both sides it is surrounded by the oceans. I live inside a cave on the golden peak as the demoness named
Karkatee, like an iron streak of a cloud. I pleased Lord Brahmaa through penance; and with a desire to kill
all the people (and eat them all), I asked that I should be a cholera virus of a needle form which would take
away the lives of the people. Through his boon, I harassed people as a deadly needle spreading illness; and
lived like this for many years. At that time Lord Brahmaa told me that I should not kill people with virtues,
and he created a sacred chant for the protection of the good; and I am under the control of that sacred chant.
You accept that chant from me. The people will soon be freed of their heart troubles. I alone have caused
all this damage through delusion. Because of my contact alone, the people have become weak and skeleton-
like losing all the flesh and blood in their bodies. The children born of such bodies with weak nerves will
also carry the same illness. You will succeed in curing your people through that sacred chant. There is
nothing impossible for the good. Accept that sacred chant given by Brahmaa immediately without delay.
Come hey king, we will go to a close by river quickly. When you purify yourself with proper rites like bath
etc, I will happily offer you that chant.
Vasishta spoke
इ1त त3यां तदा रायां रा2सीमि0.भभतः

ू ृ जKम3ते
ु स?रत3तीरं मथः सqजातसौbदाः ।
अ0वय[य1तरे केण रा23याः सौbदं तदा pावा ि3थतौ तौ 3वाचा0तावभाव0ते
ु वासनौ ।
तथ fYमोपदटोऽसौ तत3ताuयां यथा^मं 3नेहाि
वषूFचकाम0.ः दतो जपसZदः ।
ततः संजातसौहाद तौ वस; ृ य 1नशाचरE यदा ग0तंु वृ तासौ तदा राजाfवी
वचः ।
The demoness, the king and the minister who had become good friends now, quickly reached the river bank
together. The king and the minister felt highly grateful at Karkatee’s act of kindness; performed the proper
rites and purified themselves; and they both stood in front of her humbly like disciples. Karkatee feeling
affection for them both taught them in a proper manner, the sacred chant for the cholera illness, given by
Lord Brahmaa in the past, which would fructify when recited. Her work completed, Karkatee bid them
farewell and started to move towards her mountain abode. The king stopped her and said,
गC3वं
ु नौ महादे हे वय3या च स1नव
ु त
ृ ा 1नम0.यावहे यना
@ासाय तव स0द?र ु ।
न चा3मणयं ीता वतथीकतुमहस । सौहादQ सजनानां
ु ह दशनादे व वधते ।
लघसौभाKयसं
ु य4तं
ु कवाकारं
ृ मनोरमं आग&छा3म
गहंृ भ=े त. 1तट यथासखम ु ्।
You are our Guru now O Huge-bodied one! We are your friends too! O you of beautiful heart!
We are inviting you take food with us. You should not make waste of our friendly affection.
The friendship increases among good people by seeing each other only.
Change your form into something small and attractive, endowed with all auspicious qualities and then
come to our house. Live there happily, O Good one, as long as you feel so.
ु मKध3.ीnपधा?र
ु Uयै दातंु श4तोsस भोजनं । संतपयस मां केन रा2साकारधा?रणीम ् ।
र2ो0नमेव मे संतeयै
ु न सामा0यजनाशनं । पव ू सZ3वभावोsयमादे हं न 1नवतते ।
Demoness spoke: You can provide food to the innocent female form worn by me; but how will you satisfy
the one who dons the demoness form? Only the food fit for the demons can please me, not the food eaten
by ordinary humans. This habit already inbuilt before will not get removed as long as the body exists.
राजोवाच हे मTKदामवलता दना1न क1तFच
गहेृ मम 3.ीnपणी 1तट यावद&छम1नि0दते ।
ततो दक1तन5चौ
ु ृ रा0वJया0&छतसहTशः मUडलेuयः समाbय ददे तuयं
ु सभोज
ु नम ् । का0ताnपं प?रय;य
गहEवा
ृ रा2सं वपःु आदाय वJया0&छतशः पC
ु षा03ता03ता0सुसंFचतान ् नय3व हमव&छ<गं
ृ त. भ<aव
ु
यथासुखम ् । महाशनानामेका0ते भोजनं ह सखायते
ु । तIतां
ृ 1न=ां मना4कृवा भव भयः
ू समाFधभाक्
समाFधवरता भयो
ू sIयागय पनर0यदा
ु नेय3य0या0वJयजनान ् । हंसां नैषां ह धमतः । 3वधमण
D च हंसैव
महाकCणया समा । वं समेयस चाव5यं मां समाFधवराFगणी । असतामप संnढं सौहादQ न 1नवतते ।
58
King spoke: O blameless one! For a few days live in my house in the form of a human lady adorned by
golden garlands and golden threads, as long you like. I will collect all those who do wicked acts, the
thieves, and all those to be punished with death from all regions and offer them as tasty meals for you.
You then discard the beautiful human form; take on your demoness form; take ‘the crowds of hundreds of
men who need to be punished’ to the peak of the snowy mountain, eat them all and enjoy the food as much
as you like. For the consumers of food in huge quantities, a meal that is taken in solitude alone gives
satisfaction. Feeling satiated, sleep for some time, then be in the ‘unperturbed trance’ for some time. After
waking up from trance, come here again and carry the other lot ready to be killed.
This is not actually violence according to Dharma. When violence is one’s own duty, it is equal to great
compassion. When you are not in contemplative trance, you come to me without fail.
Deep-rooted friendship does not disappear even among non-existing appearances like us.
रा23यवाचु य4तम4तं
ु ु वया राज0करोHयेवमहं सखे सौहादन D वत3य
ृ को वा4यं नाभन0द1त ।
Demoness spoke: You have said the right thing O king! I will do as you suggest, my friend!
Who will not appreciate the words of a friend who has so much affection!
इय4वा
ु रा2सी त. संप0ना सा वलासनी हारकेयरक ू टकप{TKदामधा?रणी ।
राज0नाग&छ ग&छाम इय4वा ु नप
ृ मि0.णौ अ@े ग0तंु वतौ ृ तौ रा.ावनससार
ु सा ।
Having spoken thus, the demoness changed herself into an attractive female adorned with golden bracelets,
armlets, necklaces, silk garments etc. Saying to the king and his minister “Come on king, let us go.” she
followed them in that night as they guided her in the path moving in front of her.
अथ ते पाFथवगहंृ ाIय तां रजनीं मथः कथयैकगहेृ रHये 2पयामासरा ु dताः। भातेs0तः परेु त3थौ
पर0tीजनलEलया
ु रा2सी मि0.राजानौ 3व[यापारौ बभवतः
ू ु । ततो दवसषeकेन सिqचता1न महEभता
ृ नपः
ृ
परपरेु uयोsप 3वमUडलगणातथा । .ी8ण वJयसहTा8ण ता1न त3यै तदा ददौ ।
Then they went to the palace of the king and spent the night at the beautiful spacious room, conversing with
each other excitedly. In the early morning, they both left the demoness with the rest of the womenfolk of
the family in the harem. Then the king and the minister got busy in their regular duties. Then within six
days the king collected three thousand people fit to be punished with death from cities belonging to other
kings and from amongst the people of his own country. He gave them all to her.
सा बभव ू 1नशाकाले सैवो@ा कणरा2सी
ृ ता1न वJयसहTा8ण ज@ाह भजमUडले ु ययौ राजानमाप& ृ ~य तदै व
हमवि&छरः । द?र=ा लधहे मेव @हे षू@शरE?रणीत. तIता
ृ भशं
ृ भ4वा
ु सखं
ु सIवा
ु दन.यं
आसीबोधसख3था ु सा समाFधम1तः पनः ु ।
At night she changed back to her original form of terrifying black demoness. She grabbed those thousands
of people fit to be killed and placed them on her shoulder. She took leave of the king and went to the same
peak of the snowy mountain. That lady of huge body shining as the greatest among all other demon clans,
felt like a poverty stricken woman coming into possession of a huge quantity of gold. She was highly
satisfied; ate to her fill; slept nicely for three days; and absorbed herself in the bliss of the Samaadhi again.
पqचभवा चतभ ु वा वषvः सा संबJयते
ु तततो मUडलं या1त तेन राजसभाजने ।
त. वHभगभाभः कथाभः किqचदे व सा ि3थवा कालं गहEवा ृ ता0वJया03वा3पदमेयथ ।
She wakes up again after four or five years. Then she goes to the hunter’s colony to meet the king as per his
request. Then they spend time in conversing on personal matters for a while. She waits for some time,
gathers her collection of punishable people and returns to her abode.
जीव0म4ततयै
ु वमेव वपने सा
याप र2ो<गना ति3म0नेव Fगरौ ि3थता वचलतJयानैकतानाशया
ति3माज1न शाि0तमागतव1त य4तै2णेनामना त=ााFधपसौbदै ः 3वकवलाना3वादय0ती Fचरम ् ।
She was liberated while living. Even now that demoness resides in that very deserted mountain region;
sometimes in contemplation, sometimes awake. When the king attained the ‘Supreme state of Quiescence’
by renouncing all the desires after the death of the body, she remained eating the food affectionately
offered by the other kings who ruled as his heirs to the kingdom.
करातमUडले ति3म0ये भवि0त महEभतः ृ तै3तैः सह परा मै.ी त3याः समभजायते ।
सवाQ3त. महोपाताि0पशाचादभया0यप रोगां5च योगसंसZा 1नवारय1त रा2सी ।
59
बहवष
ु गणेनैषा Jयानाि
वर1तमागता त.ागय सम3तां3ता0वJयाqज0त0ससं ू ु Fचतान ् (भ<Kते
ु )।
अ
याप त. ते वJया3ते तदथQ महEभजा ु नीय0ते म.स0माने के ह नाJयवसा1यनः ।
She maintains friendship with any king who comes to rule the hunter’s region. The demoness, who has now
become extremely compassionate, has mastered many Siddhis (magical powers) and wards off all the evil
spirits, calamities, and diseases for those people. After years of contemplation, she wakes up and climbs
down the mountain to their country; takes away all animals and humans who need to be killed, and fills her
belly. Even at the present day, the kings of the forest lands collect all the punishable persons to be offered
as food to her. Who will not make effort to please a dear friend!
त3यां Jयान1नषUणायां करातजनमUडले अनाया0यां Fचरं कालं जनैदhषशा0तये
सा दे वी क0दरानाHनी म<गलेतरनामका सं1तटापता मया ू परेु गगनकोटरे ।
When she was absorbed in contemplation, and remained absent for a long time, the people of the hunter’s
clans made a statue of her and worshipped her as Kandaraa Devi also known as ‘Mangalaa’, in a huge
temple constructed for her, that almost touched the skies.
ततः भ1त ृ त.यो यो यो भव1त भमपःू स क0दरां भगवतीं 1तटापय1त 3वयम ् ।
यः क0दरा1तटां च न करो1त नपाधमः
ृ त3योपताप1नचयाः जा 1ननि0त यनतः ।
तपजनादवाIनो1त
ू जन3ति0न8खलं फलं 3ववासनावशो&छनमनथQ
ू यायपजनात
ू ्।
वJयलोकोपहरे ण सा दे वी प?रप;यतेू । 1तमा सा ि3थता
यप Fच.3था फलदा1यनी ।
From then onwards any king who rules as an heir to the previous one establishes a statue of Kandaraa Devi
personally. If any king does not establish her as a goddess and worship her, the people join together and kill
him off as a wicked person unfit to rule their kingdom. By worshipping her, people get all the desires
fulfilled. If they do not worship her, they are in for complete ruin. That goddess is worshipped by offering
all the punishable people who have committed offense. She even now is worshipped as a statue established
in the temple fulfilling the desires of her devotees.
सकलकोमलम<गलका?रणी कवलता8खलवJयमहाजना जय1त सा. करातजना3पदे परमबोधवती Fचरदे वता ।
She fulfills all the auspicious desires of the people for children etc. She eats of all the punishable people.
She is endowed with highest knowledge and is the deity worshipped by the hunter groups for long.
Vasishta spoke
एतते कFथतं राम सवQ मया'यानम1नि0दतं ककeया हमरा23या यथावदनपव ु ू शः ।

Rama! I have related the whole story of Karkatee, the demoness of the mountains to you without leaving
out any part.
Rama spoke
हमवगYवरे ोथा सा कथं कणरा2सी

ृ बभवू ककटE नाHना यथाव
वद मे भो ।
Prabhu! How did the black demoness who grew up in the hollows of the snow mountain get the name
Karkatee?
Vasishta spoke
कुला1न स0यनेका1न रा2सानां 3वभावतः ता1न श4ला1न

ु कणा1न
ृ ह?रता0य;;वला1न
ु च।
ककटा8णसाd5याककटो नाम रा2सः बभव ू त;जा सा कणाृ ककटE ककटाक1तःृ ।
There are many clans of demons like white ones, black ones, green ones, shining ones and so on. There was
demon named Karkata who looked like a crab. His daughter is this black Karkatee looking also like a crab.
60
ककटE5नसंसया
ृ मयैष कFथता तव अJयामोि4तस<गेन व5वnप1नnपणे ।
सHप0नमेव मे क3मादसंप0नमव 3फटं ु इदं जगदना
य0तापदापरमकारणात ् ।
I told you the story of Karkatee to teach you about the principle of Brahman that shines as the Vishvam,
through her questions mentioned in the context, to explain that this world though experienced as real for me
(for every perceiver) ; yet actually is non-existent and rises from the supreme cause that is the beginning
less and endless state.
Iलाव0यो वीचयो वा?रUय0यान0याः ि3थता यथा वतमाना अप परे सटयः ृ संि3थता3तथा ।
The waves jumping on the surface of the ocean are not different from it; so also, even the creations of the
present past or future exist in the Supreme state of Reality only (as not different from it.)
अ;वल0नेव काटे षु विYनरथ ^यां यथा करो1त मकटादEनां शीतापहरणादकं
समं सौज0यवमजहदे व 1नयोदयि3थ1त तथा fYम करोतीदं नाना कतव
D स;जगत ् ।
अIयनागत एवायमेवं सग उपागतः भोः शालभिqजकासंवLाCUयेव मधोदता ु ।
The monkeys collect the shining red coloured wood pieces; these pieces do not burn actually, but are fire-
like for the monkeys (because of their belief), and remove the coldness for them; so also Brahman state
makes all these varieties of perceived worlds without discarding its quiescence and is always in the rising
state. Without arriving itself, this world gets experienced, Hey Rama!
It has risen without any reality like the conception of a statue in the wooden pillar.
बीजे यथाऽन0यदप फलाद0यदवोदतं Fचतौ तथाऽन0यदप चेयम0यदवोदतम ् ।
अ&छे दादे कसताया न भेदः फलबीजयोः Fच&चेययो5च वायूHयh?रव व3त1न ु क5चन ।
The fruit is not different from the seed, yet rises as if different; so also, the perceived is not different from
the Reality-state and stays as if different. Being of the same essence, and not broken as two, there is no
difference between the fruit and the seed.
The Chit and the perceived are not different; the wind and its movement are also not different.
अवचाराकतो ृ भेदो नैतयोCपप
यते यतःकति5चददतः
ु ु स वचारे ण न5य1त ।
The difference is observed because of non-Vichaara; it is not the right way of understanding.
That which has risen for no reason perishes through Vichaara only.
Nाि0तरे षा यथाऽऽयाता तथा यातु रघ
वह ू pा3यसे तबZ3वमे
ु नां केवलमसजु ृ ।
Nाि0त@0थौ व.टते
ु मदि4तवणाततः
ु pानशदभेदानां व3तु pा3ययलं 3वयम ् ।
O Rama! Let the delusion which has risen without any reason, disappear as it is.
(The perceived is non-existent as it is; you just have to know it as an experience; that is all!)
You will realize the truth and know everything (through proper reasoning). Throw off this delusion!
When the knots of delusion are broken by listening to my talks, you will grasp the Reality state by yourself,
and understand that which is pointed out by these words with meanings, though it is beyond these words
and meanings.
Fचतादयमनथी3त&च सा चेतरा च ते मदि4तव ु णादे व शाि0तमेययसंशयम ् ।
The delusory grandeur which has come out of this mind and all other doubts and apprehensions you have
developed, will doubtlessly subside by listening to my words.
fYमणः सवमुप0नं सवQ fYमैवमे1त च म
गीभः संबZः ु सन ् pा3य3यलम1नि0दतम ् ।
Everything has come out of Brahman. Everything is Brahman alone.
You will get enlightened by my words and know everything completely and clearly.
ी राम उवाच
Rama spoke
त3मादयम1त fYम0[य1तरे काथपqचमी ननु कं वZ दे वेशादभ0नं सवमयप ।

You are using the word ‘from’ in the phrase, ‘from ‘That’, ‘this’ arose’, which belongs to the fifth case
denoting differentiation; though you say that everything exists undifferentiated from the Supreme!
61
Vasishta spoke
उपदे शाय शा3.ेषु जातः शदोऽथवाथजः 1तयोFग[यव&छे दसं'याल2णप2वान ् ।

The word or the sound with such a meaning has been coined for the sake of instruction in the scriptures.
भेदो d5यत एवायं [यवहारा0न वा3तवः वेतालो बालक3येव कायाथQ प?रकिपतः ।
The difference observed is only a language modification and not real.
It is like the term ‘ghost’ which is used with the purpose of frightening a child.
वैतै4यमप नो य3यां तथा भताथ ू संि3थतौ अि3त त3यामीdशः 3याकतः ु संकपवIलवः ।
When the Supreme state is neither of dual nature nor of single nature, how can such words denoting duality
have any meaning?
कायकारणभावो ह तथा 3व3वामल2णं हे तु5च हे तुमां5चैवावयवावयव^मः ।
[य1तरे का[य1तरे कौ प?रणामादवNमः तथा भाववलासाद व
याव
ये सखासखे
ु ु ।
एवमादमयी मyयासंकपकलना मता अpानावबोधाथQ न तु भेदोsि3त व3त1न ु ।
‘Duality and oneness, cause and effect, master and servant, purpose and the maker with a purpose, parts
and no parts, difference and no-difference, transformation from one thing to the other, sporting nature,
knowledge and ignorance, pleasure and pain’ - all these are just network of words used for instructing the
ignorant, but are unreal with reference to the Supreme Reality.
अवबोधादयं वादो pाते
वैतं न व
यते ;नाते संशा0तकलनं मौनमेवावशयते ।
When one realizes the Truth, there is no sense of any duality; only silence reigns.
सवमेकमना
य0तमवभागमखिUडतं इ1त pा3यस सZा0तं काले बोधमपागतः ु ।
‘The Supreme exists as all; as one only; without end or beginning; undifferentiated; and without parts
only’; this you will know when you realize the Self.
ववद0ते ह YयसंबुZाः 3ववकपवजिHभतै ृ ः उपदे शादयं वादो pाते
वैतं न व
यते ।
All the arguments are put forth by the non-knowers expressing their own opinions in their instructions; but
once the Truth is realized, there does not exist the conception of duality.
वा&यवाचक संबोधो वना
वैतं न स
Jय1त न च
वैतं संभव1त मौनं वापादययलम ् ।
Duality cannot be proved without the meaningful speech and the speaker addressing the other.
(A teacher and disciple have to remain as two to converse with each other.)
But actually there occurs no duality when the Silence is attained.
महावा4याथ1नटा0तां बZं ु कवा
ृ रघ
वह
ू वचोभेदमनाdय यददं वि&म ते शण ृ ु ।
Rama, ignore the literal formation of the words expressing differences and concentrate only on the essence
of the statements mentioned in the Scriptures.
यतःकति5चद&ायं
ु ु ग0धवपुरव0मनः Nाि0तमा.ं तनोतीदं जगदा'यं 3वजH ृ भणम ् ।
Somehow or other, for no reason the mind constructs a city of illusion and expresses itself as this world
which is of the essence of illusion only.
‘SOOCYUPAAKHYAANA’
THE TALE OF KARKATI RAAKSHASI
OF
UTPAATTI PRAKARANAM
IS
COMPLETE
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART FIVE
NATURE OF THE MIND -1

[AEINDAVOPAAKHYAANAM]
(STORY OF AEINDAVAS/MIND AND ITS TEN SONS)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
STORY OF AEINDAVAS
INTRODUCTION
How is the world created?

In Mandapa story we were told that every Jeeva sees a world as per its dominant Vaasanaas, death after
death, life after life, with different identities, different bodies, different ideas, without remaining as single
conscious being. The mind of ignorant is like wet clay which takes on any form of the world as per the
desire content. There is actually no individual entity at all but only the Vaasanaas and their fields appearing
continuously as some mechanical processes.
In Karkati story we were told that the most ignorant Jeeva also can attain Brahman Knowledge if it makes a
sincere effort.
Now in the Aeindava story we are told that world is not the creation of any intelligent divine entity; but is
just the agitation called the mind appearing as an experience of the world.
In the Indra story we are told that a mind which is experiencing the Knowledge state does not get affected
by the agitation called the world.
4
INDEX OF TOPICS
Introduction to the story of Aeindavas - pg 5

Vasishta questions Brahmaa as to how the creations are made - pg 7
Brahmaa’s amazement at seeing new creations - pg 7
Power of the mind- pg 9
Story of Aeindavas - pg 10
Abstract explanation of the story - pg 14
Bhaanu’s advice to Brahmaa - pg 15
5
ऐ'दवोपा(यानम ्
AINDAVOPAAKHYAANAM
[TALE OF THE AEINDAVAS, INDU’S SONS]
Vasishta spoke
यथा चेत.तनोतीमां जग'मायां तथानघ ण

ु ु वं कथयामीदं 2टा'तं 2िटवेदनं
यं वा
ु सवमेवेदं 3ाि'तमा4म5त .वयं राम 5न6चयवा'भवा
ू दरेू य9यस वासनाम ् ।
मनोमनन5नमाणमा4मेव जग4यं सवमस;य
ु ृ शा'तामा .वाम'येव 5नव.यस ।
म
वा=याथावधान.थो मनो?या@ध@च कसने ववेकौषधलेशेन यनं च कCरयस ।
Hey Anagha! How this mind produces the word-delusion that I will explain to you through another
example of a story by which you will be able to understand the truth; by listening to which you will decide
for sure that all that is spread out around you as the perceived forms and names, is made of delusion only;
and you will discard the Vaasanaa (for the world-reality) once for all.
The three worlds are just the creations of the mind by conception only.
Understand the essence of my teachings and using the least amount of the medicine of discrimination at
least, try to cure the diseased mind.
INTRODUCTION TO THE STORY OF AEINDAVAS
एवं ि.थते जगEपं

ू @चतमेवेह जFभते
ृ न व
यते शरGराद सकता'तरतैलवत ् ।
@चतमेव ह संसारो रागाद=लेशदषतं ू तदै व तैव5नमु=तं भवा'त इ5त कJयते ।
This indeed is the nature of the world, and the mind (Chitta - the active process of perception) alone
exhibits itself as all this. The physical body and the ego (I-idea) based on the body-identity do not exist at
all like the oil is not there in the sand. Mind afflicted with attraction etc. is this worldly existence. If freed
of such faults, the world appearance is said to have ended.
MIND ALONE IS EVERYTHING THAT IS THERE AS THE WORLD
@चतं साKयं पालनीयं वचायL कायमायवत ् आहायL ?यवहायL च संचायL धायमादरात ् ।
सवमMय'तरे @चतं Nबभ5त N4जग'नभः अहमापरमव ू त
यथाकालं वजFभतेृ ।
Chitta (mind faculty) alone is there as whatever is to be achieved, maintained, reasoned out, actions that are
noble-like, that which is acquired, dealings of the world, the movement in the world, and all that is held on
to with fondness. Chitta (function of the mind intellect etc) alone holds the empty expanse of the tri-world
within itself and shines forth as the grandeur of the perceived (as the chain of experiences) at suitable times
(like a wave rising up) in its overflowing flood of ‘I’ ness.
(Do not make the mistake of understanding these statements to mean, that your particular tiny mind alone
imagines the world like a dream, and will vanish off through knowledge. World is not an imagination; but
is a wrong understanding, like the heat misunderstood as waters in the desert.
Whatever you see as the world is based on your particular mind-capability, particular brain-function,
particular sense capability, your private desires, beliefs, attachments, likes and dislikes, self-made
philosophies, self-made supremacy of oneself, religious dogmas and so on.
When removed of all these, and the mind stays empty and quiet, you will see the world through your
knowledge eyes, like Shiva with his third eye.
Though the same world continues to be there as painted by the same senses and the brain, the world will be
understood as a brain-activated pattern only.
Even you as the imagined state of ego will vanish off like a water bubble touched by a sunray.)
6
MIND IS BOTH CONSCIOUS AND INERT

योयं @चत.य @चPागः सैषा सवाथब ीजता य6चा.य जडभाग6च त;जगसोsSग सं3मः ।
The conscious part of the mind contains the seed for all the objects; the inert part of the mind is the grand
illusion of the world, Rama!
(Mind is just a name given to the perceiving function, which acts through a physical brain, like the sight
through the physical eyes. Mind is not an organ or limb or any supernatural stuff.
Mind is not inside your body or outside; it is both the inside and the outside as understood by your limited
capacity as a form based entity.
It is you the seeing mind and the seen world both. It is conscious as you and inert as the world.)
WHO IS BRAHMAA?
अव
यमानेवेदमादसगT धरादकं 5नराक5तरजः ृ .वUनं प6यतीव न प6य5त ।
Brahmaa the unborn, who is the formless, sees as it were, yet does not see this ‘dream of the world’ which
is never there as the beginning of the creation.
(Brahmaa is the totality of the mind structure made of all the minds; yet is not a deluded state, like a video
game itself is not a player, though it is the structure of a game.
Brahmaa is just a quiver in the Reality state, which rises as a totality of potential states.
There is no one called a Brahmaa entity that creates a world.
World is the mind; and it is termed as Brahmaa, the quiver of Brahman Reality.)
सगाददGघसंवया शैलादजडसंवदा स9मं ू स9मवदा
ू चे5त दे हं श'यं
ू न वा.तवम ् ।
The mountains etc are the vision of the inert state (Viraat); creations are just the prolonged visions of a
witness state (Saakshi), subtle nature of oneness of all is through his subtle vision (Hiranyagarbha).
His body (perceived) is not real; but empty only.
(If you believe the world to be a solid structure, then that total solid state is referred to as Viraat.
If you believe in the existence of many seers, then the totality of all seers is referred to as Saakshi.
If you believe that each Jeeva is an experiencer of some part of the world, then the totality of all
experiencing states is referred to as HiranyaGarbha, the golden wombed.
If you believe in a creation, then the creator is referred to as Brahmaa.
If you do not ‘believe’ in anything, including you as an ego, then what is left back is the state of Reality
only (Kevalatva); call it Brahman or call it Tripuraa, or any other name you choose it to be; or just refer to
it as ‘That’ in the Upanishad way and stay as the quietness itself.)
सवगेनामना ?याUतं .वचेयामवपम ु नः आततं सौFय वमलं वारGव रवतेजसा ।
Saumya! Like the taintless water by the luster of the sun, the mind pervades all that is there, as one’s own
perception and is spread out as all.
(What you think and believe alone spreads out as the world, like the pure waters of the ocean pervaded by
the luster of sunlight.
When you stand inside the ocean waters and look at the sun, the sun spreads out a beautiful panorama of
silver lines on the waters. Each person who stands there in the waters has his own vision of this luster, as
his private experience. Still, everyone believes that they saw the same luster.
This imagined sameness of luster is known as Brahmaa.)
@चतबालो जग
यVं मJया प6ययबोधतः बो@धतोsसौ परं Wपं .वं प6य5त 5नरामयम ् ।
The mind-child sees the unreal world-ghost because of ignorance.
Once it is enlightened, it sees the Supreme form of its essence, bereft of all afflictions.
(Aatman/Self or the inner essence of every Jeeva is not any individual self with form that you believe that
you are. In fact you as a limited mind-structure are also as unreal as any other sense perception.
You living inside this world as someone are yourself the mind which created a ‘you’.
The word ‘Self’ here refers to the Reality state of emptiness which is spread out as all the perceived,
including you also.
Vaasishtam (Upanishad) does not state that the Self is the world (not the solipsism); but rather erases the
(imagined) Self and points out to the Emptiness state which is just a source for all potential states of the
perceived. Nothing exits; no one exits, but the delusion-state as all.)
यथामा 26यतामे5त ि
वयै=य3मदा5यनीं शण ृ ु तते व9याम व9यमाणकथागमैः |
As to how the Self-essence attains the state of the ‘Seen’ giving rise to the delusion of duality and oneness,
listen I will explain it to you through a forthcoming tale.
7
SUBTLE TRUTHS EXPLAINED THROUGH SIMPLE STORIES

यकJयते ह YदयSगमयोपमानयु=या @गरा मधरय=तपदाथ
ु ु या च
ोत.तदSग
ु Yदयं पCरतो वसाCर ?याUनो5त तैलमव वाCरZण वाय शSकाम ् ॥
Dear Rama! Whatever is spoken here through the medium of words with subtle meanings containing the
sweetness of knowledge, directly enter the heart by their simplified structures and fill up the heart of a
listener all over, like the oil in the water, removing all the doubts.
य=तोपमानममनो\पदं दरापं ु Vु]धं धरावधCरतं
ु व5नगीणवणम ् ।
ोतन
ु या5त Yदयं वनाशमे5त वा=यं कला;यमव भ.म5न हयमानम ू ्॥
The kind of speech that has no illustrations (of stories and examples to support it), that has words that are
too difficult to understand, that is too difficult to grasp (being not clearly explained), that is confusing in
nature (because of the lack of understanding in the speaker himself and tainted by his own agitation), that
has grammatical flaws and unclear sound-formations, does not enter the heart of the listener; and it perishes
(without giving the proper understanding) like the oblation of ghee dropped into the hot ashes of the fire.
आ(यानका5न भव ु या5न कथा6च या या य
यमेयम@चतं ु पCरपेलवं वा
2टा'त2िटकथनेन तदे 5त साधो ाका6यमाशु भवनं ु सतरि6मनेव।
The huge and small tales that are prevalent in the world are made for the understanding of the student, and
are easy to hear and understand, by explaining everything in the form of examples taken from day to day
life, and they make the intellect grasp the truths immediately like the sunlight falling on the earth.
Vasishta spoke
HOW THE CREATIONS ARE MADE
परा
ु मे ^_मणा ो=तं सवL तकथयानघ यददं तव9याम व5य प`
ृ छ5तराघव ।
परा
ु मया ह भगवा'पटः
ृ कमलसंभवः इमे कथमपयाि'त
ु ^_म'सगगणा इ5त ।
तदपाय
ु ु भगवा'^_मा लोकपतामहः ऐ'दवा(यानसहतं मामवाच ु बह
वचः
ृ ।
Whatever Lord Brahmaa related to me in the past, I will explain it to you through a story and answer your
question. Once in the past, I questioned Lord Brahmaa, the Lotus-born as to how the hosts of creations
come into existence. Hearing my request, the grandfather of the world, Lord Brahmaa explained everything
to me in detail with this story of Aeindavas.
^_मोवाच
Brahmaa spoke
[As mentioned previously, Vasishta will repeat the story of creation again and again modifying it more and
more, till Brahmaa himself becomes an imagined entity at the end.
When creation itself is denied, there is no question of a Brahmaa also.
Therefore, just read through the story as given, intent only on absorbing the subtle nature of the mind that is
presented through this story.]
सवL ह मन एवेदमथं .फर5तु भ5तम

ू त ् जलं जलाशय.फारै व@च4ै6चcकैCरव ।
Like the water itself making circular patterns in the waters of the lake, mind alone shines like this world of
beings. (Mind here refers to the entire sense created data and its explanation, as a totality of the perceived
world. Do not have the wrong idea that your particular mind alone creates the world like a dream. You are
a non-existent entity imagined by some imagination principle of Reality. You do not count as anything but
as a chain of Vasanaa processes. You are not a person at all actually.
Mind mentioned here is the imagination power of Reality-state.)
8
दनादौ संबd.य
ु संसारं eटम`छतः
ु पराकपे
ु ह कि.मि'6च`fणु कं वतमSग
ृ मे ।
कदा@चदZखलं सगL संYय दवसVये एक एवाहमेकाhः .व.था.तामनयं 5नशाम ् ।
5नशा'ते संबdामा
ु संKयां कवा
ृ यथाव@ध जाः eटंु 2शौ .फारे ?योिFन योिजतवानहम ् ।
(This Brahmaa is the entity with a form that stays in BrahmaLoka (and not the Aakaashaja principle
explained previously. Aakaashaja is a state of realization experienced by a Knower, who sees the
perceived, yet does not see the perceived. Aakaashaja is the Brahman state that exists both as the
Nirvikalpa and Savikalpa at the same time.
This Brahmaa is a deity who believes that he creates and destroys the world as his ordained duty.
He is the one who produced Vasishta from his mind.)
Once at the beginning of my day, I woke up and wanted to start the work of creation in the previous Kalpa.
Listen to what happened then. Once, at the end of the day, having annihilated the entire Creation, I spent
that night established in the Self, in single minded contemplation. At the end of the night, I woke up and
having performed the religious rites fit for the dawn, surveyed with my eyes the far-extended sky, wanting
to create new beings.
(Night and day do not exist for a Brahmaa who himself creates the suns and moons that make the day and
night. When he creates the world, then it is a day; and it ends when the destruction is done by the
destruction deity. Brahmaa later remains quiet in his Self-state of Reality; and again rises as the creation
Vaasanaa; and that is the beginning of the day for him; like the rise of the wave in the ocean is the day, and
the fall of the wave is the night for the wave.)
यावप6याम गगनं न तमोभन तेजसा ?याUतमय'तवततं श'यम'तव ू विजतम ् ।
I saw the sky (canvas of expanse to be filled with pictures of objects inert and conscious) filled with neither
light, nor darkness but as a complete void spreading out far and away yet meeting no ends.
(Brahmaa has to conceive empty expanse at first to hold the objects of the world.
Imagine yourself as a Brahmaa and imagine a process like this. First that is to appear in the creation is the
empty canvas as a space-expanse without anything; no sun, no light, no darkness, nothing at all; but sheer
emptiness. The fabric of space is conceived first, which itself solidifies as the world of objects living and
inert. You as the body entity are just the empty space solidified as an object by the power of mind.)
TEN NEW BRAHMAAS AND TEN NEW CREATIONS
सगL संकपयामी5त म5तं 5नि6चय त'मया समवेiVतमार]धं
ु शdं
ु स9मे
ू ण चेतसा ।
अथाहं 2टवा'.त4 मनसा वततेऽFबरे पथि=.थता'महारं
ृ भा'सगाि'.थ5त5नरगलान ् ।
तेषु म5तNबFबाबाः पkकोश5नवासनः राजहFसा'समाWढाः संि.थता दश पkजाः ।
पथ
ृ ि=.थतेषु सगष
T ु उ
यPतपि'=तष
ू ु जलजालेषु शmे
ु षु जगसु जलदा5यषु
वहि'त महान
यः Kवनि'त यथा]धयः तप'यणnचयः
ु .फर'यFबरे
ु ऽ5नलाः
दव coडि'त वबधाःु भव
ु coडि'त मानवाः दानवा भो@गन6चैव पातालेषु च संि.थताः ।
Then I decided to start the process of conceiving the Creation and began to deliberate with the pure and
subtle mind. (And even before he started his conceiving process, he observed that the space contained
many created worlds already.) Then I observed in that sky extended through my mind, different Creations
of great undertakings existing without any restraint. In those creations were seen, ten Lotus-borns, shining
like my own reflections, residing in the hollow of the lotus and seated on the royal swans. In those creations
filled with beings and existing separately, filled with worlds with pure water and water clouds, all the rivers
flowed in their courses, oceans resonated with their thundering waves, sun’s rays shot forth fierce and hot,
winds filled the sky, heavenly residents sported in the heavens, humans sported in the earth, the Danu’s
sons and serpent clans seeking pleasure stayed in the nether lands of Paataala.
[The new creations were perfect in all respects.

Seasons flowed in the regular way; fruits filled the trees at regular times; the same Smritis prevailed; same
good and bad actions were performed; same desires for enjoyment and Moksha prevailed and people
struggled to fulfill them. Seven worlds were there, and the very same islands, mountains and oceans were
there. Destructions occurred at the right time.
Devas, Asuras, Naras and Uragas (Serpent clan) were stuck inside the worlds like the flies stuck to Udumbara
fruit, and were humming aloud. Kaala expressing himself as the Yuga, Kalpa, Kshana, and minuscule fractions
of seconds waited for the inevitable destruction of everything.]
9
एवमालो=य शdे
ु न परे ण .वेन तेजसा भशं
ृ व.मयमाप'नः कमेतकथमयलम ् ।
कथं मांसमयेना9णा य'न प6याम कpचन त'मायाजालमतलं ु प6याम मनसाFबरे ।
Observing in this manner, through the power of my position, I was immensely surprised as to what they
were and how they arose; and how is it that I do not see them with my eyes made of flesh; but I see the
complete magical network of their existence in the space of my mind!’
(The creations were not outside of Brahmaa in the empty expanse; but were within him only.)
(Brahmaa was ready to conceive new worlds with an empty mind, as usual; but he found that his mind
already contained ready made conceptions of ten worlds.
There was nothing left for him to make.
It is like a teacher entering the class to write something on the black board; and he finds out that the board
contained all the lessons already written neatly. It was as if he need not do any work anymore.)
अथालो=य @चरं कालं मनसैवाहमंबरात ् सयL ू त.मा;जग;जालादे कमानीय पटवा ृ न ्।
Then, having observed that strange phenomenon in my mind itself for a long time, I called forth one of the
Suns from that network of worlds and questioned him like this.
(Brahmaa through his supreme power made the sun inside the mind to stand outside and converse with
him. What is the inside sun and outside sun for a Brahmaa, but an idea that is solidified as if outside?)
आग`छ दे वदे वेश भो भा.कर महा
यते ु .वागतं तेऽि.व5त ो=तो मयासौ क@थतोUयथ ।
क.वं कथमदं जातं जगदे व जगि'त च यद जानास भगव'.तदे त
कथयानघ ।
इय=तो
ु मां समालो=य संपCर\ातवानथ नम.कृवाMयवाचे ु दम5न'
यपदया @गरा ।
“Come. O Lord of lords! O the Light-Maker! O Thou of great shine! Welcome to you!”
Thus I addressed him and said to him; “Who are you? How this world (of yours) and other worlds were
produced? O Lord! If you know, then please explain, O taintless One!”
Thus addressed by me, he looked at me for a while; and understanding who I was, he saluted me and
uttered words coined with blameless words.
ी भानnवाच
ु
Bhaanu spoke
अ.य 26यपpच.य 5नयं कारणतामस गत.त.मा'न जानीषे कं मामी6वर प`छस

ृ ।
अथ म
वा=यस'दभT लGला चेतव सवग अ@चि'ततां मदपितं ु त`fणवु वदाFयहम ् ।
You are always the causal factor for this perceived world. Therefore, O Lord, I do not know why you are
asking me. Or, if it is your sport to make me speak out, then O All-pervading one, listen to the account of
my creation which was not-conceived by you. I will explain.
(Bhaanu (sun) means the one who shines or one who is lustrous. Sun is usually referred to in the
Upanishads as the witness state, the unaffected essence of Reality in all; yet is the cause of the world
activities by his very presence. Brahmaa is withdrawing into the witness state; and solving the puzzle of
these newly found creations which he had no hand in. This is allegorically presented as him conversing
with the Bhaanu of an Aeindava Creation.)
POWER OF THE MIND
[Mind is something that is never stable or steady. The very restless nature of a man is known as the mind.
Like the moon the mind also waxes and wanes; and oscillates between joys and sorrows.
‘Manas’ is something that is agitating always. It is never quiet.
Like the moon reflects the light of the sun, the mind also acts by the power of Brahman alone.
Mind is always referred to as moon by the scriptures like Upanishads.
Mind is the one that imagines; that conceives, that wants, that discards; that constructs an ego (idea about
oneself), and tells the story of a life.
Mind is not an organ or a limb; but the very functioning process is referred to as the mind.]
[Here is mentioned the story of a Brahmin named ‘Indu’ – which means ‘moon’ actually.
This Indu has ten sons who create the worlds like Brahmaa.
Mind also has ten senses as its productions, or brushes that paint the picture of the world.
10
Each individual Jeeva lives (or imagines that he lives) in a world that is painted by the particular mind-
capacity. Each Jeeva is the mind acting through ten senses; is an Indu and his ten sons; and perceives a world
of his own, based on his own brain capacity, sense capacity, beleifs, gene-structure, learning, etc.]
सदसद5त कलाभराततं यत ् सदसदबोधवमोहदा5यनीभः

अवरतरचनाभरG6वरामन ् वलसतीह मनो मह'महामन ् ।
Mind (Manas) alone, which is the great ruler of all

and which is made of the essence of the Supreme Reality, sports like this,
spread out as the presence and absence of objects;
and plays around continuously producing perceptions which give delusions about the real and unreal.
STORY OF AEINDAVAS
कपनािFन महादे व _य.तने दवसे तव तले कैलासशैल.य जFब

वीपै
ू ककोणके सवण
ु जटनाFना
य.वप4ै ु ज5 नतजैः मqडलं किपतं ीमदनपसखस'द ु ु रम ् ।
O Great Lord, at the end of your day named Kalpa, at the base of the Kailaasa Mountain, at the corner of
Jamboo Dveepa, a prosperous territory endowed with beauty and happiness named ‘SuvarnaJata’ (Golden
locks/matted locks belonging to ascetic families) was conceived by your sons (Mareechi and others) with
their heirs.
त4ाभद5तधमा
ू मा ^ा_मणो ^_मवतमः इ'दनामा5तशा'तामा
ु क6यप.य कलोPवः
ु । ति.म'.तदा 5नवसतो
5नयं .वजनमqडले त.य ाणसमा भाया का@चत.यां महामनः न बभवामज.त.य
ू मnभमौ
ू तणं
ृ यथा ।
न ?यराजत सा भाया त.य 5नफलपिपता ु ऋ;वी गौरG सश ु ुdाप श'या
ू शरलता यथा ।
There lived a Brahmin named Indu, who was highly righteous in character and the best among the Knowers
of Brahman. He was very peaceful in nature and was born in the family of Sage Kashyapa and lived along
with other Brahmins like him. That noble man had a wife who was equal to his life; however, a son was not
born to him, like a grass not sprouting in a desert-land. His fair hued wife, though of a straight forward
character and extremely pure at heart, did not shine with flowers and fruits, similar to the plain reed plant
(which yields no flowers or fruits).
तौ ततो दFपती Zख'नौ प4ाथLु तपसे @गरे ः कैलास.यांशमाWढौ Wढावव नवEमौ ु ।
भतै
ू रनावते
ृ श'ये
ू ति.म'कैलासकpजक
ु े तेपत.तौ
ु तपो घोरं जलाहारौ तnि.थती ।
एकं पानीयचलक
ु ं पीवा दवसपयये 5न.प'दमिथतौ
ु वाVs वितमा@य
ृ सिF.थतौ ।
त.थत.तौ ु तदा त4 तावकालं तntतौ याव4ेता
वापरं च यगे ु
वे एव ते गते ।
Then that couple, feeling very sad, ascended the peak of the Kailaasa Mountain in order to perform penance
to get a son; and stayed like a pair of trees newly arisen on the top of the mountain.
In that Kailaasa Mountain overgrown with plants and trees, and empty of any other living being, they
performed fierce penance consuming only water as food, standing like trees. Drinking just a handful of
water at the end of the day, they took to the state of the trees and stood there without moving. Two Yugas,
Tretaa and Dvaapara passed, even as they both stayed like this, taking to the vow of living like two trees.
तत.तटोु ऽभवmेव.तयोः शशकलाधरः दनातपातापतयोCर'दःकमदयोCरव ु ु ु ।
आजगामाथ तमmे
ु शं य4 तौ वदं पती सलतापादपं दे शं पपाकर
ु इवे6वरः।
दFपती तौ वषाWढं
ृ सोमं सोमाधशेखरं फलाननौ
ु द2शतःु कमदे
ु ु शशनं यथा ।
Then Lord Shiva who wears the crescent moon on his head was pleased with them, like the moon feels kind
towards the pair of night lilies scorched by the sun’s rays (and blooms them).
(Shiva is said to wear the digit of the moon on his head, to represent his perfect mind-control; and his
mind-state also is slightly open just to be aware of the world he rules.)
11
He came to that place situated high where the Brahmin couple stood, like the deity of spring visiting the
ground where a tree stood along with its creeper (Brahmin and his wife). The couple with their blooming
faces saw Lord Shiva with the crescent moon on his head, seated on the bull, like the pair of night lotuses
blooming at this sight of the moon.
तौ तं णेमतदवं
ु T तषारामलमी6वरं
ु
यावाप@थ?यावदतं
ृ ु पCरपण
ू मवोडपं
ु ।
तजय'पवनाधतनव ू वVा
ृ नन.वरं मदmामि.मत.पि'द
ृ ू ोवाचाथ वचः शवः ।
They both who saluted him who was as taintless as the snow; and had risen like the lord of stars (moon)
with all his digits to bless the heaven and the earth.
(Shiva who always stays as the state of Brahman shines like the full moon of the world-perception.)
Shiva’s lips moved slightly to reveal an excessively beautiful smile and he spoke with such a sweet voice
that surpassed the tenderness of the sound of the birds and bees on the new mango trees slightly shaking
their leaves when the Malaya winds blew.
ई6वर उवाच वरं व गहाणाशृ ु तटो
ु ऽि.म तव वािpछतं मधमासरसाcा'तवVव'मदतो
ु ृ ु भव ।
Shiva spoke: “O Brahmin! I am pleased with you. Accept any boon you want.
Be happy like the tree invaded by the sweetness of the spring.”
व उवाच भगव'दे वदे वेश दशप4ा ु महा@धयः भ?या भव'तु मे भयः ू शोको येन बाधते ।
The Brahmin spoke: O Supreme One! O Lord of Lords! Let me have highly intelligent ten sons so I will
never be afflicted with sadness again.
अथैवमि.व5त ो`य जगामा'त@धमी6वरः ?योिFनवाCर5न@ध_लादं कवे ृ वोममहावपःु ।
तत.तौ दFपती तटौ ु शवल]धवरौ गह ृ ं गतौ गीवाणस2शौ खमवोमामहे 6वरौ ।
“Let it be so”, said the Lord and vanished like the huge body made of waves vanishing in the sky after
thundering like a cloud. Then that couple equaling the heavenly residents felt happy by getting the boon
and went home, like Umaa and Maheshvara to their abode in the sky.
त4ासौ ^ा_मणी गेहे बभवोदारगभ
ू णी बभौ पणvदरा
ू 6यामा मेघलेखेव वाCरणा ।
कालेऽथ सषवेु ु प4ा
ु '5तप`च'Eकोमला'दशबालां.ततो मुwधा'वसधे ु व नवाSकरानु ्।
Then in their house, the Brahmin lady became pregnant. Her belly became full; she turned dark in hue like
the cloud-line bearing water. In course of time she gave birth to ten male babies, tender like the moon of
the first day of the fortnight and extremely taintless in hearts, like the earth producing new sprouts.
कत^ा_मणसं
ृ .काराः वdमीयम
ृ ु हौजसः .वपेनैव ह कालेन ावषे ृ व नवाFबदाः।
ु
ते सUतवषवयसो बभव ू \
ु ातवाSwमयाः वरे जु.तेजसा त4 नभसीवामला hहाः ।
The ten boys of great vigor went through all the Brahmin-related ceremonies at proper times and became
very intelligent in a very short time like the fresh clouds by the monsoon. By the time they were seven
years of age, they had mastered all scriptures that were there; and shone like ten taintless planets in the sky.
अथ कालेन महता तेषां तौ पतरौ तदा सजwमत.तनं ु ु य=वा .वां ग5तं ग5तकोवदौ ।
मातापतMयां
ृ रहता.तत.ते ^ा_मणा.ततः ययु: कैलासशखरं गहंृ संय;य खेदनः ।
त4 सं@च'तयामासnि
वwना.ते
ु वबा'धवाः कं .यादह परं ेय ऊच6चे ु दं पर.परम ् ।
After a long time, their parents who were well aware of the goal to be attained, discarded their bodies and
attained their final beatitude. Having lost their parents, the ten Brahmins grieved a lot; left their house and
went to the peak of the Kailaasa Mountain. Having no other relatives, they zealously started thinking
seriously as to what was the supreme good that can be attained on this earth. They discussed among
themselves like this.
कमह .यासम@चतं ु 3ातरः कमदःखदं
ु कं महवं कमै6वयL कं महावभवं शुभम ् ।
कयदे त;जनै6वयL साम'तो ह महे 6वरः साम'तसंपिकंनाम राजानो ह महे 6वराः ।
का नाम संपPपानां
ू संराyडह महे 6वरः कं नाम संपसाzा;यम'E.तेषां महे 6वरः ।
ं
कनाम त'महे 'Eवं य'महतLु ू जापतेः वन6य5त न यकपे कं त.यादह शोभनम ् ।
“What is the perfect thing to be achieved here, brothers?
What never gives pain? What is highly valued?
What is the greatest wealth, what is the most auspicious rank?
12
However, what value is the wealth of a single person? The chieftain is the richest!
What value is the wealth of the chieftain? The king is the richest!
What value is the wealth of the kings? The emperor is the richest!
What value is the wealth of a kingdom? Indra is the richest among them!
What value is the rank of even the king of Gods?
His life span is a mere second for Brahmaa!
What is the best position which does not get destroyed at the end of the Kalpa?”
भाषमाणेवथैतष े ु ;येटो 3ाता महाम5तः गFभीरवागवाचेु दं मगयथा'मगो
ृ ू ृ यथा ।
As they were discussing in this manner, the eldest brother who was highly intelligent addressed them all in
a deep voice like the leader of the herd addressing the rest of the deer.
;येट उवाच ऐ6वयाणां ह सवषामाकपा'तावनाश
T यEोचते 3ातर.त'मे ^_मवमह नेतरत ् ।
The eldest spoke: Brothers of mine! I am of the opinion that among all the prosperities here, that which
does not get destroyed till the end of the Kalpa is the ‘state of Brahmaa’ and nothing else!
एतद=तं
ु तदZखला ि
वजप4ा.त ु उतमाः वचोभरै 'दवा.त4 साधु सािKवयपजयन ू ्।
ऊच6चे
ु दं कथं तात सवदःखोपमाज
ु नं पkासनं जगप;यं
ू वCरिpचवमाUनमः
ु ।
3ा4ा तेन पनः
ु ो=ता 3ातरो भCरते
ू जसः मद=तं
ु सव एवेमे भव'तः पालय'तु वै ।
पkासनगतो भा.वान ् ^_माहम5त तेजसा सजाम ृ संहरामी5त Kयानम.तु @चराय वः ।
When they heard this, all those good sons of the Brahmin Indu, the ‘Aeindavas’ praised him saying, “Well-
said”, “Well-said”. They all asked, “How, O revered one, can we attain the state of Brahmaa, which
removes all types of suffering, which is a state revered by one and all and which is a figure seated on the
lotus?” Then the brother again addressed his brothers of abundant luster and said, “All of you do exactly as
I say. Let us all contemplate for a long time with the idea that ‘I am the ever-shining Brahmaa seated on the
lotus. By my supreme power I create and destroy.’
(The ten Aeindavas had no Vaasanaa for world enjoyment. They considered all the top positions that they
can rise to through their penance. Naaraayana and Shiva were individual characters appearing from the
Brahman state itself. The Brahmin boys could not aspire for, or be them through any penance whatsoever.
The topmost position left back was that of Brahmaa; whom the Upanishads quote as the one who becomes
the foremost in penance.)
अhजेने5त क@थता बाढं कवा ृ त उतमाः Kयानाधीन@धय.था.थःु सहै व ;यायसा रसात ् ।
When the eldest spoke like this, those noble ones agreed to his words and remained absorbed in
contemplation, intent on reaching their goals along with the eldest brother.
(These young boys discarded the identity of their bodies as Aeindavas; and imagined fully that each one
was a Brahmaa. They were now fully into the identity of Brahmaa and imagined a life as Brahmaa,
creating and destroying worlds of their liking. They did all this very methodically, step by step, without
faltering even for a second. They became what they conceived themselves to be; ten Brahmaas who had the
power to create.)
लपकमापतोपमाः Kयानास=त@ध6च ते अ'तः.थेनैव मनसा @च'तयामासरा2ताः ु ।
Those (Aeindavas) were completely absorbed in meditation (conceiving worlds) and appeared like painted
pictures. With full attentiveness they started thinking in their minds.
अथ उफलकमलकोशव=4ो'नतासनः
ु ^_माहं जगतः eटा कता भो=ता महे 6वरः ।
य\ cयाcमवतः साSगोपाSगा महषयः सर.वयाथ गाय{या य=ता ु वेदा नरा इमे ।
‘I am Brahmaa seated in the higher level of the central space of the fully bloomed lotus flower (of lakhs
and lakhs of petals). I am the Creator, maker, enjoyer and the ruler of this world creation.
These are the great Rishis who perform the sacrificial rites in the methodical manner. These are the Vedas
that contain the Mantras - Sarasvati in the proper meters of Gaayatri.
[These are the Siddhas floating in the skies; this is the Svarga which shines beautiful with all the pleasures;
this is the sphere of the ‘Bhoo’ decorated by the forests, oceans, mountains and islands, that acts as the
beautiful ear-ornament of the Tri-world damsel; this is the Paataala where the Daityas and Daanavas reside;
this is the heaven where the divine damsels are crowded; this is the mighty Indra who rules the tri-world;
these are the Lokapaalas excellent character who care for the people like a cowherd cares for his cows;
people sink, drown, jump up and fall down like waves in the ocean every day.]
13
सज
ृ ामीममहं सगL संहराम तथा2तः अयमाम5न 5तठाम शाFयाम भवने
ु 6वरः ।
अयं संवसरो यात इदं पCरणतं यगं
ु सटे
ृ रयमसौ कालः .वयं संहरण.य च ।
अयमेव गतः कपो ^ा_मी राN4Cरयं तता अयमाम5न 5तठाम पणा ू मा परमे6वरः ।
“I create this world; I now destroy it fully; now I remain as my own self; I, the lord of all the worlds remain
with all my thoughts subdued; here a year has passed; here a Yuga is complete; this is now the time for
creation; this is now the time to annihilate everything; again a Kalpa has passed; now this is the night of
Brahmaa; now I remain in my own self as the lord of all, complete in myself.”
इ5त भावतया ब
Kयाु ते ि
वजा अथ ऐ'दवाः दशाEवतय.त.थः
ृ ु समकo
ु णv इवोपलात ् ।
Thinking in this manner, those Brahmins, sons of Indu, remained firmly seated like ten mountains, as if
carved out of stone.
अ@धगतकमलासनcमा.ते पCरगलतेतरत`छवितजालाः ु ृ
सततम5ततरां कशास ु न.थाः @चरम5त पSकजकपने वरे जुः ।
Having discarded all other lower tendencies, and conceiving themselves as seated on the lotus, though
seated on the straw mats, they are shining as ‘Lotus-borns’ (Brahmas) in their own imagination for quite a
long time.
पतामहcमे ति.म'.तत.ते बहभावना ु त ् कमभ.तै समाcा'तमन.का.त.थरा ु 2ताः ।
Engaged in the duties of Brahmaa very seriously, they remained fully absorbed in their own conceived
identities (of Brahmaas).
TEN IMPERISHABLE BRAHMAAS
यावते दे हाका.तेषां तापेन पवनै.तथा कालेन शोषमMयेय गलताः शीणपणवत ् ।
जVु.ता'दे हका'.त4 c?यादा वनवासनः इत6चेत6च लुठता'सफलानीव
ु मकटाः ।
अथ ते शा'तबा_याथाः ^_मवे कतभावनाः
ृ त.थ6चतय
ु ु ग
ु .या'ते यावकपः Vयं गतः ।
In the course of time, when their bodies that had dried by the sun and the winds deteriorated like dried up
leaves, the carnivorous birds and animals of the forest ate up those bodies like the monkeys plucking fruits
from here and there. Those sons of Indu, having lost all the thoughts about the outside world, and their
minds completely absorbed in the identity of Brahmaa, remained in the same manner all through the four
Yugas, till the end of the Kalpa.
(Since the physical body is a conception of the AatiVaahika body, when the AatiVaahika was ascertained in
the Brahmaa identity, the previous mortal body dried up and disappeared off slowly; though however the
Aeindavas had no thought about the life or the death of he body, as it happened in the case of enlightened
Leelaa. The ten Brahmin youth stayed as the Viraat forms of their creations and never perished. No lower
tendencies were there to drag them to any mortal existence. They were the Brahmaas inside a Brahmaa.)
Vीयमाणे ततः कपे तपयादयसंचये पुकरावतकेष`चै ू वष सु कठनावरं
वहसु कपवातेषु ि.थत एकमहाणवे Vीणेषु भतव'दे ू ृ षु ते तथैव ?यवि.थताः ।
When the original Kalpa (of the creation in which they had lived) ended, when every single thing got
annihilated by the collective heat of twelve suns, when the dissolution clouds poured waters with harsh
sounds, when the dissolution storms blew, when everything turned into one single stretch of waters, when
all beings had perished, even then they remained like that only in penance without getting disturbed.
ततो राN4cमपरे सवाL संYय तां ि.थ5तं ि.थते व|याम5न वभो ते तथैव ?यवि.थताः ।
When you, the original Brahmaa dissolved everything and remained in your own Self state, at the end of
that (Kalpa) night, they remained in your own self in the very same manner.
(Aeindavas were not outside of Brahmaa’s creation. They were inside the main creation only; and had
created ten new worlds by the power of their minds. Their worlds appeared and dissolved in their own
mind-span of Yugas and Kalpas. When the main dissolution took place in the real Brahmaa’s world, and
the real Brahmaa stayed in his own essence of Nirvikalpa, they remained with the same mind-vibrations,
without getting dissolved. Their bodies were gone; but their thoughts had become fixed. They stayed as the
Viraat forms of their creations.)
अ
य बdे ु भव5त eटम`छ5त
ु संस5तं
ृ सखे
ु नैव cमेणो`चै.ते तथैव ?यवि.थताः ।
तथैते भगवा'^_म'^_मणो ^ा_मणा दश त एते दश संसारा मनो?योम5न संि.थताः ।
14
तेषामेकतम.याहमयमाकाशमि'दरे भानभ
ु ु व वभो कालकलाकमZण योिजतः ।
एष ते क@थतः सगv दशानाम]जसंभव ^_मणां संभवो ?योिFन यथे`छस तथा कn ु ||
When you have got up now and are ready to create, they still remain in that lofty state happily creating
worlds. This then, O Lord Brahmaa, are the ten Brahmins who are the ten Brahmaas. These ten created
worlds exist only in the mind-space. I am one of the Suns in the abode of sky, the Lord who makes the day
and night; and mark the time. I have told you how those Brahmaas came to be there in your mind-space.
Do now as you like, O Lotus-born!
ववधकपनया वलताFबरं यददमतम ु जागतमिथतं
ु
करणजालकमाहतमोहनं तदZखलं 5नजचेतस व3मः ।
Hey Excellent one! This world-state that is enveloped by many types of imaginations and stays deluding as
a network of actions outside and inside, is just the illusion that is within their minds and not real.
(These worlds of Aeindavas exist in their Chittaakaasha (expanse of the mind only, like any imagination
that exists inside any Jeeva.)
[How is the world created was the question presented by Vasishta to his father.
His father tells him the story of Aindavas.
What is the abstract sense hidden in this story?
Whether such a story really happened or not is not the question here; but what it means.
In fact even our life stories are not real and not even Shiva’ story is real in the real sense.
Each life is an Aeindava creation of every Jeeva, be it a Daanava or Deva.
How?
Indu means moon, moon means the mind and ten sons are the ten senses.
Mind is the agitation which immediately becomes the action of Indriyas, and fruit of the action is enjoyed by
the imagined entity named Ahamkaara.
You are also seeing an Aeindava creation of your mind only as the mind created reality.
They might have conceived a world as studied in the scriptures; but you have a readymade world created by
your own Vaasanaa collections. Aeindavas had the Vaasanaa for becoming Brahmaa; and saw the perceived
as Brahmaa’s perceived.
Your Brahmaa unfortunately is a bundle of Vaasanaas which keep on diminishing and increasing as days pass
by, you the ego are born as a Vaasanaa, inside the Vaasanaa world, and die as a Vaasanaa only.
Your story of creation alone is explained in the Aeindava story.
You are the Viraat of your world. The entire physical world you see is your solid form that belongs to you
only. You are the HiranyaGarbha of your world. You exist and the world exists as your body.
You as the mind perish; your world also perishes instantly; and another creation appears with you again as
another Brahmaa filled with Vaasanaas.
Each Jeeva’s mind is also an Indu (mind) and his sons (senses) together creating a network of inside and
outside imaginations, which is not real. Brahmaa who is the body of all these worlds of Jeevas also is not real.
In comparison to Aeindava world, your world is more unreal, since your mind is not fixed on any one single
object and is always jumping from one desire to another.
In comparison to Brahmaa, the worlds produced by Indu’s sons are unreal; but real for them only.
In comparison to Brahman state of Truth, Brahmaa’s world also is not real but real for him only.
The only difference between a Brahmaa and a Jeeva is the knowledge level. He has full control over his
creation; but the Jeevas are controlled by their own creations.
A Knower is never bound by the perceived scenes produced by his mind, like Brahmaa is not affected by the
Aeindava worlds.]
^_मोवाच
Brahmaa spoke
^_माणो ^ा_मणा भानCरय=वा

ु ु ^_मणो मम ^_म'^_मवदांेट तणीमे ू व बभव ू सः ।
Hey Brahman, “the Brahmaas are actually the Brahmins”; spoken like this to ‘me, the real Brahmaa’, ‘that
best among knowers of Brahman, Bhaanu, became silent.
तत उ=तं मया @चरं सं@च'य चेतसा भानो भानो वदाशु कम'यसंसजाFय
ृ हम ् ।
एता5न दश व
य'ते कल य4 जगि'त वै त4ा'यो मम सगण
T कोsथः कथय भा.कर ।
इय=तो
ु अथ मया भानःु सं@च'य स@चरं
ु @धया इदम4 वचो य=तमवाच
ु ु स महामने
ु ।
15
Then I deliberated for some time in my mind and told him (feeling helpless), “Hey Bhaanu, hey Bhaanu!
Tell me now; what other thing can I create? These ten worlds already do exist. What meaning will my own
creation have now?” Bhaanu heard my words; pondered deeply for a long time and spoke these suitable
words, O MahaaMuni. (This Bhaanu is also a part of Brahmaa’s mind only.
It is as if Brahmaa is pondering within his own mind as if conversing with a sun of an Aeindava world.)
भानnवाच
ु
Bhaanu spoke
[Suppose you as the Jeeva had made the mind free of Vaasanaas and you were in the state of witness, what
would you feel about the worlds of other ignorant Jeevas? How will you deal with the perceived? How
should you act in the world after realizing the Knowledge of the Self? Listen to Bhaanu’s instructions and
apply it to your own lives, where you are still in the perceived world of your senses (Aeindavas) and have to
do your regular duties also as before without any doership idea.]
5नरGह.य 5नCर`छ.य कोऽथः सगण
T ते भो वनोदमा4मेवेदं सिट.तव
ृ जगपते ।
5नकामादे व भवतः सगः संप
यते भो अकादव जलादय5तNबFबमवा@धयः ।
What purposeful meaning is there in your creations since you are a person without a desire or want?
O Lord of the world! Your creation is just an entertainment. Your creation arises without any desire on
your part like the reflections of the sun on the water, without any purposeful thought.
(To Brahmaa: Creations are not made by you with any purpose as such. You are just channelizing the
Vaasanaas into perception states. You ordain the rules as to how these Vaasanaa fields will appear.
Therefore, what matters if some Vaasanaa of creation is experienced by some Jeevas in your creation
also?)
[When desires do not taint your mind, and you do not have any wants also, what is the hitch in living through
a perceived world? Live as usual, as you were always, exhibiting the exact emotions needed on any occasion,
doing all your allotted duties to perfection, but always silent within as if asleep to the world.
Be the Brahman acting with a mind and remain amused only. Do not hate or love the world; just be silent and
unbothered. Any agitation even if it is a dislike towards the perceived is a sign of the live mind.
A Mukta is a mindless mind-state of Brahman, like the sunlight that spreads out on the surface of waters of
the perceived.]
शरGरसं5नवेश.य यागे रागे च ते यदा 5नकामो भगव'भावो नाभवा'छ5त नो'झ5त ।
सज
ृ सीदं तथा दे व वनोदायैव भतप
ू पनः
ु संYय संYय दनं दनप5तयथा ।
तव 5नयमसंस=तं वनोदायैव केवलं इदं कत?यमेवे5त जग'न त
यमे
ू `छया ।
सिटं
ृ चे'न करोष वं महे `छ परमामनः 5नयकमपCरयागािकमपव ू मवाU.यस ।
You are not affected by the gain or loss of your form. (You Know that your form is just an appearance and
not real.) You neither desire for it; nor do you dislike it.
You create this creation for your entertainment only, hey Lord of beings and you again and again destroy
them like the sun ends the day. You are always detached. This is just your sport.
Lord of high intentions! If you do not create worlds out of the Supreme, as if it is an unavoidable duty you
have taken over, what wondrous thing are you going to achieve by not doing your duty?
(What matters to you whether you do your duty or not; yet you have to do it since your appearance from
Brahman is for that purpose only.)
यथााUतं ह कत?यमस=तेन सदा सता मकरे ु ु णाकलSकेन 5तNबFब cया यथा ।
यथैव कमकरणे कामना नाि.त धीमतां तथैव कमस'यागे कामना नाि.त धीमताम ् ।
A noble man has to perform his duties without attachment, like the reflection that is produced by a taintless
mirror. The wise never have desire for work nor do they desire non-work.
अतः सषUतोपमया
ु ु @धया 5नकामया तया सषUतबdसमया
ु ु ु कnु कायL यथागतम ् ।
Therefore, with a mind which is asleep to the reality of the world, with a mind freed of all wants, and like a
mind awake in a dream during sleep, perform the actions that belong to you.
सग~रथे'दप4ाु ु णां तोषमेष जगभो तदे ते तोष5ययि'त तं वां सगासरेु 6वर ।
O Lord of the world! You must feel happy by the creations of Aeindavas as they also are your own
conceptions, Lord of the Gods!
16
(What is the sense-knowledge but the same Brahman-essence shining as the perceived?)
@चतने4ैभव ानेता'सगाना'य.य नो 2शा अव6यं चVुषा सगL सृ टमयेव वेित कः ।
Their creations are seen by you in your mind, not with your eyes (as separate outside creations).
[The entire world is within the essence of Reality that is in every Jeeva. This alone is seen as if outside by
everyone.]
He who has created the world will see it with his eyes only (outside of himself) (as per his conception).
[A Jeeva who creates the world as his Vasanaa field sees the world outside through his physical eyes.]
(To Brahmaa: Aeindavas are your own conceptions that have conceived creations. They are not outside of
you as the separate new Brahmaas. Since they are your own conceptions, you are seeing them as if
outside.)
येनैव मनसा सगv 5नमतः परमे6वर स एव मांसने4ेण तं प6य5त ह नेतरत ् ।
He who has created the world in his mind can see it with his physical eyes also; none else can see it.
[What a Jeeva sees as outside is his mind alone appearing as all.
What he thinks as real is firmly established as real.
What the mind thinks as real is real for that Jeeva.
If like Brahmaa, a Jeeva understands that the world created by the mind and senses is within oneself, then he
is freed of all anxieties. After the dawn of understanding, like Brahmaa getting amused by Aeindava worlds
(like a father appreciating his sons), a realized man is amused by the perceived that is presented by the
mind.]
न चैता'दशसंसारा'दशनीरजसंभवा'कि6च'नाश5यतंु श=तः @चतदायाि`चरि.थतान ् ।
Nobody can destroy the ten creations of the ten Brahmaas, because they are firmly established in their
minds. (Their conceptions are part of Brahmaa’s creation now.)
[Perceived has no beginning or end or middle. At every moment the mind produces the picture of the world
according to its Vaasanaa content. As long as the mind is present as an agitation, Jagat also exists as its
expression.
Mind is the agitation; agitation is the world. In Brahmaa the Aeindavas are the agitations produced by Indu.
In a Jeeva, the senses produce the disturbances and the mind explains it as the objects.]
कमि'Eयै
T यि cयते तEोdुं कल य;यते
ु न मनो5न6चयकतं ृ कि6चEोध5यतंु Vमः ।
You can stop something done by the physical organs; but how can any one stop what is getting done by the
mind? (As log as the mind exists, so long does the world exist as real.)
यो बdपदतां यातो ज'तोमनस 5न6चयः स तेनैव वना ^_म'ना'येन व5नवायते ।
Whatever anyone believes in his mind firmly can be removed only by him, not by another person.
[If you want the truth that shines transcending the disturbances produced by the senses (Aeindavas), then
you only have to make effort; develop the virtues of a Mumukshu; do Vichaara endowed with Viveka, and
remove the belief in the reality of the world.]
बहकालं
ु यदMय.तं मनसा 2ढ5न6चयं शापेनाप न त.याि.त Vयो नटे ऽप दे हके ।
What has been ascertained in the mind by repetition of the ideas cannot be destroyed by a curse even, if the
body dies. (Even a curse cannot destroy the world nor can the death of the body get rid of the world. The
world is inside every Jeeva like a seed. It will again and again sprout as the new Vaasanaa field, even after
death.Death removes one body-idea and brings forth another body idea. As long as the Vaasanaa for the
body is there, you can never escape the embodied state of a Jeeva.)
य
बdपीठमभतो मनस Wढे तEपमे ू व पnषो
ु भवतीह ना'यत ्
त
बोधनादतरम4 कलाMयपायं ु शैलौघसेकमव 5नफलमेव म'ये ।
Whatever has been stabilized as one’s ideas, and established firmly in the mind, that alone is the man
actually; and not anything else. Like watering the crowd of rocks (desiring sprouts), it is fruitless to
enlighten them also.
(To Brahmaa: If Indu’s sons were bodily present, you can curse them; or stop their work of creation; but
they are no more there as Indu’s sons. They are Brahmaas now and believe that they are Brahmaas.
Such established ideas cannot be removed.
What a man believes, that alone he is. It is difficult to change the ignorant who believe in the reality of the
world. Their minds are rock-hard in their beliefs.
17
They have to come out of the ignorance by themselves. Maybe one day these Indu’s sons also may realize
their true essence and come out of it. Till then, they will be part of Brahmaa’s creation always, like firmly
placed memories.)
[An individual is made of his desires which stay within him as subtle seeds. He is what his mind is like; or what
it believes as real. You cannot easily remove this belief in the Reality through instructions or boons or curses.
A mind has to cure itself through Vichaara. Till then there is no respite from the agitations called
perceptions.]
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART FIVE
NATURE OF THE MIND -2
[KRTRIMA INDRAAHALAAYAANURAAGA VRTTAANTA)

(STORY OF ANOTHER INDRA AND ANOTHER AHALYYAA -BRAHMAN’S LOVE STORY)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
STORY OF INDRA AND AHALYAA
[INDROPAAKHYAANA]
INTRODUCTION
If the mind alone is the Creator of one’s perceived private world made up of one’s own mind material, then
how does one reach the state of truth, how to disentangle from the snares of perception produced by the
mind? This is the question that haunts a student of Brahma-Jnaanam.
Vasishta presents through an ordinary story, the method of contemplating on the Brahman-state at each and
every moment of your life.
Suppose let us say for the sake of the context that Brahman-state is an entity; and you develop love for it;
pine to see it; long to hug it; make all efforts to be one with it; like a lover would do.
You are the mind, the girl who loves the Brahman, the super handsome hero who is powerful and strong.
What would you do to attract that handsome never-aging youth who is not attracted to any one easily?
You make yourself extremely pretty! How? Through the ornaments of virtues like Shama Dama etc as
mentioned in the Mumukshu Vyavahaara Prakarana.
You are now the Mumukshu lady (Ahalyaa) who is in love with Brahman (Indra) and want to unite with
him (as per the story presented here.)
By studying the scriptures and through the instructions of many saints, you would have now made the main
mission in your life to meet that Brahman fellow somehow and hang on to him for life.
Learn the method of how to catch him as instructed by Vasishta.
This Brahman paramour is playing hide and seek always.
Those girls (Mumukshus) alone who can find him from those hiding places will unite with him. Of course
he is not loyal to one particular girl; but will unite with anyone who can seek him out of his hiding places.
He does not hide far; but stays very close to all his beloveds.
Just look around you.
You are receiving the ‘Bodha’ (information) of your sense perceptions continuously as objects and people.
The very air you breathe, the very ground you are standing on, your own body that you see; everything is
the information that you keep on receiving without a break. When are you ever information free? Your
world is made of information only; that too of false information only. That lover of yours is hiding behind
all this information (as not the information, but the source of it all).
He is behind all the sense information; behind every taste, behind every sound, behind every image, behind
every touch and behind every smell.
He is hugging you tightly from all around as these sense perceptions.
Even the very body that is sensed by you is hiding him behind that information.
Just for a few moments hold the mind tight; and feel him in every sound, taste, image, smell, and touch.
He is not the image, but what you see as the image is hiding him.
You cannot see him; but he is there as the very image of objects you see.
He is every smell, every touch, every sound, and every taste. He is the ‘Bodha’ of it all.
You see, hear, touch, taste, and smell Brahman alone. He is the ‘seeing you and the seen world’; both.
When he is not and where he is not? He never leaves you ever; he so much loves you.
Like Ahalyaa of this story who is in love with Indra, see him everywhere, in everything.
Enjoy his embrace continuously. Your lover is hiding behind all the objects of senses, as their very
knowledge. He is the very emptiness where they are produced.
He is even behind the very thought you have. He is behind the very idea of ‘I’; you have.
Just feel only him and ignore the rest; like seeing the canvas behind the colorful pictures; like seeing the
mirror behind the reflections. You yourself (the identity of a Mumukshu) are a reflection in that Brahman
mirror. He is there as the very you! Catch him!
Stay silent and listen to his arrival like a beloved waiting for her lover.
Just experience him who is embracing you at all the times as the perceived.
Melt off in his embrace and stay quiet in the unique bliss of oneness, where no perceived peeps in at all.
This is what happened to Ahalyaa who acted unfaithful to her owner husband and sought Indra the most
handsome lover of all.
4
INDEX OF TOPICS
Story of another Indra and another Ahalyaa -pg 5

The love story of the unfaithful mind and Brahman - pg 5
Indra explains their oneness - pg 8
Mind or body - which one came first? - pg 10
Two types of bodies - pg 16
What is Brahmaa-state of Brahman? - pg 18
Classification of Jeeva categories - pg 22
5
क&'मे
ृ )*ाहयानरागवता)तम
ु ृ ्
[STORY OF ANOTHER INDRA AND ANOTHER AHALYAA]
भान.वाच
ु
Bhaanu spoke
मनो ह जगतां कतृ मनो ह प.षःु परः मनः कतं ृ कतं

ृ लोके न शर3रकतंृ कृतम ् ।
Mind alone is the Creator of the world; Mind alone is the Supreme embodied Self (Purusha).
Action performed by the mind alone is the real action; action performed by the body is not the real action.
सामा)य5ा6मणा भवा ू मनोभावनया कल ऐ)दवा 56मतां याता मनसः प9य श:तताम ् ।
Being born as just ordinary Brahmins, the Aeindavas attained the state of Brahmaa by merely conceiving in
the mind. Observe the power of the mind!
मनसा भा;यमानो ह दे हतां या<त दे हकः दे हाभावनयाऽय:तो ु दे हधम?न बा@यते ।
By conceiving in the mind alone, the embodied one attains the embodied state.
Dis-identified with the body, one does not get troubled by the bodily afflictions.
बा6यAिटह <नयतं सखदःखाद
ु ु व)द<त ना)तमुखतया योगी दे हे वेित याये ।
A man, who has his vision turned outwardly, obtains the joy or sadness as ordained. The Yogi, whose mind
is turned inwards, does not know (or ignores) the likes or dislikes connected to the body. (When a Yogi has
realized the truth that the outside is just the changing patterns painted by the senses (mind) in the empty
voidness, it makes no difference to him what the experiences bring forth as joy or sorrow. He does not
either run away from anything, or seek anything particularly. It does not matter to him if the mirage waters
are sweet or sour; both are just some lies produced by the mind.)
मनः कारणकं तDमाEजगि
ववधवFमं इ)*Dयाहयया साधमुद)तोऽ' <नदशनम ् ।
The varieties perceived in the world are caused by the mind alone.
The occurrence that happened in the life of Indra who was with Ahalyaa proves this point.
THE LOVE STORY OF THE UNFAITHFUL MIND AND BRAHMAN
56मोवाच
Brahma spoke
काहया भगवा)भानो को वा'े)*Dतमोनद ु ययो.द)तवणे पावनी Aिटरे <त ह ।

Who is that Ahalyaa, O Lord Bhaanu? Who is Indra, O Dispeller of darkness (and ignorance)?
By listening to which account of theirs, will the vision be sanctified?
भान.वाच
ु
Bhaanu spoke
यते
ू ह परा
ु दे व मागधेषु मह3प<तः इ)*
यHन ु इ<त Iयात इ)*
यHन ु इवापरः ।
Lord, it was said that there was a king of Magadha country named Indradyumna who was celebrated as
another Indradyumna. {Indradyumna: A Paandya king who was devotee of Vishnu as mentioned in the Puranas.}
[Indradyumna means one who is ‘as resplendent as Indra’.

Indra means one who is the lord of Indu. Indu means moon, and also a drop of shining water.
Indra is so called because he was a Vedic God who possessed rains and used thunderbolt as his weapon.
Indra in the abstract sense refers to the Brahman-state here which is the power of mind.
Indradyumna is the Jeeva which owns the mind, and is in essence the Brahman; but not the Brahman because
of ignorance. It is only as resplendent as Brahman.
Mind is a moon that survives by the power of Brahman-sun.]
6
तDये)द&बHब<तमा
ु भाया कमललोचना अहया नाम त'ासीKछशाMकDयेव रोहणी ।
Like the Moon had Rohinee, he had a wife with lotus-like eyes named Ahalyaa who was like a statue made
of Moon’s reflection.
[Indra is the possessor of Indu, the drop of shining water.

Water in Upanishads refers to the experience of a Jeeva.
Jeeva is nothing but a process of experiences; and Indradyumna refers to the Jeeva who is resplendent like
Indra, the Brahman state. Jeeva is just the king of all Vaasanaas and their fields.
Ahalyaa is the unploughed (uncontrolled) mind, who was always in the company of the Jeeva who shone
resplendent like Brahman, and was not Brahman state because of delusion.
In Geetaa, Krishna calls the ignorant mind as the unploughed undisciplined mind which runs here and there
(Avyavasaayaatmikaa Buddhi).
This Jeeva and his undisciplined mind (the king and his wife Ahalyaa) were happily enjoying the Vaasanaa
fields of all sorts without control.
This mind reflected all the desires of the Jeeva as experiences.]
तिDम)नेव परेु षMगः षMगकरशेखरः इ)*नामा परः कि9चीमाि)वकमारकः ु ।
In that very city, there lived a libidinous person named Indra, son of a Brahmin well acclaimed among the
persons of loose character.
(Indra here refers to Brahman who would attract any mind, and who is visualized by a Knower of Brahman.
He was acclaimed among realized people who were free and not bound by any rules as such.)
अहया पव ू म)*Dय बभवे ू टे यहयया तं ु राजमहयाथ कथाDतावतः :वOचत ् ।
Once during some talks held in the court, the queen heard that Indra, the king of Gods had been attracted by
another Ahalyaa in the past. (This Ahalyaa of Ramayana story had acted unfaithful to her husband, Sage
Gautama, and was cursed to appear as a shapeless stone to all the people; and she was performing
penance in the forest concealed by the stone form; her original form was hidden and she appeared as a
roadside stone only to all. Rama would later see her in her original form and not as stone, and then only
she will be redeemed from the curse, when Rama would salute her with due respect due to a Sage’s wife.)
आकPय एवमहया सा बभवे ू )*ानराOग
ु णी अहयां मां स नो कDमास:तोऽRयेतीयथोसकाु ।
Hearing this, this Ahalyaa started loving this Indra, and felt anxious as to why he was not interested in her.
(This Ahalyaa (mind) also decided to act unfaithful to the Jeeva ego and was attracted towards Indra
(Brahman-state), and decided to keep away from the deluded Jeevahood (Indradyumna, the lord of the
perceived world.) The mind was now in a Mumukshu state.
Once the mind feels disinterested in the pleasures offered by the Jeeva-state, it pines for the Brahman-state
like a beloved pining for her lover.)
मणालभारकदल3पलवाDतरणे
ृ षु सा अतSयत भशं ृ बाला लता लना
ू वनेिवव ।
She pined a lot like a creeper fallen unattended in the forest and was scorched even on beds made of lotus
stalks, and banana leaves.
[Mind was no more interested in any pleasure of the world, and suffered in their contact, like Rama had felt
pained by the sight of pleasures after he had returned from the scared tour.]
खेदमाप समTासु तासु भपवभ<तषू ू ु मसी <नदाघतSतासु पVरलोला Dथल3िवव ।
That young lady got disgusted with all the royal pleasures.
She suffered like a fish thrown on the ground heated by sun’s heat.
[The mind wanted to melt off in Brahman-state, and suffered much when in the contact with the family and
worldly activities.]
अयम)*ोsयम)*9चेयेवं जातलापया लEजाप ह तया य:ता वैव9यमनयातया ु
इयातया घनDनेहमथ तDया वयDयया उ:तं तया येsवXनम)*मRयानयाHयहम ् ।
She started seeing every object and person as Indra and rushed towards them calling out, ‘this is Indra’ ‘this
is Indra’. Having no control over herself, she lost the sense of shame also. Observing her suffering like this
from pangs of love, her friend told her that she will somehow bring Indra to her unseen by anyone.
[The pain of being away from Brahman-state was unbearable. The mind was now in a madness state, and
desired nothing but the union with Brahman. It saw everything as Brahman and yet suffered unable to meet
her lover in person. It wanted to experience the state of Brahman bereft of all perceptions.
7
At that time, her friend, the Knower acting as the Guru and guide, promised to make the union possible.
Satsanga and Study of Scriptures acted as the friend of a Mumukshu promising to bring about the ‘Yoga’
(union) of Brahman and the mind.]
इटं तवानयामी<त वा ु वकसतेYणा पपात पादयोः सIया नल)या नलनी यथा ।
Hearing the kind words of her friend, Ahalyaa felt extremely joyous and fell at her feet in gratitude like a
lotus falling on lotuses.
[The Mumukshu mind surrenders at the feet of the Guru who is already in the realized state.]
ततः याते दवसे समायाते <नशागमे सा वयDया तम)*ाIयं ययौ ि
वजकमार ु कम ् ।
The day ended and the night arrived filling Ahalyaa with new hopes.
[The Guru trained the Mumukshu mind to see the day (life) in which the worldly people were awake as the
night filled with delusion; and made it stay unattached to the world as if it was the night, where it will stay
unaffected by the world events and which was defined as a thoughtless state.]
बोध<यवा यथाय:तं ु सा तम)*मथाMगना अहया<नकटं रा[यामानयामास सवरम ् ।
That friend of hers went to meet Indra, the son of a Brahmin; she explained to him everything; and brought
him at night to meet queen Ahalyaa.
[Guru made the Mumukshu mind understand the nature of Brahman and made it realize the truth of
Brahman, through many instructions, needed practices of mind-control etc. Brahman also was ready now to
meet his lover immediately.]
ततः सा तेन षMगेन सहे )*े ण र<तं ययौ किDमि)9चसदने गSते ु बहमायवले
ु पना ।
The queen adorned with many garlands and scents happily spent the night with the Brahmin youth secretly,
in some hidden place; and experienced immense joy in his company.
[Mind adorned itself with virtues like Shama, Dama etc; contemplated on the inner essence through
Vichaara and attained the union with Brahman, who was known only to Knowers of Brahman.
Later, the mind could not stay away from the bliss of silence; and coveted it more and more.
The lingering attachment it had towards the worldly objects and people diminished slowly; and it was
endowed with extreme dispassion.]
हाराMगदमनो\ेन त.णी तेन सा तदा रतेनाविजता वल3 रसेन मधना ु यथा।
The young girl was always attracted towards the lover who was beautiful being adorned by garlands and
ornaments, like a creeper (is attracted) by the essence of spring.
[The Mumukshu-mind now spent its time more and more in Satsanga and also in Scripture studies, which
actually were the garlands and ornaments that adorned the Brahman-state, and shone forth with the
instructions about Brahman Knowledge.]
ततDतदनर:ताु सा प9य)ती त)मयं जगत ् न समDतगुणाक]ण^ भतारं ब6वम)यत ।
Madly in love with him, she saw the whole world filled with him. She saw him wherever her eyes went.
She started disliking her husband who was endowed with the great qualities of royalty.
(The mind was unable to keep away from the Brahman-state.
The entire world now appeared as Brahman only.
It kept away from the Jeeva state of delusion which was endowed with various types of Vaasanaa fields.]
केनOचवथ कालेन तDया इ)*ानराOगता ु सा \ाता राजसंहेन त)मख;योमचि)*का
ु ।
इ)*ं @याय<त सा यावतावतDया वराजते मखं ु पणनू _ च)*े ण ब`मव
ु कैरवम ् ।
Soon, the powerful king was able to understand her love for Indra by the brightness that filled the face like
moonlight.
[There was now a great change in the mind-state. It was always in the Knowledge of Brahman and its purity
expressed itself in all actions. It was cool like the moonlight and was free of all agitations.]
The king observed that her face shone with unique brightness when she was thinking of Indra, like a night
lotus by the appearance of the moon.
[The mind was now in the enlightened state, and expressed itself as happiness outside. It was always
cheerful.
The Vaasanaa bundle named Jeeva was unable to break this happiness, since the mind no more was moved
by the power of Vaasanaas.
The mind was now not the waxing and waning moon; but was complete with full digits; and the silent bliss
was always constant like the bloomed state of a night lotus by the constant presence of the full moon.]
8
इ)*ोऽप च तदास:तसमDतकरणाकलः ु न <तट<त Yणमहो तया वरहतः :वOचत ् ।

Even Indra, his whole being thirsting for her, could not bear to stay away from her even for a second.
[Brahman also was not able to be away from such a pure mind. That means that the mind was now in its
natural state of Reality and could not be different, even if forced.]
अथा<तसघन<नरावरणचे
ु टयोः तयोरनयवता)तो
ृ रा\ाकaण कटु;यथः ।
The lovers started meeting openly without fear as they could not keep away from each other for long.
The king felt very much hurt by their illicit affair.
(Now the JeevanMukta state was no more hidden; and the Vaasanaa-bundle with its crown of ignorance was
annoyed of course. That means that the ignorance was slowly decreasing.)
एवाम)यो)यमास:तं भावमालbय भप<तः ू चकार बहुभद Pडैः स
वयोरथा शासनम ् ।
The king observing their mutual infatuation ordered them both to be punished in various ways.
[The life which had started as a Vaasanaa fulfillment had to go on, like an arrow already on its way. Life
brought forth many varied experiences of joys and sorrows; but the bliss of Brahman could not be shaken by
any experience.]
तावभावप
ु स)य:तौ हे म)ते सललाशये तटौ ु जहसतDत'ु न खेदं समपा
ु गतौ ।
अपKछत
ृ ततो राजा aख)नौ Dथो न तु दम ु ती ।
Those two laughed aloud in joy when thrown inside the lake waters in the snowy season, and never felt any
pain. The king asked them both, “Have you wicked ones suffered enough?”
[A mind which is dissolved off in the Brahman Knowledge sees no perceived at all, but only the Brahman
everywhere. It sees Reality as it is; and the truth as it is; that the perceived is non-existent completely.
What suffering can be there when there is no one to imagine suffering in the emptiness? The imagining mind
(queen of the Jeeva, the Vaasanaa king) is no more there; only the lover of Brahman is left back.]
तावचतम
ू ु ह3पालं जलाशयसमd ु धतृ ौ ।
संDमयतावामहा)यो)यमखकाि)तम<नि)दतां
ृ ु आमानं न वजानीवो eढभावं परDपरं ।
शासनेषु च यसMगो <नःशMकDतेन हषतौ म6यावो
ु न मह3पाल DवाMगैरप वक<ततैः ।
ततो Fाgे पVरhYSतावaख)नावेवमेव तौ ऊचतम
ु ु दतामानाव)यो)यDम<तहष
ृ तौ ।
TOथतौ गजपादे षु न aख)नावेव सिHDथतौ एवमेवोचतभ
ु ूपम)यो)यDम<तहष
ृ तौ ।
कशाहतावaख)नौ तावेवमेव कलोचतःु।
अ)यDमाKछासना*ा\ा किपताKच पुनः पनः ु उdधत ृ ौ ऊचतःु पटौ
ृ तमेवाथ^ पनः
ु पनः
ु ।
They both answered the king when they were pulled out of the lake,
“We both always remember the taintless luster of each other’s faces. Always absorbed in the thought of
each other we do not know ourselves. We go through the punishment together and have each other’s
company; so we are very happy. Even if our limbs are cut to pieces, we will not be affected, O king!”
They both were thrown into pots of hot liquids; they did not feel any pain.
They said that they were very happy and were remembering each other.
When tied to the elephant’s foot, they suffered not the least.
They told the king that they were very happy and were remembering each other.
When flogged also they did not suffer and said the same thing.
Punished by the king in various other ways again and again, they proudly gave the same answer again and
again, when questioned. [Vaasanaas had no power over the mind now.]
INDRA EXPLAINS THEIR ONENESS
उवाचे)*ो मह3पालं - Indra addressed the king and said,
जग)मे द<यतामयं न शातना<न दःखा<न
ु बाध)ते किjचदे व मे ।
अDया9चैव जग*ाज)सव^ म)मयमेव च तेना)यशासनाkुःखं किjचदे व न व
यते ।
“The entire world is filled with my beloved.
[Brahman said as it were, that the entire world is my beloved mind; and she is shining in my thought only.
I have no suffering when existing as her; and she has no suffering when existing as me.
These painful weapons do not hurt me in the least. For her also the entire world is filled with me.
So there exist no painful states at all for us both. We are not two anymore; but one only.]
9
मनोमा'महं राजन ् मनो ह प.षःु Dमतः

ृ पjचमा'मेवायं दे हो A9यत एव ह ।
I exist only as the mind, O king! Mind alone is the man.
The world itself is the body of the mind extending from it.
[Brahman state alone is pictured by the mind as the perceived. The perception state is the Jeeva.
Mind alone conceives the form of the world.]
MIND OF A STHITAPRAJNA (A MAN OF STABILIZED INELLECT)
समकालय:ते ु न सहसा दPडराशना वीरं मनो भेद<यतंु मनागप न श:यते ।
Even a heap of sticks lashing at the same time at once, cannot in the least break the mind of the courageous
one (one of stabilized intellect) who is intent on getting his desired object (of Knowledge of Brahman).
का नाम ता महाराज क]A9यः कDय श:तयः याभमनांस भ)
य)ते Aट<न9चयव)यप ।
Tell me o great king, what, which and whose powers can break the minds of those who are well ascertained
about their desired object (Brahman Knowledge)?
व`मायात
ृ ु वा दे हो यातु वा वशरा.तां भावताथाभप<ततं मनिDतट<त पव ू वत ् ।
Whether the body grows or decays, the mind never wavers from its previous state of cherishing its desired
object (Brahman Knowledge).
इटे ऽथ_ Oचरमावटं दधानं त
गतं मनः भावाभावाः शर3रDथा नप ृ श:ता न बाOधतम ु ्।
The experiences of the body can never affect the mind that is well-established in its cherished object
(Brahman). The experiences of the body do not affect the stabilized mind O king.
भावतं तीlवेगेन मनसा य)मह3पते तदे व प9ययaखलं न शर3रवचेिटतम ् ।
Whatever the mind desires intently (as Brahman knowledge), that alone is perceived by the mind always; it
is never aware of the actions done by the body (which are not real).
न का9चन mया राज)वरशापादका अप तीlवेगेन संप)नं श:ता9चाल<यतंु मनः ।
Neither the curses (demerits) nor the boons (merits) can move (affect) the mind which is intent on its
desired object (Brahman) O king.
तीlवेगेन संयु:तं प.षा ु 6यभवाि)चतात ् मन9चाल<यतंु श:ता न महा*Hमगा ृ इव ।
Nobody can move a mind absorbed in its desired object (Brahman-knowledge), like the deer cannot move a
huge mountain.
ममेयमसतापाMगी मनःकोशे <तिटता दे वागारे महोसेधे दे वी भगवती यथा ।
न दःखमनगKछाम
ु ु यया जीवरYया OगVरTnमदशादाहं लoनयेवाpदमालया ।
य' य' यथा राजि)DतटाHयभतपाम वा त'ेटसंगमाद)यिकंOच)नानभवाHयहम ु ्।
This fair hued damsel (pure state of mind) is established in the hollow of my heart (Brahman essence) like
the goddess placed in the sanctum sanctorum of the temple.
I (the Knower of Brahman) never feel any suffering because of her guarding my life always (as the mind
which is the pure reflection of Brahman).
Like the mountain burnt by the summer heat is embraced by the garland of clouds, wherever I (as a
JeevanMukta) stay or suffer, I experience only the joy of union with her (the mind which is established in
the Brahman knowledge).
अहयाद<यतानाHना मनसे)*ाभदं मनः संस:तमदमाया<त न DवभावाAते परम ् ।
The mind called Ahalyaa (which was not disciplined before and now is the pure unaffected Ahalyaa) is
firmly attached to the mind called Indra (Brahman endowed with purity as the mind).
(Ahalyaa also means one who is very pure and untouched by any other vile thought.)
The pure mind cannot see anything else (but the empty expanse of Reality.)
एककाय<नवटं ह मनो धीरDय भपते ू न चायते मे.Vरव वरशापबलैरप ।
The mind of the brave one (with stabilized intellect) is always directed towards a single object only.
Like the Meru mount, the mind does not waver even by the power of boons or curses (results of actions or
even any real curse or boon thrown at by any higher powers.)
दे हो ह वरशापाRयाम)यवमव गKछ<त ननु धीरं मनो राजि)विजगीषतया ु िDथतम।्
Body alone may have changes by the good and bad; and being associated with the world may become
different in looks (through diseases or aging or death, or curses and boons) Raajan; not the mind of a
Knower which is powerful (with knowledge).
10
MIND OR BODY - WHICH ONE CAME FIRST?

एता<न चा' मनसां न च कारणा<न राज)शर3रकलना<न वथ
ृ ोिथता<न।
चेतो ह कारणममीषु शर3रकेषु वार3व सवावनखPडलतारसेषु।
Raajan, the delusory states of the bodies arise without any meaning (like the dream perceptions) (as false
knowledge only).They do not cause the mind to exist; rather the mind alone is the cause of these bodies
(which are sensed by the mind).
Like water alone is inside all the liquids flowing through all the creepers of the entire forest, mind alone is
the cause of all these bodies (rising for Vaasanaa-fulfillment).
आ
यं शर3रमह व` मनो महाम)संकिपतो जग<त तेन शर3रसMघः
आ
यं शर3रमOध<तट<त य' य' तताqशं ृ फल<त नेतरDय पंुसः ॥
O noble king, understand that the mind conceived a body at first as its tool for enjoyments; and that is why
the body became attached to the mind always (as the mind’s constant ascertained idea).
The mind gets the idea of ‘I in that body in the beginning, and then the results happen accordingly for that
particular mind, and not for the other man.
(Each body is a production piece of a particular mind with particular Vaasanaas; and the mind gets its
fruits of actions through the body-tool, and superimposes the idea of ‘I’ on the body.)
मIयाMकरं
ु ु सभगु व` मनो ह पंुसो दे हाDततः वसताDत.पलवाभाः
ृ
नटे ऽMकरे ु पन.दे
ु <त न पलवीन?वाMकरः ु Yयमपै ु <त दलYयेषु ॥
Hey good man, understand that the main sprout in a man is the mind (filled with Vaasanaas) alone; bodies
rise out of it like the leaves on a tree (death after death). If the sprout (of Vaasanaa-filled mind) is
destroyed, the tree with its leaves (life existences) does not grow ever.
The sprout (Vaasanaa-filled mind) does not perish, even if the leaves (bodies of successive lives) perish.
दे हे Yते ववधदे हगणं करो<त DवSनावनावव नवं नवमाशु चेतः
Oचते Yते तु न करो<त ह किjचदे व दे हDततः समनपालय
ु Oचतरनम॥्
When the body is destroyed, the mind creates more new bodies like in the dream worlds. If the mind is
destroyed, the body does not do anything (it cannot produce a mind); so carefully guard the gem called
Mind. (Make the undisciplined Ahalyaa-mind into the unaffected Ahalyaa mind with Brahman Knowledge.)
JEEVANMUKTA STATE
दश दश हVरणाYीमेव प9याम राजन ् ययव<तमनDवाि)नय
ु मानि)दतोऽिDम
तव परकती
ु ृ नां यफलं दःखदा<य
ु Yणमथ सOचरं ु तत)न प9याम कOचत ं ्॥
In each and every direction, I see the deer-eyed beloved only Raajan.
(Mind is deer eyed because of continuous movement.)
Being always absorbed in the thoughts of my beloved (the perceived world), I am always happy.
I do not see even for a minute or for long, the painful fruit rendered by your people.
(You as a Vaasanaa bound Jeeva are no more existent. I alone am the true essence. Your life narratives
have no meaning for me. I am no more a Jeeva; but Brahman; I am not Indradyumna (one who is like
Indra); but am Indra himself, the real one.)
CAN THE MIND ENDOWED WITH BRAHMAN KNOWLEDGE BE DESTROYED EVER?
अथे)*े णैवम:तो
ु sसौ राजा राजीवलोचनः म<नं
ु भरतनामानं पा9वDथमवाच
ु ह।
भगव)सवधम\ प9याम सदरामनः
ु ु भशमDय
ृ मखे
ु Dफारं धाtय^ म`ारहाVरणः ।
पापानeपमDयाश
ु ु शापं दे ह महामने
ु यदव@यवधापापं व@ययागातदे व ह ।
Spoken in this manner by Indra, the lotus-eyed king addressed Sage Bharata who was seated by his side.
“O Lord, You know all about Dharma. This wicked man has stolen my wife; yet I find his words highly
insolent. O great Sage, curse him in whatever way he deserves.
The sin of punishing an innocent is equal to the sin of not punishing the wicked!”
इय:तो
ु राजसंहेन भरतो म<नसतमः
ु यथाववचायाशु पापं तDय दरामनः
ु
सहानया दु कृ<त)या भत*ृ ोहाभभतया
ू वनाशं lज दब
ु ु`े इ<त शापं वसटवान
ृ ्।
Thus requested by the king, the Sage analyzed the wicked deeds committed by both and cursed,
“Hey You of a wicked mind, get destroyed along with this girl who was unfaithful to her husband.”
11
(Can Vaasanaas again overtake the realized mind and lead it to towards ruin?
Never! The State of Brahman Knowledge is imperishable.)
ततDतौ राजभरतौ यच ू Vु रदं वचः ।
They both replied to the King and the Sage:
सदम
ु ु ती यवां
ु याRयां Yपतं द9चरं ु तपः अनेन शापदानेन कि)चqव<त नावयोः ।
दे हे नटे न नौ कि)च)न9य<त Dवा)तeपयोः Dवा)तं ह नह केनाप श:यते नाशतंु :वOचत ् ।
सbमवा
ू िKच)मयवाKच दल ु bयवाKच व` नौ ।
“You both are idiots. You both have wasted the power of your penance on us.
Nothing will happen to us because of this curse.
Our inner identities as lovers will not perish because of the death of the bodies.
Nobody can destroy our minds; for, they are subtle, conscious and cannot be seen.
Both of you understand this.”
सघनDने
ु हसंब`मनDकावेव शापतः प<ततौ भतले ू वYवKयतावव
ृ ु पलवौ ।
Because of the curse they both fell on the ground with their minds attached to each other in love.
(Even after the death of the body, this Knowledge could not be destroyed.)
अथ ;यसनसHस:तौ मगयो<नमपागतौ
ृ ु ततो
वावप सHस:तौ भयो ू जातौ वहMगमौ ।
अथाDमाकं वभो सग_ मथःसंब)धभावनौ तपःपरौ महापPयौ
ु जातौ 5ा6मणदHपती ।
भारतोऽप तयोः शापः स समथu बभव
ू ह शर3रमा'ाmमणे न मनो<नTहे भो ।
ताव
याप ह तेनैव मोहसHDकारहे तुना य' य' जायेते भवतDत' दHपती ।
Being passionately attached to each other they entered the womb of the deer.
Then having same infatuation, they were born as birds.
Then they both were born in our creation still feeling attachment to each other.
They were born as a Brahmin couple of great merits and spent their life in performing penance.
The curse of Bharata could only affect their bodies, not in controlling their minds. They both, wherever
they get born always unite together as a ‘couple in love’ always feeling attracted towards each other.
(‘Reality state of Brahman’ alone is perceived as the world by the ignorant minds belonging to the worlds
of humans and the worlds of Devas. The same state exists as the Aeindava creation also.
What is left back is the Reality state alone. World is non-existent completely.
Every Mumukshu-mind is an Ahalyaa and it always is in love with Indra, the Brahman- knowledge.
They are always there as these Indras and Ahalyaas.
If this love is steadfast, why fear death of the body or any curse or even the imagined destiny?
Keep this love alive; it will never ever perish.
Once you are established in the knowledge of Brahman, there is no coming back to the ordinary state of
ignorance-filled mind. Gain of knowledge is an irreversible process.
Once you know, you can never be ignorant.
Naaraayana also was cursed to be born as a human; but his knowledge state soon bloomed up by itself.)
अकृ&'मेमरसानव`ं ु Dनेहं तयोDतं <तवीbय का)तं ,वYा ृ अप ेमरसानव`ाः
ु शMगारचे
ृ टाकलता
ु भवि)त ।
Observing their attachment filled with the pure unblemished essence of love, even trees get affected and
start acting romantically!
[Wherever a realized mind and her lover (Brahman Knowledge) stay united, that place itself is sanctified by
becoming the play ground for Brahman.]
भान.वाच
ु
Bhaanu spoke
तेनैत
विKम भगव)यथाकालं मनो मने
ु अ<नTा6यमभे
यं च शापैरप दरासदै
ु ः।
ऐ)दवानामतः सिटृ mमाणां वनाशनं यEयते ु न च तd56म)यु:तमेत)महामनः ।
That is why, My Lord, I say that the mind (ignorant or realized) cannot be destroyed through curses even.
Therefore the destruction of the creations done by Aeindavas is not possible.
(Ignorant ones stay forever as the Vaasanaa-fields; and the Knowers stay forever as Brahman-field only.)
12
कं तदिDत जगयिDमि)ववधेषु जगसु च तवाप नाथ नाथDय यkै)याय महामनः ।

मनो ह जगतां कतृ मनो ह प.षः
ु Dमतः
ृ ।
य)मनो<न9चयकतं ृ त
*;यौषOधदPडनैः ह)तंु न श:यते ज)तोः <त&बHबं मणेVरव ।
What is there (as real) in these multifarious worlds that even you the great lord of all should feel anxious
about? Mind alone is the creator of the world. Mind alone is said to be the man.
Like you cannot destroy the reflection of a gem, you cannot destroy what is ascertained by the mind
through potions, medicines or punishments.
(Ahalyaa, the ignorant mind as the wife of the king, the Vaasanaa bound Jeeva, and Ahalyaa the dissolved
mind in Brahman; both are imperishable in their own way.)
तDमादे ते <तट)तु भासरैु ः सगसंFमैः वं vटे ह जािDतट ब
@याका
ु शो 6यन)तकः ।
So let the Aeindavas remain as they are with their wonderful creations going on.
You be the creator of your own beings. The mind-space is endless.
(It has place for any creation of any mind.)
Oचताकाशि9चदाकाश आकाश9च ततीयकः ृ अन)ताD'य एवैते Oचदाकाशकाशताः ।
Chittaakaasha, Chidaakaasha and the third one is the Aakaasha.
All three are endless and they shine from the Chidaakaasha.
एकं
वौ 'ी)बह)वाप
ू क.
ु सगाjजगपते DवेKछयाम<न <तट वं कं गह3तं ृ तवै)दवैः ।
You can create one, two, three or many more creations. You are the lord of all the worlds.
You do whatever pleases you. Why should you bother about the Aeindavas?”
56मोवाच
Brahmaa spoke
अथै)दवजगEजाले भाननै
ु वमदाwते
ु मया संOच)य सOचरमदम:तं
ु ु महामने
ु ।
य:तम:तं
ु ु वया भानो वततं ह कलाHबरं मन9च वततं वाप Oचदाकाश9च वDततः
ृ ।
त
यथाभमतं सग^ <नयकम करोHयहं कपयाम बह)याश
ू ु भतजाला<न
ू भाDकर।
तवमेवाशु भगव)थमो मे मनभ ु व क. ु सग^ यथाकामं मया समभचोदतः।
After Bhaanu explained about the Aeindava world network, I deliberated a while and said to him, Hey
Mahaamuni (Vasishta), – “You have spoken in the right manner. The material sky is also spread out
endlessly; mind is also an endless expanse; Chidaakaasha is also an endless expanse. Therefore, I will do
my regular duty of creation; and will conceive many varieties of beings, Hey Bhaaskara.
Bhagavan, you yourself must become my first Manu; and produce the world in whichever manner you like,
under my guidance.” (Manu is a title accorded to the progenitor of mankind.)
(Brahmaa created all the worlds in the witness state only.)
अथैतस महातेजा मम वा:यं भाकरः अMगीकय ृ ि
वधामानं चकार तपतांवर।
एकेन ा:तनो:तेनािDम)वपषा
ु सय
ू तां गतः ;योमा@वगतया सग_ ततान दवसावलम ् ।
म)मनवंु ि
वतीयेन कवाृ Dववपषाु Yणाससज सकलां सिटं ृ तां तामभमतां मम ।
Hey best of Sages, hearing my request, the sun of greatest luster (Brahman) agreed to my words and
divided himself into two. With his former body he remained as the sun (Reality essence) ; entered the sky-
region of the creation (Chittakaasha) and kept the count of days (s Kaala).
With his second body (perceived), he attained the form of Manu (potential state of all Jeevas) for me and
instantly produced all the creation-objects in whatever way I wished for.
(This is how Creation occurs.
Brahman-state itself through the Creation-state becomes as if divided; and stays both as the world and its
essence at the same time.)
एतते कOथतं सव^ वसटमनसो मने ु Dवeपं सवकृ वं च श:तवं च महामनः।
Sage Vasishta! Your mind is well disciplined!
I have explained to you the nature and power of the Mind which alone creates everything.
13
<तभासमपाया<त
ु य
यदDय ह चेतसः तकटतामे<त Dथैय^ सफलतामप ।
सामा)य5ा6मणा भवा ू <तभासवशािकल ऐ)दवा 56मतां याता मनसः प9य श:तताम।्
Whatever ideas arise in the mind, they get established as realities and reach their ends.
Being just ordinary Brahmins, the Aeindavas attained the state of the Creators because of the cognizing
nature of the Mind. Observe the power of the Mind!
यथा चै)दवजीवाDते Oच'वा
56मतां गताः वयं तथैव OचqावािKचतवा
56मतां गताः ।
Aeindavas attained the state of the Brahmaa by imagining various things; I have attained the state of the
Creator remaining in the state of Chit and acting as the Mind.
(They are still ignorant; but I am always establishes in the witness state of my essence.)
Oचतं ह <तभासामा यKच त<तभासनं तददं भा<त दे हाद Dवा)तं ना)यािDत दे हAक् ।
Mind alone has the capacity to manifest as forms; and all that is seen as body etc. are its own
manifestations within itself. There is no other thing that exists as the body-holder.
Oचतमामचमकारं क.ते ु Dवतः यथावसंभवं Dवाम)येवा)तमVरचादवत ् ।
The Mind creates this wonder within itself by becoming anything and everything as per the nature of the
conception; like multifarious plants rise with multifarious nature on the same landscape.
तदे तिKचतवqातमा<तवाहकनामकं तदे वोदाहर)येवं दे हनाHना घनFमम ् ।
कxयते जीवनाHनैतिKचतं तनवासनं ु शा)तदे हचमकारं जीवं व` mमापरम ् ।
What appears as the Mind here (a collection of thoughts and ideas) is known as the AatiVaahika; that
AatiVaahika again creates the dense delusion called the physical body.
The same Mind tainted with some trifling Vaasanaa is known as the Jeeva.
When all these illusions of three bodies (Jeeva, body and AatiVaahika) vanish, know that, whatever
remains left back is the Supreme!
नाहं ना)यदDतीह Oच'ं Oचतमदं िDथतं वसटै )दवसंवkससतामवागतम ् ।
यथै)दवमनो 56मा तथैवायमहं िDथतःतकतं ृ चाहमेवेदं संकपामैव भासते ।
There is no ‘I’; there is nothing else also; all that exists is just this Mind as manifold appearances.
The conception of the Aeindavas is unreal yet it appears as real. Their minds are the creators of those
worlds (and they alone witness those creations).
Similarly I (Brahmaa) also exist as the Mind. The worlds created by the Mind are my conceptions only (and
exist for me alone).
कि9चिKचतवलासोयं 56माहमह संिDथतः Dवभाव एव दे हाद व` श)यतरामखा ू त् ।
I exist as Brahmaa by some random play of the Mind.
The Supreme Self alone shines with my form as if different from the voidness of the world.
शÒचपरमाथ?
ु कeपणीयेव भावनात ् जीवो भयो ू मनो भवा ू वेतीथं दे हतां मधा
ु ।
Though of the nature of the supremely pure consciousness, the Jeeva gets down to the state of the mind and
has the worthless perception of the body.
सवमै)दवसंसारवददं भा<त Oच
वपःु संप)नसंबोधामा DवSनो द3घः Dवशि:तजः ।
The Pure consciousness alone shines as all this like the unreal worlds conceived by the Aeindavas; like the
individual in the waking state experiences a lengthy dream within himself.
ि
वच)*वFमाकारं त)मा'ाभासपव ू कं ऐ)दवाHबरव*ढंू Oचतादे वाaखलं भवेत ् ।
न स)नासदहं eपं सतासते तदे व च उपलHभेन स*पमसयं ू ति
वरोधतः ।
Everything appears by the power of the mind alone and gets established firmly like the Aeindava-expanse
similar to the illusion of two-moons in the infected eye, and shines as the essence of Chit alone.
It is not real since it belongs to a particular mind-structure only; it is real because it is the shine of the Chit.
It is the Reality shining as the unreal. It is real as experienced; but unreal as it is just a mind-experience.
जडाजडं मनो व` संकपाम बह
वपः ृ ु अजडं 56मeपवाEजडं A9यामतावशात ् ।
Know the Mind to be both inert and non inert. It is of the nature of conception.
It extends as the entire created world.
It is non-inert as Brahman; inert as the perceived phenomenon.
14
A9यानभवसयाम
ु न सqावे वलास तकटकवं यथा हे िHन तथा 56मaण संिDथतम ् ।
The reality felt in the perceived phenomenon is unreal in the state of the Supreme like the bracelet-idea is
falsified in the gold.
सववा
56मणः सव^ जडं Oच)मयमेव च अDमदादशला)ताम न जडं न च चेतनम ् ।
दावाद3नामOचवेन नोपलंRयDय संभवः उपलंभो ह सAशसंब)धादे व जायते ।
The Supreme alone manifests as all. All that is there can be classified as both inert and conscious.
The reality essence within us or in the objects is neither inert nor conscious. It is beyond those divisions.
(What is inert or conscious? Both are just words only and not real. The so-called conscious mind is
conscious of the wooden log as inert; but the inert wooden log also belongs to the conscious field only.)
Wood etc cannot be perceived if they do not come under the ‘conscious’ category.
A direct perception or a direct experience is possible only if the perceived and perceivers are related by
some similarity. (Similarity here is the knowledge or understanding, the essence of both the knower and the
known object.)
उपलpधेऽजडं व` तेनेदं सवमेव ह उपलंभो ह सAशसंब)धाDयासमामनोः ।
If any thing is perceived, it cannot be inert (since it is a part of the conscious field).
Therefore since everything is perceived, they are related by similarity on both sides.
(Inert is consciously known; so it cannot be really inert.)
जडचेतनभावादशpदाथीन व
यते अ<नद9यपदे _ प'लताद3व महामरौ ।
Oचतो यKचेयकलनं त)मनDवमदाw ु तम ् ।
In that Supreme indescribable state of Brahman, there exist not the differentiations of inert and non-
inertness, like plants and trees do not exist in the wide desert-land.
Oचqागोऽ'ाजड़ो भागो जाzयम' ह चेयता Oचqागोऽ'ावबोधाHशो जडं चेयं ह A9यते ।
इ<त जीवो जग
Fाि)तं प9य)गKछ<त लोलताम ् ।
The cognizing capacity of the Chit alone is termed as the mental faculty.
The part of the Chit that is non-inert, perceives the inertness of objects.
The part of the Chit which is the principle of understanding perceives both inert and conscious things.
In this manner the Jeeva perceives the illusion of the world and gets entangled in it.
OचतDथ एव भावोऽसौ श` ु एव ि
वधा कतः ृ अतः सव^ जगसैव
वैतलpधं च सैव तत ् ।
The same pure state of the Mind is classified as two and so the entire world also is perceived as a dual
phenomenon. (Dual phenomenon: Inert and non-inert classifications.)
(The inert object is a sense created disturbance produced in the mind.
How can it be not-inert? It is also part of the conscious mind only.)
Dवमेवा)यतया Atवा Oच<तः A9यतया वपःु <नभागाSयेकभागाभं Fमतीव Fमातरा ु ।
Seeing itself as another through the cognizing power, the Chit though without divisions, wanders as it were
in a deluded state, as if divided.
न Fाि)तरिDत Fमभाक् ना नैवेतीह <न9चयः, पVरपणा ू णवIयावेतीथं संिDथता Oच<तः ।
There is no delusion. There is no one experiencing the delusion. This is for certain.
The pure consciousness alone stays as all this, like a completely filled ocean.
सव^ DयाEजाzयमSयDयाि9च<ति9चवं न वेिस तत ् Oचqाग|शोऽवबोधDय वहं ताजडतोदयः ।
Everything that shines out of the Chit is inert only, since you do not see the Chit in anything.
In the Chit, the part which is conscious actually rises as the inert ‘I’ state (based on the body-form).
(You who believe that you are conscious are not conscious at all. You are not conscious of the conscious
essence within you; you are conscious of the inert (matter) only; therefore you are actually inert only; an
object that is perceived.)
अहं तादपरे तवे मनागप न व
यते ऊHयाद3व पथ ृ :तोये संवसारं ह त
यतः ।
The I-ness etc do not exist in the least in the Supreme state.
(It is therefore not inert; it is not conscious also since it is not conscious of the inert.)
The extended world-perception is like the waves appearing as separate from the waters (though not
separate.)
15
अहं ययसंA9यं चेयं व` समिथतंु मगतणािHpववा)तDथं

ृ ृ ननं
ू व
यत एव नो ।
The perceived belongs to the ‘I’ conception alone; and rises inside like the waters of the mirage and does
not exist at all; (and therefore nothing gets created.) (Imagination imagines the ‘I’ and the world.
अहं तापदम)तामपदं व` <नरामयं वदं वदरहं ु ताद शैयमेव यथा हमम ् ।
The inner essence concealed by the duality vision is not a shelter for the ‘I state’ and is unafflicted.
Understand that the ‘I’ness is some extremity of Jadatva (inertness) like the snow which is the extreme state
of coolness. (The extreme limit of ignorance is the ‘I’ attached to the form.)
Oचतेव चेयते जाzयं DवSने Dवमरणोपमं सवामवासवश:तीः कव ु ती नै<त साHयताम ् ।
Chit alone perceives the inertness, like seeing one’s death in the dream (which is not real).
(How can you be alive and still be dead?).
(There is no conscious or inert; but only the imagination of oneself as conscious and seeing the inertness as
separate. Brahman is not conscious of the inert; or inert as something perceived by the conscious.)
It is the essence of everything and is all powerful. It shines as the ever changing perceived; and does not
attain equal-ness till the knowledge becomes ascertained.
मनःपदाOथतया सवeपं वजH ृ भते नानामाOचतदे होऽयमाकाशवशदाक<तः ृ ।
Mind alone shines as all the objects, all the forms, all the mental faculties, all the bodies, spreading out like
the sky.
KILL THE MIND WITH THE MIND THROUGH VICHAARA
दे हाददे ह<तभाeपाHयं यजता सता वचाय <तभासाम Oचतं Oचतेन वै Dवयम ् ।
One should discard the Mind shining as all the appearances with his own Mind through the proper enquiry
of the Truth.
Oचतता}े शोOधते ह परमाथसुवणतां गतेऽक&'म
ृ आन)दः कं दे होपलखPडकैः ।
यि
व
यते शो@यते त
बोधः के च खपादपाः, दे हा
यव
या सया चेयु:त एतां <त Tहः ।
If the mind-copper is purified (refined), the gold of reality will shine forth giving rise to untainted bliss!
What is the use of purifying the stone of the body?! One should purify (polish or refine) that which really
exists (the mind tainted by Vaasanaas); that is enlightenment!
If the body etc which are like the trees seen in the sky (non-existent), and which are the products of
ignorance are real, then, of course one can bother to cleanse (purify) them (and pay attention to them).
असयव<नवटानां दे हवाOचतया िवह ये नामोपदश)यEनाः कOचते ं प.
ु षैडकाः ।
Those ignorant ones, who instruct those ‘who are completely ascertained about the reality of the body etc’
saying that ‘the body alone is the Reality’; those men are just sheep in human forms (who cry out ‘mey
mey’ ‘mine mine’; and get carried away by the Death-wolf.)
यथैतqावयेDवा)तं तथैव भव<त Yणात ् Aटा)तोऽ'ैवाहयाक&'मे ृ )*ाद <न9चयाः ।
The Mind alone creates the cognition of the inertness within itself like seeing one’s own death in the dream.
Whatever is conceived within the Mind, it instantly becomes that. The story of Indra and Ahalyaa proves it!
य
य
यथा Dफर<त ु स<तभामOचतं
ु तततथा भव<त दे हतयोदताम।
दे होऽयमिDत न न चाहमदम<त Dवeपं व\ानमेकमवगHय <नVरKछमाDव ।
In whatever a mind of a Jeeva shines forth as, that alone gets experienced as the identity of the body.
‘This body does not exist nor do ‘I’ exist as this body’; with this ‘true understanding’, O Rama, remain
without any desires.
दे होऽयमेष च कलायम<त Dवभावाkेहोऽयमेतदaखलं तत ए<त नाशं ।
यYाद कपनावशाqयमे<त बालो <नयYदे हगत एव कयाप य:या ु ।
‘This is the body;’ ‘This world is there to be experienced by this body;’ with this belief the body alone is
experienced as the Self and the world also is experienced as real, leading towards complete destruction.
The child behaves as if he has become a ghost by his own imagination, though in reality no ghost exists
nor has it taken over his body!
16
Vasishta spoke
इय:तवा)स
ु भगवा)मया कमलसंभवः रघ
वह ू पनः
ु पटो
ृ वा:यमाhYSय भतपः ू ।
So did the Lord born out of the lotus, the caretaker of all beings instruct me; but I objected to his word and
questioned like this.
वयैव भगव)ो:ताः शापम)'ादश:तयः अमोघा इ<त ता एव कथं मोघाः कताः ृ पनः
ु ।
शापेन म)'वीयण _ मनोब`ीि)*या
ु Pयप सवाPयेव वमूढा<न Aटा<न कल ज)तष ु ु ।
Lord, you alone have told me before, that the powers of curses and chants can never fail!
Now how do you say that they become powerless in the case of the mind?
When curses are uttered, the victim is affected in the mind, intellect and the senses.
There are many events in the history to prove this!
यथैतौ पवनDप)दौ यथा Dनेह<तलौ यथा अभ)नौ त
वदे वैतौ मनोदे हौ स एव तत ् ।
एकनाशे
वयोरे व नाशोऽ'ाRयपप
यते
ु अव9यं भवतंु मनोनाशे दे हपVरYयः ।
Mind and the body can not be separated like the wind and the movement, or the oil and its viscosity.
If you say that only the mind exists and the body is just an illusion created by the mind, even then, if the
mind is destroyed, the body also will get destroyed.
मनः शापादभदuषैः कथं नाmHयते भो कथमाmHयते वाप 5ह ू मे परमे9वर ।
Lord of all! Tell me, how can the mind remain unaffected by curses or affected otherwise?
56मोवाच
Brahmaa spoke
TWO TYPES OF BODIES

न तदिDत जगकोशे शभकमाु नपा<तना
ु यपौ.षेण शkे ु न न समासा
यते जनैः ।
There is nothing in this world that cannot be attained by sincere effort by one who desires the ‘Supremely
auspicious’ state.
आ56मDथावरा)तं च सवदा सवजातयः सव एव जगयिDमि)
वशर3राः शर3Vरणः ।
एकं मनःशर3रं तु hYकाVर सदा चलं अ किjचकरम)यतु शर3रं मांस<नमतम ् ।
Starting from Brahmaa to the lowermost life-form of a plant, all species of living things have two types of
bodies. One is the Mind, which is always on the move and which instantly acts.
The other one is made of flesh but does not do anything.
त' मांसमयः कायः सवDयैव संगतः सव?राmHयते शापैDतथा व
यादसंचयैः ।
मकायो
ू 6यश:तोऽसौ द3नः Yणवन9वरः प~प'ाHबचपलो ु दै वादववशिDथ<तः ।
The body made of flesh is in contact with other bodies and gets affected by curses and magical spells.
It is weak, silent, ready to perish any moment, unstable like the water drop rolling on the lotus leaf,
helpless, and under the control of outside forces.
मनोनाम ि
वतीयोऽयं कायः कायवतामव स आयतोऽप नायतो भतानां ू भवन'ये
ु ।
The second body of the embodied ones, called ‘Mind’ in all the beings in all the three worlds is not under
one’s control (for the Vaasanaa-bound Jeeva), though it is under one’s control (for those who make effort).
पौ.षं DवमवटRय धैयम ालHpय शा9वतं यद <तटयगHयोऽसौ दःखानां ु तद<नि)दतः ।
यथा यथासौ यतते मनोदे हो ह दे हनां तथा तथासौ भव<त Dव<न9चयफलैकभाक् ।
If one remains taking recourse to sincere effort, always maintaining a courageous stand, then being
taintless, one is never troubled by afflictions. In whichever manner, the mind of the embodied being strives,
it manifests in that very manner, fructifying its own intention.
सफलो मांसदे हDय न कि9चपौ.षmमः मनोदे हDय सफलं सवमेव Dवचेिटतम ् ।
The flesh-body cannot attain any result with effort; but the Mind-body attains everything it strives for.
17
पव'मनसं ु धानं चेतः Dमर<त सवदा <नफलाDत' शापा

याः शलायामव सायकाः ।
Curses etc. fail to affect the mind which is always absorbed in the contemplation of the Supreme, like
arrows cannot pierce the hardened surface of the rock.
पतवंभस व6नौ वा कद मे वा शर3रकं मनो यदनस)धतेु तदे वाSनो<त तYणात ् ।
Whether the body falls into the mire, or fire or water, the very next moment, it experiences only that which
the mind is thinking.
प.षा<तशयः
ु सवः सवभावोपमद नेददायवXनेन फलं मनो ह मनसो मने ु ।
When one strives hard for the fulfillment of his desire to the exclusion of all other things, mind alone
bestows the fruit without any problem to the mind itself!
पौ.षेण बलेना)ति9चतं कवा ृ यामयं क&'मे
ृ )*े ण दःखा<त
ु न Aटा सा मनागप ।
Having filled the whole mind with the thought of Indra (Brahmin youth) through sincere effort, Ahalyaa
(wife of the king), never suffered any pain in the least (as in the story of Indra.)
पौ.षेण मनः कवाृ नीरागं वगतEवरं माPड;येन िजताः :लेशाः शला)तेू sप <तटता ।
Having made the mind free of desires and discarding the fever of delusion with effort, Sage Maandavya
never suffered the least even when nailed to the stake.
{There was a great sage by name Maandavya. He was performing penance and was in trance. A number of soldiers, who were chasing
a thief who had run away with the jewels which belonged to the king, came that way and enquired Maandavya about the thief, who
was seen contemplating outside the hut. The thief had actually entered the hermitage of Maandavya and dropped the jewels there
before he ran away. Maandavya was not aware of anything since he was in blissful trance.
Maandavya did not answer the soldiers, as he did not hear that question in the first place, since he was in trance. The soldiers were
annoyed and mistook his silence. They moved about in the hermitage and found the missing jewels there and took Maandavya to the
Court of the King. The king, going by circumstantial evidence, quickly decreed that he be impaled on the stake. Known as Aani or
kazhu maram, the stake was something similar to a giant nail, buried in the ground with the sharp edge projecting out, some five or six
feet above ground level. The person who was to suffer the punishment would be made to sit on the stake. The sharp edge of the stake
that had entered his body through the anus would emerge from somewhere close to the nape of the neck, thus killing the person. But
that is a very slow process and would take even a day or two. Maandavya found himself impaled on the stake when he came out of the
trance. He could not understand as to why this had happened to him.
By that time a large crowd had gathered around him and he was soon recognized by the wise in the crowd. They immediately rushed
to the king and informed him about the person who was impaled on the stake. The king realized his mistake, released Maandavya from
the stake and begged for his forgiveness. But the sharp edge of the stake (Aani) which protruded from his neck could not be removed
as skin had grown around that metal portion. The Aani had become a part of his body. Later he was known by the name of Aani
Maandavya. Maandavya was not at all annoyed at the king. He wanted to know the reason why this happened to him and therefore
went to Dharma Raja. ‘Sage, you played cruel games when you were a boy,’ replied Dharma. ‘You used to catch dragonflies, cut the
edge of their tails, insert sharp twigs attached to strings and used to hold the string in your hand while the poor insects tried to fly
away; but were stopped by the tether by which they were held. The punishment you suffered was a direct result of your cruel games,
when you were a boy,’ he said. ‘Your sense of proportion is off-balance,’ said Maandavya. ‘The quantum of an error, or a mistake or
crime should be measured with due respect to other factors like age and intelligence. What I did was something when I was ignorant
and I was not even twelve years old then. You should have taken cognizance of this fact. You failed in your duty. I curse you to suffer
what I underwent this day. You would be born to a maidservant and would go through humiliation a thousand times greater than that I
suffered.’ And thus was Vidura (of Mahabhaarata) born.}
अ)धकपिDथते
ू नाप मानसैय\स)चयैः ऋषणा द3घतपसा संाSतं वैबुधं पदम ् ।
There is the instance of a Sage attaining the heaven by performing the sacrificial rites in the mind itself
remaining inside the dark well.
{Yashtukaama was a Sage renowned for his penance. He once started from his home to collect materials for performing
a sacrifice. Unfortunately he fell inside a dark well. As the time fixed for the sacrifice arrived, he performed the
sacrifice in his mind itself without missing even the smallest detail. Indra the lord of the heavens was pleased by this.
He descended down from the heavens, rescued the Sage from the dark well and took him to the heavens with him.}
इ)दप'ैु ु नर ै रेव प.
ु षा@यावसायतः @यानेन 56मता ाSता सा मयाप न खPzयते ।
The sons of Indu attained the state of Brahmaa by contemplating with full effort.
Even I do not have the power to change that!
आधयो ;याधय9चैव शापा: पापAशDतथा न खPडयि)त तिKचतं प~घाताः शलामव ।
Mental afflictions, diseases, curses, and wicked beings (demons and ogres) cannot affect the mind which
does not swerve from contemplation (the established state always of the Knowledge of Brahman) even a
little, like the rock does not break by getting hit by the lotuses.
ये चाप खिPडताः केOचKछापा
यैराOधसायकैः DवववेकाYमं तेषां मनो म)ये वपौ.षम ् ।
If you find anyone affected by curses it is because they were not fully absorbed in their effort (of realizing
the Self), or their intellect lacked discrimination. (Vishvaamitra, Nahusha and others)
18
न कदाचन संसारे सावधानमना मना:DवSनेऽप कि9चdA9ये वा दोषजालैः aखल3कृतः ।

A person who is extremely careful not to swerve from the path of contemplation (Brahman knowledge)
cannot be affected by any network of faults, be it a dream state or the waking state.
मनसैव मनDतDमापौ.षेण पमा<नह ु Dवकमेव सवकेनैव योजयेपावने पOथ ।
A man should guide his own mind by his own mind in the sacred path with extreme effort that is possible.
MIND ALWAYS IS CONNECTED TO INCORRECT KNOWLEDGE
<तभातं यदे वाDय यथाभतं ू भवयलं Yणादे व मनः पीनं बालवेतालव)मने ु ।
The mind is capable of becoming instantly anything that is conceived, like the ghost seen by the child
which conceives it falsely.
<तभासDयानपदं ु ा:तनीं िDथ<तमjझ<त ु कलालकमा
ु नपदं
ु घटो मिप ृ Pडतामव ।
The mind discards its previous state and shines as anything as per the conception, like the pot discards its
clay-ness as per the intention of the pot-maker.
<तभासाथतामे<त Yणादे व मनो मने ु Dप)दमा'ामकं वाVर यथा तMगतरMग ु ताम ् ।
The water which is just quivering mildly suddenly rises as a high wave; likewise the mind becomes
anything in an instant.
अनस)धानमा'े
ु ण सय
ू &बHबेऽप यामनीं मनः प9य<त अश`ाY9च ु )*&बHबे ि
वतामव ।
By just thinking deeply, the mind sees night in the sun’s sphere also, like a person with faulty vision sees
two moons.
यप9य<त तदे वाशु फल3भतमदंू मनःसह हषवषादाRयां भM:ते ु तDमातदे व तत ् ।
Whatever it sees, the mind experiences its result immediately. Because of that, it experiences joy and pain
in whatever it perceives.
<तभानपदंु चेत9च)*े ऽSयिoनशखाशतं Atवा दाहमवाSनो<त दoधं च पVरतSयते ।
As per the conception rising in it, the mind perceives hundreds of blazing flames even in the moon and has
the experience of burning. Thus it burns, and suffers immensely.
<तभानपदं ु चेतः Yारे ऽप ह रसायनं Atवा पीवा परां तिSतं
ृ या<त वग<त नय<त
ृ ।
As per the conception rising in it, the mind perceives nectar even in salty water, drinks it and experiencing
immense satisfaction, jumps and dances.
<तभानपदं ु चेतो ;योम)यप महावनं Atवा लना<त ु लवा
ू च पनरारोपयय
ु लम ् ।
As per the conception rising in it, the mind perceives a great forest even in the empty sky, cuts away all the
trees completely, again raises all the trees and makes a forest once again.
इथं यदे व पVरकपयती)*जालं hYं तदे व पVरप9य<त तात चेतः ।
नासEजग)न च सदयवगHय ननं ू लनां
ू Aशं ववधभेदवतीं जह3ह ।
In this manner, whatever it imagines, the mind magically perceives that very thing, Rama.
Understanding the world to be neither real nor unreal, cut asunder the perceived phenomenon.
Cast afar the idea of manifold varieties.
Vasishta spoke
इ<त मे भगवता पवू मु:तं तदे तद

य तRयं
ु कOथतम ् ।
I have explained to you Rama what Lord Brahmaa told me in the past.
WHAT IS BRAHMAA-STATE OF BRAHMAN?
तDमादनाIयानाd56मणः मनः सवतः सवमनाIयानमप
यते
ु Dवयमेव त
घनतांाSय मनः संप
यते ।
त)मनDत)मा'कपनपव ू कसि)नवेशं भव<त ततDतैजसः प.षः ु संप
यते सोऽयं 56मेयाम<न नाम कतवान ृ ्।
The Truth you have to understand is this alone; ‘from that Indescribable Brahman’ all the indescribable
manifestation occurs by itself without any purpose. ‘That’ alone becomes dense and is called as the
‘Mind’.’ Then appears the state of potential conception, which is the subtle state of the mind.
That alone manifests as the lustrous person with a form. That ‘form’ is known by the name of ‘Brahmaa’.
19
[Brahman state is the basic reality state that is not in any space and time frame, is not a thinking planning
entity, is not any divine ruler, is not in any special heaven, is not anything at all that can be understood by the
mind, intellect or senses.
The Reality state is just the Reality state that has no form or name; for nothing exists outside of it to name it
or explain it. It alone is.
You I and all that you see as the world is nothing but the mind painting pictures on this emptiness of Reality
state.
What is this mind and how it came to be about?
Mind is some agitation. This agitation is not a real agitation as known in the perceived world; but is just the
very nature of Reality, like the quivering state of ocean.
This agitation exists as the endless potential states that can be any perceived experience of any one from a
cell-thing to a Shiva who rules all.
These potential states are the essence of the Reality state.
Reality state exists as all the potential states. It does not know them; it is them; so it knows them like you
know your limbs or a tree knows itself.
This ‘knowing itself’ is all the living entities knowing the perceived objects.
It is named by us as Brahman, Chit, etc.
It is actually nameless and is just all that is there as the perceived.
The entire perceived bound by various time and space modes is the potential state as Reality.
This alone is the world that appears as if experienced.
This as if experienced is understood as the mind.
This mind is named as Brahmaa. This Brahmaa is actually the Brahman as the mind-state.
This Brahmaa is also made of many minds.
These many minds are cut off from the knowledge of the Reality and stay as the light imprisoned inside tiny
pots. These imprisoned states of Brahmaa are called Jeevas.
Reality is just the emptiness of all; empty of emptiness also. It is termed as Brahman.
Reality is the potential essence of all the perceived. It is termed as Chit.
Reality is the very perceiving process which produces the perceived worlds. It is termed as Brahmaa.
These three words Brahman, Chit, and Brahmaa are not three separate entities; but the same thing named by
us differently.
Actually the indescribable emptiness alone is there as the right knowledge.
Except that whatever is captured by the senses is the false knowledge.
Right knowledge is masked by the false knowledge.
You as an ego are also false knowledge.
Reality is masked by your ego also.
When you tear off the mask through reason, then Reality alone is understood as real; and the reality of the
world vanishes off like the ghost vanishing off for the child who is taught reason.
What never was really there is not produced or destroyed, like a ghost.
Jagat is also non-existent except as the mind construes.
It is not produced at all.]
तेन राम योsयं परमेट3 त)मनDतवं व` ।

So Rama, understand that this creator Brahmaa is just the ‘principle of Mind’.
समनDतवाकारो भगवा)56मा संकपमयवा
यदे व संकपय<त तदे व प9य<त ।
Lord Brahmaa, who is the expression of the mind-principle, is of the nature of conceptions only.
Whatever he conceives, he perceives that alone. (Brahmaa is a name given to the non-stop process of
perception that goes on with divisions of ‘I’ ‘you’ and the world.)
ततDतेनेयमव
या पVरकिपता अनाम)यामाभमानमयी<त तेन 56मणा
OगVरतणजलOधमयमदं
ृ mमेण जगपVरकिपतम ् ।
This Brahmaa alone conceives this ignorance also; the ignorance namely identifying with the non-self
(form) as oneself. This Brahmaa alone in the proper manner conceives the world filled with hills, grass,
water etc.
20
इथं mमेण 56मतवादयमागता सिटर)यत ृ एवागतेयम<त लbयते ।

In this manner, the creation arising from the principle of Brahmaa is understood by the ignorant as arising
from some other source. (No other creator is there. Caught in the world of causality, the ignorant search
for the cause for this world also, and invent a god or a designer for the world, like searching for the cause
of a ghost, which is just caused by the absence of light (or knowledge.)
तDमासवपदाथानां 'ैलो:योदरव<तनां उपित56मणो राम तरMगाणामवाणवात ् ।
Therefore all the objects within the three worlds rise from Brahmaa alone like waves rising from the ocean
(for no reason, like the very nature of Reality.)
य एवामनप)ने
ु जग<त या 56मणि9च)मनोeपणी साहं कारे पVरकSय 56म 56मतामे<त ।
When the word still is an unmanifest state, the consciousness of Brahmaa with the nature of the Mind
conceives the ego and Brahman attains the state of Brahmaa.
(If you want a step by step process to satisfy your mind, then divide the Reality into two states of manifest
and unmanifest. In the unmanifest state where no world is there, the world is experienced as a mind; and
that mind is given the name of Brahmaa the creator. Mind is nothing but a process of perception that is
always existent as the nature of Reality (Brahman).
JEEVAS AND THEIR STATE OF IGNORANCE
याDव)याि9चKछ:तयः सवश:तेरभ)ना एव कSय)ते ।
This conceiving power of Brahmaa gives rise to other powers of the Chit (individual selves or Jeevas)
which do not differ from it in anyway.
(There is no individual entity as a Brahman or Brahmaa or Jeevas. All these divisions are just the words
with meanings invented inside the process of perception; and belong to the ignorant minds.
What exists is just the indescribable Reality state called Brahman which stays as the perceived experience.
This experience creates a Jeeva state of ignorance who perceives it as real.)
जग<त Dफारतां नीते पतामहeपेण मनसा समलसि)त ु ।
They (individual selves) shine forth happily along with the mind of the ‘Grandfather Brahmaa’ in the
extended world. (The process of perception (Brahmaa) in its churning or recycling state produce false
entities called Jeevas.)
एते सहvशोऽप पVरवतमानजीवा उKय)ते ।
These ‘countless in number’ are known as the ‘revolving Jeevas’.
तेऽRयदता
ु एव Oच)नभसो नभस त)मा'ैरावलता गगनपवना)तव<तन9चतद ु शवधा ये भतजातम@यतयाRयासे
ू
<तटि)त तDया एव ाणशि:त
वारे ण व9य शर3रं Dथावरं जMगमं वाप बीजतां गKछि)त ।
तदनु यो<नतो जग<त जाय)ते तदनु काकताल3ययोगेनोप)नवासनावाहानeपकम
ु फलभाOगनो भवि)त ।
ततः कमरEजभवाु सनावलताभबkशर3रा Fम)तः ोपति)त च । इKछै वैता भतजातयः ू ।
As soon as they rise from the ‘Chit-space’ (through the churning process of perception like dust-particles),
they get enveloped by the ‘Tanmaatras’ or the subtle elements in the illusory sky; get carried by the wind in
the sky (get endowed with power to move through Praana-power); and enter the bodies of moving or non
moving things, through the vital powers of the beings in the fourteen types of worlds, and attain the seed-
state (to be born state). Then residing in the wombs, they get born, and then by the sheer fact of co-
incidence they experience the fruits of actions of any Vaasanaa which randomly attaches to them, from the
flood of Vaasanaas arising from Brahmaa (the perception process). Then bound to the body by the
enveloping Vaasanaas and the ropes of action, they wander about rising and falling repeatedly.
These creatures are just (bundles of random) ‘desires’.
(It is not that a Jeeva is produced with an individual character by a creator entity called Brahmaa.
Brahman exists as the potential state of perception. Brahmaa exists as the process of perception. Jeevas
exist as the outcome of perception.
It is as if Brahmaa (process) (like a machine) takes all the colours (Vaasanaas) that are there and throws
them at the empty canvas; and instantly so many shapes with different colours start moving and acting;
they invent names for themselves; and believe that they are specially created by a divine entity who is also
very special because he created them.
Vaasanaas randomly join together and they become the perceiving Jeevas; then invent their individuality
for themselves and believe also that they are conscious real beings.)
21
काि9चEजनसहvा)ताः पति)त वनपणवकमवाया पVरFा)ता लठ

ु ि)त OगVरकुhYषु ।
अमेयभवाः काि9चिKचसता\ानमोहताः Oचरजाता भव)तीह बहकपशता)यप ु ।
Some thousands fall like the leaves in the forest, float all over blown by the winds of action, and roll in the
deep belly of the mountains (solid looking worlds). Some with immeasurable lives, deluded by the
ignorance about the existence of Chit (as the Reality), get births for quite a long time, even more than
hundreds of Kalpas.
(These ignorant false entities called Jeevas become part of successive dreams, with no fixed identity and
live as the particular dream characters; get born with the dream and die when the dream ends. They are
not individuals at all; and there is no chance of any rebirth also. They just rise like dust and dissolve off
like dust.)
काि9चक<तपयातीता मनोरमभवा)तराः वहरि)त जगयिDम)शभकम ु परायणाः ।
काि9च
\ातव\ानाः परमेव पदं गताः वातोqताः ू पयोम@यं साम*ा ु इव &ब)दवः ।
Some only have few lives, are always happy within, and wander in this world engaged in performing only
auspicious acts. Some realize the truth and attain the Supreme state like water drops of the ocean flying
high, rising up by the winds. (When false entities called Jeevas realize the truth of their existence, the
Reality alone stays back and the suffering Jeeva-entity vanishes like the false information vanishes when
truth is understood. When the reflection understands that it is mirror in essence, it stays as the mirror
only.)
उपितः सवजीवानामतीह 56मणः पदादावभाव<तरोभावभMगरा ु भवभावनी ।
In this manner alone, all the beings that get produced from the state of Brahmaa (process) appear and
disappear within an instant span, and experience the illusory world.
(Since time is not in the Reality state, the perceived worlds exist like a wide spread dream in some
imagined time principle. Therefore what is countless Kalpas for the world-beings is not an occurrence in
time at all in the Reality state.
All that happened has not happened at all. Therefore Reality state is not affected at all.
How can that which is unreal exist in the Truth state?
Paradox; isn’t it?
Brahman is a paradox only; the human mind cannot capture it if alive; kill the mind and see with
Knowledge alone as the mind; paradox will vanish off by itself.)
BEWARE OF THE POISONOUS WORLD CREEPER
वासनावषवैषHयवैधुयEवरधाVरणी अन)तसंकटानथकायसकारकाVरणी ।
नानादoदे शकाला)तशैलक)दरचाVरणी रOचतोतमवैOच[यवहताऽऽसंFमाऽसती ।
एषा जगEजMगलजीणवल3 संय:समालोककुठारकता
ृ ।
वल3व वYुpधमनःशर3रा भयो ू न संरोह<त रामभ* ।
Observe carefully the very ancient wild creeper of the world-network.
By its very touch, the poison of Vaasanaas will affect you and make you suffer immensely raising your
fever. It will madden you enough so that you end up doing endless meaningless actions resulting in untold
miseries. It spreads out all along the caves of the mountain namely various types of space-time
phenomenon. It creates delusions of various natures which are unreal.
O Rama, take the axe of pure vision and cut asunder this creeper of worldly existence; then falling down
like the creeper, the mind and body both get destroyed, never ever to rise again.
22
CLASSIFICATION OF JEEVA CATEGORIES

INTRODUCTION
Since Jeevas are not particular individuals with fixed name and form; but random Vaasanaa bundles
produced in the perception process made of delusion; the Vaasanaa bundles called Jeevas get classified as
higher middle and lower. Imagine the random colours of Vaasanaas to be just three varieties; say white red
and black; white is Sattva the good, red is Rajas the dusty, black is Tamas the absence of white or red and
is fully dark. Then there are the random mixtures of these three colours also; and these colours keep
changing also from white to black or red to white or black to white and so on.
In a huge cauldron of boiling liquid of the perceived, the white, red and black bubbles keep forming and get
the name of Jeevas. They keep on rising and disappearing again and again continuously without a break;
and keep on changing colours also.
As per the colour they take; the perceived around them is white, reddish or black.
The classification of Jeevas is explained here depending on the colours of bubbles that take on Jeeva-forms.
You are not an individual entity born as Saatvic, Raajasic or Taamasic.
Sattva, Rajas and Tamas are the colours of the Vaasanaas only, and these Vaasanaas make you their
perceivers.
You are just a non-existent entity produced by the ‘wants’; like the dream producing the dreaming person.
If wants are destroyed, the bubble will lose all the colours and be one with the colorless liquid of reality.
Such a Jeeva is known as Gunaateeta, one who has transcended the three Gunas.
He sees no good or bad or action; he exists as Brahman state itself.
Vasishta spoke
उतमाधमम@यानां पदाथानामतDततः उपतीनां वभागोऽयं ण ु ु वbयाम राघव ।

Raaghava, listen, I will explain to you the production of the ‘Jeeva categories’ divided as excellent, lowest
ad middle.
(The word ‘previous’ is to be taken in the relative sense only.
There is no previous or later in Brahman Reality.
Brahman-Reality is the boiling cauldron of bubbles where the boiling process has no beginning or end.
Therefore the bubble which has formed must be changing colour by some previous state of its; that is all
there is as the previous; and not any past or present or future in Brahman state.)
(Just look at the bubbles that are white red and black in various proportions; decide what colour-
combination is yours as a bubble. Destroy the black fully; reduce the red; transcend the white and try to be
colorless; and that is the endless end of the poor bubble which never is there!)
इदं ‘थमतोप)नो’ योऽिDमनेव ज)म<न थमतानाHनी

शुभाRयाससमqवा ु शभलोकाया
ु सा च शभकाु यानुबि)धनी ।
This one is the ‘excellence of first birth’ itself, where in this birth itself which is its first, is born with the
previous practice of good qualities, has lived in auspicious worlds, is a follower of auspicious actions.
सा चेि
वOच'संसारवासना;यवहाVरणी भवैः क<तपयैमuYमय:ता ु ु
‘गणपीवर3 ’ ।
The birth which is ‘dense with virtues’ is produced by the diminished Vaasanaas for enjoyments, but with
lack of dispassion and lead to the liberation-state within a few more births.
ताA:फलदानैककायाकायानुमानदा तेन राम ‘ससवा’ इ<त ोKयते सा कतामभः। ृ
The fulfilled ones speak of this as ‘endowed with Sattva Guna’ which is achieved after going through many
good and bad actions with their appropriate results; and becomes fit for liberation after hundreds of births.
अथ चेिKच'संसारवासना;यवहाVरणी अय)तकलषा ु ज)मसहvैEनानभाOगनी
ताA:फलदानैकधमाधमानमानदा
ु असौ ‘अधमसवा’ इ<त तेन साधभ.Kयते
ु ।
23
Stuck with various Vaasanaas of the world, tainted much with ignorance, getting knowledge level after
thousands of births through actions of righteous and unrighteous, is known as ‘Sattva associated with
unrighteous acts’.
सैव संIया<तगान)तज)मव)दादन)तरं
ृ संदoधमोYा यद तोKयते ‘अय)ततामसी’ ।
When after countless births of varied types still in a doubtful state of Moksha, it is known as ‘Excessively
Taamasic’.
अन
यतनज)मा तु जा<तDताAशकVरणी योपितम@यमा पंुसो राम
ि
व&'भवा)तरा ताA:काया तु सा लोके ‘राजसी’ राजसतम ।
That state which is stuck by the results of past actions, and somehow getting the middle state of human
birth, still has a doubtful state of Moksha and takes two to three creations is known as Raajasee, hey Rama
best of the royal clan.
अवकटज)माप
ृ सोKयते कतब`भः
ृ ु
सा ह त)म<तमा'े
ृ ण मोYयोoया ममYु ु ु भः ताA:कायानुमानेन ो:ता ‘राजससािवक]’ ।
Taking birth after a long time, and developing dispassion at the end of the life and becoming fit for Moksha
through actions leading towards it by desiring liberation, when men get liberation after death, it is known as
‘RaajasaSaatviki’; so say those with fulfilled intellects.
सैव चैदतरै रपज)माभमuYभाOगनी तताAशी ह सा तE\ैः ो:ता राजसराजसी ।
That is known by the Knowers of Brahman as ‘RaajasaRaajasee’ where one gets liberation after a few
births, being born in higher worlds of Yakshas and Gandharvas.
सैव ज)मशतैमuYभाOगनी चेिKचरै षणी वद:ता ु ताAगारHभा सqी ‘राजसतामसी’ ।
Where the liberation is attained after hundreds of births after a prolonged desire for the liberation, and is
endowed with such actions it is known as ‘RaajasaTaamasee.’
सैव संदoधमोYा चेसहvैरप ज)मनां तद:ता ु ताAशार)भा राजसाय)ततामसी ।
That which has a doubtful state of liberation even after thousands of births and engaged in actions colored
by such actions is ‘Raajasaa with excessive Tamas’.
भु:तज)मसहvा तु योपित56मणो नण ृ ां OचरमोYा ह कOथता ‘तामसी’ सा महषभः ।
After thousands of births, when one gets liberation after quite a long time span, it is known as ‘Taamasee’
by the Great Sages.
तEज)मनैव मोYDय भाOगनी चेतदKयते ु तE\ैः ‘तामससवा’ इ<त ताAशारHभशालनी ।
If one is qualified to get Moksha in the same birth, then the Knowers call it as ‘TaamasaSattvaa’, with such
actions suited to it.
भवैः क<तपयैमuYभाOगनी चेतदKयते ु ‘तमोराजसeपा’ इ<त ताAशैगुण बंृ हतैः ।
If after many creations it befits the attainment of Moksha, then it is called ‘TamoRaajasaa’, with such
qualities in excess.
पवू ज)मसहvाया परोज)मशतै
ु रप मोYयोoया ततः ो:ता तE\ैः तामसतामसी ।
Previously thousands of births and with hundreds of births ahead when it is fit for liberation, then it is
called by the Knowers as ‘TaamasaTaamasee’.
पव^
ू तु ज)मलYाया ज)मलYैः परोऽप ु चेत ् सि)दoधमोYा तदसौ ोKयतेऽय)ततामसी ।
Previously lakhs of births and with lakhs of births ahead and the Moksha is doubtful, it is known as
excessive Taamasee.
ALL JEEVAS ARE JUST THE RANDOM OUTCOME OF THE PERCEPTION PROCESS CALLED BRAHMAA
सवा एताः समायाि)त 56मणो भतजातयः
ू ं चलताभोगापयोराशेVरवोमयः ।
कOच
सवा एव व<नmा)ता 56मणो जीवराशयः DवतेजःDपि)दताभोगाkीपादव मर3चयः ।
सवा एव समप)ना
ु 56मणो भतप):तयः
ू Dवमर3Oचबलोqता
ू Eवलताoनेः कणा इव ।
सवा एवोिथताDतDमा
56मणो जीवराशयः म)दारमjजर3eपा9च)*&बHबादवांशवः ।
ु 56मणो A9यAटयः यथा वटपनि9च'ाDत*पा
ू वटपOयः ।
24
All types of Jeevas together rise from Brahmaa like the waves rising from the expansive ocean which is
perturbed a little. All the hosts of Jeevas come out of Brahmaa like the rays shooting out of the expansive
lamp from its quivering flame. All the rows of Jeevas are produced from Brahmaa like the sparks of the
blazing fire which rise out of its flames inadvertently. All the hosts of Jeevas rise up from Brahmaa like the
clusters of Mandaara flowers; like the rays coming out of the moon. All the ‘Seers and Seen’ are produced
from Brahmaa like the beautiful branches growing out of the trees with similar nature.
ु 56मणो जीवप):तयः कटकाMगदकेयरूय:तयः ु कनकादव ।
सवा एवोिथता राम 56मणो जीवराशयः <नझरादमलो
योतापयसामव &ब)दवः ।
अजDयैवाaखला राम भतस)त<तकपनाः
ू आकाशDय घटDथाल3र)ाकाशादयो यथा ।
All the rows of Jeevas are produced from Brahmaa like the bangle, bracelet, armlet, and other ornaments
made out of gold. All the hosts of Jeevas rise from Brahmaa like the water drops flying out of the clear
shining mountain torrent. All the beings are just imaginations of the unborn Brahmaa, like the pitcher-
space, pot-space, hole-space etc. from the ‘Space’.
(Brahmaa is unborn because he is the very nature of Reality, like the quiver of the ocean.)
सवा एवोिथता लोककलना 56मणःपदात ् सीकरावतलहर3&ब)दवः पयसो यथा ।
सवा एवोिथता राम 56मणो AटAटयः मग ृ तृ णातरिMगPयो यथा भाDकरतेजसः ।
All the multifarious perceptions have risen from the state of Brahmaa like the mist of water drops rising
from the waves of the ocean. All the cognitions that are cognized have raised from Brahmaa like the water
waves rising in the mirage by the hot rays of the sun (and are not real).
सवा A9यAशो *;य<तVर:ता न eपतः शीतर9मेVरत EयोDना Dवालोक इव तेजसः ।
‘The Seen’ and the ‘process of seeing’ are not different in essence from ‘the Seer’, like the moonlight is
not different from its cool rays; like the brightness does not differ from the luster.
(Perception process is the Seer seeing the seen.
You as a Jeeva are seeing the world through your senses and mind.
The Seer seeing the seen is one single process where each defines the existence of the other.
Seer needs a seen to see; seen needs a seer to see.
Both are like the two sides of a coin; you cannot ever separate them both.
The seeing, the pure understanding nature, removed of the seer and seen divisions is the Brahman, the
Reality state.)
एवमेता ह भतानां
ू जातयो ववधा9च याः यDमादे व समायाि)त तिDम)नेव वशि)त च ।
In this manner the multifarious beings get absorbed into ‘That’, from which they arose.
(Through Vichaara, when a Jeeva destroys all its Vaasanaas and remains pure in the mind, the knowledge
rises up and reveals the unreal nature of the world. That state is termed as Moksha, where one lives as the
pure essence of Brahman only.)
काि9चEज)मसहvा)ते जातयि9चरकालकाः काि9चक<तपयातीतज)मeपा ;यविDथताः ।
Some experience thousands of births for a long span of time; some experience only a few births.
(The time taken depends on the excess or decrease of Vaasanaas.)
इथं जगसु ववधेषु वOच'eपाः तDयेKछया भगवतो ;यवहारवयः ।
आयाि)त याि)त <नपति)त तथोपति)त eपOयः कणघटा इव पावकोथाः ।
In this manner, by the will of the Brahmaa, various shapes and forms arrive, wander, fall, and jump up like
the sparks from the blazing fire.
Vasishta spoke
अभ)नौ कमकतारौ सममेव परापदात ् Dवयं कटतां यातौ पपामोदौ

ु तरोVरव ।
The action and the performer of the action are identical. They rise from the Supreme like the fragrance of
the blossoms from a tree.
(As previously explained, agitation is the mind; mind is the action; action is the man; man is the mind;
mind is the agitation.)
25
सवसंकपनाम:ते ु जीवा 56मaण <नमले Dफरि)तु वतते ;योिHन नीलमेवा\चYुषः ।

The Jeevas appear in the ‘Supreme bereft of any conception’, like the blueness is seen in the sky by the
ignorant. (Seeing blueness is not the actual stupidity; believing blueness to be the colour of space is
stupidity.)
अब`जनाचारो
ु य' राघव A9यते त' 56मण उप)ना जीवा इय:तयः ु िDथताः ।
संब`जनाचारे
ु व:तमे
ु त)न शोभनं य
56मण इदं जातं न जातं चे<त राघव ।
O Rama, wherever you see the behavior of the ignorant, (immediately understand that) there exist
something termed as Jeevas (like non-existent ghosts) rising from the Brahmaa (the perception process).
Where the behavior of the realized is seen (by you), it is improper to say that, ‘this Jeeva has risen from
Brahman, this is not’.
(These realized ones are the free ones without Vaasanaas; and exist as the Brahman-state with a mind.
They are the persons who have woken up and move among the dreaming sleeping ones.
The ignorant who are firmly established in the reality of the world, will never understand the state of the
Muktas who live in their midst. They have no right to comment on these ever-liberated ones. Similarly all
these instructions will be wasted on a person who still believes in the forms of Gurus and gods and is
reluctant to forego of the forms.)
TO TEACH THE IGNORANT, WORDS ARE INVENTED BASED ON DUALITY
काOच
वा कलना याव)न नीता राघव थां उपदे 9योपदे शीDतावलोके न शोभते ।
अतो भेदAशा द3नामMगीकयोपदृ 9यते 56मेदमेते जीवा वै वे<त वाचामयं mमः ।
As long as the duality (of Brahman state and the Jeevas) is not taken as the common ground (for the teacher
and the student) there is no meaning in instructions or discussion on the topics mentioned in the
instructions. (Unless the teacher descends down to the duality state of the student, no instruction is possible
at all.) Therefore the duality experienced by the ignorant is accepted as real and the instruction is given.
‘This is Brahman’ and ‘these are the Jeevas’ is just an expression used in language.
(Reality has no name and form. It has no mind or intellect or senses.
It is just some indescribable state that exists as just the Knowing state.
It rises as any state of perception which produces a Jeeva to experience it.
Actually there is no Brahman and Jeevas as two separate things.
However, the teacher has to tell the student about the ignorant Jeevas and the pure state of Brahman, as if
they are two separate states.)
इ<त Aटो <नरासMगा
56मणो जायते जगतEजं तदे व तkेतगतं ु दरवबोधतः
ु ।
The Brahman-state has no other thing beside itself.
‘The world comes out of That’; is (wrongly) phrased (to instruct the student seeped in duality.)
The world which comes out of Brahman is Brahman alone. (World is a misconception and not real.)
That the world is caused by Brahman is a misconceived idea.
(How can unreal come out of the real?)
मे.म)दरसंकाशा बहवो जीवराशयः उपयोपय संल3नाDतिDम)नेव परे पदे ।
अथान)ताः Dफर)ये
ु ते जायमानाः सहvशः नानाककिpनकjजे
ु ु षु पादपेिवव पलवाः ।
जीवौघा9चोqवयि)त मधावव नवाMकराः
ु त'ैव लयमेयि)त Tीमे मधरसा
ु इव ।
<तट)यजvं कालेषु त एवा)ये च भVरशःू जाय)ते च ल3य)ते परिDम)जीवराशयः ।
Heaps of Jeevas the size of Meru and Mandara Mountains rise again and again and get absorbed into the
Supreme state. Endless beings get produced in thousands of numbers from the various sky holes like leaves
from the trees. Hosts of Jeevas get produced like sprouts in the spring and dissolve off there itself like the
essence of spring in the summer. Hosts of Jeevas, same and different, remain for immeasurable span of
time, get born and get absorbed in the Supreme. (All this is the delusion state only and not real.)
पपामोदाववाभ)नौ
ु पमा)कम
ु च राघव परमेशासमायाते त'ैव वशतः शनैः ।
The man and his action never differ like the flower and its fragrance, O Raaghava!
They come out of the Supreme and get absorbed into it again.
Aटमेते जगयिDम)दै योरगनरामराः उqव)यभवा भावैः Dफरि)त ु पनः
ु पनः
ु ।
हे तुवहरणे तेषामामवDमरणाAते न कि9चलbयते साधो ज)मा)तरफलदः ।
26
It is seen that in this world, that Daityas, Naagas, Naras and immortal Devas, though non-existent in the
reality are produced repeatedly because of the Vaasanaas. The only reason for their appearing in the world
seems to be none other than ‘the forgetting the true essence of the Self’, thus forced towards endless births.
Rama spoke
अवसHवादनाथ_ य
यामाaणकAिटभः वीतरागैव<नणnतं तKछाD'म<त कxयते ।
महासवगणोपे
ु ता ये धीराः समAटयः अ<नद9यकलोपे
_ ताः साधवDत उदाwताः ।
वयं ह Aिटबालानां स`ये सवकमणां साधवतं

ु ृ तथा शाD'ं सवदैवानवत
ु ते ।
साधसं
ु ;यवहाराथ^ शाD'ं यो नानवत
ु ते बहःकव
ु ि)त तं सव_ स च दःखे
ु <नमEज<त ।
ह लोके च वेदे च <तVरथं
ु सदा भो ।
That is known as ‘Shaastra’ which has been ascertained so by those without attraction to the world; which
is based on the statements of Vedas; and is non-contradictory in meaning.
Those are known as ‘Saadhus’ who are intelligent, have equal vision, have Saatvic qualities in excess, and
who are beyond description (because of their realized state of Brahman).
Visions bestowed by both (the Shastras and Saadhus) are followed by the immature ones to succeed in their
goal of liberation. Everyone follows the conduct of the Saadhus and the statements of the Shaastras, at all
times. He who does not follow the conduct of the Saadhus and statements of scriptures is excluded as unfit
for liberation by all the noble ones; and he drowns in endless suffering of the world.
From the view point of the world or the statements found in the scriptures, this is what is proclaimed.
यथा कम च कता च पयायेणेह सMगतौ कमणा mयते कता क'ा कम णीयते ।
कमणो जायते ज)तःु बीजादवाMकरः
ु ज)तोः जायते कम पनबnजमवाMकरा
ु ु त ्।
यथा वासनया ज)तनnयतेु भवपjजरे
वासनानeपे ु ण फलं समनभयतेु ू ।
As the action and the performer are identical, the action creates the performer; the performer gives rise to
the action. The Jeeva rises from action (Karma) like a sprout from the seed. The action rises from the
creature again like a seed rising from the sprout. If Vaasanaa is the only reason for the production of a
Jeeva in this world, then the result is obtained as per the Vaasanaa.
(All this I have understood now through your instructions. However I have a question in this context.)
एवं िDथते कथं नाम ज)मबीजेन कमणा वनोपितDवया ो:ता भतानां ू 56मणः पदात ् ।
Then how can you say that beings rise out of the Supreme even without the seed of action?
56मPयकारणे 56मन ् 56मादषु फलेषु च कमणां फलमDती<त
वयं लोके मािजतम ् ।
संजाते संकरे लोके कमDवफलदा<यषु माDय)याये वलस<त नाश एवावशयते ।
Lord, if Brahman is not the cause, then the theory that there is a fruit for every action gets contradicted in
the case of Brahmaa (who has ordained the fruits of the actions) for the world.
If actions do not give results, chaos will prevail and the world will move towards destruction.
कं तकतं
ृ भवयेव भगव)5ह ू तवतः । एवं मे संशयं िKछि)ध वे
यवदां वर | ।
Explain to me what happens to the action, in detail. Please clear my doubt, O Knower of all.
Vasishta spoke
साधु राघव पटोऽिDम

ृ वया 9नमदं शभंु णु ु वbयाम ते येन भशं
ृ \ानोदयो भवेत ् ।
Well spoken Raaghava. You have placed a very proper question.
Listen to my explanation by which you will gain the right knowledge.
मानसोयं सम)मे ु षः कलाकलनeपतः एततकमणां बीजं फलमDयैव व
यते ।
Mind alone is endowed with all types of potentialities and becomes the seed for all actions.
The results follow in course. (The deluded mind takes on the doership and gets the results also thereof.)
27
यदै व मनDतवमिथतंु 56मणः पदातदै व कम ज)तनां ू जीवो दे हतया िDथतः ।

When the ‘Mind-principle’ (agitation namely the knowledge of delusion) arose in the Supreme state, then,
that alone becomes the ‘action-seed’ for the Jeevas arising with bodies.
(Reality state can stay as anything; like gold can be made into any ornament. This very nature of Reality
gives rise to the various ornaments which exist separated as if from the gold, and go across various bodies.
This very nature of Reality to stay as any perceived is the ‘action-seed’, if such an explanation satisfies
you.)
कसमाशययोभदो
ु ु _ न यथा भ)नयोVरह तथैव कम मनसोभदो _ नाDयवभ)नयोः ।
mयाDप)दो जगयिDम)कम<त _ कOथतो बधै ु ःपव^
ू तDय मनो दे हं कमाति9चतमेव ह ।
The flower and fragrance cannot be separated; so also there is no difference between the mind and the
action. The vibration of action (idea of the action and the doer-ship connected to it) is known as ‘Karma’.
Mind alone is the Karma’s body at first. So Karma means the mind.
(Mind is the culprit which exists as the action and takes on the doership as the ego.)
न स शैलो न त
;योम न सोऽिpध9च न वटपं अिDत य' फलं नािDत कतानामामकम ृ णाम ् ।
No mountain, no sky, no ocean, no world can exist if the fruit was not there for the performers of action.
(All are Vaasanaa things which need fulfillment. This need for fulfillment is what the world exists as.)
ऐहकं ा:तनं वाप कम य*Oचतं Dफर ु पौ.षोऽसौ परो यनो न कदाचन <नफलः ।
Whether performed now in this world, or it belongs to the past, whatever is done shines forth with the
result. Sincere effort can never go waste. (The ornament goes through various shapes one after another and
one day just understands its real nature as the gold, through effort.)
कणतासं
ृ Yये य
वत ् Yीयते कEजलं Dवयं Dप)दामकमवगमे त
वत ् Yीयते मनः ।
The collirium cannot exist if the blackness was not there.
If the vibration of action (as a Vaasanaa fulfillment) is not there, mind also vanishes.
कमनाशे मनोनाशो मनोनाशो 6यकमता म:तDये ु ष भवयेव नाम:तDय
ु कदाचन ।
If the action is destroyed, mind is destroyed; if the mind is destroyed, there can be no action.
This can happen only in the case of the liberated, and not for the non-liberated.
व6)यौणयोVरव सदा ि9लटयोि9चतकमणोः
वयोरे कतराभावे
वयमेव वल3यते ।
The mind and action are joined together like the fire and its heat. If one is absent, both will vanish.
Oचतं सदा Dप)दवलासमेय Dप)दै कeपं ननु कमव`, कमाथ Oचतं कल धमकमपदं गते राम परDपरे ण ।
The mind which is of the nature of vibration becomes the action; and the action gives rise to the experience
of the fruits in the mind. Both are complementary to each other in deciding the course of the Jeeva.
मनो ह भावनामा'ं भावना Dप)दधमणी mया तqावताeपं फलं सवusनधाव<त ु ।
Mind is just made up of thoughts; thought is just a perturbation or vibration; the action is the manifestation
of that thought; fruit follows the action.
(There is nothing called mind as a limb attached to the inside of the body. It is just the term referring to the
function of agitation within the brain; which is translated as a thought (of a picture or decision, or plan or
whatever) and that instantly appears as the action of Jnaanendriyas and Karmendriyas, by which one
attains the required fruit of the action.
Therefore agitation is thought; thought is action; action is fruit; and this process is known as the mind.)
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART FIVE
NATURE OF THE MIND-3
CHITTA MAAHAATMYAM
(GLORY OF CHITTA – TALES OF THE MIND)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
GLORY OF THE MIND

[TALES ABOUT THE TALES CONCOCTED BY THE MIND]
INTRODUCTION
The term ‘Mind (Manas) is the most widely used term by everyone, though it may be a matter of surprise
that a solid mind like a solid heart or a solid brain does not exist in anyone. Even to acknowledge the brain
as the center of neural activities took quite a long time to get adjusted to. Even to understand that a human
being is not the ‘pumping heart’ but only the brain, is still a truth far beyond the grasp of the common man.
What is the ‘mind’?
The dictionary defines the ‘Mind’ (Manas) as ‘Manyate anena’ i.e. ‘that which cognizes’.
Some process which rises as some agitation or disturbance within and translates it as the sense perception is
referred to as the mind.
What goes on inside us at all times?
Some process which gathers the data collected from the senses and gives orders to the senses for further
action. This is the job of the so-called mind, which is also known as the sixth sense.
Physical organs of ear, skin are not the real sense organs; but are the physical channels through which the
mind creates the picture of the world.
How this mere agitation produces such an amazing picture of a world that seems to be there from such a
long time, is a mystery that is beyond the reach of mind itself.
Here Vasishta presents the story of the mind and explains how it makes up the stories of the world.
4
INDEX OF TOPICS
What is this mind? - pg 5

Parallel levels of the mind - 7
Is the mind inert or conscious? - pg 10
Three types of Aakaashas - pg 12
Tale of the mind - pg 13
Power of Brahman state - pg 19
Made-up tale about the made-up tales of the mind - pg 23
‘I’ (Jeeva with name and form) is not a real entity - pg 26
Kill the mind with the mind itself - pg 29
5
NATURE OF THE MIND
Rama spoke
व'तरे ण मम )*म+जड'या.यजडाकते ृ ः /पमा/ढसंक पं मनसो व2तमह ु स |।

Brahman! Please explain to me in detail, the nature of the mind, which is inert yet non-inert, and is the seat
for thoughts. (Is the mind the inert brain or a conscious entity?)
Vasishta spoke
WHAT IS THIS MIND?

अन8त'यामतव'य सवश2तेमह ामनः संक पशि2तर:चतं य;पं ू त8मनो वदःु ।
That ‘state’ is known as the mind, which is created by the power of conception of the omnipotent Supreme
essence which forms the imperishable essence of the individual Self.
(This function called the mind is empowered by the essence within every Jeeva, which is actually the
imperishable changeless state of Paramaatman, the understanding state.
‘Aatman’ means that which can understand.)
भावः सदसतोम>ये नणां ृ चल@त यAचलः कलनो8मखतां ु यात'त;पं ू मनसो वदःु ।
That ‘state’ is known as the mind, which is the agitation that oscillates in between the real and the unreal,
leading towards the conception.
(Real is the power of Reality to understand; and unreal is what it understands as real.)
नाहं वेदावभासामा कवाु णोs'मी@त @नAचयः त'मादे का8तकलन'त;पं ू मनसो वदःु ।
That ‘state’ is known as the mind where the ascertained belief is there that ‘I do not know myself as the
shine of the Supreme; I am doing all the actions myself’.
(The state that has swerved from the witness state and takes on the doership of the actions of the body is
known as the mind.)
WHAT ARE THE QUALITIES OF THIS MIND?
क पनािमकया कमश2या वरहतं मनः न संभव@त लोकेsि'म8गुणहDनो गणी ु यथा ।
Mind devoid of the conceiving nature and the power of action can never occur in this world, like a man of
noble characters cannot be there without those characters.
(The first quality of the mind is conception or imagination.
How does the process occur as the mind?
The information brought by the senses is given names, stories, likes and dislikes; this quality of coloring the
perceptions with imagined connections is the function that is referred to as the mind.
And what rises as an agitation instantly appears as the sound of words, or actions of walking, slapping, etc.
and other movements of the limbs defined as action.
Mind is something which sees a non-existent ghost and instantly takes a non-existent sword to kill it.
Mind and its qualities are not different like the noble man and his virtues.)
यथा व*8यौGययोः सता न संभव@त भ8नयोः तथैव कममनसो'तथाममनसोरप ।

Fire and heat cannot exist as different from each other; similarly action and mind cannot exist different
from each other; so also the individual self and the mind.
(Heat is what you call as the fire. Action is what you call as the mind. An acting entity is nothing but the
mind. When you are doing any action even just the walking or eating, it is a thought translated into action.)
6
'वेनैव :चत/पेण कमणा फलधमणा संक पैकशरDरे ण नानाव'तारशालना

इदं ततमनेकामा मायामयमकारणं वAवं वगतव8यासं वासनाक पनाकुलम ् ।
This Vishvam (the divided pattern called the world) is made of many living things; and is pervaded by
one’s own action of the form of the mind which bestows fruit; and is made of just conception only, that
spreads out as many. This Vishvam is made of delusion only; and has appeared without any cause, without
any base, and is formed by imaginations connected to the Vaasanaas only.
(All the people you see as engaged in various actions are the varied actions of the various minds. They are
not the physical bodies; but the varied sense perceptions moving about by the power of some unknown
power called the mind. These divisions of shapes that are moving continuously are known as Vishvam.
No divine entity created this Vishvam with any purpose; it is actually made of Vaasanaas appearing as
events; it is pervaded by this invisible non-material thing called mind which vibrates continuously as the
many actions with fruits.)
कम बीजं मन'प8दः कLयतेsथानभयते ु ू Mया'तु ववधा'त'य शाखािAचNफला'तरोः ।
The seed of the action is the vibration in the mind; so it is said; and is experienced also likewise.
Actions branch out in various ways giving rise to varieties of fruits as from a tree.
(Some agitation occurs as the mind (which appears as neural patterns in the brain) and that instantly
appears as an action.
This agitation is the seed of any action. This agitation alone is experienced as an action.
Actions are varied and branch out as many experiences with varieties of fruits, in the Vaasanaa tree.
Vaasanaa alone is the essence of any experience.)
मनो यदनस8धते
ु तकमि8;यवतयः
O ृ सवाः संपादय8येता'त'माकम मनः 'मत ृ म।्
Whatever the mind conceives, the ‘sense of actions’ (Karmendriyas), carry it out obediently.
Therefore, action is synonymous with the mind.
(Analyze each and every small action of yours.
Our conscious levels are two in fact; one is the hidden portion of the thoughts and ideas (which you can
call the inner mind) and the outer conscious level which is the outer mind. Outer mind is like a reception
office; and inner mind is where real work goes on. The agitations rising from inside instantly appear as the
actions and the outer mind later recognize them as actions.
Therefore do not think that, the conscious outside part is the only mind stuff there is; it is just a camera
which captures the actions; and not the actual culprit.
How does a Vaasanaa rising from within turn into an experience of an outer mind?
For example, a sudden smell when you are walking on the road hits you; your eating Vaasanaa wakes up;
and in no time you are at the restaurant, without even being conscious of the feet that took you to the place
of eating; your hands grabbed the food; tongue pushed it inside; and the belly felt full; and the Vaasanaa
was over and done with; leaving back a desire as subconscious idea, to wake up some other time. Another
Vaasanaa immediately overtakes you now to return home and watch a favorite TV show; and you are in no
time again back at home, with the help of Karmendriyas.
In this manner, agitations of the senses wake up the Vaasanaas; and Vaasanaas create agitations deep
within; and the senses of action move; and the senses of knowledge fulfill your desire.)
मनो बPरहQकारिAच
ु तं कमाथ क पना संस@तवासना
ृ वया यनः 'म@तरे
ृ व च
इि8;यं क@तमा
ृ या Mया चेतीतरा अप :चNाः शRदो2तयो )*म8सQसारSमहे तव: ।
काकतालDययोगेन य2त'फारTगाकते ृ ः :चतेAचेयानपा@त8याः
ु कताः
ृ पयायवतयः
ृ ।
Manas, Buddhi, Ahamkaara, Chitta, Karma, Kalpanaa, Samsrti, Vaasanaa, Vidyaa, Prayatna, Smriti,
Indriya, Prakriti, Maayaa, Kriyaa etc are just words which refer to the ‘causes of this illusory world
appearance’ in Brahman. By a sheer factor of co-incidence, just by the mere fact of forgetting the true
essence, all these things rise up as parallel phenomena ( as the total cause of the world appearance).
7
Rama spoke
परायाः संवदो )*मन ् एताः पयायवतयः

ृ क .यमानव:चNाथाः कथं /ढं उपागताः ।
Brahman, how these parallel phenomena which are imagined with various meanings came to be established
in the world in the Supreme awareness state?
Vasishta spoke
MANAS
गतेव सकलVकवं कदा:चक पनामकं उ8मेष/पणी नाना तदै व ह मनःि'थता ।
When the Supreme is tainted as it were, when randomly manifoldness arises because of pure conception,
like the opening of the eyes, then that state is known by the name of Manas.
(Reality state of Brahman alone is there. It is just the power to understand; and is not in any space or time.
It is not anything at all; but is there as something.
When this state is tainted as it were, then it stays as the manifoldness of this world appearance.
This manifoldness is not real; but only a conception.
It is like the opening of the eyes, where immediately a world is seen in all its grandeur.
This state is known by the term ‘mind’.)
BUDDHI
भावनानामनस8धानं
ु यदा @निAचय संि'थता तदै षा ोWयते बPXरयताYहणZमा
ु ।
When the thought is stabilized then it is called Buddhi, which is capable of ascertaining the perception.
(Thought or agitation (is not in any language-form actually) is the mind. When it is more solidified as an
ascertained idea, it is Buddhi, which is capable of deciding the nature of the perception.
For example, suppose you are absorbed in reading the news in the morning, and suddenly some agitation
rises within; and an idea occurs that it is getting late for the office; and leads you on to fulfill that action
through the tools of the Indriyas. So it is with all the actions.)
AHAMKAARA
यदा मLयाभमानेन सतां क पय@त 'वयं अहं काराभमानेन ोWयते भवब8धनी ।
When through false identification, the reality of oneself is conceived (on a sense perceived object, the
body), it is called Ahamkaara which binds one to this world.
(Who is doing all the actions? The ‘I-ness’!
Who is this ‘I’ the doer?
It is some idea which attaches itself to all the actions of the ten Indriyas, mind processes, intellectual
processes, and imagines itself as somebody with a form and name, based on the body-identity.
This is Ahamkaara.)
CHITTA
इदं य2वेदमाया@त बालवपेलवा यदा वचारं संपXरय[य तदा सा :चतमWयते ु ।
When rejecting one and accepting the other without any proper enquiry, like an immature a child, it is
called Chitta. (When your thoughts move from one object to another, then it is known as Chitta.)
KARMA
यदा 'प8दै कधमवाकतुया श8यशं ू सनी आधाव@त 'प8दफलं तदा कमयदा O ु \ता ।
Existing as a mere agitation in the doer, when the want that is made of emptiness alone, reaches to fulfill
the fruit of agitation, then it is known as Karma. (The empty state of agitation within, sprouting from a
Vaasanaa, moves up towards its fulfillment, and is known as Karma.)
KALPANAA
काकतालDययोगेन य2वैकघन@नAचयं यदे हतं क पय@त भावं तेनेह क पना ।
By mere co-incidence discarding one’s firm decision already made, when it conceives another desired
object, then it is called Kalpanaa.
8
SMRITI
पव
ू TटमTटं वा ा^Tटम@त @नAचयैः यदै वेहां वधतेs8त'तदा 'म@त_दा\ता ृ ।
Whether experienced before or not, with an affirmed decision that it was experienced in the past, when one
entertains a desire within, it is called Smriti (Memory). (Memory of any object or event is what the mind
decides as the memory, whether the experience has really occurred or not.)
VAASANAA
यदा पदाथश2तीनां संभु2तानामवाQबरे वसय'तमता8येहा वासने@त तदोWयते ।
When the ‘want’ exists as a subdued expression in the void, as if the manifesting power of the objects is
concealed within, then it is known as the Vaasanaa. (Where do Vaasanaas stay? They float like bacteria in
the emptiness; and catch a weak mind; grow up as desires and try to get fulfilled as experiences.)
VIDYAA
अ'यामतवं वमलं िवतीया TिटरिVकता जाता *यवयमानैव तदा वये@त कLयते ।
When the taintless truth of the Self rises as a ‘second vision (of knowledge)’ against the ignorant stand
(maintained by the world), and forms the ascertained reality of the ‘non-existence of the worldly
appearance’, then it is called Vidyaa, Knowledge.
MALAM
'फरयामवनाशाय
ु व'मारय@त तपदं मLयावक पजालेन त8मलं पXरक .यते ।
That which rises for the destruction of oneself, and which makes one forget the supreme state of the Self
through the network of delusory appearances, it is termed as Malam, the taint.
INDRIYA
वा
ु 'प`वा
ृ च T`वा च भ2वाु aावा वमAयृ च इ8;मामोदययेषा तेनेि8;यम@त 'मत ृ म।्
Through the processes of hearing, touching, eating, smelling, analyzing, it pleases the Lord (Indra) (the
embodied owner), so it is known as Indriya (sense).
PRAKRTI
सव'य TAयजाल'य परमाम8यलbZते कतवे ृ न भावानां लोके क@त_Wयते
ृ ।
The natural feature of all beings in the world by which all ignore (and do not know of) the ‘Supreme self’
in the network of perceptions; is known as Prakrti.
MAAYAA
सदसतां नययाशु सतां वा सवम+जसा सतासतावक पोsयं तेन माये@त कLयते ।
That which makes the unreal appear as the real and instantly creates a different reality of the unreal, is
known as Maayaa Delusory Power), which is the misconception about the Truth.
KRIYAA
दशनवण'पशरसनaाणकमभः Mये@त कLयते लोके कायकारणतां गता ।
That is termed as Kriyaa (Action), which through the actions of seeing, hearing, touching, tasting, smelling,
is described as the cause and effect phenomenon.
PARALLEL LEVELS
:चतेAचेयानपा@त8या
ु गतायाः सकलVकतां 'फर;पधम
ु ू Gया एताः पयायवतयः
ृ ।
:चततामपयाताया
ु गतायाः कतं ृ पदं 'वैरेव संक पशतैभश ृ ं /ढमुपागताः ।
These parallel levels belong to the ‘mind which rises in the Chit’ and are tainted by ignorance.
Functioning at different levels and existing as this state of worldly existence, they have become established
by hundreds of conceptions formed in them.
चेतनीयकलVकाVका[जाcयजालानपा@तनीसं ु dयावभागकलना 'ववैक याकले ु व :चत ् ।
जीव इयWयते
ु लोके मन इयप कLयते :चतमयWयते
ु सैव बP_Wयते
ु तथा ।
नानासंक पकललं पयाय@नचयं बधाः ु वद8य'याः कलिVक8याAWयतायाः ु परमामनः ।
The state of pure consciousness, Chit, which perceives the inert world through ignorance and spreads out in
huge numbers by one’s own agitations is known by the name of Jeeva in this world; and is also known as
Manas (mind) is also known as Chitta, the mental faculty; is also known as Buddhi, the intellect.
The wise call this as the ‘collection of parallel powers of the mind’ which is nothing but heaps of
conceptions, tainted with ignorance and slipped from the state of the Supreme Self.
9
Rama spoke
मनः कं 'या[जडं )*म8'तथा वाप च चेतनं इयेको मम तवe @नAचयोs8तन जायते ।
Is the Mind inert or conscious, O Sage? I do not understand this one factor as an ascertained truth, O
Knower!
Vasishta spoke
मनो ह न जडं राम नाप चेतनतां गतं Qलानाsजडा तदा Tिटमन इयेव कLयते ।
म>ये सदसतो /पं @तभतं ू यदावलं जगतः कारणं नाम तदे तिWचतमWयते ु ।
Mind is neither inert nor does it attain the conscious state, Rama!
The ‘non-inert tainted perception’ is known as the mind.
That which is in between the real and unreal, which is impure, which is in every being, which is the cause
of the world is known as the mind.
शाAवतेनैक/पेण @नAचयेन वना ि'त:थ: येन सा :चतमय2ता ु त'मा[जातमदं जगत ् ।
जडाजडTशोम>ये दोला/पं 'वक पनं यिWचतो Qलान/पGया'तदे त8मन उWयते ।
The state which is without any one permanent decision is known as ‘Chitta’.
The world rises because of that.
That conception of the Chitta with a false understanding that oscillates between inert (body) and non-inert
states is known as the mind.
:चि8नः'प8दो ह मलनः कलVकवकला8तरं मन इयWयते ु राम न जडं न च :च8मयम ् ।
The vibration arising out of the Chit alone which is tainted with imperfection is called the mind, Rama.
It is neither inert, nor conscious.
तयेमा@न व:चNाfण नामा@न कलता8त8यलं अहं कारमनोबPजीवायायानीतरा
ु Gयप ।
It is denoted by various names, like ego, mind, intellect, Jeeva and others.
यथा गWछ@त शैलूषो /पाGयलं तथैव ह मनो नामा8यनेका@न धते कमा8तरं hजत ् ।
Just like the actor who takes on many roles, the mind also takes on many names according to the function it
undertakes.
:चNा:धकारवशतो व:चNा वकताभधाः ृ यथा या@त नरः कमवशाया@त तथा मनः ।
Just like names are designated as per the function a man performs (as father, son, husband, master, servant
etc), the mind also takes on many names.
(Of course there are various types of view points of scholars who describe all these terms in various
manners; debate and argue with opponents.)
या एताः क:थताः संeा मया राघव चेतसः एता एवा8यथा ो2ता वादभः क पनाशतैः ।
'वभावाभमतां बPमारो.य
ु मनसा कताः
ृ मनोबPीि8;यादDनां
ु व:चNा नामरDतयः ।
मनो ह जडम8य'य भ8नम8य'य जीवतः तथाहं कृ@तर8य'य बPर8य'य
ु वादनः ।
अहं कारमनोबPTटयः
ु सिटक पनाः
ृ एक/पतया ो2ता या मया रघन8दन ु ।
The various definitions for the ‘mind’, ‘intellect’ and ‘senses’ are invented by their minds, based on their
intellectual efficiency and as per their own theories. Mind is inert for one; different from the Jeeva for
another; ego is different for some other; intellect is different for another disputant.
O Rama, whatever definitions are given by me for these terms, they are spoken of in various ways by the
logicians using their utmost imaginative power.
(Scholars who hold on to the literal meanings of the words have various explanations for these terms; but
we are of the opinion that the wrong understanding alone goes by he various names of mind, intellect etc.)
Rama! The views about ego, mind, intellect etc. which are just various conceptions of the created world
were spoken of by me as of one single nature.
10
नैया@यकैXरतरथा ताTशैः पXरकि पताः अ8यथा कि पताः सा8dयैAचावाकैरप चा8यथा ।

जैमनीयैAचाहतैAच बौPैवiशेषकै'तथा अ8यैरप व:चNै'तैः पा+चराNादभ'तथा ।
However the Neiyaayikaas, Saankhyaas, Chaarvaakaas, the followers of Jaimini and Arhat, Buddhists,
Veisheshikaas, Paancharaatraas, (these are all names of various philosophies), and many others explain
these ‘ego’ etc, in many different ways.
(Though liberation namely the knowledge of the Reality alone is the goal to be reached by all, the paths
taken by the people are different. Some take the wrong path; some the right path.)
सवiरप ग8तjयं तैः पदं पारमा:थकं व:चNं दे शकालोथैः परमे ु कमवा>वगैः ।
Everyone has to reach the state of Reality, like travelers born in different times and places have to reach the
same city.
अeानापरमाथ'य वपरDतावबोधतः केवलं ववद8येते वकपैरा__Zवः ।
Through sheer ignorance, by misunderstanding the state of the Supreme, they just present counter
arguments with the desire to make their stand higher than the other.
(When the self-conceit rises in them in the form of ‘my view point’ alone is right, then they forget the goal
to be reached; get caught in dry arguments; and are lost in the word-jungles.)
'वमागमभशंसि8त वादनािAचNया Tशा व:चNदे शकालोथा मागk 'वं प:थका इव ।
Arguing with various view points, they praise their own view points like travelers coming from different
places and times extol their own paths.
तैमLया राघव ो2ताः कममानसचेतसां 'ववक पापतैरथiः 'वा: 'वा वैच:चlयय2तयः ु ।
They all speak in incorrect manner, intent only on the fruits of the actions (like heaven, name, fame
material pleasures etc), and present various statements with misconceived meanings.
(All their theories are based on the belief in the reality of the world; and so are not correct.)
यथैव प_षः
ु 'नानदानादानादकाः Mयाः कव ु 8'तकतव ृ ै:चlयमे@त तवददं मनः ।
व:चNकायवशतो नामभेदेन कतत ृ ामनः संोWयते जीववासनाकमनामभः ।
A man who is doing different actions like bathing, charity, receiving etc. appears different when doing each
action; similar is the case with the mind. Due to different functions, denoted by various names, the mind
lone is known as Jeeva, Vaasanaa, Karma, etc.
:चतमेवेदमfखलं सवOणैवानभयते ु ू अ:चतो ह नरो लोकं पAय8नप न पAय@त ।
Chitta alone is experienced by everybody.
If the Chitta is not there, a man cannot see anything though he sees (with physical eyes).
(Without the support of the mind, body cannot sense anything by itself.)
वा
ु 'प`वा
ृ च T`वा च भ2वा ु aावा शभाशभं
ु ु अ8तहषk वषादं च समन'को ह व8द@त ।
Hearing, touching, seeing, eating, smelling good or bad things, a man with the mind alone can experience
pain or joy.
आलोक इव /पाणामथानां कारणं मनः, ब>यते बP:चतो ह, म2त:चतो ु ह मWयते
ु ।
Like the sight for forms, mind is the cause of the objects.
A man with the bound mind is bound. A man with the freed mind is free.
IS THE MIND INERT OR CONSCIOUS?
[What is inert and what is conscious in the common understanding?

Inert object cannot move by itself; and a conscious object has the capacity to move.
Animals like monkeys ad humans are conscious beings because they can move by their will. Inert objects like
stone and wood cannot move by their will.
Is the mind conscious or is it an inert part of the body?
Mind is not anything physical that can be categorized as conscious or inert.
The false understanding, the incorrect tainted state of misconception alone is referred to as the mind.]
(If the mind is conscious, it cannot perceive inertness.)
त[जडानां परं वP जडं येनोWयते मनः न चावगWछ@त जडं मनो य'य ह चेतनम ् ।
न चेतनं न च जडं यददं ोिथतं मनः ।
11
Know it as the height of inertness when mind is termed as inert; for, a mind if conscious can never perceive
inertness. That which is known by the name of mind is neither conscious, nor inert.
अजडं ह मनो राम संसार'य न कारणं जडं चोपलधमाप संसार'य न कारणम ् ।
न चेतनं न च जडं त'मा[जग@त राघव मनः कारणमथानां /पाणामव भासनम ् ।
The mind which is not-inert is not the cause of the world, Rama.
The mind which is inert like a stone also is not the cause of the world.
Neither the conscious, nor the inert is the cause of the world. Mind alone is the cause of all the objects, like
light causes the forms to exist. (Light alone reveals the images; so also, mind alone reveals the world.)
:चताTतेs8यययदि'त, तद:चत'य कं जगत ्, सव'य भतजात'य ू समYं वलDयते ।
What is there except the mind? (Mind is the world!)
(Mind alone sees the world and makes it come into existence.)
What world is there for the mindless? When mind is absorbed, the entire existence of beings melts off.
(If the mind is lost in a man through sickness or death, what can he see as the world?)
नानाकमवशावेशा8मनो नानाभधेयतां एकं व:चNतामे@त कालो नाना यथतुभः ।
अवयावशतिAचतभावनाः ि'थ@तमागताः :च@त पयायशRदा ह भ8ना'ते नेह वादनाम ् ।
Time is divided into seasons. So also mind takes on various names according to its functions.
The various levels of the mind (Buddhi etc) exist because of ignorance. All such words are just
synonymous terms for the mind, but they do not differ from each other, as others (scholars) argue.
जीवो मनAच ननु बPर ु हं कृ@तAचेयेवं थामपगते
ु यम@नमला :चत ् ।
सैषोWयते जग@त चेतन:चतजीवसंeागणेन कल नाि'त ववाद एषः ।
The taintless Chit has alone come to be known by various names as Jeeva, mind, Intellect, egoism etc.
‘That’ alone is known by the names of Consciousness, Mental faculty, Jeeva etc.
This not an argument, but the fact!
Rama spoke
)*म8मनस एवेदम8तAचाडंबरं सत ृ ं यत'तदे व कम@त

O वा2याथादपलnयते
ु ।
O Sage! I understand clearly that your teaching leads to the conclusion that this world is caused by the
mind alone within itself. Since the mind and action do not differ, this world is the action performed by the
mind and is synonymous with it.
Vasishta spoke
Tढभावोपर2तेन मनसैवोररDकतं
ृ म_चGडातपेनेव भा'वरावरणं वपःु । )*माम@न जगयि'म8मन एकाक@तं
ृ
गतम ् ।2व:च8नरतया /ढं 2व:चसरतयोिथतं
ु 2व:चoैयतयो लास 2व:चयZतयोदतं 2व:चग8धवतां
ा.तं 2व:चक8नर/प च । नानाचारनभोभागपरपतन/पयाु म8ये वततयाकया ृ मन एव वजQ ृ भते ।
Yes! This world rises through the misconception that is ascertained in the mind like the mirage from sun’s
heat. In this world which is Brahman in its essence, mind alone has become everything.
Sometimes it springs forth like humans; sometimes it rises as gods; sometimes it sports like demons;
sometimes it comes up as Yakshas (demigods); sometimes it attains the nature of Gandharvas; sometimes it
appears as Kinnaras (mythical beings with head of the horse).
Mind alone shines in all the grandeur extending everywhere as cities and towns under the skies, with
various cultures and behaviors.
एवं ि'थते शरDरौघ'तणका ृ टलतोपमः तिवचारणया कोsथp वचायk मन एव नः ।
When this is how it is, and when the hosts of physical bodies are similar to grass, wood and creeper only
(being made of the combination of elements), then what need is there for analyzing all these words like
Buddhi etc separately? Our mind alone needs to be analyzed.
(Mere word-analysis would lead to nowhere.)
12
तेनेदं सवमाभो:ग जगदयाकलं ु ततं म8ये तjय@तरे केण परमामैव शयते ।

Mind alone extends as the world in its entirety. As different from it, there remains the Supreme Self alone.
(If the wrong understanding is the mind, what else can be there but the right understanding as separate
from it?)(Brahman state alone is the support of this mind also.)
[Some unknown thing is there which is true, and is blocked by the ‘false info state’ of the mind.
‘That’ has to be there for ‘this’ to exist, like a pillar has to be existent for the statue to be conceived.)
आमा सवपदातीतः सवगः सवसंयः तसादे न संसारे मनो धाव@त व ग@त ।
Aatman (Reality essence) transcends all states, is all-pervading, and all-supporting.
Graced by the Aatman, the mind runs and jumps.
मनो म8ये मनः कम तWछरDरे षु कारणं जायते qयते तo नामनीTि^वधा गणाः ु ।
Mind alone is the cause of actions done by the bodies.
Mind alone gets born and dies. These qualities do not belong to the Aatman (which is changeless).
मन एव वचारे ण म8ये वलयमेय@त मनोवलयमाNेण ततः ेयो भवय@त ।
मनोनािQन पXरZीणे कमGयाहतसंSमे म2त ु इयWछते
ु ज8तःु पनना
ु म न जायते ।
I am of the opinion that through the process of enquiry, mind alone vanishes.
When the mind vanishes, it is the highest good. (The wrong understanding also vanishes.)
When the flurry of actions named as the mind vanishes, the creature is said to be liberated; it does not get
born again. (I am born and I will die; is the wrong idea implanted by the mind within itself. This idea
perishes along with the mind, through the reasoning process.)
Rama spoke
भगव8भवता ो2ता जातयि'Nवधा नणां

ृ थमं कारणं तासां मनः सदसदामकम ् ।
तकथं शP:च8नाQन'तवाबPवविज
ु ु तात ् उिथतं 'फारतां यातं जगिWचNकरं मनः ।
Bhagavan, you told me that men were of three types (Raajasic, Taamasic and Saatvic).
The first cause, for all these three types of men, is the mind which is both real and unreal.
Then how did this mind appear and extend as this world from the principle of pure Chit which is without
the Buddhi-factor? (How can this world made of three Gunas rise out of the nothingness state of Reality?)
Vasishta spoke
THREE TYPES OF AAKAASHAS
आकाशा ह Nयो राम वय8ते वतता8तराः :चताकाशिAचदाकाशो भताकाश
ू 'तत
ृ ीयकः ।
एते ह सवसामा8याः सवNैव jयवि'थताः शP:चतवश2या
ु तु लRधसतामतां गताः ।
Rama! There exist three types of expanses extending without end; Chittaakaasha, Chidaakaasha, and
Bhootaakaasha (awareness-space, mind-space, element-space). These three are common to everyone, and
exist everywhere. They attain reality by the power of the principle of Chit.
(Everything exists in the expanse of element (Aakaasha), which is conceived in the mind-expanse, which is
a quiver in the Chit-expanse. The single principle of Chit is explained as if divided as three.)
BRAHMAN-EXPANSE
सबा*याnय8तर'थो यः सतासतावबोधकः jयापी सम'तभतानां ू :चदाकाशः स उWयते ।
That is known as Chidaakaasha, which pervades all beings, which is inside and outside, and which lights up
the real and the unreal. (Awareness alone gives existence to what it is aware of; be it real or unreal.)
BRAHMAA-EXPANSE
सवभतहतः
ू ेटो यः कालकलनामकः येनेदमाततं सवk :चताकाशः स उWयते ।
That is known as Chittaakaasha, by which all this extension of perception occurs, which is conducive to the
lives of all beings, which keeps the cause and effect principles under control, and which brings about the
limitation of time.
13
JEEVA-EXPANSE
दशदrग ्मGडलाभोगैरjयिWछ8नवपह
ु ु यः भतामासौ
ू य आकाशः पवनाRदादसंयः ।
That is called Bhootaakaasha, (element sky or space) which remains undivided by the extensions of ten
directions, which is one of the elements, and which is the shelter for the air and clouds.
BRAHMAN-EXPANSE ALONE IS THE MIND-STATE AND THE MATERIAL SPACE
आकाश:चताकाशौ वौ :चदाकाशबलोsवौ, :चकारणं ह सव'य कायtघ'य दनं यथा ।
The element-expanse and mind-expanse both rise by the power of Awareness-expanse.
Chit alone causes everything, like a ‘day’ causes hosts of actions (without itself doing anything).
जड़ोsि'म न जड़ोs'मी@त @नAचयो मलनिAचतः य'तदे व मनो वP, तेनाकाशाद भाjयते ।

‘I am inert’; ‘I am non-inert’; this tainted decision of the Chit is known as the mind.
(Mind itself conceives itself as inert and conscious; and exists as both.)
Mind conceives the element-expanse.
BRAHMAN IS NOT THE DIVIDED STATE OF THE THREE AAKAASHAS
अबPामवषयमाकाशNयक
ु पनं क .यते उपदे शाथk बPवषयं
ु न तु ।
वैतावैतसमsे
ु दैवा2यसंदभगभतैः उपदे Aयत एवाeो न बPः
ु कथ+चन ।
याव;ामाबP'वमाका
ु शNयक पना तावदे वावबोधाथk मया वमुपदAयसे ।
The concept of the three types of space is just an explanation presented for the unenlightened ones.
This concept is conceived for the sake of instruction; but it is not a real fact for the enlightened.
Assuming the divisions of duality and non-duality, and as per the context, the ignorant one has to be
instructed; not the enlightened one.
Rama, as long as you are unenlightened, only till then you will be instructed by me through the conception
of the three divisions of space, to make you understand the true facts.
आकाश:चताकाशयािAचदाकाशकलिVकतासता ू दावदहनायथा म_मरDचयः ।
:चनो@त मलनं /पं :चततां समपाग ु तं vNजग8ती8;जाला@न रचययाकलाम ु कम ् ।
The element-expanse and the mind-expanse are produced from the stain of awareness-expanse like the
mirages in the desert are produced by the blazing fires of the Sun. Attaining the tainted state of the
cognizing mind; it surrounds itself with the delusions of the three worlds and takes on the nature of utmost
agitation.
:चतवम'य मलन'य :चदामक'य तव'य TAयत इदं ननु बोधहDनैः ।
श2तौ
ु यथा रजतता न तु बोधव@sः, मौdयण O ब8ध इह बोधबलेन मोZः ।
The taint of the mind appearing in the Supreme Principle of consciousness is perceived by only the
unenlightened like the silver in the conch shell; not so by the enlightened.
By folly does bondage arise; the strength of proper understanding is liberation.
यतःकतिAचदप8नं
ु ु :चतं यिकि+चदे व ह @नयमामवमोZाय योजयेयनतोsनघ ।
संयोिजतं परे :चतं शPं
ु @नवासनं भवेत ् तत'तु क पनाश8यमामतां
ू या@त राघव ।
:चतायतमदं सवk जगि'थरचरामकं, :चताधीनवतो राम ब8धमोZावाप 'फुटम ् ।
Hey Anagha! Whatever the mind is and from wherever and however it has risen, it should be led with
effort, towards the liberation of the Self always. The mind which is united with the Supreme will be pure
and bereft of Vaasanaas. Then it realizes the essence bereft of conceptions.
The entire world of moving and non-moving things is the outcome of the mind.
Bondage and liberation clearly belong to the mind only.
:चताdयानम ् –TALE OF THE MIND
अNाथO कLयमानं मे :चताdयानमनतमं

ु )*मणा यपरा
ु ो2तं शण
ृ ु रामा@तयनतः ।
अि'त रामाटवी 'फरा शू8याशा8ता@तभीषणा योजना@न शतं य'यां लwयते कणमाNकम ् ।
त'यामेको ह प_
ु षः सहxकरलोचनः पयाकु लम@तभyमः संि'तथो वतताक@तः
ृ ।
14
सह सहxेण बाहनामादाय
ू पXरघा8बहू8हरयामनः पृ टे 'वामनैव पलायते ।
Tडहारै ः हर8'वयमेवामनाम@न व;व@त भीतामा स योजनशता8याप ।
M8द8पलायमानोsसौ गवा दरमत'ततःू मवाि8ववशाकारो वशीणचरणाVगकः ।
Rama! I will relate to you here the excellent story of the mind, which was told to me in the past by the
Lotus-born. Listen carefully.
Rama! A huge desolate and extremely terrifying wild forest is there where a tiny point may measure
hundreds of Yojanas. There lives only one man there; he has thousands of hands and eyes; he is highly
agitated; looks dreadful; is huge.
He lifts scores of iron clubs with his arms and beats himself on the back and runs away from himself.
Executing heavy blows on himself by himself, that frightened creature covers fast, thousands of Yojanas in
panic. Lamenting loudly and running fast to and fro, he covers long distances. Feeling exhausted and acting
helpless, his limbs and feet severely hurt.
प@ततोsवश एवाशु महाय8धोs8धकपक ू े कणृ राvNतमोभीमे नभोगQभीरकोटरे ।
ततः कालेन बहना ु सोs8धकपासमिथ
ू ु तः पनः ु हारै ः हरि8व;वयामनामनः ।
Losing control of himself and acting completely blind, he falls into a deep well, the mouth of which is
hidden, which is extremely dark like the black night, its hole running deep down like the extending sky.
Then after a long time, he comes out of the hidden well, again beats himself with the clubs and runs in
panic.
पनद
ु रू तरं गवा कर+जवनग मक ु ं वटः कGटकjया.तं शलभः पावकं यथा ।
त'माकर+जगहनािव@नःसय ृ Zणादव पनः ु हारै ः हरि8व;वयामनामनः ।
Again covering long distances, he enters the forest filled with clusters of thorny Karanja creepers and
overflowing with many other thorny plants, like a moth entering the fire. Then moving out of the dense
clusters of Karanja trees within a second, he again beats himself with the clubs himself and runs in panic.
पनद
ु रू तरं गवा शशाVककरशीतलं कदलDकाननं का8तं संवटो हसि8नव ।
कदलDखGडकात'मािव@नःसय ृ Zणापुनः 'वयं हारै ः हरि8व;वयामनामनः ।
Again after covering huge distances, he enters the attractive grove of plantain trees which is pleasantly cool
like the moonlight, and stays as if he is laughing. Then from that grove of plantain trees, he moves out
within the span of a second, beats himself again with the clubs himself and runs in panic.
पनद
ु रू तरं गवा तमेवा8धोs8धकप ू कं स संवट'वरया वशीणावयवाक@तः ृ अ8धकपासमथाय
ू ु वटः
कदलDवनं कदलDकाननाWzवSं कर+जवनग मक
ु ं कर+जकाननाकूपं कपा;ं
ू भावना8तरं वश8हर8Aचiव
'वयमाम@न संि'थतः ।
Again covering long distances, he blindly falls into the hidden well. His body and limbs wounded all over,
he quickly gets out of that well and enters the banana grove; then from the banana grove to the dark
interiors of the Karanja tree cluster; then from the Karanja forest to the dark well; from the well to the
interiors of banana grove; thus he continuously remains engaged in beating himself and entering these
places.
एवं/प@नजाचारः सोsवलो2य :चरं मया अवटnय बलादे व महतk ु ू रो:धतः प:थ ।
पटAच
ृ क'वं कमदं केनाथन O करोष वा कं नामाभमतं तेsN कं मधा
ु पXरम*यस
ु ।
He who was acting in this manner was observed by me for quite a while. I stopped him in his path by force,
for a few moments. He was questioned by me, “Who are you? What is all this? For what purpose are you
acting like this? What intentions do you entertain here? Why are you acting in such a confused way?”
इ@त पटे
ृ न क:थतं तेन मे रघन8दन
ु नाहं किAच8न चैवेदं मने
ु न कि+चकरोQयहम ् ।
वयाहमवभ^नोsि'म वं मे शNरहो
ु बत वया Tटोsि'म नटोsि'म दःखाय
ु च सखाय
ु च ।
इय2वा
ु व2लवा8यVगा8यालो2य 'वा8यतुिटमा{ुरोदा@तरवं दDनो मेघो वषि8नवाटवीम ् ।
Rama! When questioned like this by me, he answered; “I am nobody; this is not there; I do not do anything;
by you I have been ruined. Alas! You are my enemy indeed. I have been seen by you. I am lost for both
pain and pleasure.” Having said this, and observing his broken limbs and feeling dissatisfied, that wretched
person wept loudly as if drenching the forest with rains.
15
ZणमाNेण तNासावपसं
ु \य रोदनं 'वा8यVगा@न समालो2य जहास च ननाद च ।
अथा|हासपय8ते स पमा
ु न ्परतो
ु मम Mमेण ता@न तयाज 'वा8यVगा@न सम8ततः ।
थमं प@ततं त'य शर: परमदा_णं तत'ते बाहवः पAचावZ'तदनु चोदरम ् ।
अथ Zणेन स पमा8'वा8य
ु Vगा@न यथाMमं संय[य @नयतेः श2या 2वाप ग8तमपि'तथः ु ु ।
Within a second stopping his wailing; he examined his own limbs; laughed aloud and uttered joyous
sounds. At the end of that boisterous laughter, that man discarded all his limbs one by one in front of me.
First fell his head which was of cruel nature; then the arms; later the chest; the belly after that.
Then again within a second that man shedding away all the limbs in an orderly fashion got ready to move
somewhere else by the power of the rule ordained by the Creator.
Tटवानहमेका8ते पनर ु 8यं तथा नरं सोsप हारा8पXरतः यWछ8'वयमाम@न
बाहभः
ु पीवराकारै ः 'वयमेव पलायते ।
When I was left alone, I again saw another man behaving just like the other one.
He also was giving himself beatings all over his body with his huge arms and running away from himself.
कपे
ू पत@त कपा ू तु समथायाभधाव@त
ु पनः
ु पत@त कुGडेs8तः पनरातु ः पलायते ।
पनः
ु वश@त AवSं Zणं शशरकाननं कटं पनःपन'तटः ु ु ु पनः
ु हर@त 'वयम ् ।
He falls inside the well; gets himself out of the well and runs madly. Again he falls into the hole; then runs
in panic; again enters the dark cold forest within a second; again suffers; again feels happy; again beats
himself.
स मया समवटnय पXरपृ ट'तथैव ह तेनैवासौ Mमेणैव _दवा संह'य च
अVगैवशीणतामेय ययावलमलwयतां वचाय @नयतेः शि2तं ततो ग8तमपि'थतः ु ु ।
Having observed his behavior I was surprised and I stopped him and questioned him as before.
Then he wept at first and then laughed aloud immediately; lost all his limbs; then became invisible; then
thinking about the power of the laws of nature, he got ready to go elsewhere.
Tटवानहमेका8ते पनर8यं
ु तथा नरं हर8'तवदे वासौ 'वयमेव पलायते ।
पलायमान: प@ततो महय8धेs8धकपक
ू े तNाहं स:चरं
ु कालमवसं ततीZकः।
यावस स:चरे
ु णाप कपा8नाnयद
ू ु तः शठः अथाहमिथतो
ु ग8तंु Tटवा8पु_षं पनः
ु ।
ताTशं ताTशाकारं पत8तं तथैव च अवटnय तथैवाशु त'य ो2तं पनम
ु या ।
तथैवोपलपNाZ नासौ तदवबPवा
ु 8केवलं मामसौ मढो
ू नैव जानास क+चन
आः पाप दिव
ु जेय2वाु 'वjयापरपरो ययौ ।
When I was left alone, I saw another man again acting exactly like the previous one. He was also beating
himself and running away from himself. Even as he kept running, he fell inside the well which was
blindingly dark. I stayed there for a long time waiting for him to come out. When that blockhead did not
come out of the well even after long span of time, I got up to move away from there, then I again saw a
man, who was just like the previous one, with the same form, falling inside the hole. I stopped him as
before and questioned him. Hey lotus-eyed Rama! He also did not understand me. That fellow being
extremely foolish does not recognize me at all. “Ah! You wicked Brahmin!” so saying he moved away
busily engaged in his own affairs.
अथ ति'म8महारGये तथा वहरता मया बहव'ताTशा Tटाः प_षा ु दोषकाXरणः ।
मपृ टाः के:चदायाि8त 'व.नसंSमवWछमं मद2तं
ु नाभन8दि8त के:चWछवतनंु यथा
व@नपत8या8धकपे
ू nयः के:चतोिथताः पनः
ु कदलDखGडकाके:चिWचरे णाप न @नगताः
के:चद8तहताः 'फारे कर+जवनग मक ु े न 2व:चि'थ@तमायाि8त के:चPमपरायणाः।
Then in that great forest, as I was wandering, many more men behaving idiotically in a similar manner
were seen by me.When questioned by me, some of them attain peace as if coming out of a dream.
Some of them do not appreciate my words, feeling disgusted with me as with a dead body.
They keep falling into deep hidden wells. Some are made to climb out of it.
Some do not come out of the banana grove at all. Some who are lost inside the wide Karanja forest do not
reach anywhere at all, being engaged always in some action or other.
16
एवं वधा सा वतता रघवह

ू महाटवी अयाप वयते य'यामथं ते प_षाः
ु ि'थताः।
सा च Tटा वया राम वयेह jयवहाXरणी बा यातु बPतव'य ु न तां 'मरस राघव।
In this manner, O Rama, that great forest spreading out far and wide exists even now, where such men keep
wandering. That has been seen by you, here itself Rama, from when you were a child!
By reason of being engaged in your daily activities. You do not remember it Raaghava!
सा भीषणा ववधकGठकस8कटाVगी घोराटवी घनतमोगहनाप लोके |
आगय @नव@ृ तमलRधपरावबोधैरासेjयते कसमग मकवाु ु ु टकेव ।
That awful forest is terrifying. All its areas are covered with painful thorns.
It is filled with extremely dense darkness. Yet, people who have not attained liberation through the
knowledge of the Supreme arrive and settle there as if it is a garden filled with clusters of flowering trees.
Rama spoke
कासौ महाटवी )*म8कदा Tटा कथं मया के च ते प_ ु षा'तN कं तकतkु कतो
ृ यमाः।
Which is that huge forest, Brahman? When did I see and how?
Who are those men? Why were they behaving in that manner?
Vasishta spoke
रघनाथ
ु महाबाहो शणृ ु वwयाम तेsfखलं न सा महाटवी राम दरेू नैव च ते नराः ।
Listen, O Rama of Raghu dynasty! O mighty armed! I will explain everything.
That huge forest is situated not far, nor do those men exist far!
SAMSAARA FOREST
येयं संभारपदवी गQभीराsपारकोटरा तां तां शू8यवकारा~यां वP राम महाटवीम।्
That which is the course of the worldly existence, which is deep and filled with many hollow holes, know
that alone as that great forest, which is desolate and filled with many maladies.
VICHAARA LIGHT
वचारालोकलnयेयं यदै केनैव व'तना ु पणा
ू ना8येन संयु2ता केवलेव तदै व सा ।
This is completely filled with a single Reality state alone, and has nothing else in it; and therefore it just is
there as some emptiness alone (so defined as a word, but not actually sheer emptiness also); and is obtained
by the vision of Reasoning process only (as not this forest).
MIND-ENTITIES
तN ये ते महाकाराः प_षाः
ु Sमि8त ह मनांस ता@न वP वं दःखे
ु @नप@तता8यलम ् ।
Those men with giant-forms, who wander about there, know them as the minds drowned in sorrows.
DISCRIMINATION SAVIOR
;टा योsयमहं तेषां स ववेको महामते ववेकेन मया ता@न Tटा8य8येव नानघ ।
मया ता8येव बो>य8ते ववेकेन मनांस ह सततं सकाशे ु न कमलानीव भानना ु ।
I, who observed them in this manner, am the ‘Discriminating faculty’ hey intelligent one! They were
observed by me as their own discriminating power; not as a different person at all, O taintless one!
They were advised by me, that is, the minds were advised by discrimination, like the lotuses made to bloom
by the Sun with his light.
मबोधं समासाय मसादा8महामते मनांस का@न :चता@न गता8यपशमापरम ु ्।
का@न:च8नाभन8दि8त मां ववेकं वमोहतः मितर'कारवशतः कपे ू वेव पत8यधः ।
O intelligent one! Receiving enlightenment from me, and by my grace, some of those mental faculties
became quiet and attained the final beatitude. Some deluded minds do not rejoice at my presence as the
‘discrimination’; and having rejected me, they fall deep down the wells.
ये तेs8धकपा
ू गहना नरका'ते रघवह ू ।
17
कदलDकाननं या@न संवटा@न ता@न तु 'वगiकरसका@न वं मनांस eातमह

ु स ।
वटा8य8धकपा8त@न
ू गत ा@न न या@न तु महापातकय2ता@न
ु ता@न :चता@न राघव ।
कदलDकानन'था@न @नगता@न न या@न तु पुGयसंभारय2ता@न
ु ता@न :चता@न राघव ।
कर+जवनयाता@न @नगता@न न या@न तु ता@न मानयजाता@न
ु :चता@न रघन8दन
ु ।
का@न:चसंबPा@न
ु तN म2ता@न
ु ब8धनाका@न:चबह/पाfणु योनेयp@नं वशि8त च ।
मनांस ता@न @तटि8त @नपत8युपति8त च ।
Those dark deep wells are ‘hells’, O Raghoodvaha (eminent prince of Raghu dynasty)!
Understand that those minds which entered the plantain forest are the minds hankering after heavenly
pleasures (and are stuck to deeds of merits only). Those who entered the blindingly dark wells and never
came out are the minds filled with extreme wickedness (and keep rising as Vaasanaa processes only).
Those who went inside the plantain grove and never came out are the minds loaded with merits, O
Raaghava! (They are stuck to the pleasures offered by the heavens only.) Those who went inside the
Karanja grove and never came out are the minds belonging to humans, O RaghuNandana (joy of Raghu
dynasty)! (These humans are helpless and suffer throughout their lives from birth to death, like stuck in
thorny groves). Some get enlightenment and are freed from the bondage. Some take many forms; and go
from womb to womb; these minds remain for some time, then fall, and then rise again.
यतकर+जगहनं तकलNरसं वदःु दःुखकGटकसंबाधं मानयं ु ववधैषणम ् ।
कर+जगहनं या@न वटा@न मनांस तु मानये
ु ता@न जाता@न तNैव रसका@न च ।
कदलDकाननं यतWछशाVककरशीतलं त8मनो*लादनकरं 'वगk वP रघवह ू ।
The dense forest of Karanja trees refers to the joys of family life (wife), belongs to humans, is filled with
the thorns of countless sufferings, and various desires. Those which enter the densely packed Karanja forest
are the minds which rise in humans and find delight there. Raghoodvaha, understand that the forest of
plantain trees, pleasantly cool like the moonlight is the heaven which gives immense pleasure to the mind.
का@न:चत ्पुGयभते ू न तपसा धारणामना धारयि8त शरDराfण संि'थता8यदता8यप ु ।
Some take on bodies to perform penance and contemplation, and remain as enlightened beings.
यैरहं पिQभरबधै
ु ु बु P:चत@तर'कतः
ृ तैमन ोभरनामeैः 'वववेकि'तर'कतः ृ ।
Those unenlightened men, who rejected me with all their intellects and mental faculties, are the unrealized
minds rejecting their discriminative power.
IGNORANT MIND WEEPS WHEN IT IS DYING
वया Tटो वनटोsि'म शNम
ु O वम@त ;तं
ु यद2तं
ु तP :चतेन गलता पXरदे वतम ् ।
_दतं य8महाMंदं पंुसा ब*वाशु राघव तsोगजालं यजता मनसा रोदनं कृतम ् ।
अधा.तववेक'य न ा.त'यामलं पदं मनस'यजतो भोगा8पXरतापो भशं ृ भवेत ् ।
“I have been seen by you! I am completely ruined! You are my enemy!”
These words which were uttered so fast were the lamentations of the dissolving mind.
The crying and weeping done so much by the man, Raaghava, was the mind crying, since the network of
pleasures was discarded. For the one who has not attained complete discrimination, and not attained the
taintless state, when the mind discards the pleasures, excessive pain is inevitable.
_दताVगा@न Tटा@न का_Gयेनावबो:धना कटमेता@न संय[य कं यामी@त चेतसा।
अधा.तववेक'य न ा.त'यामलं पदं चेत'यजतोVगा@न पXरतापो ह वधते ।
“Ah! It is indeed very difficult. Discarding these where shall I go?”
The mind of the slightly awakened person cries like this when observing his own limbs with compassion.
For the one, who has not attained complete discrimination, and not attained the taintless state, when the
limbs are lost, lamentation increases indeed.
MIND LAUGHS WHEN ENDOWED WITH DISCRIMINATION
हसतं तु यदानि8द पंुसा मदवबोधतः पXरा.तववेकेन ततटं
ु राम चेतसा ।
पXरा.तववेक'य य2तसंसारसंि'तथेः चेतस'यजतो /पमान8दो ह ववधते ।
18
When the man is happy and laughs by getting enlightened by me, he attains discrimination and feels
blissful in the mind. For the one who has attained discrimination and has renounced the worldly existence,
when the mind discards its form, bliss increases indeed.
हसताVगा@न Tटा@न पंुसा या8यपहासतःु ता@न Tटा@न मनसा वलंभपदा@न ह ।
मLयावक पर:चतैवलRधमहो :चरं इयVगा8यपहासे ु न Tटा@न 'वा@न चेतसा ।
When a man looks at his limbs and laughs with ridicule, then the happy mind sees well, the deceitful states.
“I was deceived by the formation of false conceptions for long”; in this manner the mind looks at the limbs
with ridicule.
मनः ा.तववेकं ह वा8तं वतते पदे ा2तनादDनताधारं हस8पAय@त दरतः ू ।
The mind which has attained discrimination and rests in the all pervading state, remains at a distance and
looks at its previous helpless states with amusement.
यदसौ समवटnय मया पटः ृ यनतः तिववेको बलािWचतमादत इ@त दशतम ् ।
यदVगा@न वशीणा@न गता8य8त8त:धमYतः तिWचतेन वनाशाथा शाQयती@त दशतम ् ।
सहxनेNह'तवं यपंस
ु ः पXरवfणतं तदन8ताक@तवं
ृ ह चेतसः पXरदशतम ् ।
यदाम@न हारोघैः पमा8
ु हर@त 'वयं तN क पनाघातैः हरयामनो मनः ।
When this person was stopped by me and questioned with effort, then it is shown that the discrimination is
pulling the mind towards it. When the shattered limbs disappeared at first, then it was shown that the mind
becomes quiet without any desire for the objects. When the thousand arms and eyes were described as
belonging to the person, the countless forms of the mind were shown. When the man beats himself with
hosts of clubs, it means that the mind beats itself with misconceptions (running after the mirage like joys).
पलायते यप_ ु षः 'वामानः हर8'वयं 'ववासनाहारे nय'त8मनः पलायते ।
'वयं हर@त 'वा8तं 'वयमेव 'वयेWछया पलायते 'वयं चैव पAयाeानवजिृ Qभतम ् ।
'ववासनोपत.ता@न सवाGयेव मनांस ह 'वयमेव पलाय8ते ग8तंु य2ता@न
ु तपदम ् ।
यददं वततं दःखं
ु ततनो@त 'वयं मनः 'वयमेवा@तfख8नं तु पन'त'मापलायते
ु ।
When the man runs from himself beating himself, the mind runs away from the beatings of its own
Vaasanaas. It beats itself inside by itself by its own will; runs away from itself.
See the grand show of ignorance!
All the minds scorched by one’s own Vaasanaas run away by themselves though they are fit to reach the
Supreme State. The mind by itself experiences all the sufferings spread out in the world and becoming
highly depressed, runs away from it.
WANTS AND SUFFERINGS CO-EXIST AS ONE
संक पवासनाजालैः 'वयमाया@त ब8धनं मनो लालामयैजालैः कोशकारकमय ृ था ।
The mind gets bound by itself in the net of latent desires like the silk worm gets bound in the cocoon made
by the saliva coming out of its own mouth.
यथानथमा.नो@त तथा Mड@त च+चलं भावदःखमप ु Aय8'वं दललाभXरवाभ
ु कः ।
The unstable mind sports in such a way that danger is inevitable.
It has no idea of the dire consequences of the future like a child engaged in wrong type of games.
मनःमादावध8ते दःखा@नु :गXरकूटवतवशादे व नAयि8त सय ू 'याYे हमं यथा ।
Pains increase by the wrong-doings of the mind, like the tip of the hill.
Pains vanish by controlling the mind like snow in the presence of the Sun.
याव[जीवम@नयया च रमते शा'Nाथसंजातया त यं ु वासनया मनो ह म@नव8मौु नेन रागादषु
पAचापावनपावनं पदमजं ता.य तशीतलं तसं'थेन न शोWयते पनरलं ु पंुसा महाप'वप ।
As long as one lives here (as an embodied being), if one experiences cheerfully the desires etc. observing
the silence of the mind like a Muni (withdrawal into silence); fulfilling the blameless Vaasanaa of Self-
realization developed through the study of Scriptures; he in course of his spiritual practices, reaches the
supremely sacred state of the Unborn; and established in that cool state of painlessness, one never ever
experiences any pain, even when faced with dire calamities (as shown in the Indra-Ahalyaa story.)
MIND AND BRAHMAN
19
:चतमेतदपायातं
ु )*मणः परमापदात ् अत8मयं त8मयं च तरVगः सागरादव ।
This Chitta rises out of the Supreme state of Brahman, not one with it (because of ignorance) and one with
it also (since it is Brahman only), like a wave from the ocean (which is the ocean and also appears as
different from the ocean).
बPानां
ु मनो राम )*मैवेह नेतरत ् जलसामा8यबPीनामRधे
ु ना8य'तरVगकः ।
मनो रामाबPानांु संसारSमकारणं अपAयतोऽQबसामा8यम8यताQबतरVगयोः।
ु ु
The mind of the enlightened is Brahman alone and does not differ at all (since it is in the complete
knowledge-state); like the people who see the common essence of water in both, do not see the difference
between the ocean and the wave.
(This state is as if the Brahman state is itself acting through a mind.)
Rama, the mind of the unenlightened is the cause of the ‘delusion of Samsaara’, for they fail to see the
common essence of (Brahman and the mind entity) like not seeing the common essence of water in the
ocean water and the waves.
(Samsaara means that which slithers away fast; so fast that you cannot even catch the present moment at
all; for it instantly is gone the instant it arrives itself.)
अबPTशां
ु पZे तबोधाय केवलं वाWयवाचकसंब8धकतो ृ भेदः क .यते ।
In the case of the non-enlightened, the difference (between Brahman and the mind) is conceived for the
sake of making the student understand the truth through some plausible words.
POWER OF BRAHMAN-STATE
[There is nothing called ‘power’ that is attached to this Reality state like a divine entity that is all powerful.
However, in order to explain the wondrous nature of the Reality, the words like Shakti (power) are used, so
that the student can grasp the profound nature of the Reality.
How powerful must the Reality be, if it has to exist as a mind that is capable of analyzing reality itself!]
सवशि2त परं )*म @नयमापण ू मjययं न तदि'त न ति'म8यिवयते वतताम@न ।

The Supreme Brahman is omnipotent (it can be anything anywhere at anytime), eternal (has no beginning
or end), whole (needs no fulfillment), and imperishable (can never cease to be).
Nothing is there that does not exist in that all pervading essence, that is common in all.
(It can stay as any perceived object as the mind phenomenon.)
सवशि2तह भगवा8यैव त'मै ह रोचते शि2तं तामेव वततां काशय@त सवगः ।
Reality is the Supremacy (Bhagavaan/the most excellent) is all-powerful. It is everywhere as the essence of
all (like the same essence of knowledge is present in the Knower, knowing and the known object).
Whatever power it chooses, it exhibits it as some spread out perceived state.
:चWछि2त)*मणो राम शरDरे वभTAयते 'प8दशि2तAच वातेषु जडशि2त'तथोपले ।
;वशि2तरथाQभ'सु तेजशि2त'तथाऽनले शू8यशि2त'तथाकाशे भावशि2तभवि'थतौ ।
)*मणः सवशि2तह TAयते दशद^गता, नाशशि2तवनाशेषु शोकशि2तAच शोकषु
आन8दशि2तमु दते वीयशि2त'तथा भटे सगष O ु सगशि2तAच क पा8ते सवशि2तता ।
Rama, Brahman’s power of Chit (understanding or perceiving) is seen in the bodies that move about with
consciousness. The power of vibration (quivering) is seen in the wind; the power of inertness in the stone;
the power of liquidity (flow) in the water, the power of luster and heat in the fire, the power of voidness in
the expanse of the space; the power of feeling in those who are stuck in the worldly existence.
Brahman’s all powerful nature is seen in all the ten directions. (Whatever is there as anything with
whatever quality; that is the Shakti of Brahman seen as those qualities.)
It is seen as the power of destruction in the destructive things; the power of sadness in those who are sad;
the power of happiness in those who are happy; the power of courage in soldiers.
All the powers are seen in the created worlds (that exist in any manner as conceived by the minds).
All the powers are seen at the end of the creations also, when they vanish traceless.
20
[Practice the contemplation of Brahman not in closed rooms with closed eyes; but learn to see the hidden
Reality made of sheer emptiness in each and every object you see around you, even as you are engaged in
your routine jobs of the world.
Make the world itself as a meditation hall. Make all your changing postures as ‘lotus posture’ in the mind.
Always see everything as the power of Brahman; as the ParaaShakti who hides the Brahman within her.]
फलपNलताप.प ु शाखावटपमलवा ू 8वZ

ृ बीजे यथा वZ'तथे
ृ दं )*मfण ि'थतम ् ।
Just like the tree with flowers, leaves, creepers, flowers, branches, trunk and roots exists inside the seed of
the tree, so does ‘this (world-appearance)’ exist in Brahman.
[What you see as the perceived is like the huge tree with its leaves, flowers and fruits. The seed is not visible
at all to the mind. Develop the Knowledge vision and see the seed that has become all this; rather see only
the seed and ignore the tree. This is the real contemplation.]
@तभासवशादे व म>य'थं :चतजाcययोः जीवेतराभधं :चतम8त)*मfण TAयते ।

This Chitta factor which is also named as Jeeva etc is seen in the Reality state of Brahman as an appearance
only made of ignorance, and stays in-between the inertness and consciousness.
नानात_लताग मजालप लवशालयः
ु @नवक पक:च8माNं नानाऽ@नeातक पना ।
Because of the ignorance of the truth, this conception raises as manifoldness like the manifoldness of trees
creepers bushes leaves etc, though there actually is the unperturbed Reality-state of awareness alone.
)*मैवेदमहं तवं जगपAयाय राघव स आमा सवगो राम @नयोदतमहावपःु ।
Raaghava, the ‘I’ principle that shines in all (which is mis-identified with the body) along with the Jagat-
state, is Brahman alone. That essence is everywhere pervading everything (like space) (even pervading the
space also). It always shines forth as the support of all with its expansive nature.
य8मनाV^मननीं शि2तं धते तन ्मन उWयते ।
The least amount of power of conception that it holds is known by the name of the mind.
पWछSाि8तयथाjयोिQन पय'यावतधीयथा @तभासकलामाNं मनो जीव'तथाम@न ।
When a magician shakes his peacock feathers, the vision of the rolling clouds appear in the sky; likewise,
the mind is just made of appearance only and exists as the Jeeva inside the Reality essence.
यते8मनसो /पमदतं ु मननामकं )ा*मीशि2तरसौ त'मा)*मैवतदXरंदम।
Hey Vanquisher of enemies (namely the impure qualities in the mind), the form of the mind which is seen
as the continuous flow of thoughts is the power of Brahman alone. Therefore the mind is also Brahman
only (since the power and the person do not differ.)
इदं तदहमयेव वभागः @तभासजः मनसो )*मणोऽ8यWच मोहे परमकारणम ् ।
‘This my direct experience, that is out there out of sight, I am the individual with a name and form who has
birth, death, and change as my destined life’; such an idea of division is produced from the appearance
only, that belongs to the mind which is experienced as different from Brahman-state; and becomes the
cause of delusion.
ं
ययWचैत8मन'येव क:चसदसदामक ं jयाशिRदतं सवश2ते'तां शि2तं )*मतां वदःु ।
मनः सतामकं नाम यथैत8मनस ि'थतं यथतpः श2तय'तव[जीवेहा )*मfण ि'थताः ।
jया.तसवतक
ु ु समा
ु wमादे शव:धभेदतः यथा दधा@त पपाfण
ु तथा :चता@न लोककत
ृ ्।
2व:च2व:चकदा:चP त'मादायाि8त श2तयः दे शकालव:चNवाwमातलादव शालयः।
Whatever gets described as any force of emotion or power that is seen as present and absent, as part of
omnipotence, are but the power of Brahman alone.
Mind is the thing that has the essence of the world as its material. All the wants and ideas of the Jeeva exist
in the Brahman alone like the season’s power is in the trees. The season though spread all over, the flowers
appear suited to the nature of the land and country; so do the minds differ when conceiving the world. Like
the Shaala trees rising up from below the ground, these powers also manifest somewhere at some time as
per the difference in time and place.
न जातं @तभासेन नैवा8येन पAय@त ।
Nothing is produced from the Brahman as the appearance; nothing also is seen as another.
21
(The entire phenomenon of mind as perception is itself the Reality state; and nothing is produced from
Brahman as a separate thing. All the view points and theories of philosophies that explain the perceived
are also mind-made and are in essence Brahman only.
@तयो:गjयवWछे दसंdया/पादयAच ये मनःशRदै ः क .य8ते )*मजा8)*म वP तान ् ।
All the words produced by the mind of the form of numbers etc (explaining the perceived as numbered
principles) to contradict the opponent, rise from Brahman alone and are Brahman only.
यथा यथा'य मनसः @तभासः वतते तथा तथैव भव@त Tटा8तोऽN कलै8दवाः ।
In whatever manner the appearance spreads out of the mind, it stays as that only; the example is here of the
Aeindavas.
'वयमZुRधवमले यथा 'प8दो महाQभस, संसारकारणं जीव'तथायं परमाम@न ।
Like the quiver in the huge taintless ocean that is without any perturbation, the Jeeva (mind) which is the
cause of the Samsaara is in the Supreme essence.
[न'य सवk :चतं राम )*मैवातते सदा क लोलोमतरVगौघैरRधेजल मवाम@न ।
Rama, for a Knower, Brahman alone rises as all the vibrations of the minds at all times as the essence
within, like the hosts of turbulent waves rising in the ocean waters.
िवतीया नाि'त सतैका नाम/पMयािमका परे नानातरVगेऽRधौ क पनेव जलेतरा ।
There is no second; only the single essence of reality exists; the names, forms actions (in the form of the
mind) in the Supreme is like the imagination of the waves that rise in the ocean as different waters.
जायते नAय@त तथा यददं या@त @तट@त, तददं )*मfण )*म )*मणा च ववतते ।
Whatever is born, perishes, goes or stays, all that is Brahman rolling in Brahman by Brahman.
'वाम8यैवातप'तीhो मगतिणकया
ृ ृ यथा व:चNेण व:चNोऽप 'फरयामना
ु तथा ।
The extreme heat within itself rises as the mirage waters; so also the most amazing and strange
phenomenon rises from the Aatman (Brahman within each mind).
करणं कम कता च जननं मरणं ि'थ@तः सवk )*मैव न*यि'त तिवना क पनेतरा ।
न लोभोsि'त न मोहोsि'त न तृ णाि'त न र+जना, क आम8यामनो लोभ'तृ णा मोहोsथवा कतः ु ।
Tools of action, action and the doer of action; birth and death; existence as an embodied person; all this is
Brahman alone; there is no imagination of a second also except that.
There is no greed; there is no delusion; there is no thirst for pleasures; there is no entertainment.
How can the Aatman have greed, desire, or delusion towards Atman itself?
आमैवेदं जगसवमामैव कलनाMमः हे माVगदतयेवायमामोदे @त मन'तया ।
Aatman alone is the entire world; Aatman alone is all the various ways of the perceived; this Aatman alone
rises through the mind like the gold rising up as the armlet etc.
अबPंु यपरं धाम तिWचतं जीव उWयते अपXरeात एवाशु ब8धरायायब8धताम ु ु ्।
That mind-state which does not know the Supreme abode is known as the Jeeva; even a relative who is
unknown stays as not related.
:च8मयेनामनाऽeेन 'वसंक पनया 'वयं श8यता ू गगनेनेव जीवता कटDकता ृ ।
By the Aatman which is awareness in essence, by imagining oneself as the ignorant, the Jeeva-state is
manifested by itself like the emptiness by the sky.
आमैवानामवदह जीवो जग@त राजते ।
Aatman itself exists like the non-Aatman and shines in the world-phenomenon as a Jeeva.
वी8दवमव
ु दT
ु टे ः सWचासWच समिथतम
ु ्।
Like the double moon for the infected eyes, the real and the unreal (Brahman and Jeeva) have risen here.
मोहाथशRदाथTशोरे तयोरयसंभवासयवादामनAचैव 2वामा बP 2व मWयते ु ।
As there can not ever exist anything denoted by words like delusion etc and as the Aatman alone is the
Reality, how can be the Aatman bound, how is it liberated?
@नयासंभवब8ध'य बPोs'मी@त कक पना ु य'य का प@नक'त'य मोZो मLया न तवतः ।
He who imagines that there is ‘bondage’ when there is never ever a chance of bondage, and who conceives
wrongly the idea, ‘I am bound’, for him alone, ‘liberation’ also exists as an imagined conception.
22
Rama spoke
मनो यं @नAचयं या@त तsव@त ना8यथा तेन का प@नको नाि'त ब8धः कथमह भो ।
Whatever the mind decides, it becomes that very thing and none other!
Then, how do you say that the bondage imagined by the mind does not exist?
Vasishta spoke
मLया का प@नकवेयं मखा ू णां ब8धक पना मLयैवाnयदता ु तेषामतरा मोZक पना ।
The idea of bondage maintained by the fools is unreal and just an imagined concept.
(The idea of bondage is also based on the ascertained belief of one’s existence as the ego or individual with
name and form. This is also delusion state only.)
The idea of liberation also arises as a complementary thought and is equally unreal.
(It is similar to the pot-space feeling bound and seeking liberation.)
एवमeानकादे व ब8धमोZTशोs'मते ृ ः, व'तत'त
ु ु न ब8धोsि'त न मोZोsि'त महामते ।
For one who does not understand the scriptures, ignorance alone causes the ideas of bondage and liberation.
In reality, neither bondage exists, nor the liberation, O intelligent Rama!
क पनाया अव'तवं ु संबPम@तं
ु @त र[[वहे Xरव हे ाe तवब:धम@तं
ु @त
ब8धमोZादसंमोहो न ाeा'याि'त कAचन संमोहब8धमोZाद *यe'यैवाि'त राघव ।
Similar to the (non-existent) snake seen in the rope, the non-existent state (of the bondage, liberation and
reality of the perceived) that is produced through imagination (through sheer misconception) does not
affect a person who has completely understood the essence of it all, and who has realized the Supreme
truth. The ideas of bondage and liberation are not there ever for a Knower of truth Raaghava; the delusion-
state, bondage and liberation exist as real for the ignorant one only.
आदौ मन'तदनु ब8धवमोZTटD पAचाप+चरचना भवनाभधाना ु
इयादका ि'थ@तXरयं ह गता @तटामाdया@यका सभग ु बालजनोदतेव ।
Hey Subhaga (endowed with good nature)! At first the mind alone appears (as a minuscule quiver in
reality); then follow the ideas of bondage and liberation; then appears the creation of the perceived
phenomenon made of five elements denoted by the name, ‘Bhuvana’.
A state like this has become established like the ‘made up story narrated to a child on the fly’.
[A child is always fond of hearing new twists in the story and is not worried about the logical or illogical
statements that make up the story. Here, a nurse-maid for the child narrates a story to it on the fly, making
up the story as and when, by adding new new situations, which though are never logically possible like the
barren woman’s son’s story, the child has intense belief in the story and accepts that as real.
Mind is such a nursemaid which has created a child also and is the nurse maid also; and makes up your life
stories on the fly, adding new varieties of situations for your entertainment; somehow producing the logic for
it also to make it sound real.
Perceived is just the sense produced information in the emptiness; a mere disturbance that occurs in your
brain that is reflected in the emptiness mirror as an object (living or non-living, conscious or inert).
There is nothing going on as any life or world actually; but is just a made up story of the nursemaid who
keeps adding new situations which are beyond reason; and entertains the child.
Ponder about your own life-story and the situations in it; and it will shatter to pieces like a nurse maid’s made
up story narrated to a child.]
23
MADE-UP TALE ABOUT THE MADE-UP TALES OF THE MIND
Rama spoke
कमWयते
ु म@ने
ु ट बालकाdया@यकाMमः Mमेण कथयैत8मे मनोवणनकारणम ् ।
O Greatest among Sages! What is that you mentioned about the tale related to a child?
Explain to me in detail, as to how it describes the nature of the mind.
Vasishta spoke
कोsप म^धम@तबा
ु लो धाNीं पW
ृ छ@त राघव काि8चिवनोदनीं वाताk धाNी संकथयाशु मे ।
सा बाल'य वनोदाय धाNी त'य महामते आdया@यकां कथय@त स8नमधराZ ु रम ् ।
Raaghava! Some naive child requests the foster-mother, “O Mother! Tell me now some interesting story.”
O intelligent one! His foster-mother tells that child a nicely worded story to entertain him.
2व:चसि8त महामानो राजपNा'N ु यः शुभाः धामकाः शौयमुदता अय8तास@त पतने
व'तीणO श8यनगरे
ू jयोQनीव जलतारकाः, वौ न जातौ तथैक'तु गभ एव न संि'थतः।
There lived some three ‘noble princes, who had auspicious characters, who were followers of Dharma, who
were brave and bold’, in a wholly non-existent city which was wide-spread and empty.
(A Jeeva has three bodies, Sthula, Sukshma aand Kaarana- gross, subtle and causal.
He is a prince because he rises from Brahman only.)
[You as an individual are also a prince or princess living in a non-existent city. You are but a reflection of a
quiver in the emptiness; and not at all real. You, your name, your form, your family, your possessions, your
individuality, your world around you; all these are just thoughts and ideas produced in the mind falsely, and
not at all really real.]
They were like the stars seen in the water reflecting the sky.
(Jeevas are the reflections of the potential states of the Supreme in the Vaasanaa-waters.)
Two were not born at all; one never even existed in the womb.
(Duality state is never there at all; even the oneness is not there.)
[Impossible? What is your life but ideas and made up words?]
अथा.यतमला
ु भाथk कदा:चसमवायतः वबा8धवः fख8नमखाः
ु शोकोपहतचेतसः
ते त'माWछ8यनगराि8नग
ू ता वतताननाः गगनादव संशलटा बधशMशनै ु ु Aवराः ।
Once those three auspicious princes of taintless desires, having no relatives, with faded faces, their minds
filled with sorrow, and with pale faces, joined together and with the purpose of attaining some excellent
goal, left their empty city, like Budha (Saatvic), Shukra (Raajasic), and Shani (Taamasic) planets getting
detached from the sky.
(Why did they leave their city? There is no reason but the mind felt sad and wanted to leave; similar to how
all your actions are done for no purposeful reason; but on the fly, as per the command of the mind from
within, and prompted by the Gunas.)
शरDषसकमारा
ु ु Vगा: पटतो
ृ sकण O तापताः मागOऽह@न गता Yीमतापाताः प लवा इव ।
Those three princes with bodies delicate like the Shireesha flowers were scorched by the Sun shining at
their backside as they walked on the road; and they faded like the leaves exposed to the summer heat.
(Your physical body is also very delicate; feels discomfort at the smallest thing; and is ready to die any
moment by anything. You are also burning in the Sun with countless desires and wants, and are withering
away daily through mental and physical afflictions.)
संत.तमागसकताद^धपादसरो_हाः हा तात चे@त शोच8तो मगा ृ यथWयता
ू ु इव ।
दभाYभ8नचरणा'तापfख8नाVगस8धयः उ लVय दरम>वानं
ू धलधसरमत
ू ू ू यः ।
24
Their lotus like feet was burnt by the hot sand covering the road.
(Though pure as Brahman-state, they were now deluded and suffered because of ignorance.)
“Ah! Fate!” lamenting like this, like the deer lost to its tribe, (like the Jeevas removed from the good
company of the Knowers; and blaming the destiny for all their suffering)) their feet cut by the sharp edge of
the ‘Darbha’ grass (used in religious rites), (stuck to rites, rituals and worship of stone and mud deities;
without the protective shield of knowledge) their body-joints all painful because of the heat (afflictions of
the world), they walked across long distances (successive births for long), with their bodies completely
covered with dust and dirt (in the form of desires, selfishness, stupid beliefs and theories).
म+जरDजालजटलं फलप लवमालतं मगपbZ ृ णाधारं ापमाु गO त_Nयम ् ।
They reached three trees on the road, overgrown by a network of creepers.
The trees were filled with fruits and leaves, and supported many animals and birds.
(The Jeevas were stuck in the three worlds filled with many varieties of beings and objects.)
यि'म8वZ ृ Nये वZ ृ ौ वौ न जातौ मनागप, बीजमेव ततीय'य ृ 'वारोह'य न वयते ।
Among those three trees, two trees were not born; the third one did not even in the least have a seed to
grow out of. (Actually none of three worlds exist except as ideas conceived by the minds.)
वा8ता'ते पXरा8ता'तNैक'य तरोरधः पाXरजाततले 'वगO शMा@नलयमा इव ।
Sitting under one of those trees they rested, and relaxed fully, like Shakra, Anila, and Yama (Indra, Wind-
God, Death-God) resting under the Paarijaata tree (heavenly tree).
(The bodies are made of Indra (the Self as the master of Indriyas), the Praana force, and the death
principle as connected to the physical body. Identifying with the physical body, they rested under the
Paarijaata flower tree. Paari means ocean, that which has a limit; Paarijaata mean that which is born
from the ocean; here it means that the Jeevas rested under the Vaasanaas rising from the ocean of
Brahmaa, the creator-mind; and felt happy in the desire-fulfillments.)
फला8यमतक पा@न
ृ भ2वा
ु पीवा च त;सं कृवा गलWछक ु ु ै मालां :चरं वQय ते ययःु ।
Having eaten the nectar like fruits and having drunk the juice of those fruits, having made garlands with the
flowers of that tree, they rested for a long time and started on their journey.
(After the experience of their Vaasanaa fulfillments, and the results of their actions, they collected the three
colored flowers of Gunas; and moved forward in their journey of births and deaths.)
[The same idea is repeated again and again explaining, how each of our experiences is just a conception
within the mind-state only, and nothing exists as any world anywhere.
All our experiences are as worthless as the dream-experiences that vanish when we wake up to the truth of
the waking world.
All the experiences of the waking state also lose their hold and vanish off into nothingness, when the truth of
the Reality is realized; and we understand that they are not really real; but real only at the moment of
experience.
As depicted in the story, scenes of various types rise in front of us as direct experience, freshly newly at each
and every instant, without any force of Karma, or divinity, or as a continuance.
The continuance of events also belongs to the mind only as ascertained memory-forms.
Remove the memories, or the sense-abilities from a person, or kill the mind through knowledge; where is the
so-called world?]
EXPERIENCES (WATERS) ARE NOT THERE AT ALL IN THE LIFE-RIVERS EXCEPT AS MIND-NARRATED
पनद
ु रू तरं गवा म>या*ने समपि'थते
ु सXरिNतयमासेद'त
ु रVगतरलावरम ् ।
तNैका पXरशक
ु ै व मनाग.यQबु न वयोः वयते सXरतोTिटर8धलोचन'योXरव ।
पXरशका
ु भशं
ृ यासौ त'यां ते स'नरा
ु Tताः घमाता इव गVगायां )*मवणहरा
ु इव ।
:चरं कवा
ृ जलMडां पीवा Zीरोपमं पयः ज^म'ते ु राजतनयाः \टमनसः 'वयम ् ।
Having walked far, when it became noon-time, they reached the three rivers with waves, flowing noisily.
One of those rivers was completely dry; the other two had no waters at all, like the sight in the blind.
They bathed excitedly in the river which was completely dry, as if to get relief from heat, like Brahmaa,
Vishnu, and Hara bathing in River Ganges. (Belief in deities and the deity-worlds experienced by such
devotional methods are non-existent except as results imagined by the mind.
25
Meritorious acts like charity, asceticism etc performed with a Saatvic mind are of course to be commended;
but they are not capable of bestowing true knowledge.)
Having sported in the waters for a long time, having drunk the water which was tasty like milk (meritorious
worlds) those three princes felt very happy and continued their journey.
LIFE IS BUT A CHASE AFTER THE FUTURE HAPPINESS, BE IT A DESIRE-FULFILMNT OR HEAVEN OR LIBERATION
अथासेदद
ु न'या8ते लQबमाने दवाकरे भवय8नव@नमाणं नगरं नगसि8नभम ् ।
पताकाप@नीjया.तं नीलाकाशजलाशयं दरू तसम लाप
ु ु गाय8नागरमGडलम ् ।
दTशु'तN रQयाfण Nीfण सsवना@न ते मfणका+चनगेहा@न शVगाणीव
ृ महा:गरे ः ।
अ@नमते वे सदने एकं @नभित तN वै अभितमि8दरं चा_ वटा'ते नरा'Nयः ।
Then, as the day ended and the Sun hung down, they reached a city, which was high like a hill, and which
was to be built in the future. The city was filled with the lotuses of flags everywhere covering the blue lake
of the sky. They heard the melodious songs sung by the citizens from far. They saw there three beautiful
mansions tall like the peaks of great mountains and constructed out of gold and gems.
Two of those mansions were not built at all; one had no walls.
Those three princes entered the beautiful mansion that had no walls.
(Jeevas spend their entire life in chasing some future pleasure only, building castles in the air.)
संवयोपवAयाशु वहर8तो वराननाः ापु: 'थालDNयं तN त.तका+चनकि पतम ् ।

तN कपरतां याते वे, एका चण ृ ु Aचूण/
ू तां गता, जगह पां तां 'थालDं ते दDघबुPयः ।
;ोणैनव
नवया तै'त'यां ;ोणेन चा8धसः ।
तN ;ोणशतं हDनं रि8धतं बहभोिजभः
ु @नमि8Nता'Nय'तै'तु )ा*मणा राजसनभः
ू ु ।
वौ @नदहावथै
O क'य मखमे
ु व न वयते @नमुखेना8धस'तN भ2तं
ु ;ोणशतं सतु ।
वभ2तावशे
ु षं तु भ2तम8धो
ु नपा
ृ मजैः vNभ'ते राजपNाAचु परां @नविृ तमागताः ।
Those three handsome youth sat there for some time, wandered all over the place and found three pots
made of burnt gold. Of them, two had holes, one was in pieces. Those far-seeing men grasped the shattered
one and prepared food in it and filled it in many newly made leaf-cups.
There, hundred cups were not at all there and the rest was full of holes.
The princes filled them with varieties of dishes and invited three Brahmins to partake of the food.
Of those Brahmins, two had no bodies; one had no face at all. The faceless one ate the food from the
hundred leaf cups which were not there. The three princes ate what was left over after the Brahmins
partook of the food. The princes attained highest meritorious state by this.
(Even the acts of charity, performance of rites, ascetic practices, penance, and worship of deities etc, lead
towards mentally conceived experiences only; and never the freedom from the unreal state of the world.)
भवय8नगरे ति'म{ाजपNा'Nयो ु ह ते सख
ु मय ि'तथाः पN ु मगृ याjयवहाXरणः ।
Those three princes still live happily in that city which is to be built in the future (made of ideas only) my
son; and they are engaged in various sports like hunting etc (as desire fulfillments).
आdया@यकैषा क:थता मया रQया तवानघ, एतां \द क_ ु ाe वद^ध'वं भवयस ।
धाlये@त क:थता राम बालकाdया@यका शभा ु तिटं
ु जगाम बालAच शभाdया@यकयानया
ु ।
Understand this story Rama, and you will gain wisdom. That is the wonderful story, Rama which the child
listened to from the foster mother and felt very happy by listening to this amazing story (like the Jeeva
stays happy by the imagined life-narratives.)
एषा ह क:थता राम :चतdयानकथां @त बालकाdया@यका तnयं ु मया कमललोचन।
Hey lotus-eyed Rama, I have told you now the story narrated to a child explaining as to how the mind
makes the stories of life.
इयं संसाररचना ि'थ@तमेवमपागताु बालकाdया@यकेवोYैः संक पैTढकि पतैः ।
वक पजालकैवेयं @तभासािमकानघ ब8धमोZादकलना/पेण पXरजQभ
ृ ते ।
26
This ‘world-formation’ has come into existence only like this, like the events in this story, by the mere
strength of conceptions and misconceived notions; and exists as a mere appearance, making a grand show
of bondage and liberation.
संक पमाNादतरिवयते नेह क+चन संक पवशतः कि+च8न क:चिक ं ं :चदे व वा ।
यौः Zमा वायराकाशं
ु पवताः सXरतो दशः संक पक:चतं सवमेवं 'व.नवदामनः ।
राजपNा'Nयो
ु नयो भवय8नगरे यथा यथा संक परचना तथेयं ह जगि'थ@तः ।
Nothing else exists here other than conceptions. Whatever is there is there because of conceptions; or
nothing exists at all actually!
The sky, earth, wind, heavens, hills, rivers, directions are all formed because of conceptions as in a dream.
The three princes, the rivers, the future city -are all just imaginations of the mind; so is this world.
संक पमाNमभतः पXर'फर@त ु च+चलः पयोमाNामको अQभो:धरं भसीवामनाम@न ।
Like the ocean is nothing but waters, this world also exists as ‘ever vibrating form of conceptions’.
संक पमाNं थममिथतं ु परमामनः तददं 'फारतां यातं jयापारै द वसं यथा ।
Conception alone rose first in the Supreme self. Later it expanded like the actions of the day which makes
the day appear lengthy.
संक पजालकलनैव जगसमYं संक पमेव ननु वP वलासचेयं
संक पमाNमलमुसज ृ @नवक पं आ:य @नAचयमवा.नह ु राम शाि8तम।्
The entire world is just a network of conceptions. The play of the mind is there because of conceptions.
Cast afar the dirt called conception and take shelter in the ‘perturbation-less state’.
You will surely attain the peaceful state of the Supreme, Rama.
[What is the meaning of conception?
All that is happening is just the receiving of sense created information as people and objects.
What you receive as sense information also is limited to the direct experience you are having at one
instance. Rest of the entire world that is beyond your direct experience is concealed within you as ideas only.
Memories of events give a continuance to your life story; connections are made by the mind through
emotions; sense perceptions are defined as pleasure and pain.
Nothing exists but some sort of information recycling.
You receive the story-less inert information of the senses; mind makes the sense-information into some
valuable story-information connected to an imagined ego; and you see the outside with the colored glasses
of narratives as presented by the mind.
The entire information that you receive is corrupted by the mind-produced color glasses.
You always see something other than what is there. This is what is known as delusion.]
‘I’ (JEEVA WITH NAME AND FORM) IS NOT A REAL ENTITY
Vasishta spoke
'वसंक पवशा8मूढो मोहमे@त न पिGडतः अZये Zयसंक पा8म*यते ु शशरेु व ह ।

A fool alone gets deluded by his own conceptions, not a wise man.
Only a child can panic by conceiving a perishing one in the Imperishable One.
Rama spoke
कोsसौ संकि पतः केन Zयो )*मवदां वर असतैव महामोहं येनादातसदै व ह ।

Who gets conceived? Why is he of perishing nature? Who always gets highly deluded by what is not real?
27
Vasishta spoke
असता भतस8घे
ू न Zयोsहं कारनामध2वे
ृ तालः शशने
ु वेह मLयैव पXरकि पतः ।
एकि'म8नेव सवि'मि8'थते परमव'त@न ु कतःु कोsयमहं नाम कथं नाम कलोदतः ।
Like a ghost imagined by a child, the perishing one with the name of ‘I’ gets conceived falsely in the hosts
of beings which are unreal by nature. When everything exists at ‘one single point’ of the divisionless
Supreme Reality; from where, how and from what sort of a substance, this ‘I’ thing has arisen?!
व'ततोु ना'यहं कारः परमाम8यभेद@न असQय^दशना8मागyसXरतीhातपे यथा ।
मनोमfणमहारQभः संसार इ@त लwयते आमनामानमा:य 'फरय8तय ु थाQभसा ।
In reality there is no ‘I’ness in the undifferentiated Brahman.
The ‘I’ness is akin to the river appearing in the mirage under a hot sun through improper vision.
The ‘worldly existence’ is nothing but the appearance created by the magical gem (ChintaaMani) of Mind.
The improper vision rises from inside like waves from waters by the Aatman, supported by the Aatman.
CAST AFAR THE UNREAL
असंय^दशनं तेन यज राम @नरायं, सायं सयमानि8द सQय^दशनमाय ।
:धया वचारधमGया मोहसंरQभहDनया वचारयाधना ु सयमसयं संपXरयज ।
Therefore Rama, reject this ‘improper vision’ which is a baseless thing.
Take shelter in the ‘proper vision’ which is true and blissful.
With an intellect given to proper enquiry, without giving way to delusion, analyze the truth now.
Cast away the unreal.
अबPो बP इय2वा ु कं मधा
ु पXरशोचस, अन8त'यामतव'य कं कथं केन ब>यते ।
Though not bound, believing yourself to be bound, why do you suffer wastefully?
What, how and by whom can the imperishable principle of Aatman can be bound?
नानाsनानावकलना ववभ8नमहाम@न सवि'म8)*मतवेsि'मि8कं बPं कं वमWयते ु ।
The totality all the manifold and non-manifold appearances, stays in the Supreme principle which is
undifferentiated. It is the only principle that exists everywhere. Then, what is bound and what gets
liberated?
अनातps.या@तमा8भा@त िWछ8नेsVगे कच ं ताQय@त, भेदाभेदवकारा@तः का:च8नाम@न वयते ।
दे हे नटे Zते Zीणे कामनः Z@तरागता, भ'Nायां पXरद^धायां भ'Nापरो
ू न नAय@त ।
दे हः पततु वोदे तु का नः Z@त_पि'थता, को नटः Zते पपे ु आमोदो jयोमसंयः ।
Though never distressed, the Aatman appears as if distressed!
If the limbs are cut off, what matters? The differences and non-differences do not exist in the Self.
(It is not made of parts or limbs. It is like space imagining limbs and crying for the cut off limbs.)
If the body is lost, destroyed, decayed - what effect can it have on the Aatman?
(Aatman is the essence of Reality-state that is staying as you, the tainted mind imagining a form.
If the imagination is destroyed by an imagined death, what is lost?
It is like seeing one’s own death in the dream. No one dies actually.
How can the seer of death (just an idea) die ever?)
If the bellows are destroyed, the air filled inside them does not get destroyed.
Let the body fall or rise; what does it matter?
What if the flower fades, the fragrance is all over the sky!
आपत8तु वपःपे ु सखदःखहम:यः
ु ु आकाशोcडयनालDनां का नः Z@त_पि'थता ।
दे हः पततु वोदे तु यातु वा गगना8तरं तिवलZण/प'य कासौ भव@त मे Z@तः ।
Let the snow of pain and pleasure crush the lotus of the body.
What effect can it have on bees like us who fly high in the sky (with realized Knowledge of Reality-state)!
Let the body fall or float in the yonder skies; what bothers me when any damage happens to some other
thing which is not me?
28
यथा पयोदम_तोयथा ष`पदपयोः तथा राघव संब8ध'वWछरDरवदामनोः ।

वशीणOsSे यथा वातः शक ु े sRजे ष`पदो यथा यायन8तपदं jयोम तथामा दे हसंZये ।
Raaghava, the relationship between ‘your body’ and ‘your essence’ is akin to that of the cloud (the body)
and the winds, the six-footed bee and the lotus (the body). If the cloud dissolves off, winds fill the infinite
sky. If the lotus fades, the bees float in the infinite sky. So does the Aatman when the body is destroyed.
मनो राम शरDरं ह जगतः सकल'य च आया शि2तिAचद>यामा न नAय@त कदाचन ।
Rama, mind is the body of the world; and everything else. The Supreme essence of the Aatman, the
omnipotent source of all that exist as the perceived, never perishes.
योsसावामा महााe न नAय@त न गWछ@त न नAय@त कदा:चWच कं मधा ु पXरत.यसे ।
This Aatman which is the greatest Knower (Knowledge essence of Reality) does not perish; nor does it
move! When it never ever perishes; why do you worry for no reason?
संसारे sि'मि8वहरतो मनोsप ह न नAय@त eानाि^नना वना ज8तोरामनाशे तु का कथा ।
For a person wandering in this worldly existence, even the ‘mind’ does not get destroyed, if there is no ‘fire
of Knowledge’ to burn it! How can the Aatman perish then!?
यः कGडबदर8यायो
ु यो घटाकाशयोः Mमः ि'थ@तदहामनोः O सैव सवनाशावनाशयोः ।
बदरं ह'तमाया@त यथा 'फुट@त कGडक
ु े आमा गगनमाया@त तथा चल@त दे हके ।
कQभे
ु गWछयकQभवं
ु कQभाका
ु शो यथाQबरे @तटयेवमयं Zीणे दे हे दे हD @नरामयः ।
That relationship between the plant and the hole dug in the ground, or that relationship which is between
the pot and the pot-space, is the relationship between the perishable and non-perishable principles.
If the hole is broken, the plant comes to the hand; the inner essence of Aatman also attains the (Chit) sky, if
the body goes off. When the pot is destroyed, the pot-space remains as the space around.
The embodied Aatman remains unaffected by the decaying body, in a similar manner.
मनोदे हो ह ज8तनां ू दे शकाल@तरोहतः, महमु ु @ृ तपटाWछ8नः, शठे कं पXरदे वना ।
दे शकाल@तरोधाने मूढोsप मरणे नरः कं vबभे@त महाबाहो नेह पAय@त कAचन ।
The ‘mind-body’ of the creatures is bound by time and place. It repeatedly gets covered by the shroud of
death. Why waste your time worrying about that cheat (called the mind)?
Even a foolish man does not see anyone when the time and place phenomenon ends at death!
Why are you frightened of it, O Mighty-armed?
(Death is just the cessation of one drama of the perceived; and another drama instantly is produced by the
mind at that very place. It never stops perceiving.
You are the mighty one who has conquered all the Vaasanaas; why will you cease to exist after the mind –
cheat has died?)
अत'वं वासनां राम मLयैवाहम@त ि'थतां यज पZीAवरो jयोमगमनोक इवाGडकम ् ।
Therefore O Rama, discard the Vaasanaa which exists as the ‘I’, the unreal phenomenon, like the Lord of
the birds (Garuda) which intent on flying into the sky, discards its egg-shell.
AVIDYAA - ABSENCE OF KNOWLEDGE

एषा ह मानसी शि2तXरटा@नट@नब8धनी अनयैव मधा ु Sा8या 'व.नवपXरक पना ।
‘This lady’ (Avidyaa) is the power of the mind; she firmly binds one to likes and dislikes.
Because of her alone the dream-like conception rises through delusion.
अवयैषा दर8तै
ु षा दःखायै
ु षा ववधते अपXरeायमानैषा तनोतीदमस8मयम ् ।
This lady called ‘Avidyaa’ is extremely harmful. She keeps on growing, only for giving more pain.
Unrecognized by any one, she spreads out this unreal phenomenon called the world.
एषा तWछवदाकाशं
ु तुषारमलनं यथा पXरपAय@त वSा8ता 'व/प'य 'वभावतः ।
She covers the mind and makes one get deluded about one’s true nature like the sky covered by the
surrounding fog is perceived as wretched and dark.
असदे वेदमारQभम8थरं सदवोिथतं कि पतं जगदाभोगी दDघ'व.न इवैतया ।
This unreal phenomenon gets churned by her to rise up as if real.
She creates the conception of the entire world like a lengthy dream.
29
भावनामाN एवा'याः 'व/पं कतत ृ ां गतं जग8नामावलं चZुjयpिQन vबQब_चामव ।

Being of the nature of imagination only, she causes this foul play called the world, like the infection in the
eye makes one see spheres of luster in the sky.
लयम'याः 'व/पं वं नय राम वचारणायथा हमशलाया'तु तपनाoवसा:धपः ।
हमाभावा:थनोsक'य 'वोदयेनेि.सतं यथा स>येदेवं वचारे ण मनोनाशा:थनोs:थतम ् ।
Dissolve her nature, O Rama, through proper analytical thinking, like the Sun melts the rock made of snow.
When one desires the snow to be removed, the very rising of the Sun fulfills that desire.
Similarly the desire to destroy the mind gets fulfilled through analytical thinking.
अवयाऽसंबPा ु ह वततानथदग ु मा नाने8;जालकलनां शQबरो हे म वष@त ।
When Avidyaa is not awake (as Vidyaa), she stays harmful and unconquerable; and Shambara the sorcerer
rains (unreal) gold, exhibiting his various magical talents.
KILL THE MIND WITH THE MIND ITSELF THROUGH VICHAARA PROCESS
'ववनाशMयां चैतां मन एव करोयलं मनो ह *यामवधं नाम नाटकं पXरनय@त
ृ ।
आमानमीZते चेतः 'ववनाशाय केवलं न ह जाना@त दब
ु ुPवनाशं युपि'थतम ् ।
'वयं संक पमाNेण 'ववनाशTशामदं मनः संसाधययाशु 2लेशो नाNोपय[यते
ु ।
'वसंक पवक पांशं ववेकोपहतं मनः संय[य /पमाभो:ग करोयामावबोधनम ् ।
The mind is capable of bringing about its own destruction.
The mind alone enacts the drama of self-destruction.
The mind analyzes its own nature to get destroyed in the end.
The mind scrutinizes itself for its own destruction.
This wicked fool of the mind does not know the destruction waiting at the end of Self-enquiry!
By its own will, it brings about the scene of its destruction. There is no cause for apprehension at all!
The mind endowed with discrimination discards its defective nature of conception completely, and brings
about the enlightenment of the Aatman!
महोदयो मनोनाशो महोWछे द'य तदयः ू , मनोनाशे यनं वं क_ ु मा मनसो जवे ।
The greatest achievement is ‘mind-destruction’. It brings about the complete destruction of sufferings.
So make effort to destroy the mind, O Rama, not for its growth through outward actions.
(Any action like meditation, penance, worship etc act as the seed for mind-existence.
Vichaara alone destroys the mind completely, like burning off the seed once and forever.)
अवरलसखदःखु ु वZ ृ खGडे वषमकता8तमहोरगे
ृ वनेsि'मन ् भXरदमfखले
ु ववेकहDनं सभगु मनो महदापदे कहे तःु ।
In this forest, with the trees of pains and pleasures growing wildly all around, with the deadly serpent of
death moving about in stealth, the foolish mind alone acts as the Lord, bringing about endless calamities.
वा मीक_वाच
Vaalmiki spoke
इय2तवयथ
ु मनौ
ु दवसो जगाम सायंतनाय वधयेऽ'तमनो जगाम
'नातंु सभा कतनम'करणा
ृ जगाम AयामाZये रवकरै Aच सहाजगाम ॥
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART SIX
LAVANOPANISHAT - 1
[INDRAJAALOPAAKHYAANAM]
(STORY OF THE JEEVA CAUGHT IN THE MAGICAL LAND)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
LAVANOPANISHAT
INTRODUCTION
Salutation to the great poet Vaalmiki who has skillfully used the secret language of the Upanishads in the
story of King Lavana; such that the story when read surface wise also reveals the truth of Brahman, and
when the concealed meaning is understood also, it reveals the knowledge of Brahman.
King Lavana’s story is an amazing story by itself; and the concealed meanings are more amazing.
Lavana the king becomes a Chaandaala (lives a wretched state of life) forced by the magic of the sorcerer;
and Brahman-state also stays as a Jeeva-state (the wretched state of existence) by the sorcery of Maayaa.
That is why this portion of the text depicting the story of King Lavana is titled as Lavanopanishat, the story
of Brahman who lives as a Jeeva.
4
INDEX OF TOPICS
Mind, the greatest sorcerer - pg 5

Story of Lavana - pg 8
The great king Lavana [Lavanopanishat] - pg 8
The fatal day when the sorcerer appeared - pg 10
Lavana (Jeeva-entity) tells his story of delusion - pg 15
The king who believed that he was a Chaandaala
[Brahman which believes that it is a Jeeva] - pg 16
The state of Brahman caught in the delusion as a Jeeva - pg 17
Thick delusion state - pg 18
Avidyaa offers relief - pg 20
Vindhyaa Mountain filled with the tribals, hunters and chandaalas - pg 23
Life is actually a hell for the ignorant Jeeva - pg 25
Famine - pg 29
The king wakes up -pg 32
5
इ'(जालोपा+यानम ्
INDRAJAALOPAAKHYAANAM
[TALE OF THE SORCERY ACT - 1]
Vasishta spoke
MIND, THE GREATEST SORCERER
पर/मादिथतं
ु चेत/तकलोल इवाणवा/फारतामेय भवनं ु तनोतीदमत/ततः ।
Rising out of the Supreme Self like turbulence in the ocean, this mind has expanded and has spread out all
over this earth here and there.
(From the empty state of the Supreme, the mind process of perception rises and spreads out as the entire
world made of the seen, seer, and seeing.
Though the word ‘from’ is used in this sentence, there is no separate thing called the mind that separates
out from the Reality state. It is equal to stating that the turbulent waves rise up ‘from’ the ocean, though the
waves are not different from the ocean. Whatever you see as yourself (form and name) or as the objects
(other names and forms) are just the wide spread mind-expanse only; call it Brahmaa or the mind, or any
other name you prefer.
Mind alone is the world; it is the great sorcerer which can do any magical feat instantly.)
WHAT ALL CAN THIS SORCERER DO?
6/वं द7घ9 करोयाशु द7घ9 नय;त खवतां /वतां नयय'यदलं /वं तथैवा'यतामप ।
The mind makes ‘short’ into ‘long’, converts ‘long’ into ‘short’; makes oneself completely look like some
other thing; and makes some other thing look like oneself (Self as the non-Self).
(Mind can conceive the idea of short distance like the thumb which is very close to you; or without much
effort conceive also the far away sun or moon which are situated very far in the sk. Place this tiny thumb
over your eyes; the sun sphere itself gets blocked; the huge sun looks tiny and the small thumb looks big!
Not only that; but it also can make yourself think that you are some one else; that is why you think that you
are the perceived object called the body made of elements.)
ादे शमा>मप य
व/तभावनयैु व त/वयं संप'नयेवाशु करोय(7'(भासुरम ् ।
Even a tiny area is made to shine like huge mountain by the sheer conception of the mind.
(Just look at the rock in front of you; and let go the horse of imagination. You can see the small rock as a
mountain also; and imagine it to be filled with people also.
Even small difficulties look like impregnable mountain by the power of the mind. That is why a man lives
through anxieties only at each and every moment, by making mountains out of anthills.)
ल?ध;तटं परमापदादलसतं ु मनः ;नमेषेणव ै संसारा'करो;त न करो;त च ।
Having sprung out of the Supreme state, and being well-established, the mind creates the world in an
instant; or does not also (by making it vanish off in sleep).
(From where does the mind get such a power?
From the Supreme Reality state only!
Reality state (Brahman) itself is the mind that shines forth as this world.
Within the span of a second, worlds of various kinds are instantly there as if real and solid. However no
world with beginning and end actually gets produced, when you see everything with the eyes of reason.
For example, look at the small rock in front of you. Is it really there?
The five senses are producing just the image, solidness etc; and your mind conceives a solid object that is
made of sheer emptiness outside of you (the body), as if real.
Body is also rather the sense-information only. So it is with all other objects living or non-living.
All the objects and people are just the collection of sense information that gets corrupted by the mind
through various explanations imagined by it. What more magic do you want?)
6
यददं ABयते कि'चCजग/था/नु चDरणु च सव9 सवकाराEयं Fचतादे तदपाग ु तम ् ।

Whatever is seen here in the world as moving and non-moving, everything whatsoever, all these
multifarious things, have risen because of this mind.
(Using just the five tools of senses, the mind has produced a huge panorama of the world which looks very
real and solid, teeming with countless objects and people that look real too.)
दे शकाल Gया(HयशिIतपयाकु ल7कतं ृ भावाJावा'तरं या;त लोलवा'नटव'मनः ।
All misconceptions are made to exist because of the power of the mind to create the place, time, action, and
object. The mind moves from one object to the other like an actor because of its unstable nature.
(Every fraction of a second, everything is changing; and this change alone is observed by the mind as time,
place and action.)
सदसतां नययाशु सतां वा स'नययलं ताAशा'येव चादते सखदःखा;न ु ु भावतम ् ।
It turns the real into unreal or the unreal into real very convincingly; and also makes the pains and pleasures
get experienced as real. (Mind has no logic or reason; but can make very convincing logic and reason for
any unreal that it conceives. It always hides the truth of Reality and presents a real solid world bound by
the causality principle where even the learned get fooled by its magical ability.)
यदाKतं /वयमादते यथैव चLचलं मनः ह/तपादादस'घाता/तदा यतते तथा ।
ततः सैव Gया Fचतसमाहतफलाफलं MणायNछ;त लता कालसIतेव ताAशम ् ।
The unstable mind conceives the collection of hands and feet by itself as per the ordained rule of Karma;
then suffers through a lot of effort (performing action). Then that very action instantly bestows the fruits or
failures as conceived by the mind like a creeper fructifying in course of time.
(The best of its magical feat is the physical body that you call it as yourself.
It conceives some shapes called hand and feet, which are just the tools channelized for action, and by
moving them, it creates the illusion of an action performed and distances crossed, attaches the expectation
of the result, creates the expectation of good or bad consequences, and suffers the good and bad itself, like
a magician trapped by his own magic.
This is expressed in the previously mentioned story, where the foolish man with thousands of hands beats
himself with clubs, runs away and falls into deep pits of sorrows.)
Fच>ां GPडनकेणीं यथा पRका
गहेृ शशःु करोयेवं मनो राम वकपं कSते ु जगत ् ।
Like a child that is playing inside the house makes various toys using the wet-mud Rama, the mind makes
this defective world the same way.
(A child while playing with the wet mud creates various shapes as per its capacity, names those shapes as
man, dog, tiger, elephant etc; then breaks them, cries for them, and makes again new ones, and so on.
There is no purpose in its actions, no importance also; still it keeps doing these things, lost in the unreal
world; and throughout the play it expresses various types of emotions as anger, sadness, joy etc.
Mind-thing is also like this stupid child only.
Dividing the empty expanse into various shapes and sizes, naming them with some unique sounds, liking
some and disliking some, it keeps on playing the game of world, for no purpose or gain.)
[Have you ever considered yourself (the body-entity) as of no importance at all in the vast perceived expanse
which spreads out as countless worlds without beginning and end?
What are the tiny you in this endless beginningless empty expanse?
Every action of yours is instantly a memory only whether you are a Rama or a Shiva, or an ant or a cow.
What does anything in your life-story amount to?
What are you after all but an imagination of an imagined mind?
And you even imagine that a special intelligent divinity should have taken the trouble to make you and
decide your destiny from its heaven-home?
Understand that you are nothing at all but an idea of yourself!
You are just an entity made of emptiness only!]
मनः सवजनGPडानजTबाललवे
ृ वतः कमेतU पदाथष V ु Wढं जग;त कKयते ।
Like a child attributing reality to mud dolls and playing, the mind plays as ‘all the people’ which are
nothing but tiny heaps of mud that is shaped like men etc.
What a height of foolishness it is to believe the objects in the world to be real!
7
(An object is just some information produced by the senses; a disturbance in the quiet state of mind.
Everything is just the sense-information explained by the mind in various sways, like seeing a pearl garland
in the empty sky. World is nothing but the sense information recycled by the mind again and again.
Mind receives the pure information brought by the senses; colours it with its own explanations and sees the
world through its colored glasses of imagination only.
Some shape it calls as mother, some as wife, some as enemy, some as inert, some as conscious, some as
beautiful, some as ugly, some as new, some as old; and instantly you have a gigantic vast world of people
and objects and stories around you; and you start believing in its reality without an iota of doubt.)
करो;त ऋतकरः ु कालो यथा Wपा'यथा तरोः Fचतमेवं पदाथानामेषामेवा'यतामव ।
Just like the deity of spring (Vasanta) makes various changes in the tree (by bringing in new blossoms), the
mind also keeps making objects differently.
(Mind is also somewhat like this spring season; and plays along with the objects that are inert and
conscious; and imagines new life narratives by connecting them all together.
मनोरथे तथा /वKने संकपकलनासु च गोपदं योजनHयहः ू /वासु ल7लासु चेतसः ।
कपं Mणीकरोय'तः Mणं नय;त कपतां मन/तदायतमतो दे शकालGमं वदःु ।
As observed in the imagination or dream or in the conceptional networks, the mind plays around making a
measure of cow’s foot also into countless Yojanas. It turns a Kalpa into a second, makes a second appear as
a Kalpa. What the mind conceives, that alone is the measure of time and place.
(Distance and time-span are just some measures of numbers; what the mind says, that alone is to be
believed! Who else is there otherwise? Who can disbelieve their own senses or mind?
Mind is the man actually! Mind makes its own assumptions and believes them also.
For an astrologer the stars alone decide your daily life events; and you believe that these twinkling lights
are hanging above your head only, and for your sake only, who according to you is important enough to be
controlled by the stars. (Such self conceit!)
For a scientist, who has reason alone as his tool, the stars are millions and millions of miles away, and its
light reaches earth only after millions of years. You may be seeing a star which is not there at all at the
present moment.
See the power of reason, which can crush the mind’s stories in an instant and reveal the truth as it is!)
ती[म'दवसंवेगा
बहवाप ु वभेदतः वलTबनेन च Fचरं न तु शिIतमशिIततः ।
Pulled by the passion for actions (Rajas) and pushed to dullness of non-actions (Tamas); and because of
seeing differences like ‘much’ and ‘less’; and by hanging around with it (mind) for long, we are powerless
against its power.
(Men are all helpless as it were, being under the control of the mind; or rather the mind is mad and cannot
control itself; what is anyone but a mind-entity?
An urge rises to do an action and a man immediately reacts to the sense information in the form of an
action and he acts without even pausing to reason out his actions; an urge rises and he falls asleep and
dreams of all disgusting and good things without any control; an urge comes and he eats; an urge comes
and he mates; an urge comes and he removes the body wastes; an urge comes and he does some good act;
an urge comes and he does selfish acts.
All the men and women are all robots (mechanical beings) as it were moving at the command of the
chemicals that ooze out in the brain, the physical seat of the mind-processes.
Where is free will? Where is freedom for a mind which is a slave of it own illusion?)
Hयामोहसं\मानथदेशकालगमागमाः चेतसः भव'येते पादपादव पलवाः ।
Like the leaves filling up the tree, all types of confusion, excitement, calamity, space, time, gaining and
losing etc. sprout in the mind (instantly as if by magic, just on the basis of the uncorrupted sense produced
information which get corrupted instantly by the mind.)
जलमेव यथाTभोFधरौ^यमेव यथानलः तथा ववधसंरTभः संसारिBचतमेव वा ।
Water is the ocean; heat is the fire.
The world with its multifarious varieties is nothing but the mind.
सकतक ृ मकरणं यददं चेयमागतं (_दशनABयाEयं तसव9 Fचतमेव च ।
All the phenomena of ‘action, actor, and the tool’, ‘the Seer, seen and the seeing’ that are observed here are
nothing but the play of the mind.
8
(Do not just read these words mechanically like some text book lines that are to be finished and done with;
but see around you even as you are reading these words; and realize that every object around you
conscious or inert (including yourself), is just your own mind explaining the world as the seer and seen; is
just your own mind that is producing the ideas of liberation and bondage; is just your own mind that is
making you struggle to study this Vaasishtam.
Like using the path in the illusion to get out of the illusion, this Vaasishta Upanishad also helps you as an
illusion that will break the world illusion; and will vanish off into nothingness at the end of the study; and
there will be nothing at all as any world and you will be left with just the silence of silence also.
Later like the story of Indra and Ahalyaa, you can drown in waters of the world; or burn in the fires of the
world; nothing will affect the silent state where you and I are all completely absent.)
Fचतं जगि'त भवना;न ु वना'तरा`ण संलaयते /वयमपागतमामभेु दैः
केयरूमौलकटकैBच लस/वWपंयIवैव काLचनFधयेव जनेन हे म ।
A wise man knows only the gold as the real thing though it takes various forms of bracelets, necklaces,
foot-bangles etc. Similarly a knower knows the ‘mind’ alone to be appearing as the worlds and forests
through the conception of the differentiations within itself in this perceived phenomenon of the world
(which is just an appearance).
लवणोप+यानं
STORY OF LAVANA
Vasishta spoke
अथ ते शण ृ ु वaयाम वता'तमममतमं
ृ ु जागतीहे '(जालीिBचतायता यथा ि/थता ।
Now listen to this wonderful account which I am going to relate to you as to how the splendorous magic of
this world that is produced by the mind exists (as if real).
अ/यि/म'वसधापी ु ठे नानावनसमाकलः ु उतरपा^डवो नाम /फPतो जनपदो महान ् ।
There is a great country named UttaraPaandava on this Earth extending far and wide and filled with variety
of forests.
[UttaraPaandava is the name of a country ruled by King Lavana.

In the Upanishad way when observed, Uttara means higher, Paandava means extremely white.
What is the highest of all - the Chit state!
What is the purest (whitest) of all - the Chit state!
‘VasudhaaPita’ means the storehouse of all riches; earth with all its minerals and fertility in the ordinary
sense; and Brahman state filled with the riches of the perceived as potential states in the Upanishad sense.
This world (JanaPada - populated region) is the expanded state of Brahman (Sphita), filled with many
Vaasanaa fields as its forests.]
त>ाि/त लवणो नाम राजा परमधामकः हDरBच'(कलोJतोु ू भमावव

ू दवाकरः ।
There lives a king named Lavana who is extremely righteous in character, born in the dynasty of
Harishcandra, like a Sun risen on Earth.
[‘Lavana’ means a pinch of something which fills up the entire thing with its essence; that is why salt is known
as Lavana. ‘Lavana’ in the Upanishad sense means, the pinch of delusion or perturbation that becomes the
essence of the entire perceived phenomenon and so refers to the Jeeva entity, who is the ruler of all the
Vaasanaa fields. Jeeva is pure in essence, as an expression of Brahman; is born in the dynasty of
Harishcandra; the term Harishcandra meaning the yellow lustrous moon, the mind which shines as the power
of Brahman, yet is tainted slightly by the yellowish colour, the Aakaashaja principle.
9
This Harishcandra is like a Divaakara; the light-maker on this earth; that means he is the ‘Jeeva-totality’ state,
the Brahmaa, the lustrous shine of Brahman which lights up the Vaasanaa fields with the taint of delusion
named Lavana.]
[What all Vaasanaa fields could exist? Who can say how many and what sort?
Even if you shuffle a deck of cards which are 52 in number, it can be shuffled in -
80658175170943878571660636856403766975289505440883277824000000000000 ways.
A Jeeva-entity has more Vaasanaas that exceed counting by numbers also.
Even thousands of births are not enough to experience all of his Vaasanaas.]
LAVANA’S KINGDOM
[Gist of the next few verses:

The country of UttaraPaandava (Brahman shining as the perceived state) was filled with beautiful forests,
beautiful villages, beautiful gardens, beautiful mountains, beautiful rivers, beautiful birds, beautiful cities;
and Sages, Gandharvas, Vidyaadharas, Kinnaras, and men of the earth; and Lavana was the ruler of this
country, (like a Jeeva is the ruler of his Vaasanaa-fields).]
THE GREAT KING LAVANA

[LAVANOPANISHAT]
[Lavana is the king of a country named UttaraPaandava in the ordinary story sense; but also refers to the
Brahman-state which is the ruler of all the perceived worlds, by being their essence.]
य
यशःकसमोतसपा^डर
ु ु ु /क'धम^डलाः सवV शैला वराज'ते हाराः ोUूलता इव ।
Because of the pollen of the flowers of his fame strewn on their ridges, the hills shine forth like whitened
garlands. (His fame as a righteous person has spread all over the Earth. The fame has risen so high that it
is as if the white pollen of the flowers (fame) is carried by the winds and deposited on the ridges of the hills.
Because of this, the edge-line of the hills has turned completely white and appears as if ao line of white
garland has covered the sky.)
[It is the power of Brahman that has spread out in all the perceived states and the solid worlds shine as the
expression of his power, and are garlanded by the dust of actions.]
कपाणशकलोकत;नःशे
ृ ृ षारा;तम^डलः अरा;तलोकः ाKनो;त यदन/मर ु णाCCवरम ् ।
The entire class of enemies was completely wiped out by the flying pieces of his sword.
The servants of those enemies get struck with high fever just by remembering him.
[In the state of Brahman, the unperturbed state of quietude, the mind and its imaginations cease to be.
A Knower never is troubled by the perceived because he always wields the sword of knowledge.
Senses, the servants of the mind-enemy do not wander here and there, in the presence of the Brahman-state
in JeevanMukta; they stay controlled always.]
य/योदारसमारTभमायलोकानपालनं ु चDरतं सं/मDरयि'त हरे Dरव Fचरं जनाः।

The people for many generations talk of his noble deeds with reverence, equaling the respect given for the
stories of Lord Naaraayana.
[Vedas and Upanishads explain the Brahma-Tatvam with great reverence through their profound statements.
The Knowers adore these texts of Knowledge of Brahman like ordinary people adore the stories of their
deities.]
य/याKसरोभर(7'(मधा
ू /वमरसcसवकासपलकोलासं
ु ु गीय'ते गुणगीतयः ।
य/य /वःसु'दर7गीता लोकपालFचरताः ु वDरिLचहं सैdव'य'ते /वeयासा
गण ु गीतयः ।
The divine damsels residing in the godly mansions on top of the Snow Mountains sing about his characters
with their hearts pining for him. These melodious love songs sung by these divine damsels are always
ringing in the ears of the guardians of the quarters. Even the swans belonging to Lord Brahmaa have been
habituated to sing those songs due to the prolonged hearing of the same.
10
(अ
eयः सरि'त - उ
गNछि'त – Apsraas ‘rise out of waters’; they rise from the creator to fulfill the Vaasanaas of meritorious beings.
The word also means those who rise above the waters of the Vaasanaas.)
[The pure hearted, the great Sages who have conquered the Vaasanaas, and who reside in the caves of the
Snow Mountains are always striving to attain the state of Brahman and contemplate on its wondrous nature.
These revelations that go by the name of the Upanishads are spread out in all the quarters. The Sages in
BrahmaLoka also recite these Mantras that talk about the wondrous nature of Reality named Brahman.]
/वKनेवप न सामा'या य/योदारचमक;तः ृ राम Aटा ता ु वाप दै 'यदोषमयी Gया ।

Not even in dreams do Rama, people have seen or heard about a faulty action performed by him.
[Brahman state is faultless, changeless and is without the taint of perceptions.
The impurities connected to Jeeva state do not exist at all in such a state.]
िजgमतां यो न जाना;त न Aटा येन धणता ृ ु उदारता येन धता ृ hgमणेवाMमालका ।

Deceit does not know him; greed has not seen him.
Generosity has been held by him like the rosary held by Lord Brahmaa.
[Where the second is not there, and where the mind is non-existent, what wicked qualities can exist in such a
state as enjoyed by a Knower, who is Brahman with a mind as it were?
The Knower sees everything as an expression of Knowledge only, as a flower of the Brahman tree.
Love unlimited is his nature as the love of the Self, like rosary is the very part of Brahmaa, the Creator.
Why does Brahmaa hold the rosary, when he is an all-Knower?
To be aware of the world he exists as, he has to perform the minimum action and have the least amount of
quivering as his nature; and the rosary keeps him aware of his function as a creator and prevents him from
melting off into the original state of Brahman.]
THE FATAL DAY WHEN THE SORCERER APPEARED
दनाटभागमाकाशमागते दवसाFधपे स कदाFचसभा/थाने संहासनगतोsभवत ् ।

When the Lord of the day, the Sun had crossed one eighth part of the day; once, he (the king) was sitting on
his throne in the court room.
(I was identified with the body which has eight limbs – five senses, mind, intellect and ego.)
सखोपवटे
ु त>ाि/मjाजनी'दाववाTबरे वश'तीषु साम'तसेनासु च ससं\मं
गाय'तीवथ का'तासु सपवटे
ू षु राजसु मनो हर;त साgलादे वीणावंशकलारवे
चाSचामरह/तासु सवलासासु राज;न दे वासरगS+ये
ु ु वा'ते मि'>म^डले
/तते
ु षु वटे षु राजकायष
V ु मि'>भः ोIतासु दे शवातासु ;नपुणBै चाSमि'>भः
इ;तहासमये प^ये
ु वाNयमाने च प/तक
ु े पठसु च /ततीः
ु प^याः
ु परःgवे
ु षु बि'दषु
सभां ववेश साटोपः किBचतामै'(जालकः वषVणाहतसंरTभो वसधामव ु वाDरदः ।
King Lavana was seated comfortably like the moon decorating the sky.
The armies of the subordinate kings were making their entry with a great uproar.
The pretty maidens were singing melodiously.
The kings were all seated in their respective seats.
The melodious orchestra of the flute and Veenaa stole the hearts of everyone.
The maids waved the chowries in a charming manner standing next to the king.
The group of ministers equal to the preceptors of Devas and Asuras (Brhaspati and Shukraachaarya), were
relaxing along with the king.
The ministers were engaged in attending to the current affairs of the State.
The efficient ministers reported the news of the country in a pleasant manner.
The sacred books that described the past history of great people were getting recited.
The bards sang verses of praises and auspicious hymns were recited.
A magician suddenly entered that courtroom with all the pomp and show, and the grandeur befitting his
profession, like the cloud-burst suddenly drenching the earth.
11
[When does Maayaa (the great sorcerer) catch the ‘Para Brahman-emperor’ to turn him into a Jeeva-
Chaandaala?
Where the when and where is not there, who can say when what happened?
It was a sudden cloud-burst of Vaasanaas interrupting the quiescent state of Brahman.]
स ननाम मह7पालं शखरोदारक'धरं पादोपा'तगतः का'तं शैलं फलतSयथा ।
He saluted the ‘king’ whose elongated neck was holding up the peak decorated by the crown, like the fruit
filled (small) tree bends towards its own roots to salute the (tall) mountain.
(The king was very handsome and was as majestic as a mountain; his head shone like a golden peak with
the crown placed on it; his neck was slim and long and supported the peak of the mountain as it were.)
[Maayaa the power of Brahman is the sorcerer who entraps the unperturbed Brahman state.
With all the fruits of Vaasanaa fulfillments, Maayaa salutes; yet is nothing in comparison to the supreme
state of Brahman.)
सNछाय/यो'नतांस/य फलनः पपभासनः ु स ववेश परोु राk/तरोरlे कपयथा ।
He entered the presence of the king like a monkey (intent on mischief) approaching a ‘tall tree’ which was
filled with fruits and flowers, and which provided a good shade to one and all.
[The pure unperturbed state of Brahman which supports all the perceived states was disturbed as if by the
monkey (restless nature) and was about to be ruined.]
चपलो लंपटोsथानामामोदसखमाSतं ु उवाचोक'धरं भपं ू सपcमव षmपदः ।
Restless with greed and avaricious for wealth, he addressed the king whose face held by the long neck was
like a lotus supported by the stalk; like the six-footed bee humming at a lotus which filled the air with its
pleasant fragrance.
[Maayaa brings in the qualities of agitation namely unfulfilled wants and the hunger for experiences.
With the six senses the Jeeva is ready to suck the honey of experiences in the empty state of Brahman which
was like a lotus in full bloom with its blissful nature.]
वलोकय वभो तावदे कामह खरोलकां पीठ/थ एव साBचया9 HयोिTन च'( इवाव;नम ् ।
इयIवा
ु पिNछका तेन \ामता \मदा;यनी नानावरचनाबीजं मायेव परमामनः ।
“O Lord, seated on the throne itself, like a moon observing the earth from the sky itself, you please observe
this wondrous show of illusion.” Having said this much, he waved a magically empowered bunch of
peacock feathers, like the illusory power of the Supreme Self (Maayaa) which sows the seeds of many
creations.
तां ददश मह7पाल/तेजोरे णुवरािजतां शGः सरवमान/थः
ु /वकामुकलतामव ।
The king saw then the whole place filled with colorful sparks of light, like Indra watching his bow-creeper
(rainbow) from seated inside his divine air-vehicle.
[What does Maayaa do?

She instantly produces the entire perceived phenomena (each and every second of a Jeeva), like the sudden
appearance of the rainbow (which is just an enticing illusion produced in the eye and is not real).
Para Brahman, the Lord (Indra) watches this rainbow of the perceived, without swerving from his state like
Indra watching his bow (IndraDhanush-rainbow).]
सभां सै'धवसाम'तो ववेशाि/म'Mणे ततः तारापDरकरापणा9

ू HयोमवीथीमवाTबुदः।
तं चैवानजगामाBवः
ु सौTयः परमवेगवा'दे वलोको'मखं ु तटंु शGमNचैु ःवा इव ।
At that very moment, a person belonging to the neighboring Saindava country entered the court room like a
cloud darkening the clear sky filled with multitude of stars.
A tame horse capable of extreme speed followed him, like the horse Uccheishravas (with long ears)
following Indra who was happily headed towards the heavens.
[Saindhava means – belonging to the ocean, ‘Sindhu’. ‘Sindhu’ is that which spreads all over very fast.
Here it refers to the ‘Moha’ or delusion or misconception that rises from the Brahman itself, and covers it
with the Vaasanaa clouds like covering the spotless starry sky with darkness.
Ignorance enters and instantly the pure state of Brahman appears as a Jeeva with wants.
‘Horse’ is the power of imagination that belongs to ‘Moha’, where sense perceptions take on the form of life-
stories filled with joys and sufferings. It has long ears that are alert to all the disturbances called perceptions.
12
Indra is the Lord of the senses, the mind. The imagination power mutely follows the mind wherever it leads to
for attaining the fulfillment of desires.]
[In the Brhadaaranyaka Upanishad, the perceived world is described as a horse (that which is very fast
moving) and its sacrifice (cutting the head) is said to be the real AshvaMedha Sacrifice.]
स तमBवमपादायु पाFथवं समवाच

ु ह सोNचैःवा इव Mीरसागरो मSतां प;तम ् ।
The horse-man brought the horse forward like the milk ocean bringing forth Uccheishravas horse to offer it
to Indra the Lord of Marut (wind); and addressed the king like this.
[Indra the mind is the Lord of Praana also.
Moha brings the horse of imagination to the mind with the Praana power and offers it.]
इदमुNचैःवः+यं हयरनं मह7पते जवोoडयनशीलेन म;त ू मा;नव माSतः ।
अBवोयम/मभना ु भो संहत/व;य, राजते ह पदाथीमहतामपणाNछभा ु ।
“O king, this gem of a horse is equal to Uccheishravas, the horse of Lord Indra.
He is like the wind with a form and is capable of very high speed. This horse has been gifted to you by our
king, O lord! Any auspicious object becomes worthy, only when offered to the noble ones.”
[Jeeva the ‘desire filled Para Brahman’ is offered the imagination horse by the Moha horse-keeper.
This horse can traverse great distances like a wind or with the power of Praana, and produce wonderful
illusions called perceptions, at each and every flicker of the eye.]
इयIतव;त
ु ति/म'/तु यवा
ु चै'(जालकः जलद/त;नते शा'ते चातकोऽTबधरं
ु यथा
सदBवमेनमाSgय भवनं ु वहर भो /वतापाहतानपशोभामवr ु रवयथा ।
After the horse-keeper spoke like this, the sorcerer supported his statement by saying, like the Chaataka
bird cooing aloud after the cloud’s thundering sound had subsided, “Hey lord, ride this good horse all over
the world, like the sun moves around the earth that is shining beautifully by his own luster”.
[Maayaa supports Moha and allows the Jeeva to get deluded more.
Jeeva has to forcefully pass through all the Vaasanaa-fields that shine by its own desire states.]
अBवमालोकयामास तेनोIत इ;त पाFथवः ;नघातमेघ/त;नतं मेघं मयरू इव सकरः

ू ।
अथा;नमेषया Amया राजा Fच>ोपमाक;तः ृ बभवालोकय'नBवं
ू लपकमापतोपमः ।
Thus addressed by the magician, the king looked at the horse like the peacock stares up at the cloud of the
thunderstorm which thunders aloud.
[Now Jeeva, the deluded Brahman is ready for the experiences that will pour forth from ‘Vaasanaa clouds’.]
His eyes remained unblinking as if painted on a canvas.
[Brahman’s absorption in the perceived, by completely forgetting oneself is alone the Jeeva-state]
As he stared at the horse, he became like a painted picture himself.
[Actually nothing had happened; Para Brahman did not swerve from its high throne of Supremacy at all.
It just looked at (was aware of) the horse (imagination/misconception) and instantly creations happened as it
were. In that instant of awareness of perception, the entire perceived world with all its past, present and
future time modes instantly was experienced as it were, in the Brahman state, which believed itself to be a
Jeeva, by the power of Maayaa, forced by Moha.]
MणमालोIय पीठ/थ/त/थौ सं/थFगतेMणः AmयाऽऽMु?धः सम(ोऽ(मीनक

ु ै ः करवो यथा ।
त/थौ महत ु ू यsमं
ु स dयानासIत इवाम;न, वीतरागो म;नः ु Mु?धः परान'द इव ि/थतः ।
Even as he was seated on the throne, he stared at the horse intently for a second, with frozen eyes, and was
like the ocean with its noisy waters, getting frozen with fear along with all its hills and fishes, at the sight of
Agastya who is about to swallow it off. For the span of just ‘two Muhurtas’ (some short span of time) he
remained as if in absorbed in meditation like a Sage freed of attachment and hatred remains absorbed
within oneself stays agitated, and is enjoying something else.
[Jeeva state is like the frozen state of the ocean which is agitated by the delusion (coldness/inertness).
It has solidity and firmness like the hill, and is filled with beings of various types.
13
It can be swallowed off only by Agastya - one who crosses off the mountain, or the Knower who understands
the emptiness of the solid world, and crosses it over.
The delusion was there for just an instant; just a minuscule quiver in the unperturbed state of Reality; but was
experienced for long within, as countless Kalpas without beginning and end, like a slight (minimal)
disturbance within the silent mind of a Sage.
Brahman’s awareness-state of the perceived alone is referred to as the Jeeva-state.]
बोFधतः केनFच'नासौ /वतापिजतोिजतःFधया कामKययं भयिBच'तां ू Fच'तयती;त च ।
बभवः
ू ु केवलं त> ;नः/प'दसतचामराः चामDर^यो ह शवयः /तंभते'दकरा
ु इव ।
वरे जुव/मयापणा
ू ;नः/प'दा/ते सभासदः ;न/प'द कLजकदलाः पcाः पRककता
ृ इव ।
शशाम सभा/थाने जनकोलाहलः शनैःशा'तावष
ृ Hयोम'यांभोदमव गिजतम ् ।
संदेहसागरे मsना जsमिBच'तां
ु समि'>णः
ु वषीद;त गदापाणावसराजाववामराः
ु ।
The king who had conquered many mighty men by his prowess was not woken up by anyone, with the
assumption that he was thinking about some other serious matter. The white chowries remained unmoving
as if the moonlight was stopped midway. The courtiers were amazed by all this and remained frozen like
lotuses made of clay. The noise of those assembled there gradually subsided like the silence arising after
the thunderstorm stops. The wise ministers were immersed in a sea of doubts like the gods apprehensive
about facing the demons in the battlefield.
[If Brahman is in delusion, who can wake him up? Where is another one?
No scriptures, no gurus can wake up a deluded Jeeva, except himself.
Why it happens, no one knows; or explain, for any explanation is part of the delusion only.
Brahman exists as the perceiver Jeeva with the perceived, as his very nature.
Reality is the Brahman state; the expanded form of emptiness.]
वततवि/मतिजिgमतया तया जनतया भयमोहवष^णया

ि/तमतचMुष भूमपतौ ि/तथे मकलता?जवदन/य
ु ु धता
ृ
य;तः
ु ।
Even as the king remained like a statue with his eyes fully open, all the people in that court-room were
filled with fear and confusion by the amazing act of deceit that had happened.
The court-room now resembled a lake of lotuses with closed petals.
[Jeeva-state is a state of suffering only, filled with the darkness of ignorance; and the Sun of Knowledge is
covered by the clouds of Vaasanaas. The lotus of the bliss will remain closed only.]
ु ू ि
वतयेनाथ बोधमाप मह7प;तः ावषे
महत ृ ^याTब;नम
ु ुIतमTभोSहमवोतमम ् ।
आसनासाRगदोतंसः बUो ु sसावकंपयत ् सवनाभोगशRगा ृ tयो भक ू ं प इव पवतः ।
[How long this went on? For two span of measures!
Why only two? Why not more or less?
The time span of delusion lasts only till the duality sense is prevalent]
After two Muhurtas, the king regained consciousness, like the beautiful lotus blooming after the rains of the
monsoon were over with. It appeared as if he was trying to get up from his seat; and his whole body along
with the armlets and the crown shook uncontrollably, like the mountain caught in the earth quake trembles
along with the forests and the peak.
[After instructed by the scriptures, the Jeeva tries to wake up to its true state; but is not able to realize the
truth of its true essence. Slowly all the Vaasanaa clouds vanish away. It had to go through the effortful
process of Vichaara as it were, before it rests in its original state.]
बभवाथ
ू बUो
ु sसावासानोपDर किTपतः वMु?ध इव पातालवारणे शRकराचलः ।
He became conscious of his surroundings and as he tried to get up, he shook uncontrollably on his seat like
the Kailaasa Mountain shaking when the elephant supporting it in the netherworld moves suddenly.
[When the Knowledge realization happens as it were, the nether world elephant namely the belief in the
reality of the world (ignorance) shakes and falls; and the entire world made of solid objects also shakes and
falls.]
14
पत'तं धारयामास/तं ु परोगा

ु नपं
ृ भजै ु ः मेSं लयवMु?धं कलशै
ु ला/तटै Dरव ।
As he (JeevanMukta) started falling out of the throne, his bodyguards (scriptures) rushed towards him and
supported him on their shoulders like the small Kula Mountains with their slopes (proofs) holding the huge
Meru Mountain (Para Brahman) carried away, (amazed) by the dissolution floods (vanishing off of the
reality of the world.)
परो
ु गैधायम
ाणोsसौ पयाकु लम;तनप ृ ः वीFचवMोभत/ये'दोबभार वनमाः Fयः ।
When stabilized by his body guards, the king shone forth with the beauty of the moon that made the waves
rise and fall. (It was difficult for the guards to hold him steady, and they also moved up and down like
waves, trying to stabilize him.)
[Scriptures and Knowers try to stabilize the Jeeva in its original essence with suitable words and actions.]
कोsयं दे शः क/येयं सभे;त स नपः ृ शनैः दdवान मCजदं भोजकोश/थ इव षmपदः ।
“What is this place? Whose court is this?” the king mumbled incoherently like a bee sunk inside the lotus
petals. [Jeeva tries hard to do Vichaara and understands the truth of his essence, helped by the scriptures
and the instructions of the Knowers. When the truth gets revealed, his vision is completely different and
blissful, like the six-footed bee drowned inside the honey of the lotus. His senses and mind stay quiet,
without moving. He remains intoxicated as it were, and experiences the reality of the reality only; and not
the reality of the world.]
SCRIPTURES AND KNOWERS GUIDE THE JEEVA
अथोवाच सभा दे व कमेतद;त सादरं रण'मधकर7 ु भानंु Aटराहमवाि?जनी
ु ।
Then those assembled in the court asked him with concern, “What do you mean, O lord..?” like the
(affectionate) lotus with the humming bee (of surprised eyes) addressing the Sun who had been visited by
Raahu (and was eclipsed). [Jeeva state is the state of Para Brahman eclipsed by the Raahu of ignorance.]
अथैनं पDरपNछु: सद/या मि'>ण/तदा लयोलाससं>/तं माक^डेयमवामराः ।
वयीथं संि/थते दे व वयमय'तमाकलाः ु ।
Like the Devas questioning Maarkandeya who had been caught in the floods (as an illusion-experience like
Lavana), the courtiers and ministers politely questioned him, “O Lord, we all are highly anxious by seeing
you in such a state.
अभे
यमप भ'दि'त ;न;नमतं \मा मनः ।
आपातरमणीयेषु पय'तवसरे षु च भोगेिवव वकपेषु केषु ते ललतं
ु मन: ।
सततोदारवतास
ृ ु कथासु पDरशीतलं मन/ते ;नमलं क/मासं\मेषु ;नमCज;त ।
तNछालं
ु बनमालनवशीण9
ू लोकवितष
ृ ु मनो मोहमपादते
ु न महववजिTभ
ृ तम ् ।
सातयेन ह यैवा/य मनसो वितSिथता
ृ शर7रमदमतासु तामेवैति
वधाव;त ।
अतNछालं
ु बनं धीरं बUं
ु गणहा
ु Dर च तवाप ह मनिBच>मालनमव
ू लaयते ।
अनeय/तववेकं ह दे शकालवशानुगं म'>ौषFधवशं या;त मनो नोदारवितम
ृ त ्।
;नयमातववेक/य कथमालनशी ू णता धनो;त
ु वततं चेतो वायेव वबधाचु लम ् ।
“Though well trained in self-control, the mind can get confused for no reason.
Which pleasure went wrong and disturbed you like this? Your mind has always been unmoved by any
situation in life. Now why is your taintless mind drowned in confusion?
[You are Brahman in essence; teach the scriptures.]
The minds of the ordinary people engaged in the worthless worldly affairs are always in the state of anxiety
and apprehension; not that of the noble minded ones like yours.
[You are not a Jeeva bound to the perceived world; you are ‘That’; teach the scriptures.]
Only such thoughts that are always immersed in the activities of the body and its associated pleasures chase
these ignorant unceasingly; but you are never known to have given a single thought to worthless activities;
you never swerve from your stabilized state of intellect; you are one of the wisest on earth; your character
has been always blemish-free.
[The glory of the Brahman state is again and again proclaimed by the scriptures.]
15
It is really amazing that your mind appears as if shattered by some unfathomable experience.
Only the mind of a person without discrimination gets affected by the mystic chants or drugs; and loses
sense of the place and time; but not that of a noble person.
How can the mind of a person who never for a moment loses the discriminative power get confused?
How can winds shake the Meru Mountain?”
इ;त जातानगीण ु /य भपते
ू ः काि'तराननं भषयामास
ू शीतांशंु मासा'त इव पण ू ता ।
Thus consoled by his people, the king’s face brightened gradually like the Moon on the full-moon day, at
the end of the month.
[Slowly the Jeeva realizes the true essence within, and realizes the Reality state that is free of agitations.]
रराज राजा सौTया/यम'मीलत
ु वलोचनः गते हमतावुलसपपौ ु घ इव माधवः ।
The king’s eyes were now fully open; his face reflected his inner calmness and shined brightly like the
garden filled with blossoms in the spring at the end of the snow season.
[Delusion was completely gone like the reality of the mirage when it is understood as non-existent.]
अथा;तसं\माBचय`ख'ना/म;तमखो ृ ु बभौ आस'नमयरालोIय
ृ ु राहम'दमवाTबरे
ु ु ।
Then his face took a look of surprise and anxiety, even as he remembered all that had happened to him, like
the Moon anxious at the sight of Raahu ready to swallow him.
[The enlightened Jeeva-Brahman wonders at the nightmare that had caught him for an instant.]
ऐ'(जालकमालोIय ोवाचाथ हसि'नव ब\ंु हंसामकं Amवा सपWपीव तMकः ।
He looked at the sorcerer and spoke as if amused, like Takshaka, the Lord of the snakes looking at the cruel
mongoose.
[Now the realized Yogi has no fear of Maayaa. He is able to see the deceitful nature of Maayaa, the delusory
power that had entrapped him in the Jeeva-state.]
जाम जालजटालेन कमेतJवता कतं ृ येना/प'दस'नोsि?धः Mणादे य स'नताम ् ।
Fच>ं Fच>ा ह दे व/य पदाथशतशIतयः सशIतमप
ु मे Fचतं याभमwहे ;नवेशतम ् ।
Iव वयं लोकपयायकता'तपदवे
ृ दनः Iव मनोमोहदा;य'यो वतताः कतापदः ृ ।
“O deceitful one! What feat you have done by spreading out your net of illusion, like changing the calm,
wave-less ocean into a turbulent one with high waves, in an instant?
Wonderful! Your powers are indeed amazing!
You have managed to delude even my highly controlled mind!
Oh! I am here as the wisest one with the knowledge of the secrets of Lord Yama also and I was there
experiencing the worst calamities with a completely deluded mind! Unbelievable!!!
[As Brahman, I am deathless, and still you made me go through such horrid experiences as a Jeeva that goes
through various states of changes as an ignorant being!
Now I am in my original state with the knowledge that death is also an illusion as connected to birth.
I am birthless and deathless. Nothing can affect me now.]
अKयeय/तमहाkानं मनि/तट;त दे हके कदाFच'मोहमादते Mणं म;तमतामप ।
After realizing the greatest knowledge by practice, when one still remains in the embodied state, even a
wise man gets deluded in a second!
[Unless the perfect state of realization of the highest sort is attained, a man might still get deluded by the
body-binding. One has to continuously engage in Vichaara process and thoroughly get rid of the delusion,
without a trace. Mere intellectual comprehension will not defeat the power of Maayaa.]
इदमाBचयमा+यानं यतां ू रे सभासदः मम शाTबDरकेणेह य'महत9 ु ू दशतम ् ।
Aटवानहमेति/म'बgवीः कायदशाBचलाः महत9 ु ू ाFथतोsdव/तशGसिट ृ Dरवा?जजः ।
इयIवो'मखने
ु ु >ेषु सeयेषु स हसि'नव राजा वण;यतंु Fच>ं वता'तमपचGमे
ृ ु ।
Hey! You all assembled in this court! Listen to this amazing story of mine!
Listen to what I experienced in a span of two short moments, entrapped in the illusory power of this
sorcerer! In that short span of time, I experienced so many (horrible) events by his illusory power!”
The courtiers all looked at the king with their eyes widely open in surprise.
The king smiled slightly remembering his experiences, and started to relate his amazing experiences.
[A Mukta also remembers the entire story of illusion as an amusing story only, after his realization.]
16
LAVANA (JEEVA-ENTITY) TELLS HIS STORY OF DELUSION

[Here begins the story of the Jeeva caught in the magic world produced by Maayaa, which stays concealed
within the story of King Lavana who is caught in the illusion of the sorcerer, like the Brahman concealed
within the perceived.]
[The surface story of King Lavana and the Jeeva’s embodiment story concealed within Lavana’s story; both
are given together side by side. Like the essence of Aatman hidden within each object, the king’s story here
hides the Upanishad truth within its ordinary looking words.
It is an amazing technique of poetry composed by Sage Vaalmiki.
Lavana’s story in the ordinary sense also is very enlightening; and the Upanishad meaning hidden inside that
story is also highly enlightening. This is how you have to practice; and always try to see the hidden truth of
Brahman in all the information-collections brought forth by the senses (mind).]
THE KING WHO BELIEVED THAT HE WAS A CHAANDAALA

[BRAHMAN WHICH BELIEVES THAT IT IS A JEEVA]
[The word ‘Chaandaala’ is not a term denoting any caste.

The term Chaandaala means one who revels in cruel deeds or wicked deeds.
It refers to a person who is selfish to the core and has no consideration for anyone other than his family
members; sometimes even hurting the family members to satisfy his own selfish needs.
Which man in the world is not selfish?
Which man is not attached to his family and relatives?
Everyone is a Chaandaala only, technically speaking.
A Chaandaala is an actually devolved creature who looks human-like but is worse than an animal.
Who is a Chaandaala?
If you are not clean outwardly and inwardly, if the brain instantly reacts at the sight of an object of pleasure,
if the rude words are your natural way of speaking, if you do not mind cows, pigs, cocks, sheep, horses and all
other hundreds of species slaughtered painfully to satisfy your momentary pleasure of the tongue, if you do
not have manners enough to respect older humans, females and others in the lower category of life-
standard, then you are indeed a Chaandaala.
Even with your fair skin scented outwardly, you are only a dark hued stinking Chaandaala within.
Wearing expensive clothes and exhibiting pretense manners do not help the least in masking you inner
Chaandaala nature.
Do you eat the flesh of other animals? (Are you a non-vegetarian?)
Then indeed you are a Chaandaala who revels in killing and eating the flesh of animals. You cannot blame
the butchers for the killing and prove your innocence of eating what is served in the plate as food; and
escape the blame.
Anyone who hurts other beings; be it an animal, bird, or ant, or other humans by thought word or deed is
indeed a Chaandaala; and has no right to read this sacred text even.
You must go back to the Mumukshu Vyavahaara Prakarana and develop the virtues prescribed there before
daring to follow Vasishta in his blameless discourses.
First burn the Chaandaala colony in your mind; and then take on to the path to liberation.
How can you eat the flesh of other innocent animals and still claim yourself to be spiritual?
How can you look down upon others and still claim yourself to be saintly?
Tear away your Chaandaala nature and wake up as the emperor, pure and taintless in the heart.
A Jeeva is naturally the Chaandaala state that is only made of selfishness in the form of Vaasanaa-
fulfillments. Jeeva is an emperor turned Chaandaala creature.
This is the tragic story of Brahman becoming a Jeeva, and how he regained his natural state again after a lot
of struggle and suffering.]
17
राजोवाच
The King spoke
अि/त तावदयं दे शो नानावननद7यतः ु वसधाम ु ^डल/या/य सहोदर इवानजः ु ।

This country here endowed with various rivers and forests is like the brother born of the same mother to
this great earth.
[Jeeva speaks: This perceived world of mine is one of the many worlds seen by me as a Jeeva, like many other
Jeevas who live in their own Vaasanaa worlds that rise from the single state of Para Brahman.
All Jeevas are like brothers; for they all rise out of the same mother Maayaa.]
अि/म'Bचायमहं राजा पौराभमतविृ तमान ् इ'(ः /वग इवा/यां तु सभायां मdयसंि/थतः ।

(Who am I? I am the Jeeva-state surrounded by the perceived fields.)
Here I am the king (the Jeeva) who acts as per the opinions of the citizens (desires).
I am seated in the center of the court like Indra (embodied being) in the heavens (surrounded by
enjoyments).
यावदeयागतो दराकिBचNछाTबDरक/वयं
ू रसातलादeयदतो ु मायी मय इव /वयम ्।
Then this sorcerer arrived from some far off place like Maayaa, the divine illusionist raising out of the
nether world, like ‘Maya’ the illusion-maker of the heaven.
अनेन \मता
येह पिNछका तेजसोिजता कपा'तपवना\ेण शGचापलता यथा।
He (Maayaa) waved the magically empowered bunch of peacock feathers (delusion power) here, like the
cloud floating in the stormy winds of the dissolution (that produces the ruin of a Jeeva) moves the creeper
of the rainbow (illusion).
आलोIयैतामहं लोलम/याBव/य परः ु ि/थतः पटृ माWढवानेक आमना \ा'तमानसः ।
Even as I watched it moving to and fro (as the perturbation within the Brahman state), I (Brahman) found
myself standing in front of a horse (the conceiving power).
I climbed the back of the horse. No one was there around.
(I alone was; and I conceived instantly, moved by the desires.)
My mind was deluded (by misconceptions).
ततोs(ं लयMु?धं पकरावतु को यथा तथा चल'तं चलतः /वBवमाWढवानहम ् ।
Then like a ‘cloud’ which while holding on to the peak of the mountain floating in the dissolution-floods,
gets carried away forcefully, I, seated on the back of the horse, was carried away along with it.
[Instantly, I was lost in the flood of perceptions rising one after the other without a gap.
The horse, the imagination power was like a mountain floating in the dissolution floods; and I was like a tiny
cloud holding on to its peak. I had lost all my thinking power. The life rolled me on and on with desires and
events; and I had forgotten my own true essence. I was lost indeed.]
ग'तंु वतो
ृ मगृ यामेकोsहम;तरं हसा उवरामव ;नभतुः कलोलः लयाTबधे ु ः।
With the purpose of some private game-hunting (of Vaasanaa fulfillments), I was riding the horse with
extreme speed, like a fertile land (of pure state of Brahman) vehemently getting carried away by the
dissolution waves (of desires).
तेना;तवलोलेन दरू ं नीतोsि/म वािजना भोगाeयासजडेनाkो मsध/य ु मनसा यथा ।
I was carried very far by the speeding horse, like the idiot who is ignorant and who has become inert by the
enjoyment of sense pleasures, is carried away by his mind.
(I was a complete idiot now, lost in the world produced by the senses and knew nothing outside of them.
I believed myself to be an inert body living inside a world of inert objects.)
THE STATE OF BRAHMAN CAUGHT IN THE DELUSION AS A JEEVA
[This is the state of an embodied Jeeva caught in the successive births and deaths.
Actually there is no individual Jeeva going through births and deaths as a person; but it is just the succession
of fresh new dreams as life-stories where new characters rise up as Vaasanaa-fulfillments.
This is the beauty of Maayaa; that no one is there; yet there is a feeling of being someone who continues
through many lives. This is the actual delusion; the delusion of being an individual.]
18
ं नमनःश'यं
अ कच ू />ीFचतमव ;नभरं ततः लय;नद sधजगदा/पदभीषणं
;नपxMMारनीहारं ;नवM ृ मजलं महसTाKतोsहमपय'तमर^यं ा'तवाहनः ।
Then I reached along with my tired steed (endless imaginations and wants), a wilderness with no ends (no
escape from perceptions ever); bereft of any birds and unbearably cold (foolishness at its peak numbing the
brain to the extreme inertness, where it could not ever fly high in freedom); bereft of the trees and waters
(no shelter or true joy); terrifying like a world burnt off by the dissolution fires (destruction and
disappointment at every step); empty like the mind of a recluse (meaningless enterprises of daily life); and
vicious like the mind of a woman (getting trapped by the hope of joy and getting only pain in the end).
ति
वतीयमवाकाशं, तथाटममवाTबFधं
ु , पLचमं सागरमव संशुकं, श'यको
ू टरं ,
k/येव वततं चेतो, मख
ू /येव Sषाsजवं, अAटजनसंसगमजाततणपलवं
ृ ,
तदर^यमथासा
य म;तमV खेदमागता ललनेवैय दाDरyयं ;नर'नफलबा'धवम ् ।
The wasteland was like a second sky (empty expanse of the sky spreading without beginning or end); like
the eighth ocean (newly produced after the seventh), but like an empty hollow pit (without waters); like a
fifth sea (other than the four existing ones) and completely dry; impossible to cross over like the idiotic
anger of a fool; and expansive like the mind of a knower (which contains no object of any name and form);
with no sight of any human being; completely without any trace of any grass or leaf.
[This is what the state of Jeeva is that is trapped by delusion. There is no escape at all.
Wherever you run to, the senses will keep creating some perceived scene or other.
You can never reach the end of the perceived at all. There is no finish line at all.
It is the perceived scene stuck to the Jeeva as the perceiver state.
It appears beginningless and endless and keeps appearing endlessly.]
Reaching such a desert-land I felt very sad in my mind, like a lady in the state of poverty with no relatives
or food or fruits. [Who can help a Jeeva led by its own misconception? Who can help a fool?]
कच'मर7NयTबपरःKलतककTमखं
ु ु ु ु ु आसया
ू 'तं दनं त> Gा'तं सीदता मया
तदर^यं मयातीतम;तकNछे ृ ण खेदना ववे कनेव संसारो मdयश'यतताक;त
ू ृ ।
Like riding a boat (of imagination) in the ‘river of mirage in the desert’, where all the directions are flooded
and covered by the waters (of continuous experiences), and feeling highly distressed (by the endless
sufferings), I (the Jeeva, the false entity) rode across that forest (of delusion state) till the Sun (of
knowledge) went down in the evening. (Darkness of ignorance alone was left back.)
Feeling very sad, I crossed that empty landscape with extreme difficulty.
(Life had to be lived through whatever the difficulties are.)
The worldly existence also that is fully essenceless when you reach the middle portion (half way), is
crossed over with great difficulty, by the discriminating man who is saddened by the ignorance.
(Discrimination alone helps in crossing over the life-journey or you are in for ruin for sure.)
THICK DELUSION STATE

यदे तन
े ा;तवाgयाहं ाKतवाLजRगलं Gमात ् अ/ता(सानंु `ख'नाBवः श'य\ा'ये
ू व भा/करः
जTबूकदTबायेषु कलालापाः पतz>णः य> /फरि'त
ु ख^डेषु पा'थानामव बा'धवाः
य> शपशखाे^यो ABय'ते वरलाः /थले कदथलaTया िजgम/य {द7वान'दवतयः
ृ ।
पवा
ू दर^यादरसातU कि'चसखाव ु हम।्
Then carried by that steed, I reached a forest region after a long time, like the Sun moving across the empty
sky riding on a tired horse, reaches the western mountain (with death as the only respite).
(Life went on with its own share of tragedies and problems rising at every step.)
The chirping of the birds rose in the branches of the Jambu and Kadamba trees growing wildly there, like
the relatives welcoming the traveler.
[More desires and attachments awaited me even as I travelled more and more inside the wild forest of life.]
The lines of grass tips were seen at intervals like the happy thoughts rising in the heart of a cheat when
wealth is attained through deceitful methods (though he is sure to perish by his wicked deeds).
[With desires welcoming me like birds, I took to wicked ways and enjoyed the momentary pleasures, little
knowing the ruin that waited ahead of me.]
19
It was slightly better than the dry wilderness I left behind (so I thought) and I felt cheered up.
[Every moment the Jeeva is fooled into thinking of a better future awaiting him; though he reaches worse
states again and again day after day.]
अय'तदःखा'मर
ु णा
वरं HयाFधह ज'तष ु ु।
The creatures indeed feel happy to be afflicted with diseases in this world, than feel the terrible pangs of
death. [Death or disease, ask a man of the world; surely he would want to live stuck to tubes and machines
rather than end his wretched life.]
त> जTबीरख^ड/य तलं संाKतवानहं , माक^डेय इवागे'(मेकाणववहारतः ।
आलंzबता मया त> /क'धसंसFगणी लता, नीला जलदमालेव तापतKतेन भभता ू ृ ।
There I happened to cross under a branch of the Jambeera tree, like Maarkandeya finding a mountain when
drowning in the single stretch of the ocean at dissolution times (in an illusory state he had to go through).
I caught hold of a creeper growing in that branch, like a mountain burning by the heat catches hold of a
dark array of clouds.
[Every day, when facing difficulties and problems, a Jeeva catches hold of some tiny joy and tries to bear the
drudgery of his life; like a beggar overwhelmed by joy at the sudden drop of a fresh sweet in his begging
bowl, other than the usual rotten food he is used to.
Our joys in the world are only momentary like the beggar’s momentary happiness.]
म;य लंबमानेs/यां यातः स तरRगमः ु गRगावलंzब;न नरे यथा दकु ृ तसंचयः ।
The horse went away even as I hung there from that creeper, like the sins move away from the one who
takes the support of River Ganges.
[The conceiving power had left me in the state of a Jeeva, from where there was no escape at all.
I was stuck to the perceived forever and had nothing more to aspire for.
I took the life I was living for granted.
The reality of the perceived was too ascertained to be removed off as imagination.
Sins (of the ignorance) move away from the one who bathes in Ganges waters (of Knowledge); but I had no
such good fortune. I was now ready to fall into any muddy water, intent only on keeping my body alive.]
Fचरं द7घाdवगः `ख'न/त> वा'तवानहं भानर/ताचलोसRगे
ु तले कपतरोDरव ।
Having traveled for so long, I felt exhausted, and rested there like the sun (falling exhausted) under the
Kalpa tree on the lap of the western mountain (almost in a dead state).
(Brahman the knowledge state had set and the darkness of ignorance only was there.)
यावसम/तसंसारHयवहारभरै ः समं रववमणायेव ;नवटोs/ताचलाRगणे,
शनैः Bयामकया l/ते सम/ते भवनोदरे
ु , राz>संHयवहारे षु संवते
ृ षु जRगले,
अहं तSतणे ृ ति/म'पेलवे ख^डकोटरे , ;नल7निBचरल7ना/यः /वनीढे वहगो यथा ।
When the Sun (Knowledge) entered the western mountain to take rest (ignorance was spread out like
darkness); and the entire world got immersed in darkness (of ignorance) slowly; and the forest became
alive with its night activities (foolish meaningless activities of the Jeevas); I clung on to that creeper (my
life-story) entwining that hollow branch (baseless experiences), and kept my face in a bent position on the
shoulder (making myself comfortable with objects and people), like a bird rests in its nest with its face bent
and resting on its neck-feathers.
[In whichever situation I was trapped, I tried to live through it, with great difficulty seeking tiny comforts.]
वषदटववेक/य कPनाश/य गल/मते
ृ ः वGPत/येव द7न/य मsन/येवा'धकपक
ू े
त> कपसमा राz>मwहमsन/य मे गता एकाणववोgयमान/य माक^डेयमने ु Dरव ।
I was like the wretched person whose intellect is bit by the poisonous snake (of ignorance); like the one
who is on the verge of death (nothing to live for, after experiencing the tragedies endlessly); like the one
who has lost all the memories (since the mind was blank and had lost the memory of Brahman-state)); like
a slave who is sold off (helpless under the power of delusion); like a person fallen into a deep dark well
(not able to come out).
Completely drowned in delusion, I spent that night there as if it was equal to a Kalpa.
[When in pain, the time never seems to move forward at all.
That is why the Jeeva experiences prolonged suffering state of life, in the instant of Brahman, like the king
experiencing all this within just two short measures of time (of Dvaita-perception).]
20
न /नातवा'नाFचतवा'न तदा भुIतवानहं केवलं तु गता राz>ः सापदां धDर

ु ;तटतः ।
व;न(/य वधैय/ य /फरतः
ु सह पलवैः समं दु टा;तदै |यण V सा Hयतीयाय शवर7 ।
I had not bathed (in the waters of scriptures), or worshipped (any deity to guide me out of this suffering); or
eaten (got absorbed the instructions of Knowers).
I spent that whole night hanging in a precarious way (with death waiting to grab me at any moment.)
I had no sleep (no peace). I had lost all my courage (had no hope).
I was trembling along with the leaves (by fear).
The horrible night was unimaginably long for me. (Jeevahood is indeed experienced for long.)
तति/तमरलेखासु सह तारके'दक ु ै रवैः मयीवाप
यमानासु Tलानतामलमानने
शाTयतीषु च वेतालaवेडासु जवजRगले, सह शीता;तम}'तपिRIतटाRकारसीकतै
ृ ः,
मामेवा;तव;नमsनं हस'तीमव Aटवान ् अहं , पवा9 ू दशं ाKतमधपानाS
ु णामव ।
When the sounds of the lions and vampires all over that huge forest were slowly subsiding; my teeth were
chattering continuously and I was inhaling air through my mouth because of the cold weather; then the
eastern direction appeared red like the face of a drunkard laughing at my terrible plight, since my face had
turned pale like the night with its eyes of stars and moon.
[To silence the mind of roaring thoughts of anxieties and worries, I took to meditation practices and
Praanaayaama practices; yet I could not rise in Knowledge which is got through Vichaara process only; and
my actions were still driven by ignorance now with the added arrogance of some spiritual words belonging
to my vocabulary. My mind was still red with Rajas, the dust of actions and shone forth with the mind of the
moon shining brightly with all its array of stars as conceptions.]
Mणादk इव kानं दDर( इव काLचनं Aटवानहमक9 खे वारणारोहणो'मुखम ् ।
Like the ignorant getting knowledge, and the poverty-stricken man getting the gold, I saw the Sun raising
the next instant, getting ready to climb the elephant guarding the eastern quarters.
[I now became a follower of many cults and philosophers who promised to guide me towards the goal of
Moksha, though for every philosopher Moksha meant a different thing altogether.
For me these cults of Gurus and philosophers were the guiding lights in my spiritual journey.
I was sure of my future prosperity and heavenly worlds that were promised to me by these cults and followed
their methods with utter sincerity, like a blind man guided by other blind men.]
उथाया/तरणं व/>ं ततदा/फोटतं मया हि/तचमहरे णेव संdयानयानराFगणा ृ ु ।
When I climbed up slowly on to the branch, my clothes were torn to pieces, like Hara who likes to dance
violently in the dissolution time tears off his elephant skin garment.
[My dispassion was outwardly like Hara, but was just the result of tragedies I met at life; and my search for
Moksha (freedom) was still on without any tangible result.]
वत/तामहं
ृ /फारं वहत9ु जRगल/थल7ं कालो जगकट7ं ु कपदsधभतगणामव
ू ।
I got ready to wander all over that deserted forest (to find some way to survive), like Kaala moves along the
hut of the Jagat where all the beings are burnt off completely by the dissolution fire.
[I was in search of spiritual heights and wandered among many who masqueraded as saints and Sages.]
न कि'चABयते त> भतं ू जरठजRगले अभजातो गणलवो ु यथा मख
ू शर7रके ।
केवलं वगताशRकं ख^ड\मणचLचलं चीचीकूची;तवचना वहरि'त वहRगमाः ।
In that wretched forest (of the world), not a single living creature (a Knower who can guide) was seen, like
any good character in the least cannot be found in a fool (like me). Only the birds (desires) were hopping
from branches to branches chirping loudly without any apprehension.
[My Vaasanaas were not destroyed and I hid them under the garb of spirituality, by engaging in outward
show of visiting temples and Aashrams.]
AVIDYAA OFFERS RELIEF
[I was fully in the grip of Avidyaa now.]

अथाटभागमाप'ने HयोTनो दवसनायके शकाव ु Bयायलेशासु /नाताि/वव लतासु च
Aटा मया \मता दाDरकौदनधाDरणी गहतामतसकTभा
ृ ृ ु दानवेनेव माधवी ।
21
When the Sun crossed the eighth part of the day (I was identified with the body with its eight parts); and
dew drops bathed the creepers (desires covered my thoughts), I saw a young maiden (Avidyaa) carrying
food (fruits of actions) in her hands in the course of my aimless wanderings, like Danu’s sons seeing the
(illusory) female form of Vishnu holding the pot of nectar (joy).
AVIDYAA ENTRAPS THE JEEVA WITH FRUITS OF ACTIONS
तरतारकने>ां तां Bयामामधवलांबरां अहमeयागत/त> शवर7मव च'(माः ।
मgयमोदनमाBवेत
बाले बलवदापद दे ह, द7ना;तहरणा/फारतां याि'त संपदः ।
Mुद'तमह तीयं मे बाले वUमपे
ृ ु युषी कणसपा
ृ सते
ू व कोटर/था जर(मे
ु ।
याLचयाप तया मgयमथं दतं न कLचन यनाथनया लaTया यथा दक;तने ु ृ धनम ् ।
She was dark in hue (since she was ignorance). She was wearing some dirty clothing (dirt of attachments
and desires). The pupils of her eyes were moving continuously (made of anxieties and apprehensions).
I approached her like the Moon going to the night (like the lustrous essence of Brahman seeking
ignorance). “Please give me quickly some food, and help me girl, for I am suffering a lot.
By helping the needy, prosperity indeed increases. Hunger inside me is increasing enormously O girl, (and
it is as if tiny snakes are moving inside my belly, as if the black serpent has delivered more babies in the
hollow hole of the old tree.”
Though I pleaded like this, she did not give me any food like Goddess Lakshmi denying wealth to the
wicked ones though prayed for with effort.
[Which ignorant man gets what he wants? His actions always end in contradictory results only.]
केवलं Fचरकालेन मयाय'तानगामना ु ख^डाख^डे ;नपत;त Nछायाभते ू परःि/थते
ु ।
Undaunted, I followed her at close range for a long time, like a shadow of the person in the front moves
from one trunk to another. [I became more and more ignorant; was blinded by desires and got stuck in the
wheel of actions, without a respite.]
तयोIतं हारकेयूर7ंBचा^डाल7ं वU माम;त राMसीमव सGरां ु ू पS ु षाBवगजाशनाम ् ।
राज'याचनमा>ेण मतो नाKनोष भोजनं lाTयादनभजातेहासौज'यमव स'द ु रम ् ।
She said “Know me to be from the ‘Chaandaala’ clan. (Outcastes)
(Avidyaa is completely opposite to the knowledge state).
My name is ‘Haarakeyooree’ (ill-gained wealth and prosperity).
I am as cruel as a demoness. (I give lot of suffering to anyone who contacts me).
I eat humans, horses and elephants. (I cover all the minds with ignorance).
Raajan, by just the begging act, you will not get food from me, like you cannot expect courteous behavior
from ordinary village-folk when they have no interest in the person.”
[Destroy any left over trace of knowledge also, and completely own me as your companion. Do not let any
knowledge corrupt your dark mind. Then only, you can expect the fruits of your actions, and enjoy pleasures
unlimited.]
इयIतु वया गNछ'या खेलया च पदे पदे कLजक ु े षु ;नमCज'या ल7लावनतायोदतम ् ।
Having said this much, she moved forward. At every step she looked back and smiled mischievously.
[Avidyaa enticed me with pleasures and unexpected enjoyments.]
She hid herself behind bushes and came out laughing.
Having played these games expressing her desire for my company, she said at last,
ददाम भोजनमदं भता भवस चे'मम लोको नोपकरोयथ~ः सामा'यः ि/नsधतां वना ।
वाहयय> मे दा'ता'केदारे पकसः
ु पता Bमशान इव वेतालः MुFधतो धलधसरः
ू ू ।
त/येदम'नं भव;त भतृ वे द7यते ि/थते ाणैरप संपूCया वलभाः पSषा ु यतः ।
“I will give you food, if you will become my husband.
Ordinary people like us do not do favors to strangers.
My father of lowly birth (the false Knowledge namely the belief in the reality of the world) is ploughing the
field with a pair of bullocks (Greed and anger).
He will be covered with dust all over his body (Raajasic) after the work, and will be tired.
He will be hungry like a vampire residing in the cremation ground.
(Death is an inescapable consequence when you befriend him.)
22
This food belongs to him. (You can aspire for the fruit of action, only when you befriend him.)
Only if a husband is there, can it be offered to him (and you must own me forever); because, husbands are
to be worshipped well, even by offering one’s own lives. (I will also be devoted to you and not let any
knowledge come near you).”
अथोIता सा मया भता भवाम तव स[ते ु , केनापद वचाय'ते वणधमकु लGमाः ।
Then I told her, “O good lady! I will become your husband.”
When in trouble, who will bother about class, caste, and family orders?
(I was completely in her hold. She was my only support in that dreary land, and she offered many pleasures
of the lowly sort (bodily comforts).)
तत/तयोदनादध9 मgयमेकं समपतं माधHयेवामतादध ृ म'(ाया;तमहपराु ।
जTबफलरसः
ू पीतः स भIतः
ु पIकणौदनः वा'तं च मया त> मोहाप{तचेतसा ।
Then she gave me half of the food she had with her, like Vishnu in the form of a dark hued lady (Mohini)
giving half of the nectar to Indra who was thirsty for it.
The food relished by Chaandaalas was eaten and the juice of the Jamboo fruit drunk; and I rested well, my
mind fully given to delusion. [Though in essence the Brahman, I was stuck to the horrid experiences of life
and believed that I was very happy.]
मां त>ाकमवापय ू सा ाव ृ Bयामला गता ह/तेनाथ समपा ु दाय ाणं बहDरव ि/थतम ् ।
Like the monsoon darkness covering the Sun completely, that dark girl dragged me away with her hands
when I stood there as if my life was outside my body. [A man who is ignorant is a dead man actually, being
identified with the inert body and intent on the body-connected pleasures only.]
दरा
ु कृ;तं दरारTभमाससाद
ु भयदं पतरं पीवराकारमवीFचमव यातना ।
Her father (false Knowledge presented by the senses) was fat (swollen up world-idea), ugly (filled with
troubles only), terrifying (with obstacles all around) and of crude manners (with all wicked habits).
She approached him like the pain approaching its source namely hell.
[Wrong knowledge can give pain only, like a ghost though non-existent can strangle you to death.]
तया मदनुषिRग^या /वाथ/त/मै ;नवेदतः अयं मम भवेJता तात हे तव रोचताम ् ।
स त/या बाढमयIवा ु दना'ते समपि/थते
ु ममोच
ु दा'तावाबUौ कता'तः
ृ कRकरावव ।
Clinging to me, she secretly mumbled in the ears of that low caste man, “Father! This one will become my
husband if you feel so.” He said “Be it so”.
When the evening approached, he released the two bullocks like the god of death releasing his servants.
नीहारा\कडारासु दMु ोUूलतासु च वेतालब'धनात/मा}ना'ते चलता वयम ् ।
The misty clouds (incorrect beliefs) had made everything tawny in color (misconceived ideas).
The quarters were filled with dusty winds (Rajas, the urge to always do some work or another).
From that terrifying forest which held within it many vampires (of troubles), we moved away.
[I now had Avidyaa as my companion, false knowledge as my father-in-law to guide my actions, and all the
inert enjoyments as my treasures.
Instead of the Taamasic way of wandering aimlessly in the life-forest, I now had the purpose-filled life of
actions that procured results; I never had the least idea about the horrible experiences that awaited me in
the Avidyaa world.]
Mणेन पIकणं ाKताः संdयायां द7घजRगलाBमशानादव वेतालः Bमशानमतर'महत ् ।
In a second we left the huge forest behind and reached the colony of the Chaandaalas in the evening, like
the vampires moving from one cremation ground to the other bigger one.
[I did not even think of escaping that state of ignorance; for I had forgotten my true identity completely, and
felt happy to be ignorant among the crowd of ignorant people.
Illusion has its own bliss! An idiot is happy in his own way! ]
23
VINDHYAA MOUNTAIN FILLED WITH THE TRIBALS, HUNTERS AND CHAANDAALAS
(Now King Lavana had become a Chaandaala to the core; and lived there in that colony of the lowly beings
as if he had been always a Chaandaala from birth.)
[Brahman state was now a Jeeva state to the core, by the sorcery power of Maayaa.
It had forgotten its true nature.
Now it was stuck in the Vindhyaa region, living a life of drudgery and foolishness.
What is Vindhya?
The word ‘Vindhyaa’ means - ‘that which obstructs’; ‘Mountain’ refers to the solidity of objects that adds to
the certainty of its reality. The obstructing phenomenon here that stands between the Brahman state and
Jeeva state is the ’solid looking perceived world’ produced by the mind through the senses.
Jeeva was now a perceiver stuck to the perceived and lived the wretched life intent on the body-comforts
only. He was now completely blocked from the Knowledge of his true essence by the blocking wall of the
perceived, namely the Vindhya Mountain. ]
CHAANDAALA COLONY/WORLDS OF IGNORANCE

[The Chaandaala colony was a disgusting place, with dirt and dust as a part of it. Mosquitoes and flies were
everywhere. Flesh pieces in various stages of drying were spread out everywhere. Cleanliness was a word
they never knew about. The place was dark, stinking, dirty, and horrible.
Well, this is how the worlds of the ignorant Jeevas also look like in the level of knowledge.]
वक;ततवराहाBवकपकIकटवायसं
ु ु रIतसIतोवराभाग\म'मxMकागणं
शोषाथ9 सत
ृ ा(ा'>त'>ीजालपतखगं ;नकटि/थतजं
ु बीरख^डलsनखगdव;न
शुय
गSवसाप^डपणा
ु ू ल'दलसखगं AिटसतरIताIतचम
ृ वदसsलवं
ृ
बालह/ति/थतGHयप^डIव`णतमxMकं जजराFधटच^डालतिजतारटताभकम ् ।
The sliced flesh of pigs, horses, monkeys, cocks and crows were everywhere (like the worldly people
shattered by the troubles of the worlds, with their varied animal characteristics of greed like the pigs,
wayward nature of the horses, restlessness of the monkeys, interested in eating and mating only like the
cocks, and cawing senseless words of harsh nature like the crows).
Hosts of flies were resting on the blood-soaked places in the ground (like people’s minds resting on the
filthy pleasures of senses).
The birds were falling into the net of wet strings of nerves left to dry on the ground (like people getting
trapped by various desires and wants).
The birds were chirping around the Jambeera fruit pieces spread out in the courtyards (like the wealthy
people feeling happy with their gains and giving in to loud self-flattery.)
Birds were pecking at the flesh pieces kept to dry outside the door (like the youth enjoying the bodily
pleasures.)
Mosquitoes were humming around the meat piece held in the hand of a boy (like the greedy people hanging
around the wealthy people and offering flatteries).
Aged Chaandaalas were thrashing the yelling kids (like the aged weak men feeling envious of the youth and
their enjoyments).
तवटा वयं कPणशरा'>ं भीमपIवणं मतभतं ृ ू जगकपे कता'तानचरा
ृ ु इव ।
Then we entered the huge colony of the Chaandaalas strewn with nerve pieces and intestine pieces (the
various ill-gained sense pleasures), like the servants of Yama at the dissolution time enters the world (to
destroy everything in the name of pleasure).
सं\मोपहतानपकदल7दलपीठके अहमाि/थतवा'/त> नवे Bवशरुमि'दरे ।
I was made to stay in the new house of my father-in-law (False knowledge).
Countless banana leaves (successive births) were brought and excitedly spread out to make me a seat.
Bववा मे केकराaया तु तेनासsृ लवचMुषा जामातायम;त ोIतं तया सदभनि'दतम ् ।
My father-in-law informed my mother-in-law Kekaraakshee (squint-eyed) who had slightly reddish eyes,
“This is our son-in-law”; and she happily accepted the fact.
[My mother-in-law was Kekaraakshee, one who saw everything wrongly with improper sight, like the various
wrong philosophical views, that are spread out all over the ignorant world).
24
अथ वTय च^डालभोजना'यिजनासने संFचता'यपeIता;न ु दष ु ्कृतानीव भDरशः

ू ।
Then after some rest, varieties of dishes (countless desire fulfillments) relished by that Chaandaala
community (ignorant worldly people) were collected on an antelope skin (anxiety-mat) like the wicked acts
by the ignorant, and were consumed abundantly.
अन'तदःखबीजा;न
ु न मनोkतरा^यप ता;न णयवाIया;न ता'यसभगा'य ु ु लम ् ।
Pleasing words (about the desired objects, pleasures, family attachments) that acted as the seeds for the
endless agonies of the future, which were amiable but not auspicious were heard in abundance.
;नर\ाTबरनM>े कि/मि'Bच}वसे ततः तै/तैरारTभसंरंभै/तैव/>वभवापणैः
दता च तेन सा मgयं कमार7
ु भयदा;यनी सकणा
ु ृ कणवणन
ृ V , दक
ु ृ तेनेव यातना ।
On a cloudless day, on some day of some star constellation, with their own festivities including abundant
meat and intoxicating drinks, with their own exchange of garments; like the dark-hued wicked act offering
the misery, one fine day the dark-hued father offered me his daughter who had terrifying looks and was
extremely black in color.
[I was drowned in Avidyaa completely and was guided always by false knowledge; and was happy too, like an
idiot happy in a burning house. Selfishness was my second nature; I did many wicked acts aiming at the
happiness of myself and my family alone as the goals to be reached. I cared not for the needy. I hovered
around the wealthy. I kept knowledge away like some curse. Wealth, riches, and the needs of the family
were my foremost goals.
I masked my wicked acts, through visits to temples, worships of deities and false shows of charity.
I had fallen deeply in love with the dark life I had chosen.]
सरभसमभतो वनेदर>
ु सत
ृ महामदरासवाः Bवपाकाः
हतपटपटहा
ु वलासव'तः /वयमव दकत ु ृ राशयो महा'तः ।
Excitedly all those dog flesh-eaters made merry around us, freely distributing wine and liquor all around;
beating the drums; roaring with laughter; as if they were the huge piles of wicked acts.
[Wicked and selfish acts increased without limits.]
बहना>
ु कमIते
ु न सोसवोिजताशयः ततः भ;त ृ त>ाहं संप'नः पटपIकसः
ु ु ।
What is there to say any more? I became fully engrossed in the festivities of marriage.
After that I ended up becoming a fat Chaandaala (with swollen up ignorance).
सKतरा>ोसव/या'ते Gमा'मासाटके गते, पिपता ु साप संप'ना, ि/थता गभवती ततः
सूता दःख
ु दां क'यां वप}ुःख Gयामव ।
After the seven nights of festivities (seven lower levels of ignorance), eight months (possessing the body
with eight-fold limbs-senses, mind, intellect and ego) passed away.
My wife came of proper age and became pregnant. (Avidyaa was ready to produce various ill characters).
Then she gave birth to a female child like calamities producing wailings.
[My daughter was Aashaa, the desire, which kept growing day by day.]
सा क'या ववधे ृ शीं मखFच'ते
ू V व पीवर7 ।
That girl grew up fast like the foolish thoughts of the ignorant.
पनः
ु सता ू सा वष~ि/>भः प>मशोभनं
ु अनथमव दब ु ु Uराशापाशवधायकम ् ।
Again my wife delivered an ugly son (the state of anger/impatience/irritation/rudeness that rises from
frustration and unfulfilled desires) after three years (three states of Jaagrat Svapna and Sushupti), like the
wicked mind producing harmful situations binding one by ropes of desires.
पनःु सतां
ु दहतरं
ु पनरKयभ
ु कं ततः कल>वानहं जातो वने जरठपकसः ु ।
That female of the Chaandaala caste gave birth to a daughter, then again a son (like more desires and more
frustrations). I had now a family in the forest and had become an aged Chaandaala (was going through
endless states of suffering).
तया सह समा/त> मम बgHयोs;तवाहताः नारके Fच'तया साध9 hgम|नेनेव यातनाः ।
Many years went by like this in her company, like the killer of a Brahmin suffers many pains along with the
guilt of the sin. (Jeeva also is referred to as AatmaHan- a killer of his true self.)
25
(BrahmaHatya is the worst sinful act ever possible; my life was filled with such type of wicked acts only,
inflicting pain of words and actions to others; and I myself was never free of any suffering.)
शीतवातातपIलेशववशेन वना'तरे Fचरं वललतं ु वUक
ृ Nछपेनेव पवले ।
कल>Fच'ताहतया Fधया स'दgयमानया Aटाः कटसमारTभा दशः Cवलता इव ।
In that distant forest (of life) I was tossed about for long, going through suffering under the cold weathers,
storms, and heat of the Sun, (various painful situations) like an aged tortoise living inside a small pond.
With my mind scorched by the worries of the family, I went through incessant sufferings, as if all the
quarters were set afire.
[I repeated the same actions again and again and was happy to suffer also. It was as if I could not stay in
peace without any problem to face with. For me, the problems and anxieties were the life giving nectars.
I was happy to suffer and wanted to live long, suffering like this only.
I had forgotten my true identity of a king; and had fallen in love with the dirty stinking colony of Avidyaa and
false knowledge.]
MौमानेकसमाMीणपटे चे^डकधाDरणा काटभारो वने Hयूढो यो मत ू मव दक
ु ृ तम ् ।
Wearing garments made of flax fibers which were torn by usage of many years (wants and needs that never
could get fulfilled)), I carried stacks of wood (merits and demerits) tying them in grass ropes (conceptions
and beliefs), acting like the personified wicked deed.
यौकाकPणजरिIल'नगि'धकौपीनवाससा आBवा/य धवल7कानां तले नीता घनाः समाः ।
कल>ापरूणोकेन जजरेण हमा;नलैः हे म'ते दद रु े णेव वल7नं वनकxMष
ु ु।
नानाकलहकलोलतापसरव(ताः
ु बापHयाजेन ;नमुIता ने>ाeयां रIतzब'दवः ।
याम'यो वपने िIल'ने वराहामषभोजनाः शलातलकट7कोशे ु नीता जलदवIलवाः ।
Wearing the stinking and worn out loin garment infested with louse (passionate desires that brought forth
various painful diseases), I rested under the trees alone (with no one to support me), for many heavy years.
Longing for joining my family, I hid in the forest caves like a frog (croaking meaninglessly), to protect
myself from the snow storms (troubles) in winter. (My attachments to the family and relatives were always
on the increase.)
Going through many fights and heated arguments, blood flowed out of the eyes like tears.
(Fights, quarrels, cheatings, were all the regular occurrences of life.)
Monsoon nights were spent alone under the hollow of the huge rocks with only boar’s meat as food.
(Selfishness forced me to enjoy pleasures in private without sharing them with any one.)
काले Mयं गते रोहे काला\घनतां गते असौहादन V ब'धनांू कलहै Bचाप संततैः
सव> जातशRकेन कलाभमखराभ ु कैः मया कपणFचते
ृ न नीताः परगहेृ समाः ।
When the monsoon ended, and the crops sprouted, because of the unfriendly attitude of the relatives and the
continuous quarrels among all, I feeling suspicious of everyone, and tired of seeing children fighting for
morsels, and acting miserly, spent many years in some other house.
[I had become too selfish and wicked. I never shared my wealth with anyone. I hid my gains from all. I was
afraid of even my children taking away my wealth. I ill treated my family members and refused to attend to
their needs. I was treating them like enemies and lived in my house like in an enemy’s house, suspicious of all
and rude towards all.)
च^डाल7कलहोि
वsनच^डच^डालतजनैः मखं ु जजरतां यातम'द ू राहरदै
ु Dरव ।
Taking part in the fierce fights and arguments boosted by the females (the various vices and wicked
qualities) and getting hit violently, my face became shattered with many marks of injury, like the moon by
the bite marks of Raahu.
(My face was creased with worries and anxieties. I had forgotten the very simple act of smile.)
LIFE IS ACTUALLY A HELL FOR THE IGNORANT JEEVA LIKE THAT OF A KING TURNED TO A CHAANDAALA
चवताः खवतोटे न
वीपीपशतपेशयः नारका{तवGPता नारIयो रशना इव ।
The well ground paste of the tiger flesh (Dveepin, a tiger which splits its prey into two) that were sold by
the hell-residents as it were, was chewed and crushed in our mouth, like the taste of hell.
(The pleasures that rise by the duality sense (Dveepa- that which divides into two) were enjoyed like
enjoying the taste of hell.)
26
हमवक'दरो
गीणाBच^डा हे म'तवीचयः शशरे शीकरासारतषार;नचयािBचरम
ु ्।
The fierce snowy winds rising from the hollows of the Snow Mountain became heaps of spraying frozen
white snow in the cold season.
(Life is never a smooth going experience; from nowhere suddenly troubles blow causing immense pain.)
अRगे ;नरTबरे सोढा मयमIता
ृ ु ु इवेषवः जराजरठमढे ू न मला;न
ू MीरभS
ू हां
सकतानामवै
ु ृ केन समखाता;न
ु भDरशः
ू ।
With all clothes shattered and torn, and wearing nothing over the body, and in order to cover myself with
the roots of the old dead ‘Ksheera trees’ (Milk trees –Nyagrodha, Udumbara, Ashvattha and Madhooka that
have milky sap but not real milk) I had to dig them up all by myself to wear them and thus endure the pain
of arrows shot by the Death deity. (A Jeeva is emptiness only and is covered by emptiness alone; is covered
by Vaasanaas only, with the expectation of joy; but suffers the pains of old age and death again and again;
and survives as it were by the few good deeds done some time or other.)
[Who can give an account of all the humiliations and sufferings that are endured by the Jeeva to satisfy the
need and greed of the family members?!]
शरावकेवटHयां च पललं पIवमादरात ् अ/पटे

ृ न जनैभुI
तं ककल>वता
ु मया ।
गह7
ृ ततेजःMतये बहव ु I>वकाDरणा मागावकमवामीयं वGPतं प^यम'यतः ।
My bad wife and children (Avidyaa and my wicked qualities) tormented me to such an extent that I had to
stand in front of other rich Chaandaalas, and accept the ground paste of flesh (bodily pleasures) which they
offered with compassion, to satiate the hunger (wants).
In order to pay back the loan (fulfill the obligations), I had to sell myself to others like sheep-meat, with my
face going through many contours and bleating like a sheep.
ा^यRगवपष/त/य
ु ोकयोकत
ृ ृ ्य पेशलः आयसंपDर वGPता व'dयपIवणभमष ू ु
ज'मा'तरसहरोथं /वपापमव वUये ृ ।
Cutting again and again the flesh from the animal bodies, and making them tender by cooking them in iron
vessels, they were sold in the other Chaandaala colonies of Vindhya Mountain for more money, like selling
one’s sins of thousands of births. (Sinful acts brought forth their own share of sufferings without fail.)
अवकPणमसकPण9 च^डालारामभमष ू ु Aटः क}ालको
ु Amया संdया/नेहवमIतया
ु
रौरवाप;ततेनेव तकालि/नsधतां गतः ।
The left over flesh was spread on the dirty unclean stinking grounds in the Chaandaala colony; and when
the evening came spoiling all the work, the spade (to dig the roots and bulbs) alone was seen with affection,
like a person fallen from one hell into another Raurava hell (the hell where one screams in pain).
(Life was just a succession of various types of hell experiences.)
व'dयक'दरगमानां
ु ब'धवमव
ु गNछता पल'दवपषा
ु ु य> यIतयोगै
ु ः समपताः
तपता लगडाघातिजतकौले
ु यरं हसा प>दाराः
ु कद'नेन lामका'धोFचतेन च ।
(I had to fight with the dogs and win the rotten food thrown on the streets).
Feeling related to the bushes that were in the Vindhya valleys, and because of the Chaandaala body that
belonged to that country, the crowd of dogs that came to eat the food were given the proper (ill) treatment,
were beaten up with rods and defeated; and the family members were given the rotten food thus earned;
which was actually fit to be eaten by the blind people of the poor villages only (as it was horrible for sight).
[What idiotic acts the Jeevas do to possess the lowly objects of the world!]
धारासाररणप>शकतालतले
ु ;नशाः नीता र`णतद'तेन साध9
वपनवानरै ः रोमभः कोटम(ो
यैु ः शीतेनाdयषत/य
ु मे वषासु मIताकणUृ
ु ता वानलzब'दवः ।
When the rains lashed heavily, feeling extremely cold (foolish state), with the teeth chattering (fear and
anxieties), with the hair standing sharp like needles, the nights were spent under the dry Taala tree (texts of
learning), along with the monkeys (idiots); and the water falling from the clouds (desire fulfillments) were
held by me like pearl pieces (since the body was frozen in cold).
[Even learned men have to stay along with the stupid to earn their livelihood.]
27
अजाजीमूतख^डाथ9 MुMु^णMीणकxMणा ु कल>ेण सहाटHयां कतः ृ कलह आकलः ु ।

For pieces of flesh as thin as cloud pieces, with the hollow of the stomach shrunk by hunger, great fights
were held with the wife in the wild forest regions.
[Selfishness abounded among family members also by the force of Avidyaa.]
वने र`णतद'तेन शीतकेकरचMुषा मसीमलनगा>ेण वेताल/वजना;यतम।्
In the forest, with the teeth chattering, eyes squinting with cold, with the body covered by dirty soil (worst
form of worldly actions), vampires (other desire-filled companions) were the friends I had (since I also
looked like a vampire only, with my desire-hungry face.)
सDरतीरे षु म/याथ9 \ा'तं बडषधाDरणा कपे जगसनाशाथ9 ु कता'ते
ृ नेव पाशना ।
In the river banks, holding fishing rods, I had to wander searching for fish (search for the objects of
pleasures), like the deity Yama wandering with his noose to completely destroy the world.
पीतं बहपवासे
ू न स
यःकतमगोरसः
ृ ृ तकालकोणं SFधरं मातःु /तनपयो यथा ।
After a long span of starvation, the fresh lukewarm blood from the chest of the freshly cut animals was
drunk, like drinking the breast milk from the mother (never bothering about the pains I gave to the others
to satisfy my own desires.)
Bमशानसंि/थता'मतो रIतरIता'मलाशनः व(ता ु वनवेतालाBचि^डकाभ(ता ु इव ।
We who were intoxicated by the smell of the blood and who stayed in the cremation grounds desiring the
impure food offered there, were chased away, like the forest vampires chased by the fierce goddesses.
(Taste for animal flesh was so much that I never hesitated to eat the meat of other beings that were killed
ruthlessly. I was never given to dispassion and discrimination and was thrown far from them.
How can a man who eats the flesh of another species be evolved enough to gain any Knowledge also?
Jeevas which hurt other animals and eat them are worst type of devils that walk about in human forms.)
वागरा
ु वपने HयKता ु ब'दाथ9 मगपxMृ णां आशा इव वव
dयथ9
ृ प>दारकल>जाः
ु ।
Traps were spread in the forests to catch the animals and birds (objects of pleasure), like the desire spreads
out the trap of sons, wives and other relatives to increase more.
मया मायामयैलwकाः स>जालमयैू ः खगाः जालैजज र तां नीता दशBचासकतायषा
ु ृ ु ।
I spread out tricky nets woven with ropes, and shattered the birds, and shattered also the directions with
dead lives. (Senses ruled the ignorant Jeeva’s world. The idiotic Jeeva killed other beings not only for
taste, but for the sheer pleasure of killing.)
त>ाप दतः सरो मनसा दकतोदये ु ृ , आशा साDरता दरंू ावषीव
ृ तरिRगणी
करeया इव सपण
V व(तं
ु दरतो
ू Fधया, दरेू यIता दया दे हे भजRगे
ु नेव क'चक
ु ं
Gौय9 सखे ु न संरTभशरवष ;ननाद च ।
Even in such worst circumstances, the mind was after doing wicked deeds only.
Desire went far and wide like the muddy steams of the monsoon.
Like the bear pulling out the snake from its hole by its breath, the wisdom was removed from the intellect.
Kindness was discarded like the skin by the snake.
Cruelty roared happily like the torrent of clouds by showering arrows with great excitement (at all living
things).
अRगीकतं ृ ;नदाघा'ते नभसेवासताTबदः ु वकास'यो Mताः Mारा दरंू पDर{ता जनैः ।
Dirty stinking food thrown away by others (acts of begging and scavenging) was accepted like the sky
accepting dark clouds at the end of summer.
Bव\ेणेव कमLजय
ु िBचरमढा
ू मयापदः /वकालकलकोणास ु ु नरकोUामभमष ू ु।
उKता दकतबीजानां
ु ृ मटयो
ु मोहवटयः
ृ ।
Like the dirty holes filled with thorny wasteful plants, I held on to the difficulties that were marked out for
me like places in various hells for fixed times. I sowed the seeds of wicked acts from my fists and drenched
them with delusion.
वागराभम
ु या व'dयक'दर/थेन ;नद यं भते ू िवव कता'ते
ृ न मगे
ृ षु पDरविगतम।्
In the Vindhya valleys (Samsaara), I trapped the animals (cheated others) with my traps without any
compassion, like the Death deity trapping the living beings.
28
चामर7क^ठकoये ु षु वा'तशरसा मया सKतम/तववे

ु केन शेषाRगेिवव शौDरणा ।
Like Shauri (Vishnu) sleeping on the Shesha serpent, I slept with all Viveka gone, resting my head on the
neck wrinkles of the yak (sinful acts).
वलोलचरणाTबरया सरावोलासधया ू मम त'वा सनीहारव'dयकNछगहा;य ु तम।्
My body imitated the misty cave of the marshy soil of the Vindhya.
In the Vindhya region, the birds moved along in the grounds and the skies; and the roars of tigers and lions
filled it all over. In my body, the birds (that had been trapped) were withering under my feet and were
carried on my shoulders; and I was always around the wild animals to kill them for flesh.
[My mind was always filled with the hopes shattered and again flying high; and the desires and wants roared
like tigers leaving me with no peace.]
कणदे
ृ हेन यौकाEया क'था /क'धे मया Fचरं lीमे सोढा चलJता ू वराहे ण यथोवरा ।
I with my black body endured the louse-filled torn cloth on my shoulders, like the mud by the moving boar.
[The mind black with idiocracy had no need for knowledge and was satisfied with the anxiety filled state of
suffering, which the Jeeva got used to as his second skin; and had no regrets about his idiotic life style.]
बहशोऽहं
ु वनोथािsन;नद sधा`णम^डलः कपािsनभIतजगतः ु काल/यानग ु ;तं गतः ।
Mostly I destroyed all the animals like a forest conflagration, and was like Kaala who destroys the entire
world in the dissolution fires.
[When fulfilling desires the Jeeva had no care or compassion for others; did not care about anything but his
selfish needs and was a cause of harm to himself and others around him.]
लोभलRगो यथा रोगमनथा;नव दl ु हः सता/त>
ू मे दारा दःखा'यथ
ु सखा'यप
ु ।
Excessive obsession for passion-fulfillments gives rise to diseases.
Wrong planetary constellations create calamities.
The wife (Avidyaa), in the same way gave entry to pleasures and pains of all sorts.
नपालप>क
ृ ु े नैकतनयेन तदा मयानीता नीर'दोषेण षिटः कपसमाः समाः ।
Though born in the royal family, I spent sixty long years equal to sixty Kalpas (because of the suffering), in
that colony of Chaandaalas. (An elephant crosses sixty long years and is fully in rut; like a Jeeva always is
in need of desire fulfillments even after prolonged existence as a wretched creature.)
(The short span of two Muhurtas of king’s life was equal to the sixty year experiences of a Chaandaala.
Brahman’s instant awareness of delusion is the prolonged experiences of countless Jeevas in unimaginable
long span of time-modes. This is the wonder of delusion.
This elasticity of time was explained in Leelaa’s story also, where the three life-experiences of a Brahmin
have different time-measures.)
आGटम ु S
ु तरं Sदतं वपसु भIतं
ु कद'नमषतंु हतपIकणेषु
काला'तरं बहु मयोपहतेन त> दवा ु सना;नगडब'धगतेन सeयाः ।
Hey my courtiers! To say it all in brief- I was dragged by anger; wept aloud when difficulties came; ate the
food that was despised (got by hurting other animals); and lived with the worst class of Chaandaalas.
Chained by the evil Vaasanaas, I lived a miserable existence for long in a different time altogether.
अथ गNछ;त काले तु जराजजDरतायष ु तुषारपण ू शपौघसमBमुभते ृ म;य ।
As time went by in this life struck by old age and decay; having forgotten my royal status; I remained well
established in the life of the Chaandaala. My facial hair gradually turned white like the grassland covered
by snow.
[Jeeva process of Vaasanaa fulfillment has no end ever; and the foolish Jeeva gets used to his suffering as
part of his existence; and is content with it. However by sheer chance sometimes, or due to some merits
fructifying suddenly, dispassion also rises in the mind of this wretched Jeeva-state.
Some may fake the dispassion (Taamasic); some may be pushed towards dispassion temporarily because of
sudden tragic events; some may naturally develop dispassion through reason also, like Rama.
What happens when dispassion of the right sort occurs? The Vindhya itself burns!]
29
FAMINE
[CONCEALED MEANING]
[Famine stuck in the life of a Jeeva.

This famine referred to in the case of a Jeeva is not the dryness of the geographical area, but the dryness of
waters as referred to in the Upanishad sense of the word ‘water’ (experiences).
Water means the flow of experiences a Jeeva enjoys; and these waters rise from the clouds called Vaasanaas
and make the soil of the mind dirty and tainted.
These cloud Vaasanaas block also the sun which is the awareness essence of the Jeeva-state.
The Jeeva (Lavana) who was under the magical influence of the sorcerer (Maayaa) rode the horse of
conception (or imagination) and ended up in having Avidyaa the Chaandaala wife as his companion, and
suffered untold miseries in the Vindhyaa mountain, which is the ‘perceived state of the Jeeva’ that blocks the
sun’s path even.
Suddenly, after many tragic events of life, the Jeeva gets some sort of dispassion about the very life he is
living.
In the presence of the (burning) pains, Vaasanaas dwindle and the clouds disappear.
The waters are no more there; since the Jeeva has lost interest in the very life that he loved so dearly.
However, being stuck to the family life, namely the wife Avidyaa and his kids Kaama and Krodha, he is unable
to escape the pains yet. He wants to get away from it all.
Therefore in the story, the famine is mentioned, and King Lavana (Brahman-state) who is a Chaandaala
(Jeeva) now runs away from it all.
Meanwhile he gets another son also named Prcchaka – the questioning one.]
STORY-PART OF THE FAMINE
[Lavana speaks:
The winds of Karma brought forth pains and pleasures and threw us here and there.
The days fell one after another like the dried up leaves of a tree.
Like a battlefield caught in the arrows flying to and fro, I was bombarded by joys and sorrows of various
kinds. Fights and wicked acts were my second nature.
Like the bird lost in the mist-filled sky, I was lost in the imagined world of the delusion.
The mind was turbulent with anxieties and apprehensions.
The idiot mind was stuck on the rotating wheel of worries.
I was carried away like a grass piece in the floods of time.
I was always in search of food (desire fulfillments) and moved in the forests filled with birds and insects.
The years passed like this for me who lived like a donkey with two shoulders (carrying the burden of
worries always).
I had no memory of my royal identity (true essence as Brahman) and had forgotten myself like forgetting a
person lying dead in a battlefield (was an inert person moving about as if with life).
I was completely a Chaandaala in mind and body (with lowly thoughts and lowly acts); and was firmly
established in that life like a mountain which had settled down on the ground when its wings (Viveka and
Vichaara) are cut off.
And the famine stuck the Vidhyaa Mountain region suddenly! It was soon like a world hit by dissolution,
like a forest caught by fire, like the shores shattered by the ocean waves, like the dry tree hit by lightning.
(Vaasanaas were diminishing.)
There was nothing to eat anymore. The ground was dry without even a blade of grass.
Trees all had dried up. Water was nowhere.
The cruel Chaandaalas were suddenly in the grip of death. (Ignorance was slowly dying.)]
न वष;त घन[ाते Aटनटे IवFचि/थते पूताRगारकणोि'मगतौ वह;त माSते,

शीणममरपणासु दावािsनवलतासु च,
अका^डमभवJीममUाम
ु दवपावकं शोषताशेषगहनं भ/मशेषतण
ृ ोलपं
सदका^ड/फुट}ेशं ाKय तNछुककोटरं ,
वादशाकािsनदsध/य जगतोनक;तं
ु ृ ययौ ।
30
Rains poured no more. All of us helplessly watched everything getting destroyed in front of our eyes.
Winds carried tiny burning sparks in the sky; and when the dried up leaves caught fire and spread through
the empty landscape, there rose unexpectedly a huge uncontrollable forest fire; and everything was
completely wiped out leaving behind only ashes of burnt creepers and grass.
The once prosperous mountain region stuck by this unexpected calamity appeared now like a huge dry
hollow region burnt by the twelve Suns.
[The Vaasanaas were slowly decreasing in number. The bare truth of the meaninglessness of life was looming
forth and knowledge books were sought for. Even a slight practice in the company of the learned and the
study of books acted like sparks burning out the lingering interests in life.
It was as if the entire world of the Jeevas was getting burnt off by the dissolution suns which blazed from all
the directions, above below, inside and outside.]
THE SUFFERING OF THE CHAANDAALAS

ति/म'/तदा वतमाने कटे वFधवपयये अकालोबणकपा'ते ;नता'तं तापदा;य;न
जनाः केचन ;नGTय गता/ते सकल>सु{Cजनाः गता दे शा'तरं HयोTनः शरद7व पयोधराः ।
दे हावयवसंल7नप>दाराtयब'धवः
ु शीणाः केचन त>ैव ;छ'ना इव वने (माः
ु ।
भIताः
ु केचन Hयाै;नगत
ा/तु /वमि'दरात ् अजातपMकाः Bयेनैः खगा नीडो
गता इव ।
वटाः केFचदनलं Cवलतं शलभा इव केFचNव\ेषु प;तताः शला शैलNयता ु इव ।
When there existed such sufferings by the turn of fate, when the region became too hot as if the world was
at its end, some people left that region along with all their relatives and friends, like the clouds vanishing
from the sky in the autumn.
[Some Jeevas renounced everything instantly and walked off to fulfill their goal of liberation.]
Like trees broken and fallen at the same place in the forest, some families were unable to leave their
homestead like limbs grown there (and were stuck there with attachment).
They stayed there itself, in their huts and died of starvation and thirst.
[Some Jeevas were unable to dissociate from their worldly life, and with attachment to families and friends,
they suffered in the same life, regretting their helplessness.]
Some ventured out only to be eaten by the tigers and other wild animals, like the birds which had not grown
wings getting out of the nest and thus getting pounced upon by vultures.
[Some Jeevas who were immature in thoughts were prey to the cheats and looters who masqueraded as
saints and Sages; and were utterly ruined.
Some entered the fire like moths.
[Some Jeevas were highly dispassionate and were able to destroy the ignorance once for all. They destroyed
their false identities in the fire of knowledge.]
Some fell into holes like rocks in a landslide.
[Some immature Jeevas, who were still stuck to the forms of the Gurus and deities slid down towards more
ignorance; and had no hope of rising up for long.]
MY STORY OF SUFFERING
अहं तु ता'पDरयCय शवशराद7'/वकु ं Mमं कल>मा>मादाय कृNछा}ेशाि
व;नगतः ।
I left all my in-laws and other relatives there itself (who were not strong enough to walk long distances).
Accompanied only by my wife and children who were able to walk along with me, I walked away from that
dried up terrain.
[I as the Jeeva was stuck to my companion in life namely Avidyaa and my daughter and son the Kaama and
Krodha. Though I had developed disgust towards the life, I was still not fully enriched with Knowledge.
The previous world of attachments and desires were left back as unworthy of my attention. And I now had
another son also, who was always stuck to me nowadays. He was named Prcchaka, the questioning one.
Yes! Nowadays my mind was asking so many questions about the reality of the world and also the reality of
myself as a creature trapped inside it.]
अनलान;नला'Bचैव भMका'/तMकानप वLच;यवा भया'मयोः ृ सदारोsहं व;नगतः ।
I escaped the fire, the winds, the wild animals, the snakes; and fearing death every moment, I left that area
followed by my wife and children.
[Keeping my intelligence not easily swayed by the fake Gurus and looters who pretended as saints, and the
philosophers with incorrect view points, and all other such blind men who lead the blind, I kept searching for
the truth that was concealed behind this masquerade of the perceived world.
31
Yet, my mind was afraid of losing the only identity I knew as Chaandaala; and escaped the fire of Knowledge
also. The ego was hard to kill.]
STUDY OF SCRIPTURES
ाKय त}ेशपय'तं त> तालतरो/तले अवरोKय सता'/क'धा
ु 'नानानथा;नवोबणान ्
वा'तोsि/म Fचरं ा'तो रौरवादव ;नगतः द7घदाव;नदाघातw lीमे पc इवाजलः ।
There under the base of the tall Palmyra tree, I took down my sons from my shoulders like keeping down
the ever increasing sufferings. I rested there for long as if released from the Raurava hell, like the frogs and
other water creatures resting under the dried up lotus after the prolonged fire like heat of the summer when
it was over.
[Taala tree is the tall tree which supplied writing material to the learned scholars.
I had reached the height of Taala tree in intellectual Supremacey through the study of all good scriptures.
I had studied all that could be studied and reached the height of intellectual comprehension about
Brahman-state, the glory of self-realization etc. I had to spend a long time in the studies of these scriptures
which needed complete absorption in each and every statement of theirs. I felt as if I had escaped from all
the ghosts of the false knowledge namely belief in the reality of the world, and had reached some purity of
the intellect. I had kept away the contact of Avidyaa and her children Kaama and Krodha. I had managed to
develop virtues that were necessary for the purity of the heart. At last some peace was there which I could
revel in after a prolonged time of suffering as a Chaandaala.
I still was not aware of my true essence yet as an experience.
The peace gotten from the studies was more like the shade of a dried up lotus which frogs rested under; but
still, it was something that offered solace to the scorched soul of mine.]
THE PROCESS OF VICHAARA/THE UNSATIATED HUNGRY CHILD PRCCHAKA
अथ चा^डालक'यायां वा'तायां तरो/तले सKतायां
ु शीतलNछाये
वौ समालRsय दारकौ
पN
ृ छको नाम तनयो ममैकः परत
ु : ि/थतः अय'तवलभोs/माकं कनीया'मौsdयवा;न;त ।
स मामवाच ु द7नामा बापपण ू वलोचनः तात दे gयाशु मे मांसं पातंु च SFधरं Mणात ् ।
The Chaandaala lady (my wife) also rested under that tree. She slept under the cool shade of the tree
embracing her two children. (Only Prchhka was awake and kept me also awake.)
[Avidyaa also rested off along with her children Kaama and Krodha.
No more did she trouble me.
I did not feel irritated with the world anymore. I desired also nothing.
What is there to run away from or seek, when any perceived scene is just an imagined picture drawn on the
canvas of emptiness?]
Then my son named Prcchaka stood in front of me.
[My mind was absorbed in Vichaara.
I started asking questions to myself as guided by the scriptures.]
He was very dear to both of us being the youngest and very innocent.
[This Vichaara process was also part of Avidyaa only; and belonged to the Jeeva-state.
I also liked this process, for it cleared so many of my doubts and revealed to me the truth of it all.]
He looked very pitiable; his eyes were filled with tears.
He said to me, “Father, give me meat now and also blood for drinking immediately.”
[Vichaara now demanded more practical solutions.
Sheer intellectual comprehension was of no help.
Avidyaa and her children may wake up any moment and drag me back to the previous state of suffering.
I had to give up the identity of my body with the name and form quickly.
I decided to disentangle myself from the Chaandaala state and kill myself once for all.
It was very difficult, painful and looked like the most impossible act ever; but there was no other go!
Prcchaka was acting like a pest; he demanded food for his un-satiated hunger for answers; and would not
leave me in peace even for a second.]
पनःपनव
ु ु द'नेवं स बाल/तनयो मम ाणाि'तकPं दशां ाKतः साG'दो ह पनः ु Mुधा ।
त/योIतं तु मया प> ु मांसं ना/ती;त भDरशः
ू तथाप मांसं दे ह7;त वदयेव सदम
ु ु ;तः ।
That child of mine was repeating the same words again and again and reached the state of death almost,
screaming incessantly that he was hungry.
[I analyzed again and again my true identity and came to the conclusion that the name and form were also
one of the many conceptions of the mind only; and so not real.]
32
I told him many times that there was no meat available.

[I failed many times. I many times felt that the life of delusion was far better than this quest for truth, for a
deluded mind demanded no such sacrifice.
How can I kill myself who was so dear to me, like what the Upanishads declare as ‘Aatmaa alone is the most
loved one dear Maitreyi’?
Aatmaa was dear indeed; but I was confused still about which that Aatmaa was.]
Even then that mad child went on begging for meat.
[Vichaara was not over yet. I had to reach the end somehow; kill myself with the sword of reason.]
अथ वासययIते ु न मया दःुखा;तभाDरणा त/योIतं प> ु म'मांसं पIवं संभुCयताम;त
तदKयRगीकतं ृ तेन दे ह7;त वदता पनः ु म'मा'सभMणं Mीणविृ तना आBलेषवितना ृ ।
I had much affection for him and felt sad by his plight. I told him, “Son, only the flesh in my body can be
cooked and eaten.” (I had to disown my body now.)
He agreed to that and went on begging again for my meat, crying for food and holding on to me tightly.
[I absorbed myself completely in the Vichaara process as guided by the scriptures, and got ready to disown
my identity as a Jeeva with name and form.]
सवदःखापनोदाय
ु /नेहकाS^यमोहना त/य तामा;तमालोIय मया दःखा;तभाDरणा
ु
सोढंु तामापदं ती[ामशIतेन हतामना मरणाया;तम>ाय कृतोs'त;नBचयो मया ।
To end all the sufferings once for all, and moved by affection and kindness, and heart broken at his plight,
and unable to bear his suffering any more, and feeling utterly ruined, I decided that death was the only
companion to be sought now.
[I had to die as a Jeeva and stay as the true essence only.
I had to experience it; and not simply have the intellectual satisfaction of the answers and stay put.]
त> काटा;न संFचय Fचतां रFचतवानहं Fचता चटचटा/फोटै ः ि/तथा मदभकाि'Mणी ।
I collected some wooden sticks and lighted a fire.
With a crackling sound the fire started burning, waiting to swallow me.
[I intensified my Vichaara process and stopped even the thinking of truths through words.
I cremated my false self in the fire of Knowledge fully.]
त/यां तु यावदामानं Fचतायां ;नxMपाTयहं चलतोsि/म जवातावद/मािसTहासना'नप ृ ः ।
तत/तूय; ननादे न जयश?दे न बोFधतः ।
When I threw myself into the fire, I shook uncontrollably and instantly fell out of this throne as a king.
Then I woke up to the sound of instruments and to the pronouncement of “victory”.
[I was instantly in the quietness-state.
Avidyaa, her son and daughter, even the third son Prcchaka had vanished. The Taalaa tree of scriptures was
also not there; even the fire of knowledge had vanished.
I knew myself as the Reality state with a mind which just carried the memories of the Jeeva-state, like a
nightmare remembered with amusement.
My mind was now just a burnt seed.
Avidyaa and her children were gone like the dream characters of a dream.
I was myself, alone, as the one who is extolled in the scriptures as the Supremacy; but here there was no
other one to extol or seek for. I was myself. I was alone!]
इ;त शाTबDरकेणायं मोह उपादतो मम अkानेव जीव/य दशाशतसमि'वतः ।
In this manner the sorcerer got me deluded and I experienced hundreds of calamities like the Jeeva deluded
by ignorance.”
[So said Brahman!
To whom?
To himself in another dream!]
इयIतव;त
ु राजे'(े लवणे भDरते
ू जस अ'तधानं जगामासौ त> शाTबDरकः Mणात ् ।
When king Lavana of abundant valor spoke these words, the sorcerer immediately vanished from that
place.
[What place has Maayaa in the Brahman state?]
33
SCIPTURES TALK ABOUT THIS STORY ONLY IN ALL THEIR STATEMENTS

अथेदमूचु/ते सeया व/मयोफललोचनाः
ु नायं शाTबDरको दे व य/य नाि/त धनैषणा
दै वी काचन मायेयं संसारि/थ;तबोFधनी मनोवलासः संसार इ;त य/यां तीयते
सवशIतेरन'त/य वलासो ह मनोजगत ् ।
Then the courtiers (Rishis who had revelations of the truth) whose eyes had opened fully in wonder said “O
lord, this fellow is not an ordinary sorcerer. He covets no money.
This is some divine illusion, enlightening us about the mystery of the worldly existence.
World is nothing but the play of the mind; so does it gets proved by this event.
This world created by the mind is just a play of the Supreme Reality which is omnipotent and imperishable.
सवशIतेवFच>ा ह शIतयः शतशो वधेः यि
ववे क मनोsKयेष वमोहय;त मायया ।
The state of Brahmaa the creation is all powerful by having hundreds of powers that, even a discriminating
wise man like the king (the state of Brahman), gets deluded like this.
वkातलोकवता'तःृ Iव नामायं मह7प;तः Iव सामा'यमनोवितयोsयोृ वपलसं
ु \मः ।
Where is this king for whom there is nothing unknown (Brahman-state) and where is the ordinary man of
low-caste (Jeeva-state) who can entertain only anxiety and apprehension in the mind!
न च शाTबDरकेNछे यं माया मनस मोहनी अथ/य स
dयै चेह'ते ;नयं शाTबDरकाः कल
यनेन ाथय'तेsथ9 ना'तधानं [जि'त भोः इ;त संदेहवेलायां संि/थता ललता ु वयम ् ।
This is not the work of an ordinary sorcerer.
This is the deluding power (power of Brahman, Maayaa) which completely overpowers the mind.
Usually all the magicians and sorcerers are after money. They will usually have demands of some
expensive object and not vanish off like this.
(Why all this happens?) Thus we are caught in the tide of doubt and oscillating.”
Vasishta spoke
सभायामवसं त/याहं राम तदा कल तेन यMतो Aटं मयैत'ना'यतः ुतम ् ।

Rama, at that time I was also in that court of King Lavana.
I was a direct witness for the whole thing and I did not hear about this from a third person.
[I had also gone through such an experience by the command of my father Brahmaa; and know all this as a
first-hand experience.]
इ;त बहकलनाववFध
ु ताRगं जय;त Fचरं वततं मनो महामन ् ।
शममपगमते
ु पर/वभावे परममुपैयस पावनं पदं यत ् ॥
In this manner, the powerful mind lives long spread out like this, growing by various conceptions.
When it becomes quiet by realizing the nature of the Supreme, then you will stay in the state of the
Supreme which is the most auspicious of all.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART SIX
LAVANOPANISHAT - 2
[MIND MARRIED TO AVIDYAA]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
MIND MARRIED TO AVIDYAA
INTRODUCTION
Lavana experienced within a few seconds of his court room scene, an entire life time of a Chaandaala.
A Jeeva’s experience of countless lives also is just an instant in the Brahman state of Reality.
How is it possible?
For the mind, anything and everything is possible; never distrust its power.
What is this mind, and where is it?
It is nowhere but is everywhere!
It is nothing and non-existent; but is everything and exists everywhere at all times.
Each mind is like a thinking point in some emptiness (that is empty of emptiness also).
This thinking point can think anything; and that itself rises as world in that point.
Each point has its own place and time measures.
Every Jeeva (who is the mind actually) is a thinking point in emptiness.
This emptiness is not in any space also.
It is just the emptiness where space is also not there to contain it.
Space and time are just measures conceived by each mind, as per its capacity.
A world of a ground-worm is different from a world of Viraat.
Reality is such an emptiness which exists as countless conscious points which think.
Reality at once exists as all the mind-points and all the perceived of all the place and time modes.
There is no time, no place, no Jeeva, no mind, no world, nothing at all; but something is there that is all this
at once as if. That is the nameless formless ‘That’ (‘Tat’ of Upanishads).
It has no mind; no intellect, no senses, no form; does nothing.
It just is as something which can understand something. So it is called Aatman (the understanding thing).
It just is; and all this is.
All the words like the mind, intellect, Aatman, Brahman are all just sound-forms invented here for our
vocabulary and have no place in the Reality state.
It cannot be described or explained or reached as an object of knowledge.
You cannot reach ‘yourself’. You can only ‘be yourself’.
You cannot remember yourself like an object of knowledge. Reality is not a memory; it is the real ‘you’.
The mind points block the reality as it were.
This blocking is known as Avidyaa.
But there is nothing but the Reality; it is secondless.
So what is blocking what?
How can Reality be blocked by something which is not there?
If you stay on the side of Avidyaa, Chaandaala world exists with all its sufferings.
If you stay on the side of (the king) Brahman, nothing of the Chaandaala world exists at all.
Is the Chaandaala world real or not? Is your life as a Jeeva real or not?
If you think it is real, it is real and you can suffer as long as you want.
If you know it is unreal, then how can it ever come into existence at all?
Read through to understand this paradox of reality.
4
INDEX OF TOPICS
The foolish mind and its activities - pg 5

Medicine to cure the insanity of the mind - pg 11
Restless nature of the mind - pg 15
Description of Avidyaa - pg 18
How to kill Avidyaa - pg 23
What is Aatman? - pg 24
Nature of Avidyaa - pg 28
Rama asks three questions - pg 29
Who suffers - body or the embodied Aatman? - pg 30
5
MIND AND MIND-CONTROL
Vasishta spoke
THE FOOLISH MIND AND ITS ACTIVITIES
परमाकारणादादौ 0च1चेयपा3तनी कलनापदमासा

य कला कललतां गता ।
अस6वेव वमोहे षु रामैवंायवितषृ ु घनेषु त1छतामे
ु य 0चराय प;रम1छ ू 3त ।
Though rising from the Supreme Cause itself hey Rama, by falling into the state of cognition through
ignorance and attaining a wretched state by identifying thoroughly with such deluded states, the mind
remains in a faint state (of misconceiving the reality in the perceived) for a prolonged time.
MIND SURVIVES ON IMAGINATION
असदे व मनो वित=ला
ृ ना व6तारययलं दःखं
ु दोषसह?ेण वेताला3नव बालका ।
सदे व ह महादःखमसतां
ु नय3त @णात ् 3नकलAका मनोवितर'धकारमवाक
ृ Cक् ।
Though unreal, the mind tainted with countless faults spreads out in an enormous way, like the little
immature girl keeps increasing the number of ghosts, and suffers also by imagining thousands of actions
done by them; whereas a taintless mind (with no desires and attachments) destroys even great sufferings
instantly like the sunrays removing the darkness.
MAGIC OF THE MIND
नययDयाशतां दरंू दरमDया
ू शतां नयेमनो वग3त भते ू षु बालो बालखगेिवव ।
Mind throws what is near to a distance; and brings close what is far (thinks of future or past when in the
present; and keeps away from what is in front). Like a child playing with his little pet birds, the mind jumps
about (from object to object) in the living beings.
INCORRECT VISION OF THE IGNORANT MIND
अभयं भयमG6य चेतसो वासनावतः दरतो ू मHधपा'थ6य
ु 6थाणुया3त पशाचताम ् ।
The mind of an ignorant person is frightened easily because of the pull of the Vaasanaas (and is always
filled with anxieties about everything through excessive imagination); and is like the gullible traveler
seeing the pillar at the distance, who thinks of it as a devil (about to swallow him off, because of the
improper vision and the fear in the heart).
शJवं
ु शAकते मJे कलAकमलनं मनः मदावटम3तज'तःु KमपLय3त भत ू लम ् ।
The tainted mind (always apprehensive about everything) is suspicious of even a friend and looks at him as
the enemy, like the intoxicated human creature sees the ground as rotating.
(Such is the madness of the mind!)
पयाकु ले ह मनस शशनो जायतेsश3नः अमतं ृ वषभावेन भNतं ु या3त वष Oयाम ् ।
सरपतन3नमा
ु णमससदव पLय3त वासनावलतं चेतः 6वPनवQजाRदे व ह ।
The mind that is confused can even perceive a missile shooting forth from the moon. For an anxiety filled
mind, even the (life-giving) nectar consumed with the idea of poison will indeed produce poisonous effects.
(Such is the power of the mind!)
The mind easily believes even a city of illusion to be real.
The mind under the control of Vaasanaas is actually ‘dreaming when awake’.
(Such is the stupidity of the mind!)
6
VAASANAAS: THE LATENT HIDDEN TENDENCIES WITHIN

मोहै ककारणं ज'तोमनसो वासनोबणा उखातSया यनेन मलो1छे
ू दे न सैव च ।
वासनावागराकटो
ु ृ मनोह;रणको नणां
ृ परां ववशतामे3त संसारवनगमक ु े ।
In the living beings, Moha (delusion or wrong understanding) alone is the cause of the increased state of
Vaasanaas; that alone has to be completely uprooted with great effort.
In the bushy jungle of Samsaara, the mind-deer that belongs to the men is pulled towards the trap of
Vaasanaas by losing control over itself.
VICHAARA DESTROYS VAASANAAS
येन ि1छना वचारे ण जीव6य Gेयवासना 3नरK6येव सय ू 6य त6यालोको वराजते ।
For that Jeeva for whom the ‘perceiving-Vaasanaa’ (imagining the sense information as solid objects) is
shattered through the process of reasoning; and his vision shines forth like a sun removed of clouds.
MIND ALONE IS THE MAN
अत6वं मन एवेदं नरं वU न दे हकं, जडो दे हो, मनLचाJ न जडं नाजडं वदःु ।
यकतं ृ मनसा तात तकतं ृ वU राघव, ययNतं मनसा तावयNतं वU चानघ ।
Know the mind alone as the man, not the body. Body is (completely) inert.
(Physical body cannot move by itself; it is the closest sense-information that is under the control of an
agitation called the mind. The agitation called the mind appears as the body in an outside.
Body is the sense information that moves by the power of the mind, like a vehicle by a driver.
When the vehicle is in movement, it is the combination of both the conscious driver and the inert vehicle.
Both act as one unit when moving; yet the vehicle is inert and the driver is conscious.
Mistakes done by the vehicle belong to the driver only; for he alone directs the vehicle.
A man is a combination of the mind and body; where the mind also, though an inert agitation-process in
actuality, is able to move another inert thing called the body.)
Mind is neither inert nor non-inert.
(Mind is a combined state of the inert part and the conscious part acting as one unit.
The word conscious does not refer to any special quality; but is just the reaction of the brain to the outside
phenomena.)
Raaghava, the action done by the mind alone is the real action.
That which is renounced by the mind O Anagha, know that as truly renounced.
(It is not the objects or people you have to run away from; but you have to understand the unreal nature of
it all, through Vichaara. Outward abstinence is done by the fools only.)
मनोमाJं जगक6नं ृ , मनः पय'तमXडलं, मनो Sयोम मनो भमम ू नो वायम
ु नो महान ् ।
The entire world is only the mind. Mind alone spreads out till the horizon.
Mind is the sky; mind is the earth; mind is the wind.
(Whatever is there as an object of knowledge, as revealed by the senses, is the mind-shine alone.)
मनो यद पदाथY तु तZावेन न योजयेततः सय[दये ू sPयेते न काशाः कदाचन ।
(It is not that the mind always sees the right way. Its capacity is limited by the incapacities of the physical
body and the physical brain; and it can see contradictory things also and believe them to be real.)
If the mind does not attach the suitable idea to the object, even when the sun rises, one does not see the
objects illuminated by the light.
(Through sheer imagination or stupidity, mind can see the light also as darkness. What you think through
ignorance that alone you see as your experience. Every ignorant Jeeva is a self-hypnotized idiot only!)
मनो मोहमपादते
ु य6यासौ मढ ू उ1यते, शर]रे मोहमाप'ने न शवो मढ ू उ1यते ।
Only when the mind loses consciousness that the person is said to be unconscious.
When the body is unconscious (as in death), the corpse is not said to be unconscious (though in both cases
the bodies are lying motionless on the ground). (Body is completely useless without the mind-factor.)
MIND PROJECTS ITSELF AS ALL THE SENSES
मनः पLय भवय^@ शXव1_व
ृ णतां गतं वHभावं 6पशनादे 3त `ाणतामे3त िज`णात ्
रसना(सतामे3त, व0चJा6वJ वितष ृ ु नाटके नटवaेहे मन एवानवत
ु ते ।
(Senses are not the physical limbs that you possess as the parts of the body. Body is an inert flesh mass that
feels nothing similar to a log of wood. Mind alone assumes the roles of senses and conceives the physical
parts of the body (eyes, nose etc) as its channels.
7
Actually when you are seeing or smelling or touching, you never are aware of the physical eyes or nose or
skin. These ideas are later analyzed, and ascertained by the intellect state which is also mind only. The
entire world is a mono-game played by the mind.
It alone produces the perceived; and explains it also, and believes it also.)
Observe that the mind alone becomes the ‘Seeing Eye’.
By hearing it becomes sense of hearing. By touching it becomes the sense of touch. By smelling it becomes
the sense of smell. By tasting it becomes the sense of taste.
Like the actor taking on many characters, mind alone imitates all the senses in all the perceptions.
लघु द]घb करोयेव सयेऽसतां य1छ3त कटतां ु नय3त 6वाद ु ;रपंु नय3त मJताम ् ।
(Though it sees as it were, the mind sees that only which it wants to see as tainted by the Vaasanaas.
It is never aware of the Reality behind the sense perceptions, and always makes up things as per its whims
and fancies.)
Mind makes short look long, produces unreal in the real, makes the bitter as tasty and makes a friend of the
enemy also.
(What is an instant in the Brahman state, that quiver is seen as a succession of lives by the mind for a
prolonged time of countless Kalpas.
The emptiness is covered by sense perceptions, and one can never see the reality beyond the sense
perceptions ever.
The horrid life filled with suffering is liked and adored by the Jeevas; and the harmful delusion is always
kept close as the dearest friend.)
POWER OF THE MIND
य एव 3तभासोऽ6य चेतसो वितव3त
ृ नः तत6तदे व य@ं तथाJानभवादह
ु ।
3तभावशादे व 6वPनाकलतचे
ु तसः ह;रLच'(6य संप'ना राdJ
वादशवाषकe ।
0चतानभाववशतो
ु ु ू वे गतं यगं
महत ु इ'(
य=न6य
ु वै;रf1यपराDय'तरव3त
ु नः ।
What the mind with its flow of thoughts, believes as the fact; that alone gets directly experienced here as
real. Because of the appearance presented by the mind, Harishcandra went through twelve years of
suffering in a dream-like state in one single night. Because of the mind-experience only, Indradyumna
experienced a Yuga in a second when in the city of Brahmaa.
(Lavana within a few seconds experienced sixty years of life as a Chaandaala.)
CONQUER THE MIND AND REACH THE GOAL
मनोgनया मनोवया
ृ सखतां
ु या3त रौरवं ातःाPतSयराQय6य सबU6ये
ु व ब'धनम ् ।
िजते मनस सवhव विजता चेि'(यावलः शीयते च यथा त'तौ दHधे मौिNतकमालका ।
If the mind is absorbed in some pleasing thoughts of love or devotion, even the Raurava (filled with painful
screams) becomes a happy place only, like the imprisonment of a person who is bound in chains is sure in
the mind of getting the kingdom in the morning.
(A Mumukshu is also able to bear with the perceived world of ignorance, because of the assurance of the
goal he is about to reach through his sincere Saadhana.)
If the mind is conquered, all the senses get conquered, like the pearl garland breaking off when the string
holding the pearls is burnt off.
MIND-BRAHMAN
सवJ ि6थतया 6व1छiपया 3नवकारया समया सjमया
ू 3नयं 0च1छNया सा^@भतया
ू
सवानुभवगतया न चेयाथवभ'नया रामामसतया मकमप ू दे हसमं जडम ् ।
Rama! The mind is everywhere as everything (as the sense perceptions and ideas).
It is pure as the essence of Brahman; is changeless in reality; is equal; is subtle; is eternal and is the witness
state as the power of Chit.
It experiences everything everywhere; is not different from what is perceived; is the essence of the Self.
(Mind is just an inert process that appears as the field of experience. The perceiver is Chit alone.)
Mind is incapable of speech and so is inert like the physical body.
WHATEVER THE MIND SEES IS MEANINGLESS; YET LOOKS REAL
मनोऽ'तःLचल3त Sयथb मननैषणमkयया ु बह0ग;रस;र
Sयोमसम(परल]लया
ु ु ।
Mind moves within (as just some agitation) without any useful purpose, and is deluded by thinking about
the desired objects. (This agitation is translated as the objects and desire.)
It is present as the grand show of hill, stream, sky, sea, and city in an ‘outside’ (which is also imagined).
8
MIND IS MADE OF LIKES AND DISLIKES

जाR1चाभमतं व6तु नययमतमटतां ृ ृ अनीहतं च वषतां नययमतमPयलम
ृ ्।
When the mind is awake to the world, the desired object becomes nectar-like (though harmful); what it
does not like looks like poison, even if it is nectar.
MIND SUPERIMPOSES THE QUALITIES ON INERT OBJECTS
अमटृ सवभावानामलमामचमक3तं ृ मनः 6वाभमताकारं iपं सज3त ृ व6तषु ु ।
The mind skillfully keeps the objects from getting erased off and overwrites what it wants on those objects
(as beauty, ugly, tasty, good, bad etc).
MIND IS THE REAL CREATOR
6प'दे षु वायतामे
ु 3त काशेषु काशतां (वेषु (वतामे3त 0च1छिNत6फ;रतं
ु मनः ।
पmSयां
ृ कठनतामे3त श'यतां
ू श'यnिटष
ू ु सवJे1छाि6थ3तं या3त 0च1छिNत6फ;रतं ु मनः ।
Mind becomes the wind as movement. (It makes you see movement in the emptiness).
Mind becomes the illuminating nature of the lights. (It makes you believe in the light as revealing the
objects; though it alone produces the objects through senses.)
Mind becomes the liquidity of the liquids. (It sees solidity in solids and liquidity in liquids.)
Mind is an extension of the power of Chit. (That is why it is so powerful.)
Mind becomes the hardness of the land. (It sees hardness in objects.)
Mind becomes the voidness of the void perceptions.
(Mind sees emptiness through the presence and absence of the objects.)
Mind attains the state of whatever it desires.
(Whatever you sense is the mind alone producing that sensation in the emptiness.)
Mind is an extension of the power of Chit. (That is why it stays as the perceiver and the perceived.)
WHAT IS THERE WITHOUT THE MIND?
शNलं
ु कणीकरोये
ृ व कृणं नय3त शNलतां
ु वनैव दे शकालाDयां शिNतं पLया6य चेतसः ।
It makes the white into black; and turns black into white without the actual place and time factors (by
bringing in the sun and removing the sun and thus revealing the time and place factors as real).
Observe the power of the mind.
(The very Sun which reveals the objects and creates the idea of place demarcations is also a produce of the
mind only.)
मन6य'यJ संसNते चवत6याप िजkवया भोजन6याप मट6य ृ न 6वादोs6यानभयते
ु ू ।
If the mind is engaged elsewhere, even the tastiest food chewed in the mouth becomes tasteless. (Unless the
mind is engaged, the senses cannot bring forth the information attached to the objects as taste, sound etc.)
यि1चतnटं तaृटं , न nटं तदलो कतं, अ'धकारे यथा iपमि'(य3नमतं तथा ।
That which is seen by the mind alone is the perceived.
(Whatever is not sensed by the mind as images, taste, solidity etc cease to exist when the mind is not in
contact. The objects behind your back when not seen do not exist as images also, when you do not see them
with the mind and the sense of eye.
All around is emptiness only; and the mind writes the pictures of the objects instantly every moment and
fools itself into thinking that objects are absolute and thus stay independent of its seeing.)
What is not perceived by the mind is not seen at all.
(If you fall asleep and the mind is quiet, the body also ceases to exist for you and returns to its empty state
of formlessness. The moment the mind is active, the body and the world of objects rise up in the mind like a
sorcerer’s trick.)
Mind can see even (imagined) forms in darkness, creating the appropriate sense perceptions thereof.
(You are bound to believe what the mind produces as perception; reason has no place in it.
Mind can overpower reason with the direct perception of imagined things.)
इि'(येण मनो दे ह मनसेि'(यम'मनः ु , इि'(याoण सता3न
ू मनसो नेि'(यमामनः ।
(Mind is not any physical organ or limb that exists as a part of the individual. It is the very process of sense
perception. Mind is the source of sense perceptions; and the senses do not create the mind.)
Through the senses the mind becomes embodied. Through the mind, the senses rise; but the senses alone
rise from the mind; and not the mind from the senses.
9
BODY IS THE IDEA IN THE MIND

अय'तभ'नयोरै Nयं येषां 0चतशर]रयोः GातGेया महामानो मन6या6ते सप ु िXडताः ।
Those who have understood the oneness of the two entirely different things, the body and the mind are the
true Knowers, truly great ones and extremely wise.
(Mind alone produces the sensation called the body and is not different from the actions of the body.
Body is just a function of the mind and not any absolute entity.
What you see as the physical bodies, their movements, the places, time factors, language, emotions, etc all
belong to the process of perception called the mind.)
DEAD MIND OF A SAGE
कसमोलासधि=मला
ु ु हे लाचलतलोचना काठकुpयोपमाAगेषु लHनाPयमनसोsAगना ।
मन6य'यJ संसNते वीतरागेण कानने OSयादचवतोsAक6थः 6वकरोsप न ल^@तः ।
If even the prettiest woman whose braided hairs are decorated by fragrant flowers, and whose eyes move
with excessive charm embraces a man without the mind (or whose mind is absorbed elsewhere), she is like
a log of wood ( and produces no effect for him). A dispassionate Sage who is absorbed in contemplation is
not aware even if his hand is eaten by a carnivorous bird sitting on his lap.
सखीकतb
ु ु सदःखा3न
ु ु दःखीकतb
ु ु सखा3न
ु च सखे
ु नैवाशु यQय'ते
ु मनसोs3तशया मने ु ः।
Through the mind, pains become pleasures; pleasures turn into pains.
But the excellent mind of the dispassionate Sage is always in bliss.
THE IGNORANT MIND IS NEVER FREE OF WORRIES
(Jeevas do not live inside a solid world; but world is experienced by the Jeevas in the two states of dream
and waking. The worries of the waking state follow the ignorant man in the dream too.)
मन6य'यJ संसNते कmयमानाप यनतः लता परशकते ु ृ व कथा वि1छ
यते बत ।
मन6य(तटाiढे गह6थे
ृ नाप ज'तना
ु शKाKक'दरKाि'तदःखं
ु ु समनभयते
ु ू ।
मन6यलसते
ु 6वPने q
येव परुपवताः आकाश इव व6तीणY nLय'ते 3नमताः @माः ।
मनो वललते
ु 6वPने q
येवा(परावलं
ु तनो3त चलता=भो0धवrचीचयमवाम3न ।
अ'तरिsधजला
य
वतरAगापीडवीचयः दे हा'तमनस6त
व6वPना(परराजयः ु ।
If the mind is engaged elsewhere (as in a dream or imagination), even if anything is told, don’t the words
get cut off from the ear like the creeper cut off with the axe?
If the ignorant married man (tries to escape the pains and) sits even on top of the mountain in his mind,
(while dreaming or imagining), the pains still rest heavy on his head like clouds.
If the mind is cheerful in the dream, the cities and mountains are seen within itself, in a vast space of lands
constructed by the mind. If the mind is agitated in the dream, the cities and mountains are created within
itself, and shake like the waves of the turbulent ocean.
Inside the ocean waters, the waves remain subsided; similarly the arrays of mountains and cities seen in the
dream stay inside the mind within the body.
WORLD IS WITHIN THE MIND; THERE IS NO OUTSIDE
अAकुर6य यथा पJपपफल0
ु यः मनसोs6य तथा जाR6वPनवKमभमयः
ू ।
Sय3त;रNता यथा हे =नो न हे मव3नता तथा जाR6वPन Oयालjमीः Sय3त;रNता न चेतसः ।
Just like the sprout holds inside it all the leaves and flowers in a subtle form, the states of waking and
dream exist inside the mind likewise. The gold does not differ from the statue of a woman made of gold; so
also, the waking, dream states do not differ from the particular mind.
धाराकणोमफेनीयथा संलjयतेऽ=भसः तथा व0चJवभवा नानातेयं ह चेतसः ।
Ocean is seen as varied forms of shower-sprays, waves, foam etc, so also the mind exists in a variety of
ways with the grandeur of varied objects.
6व0चतवितरे
ृ वेह जाR6वPनnशोदतं रसावेशादपादते ु शैलष
ू इव भमकाम
ू ्।
The ideas within one’s mind alone rise as the Jaagrat, Svapna states, like an actor presents various emotions
and characters on the stage.
चXडालवं ह लवणे 3तभासवशा
यथा तथेदं जगदाभो0ग मनो मननमाJकम ् ।
The Chaandaala state experienced by king Lavana is just an illusion perceived within his mind.
The entire world experienced by one and all is also an illusion perceived by the mind alone.
10
ं
य
यसंवे
यते क0चते न तेनाशु भयते
ू मनो मनन3नमाणं यथे1छस तथा कC ु ।
Whatever it perceives, the mind stays as those objects only. Mind constructs the world through thoughts
only. Now you know how to act in the world.
नानापरसु ;र1छै लiपतामेव दे हनां तनोय'तः6थमेवेदं जाR6वPनमयं मनः ।
Mind, staying within only, in the embodied entities, shines forth as the various cities, streams and hills; and
is of the nature of Jaagrat and Svapna only.
MIND EXISTS AS THE DUALITY STATE
सरवाaै
ु यतामेय नागवा'नगतामप 3तभासवशाि1चतमाप'नं लवणो यथा ।
नरवादे 3त नार]वं पतवापJतां
ृ ु गतः यथा ^@ं 3त नरः 6वसंकपातथा मनः ।
Like depicted in the story of Lavana the mind instantly stays as what is conceived in each and every man.
By attaining the state of the Suras, the mind attains the state of Daityas also; by attaining the state of the
elephant, it attains the state of mountain also, by the appearance-making nature. By appearing as the man, it
appears as the woman also, by appearing as the father, it attains the state of the son also.
(Mind does not appear as a single object only; but always as a total package of all things as the
surroundings, contradictory factors, causal factors, crowds etc.
With the presentation of just a tiny directly perceived scene sensed by the senses, it adds up all the rest of
the things as ideas and imaginations; and proves the existence of a huge world outside.)
THE IDIOT MIND
संकपतः tयते संकपजालाQजायते पनः ु मनिLचर'तनाDय6ताQजीवतामेयनाक3त ृ ।
Mind (identified with the body) dies by conception, takes birth again (identified with the body) by
conception; and though formless takes on the form of a Jeeva (identified with the body) by prolonged habit.
मनो मननसंमढमढवासनमाततं
ू ू संकपा
यो3नमायातो सखदःखे
ु ु भयाभये ।
Mind becomes the most idiotic state through the uncontrolled thought-flow; it becomes well-established in
deep-rooted Vaasanaas and spreads out as the perceived; and by conception takes on a form to experience
pleasure and pain, fear and fearlessness.
सखं
ु दःखं
ु च मनस 3तले तैलमव ि6थतं तaेशकालवशतो घनं वा तनंु वा भवेत ् ।
तैलं च 3तल6य चाOा'या 6फटतामे
ु 3त शाLवतीं चेतसो मननासAगाaनीभते ू सखासखे
ु ु ।
(Pleasure and pain are also emotions produced by the mind falsely through imagination only.)
Both pain and pleasure exist in the mind like oil in the gingili seed.
At suitable time and place they keep appearing in various measures, light or heavy.
The gingili oil becomes completely visible and stays so, for long, when the seed gets crushed; the pleasure
and pain also become thick in experience by the dominance (pressing) of the thoughts in the mind.
दे शकालाभधानेन राम संकप एव ह कmयते त
वशा
य6माaेशकालौ ि6थ3तं गतौ ।
(Place and time also are just ideas that are produced by the mind in an imagined outside.)
Rama, conception alone is knows by the terms of place and time; that is why the place and time factors
have become established as part of the perceived.
(Any perceived object is conceived as being at a particular place at a particular time; place and time are
just measures conceived by the mind.)
शा=ययलसये
ु 3त या3त न'द3त वग3त मनःशर]रसंकपे फलते न शर]रकम ् ।
नाना6फारसमलासै
ु ः 6वसंकपोपकिपतैः मनो वग3त दे हेऽि6म'साuवीवा'तःपरािजरे ु ।
(Whatever the body is doing, it is an expression of the mind only.)
The body lies down quietly, jumps in joy, comes, goes, is happy, and ambles also when the mind’s
conceptions fructify in it; the body does not act independently of the mind.
Like the chaste wife in the courtyard of her harem, the mind wanders happily in the body through
conceptions of various types. (Body is the private chambers used by the mind for its idiotic conceptions.)
CONTROLLING THE MIND
चापले सर6त6माद'तयन
Y न द]यते मनोवलयमादते त6यालान इव ि
वपः ।
न 6प'दते मनो य6य श6J6थ=भ इवोतमः स
व6ततो ु sसौ पCषः
ु शटाः कद मकeटकाः।
For the one who does not give place to the ever rising desires of sense objects, the mind stays subdued like
the elephant tied to the stake.
11
He whose mind does not vibrate (as wasteful thoughts) is truly an excellent man, and is like the one who
has shot the freezing missile at the enemies (where objects do not affect in any way); the others are just the
drainage worms (sunk in wasteful imagined pleasures).
य6याचपलतां यातं मन एकJ संि6थतं अनतमपदे ु नासौ uयानेनानगतोु sनघ।
He whose mind has lost its fickleness, and is established in the truth of his essence, has attained the most
excellent state through meditation (Vichaara about the idiot state of the mind), Hey Anagha.
संयमा'मनसः शाि'तमे3त संसारवKमः म'दरे s6प'दतां याते यथा @ीरमहाणवः ।
Like the milk ocean becoming calm when the Mandara Mountain stops the churning, the delusion of the
world also subsides, by the control of the mind.
मान6यो वत ृ यो या या भोगसंकपवKमैः संसारवषव@ ृ 6य ता एवाAकर ु योनयः ।
Those ‘perturbations of the mind’ that chase the ‘pleasures of senses’ blinded by delusion, they alone act as
the rows of sprouts for the poisonous trees of worldly existence.
0चतं चलकवलयं
ु वलय'त एते मढा ू महाजडजवे मदमोहम'दाः।
आव3तव3त3न वलनवशीण
ू 0च'ताचOKमे पCषदKु ु मराः पति'त॥
Mind is lotus that is rolling on in the cold flood-waters (and already is getting shattered); these men, the
foolish bees turning idiotic by the great delusion, moving round this mind-lotus, fall into the rotating
wheels of worries in the whirlpools and shatter to pieces.
MEDICINE TO CURE THE INSANITY OF THE MIND
अ6य 0चतमहाSयाधेिLच कसायां महौषधं 6वायतं शण ृ ु वjयाम साधु स6वाद

ु ु 3निLचतम ् ।
Listen, I will tell you the excellent medicine for treating the chronic disease that has stuck the mind, which
is within one’s own reach, is never failing, is very tasty and is an ascertained cure.
6वेनैव पौCषेणाशु 6वसंवेदनiपणा यनेन 0चतवेताल6यNवेटं व6तु जीयते ।
By its own effort, of the nature of knowing one’s essence, the mind-vampire tries hard and discards the
desired objects; and wins for sure. (Mind searching for the mind is the cure that works best.)
यज'नभमतं व6तु यि6तष ्ट3त 3नरामयः िजतमेव मन6तेन कद'त ु इव दि'तना ।
He who remains without any afflictions by renouncing the desired object has indeed conquered the mind,
like the tusked elephant conquers the elephant without the tusk.
(Same mind has to act as the strong elephant conquering the weak elephant. Desire for a sense object is
removed by understanding that the inert object has no quality of pleasure or pain.)
शा6JससAगधीरे ण 0च'तातPतमतापना 3छि'ध वमायसेनायो मनसैव मनो मने ु ।
Hey Muni! Cut asunder ‘the mind burnt by the fire of worries’ with ‘the mind which is not hot’ (is cool
with Shama Santosha etc); and which is (intellectually) sharpened by the study of the scriptures and the
company of the noble; like cutting the hot iron with the non-hot iron, O good one!
PAURUSHA /SINCERE EFFORT
अयनेन यथा बाल इतLचेतLच योQयते भावै6तथैव चेतो'तः कमवाJाि6त दक ु रम ् ।
Like a child is easily made to divert his attention here and there by various methods of threats or caresses, a
mind should be diverted. What is the difficulty here?
सकमoण समाOा'तमदक[दयदा3य3न
ु 6वपौCषेणैव मनLचेतनेन 3नयोजयेत।्
Engaging it always in the good act of Vichaara which brings about the rise of the ‘Knowledge-Sun’, one
should make the mind unite with the true essence through effort.
6वायतमेका'तहतं 6वेिPसतयागवेदनं य6य दकरतां ु यातं 0धNतं पCषकeट
ु कम ् ।
(Can’t do it? Desires still haunt you? Then, do not call yourself a human at all! You are still a worm
flowing along the drainage waters.)
Fie on that worm in the form of the human who though capable, does not of experience the bliss of
remaining as oneself, as the silence of being alone, by discarding the desired object!
अर=यं र=यiपेण भाव3यवा 6वसंवदा मलेनेव शशिLचतमयने ु नैव जीयते ।
That which is not liked by the mind (Knowledge of the Reality) because of its stupidity, should be made as
liked; then like a child by a wrestler, it gets won over easily.
12
(Develop an interest, a curiosity in understanding the truth; rest will happen by itself.)
पौCषेण यनेन 0चतमाLवेव जीयते। अ0चतेनायनेन पदं wkमoण द]यते ।
Through the fullest effort employed, the mind is conquered very fast.
After that, when the mind is made non-existent, it is offered to the state of Brahman without any effort.
6वायतं च ससाuयं
ु च 6व0चताOाि'तमाJकं शNनवि'त ु न ये कतbु 0धNता'पCषज=बका
ु ु न् ।
(Can’t do it? Desires still control you? Then you are cheating yourself.)
Fie on those foxes in the form of humans who are not capable of controlling the mind, though such an act is
within one’s capacity and easily achievable!
6वपौCषैकसाuयेन 6वेिPसतयागiपणा मनः शममाJेण वना नाि6त शभा ु ग3तः ।
There is no ‘reaching’ the ‘auspicious end’ without the ‘silencing of the mind’; which means actually the
‘renunciation of the desired object’; and that ‘renunciation’ becomes possible only through ‘sincere effort’.
KILL THE IDIOT MIND
मनोमारणमाJेण साuयेन 6वामसंवदा 3नःसपनमना
य'तम3न'Aगनमहो1यताम ् ।
With the Knowledge of oneself which is attainable through the killing of the mind only, one (with full
ascertainment) should say of oneself as secondless, without beginning or end, and immovable.
ईिPसतावेदना+यातु मनःशमनाnते गiपदे ु शशा6Jाथम'Jा
या यNतय6तणम
ु ृ ्।
(Just doing Satsanga, or reading books will not help you in the least.)
Without the subduing of the mind, the methods like instructions of a teacher, the meanings understood in
the scriptures, and chants are all worthless like a grass piece, when one is desirous of attaining the
liberation.
सवb सवगतं शा'तं wkम संप
यते तदा असंकपनश6Jेण 3छ'नं 0चतं गतं यदा ।
When the mind gets cut off by the weapon of ‘non-conception’ then is attained the Brahman-state which is
quiescent, which is all pervading and which is all.
(Non-conception means the understanding of the objects and people as just information contents rising
from emptiness, made of emptiness and as nothing but emptiness.)
6वसंवेदनसाuयेऽि6म'संकपानथशासने शा'तायामJ वपष ु पंुसः कैव कदथना ।
When one gains control over the harmful Samkalpa (belief in the reality of the world) which is attained by
just the realization of one’s true essence, and when the quiescent state (of non-conception) is attained, what
wretchedness can come close to the embodied person?
ननं
ू दै वमनाnय मढसं ू कपकिपतं पCषाथन ु Y संवया नय 0चतम0चतताम ् ।
Disregarding the play of the destiny imagined by the foolish minds, and with supreme effort employed in
the process of Vichaara lead the mind towards its non-existent state.
तां महापदवीमेतां कामPय0धगतं 0चरं 0चतं 0चZ^@तं कवा ृ 0चतादप परो भव ।
Always residing in ‘that one Supreme state’ (of being aware of the truth of Reality) attained somehow or
other; devouring the mind through that Supreme consciousness; transcend the mind-state even.
भव भावनया मNतो ु यNतः
ु परमया 0धया धारयामानमSयRो R6त0चतं ततः परम ् ।
Being endowed with the intellect merged in the Supreme truth, stay free of thoughts.
Bereft of any apprehension, be established in the Self.
The mind seized by worries is different from ‘That’ (state of truth).
(Knowing that the worries are falsely imagined in a falsely imagined world-state will make you stay free of
the worries.)
परं पौCषमा0य नीवा 0चतम0चततां तां महापदवीमेह यJ नाशो न व
यते ।
Taking recourse to supreme effort, changing the state of the mind into the state of non-mind, ascend that
Supreme State where there is no destruction.
संवेदनवपयासiपणी धी;रवाचला जेतमाश ु ु मनो राम पौCषेणैव शNयते ।
When one is lost and knows not the directions, an intelligent man comes out of the situation by analyzing
with a steady mind which way is east and which way is west.
Similarly Rama, through effort, mind that is confused can made to move in the right direction.
13
अन
वे
ु गः 0यो मलमन
वे
ू ु गावतते ज'तोमनोजयो येन dJलोकeवजय6तण ृ म्।
The root of even the ordinary wealth-gain is non-anxiety alone. Through non-anxiety alone one can
succeed (in any enterprise of the world). (Conquering the mind is the best of all achievements.)
Even the conquering of the three worlds is like plucking a tiny grass for that creature which has conquered
the mind.
न श6Jदलनोपातपाता य6यां मनागप 6वभावमाJSयावृ तौ त6यां कैव कदथना ।
A weapon may break in a war-field; or a person who ascended the heaven may fall.
(All enterprises of the world are met with failures mostly and success also lasts only for a short time.)
How can such calamities be ever a part of the mind-control?
(Once the mind is fully controlled, there is no returning back to the foolish state again.)
अप 6ववेदनाOा'तौ न शNता ये नराधमाः कथं Sयवह;रयि'त Sयवहारदशासु ते ।
How do those wretched men who can not even control their minds properly, deal with the day-to-day
affairs also?
DEATH IS FOR THE BODY; NOT FOR THE MIND
पमा
ु 'मत
ृ ोsि6म जातोsि6म जीवामी3त कnटयः
ु चेतसो वतयो
ृ भाि'त चपल6यासदिथताः
ु ।
न कLचनेह tयते जायते न च कLचन 6वयं वेित मतं ृ 6व6य लोकम'यं 6वकं मनः ।
‘I am a man (a physical body with a particular name and form), I will die, I am born, and I am living’ – all
these misconceptions shine as the false ideas rising in the restless mind.
No one dies here; nobody is born also.
(Birth and death are just information content only as connected to a physical body sensed by the senses.)
One who thinks he has died sees another world with the same mind.
(Mind never dies. It continues as another dream character of another name and form.)
इतो या3त परं लोकं 6फरय'यतया
ु मनः तत6यैयेतदामो@मतो म3तभयं ृ कतः
ु ।
Moving from here to the other world, the mind projects those perceptions in a different way.
Till one attains liberation, the perceptions of the mind never cease to exist.
When this is so, wherefore the fear of death!
इहलोकेन वचरिवहलोके परJ च 0चतमामो@मा6तेs6य iपम'य'न व
यते ।
Let it be this world or the other world, the mind continues to exist till the attainment of liberation.
The worlds seen are nothing but the (various) projections of the mind.
मते
ृ Kात;र भृ यादौ Nलेश आ Oयतेsनत ृ ः त6व0चतं 6वचैत'यSयावतामे
ृ 3त मे म3तः ।
When a brother or a servant (or any one) dies, the mind is filled with grief; such a state is falsely raised.
I believe that, ‘that (depressed) state’ is nothing but the ‘mind separated from the true Self’.
MIND-CONTROL, THE SUREST MEANS TO REALIZTION
स3त पmये तते शKे
ु 0चतोपशमनाnते 3तयगूuवमध6ता1च भयोभयो
ू ू वचा;रतं
याव'नाि6त कलोपायिLचतोपशमनाnते ऋते तmये तते शKे
ु बोधे q
यदते
ु स3त ।
मनोवलयमाJेण वाि'तCपजायते ।
The ‘complete subjugation of the Chitta (mental faculty)’ is the one and only asertained means (in bringing
about the proper result). It brings about all encompassing welfare that is very pure (endowed with virtues of
the excellent sort). This has been analyzed again and again in the worlds that are spread sideways, above
and below, by all the thinkers, and accepted as the one and only method that takes one towards the goal of
realization. Till the complete subjugation of the mind is not mastered, there is no rise at all of the ‘all
encompassing Supreme truth of the purest nature’ that is approved by the Vedas and which reveals the
Reality state as it is. Only by the dissolving of the mind, can the supreme rest be attained.
HOW TO DO THAT?
Sयायते qदयाकाशे 0च3त 0च1चOधारया मनो मारय 3नःशAकं वां बuनि'त नाधयः ।
In the supreme expansive central space of the Chit, by wielding the sharp wheel-weapon of ‘contemplation
on the Truth through Vichaara’ with force, destroy the mind. No afflictions will again bind you for sure.
(Keep rotating the sharp wheel of Vichaara, till the mind stops its imagination processes and keeps quiet.)
14
HOW DO YOU KNOW THAT THE MIND IS DEAD?

यद र=यमर=यवे वया संवदतं वदा 3छ'ना'येव तदAगा3न 0चत6ये3त म3तमम ।
If you experience no pleasure in the pleasing objects, then I am of the opinion that the limbs of the mind
have been cut to pieces.
अयं सोsहमदं त'मे एताव'माJकं मनः तदभावनमाJेण दाJेणव े वलयते
ू ।
‘This one’, ‘he’, ‘I’, ‘this’, ‘that’, ‘mine’; these ideas (of divisions) alone make the mind.
(‘This body is born to this father, I am the body with such and such form and name, all these are my
possessions; I want to gain more of that’; such thoughts alone nourish the mind.)
When these are absent, the mind gets sliced off as if by a sickle.
3छ'नाKमXडलं Sयोम यथा शरद धयते ू वातेनाकपनेनैवं तथा तaूयते मनः ।
Like the clouds shattered by the wind dissolve away in the autumn, the mind dissolves through non-
conception. (Non-conception means removing the superimpositions of imagined concepts of love, beauty,
ugliness, likes, dislikes, family, attachments, desires, fears, tastes etc, in the objects.)
DO NOT BE AFRAID TO KILL THE MIND
भवि'त यJ श6JािHनपवना6तJ भीभवत
े ् 6वायते मद3न
ृ ु 6व1छे कमसंकपने भयम ् ।
इदं ेयं इदं ने3त सUमाबालम@तम ् । बालं पJमवोदारे
ु मनः ेयस योजयेत ् ।
Fear can rise where weapons, storms and fire exist (which may endanger your existence); but what is there
to fear in the state of non-conception which is pure, easily available and one’s true nature (where you will
never cease to be)? ‘This is good for me, this is not’ such concepts are firmly rooted in the minds of a child
to a Siddha. (It is the ordinary common sense in all.) The mind should be guided towards the right path
gently like a son is guided by a father.
अ@यं चानवं चेतःसंहं संस3तबं ृ ह
ृ णं zनि'त ये ते जय'तीह 3नवाणपददा3यनः ।
The mind-lion is not easily subdued, is very old and is as huge as the entire perceived phenomenon.
Those who kill it are the true winners and are capable of bestowing the state of Nirvaana (absence of all
superimpositions) to others also.
भीमाः स=Kमदा3य'यः संकपकदनादमाः वपदः संसय'ते ू मगतणा
ृ ृ मरावव ।
कपा'तपवना वा'तु या'तु चैकवमणवाः तप'तु
वादशादया नाि6त 3नमनसः @3तः ।
When fighting the conceptions, one has to meet with terrifying confusing obstacles, like mirages in a
desert. (The ghost of a mind will produce more ghosts to fight you in the battle.)
Let the dissolution winds blow hard or let the all the oceans unite to become floods, or let the twelve suns
burn together, there is no destruction for the one who is rid of the mind.
मनोबीजा
सम
यि'तु सखदःखे
ु ु शभाशभे
ु ु संसारखXडका एते लोकसPतकपलवाः ।
Mind is the seed from which arise the pains and pleasures, auspicious and inauspicious things, in the forests
of worldly existence with their seven-fold leaves of worlds.
असंकपनमाJैकसाuये सकलसUदे असंकपनसाtाQये 3तटावटsधतपदः ।
Remain established in that Supreme state which is the kingdom of non-conception, which bestows all
achievements, which is possible only through the means of ‘non-conception’.
य1छयतमान'दं
ु @ीयमाणं मनः Oमात ् काट@ीणाAगकाAगारो यथाAगार@या0थनः ।
(Slowly but steadily get rid of the conceptions like removing the sticks from a burning fire.)
The dying mind slowly bestows the excellent state of bliss (quiescent state) like those who want to lessen
the heat of the embers feel happy by slowly removing the wood sticks from the burning embers.
अप wkमकट]ल@ं
ु मनसLचेसमीहतं तदणोर'तरे SयNतं वभNतं प;रnLयते ।
Even if millions of Brahmaandas are also needed by the mind, it can reveal them inside an atom also as
divided and real. (Mind is very powerful!)
संकपमाJवभवेन कतायनथb
ृ संकपमाJवभवेन ससा0धताथb
ु
संतोषमाJवभवेन मनो विजय 3नयोदतेन जयमेह 3नर]िPसतेन ।
Mind has only one great quality of conception and creates so much havoc; with one great quality of
conception it creates the entire perceived phenomenon. By cultivating always just the one great quality of
contentment (no wants), conquer the mind by having no desires. (Hit the sword with the sword.)
15
परमपावनया वमन6तया समतया मतयामवदामप

शमतयामतया'तरह'तया यदवशटमजं पदम6तु तत ् ।
Cultivate ‘the state of equanimity’ which is supremely sacred, where the mind remains controlled, which is
in all the realized souls, which never diminishes, which is the unlimited feeling of the ego (as all), which
remains as the only state left over, which is beginning less. Let that state be there for you.
यि6म'ति6म'पदाथY ह येन तेन यथा तथा ती{संवेगसंप'नं मनः पLय3त वाि'1छतम ् ।
जायते tयते चैषामनस6ती{वे0गता सौ=य अ=बब
बदाल]व
ु ु ु 3न3नमता 6वभावतः ।
शीतता तहन6ये
ु व कQजल6येव कणता ृ लोलता मनसो iपं ती{ाती{ैकiपणी ।
The mind endowed with intense speed (of thoughts), perceives whatever it wants in whatever object, in
whatever way, by whomsoever. Mind flows very fast (unnoticed); it is born if not analyzed; it dies if it is
analyzed through reason. Like the array of bubbles in the water, it is its nature to be agitated always, for no
particular reason. Like the coolness in the snow, like the blackness in the collirium, ‘oscillation’ (from
object to object) is the inherent quality of the mind which is of the nature of high intensity.
RESTLESS NATURE OF THE MIND
Rama spoke
कथम6या3तलोल6य वेगो वेगैककारणं चलता मनसो wkम'बलतो व3नवायते ।

How it is that, speed is the nature of the ever-vibrating mind?
How can the speed be forcefully removed from the ever-moving mind?
Vasishta spoke
नेह चfचलताह]नं मनः Nवचन व

यते चfचलवं मनोधम[ वkनेधम [ यथोणता ।
Never is a mind seen here bereft of ‘restlessness’.
Like heat is the inherent nature of the fire, ‘restlessness’ is the inherent nature of the mind.
यैषा ह चfचला 6प'दशिNतिLचतवसंि6थता तां वU मानसीं शिNतं जगदाड=बरािमकाम।्
That which is the ‘power of vibration’ expressed as the fickle nature in the principle of the mind; know
‘that’ as the power of the mind which forms the essence of the entire world-appearance.
6प'दा6प'दाnते वायोयथा सतैव नोkयते तथा न 0चतसताि6त चfचल6प'दनाnते ।
The air cannot be felt without its movement.
The mind also cannot have existence without its restless movement.
यतु चfचलताह]नं त'मनो मतम1यते ृ ु तदे व च तपःशा6JसUा'तो मोक् ष उ1यते ।
That mind which is without the fickleness is known as dead.
That alone is liberation, is the final conclusion reached through penance and the study of the scriptures.
मनोवलयमाJेण दःखशाि'तरवाPयते
ु मनो मननमाJेण दःखं ु परमवाPयते ।
Only by dissolving the mind the suffering ends.
Only through the mental processes that extreme pain is attained.
दःखमपादयय1चै
ु ु ु CिथतिLचतरा@सः सखायान'तभोगाय
ु तं यनेन पातय ।
The demon called the mind has appeared to give you immense pain only.
In order to obtain endless happiness, kill him with effort.
त6य चfचलता यैषा वव
या राम सो1यते वासनापदना=नीं तां वचारे ण वनाशय ।
Rama, the fickleness found in the mind is known as ignorance (Avidyaa).
Vaasanaa is its other name. Destroy it through proper enquiry.
16
अव
यया वासनया तया'तिLचतसतया वल]नया यागवशापरं ेयोs0धग=यते ।
Only through the renunciation (of all wants and attachments) is the ‘Supreme welfare’ (liberation) attained
by destroying the ‘Vaasanaa of ignorance’ (belief in the reality of the world), which alone forms true
essence of the mind.
यतसदसतोमuयं य'मuयं 0चतजाpययोः त'मनः ो1यते राम
वयोद[ला3यताक3त ृ ।
That which is in-between existence and non-existence, that which is in-between conscious and inert states,
that alone is called the mind Rama, and it always oscillates between the two states (of thoughts and body
movements).
जाpयानस'धान
ु qतं जाpयामकतयेUया चेतो जडवमाया3त nढाDयासवशेन ह ।
ववेकैकानसं
ु धानाि1चदं शामतया मनः 0चदे कतामपया3त
ु nढाDयासवशादह ।
पौCषेण यनेन यि6म'नेव पदे मनः पायते तपदं ाPय भवयDयासतो ह तत ् ।
पनः
ु पौCषमा0य 0चतमाO=य तेजसा वशोकं पदमालंsय 3नराशAकः ि6थरो भव ।
Being absorbed in the inert objects (with desires); burning by the fuel of inertness (seeking inert objects);
the mind attains the inert state (of the body) through the intense practice.
Being absorbed in the discrimination process of Vichaara; by identifying with the true essence of Chit (the
empty silence), the mind attains oneness with the Chit through intense practice.
When the mind is pushed to whichever state through extreme effort, it attains that state and becomes ‘that’
by continuous practice. Therefore taking recourse to supreme effort, conquering the restless mind by the
discriminative mind, taking shelter in the painless state, stay stable without any apprehension.
MIND ALONE CAN FIGHT THE MIND
भवभावनया मHनं मनसैव न चे'मनः बलादु तायते राम तदपायोऽि6त
ु नेतरः ।
मन एव समथb ह मनसो nढ3नRहे अराजा कं समथः 6या(ाGो राघव 3नRहे ।
Mind stays absorbed in the affairs of the world and it cannot be diverted by any other thing except the mind
itself. Mind alone has to forcefully lift itself from where it is sunk. There is no other method otherwise.
Mind alone is capable of imposing firm control over the mind. Can an ordinary person who is untrained in
battles as a king, be capable of conquering a well-trained king, Raaghava?
तणाRाह
ृ गह]
ृ तानां संसाराणवरं हस आवतhCkयमानानां दरेू 6वं मन एव नौः ।
For those caught by the crocodile of thirst (for sense pleasures); for those getting tossed about in the
turbulent waves of the ocean of worldly existence and carried to great distances being caught in the
swirling whirlpools (worldly problems), mind alone acts as the rescuing ship.
मनसैव मनिL1छवा पाशं परमब'धनं उ'मो0चतो न येनामा नासाव'येन मोjयते ।
No one will come for the rescue of a person who does not cut off the binding rope of the mind with the
(sharp discriminative) mind and save himself.
या योदे 3त मनोना=नी वासना वासता'तरा तां तां प;रहरे ाG6ततोsव
या@यो भवेत ् ।
(Be alert always to the mind’s stupid agitations, like a soldier with a sword waiting for the slightest
movement of the enemy.) Whichever subtle Vaasanaa residing inside the mind rises as a mental process, the
wise man should instantly get rid of it without delay. Then only, Avidyaa will perish.
HOW TO KILL THE MIND?
भोगौघवासनां यNवा यज वं भेदवासनां भावाभावौ तत6यNवा 3नवकपः सखी
ु भव ।
अभावनं भावनाया6वेतावा'वासना@यः एष एव मनोनाश6वव
यानाश एव च ।
(Mind is made of desires and divisions. This is so because there is the basic ignorance in the Jeevas of
believing in the objects and people as real and superimposing the qualities of love, beauty, ugliness,
pleasure, sadness, likes, dislikes etc on them.) )
Renouncing the Vaasanaa for hosts of pleasures, renounce simultaneously the Vaasanaa of differentiation
also. Renouncing both the mind (agitation state) and its conceived world of objects, attain the ‘State
without perturbations’ and be happy. Not conceiving any (superimposed) conception alone leads to the
‘Destruction of the Vaasanaas’. This alone is known as the ‘Destruction of the mind’. It is also termed as
the ‘Destruction of Avidyaa’.
17
य
यसंवे
यते कि'चतJासंवेदनं परं असंवित6तु 3नवाणं दःुखं संवेदनाZवेत ् ।
When anything is perceived by the mind (as any sense-produced information) then one should remain
detached to that perception (remaining as the Witness Consciousness).
(See the objects and people and oneself also as just collections of sense information rising from the
emptiness; as ‘Bodha’ rising from the Brahman state.)
This is the best practice to be followed. (Experience the division-less state of Brahman made only of
quiescence.) Non-perception is the supreme beatitude. Pain occurs by (believing in the) perception.
6वेनैव तयनेन पंुसः संवे
यते @णात ् भाव6याभावनं भयै ू तत6माि'नयमाहरे त ् ।
Through one’s own effort, a man instantly understands the unreality of the perceptions leading towards his
own good. Therefore one should always practice this.
(Practice should not be limited to hours; but should go on incessantly day and night and at all times.)
रागादयो ये मनसीिPसता6ते ब
uवे ु ह तां6तां6वमव6तभतान
ु ू ्।
यNवा तदा6याAकरम6तबीजं
ु मा हषशोकं समपै
ु ह तPतः
ृ ॥
Understand each and every attachment and want that colours your mind, and makes you run after the
objects, as not real and is just an imagination superimposed on the emptiness of Brahman state.
(At every moment, the sense information of image, sound, touch, taste, and smell etc rises from the
emptiness and vanishes into the emptiness only. You as an ego also rise and vanish as a Vaasanaa at every
moment. Stay only as the silent emptiness from which everything rises and vanishes like waves. Be just a
witness who is aware of everything but is silent without any agitation.)
Renouncing the mind-seed, from which these sprouts rise up (like weeds), do not oscillate between joys
and sorrows; but stay contended (as an ocean which is without waves.)
VAASANAA OF AVIDYAA
एषा ह वासना 3नयमसयैव यदिथता
ु ि
वच'(Kाि'तवतेन यNतंु राघव यQयते
ु ।
अव
या व
यमानेव नटGेषु व
यते ना=नैवाAगीकता ृ भावास=यNGेषु सा कतः ु ।
This Vaasanaa rises always as a non-existent thing (in the infected mind) like the illusion of a double-moon
(for the infected eye); and has to be renounced Raaghava for sure.
(This is a Vaasanaa, a prolonged essence inherent in the mind as the basic fault.
It is there as a lack of something. This absence of something namely knowledge is the Vaasanaa that binds
a man to the world of pains.)
The ‘Absence of knowledge’ is present in ‘the fools’ as if it is present.
(Darkness is also not a real object; but is the just the absence of light.)
Since Avidyaa is ‘absent’, it exists only as a ‘name’. How can it be present in the men of wisdom?
मा भवाGो भव ाGः स=यRाम वचारय ना6येवे'दि
व ु तीयः खे Kा'या संलjयते मधा ु ।
Do not be ignorant Rama, be a knower. Analyze everything with reason.
The double moon phenomenon is not real at all; but is seen in the sky because of the delusion as an
appearance only (for the infected eye only).
(Analyze what are the objects and people seen by you, including ‘you’ the seer.
Find out whether they are real; find out whether you the perceiver is real.)
नाJ तवाnते किfचि
व
यते व6व6तु च ऊममाल3न व6तीणY वा;रपराnते ू यथा ।
Except the principle of Reality (made of pure awareness-emptiness), there exists not any existent or non-
existent object, like the ocean garlanded by waves stays as one stretch of undivided water-state.
(All the objects which are made of Bodha only, appear from the emptiness and vanish into emptiness.
You as the seer also rise again and again with perceived objects and vanish off into emptiness.
Continuity is experienced because of the memory (Smriti) maintained by the mind. There is only the
undivided awareness state which stays as the divided perceptions of objects.)
6ववकपाnते नैतभावाभावानस'मयान ् 3नयेऽसते तते शUे ु मा समारोपयाम3न ।
These sense perceptions (termed as objects and people) are not real (except as momentary appearances);
they appear and disappear again and again; they appear real because of the conceptions within the mind.
Do not superimpose these divisions on the essence of Reality shining as you (Aatman) which is pure (of all
faults), which is spread out without divisions of space and time and which is not any revelation of sense
information in any white light.
18
BE A WITNESS OF THE ACTION ONLY; DO NOT RUN AWAY FROM THE ACTIONS
नास कता कमेतासु Oयासु ममता तव एकि6=मि'व
यमाने ह कं केन Oयते कथम ् ।
You are not the doer! (You are the Reality-state which is shining forth as the limited ego form.)
Why do you take on the doer-ship of all these actions (and feel that you are bound)?
When there exists only the one without a second, by whom, how, what action can be performed?
(Action is the agitation called the mind.
When the agitations are absent, the Reality alone is left back. That is the real ‘I’.)
मा वाsकता भव ाG कमकतत ृ येहते साuयं साuयमपादे
ु यं त6मा6व6थो भवानघ ।
Do not stop doing actions also. O wise one! If you desire the cessation of all works, what can be ever
achieved as a goal through any effort? O Taintless one, you stay therefore, established in the Self-state
alone (but you do the allotted duties of life without the idea of doer-ship or attachment to the results, and
remain equal minded towards success and failure). (Self-realization is not an escape route to laziness; or
sitting in lotus posture in some intoxicated state of Samaadhi.)
(Actions or no-actions have no meaning for the Knower. He does not seek actions as desire-fulfillment
means nor does he refrain from them also. He is the Brahman-state shining forth as the actions and so is
not bound by any action. He is just the awareness which is aware; not the doer.)
कता सं6वमसNवाZावाभावे रघ
वह ू असNतवादकताप कतृ व6प'दनं कतः ु ।
When the ego (identity of the Jeeva) is absent, O Rama, and since you are doing the action without
attachment only, you are ‘not the doer of the action’ also, because of the non-attachment (to results).
How can there be the idea of ‘doership’ at all?
सयं 6या1चेदपादे ु यं मmया 6याaेयमेव चेत ् उपादे यैकसNतवाद
यNतासिNतह
ु ु कमoण ।
If the result is really there then it should be achieved; if it is not there, then it should be discarded.
(An action which bestows results is the idea embedded in the mind of the ignorant only.
Actually, there is only Bodha that rises as action and Bodha that appears as the result also.
Everything is just information only that is received by the mind, or rather conceived by the mind.
What is real or unreal when there is only the empty expanse of awareness only?
What is there to seek or discard?)
Only interested in the goal to be achieved, a person should engage himself in the action.
(The idea of action and result is to be understood as an idea; and the mind fulfills it like a servant through
the medium of body and senses. The Knower is just aware of the actions; that is all, like a silent watcher,
like watching some fiction story seen on a pixel screen.)
यJे'(जालमoखलं मायामयमव6तक ु ं तJ का6था कथं नाम हे योपादे यnटयः ।
When all this is just magical in nature (like Lavana experiencing his Chaandaala life), and is just an illusion
and unreal (similar to a dream-experience only), what is there to be attached to?
What is there to achieve or discard? (Just go through whatever life you are living, without allowing the
mind corrupting the truth with its falsehood-collections.)
DESCRIPTION OF AVIDYAA
संसारबीजकoणका यैषाव
या रघ
वह ू एषा kयव
यमानैव सतीव 6फारतां गता ।
This ‘Avidyaa’ (Absence of knowledge’) O Rama is the tiny seed from which this world rises.
This Avidyaa, though absent has become expansive like this, as if she is present.
(Avidyaa is the blockage of Truth.
Sense information produced by the mind is blocking the reality-state. You cannot remove the sense
information till the particular brain or mind is functioning as the embodied Jeeva. You cannot run away
from where you are, because the reality of the perceived will follow you everywhere, even if you escape to
Kailaasa.
Realizing the falseness of sense information called the world and having the subtle vision of the division
less Reality is Moksha. The Knower is always aware of the truth though he stays amidst the sense
information called the world. Avidyaa is just a term for not knowing the truth. It refers to the absence of
something. Chaandaala Lavana does not know that he is the king. That is his Avidyaa. Once he knows that
he is not the Chaandaala, he is instantly the king, who he always was.
Chaandaala was never real at all. It was just the illusion that follows Avidyaa, his not knowing himself.)
19
येयमाभो0ग3नःसारा संसारार=भच Oका ।

This Avidyaa is essenceless though experienced as all the objects of the world. She is the one who starts the
rotating wheel of Samsaara.
वGेया वासनैषा सा चेतसो मोहदा3यनी ।
She is a Vaasanaa only (a belief in the unreal) and deludes the mind completely.
चाCवंशलतेवा'तःश'या ू 3न6सारकोटरा ।
Like a beautiful bamboo creeper she is hollow inside. She is a storehouse of essencelessness.
स;रतरAगमालेव न Sयि1छ'नाप
ु नLवर] ।
Like the river with waves as garland, she never stops even if interrupted also (as in a dam; but will again
rise up forcefully destroying all blockages.).
गkयमाणाप
ृ ह6तेन Rह]तंु नैव यQयते
ु ।
Though caught, she cannot be held in the hand.
(Even if intellectually grasped, she still holds sway over the learned men also.)
म
वPयय'ततीjणाRा
ृ 3नझरोम;रवोिथता ।
Though soft (as the pleasures), she is sharp tipped (brings harm only) like a wave flooding the bank (which
easily uproots the trees on the bank.)
nLयते कराभासा सदथY नोपयQयते ु तरिAगXयतरAगाभा 6वाकारप;र3निटता ।
She appears real as if useful and capable of fulfilling so many enterprises; yet (she is just an appearance in
the emptiness) and is not useful in any way (since the actions are meaningless only, as construed falsely by
the mind). Like a river she look as if filled with waves (wanting you to bathe, drink or sport in her waters);
but she is a fulfillment as an appearance only (like a beautiful mirage river).
Nव0च
वOाः Nव0च
6पटा द]घाः खवाः ि6थराLचलाः यसादोZवा6त6मा
Sय3तरे कमपागताः ु ।
(Her form shines forth as all the shapes and divisions that appear as the objects!)
By her grace, the objects that rise up from emptiness appear as different things, sometimes crooked,
sometimes clear, sometimes long, sometimes damaged, and sometimes moving.
अ'तःश'याप
ू सवJ nLयते सारस'दर] ु ।
Though she is hollow inside, she appears as if she is a filled up beauty.
(The objects you see with the senses are not solid or with any essence. It is emptiness which appears as the
divided objects by the power of this Avidyaa.)
न Nव0च
संि6थतापीह सवJैवोपलjयते ।
She is not anywhere here (since Reality alone exists and not the unreal world-form of Avidyaa); but is seen
everywhere (as the countless Brahmaandas.)
जडैव 0च'मयीवासाव'य6प'दोपजीवनी ।
Though inert (not independent and in need of support) she as if conscious (and independent) survives on
the vibration of another one (namely the mind and stays as the delusion).
3नमेषमPय3तट'ती 6थैयाशAकां य1छ3त ।
Though she cannot stay still for a winking span of time also; she appears as if she is stable.
(The perceived objects are nothing but the continuously changing sense created information only and are
slipping fast from the mind; yet there is an appearance of a world with stable objects.)
Qवालाव1छUवणा
ु प मषीमलनकोटरा ।
Though she is white hued like the flame, she is just a hollow hole filled with dark ink.
(If she is present as Vidyaa, she burns the delusion like a burning white flame; but if she is absent she is
like a dark hole filled with dirty ink.)
वगय'यसादे न द]यते तदवे@णात ् ।
She ambles freely by the presence of another one (Reality state) (blocking the Reality itself); when that
state is realized, she perishes.
आलोके वमले =लाना तम6यप वराजते ।
She is the fading mist of the taintless light of Knowledge and shines forth in darkness (of ignorance).
20
मगतणे
ृ ृ व शकाभा
ु नानावणवलासनी ।
Like the mirage river, she is completely dry; yet shines with various colours (of rainbows in the form of
imagined pleasures).
वOा वषमयी त'वी म
वी ृ संकटककशा ललनाचfचला लsधा ु तणा
ृ कणे
ृ व भो0गनी ।
She is the thirst for pleasures; and like a black serpent is crooked; poisonous; thin; soft; and her fangs are
sharp and painful; is restless like a woman; and is greedy.
6वयं द]पशखेवाशु @ीयते 6नेहसं@ये ।
Like the flame of a lamp she gets extinguished by the lack of oil (attachment).
स'धरधलले
ू ू खेव वना रागं वराजते ।
Like the line made of the dust of Sindhura powder, shines without Raaga (attachment) but as the red colour,
she shines forth without any Raaga (red colour) but as attachment. (Both have Raaga and no Raaga.)
@णकाशतरला कतसं ृ 6था जडाशया मHधानां
ु Jासजननी वOा व
यदवोदता
ु ।
यना
गह]वा ृ दह3त भवा ू भवा
ू ल]यते । लDयतेऽप ह नाि'वटा व
य
वद3तभAगरा
ु ु ।
She is like the lightning; flashes for a moment only.
Lightning abides in the water filled cloud (Jalaashayaa); she abides in the foolish mind (Jadaashayaa).
She is crooked like the lightning and brings about fear in the minds of idiots.
She catches anyone with effort and burns them (bringing about endless suffering); again and again appears
and disappears (without giving continuous light) (since the desire fulfillments never become really
experienced.) (What we experience is a facade of desire fulfillment only, because immediately after the so-
called desire fulfillment, problems start appearing one by one without fail.)
She is always there (as the delusion) but never searched for (since she vanishes when observed).
She (as the fulfillment of desires) is indeed very fleeting like the lightning.
अा0थथैवोपनता रमणीयाPयनथदा । अकालपपमाले ु व ेयसेनाभनि'दता ।
She arrives without invitation. She though beautiful, brings about harm.
Like the garland of flowers in the wrong season, she is welcomed (though she brings forth calamities.)
अय'तव6मतै ृ वा3तसखाय
ु Kमदा3यनी ।
She gives only delusion; and brings about happiness if completely forgotten.
दः6वPनकलने
ु वेयमनथायैव त कता ।
She is discussed about by the learned to bring more harm like a nightmare.
(More the debates on terms and definitions of Avidyaa, Avidyaa increases more and more.)
3तभासवशादे षा dJजगि'त महाि'त च महत ु ु माJेणोपा
य धते Rासीकरो3त च ।
Through appearance itself, she produces tri-worlds in a second; supports them and swallows them also.
महत[ ु ू वसरेणी लवण6यानया कता ृ राdJ
वादशवषाoण ह;रLच'(6य 3नमता ।
She produced years of suffering for Lavana within a span of few minutes; and turned a single night into
twelve years of hardship for Harishcandra.
वयो0गनामथा'येषां का'तावभवशालनां राdJवसरवaीघा भवेत6याः सादतः ।
For those separated from their lovers and who are pining for their partners, a night passes long like a year,
by her grace.
सoखत6यापतामे
ु 3त दःoखत6ये
ु 3त द]घतां कालो य6याः सादे न वपयासैकशीलनाम ् ।
For a happy person, the time passes quickly; and becomes prolonged if one is in pain, by her grace; for she
can bring about any change in anything by her will.
अ6याः स ्वसतामाJेण कतत ृ ैतासु वितष
ृ ु द]प6यालोककायाणां यथा त
व'न व6ततः ु ।
By her presence only, one gets the doership in all the actions (though no action is there but the presence of
the awareness-state); similar to where the objects get revealed by the very presence of the light, though the
light does no action.
स3नत=ब6तनी 0चJे न 6Jी 6Jीधमणी यथा तथैवाकार0च'तेयं कतbु योHया न कचन ं ।
The pretty girl with beautiful breasts and hips painted in the picture is not actually a woman and will never
act like a woman; so also she is just the idea of forms; does not serve any useful purpose.
21
मनोराQयमवाकारभासरा ु सयविजता सह?शतशाखाप न क0चपरमाथं तः।

Like the kingdom built in the mind, she spreads out like the expanse of the empty sky; is not at all real; and
though shining with thousands of branches, she is nothing in actuality.
अरXये मगतणे
ृ ृ व मmयैवाड=बराि'वता वड=बय3त त'मHधमगाने ु ृ व न मानषान
ु ्।
Like a mirage water seen in the forest, she just makes a false exhibition of waters and fools the foolish deer
(ignorant), but not the men (Knowers).
फेनमालेव संजातuव6ता व1छे दविजता जडेव चfचलाकारा रजःसरधसरा ू ।
Like the garland of foam, she perishes the moment she is produced. She cannot be sliced also.
Like the mist, she is continuously moving; and is covered by the dust all over.
बलाकपा'तवायेव 6वाOा'तभवना'तरा ु धमाल]
ू वाAगसंलHना दाहखेददा3यनी ।
Like the dissolution storm she covers the entire world by force.
Like the smoke lines she falls all over the limbs, and burns them.
गभrकतरसाO=य
ृ जगि'तप;रवतते ।
She hides the reality essence from all and wanders all over the world.
धारा जलधर6येव सुद]घा जल3नमता असारसंसारधढा ृ रQज6तणगणै
ु ृ ;रव ।
Like the shower falling from the clouds, she is very long; is made of waters (foolishness).
Like the rope made of collections of dry grass, she is strong and made of essenceless world-appearances.
तरAगोपलमालेव कपनामाJवoणता ।
Poets describe the waves as garland of lotuses, which is not real but imagination only; so also she is an
imagined state only.
मणाल]व
ृ बहि1छ(ा
ु पAकौढा जलािमका।
Like the lotus stalk, she is full of holes (divisions); grows in the mire (of ignorance); and is of the essence
of water (foolishness).
जनेन nLयते वUतपरा
ृ न च वधते ।
A person can observe her as continuously growing; but she never grows.
(How can a thing that is non-existent grow?)
वषा6वाद इवापातमधरा ु s'ते सदाCणा
ु ।
She, like the taste of the poison is sweet in the beginning, and brings about terrible pain in the end.
नटा द]पशखा इव न जाने Nवेव ग1छ3त महकेवाR nटाप गkयमाणा ृ न कfचन ।
I do not know where she disappears like the light of the lamp which is snuffed off.
Though seen in front like the mist (and discussed by scholars), she can never be held in the least.
पांसमिट;रवाकeय
ु ु े^@ता पारमाणवी आकाशनीलमैवेषा 3न3नमतैव nLयते ।
Though thrown far like the dust in the fist, she is seen like the blue colour of the sky itself, without any
reason. (She cannot be thrown off; for she can stay as anything.)
ि
वच'(मोहवQजाता 6वPनवि
वहतKमा यथा नौया3यनः 6थाण6प'द6त
वदहोिथता ु ।
She is produced like the double moon illusion; she deludes like a dream; and she rises like the movement of
the pillar for those who travel by ship.
अनयोपहते 0चते द]घकालमवाकलै ु ः जनैराकPयते द]घसंसार6वPनवKमः ।
अनयोपहते 6वि6मि'LचJाLचेतस वKमाः उप
य'ते वनLयि'त तरAगा6तोय3नधे;रव ।
In a mind possessed by her as if for a long time, the suffering beings imagine the prolonged delusory dream
of the world. In the mind infected by her, various illusions rise up and vanish like the waves of the ocean.
मनोGमप सयं च nLयते सदसतया अमनोGमसयं च nLयते सतयाPयसत ् ।
Truth is pleasing; and though real is seen as unreal.
Untruth is not pleasing; and though unreal is seen as real.
पदाथरथमाiढा भावनैषा बलाि'वता आOाम3त मनः ^@ं वहगं वागरा ु यथा।
She rides the chariot of objects of enjoyments; and is an uncontrollable Vaasanaa. She catches the mind
very fast like a trap catching the bird.
22
कCणा6य'दमाना@ी ?व@ीरलव6तनी भवयलसतान'दं

ु जननी गहणी
ृ यथा ।
वषीकरो3त 3नः6य'दसंतपतजगJयं सधा(ा ु (मप ^@ं वUंृ dब=बमै'दवम ् ।
She appears like the mother (and other family members) with eyes oozing affection; with breasts oozing
milk (for the child); and gives joy like a mother who is taking care of the house.
She poisons the entire tri-world wet with the nectar of the rising moon-disc within a second (by filling the
minds with passion in the form of wives and lovers.)
उ'मतरववेतालनतनार=भसंKमं 6थाणवः संय1छि'त मका ू अPयेतया'धया ।
संuयादषु च कालेषु लोठपाषाणभतयः अ6याः सादा~nLय'ते सपाजगरnिटभः ।
With this blind lady in action, even the silent motionless pillars start dancing with loud noise like mad
vampires. By her grace, the lumps of mud and stones also appear like snakes and pythons at evening times.
(She is made of misconception only.)
एकोऽप ि
वतयोदे 3त यथा ि
वशशदशने दरमDयाशतां
ू या3त 6वPने 6वमरणं यथा ।
आद]घb @णतामे3त काल6येटा यथा 3नशा @णो वषमवाभा3त का'तावरहणामव ।
Though single, she rises as two (duality) as in the double moon vision; what is far becomes near, like one’s
death in the dream. Long span of time turns into a second, like the night turns into the dissolution night for
the deity Kaala. A moment also becomes a year for the separated lovers.
न तद6तीह य'नाम न करोतीयमUता ु अ6या6व कfचनाया6तु शNततां पLय राघव ।
There is nothing this arrogant lady cannot do.
Raaghava observe how powerful she is, though she is actually nothing.
संरोधयेयनेन संवदे वाशु संवदं स;र?ोतो3नरोधेन शयये
ु षा मनोनद] ।
With a discriminative mind the desire-filled mind should be controlled.
This mind river will dry up if the water-flow is blocked.
Rama spoke
NON-EXISTENT LADY
अव
यमानयैवेदं पेलवाAHया सत1छया
ु ु मmयाभावनया नाम 0चJम'धीकतं ृ जगत ् ।
Though she is non-existent, is faded, and lowly, the world is made blind by this lady namely false
understanding. Indeed it is amazing!
अiपया 3नराकयाृ चाCचेतनह]नया असयेवाPयनLय'या 0चJम'धीकतं ृ जगत ् ।
Though she is not seen, is without any form, is without any proper understanding, and is unreal, the world
is made blind by this lady who never perishes. Indeed it is amazing!
BLIND LADY
आलोकेन वनLय'या 6फर'या ु तमसो'तरे कौशके@णधमणा 0चJम'धीकतं ृ जगत ् ।
The world is made blind by this lady who cannot see in the light (knowledge) but survives only in the
darkness (ignorance). She has the nature of the owl. Indeed it is amazing!
ककमh
ु का'तका;रXया न सह'या वलोकनं दे हमPयवजान'या 0चJम'धीकतं ृ जगत ् ।
(She is blind indeed.) She brings only harm at the end of her blind idiotic actions; she cannot see at all in
the light. She cannot see her own form. The world is made blind by this lady. Indeed it is amazing!
सद]नाचारधम
ु Xया 3नयं ाकतका'तया
ृ अनारता6तंगतया 0चJम'धीकतं ृ जगत ् ।
Her actions are pathetic (being foolish). She is loved by the fools. She is unreal and is always the darkness.
The world is made blind by this lady. Indeed it is amazing!
अन'तदःखाकलया
ु ु सदै व मतयानया
ृ संबोधह]नया यJ 0चJम'धीकतं ृ जगत ् ।
She is always suffering with endless problems. She brings about death. She has no awareness at all.
The world is made blind because she is present. Indeed it is amazing!
कामकोपघनािAग'या तमःसरवOया अ0चरे णाशर];रXया 0चJम'धीकतं ृ जगत ् ।
She is robust with her limbs of desire and anger. She spreads out darkness by her crooked ways.
She perishes without the body very fast (through Knowledge).
23
6वामा'धiपा6पदया जडया जाpयजीणया दःखद]घ ु लाप'या 0चJम'धीकतं ृ जगत ् ।

She holds on to people who are blind to their true essence.
She is foolish (inert). She is sluggish and withered. She laments for long stuck with pain.
BLIND EMBODIED JEEVA
पCषासAगसिAग'या
ु रा0गXया Oययानया व(व'या वव@ासु 0चJम'धीकतः ृ पमान
ु ्।
She always desires the company of the Purusha (the embodied Jeeva). She is full of passion (attachment).
She does countless actions to please him (to bring him under her control).
She melts off in the presence of the discriminating men.
The Jeeva is made blind by this lady. Indeed it is amazing!
पCष6य
ु न या शNता सोढमी^@
ु तमPयलं
ु तया ि6Jयावरणया 0चJम'धीकतः ृ पमान
ु ्।
She cannot bear to be looked upon by any Purusha; and this lady blocks his vision.
न य6याLचेतनैवाि6त याPयनटै व नLय3त तया ि6Jया पCषया 0चJम'धीकतः ृ पमान
ु ्।
She is not conscious at all. She perishes continuously though imperishable. She is cruel too.
अन'तदसरवलासका;रणी
ु @योदयो'मखसखदःखभा0गनी
ु ु ु ।
इयं भो वगल3त केन वाऽसमा मनोगहा3नलय3नबUवासना
ु ॥
This Vaasanaa (lady) spreads out as countless selfish actions. She brings about births and deaths.
She makes one go through joys and sorrows. She is crooked (makes one stumble).
She is settled well in the mind-cave. How can she be made to dissolve off, Hey Prabhu?
अव
यावभवोथं 3नdबडं पCष6य ु ह महदा'uयमदं wkम'कथं नाम वनLय3त ।
Hey Brahman, explain again as to how this horrible dense blindness rising in a Purusha because of the
‘Absence of knowledge’ gets destroyed?
Vasishta spoke
SELF-ANALYSIS KILLS AVIDYAA
यथा तुषारकoणका भा6करालोकना@णात ् नLययेवमव
येयं राघवामावलोकनात ् ।
Raaghava, like the snow-drop melting instantly at the touch of the sun-ray, the ignorance gets destroyed by
analyzing one’s real essence (Aatman).
तावसंसारभगषृ ु ु 6वामना सह दे हनं आ'दोलय3त नीर'दःखकXटकशा
ु लषु
अव
या यावद6या6तु नोप'ना @यका;रणी 6वयमामावलोके1छा मोहसं@यदा3यनी ।
As long as there rises not by itself, the ‘Desire to realize the Aatman’ which destroys ignorance and
bestows the destruction of delusion; till then will the ‘Absence of knowledge’ hurl the embodied ones along
with the (ignorant) Aatman on the cliffs of worldly existence filled with the branches covered fully by
piercing thorns of suffering.
अ6याः परं पLय'याः 6वामनाशः जायते आतपानभवा0थ ु 'याL1छायाया इव राघव ।
When she (Avidyaa) sees beyond herself, she gets destroyed by herself, O Raaghava, like the shadow
which tries to experience the hot sun.
nटे सवगते बोधे 6वयमेव वल]यते सवाशाDयदते ु 1छाया
वादशाकगणे यथा ।
When the Supreme principle of knowledge which is the essence of all existence is realized, she dissolves
by herself, like the shadow perishing when the group of twelve suns rises in all the directions.
इ1छामाJमव
येह त'नाशो मो@ उ1यते स चासंकपमाJेण सUो भव3त राघव ।
This Avidyaa is just another name for the desire. Its destruction is known as Moksha.
That becomes possible only by the weapon of non-conception, Hey Raaghava.
24
मनागप मनोSयोि=न वासनारजनी@ये कालका तनतामे ु 3त 0चदादयमहोदयात ् ।

If the night called Vaasanaa disappears in the mind-sky even minutely, the darkness vanishes completely
by the shine of the Chit-Sun.
यथोदते दनकरे Nवाप या3त तमि6वनी तथा ववेकेsDयदते ु NवाPयव
या वल]यते ।
When the Sun rises, the night disappears off somewhere.
When discrimination rises, Avidyaa also disappears off somewhere.
nढवासनया ब'धो घनतामे3त चेतसः बला
वेतालसंकपः स'uयाकाले यथा शशोः ।
Through the strong Vaasanaa, the mind gets tightly bound, like the idea of the ghost that rises in the mind
of a child forcefully at the evening time (where shadows play).
Rama spoke
यावि
किfचददं nLयं साव
या @ीयते च सा आमभावनया wkम'नामासौ कenशः 6मतः ृ ।
Whatever is seen here is ‘Avidyaa’ and ‘she’ is destroyed by realizing the Aatman.
Hey Brahman, how is the Aatman to be understood?
Vasishta spoke
WHAT IS AATMAN?
चेयानपातरहतं
ु सामा'येन च सवगं यि1चतवमना+येयं स आमा परमेLवरः ।
‘That’ which does not go after the cognized; ‘That’ which exists in everything as the very essence of all;
‘That principle of consciousnesses’ which cannot be named is the Aatman, the Supreme Lord.
आwkम6त=बपय'तं तणाद ृ यददं जगत ् तसवb सवदामैव नाव
या व
यतेsनघ ।
This world filled with grass etc from Brahmaa onwards to the inert pillar here; all this is always the
Aatman. O Taintless one, Avidyaa is never really there.
सवb च खिवदं wkम 3नयं 0च
घनमSययं कपना'या मनोना=नी व
यते नह काचन ।
All that is here is Brahman-state. It is eternal.
It is the dense state of awareness. It is unchanging.
In that state, even the imagination of a term called ‘mind’ does not exist.
न जायते न tयते किfचदJ जगJये न च भाववकाराणां सता Nवचन व
यते ।
Nothing is born; nothing dies in all the three worlds here.
There exists not any reality in the manifold objects.
केवलं केवलाभासं सवसामा'यम@यं चेयानपातरहतं ु 0च'माJमह व
यते ।
The pure awareness alone exists. It shines alone.
It is the common essence of all that is there. It does not deteriorate.
It does not go after the cognized. ‘Chit’ alone is here.
ति6मि'नये तते शUे ु 0च'माJे 3नCप(वे शा'ते समसमाभोगे 3नवकारोदताम3न
यैषा 6वभावा3तगतं 6वयं संकPय धाव3त 0च1चेयं 6वयमा=लाना सा =लाना त'मनः 6मत ृ म्।
‘Aatman’ is eternal, all pervading, pure, of the nature of awareness alone, without afflictions, quiescent,
completely fills everything equally, and remains always changeless.
Mind is some process that exists in the Aatman, and conceives by itself adverse to the nature of Aatman;
and runs after the conceptions. It is the cognizing consciousness which though unaffected by its very
nature, is affected (as it were).
एत6मासवगाaेवासवशNतेमह ामनः वभागकलनाशिNतलहर]वोिथता=भसः ।
The power of conceiving differentiations rises from this all pervading divinity, the omnipotent Supreme
Aatman, like a wave rising in the ocean.
25
ं
एकि6मि'वतते शा'ते या न कचन व
यते संकपमाJेण गता सा सUं परमाम3न ।
अतः संकपसUेयं संकपेनैव नLय3त येनैव जाता तेनैव विkनQवालेव वायना ु ।
Reality state is a single whole expanse of quiescent nature. This Samsaara does not exist at all; but has
come into existence in the Brahman-state, through conception only.
Therefore this Avidyaa which rises by conception gets destroyed by conception alone.
She is destroyed by that, from which she gets born, like the wind destroys the blazing fire caused by itself.
पौCषो
योगसUेन भोगाशा iपतां गता असंकपनमाJेण साव
या वल]यते ।
This Avidyaa which is the embodied form of desire for pleasures dissolves off through non-conception that
is attained trough sincere effort and steadfastness in the practice (of Vichaara).
नाहं wkमे3त संकपासुnढा
बuयते मनः सवb wkमे3त संकपासn ु ढा'म1यते
ु मनः ।
‘I am not Brahman’- with this ascertained conception the mind gets bound.
‘Everything is Brahman’- by this ascertained conception the mind gets freed.
संकपो परमो ब'ध6वसंकपो वमNतता ु संकपं संविजया'तयथे1छस तथा कC ु ।
Conception is the greatest bondage. Non-conception is complete freedom.
Conquer the conceiving nature of the mind, do whatever you feel like.
nढा न या=बरे ऽJाि6त नलनी हे मपAकजा लोलवैदय ू मधपा
ु सगि'धतदग'तरा
ु
उaXडैः कटाभोगैमण
ृ ालभजमXडलै
ु ः वहस'ती काश6य शशनो रिLममXडलम ् ।
वकपजालकेवेथमसयेवाप ससमा मनः6वाथवलासाथb यथा बालेन कPयते ।
तथैवेयमव
येह भवब'धनब'धनी चपला न सखायै ु व बालेन कलता nढा ।
The golden tender lotus blossoming in the mire of the dark sky is not solid (or real), with the swarm of bees
hovering around it like jewels; with the beautiful fragrance that fills all the quarters. The beautiful stalks
like shoulders rise high and move as if the lotus is laughing at the shining sphere of moonlight.
A child can imagine such a picture with all contradictions in the mind for amusing himself, though nothing
of that is real. Similarly this Avidyaa also which ties one to the bondage of Samsaara, is not real; yet is held
on to by the fools as if real.
कशो
ृ s3तदःखीु बUोsहं ह6तपादादमानहं इ3त भावानiपे ु ण Sयवहारे ण बuयते ।
नाहं दःखी
ु न मे दे हो ब'धः क6यामनः ि6थतः इ3त भावानiपे
ु ण Sयवहारे ण म1यते
ु ।
नाहं मांसं न वा6थी3न दे हाद'यः परो kयहं इ3त 3नLचयवान'तः @ीणाव
य इहो1यते ।
‘I am thin’; ‘I am very sad’; ‘I am bound’; ‘I have hands and feet’; with these conceptions when one acts,
he is bound. ‘I am not suffering; this body is not mine; ‘when I exist as the Reality essence only, what
bondage can exist for me?’ with these conceptions when one acts, he is freed.
‘I am not the flesh, nor the bones; I am some thing other than this body’; one who has ascertained thus
within himself, is known as a person without Avidyaa.
ोतAगसरशै
ु ु लाRवैदयू शखरभा अथवाकाbशुदभदा ु Y 3तमरीः ि6थतोप;र
कPयते ह यथा Sयो=नः कालमे3त 6वभावतः पंुसा धरoणसं6थेन
6वसंकपनयेaया किपता एवं अव
येयमनाम'यामभावना पCषे ु णाबUे ु न न बUे
ु न राघव ।
The luster that shines forth from the sapphire peak of the tall Meru Mountain or the region of darkness that
cannot be pierced by the sunlight is understood by a man standing on the ground as the blackness of the sky
that shines as the very nature of the sky. Similarly, this Avidyaa is also conceived in this manner
empowered by conception only, appearing as the identification of the Aatman with the non-Self, by the
unenlightened person only and, never by the enlightened one, Raaghava.
Rama spoke
मेCनीलमoण1छाया नेयं नाप तमःभा तदे तिकंकतं ृ wkम'नीलवं नभसो वद ।

It is not the reflection of the sapphire of the Meru Mountain; nor is it the shine of darkness.
Tell me O Lord, why there is blackness in the sky.
26
Vasishta spoke
न नाम नीलता Sयो=नः श'य6य

ू गणवि6थता
ु अ'यरनभाभावा'न वाPयेषा च मैरवी ।
तेजोमयवादXड6य 6फारवादव तेजसः ाकाLयादXडपार6य तमसो नाJ संभवः ।
केवलं श'यते
ू वैषा बkवी सभगु लjयते वय6येवानiपा ु या अव
याया अस'मयी ।
The blackness of the sky is not the quality of the empty sky, Rama! It is also not due to the shine of any
jewel that shines as the peak of the Meru Mountain.
The cosmic egg is of a revealing nature of perceptions; so it is lustrous always (with its revealing capacity
through the medium of light); so there is no possibility of darkness in it.
Hey good one, the void, the emptiness of the nature of unreal alone shines like this like a dear friend of
Avidyaa (who also is of the same nature.)
6वnिट@यसंपतावjणोरे वोदतं तमः व6त6वभावात
Sयो=नः
ु काXयमयवलोNयते ।
एत
ब
uवा
ु यथा Sयोि=न nLयमानोsप कालमा न कालमे3त बUः ु 6यादव
या3तमरं तथा ।
Because of the diminished power of the eyes which can’t see far (its perceiving capacity being limited by
the brain), only the darkness is perceived as the nature of the object. That alone is seen as the blackness of
the sky. When this understanding is there, then even when blackness is seen in the sky, one knows that
there is no blackness there. (Darkness is just a symbol of your limitation as a perceiver. What is beyond
your perceiving field is seen as darkness only.)
The darkness of Avidyaa also exists the same way.
(Avidyaa covers whatever is there as the blackness covers whatever is there.)
असंकपो kयव
याया 3नRहः क0थतो बधै ु ः यथा गगनप3'याः स भा3त सकरः ु 6वयम ् ।
Non-conception alone is said to subdue Avidyaa, by the wise, like the lotus conceived in the sky (is
removed through reason). It can be easily mastered by anyone.
Kम6य जागत6या6य जात6याकाशवणवत ् अपनः6मरणं ु म'ये साधो व6मरणं वरम ् ।
The illusion of the world rises like the black colour of the empty sky.
I think ‘complete forgetfulness’ so as to ‘not remember it again’ is the best method of getting rid of it.
(Ignore the illusion created by the senses and the mind-stories; and see beyond with the knowledge eye.)
नटोऽहम3त संकपा
यथा दःखे ु न नLय3त बUो6मी3तु संकपाQजनो kये3त यथा सुखं
तथा संमढसं
ू कपा'मढतामे
ू 3त वै मनः बोधोदारसंकपाबोधायानधाव3त ु ।
‘I am ruined’; by such a conception one suffers and perishes. ‘I am enlightened’; by such a conception a
man attains happiness. The mind similarly attains idiocy by idiotic conceptions.
By the noble conception for enlightenment (of truth), it runs after enlightenment.
@णासं6मरणादे षा kयव
योदे 3त शाLवती य6माि
व6मरणाद'तः प;रणLय3त नLवर] ।
The moment the identity with the body is remembered, this Avidyaa rises as a permanent feature.
When the superimposed limitation is forgotten, she of an impermanent nature perishes instantly.
भावनी सवभावानां सवभूतवमोहनी भा;रणी 6वामनो नाशे 6वामवUौ ृ वनाशनी ।
She is the conception of all objects and people that rise as divided shapes with names.
She deludes all the beings. She is very forceful in destroying the Self (by blocking it).
She perishes when one’s true essence is realized.
मनो यदनस'धते
ु तसवि'(य
Y वतयः
ृ @णासंपादय'येता राजाGामव मि'Jणः ।
त6मामनोनस'धा ु नं भावेषु न करो3त यः अ'तLचेतनयनेन स शाि'तम0धग1छ3त ।
As whatever situation the mind-agitation rises as (even anxieties about bad results), the sense functions
fulfill it immediately, like the ministers obeying the command of the king.
Therefore he, who does not connect the mind, to the objects (as solid realities) attains peace, by identifying
with the Supreme Self (the division less state).
यदादावेव ना6तीदं तद
याप न व
यते यददं भा3त त
wkम शा'तमेकम3नि'दतम ् ।
मननीयमतो ना'यकदा क6य कथं कतः
ु 3नवकारमना
य'तमा6यतामपय'Jणम ् ।
27
That which was never there before previously, does not exist even now. (The mind process as a Vaasanaa
fulfillment is the world that is conceived; and it is not any absolute reality.)
Whatever shines here (beyond the blockage of sense perceptions) is the taintless quiescent state of Reality
(which is free of all divisions and conceptions.)
Therefore there is nothing called the world but the ideas and conceptions rising as mind-processes.
When, for whom, how, in what manner can it be existent (when nothing is there but the reality state)?
Therefore, stay as the changeless beginningless endless expanse of Reality without limitations.
परं पौCषमा0य यनापरमया 0धया भोगाशाभावनां 0चतासमूलामलमUरे ु त ्।
One should completely uproot the idea of enjoying sense pleasures from the mind by taking recourse to
courage and extreme effort with the help of the discriminating intellect.
यददेु 3त परो मोहो जरामरणकारणं आशापाशशतोलास वासना ति
वज=भते ृ ।
मम पJाु मम धनमयं सोsहमदं मम इतीयम'(जालेन वासनैव ववग3त ।
The extreme peak of delusion (ignorance), which rises causing (ideas of) old age and death and which
sports around as hundreds of desires and attachments, is nothing but the Vaasanaa play (of Avidyaa) alone.
‘My sons; this is my wealth; I am such and such a person; this is mine;’ in this manner, (Avidyaa)
Vaasanaa alone keeps jumping about creating illusions.
(How Avidyaa acts as the basic Vaasanaa has been poetically described previously in ‘Avidyaa
description’.)
श'ये
ू एव शर]रे ऽि6मि'वलोलो जलवातवत ् अन'यया वासनया वहं भावाहरपतः ।
Like the moving wind producing the waves in the water, in this body which is nothing but emptiness (a
picture drawn by the senses), this unparalleled Vaasanaa produces the snake of ‘I’ ness (identified with the
body).
परमाथन Y तवG ममाहमदमयलं आमतवाnते सयं न कदाचन कfचन ।
O Seeker after knowledge! Enough of these ideas of ‘I’ and ‘You’! There is no other reality other than the
basic essence ever (which alone is seen as you, I, objects, people etc)!
खा(
यवrनदे
ू Xयो nिटसृ या पनः ु पनःु सैवा'येव व0चJेयमव
या प;रवतते ।
उदे यGानमाJेण नLय3त GानमाJतः, स'माJे प;रव1छे
या रQQवामव भजAगधीः ु ।
(There is no world absolute as such; what you see as the world is just the newly rising sense information
again and again.) Through creating series of skies, mountains, earths, rivers as perceptions again and
again, this Avidyaa herself appearing as a different phenomenon (from the Self or Brahman) amazingly
keeps on rolling. (That is why this is known as Samsaara, that which keeps on sliding.)
She rises because of ignorance. She perishes only through knowledge.
Like a snake seen in the rope, she creates divisions all around in the ‘Unchanging Reality’.
खायsuयवrनद]
ु सेयं याव
या अG6य राघव, नाव
या G6य त
wkम 6वमह=ना Sयवि6थतम ् ।
For an ignorant person, this ‘Avidyaa’ is the sky, mountain, water, earth and river.
For a knower there is no ‘Avidyaa’. Brahman alone is established as all these (sky etc), by its own power.
(A Knower does not see any divine light all around or act like a Zombie without a mind.
The same world continues for a knower as the very same perceptions coded by his mind (brain).
An ignorant person stays as a changing pattern among patterns of perceptions; and perishes as a pattern of
perception only. A Knower is aware of the Reality and stays as the Reality, unperturbed by the flow of
perceptions. The first one is a grass piece caught in the flood of perceptions. The other is a rock, which the
perceptions cannot shake ever.)
रQजसप
ु वकपौ
वाGेनैवोपकिपतौ Gेन वेकैव 3नणrता wkमnिटरकdJमा ृ ।
In the analogy of ‘the snake in the rope’, both the snake and rope are the made-up imaginations of the
ignorant. The knower has only one ascertainment, ‘the obvious reality of Brahman’.
(There is no rope or snake. There is no Dvaita or Advaita; but the division less Reality.
Dvaita and Advaita are also superimpositions placed on the changeless Reality state.)
मा भवाGो भव ाGो, जह संसारवासनां, अनाम'यामभावेन कमG इव रोदष ।
क6तवायं जडो मको ू दे हो भव3त राघव यदथb सखदःखाDयामवशः
ु ु प;रभयसे
ू ।
Do not become ignorant. Become a knower. Discard (Avidyaa) the Vaasanaa for the world.
Identifying the (division less) Self with the non-self (body), why do you cry like an ignorant?
28
What connection do you have, with this inert, dumb body Raaghava, that without control, you disgrace
yourself with pain and pleasure for its sake?
यथा ह काठजतनोय ु था बदरकुXडयोः िLलटयोरप नैकवं दे हदे हवतो6तथा ।
भ6Jादाहे यथा दाहो न भ6Jा'तरव3तनः पवन6य तथा दे हनाशेनामा न नLय3त ।
The stick and the gum, or the hole and the plant are not one and the same, even if they stick to each other.
Similarly, the body and the embodied are not the same.
Just like when the bellows are burnt, the air inside the bellows does not burn away, the Self (the basic
essence of awareness) does not perish by the destruction of the body.
दःoखतो
ु sहं सखा
ु योsहम3त Kाि'तं रघ
वह ू मगतणोपमं
ृ ृ ब
uवा
ु यज सयं समाय ।
‘I am sad’ ‘I am enriched by happiness’; discard these delusions Rama, likening them to mirages, and take
shelter in the Truth.
अहो नु 0चJं यसयं wkम ति
व6मतं ृ नणां
ृ , यदसयमव
या+यं त'ननं ू 6म3तमाग
ृ तम ् ।
सरं वमव
यायाः मा य1छ रघ
वह ू अनयोपहते 0चते दपारे
ु ह कदथना ।
Alas! It is really amazing that Brahman the reality is forgotten by men and that which is untrue and termed
as Avidyaa instantly rises in their minds (as the world-reality).
Do not ever give way for the rise of Avidyaa (even in the least) Hey Rama!
If the mind is afflicted by her, the suffering can never be crossed over.
NATURE OF AVIDYAA
(Lavana the Jeeva married Avidyaa the Chaandaala lady.

What all he had to undergo as a Jeeva tainted by ignorance?)
मmयैवावानथका;रXया मनोमननपीनया अनया दःखदा3य'या
ु महामोहफला'तया
च'(dब=बे सधा(ऽप
ु Y कवा
ृ रौरवकपनं नारकं दाहसंशोषदःखं
ु समनभयते
ु ू ।
जलकलोलकkवारपपसीकरवी0चष
ु ु सर6सु मगतणायं
ृ ृ मCवं प;रnLयते ।
नभोनगर3नमाणपातोपातनसंKमाः 6वPनादवनभयते
ु ू व0चJा सखदःखदाः
ु ु ।
ू त ् तQजाR6वPनसंर=भाः कं नयेयु;रहापदम ् ।
संसारवासनाLचेतो यद नाम न परये
nLयते रौरवा वी0चनरकानथशासना मmयाGाने गते वUं ृ 6वPनोपवनभमषू ु।
(What Avidyaa is not capable of? Anything that can rise as a conception instantly is seen as the perceived
with a ready-made perceiver; and a false Jeeva ness rises with the idea of bondage and suffering.)
She is a producer of falsehood that causes immense harm (brings forth Jeevas as false entities suffering
through false experiences in a false world.
World means a flow of false information only, including your own limited existence.)
She is obese with the mind-agitations.
She gives only pain. (Joys are also pains underneath like the sugarcoated poisonous pills.)
She gives the fruit of Mahaa Moha only (like Lavana was offered the rotten food by the Chaandaala lady.)
Even the nectar oozing moon-disc is conceived as a Raurava hell, and the pain of burning in the fire is
experienced because of her (like the Jeeva imagines his life-sufferings in the quiescent state of Reality.)
Even in the waves of the moving waters of the lake that spray the fragrant water drops of lotuses, the desert
is seen enriched by mirages (like the Jeeva imagining suffering and bondage in the quiescent state of
oneself.)
Various types of joys and sorrows are experienced in the dream-states of Jeeva ness of exciting events of
building cities in the sky and demolishing them again and again.
(Dreams are just mind agitations seen as dream worlds; so are the Jaagrat worlds that are experienced by
the Jeevas; they are just the cities built in the sky!)
If the Samsaara-Vaasanaa does not cover the mind, will the chaotic experiences of Jaagrat and Svapna lead
the Jeeva towards suffering? If the false knowledge is on the increase, then there indeed will appear the
experiences of various hells like waves in a lake, in the gardens of Svapna and Jaagrat.
(Where can a man married to Avidyaa run to?
He will forcefully live as wretched creature only, like King Lavana.)
29
अनया वे0धतं चेतो dबसत'तावाप @णापLययoखलसंसारसागरानथवKमम ् ।

The mind penetrated by her sees the entire ocean of worldly existence filled with all disastrous delusions, in
a second, even in a lotus fiber. (Such is the power of illusion.)
अनयोपहते 0चते राQय एव ह संि6थताः ता6ताnLयो जना याि'त या न योHयाः Lवपा कनः ।
When the mind is afflicted by her, even people of great status attain such undeserving states of dog-eaters
(Chaandaalas), even while staying within their own kingdom (like King Lavana).
त6मा(ाम प;रयQय वासनां भवब'धनीं सवरागमयीं 3तठ नीरागः 6फटको यथा ।
Therefore Rama, completely renounce the (Avidyaa) Vaasanaa which binds you to this delusory existence
and which is made of all types of attachments. Remain like the pure crystal without any color (attachment).
3तटत6तव कायष Y ु मा6तु रागेषु रfजना 6फटक6येव 0चJाoण 3तdब=बा3न गkणतः ृ ।
When you engage yourself in your regular actions, let there not be the coloring of attachments, as does the
crystal stone which reflects the images caught by it without getting affected by them.
वदतकौतकसAगसमaया
ु यद करोष सदै व सशीलया
ु
वर0धया गताक3तक Oय6तदस
ृ केन सहानपमीयसे
ु ।
Staying in the company of the Knowers who have understood the mystery of existence, and burning the fire
of knowledge with Vichaara sticks, when you perform actions, endowed with virtues and good conduct,
with the mind stabilized in the Knowledge of Brahman, and all your actions are removed of the taint of
Avidyaa, then who can you be compared with (for you will have no second one at all to compare with, as
the undivided Brahman state.)
वािम कCवाच
Vaalmiki spoke
एवमNतो
ु भगवता वसटे न महामना रामः कमलपJा@ उ'मीलत इव आबभौ ।
वकासता'तःकरणः शोभामलमपाययौ
ु आLव6त6तमस @ीणे पोsकालोकनादव ।
बोधव6मयसंजातसौ=यि6मतसताननः द'तरिLमसधाधौताममां ु वाचमवाच
ु ह ।
O Bharadvaaja of lotus eyes! Thus instructed by Lord Vasishta the great Sage, Rama shined as if his (inner)
eyes were opened up. With a mind fully blossomed with contentment, he shone with abundant luster,
relieved like the lotus, at the sight of the sun with all the darkness gone.
His face lighted up with a gentle smile caused by the wonderment of understanding.
He uttered words bathed by the nectar flowing out of his smile.
Rama spoke
अहो नु 0चJं पोथैबU

ा6त'तभर(यः
ु अव
यमाना या व
या तया सवY वशीकताः
ृ ।
इदं त
वतां यातं तण ृ माJं जगJये अव
ययाप य'नामासदे व सदव ि6थतम ् ।
Ah! It is indeed amazing that the mountains are bound by the lotus stalks!
All beings are under the control of the ‘knowledge that is absent’!
In all the three worlds here, a mere straw has become hard like a diamond.
The entire creation is tightly bound by something which does not exist at all.
अ'यो यसंशयोऽयं मे महामन ्qद वतते लवणोsसौ महाभागः कं नामापदमाPतवान ् ।
O Great one! There is another doubt that is in my mind.
For what reason did the noble Lavana attain such a state of suffering?
संिLलटयोराहतयो
वयोवा दे हदे हनोः wkम'क इव संसार] शभाशभै ु ु कफलैकभाक् ।
Sage! When the body and the embodied self are so conjoined, who actually suffers the good or bad of the
actions in this world?
30
लवण6य तथा दवा तामापदमनतमां ु कं गतLचfचलार=भः कLचासावै'(जालकः ।

After making Lavana suffer through such states, did the illusion end once for all?
Who was that sorcerer?
Vasishta spoke
(When the body and the embodied self are so conjoined, who actually suffers the good or bad of the actions
in this world? This question gets answered first. Then Vasishta explains the reason for Lavana’s suffering
as a Chaandaala. In the end, he explains how Lavana’s delusion continues when he believes the
Chaandaala experiences as real.)
काठकुयोपमो दे हो न कfचनैहानघ 6वPनालोक इवानेन चेतसा प;रकPयते ।

Raaghava! The body which is like a wooden stick has no ‘real existence’ at all.
The mind alone conceives all this as in a dream.
(‘Body and Jeeva’ itself is a wrong phrase; because body is also a sense information like any other object
of the world; and is another false conception of the mind, rising only for the Vaasanaa-fulfillment process;
like a dream gets a dream body to experience the dream world.)
चेत6तु जीवतां यातं 0च1छिNतप;रभषतं ू व
यासंसारसंर=भं कपपोतकचfचलम ् ।
Mind alone acts as the Jeeva. It is adorned by the power of Chit and exists as this flurried existence, as
restless as a monkey-kid.
त6येमा'यबU6य ु न बU6य
ु राघव सखदःखा'यन'ता3न
ु ु शर]र6य न का3न0चत ् ।
अबUं ु मनो नानासंGाकिपतकपनं वतीरनपत
ृ ु ि1चJा व0चJाक3ततां
ृ गतम ् ।
These endless pleasures and pains belong not to the body but to the unenlightened one; and not at all for the
enlightened one. The unenlightened mind alone conceives various names and forms that are followed by
appropriate actions and it has become endowed with multifarious nature.
(It conceives and becomes all the objects and people; yet separates itself as a body-image and suffers as an
ego; like the stupid man with thousands of hands beats himself, cries in pain and runs from himself.)
अबUं ु मनो यावि'न(तं तावदे व ह संKमं पLय3त 6वPने न बUं ु कदाचन ।
The unenlightened mind perceives this flurried existence when asleep only (in ignorance) and while
dreaming (this illusory existence); not so for the enlightened one.
(Enlightenment means knowing the unreal nature of all the names and forms.)
अGान3न(ा@ुभतो जीवो याव'न बो0धतः तावपLय3त दभदं ु Y संसारार=भवKमम ् ।
As long as the Jeeva which is suffering through the sleep of ignorance is not woken up, he will continue to
perceive this delusory state of worldly existence that is very difficult to break through.
संबU6य
ु मनस6तमसः सवb वल]यते कमल6य यथा हादb दनालोकवकासनः ।
The ignorance melts off in the mind of the enlightened one, like a fully blossomed lotus at the sight of the
Sun (through the Knowledge got through Vichaara).
0चताव
यामनोजीववासने3त कतामभः ृ कमामे3त च यः ोNतः स दे ह] दःखकोवदः
ु ।
That embodied one, who is spoken of as the ‘Karmaatmaa’, the action bound soul, becomes a synonymous
name for the ‘sufferer’, by identifying oneself with the inner faculty, ignorance, mind, Jeeva and Vaasanaa.
जडो दे हो न दःखाह[
ु दःखी
ु दे kयवचारतः अवचारो घनाGानादGानं दःखकार ु णम ् ।
The inert body is not capable of suffering. Undoubtedly the embodied one alone suffers due to non-enquiry.
Non-enquiry rises out of the dense state of ignorance. Ignorance causes the suffering.
शभाशभानां
ु ु धमाणां जीवो वषयतां गतः अववेकैकदोषेण कोशेनेव ह कeटकः ।
Jeeva experiences all the results of actions with the idea of auspiciousness and inasupiciousness due to the
fault of Avidyaa state only, like the worm gets imprisoned by its own saliva threads.)
अववेकामयो'नUं मनो ववधवितम ृ त ् नानाकारवहारे ण प;रKम3त चOवत ् ।
Chronically ill being infected by the virus of ignorance, the mind engages itself in a variety of activities and
donning many forms (as the many characters of father, mother, friend, etc), rotates like a wheel.
31
उदे 3त रौ3त ह'यित या3त वग3त 3न'द3त मन एव शर]रे sि6म'न शर]रं कदाचन ।
Rama! Mind alone rises, cries aloud, kills, eats, goes, jumps, blames, inside this body; the body does not
do anything.
यथा गहप3तगहे
ृ Y ववधं ह वचेटते न गहंृ तु जडं राम तथा दे हे ह जीवकः ।
The person who owns the house alone performs various actions; not the inert house; so is the embodied one
inside body.
सवष Y ु सखदःखे
ु ु षु सवासु कलनासु च मनः कतृ मनो भोNत ृ मानसं वU मानवम ् ।
In all the experiences of pain and pleasure, in all the activities that one undertakes, mind alone is the doer;
mind alone is the experiencer; mind alone is the man.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART SIX
LAVANOPANISHAT - 3
[SEVEN LEVELS OF IGNORANCE AND KNOWLEDGE]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
SEVEN LEVELS OF IGNORANCE AND KNOWLEDGE
INTRODUCTION
Sage Vasishta answers Rama’s questions; introduces him to the seven levels of ignorance and knowledge;
and also discusses the illusion of the ring that is seen in the gold.
4
INDEX OF TOPICS
Reason for Lavana’s Chaandaala experience - pg 5

How to make the mind non-existent? - pg 8
Seven levels of yoga Bhoomi - pg 9
Seven levels of ignorance - pg 10
Seven levels of Knowledge - pg 12
‘Gold and the ring’ discourse - pg 15
5
VASISHTA ANSWERS RAMA’S QUESTIONS
Vasishta spoke
REASON FOR LAVANA’S CHAANDAALA EXPERIENCE
अ0 ते शण
ृ ु व4याम वता'तमदम5तं
ृ ु लवणोsसौ यथा यात9चा:डालवं मनो<मात ् ।
मनः कमफलं भ@Aतेु शुभं वाsशभमे
ु व वा यथैत
बुCयसे ननं ू तदाकणय राघव ।
Listen I will relate to you this amazing account of how Lavana attained the state of a Chaandaala through
the mind-born illusion! Mind alone experiences the fruit of actions, good or bad.
Listen to what I say, Raaghava, so that you can understand this truth.
हFर9च'(कलोथे
ु न लवणेन परानघ
ु एका'तैकोपवटे न Hचि'ततं मनसा Hचरम ् ।
पतामहो मे सम ु हाIासयJय
ू याजकः अहं तJय कले ु जातJतं यजे मनसा मखम ् ।
O Taintless one! Once Lavana, born in the dynasty of Harishcandra, was sitting alone and thought like this
for a long time. “My grandfather was a great man; he had performed the Raajasooya Sacrifice. I am born
in his dynasty. So I will perform the sacrifice in my mind itself.”
(Rajasooya-yajna: A sacrifice performed by a monarch as a mark of his subduing all other kings.)
इLत संHच'य मनसा कवा ृ संभारमाMतः राजसयJय ू दNOायां ववेश महNपLतः ।
ऋिवज9चाQवयामास पजयामास
ू स'मुनी'दे वानाम'0यामास Rवालयामास पावकम ् ।
यथेSछं यजमानJय मनसोपवना'तरे ययौ संवसरः साUो दे वषि
वजपजया
ू ।
भते
ू Vयो ि
वजपव
ू VयW दवा सवJवदXOणां वबCयत
ु दनJया'ते Jव एवोपवने नपः
ृ ।
एवं स लवणो राजा राजसयमवाYतवा
ू 'मनसैव ह तुटे न यAतं
ु तJय फलेन च ।
Having thought like this, he earnestly collected all the materials necessary for the sacrifice in his mind and
got initiated into the performance of the sacrifice. He invited the officiating priests. He worshipped the
great Sages. He invoked the gods. He lighted the sacrificial fire. Even as he performed the sacrifice in the
‘garden of his mind’ in this manner, one year passed off in the worship of gods and Sages (in the mind
itself). He offered sacrificial gifts to all beings preceded by the Brahmins, in his own ‘garden of the mind’.
At the end of the day he woke up. In this manner, that king Lavana performed the Raajasooya sacrifice.
As he had the satisfaction of the performance in the mind itself, he obtained the fruit of that performance
also (as suffering) (in the mind itself).
(Which is real, Lavana’s life or Chaandaala’s life?
Actually whether it is a dream, or a sorcerer’s trick, or the waking state, (or a virtual world), or just an
imagination, the experience of a Jeeva is the same; and the world appears real all the same.
Mind alone creates a world of experience and gives it a colour of reality when in experience.
Explanation of the difference between the real and the unreal is also given by the same mind.
When dreaming, dream world look real; when awake, waking world looks more real.
What the mind says; that alone is to be believed as real.
Dream looks unreal when you wake up. Waking state itself looks unreal when the knowledge dawns.
In comparison with the king’s state, Chaandaala experience looks unreal.
In the Chaandaala life, the king’s state is non-existent. In a Jeeva state Brahman is non-existent.
Reality of any perceived state is a relative reality only as in comparison with another state, say like the
dream-state.
Experience is real whether it is dream or waking state; real for that phase of time only.
Lavana performed the Yajna for one year in his mind, in a single day-span of his waking world.
6
Maybe he thought that by performing the Yajna in the mind, he will skip the twelve years of hardship he
had to go through, and thus trick the causal factor itself.
However he had to experience five times more of the hardship prescribed, and that too of a worst kind; by
forgetting one’s identity also completely.
A person who performs the Raajasooya sacrifice has to go through twelve years of suffering; but since
Lavana performed it within his mind, he experienced sixty years of suffering, five times more than the
usual; and his reward of merit (later) also was five times more.
In Lavana’s case, he believed in the action performed; had the doership identity and desired the result
also; and got it in full blast.
However, since time and place are mental construes only, there is no meaning in any experience as an
absolute truth. Everything has to be believed as to what the mind explains it as.
Here since Rama wanted an explanation and a cause for Lavana’s Chaandaala experience, Vasishta gave
him an explanation as to why it happened.
Every Jeeva is a Chaandaala caught in his own imagined Karmas and fruits, like Lavana.
If you are now experiencing a Jeeva’s life from another identity (Brahman) elsewhere, how can you know?
Feed the Prcchaka child, if you have one and burn yourself in the fire, under the Taala tree (studies).
You will be the king instantly!)
अति9चतं नरं वZ भोAतारं सखदःखयोः
ु ु त'मनः पावनोपाये सये योजय राघव ।
Therefore know the mind to be the experiencer of the pain and pleasures.
Raaghava, in order to purify the mind, direct it towards the Truth.
पणू [ दे शे ससं
ु पण
ू ः पमा'नटे
ु वन9यLत दे होsहमLत येषां तु Lन9चयJतैरलं बधाः ु ।
(A Jeeva is not just the awareness state of a body as oneself; but the entire world seen by a particular mind
is the Jeeva-state of that Jeeva.
If that particular perceived pattern of place, people and objects is destroyed by any magic or calamity or
disaster, a man almost reaches the state of death.
A Jeeva’s identity is his mind-created world of name, form, family, house, children etc.
If that is removed by any magic or calamity, he will completely be lost like Lavana.
If the same false identity is destroyed through Knowledge, then he will be freed of the false identity and
exist as the Reality state only, as the Brahman with only purity as his mind.)
Within the boundaries of space and time, a man feels complete and secure; if it is destroyed he also gets
destroyed. So enough of the people who believe in their identities as bodies!
O wise one, do not be like them.
(Lavana experienced the Chaandaala state because he was ignorant, and believed in his body-identity.
Lavana died to become a Chaandaala; Chaandaala died to become Lavana again.
In the previous story of Mandapa, the Brahmin died to become Padma; Padma died to become Vidooratha;
Vidooratha died to become Padma again; whereas Leelaa never died to become another person, because
she was in the Vaasanaa-less state. She was not even aware of her body’s death.
An ignorant man is bound to the perceived pattern of family and abode, as another pattern of the body.
If any object or person is lost, he suffers immensely, like a hand or leg getting sliced off.
A Knower is not bound to any perceived pattern; he is the emptiness of awareness beyond the sense
perceptions. He gains nothing or loses nothing by any change around him.)
उSचैववेकवLत चेतस संबZे ु दःखा'यलं
ु वगलताLन ववAतबZे ु ः
भाJवकरकटते ननु प]ख:डे संकोचजा^यLतमरा_ण Hचरं OताLन ॥
For a person of specialized intellect whose mind is well-established in the discrimination state, and is
always awake to the truth of the Self, all sufferings cease to be. When the sun shines forth, does not the
contracted state, the inertness, and the darkness of the lotus plant go off at once?
Rama spoke
राजसयफलं
ू ाYतं लवणेन कल भो माणं कमवा0 Jयात ् कपनाजालशाaबरे ।
Hey Prabhu, the fruit of the performance of the Raajasooya sacrifice was attained by Lavana.
What connection has it with the magical network created by the sorcerer?
7
Vasishta spoke
यदा शाaबFरकः काले संाYतो लावणीं सभां तदाहमवसं त0 तयOेण Mटवान ् ।

अहं सVयैJततJत0 गते शाaबFरकम_ण कमेतदLत यनेन पृ ट9च लवणेन च ।
Hच'तLयवा मया Mbवा त0 तकHथतं वचः शण
ृ ु तते व4याम राम शाaबFरकेहतम ् ।
राजसयJय
ू कतारो ये ह ते
वादशािcदकं अLतदःखं
ु ाYनवि'त
ु नानाकारdयथामयम ् ।
अतः शeेण गगनाfुःखाय लवणJय सः हतो दे वदतो
ू ह राम शाaबFरकाकLतः
ृ ।
राजसय eया
ू कतुJतJय दवा महापदमगSछस नभोमागg सरस
ु ZLनषेवतम ् ।
तJमायOमेवेत(ाम ना0 संदेहोsिJत ।
At that time when the sorcerer entered the court of King Lavana, I was also present there and was a direct
witness to all that had happened. After the magical show of the sorcerer got over, I was questioned with
devotion by the courtiers and Lavana as to what had really happened and the reason thereof. I meditated for
some time and explained to them everything. Listen Rama, I will tell you the reason for the sorcerer’s visit.
Those who perform the Raajasooya sacrifice will get twelve years of life filled with extreme sufferings
containing various types of afflictions. Therefore Rama, Lord Indra had sent from the heavens, a
messenger-god in the form of a sorcerer to give a painful experience to Lavana. He gave the experience of
the worst kind to the performer of Raajasooya sacrifice (which will be rewarded with the best position in
the heaven later on); and went off in the divine path sought by gods and Siddhas.
Therefore Rama, there can be no doubt about this event. It was directly seen by me.
मनो ह वलOणानां eयाणां कतृ भोAत ृ च तदे व Lनघृ य संशोCय Hचतरनमह
हमकणमवातपेन वलNनतां ववेकेन नीवा परः ेयं ाYJयस ।
Mind alone is the doer of all types of varied actions, and it experiences the fruits thereof.
(Lavana desired the fruit; and he got it as his reward.)
Rub the mind well (with Vichaara); and completely purify the mind-gem.
Dissolve the false identity (of the body) through discrimination, like the snow flake by the sun rays.
You will attain the highest good (of ‘liberation from the mind-prison’).
Hचतमेव सकलभता ू डंबरकाFरणीमव
यां वZ । सा वHच0के'(जालवशाददमपा ु दयLत ।
Mind alone is the other name for the ‘Avidyaa’ who causes the grand show for all the beings.
She alone magically produces all this.
अव
याHचतजीवबZशcदानां
ु भेदो नािJत वOतhशcदयोFरवे
ृ Lत iावा Hचतमेव वकपनं कh ु ।
There is no difference between the words like ‘Vrksha’ and ‘Taru’. (Both mean the same thing as tree.)
There is no difference between the words like ‘Chitta’, ’Jeeva’, ‘intellect’ and ‘ignorance’.
(All these are synonymous word with the same essence of meaning.)
Endowed with this knowledge, de-conceive the mind. (Conceiving process is the mind; when you do not
desire anything; and do not react to anything inwardly, the mind stays dead.)
अVयदते
ु Hचतवैमयाकjबaबे सकल@कवकपोथदोषLतमरापहरणम ् ।
न तदिJत राघव य'न M9यते य'नामी eयते य'न पFरयRयते य'न kयते
य'नामीयं य'न परकlयं सवg सवदा सवW भवतीLत परमाथः ।
(Mind is pure when it does not flicker in the presence of the perceived.
It stays steady as the Knowledge state even when engaged in the regular duties of the world.
Reaction of affection love etc are only on the outside; never in the inside.)
When the Sun of the pure mind rises, the darkness of all the faults connected to the conceptions vanishes.
(Mind stays as a perceiving tool and thinking tool only; it stops its imagination feat and stays quiet.)
(In such a state) Raaghava, there is nothing that is not seen, nothing that does not belong to oneself, nothing
that is not renounced, nothing that is not dead, nothing that is not one’s, nothing that is not other’s.
Everything always stays as everything. This is the final truth.
8
(Only the Reality state is experienced as oneself; not the limited ego.
Reality alone is seen as everything and as every object, person and event. All the words refer to the Reality
only; divisions are seen as only lines drawn on empty space.)
भावराशJतथा बोधः सवW यायेकप:डतां वHच0म5ा:डगणोृ यथाऽपAवो जले िJथतः ॥
All the objects turn into pure Bodha (knowledge or information); and all become one single mass of
knowledge (of Brahman-reality), like all the clay objects stay dissolved in the water when not heated.
HOW TO MAKE THE MIND NON-EXISTENT?
Rama spoke
एवं मनःपFरOये सकलसखदःखानाम'तः

ु ु ाYयत इLत भवता ोAतं
तकथं महाम'9चपलवितnपJयाJय
ृ मनसोsसता भवLत ।
When the mind is destroyed, all the pains and pleasures also end. That is what you say!
Then tell me Hey Mahaatman, how this restless mind is made to disappear?
Vasishta spoke
रघकले
ु ु 'दो शण ृ ु मनः शमने यिAतं
ु यं iावा JवJवाचारदरेू मनः संHधरयमेयस ।
O Moon of Raghu dynasty, listen. I will tell you how to control the mind. Knowing this, you will direct
your thought-flow towards that (Brahman-state) which is far from the grasp of the senses.
(Since the perceived world is completely non-existent in actuality, the explanation is again just an answer
to Rama’s question as per his understanding level. Vasishta makes use of the context to introduce Rama to
the next topic namely the seven levels of ignorance and the seven levels of knowledge.)
इह ह तावopQमणः सवभूतानां j0वधोपितFरLत तपवW ू Aतम।्
Already it has been explained to you that there are three types of beings in the world, Raajasic, Taamasic
and Saatvic.
त0ेदं थमया मनःकपनया दे हNLत सा pQमnपणी संकपमयी भवा ू
यदे व संकपयLत तदे व प9यLत तेनेदं भवना ु डंबरं कYयते ।
At first, that Supreme state of Brahman, through the conception of the mind becomes embodied as it were
(Aakaashaja/Brahmaa); takes on the nature of conceiving power; perceives whatever it conceives; and thus
this grand show of the world rises. (This conception is not willed by any divine entity. It is the very nature
of the Reality to stay as the conception-state, like the heat in the fire.)
त0 जननमरणसखदःखमोहादक
ु ु ं संसरणं कपय'ती
कपानरचना
ु बहुनामम'थरं िJथवा Jवयं वलNयते हमक_णकेवातपगता ।
Then conceiving the worldly existence filled with births, deaths, pleasures, pains, delusions; remaining in
that churning state of creating the universe of multifarious names and forms; it dissolves off by itself at the
end, like a snow flake in sunlight.
कालोदतः संकपवशात ् पनर'यतया
ु जायते साप पनव
ु लNयते
पनरYयदे
ु ु Lत सैवेLत भयोू भयो ू sनसं
ु सर'ती JवयमपशाaयLत
ु ।
In course of time, (as a random wave in Chit, again with the idea of time and space) through the power of
conception, again it rises as another identity; then that also dissolves and another one rises; in this manner it
again and again spreads out and dissolves off repeatedly.
इथमन'ता pQमकोटयोsिJम'pQमा:डेs'येषु च समतीता भवय'तीLत
सि'त चेतरा अन'ता यासां सं+याप न व
यते ।
9
In this manner, in this universe itself and in others, infinite numbers of Brahmaas have already appeared;
will appear in the future. There are not enough numbers to count the other endless appearances of
Brahmaas (creation states) and other universes which are there now.
एवामJयां ताMशी वतमानायामीशवरादागय जीवो यथा जीdयते वमSयते ु तSछणृ ु।
As this is how all this exists; listen now as to how a Jeeva comes out of the Supreme Ruler and lives in
bondage and gets liberated later.
pQमणो मनःशिAतरVयद ु ता परःिJथताकाशशिAतमवलं
ु cय त0Jथा पवनतानपाLतनीु घनसंकपवं गSछLत ।
The mind-power of Brahmaa rises; attaches itself to the ‘power of empty expanse’; and remaining there,
following the nature of air, it attains the dense state of conception.
(Mind is the conception of empty expanse which is filled with divisions like air.)
ततः परःाYतभतत'मा0पqचक
ु ू तामेया'तःकरणतां नीवा सावस4मा ू कLतभ
ृ ूवा
गगनपवनतेजोnपतासंकपाालेयnपतामपे
ु य शायोषHधं वश'ती ा_णनां गभतां च गSछLत । जायते
तJमाततः पhषः ु संप
यते ।तेन पhषेु ण जातमा0ेणव ै बायाभLत ृ व
याUहणं कतdयं गरवो ु sनग'तdयाः
ु ।
Next connecting to the five subtle elements that are in its presence (by conception), it attains the state of
the mental faculty; becomes the non-subtle Prakrti; conceives sky, air, fire, form and becomes like mist;
enters the crops like rice etc and enters the womb of the animals. Then he gets born and becomes an
embodied Jeeva (Purusha). This Purusha should start the ‘knowledge-training’ from the early state of the
childhood itself and seek the masters who are in the Brahman-state.
ततः eमापaसJतवे
ु व चमकLतजाृ यते । JवSछMशा Hचतवते ृ ः पhषJय
ु हे योपादे यवचार उप
यते ।
Later gradually the wonder (of dispassion) occurs as it happened to you who are embodied. With a pure
vision of the mind, the Purusha discriminates and understands what is to be sought and what is to be
rejected.
ताMिrववेकवLत संकलताभमाने पंुस िJथते वमलसवमयाsयजातौ
सYतािमकावतरLत eमशः शवाय चेतः काशनकरN ननु योगभमः ू ।
When such a discrimination state is reached; when an identity of a noble character of a man born in a
higher class of the society is accepted as oneself; the Yoga-Bhoomi arises gradually, which is seven-fold in
nature, which enlightens the mind, for the attainment of auspiciousness (Brahman-Knowledge).
(Yoga is the oneness of Aatman and Brahman.
Bhoomi is the level one goes through either away from this yoga or towards this Yoga.)
SEVEN LEVELS OF YOGA BHOOMI
Rama spoke
कlMशो भगव'योगभमकाः ू सYतसZदाः समासेनेLत मे pह ू सवतववदाaवर ।

What are the distinguishing factors of these seven-fold domains leading to the final goal, O Lord?
Tell me in brief, O Knower of all!
Vasishta spoke
अiानभःू सYतपदा iभःू सYतपदै वह पदा'तारा:यस'+याLन भव'य'या'यथैतयोः ।

Jवयनसाधनकरसा'महासताभरो'नतेः एते Lतपदं बZमले ू संफलतः फलम ् ।
The state of ignorance has seven levels and the state of knowledge has seven levels.
The intermediate states between these levels are countless and overlap each other. These levels are attained
by one’s own effort. At each level one inculcates the essence of those levels. These states at each level
remain deep-rooted and give out their own fruits. They lead towards the heights of the greatest realization.
त0 सYतकारां वं अiानJय भवं ु शण ृ ु ततः सYतकारां वं ोयस iानभम ू काम ् ।
Now first listen to the seven levels of ignorance.
Later you can understand the seven levels of the Knowledge domain.
10
KNOWER AND THE IGNORANT

JवnपाविJथLतमुिAतः त
<ंशोsह'ववेदनं एतसंOेपतः ोAतं तRiवाiवलOणम ् ।
Liberation is remaining as the true essence of oneself.
Deviation from that state is the feeling of oneself as the limited ego.
This is a brief rendering of the characteristics of the knower and the ignorant.
शZस'मा0सं
ु वतेः Jवnपा'न चलि'त ये राग
वेषोदयाभावातेषां नाiवसंभवः ।
यJवnपपFर<ंशाSचेयाथ[ HचLत मRजनं एतJमापदपरो मोहो न भतो ू न भवयLत ।
Those who do not swerve from the true nature of the Self which is pure awareness in essence never
entertain emotions like attachment or hatred, and so never have the possibility of being in the ignorant state.
Swerving from the state of the Self with the mind sinking in the perceived objects is the delusion.
Any other delusion that surpasses this was never there and never will be.
SELF/TRUE ESSENCE
अथादथा'तरं Hचते याLत मCये तु या िJतHथः LनरJतमनना यासौ JवnपिJथLतhSयते ।
संशा'तसवसंकपा या शला'तFरव िJथLतः जा^यLन(ावLनमुAता सा JवnपिJथLत: Jमता
ृ ।
अह'तांशे Oते शा'ते भेदे Lन:Jप'दतां गते अजडा या कचLत तJवnपमLत िJथतम ् ।
That is said to be the state of one’s true essence, which is completely free of mental processes (that produce
the false reality of objects and people); and which is the intermediate state (the emptiness state of pure
awareness) that exists (as the basic state) when the mind moves from one cognition point of an object to the
other. That is known as the state of one’s true essence, where all the conceptions stay subdued, which is
like the inside state of a rock, yet completely free of the inert sleep (of the rock) (but fully aware and alert).
That is known as the state of one’s true essence, where the ego has been destroyed, where the
differentiations have ceased to exist, and which shines as the state of non-inertness (without the identity of
the body).
SEVEN LEVELS OF IGNORANCE
(The three terms used in this section are Jaagrat, Svapna and Sushupti.
Jaagrat is where you are awake; Svapna is where you sleep and are awake; Sushupti is the sleep where you
are not awake to anything. Turyaa the fourth state is the underlying awareness state of Reality which is the
support these three states.)
त0ारोपतमiानं तJय भमFरमाः
ू शणृ ु बीजजाUतथा जाU'महाजाUतथैव च जाUJवYनJतथा JवYनः
JवYनजाUसषYतकु ु ं इLत सYतवधो मोहः पनरे ु व परJपरं ि9लटो भवयनेका+याः शण ृ ु तJय च लOणम ् ।
Now listen to the classification of seven levels of ignorance that blocks such a Self-state.
‘Beeja Jaagrat, Jaagrat, Mahaa Jaagrat, Jaagrat Svapna, Svapna, Svapna Jaagrat, Sushuptaka’
Delusion is thus divided into seven levels. Those levels again overlap each other in many ways and have
many names denoting those states. Listen to their basic characteristics.
1 - BEEJA JAAGRAT
थमे चेतनं यJयादना+यं Lनमलं Hचतः भवयिSचतजीवादनामशcदाथभाजनं
बीजnपं िJथतं जाUबीजजाUतदSयते ु एषा iYतेनव ावJथा ।
At first, the Supreme state of awareness which is nameless and taintless becomes the receptacle of names
like mind, Jeeva etc. The waking state which remains in the seed-form is known as Beeja Jaagrat.
This is the newly risen state of the Self which is ready to manifest as the Jeeva.
(The Supreme state of awareness is a state which can exist as any perceived state of any variety.
This ‘awareness being aware of its potential states’ is the world-experience undergone by false entities
called Jeevas. All that you see as the ‘waking state of Jeeva experience’ stays as a seed form in the
Supreme Reality. Whatever you perceive rises from that Reality state of emptiness instantly as your mind-
state. Jeeva is not just the embodied form; but also the entire perceived field around him.
The Jeeva as the ‘perceiver with his perceived’, exists as a seed-form, in the Supreme, like a potential
conception, before the actual experience occurs as the Jaagrat. This is the seed-state of ignorance.)
2- JAAGRAT
वं जाUसंिJथLतं शणृ ु । नवसतJय
ू परादयं चाहमदं मम इLत यः ययः JवJथJतRजाUागभावनात ् ।
Now you listen to the nature of the Jaagrat.
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The pure ideas rising in the newly-born coming out of the Supreme ‘This’, ‘I’, ‘This is mine’; these ideas
make up the Jaagrat, where there exists no past.
(Instantly an experience of Jaagrat is there as ‘I’ and ‘mine’ with all the past inbuilt in the mind, having
occurred as if. The example is that of Vidooratha who after the death of Padma found himself as a young
king in the succeeding life-story of the age of sixteen, with the mind already having the memories of his
parents and childhood. This Jaagrat-experience is where one is awake in ignorance.)
3 - MAHAA JAAGRAT
अयं सोsहमदं त'म इLत ज'मा'तरोदतः पीवरः ययः ोAतो महाजाUदLत Jफर ु न्।
‘This one is different’, ‘I am so and so’, ‘This and that is mine’-such enhanced ideas which rise up due to
past births is said to rise as Mahaa Jaagrat.
(What actually is happening is just the continuous flow of thoughts only; which appears as a ‘world
existence’ for an imagined ‘I’, like the rotating fire-wheel rises as an unreal circle.
This ascertained idea of the world is the Mahaa Jaagrat, the peak of ignorance.
A Jeeva is completely sunk in the reality of the world and is fully awake in ignorance.)
4 - JAAGRAT SVAPNA
अnढमथ वा nढं सवथा त'मयामकं यRजाUतो मनोराRयं जाUJवYनः स उSयते ।
Deep rooted or not, absorbed into it completely, that which is the kingdom of the mind is known as Jaagrat
Svapna. (This state ignorance keeps on increasing as more thought-flows, more attachments, more desires,
more sufferings, like bathing in the mirage waters, while actually wallowing in the hot sand.
A Jeeva is awake in a dream (false reality).)
5- SVAPNA
ि
वच'(शिAतकाnYयमगतणादभे
ु ृ ृ दतः अVयासााYय जाUवं JवYनोsनेकवधो भवेत ् ।
Two-moons, silver in the conch-shell, mirage; similar to such illusions, getting habituated into such
delusory states after entering the waking state, is the state of ‘Svapna’. It is of many kinds.
(Each Jeeva lives in his own mind-world created by his mind-structure filled with attachments, wrong
ideas, right ideas, beliefs, faiths, desires, self-made rules and so on. Each experiences his own dream of
life, though he foolishly believes in a same world made of many.
This Jaagrat state of the world is just a Svapna only made of false information only.
Svapna is what you experience in the sleep-state. Here the deep rooted ignorance is the sleep state of the
Jeeva; and the world experience is his dream of ignorance.)
6 - SVAPNA JAAGRAT
अपकालं मया Mटमेवं नो सयमयप Lन(ाकालानभते
ु ू sथ[ Lन(ा'ते ययो ह यः
स JवYनः कHथतJतJय महाजाUिJतथेvद ।
‘This has been seen by me for only a short time; is this true or not’ such analysis rising at the end of the
sleep about the objects seen in sleep, is termed as ‘Svapna’ which rises in the heart, in the state of the
‘Mahaa Jaagrat’.
(When you wake up from a dream, you compare the waking state with the dream and then decide that the
dream is an unreal state. If the waking state is not there at all, then the Jeeva is always awake in his
Svapna state of ignorance only; so it is Svapna Jaagrat, ‘dream which looks real like Jaagrat’.
The Jeeva at this level will never wake up at all; and will sink completely in the Svapna state.)
Hचरसंदशनाभावादफलबह
वपः
ु ृ ु JवYनो जाUतया nढो महाजाUपदं गतः
अOतेवाOते दे हे JवYनजाU'मतं ह तत ् ।
In the Svapna, there is the absence of long-term perception, and it does not expand into a gigantic form
(like the Jaagrat), yet rises as Jaagrat by the long-time habit. This level is known as Svapna Jaagrat. It
continues in the body-state of various types whether dead or not dead. (It is endless succession of new
bodies and new identities; as processes of Vaasanaa fulfillments only.)
(This world experienced by the Jeeva as the Jaagrat state is actually of a very short span like a Svapna; but
we are not aware of it because it looks as lengthy time while experiencing. While in the dream, the dream
look very real and lengthy; but after waking up only, one decides its unreal nature as compared to the
waking state. This world also is like that only, a dream-like existence which will be disproved in
knowledge. This state of the world is indeed a Svapna which looks like Jaagrat.)
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7 - SUSHUPTI
षडवJथापFरयागे जडा जीवJय या िJतHथः भवयदःखबोधा
ु wया सौषुYती सोSयते गLतः ।
एते तामवJथायां तणलोटशलादयः
ृ पदाथाः संिJथताः सव[ परमाणुमा_णनः ।
That inert state of the Jeeva which rises when all the other six states have been gone through; the state
which is enriched with the possibilities of the future suffering is known as Soushupti (Deep sleep). The
world dissolves into blinding darkness in that state.
Objects like grass, rock, etc remain in that state with the Supreme alone as their essence.
(When the ignorance is so deep and thick that even a thought flow cannot quiver in there, and then it is the
deep sleep of darkness where nothing is seen and ignorance stays as itself; where the awareness state of
reality is aware of the pure untainted form of ignorance.
After the sixth level, there is only the darkness of inertness waiting for the foolish Jeeva as his future
experience.)
सYतावJथा इLत ोAता मयाiनJय राघव । एकैका शत शाखा0 नानावभवnपणी ।
Raaghava, I have spoken about the seven levels of ignorance.
Each one has hundreds of branches rising out of it with manifold characteristics.
(You cannot classify the countless Jeevas into just seven categories of ignorance. Each mind is unique and
has a special type of ignorance. There are as many levels of ignorance as the number of Jeevas; and all
levels keep overlapping each other. You have to analyze and find out your level of ignorance and
understand whether you are in the first or the sixth level.)
जाUJवYनि9चरं nढो जागतावे ृ व गSछLत । नानापदाथभेदेन सवकासं वजa ृ भते ।
अJयामYयदरे
ु सि'त महाजाUfशाMशः,
तासामYय'तरे लोको मोहा'मोहा'तरं yजेत ् अ'तःपाLत जलावत इव धावLत नौ<मम ् ।
काि9चसंसत ृ यो दNघg JवYनजाUतया िJथताः काि9चपनः ु JवYनजाURजाUJवYनाJतथेतराः ।
The ‘Jaagrat Svapna’ is a prolonged habit deep-rooted in the minds; and is experienced in the wakeful state
itself. It expands expressing itself as the divisions of various objects (names and forms).
(It is the main state of ignorance, where you can go up or down from here.
This state is filled with so much information of the world here and there; that a Jeeva is completely deluded
into thinking that he is inside a huge cosmic egg itself; though everything stays as just ideas only in his
mind. Reality is completely blocked by all this false information.)
The experiences of Mahaa-Jaagrat (Great wakeful state) are contained within the womb of Jaagrat-Svapna.
(These levels of ignorance are like whirlpools within whirlpools, each more forceful than the other; and the
Jeeva sinks deeper and deeper inside, with no hope of escape ever.)
Even within those experiences (seeds of Vaasanaas stay dormant and sprout again and again like weeds),
the person moves from delusion to delusion uncontrollably, like a boat caught in the whirlpool in the
middle of the river gets dragged deep inside.
Some existences have longer time-span and remain as ‘Svapna’ and ‘Jaagrat’ states.
Some are again ‘Svapna Jaagrat’ and also ‘Jaagrat Svapna’ and as also others.
(All these states exist because of Avidyaa only, where unreal looks like the real, and the real looks unreal.)
SEVEN LEVELS OF KNOWLEDGE
इमां सYतपदं iानभममाकण

ू यानघ नानया iातया भयो
ू मोहप@के LनमRजस ।
वदि'त बहभेु देन वादनो योगभमकाः
ू ममवभमता ननममा
ू एव शभु दाः ।
Listen hey taintless one, to this state of knowledge containing seven levels. By knowing this you will not
again drown in the mire of delusion. The upholders of other theories (Saankhya Yoga) speak of the state of
Yoga as having many divisions (and resulting of Siddhis.) According to me, these knowledge levels alone
(what I am going to state) bestow the Supreme auspicious state.
अवबोधं वदiा
ु नं तददं सYतभमक ू ं मिAतJत
ु ु iेयमयAतं
ु भमकासYतकाप
ू रम ् ।
सयावबोधो मोO9चैवेLत पयायनामनी सयावबोधो जीवोsयं नेह भयः ू रोहLत ।
Knowledge of oneself (Jnaanam) is the direct experience. That is reached through seven levels.
Liberation (Mukti) is the state of complete knowledge which exists beyond the seven levels.
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The understanding of the truth is synonymous to liberation.

The Jeeva who has the understanding of the truth never again rises here as the limited Self.
(The Jeeva does not change into or enter the Brahman state of nothingness; but understands the falseness
of the world-existence. This removal of ignorance happens through seven levels.)
iानभमःू शभे
ु Sछा+या थमा समदा ु vता वचारणा ि
वतीया तु ततीया
ृ तनमानसा
ु ।
सवापित9चतथz
ु JयाततोsसaसिAतनामका पदाथाभावनी षटN सYतमी तय
ु गा Jमता
ृ ।
आसाम'ते िJथता मिAतJतJयां
ु भयो
ू न शोचLत एतासानां भमकानां
ू वमदं Lनवचनं शण
ृ ु।
The first level of Knowledge is known as the ‘Shubecchaa’ - ‘Desire for the auspicious state’.
Second one is ‘Vichaarana’ - ‘Enquiry about the reality of the world’.
Third is ‘TanuMaanasa’ - ‘light anxiety-less state of the mind’.
‘Sattvaapatti’- ‘Absorption in the Self’ is the fourth one.
Next is the ‘Asamsakti’ - ‘Non-attachment’.
‘Padaartha Abhaavani’ - ‘Non-conception of objects’ is the sixth one.
‘Turyagaa’ – ‘Attaining the Turyaa state’ is the seventh one.
The state of liberation exists in these levels.
One, who goes through these levels, does not again grieve.
You listen now to their definitions.
1- SHUBHECCHAA
िJथतः कं मढू एवािJम े4येsहं शाJ0सRजनैः वैराrयपव ू मSछे Lत शभे
ु Sछे युSयते बधै
ु ः।
“Why am I acting like a fool? I will understand the Truth with the help of scriptures and the company of the
noble.” Such a desire accompanied by dispassion is known as ‘the desire for the auspicious state’.
2 - VICHAARANA
शाJ0सRजनसंपकवैराrयाVयासपव ू कं सदाचारवितया
ृ ोSयते सा वचारणा ।
The contact of the noble men and the study of scriptures along with the practice of dispassion, and
performing only the ordained good actions, are known as the ‘Vichaarana’ level (where one starts
questioning about the unreal nature of the perceived).
3 - TANUMAANASA
वचारणाशभे ु SछाVयामि'(याथव [ सAतता या0 सा तनता ु भावाोSयते तनमानसा
ु ।
In the level of ‘Vichaarana’ and ‘Shubecchaa’, disinterest rises for the sense pleasures.
Since one feels light-hearted there, that level is known as ‘Lightened mind’
4 - SATTVAAPATTI
भमकाj0तयाVयासा
ू िSचतेsथ[ वरतेवश ासयामLन िJथLतः शZे ु सवापितhदाvता ।
Through the practice of the first three levels, and because of the dispassion rising in the mind about the
objects of the world, remaining in the pure, true state of one’s essence is known as ‘Absorption in the Self’.
(The mind that is free of anxieties and desires tries to understand the state of Aatman.)
5 - ASAMSAKTI
दशाचतटयाVयासा
ु oसंस@गफलेन च nढसवचमकाराोAताsसंसिAतनामका ।
By the practice of the fourth level giving rise to the attainment of detachment, the magic of getting
established in the Self is known as ‘non-attachment’.
(Non attachment is the state of withdrawing into oneself.
Self state is not a memory of the Self. All the objects and people are real because of memories stored in the
mind. Self or Aatman is not remembered as a Mantra, or meditation process. When you do not identify with
the body effortlessly, then naturally you are in the Self-state, without remembering it with effort.)
6 - PADAARTHA ABHAAVANI
भमकापqचकाVयासाJवामारामतया
ू Mढं आVय'तराणां बाQयानां पदाथानामभावनात ् ।
परयAते
ु न Hचरं यनेनाथभावनात ् पदाथाभावनी नाम षटN संजायते गLतः ।
14
By practicing the fifth level, and by the intense Vichaara on the Self, and due to the non-conception of the
inner and outer objects, and only intent on attaining the Supreme state, when the objects are conceived with
long time effort , the sixth level arises which is known as ‘absence of objects’.
(It is a state where the world appears as if made of dream objects, and unreal.)
7 -TURYAA (FOURTH STATE)
भम
ू षbकHचराVयाJ5े दJयानपलं ु भतः यJवभावैकLनटवं सा iेया तय ु गा गLतः ।
By the practice of the six levels for a long time, when one looses the sense of differentiations, there is the
firm adherence to one’s true nature which is known as the Turyagaa state.
ु जाUदा
यवJथा0यLनमुAतं शवम
वैतं चतथg
(तयg ु म'य'ते ।
Turyaa is the state free of Jaagrat etc is auspicious and freed of the sense of duality.)
(The aspirant is now firmly established in the state of the Self.
Jaagrat, Svapna, Sushupti states all now merge into the Turyaa state, the support of these three states.
There is no more danger of slipping down at this state. He is a JeevanMukta now.)
VIDEHAMUKTATAA
एषा ह जीव'मAतेु षु तया
ु वJथेह व
यते वदे हमAतवष
ु यJतुयातीतमतः परम ् ।
This state of Turyaa alone exists in the JeevanMuktas.
The state of ‘bodiless-liberation’ is beyond the level of Turyaa and therefore supreme.
(Form is not a necessary state of existence. One stays as the Knowledge-Self after the body information
vanishes off, as explained in the example of Leelaa who continues to exist as a Knowledge form only.)
STATE OF REALIZATION
ये ह राम महाभागाः सYतमीं भमकां
ू गताः आमारामा महामानJते महपदमागताः ।
जीव'मAता
ु न सRजि'त सखद
ु :ु खरसिJथतौ कते
ृ नाथकाया_ण कि'चकव
ु ि'त वा न वा ।
पा9वJथबोHधताः स'तः सवाचारeमागतं आचारमाचर'येव सYत
ु बZ
ु वदOतम ् ।
आमारामतया ता'Jतु सखयि'त ु न का9चन जगिeयाः ससं ु सYताIपालोकाः
ु ू िJ0यो यथा ।
Hey Rama, those, who have reached the seventh level are the excellent souls. They remain in the state of
the Self as the Reality state. Those great ones have reached the most excellent state.
Those who are liberated while living do not bother about the pain or pleasure arising out of the experiences.
Prompted by their own nature, or with the intention of fulfilling some mission, they perform actions; or
they may not also.
Those noble men, requested by their companions, perform actions which are commonly performed by all
without attachment (to the fruits of actions), are as if asleep yet awake.
The actions of the world do not ever give pleasure to those established in the Self like the beauty of the
pretty maidens does not affect those who are in deep asleep.
भमकासYतक
ू ं चैतZीमतामेवगोचरं न पशJथावरादNनां
ु न च aलेSछादचेतसाम ् ।
ाYता iानदशामेतां पशaले ु Sछादयोsप ये सदे हा वाYयदे हा वा ते मAता ु ना0 संशयः ।
The seventh level is available only for the excellent Knowers; not for the animals or plants (which are
incapable of Vichaara) and not for those with wretched minds tainted with worldly attachments.
Those who live at the animal level or those who belong to the lowest class; even if they also reach this level
of knowledge, they are doubtless liberated whether they are with the body or without.
(Body is a non-existent thing actually since it is a mind-produced tool for actions. Its absence or presence
does not affect the state of Mukti.)
iिYतह Uि'थवSछे दJतिJम'सLत ह मAतता ु मगृ तणा
ृ aबब
Cयादशाि'तमा0ामकJवसौ
ु ु ।
Knowledge alone is the ‘cutting asunder of all knots’ (of ego and its accessories).
That alone is liberation. It is equal to getting rid of the belief in the reality of the mirage waters.
ये तु मोहासमती
ु णा न ाYताः परमं पदं आिJतथा भमकाJवासू ु Jवामलाभपरायणाः
सवभमगताः
ू केHचकेHचि
व0ैकभमकाः
ू भमष^गताः
ू केHचकेHचसYतैकभमकाः
ू
भम0यगताः
ू केHचकेHचद'यां भवं
ु गताः भचतटयगाः
ू ु केHचकेHच5म
वये
ू िJथताः
भaयं
ू शभाजनाः केHचकेHचसाधj0भमकाः
ू केHचसाधचतभ
ु ग
ू ाः साधष^भमकाः
ू परे
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ववे कनो नरा लोके चर'त इLत भमष

ू ु UहायतनतापJय Mशावेशष
े ु संिJथताः
ते ह धीराः सराजानो
ु दशाJवासु जयि'त ये तणायते
ृ ऽ0 दrदि'तघटाभटापराजयः ।
Those who have completely crossed over the dense delusion but have not attained the Supreme state; they
alone remain in these levels and are intent only on realization of the Self.
(Since rise and fall are common in these levels where though the Brahman state is grasped intellectually, it
still is not a natural state. As long as the idea of reaching the Brahman state is there; the levels also exist
according to the purity level of students. This is a ladder to reach yourself; as absurd a fact as thinking that
Reality is outside of you somewhere far above.)
The seven levels of knowledge more or less are the common states an aspirant has to pass through.
Some have to pass through all the levels step by step. Some are either in the second or third level.
Some are at the sixth, some at the seventh. Some are at the third level; some at the last.
Some are in the fourth level; some at the second. Some step in and out of levels.
Some are at the same time in three levels and a half. Some are at the level of four and a half.
Some are at the level of six and a half.
The time taken to realize the Self may vary from a second to the span of many births.
For the courageous ones who have reached the topmost level of knowledge, victory in the battlefields
equals a piece of straw.
(Time taken to slice off the head of the ignorance depends on the sharpness of the sword called Vichaara.)
ये तासु भमषू ु जयि'त ह ये महा'तो व'
याJत एव ह िजतेि'(यश0वJते
संराि{वराडप च य0 तणा ृ यते वै तJमा
परं जगLत ते समवाYनवि'त ु ॥
Those who rise through these levels are great achievers. They are indeed worthy of salutations.
They have conquered the enemies namely the senses.
In this world, they attain the most supreme state where the state of an emperor or even Brahmaa seems
worthless like a straw piece.
‘GOLD AND THE RING’ DISCOURSE
Vasishta spoke
ऊमकासंवदा हे म यथा वJमय ृ हे मतां वरौLत नाहं हे मेLत तथामाह'तयानया ।

Like the gold forgets its gold-ness and sees itself as a limited form of a ring and cries saying ‘I am not the
gold’; so does the individual Jeeva suffer by the conception of the limited ego (as oneself).
Rama spoke
ऊमकासंवददयः
ु कथं हे aनो यथा मने ु अहं ता चामन इLत यथाव
pह
ू मे भो ।
How does the ‘idea of the ring’ rise up in the gold?
How the ‘I’ness’ rises in the Aatman? Explain Hey Muni.
Vasishta spoke
सत एवागमापायौ टdयो नासतः सता अह'वमम

ू कावं च सती तु न कदाचन । हे मं हे aयम
ू कां च वं
गहा
ृ णेयदतो
ु यद यfीयते सोमकेण ततदिJत न संशयः ।
You should question about the appearance and disappearance of the real, not the reality of the unreal!
The ‘I’ ness and the ring-ness never are there at all!
When you tell anyone to accept the gold which is shaped as the ring, the value assessed by the buyer is for
only the gold in it.
16
Rama spoke
एवं चेतभो कं Jयादम ू कावं तु कlMशं अनयैवाथLनि9चया iाJयाम pQमणो वपःु ।

If it is so, then how and what is this ring-idea?
I will know then the nature of Brahman by understanding this.
(If the world (co-joined to the ego) is unreal and non-existent, then how does it gets seen?
If we know why we see the world, then we can cure ourselves.
Why the ring gets seen in the gold?)
Vasishta spoke
nपं राघव नीnपमसत9चेि'नnYयते त

व'Cयातनयाकारगुणा'Jवं समदाहर ु ।
Raaghava! (You are asking me to explain the ring which is not real at all except as imagined by some
stupid mind. How can I prove the non-existence of something which does not exist at all?)
If the form of the unreality has to be proved formless, then illustrate well the qualities of the barren
woman’s son. (A barren woman can never have a son. Can you describe her son’s qualities?)
ऊमकावं मधा ु <ाि'तः मायैषा सJवnपणी nपं तदे तदे वाJयाः ेXOता य'न M9यते ।
The ring-ness is a worthless delusion.
(A shape in the gold is understood as a ring, by a person who wants to wear it.
A goldsmith sees no ring; but values the gold only. For him, any shape of the gold is meaningless.)
Because of Maayaa, the delusory power, the world appears real (like the ring looks real for the fool).
Her form is not seen at all, when observed carefully. (Do Vichaara; Maayaa vanishes along with her
delusion. One who sees the gold is not bound by the ring-idea.)
मग ृ तृ णाaभस
वी'दावहaताnपकादषु एतावदे व nपं ये4यमाणं न लVयते ।
The waters of the mirage, the double-moon vision, ‘I’ ness, all these have the same nature; they cease to be
seen when properly observed.
यः शAतौ ु रजताकारं ेOते रजतJय सः न संाYनोयणुमप कणं Oणमप AवHचत ् ।
He who sees the silver in the conch-shell can never ever obtain even a tiny bit of it; not even for a second!
(Seeing is not the proof of any silver shining on the beach-sand. What is there is the conch shell only.
Just because you ‘see’ the world-scene, it cannot be proved as some absolute reality.)
अपयालोकनेनैव सदवासि
वराजते यथा शAतौ ु रजतता जलं मhमरNHचषु ।
When not observed (understood) only, does the unreal shine as the real like the waters in the mirage or
silver in the conch shell.
य'नािJत तJय नािJतवं े4यमाणं काशते अे4यमाणं JफरLत ु मगतणािJववाaबधीः
ृ ृ ु ।
That which is not there, its ‘unreality’ shines forth when observed (analyzed) properly.
When not observed, the water alone is seen in the mirage.
असदे व च सकायकरं भवLत च िJथरं बालानां मरणायैव वेताल<ाि'तसं<मः ।
The ‘unreal’ only affects as if it is ‘real’ and remains firm like the imagined ghost frightening children to
death making them scream and cry.
(Where did the ghost come from? It is just the imagination rising out of fear in the mind. Remove the fear
and analyze, then the ghost is not there at all, because it was never there at all.)
हे मतां वजLयवैकां व
यते हे िaन नेतरत ् ऊमकाकटकादवं तैलादसकतािJवव ।
Apart from the gold-ness nothing else exists in the gold.
The ring and bracelets are in it like the oil in the sand (and are non-existent).
नेहािJत सयं नो म}या य
यथा Lतभाdयते ततथाथ eयाकाFर बालयOवकारवत ् ।
There is nothing called ‘real’; nothing called ‘false’!
Whatever is conceived as whatever, that that acts like that that way like the ghost imagined by a child.
17
(There is the Reality state only, nameless and formless, without a second.
All other explanations about it also are false because they are sourced from the mind.)
स
वा भववस
वाप सn ु ढं vदये ह यत ् ततदथ eयाकाFर वषJयेवामत eया ृ ।
Real or unreal, whatever idea is well-established in the mind; that alone affects, like the poison acting like
nectar. (Mind conceives and exists also as the perceived for that mind.)
परमैषव ै सा व
या मायैषा संसLृ तQयसौ असतो LनLतटJय यदह'वJय भावनम ् ।
She is herself Vidyaa (knowledge) the supreme. She is Maayaa, the deluding power also.
The ‘I’ feeling is based on the unstable unreal appearances only.
(Ego is also part of the perceived only and non-existent like the ring.)
हे aयिJत नोमकादवमहा'ता
यिJत नामLन अह'ताsभाववJवेमे JवSछे शा'ते सते परे ।
In the gold there exists not the ring. In the Aatman there exists not the ‘I’ ness.
In this quiescent pure taintless Supreme state, the ‘I’ ness is a non-existing phenomenon.
न सनातनता काHच'न च काHचि
वFरिqचता न च pQमा:डता काHच'न च काHचसुतादता ।
न लोका'तरता काHच'न Jवगादता AवHचत ् न मेhता नासरता
ु न मनJवं न दे हता ।
न महाभतता
ू काHच'न न कारणता AवHचत ् न च j0कालकलना न भावाभाववJतता
ु ।
वताह'तामता तता सताsसता न काचन न AवHच5े दकलना न भावो न च रqजना ।
There is nothing called ‘ancient-ness’; there is nothing called ‘Brahmaa-ness’; there is nothing called
‘cosmic egg -ness’; there is nothing called the ‘sons of the Creator’; there are no universes of various
natures; there is no heaven or hell; there is no ‘Meru-ness’; there is no ‘demon-ness’ there is no ‘mind-
ness’; there is no ‘body-ness’; there is no ‘element-ness’; there is no ‘cause-ness’; there is no network of
three time phases of past, present and future; there is no existence or non-existence of objects; there is no
‘you’-ness, ‘I’-ness, ‘self’-ness, ‘that’-ness; there is no ‘existence’, ‘non-existence’; there is no
classification or division; there is no occurrence; there is no coloring!
(Since there is no way to refer to the Reality through any word with meaning; we have to refer to it as ‘TAT’
(That) only. ‘That’ is not seen because of ‘This’ the world appearance created by the senses.
Sense produced information of image etc is the ring idea that blocks the gold of Brahman.
Practice seeing beyond the sense perceptions, with the third eye of knowledge.)
सवg शा'तं Lनरालaबं जगवं शा9वतं शवं अनामयमनाभासमनामकमकारणं
न स'नास'न मCया'तं न सवg सवमेव च मनोवचोभरUाQयं श'या ू Sछू'यं सखासख
ु ु म् ।
There is only ‘That’ which is - everything; quiescent; unsupported; world-ness; eternal; auspicious; bereft
of afflictions; unchanging; nameless; causeless; ‘That’ which ‘not produced and perishing’; ‘not staying
and getting destroyed’; ‘not perishing in the middle’; ‘not everything’, ‘everything’;’ That’ which is beyond
the grasp of mind and words; emptier than emptiness; more blissful than bliss!
Rama spoke
अवबZं
ु समं pQम सवमेव मयाधनातथाप
ु भयः
ू कथय सगः कमव लोAयते ।
Yes! Now I understand that there is only the state of Brahman and nothing else!
However, explain to me how this Creation is perceived as such?
Vasishta spoke
परे शा'ते परं नाम िJथतमथमद'तया नेह सगW न सगा+या काHचदिJत कदाचन ।
The term ‘Supreme’ is there for that transcendental quiescent state because of the appearance seen as
‘This’. There actually is no creation! Something termed ‘Creation’ is never there.
18
(Since you see the creation as real, the explanation has to include the word creation, to make you
understand the truth. It is like using the word ‘ghost’ to explain the non-existence of the ghost to an
immature child who is frightened of the ghost.)
महाणवाaभसीवाaबु संिJथता परमे9वरे जलं (ववाJप'दNव LनJप'दं परमं पदम ् ।
All this is in the supreme Lord (Parameshvara) like the water in the huge ocean. The water moves because
of its fluidity. (Brahman state is the Lord since it is the essence of all that is perceived.)
The Supreme state is bereft of any movement.
(That state is still and motionless as compared to this perceived state which is made of continuously
changing sense patterns.)
भाः Jवामनीव कचLत न कचयेव तपदं भासां तवं ह कचनं पदं वकचनं वदःु ।
(It is not something that shines with luster. It is not darkness also. It is the awareness without any perceived
to be aware of.)
The light shines because of its own innate nature (as a part of the sight).
‘That state’ does not shine like the light. (You cannot see it like some light.)
The principle of light is to shine (as opposed to darkness). ‘That state’ is non-shining.
अध ऊCवg वजLयवा यथाcधेhदरे पयः Jफरये ु वं परे Hचवाददं नानेव तपरम ् ।
The waters are said to rise in the central part of the ocean leaving out the bottom and surface.
All these multifarious things also are said to rise from the Supreme (the central essence of all).
ईषि
वदः Jवयं HचवाSचेयतामव गSछLत ब
Cयते ु सग इयेव समाJथाJयLत शा9वतम ् ।
You are still not in the full state of Knowledge realization. You are aware of sense-perception and that is
understood by you as the world. Once the truth is realized as an experience, you will see everything as
Reality state only; (and see every sense perception including the ego as rising from emptiness only and will
be established in the quiescent state.)
सगJतु परमाथJय संiेयेव वLन9चयः, नानािJत नायमय'तमंबरJय यथाaबरम ् ।
‘Creation’ is a term denoting the Supreme; this is an ascertained fact.
(The Brahman which is beyond the reaches of the mind, senses and intellect is experienced by itself as
reached by the mind, senses and intellect. World is Reality only in essence.)
There does not exist at all the division of many (as seen by the ignorant) like a sky cannot be covered by
another sky. (A man without the vision of truth is a shape-seer only in essence. He sees himself as a
divided self seeing the divided shapes; and is only a false entity receiving false knowledge.
Sky represents the empty expanse; it cannot have another empty expanse to contain it.
Divisions are just mind-made; Reality is not mind-made.
Therefore the world is nothing but Brahman alone; rather world is not there at all in reality.
What you are aware of as sense perceptions (world), is just the knowledge essence named Brahman.)
HचतासगसमापितरHचतासगसंOयः परे परमसंशा'ते हे aनीव कटक<मः ।
Because of the mind, there occurs the delusion of the world.
By the absence of the mind, the (reality felt about the) world vanishes in the state of the Supreme
Quiescence, like the delusion of the ring vanishes when the gold is understood.
स'नेव सगW सयवमेLत Hचतशमोदये अससतामवाYनोLत Jवतः संवेदनोदये ।
(The world does not vanish off like a dream if Brahman-state is realized.)
Even as the world scenes continue, they are seen as the Reality state only, when the mind is kept quiet
(without conceiving false interpretations.) When the mind perceives, the unreal is seen as what it is; as the
Reality state. (It is a wonderful experience of the truth, where everything including the perceiver is seen as
an expression of Brahman-state; a unique uniform oneness prevails even as the world scenes go on with
their chaotic noises; but the silent state prevails as one’s true essence.)
संवेदनमहं तावसगसं<मसं<मः असंवेदनमाशा'तं परं वZ न तRजडम ् ।
The turbulent state of the world is actually the ‘I’ state experiencing the mind-fields.
When the I and the mind-fields are removed, there is the pure awareness state of Reality only as all, where
the false knowledge of the world is ignored (like a mirage) and there is a state of wonderful quietness; and
the world is seen, not as inert but as sizzling with awareness (like the vision of the completeness of ocean
without divisions; an all encompassing vision, where there gets experienced the complete silence of all
sense perceptions, amidst the noise of sense perceptions.)
19
नानेव सगW नानायं RनJयैकामशवामकः पंुJवकम eया सेना म'मयी ृ शिपनां यथा ।
The world appears as if divided as many (for the ignorant mind); for the Knower, it is one complete essence
of the auspicious state. The sculptor makes the complete army figures in various manners using his
excellent skill, which look so real and as divided; but in reality the whole thing is the clay only in essence.
(An immature child may see them all as different; but the mature adult knows it all as clay.)
इदं पण
ू मनारaभमन'तमनघोदरं पण ू [ पण
ू परापरैू ः पण
ू मेवाशटते ।
(Suppose you see a heap of gold objects of various shapes and designs; you will see it as only the gold and
will ignore the divided shapes. The heap is a complete heap of gold only; and divisions are meaningless.)
This world is a complete-state (without divisions). It never began at any time (as produced by any divine
entity or a random occurrence). It has no end also (since it has no beginning). It is taintless essence (without
the corrupted state of perceptions). (How can truth be with the untruth?)
In the whole, whole alone exists filling it wholly with whole.
यदयं ल4यते सगJत
pQम pQम_ण िJथतं नभो नभस वा'तं शा'तं शा'ते शवे शवम ् ।
What is seen as ‘the world’ is the undivided state of Brahman alone and exists in Brahman.
The sky rests in the sky; the quiescence in the quiescence; the auspiciousness in auspiciousness.
मकरLतjबaबJथे
ु ु नगरे नवयोजने यथा दरमदरं ू ू च तथेशे तदतeमः ।
When a city is reflected in the mirror, the nine Yojanas reflected in the mirror is a long distance; but is very
short when seen just in front of you; so is the world that looks so big; yet is just an idea inside the mind.
असदVयदतं ु व9वं सदVयदतंु सदा LतभासासदाभासमवJतवादस'म ु यम ् ।
The world has risen as the ‘unreal’ (as a mind-construe); the Supreme is always in the risen state.
The unreal shines as real because of the differentiations seen; but as it does not exist (except as mind-
construes), it is unreal.
आदशनगराकारे मग ृ तृ णाaबभाJवरे
ु ि
वच'(व<माभासे सग[sिJम'कैव सयता ।
What truth can be seen in this world-phenomenon, which is like a city reflected in the mirror; which shines
forth like the mirage water; which is seen as the double-moon illusion?
मायाचण ू पFरOेपा
यथा dयोिaन पर<मः ु तथा संवद संसारः सारोsसार9च भासते ।
When the magician scatters his magical powder, the on-lookers get deluded into seeing a city in the sky.
Likewise, the worldly existence appears in the consciousness as real, yet essence-less.
यावि
वचारदहनेन समलदाहं ू दrधा न जजरलतेव बलादव
या
शाखातानगहनाLन बहLन ू ताव'नानावधाLन सखदःखवनाLन
ु ु सते
ू ।
As long as the ‘old creeper of ignorance’ is not forcefully burnt away by the ‘fire of proper enquiry’ along
with the roots, it will keep on producing multifarious forests of pains and pleasures dense with the thick
branches enveloping everything.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ृ ्
UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’
PART SIX
LAVANOPANISHAT - 4
[BRAHMAN AND MAAYAA]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
BRAHMAN AND MAAYAA
INTRODUCTION
What is Brahman, mind, world, liberation etc are like?

Here is an example to grasp these abstract concepts.
Imagine the Brahman state as a huge book which is not bound, has no form, but can exist as any story as
any book. It is the content-essence of any book that can be there
The entire content of all the books that can ever exist is this book which stays as their whole essence.
You cannot call it a book also because it is not divided as pages.
You cannot read it also, because it has no letters.
It is itself story-less, yet is all the stories that can be there as the Jeeva-minds.
You can call it a library (collection of books) also which is made of only books, books and books (no
shelves, chairs and tables), like the Brahman is the swollen up state of the perceived.
Library is the books and books are the library; both exist as the essence of each other.
Library supports the books; books are supported by the library.
Library can exist as it is without the books, for it is just the essence of all books and is in no need of the
books. Library is a book-less state and is not a library also, like Nirvikalpa Brahman without the perceived.
Brahman is the Jeevas and Jeevas are Brahman; both exist as the essence of each other.
This library called Brahman actually has no books (Jeevas), but in the books it is known as the library.
Books call it the library. Library knows not the books. It has no name as Library also.
Books are the Jeevas.
What are these books like?
These books keep on appearing and disappearing continuously like waves.
Inside these books, varieties of stories keep forming and re-forming again and again without any beginning
and end. This story making nature is called the mind.
Some books are very good to read, with proper language form, with proper rules of grammar etc.
These are the Saatvic.
Some books are very old, dusty and turn into dust, rise up from dust and stay as dust-heaps only.
They do not have any organized story form; but keep changing the stories again and again chaotically
without any sense (forced only by the heaps of Vaasanaas). These books do not stay stable even for a
second and turn into dust again and again. These are the Raajasic.
Some books are in such rotten condition that they are like dark holes only, where nothing is written even as
any idiotic story also. They are in such rotten condition that there are no pages at all and no writing is
possible also. These are the Taamasic.
Some books do not allow any story to be written on them; yet they look like books on the outside; but have
nothing inside them; and are completely empty. They are like the library only; and are mini-library states;
the so-called JeevanMuktas. They do not belong to the library also; for they are no more the books. They
are as free as the library itself.
When the book has disappeared (through self-analysis), there is only the library left back ; rather not even
the library but the essence of all the books only.
If you still see the books and the library as separate, well then of course the library is real for you as a
separate thing which has no books (Nirvikalpa).
If the book is liberated from the book-state, will it become the library?
There is no becoming another thing; but library alone ‘is’ as a huge whole of all knowledge, formless and
division less. It alone ‘is’ without the name of the library also.
The books that have stopped being books (Muktas) are in the state of the library only, but appear like a
book (Jeeva) for the others.
The idiot book that believes that it is a book has to think of a library as containing it and aspire to become
the library, like a Jeeva aspiring for the Brahman state.
4
A book is not real at all; its story only keeps it as a book, like the letters holding the book together; but the
story is unreal too. If the story is gone, the Jeeva is ruined like Lavana if ignorant, or is freed of the ego like
the Knower. See how important the story is for the mind to survive!
Kill the story; it is dead the next second.
Story is seeing emptiness as the objects and people and running after them like idiots.
Story alone holds Lavana as a Lavana, Chaandaala as a Chaandaala, and the ‘you’ as a ‘you’.
Read your own book and slowly erase off the letters of Vaasanaas.
If the letters are gone; story is gone too; book is gone too.
If the story is unreal and not there at all, where is the book (Jeeva)?
If the book is not there at all, where is the library (Brahman, the swollen up state of Jeevas)?
If all these words are removed, the knowledge contained in all the books alone is left back without the
books or library. This ‘Knowledge essence’ -‘That’ alone stays as the library made of books (Brahman that
stays as the Jagat).
Brahman alone is; there are no divisions at all.
If all the books are removed of their dividing lines, scripts, pages, stories and stay as knowledge only; then
that is the Brahman state of the Knower who is the book which stopped being the book.
5
INDEX OF TOPICS
Reason for Lavana’s Chaandaala experience - pg 6

Maayaa’s lamentation - pg 7
Why the Chaandaala colony was really there? - pg 11
Analysis of the memory factor - pg 12
Avidyaa is non-existent in Aatman - pg 13
Discussion on the conscious perceiving the inert - pg 14
Be that only - pg 17
Ascending towards the state of JeevanMukta - pg 19
Why lament death? - pg 20
Aatman and Maayaa - pg 20
6
LAVANA’S DELUSION CONTINUES
Vasishta spoke
हे मोमकादवि'म0या क1थतायाः 3यो'मखं ु वं महवमव

यायाः शण ृ ु राघव क89शम ् ।
Raaghava, you have seen how Avidyaa (ignorance) creates the world which is as unreal as the ‘ring’ in the
gold. Listen now to the greatness of this Avidyaa.
(The question that will rise in the mind of a student is whether the Chaandaala experience of Lavana really
happened or not. To put it in another way- is a Jeeva’s experience real or not.
Brahman state can exist only as a perceived state, like the gold needs to exit as some shape (call it a ring or
bangle or anything else; that is your mind-problem).
The question that rises is-
Is the shape real or not, is a Jeeva’s experience real or not, is the Chaandaala experience real or not?
LAVANA’S STORY CONTINUES
(A JeevanMukta can think back and wonder whether he was really a Jeeva bound to the Samsaara; and
analyze; but only with the help of a mind which stores memories as its essence.
What will the mind say? Of course another story; what else can it do?
Its nature is to make the unreal look like real.
If you ask the mind, whether the unreal Jeeva’s experience is real or not, it will produce proofs once again
for the unreal to look real.
King Lavana did the same mistake. Instead of forgetting the false experience of Chaandaala as just a mind-
production, he wanted to check whether it happened really.
He now had a Vaasanaa to prove the unreal as real; and that Vaasanaa got fulfilled for him as another
field of experience.
Whatever you want, the Brahman-state appears as that ‘Bodha’ of the perceived.
Perceived itself is false information of sense paintings; ask for the proof of its reality; and you will get
more false information of proofs proving the previous experience as real.
It is like asking a ghost about the proof of its existence!)
लवणोsसौ मह=पाला>तथा 9?वा तदा @मं ि

वतीये दवसे ग'तंु वत>तां
ृ महाटवीम ् ।
यA 9टं मया दःखमर
ु Bयानीं >मराम तां 1चतादशगतां व'Cयाकदा1चलDयते ह सा, इFत FनिGचय
स1चवैः ययौ दI3णापथं पनद
ु िJवजयायेव ाKय व'Cयमह=धरम ् ।
पव
ू दI3णपाGचायामहावनतट>थल=ं ब@ाम कौतुकासवाN Oयोमवी1थमवोणगःु ।
After having gone through such an illusory experience at that time, King Lavana started on his journey the
next day, in search of that great forest.
‘I remember well that huge forest where I suffered so much. It is well-imprinted in the mirror of my mind.
Somewhere among the Vindhya mountains there may be just a chance of finding that forest.’
Having decided thus, he journeyed towards the southern regions.
Having reached the Vindhya Mountain as if desiring to conquer that place once again, he wandered all
across the eastern, southern and western part of the forest region, his mind quivering with curiosity, like the
Sun moving across the skies.
7
अथैकि>म'दे शे तां 1च'तामव परोगतां

ु ददशQRामरBयानीं परलोकमह=मव ।
At last in some place he saw that terrible huge forest like ‘worry’ manifested in front of him that appeared
like the land of death. (Lavana wanted his magical experience to be real and he indeed saw what he
wanted; the famine stuck land of Vindhya where he had lived.)
स तA वहर'>तां>ता'वता'ता'सकलानथ
ृ 9टवा'पृ टवा'Gचैव Sातवा'Gच वस>मये ।
ता'पTरSातवा'Gचासी
Oयाधा'पुकसजा'पनः ु व>मयाकलया ु ब
Cया
ु भयो
ू ब@ाम सं@मी ।
He wandered all over that area and saw all the places he had lived; enquired about those events from the
people there; and understood all the events of the illusion to be true happenings and was amazed. He was
again able to recognize those hunters born of the Chaandaala clan.
His mind stuck with surprise, he wandered again those places in a highly excited state.
अथ ाKय महाटOयां पय'ते धमधस ू ू रे तमेव Rामकं यि>म'सोsभवपुटपVक ु सः ।
तAापGयWजना'>ता'>ता'>ताः ि>Aय>ताः कुट=रकाः नानाकाराXजनाधारा'>ता'>ता'Gच वसधात
ु टान ्
ता'GचाकाBडपTर@टा'>'ता'व3ा'>ता'>वनZजा
ृ ु 'ता'>तथैव सम[े ु शा'>ता'Oयाधानेकला'सता ु न् ।
Then he reached that very dusty smoke-filled village, at the borderlands of that huge forest where he had
lived as a fat Chaandaala. He saw there those very men, those very women, those very small huts, those
very activities; those very lands, those very people shattered by the famine, those very trees, those very
followers of his, those very personalized things, those very hunters, those very orphaned sons.
(Same thing happened to Leelaa also, where she wandered again in the GiriGraama region and recognized
every blade of grass, and remembered every moment of her life as Arundhati.
When Leelaa herself is a false identity, what is the meaning of her having the experiences of Arundhati in
another identity? Perceived states if not analyzed will produce illusions within illusions, and keep you
trapped forever within them.)
अ'यासु व\ास
ृ ु सबापनेAा>वाताFतयुVतासु च वणय'ती
अकालका'तारवशीणब'धदःखा'यसं
ु ु +याFन सखीषु व\ा
ृ ,
व\ा
ृ व\ोWवलने
ृ Aबापा कंथावत
ृ ा शककचा
ु ु कशा]गी
ृ
अवRहोRाशFनदJधदे शे तAातनादा पTररोदतीदम ् ।
(Maayaa, the very ancient lady is left back in the illusory world of sorcery.)
Among all those old ladies who were lamenting with tears in their eyes and pouring out their sorrows, there
was one oldest amongst all who was describing to her companions all the sufferings she and her family
went through by the unexpected famine that stuck that area. Her eyes were burning red, and her tears were
profusely pouring out more and more. Some torn patched up rag covered her emaciated body. She was all
bones and hanging folds of skin. She was moving all over that area burnt by the blazing fire and crying in a
pitiable manner.
[Maayaa is the oldest of all her attendants (delusions) and laments about the dispassion that had burnt off all
the desires and wants in a Jeeva. She is mourning her daughter Avidyaa and weeping aloud.]
हा पÂ
ु पAावतसव
ु ृ गाAे दनAयाभोजनजजराि]ग
कवासना
ृ वम_ण जीणदेहाः कथं स मVताु भवतासव>ते ।
Ha my daughter, you were always surrounded by your children!
You had become so thin by not eating food thrice a day!
How the lives were gone from you all when you had become emaciated as if by a sword stuck in the skin?
[Hey Avidyaa my daughter, you were always surrounded by desires and frustrations.
You ate well with the three states of Svapna, Sushupti and Jaagrat.
You all died slowly (including the Jeeva state), when stuck by the sword of Vichaara!]
ताल=दलाल`बनम`बदा(ौ
ु द'ता'तर>थाणसफल>य
ु
>मराम गXजाफलदाम
ु भतःु पर>थम(ामरहासन>ते
ु ु ।
8
I remember you laughing at your dear husband who wore the garland of Gunjaa seeds, and who looked like
the immortal monkey (deity) when he had climbed the Taala tree which reached the clouds, and was
holding the red fruit between his teeth in his mouth (because his hands were busy in holding on to the tree);
and he had held on to a leaf trying not to slip and fall.
[How you had laughed at the Jeeva, the restless monkey, when he had mastered all the books of
philosophies; yet could only give a good talk on them without being able to swallow it (as if it was stuck
between his teeth) , and was always busy in his day to day routine works (hands holding on to the tree) !
He was Amara, the essence of Brahman, yet was behaving like a restless monkey! And with the fear of falling,
he had held on to worthless philosophies that teach the incorrect view of Reality.]
कद`बज`बीरलव]गगXजाकXजा'तर>त
ु ु ु चरतर3ोः
पGयाम पA>य
ु कदा नु भयोू भयंकराBयbयFतविगताFन
ु ।
Hyenas hid inside the bushes of Kadamba, Jambira, Lavanga and Gunja; and the dear son-in-law used to
leap on them and get attacked by them. When will I see all those frightening scenes?
[Violent qualities like anger, hatred, envy, rudeness, cruelty, irritation, violent conduct; all these hid in all my
varied desires good and bad; and when the Jeeva tried to subdue them by force, they attacked him with
more vigor and conquered him.]
न ताFन काम>य वलासनीह मखे

ु ऽप शोभालसताFन सि'त
तमालनीले 1चबुकैकदे शे सत>य
ु चा'या>यगतामष>य ।
Such lovely plays of passion do not exist even with the deity of passion, as when my son-in-law’s chin
black like the Tamaala, shines when chewing the meat piece offered from another mouth.
[Avidyaa forced the Jeeva to compete and steal the wealth of others; even the deity of desire would not have
so many desires as a Jeeva did; and Tamas the darkness of ignorance prevailed in all his actions.]
सतापनीता
ु सह तेन भAा यमेन य>या यमना
ु समाना
तमालवल=सहपपगdछा
ु ु समीरणेव वने वरे ण ।
My daughter, who is dark in hue like Yamunaa, was taken away by Yama along with her husband; like a
strong wind carries of the Tamaala creeper along with the flower clusters.
[Yamunaa is the sister of Yama, like Avidyaa is the sister of death. Both always stay together.
The ignorant Jeeva along with all its merits and demerits is carried away by the death, as willed by Avidyaa.
Avidyaa also follows the Jeeva after death also, entrapping him in more illusory experiences.)
हा पÂ
ु गXजा
ु फलदामहारे सम'नताभोगपयोधराि]ग
ु
वातोलसकWजललोलवणf पणा`बरे बादरज`बद'ते ु ।
Ha my daughter, you always wore the necklace made of Gunjaa seeds (worthless actions)!
Your bosom is high and attractive (with all the enjoyments that end up only in harm.)
Your hue is that of a black cloud (of Vaasanaas) that float in the wind (of Praana).
You wear the garment made of leaves (of successive lives).
Your teeth are like Baadara seeds (tiny seeds of Vaasanaas).
हा राजपAे
ु 'दस
ु मानका'त संयज ्य श\ा'त
ु वलासनी>ताः
रFतं यातोsस ममामजायां न साप ते सि>थरतामपे
ु ु ता ।
Hey prince (Jeeva)! You shine like the moon (as the mind)!
You discarded all the ladies of pure families (the excellent virtues) and were attracted towards my daughter
(Avidyaa); even she did not stay with you for long (because you had developed dispassion)!
9
संसारन
या सुतर]गभ]ग gयावलासैवहतोपहासैः
कं नाम तdछं
ु न कतं
ृ नपेृ शो य
योिजतः पVकसक'यका
ु याम ् ।
After uniting with the Chaandaala girl (Avidyaa) what lowly acts were not done by the emperor (Aatman),
sporting in the Samsaara River with its transitory waves (of enjoyments), doing various result bound
actions accompanied by ridicules and humiliations?
सा A>तसार]गसमाननेAा स 9Kतशाद ल
ू समानवीयः
उभौ गतावेकपदे न नाशमाशा सहाथन f यथा ममेहा ।
(What a couple Avidyaa and Jeeva were; each made for the other indeed!)
She had the eyes of the frightened deer (always running away from the hunter of knowledge).
He was ferocious like an arrogant tiger (with self-conceit and self-importance based on the ego).
Both of them (Avidyaa and the ego) at once perished, like my desire (of entrapping him forever) and the
wealth (of Vaasanaas), (by the arrival of dispassion and discrimination like fire.)
मते
ृ GवराGव>तFनजामजाि>म ददश
ु f याताि>म च दग
ु ताऽि>म
दजा
ु Fतजाताि>म महापदे ऽि>म सा3ाhयं भोऽि>म महापदि>म ।
My daughter (Avidyaa) has died and with no one to support (since Jeeva-ego has disappeared), I have no
place to go; I am ruined; I am born in a family stuck by misfortune (of dispassion); I am in great danger; I
have become the personification of fear; I am myself the ruin that is ruined.
(Knowledge has made me homeless.)
नीचावमानभव>य म'योः 3ुधाप'न>य कलAक>य

शोक>य वृ तावFनवायवते ृ नाय>`यनेकायतनं वनाथा ।
I am a lowly woman (the inert body-state Prakrti as against the concept of Purusha), (and have been
discarded by the Knower) dependent on so many desires and their fulfillment; and now I am without a
protector-husband (delusion). My daughter (Avidyaa) also did not care for me, not getting any food herself
(as desire fulfillments), was feeling irritated, humiliated, and distressed and was bound to such a sorrowful
state, that she could not care for me also (and prolong the wretchedness of the Jeeva).
दै वोपतKत>य वबा'धव>य मढ>य

ू jढ>य महा1धभमौ
ू
याणनं य'मरणं महाप
य>यामFनजkवतमतमं ु तत ् ।
It is better to be lifeless (vanish off completely) than be in this state of wretchedness (unsupported by the
Jeeva) of life (by delusion) and death (by dispassion), stuck by the destiny (a Mumukshu’s sincerity),
having no relatives (Vaasanaas), and stay in this land stuck by mental afflictions (of purity of thoughts), of
a fool (Knower).
जनैवह=न>य कदे
ु शवते
ृ दःु खा'यन'ताFन समलसि'त
ु
सहlशाखारससंकु लाFन तणाFन ृ वषाि>वव पवत>य ।
In a land where all the people (desires) are gone, and the land (Jeevahood) is ruined, countless pains (for
the delusions) abound (where divisions do not have any effect at all); like one stretch of grass covering up
all over when the monsoon rains (of knowledge) pours over the mountain (of the reality of the world.)
एवं लप'तीमवलोVय व\ां

ृ दासीभराGवा>य नपः
ृ ि>Aयं तां
पdछ कं वतम
ृ है व का वं का ते सता
ु कGच सत>तवे
ु Fत ।
Observing that old lady lamenting like this, the king got her consoled through his maids, and questioned
that old woman, “Why are you here? Who are you? Who is your daughter? Who is your son?”
10
उवाच सा बापवलोचनाथ Rाम>वयं पVकसपो

ु षनामा । इहाभवपVकसपः
ु पFतमf बभव
ू त>ये'दस
ु मा सतै
ु का ।
सादै वयोगापFतम'दतयं
ु ु इहागतं दै ववशेन भपंू अयं वशीणN मधक`भमाप
ु ु वने वराक8 करभी यथैका ।
Her eyes were filled with tears and she said, “This village is known as ‘Pukkasaposha’, the shelter of the
Chaandaalas. My husband was the chief of this village. He had a daughter who was pretty like a moon.
Like a female bear gets a lidless pot of honey in the forest by chance, she by her good fortune got a king
who had come here as her husband who was shining in beauty like a moon and who was in a wretched
forlorn condition,
[The world of ignorant is the Pukkasaposha (Chaandaala colony), where the deluded Jeevas stay protected.
I am Maayaa the deluding power of my master the Brahman state. He is the supreme Lord of all, being the
essence of all. Avidyaa (lack of knowledge) is our daughter who shines as the mind in all the Jeevas.
She catches hold of Jeevas who have no control over their thoughts and actions, and are like the lidless
honey-pots, easily accessible to any Avidyaa-form.]
सा तेन साधN स1चरं

ु सखाFन
ु भVवा
ु सता
ू तनयाः सुता'Gच
व\ं
ृ गता काननकोटरे ऽि>मं>त`बीलता
ु पादपसं1तेव ।
She enjoyed pleasures in his company for long and produced sons and daughters. She grew up well in this
hole of a jungle like a Tumbi creeper (yields gourds as fruits) enveloping many trees.
[Avidyaa and Jeeva were comfortable with each other; and they produced countless wicked qualities as their
darling children. Avidyaa went on growing and growing like a Tumbi creeper yielding gourds, like the hard
hollow skulled Jeevas with dried up flesh inside; and she was supported by the trees of many philosophies
which gave her support by proving the world as real and absolute.]
केन1चवथ कालेन Rामकेsि>मXजनेGवर अविटदःखमभवhीषणं

ृ ु भJनमानवम ् ।
महतानेन दःखे
ु न सवf ते Rामका जनाः वFनगय गता दरंू सवf पXचवमागताः ।
तेनेमा दःखभा1ग'यः
ु श'ये
ू वयमह ि>थताः सौ`य शोचाम स
बापमाचा'ते3णधारया ।
Hey King, in course of time a terrible famine stuck this village destroying all the people here.
Facing extreme difficulties, all the villagers left this place and went off far away and died.
Because of that we who were left back here are alone and eking out a living with great difficulty.
O Good man! We are now shedding all that we swallowed, as tears, from our eyes.”
[Then in course of time dispassion rose up in a Jeeva like the fire that burns off all forests in no time.
All the desires were turned to ashes. Vaasanaa-weeds were never allowed to grow. All the attachments to
families and friends flew off like the frightened birds. All the wild animals of wicked qualities perished in the
blazing fire flames of Vichaara. The mind was completely free of anxieties and apprehensions.
Avidyaa who followed the Jeeva till the end vanished when the Jeeva burnt his ego in the knowledge fire.
Maayaa had no place to haunt now and was left back crying for her loss.]
इयाकBया]गनावVAा(ाजा व>मयमागतः मि'Aणां मखमालोVय

ु 1चAापत इवाभवत ् ।
भयो
ू वचारयामास तदाGचयमनतमं
ु भयो
ू भयो
ू sथ पdछ बभवाGचय
ू वाFनFत ।
तेषां समु1चतैदानैः स`मानैदःुखसं3यं कवा
ृ कjणयावटो 9टलोकपरावरः
ि>थवा तA 1चरं कालं वमGय ृ Fनयतेगतीः आजगाम गहंृ पौरै वि 'दतः ववेश ह ।
Hearing these words from the mouth of the lady, the king was surprised. He looked at the faces of his
ministers and remained frozen like a painted picture. He again analyzed the amazing horrifying events he
had experienced. He again and again questioned them in many ways; then was amazed by the answers he
obtained. He who had seen the people of his other life-story was filled with compassion and offered them
suitable charities and made lots of gifts alleviating their pains. He remained there for some more time
analyzing in his mind the peculiar ways of the Creation. Then he returned home.
He entered his city hailed by the citizens.
11
ात>तA सभा>थाने मामपd

ृ छदसौ नपः
ृ कथमेवं मने
ु >वKनः य3मFत वि>मतः ।
यथाव>ततया
ु त>य तत उVतः स ता9शः संशयो nदया'न'नो
ु वातेनेवा`बदो
ु दवः ।
इयेवं राघवाव
या महती @मदाFयनी अससतां नययाशु सdचासतां नययलम ् ।
In the morning he entered the court and questioned me. He said that he was surprised that the dream events
were real. I told him the truth about everything and the doubt in his heart cleared up like the cloud blown
away by the wind. Raaghava, this is how the great Avidyaa with her deluding power makes the unreal look
real and real as the unreal.
Rama spoke
कथमेवं वद opम'>वKनः सयवमागतः @मोदार इवैषोsथQ न मे गलFत चेतस ।

Hey Brahman, tell me how the dream (experienced by the king) became a reality.
Still I am confused and still not able to clearly grasp the meaning thereof.
Vasishta spoke
सवमेतदव
यायां संभवयेव राघव घटे षु पटता 9टा >वKनसं@मतादषु ।
दरंू FनकटवhाFत मकरे
ु ु s'तTरवाचलः 1चरं शीqवमायाFत पनः
ु ेटे व यामनी ।
असंभवdच भवFत >वKने >वमरणं यथा असdच सदवोदे Fत >वKनेिवव नभोगFतः ।
सि>थ
ु तं सटु ु चलFत @मे भपTरवत
ू वत ् अचलं चलतामेFत मदव3ुrध1चतवत ् ।
All this is possible in the Avidyaa state, Raaghava!
Cloth-ness also can be seen in pots in a dream or illusory states.
(Extremely contradictory situations are possible in Avidyaa state.
After all, the mind has to accept it as real; that is all!)
Distant thing appears closer like the mountain seen inside the mirror.
A long span of time appears short when the night passes in a good sleep.
Even impossible things happen in the dream like one’s own death.
Unreal appears as real like floating in the sky in the dream-states.
What appears stable appears moving, as when we spin, the land around us rotates.
That which does not move, moves, in the mind confused by intoxication.
VAASANAA MANIFESTS AS ANY FIELD OF EXPERIENCE
वासनावलतं चेतो य
यथा भावययलं ततथानभवया ु शु न तदि>त न वाKयसत ् ।
The mind that is goaded by the Vaasanaa will have the experience of whatever it thinks is there, though it is
not there; nor is it (the experience) unreal.
(Any perceived is real for the mind which believes in the basic reality of the perceived.)
वपय>तमFतज'तःु पGययामानमेडकं, ^बभFत स`हतामेड़ो वासनावशतः >वयम ् ।
The deluded mind-animal will believe itself to be a goat (if the brain is not functioning properly).
Influenced by Vaasanaas, the goat fears the lion-ness itself (because of its belief in the goat identity).
(Brahman the lion state believes itself to be a goat-state (Jeeva) because of the Vaasanaas; and fears the
Brahman state itself as some emptiness that is to be avoided; or a divinity that is to be feared.)
काकताल=यवdचेतोवासनावशतः >वतः संवदि'त महारं भा Oयवहाराः पर>परम ् ।
There is a maxim which says, ‘the crow sat and the palm fruit fell’.
(The crow-sitting is not the actual cause of the fruit falling, but a matter of co-incidence only (as if that
slight movement of the crow’s feet was necessary for the falling of the fruit.)
Similarly, the Vaasanaa dominates the mind, and the happenings in the world become realities through
exchanges of thoughts with each other (a combined effect of all Jeevas interacting with each other.)
12
WHY LAVANA SAW THE CHAANDAALA COLONY AS REAL?

वतं
ृ ाVपVकणे राSः क>य1चलवण>य यFतभातं तदे त>य स
वास
वा मनोगतम ् ।
The reality or unreality of the experiences of some king named Lavana in the Chaandaala colony belongs to
his mind only.
(The Chaandaala colony was a private mind experience of some King named Lavana, real only for him.
Each Jeeva’s experience of the perceived belongs to that particular Jeeva only. Mind is just a quality of the
Jeeva that produces a belief in the reality of any perceived. If questioned, it will produce more scenes of the
perceived and prove the reality of the world more firmly.
Lavana’s life itself is a perceived state of some Vaasanaa-bound Jeeva; and nothing can prevent the mind
from creating an illusion within an illusion, like a mirror inside a mirror experience, and prove it also as
real.)
व>मरयप व>तीणाN कतां ृ चेतः gयां यथा तथा कतामKयकतामFत
ृ ृ >मरFत FनिGचतम ् ।
Though forgotten, the mind can give a detailed account of an event as occurred, through the sheer talent of
imagination. It can also remember an event that had occurred as not having occurred.
(Whether in memory or not, whether an actual happening or not, any mind can instantly prove an event as
occurred or not occurred, by its sheer power of conception. Lavana was able to remember his illusion-
experience in detail; and believed also that it was real. The mind had to just prove it all by producing the
same perceived field as Lavana wanted; and it is indeed not a difficult feat for the mind which is adept in
producing any perceived field for any Vaasanaa.)
तथा न भVतवानि>म
ु भVतवाFनFत
ु चेतस >वKने दे शा'तरगमे ाकतो ृ sKयवब
Cयते
ु ।
व'CयपकससRामे
ु ु Oयवहारोsयमी9शः Fतभासगत>त>य >वKने पव ू कथा यथा ।
Even an ordinary man who dreams that he has gone out of the town can remember such minute events of
the dream like ‘I have not eaten’, I have eaten’, in his mind. The events that occurred in the village of
Chaandaalas also are like that only, like the events of the dream getting explained in detail (through
memory).
[MEMORY:
What is memory? Memories are some flashes of thoughts in the mind about some sense perceptions; and an
added story-content to make it personal.
Remembrance is connected to some random information of events, faces, sorrows, joys, and some data that
has been learnt, and so on.
However all these events and faces and places that one remembers, are nothing but the emptiness that is
coloured as events, faces and places by the mind-narration.
If the learning has not become your own essence as the ‘you’, then it is also just some emptiness only that is
remembered as some learning; because whatever you really are is not remembered as a memory.
Memory is dead matter only; a corpse that you hang on to.
Why? Samsaara- the world is not a solid world but moments that keep slipping away. The past moment, the
past event, the past state of the seer seen and seeing is already gone and finished off.
What is gone off cannot come back the same way.
The past is just some dead matter that is floating as thoughts in the mind.
Memories help us survive, no doubt; it has its own uses in some learning fields; but that is all.
The photographs (which are like dead bodies) you treasure, the history of many other Jeevas that you
cherish; the past events you hold on to as wealth are indeed worthless; for nothing of the past is there
anymore. Past is just emptiness that holds on to you like a ghost.
People change, places change, faces change, and relationships also change; nothing stays as it is.
What are you holding on to through memories?
All that is left back as the past is emptiness only. Future which has not happened is also emptiness only.
Present is already gone before you catch it also.
Jeevas hang on to the life holding on to these dead images of the past.
Lavana also was hanging on to the life of the Chaandaala which never happened actually; but was seen only
in his mind. Already he was feeling attached to the people of that life and wanted to see them again.
Still under the power of the sorcerer, he went to those regions and found the proof of his Chaandaala life,
like you travel again in a dream world and prove your dream experiences as real.
He was also hanging on to the dead images of the memories and went through a dead world and felt happy.
Such is the power of Maayaa.]
13
अथवा लवणेनाशु 9टो य: >वKनव@मः स एव संवदं ाKतो व'Cयपकसचे

ु तस ।
लावणी Fतभाssuढा व'Cयापक ु सचेतस व'Cयपुकसंव\ाssuढा पा1थवचेतस।
Or, the delusory dream experience of Lavana was reflected in the minds of the Vindhya Mountain
Chaandaalas. (They are the dream characters of Lavana’s illusion-experience and really existed like
Vidooratha’s world people who belonged to his Vaasanaa field. These Chaandaalas had the illusion of a
king living with them; and the king had the illusion of living with them.
All Jeevas are dreamers of each other and each dream character is the proof of the reality of the other
dream characters; like each reflection in the mirror is the proof of the existence of other reflections.)
Lavana’s perceived field was reflected in the minds of the Vindhya Mountain Chaandaalas, or the events
perceived by the Vindhya Mountain Chaandaalas were reflected in the mind of the king.
यथा बहनांू स9शं वचनं नाम मानसं तथा >वKनेsप भवFत कालो दे शः gयाप च ।
Just like the words of many poets become real in the minds of the people; the time, space and action
become true likewise in a dream.
(The best example of poetry making the unreal as real is found in the devotional literature on Shri Krishna.
Though Krishna was a child of eight years when he left Gokula to rejoin his real parents, the poetry has
made people believe in the amorous sports of Gopis (cowherd women)and Krishna, which have indeed
tainted the greatness of the MahaaYogi Krishna, who was a realized Sage and a noble Raajarshi no less in
knowledge than King Janaka.)
Oयवहारगते>त>याः सतास Fतभासतः, सता सवपदाथानां ना'या संवेदना9ते ।
संवेदनेतरा भाFत वी1चवा जलस]गFतः भतभOयभवय>था
ू तjबीजे तjयथा ।
त>याः सवमसवं च न स'नासदFत ि>थतं ससदे व ह संवतेरसंवतेरस'मयम ् ।
All the events of the world are (felt) real when perceived only (like a dream experience is felt real at the
time of the dream only). The reality of all the perceived objects is proved as an experience only that
belongs to the mind. The perceived world with its past, present and future looks as if separate from the
perceiving mind (entity), like the wave from the water-collection, or the tree from its seed.
(Essence of the seed alone is the tree; the essence of water alone is the wave; and the essence of the mind
alone is the perceived world for anyone.)
The reality or non-reality of the world stays as if real, and as if not real.
What gets experienced is understood as real, and what is not experienced is understood as not-real.
(There rises no question of whether this is real or that is real.
Lavana experienced a Chaandaala life through a sorcery trick. That was real for him, and not to any other
person in the court. The magic-effect had extended to Vindhyaa Mountain also, along with Lavana; like a
ghost believer carries his ghost also to wherever he goes.)
AVIDYAA IS NON-EXISTENT IN AATMAN
नाव
या व
यते कि'चतैलाद सकताि>वव, हे `नः कं कटकाद'यपदं >या[ेमतां वना ।
‘Avidyaa’ is not there at all, like the oil in the sand.
Will gold be anything else other than the gold even as a bracelet?
(Avidyaa is also a concept connected to the perceived only. The Chaandaala wife was as unreal as the oil
in the sand. For a man who is blind to the existence of the gold, bracelet alone is real; so it was for
Lavana. If he was a Knower, he would have dismissed the entire experience of Chaandaala as a worthless
dream experience and would have continued his duties as before; but he had developed a Vaasanaa for
seeing the Chaandaala colony in person; and his Vaasanaa was fulfilled accordingly. It was a travel from
one dream world to another; both being the branched out states of delusion only, in the mind of Lavana.)
अव
ययामतव>य संब'धो नोपप
यते, संब'धः स9शानां च यः >फटः
ु >वानभFततः
ु ू ।
जतकाटादस`ब'धो
ु यः समासमयोगतः ना'यो'यानभवायासौ
ु तदे क>प'दमाAकम ् ।
परमाथमयं सवN यथा तेनोपलादयः 1चता समभचेय'ते संब'धवशतः समाः ।
यदा 1च'माAस'माAमयाः सवf जग
गताः भावा>तदा वभा'येते मथः >वानभवि>थते
ु ः।
न संभवFत स`ब'धो वषमाणां Fनर'तरः, न पर>परसंब'धाि
वनानभवनं
ु मथः ।
सदं शे स9शं व>तु 3णा
गवैकतामलं uपमा>फारययेकमेकवादे व ना'यथा ।
14
THE CONCIOUS PERCEIVER AND THE INERT THAT IS PERCEIVED
[Can a conscious thing perceive an inert thing since both are completely different?
Vasishta explains how every object is a state of Chit only and is not inert in any manner.]
(Aatman, the Brahman-state in essence is a state of pure knowledge or awareness; and Avidyaa cannot
exist there, like darkness can never be there in the sun.)
Avidyaa is not found to be connected to the principle of Aatman.
(If something has to know some other thing, both should have some common essence that connects them;
otherwise perception is not possible.)
A relation between two things can be found if and only there is some common essence between them both;
it is a matter of common experience.
(Perception process is made up of the perceiver, perceived and perceiving - Drashtaa, Drshyam and
Darshanam. We observe that a conscious part is able to perceive the inert objects including the body, the
medium of perception. How two contradictory things can mix with each other to produce the perception?)
The lac and the stick are different though they both are capable of fueling a fire; so they cannot be
experienced by each other; but they are same in essence because of being a vibration of Chit.
(Lac also burns; stick also burns; but still one is a liquid form, another is of a solid form; therefore they
cannot produce each other as an experience; but we cannot doubt that both the objects have one common
essence of staying as objects of knowledge for the perceiving Chit-state.)
Every object like the stone etc is of the essence of the Supreme Reality alone (pure awareness-state); they
all are related to each other by being part of awareness and so are cognized by the awareness.
Since all the objects of the world are experienced as real by being in the presence of awareness, they all
shine for each other also (and interact).
However, since the objects are different in character, their relation is temporary only.
Since they are not related to each other, they do not exist for each other.
(When a Jeeva is aware of the objects, they exist as objects of knowledge for that particular mind only.
When that mind is not aware of them, they do not have the capacity to exist separately independent of the
perceiver. These objects cannot be aware of each other, because they do not have any common essence in
them, and exist as various combinations of elements only, as separate from each other.
Only when a perceiver is present as a mind, the objects exist as the common essence of his perception.)
Being a part of awareness, the objects immediately attain oneness by nature, and not otherwise.
CHIT ALONE IS ALL
1चdचेयमलता 9Gयuपयोदे Fत चेतनः, जडं जडेन मलतं घनं संप
यते जडम ् ।
न च न च 1चWजडयोरै Vयं वैलvBयाVव1चhवेत ् ।
The conscious entity itself rises as the ‘seen phenomenon’ by the mixing of the mind and its conceived
objects. (It is similar to the dream experience, where all the people and objects are made of the mind-
material of the dreamer. Chit alone exists as the perceiver and perceived both.)
(Mind alone exists as the objects of its perception also; this has been explained previously.
A conscious entity is conscious of some sense perceptions only, which are defined as inert objects, to show
the difference between the seer and the seen. Otherwise, there is nothing called conscious and inert existing
as two separate things. Consciousness itself means that you are conscious of some objects.
Therefore consciousness itself is defined as something which is conscious of something.
Therefore the world of objects is just a part of the conscious process only, and does not exist separate as
some inert absolute world phenomenon.)
The idea of inertness as oneself, mixes with the objects that are inert, and a thick inert state is produced.
(The idiot mind of the ignorant infected by Avidyaa sees the inert body as itself, and therefore sees the
entire world as made of inert objects only and imagines the body as a conscious entity.
How can the object of knowledge like the body be capable of any conscious perception?
There is only one complete state of ‘being conscious of something’; and this alone is experienced as the ‘I’
ness and the ‘I’ ness based world.)
15
If the conscious state (that which knows the objects) had to mix with the inertness (that which is known)
and become one, it cannot happen at all, because both are different from each other.
(There cannot be an inert world that exists independently of the conscious mind.
Since they are both different like the lac and the stick, they cannot mix with each other and produce a
perception process.)
CONSCIOUS AND INERT CANNOT MIX UP

1चWजडौ 1चA एकA न तौ संमलतः Vव1चत ्, 1च'मयवािdचदाल`भिGचदाल`भेन वेदनम ् ।
In the process of perception, the conscious and inert factors do not mix up ever; since it is only the
awareness factor that reveals the objects; and such a revelation only becomes an experience.
(There is no inertness at all, as defined by the ignorant mind. Everything is a part of the conscious process,
Chit-alone staying as the perceived objects, as per the Vaasanaa content of the mind.)
दाjपाषाणभेदानां नतु pयेते 1चदामकाः, पदाथQ ह पदाथन f पTरणा`यनभयतेु ू ।

The objects like the wood and the stone which are different, are not conscious objects (they do not see each
other; for they need a conscious entity to be aware of them). They are just objects of knowledge that are
some names with meaning converted into objects.
(The undivided empty expanse alone exists as (Chid) Aakaasha, the revealing power of Brahman.
This revealing power exists as the mind-expanse (Chitta Aakaasha) which draws the dividing lines in the
empty expanse and calls it the inert Aakaasha, the element. The dividing nature is the disturbance it owns
as its permanent feature. Like a child naming different shapes of clay lumps with different names, the
divided shapes are variously named by the mind as trees, animals, stones, sticks, people, etc.
To add ghee to the burning fire of perception, the Avidyaa-filled mind imagines likes and dislikes,
attachments, hatred, envy, anger, and wants etc on the shapes drawn on emptiness by the senses.
It calls some as inert, some as conscious, makes its own rules and regulations, and exists as the perception
process of the seer, seen and seeing existing as one.)
िजpवयैव रसा>वादः सजातीयामलोदयः, ऐVयं च व\ संब'धं ना>यसावसमानयोः ।

जडचेतनयो>तेन नोपलाद जडं मतं, 1चदे वोपलकbयादuपणीFत
ु मता 1चता ।
Tongue alone can taste that which has taste.
The tongue has the capacity to be aware of (or produce the sensation of) something called taste in the
objects; and attains the taintless knowledge (of some taste). Though the tongue and the objects that are
tasted are different, yet the tongue as a tasting medium produces the awareness of taste which becomes the
common factor to both (in essence.)
(It is the consciousness alone existing as the consciousness of taste; and there is nothing but knowledge
(Bodha) seen as the world).
Oneness is alone the relation that connects all; it cannot be in dissimilar objects.
(And this oneness is the awareness-state of reality. However, the word awareness or consciousness also
does not fit the Reality state, because it is some indescribable state which is something (That) which exists
as this world (as seer and the seen).
Therefore in the case of the inert and conscious objects, the stone etc are not inert actually; the awareness
factor alone shines with limitations as the solid objects.
एक8भावं गता (ट9Gयाद

ृ कjते
ु @मं काटोपला
यशेषं ह परमाथमयं यतः
तदामना तसंब'धं 9GयवेनोपलDयते ।
The seer and the seen become one single factor and yet create the delusion of difference; since the stick,
stone etc are all completely of the nature of awareness state only.
Being of the essence of Chit, the differences and connections are seen in them as conceptions only.
(There is only one single state of awareness shining as Knowledge essence. That alone appears as if
divided as the three-fold factors of seer, seen and the seeing.)
16
सवN सवकाराxयमन'तमव यनतः वGवं स'माAमेवैति

व\ तववदां वर ।
Everything in all manners is the endless state of Reality alone.
Hey best of students, understand with effort that everything is Reality alone that shines as the world.
(As mentioned in the Upanishad way of explanation of Lavana’s story, Lavana the king’s state (Brahman)
alone is always there; the Chaandaala life experience (Jeeva-state) was just a state of delusion created by
Maayaa (sorcerer) and a force of Moha (horse), and the company of Avidyaa the Chaandaala wife; and so
the Chaandaala state was not real; it was just an experience of an instant; just a conception; a minuscule
quiver in the conscious point called Lavana.
If the king (Brahman) had not ridden the horse of Moha or Vaasanaa, he would never have had the
experience of the Jeeva (Chaandaala).
In fact, Brahman is never in Moha. Avidyaa cannot exist in the Brahman-state at all.
Therefore Avidyaa is not there at all; and is false.
Unreal cannot exist really. Reality alone shines without any taint.
World is non-existent. There is no inert or conscious or mind or body.
Nothing was produced at all. Jagat is not existent at all except as the absence of knowledge.
Brahman the Reality state is the potential state of all knowledge that can be known.
This nature of reality exits as knowledge, ‘Vidyaa’; and the absence of knowledge is Avidyaa.
The absence of knowledge is Jagat, which can never exist in the Knowledge state.
JeevanMukta is always in the Knowledge state only; and Avidyaa world never exists for him.
He sees the Reality only as everything, like seeing the gold alone in all the gold shapes.
Gold awareness is Vidyaa; bracelet awareness is Avidyaa.
Brahman is the gold-state; there is no bracelet (Jagat) at all in the gold-state.)
असतायागFनटे न वGवं ल3शत@मैः पTरतं

ू ं
1चdचमकारो न कचन पTरतम
ू ्।
संकपनागरा नणां ृ मथः >प'दि'त नो यथा, न दे शकालरोधाय तथा सगिवFत f ि>थFतः ।
The world filled with countless delusions is just a wondrous phenomenon of Chit for the Knower who is
intent on renouncing the unreal, and nothing fills it for him (in the form of divisions).
Like the imagined men do not affect the real men in any manner in place or time, so is the world for a
realized man.
(A knower sees the completeness only as one single whole (Poornam), like the seeing the ocean as one
complete whole along with its foam, waves and whirlpools. Ocean means all these included as its nature.
Brahman’s nature is to exist as any perceived which has a mind to see it, as a co-partner.
So is the Jagat for the Knower, a state of completeness only that is quiescent and free of all divisions.)
भेदबोधे ह सगवमहं वाद@मोदयः हे मसंवपTरयागे कटकाद@मो यथा

कटकाद@मो हे ि`न दे शा[ेशं भवाhवम ् ।
(For the ignorant, the world is real and solid.)
When one sees the differences only, the world with its ego and other delusions get produced.
When the gold is not cognized, the bracelet delusion occurs.
(Gold vision is blocked by the bracelet vision; reality is blocked by sense perceptions.
Discard the bracelet idea and see the gold only; discard the sense perceptions as information only, and see
the Reality through the abstract vision.)
The bracelet delusion is actually non-existent in the gold; so also, the differences in places and creations are
seen as real because there is only the Reality state that stays as real.
(Why everything of the world look so real?
It is because of the Reality that is blocked by the mind-construes.
Why the bracelet looks so shining and beautiful? It is because of the gold which is its essence.)
17
9JदशनपTरयागे नाव
याि>त पथVसदा ृ कटकादमहाभेदमेकं हे म यथामलम ् ।
When the perceived object along with the perceiving process is ignored (like a mirage), Avidyaa can no
more be there as the absolute factor.
(Running towards the mirage river is Avidyaa; ignore the mirage; then there is no mirage water at all that
attracts you. Avidyaa is not there at all.
Avidyaa is the stupidity of believing in a mirage river which is non-existent actually.
Stupidity is co-existent with the belief in the desert waters.
Heat actually is heat only and no mirage is there in the heat-state.
But why then the mirage is seen? Because of stupidity!
When did the mirage get produced?
When you see it, it is there. It is just the nature of heat to exist as the Mirage River.
There is no river at all in the heat.
The idiocy of running after the mirage is Avidyaa; or Jagat-state.
Jagat is not in the Knower who knows only the heat.
He knows that there is no reality in the Jagat.)
When the various divisions of bracelet etc. are not seen, gold alone remains in all its purity.
जलमेकं तर]गाद दावक f ं शालभि'जका म'माAमे

ृ कं क`भाद
ु opमैकं Âजग
@मः ।
Water alone is all the various forms of waves and whirlpools.
Wood alone is al the shapes of all sculptures.
Clay alone is all the objects made of clay like pots and cups.
Brahman alone is all the three worlds, conceived by the mind-factor.
(There are no divisions at all actually except as imagined by the mind.)
संब'धे 9Gय9ट=नां मCये (टह

ु य
वपःु (yदशन9यादविजतं तददं परम ् ।
The Seer is the connecting principle between the seen and seeing.
When the Seer exists without the seen and the seeing, that is the Supreme state.
BE THAT ONLY
[The biggest obstacle that stands between a Mumukshu and the Moksha is the state of Mumukshu itself.
The Vaasanaa for the attainment of Moksha is so intense that Moksha itself is kept away as a goal that never
can be attained ever.
The Vaasanaa is already there in you for Moksha, since you are still pursuing the study of this great text with
high determination. Now drop the idea of Moksha that is waiting for you, and stay as if you have attained
Moksha already.
Feel great about being the Brahman-state and understand that there is no Moksha or Bandha as such except
as imagined by the mind which is not actually existent.
Listen to Vasishta’s words to Rama; and know that you are already realized.
Do not stumble and falter like Lavana who woke up and still was wondering as to whether he was a
Chaandaala or a king; you will never ‘know’ the state of Moksha, because you are already that.]
(The ego that you identify with as Rama, as the son of so and so, brother of so and so; all these are just
ideas embedded in the mind like stars in the empty expanse of the sky.
You, the name and form conception of some mind factor which exists nowhere, (search for this mind; it
vanishes without a trace); is also made of that reality alone.
You are the Reality state and not the mind conceived ego. If you stay as that state and see the world, the
Jagat is seen as the oneness of all; and all divisions vanish off forever, never to return.)
दे शा[ेशं गते 1चते मCये यdचेतसो वपःु अजाbयसंव'मननं त'मयो भव सवदा ।
अजाR>वKनFन(>य यते uपं सनातनं अचेतनं चाजडं च त'मयो भव सवदा ।
जडतां वजFयवैकां शलाया nदयं ह तत ् अ3ुrधो वाथवा 3ुrध>त'मयो भव सवदा ।
18
When the mind jumps from one object to another (through the sense-horses), there is an in-between state of
the mind which does not cognize any inert object (as outside or inside).
It is just the pure awareness state where you do not perceive anything.)
Remain as that state always!
That ancient state of yours (as the beginningless Reality) which is not in the waking, dream or deep sleep
states, which is neither conscious nor inert, remain as that state always!
If the rock was not inert but conscious, what a quiescent state it would be in; imagine that; that is the state
of Reality, like the innermost quietness of a conscious rock.
Remain as that always whether engaged in the worldly affairs or not.
(The actions of the world like waves flow over the rock, without affecting it in any manner.
Waves or no wave, rock is the same always.
A Knower is not affected by any work he is engaged in. Work and no-work have no difference for him.)
क>य1चिकXचनापीह नोदे Fत न वल=यते अ3ुrधो वाथवा 3ुrधः >व>थि>तट यथासुखम ् ।
Nothing whatsoever of whomsoever rises or dissolves here.
Whether engaged in the worldly affairs or not, remain in the state of the Self happily.
नाभवा'छFत नो
वेिट दे हे कि'चVव1चपमा'>व>थि>त
ु ट Fनराश]कं दे हवितष ृ ु मा पत ।
The Self state of Reality does not desire or hate anything from anyone when embodied (when acting
through a mind-medium).
Remain as the Self (Reality state of witness) without anxieties.
Do not get identified with the bodily actions.
(Be the sun of awareness which lights up the actions, without itself doing anything.)
भवय
RामकRा`यकायOयवसतो यथा 1चतवितष ृ ु मा Fतट तथा सयामतां गतः ।
Like being engaged in the actions of a city which has to be built in a future (as just some vagueness in the
mind), keep unattached to the thoughts of the world, by remaining established in the truth of the self.
यथा दे शा'तरनरो यथा काठं यथोपलः तथैव पGय 1चतं वम1चतैव यदामना ।
A man who stays in another city, a stick or stone on the road does not engage your attention.
Treat the thoughts regarding the worldly affairs the same way and ignore the mind.
(Just pass through them like wading through an imagined river made of emptiness.)
Remain in the Self state without the mind itself.
यथा 9षद ना>य`बु यथा`भ>यनल>तथा >वाम'येवाि>त नो 1चतं परमामFन तकतः ु ।
There is no water in the stone. There is no fire in the water. There is also no mind in the Self-essence.
How can it be there in the Supreme Self, which is your self-essence?
ेvयमाणं न यिकि'चतेन यिgयते Vव1चत ् कतं ृ भवFत त'नेFत मवा 1चताFतगो भवेत ् ।
Whatever is seen by the mind (as the world, actions, objects, and people), or whatever is done by the mind
(as actions of the senses) is not actually a real occurrence. (It is just a state of conception within the mind.)
‘Mind is not at all there’; with this ascertainment transcend the mind.
अय'तानामभत>य ू यिGचत>यानवत ु ते पय'तवासनः क>मा'न `लेdछ>यानवत ु ते ।
Fनर'तरमना9य वमाचारािdचतपकसं ु >व>थमा>व Fनराश]कं प]केनेव कतो ृ जडः ।
If you are going to follow the mind which is completely identified with the inert stinking body, then why
do you not follow the ways of a Chaandaala that lives at the outskirts of a city?
(An ignorant man who pampers the body as his real identity is no less than a flesh-based Chaandaala.)
Disregard the mind-Chaandaala always by sticking to the conduct prescribed for a Mumukshu, remain in
your true state of the self without any apprehension, like an inert body made of clay.
1चतं ना>येव मे भतंू मतमे
ृ वा
य वेित वा भव FनGचयवा'भवा ू शलापjषFनGचलः
ु ।
The mind is actually non-existent; or you will know it as having been, it is dead now.
Understand this well, and stay quiet like a man made of stone.
े3ायामि>त नो 1चतं ति
वह=नोsस तवतः स कमथमनथन f त
Oयथन f कद0यसे ।
When scrutinized, the mind is not at all found to be there.
You (the Reality state) are actually without a mind phenomenon as such.
Then what for are you wastefully polluting yourself with that meaningless thing?
(Search; find out where this mind is situated. You will find it nowhere; for it is not there at all.)
19
असता 1चतय3ेण ये मधा ु >ववशे कताःृ तेषां पेलवब\ीनां

ु च'(ादशFनjिथतः ।
Those who are possessed by the non-existing ghost of the mind have lost their reason, and will even see
thunderbolts rising from the moon. (That is how stupid the world is!)
1चतं दरेू पTरयWय योsस सोsस ि>थरो भव, भव भावनया मVतो ु यVया
ु परमयाि'वतः ।
Cast afar the mind, and remain stabilized as whatever you are.
Be free of the idea of the world. Be endowed with the supreme means of realization.
असतो येsनवत ु 'ते चेतसोsसयuपणः Oयोममारणकमzकनीतकालाि'धग>तु तान ् ।
Those who follow the unreal perceptions created by the unreal mind waste their time hitting at the empty
void. Fie on those fools!
Oयपगलतमना महानभावो ु भव, भवपारगतो भवामलामा ।
Dissolving off the mind, stay with the Supreme experience.
Crossing over the worldly existence, stay as the taintless state.
स1चरमप
ु वचाTरतं न लrधं मलममलामFन मानसाम क1चत ं ्।
Even if you analyze for long, there is no taint called the mind in the taintless Aatman.
ASCENDING TOWARDS THE STATE OF JEEVANMUKTA
थमं जातमाAेण पंुसा कि'चि
वकसतब\नै
ु वं सस'गमपरे ण भवतOयम ् ।
अनवरतवाहपFततोsयमव
यानद=Fनवहः शा>AसWजनसंपका9ते न तTरतंु शVयते ।
तेन ववेकतः पjष>य
ु हे योपादे यवचार उपजायते । तदासौ शभे
ु dछाभदां ववेकभवमवतीणQ
ु भवFत ।
ततो ववेकवशतो वचारणायाम ् ।
At first, as soon as one is born, a person who has purified his mind should keep oneself in the company of
the noble ones. (Why?) This person who has fallen into the flood waters flowing incessantly is getting
carried away by the river of Avidyaa. He cannot cross over it without the company of the noble ones and
the study of scriptures. (What happens by the company of the noble Knowers and study of scriptures?)
Because of the company of the noble and the study of scriptures, the embodied Jeeva attains discrimination;
the analysis of what is to be sought (Brahman) and what is to be rejected (desires and attachments) is
understood. Then he steps into the first level of Yoga Bhoomi where discrimination dominates, which is
known as ‘Shubecchaa’, ‘the auspicious desire (for the Knowledge of reality or Brahman state)’. Then
through the practice of discrimination he gets into the state of ‘Enquiry’ or ‘reasoning about the truth’.
संयJSानेनासंयJवासनां यजतः संसारभावनातो मन>तनतामे ु Fत ।
तेन तनमानसा`नाम
ु ववेकभममवतीणQ
ू भवFत । यदै व यो1गनः संयJSानोदय>तदै व सवापितः ।
By the proper understanding of the truth (about the unreal nature of the perceived), one discards the
improper Vaasanaas of the world (desires and attachments); and the mind becomes lighter (because of
fewer thoughts, no anxiety, no apprehension, no desires, no attachments... so on). Because of that, he now
steps into the level of discrimination which is known as ‘Light Mind’, TanuMaanasa.
When the true understanding rises, then alone the absorption in the Reality essence becomes possible.
त
वशा
वासना तनतां ु गता यदा तदै वासावसंसVत इयdयते ु कमफलेन न बCयत इFत ।
अथ तानववशादसये भावनातानवमDय>यFत । याव'न कव
ु 'नप Oयवहर'नKयसयेषु संसारव>तष
ु ु
ि>थतोsप >वाम'यव3ीणमन>वादDयासवशा
बाpयं व>तु कव
ु 'नप न पGयFत नालंबनेन सेवते
नाभCयायFत तनवासनवा
ु dच केवलं मढः ू सKतब\
ु ु इव कतOयं करोFत ।
Because of that, the Vaasanaas slowly decrease and that level is known as ‘No-attachment’ ‘Asamsakta’.
In this level, one is no more bound to the results of his actions (since he does not perform any action with
attachment to the results.) Because of the decreased Vaasanaas, one then practices lessening of thoughts
(controlling the flood of thoughts.) He performs actions; goes through his day to day life; lives in the midst
of all the objects that exist in the world; yet his mind does not ever swerve from the state of the Self (-
enquiry) Because of the constant sincere practice, though engaged in external actions he does not see them
as real; he does not chase them madly; does not brood about them. He no more is under the control of
Vaasanaas. He now acts as if he is just an idiot, or as asleep while awake. (In the midst of idiots who
imagine that they are wise, a man of wisdom is looked upon by them as an idiot only.)
20
तनभावतमन>क
ु >तेन योगभमकामभावनाम1धu
ू ढः ।
With a mind free of conceptions, he now ascends the level of ‘non-conception of perceptions’ ‘Padaartha
Abhaavanaa’. (He is able to understand that the objects are nothing but sense perceptions and do not exist
independent of his perception.)
इय'तल{न1चतः कFत1चसंवसरानDय>य सवथैव कव ु 'नप बाpयपदाथा'भावनां यजFत तया ु मा भवFत
ततो जीव'मVत ु इयdयते
ु । नाभन'दFत संाKतं नााKतमभशोचFत केवलं वगताश]कं संाKतमनवत ु ते ।
Thus his mind absorbed in the Self-enquiry; after practicing for a few years (or for few months, or few
days, or few minutes, or few seconds, or instantly also); though performing actions of all sorts (without the
attachment to the results); he renounces the conception of outside objects (as real).
He transcends the three states of the mind - waking, dream and deep sleep (and understands that all these
are state of ignorance only, and are based on the belief in the reality of the world.)
Then he is known as a JeevanMukta.
He does not get excited about what is attained. He does not worry about that which is not obtained.
Without entertaining any anxiety, he just acts properly towards whatever is attained.
RAMA’S STATE OF DISCRIMNATION
वयाप राघव Sातं SातOयम_खला'तरं ननु ते सवकायDयो f वासना तनतांु गता ।
Raaghava! You also have understood whatever needs to be understood fully.
Haven’t your Vaasanaas about all actions diminished already!
शर=रातीतवित>वं
ृ शर=र>थोsथवा भव मागाः शोकं च हषN च वमामा वगतामयः ।
You have already crossed over the idea of bodily actions.
Do not bother whether you have a body or not. Do not feel depressed or overly excited about anything.
You are the Reality-essence without any sort of afflictions.
व|यामFन सते >वdछे सवगे सवदोदते कुतो दःखसखे ु ु राम कतो ु मरणज'मनी ।
When ‘you’ are the self-shining (independent of the perceived), pure (without thoughts), all pervading (as
the essence of all), and always existing ‘Reality state’, (and not a Jeeva at all); where is the question of pain
and pleasure, or birth and death!
WHEN RELATIVES DIE…WHEN YOU FEAR DEATH…
अब'धरप
ु क>मावं ब'धदःखाFन
ु ु शोचस अि
वतीये ि>थते pयि>म'बा'धवाः क इवामFन ।
अवनाशोsप क>मावं वनGयामीFत शोचस अमृ यवसतौ
ु >वdछे वनाशः क इव आमFन ।
9Gयते केवले दे हे परमाणचयः
ु परं दे शकाला'यतापतेनामोदे Fत न ल=यते ।
घटे कपालतां याते घटाकाशो न नGयFत यथा तथा शर=रे sि>म'नटे sप न वनGयFत ।
Though you have no relatives, why are you lamenting about the death of your relatives?
When the ‘Aatman’ is the non-dual principle (without a second), what relatives can be there as such!
Even though you are imperishable (as the Reality essence), why are you worried that you will also perish
(because of identifying with a perceived body-image)?
How can the Aatman which is pure and deathless ever perish?
The body that is burnt is just a collection of subtle atoms of the Supreme state only that is seen as limited
by place and time. The essence of Reality never rises or sets.
If the pot is broken, the space inside the pot does not perish.
Similarly, even if the body dies, you as the Reality essence will not perish.
मगतणातरि]गBयां
ृ ृ 3ीणायामातपो यथा न नGयFत, तथा दे हे नटे नामा वनGयFत ।
If the mirage water waves disappear, the heat does not perish; so also, if the body perishes, the essence of
Reality which is the real you, does not perish.
वाXछै वोदे Fत ते क>मा
@ाि'तर'तFनर1थका, अि
वतीयो ि
वतीयं कं य
व>वामाभवाXछतु ।
What for the desire rises in you, which is a worthless delusion only?
How can a secondless one desire for a second one? (Is it not a delusion for sure?)
AATMAN AND MAAYAA
Oयं >पGयं
ृ तथा 9Gयं र>यं qेयं च राघव न किXचदि>त जगFत OयFतTरVतं यदामनः ।
Raaghava! There is nothing that is heard, seen, tasted, smelt in this world that is different from the Aatman.
21
(Aatman is the Reality state that is aware of some disturbance named sense-knowledge.
It itself stays as the object of knowledge, like the gold stays as the bracelet.)
सवशVतावमा>ति>म'नाम'येवा_खलाः ि>थताः, शVतयो वतते OयVते आकाश इव श'यता ू ।
(Is the delusion- power the quality of Brahman?)
All the powers are in the Reality essence alone as itself; the powers are spread out as the perceived, like the
emptiness of the sky. (Sky is another name for the emptiness; and is not the quality of the sky.)
1चता(ाघव uढे यं Âलोक8ललनोदता Âवधेन gमेणह े ज'मना जFनतभा ।
(What is the seed for this non-existent world?)
This lady named tri-world rises from the mind alone, hey Raaghava with her three levels of Sattva etc; and
deludes from the time of her birth itself.
(This seeing of the tri world as the real is the delusion power called Maayaa, which hides the real and
makes it look like something completely contradictory; like the heat is seen as the cool waters in the
desert.)
मनःशमने स\े वासना3यनामFन कम3याभधानैव मायेयं वनGयFत ।
(How is Maayaa destroyed?)
If the subduing of the mind is achieved (and the unreal nature of the world is realized), the Vaasanaas
perish; the actions and their results perish; Maayaa, the power of delusion also perishes.
स`सारोRारघ}े sि>म'या 9ढा य'Aवाहनी रWज>तां ु वासनामेतां Fछि'द राघव यनतः ।
(Sincere effort never fails.)
In this terrifying water-well of worldly existence, Vaasanaa acts as the thick rope moving the wheel
(pushing Jeevas up and down to various good and bad levels.) Hey Raaghava! Cut it away with effort.
अपTरSायमानैषा महामोहदाFयनी पTरSाता वन'ता+या सखदा ु opमदाFयनी ।
आगता opमणो भ]Vवा ु संसारमह ल=लया पनo ु pमैव सं>मय ृ opमBयेव वल=यते ।
When not understood she gives the greatest delusion. When understood, she is known as the ‘Endless’, and
bestows the ever-blissful state of Brahman! Coming out of Brahman, and playfully enjoying the worldly
appearance here, and remembering Brahman again, she dissolves into Brahman again.
(Maayaa rises from Brahman, stays as the world, and dissolves into Brahman.
(You as the deluded personality are the expression of Maayaa herself.
You as the unreal entity rose from Brahman and will dissolve into it again, like a wave.)
शवा(ाघव नीuपादमेयाि'नरामयात ् सवभताFन ू जाताFन काशा इव तेजसः ।
Hey Raaghava, like the light from the fire, all the objects rise out of the Supreme state of auspiciousness
which has no form, which is unfathomable, which is without afflictions.
रे खाव'दं
ृ यथा पणf, वी1चजालं यथा जले, कटकाद यथा हे ि`न, तथोणद यथाऽनले
तथेतhावनाuपे तथेदं भवनAयं
ु ति>म'नेव ि>थतं जातं त>मादे व तदे व च ।
स एव सव भतानामामा
ू opमेFत क0यते ति>म'Sाते जगWSातं स Sाता भवनAये ु ।
Like the lines on the leaf (are leaf alone), like the waves in the water (are water alone), like the ornaments
in the gold (are gold alone), like the heat in the fire (is fire alone), the tri-world of the form of ideas
(conceptions) stays in that Reality alone; is produced from that alone; and is that alone (and not different).
‘That’ alone is the essence of all beings.
‘That’ is known by the name of ‘Brahman’ the Reality that swells up as the perceived world.
If ‘That’ is known, the world becomes known. In all the three worlds ‘That’ alone is the ‘knower (of all)’.
[All that you understand as the world and family and objects, that which is reading these very words is not the
inert body, but the Reality itself existing as the reading you, the reading process and the read book.
Where is Brahman? Here now as you the perceiving entity!
What is blocking the knowledge of yourself as Brahman? The idea of you being a form with name!
Get rid of the false knowledge. True knowledge will shine as it is! It alone is!]
शा>AसंOयवहाराथN त>या>य वतताकते ृ ः 1च

opमामेFत नामाFन किपताFन कतामभः ृ ।
Those who have realized the truth have invented names like Chit, Brahman, and Aatman for that nameless
formless expanse of awareness, for explaining the truth through the scriptures.
22
वषयेि'(यसंयोगे हषामषवविजता सैषा श\ानभFतह

ु ु ू सोऽयमामा 1चदOययः ।
(It is just there in every experience of yours. Find it.)
When the senses open up an object as some image or sound or touch or smell or taste, if you can stay in
that pure perceiving state (without recognizing the name and form of the object, but as the silent awareness)
without any joy or irritation (before the mind pops up with some explanation of the object); that pure state
of awareness is this Aatmaa the changeless state of knowing.
आकाशाFततराdछाdछ इदं ति>ममंिGचदामFन >वाभोग एव ह जगपथJवFत^ब`बFत ृ ।
This state is extremely pure and taintless, purer and subtler than the space itself.
In this essence of Reality, the world stays like a reflection within itself as if separate (though the reflection
is not actually separate from it.)
ब\>त
OयFतरे
ु केण लोभमोहादयो ह ता'पायस
OयFतरे केण ते च ति>मं>तदे व च ।
Due to the ignorance deep-rooted in the intellect, there is the experience of greed and delusion; because of
seeing reality in the unreal, the world of divisions exists in that state as itself (as not different from it).
अदे ह>यैव ते राम Fनवकप1चदाकते ृ ः लWजाभयवषादे Dयः कतो ु मोहः समिथतः
ु ।
अदे हो दे हजैरेभलWजादभरस'मयैः कमख ं ू इव दब ु ु\वकपैरभभयते
ू ।
Rama! You are not a physical body and are formless (like a thinking point of emptiness). You are of the
nature of pure awareness without any disturbances of the perceived. How can you be deluded into having
shame, fear, sadness etc?
You are not a physical body and are formless (like a thinking point of emptiness). All these ideas of shame
etc are not real and are connected to the body only. Identifying with the body, and acting as the body, why
are you tormenting yourself like a fool imagining all these things?
अखBड1चFतuप>य दे हे खBडनमागते अस`यJदशनोऽKयि>त न नाशः कमु स'मतेः ।
You are of the form of unbroken awareness (that appears as the divided entities).
If the body falls dead, even the ignorant do not die (but continue to exist in other Vaasanaa-created worlds);
how can a Knower of the truth, who stays as the Reality essence, ever die?
आपतेदकमागऽप f न Fनj\गमागमं 1चतं नाम स वSेयः पjषो ु न शर=रकम ् ।
शर=रे सयसFत वा पमाने ु व जगAये SोऽKयSोऽप ि>थतो राम नटे दे हे न नGयFत ।
The sun is never blocked in its path; and the sunlight falls everywhere without obstruction.
Chitta is also unobstructed in its path and falls everywhere and stays as the perceived. This Chitta which
sleeps in the city made of nine holes is the Purusha who perceives, and not the body (which is inert).
Since the body (Sharira - that which deteriorates) is actually non-existent (since it is part of the perceived
only), this Pumaan (the awareness which is shining through a mind) stays as the Knower and the ignorant
both, in all the three worlds.
यानीमाFन व1चAा_ण दःखाFन ु पTरपGयस ताFन दे ह>य सवा_ण नाRाpय>य 1चदामनः।
मनोमागादतीतवा
यासौ श'यमव ू ि>थता 1चकथं नाम दःखै ु वा सखै
ु वा पTरगpयते
ृ ।
All the varied forms of sufferings (because of the body-connected possessions and relatives) you see in this
world belongs to the body alone; and not to the Chit-awareness which is beyond the grasp of the mind.
(Mind can go everywhere and grasp all the objects as its perception; but not the state of Chit.)
Since it is beyond the path of the mind, the Chit stays as the emptiness (on which sense perceptions get
produced). How can it be caught by joys or sorrows which belong to the mind only?
>वा>पदामानमेवासौ वनटा[ेहपXजरात ् अDय>तां वासनां यातः ष?पदः खमवा`बजात ु ्।
असdचेदामतवं तदि>मं>ते दे हपXजरे नटे कं नाम नटं >या(ाम केनानशोचस ु ।
When the body dies, the Jeeva loses its identity with the body and rises from the body-cage to its own
essence only, like the bee flies off into the sky from the lotus. (There is no individual Jeeva who goes from
body to body.) However the Vaasanaas that have been nourished in the mind till then, continue as another
body-experience with another identity. If you believe that there is no Jeeva (as the Aatman), even then, if
the body-cage perishes, what is the big loss? Rama, why do you cry for the death of the body?
सयं भावय तेन वं मा मोहमनभावय ु FनTरdछ>यामनो नेdछा का1चदKयनघाकते ृ ः।
Therefore, analyze and comprehend the truth. Do not act deluded. Aatman is without any desire.
You being the Aatman, the essence of Reality are taintless and do not have any desire at all.
23
साI3भते
ू समे >वdछे Fनवकपे 1चदामFन FनTरdछं Fत^ब`बि'त जगि'त मकरे
ु ु यथा ।
साI3भते ू समे >वdछे Fनवकपे 1चदामFन >वयं जगि'त 9Gय'ते स'मणावव रGमयः ।
Reality state of awareness is the witness of all actions; is equal; pure; and without any disturbance of the
perceived. Without any desire or need, the worlds reflect in it like in a mirror.
Reality state of awareness is the witness of all actions; is equal; pure; and without any disturbance of the
perceived. Like the rays emanating from the pure gem, worlds are seen inside it by itself.
(The nature of the mirror is to reflect; the nature of the gem is to shine as the rays.)
अFनdछमप संब'धो यथा दपण^ब`बयोः तथैवेहामजगतोभदाभे f दौ Oयवि>थतौ ।
Without any conscious want, the mirror and the reflection stay as if different, but are the same.
So also, the Aatman and the Jagat stay as if different and not different in actuality.
(Reflection is also the mirror only.)
सयू सि'न1धमाAेण यथोदे Fत जगिgया 1चसतामाAकेणेदं जगि'नप
यते तथा ।
By the mere presence of the sun, the actions of the world rise up (as a natural course).
By the very nature of Reality as the awareness state, the world comes into existence.
पBडRहो Fनवतोऽ>या
ृ एवं राम जगि>थतेः आकाशमेषा संप'ना भवतामप चेतस ।
The solid nature of the world has been disproved by all these talks, hey Rama. This world that is perceived
is just the revealing nature of Brahman-state; this has been understood by all of you.
सतामाAेण द=प>य यथालोकः >वभावतः 1चतव>य >वभावातु तथेयं जागती ि>थFतः ।
By the very presence of the light, the sight rises revealing all the objects.
By the very nature of the Chit-principle, this world-state gets revealed.
पवN
ू मनः समदतंु परमामतवात ् तेनाततं जगददं >ववकपजालः
श'ये
ू न श'यमप
ू तेन यथा`बरे ण नीलवमलसFत
ु चाjतराभधानम ् ॥
(How does the unreal world appear in the reality?)
(Though there is no previous or later in the Reality state...
First the mind arose out of the Supreme principle of the Aatman (as its conceiving nature); and this world is
spread out with its network of conceptions (ideas and imaginations) like the blueness in the empty sky;
though the Reality is emptier than emptiness also, and gets its beautiful names.
संकपसं3यवशा
गलते तु 1चते संसारमोहमहका गलता भवि'त
>वdछं वभाFत शरद=व खमागतायां 1च'माAमेकमजमा
यमन'तम'तः ॥
When the mind dissolves by melting off the conceptions (by understanding the unreal nature of the world),
the mist of delusion namely the worldly existence also dissolves. Then the pure state of Reality alone which
is one, unborn, the first one, imperishable, shines taintless like the sky in autumn.
कमामकं थममेव मनोऽDयदे ु Fत संकपतः कमलजकती>तदे ृ य
नानाभधं जगददं ह मधाु तनोFत वेतालदे हकलनामव मJधबालः ु ॥
The mind, with its conceiving power rises first as the totality of all actions of all Jeevas, by taking on the
form of Brahmaa; and spreads forth this Jagat with its various names and forms; like the idiot child
imagining the actions of the ghost body.
अस'मयं सदव परो ु वलvयते पनभ ु वयथ पTरल=यते पनः ु
>वयं मनिGचFत 1चतसं>फर
वपम
ु ु हाणवे जलवलयावल= यथा ॥
The mind is just the essence of Avidyaa and non-existent; yet perceives in its front something unreal as
separate from it; appears and disappears as the world again and again. The mind which perceives by the
power of Chit rises as the form of the world made of its conceptions alone, like the circular patterns
appearing in the water again and again.
समाKतमदं उपितकरणम ्
SECTION THREE ‘UTPATTI’ IS COMPLETE

24
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ि थ"तकरणं चतथ
ु म्
STHITI PRAKARANAM
FOURTH SECTION
‘CONTINUED EXISTENCE’
PART ONE
(THE MIND IS THE WORLD)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
The world phenomenon - pg 4

All Causality theories disproved - pg 7
Complete non-existence view of Vasishta - pg 12
Can memory be the cause of the world? - pg 15
Controlling the senses – pg 17
4
STHITI PRAKARANAM STARTS

PART ONE
‘STHITI’ – ‘CONTINUED EXISTENCE’
Vasishta spoke
अथोपितकरणादन-तरमदं शण ृ ु ि थ"तकरणं राम /ातं "नवाणका0र यत ् ।

You have heard the discourse about how the world gets produced (as a mind-field of experience only, for
any particular mind). Now listen to the discourse on ‘Sthiti’ (as to how the world namely the mind-field
stays as a continuous unbroken reality); which when understood, straight away leads to the final beatitude.
THE WORLD PHENOMENON
[We have understood from the previous section named Utpatti that the world we see is not created by any
divinity; is not produced as a solid structure; and it has no beginning or end.
Each and every moment, a process of a seer, seen and seeing, rises up as an experience. This experience
creates a Jeeva-state as a momentary experiencer. This experience stays as a memory that is drawn on the
emptiness. Jeeva state is a continuing state of these momentary perception processes only.
What is memory?
Memories are just imaginations of the mind which can write anything as a memory with its whim and fancies,
happened or not happened.
Except the state of the Self, everything stays as a memory only, including the ego that is based on a name
and form. Self is not remembered or meditated upon; but just ‘is’ as a no-remembered state, in each and
everyone, be it a fool or a Knower.
‘Self is not memory-dependent; but everything else is.’
What is the mind?
Mind is just a process of conception only and is not a limb or organ placed inside or outside of the body.
Mind acts as the senses, each of which produces some unique experience at that moment of perception only.
Senses are not the physical organs (which are defined through sense perceptions only); but are the names
which the mind takes when writing the picture of the world.
Like a child making lumps of clay and calling them with various names, the mind draws lines all over the
emptiness, and names them with different sounds.
First it makes some weird shape and makes holes and lumps in them; calls that clay lump as the body and
names the holes as the sense organs (sense channels). It calls this shape as the ‘I’, for convenience sake.
Then it starts its stage-play where, as the eye it creates images; as the ear it hears; as the skin, it feels solidity;
as the nose it smells; as the tongue it tastes. And it calls these sensations of image, sound etc as the world.
How much of a world do you actually are seeing directly?
Start from the act of closing your eyes. Do you think that the objects outside of you stay with solid shapes?
How can they? Unless the light falls on your eyes and your eyes writes the images, the objects cannot rise up
as shapes. Unless you touch the objects, they do not become solid. Unless you taste, they do not get any
taste. Unless you smell, they do not have any smell.
With the eyes closed, with all images gone, what is left back outside of you?
Just some emptiness only!
Maybe you will hear some sounds occasionally.
They too rise from the emptiness and dissolve off into the emptiness.
But your mind explains the sounds as the objects and assures you of a solid world outside of you.
You can feel the solidity of the place you are sitting; and of course just a touch sensation is there; but the
mind will explain it as a seat inside your house, inside a city, inside a country, inside the earth, inside a solar
system which is one of countless solar systems inside a galaxy, which is one among countless galaxies inside a
universe which is one among the countless universes inside some huge expanse of space. And this solid
world in a solid emptiness is embedded in your mind as just ideas; and these ideas stay within the idiot mind
which is just a process of perception empowered by the essence of awareness which is the real you.
All that is defined as the world is inside the mind as ideas, as agitations only.
5
World-phenomenon (the very perceived state which contains countless worlds) is a huge agitation called a
huge Brahmaa which is a minuscule agitation in the Brahman state.
This agitation (as a totality of all perceptions of all universes) is the quiver in the Reality which takes on the
appearance of a solid world.
Though there is only the emptiness, the world stays as an idea always in the mind. Your mind hoards the
memory of objects and people, and assures you of their reality even when you do not see them.
Close the eyes; nothing is there outside or inside of you except the agitation called the mind.
Open the eyes; instantly all the images rise forth; the world with its hosts of sounds and images and touches,
and smells and tastes surrounds you as the sense created information; and you like an idiot have the
assurance that the world as a solid structure was always there before you took birth; is there as your
treasured wealth; will be there even if you as the body die off. World is indeed a picture drawn by the senses
through your mind which is indeed a sorcerer of the excellent sort.]
[“Every moment the objects and people die out at every turn of your eyes and body-tool; rise up again as if
real, kept alive only in the memories. There is only some undivided awareness that pervades as the
perceived; we know not what it is; but we can stay as that only, and kick off the death deity.]
[World is within you.

Is there an inside and outside?
The inside is also an idea connected to the sense-image of the body. Outside is also an idea only.
If there is no inside and outside, if the senses did not produce sense information that entrap us within its
network, if all images, sounds, tastes, smells, touches were completely removed off, if the ‘I” was also gone, if
the mind-agitation was subdued completely, if no ideas and memories were hoarded like rat-treasure, (if this
brain was absent completely as a translator of brain signals), what will be left back?
What was there when nothing was there?
If the mind is subdued, there is one to give an explanation; so, there is no explanation.
What is left back when everything is gone; cannot be described.
It is just a silence that is not experienced as an outside thing or remembered also; but just ‘is’.
That is the Brahman the ‘Tat’ of the Upanishads.]
WORLD IS JUST A DELUSION STATE

एवं तावददं व3 45यं जगद"त ि थतं अहं चेया
यनाकारं 8ाि-तमा9मस-मयम ्।
Understand that, all that is perceived in this manner, appearing as this world, is made up of ego and mind
which are shapeless things of illusory nature.
(World you see is a twosome unit of the self-imagined false entity namely the ego, and the ego-based mind-
experiences. Ego is a non-entity; mind is also a non-entity.
World is just a chain of seer, seen, seeing processes.
World is just the three states of the mind as Jaagrat, Sushupti and Svapna.)
WORLD IS A PAINTING
अकतक ृ मर:गं च गगने ;च9मिथतं
ु अ<=कं चानभवम"न<ं
ु व?नदशनम ् ।
(No divinity created it as an amusement or with a purpose.)
It is a painting not created by anybody. (No efficient cause)
It is not painted with colors. (No instrumental causes)
It is a picture appearing in the empty sky. (No solid material)
There is no one to see it. (Happens within the mind)
It is just an experience. (Due to ignorance)
It is not a sleep. (The witness is awake)
It is a dream. (False reality or relative reality)
WORLD IS NON-EXISTENT
भवयपर"नमा
ु णं ;चतसं थमवोदतं मकटानलतापा-तमसदे वाथसाधकम ् ।
This world rises in the mind like the imagination one has about a future city (as just ideas).
(Monkeys have the habit of collecting together some red shining stones or sticks to get warmth in the cold
weather.) It is as worthless as the red shining objects collected by the stupid monkeys with the purpose of
producing fire.
6
WORLD IS LIKE THE PATTERNS SEEN ON THE WATER-SURFACE

BCमDयन-यद-याभमंEवावतवदाि थतं त<पमप ू "नःश-यं
ू तेजः सौरमवाHबरे ।
Though not different from Brahman (reality state of awareness), the world shines differently like the
circular patterns seen on the surface of the water. Though it is of the same nature as ‘That’, it is not the
emptiness (and appears as if filled up). It is like the sunlight which spreads out uniformly all over the sky.
WORLD IS AN ILLUSORY CITY
रनाभापIजमव
ु खे 45यमानमभितमत ् ग-धवाणां परमवु 45यमानं "नयमभितमत ् ।
This world is like the dense shine of the gems filling the sky and is not solid in nature.
It is seen like the illusory cities of Gandharvas (magical beings) and is never solid in nature.
(Solidity is a sense experience only.)
WORLD IS A CITY OF IMAGINATION
मग ृ तृ णािHEववासयं सयवययदं सHकपपरवौ ु ढमनभतमस-म
ु ू यम ्।
This world is unreal like the mirage waters; yet makes one believe that it is real.
It is experienced vividly like a city in imagination; yet is not in the least real.
WORLD IS A STORY
कथाथ"तभानाम न Lव;चि थतमि थतं "नःसारम?यतीवा-तःसारं व?नाचलोपमम।्
It (World) appears as if filled with the objects imagined in a story. Nothing actually exists and is therefore
unreal. It is without essence; yet appears as if filled with essence like a mountain seen in the dream.
WORLD IS AN EMPTY POT
भताकाशमवाकारभासरं
ू ु श-यमा9क
ू ं शरद8मवाM थमलमNयमNतम ् ।
It shines like a huge sapphire pot looking downwards, completely empty. It is as flimsy as the autumn
cloud yet can block whatever is in front like a wall. It cannot be destroyed; it cannot be broken.
WORLD IS MEANINGLESS
वणO Pयोममल येव 45यमानमव तक ु ं व?ना:गनारताकारमथ"नटमनथकम ् ।
Like the dust of the sky seen as the blue color, though seen it is unreal.
Like the union with a girl in a dream it is meaningless though experienced as real.
WORLD IS JUST A MIND-PAINTED PICTURE
;च9ो
यानमवोफलमरसं
ु सरसाक"त
ृ काशमप "न तेजि5च9ाकानलवि थतम ् ।
अनभतंु ू मनोराRयमवासयमवा तवं ;च9पSाकर इव सारसौघ-Vयविजतम ् ।
Like the garden painted on the canvas it is bereft of essence, though pleasant to the eyes.
It is like a sun or fire painted on the canvas, lacking heat and light, though shining bright.
It is experienced like a kingdom built in the mind. It is not real and not true.
It is bereft of fragrance or true essence like the lotuses painted on a canvas.
WORLD IS LIKE A RAINBOW
श-ये
ू क;चतं नानावणमाका0रतामकं अपDडMहमाश-यम-<चापमवोिथ
ू तम ् ।
It shines in emptiness. It is made of various hues.
It cannot be held on to like a solid lump. (You can never catch a rainbow.)
It is complete void-ness. It rises like a rainbow.
WORLD IS LIKE A BANANA TRUNK
परामशXन शय"Yभ
ु त
ू पेलवपलवैः कतंृ जडमसाराम कदल[दल तHभभासुरम ् ।
It is made of inertness; is completely without essence and shines like the inert dried up banana trunk, which
is made only of delicate layers of leaves (fragile beings) which dry by the mere contact (Paraamarsha) of
others (sun, wind or people) / (which disappear by reflecting (Paraamarsha) on the Supreme).
(Similar sounding words with different meanings: परामश –Reflection, analyzing; पर आमष – friction)
WORLD IS THE RESULT OF INFECTED VISION
फ0रते
ु Nण4टा-धकारच\कवतनं अय-तमभव<पमप ू यNवि थतम ् ।
When the eyes throb (due to some infection) the darkness whirls around as it were. The world-appearance
is similar. Though it is completely non-existent by nature, it remains as if directly experienced.
WORLD IS AN ILLUSION
वाबु
बदमवाभो;ग
ु श-यम-तः
ू फर
वपः
ु ु रसामकं चा?यरसमवि]छ-नNयोदयम ् ।
Like the bubbles forming on the surface of the water, the world is just a meaningless appearance; not real.
7
Though bursting out as a physical structure, it is all emptiness inside. Though seemingly full of essence (in
the beginning) it is truly bereft of any essence (at the end) with its unceasing appearances and
disappearances (births and deaths).
WORLD IS A MYSTERY
नीहार इव व ता0र गह[तंृ स-न कIचन जडश-या ू पदं श-यं
ू केषां;चपरमाणुवत ् ।
It spreads out like mist; but not a bit of it can be grasped in the hand.
(No one can understand it properly, since any explanation is mind-based only; and so not correct.)
(It is explained in various ways by the theorists.)
It is of the nature of sheer inertness (Saankhya); emptiness and inertness (Avidyaa of Vedaantins);
emptiness (Maadhyamikaas); momentary existence like the subtle atom (Yogaachaarya); momentary in
space and time like the subtle atom (Soutaantrika Vaibhaashika); subtle atom like in space (Kanaada
Gotami): unpredictable like the subtle atom (Arhataas).
WORLD IS A GHOST
कि-चYतमयोू ऽ मी"त ि थतं श-यमभतक
ू ू ं गCयमा
ृ णोऽ?यस<पो ू "नशाचर इवाि थतम ् ।
It appears as if made of elements; but in reality is empty and bereft of elements.
It exists like a vampire (imagined) rising at nights that vanishes the moment one tries to catch it.
Rama spoke
महाकपNये 45यमा ते बीजे इवा:कुरः परे भय

ू उदे येततत एवे"त कं वद ।
एवंबोधाः कम/ा: यaत ु /ा इ"त च फटं ु यथावYगव-Bह ू सवसंशयशा-तये ।
Lord, it is stated by many that the perceived world exists as the sprout in the seed at the end of the
dissolution. It rises again in the Supreme as such! Is it correct?
Tell me, My Lord, are they (Kapila and others) right or wrong in their statements, and clear all my doubts.
(The world is supposed to have a beginning and so has to end some day through some dissolution
processes. What happens to the world after dissolution? How does another creation start forth with a
beginning again? Where does the world stay after dissolution?)
Vasishta spoke
SPROUT AND THE SEED THEORY DISPROVED
(Vasishta also uses the example of a seed and a tree many times in his discourse on Brahman. It is just an
example that is used by him for explaining the abstract principle of Brahman; and he never refers to
Brahman as an actual seed state of the world, like the two separate things bound by the causality
principle.)
[SKIP THE ARGUMENT SECTIONS AGAINST SAANKHYA THEORY OF CAUSATION IF NOT RELEVANT TO YOUR STUDY.]
[Argument against the cause effect theory, where the tree pre-exists inside the seed:
Absurd nature of the seed theory:
The nonsensical character of this view point (effect pre-exists in the cause like a sprout in the seed) is
somewhat like this.
It is stated that the effect exists in the cause even before it is produced.
That means, the world, the effect exists as a sprout inside the seed, the Supreme Cause.
When it sprouts, the world appears.
Now the questions which rise are-
The word ‘world’ means all the perceived objects and they exist inside the cause like sprouts inside the seeds.
Are there many seeds all over the cause spread out? Or only one seed at one place only? Are there many
sprouts or just one sprout?
Were the cause and effect related or unrelated- say as the seed and the sprout? How this non-relation is to
be explained? Was it also a seed?
8
First argument is- If the effect was all over the cause as a universal principle, then it should be the common
principle of all objects; it sprouts as all objects and so it is connected to all the objects.
If it is agreed it is so, the reality of the ‘Seen’ is limited to that place where the sprout has appeared. Only
sprouted realities are real. If the seed was not in the soil but in the store house or if the seed was on a stony
ground, sprouts cannot appear. So, all those objects appearing from such seeds must be illusory and unreal;
because they are not sprouts. Is that so?
Secondly, the effects like pot, cloth etc do not retain the qualities of their cause. A sprout is related to the
seed by sharing the same qualities. Pot, cloth etc do not contain the original qualities of the cause; so they
are not related to the seed. How this non-relation to the seed should be explained?
In a sprouting seed, only the sprout is real, not the cloth or the pot. How is it possible?
A seed contains the whole world. Even a paddy seed may contain the whole world within it!
Thirdly, seed and the sprout share the same qualities. Sprout is related to the seed which shares the same
qualities; it is also related to the pot, cloth etc. which do not share the same qualities. How is it possible?
How can it be related to the pot, cloth etc. which do not have common qualities of the cause?
Only the sprout which shares the qualities of the seed is real. The objects which are not from the seed as
sprouts are not real. Is it so?
If it is argued that the effect has common qualities shared by the cause yet there are sprouts which do not
share the same and have different qualities; then it means that sprouts with uncommon qualities have seeds
in the cause and so cause is defined by the effect. Again the sprouts come out with the qualities of the cause;
so cause decides the effect.
All this is absurd.]
इदं बीजेऽ:कुर इव 45यमा ते महाशये Bते

ू य एवम/वमेतत याि त शैशवम ् ।
शDवे
ृ तिकमसंब-धं कथमेतदवा तवं वपर[तो बोध एष वLतःु ोत5च
ु मोहकत
ृ ्।
बीजे कला:कुर इव जगदि त इतीह या ब3ः ु सा सलापाथb मढा ू शण ृ ु कथं कल ।
The view-point that the perceived world exists as a sprout inside the seed at the time of ‘the great sleep’
(dissolution) is unintelligent and childish (as it presupposes the firm belief in the reality of the world).
I will explain to you what is incoherent in it, how the whole theory is disproved and how this contradictory
theory confuses both the speaker and the listener.
The view-point that the world remains in the Supreme like a sprout inside the seed is a foolish statement.
Listen as to how it is so.
बीजं भवे वयं 45यं ;चताद[ि-<यगोचरं यवधानादधा-या"न यLत ु त9ा:कुरोYवः ।
The perceived phenomenon arises through the function of senses and the mind. (So it has been explained by
me.) This theory (which you mentioned) is deduced that as every grain can be traced to an original seed, the
perceived world also rises out of a seed. (Like tracing the tree to a seed, some people believe that the world
also must have an original seed as its source.)
मनःषटे ि-<यातीतं य याद"ततरामणु बीजं तYवतंु शLयं वयंभूजगतां कथम ् ।
However, how can the ‘Self-born’ be the seed of the perceived phenomenon of the world, as it transcends
the mind and senses, and is the subtlest of all?!
(Reality cannot be created by any second entity. It is all that is there. It exists as itself. We cannot
comprehend it through the medium of the mind. Mind always manages to prove the world as real; and its
explanations are based on the belief in the reality of the world. Reality cannot be sensed through our
senses. How can you call the Reality as some seed, as if it is an object of knowledge? How can your mind
filled with very little data of information explain the Reality as if it is as simple as a seed that sprouts as a
world?)
आकाशादप सcम ू य पर य परमामनः सवाdयानपलं ु भ य कe4शी बीजता कथम ् ।

The Supreme is subtler than space. (Space also can be explained as something that is sensed as some
emptiness that fills the objects. How can you sense Reality in the same way?)
‘It’ is beyond any definition.
(To define an object, it should have some qualities as embedded in some place/time measure, should be big
or small, hard or soft, visible or invisible and so on; which is again the function of the mind only.)
How can it have any seed-ness as its nature?!
9
(Seed has the purpose of growing into a particular tree. Reality has no such purpose or any particularity.)
When there is no seed at all, where raises the question of the sprout?!
(World is not produced at all as any solid structure except as a state of ignorance, except as a prison
created by the senses. How can there be a seed for this ignorance? If the seed is not there, how can the
world also be really real?)
गगना:गादप व]छे श-ये ू त9 परे पदे कथं सि-त जग-मेaसम< ु गगनादयः ।
How can the world filled with Mount Meru, skies and oceans exist in that Supreme state - which is purer
and emptier than any point of space?!
(Reality state is something that is not drawn by our senses or explained by the mind. It is very pure; purer
than space; subtler than emptiness also. It has no mind or senses or intellect. (It cannot imagine the world
like the idiot mind.)
न कि-च
यकथं कि-चत9ा ते व तु व त"न ु , अि त चेतकथं त9 व
यमानं न 45यते ।
How can any object exist in something which is not anything?
(Reality state cannot be thought of by the mind, understood by the intellect, or sensed by the senses. It is not
an object of knowledge that exists outside of you as something that can be perceived by you. You cannot
experience it like some heaven made of emptiness. It is not anything that can be described by any intellect.
It cannot be defined by any word that is in a world vocabulary. )
If it does exist, then why is not perceived there?
(If it is an object that can be deduced through the senses, or intellect through any tool of mathematics or
calculation or deduction, how is it not perceived like any other object?)
न कि-चदामनः कि-चकथमे"त कतो ु ऽथवा श-यgपा
घ
ू टाकाशाRजातोऽ<: Lव कतः ु कदा ।
"तपNे कथं कि-चदा ते ]छायातपे यथा कथमा ते तमो भानौ कथमा ते हमोऽनले ।
मेaरा ते कथमणौ कतः ु कि-चदनाकृतौ तदत<पयोरै ू Lयं Lव ]छायातपयो0रव ।
How and wherefore can that which has nothing (none of the perceived) as its essence become something
(that can be perceived or comprehended)? How, when, wherefore has a mountain ever born out of the
empty space of the pot? How can anything exist in the contradictory thing, like the shadow in the sunlight,
or like the darkness in the sun or like the snow in the fire? How can a Meru Mount exist in a single atom?
How and wherefore can anything exist in the formless? How can ‘that’ and which is ‘not that’ be the same?
How can the shadow and the lustrous sunlight be the same?
साकारवटधानादाव:कुराः सि-त यिLतमत ु ् नाकारे त-महाकारं जगद तीययिLत ु कम ् ।
It is a deduced fact that sprouts exist as the origin for trees etc. which are with form.
(Both the seed and tree have forms.) It not proper to state, that the perceived world of countless forms stays
inside the formless Reality, like the sprouts stay inside the seed of the banyan tree which has some shape
that is perceived.
दे शा-तरे य]च नरा-तरे च ब
Vयादसवि-<यशिLत
ु h 45यं
ना येव तति
वधब3बोधे
ु न कि-चदयेव तद]यते ु च ।
The perception of the objects of the world, by different men at different times at different places through
the power of senses and intellect, is not at all there as a stable fact.
Nothing is seen through the various methods of understanding also; so it is said.
[Argument against the Saankhya theory of causation:

The Saankhya adherents say that the effect pre-exists in the cause; i.e. the world, the effect pre-exists in the
Supreme, the Cause. Is this theory based on common observation or is it based on the Upanishad verse -
सदे व सौHयेदमM आसीत ् (Existence alone was there in the beginning)?
The first one – the लौ कक माण- common observation does not support the Saankhya causation theory,
because- Perception occurs through the medium of senses and intellect. The objects are not seen or seen
according to the presence of the person at a particular place at a particular time. Otherwise one cannot
surmise their existence even if all the methods of reasoning are used. The perception depends on the proper
functioning of the intellect and the senses also. It differs with the efficiency of the senses and intellect too.
The reality of the permanence of the perceptive world is thus denied. When the effect is unreal, how can it
ever exist in the Supreme cause? It is a matter of common experience that the perception varies according to
the time and place, and presence or absence of persons.]
10
काय य तकारणतां यातं वLती"त य त य वमढबोधः

ू
कैनाम तकायमदेु "त त मा वैः कारणा
यैः सहका0रgपैः ।
“The effect presupposes the cause is what the Upanishads declare” this is an utterly confused statement.
By what reason does the effect rise with the help of the concomitant causes then?
[Argument against the Saankhya theory of causation:

The Saankhya adherents say that the effect pre-exists in the cause; i.e. the world, the effect pre-exists in the
Supreme, the Cause. Is this theory based on common observation or is it based on the Upanishad verse –
सदे व सौHयेदमM आसीत ् (Existence alone was there in the beginning)?
The second one is denied here. The Upanishad verse सदे व सौHयेदमM आसीत ् (Existence alone was there in
the beginning) does not support the Saankhya theory of SatkaaryaVaada.
The Upanishad verse does not suggest two types of Realities- cause and the effect.
एकमेवाि
वतीयं (Brahman is one and second-less) – this Upanishad verse does not support the Saankhya
doctrine.
What does the Saankhya mean when they state that the effect already exists in the cause and their
statement is based on the Upanishad declarations? Is the effect real (SAT) according to them?
Does the existence of the effect (कायसता) results in the existence of the cause, or is the reality of the effect
ascribed to the cause? Or do they mean, that the cause alone is real and the reality (SAT) of the cause results
in the reality of the effect? Or do they mean, reality (SAT) is reality; that reality is ascribed to the principles of
cause and effect?
If they still defend their theory with the first of the explanations, it leads only to confusion.
‘Shrutis’ (Vedas) declare –
वाचारं भणं वकारो नामधेयं (All transformation has speech as its basis, and it is name only.)
Here the effect namely the world of names and forms is proved false.
If the effect, as the Saankhya says, pre-exists in the cause, then the cause which contains the qualities of the
effect also will be proved false. Since the qualities of the cause are proved false, what are the causes that
make the effect like Mahat etc. rise?
If the cause is proved false the effect also is false.
If the effect is false, the cause thereof also cannot be proved to be real. ]
दब
ु ु3भः कारणकायभावं संकिपतं दरतरेू Pयदु य तदे व तसयमनादमVयं जगतदे ति थतमयवेह ।
Cast afar the theory of cause and effect devised by the irrational thinkers.
Understand that –‘That’ alone- is ‘true’, ‘That’ alone - which is without end, beginning or middle, ‘That’
alone - exists as this world.
(Reality state which is referred to by the term Brahman is nameless and formless.
Any explanation of the Reality is based on the mind-observations which are supported by the belief in the
reality of the world-perception. It is like a mind-created world getting explained by the same mind in a
rational manner, like a ghost explaining the nature of the ghost-city.
As long as the mind is alive, the world appears real and the mind seeks to explain it in its own absurd ways.
World is non-existent except a mind-construe and is not any effect of any cause.)
अथैदiयपगमे
ु वि]म वेदवदां वर सम तकलनातीते महा;च
PयोिHन "नमले ।
जगदा
य:कर ु त9 य
यि त तदसौ तदा कै0रवोदे "त कथय कारणैः सहका0रभः ।
I will now speak more about (the faults of) this theory hey intelligent Rama!
If the world exists in the great Chit-expanse which is pure and without any differentiations, then tell me
what are the concomitant causes there which help in making it come about?
{Argument against the causality theory:
I will tell you more about the faults in stating that the world has a separate reality at the time of dissolution.
If it is argued by the opponent- “Suppose the world is not there at all, and then the creation also won’t be
there. The creation work is possible only by pre-supposing a creator; if there is no creator, it cannot be
created.
Because it is produced, there need not be another creator other than Brahman.
Brahman alone is real; if he is the creator, then ‘that Brahman’ alone has to get created, not the world.
11
Being changeless (कूट थ) Brahman cannot be attributed with such changes.

So to prove the act of creation at the time of dissolution, the world has to be real.”
This argument gets disproved in the above mentioned verse. The counter argument is-
If the world exists already in the Brahman like a sprout in the seed, then what are the concomitant causes
which help in its sprouting? What concomitant causes exist in the world-creation?
Seed needs sunlight, fertile ground, water etc to grow into a tree.
What makes the world grow out of Brahman? What are the concomitant causes in this case?]
सहका0रकारणानामभावे व:करो
ग"तःु व-Vयाक-येव 4टे ह न कदाचन केन;चत ् ।
If the sprout can rise up without any concomitant causes, such a thing has never been seen by anyone
anytime. It is like describing a daughter of the barren woman.
[If the seed-sprout theory is valid, the sprout should burst forth without any concomitant causes; but it is not
possible. Sun, water etc are needed for a seed to sprout.
In Saankhya theory of the ‘seed-sprout’ where are the concomitant causes?
How can the world come out of the cause without the concomitant causes?
It is like stating that the barren woman gave birth to a daughter.]
सहका0रकारणानामभावे य
यवोदतं मलकारणमे ू वा:ग त वभावि थ"तं गतम ् ।
In the absence of the concomitant causes, the barley grain is the main cause, Rama!
It is the expression of its natural state. (Grain is seen as the tree through delusion.
(Even the differentiation of grain and tree is wrong; as there is nothing that exists as two states.)
[Therefore, as shown in the example of the snake and the rope, there are no concomitant causes for the
appearance of the snake in the rope. Snake is not created as a reality. It is just an appearance. The rope alone
appears as the snake due to lack of light or some other misconception.
Brahman alone is the main cause and appears as this world because of ignorance. The world does not exist as
a separate reality. It is meaningless to suppose its existence at the time of dissolution.]
सगादौ सगgपेण BCमैवाम"न "तट"त यथाि थतमनाकारं Lव ज-यजनक\मः ।

At the beginning of the Creation, Brahman alone remains as it is, with the world as its essence, without any
shape or form. Where is there a chance for a father and his off-spring (as separate entities)?
(There is no creation or destruction of the world. Brahman alone is.
Delusion state is the world, of not understanding the true essence of Brahman.
Who is having the delusion?No one, because, nothing exists, other than the Brahman-state; world is non-
existent in the pure state of Knowledge called Brahman. To be someone is the delusion.
Brahman does not produce the world as a separate reality.)
अथ पjPया
ृ दयो वा के;चद9ोपकव ु ते सहका0रकारणवं तपवb ू चा9 दषू णम ् ।
(Elements could not have caused the world to come forth in the beginning.)
Here, the earth, air etc or something else do help in the process of sprouting (namely object-formation).
But one cannot expect them to be helpful in the beginning when they did not exist at all.
[If it is argued that, since at the time of dissolution the whole world is accepted as existing, there is no dearth
of concomitant causes; as the elements like the earth etc are inherent in the world and so can help each
other and produce the world.
But, prior to their production, the earth and other elements do not exist at all; so how can they help each
other in the production?
If the creation is proved, then the concomitant causes will get proved; if the concomitant causes are proved,
creation gets proved. So how can there be support for each other?
In this earth, a sprout grows because of earth, water etc.
But when the earth, water etc were non-existent before the creation, how could they have helped in the
creation of the world which was a like sprout in the seed according to you?]
12
त मापदे जग]छा-तमा ते तसहका0रभः ;चतासरतीयिLतबा ु ल य न वपि5चतः ।

Therefore one cannot proclaim that the world with its concomitant causes was quietly sitting in the
Supreme and came out from the mind here. It is a statement of an imaginative child, not of the wise adult.
त मा<ाम जग-नासी-न चाि त न भवय"त चेतनाकाशमेवाशु कचतीथमवाम"न।
अय-ताभाव एव जगतो व
यते यदा तदा BCमेदमkखलम"त त<ाम ना-यथा ।
Therefore Rama, the world was not there, is not there, will not be there.
The Chit-expanse of awareness alone shines like this in itself.
When the world is completely non-existent, Rama, then it is proved that Brahman alone is there as all this,
and not in any other manner.
NON-EXISTENCE/ ABHAAVA
What is non-existence?
{Four kinds of Abhaava are recognized by Nyaaya adherents.
Praagabhaava: former not-being (like a cloth before it is woven)

Dhvamsa: subsequent non-being (a jar being smashed)
Atyantaabhaava: absolute non-being (impossibility like the son of a barren woman)
Anyonyaabhaava: reciprocal negation (mutual difference such as the ice and the water)
If Praagabhaava is not accepted, the view of the Saankhya philosophy- that Mahat rises from Prakrti, then
Ahamkaara and so on, will fall flat and all these come without beginning.
If Pradvamsaabhaava is not accepted, all these twenty five principles (Tattvas) become eternal and the
merging of all the Tattvas into each higher principle will become impossible.
If Anyonyaabhaava is denied, the twenty three principles other than Purusha and Prakrti will not exclude one
another, but each will involve the other and thus will become all-pervading.
If Atyantaabhaava is denied the qualities of all the twenty five Tattvas cannot be distinguished from each
other; so they will lose their identity.
The four defects Anaadi, Ananta, Sarvaatmaka and Asvaroopa accordingly rise by the denial of
Praagabhaava, Pradvamsaabhaava, Anyonyaabhaava, and Atyantaabhaava.
Vasishta denies all these ‘Abhaavaas’ which refer to the perceived objects only.
According to Vasishta these categories of absence or Abhaava are not valid. When the perception
completely ceases as a reality, then only the Abhaava can occur.
Whatever is said to be absent because of the destruction or mutual negation or through any other means is
about the perception occurring through the senses.
But these perceived objects in the form of Vaasanaas never cease to exist in the mind. Mind retains their
ideas. So their perception can never cease to be.
They can be absent only when they are not perceived as real.
According to Vasishta actually there is only one Abhaava- ‘Atyantaabhaava’- ‘the complete non-existence of
the perceived world of shapes and forms’.
This Abhaava denies all other Abhaavaas of Nyaaya and also weakens the theory of Saankhya.]
[BCमैवेदममतं ृ परु तात ् BCम प5चात ् BCम उतरतो दmNणत5चोतरे ण । अध5चोVवb च सतं ृ BCमैवेदं व5वमदं व0रठम ् ॥
“All this that is in front is but Brahman, the immortal. Brahman is at the back, as also on the right and the left. It is extended above
and below, too. This world is nothing but Brahman, the highest.”
This verse from the Upanishads proves the complete non-existence of the world in Brahman.]
पवb
ू Vवंसना-यो-याभावैयद पशाHय"त
ु न शाHययेव ति]चते शाHययेव तु 45यते ।
All the non-existence states like Abhaava before creation, Abhaava after destruction, Abhaava of each
other through difference (are all part of the perceived only); and do not mean the real non-existence. As
long as the mind is active (in some form or other as the seeing or non-seeing of objects), the world cannot
dissolve off (into non-existence ever). It will dissolve off only when the perceived is non-existent (as a
mind-construe.)
13
(Presence and absence of objects do not mean the true non-existence. The very thought of Abhaava is also
an expression of the perceived only. The non-existence of the world before it came into being or after it is
destroyed is just a theory constructed by the mind. As long as the mind is active the world will not cease to
exist. World is completely non-existence in the sense it is beyond even the definition of non-existence like
the barren woman’s son.
Every moment the five senses (the mind-pens) write the picture of the world anew; mind joins the pictures
with memories right or wrong, and ideas swell up in the mind; and the world appears stable and solid and
the very same always. This swelling up process is the Chitta which exists as the mind-expanse.
When not seen by the eyes, the images vanish off; when not smelt, the smell exists not, when not heard,
sound is just the vibrations of the air; when not tasted, the objects have nothing to offer; and when not
touched, there is only emptiness all over. Yet, as long as the body-perception is there by the mind, the
senses will be active all the time and you cannot escape the cage of the sense created world.
You can only have the knowledge vision of the non-existence of the world; which is the truth absolute.
Perceived can exist only if the perceiver is aware of it, as the sense-entity of a particular mind-set called
Brahmaa, the total brain-structure.
Perceived is neither produced, nor destroyed, not even negated; but is absent as the world itself, except as
a word with meaning.)
अय-ताभाव एवा य भावैयद पशाHय"त

ु न शाHययेव सि]चते Lव शाHययेव 45यता ।
That which is there when all the mind perceptions subside is nothing but complete non-existence only.
(World is never there except as some sense information or other. Analyze like a Rishi, what will be there
when nothing of this is here; and realize the empty state of awareness where you (not the body-you, but the
Reality you) as the awareness alone exist with all perceived silenced through the realization of the Self.
If the mind is active in any manner (in any word-form or thought in the least) it will never subside.
(As long as you keep Brahman state as a thing to reach; it can never be achieved.
You are already that’; realize it; that is all.
There is no becoming Brahman; but knowing that there is only Brahman and nothing else as you or I.
Wave does not ‘become’ the ocean; it stays as the ocean.)
अय-ताभाव एवातो जगo45य य सवथा वज"यवेतरा यिLतना ु येवानथसंNये ।

Except through the complete cessation of perception (by realizing the unreal state of the world) and
discarding the perception of the world all over (as just information recycling), there is no other means to
destroy the harmful thing.
(Mind produces the Bodha of objects as sense perceptions; mind itself adds the qualities to the objects;
mind itself believes in the reality of the object-filled world as a separate reality; and is trapped forever
within it.
Any view point of philosophy or science which explains the world through logic and causality concepts is
founded on the basic idea of the reality of the world.
Mind and the reality of the world are connected as one.
Only if you understand the non-real nature of the world, can you see beyond the mind-concepts and realize
the complete non-existence of the world including the ego.)
VIEWS ABOUT THE WORLD ARE FOLK-TALES ONLY
;चदाकाश य बोधोsयं जगYाती"त यि थतं अयं सोऽहमदं नाहं लोके ;च9कथा यथा ।
इदमpयाद पjPयाद
ृ तथेदं वसराद च अयं कपः Nण5चायममे मरणज-मनी
अयHकपा-तसंरंभो महाकपा-त एव सः अयं स सगारं भो भाPयभाव\म वसौ
लcमाणीमा"न कपानाममा BCमाDडकोटयः एते चेमे प0रगता इमे भय
ू उपागताः
इमा"न ;धDयजाला"न दे शकालकला इमाः ।
The Chit-expanse as the principle of knowledge (Bodha/information/understood) alone shines as this world.
This is the actual truth.
(Like the ocean is just the waters and not actually the words called ocean or water, that alone is; which
cannot be described in any manner, in the absence of the story telling mind.)
(Whatever explanation is there is nothing but some folk tale conceived by some mind.)
14
(Then what is this book about?

Is it not explaining Brahman as something?
No! Vasishta is training you to think the correct way so that you will understand the non-existence of the
world. It is like lighting another fire of ignorance (as a text of knowledge) to extinguish the fire of
ignorance which is spreading fast.)
The misconception that ‘I am so and so’ (born to some one at some place with such and such a form that is
seen in the mirror); ‘I am not this’ (I am a separate organism as a body made of elements, and not any other
thing); is like a folk-tale circulated by the gossiping crowd.
(The folk tale is like this-) “This mountain etc (solidity) , this earth etc (elements) , and the year (time
factor) etc, the idea that this is a span of Kalpa (Brahma’s day- the duration of the world), this is a second,
these births and deaths, this is the turbulence of the dissolution, this is the great dissolution time of the
world, this is the beginning of the creation, this is how the things like elements came about, these are the
distinguishing characteristics of the Kalpas, these are the countless Cosmic eggs, these creations have
passed away, these have again arrived, these are the hierarchy of beings (gods, humans etc), these are the
various times (Yugas) and places (SaptaDveepas)”
(Whatever theories you have, whatever deities you hold on to, whatever beliefs that you support as truths;
is all but some folk-tale which is conceived by the mind.)
CHIT ALONE IS; AND NO WORLD AT ALL
महा;चपरमाकाशमनावतमन-तक ृ ं यथापवb ू ि थतं शा-तमयेवं कच"त वयम ् ।
The Great Chit, the supreme expanse, without any covering and endless by nature, remaining as it is, in the
quiescent state, shines by itself, as all this.
(If there is only awareness and nothing else; if there is only some understanding sense and nothing else;
that is Reality; the Chit-alone. When it pervades as all the understanding; the world is seen as it were
through many holes of Jeevas. Space pervades everything and penetrates all; Chit is subtler than space and
pervades all as the understanding-state. This understanding exists as the understood world.)
परमाणसहqां
ु शुभास एता महा;चतेः।
These worlds (produced by the minds) are like the luster of the (thousand rayed) sun shining through the
subtle atoms (of minds).
वयम-त5चमकारो यः सम
गीय ु ते ;चता तसगभानं भातीदमgपं न तु भितमत ् ।
The wonder which is thrown out of the Chit by itself is the shine of the creation, and shines without forms.
It is not at all solid. (Forms and solidity are all mind-made or sense-made.)
THERE IS NO CREATION; NO DESTRUCTION
नो
यि-त न च न5यि-त नायाि-त न च याि-त च महाशलासु लेखानां सं"नवेशो इवाचलाः ।
The so-called worlds do not rise; do not perish; do not come; do not go.
They are like the mountains where the lines are superimposed on huge rocks.
(Lines are also the nature of the rock only; and not separate from it.)
इमे सगाः फरि-त
ु वामनाम"न "नमले नभसीव नभोभागा "नराकारा "नराकृतौ ।
These worlds flash forth in the taintless essence of Reality (Aatman) by the Aatman (as some mind
perception or other), like the divisions seen in the sky (where the sky never can be divided into separate
things). The worlds (are just conceptions of the mind, and) are formless and shapeless (and nameless also).
<ववानीव तोय य प-दा इव सदागतौ आवता इव चाHभोधेगुk णनो वा यथा गणाः ु
व/ानघनमेवैकमदमेवमवि थतं सोदया तमनारं भमन-तं शा-तमाततम ् ।
Like the liquidity in water (liquidity is the water), like the movement in the wind (movement is the wind),
like the whirlpool in the ocean (whirlpool is also the ocean only), like the virtues of a noble man (virtues
make the noble man what he is), ‘the principle of knowledge in the dense state’ stands like this as the rising
and setting world, without beginning, without end, as the all-pervading quiescent state.
सहकायादहे तूनामभावे श-यतो
ू जगत ् वयंभूजायते चे"त कलो-मतकफक ू ृ तम ् ।
Due to the absence of concomitant causes, to say that the world rises by itself from the void is just a
snorting sound coming from the insane (just non-sense).
15
Rama spoke
महाकपा-तसगादौ थमोऽसौ जाप"तः मयामा ृ जायते म-ये मयामै

ृ व ततो जगत ् ।
At the time of the great dissolution when the creation begins, the first one namely Brahmaa of the nature of
Smriti arises, I believe. Then the world must be of the nature of Smriti alone.
(The memories as information gathered cannot cease to exist even as the Brahman-state; so these
memories alone must be rising as another world perception of another Brahmaa, the totality principle.)
Vasishta spoke
महालयसगादावेवमेत<घ
वह ू मयामै
ृ व भवयादौ थमोsसौ जाप"तः ।
Indeed it is so, Rama! At the time of dissolution and the beginning of the creation, the first one namely
Brahmaa remains with the nature of ‘memories (information collection)’ only.
तसंकपामकजग मयामै ृ वमदं ततः भा"त संकपनगरं ि थतं पवb ू जापतेः ।
म"तन
ृ संभवयेव सगादौ परमामनः ज-माभावाकथं क9 ु नभसीव महा<मः ु ।
World is nothing but of the nature of conceptions and memories only; and shines forth as the conceived city
of Brahmaa (totality conception state) before creation.
(However Brahmaa as connected to the mind-phenomenon stays as the mind-state which is the total
conception of the world before creation. This Brahmaa also has to be another conception as connected to
the reality of the world only. Brahmaa himself is a self-conception of himself; that is why he is self-born.)
The memories are not at all there in the Supreme Self, at the beginning of creation.
(Since memories as the divided information do not exist in the Supreme Reality state, how can they get
produced as a creation?)
Because of the absence of the ‘birth’, how, where, can the world arise like a huge tree in the empty sky?
Rama spoke
न संभव"त कं BCम-सगादौ ाLतनी म"तः ृ महालयसंमोहै न5 य"त ाL म"तः ृ कथम ् ।
O Lord! Is there no possibility of ‘past memory’ at all at the beginning of the creation? How can the past
memory get erased at the time of great dissolution where a complete faintness alone prevails?
(All these thoughts and concepts cannot become nil; and should stay unmanifest after the dissolution, and
again manifest as a creation; is it not so?
The flaw in Rama’s thinking process is this.
He believes that the creation should end and restart again and again. For the restarting of a creation, the
memories stay back as ‘saved’ as in a computer and continue when the Brahmaa’s day starts again.
However Vasishta wants to prove that the creation is not possible because the world is completely non-
existent except as a mind-concept that rises through delusion. When the world itself is denied as any
absolute reality, how can the memories that belong to it exist as real?
For example, at present we all are alive and having an experience of some perceived state.
We believe that there is a huge creation which contains countless Jeevas like us.
We believe that this creation must have been staying from a very long time; and must have begun at
sometime; we also believe that it has to end some day and believe in the dissolution process.
But are we sure of this all as a direct experience ever?
We might be in any time mode of the perceived; as the first Jeeva of the creation or the last Jeeva of the
dissolution. Whatever we are wherever we are, we have only some little experience as immediately
perceived through the senses. Other than this, rest of all the ideas and thoughts are just our own ideas of
the world. How much are these ideas valid? How can a tiny mind-process prove the creation or dissolution
of any world except as ideas?)
16
Vasishta spoke
ये महालये ा/ाः सवh BCमादयः परा

ु कल "नवाणमायाता तेsव5यं BCमतां गताः ।
ाLतनः कः मते ृ ः कता त माकथय सrत ु म"त"न
ृ म ूल
तां याता मतमु L
ु ततया यतः ।
(For argument sake, let us believe in the creation and dissolution of the world; and analyze what happens
at the time of dissolution.) At the time of great dissolution, all those Knowers like Brahmaa and others of
the past, have attained the final beatitude. They have attained the state of Brahman for sure.
(They are already liberated; and cannot be the cause of another world.)
Therefore, O Disciplined Rama, tell me who is the creator of the past memories, as all memories get erased
off in the person who has them, when he attains liberation.
(Anything except one’s own Self is a memory only; and a liberated person does not hold on to these
memories as real except as some ideas belonging to a make-believe world. A liberated person is actually
the Reality state freed of the memory-clouds; so how can Reality state have the memories of some unreal
perceived? How can unreal be there in the real?)
अतः मतरु भावेन म"तवOदे
ृ "त कं कथं अव5यं ह महाकपे सवh मोNैकभा;गनः ।
Since the person who remembers (the ignorant one) is also absent, how can the memory arise?
At the time of the great dissolution, everyone surely gets liberated.
(Since you believe in the creation and the subsequent dissolution, all are created newly from nothing, and
vanish off into nothing. And you are arguing that memories must be continuing from one creation to the
other. When the person himself is gone, where can the memories stay back? How can a dream memory stay
as real?)
नानभते
ु ू ऽनभते
ु ू च वति5च
PयोिHन या म"तः ृ सा जगY0ू र"त ौढा 45या सा येव ;चभा ।
Whether not experienced and experienced, the memory which rises by itself in the Chit-space, that alone is
the well-established perception called the world. That shine of the Chit indeed is real. (Sat)
(In the Reality state of Brahman, the perceived stays as Knowledge only, as ready to manifest state. It is not
based on any individual memory of any person of any perceived. Memories of the ego-person are usually
made up by the mind through ignorance. The potential states of Brahman are the nature of Brahman, and
not any made up memory.)
BRAHMAA THE SELF-BORN
भा"त संवभैवेयमना
य-तावभासनी यतदे तRजगद"त वयंभू0र"त च फुटम ् ।
अनादकालसंस3ं यYानं BCमणो "नजं स आ"तवाहको दे हो वराजो जगदाक"तः ृ ।
It is evident that the luster of the consciousness alone, shining beginning-less and endless, is this world-
appearance and is self-born (as Brahmaa).
(No cause is there as such for the world. Brahman alone shines as the world.)
The innate shine of the Brahman alone which is well-known from time immemorial is the form of the
world, the AatiVaahika body of Brahmaa (total mind-processes of Jeevas as one).
PARAMAANU/SUBTLE ATOM
{What is a Paramaanu? जाला-तर थ सयाb ू शो यसcमं
ू 45यते रजः | भाग त य च षटो यः परमाणःु स उ]यते ॥
Through the netted grill of the window the dust motes are seen floating. (That is the smallest thing you can see with your bare eyes.)
If you can divide it by six parts, then that is known as the subtle atom.
That means something tiniest you can imagine or cannot imagine also.)
परमाणावदं भा"त s9जगसवना8खं दे शकाल \या<Pयदनराs9\माि-वतम ् ।
परमाणःु वतत त या ते ता4गेव च भा"त भासरताका
ु 0र ता4िtग0रकुलं पनः
ु ।
त9ाप ता4गाकारमेव यनस-ततं ु 45यमाभा"त भाgपमेतद:ग न वा तवम ् ।
(If such an atom can be visualized, think of it as a Brahmaa; and the entire tri-world of a Brahmaa can fit
inside it. Inside that also there are subtle atoms which make up the world. Inside each subtle atom of that
world another world can be there. And so it can go on and on without any end; worlds within worlds…!)
The tri-world with its forests, clouds and skies shines in the subtle atom along with its sequences of place,
time, and action, objects, day and night. Inside the previous one mentioned, another atom fills it and shines
in a similar manner shining again as the same mountain etc. Even inside that also, with the same form,
succeeding in the same manner, the ‘Seen’ shines forth again in some manner.
17
Dear one! It is just an appearance; not real!

(This concept is difficult to understand if you believe in a solid world filling a huge space; but if all this is
reduced to just Bodha (information or understanding only) then what is difficult to believe?
It is as simple as writing these above mentioned sentences. All are just words with meanings only.)
इय य-तो न सo4टे रसo4टे 5च वा Lव;चत ् अ या वiयदतं ु ब3ं
ु नाब3ं
ु "त वानघ ।
(Memories as belonging to an ignorant person also cannot carry on, since they are imaginations only;
memories of a realized person also cannot be carried on, since he also has no memories of anything as real
as the Brahman state.)
O Taintless one! In this manner, it is ‘endless’ both for the one who sees the real (Brahman), the knower
who has attained the supreme state; or for the one who sees the unreal (the world-appearance), who
completely does not understand anything. (न आब3ं ु )
ब3ं
ु तीदं BCमैव केवलं शा-तमPययं अब3ं ु "त बि
VयतYासरं
ु ु भवनाि-व
ु तम ् ।
For the knower, it is only the sole quiescent, unchanging state of Brahman.
For the non-knower it shines as the understanding containing the entire world.
यथेदं भासरंु भा"त जगदDडकजिृ Hभतं यथा कोटसहqाkण भा-य-या-य?यणावणौ ।
यथा तHभे पs9का-त
ु त याः वा:गेषु पs9का
ु त या5च पs9का ु य:गे तथा 9ैलोLयपs9का ु ।
Similar to how this world shines as the expansive form of the cosmic egg; similar to how thousands of
crores of worlds shine in each atom inside another inside another and so on; similar to how the little
statuette of the girl carved on the pillar contains in its own body another statuette of a girl, on the body of
that statuette is contained another statuette of a girl; so is this ‘tri-world statuette’.
(Each mind has the perception of a world with a beginning and end; has an interaction with people and
objects as it happens in a dream; and within those minds of other people again worlds are seen separately
with people and objects; and in those worlds people exist with minds which see different worlds with
objects and people; and it goes on and on as an entwined creeper of mind-processes only.)
नाभ-ना नाप संdयेया यथा<ौ परमाणुकाः तथा BCम बह ृ -मेरौ 9ैलोLयपरमाणवः ।
सया
ू
यंशुषु संdयातंु शLय-ते लघवोऽणवः ।
Just as the subtle atoms in the mountain are beyond the counting level and are not stuck together, so do the
subtle atoms of the tri-worlds exist in the huge Meru of Brahman. May be it is possible to count the light
weighted atoms in the sun rays (but not the atoms in Brahman state.)
(You cannot count the worlds; for they keep on appearing and disappearing with each perceived process.)
उप
य-ते ;चदादये 9ैलोLयपरमाणवः ।
यथाणवो वह-यकद[ि?तव?सु रजःसु च तथा वहि-त ;च
PयोिHन 9ैलोLयपरमाणवः ।
The subtle atoms of the tri-worlds rise in the Chit-sun. Just as the atoms keep moving in the light of the sun,
water and dust, so do the subtle atoms of the tri-worlds move in the huge Meru of Brahman.
(Like the dust mote-atoms floating in the sunlight, worlds keep floating in the Brahman sunlight.)
श-यानभवमा9ाम
ू ु भताकाशमदं
ू यथा सगानभवमा9ामा
ु ;चदाकाशमदं तथा ।
This element-sky is in essence, only the experience of the voidness.
(There is no sky that is empty; but emptiness alone is known as the sky.)
This Chit-expanse is in essence, only the experience of the world.
(Chit sky does not contain worlds; but experience is known as the Chit-expanse.)
सग तु सगशEदाथतयाब3ो ु नययधः स BCमशEदाथतया ब3ः ु ेयो भवयलम ् ।
The world understood only as a world leads one downwards.
The same thing when understood as Brahman bestows abundant goodness.
CONTROLLING THE SENSES
(Senses are ten in number; organs of action and organs of knowledge.
Organs of action are physical organs; but the organs of knowledge are just the physical channels for the
mind which acts as the senses, and superimposes the qualities of taste, sound, solidity etc on the emptiness
and thus creates the illusion of objects. The true understanding that the taste etc are not the inherent
qualities of the objects will make a person naturally restrain his own mind and stay controlled.
18
When the student realizes that the mind alone produces the sensations and also the attraction towards the
sensed objects, he will look at the objects as just multifarious drawings on the emptiness and will feel no
attraction at all for any object. Though moving among objects, he will stay unaffected by anything.
This is the true sense control; not the physical abstinence from objects.
इि-<यसंMामसेतुना भवसागरः तीयते नेतरे नेह केन;च-नाम कमणा ।
शा 9सस:गमाiयासासववेको िजतेि-<यः अय-ताभावमेत य 45य या?यवग]छ"त ।
The ocean of worldly existence can be crossed over only through the bridge namely, ‘controlling the set of
sense organs’. One who has conquered his senses, being endowed with discrimination attains the complete
non-existence of the ‘Seen’ by the practice of study of scriptures and the company of the Knowers.
(For a man, who understands that the mind alone is spread out as the world and its objects, the world of
shapes and names loses its attraction; and he realizes the complete absence of the world as any absolute
reality. Sense control through knowledge alone leads to the highest welfare; not the physical control of
organs. A man, who pretends abstinence actually believes that the objects alone contain the qualities of
taste, sound etc; and so stays physically away from them. He is a Mithyaachaari (has false conduct.)
बहना9
ु कमLते
ु न मनः कम<मा ु :कुरः ति मि-5छ-ने जग]छाखी "छ-नः कमतनभ ु वेत ् ।
मनः सवमदं राम ति म-न-ति5च किसते ;च किसतो वै सकलो जगRजालामयो भवेत ् ।
What more is to say! Mind alone is the sprout of the tree of actions. If the mind spreading out as the many-
branched-world is destroyed, the body made of actions is also destroyed.
Everything is the mind alone hey Rama!
If that disease is cured, the entire network of the perceived world gets cured instantly.
तदे Rजायते लोके मनोमननमाकलं ु मनसो Pय"तरे केण दे हः Lव कल 45यते ।
(Body is just an idea entertained by the mind; and is used as a tool for further actions in the world.
If the mind is dead, body-idea also dies a natural death. A Knower will look at the body as just an image
produced by the mind only; and will not feel attached to it.)
The body is produced in this world, only as an agitation of the mind, for its function.
Bereft of the mind, where is the body seen?
HOW TO KILL THE MIND?
45याय-तासंभवेन ऋते ना-येन हे तुना मनःपशाचः शमं या"त कपशतैरप ।
The mind-vampire does not perish even in hundred Kalpas except for the single means of ‘the complete
non-occurrence of the Seen’.
(To control the mind, you must understand the complete non-occurrence of the world.
How is it possible?
Just analyze and observe; are you not surrounded by only the sound, touch, taste, smell, and images all
around? Is there anything else except the information brought forth by the senses?
The sense perceptions happen so fast that we are not at all aware not of divided sense perceptions; but are
aware only of solid objects with names and forms. This is the power of the mind.
If you analyze and find out the tricks of the mind, the world will not be there as any absolute reality.
When there is no world, there is no mind also; and when the mind is quiet, the senses stay indeed subdued.)
एत]च संभवयेव मनोPया;ध;च किसते 45याय-तासंभवाम परममौषधमतमम ु ्।
Such a thing (killing the mind) indeed becomes possible, if the diseased mind is given the treatment proper.
(The disease is the believing of the reality of the world produced by itself.)
‘The complete non-occurrence of the Seen’ (through Vichaara) is the excellent medicine prescribed for it.
मनो मोहमुपादते xयते जायते मनः त व;च-तासादे न बVयते म]यते ु पनः
ु ।
Mind alone gets deluded (through ignorance); mind alone dies (through knowledge); mind alone is born (as
the person); mind alone is bound by worries (because of attraction and repulsion); mind alone is freed again
by getting rid of worries (through self-realization).
(Mind alone tells the lie called the world and gets entrapped in its own lies.
Mind alone through proper Vichaara understands the truth and frees itself from its own clutches.)
फरतीदं
ु जगसवb ;चते मननमूि]छ ते श-यमेू वाHबरे फारे ग-धवाणां परंु यथा ।
The entire world flashes forth in the mind which has become numb due to non-stop thoughts, like the
illusory city of Gandharvas in the expansive void of the sky.
19
(A single agitation called the mind instantly is experienced as a prolonged life of day to day experiences,
like we experience a prolonged dream within seconds of our ‘Rapid eye movement’ state in the sleep.)
WORLD IS WITHIN THIS AGITATION CALLED THE MIND
मनसीदं जगक ृ नं फारं फर"त ु चाि त च पपग]छ
ु ु इवामोद त थं त मादवेतरत ् ।
The entire world flashes inside the mind and stays there, like the fragrance of the cluster of flowers stays
within the cluster, and rises out of it as if separate.
यथा "तलकणे तैलं गणो ु गkण"न
ु वा यथा यथा धमkण वा धम तथेदं ;चतके जगत ् ।
Like the oil in the gingili seed, like the character in the virtuous, like the righteousness in the noble, the
world exists inside the mind (as its essence).
रि5मजालं यथा सय ू h यथालोक तु तेजस यथौDयं ;च9भानौ च मनसीदं तथा जगत ् ।
Like the countless rays shooting forth from the sun, like the shine emanating from luster, like the heat from
the fire, the world is inside the mind (as its very nature).
शैयं यथैव तहने
ु यथा नभस श-यताू यथा चIचलता वायौ मनसीदं तथा जगत ् ।
Like the coolness in the ice, like the voidness in the sky, like the movement in the wind, the world is inside
the mind (as not different from it).
मनो जगRजगदkखलं तथा मनः पर परं ववरहते सदै व ह
तयो
वयोमनस "नर-तरं mNते mNतं जग-नतु जग"त mNते मनः ।
Mind is the world; the entire world is the mind. Both are always inseparable.
If the mind is destroyed permanently (through knowledge), the world is also destroyed (and becomes non-
existent); but if the world is destroyed (as a physical abstinence), mind does not cease to exist (and exits as
the reality of the world.)
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART TWO
(STORY OF USHANAS -1)
[MIND - THE BATTLEFIELD OF VAASANAAS]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
Story of Ushanas - pg 4
Sight of Apsaraa and the successive events - pg 6
What happened to the original body? - pg 12
4
Rama spoke
भगव*सवधम, पवा
ू परवदां वर अयं मनस संसारः फारः कथमव ि थतः ।
यथायं मनस फारः संसारः फर"त ु फरन
ु ् 3टा*त3टया फटया
ु तथा कथय मेऽनघ ।
Bhagavan! You are an expert in all learning. You know what was before and what will be later.
O Lord, tell me how does the ‘Samsaara’ exist inside the mind?
How this entire perceived phenomenon bursts forth from the mind (with its various measures of distances
and time factors) and keeps going on (by making us believe in the absolute existence of the world); explain
with suitable examples, Hey Anagha!
Vasishta spoke
यथै*दवानां वाणां जग*यवपुषामप ि थता"न जातदा:या"न मनसीदं तथा ि थतम ् । लवण य यथा
रा,<चे*=जालाकला
ु कृतेः च>डालवमना@तं
ु तथेदं मनस ि थतम ् । भागव य Aचरं कालं वगभोगबभ
ु B
ु या यथा
भोगाAधनाथवं संसाCरवं बभव ू च भोगे<वरवं च यथा तथेदं मनस ि थतम ् ।
Like the worlds created (within their minds only) by the ten Brahmin sons of Indu who had no physical
bodies, remained with solid nature, this (Samsaara) exists in the mind the same way. Like the Chaandaala-
life experienced by King Lavana (as real), through the magic of the sorcerer, this exists in the mind the
same way. Like Sage Bhaargava experiencing many lives because of his long-cherished desire to enjoy
heavenly pleasures, this world exists in the mind only.
Rama spoke
भगव*भग ृ पD
ु ु य वगभोगबभBयाु ु कथं भोगाAधनाथवं संसाCरवं बभव ू च।
O Lord, how the desire for heavenly pleasures led Bhaargava to experience many lives?
Vasishta spoke
STORY OF USHANAS
[Mind is a battleground for countless Vaasanaas.

What is a Vaasanaa?
Vaasanaa is something that pushes one mechanically without any sense towards some action for some
fulfillment. It is very difficult to hold it back, because the mind infested with Vaasanaas is a chained slave and
has no capacity to act independently.
A Jeeva from the time he starts to understand tastes, sounds etc, as a child, is fed with continuous
information of the world and its objects. Any smallest word or picture even if momentarily grasped stays
dormant as a seed in his mind; and at a suitable time bursts forth as a forced action towards its fulfillment.
A Jeeva is not also aware of all of his Vaasanaas and has no way of knowing when which Vaasanaa will force
its way out. Like a puppet caught in the hands of many Vaasanaas trying for the dominance over him, he can
only go through the experiences directed by the winner Vaasanaa. A Jeeva is like a ball kicked by many
Vaasanaas as players and the player who is powerful and strong hits the ball towards the goal of fulfillment.
The story of Ushanaa is an example of how Vaasanaas can push a Jeeva towards varied experiences without
control.]
5
शण ृ ु राम परा
ु वतं
ृ संवादं भगकालयोः
ृ ु सानौ म*दरशैल य तमालवटपाकले ु ।
Hey Rama, listen to the conversation that occurred between Deity Kaala (Time) and Sage Bhrgu inside the
grove of the Tamaala trees.
(The main teaching is explained in this conversation only; and the story is built around it.
The essence of the story is to make the student understand that outward abstinence towards sense objects
and torturing the inert body in the name of asceticism is the way of the fools.
Mind-control is possible only through the realization of the world as completely non-existent; and not by
running away from objects, or sitting with closed eyes in blank meditation states.)
परा
ु म*दरशैल य सानौ कसमसं ु ु कु ले अत@यत तपो घोरं कि मि*<चGगवा*भग ृ ःु । तमपा
ु ते म तेज वी बालः पDो ु
महाम"तः शHः
ु सकलच*=ाभः काश इव भा करः । भग
ृ ुवनवरे ति म*समाधावेव संि थतः सवकालं समकJ
ु णK
वनोपलतलादव ।
Long ago, on the summit of Mandara Mountain, in some corner abounding in flowers, Sage Bhrghu
performed severe penance. Shukra, his son was of tender age, was of great luster, was highly intelligent,
and shone like the full moon (pleasing in conduct), was blazing like the Sun (was very wise), and served
him well (with due reverence).
Sage Bhrgu remained in the forest, absorbed always in the state of Samaadhi (blank state of trance) in the
forest ground, like a nature carved rock-stone.
[Bhrgu with the power of penance had shielded the area of their abode so that no one could enter inside or
go outside without his knowledge. Bhaargava the child grew inside the forest of Mandara safely without any
danger, though his father was absorbed in the Samaadhi state always, and stayed like a carved statue only.
Shukra had been taught all the Mantras, all the disciplines of asceticism; but was not aware of the knowledge
of the Aatman. Bhrgu was renowned for penance; but had not himself mastered the Knowledge of Brahman.
His son thus was not shielded from the Vaasanaas the most dangerous enemies.
Shukra had heard a lot about Devas and their heavenly life in the course of his learning as a part of his
lessons. That knowledge itself stayed as dormant Vaasanaa hidden deep within his mind without his
knowledge; and took him forcibly towards destruction.]
शHः
ु कसमशLयास
ु ु ु कलधौतािजरे षु च म*दरोMामदोलासु बालो रमणलNलया
व
याव
या3शोमOये शHो ु sा@तमहापदः PDशQकCरव ु रोद योरवतत तदाकलः ु ।
Shukra, just a child growing amidst beds of flowers, and moving about glittering lights shining like silver,
swinging among the branches of trees growing on the Mandara Mountain, was unable to attain the supreme
state of realization. He was in the state in-between knowledge and ignorance and highly perturbed like
King Trishanku suspended midway between heaven and earth.
(Shukra followed a strict life of discipline as instructed by his father; but had not yet realized the unreal
nature of the world. Since his father preferred to remain as a rock-like state only all the time, he had no
one to instruct him the correct way of analysis.
We already know how Shuka the son of Vyaasa was in a similar state, and yet had analyzed everything by
himself; and through the Vichaara process had attained the same state as his father Vyaasa. Whereas
Shukra with his non-analytical mind, was in for an array of false experiences produced by his mind
infected by Vaasanaas.)
"नवकपसमाAध थे स कदाAचिपतयथा अRयSोऽभवदे का*ते िजताCरCरव भमपः ू ।
His father remained absorbed in the Nirvikalpa Samaadhi (Trance of unperturbed state) as always; and at
one such time he became relaxed in the mind like a king who had conquered his enemies.
(Shukra believed that no objects of pleasures could attract him and was fully in control of his mind. He was a
perfect ascetic who never enjoyed any object of pleasure; and stayed away from all the comforts physically.
He believed that even if he did not sit in contemplation, nothing could agitate his disciplined mind, and he
roamed about the mountain forests freely.
Like a king who believes in his sovereignty and is not alert to any attack from an unknown enemy, Shukra was
also relaxed in his mind, and moved about the land enjoying the beauty of the forest.
An outwardly disciplined mind is always ready to fall; since it is not supported by true knowledge.)
6
APSARAA
ददशा@सरसं तD गTछ*तीं नभसःपथा BीरोदमOयललतां
ु लVमीमव जनाद नः, म*दारमालावलतां
म*दा"नलचलाकलां हारझाQकाCरगमनां सगि*धतनभो"नलां
ु लाव>यपादपलतां मदघXण
ू तलोचनां अमतीकततYे
ृ ृ शां
दे हे*ददयदNि@तभः
ू का*तामालोZय त याभूदलासतरलं
ु मनः । 3ट"नमलपण*दवपरं
ू [ ु ु बु"नधेCरव सा@यालोZय
शHमखं
ु ु तथा परवशा ]यभत
ू ् । मनसजेषु पराहतमाशयं स पCरबोOय मन तदनशना
ू वगलतेतरविततयामना
ृ स
च वधमयू एव बभव ू ह ।
He saw a divine damsel walking across the path of the sky (like Lord Vishnu looking at Mahaa Lakshmi
produced by its churning at the center of the milk ocean.) She was covered by garlands of Mandaara
flowers. The curly locks of hairs falling on her forehead were gently moving in the wind. The anklets on
her feet and her ornaments tinkled melodiously, when she moved. Her fragrance filled the surrounding air
in the sky. Her movements were like a creeper enveloping the tree of charm. Her intoxicated eyes moved
restlessly. Her body emanated luster like the moon and bathed the surroundings with nectar. Looking at that
attractive girl, his mind trembled with joy. She also saw the face of Shukra and became excited like the
ocean at the sight of the taintless full moon. Immediately, Ushanaa brought the mind stuck by cupid’s
arrows, under control through discrimination. Yet having subdued all the thoughts, he still lost himself in
her thoughts and was completely one with her in his mind.
[Ushanaa had practiced abstinence from all objects of pleasure and led a strict ascetic life. Yet, he had no
understanding of the Supreme truth. He had not made the world non-existent through intense Vichaara.
His strict ascetic life made him believe that he had conquered his senses and he felt certain that nothing
could shake the stability of the mind. Therefore he did not mind looking at the Apsaraa who floated along
the sky. Though her beauty sent pleasant waves of joy within him, he did not physically go after her; and
remained in his contemplation state only. However the slight agitation in his mind at the sight of Apsaraa
created a world for him within his mind only; and he experienced an array of life-stories with births and
deaths within his mind only. His body was sitting in the contemplation posture only; but his mind was lost in
the experiences of various sorts.]
अथ तां मनसा Oयाय* तDैवामीलतेBणः आर_धवा*मनोरा`यमदमेव कलोशना ।

Then, thinking of her in his mind he remained with closed eyes.
Ushanaa, son of Bhrgu immediately started to build the kingdom of mind.
[He did not imagine or conceive anything as a conscious process; but the experiences rose up forcefully
without his conscious knowledge as such.
His thoughts like bricks built him a mansion of experiences within the mind itself.
Bhrgu had blocked his son from moving out of the forest for his safety; but he had not blocked the mind with
Aatman-knowledge: and his son flew away from the Mandara mountain forest in his mind only.
Body was still in a contemplation posture only. The eyes were closed. Breathing was shallow.
Shukra the mind-entity...? He was gone far off away from the reach of his father within an instant.
Shukra wanted to have the Apsaraa’s company and went to the heaven; so he thought; met Indra; so he
thought; saluted him; so he thought; and …!]
एषा ह ललना Rयोिaन सहbनयनालये संा@तोऽयमहं सगमालोलस*दरं

ु ,
इमे ते मदम*दारकसमोतं
ृ ु ु ु सस*दराः
ु =वकनक"न य*दवलासवपषः
ु सराः
ु ,
इमा ता लोचनोलास3टनीला_ज3टयः मcधहासव
ु लास*यः का*ता हCर>य3टयः,
इमे ते कौसमो
योता
ु अ*यो*य"तPबिaबताः व<वdपोमकारा, मfतो मतकाशनः,
ऐरावणकटामोदवरZतमधप
ु ताः
ु इमा ताः काकलNगीता गीवाणगणगीतयः,
इयं सा कनकाaभोजचल
वैCरhचसारसा, म*दा कनीतटो
यानवा*तसरनायका
ु ,
एते ते यमच*=े *=सया
ू नलजला"नलाः लोकपाला तन
योतकJण
ु दN@तानलाAचषः
अयं स रणवता*तहे
ृ "तक>ड"यताननः
ू ऐरावणो रणे द*तोतदै ये*=म>डलः,
7
इमे ते भतल
ू थाना
Rयोिaन तारकतां गताः, वैमा"नका<चरTचाfचामीकरमयातपाः
मेdपलतला फालसीकराकJणदेवताः एता ताः कJणम*दारा गQगासललवीचयः,
एताः सतम*दारमhजरNपhजपhजराः
ृ ु दोलालोला@सरे>यः शHोपवनवीथयः,
इमे ते क*दम*दारमकर*दसग*धयः
ु ु चं=ांशु"नकराकाराः पाCरजातसमीरणाः
पपक
ु े सरनीहारपटवासरणोसक
ु ै ः लताQगनागणैRया@तमदं त*न*दनं वनं,
का*तगीतरवान*दन"ततसराQगनौ
ु इमौ तौ वलकJि नcध वरौ नारदतaबd
ु ु ,
इमे ते प>यकता
ु रो भCरभषणभषताः
ू ू ू Rयोम*युiडीयमानेषु वमानेषु च संि थताः,
मदम*मथमताQcय इमा ताः सरयोषतः
ु दे वे<वरं "नषेव*ते वनं वनलता इव,
इ*=ा<मजालकसमाि<च*तामXणगलTछकाः
ु ु ु ु कपवB
ृ ा इमे पZवफल तबकद*तराः
ु
इह तावदमं शHमहमासनसंि थतं ि
वतीयमव DैलोZयbटारमभवादये
इ"त संAच*य शH ु े ण मनसैव शचीप"तः तेनाभवादत तD ि
वतीय इव खे भगः ृ ु ।
‘This is the girl I saw in the sky who resides in the palace of Indra. I have reached the heaven beautiful with
the sporting gods. These handsome gods have decorated their heads with the soft flowers of Mandaara.
Their bodies shine beautifully like the molten gold. These are the heavenly damsels flashing their glances
exciting all with their dark lotus like eyes. Their smile is so innocent. Their eyes move restlessly like that of
the deer. All of them are shining beautifully covered by the beautiful flowers all over and look like the
reflections of each other. It is as if they are imitating the cosmic form of the Lord by filling the whole of the
heaven with their pretty forms. Here are the Marut Gods laughing joyously. Here the bees, not even
interested in the ichor flowing out of Aeiraavata’s neck region, are listening to the melodious songs of the
heavenly beings. Here is the swan belonging to Brahmaa floating among the golden lotuses. Here the chiefs
of gods are resting in the gardens on the banks of the Mandaakini River. Here are the caretakers of the
world – Yama, Chandra, Indra, Soorya, Agni, Varuna and Vaayu with their shining bodies throwing sparks
all over. Here is the elephant Aeiraavata, who has a scratch on his face from some battlefield he moved
about and tossed the demons violently here and there. The air-vehicles are shedding beautiful golden light
all over; they rise from the ground and fly far and look like the stars. These are the waves of the Gangaa
waters spread out with floating Mandaara flowers; and these waves dash against the rocks of Meru
Mountain and the spray falls on the Deva-couples resting there. These are the beautiful paths of Nandana
garden of Indra which are heaped with the clusters of Mandaara blossoms and look reddish yellow. These
are the winds blowing from the Paarijaata groves, cool like the moonlight and carry the fragrance of
Mandaara and jasmine flowers. This is the forest garden of Nandana, where roam the pretty girls whose
movements are like the creepers and whose garments are covered by the pollen and honey drops of the
flowers; and the garden is now a battlefield where the girls attack each other with flowers with great
excitement. Here Naarada and Tumburu are playing their lutes and singing with their melting voices; and
the divine damsels are dancing in rhythm in the joy of listening to such melodious songs. Here the
meritorious beings are adorned with divine ornaments and flying in the heavenly vehicles. These are those
divine damsels with intoxicating limbs rising passion in all. They are serving the King of Devas like the
forest creepers serving the forest. These are the Kalpa trees filled with Sapphire flowers and ChintaaMani
clusters, and the ripened fruits (of gems) look like the spikes. Here I am saluting Indra, who is seated in the
court like the second Brahmaa, the creator of the three worlds.’ Having thought like this, Lord Indra was
saluted by Shukra in the mind itself, like a second Bhrgu in that heaven.
(Actually Shukra did not move out of his forest seat at all. All these scenes he saw within his mind only, very
clearly as a minute to minute occurrence and in perfect detail. This heaven of Indra was created in his mind
only. The real Indra had nothing to do with this; and was in his own heaven of his mental kingdom; so was the
Apsaraa who went off to her abode in the heaven. She had her own mind-kingdom of a different sort, where
Shuka was not there at all; or if she also desired Shuka’s company, she might have created her own mental
kingdom and enjoyed Shuka’s company within her mind-stage; or dismissed such a thought also thinking that
she is not worthy of such a Sage. Who can understand the plays of the mind, and the stories it can unfold?)
8
अथ सादरमथाय
ु शHः
ु शHेण पिजतः
ू गहNतह
ृ त आनीय समीपमपवे
ु शतः । ध*य वदागमे नाथ वगKऽयं शH
ु
शोभते उयतां Aचरमेवेह शH इथमवाच
ु तम ् । अथ तDोपव<यासौ भागवः शोभताननः Aयं जहार शशनः
सकल यामल य च । सकलसरुगणाभवि*दतोऽसौ भगतनयः
ृ ु शतम*यपा<व
ु सं थः Aचरतरमतलामवाप
ु तिटं
ु
नरप"तसतमलालनं बभव ू ।
Having been saluted by Shukra, Shakra (Indra) lifted him up and worshipped him. He held his hand
affectionately and made him sit next to him. Shakra said-“O Lord Shukra! We are blessed by your arrival.
The whole heaven is shining anew by your presence. Stay here as long as you like.” Then, Bhaargava, the
son of Bhrgu sat there with a smiling face and shone with the beauty of the taintless full moon. He was
saluted by all the Suras there as he sat next to Indra (Shatamanyu/one who has performed hundred Yajnas)
on his throne. He felt extremely happy and was treated by all like the favored son of the king.
[These are all ideas that Shukra had about his own greatness as Bhrgu’s son.]
इ"त शHःु परंु ा@य वैबुधं वेन तेजसा वस मार "नजं भावं ाZतनं Rयसनं वना ।
In this manner, Shukra attained the heaven because of his own merits, and completely forgot his identity of
the past, without even going through the death-pain.
[Such an experience was possible because Shukra had lived a disciplined life from his childhood and had lots
of merits to his credit. It was as if he had attained the heaven because of his meritorious acts. He forgot his
forest abode, his father and the goal of liberation also. His mind wanted only the company of Apsaraa and
had no other thought. He had reached the heaven without the experience of death also.
Actually no one can experience death since death is just an idea that is believed in and not a reality.
Death of any person is seen by others as the sight of a motionless rotting body; but the so-called dead person
is alive fully in the mind, and experiences another Vaasanaa-fulfillment-life as explained in Padma’s story.
Death is an appearance only.
Shukra died in the body and had continued his journey of heaven but he never experienced any death as
such. The body stayed back in the forest in the contemplation posture only.
Shukra was in a heaven now within the mind itself, which was still stuck to the body of Shukra in the forest.
This is how a Vaasanaa can produce a field of experience with all the people, objects and places as real,
within the mind itself, with an imagined body-tool. Story wise, Shukra’s physical body was still in the forest
seat absorbed in contemplation. That body and that Shukra belonged to the Vaasanaa-field of Sage Bhrgu
and so continued in that manner only. Sage Bhrgu was unaware of his son’s mind-adventures and was
absorbed in the Samaadhi state.]
ु ू मव वaय त य पा<व[ शचीपतेः, वगk वहतुमुथ थौ वगाभपCरमोदतः । वःAयं स समालोZय

महत
लोललोचनवािhचतां Dैणं =टंु जगामासु नलनीमव सारसः । तD तां मगशावाBीं
ृ का*तामOयगतामसौ ददश
वपना*त थां भग<चतलतामव।
ृ ु ू साप तं भागवं राम 3lवा परवशाभवत।्तामालोZय लसलोलवलासवलताक"तं
ृ
आसीि
वलNयमानाQगो `यो नाम*दमXणय
ु था ।वलNयमानसवाQग तामवैBत कामनीं च*=का*त इव `यो नां
शीतलं खे वलासनीम ् । तेनवलो कता साप तपरायणतां गता "नशा*ते चHवाकेन का*तेव पCरकिजता
ू ।
रसाि
वकसता ननम*यो*यमनरZतयोः
ू ु ातरकनल*योया शोभा सैव तयोरभत
ू ् । संकिपताथदा"यवाYेश य
अभTच
ू तेन सा सवाQगं ववशीकय
ृ कामायैव समपता । पेतुः मरशरा त या मदवQगे
ृ ु षु भCरशः
ू पलाशेिवव
प"m*या धारा इव पयोमचः
ु । सा बभव
ू मरोYूता लोलालवलयाकला
ु म*दवाताभन*नाया
ु मhजयाः सहधमणी ।
नीलनीरजनेDा*तां हं ससारसगामनीं मदनः Bोभयामास गजः कमलनीमव । अथ तां ता3शीं 3lवा शHः
ु
संकिपताथभाक् तमः संकपयामास संहार इव भतभक
ू ु ् । PDवटप य दे शोऽसौ बभव
ू "तमराकलः
ु
भलोक
ू या*धतमसा लोकालोकतटो यथा ।
Having spent some time in the company of Indra, he got up ready to roam all over the heaven encouraged
by the Devas there. He observed that he himself was looking very handsome with a body fitting the heaven.
Like a swan searching for the lotus, he went in search of his beloved.
9
Bhrgu found that doe-eyed girl in the company of many girls, like a mango creeper hidden in a forest full of
trees. She also saw Bhaargava and became excited. Looking at her enticing charming beauty, his limbs
started to melt off like the moon-stone in the moonlight. All his limbs melting off in the presence of such
beauty, he looked at that attractive maiden sporting in the heaven, like the moon-stone looks at the
moonlight. Noticing that he was looking at her intently like a male Chakravaaka bird looking at the female
bird after the prolonged night of separation spent in crying, she also was lost in looking at him, attracted by
his looks. They both blossomed forth in passion and were equally attracted towards each other like the
morning sun and the lotus. In the magical garden of Nandana she completely lost control of her limbs and
offered herself to the fulfillment of passion. Hosts of arrows of Manmatha fell on her delicate limbs like a
heavy shower falling all over the petals of a lotus. Attacked by Manmatha she was like a cluster of
blossoms pestered by honey bees and hit by soft winds. Her elongated eyes were like the half closed blue
lotuses; she walked slowly with the gait of a swan; and Manmatha harassed her like an elephant crushing
the lotus. Observing her in that condition, Shukra who could bring forth any change in the surroundings by
his mere will, like Rudra who consumes all living beings desires the destruction phase desired that darkness
should fill everywhere (little knowing that this darkness of ignorance was indeed a door opening towards
his destruction.) The entire heaven became enveloped in darkness like the darkness of blinding Tamas in
the BhooLoka darkens the slopes of the Lokaaloka Mountain which contains all the Creations.
[This is the self-conceit that Shukra had about his own power of penance, that made him will darkness to
cover the entire heaven, just for a desire fulfillment of his. This is how a Vaasanaa creates worlds of
experience helped by your own stupid beliefs and self-glorification that you maintain.]
ल`जा*धकारतीVणांशौ ति ममंि तमरम>डले "तटामागते त य मथन

ु येव म>डले, तेषु सवष
[ ु भते
ू षु
गतेवभमतां दशं त मादे शाGलोक
ू े दना*ते वहगेिवव, सा दNघचhचलापाQगी वMमदनRयथा
ृ आजगाम भगोः
ृ
पDं
ु मयरN
ू वाCरदं यथा । धवलागारमOय थे पयQके पCरकिपते ववेश भागव तD Bीरोद इव माधवः । सा
करावलa_या य ववेशावनतानना रराज च सरेु भ य nद लcनेव प"mनी ।
In that sphere of Manmatha which became completely dark, the darkness of shyness and the fire flames of
passion became established together; all the other people there ran off to their desired places like the birds
at the end of the day; that pretty lady with restless elongated eyes, with passion on the increase, approached
Bhrgu’s son like a female peacock approaching the cloud. Bhaargava entered a soft bed inside a hall of
Spahtikaa (crystal quartz) that was produced by will, like Maadhava entering the milk ocean.
She supported herself by holding his hand and with her face bent in shyness entered along with him and
shone forth like a lotus stuck to the bosom of the heaven-elephant.
उवाच चेदं मधरंु रस नेहाZतया Aगरा वचो, मधरमान*दवलासवल
ु ताBरं , प<यामले*दवदनम>डलNकतकाम
ु ृ क
ु ः
अबलामनबOना"त
ु मामेष कल नाQगकः, पाह मामबलां नाथ दNनां वTछरणामह, कप
ृ णा<वासनं साधो वM
सTचCरDoतम ्। नेह3िटमजान"Gमूढैरेव महामते णया अवग>य*ते न रस,ैः कदाचन, अशिQकतोपसंप*नः
णयोऽ*यो*यरZतयोः अधःकरो"त "नय*दं च*=मा]लादनं य, न तथा सखयये
ु षा चेति Dभवने
ु षता यथा
पर परान*दः नेहः थमरZतयोः, वपाद पशनन
े ेयं समा<व ताि म मानद च*=पादपरामटा
ृ यथा "नश
कम
वती
ु ु , सं पशामतपाने
ृ न तव जीवाम स*दर
ु च*=ांशुरसपानेन चकोरN चापला यथा, माममां चरणालNनां qमरNं
करपलवैराल*Qयामतसं ृ पूण[ वपmnदये कf। ु
She spoke to him words filled with love and passion that were sweet and where each letter oozed out joy,
“Look, how with his bow directed towards the taintless moon face, that body-less Manmatha is binding me
the helpless one, with his arrows! Lord of my heart! Save this helpless one who is in such a wretched
condition and has taken shelter in you. The conduct of the good even if very small gives much consolation.
Only those fools who do not understand the ways of true affection disregard the love-feeling, hey wise one,
not those who know the joy of love ever. Dear one! The love that rises between those who are attracted to
each other has happened without any obstacle for us, and it surpasses even the nectar oozing down from the
moon. Even the riches of the three worlds do not bestow happiness like this first joy of love between the
two lovers. Hey Maanada (you honour me by your presence), I am consoled and freed of anxieties by
touching your feet like the Kumuda flower by the touch of moon’s feet at night. I am kept alive by drinking
10
the nectar of your touch hey handsome one, like the thirsty Chakora bird (female) lives by drinking the
juice of moonlight. I am like a bee hovering around your foot-lotus; embrace me with your tender hands
and place me in your lotus-heart.”
[It was actually his own mind in the form of an Apsaraa convincing him of the greatness of love and passion,
and forcing him towards the Vaasanaa fulfillment.]
इयZवा
ु पपम
वQगी
ु ृ सा त य प"ततोरस RयाघXण
ू तालनयना सतरोCरव
ु मhजरN । तौ दaपती तD
वलासका*ती ववेशतु तासु वन थलNषु कhजकगौरा"नलघXण ू तासु रZतौ ि
वरे फावव प"mनीषु ।
Having spoken such love-filled words, with her bee like eyes rolling in intoxication, she fell on his chest,
like a flower cluster falling on the Kalpa tree. Those two lovers with extreme attachment to each other
entered the forest grounds shivering with the wind that had swallowed the pollen of the flowers, like two
bees in love entering the lotus petals.
इ"त Aचतवलासेन Aचरमे ु rBतैः यैः णयैभागव यासीतटये
ु ससमागमः
ु ।
In this manner, by the play of the Chitta, the union with his beloved gave complete satisfaction to
Bhaargava because of the pleasant love acts imagined by the mind.
[Along with her who shone like a second moon Bhaargava sported in the Ganges filled with golden lotuses
and intoxicated swans, celestial singers and Kinnaras (mystical beings with the human figure and head of a
horse); drank nectar oozing from the moon along with other Devas; in the bowers of Paarijaata creepers he
sported with the Vidyaadhara people in the swings in the gardens of ChitraRatha (the king of Vidyaadharas);
along with the Ganas of Shambhu he wandered all over the Nandana gardens like the Mandara churning the
ocean; in the rivers entangled by the weeds of golden creepers he moved about like the intoxicated
elephant in the Meru lotus lakes; along with his beloved he spent the nights brightened by Shiva’s crest
moon in the bowers of Kailaasa mountain listening to the songs of Shiva Ganas; he rested in the peaks of
Gandhamaadana hill, he covered her with golden lotuses from head to foot; he sported along with her
laughing aloud in the amazing slopes of strange scenes in the Lokaaloka mountain; in the moist slopes of
Mandara hill, he played with the deer cubs and lived sixty years in the heaven conceived by his mind. In the
ShvetaDveepa he spent half a Yuga span in her company in the banks of Milk Ocean. ]
ग*धवनगरो
यानलNलावरचनैरसौ bटान*तजगत ्सृ टे ः काल यानक"तं ु ृ गतः ।
Sporting by creating varieties of gardens in the illusory cities, this creator of endless creation of the world,
resembled Kaala, the Time.
[All these mountains and gardens were enjoyed within his mind only, even as his body stayed in the posture
of contemplation in his father’s place.
Like Kaala the deity keeps on creating new new visions every moment, his mind also produced new new
visions again and again and gave him the sense of Yugas and years also.]
अथावसदसौ शHः ु परु*दरपरेु तया सखंु चतय

ु ग
ु ा*यटौ हCरणेBणया सह ।
Then Shukra lived happily in the company of that doe-eyed beauty, in the city of Indra for eight units of
four-fold Yugas.
[Nothing lasts long; and his mind ended that story with the logic that the merits were over and done with
and he had no place in the heaven any more. Actually another Vaasanaa which wanted the fulfillment of
knowledge and liberation was trying to make its way and it pushed off the passion Vaasanaa aside; and the
story changed.]
प>य
ु Bयानस*धानात<चाव"नम>डले
ु तयैव सह मा"न*या पपातोपहताक"तः
ृ ।
परालनसम
ू ताQगो nत य*दनन*दनः Aच*तापरवशो Oव तः समतीव हतो भटः ।
प"तत यावनौ त य Aच*तया सह दNघया शरNरं शतधा जातं शलापातीव "नझरः ।
11
Through the deliberation of his decreased merits, he lost his divine form and fell into the region of earth
along with his beloved. (As soon as his merits came to an end, all his ornaments and possessions were
taken away and he was pushed down immediately.) His limbs (of the Deva-body) melted off; his air-
vehicle and gardens were taken away; he was highly distressed; he fell down like a soldier dying in the
battlefield. As he fell on the Earth, his worries (fear and pain) extended and his body shattered into
hundreds of pieces like waters of the fall hitting the rock on the ground.
[One original body was in Mandara Mountain in his father’s abode. This imagined body fell downwards and
was destroyed into hundreds of pieces, even as the Knowledge Vaasanaa tried to dominate the desire
Vaasanaa. His love for the girl had not yet vanished; and so his lover also accompanied him in his fall.]
संशीणयोदहकयोि<चतक
[ े Rयसनावले वचेरतु तयोRयKिaन "ननsडौ वहगौ यथा ।
When the two bodies shattered to pieces, those two bodies impure with desires floated all over the sky like
two birds which had lost their nests.
(Both the lovers were lost in their own Vaasanaa-paths as separate bundles of desires and wants. The
passionate love did not carry them through after their heavenly lives were over with.)
तDाववशत<चा*=ं
ु ते Aचते रि<मजालकं ालेयतामपे ु याशु शालतामथ जcमतःु, शालNं ता*भुZतवा*पZवान ्
दशाणष
[ ु ि
वजोतमः, स शHः
ु शHतामे
ु य तGायातनयोऽभवत ्, ततो मनीनां
ु संसगातप यSे
ु Rयवि थतः
अवस*मेfगहने म*व*तरम"नि*दतः, तD त य समप*नो
ु मcयाः
ृ पDो
ु नराक"तः
ृ , त नेहेन परं मोहं
पनर@याययौ
ु Bणात ्, पD
ु यास ्य धनं मेऽ तु गणा<चाय<च
ु ु शा<वतं इयनारतAच*ताभजहौ सयामवि थ"तं,
धमAच*तापCरqंशापDाथk
ु भोगAच*तया Bीणायषं
ु तमहर*मयः
ृ ु सपtवा"नलं, भोगैकAच*तया साधk
सममHा*तचे
ु तनः ा@य म=े शपDवमासी*म=महNप"तः
ु , म=दे शे Aचरं कवा
ृ रा`यमस*नशाDवं
ु
जरामuयगामाD हमाश"नCरवाaबजम
ु ् । म=राजतनंु चाfं तपोवासनया सह तयाज तेन जातोऽसौ तप वी
तापसामजः, समQगाया महान
या तटमासा
य तापसः तप तेपे महाबुMः स राम वगत`वरः ।
The two bodies entered the moon light; attained a moist form of the dew; and entered the paddy-state. One
excellent Brahmin living in the city of Dashaarna cooked that paddy and ate it. That Shukra became the
virile semen (Shukrataa) and by the union of the Brahmin with his wife, was born as his son. (Now the
Knowledge Vaasanaa was in dominance). (No one knew what happened to the Apsaraa-mind; since she
was his own mind-creation, she had vanished when she fell from the heaven.) Then by the contact of the
Sages he became engaged in severe penance. In the dense forests of Meru Mountain he lived a blameless
life for one Manvantara (one Manu’s time). (The passion Vaasanaa became alive again.) There he got a
son of human form through a deer (the Apsaraa who had attained such a state by the curse of Indra for
neglecting her duties of heaven). (A new Vaasanaa took over now in the form of family attachment.) Being
attached to his son, he instantly was covered by delusion again. ‘Let my son have wealth, character and
long life always’ thus worrying incessantly, he slipped from the true state of the Self. He swerved from the
path of the right goal as prescribed by the Scriptures; was engaged only in worldly thoughts due to
attachment to his son; his life-span decreased because of his anxious state of mind. Death stole him away
like the serpent sucking the air. (Now the Vaasanaa for enjoyments and riches took over, and his merits got
by penance pushed him to another life.) His mind, being filled with the thought of worldly pleasures was in
a highly disturbed state. He became the son of the king of Madra and lived later as the king of Madra.
Having ruled the kingdom for long with all enemies subdued, he was overcome by old age like a lotus by
the snow-fall. (Now the Vaasanaa for penance took over his mind once again.) In the final years of his life
he was dominated by the Vaasanaa for penance (as Vaanaprastha) and discarded the body of his king
through death; and was born to a Sage who performed penance. Now he was residing on the banks of the
great River Samangaa as an ascetic and was engaged in penance Rama, and he was now extremely wise
and was cured of the fever of desires.
ववधज*मदशां ववधाशयः समनभय ु ू शरNरपरaपराः सखम"त
ु टदसौ भग ृ न*दनो
ु वरनदNसत ु टे 3ढवBवत
ृ ्।
Moved by various types of Vaasanaas and going through many types of births, and having experienced
various types of bodies, the son of Bhrgu lived happily now on the bank of the sacred river like a deep-
rooted tree (within his own mind created world) (His original body still stayed in the Mandara mountain
forest. He was not at all aware of his original identity and did not return to the original state of the mind.)
12
WHAT HAPPENED TO HIS ORIGINAL BODY?

इ"त Aच*तयत त य शH
ु य पतरSतः
ु जगामा"ततरां कालो बहसं
ु वसरामकः । अथ कालेन महता पवनातपजजरः
काय त य पपातोRयाk "छ*नमल
ू इव =मः।
ु मन तु चhचलाभोगं तासु तासु दशासु च बqामा"तवAचDासु
वनरािजिववैणकः । qा*तम
qा ु *तमभत<चHापतमवाकलं ु मन त य वशाम समQगासCरत तटे ।
Even as Shukra was lost in the mind created worlds in this manner, seated in front of his father (who was in
Samaadhi state), time moved fast consuming many long years. In the course of time, being shattered by the
winds and the heat of the Sun, his body fell on the ground like a tree cut at its roots. His mind restlessly
moving from body to body (within itself) went through various experiences like a deer running from one
forest to the other. (Outward abstinence will in no way block the Vaasanaas from fructifying. Mind can get
what it wants even if the body is kept under control. After somewhat when all the desires were finished off
through many life journeys, his mind now rested back into the penance state but in another body that was
produced by the mind. He had no memory of his father and did not wake up from his contemplation state
at all.) His mind that was caught in the perpetual rotating wheel of imagined experiences of births and
deaths and pleasures and pains, at last became peaceful on the bank of the River Samangaa.
THE REMAINS OF THE DEAD BODY OF BHAARGAVA

अन*तवता*तघनां
ृ पेलवां स3ढामप
ु तां संस"तदशां
ृ शHो
ु वदे होऽनभवि*
ु थतः ।
Shukra as if bodiless was experiencing that illusory state of life filled densely with countless events,
meaningless as they were just imaginations of his mind, and deep rooted because of his having forgotten
completely his original identity as Bhrgu’s son.
म*दराचलसानु था सा तनु त य धीमतः तापसरसंशुका चमशेषा बभव ू ह।
The original body of the intelligent Bhaargava which was sitting on the summit of Mandara Mountain,
withered away being left open under the hot sun; the skin dried away revealing the skeletal structure inside.
शरNरर*vव
वातसीकारdपया चेटा दःखBयान*दाकाकये ु व गाय"त ।
The body was making melodious subtle noises like a flute when the wind flowed through its pores as if
celebrating the joy of getting freed of the pains once for all. (The body had reached the death state and no
more would it suffer the pains of getting identified with some Jeeva.)
मनोवराकमवटे लठतं ु भवभमषू ु हसतीवे"त शqाq ु सतया द*तमालया ।
The poor wretched mind which so far was wallowing in the dirty mires of worldly existence now appeared
to smile as it were, exposing the row of teeth beaming like the white cloud.
दशय*ती जगTछ*यं ू वपरVणोरकPDमं
ु ृ मखार>यजरक
ु ू पdपया गतशोभया ।
The body (of Bhaargava) gave a direct demonstration about the void nature of the world, through the old
rotting holes of wells (the eye-holes, the nose-holes) in its face-forest.
तापोपत@ता संसZता वषाजलभरे ण सा ागनु मरणोलासमव बापं वमhच"त ु ।
Having been burnt by the fire of penance in the past and getting drenched in rain again now, the body was
shedding (joyous) tears as it were, remembering the past.
च*=ा"नलवलासेन ललता ु वनभमष ू ु धारा"नकरपातेन वन*नाु जगदागमे ।
Having been caressed by the soft winds in the moon light in the past, the body now was shattered by the
heavy downpour of the clouds.
ावि>न
ृ झरdपेण @लता ु AगCरनदNतटे पांशुनपवनोथेन दकते ु ृ नेव dषता।
The body appeared reddish, getting colored by the sand particles flying in the mountain storms and pouring
like mountain torrents; and appeared as if it was angered by the wicked acts.
शक
ु काटवदालोला वातेषु कतखाक"तः ृ ृ तारमाfतसीकारे वने तप इवाि थता ।
It rolled about like a dry stick making thudding noises when the winds blew.
It stayed like the heat of the penance in a forest, echoing the shrieking noises of the winds.
वHा शका*Dत*Dी
ु च भतभाQकारकाCरणी
ू अर>यलVमीबायेव श*या ू चममयोदरN ।
It had become crooked. The nerves and intestines had all dried up; it was empty inside and only the dried
up skin hung from the stomach region.
13
राग
वेषवहNनवात य प>यामु य तु महातप वाTच भगोनृ भZता
ु मगपrBभः
ृ ।
As Sage Bhrgu was free of hatred and desires, and as he was a highly meritorious soul, and as he was a
person of great penance, his son’s body was not consumed by any animal or bird.
यम"नयमकशीकताQगयl<चर"त
ृ ृ तपः म भग ृ ू
वह य चेतः
तनरथु पवनापनीतरZता Aचरमलठ*महतीष ु ु सा शलासु ।
The mind of Bhaargava (within itself in another body) was performing penance following strictly the
disciplines of Yama, Niyama etc., with an emaciated body. The body of Bhaargava (here) was rolling about
in the rocks, with all its blood dried up in the winds, from quite a long time.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART THREE
[SAGE BHRGU GETS ANGRY AT KAALA]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
The description of Bhaargava’s dead body- pg 4

Kaala chides to Sage Bhrgu - pg 5
4
Vasishta spoke
अथ वषसह+ेण द-येन परमे0वरः भगः

ृ ु परमसंबोधाि
वरराम समा3धतः ।
नाप0यद5े तनयं वनयावनताननं साम6तं गणसीमायाःु प7यं
ु मतू मव ि थतम ् ।
Then, after thousands of divine years, Bhrgu, the great Lord, woke up from his enlightened state of trance.
He did not see his son, the master of excellent virtues, standing in front of him like merit personified, with
the face bent in politeness.
[The body you pamper with excessive food, decoration, excessive grooming, comforts, and feel so conceited
about yourself has to meet its end some day, whoever you are whatever your glorified state is.
How does the body appear after death, what happens if it rots away left to itself in the rains and sun and
winds? Vaalmiki describes the dead body in his own style for you to help contemplating on it by presenting a
mirror made of beautiful poetry. Enjoy your beauty as the body!]
अप0यकेवलं कायक:कालं परतो

ु महत ् दे हय;तमवाभा<यं
ु दा=र>यमव म"त
ू मत ्
तापशकवपः
ु ु कितर
ृ 6@ फ=रतितित=रं
ु संशुका6BोदरगहCछायावा6तदद
ु रु ं
नेBगतसंस;तसतनवकEटक
ू ं पशुकापFजरोतकोशकार HमIजं
ा;तनीमपभोगे
ु हामटा"नटफलदां धाराधौता6Bया त
वभशं
ृ शकाि
ु थमालया
शरोघटे न शLे
ु ण मसणे
ृ ने6दवच
ु सा वडNबयCच कपूराOलतल:गशरः
ु 3यं
ऋQ-या संशुकशरया वाि थमाBावशेषया 5ीवयामानसतया
ु ृ दRघSकव
ु दवाक"तं
ृ
मणालकापा7डरया
ृ ु धारावभतमां
ृ सया नासा5ाि थकया व;Bे कतसीमाक"तं
ृ ृ दधत ्
दRघक6दरया ननम6न
ू ु तीकतव;Bया
ृ ेTमाणमव ाणानHा6तानNबरोदरे
ु
ज:गोUजानुदोद 7डैि
वगुणां दRघतां गतैः "तटानमवाशा6तं दRघाWवमभी"ततः
उदरे णा"त=र;तेन चमशेषेण शोषणा दशयदवाY य Zदय या"तश6यतां
ू
े[य तCछकक:कालमालानं
ु दःखदि6तनः
ु पवा
ू परपरामशमकवु न ् भगUिथतः
ृ ु ।
Instead he saw one skeleton fallen before him, like misfortune personified as a body, like poverty taking a
form; the body had dried up in the hot Sun; the partridges were pecking holes in the skin; frogs were resting
in the shadow of the hole in the dried up stomach region; some worm was living in the eye-holes with hosts
of its new-borns; spiders had made webs all over the ribs; the exposed bones of the body appeared like a
dry bone-garland as if imitating the worthless Vaasanaa-garland which a Jeeva wears fulfilling its latent
desires and suffers the consequent pleasures and pains; the skull was smooth and hairless, and shone like a
moon and imitated the camphor-smeared ShivaLinga’s top portion; the smooth hairless dried up skull with
its exposed bony structure extended out of the neck as if following the path of the Vaasanaa and made the
body appear stretched; the flesh in the face had loosened up and rotted by getting soaked in rains; the face
was pale and white like the lotus-root; the nose was just an extended piece of bone as if bordering the area
of the face; the neck looked thin and elongated; the face was tilted upwards as if looking at the Praanas
which had floated off into the sky; the knees and thighs were bony and had doubled in size and looked like
two wooden logs ready to run away as if afraid of the long journey to the other world; the stomach region
was empty and was covered by the dried up loose skin resembling the empty heart of the ignorant.
Seeing that dried up skeleton which was a stake for tying the elephant of pains, Bhrgu stood up
immediately analyzing the pros and cons of the his son’s death-state.
आलोकसमकाले ह "तभातं ततो भगोः ृ 3चरमHा6तजीवः
ु कं मपBो ु यऽयम"त Tणात ्
अ3च6तयत एवा य भवयं तनयं ततः कालं "त बभवाश
ू ु कोपः परमदाUणः ।
अकाल एव मपBो
ु नीतः कम"त कोपतः कालाय शापम+टं
ु ु भगवानपचHमे
ु ।
अथाकलत_पोsसौ कालः कवलतजः आ3धभौ"तकमा थाय वपम
ु ु"नमपाययौ
ु ।
5
The moment he saw the body, instantly a thought flashed in Bhrgu’s mind; “Has this son of mine been dead
for a long time?” Without bothering to see the future experiences of his son, he got terribly enraged at
Kaala, the consumer of all. ‘How dare my son be taken way at an improper time!’ With such an angry
thought, the Lord got ready to curse Kaala. Then Kaala the consumer of all beings, who was actually
without any form, took on a visible physical body and appeared in front of the Sage.
KAALA’S FORM
ख`गपाशधरः ीमा6कु7डलR कवचाि6वतः ष`भजः
ु ष7मखो
ु बa-या वत
ृ ः क:करसेनया
यCछरRरसमथे ं ु ृ य बभारा>े ः 3यं नभः
ु न QवालाQवालेन वगता फल कशकवT
ु
ू ृ रि<नम7डलैः वरे जुUदतैराशाः कानकै=रव क7डलै
यकरि थतbBशला5"नःसतै ु ः
यपर0वसनापा तशखरा मेदनीभतः
ृ दोलामव समा_ढा0चेलःु पेतु0च घdण
ू ताः
यख`गम7डलो
योतैः 0यामं bबNबं वव वतः कपद<धजगeूमपयाकु लमवाबभौ ।
He had a sword and rope in his hands; was richly attired in ornaments like armor and ear-rings; had six
arms; had six faces; was accompanied by his huge army of servants; with his body emanating red flames he
shone with the beauty of the mountain covered by blossomed Kimshuka trees; by the spheres of flames
spreading forth from the trident held in his hand the directions appeared as if they were newly decorated
with ear-rings; the peaks of the mountains all around lost their balance by his breath, shook violently and
fell down crumpled to pieces; the luster of his sword darkened the sun’s form and the sun shone as if the
smoke rising from the earth burnt by the dissolution fires covered his face and made it look dark and
terrifying.
स उपेय महाबाहो कपतं
ु तं महामु"नं कपTुfधािfधगNभीरं सा6वपव ू मवाच
ु ह।
Hey Rama of mighty shoulders, he approached the angry Sage who was like the disturbed deep waters of
the dissolution ocean, and spoke these calming words.
काल उवाच
Kaala spoke
वYातलोकि थतयो मने

ु gटपरावराः हे तुनाप न मaयि6त
ु कं नु हे तुं वनोतमाः ।
वं अन6ततपा वो वयं "नय"तपालकाः तेन संपूQयसे पQयः
ू साधो नेतरयेCछया ।
मा तपः Tपयाऽबeे ु कपकालमहानलैः यो न द<धोऽि म मे त य कं वं शापेन ध[यस ।
Hey Muni! The realized ones have a thorough understanding about the existence of the world; they do not
get angry even if there is a reason to do so. How can they for no reason, get angry then?!
Hey Brahmin, you are a man of endless penance. We are just the keepers of rules.
Hey noble one, that is the reason you are worshipped (by people like us also), and you are indeed worthy of
worship; but not for any other consideration. O unwise one! Do not waste away the merit of your penance.
I have not been burnt by even the great fires of dissolution! Do you think you can burn me with your curse?
संसारवलयो 5 ता "नगीणा U>कोटयः भ;ता"न ु वणव6दा"न
ु ृ ;व न श;ता वयं मने ु ।
Successive spheres of worlds have been eaten up; millions of Rudras have been swallowed up; hosts of
Vishnus have been consumed; hey Muni, what are we not capable of!?
भो;तारो ह वयं haम6भोजनं यमदाद ु यः वयं "नय"तरे षा ह नावयोरे तदRहतम ् ।
We are the eaters, O Brahmin! People like you are our food!
This is just the rule that is to be followed; this is not something we do because we desire so.
वयं ऊWवj यायि<नः वयं याि6त पयां यधः भो;तारं भोजनं या"त सिटं ृ चाOय6तकः वयम ् ।
The fire burns upwards; the waters flow downwards; the food goes towards the eater; the creation moves
towards destruction! (Who can transgress the rules ordained by the Creator?)
इदमथं मने ु _पं ममेह परमामनः वाम"न वयमेवामा वत एव वजN ृ भते ।
नेह कता न भो;ताि त glया नटकल:कया बहवः चेह कतारो glयाsनटकल:कया ।
Hey Muni, this form of mine is an expression of the Supreme Self. It shines in itself by itself from itself.
(I am just a personified rule rising from the Reality state without any ego or self-conceit.)
There is no ‘doer’ here, nor an ‘experiencer’ for the one who has a ‘faultless’ vision.
6
(You on the other hand have a faulty vision though renowned for your penance.
You still have attachment to your son; have not controlled anger and arrogance; have decided that staying
in Samadhi state is the culmination of your existence; have neglected the duty of being a proper guide to
your son.) There are lots of ‘doers’ with ‘faulty’ vision (like you for example).
कततृ ाकततृ े haम6केवलं प=रकिपते असंय<दशनेनैव न संय<दशन य ते ।
The ‘doer-ship’ and ‘non-doer-ship’ are both concepts imagined by the ignorant who do not have the right
vision; but you are supposed to have the right vision.
(You have abstained from all works; but have still the doership idea in you; you have not understood the
principle non-doership at all. Actually doership and non-doership also belong to the world of the ignorant
only; for they think that not doing any work physically is the non-doership. That is what Bhaargava was
also believed in; and was doing mentally all the desire filled works though physically he was not doing
anything for the outside. Like father, like son! You were a father who stayed in a blank state; your son
stayed in a world-filled state. Both of you were wrong. )
पपाdण
ु तUख7डेषु भता"न
ू भवने
ु षु च वयमायाि6त या6तीह कपा6ते हे तुनामभः।
अिfबिNबत य च6> य चलने कBकतत ृ े न सये नानते ृ य
वत
वकाल य सिट ृ स।ु
The flowers on the trees and the beings in the world come and go as per the results of Karma, by reason of
the rules set by the Creator at the end of Kalpa. When the moon reflected in the water-surface moves, if you
suggest a ‘doer-ship’ for that action, it is neither true nor false. ‘Kaala’ also acts likewise in the Creations.
मनो मnयाLमाभोगे कतत ृ ाकततृ ामयीं करो"त कलनां रQQवां Lा6तेTण इवाहताम ् ।
The mind in a state of complete delusion conceives the ideas of doer-ship and non-doer-ship in everything
like seeing a snake in the rope. (For an ignorant man, movement of the physical body alone is an action.
For the Knower; nothing moves but the mind.)
तेन मागा मने ु कोपमापदामीgशः Hमः य
यथा ततथैवाशु सयमालोकयाकलः ु ।
न वयं "तभाथहाः o नाभमानवशीकृताः वतो ह तात वशगाः केवलं "नयतौ ि थताः ।
Therefore, hey Muni, do not get into the state of anger in this manner. See for yourself, whatever has
happened as it is. We are not after fame; nor are we tainted by arrogance. We are in full control of
ourselves and only follow the rules set by the Creator.
कत-यवहारे
ृ हा"नयती"नयतेवशााYाः
समभवत6ते नाभमानमहातमः ।
कत-यमेव "नयतं केवलं कायकोवदै ः सषिOतवितमा3य
ु ु ृ कदा3चवं न नाशय ।
Wise men always behave befitting their station in life and strictly observe the ordained rules of Brahmaa.
Never do they give in to the great darkness of arrogance. Those adept in the rules of ‘action’ have ordained
that one should perform his prescribed duties properly (without any idea of doership).
Do not perish by taking recourse to the deep dark sleep of ignorance.
;व सा Yानमयी gिटः ;व महवं ;व धीरता मागo सवसpेsप कम6ध इव मaयस ु ।
वकमफलपाकोथामवचाय दशां मने ु कं मख
ू इव सवY मधा ु मां शOतमCछस
ु ।
Where is your vision filled with knowledge! Whither the greatness! Whither the courage!
Though well acclaimed in the path chosen by you, why do you act deluded like a blind man?
Hey Sage! Not analyzing well the states arising out of consequences of one’s own actions, Hey All-knower,
why like an idiot you want to curse me?
दे हनामह सवषां
o शरRरं ि
ववधं मने ु कं न जानास तं दे हमेकम6य6मनोभधम ् ।
तB दे हो जड़ोऽयथमावनाशपरायणः मन तCछं ु च "नयतं कदथS Hयते तव ।
Hey Sage! Don’t you know that all the embodied beings here have two types of bodies?
One is the physical; and the other is termed as the ‘mind’.
The physical body is inert and prone to destruction for the least of reasons. Mind is of a deluded nature
(lowly) and is corrupted by all sorts of agitations (like anger, arrogances etc), for you.
चतरेु ण यथा साधो रथः सार3थनोaयते कव ु ता कFचन नेहाpेहोsयं मनसा तथा ।
Like the talented charioteer driving the chariot diligently without actually doing anything (just being seated
in the chariot) with just being in contact of the vehicle (as an owner), the mind also directs the body
likewise.
7
अससंकपः Hयते सCछरRरं वना0यते Tणेन मनसा प:कपU ु ष: शशना

ु यथा ।
A child makes a clay-man and immediately destroys it and runs after some other thing.
Likewise mind goes after what is not there by destroying what is there.
(A mind is not satisfied what is there; its only function is to move from object to object.
When the body perishes it can make another one too to only break it again.
That is what your son’s mind was doing; playing around with bodies of various types.)
3चतमेवेह पUषस
ु ्तकृतं कतमCयते
ृ ु त
बeं कलनाहे तोः कलना तं वमCयते ु ।
Mind alone is ‘embodied person’ here. The action of the mind alone is considered as the ‘action’.
Mind alone conceives the unreal world and gets bound; it alone is freed from bondage.
(The actions of the body are not actions at all. Physical abstinence is of no use, when the mind still
maintains the belief in the reality of objects and their pleasure giving qualities.
When the vehicle mows someone, the driver alone is punished; not the vehicle.)
यं दे हः इवाB थमदम:गमदं शरः इदं फारवकारं त6मन एवाभधीयते ।
मनो ह जीवाQजीवाsयं "न0चयैकतया नु धीः अहं कारोsभम6तृ वा6नानाता वयमेव ह ।
‘This is what the body is like; these are the limbs; this is the head’. In this manner mind alone invents
terminologies for all shapes. (Body is just a perceived shape which the mind has provided the name and
identity.) Mind alone is the ‘Jeeva’ because it experiences the life.
(Life is just a chain of experiences; or rather a chain of three states of Jaagrat, Svapna and Sushupti.)
Mind alone is the ‘intellect’ because of the decisive nature.
Mind alone is ‘Ahamkaara’ (ego) because of the thoughts of possessiveness.
Mind alone attains different levels and is termed in various ways.
दे हवासनया चेत व6या"न वा"न चेCछया पा3थवा"न शरRराdण aयसि6त प=रप0य"त ।
आलोकय"त चेसयं तदा सयमयीं मनः शरRरभावनां य;वा परामाय"त "नव"ृ तम।्
Due to the Vaasanaa (latent desire) for a physical body, the mind perceives physical bodies as per its whim
and fancy; and identifies with them. (The main Vaasanaa of any Jeeva is the need for a form with limbs
that can act as a connection to the other objects of the world. A body made of elements is needed to connect
with other objects made of elements. The closest shape is owned by the mind and is denoted the term of ‘I’.
This shape called the ‘I’ as the physical body is stuck to the mind like a second skin and helps the mind to
go through various experiences. ) If the mind understands the Truth, then it renounces the identity with the
body and attains the final beatitude. (You never understood the truth; and did not guide your son also in the
correct path of Knowledge.)
त6मन तव पB ु य समाधौ व"य संि थते वमनोरथमागoण दरpू ू रातरं गतम।् इममौशनसं य;वा दे हं
म6दरक6दरे यातो वैबुधं सt नीड़ो`डीनः खगो यथा । तB चतय
ु ग
ु ा6यटौ व0वाचीं दे वस6दरRं
ु असेवत
महातेजाः षlपदः प"tनीमव । तीIसंवेगसंप6न वसंकपोपकिपते अथ प7यTये
ु जाते नीहार इव शाNबरे स
पपात तया साधj कालप;वं फलं यथा । वैबुधं तप=रयQय नभ येव शरRरकं भताकाशमथासा
य
ू स वसधायां
ु
-यजायत । आसीि
वो दशाणष
o ु कोसलेषु महRप"तः धीवरोsथ महाट-यां हं सि Bपथगातटे सय
ू वंशे नप
ृ ः पौ7uः
सौरशावेषु दे शकः कपं व
याधरः ीमा6धीमानथ मने
ु ः सतः
ु म>े वथ महRपाल तत तापसबालकः वासदे
ु व
इ"त sयातः सम:गाया तटे ि थतः ।
Since you were absorbed in the trance of Nirvikalpa Samadhi (a blank state of no use), the mind of your
son rode the chariot of imagination and went further and further away. It left the body of this Ushanas in
the valley of Mandara and went to the palace in the heavens like a bird flying away from its nest. The
young man of great asceticism enjoyed the company of the divine damsel Vishvaachee there for eight units
of four-Yugas like a bee enjoying a lotus. When the merits which led to the speedy fulfillment of his
desires diminished like the mist of illusion in a magical feat, he fell on the earth along with her like a ripe
fruit from the tree. He left the divine body of the heavens in the sky itself; took shelter in the body made of
elements; and took birth in the earth. He became a Brahmin in Dashaarna and later a king in Kosala; then a
fisherman in a huge forest; then a swan on the banks of River Ganges; then a king in the dynasty of the
Sun; then a valorous king in Poundra; then a preceptor in Shaalva; then a prosperous Vidyaadhara for a
Kalpa; and then he was a wise son of a Sage; then a king in Madra; then again the son of a Sage.
Now he is residing on the banks of River Samangaa and is named Vaasudeva.
8
अ6या वप व3चBासु वासनावशत: वयं वषमा वेव पB

ु ते चचारा6तरयो"नषु । अभि
व6Wयनगे
ू भयः
ू करातः
कैकटे षु च सौवीरे षु च साम6ति Bगतष
o ु च गद भः वंशगमः
ु करातेषु ह=रण0चीनज:गले सरRसप
ृ तालवTे
ृ तमाले
वनक;कटः
ु ु । अयं स पBो
ु भवतो भवा
ू म6Bवदां वरः जजाप परा
ु व
यां व
याधरपर
ु दाम।्
तेनासावभवvhwम6-योिNन व
याधरो महान ् व
याधर Bीणां द"यतो ग6धवपुरभषणः
ू ।
स कपाव3धमासा
य
वादशादयधाम"न जगाम भ मशेषवं शलभ: पावके यथा ।
Your son wandered being pulled by his Vaasanaas, in various types of painful births of other types also.
(I mentioned only a few of his births.) In the mountains of Vindhya, he was a hunter in Kaikata; then he
became a subordinate king in Souveera; a donkey in Trigarta; a cluster of bamboo in the hunter’s colony; a
beautiful deer in the wild forest; a serpent on the Taala tree; a wood cock in the Tamaala tree.
When he was with you, your son, a master of sacred chants had recited the chants which bestow the life of
Vidyaadhara; so he became a great Vidyaadhara in the heavens for one Kalpa. He was an adornment of the
city of Gandharvas and was the beloved master of many Vidyaadhara girls. At the end of the Kalpa, the
twelve Suns appeared together and he turned to ashes like a moth burnt by fire.
जगि6नमाणरहते फारे नभस सा ततः वासना त य बLाम "ननSडा वहगी यथा ।
अथ कालेन संजाते व3चBारं भका=रdण संचाररचनारं भे hाaमे राbBवपयये सा मने
ु वासना त य
वात-याचलता सती कते
ृ hाaमणतामेय जातोs
य वसधातले
ु । वासदे
ु वाभधानोsसौ मने
ु वकमारकः
ु जातो
म"तमतां मWये समधीताdखल"तः
ु । कपं व
याधरो भवा
ू न
या वथ महामने
ु तप0चर"त ते पBः
ु
सम:गाया तटे ि थतः ।
His Vaasanaa was afloat in that creation-less phase like a bird without a nest. When again randomly the
process of creation started, in the mental space of Brahmaa, after the night of dissolution, the Vaasanaa of
your son moved by the force of Praana has attained the state of a Brahmin and has taken birth on this earth.
O Sage! Now this son of yours is a Brahmin’s son of the name Vaasudeva. He has conquered all the
deluding senses. He is born among wise ones and has mastered all scriptures. Having lived as a
Vidyaadhara for one Kalpa, now residing on the bank of River Samangaa he is performing penance.
ववधवषयवासनानवयाु ृ खदरकरFजकरालकोटरासु जग"त जठरयो"नषु यातो गहनतरासु च
कानन थलRषु अ
योpामतर:गौघभा:काररdणता"नले तीर एव तरि:ग7या तप तप"त ते सतः
ु ।
जटावानTवलयी िजतसवि6>यL
o मः तB वषशता6यटौ संि थत तपस ि थरे ।
यदRCछस मने ु >टंु तं वOनाभं मनोLमं त6सम6मी ु य वYाननेBमाशु वलोकय ।
Forced by various Vaasanaas, he went through wombs in the world which were like the hollows of dense
thorny wasteful bushes in the forest-lands; now your son is performing penance on the bank of the river
which resounds with the loud noise of the waves that rise very high moved by the wind.
He now has matted locks; wears a rosary garland; he has conquered the deluding senses. He has been
performing penance unperturbed for the last eight hundred years.
(Since each birth carries its own clock and calendar, the time-spans mentioned by Kaala are to be taken as
long or short spans only; and not literally.)
Hey Sage, if you want to see him deluded and dreaming like this, open your eyes of understanding and
observe him.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART FOUR
[KAALA’S INSTRUCTION TO SAGE BHRGU]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Vasishta spoke
इय+ते
ु जगद.शेन कालेन सम2िटना म"नः
ु स 3च4तयामास 5ाना6णा तनयेहतम।्
ददश च महतन
ु ू 9 "तभानवशादसौ प=ोद4तमशे
ु षेण ब>दप
ु ण?बि@बतम।्
When the Supreme Lord of equal vision spoke like this, the Sage meditated on the desires of his son
through the power of his knowledge. Within a few moments, he saw by the light of his intellect, the entire
occurrences of his son’s life as they reflected in the mirror of his intellect.
पनम
ु 4दरसानु थां कालाAसंि थतां समBगाया तटादे य ववेश वतनंु भगः ृ ु।
Then Sage Bhrgu removed his mind from the bank of River Samangaa and entered his own body standing
in the summit of Mandara Mountain, in front of the form of Kaala.
व मय मेरया 2Cया कालमालो+य का4तया वीतरागमवाचे ु दं वीतरागो म"नव
ु चः।
His beautiful eyes bloomed in wonder. He looked at Kaala who was free of desires.
The Sage free of desires spoke these words.
भगDवाच
ृ ु
Bhrgu spoke
भगवान ् भतभEये
ू श बाला वयमनFFवलाः
ु वा2शामेव धीदव 9 ?=कालामलदशनी ।
O Lord of past and future! We are immature children without wisdom.
O Lord! Only people like you have the intelligence to perceive clearly all the three phases of time.
नानाकारवकाराHया सयेवासयIपणी वJमं जनययेषा धीर याप जगि थ"तः ।
The world perception takes on various forms.
Real facts look unreal. The perceived world deludes even a man of wisdom.
वमेव दे व जानास वदKय4तरव"त यत ् Iपम या मनोवते ृ Lर4Mजालवधायकम।्
You alone O lord, know what is the inner essence of all this.
Shukra’s form (as the Brahmin) now is just a creation of the mind as if created by magic.
(Where actually was Bhaargava now? Where was his world?

His mind in its conceiving frenzy had created so many conceived worlds of experience, that it lost sense of
the original body also. Of course even the original body was a conception; but that was supported by the
penance power of Sage Bhrgu, and could not cease to exist as such in the identity of Bhrgu’s son.
Bhrgu had willed that his son should not venture out of the Mandara Mountain; and so Shukra’s body was
unable to move out of the Mandara Mountain region. Even then, the powerful Vaasanaas had overcome the
penance-shield of Bhrgu, and had carved a path within the mind itself and had produced a new
Brahmaanda (a parallel world) to fulfill their states.
Where was this Samangaa River? Where was Bhaargava?

In some emptiness as ideas only!
Every world is just a conception network of some Jeeva-groups; and now Bhaargava was stuck in another
network of Jeevas somewhere in another Brahmaanda.
All the worlds are unreal only, yet are real in experience, like the dream-state.
Both the Samangaa world and the Mandara world are unreal in the absolute state of Brahman.
Even then, the Mandara mountain world was more real in a relative sense than the Samangaa world.
Bhrgu’s dream-world was more real than the Bhaargava dream-world.
A world conceived by a powerful mind that is seeped in knowledge is more real than the world of the
ignorant; like a man’s world is more real than a worm’s world.)
4
[Our worlds also differ in a variety of ways based on our ignorance or knowledge (learning included) level.
Though it looks like one single planet life, all of us live in our own Jeeva-group networks as per our
Vaasanaa-states. Every person believes in a world which is made of his or her own ideas and beliefs.
Though all the perceived worlds are unreal in the absolute sense, the Knower’s world carries more stability
and is of a more predictable nature than the world of the ignorant people who are pushed and pulled by
Vaasanaas in all the directions (like man’s house is more stable than that of the stray dog’s).
You can predict a Knower’s behavior, but never guess what the ignorant will do.
Ignorant people are just inert chains made of mental processes only, with no stabilized intellect in control.
A Knower is always alert to every thought of the mind also. His intellect is stabilized in the truth.
A Knower is known as a Satya Samkalpa; his experiences are more real than the ignorant, like a man’s to that
of a mosquito.]
मप=
ु या य भगव4मयः
ृ ु कल न व
यते तेनेमं मतमालो+य
ृ जातः संJमवानहम।्
अOीणाजीवतं प=ं
ु कालो मे नीतवा"न"त "नयतेवश
तो दे व तPछापीPछा
ु ममोदता।
ननु व5ातसंसारगतयो वयमापदां संपदां चैव गPछामो हषामषवशं वभो ।
अय+तकाLर
ु Sण Tोधः सादो य+तकाLर
ु Sण कतEय इ"त Iढे यं संसारे भगवन ् ि थ"तः ।
O Lord, death is not there for my son. (I had produced him through my penance power and had made him
deathless.) So when I saw him dead, I became confused and panicky.
I thought that Kaala has taken away my son who had been blessed with eternal life.
Forced by the rules of nature, attachment which should be avoided as dirt appeared in my mind. Otherwise
how can we who know the nature of the proceedings in the world feel happy or sad when meeting with the
good or bad events of the world!
Anger when an undesired event occurs, joy when a desired event occurs is the deep-rooted habit established
in this world, Hey Bhagavan.
(Instead of analyzing with a calm mind, I lost control of my mind. I too have behaved in an immature
manner and was overcome by arrogance. My heart was impure; that is why I was not able to observe the
subtle impurities of Vaasanaas that had collected in my son’s mind, in course of time. I had thought that he
would not commit any mistakes, if he as a physical body was kept bound to the mountain region. I now am
able to understand the power of the mind, where it can create huge worlds even if trapped inside an atom.
Instead of binding his physical body to this mountain region, I should have trained him in the practice of
Vichaara, and made him invulnerable to Vaasanaa forces.)
इदं कायमदं ने"त यावकायV जग
Jमः त यैतसंपLरयागो हे य एव जग
गरो ु ।
Hey Teacher of the world! ‘This should be done; this should not;’ such reactions are products of delusion
and are ignoble. They should be completely renounced.
(A result oriented action alone proves as a bondage to the mind; and rises up as anger and joy.
Anxiety and attachment alone cause the worldly existence to continue.
Therefore, Knowledge of the Reality alone should form the essence of all actions.
A mind that is pure and freed of all Vaasanaas alone can act as the channel for the Knowledge-state.)
केवलं तावकXं 3च4तामनालो+य यदा वयं भगव4भवते T>ा ु याताः म तेन बाYयताम।्
वयेदानीमहं दे व माLरत तनयेहतं समBगाया तटे तेन 2टोsयं तनयो मया ।
Only by not understanding your own viewpoint Bhagavan that we gave way to the emotion of anger and
deserve the chiding. Only when you corrected me and informed me about my son’s adventures in the mind,
that we saw him performing penance on the bank of River Samangaa.
(I had put control over his physical body, no doubt; but had let the mind-elephant loose without tying it to
the stake of Vichaara. Now the physical body itself is lying dead without the owner to care for it.)
मनो जग"त भतानां ू
वे शर.रे s= सवगं मन एव शर.रं ह येनेदं भाEयते जगत ् ।
Mind and body are the two bodies which every one has in this world.
Mind itself is the physical body through which it conceives the world.
(Mind can conceive any outside in any inside!)
5
कालोवाच
Kaala spoke
स@यग+तं
ु वया [\मन ् शर.रं मन एव च करो"त दे हं संकपाक@भकारो
ु घटं यथा ।
करोयकतमाकारं
ृ कतं
ृ नाशय"त Oणात ् संकपेन मनोमोहा
बालो वेतालकं यथा ।
You said the right thing, hey Muni! Body is actually the mind.
Mind alone conceives the body like a potter making a pot. Mind through delusion creates entirely new
shapes; destroys them the next moment through conception like a child imagining a ghost.
तथा च संJम व^नम_या5ानादभासराः ु ग4धवनगराकारा 2टा मनस श+तयः ।
The mind’s powers are seen in the excitement about world-events (birth, death, festivals, marriage
occasions, etc), dreaming, and superimposing qualities like beauty, ugly, good or bad on the objects.
थलू 2िटदशां वेतामवलं`य महामने ु पंुसो मनः शर.रं च कायौ
वाव"त क_यते ।
Because of the belief in the solidity of the body O Great Sage, the bodies of an embodied person are
considered to be two in numbers namely the mind and the physical structure.
(Actually there is only a single body namely the mind. Body is just a sensing tool produced for experiencing
the Vaasanaa fields.)
मनो मनन"नमाणमा=मेतFजग=यं न स4नासदव फारमदतं ु नेतर4मनेु ।
Hey Muni! The tri-world is nothing else but the creation of the mind. It has made an appearance as if real
though unreal; and nothing else is there, hey Muni.
(It is just a void-state where the sense produced agitations whirl around as the world-state.)
3चतदे हाBगलतया भेदवासनये>या ि
वच4Mवमवा5ाना4नानातेयं समिथता। ु
भेदवासनया पbयपदाथ"नचयं मनः भ4नं पbय"त सव= घटवटपटादकम।्
Because of the creeper of limbs of the mind-body moving (by the blow of the desire wind), and because of
the fuel of the Vaasanaa for seeing differentiation (in the undivided Reality state), the manifoldness has
risen like the double moon vision, because of ignorance only. Seeing the totality of objects through the
Vaasanaa of differentiation, the mind perceives differences like, pot, tree and cloth everywhere.
[Differences- how they can be made to go off?

Look around you.
Start reducing all objects to their common factor -
all different stones as stone only; all different trees as tree only; all different animals as animal only; all
different foods as food only; all different bodies as made of elements only; all different Jeevas as one Jeeva
only; all ‘I’ s as conceptions only; all conceptions as void only; all void as the void of Realty only; all time
divisions as single instant only; all space events as one single point only; all awareness that sees anything
anywhere as that one awareness only.
That alone is the common essence that is always there as anything – as Sattaa Saamaanyam – something that
is aware of something as something.]
कृशोs"तदःखी
ु मूढोsहमेताbचा4याbच भावनाः भावय ववकपोथां या"त संसाLरतां मनः ।
मननं क?=मं
ृ Iपं ममैत4न यतोऽ @यहं इ"त, तयागतः शा4तं चेतो [\म सनातनम ् ।
‘I am thin’; ‘I am very sad’; ‘I am an idiot;’ all these and other ideas are misconceptions of the mind and
that is how it attains the state of world-existence. (On the other hand, if through reason, one thinks-) ‘Mind
creates a false identity (artificial) of me; this is not how I really am’; with such thinking, if one renounces
the false identity, then the mind remains quiet and the ancient state of Brahman stays left back as it is.
(You cannot attain the Brahman state like a conscious experience. You are actually the Brahman state
only; rather ‘you’ are a dirty weed on the Brahman state; remove the weed; and Brahman state is left back.
Weed cannot attain the Brahman-state of pure-expanse. It actually blocks the pure expanse.
Brahman state does not change anything but the ignorance that is you.
Instead of running away from the ghost, you walk through it; that is Mukti!
6
STORY OF A WAVE
यथा वतता@भोधौ Mतां
ु नैकतरfङSण शा@य प4दतयानेककलोलावलशाल"न
वायाम"न समे वPछे श>े
ु वाद"न
ु शीतले अवनाश"न व तीण9 महामहम"न फटे
ु
h वतरBगः वं Iपं भावय4 व वभावतः h वोऽ मी"त वकपेन करो"त वेन भावनाम ् ।
द.घतरBगः वं Iपं भावय4 व वभावतः द.घiऽ मी"त वकपेन करो"त वेन भावनाम ् ।
h वbचैव पLरJटIपोऽ मी"त तलातलं भावय4भतलं
ू या"त ता2jभावनया वया ।
उप4नbच पलादYव
ू मुिथतोऽ मी"त भावतः सरिbमरनजाल तु शोभते द.पतया 3या ।
तषारकर?ब@ब
ु थः शीतलोऽ मी"त ?ब@ब"त।
सतटाचलदाविjन"त?ब@बो Fवल
वपःु ?बभे"त बत दjधोऽ मीयातमौनbच क@पते ।
"त?बि@बतवेलाMतटपOवनMमः
ु महदार@भसंर@भसंय+तोऽ
ु मी"त राजते ।
वशलोला"नलाय4तYव तलोलशर.रकः खlडशः पLरयातोऽ मीयातT4द इवारवी । न चोमय ते
जलधेEय"तLर+ताः पयोधरात ् ।नचैकं Iपमेतष ं
े ां क3चस4ना^यस4मयं नचैते h वदै nया
या गणा
ु तेषु न तेषु ते ।
नोमयः संि थता \य`धौ न तत= न संि थता, केवलं व वभाव थसंकपवकल.कताः
ृ । नटानटाः पनजा
ु ता
जाताजाताः पनः
ु पनः
ु पर परपरामशा4ना4यतामपया4यलम
ु ् । एकIपा@बसामा4यमया
ु एव "नरामयाः ।
[There is this vast expanse of ocean which has no end in any direction.
It is the same all over. It has no bottom, up, or side. It is just a uniform expanse of pure awareness.
It is empty all over; yet is always full.
And waves rise in it short and large.
Waves are also made of this ocean only. They are actually the ocean only.
Jeeva waves are made of this awareness expanse only. They are actually the awareness expanse only.
But these waves have something called intelligence; a torch-light inside their dark entrapped state.
They see with the help of this torch light only; and discover various things like directions, space, time-flow,
world, people, objects etc etc. They are extremely proud of their intelligence; like an ant which discovered a
measuring scale. They know not of the ocean. Their torchlight cannot light up the ocean. Ocean has no
existence for them. The ‘torch-light world’ is the only real thing for them.
And they are indeed happy like a blind frog inside a dark hole!]
The ocean spreads endlessly through a vast expanse.

The waves in countless numbers rise fast again and again.
Various types of tall and short waves fill the surface of the ocean; yet the ocean stays quiet without any
movement as the expanse of the water-state.
The water-state forms the essence of the entire set of waves , and is equal, pure, clear, good in taste, cool,
imperishable, expansive, with great powers, and distinct.
In that water-state, the ‘short wave’ sees only its own form and by its own nature (of limitation) believes
that it is small and short and conceives accordingly; and the long wave sees only its own form and by its
own nature believes that it is long and conceives accordingly.
[And the wave reflects whatever is in its front, the sun, moon, or the blazing forest.
And it immediately it identifies with those reflections and laughs, cries, and feels great also by its
achievements.]
The short wave believes that it is of a wretched nature (because of limitations of place and time) and
imagines the bottom and surface (low and high); goes towards the surface ground with such a conception.
Immediately rising up, it believes that it is above on the surface and shines beautiful with the network of
sunlight as if decorated by ornaments (virtues).
When the moon rays fall on it, it conceives that it is cool (in joyous events).
The mountain on the ocean bank has its forests burnt by the blazing fires and when it reflects on the water,
the wave feels that it is burning, and suffering the pain of the burning, it trembles silently in fear (when met
with tragedies and calamities).
When the forest trees on the slopes of the Vela Mountain move in the wind as if endowed with wings, then
the wave thinks as if it is doing great enterprises and feels glorified (of its achievements in the world).
7
When its body is shook by winds of great speed, then it thinks that it is broken into pieces and cries aloud
in lamentation (when unexpected events shatter the wave to pieces).
(Are the waves different and do they exist separated from the ocean?)
The waves are not actually different from the waters that fill the ocean.
There is not a single stable form that belongs to them (since agitation is their essence); and though they are
seen as real, they are not real also (real only as a limited state of existence that can conceive difference).
No shortness and long-ness belong to them and they are not defined as such.
(Shortness and long- ness are just conceptions only and are relative terms. Ocean knows no such terms.)
The waves are not in the ocean (as separate); and do not exist as waves also.
They just conceive and feel all the differences by their own imagining nature.
They perish again and again; rise up again and again dashing with each other (through the contact), and are
not actually different from each other. They all are made of the single common essence of water, and are
actually without affliction in the level of the ocean.
तथैवाि म4वतते सते श>े ु "नरामये [\ममा=ैकवपष ु [\मSण फारIपSण
सवश+तावना
य4ते पथjवदपथ+कताः
ृ ृ ृ संि थताः श+तयिbच=ा व3च=ाचारचoचलाः ।
नानाशि+तह नानावमे"त वे वपष
ु ि थ"तम ् ।
बंृ हतं [\मSण [\म पयसीवोममlडलं =ीपमा4EयBगIपे
ु ण [\मैव पLरवतते ।
Similarly in the state of Reality that swells up as the perceived (Brahman), which is taintless (without
ignorance), pure, without affliction, which is nothing else but Brahman (a name to refer to that nameless
state) which spreads out as all this, the powers (nature) of Brahman which is omnipotent, are separated as it
were as separate entities and each behaves in strange way feeling restless. The various powers alone
become manifold staying in the very state of Reality.
(Power means here the power to stay as any perceived with the perceiver Jeeva-state, like the ocean can
exist as any type of wave.)
Like the rise of waves of various types in the water-expanse, Brahman alone swells up as Brahman in
Brahman; and Brahman alone rolls about in the varied shapes of the ‘embodied Jeeva and the body’
(Purusha and Prakrti); and the non-embodied inert creatures also (Napumsaka – inert state without
conscious reaction).
कपना4या जग4ना@नी नासीदि त भवय"त । [\मणो जगतो भेदो मनागप न व
यते ।
Other than imagination (conception), there never was, never is, never will be a thing called the world.
There is not in the least any difference between Brahman and the world.
(World is like a face imagined in the cloud called Brahman.)
संपूणV खिवद [\म जगp[\मैव केवलं इ"त भावय यनेन \य4यसवV पLरयज ।
‘The entire perceived phenomenon is Brahman; the world is nothing but Brahman.’
Contemplate on this truth with effort and renounce all other ideas completely.
[Look around you; the various waves of Brahman-ocean rising up both as the conscious Jeevas with physical
forms and the non-conscious inert objects of experience. Everything is Brahman-state only (Reality state) and
you see Brahman only as divided shapes of people and objects (including yourself).
Your mind-glass produces this miracle of the world on Brahman, the state which can exist as anything.
You are also Brahman existing as you – a wave.
A wave cannot see the ocean or attain it as another; it can only realize that it is also the ocean only.
Wipe the mind-glass with the Knowledge cloth and see the shapes as drawn on emptiness only.
Tainted glasses see the world-picture; pure glasses see the emptiness at the back, like seeing the canvas only
even if it is covered gapless with various colour patches.)
नानाIपlयेकIपा वैI^यशतकाLरणी "नय"त"नयताकारा पदाथम3ध"तट"त ।

जडाजडमपादते
ु 3चतमाया"त 3च4मये वासनाIपणी शि+तः व वIपा ि थतामनः ।
Niyati the ordained nature of the perceived (with all its rules and laws) though one and of a fixed nature,
shines as many shapes, and creates hundreds of different forms, and stays established in the objects with
name and form. Niyati the power of Brahman takes on the states of inert and non-inert things and attains
the state of the mind in the Reality state of awareness; it takes on the form of Vaasanaa and stays as the
forms of Vaasanaa-fields as her nature.
8
[\मैवानघ तेनेदं फाराकारं वज@भते

ृ नानाIपैः "त प4दै ः पLरपण
ू इवाणवः ।
नानातां वयमादते नानाकारवहारतः आमैवाम4यामनैव समMा@भ ु इवा@भस ।
O Taintless one! Brahman alone is all this shining in an expansive manner with manifold forms, with
various movements like the ocean with its waves which remains always changeless and whole.
The essence of awareness itself in itself by itself stays as the manifold by moving about as various forms,
like the waters of the ocean stay as the manifold waves in itself by itself.
Eय"तLर+ता न पयसो व3च=ा वीचयो यथा Eय"तLर+ता न वbवेशासमAाः कपना तथा ।
The various types of waves, short and long are not different from the ocean; similarly all the conceptions
(as Jeeva-states) also are not different from the Lord who shines as the world.
शाखापुपलताप=फलकोरकय+तयः ु यथैकि म4 तथा बीजे सवदा सवशि+तता
व3च=वणता य
वqृbयते कठनातपे व3च=शि+तता त
वqेवेशे सदस4मयी ।
The branches, flowers, creepers, leaves, fruits, buds all are contained in a single seed; so do all the powers
stay concealed in Brahman (which exhibit as the varied conceiving powers of Jeevas).
When the Sun is hot, various colors are seen. The various powers (as conceiving Jeevas) are seen in the
Supreme, in the same manner, real but not real.
[Sunlight alone shines as the various colours. Brahman-light alone is all the Jeeva-colours.
Colours are non-existent except as eye-measures. World is colorless actually.
Awareness of colors is real, since awareness is real; but colours are unreal since they do not have absolute
independent existence apart from the sunlight.
A learned man who also sees the colours knows that the colours are just variations in light frequencies.
It is the power of the sunlight to exist as these various frequencies called colours.
So is the Brahman that can exist as any conscious or inert state of existence!
A Knower sees Brahman alone as all Jeeva-states.)
व3च=Iपोदे तीयमव3च=ाि थ"तः शवात ् एकवणापयोवाहाPछTचापलता यथा ।

From the auspicious state of Chit (the pure awareness) such an amazing state of manifold forms rises with
multifarious natures, like the many colored rainbow from the water-carrying cloud that is colorless.
(The cloud is actually colorless but looks dark because of the water vapors in it.)
अजडाFजाडतोदे "त जाrयभावनहे तुका ऊणनाभा
यथा त4तय ु था पंुसः सष^तता
ु ु ।
From the non-inert Chit, the inertness rises causing a belief in the reality of the inertness, like the threads
that rise from the spider, like the dream chariot of the sleep state rises in the man who is awake.
(Dream state in sleep is actually the inert state of the body, which rises in a conscious being like a man.
So also, the inertness rises from the awareness principle.)
अ3चतbचेतसः शि+तं वब4धायेPछया शवः तनो"त ता4तवं कोशं कोशकारकमय ृ था ।
वेPछयामनो [\म4भाव"यवा वकं वपःु संसारा4मोOमा^नो"त सालानादव वारणः ।
The auspicious state of Reality through the power of the inert mind weaves the binding wall around it, by
his own will like the silk worm. The same Brahman wills the liberation and realizing his true essence
attains liberation from the worldly existence, like the elephant freed from its stake.
यथैव भावययामा सततं भव"त वयं तथैवापय ू ते श+या शीtमेव महानप ।
भावता शि+तरामानमामतां नय"त Oणात ् अन4तमSखलं पाविrमहका
ृ महती यथा ।
या शि+तDदता शीtं या"त त4मयतामजः, य एवतुः ि थ"तं यात त4मयो भव"त Mमः ु ।
Whatever one conceives, he becomes that alone.
Whatever one conceives becomes fulfilled immediately by the power of the Vaasanaa even in a noble
person (like Shukra). The same power when used in conceiving one’s true essence, instantly leads to the
state of the Reality-state, like the monsoon mist spreading everywhere; that very same power of conception
quickly leads oneself to state of realization of the unborn like the tree takes over any character of that
particular season. (Since any conception becomes a true experience, conceiving or analyzing the true
essence of the self also gets fulfilled as a true experience. The same tree will dry up in the cold season, but
bloom up in the spring season.
9
The ignorant conceive joys and sorrows and get them as experiences for sure; and they have no idea of
bondage at all. A Mumukshu feels that he is trapped and wants to get out of the trap; and gets out of the
trap. If you conceive bondage, you have to conceive liberation also and attain it for sure.)
न मोOो मोO ईश य न ब4धो ब4ध आमनः ब4धमोO2शो लोके न जाने ोिथते कतः ु ।
नाि त ब4धो न मोOोsि त, त4मयि वव ल6यते, A तं "नयम"नयेन, मायामयमहो जगत ् ।
No liberation liberates the Lord. No bondage binds the essence within.
I do not understand how these ideas of bondage and liberation came about in this world!
There is no bondage. There is no liberation. Everything is seen as ‘That’ only.
The real is in the hold of the unreal. The world is, alas, a great delusion!
यदै व 3चतं कलतं कलानेनाकलामना कोशकारवदामायमनेनावलत तदा ।
अ4यो4यIपा वय4तं वकिपतशर.रकाः मनःश+तय एत मादमा "नयाि4त कोटयः ।
तFजा त थाः पथ ृ Aपाः
ू समMादव
ु वीचयः तFजा त थाः पथ ृ + थाbच च4Mादव मर.चयः ।
Whenever the mind is produced with its threads of thoughts by this taintless state, this ‘essence of all’ gets
enveloped by it, like a silk worm (in its cocoon).
(Any agitation called the mind that rises like a wave from this expanse of Reality covers and conceals it by
the flow of thoughts as conceptions. The conception of division appears as many forms with many minds,
each conceiving the other, like mirrors reflecting mirrors within.)
Similar forms with multifarious conceived forms in the form of the mind-powers (perceiver states) rise
from this state in countless numbers.
They are born in ‘That’; remain in ‘That’; and have different forms like the waves rising from the ocean.
They are born in ‘That’; they remain in ‘That’; they appear different like the rays rising from the moon.
[Each person you see is an agitation (mind) rising from that Reality only.
Each object that you sense is a tiny cloud covering the Reality. The very scene you are now in with objects
and people is a huge mind-structure with all the tiny minds creating each other and reacting to each other.
I am the proof of your existence, and you are the proof of my existence; and the world goes on as if it is the
only reality that is there, as how the people in the dream are the proofs of each other.
Whatever you sense is Brahman only, the sensing person is also Brahman only, and there is nothing else but
Brahman. Where are you searching for it, as if it has to be attained some day by a wretched you?
Wretchedness is just an imagination of a mind which is afraid of the Reality state; for Knowledge is
something that will break all the bubbles you hold on to as yourself; and you keep the bubbles in tact by
imagining a ‘wretched you’ who can never attain the so-called liberation.]
अि म4 प4दमये फारे परमाममहा@बधौ

ु 3चFजले वतताभोगे 3च4मा=रसशाल"न
कािbचि थरा [\मवणू कािbचMMवमागताः
ु कािbचपDषतां
ु ा^ताः कािbचqेववमागताः
लहयः फर4ये
ु ताः वभावोvावतामकाः कािbच
यममहे 4Mाकवि\नवैवणादकाः
nनि4त कव ु ि4त "तटि4त लहयbचपलैषणाः ।
In this ocean of Paramaatman which spreads vast with its nature of quiver, which is made of the waters of
awareness (understanding), which is experienced in various ways, and which is of the essence of awareness
only- some waves are stable like Brahmaa and Vishnu, some have attained the state of Rudra, some have
become embodied beings like humans, some have attained the Deva states.
These waves rise up with their own natures; some as Yama, Mahendra, Arka, Vahni and Vaishravana and
others with their restless nature kill, do actions and stay.
कािbचंिक4नरग4धवव
याधरसरादकाः ु उपति4त पत4यAाः ु लहयः पLरविगताः ।
कािbचंिकं3चि थराकारा यथा कमलजादकाः कािbचदप4नवYव
ु ता यथा सरनरादकाः
ु ।
Some waves appear as Kinnaras, Gandharvas, Vidyaadharas, and Suras, and rise up violently and fall
rolling hard; some remain stable like Brahmaa and others; some fall the moment they rise like the Suras
and the humans.
कमकXटपतBगाहगोमशाजगरादकाः
ृ कािbचति म4महा@भोधौ फर4ये
ु त@
े ब?ब4द
ु व
ु त् ।
Like water drops rising from the ocean, some appear as worms, insects, moths, snakes, mosquitoes and
serpents in that great ocean of Chit.
10
कािbचPचला नरमगगwज@बलकादकाः
ृ ृ ु फरि4त
ु 3गLरकoजे
ु षु वेलावनतटे िवव ।
Some move about like the men, deer, vulture and the fox and appear in the bushes of the hills and are of
unstable lives like the waves which dash against the forest lands of the Velaa Mountain.
सद.घ
ु जीवताः कािbचकािbचदयपजीवताः अतPछकलनाः
ु कािbचकािbचतPछशर.रकाः
ु ।
Some live for long; some are short-lived; some have nice forms; some have the worst class of bodies.
संसार व^नसंर@भे कािbच थैय9ण भावताः, सवकपहताः
ु कािbचPछBक4ते सिु थरं जगत ् ।
Some think of this turbulent dream of the worldly existence as stable and real.
Some lost in conceptions think of the world as absolute and real.
अपापभावनाः कािbचqै4यदोषवशीकताः ृ , कृशोऽ"तदःखी
ु मढोऽहम"त
ू दःखै
ु वश ीकताः
ृ ।
Some conceive very little. Some are lost in pathetic states and suffer various afflictions.
‘I am emaciated.’ ‘I am suffering’ ‘I am ignorant’; thinking like this they are lost in pains.
कािbच थावरतां याताः कािbचqेववमागताः कािbचपDषतां ु ा^ताः कािbचदणवतां गताः ।
Some have become plants; some have become Devas; some have become embodied; some have attained
the state of the ocean
कािbचि थता जग"त कपशता4यनपाः, कािbचp xजि4त परमं पदम4दश>ाः ु ु ।
Some suffer in the world for as long as hundreds of Kalpas.
Some pure like the moon, reach the Supreme state.
[\माणवासमदता ु लहर.वलोलािbचसंवदो ह मननापरनामवयः।
These various types of waves rise from the Brahman-ocean and are of the nature of Chit-awareness only
and get their names (identities) through the thoughts rising as the mind.
सरासरनराकारा
ु ु इमा यः संवदो मने ु [\माणवादभ4ना ताः सयमेत4मष ृ ेतरत ् ।
म_याभावनया [\म4 ववकपकलिBकताः न [\म वयमय4त"नbचयेन \यधोगताः ।
[\मणो Eय"तLर+तं [\माणवगता अप भावय4यो वम\यि4त
ु भीमासु भवभमष
ू ु।
या एताः संवदो [ाy@यो मननैककलिBकताः एततकमणां बीजम^यकमzव व> ताः ।
These forms of Devas, Asuras, Naras and others that are perceived as various life-forms are not different
from the ocean of Brahman.
This is the Truth. Anything other than this statement is untruth.
Hey Brahmin! Through the misunderstanding, tainted by their own conceptions, by the firm ascertainment
that ‘I am not Brahman’, they have descended to lower levels (of ignorance).
Though remaining in the ocean of Brahman (as Brahman essence only), believing themselves to be
different from Brahman (as body-forms), they suffer in the terrifying states of delusion for a long time in
the world. These conceptions of false entities (as Jeeva identities) belong to Brahman alone and are tainted
by (Vaasanaa-filled) mental processes only. Though they are the seeds for actions (with various
Vaasanaas), understand that they are not actions as such (since they are Brahman alone).
(When in dream, though actions take place, actually no action gets done. Similarly all the actions that are
generated by the Vaasanaas are also not real actions.)
संकपIपयैवा4तमुने कलनयैतया कमजालकरoजानां बीजमटया ु करालया
इमा जगि4त व तीणाः शर.रोपलपB+तयः "तटि4त पLरवगि4त Dदि4त च हसि4त च ।
आ[\म तंबपय4तं प4दनैः पवनो यथा उलसि4त "नल.य4ते @लायि4त वहसि4त च ।
Hey Muni, because of staying as the conceiving power called the mind, and with misconceptions and
superimpositions on each other, with the horrifying seeds of thorny Karanja bushes of Karma in the fist,
these worlds have come to be about (as the thorny groves); and the rows of stones namely the bodies stay,
roll, cry and laugh (like the noise made by the rolling stones).
Like the waves of the winds (making various swishing noises), all the bodies up to that of Brahmaa dance
joyfully, melt off, fade out and laugh about.
ता एताः कािbचदयPछा यथा हLरहरादयः कािbचदपवमोह था यथोरगनरामराः
कािbचदय4तमोह था यथा तDतणा
ृ दयः कािbचद5ानसंमूढा: कृमकXटवमागताः ।
11
Some of them are very pure like Hari, Hara and others; some are slightly deluded like the serpent clan,
human clan and the immortal Devas; some are completely deluded like grass, trees etc; some are
completely ignorant like the insects and bugs.
कािbचतणृ वद\य4ते
ु दरेू [\ममहोदधेः अा^तभमकाू एता यथोरगनगादयः ।
सवमा=ं समालो+य कािbचदे वमपागताः ु जाताजाताः "नख4य4ते कता4तजर
ृ टाखना
ु ।
Some drift far away in the huge ocean of Brahman like dried up grass, like the snakes and plants, being
unable to get stabilized in the Supreme State (staying averse to scriptures of knowledge). Some who have
attained the state of ‘Naras’ through some good acts of theirs turn towards the Knowledge-goal, get clawed
by the old rat namely Krtaanta (Death), unable to hold on to the levels of realization ladder (by not making
full effort).
कािbचद4तरमासा
य [\मतवमहा@बुधेः गता ततां समं कायैहLर[\महरादकाः ।
Some retain a slight delusion willingly and appear with different forms like Hari, Hara, and Brahmaa; and
though in the state of Brahman-ocean do not melt away their identities and stay the same with different
forms.
अपमोहािमकाः कािbचतमेव [\मवाLर3धं अ2टपारभ@यौघमवल@`य ू Eयवि थताः ।
Some still remain tainted with slight delusion and stay holding on to the state of the Brahman-ocean (in
Samaadhi-states like you) the ends of which are never seen in its complete state.
कािbचvो+तEयज4मौघभ+तज4मौघकोटयः
ु व4Yयाः काशताम यः संि थता भतजातयः ू ।
Some have to experience hosts of births; some have experienced hosts of births.
These beings that are blind to the ever shining luster of the Supreme remain in bondage for long.
कािbचदYवा
ू दधो याि4त यथा ह ता4महफलं ऊYवादYव ू तरं कािbचदध ताकािbचद^यधः ।
Some fall down from above like a fruit falling from hand; some go above and above; some go below and
below.
बहसखदःखकराकरा
ु ु ु Oयेयं परमपदा मरणासमागतेह
परमपदावगमाया"त नाशं वहगप"त मरणाि
वषEयथेव ।
This wretched state which is a mine of countless pains is attained because of not realizing the Supreme
essence. By attaining the state of the Supreme through Vichaara, it perishes like the poisonous faint by
thinking about Garuda, the lord of the birds.
एतासां भतजातीनामम|णामव
ू ू सागरात ् ववधानां व3च=ाणां लतानामव माधवे ।
भEया िजतमनोमोहा 2टलोकपरावराः जीव4म+ता ु Jम4तीह यOग4धव क4नराः ।
These beings of various types higher and lower rise up like the waves in the ocean, like the multifarious
creepers in the spring. Though belonging to species like Yakshas, Gandharvas, Kinnaras, those who have
conquered their minds and have realized the Truth wander about here as ‘liberated while living’.
अ4ये तु काटकुrयाभा मढाः ू थावरजBगमाः अपरे Oीणमोहा ते कं तेषां वचायते ।
लोके ब
Yयमानानां
ु भतानामामस>ये
ू वहर4तीह शा =ाSण किपता4यदतामभः
ु ।
संब>ा
ु शया ये तु दकतानां
ु ृ पLरOये तेषां शा =वचारे षु "नमला धीः वतते ।
वल.यते मनोमोहः सPछा =वचारणात ् नभोवहरणाvानोः शावरं "तमरं यथा ।
Others are like the blocks of wood (with no thinking power); others are like trees that move.
The others who are realized are free of delusion.
What is there to comment about them? (They need no Saadhana at all).
For the sake of those who struggle to raise high in knowledge, and to guide them forward, the scriptures are
seen here in this world, which are created by those who have realized the truth.
Those with purified hearts get interested in the study of the scriptures when the results of their previous
ignorant acts cease to be. The delusion in the mind slowly dissolves off by analyzing the truths mentioned
in the Knowledge scriptures, like the darkness of the night vanishes by the movement of the sun in the sky.
अOीयमाणं ह मनो मोहायैव न स>ये नीहार इव संPछा
य वेताल इव वग"त ।
Mind which is not conquered moves towards the path of delusion.
It never can reach the goal of Knowledge.
It covers one like the mist and hops about like a vampire (as it happened to Shukra).
12
सवषामे
9 व दे हानां सखदःखाथ
ु ु भाजनं शर.रं मन एवेह न तु मांसमयं मने
ु ।
योsयं मांसाि थसंघातो 2bयते पाoचभौ"तकः मनोवकपनं व> न दे हः परमाथतः ।
मनःशर.रे ण तव प=ो ु sयं कतवा4मने
ृ ु तदे व ा^तवानाशु वयं ना=ापरा3धनः ।
Mind alone experiences pleasure and pain here, Hey Muni, not the body made of flesh. That which you
perceive as a body made of flesh and bones and a mixture of five elements is not real. It is just a conception
of the mind. (Your son’s dead remains you see here are not the real son of yours. He as a mind entity still
lives somewhere is some world conceived by his mind.) Your son did all the actions through his mind and
experienced all the dire consequences through his Vaasanaa-filled mind only. We are not at fault here.
वया वासनया लोको य
यकम करो"त यः स तथैव तदा^नो"त नेतर येह कतत ृ ा।
वानसं
ु हतम4तय4मनोवासनया वया को नाम भवने ु शोऽि त तकतVु य य श+तता।
He who performs actions prompted by his own Vaasanaa attains the fruits of that Vaasanaa alone; no one
else causes it. Which lord of any world can change the acts that are performed in obedience to the mind-
Vaasanaa willingly by anyone?
ये सगा नरकाभोगा या ज4ममरणैषणाः वमनोमननेनेदं स "नप4दोsप दःखदः ु ।
Those creations, those experiences of hells, those inevitable deaths and births happened through his
thinking only. Even if the mind moves slightly it gives only pain.
बहना=
ु कम+ते
ु न श`दसंAहकाLरणा उितट भगवा4यामो य= ते तनयः ि थतः ।
What is the use of talking any more, adding to the collection of words!
Get up Hey Bhagavan. Let us both go to the place where your son stays now.
सवV 3चतशर.रे ण भ+वा
ु शTः
ु Oणादव तथे4दरिbमस4घ
ु }ासमBगातापस ि थतः ।
ताणपवनिbचता4म+त ु इ4
वंशुवफलं अवbयायतया भवा ू वीयV तेना4तराि थतः ।
Shukra experienced everything as if in a second, taking various births (by entering many wombs) through
the touch of the moon-rays, and is now an ascetic performing penance on the banks of River Samangaa. His
vital air (as Shukra) is unable to find the source and has entered the paddy grain through the moon rays, and
has stayed in a womb and given a new birth to his body.”
इय+वा
ु भगवा4कालो हसि4नव जग
ग"तं ह तं ह तेन जAाह भगम4दमव ृ ु ु अंशुमान ् ।
अहो नु 3च=ा "नयतेEयव थे"त वदPछनैः भगवा4भग ृ ुD
त थावदयाMे
ु यथ
ा रवः ।
Lord Kaala ended his speech and laughing as it were at the ways of the world, held the hand of Bhrgu with
his hand, like the Sun holding the hands of the Moon. “Ah, the ways of delusion!” slowly uttering these
words, Lord Bhrgu got up and stood, like the Sun rising on the Udaya Mountain.
तेजो"नधी ह सममBग समिथतौ ु तौ भात तदा@बरतले सतमालजाले
तयोदयावव
ु नभ यमले वहतुमKयुिथतौ सजलदौ सकले4दसय~ ु ू ।
Dear Rama, those two treasures of luster got up together shining bright in that place covered by the groves
of Tamaala, and appeared like the full moon and the sun along with the clouds rising up together in the
taintless sky to wander about.
वामी कDवाच
Vaalmiki spoke
इय+तवयथ
ु मनौ
ु दवसो जगाम सायंतनाय वधयेऽ तमनो जगाम
नातंु सभा कतनम
ृ करणा जगाम bयामाOये रवकरे ण सहाजगाम ॥
13
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART FIVE
(STORY OF USHANAS - 4)
[SHUKRA’S BODY BECOMES ALIVE]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
THE MYSTERY OF ENTERING OTHER MINDS
Bhrgu in this story enters the mind-space of his son; meets him at the bank of Samangaa River situated in
his private mind-space; wakes him up; and brings him back to the Bhaargava identity.
How is it possible? How can you enter another’s mind-space and change things?
How can anyone enter the dream world of another?
What is the world made up of?

World is just a network of mind processes which reflect each other, interact with each other and produce a
world-appearance which looks solid and real at the moment of experience only.
If seen from the physical view point, it is difficult to understand as to how Bhrgu could enter the dream-like
world of Bhaargava which was experienced within his own mind-expanse.
Vasishta says that everything is Bodha only; just some information or idea or understanding a mind grasps.
If everything is seen as just Bodha, the information content only, it is just ideas (conceptions) that shine as
the perceived scenes inside the sheer emptiness of the Brahman reality.
If everything is just Bodha, Bhrgu with his penance power and supported by Kaala’s power can easily
visualize the information content of his son’s mind, staying in the state of Brahman, the source of all.
Actually there is no going in or out of the minds; but there is just the information content spread out as the
perceived of all the minds; and a master-mind can easily have access to any information anywhere very
easily. It is like reading the page of some book.
Bhrgu grasped the mind-state of his son which was lost in its own Samangaa scene world, and by creating
his own form to appear in front of him, disturbed that dream content of Shukra.
Like waking up from a dream, Bhaargava woke up in his original body, which was made alive by Bhrgu
through his penance power.
What happened to the Samangaa river body?
It was just a conception of Bhaargava’s mind.
Every physical body is a conception only; yet other minds that have live bodies cremate the dead bodies
when they grasp the information of a dead body.
Samangaa river body also lay dead when Bhaargava awoke in his original body; and the Brahmin body was
cremated in a proper manner.
Cremation is just the respect we offer to the dead; and Samangaa Brahmin body was the tool through which
Bhaargava had attained realization in his Vaasanaa fulfillment journey; and so was cremated properly in
that world where he had lived, so that others in that world would feel gratified.
Confusing..? What ‘others’?
Why not ‘others’?
Each Jeeva produces a world with his dominant Vaasanaa, every moment newly. Each world is filled with
the connected Jeevas. Each of those Jeevas also produces the mind-world with the dominant Vaasanaa,
every moment newly. Those worlds of those Jeevas are also filled with the connected Jeevas.
You are my conception, and I am your conception; and every other one is a conception of each other.
Imagine some empty space and imagine that you are assigned the job of drawing boxes (squares) in that
empty space without leaving a slightest gap also.
If you want to draw boxes (mind-worlds) on the empty space, you can go on drawing boxes endlessly, and
also draw boxes within boxes within boxes, like what Shukra experienced within himself as worlds of
various types. Each mind-box is connected to the other box and holds on to the other for support.
You and your world of people is a box; and the people in your world are also boxes which have their own
worlds of people; so it goes on; boxes within boxes within boxes and so on!
Void state of Reality is the essence of all these non-existent boxes.
If all these boxes could be compressed into one big box, then that is Aakaashaja, the totality mind-state.
Anyhow boxes are not real, because it is empty space only that is there always, unaffected by these boxes.
If you believe the boxes to be solid and impenetrable, you can never escape from your box-ness.
A Mukta sees only the void that holds the boxes; and so stays unaffected as the void-state.
His mind-box is just a make-believe world, like a rope that is burnt, which retains just the shape of the rope.
4
Vasishta spoke
अथ कालभग ृ ु दे वौ म/दराचलक/दरात ् ग/तंु वता

ृ ववनौ सम1गास2रत तटम।्
Then Kaala and Bhrgu both got ready to leave the valley of the Mandara Mountain and enter the region on
the bank of River Samangaa. (It was not a land to land travel; but they had to enter the mind-space of
Bhaargava and go deep within its whirlpools of worlds to find Shukra who was entrapped in his own
conceptions. It was like entering the dream-world of another person.)
[They both reached the beautiful bank of Samangaa River at the base of a Mountain, and looking here and
there, at last found the place where Shukra was performing penance.]
4णादे वापतु त6 पपलोलतरि1गणीं

ु सम1गां तरि1गणीं साधु सवपुपमयीमव।
The next moment they reached the River Samangaa where the flowers (offered by the Sages in worship)
floated in the cradle of the waves and the river was looking beautiful as if made of flowers only.
ददशाथ तटे त या: कि मि/:चतनयं भग ृ ःु,
दे हा/तरपरावतं
ृ भावम/यमपागतं
ु शा/तेि/<यं समा=ध थमच>चलमनोमग
ृ ं,
स=चरादव
ु वा/तं स=चरमशा/तये
ु , =च/तय/तमवाना/ताि:चरभ?ताऽ=चरोि>झताः
ु
संसारसागरगतीहषश
ोक"नर/तराः, ननं
ू "न:चलतां यातम"तCमतचDवत ्
अन/तजगदावतववता"तशयादव एका/तसंि थतं का/तं का/यैका कनमा=तं,
उपशा/तेहसंभIन=चतसंCमसंगमं, "नवकपसमा=ध थं, वरतं
व/
वविततः
ृ ,
हस/तमJखलां लोकग"तं शीतलया =धया वगताJखलवता/तं
ृ वगताशेषभो?तं ृ
"नर तकपनाजालमालिLबतमहापदं , अन/तवाि/ततते पदे वा/तमाम"न,
"तMबLबमगNण/तं
ृ सतं मJणमवाि थतं, हे योपादे यसंकपवकपाOयां समि>झतं
ु ,
संबPम"तं
ु धीरं ददश तनयं भग ृ ः।
ु
Bhrgu then saw there on that bank somewhere his son (who was of a different form, as befitting his birth in
a family there). Shukra now had a different body, and different lineage as his identity.
His senses were fully under control. He was absorbed in Samaadhi. His mind-deer was no more restless.
He looked as if was resting from a very long time to remove the exhaustion of actions of a very long time.
It was as if he was thinking about the ways of Samsaara-ocean filled always with joys and sorrows, where
he had countless experiences of various types and had come out of them by discarding them all from a long
time. He was like the continuously rolling wheel that had at last become motionless after treading through
countless paths of ups and downs, and was now standing alone in a solitary place, and was pleasing in
looks and was sought by the luster of purity because he was completely alone.
The mind which had no more desires of any sort and where all its mad enterprises were all completely
shattered had become one with him (in purity).
He was absorbed in Nirvikalpa Samaadhi.
He was removed off all the dual-states of joys and sorrows, hatred and attachment, likes and dislikes etc.
It was as if he was laughing at the ways of the world with a cool intellect. He was freed of all the narratives
of identities made by the mind and he no more was a prey to the fruits of actions.
All the multifarious entanglements of conceptions were gone completely.
He had attained the great state of the silent Reality.
His self was resting in the expansive state which was an endless state of rest.
He was like a gem which never reflected anything.
He was completely freed of acceptance, rejection, conception and non-conception.
He was now in the enlightened state of Knowledge. He had stabilized intellect.
Bhrgu saw his son who was like this.
5
तमालो?य भगोः
ृ प6ं
ु कालो भगमवाच
ृ ु ु ह वा?यमिQधRव"न"नभं तव प6
ु वसाव"त ।
वबRयतामयम"त
ु =गरा समाधेवरराम सः भागवोऽLभोधघोषेण शनै2रव शखTडभत
ृ ्।
उ/मीय ने6े सोsप:यदWे कालभग
ृ ू भू समोदयाववायातौ दे वौ शशदवाकरौ ।
कदं बल"तकापीठादथोताय ननाम तौ समौ समागतौ का/तौ वौ ह2रहरावव ।
Seeing Bhrgu’s son, Kaala addressed Bhrgu with a voice like that of the roaring ocean and said, “This is
your son.” Hearing the word “Wake up” (addressed to him), Bhrgu’s son also woke up from his
contemplative state like a peacock gets alerted slowly by the sound of the thunder. Opening his eyes he saw
Lord Kaala (bright with lustrous ornaments blazing like the fire) and Bhrgu (as a Sage with matted locks
and bark garments) standing there as if the Sun and moon had risen at the same time. He got up from the
seat made of Kadamba creepers and saluted those two Brahmins who had arrived there. They both were
looking very majestic and attractive, like Hari (well-dressed) and Hara (ash-covered).
मथः कतसमाचारा
ृ : शलायां समपावश
ु न ् मेXपटे
ृ जगपYयाू ZNमवणहराु इव ।
Conversing formally, they all sat on a rock there like Brahmaa, Vishnu and Hara who were worshipped in
the tri-worlds sitting on top of the Mount Meru.
अथशा/तजपो राम स समं1गातटे ि
वजः तामवाच ु वचः शा/तममत ृ त य/दस/द ु रम ् ।
भवतोद शनेनाहम
य "नव"ृ तमागतः सममागतयोल\के शीतलोणXचो2रव ।
यो न शा 6ेण तपसा न ]ानेनाप व
यया वनटो मे मनोमोहः 4ीणोsसौ दशनेन वाम।्
न तथा सखय/य/त"न
ु मल ामत
ृ वृ टयः यथा हषय/येता महतामेव ^टयः ।
चरणाOयाममं दे शं भव/तौ भ2रते
ू जसौ कौ पव6व/तौ नः शशा1काकाववाLबरम ् ।
Then hey Rama, that Brahmin of the Samangaa River-bank, who had woken up from the Samaadhi state,
uttered beautiful polite words that were oozing nectar.
“By seeing you both, today I have attained the fulfillment of my life, as you both have arrived here together
like the moon and sun with their cool and hot rays. The delusion in my mind that could not be destroyed by
any scripture or penance or knowledge or learning has disappeared today by the sanctifying sight of you
both. Even the shower of pure nectar does not equal the pleasure of seeing great ones.
Who are you both of immense luster, who have sanctified this place with your lotus feet like the moon and
the Sun appearing together on the sky?
इय?तव/तं
ु ोवाच भगज
ृ ु /मा/तरामजं मरामानं बPो ु sस ना]ोsसी"त रघ
वह ू ।
बो=धतोsसौ भगणा ु ू मा6ास मार Rयानो/मीलतलोचनः ।
ृ ु ज/मा/तरदशां "नजां महत
अथासौ व मय मेरमखो ु मदतमानसः
ु वतकमन ्थरां वाचमवाच
ु वदतांवरः ।
Hey Rama, Bhrgu heard his words and addressed his son of another birth. “Remember your true identity.
You are now capable of understanding the truth. You are not ignorant any more.”
Then Shukra, thus reminded by Bhrgu about his true identity of another birth, closed his eyes in meditation
and within few moments remembered everything. Then his face expressed surprise; and with joy
overwhelming his mind, the best of orators spoke, analyzing all the events of his past.
जगयवदतारं भा "नय"तः परमामनः य
वशाददमाभो=ग जग_चDं वतते ।
“The beginning of the rules ordained for the world by the Supreme Self is unknown.
Because of those rules alone, this wheel of world keeps moving on.
ममान/ता/यतीता"न ज/मा/यवदता/यप दशाफला/यन/ता"न कपा/तकलतादव
^टाः कठनसंरLभा वभवोऽaयजनCमाः वbतं वीतशोकासु =चरं मX
d थलcषु च
पीतमामोद म/दारकेसराXJणतं पयः म/दा क/याः सकNवारं तटcवमरभभतः
ू ृ
Cा/तं म/दरक>जे
ु षु फलहे
ु मलतालषु मेरोः कपतX_छायापपस/दरसानष
ु ु ु ु ।
न तदि त न यf?तं
ु , न तदि त न यकतं
ृ , न तदि त न यg^टमटा"नटासु वितष
ृ ु ।
]ातं ]ातhयमधना ु , ^टं <टhयम4तं, वा/तोsथ =चरं ा/तो, गतो मे सकलो Cमः ।
Countless births with countless miseries and sufferings akin to the havoc brought forth by dissolution times
have been experienced by me; some are not even in my memory.
6
Delusions of various sorts of acquiring riches through violent means (through battles fought with many)
have been seen; have wandered in the Meru forests with (divine) beings who know no suffering at all; have
drunk the intoxicating waters that were reddened by the pollen of Mandaara flowers of the Mandaakini
river with its lotus flowers on the bank of the Mountain of the immortals (Meru) (in the company of pretty
maidens); have wandered in the bowers of Mandara Mountain with creepers covered by golden flowers
and hovering swarms of bees, and also in the slopes of Meru looking beautiful with the shades of flower-
filled branches of Kalpa tree.
There is nothing that has not been eaten, there is nothing that has not been done, there is nothing that has
not been seen, as I went through actions I sought for and avoided.
Now I have understood whatever has to be understood. Now I have seen clearly whatever has to be seen.
Having led a restless life for long, now I have found true rest. All my delusions have vanished.
उितट तात ग_छाम: प:यामो म/दरि थतां तां तनंु तावदाशकां ु शक
ु ं वनलतामव ।
न समीहतम तीह नासमीहतमि त मे "नयते रचनां <टंु केवलं वहराLयहम ् ।
Get up father, let us go. Let us feast our eyes on that previous body of mine left back in the Mandara
Mountain which is completely dried up like a dried up creeper.
I do not have any want as such; nor is there anything that I want to avoid with effort.
I am only curious to see the wondrous ways of the Creation.”
यद"तसभगमाय
ु सेवतं ति थरमनयामु यदे कभावब
Rया
ु
तदलमभमता म"तममा तु कतममं ृ hयवहारमाचराम ।
Through a mind established in oneness only (where divisions are not considered as real), I will stay firm in
that state sought by the noble, and which is the most auspicious of all. Therefore, even if the identity has to
be maintained in a body that belongs to you as my father, there is no harm; I will act the way suitable to
that life (without any change in my inner state) (since form does not matter at all for me established as one
with the formless state).
वचारय/त तव]ा इ"त ते जागतीगतीः सम1गाया तटात माचेल:च>चलासवः ु
DमादाकाशमाDLय "नगयांबुदकोटरै ः संापःु सPमागण
d 4णा/म/दरक/दरम ् ।
अ=धयकायां त या<े रा< पणावगुिTठतां ददश भागवः शकां ु पव
ू ज/मोfवां तनम ु ्।
Those three Knowers with the forms of Praana-streaks left the bank of Samangaa and reached the Mandara
valley, still discussing the mysteries of the world appearances. They first ascended the sky and crossed the
cloud-sphere and through the path of Siddhas reached the previous cave of Mandara Mountain within a
second. (Though it was a journey from one mind-expanse to another mind-expanse, it had its own logical
path in space.) Bhaargava saw there on the mountain, his dried up body of the previous birth, which was
lying covered by the damp leaves, on the raised section of the ground.
[Imagine how it would be, if after taking hundreds of births in various wombs, some day you manage to time-
travel back and see your first body lying dead in a rotten condition.
What a horrid sight it would be to see the so-called ‘body-you’ as a heap of broken bones!
And imagine how you would have loved that body in your ignorant-state of that life-story! ]
उवाच चेदं च हे तात त/वी तन2रयं ु ह सा या वया सखसLभो

ु गैः परा
ु समभलालता ।
He said-“Ah Father! Look at this fragile body!
This is the body you brought up with care in the past providing all the pleasures and enjoyments.
इयं मतनय ु याः कपूरागXच
ु /दनैः अ1गम1गीकत ृ नेहा धा6ी =चरमलेपयत ् ।
This is the body of mine to which the nurse-maid applied for long, the sandal paste fragrant with camphor,
feeling affection for me.
इयं सा मतनय ु या म/दारकसमोकरै
ु ु ः र=चता शीतला शiया मेjपवनभमष ू ु।
This is the body of mine which slept on the bed made cool by the petals of Mandaara flowers in the garden-
lands of Meru.
इयं मतनम ु तदे व 6ीगणलालता सरcसप ृ मख4ु
ु Tणा प:य शेते धरातले ।
This was the body caressed by the infatuated divine damsels!
Look how it lies on the ground chewed by the snakes and the scorpions.
7
च/दनो
यानखTडेषु मम त/वा ययानया =चरं वलसतं सेयं शकक1कालतां
ु गता ।
The body which passionately sported in the sandalwood-gardens (of DevaLoka)) has now become a dried
up skeleton.
सुरा1गनासंसगादत1गान1गभ1गया
ु ु चेतोवया
ृ रहतया त/वा
य मम शयते ु ।
This is the body which is drying up now, being rid of the passion produced by the contact of the divine
damsels.
तेषु तेषु वलासेषु तासु तासु दशासु च तथा तfावनाब/धः कथं व थोऽस दे हक ।
In so many lives, in so many states of existence, binding yourself to so many of those identities, how can
you be ever doing well, you worthless body?
हा तनो शवनामास तापसंशोषमागता क1कालतां यातास मां भीषयस दभ ु गे ।
दे हेनालं वलासेषु येनैव मदतोऽभवं
ु क1कालतामपगतात
ु मादे व MबभेLयहम ् ।
Ha my body! You are ill-fated! Now you are called a corpse! You are dried up and look torn up!
You indeed frighten me! The same body through which I enjoyed countless pleasures has become a
skeleton now. Now I am frightened by just looking at it.
(Your own dead body can frighten you if you had the power to see the dead body of your previous
existence, and if the same conscious entity had continued like Shukra!)
ताराजालसमाकारो य6 हारोऽभवपरा ु ममोरस "नलcय/ते त6 पशय पपीलकाः ।
My chest, which once was adorned by pearl necklaces shining like the garland of stars, is now covered all
over by the ants.
<वका>चनका/तेन लोभं नीता वरा1गनाः येन म
वपषा ु तेन प:य क1कालतोNयते ।
In some life-story, pretty girls were attracted by my body that was attractive like the shining molten gold.
Observe my father, now it looks dark and disgusting.
प:य मे वतता येन तापसंशुककितना ृ मम क1कालकव?6ेु ण व6ा य/ते वने मगाःृ ।
Look at my face which has flattened with its dried up skin.
Even wild animals fear my ugly face with the exposed bones.
प:याम संशुकतया शवोदरदरc मम काशाकाkशुजालेन ववेकेनेव शोभते ।
I observe that the dried up stomach-lining of my dead body shines by the sunlight falling on it, as if shining
with discrimination.
मतनःु प2रशक ु े यं ि थतोतानाचलोपले वैराIयं नयतीवामत_छवे
ु ना/तरं सताम ् ।
This body of mine drying on this tall rock of the mountain makes the good men get dispassion by revealing
its wretchedness.
शQदjपरस पशग/धलोभाि
वम?तया ु "नवकपसमाRयेव तदे त_छयते
ु =गरौ ।
Being freed of sound, form, taste, touch, smell, and greed this body lies dried up on this mountain as if it is
in the Nirvikalpa Samadhi state.
म?ता=चतपशाचे
ु न ननंू सखमवाि
ु थता तनदl
ु वतभ1गेOयो न Mबभे"त मनागप ।
Freed from the demon called the mind, this body does not in the least fear the calamities now, and is happy
as it were.
संशा/ते =चतवेताले यामान/दकलां तनुया"त तामप राYयेन जागतेन न ग_छ"त ।
प:य वा/तसंदेहं वगताशेषकौतक
ु ं "नर तकलनाजालं सुखं शेते कथं वने ।
=चतमकटसंरLभसं4ुQधः कायपादपः तथा वेगेन चल"त यथाऽऽमलाि/नक/त"तू ृ ।
The minute amount of happiness got by the body by subduing the vampire called the mind cannot be got by
attaining the kingdom of the entire world. Observe how it sleeps happily in the forest! It has no more
doubts to pester you with; it has no more curiosity about anything; it is no more caught in the net of
imagination. The tree called the body completely messed about by the mind-monkey (leaving it uncared
for) is rocking wildly as if it has been cut at the roots.
=चतानथवम?तोऽ<ौ
ु गजाCह2रवWहं ना
य प:य"त मे दे हः परान/द इव ि थतः ।
Freed of the harmful mind, my body no more differentiates between the elephant, cloud or monkey in this
mountain, and remains in supreme bliss as it were.
8
(A Mukta also sees no differentiation of objects in his knowledge vision.)

सवाशाYवरसंमोहमहकाशरदागमं अ=चतवं वना ना/य_mे य: प:याम ज/तष ु ु।
I do not see any good for the ignorant creatures except getting rid of the mind, if the autumn freed of the
mist of delusion rising out of countless desires, has to rise (with its pure sky).
त एव सखसंु भोगसीमा/तं समपाग ु ताः महा=धया शा/त=धयो ये याता वमन कताम।्
Those men of great intellect alone, who have calmed the intellect by getting rid of the mind, have reached
the extreme end of happiness.
सवदःखदशाम?तां
ु ु संि थतां वगतYवरां दnया प:याLयमननां वने तनममाम ु हम ् ।
Through my good fortune, I see this body in this forest that is without the agitations of the mind, freed of
all states of pains, and cured of the fever of delusion.”
Rama spoke
भगवा/सवधम] भागवेण तदा कल सबह/यपभ?ता"न

ु ू ु ु शरcराJण पनः
ु पनः
ु ।
भगृ ुणोपादते काये तति म/ त य कं पनः ु महान"तशयो जातः प2रदे वनमेव वा ।
Lord, you are the Master of all learning! Bhaargava experienced so many bodies again and again.
Then why is he lamenting about only that particular body produced by Bhrgu?
Why is he calling that alone as his body as if he is feeling attached to it?
(He can very well see the other dead bodies also of his!)
Vasishta spoke
शD
ु य कलना राम यासौ जीवदशां गता कमािमका समप/ना
ु भग
ृ ोभागव
jपणी
सा हcदं थमवेन समपे
ु य परापदाभूताकाशपदं ाaय वातhयावलता सती
ाणापानवाहे न व:य bदयं भगोः
ृ Dमेण वीयतामेय संप/नौशनसी तनःु ।
वहतZाNमसं कारा त6 सा पतरWगा ु कालेन महता ाaता शकक1कालjपताम
ु ्।
Shukra was born to Bhrgu through his previous essence of action.
That alone was his true Kaarmic body which attained the state of a Jeeva.
After rising like a wave from Brahman in the beginning, attaining the state of the space of elements,
enveloped by the wind, through the flow of Praana and Apaana winds, he entered the heart of Bhrgu,
slowly attained the state of his virility, and took the form of Ushanas at the end.
Having missed the rites that needed to be performed at its death; and just being left unattended in front of
the father, the body had attained the skeletal form after a long time.
इदं थममायाता यदासौ ZNमण तनःु अत तं "त शD ु े ण तदा तप2रदे वतम ् ।
वीतरागोsaय"न_छोsप सम1गावjपवा/स शशोच ु तनंु शDः
ु वभावो Nयेष दे हजः ।
This is the first body that came out of Brahman. That is why he is lamenting about the body produced by
Bhrgu. Though he had a body of a Brahmin living on the bank of River Samangaa, though he was without
attachments, though he was without desires, he lamented about his original body only.
It is the nature of every embodied person to think so.
] या] य च दे ह य यावoेहमयं Dमः लोकhयवहारोऽयं स?यास?याथवा सदा।
ये प2र]ातगतयो ये चा]ाः पशधम
ु णः लोकसंhयवहारे षु ते ि थता लोकजालवत ् ।
hयवहारे यथैवा]ा तथैवाJखलपिTडतः वासनामा6भेदोs6 कारणं ब/धमो4दम ् ।
याव_छरcरं तावP दःखे
ु दःखं
ु सखे
ु सखं
ु असंस?त=धयो धीरा दशय/यबPव
ु त्।
सखे
ु षु सJखता
ु "नयं दःJखता
ु दःखवितष
ु ृ ु महामानो ह ^:य/ते ^:य एवाबPव
ु त्।
9
The Knower and the ignorant both have bodies; and as long as the body is there, the works that are
connected to the body have to be performed in the world, with attachment or without attachment.
Those who have attained enlightenment and those who are ignorant both act in the level of animals (have to
attend to the bodily functions like eating etc); both have to go through the same type of life in the world in
a similar manner. In day to day life, both the ignorant and the man of wisdom act alike.
Only the difference in the Vaasanaas results either in liberation or bondage.
Only as long as the body remains, pain is in pain; joy is in joy. Those men of wisdom without attachment
look outwardly no different from the ignorant. The great Knowers who have realized the Self are happy at
happy events, sad at sad events. They appear no different from the ignorant on the surface level.
(The really realized ones do not advertize their Knowledge state.)
सय
ू य "तMबLबा"न 4ुOयि/त न पनः ु ि थरं चलाचलतया तY]ो लोकवितष ृ ु "तट"त ।
अवि थत इव व थः "तMबLबेषु भा करः संय?तलोककमाप बP ु एवाबPधीः
ु ।
The reflections of the sun in the water will move; but not the sun in the sky. The knower of Brahman goes
through the world affairs, moving (outwardly) yet unmoving (inside). The sun, though stable appears
unstable as if, in the reflections. The enlightened man also behaves similar to the ignorant (surface wise)
though he has renounced all the attachments to the actions and their results.
म?तबPीि/<यो
ु ु म?तो
ु बPकमि/<यो
d sप ह, बoबPीि/<यो
ु बPो म?तकमि/<यो
ु d sप ह ।
सखदःख^शो
ु ु लोके ब/धमो4^श तथा हे तुबुPीि/<याTयेव तेजाLसीव काशने ।
A person who has freed the organs of knowledge is free though he is bound by the organs of action.
(A man who has no taste in the sense objects is not affected even if he moves among the sense objects,
engaged in various actions.)
A person who is bound by the organs of knowledge is bound though his organs of action are free.
(A man who has taste in the sense objects is affected even he keeps away the sense objects, and spends all
his time in futile meditation efforts.)
The organs of knowledge alone cause the experiences of pleasure and pain, and the experiences of bondage
and liberation, like light alone reveals the objects.
बहल\को=चताचार व/तराचारविजतः समो Nयतीव "तट वं संशा/तसकलैषणः ।
सवषणावम?ते
d ु न वामनाम"न "तटता कX ु कमाJण कायाJण ननं ू दे ह य संि थ"तः ।
Behaving in a way suitable to the outside world, but completely bereft of any action inside (freed of all
agitations), you remain completely equal-minded with all desires subdued. Freeing yourself of all desires,
remaining in your essence of the self through the self, perform all the actions. Actions are the natural state
of the body.
आ=धhया=धमहावतगतसंसारवम"न ममतोWा/धकपे ू अि म/मा पतातापदा"य"न ।
Do not fall into this blindingly dark well namely ‘mine-ness’ which scorches completely, which is the
worldly existence filled with whirlpools and pits of diseases and mental afflictions.
न वं भावेषु नो भावा व"य तामरसे4ण शPबP ु ु वभाव वमामा/तःसिु थरो भव ।
O Lotus-eyed Rama! You are not in the objects perceived. The objects are also not in you.
You are the pure Self of the nature of knowledge. Remain stabilized within yourself.
वं ZNम Nयमलं शPं ु वं सवामा च सवकृसवk शा/तमजं व:वं भावय/वै सखी ु भव ।
You are Brahman, taintless and pure. You are the Self (essence) of all (as the Reality state).
You are the doer of everything (where actions occur by your mere presence). You stay blissful by merely
understanding the world to be the state of Brahman - pure, quiescent and unborn.
hयपगतममतामहा/धकारः पदममलं वगतैषणं समेय भवस यद चेतसो महामं तद"त=धये महते सते नम ते ।
Getting rid of the darkness of ‘mine-ness’ and having no trace of any desire, you reach the taintless state of
Reality by having the talent of killing the mind, then we all will salute you, hey Mahaatman; for you are the
Supreme, complete and of greatest intellect.
THE STORY OF SHUKRA CONTINUES
अथाp4aय वच त य तनय य तथा भगोः ृ उवाच भगवा/कालो वचो गLभीर"नः वनः ।
Stopping Bhrgu’s son’s words mid-way, Lord Kaala spoke in a deep sonorous voice.
10
कालोवाच
Kaala spoke
सम1गातापसीमेतां तनंु संयYय भागव वश इमां तनंु साधो नगरcमव पा=थवः ।
काले पव
ू जया त/वा तपःकवा
ृ तया पनः
ु गXवमसरे
ु ु /<ाणां कतhयमनया वया ।
महाकपा/त आयाते भवता भागवी तनःु अपनW
ु हणायैषा याYया Lलानपपव
ु त ्।
जीव/म?तपदं
ु ाaत त/वा ा?तनjपया महासरेु /<गXतां
ु कव
ु ि/ तट महामते ।
कयाणम तु वां यामो वयं वभमतां दशं न कि>चदप यि_चतं य य नाभमतं भवेत ् ।
इय?वा
ु म>चतो
ु बापं तयोः सोs/तरधीयत तaता1Iयो2रव रोद योः सममंशुभरं शमान ु ्।
Bhaargava! Discard this body of the Sage living on the Samangaa bank and enter this body like a king
entering his city. In course of time, you have to perform penance again in your previous body and you have
to act as the preceptor of Asuras (non-Devas) in the future. Later when the Mahaa Kalpa (after thousand
Yugas, Brahmaa’s day ends) arrives, this body born to Bhrgu’s son should be discarded, never to take it
again, like a used-up flower. O wise One! At present, having attained the state of JeevanMukti, with a form
rising out of past actions (as Bhaargava), you should remain as the preceptor of the great king of Asuras.
May auspiciousness befall you both!
We will go now to wherever we want. He, who has no mind at all, cannot want anything.”
Having said this, even as the father and son stood there shedding tears of joy, he vanished from sight, like
the sun leaving the heaven and earth, along with his rays.
गते ति म/भगव"त कता/ते ृ भवतhयतां वचाय भागवोऽभे
यां "नयते"नयतां ग"तं
कालकारणसंशुकां भावपपशभोदयां
ु ु ववेश तां तनंु बालां सलतामव
ु माधवः ।
सा ZाNमणीतनभ
ु ूमौ ववणवदनाि1गका पपात किLपता तणk
ू "छ/नमला
ू लता यथा ।
त यां वटजीवायां प6त/वां
ु महाम"नः
ु चकाराaयायनं म/6ैः स कमTडलवा2रभः
ु ।
सवा नाqय तत त/वा त याः पूरे वरािजरे स2रतः ावषीवाLबपरप2रतकोटराः
ृ ु ू ू ।
नलनी ावषीवासौ
ृ मधावव नवा लता यदा पूणा तदा त याः ा/ताः पलवता बभःु ।
अथ शDः ु समथ ु थौ वहाणसमीरणः रसमाXतसंयोगादापण ू इव वा2रदः ।
After Lord Kaala left, Bhaargava pondered about what Kaala had said; he understood what the future
course of his life had to be and knowing very well that the rules ordained by Brahmaa could not be
transgressed, he entered the body that had dried up by prolonged exposure to the winds and sun, and which
had to act as the means for many auspicious events in the future.
The Brahmin body of his immediately became pale in the face and shivered a little; and fell on the ground
like a creeper cut at the roots.
When the Jeeva-state entered his son’s body, the great Sage Bhrgu sprinkled some water from his
Kamandalu (water-pot) and uttered sacred chants. All the nerves of the body appeared brimming with life
completely, like the rain-stream entering and filling all the hollows with water.
Like the lotus in the rains, like a fresh creeper in the spring open up fully, when all the parts of his body
became filled up, they sprouted with new life.
Then Shukra got up with his breathing intact, like the cloud that has both the water and wind, rises up.
परोऽभवादयामास
ु पतरं पावानाक"तंृ थमोलासतो मेघः त"नतेनेव पवतम ् ।
पताथ ा?तनीं त/वा आलल1गक"तं
ृ ततः नेहा< वितज
ृ लदि:चराद<तटcमव ।
भगद
ृ ु दश स नेहं ा?तनीं तानवीं तनंु मतो जातेयमया थां हस/नप महाम"तः ।
मप6ोऽयम"त
ु नेहो भगमप
ृ ु ्यहरतदा । परमामीयता दे हे यावदाक"तभावनी
ृ बभवतः
ू ु पताप6ौ
ु
तावथा/यो/यशोभतौ "नशावसानमदतावक
ु पrाकरावव =चरसंगमसंबPावव चDाNवदLपती घनागमस नेहौ
मयरजलदावव
ू । =चरकाल^ढोकTठौ तययोIयतया
ु तया ि थवा त6 महतk
ु ू तावतोथाय महामती
सम1गाि
वजदे हं तं भ मसात6 चDतःु । को ह नाम जगYजातमाचारं नान"तट"त
ु ।
11
He saluted his father of sanctifying form standing in front of him (with suitable words), like the fresh cloud
salutes the mountain with its thunder. The father embraced the original form of his son with affection like
the cloud filled with waters (affection) embraces the mountain slope after a long time. Bhrgu saw the
original form of his son with affection feeling that ‘this is the son produced by me’, though he within
himself laughed at his own attachment. The attachment that ‘this is my son’ stole Bhrgu’s mind also at that
time. As long as the forms were seen, the affection towards each other was unavoidable and the son and the
father shone forth with overflowing affection for each other like the sun and the lotus at the end of the
night, like the Chakravaaka birds meeting after along time, like the cloud and the peacock at the arrival of
monsoon. Steadying themselves somehow after such a joyous occasion, they cremated the Brahmin’s body
which had come from the Samangaa River. Who can ever transgress the rules of the world!
एवं तौ कानने ति म/पावने भगभाग ृ ु वौ संि थतौ तापसौ दcaतौ दवीव शशभा करौ ।
चेरत]ा
ु तव]ेयौ जीव/म?तौ
ु जगगj
ु दे शकालदशौघेषु ससमौ
ु सिु थरौ ततः ।
अथासुरगुXवं स शDः ु कालेन लQधवा/भगरaयामनो
ृ ु योIये पदे ऽ"तटदनामये ।
Then both Bhrgu and Bhaargava remained in that sacred forest absorbed in penance, like the sun and moon
lighting up the sky together. Those two teachers of the world lived for long as JeevanMuktas acting equal
-minded at all places and at all times. In course of time, Shukra became the preceptor of Asuras. Bhrgu
remained established in the unperturbed state befitting him.
शDोऽसौ
ु थमम"त Dमेण जात त मापरमपदादद ु ारकt"तः
वेनाशु म"ृ तपदवCमेण प:चाद/येषु वललतो ु दशा/तरे षु ।
This is how Shukra the renowned Knower, who was born as the first one from the Supreme state, by his
own path of memories (wants) in the mind, wandered in various states of the life experiences later.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART SIX
[BHRGU-UPANISHAT]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Rama spoke
भगव*भगप,ृ ु ु य "तभासानभ"ततः
ु ू यथैषा सफला जाता तथा*य य कं भवेत ् ।
Lord! Why does it not happen to everybody as it happened in the case of Bhrgu’s son where his desires
became real experiences? (If by a mere desire for a girl’s company, Shukra could go to heaven, why not all
Jeevas have similar experiences through their desires?)
BHRGU UPANISHAT
[Bhrgu means something that makes a sound like that of crackling fire.
In Upanishad sense, it is ‘fire’ the state of a Jeeva – the perceiver created for perception.
Bhrgu is the power of Brahman that can exist as any sort of Jeeva-fire.
Bhaargava – creation of the Bhrgu - is the Jeeva state which experiences perceived worlds one after the
other, forced by Vaasanaas. Shukra is the luster, the power that is manifest as the mind, which can produce as
many varieties of experiences as possible.
If all the Jeeva states anywhere and everywhere have one single source as Brahman-state (Bhrgu), then we all
are the Bhaargava states of Jeeva-experiences.
Shukra story is our story only.
Asuraacaarya Shukra is also one such Jeeva that woke out of its dream.
‘Samangaa’ is the uniform state of the mind which is free of agitations and pure like Gangaa.
Brahmin is one who is in the state of Brahman.
For him, the Mukti state is a natural state, in whichever dream character role he is playing.
Bhrgu appeared in front of him, as the Knowledge of Self.

Kaala appeared in front of him, compressing all the life experiences into an instant.
Immediately Brahman state was only left back.
Even Bhrgu (Aakaashaja) was ignored by the woken up Jeeva (Samangaa Brahmin), as a dream character.
Kaala also vanished into nothingness.
That alone was there.
Every Jeeva is a first Jeeva only and all the other Jeeva states are all one single Jeeva’s experience only.
This single Jeeva is the one who is previously mentioned as Aakaashaja- the one born out of the emptiness of
Brahman.
The fire of Jeeva that burns high with the flames of Vaasanaas is referred to by the term Bhrgu, the
Aakaashaja-luster.
Bhaargava is the single deluded Jeeva who experiences as all the Jeevas.
You are also an experience of that one Jeeva only.
You have also forgotten your real source (father) like Shukra had forgotten his real identity as Bhrgu’s son.
There are not many Jeevas- but only one that exists as all!
All the Jeeva states are just one single state of a Jeeva, with Chit alone as the common essence.
‘NehaNaanaasti kinchana’ – says Shankara!]
Vasishta spoke
इयं थममप*ना
ु सा तन7ु 8मणः पदात ् श:ा ु जा"तभागव य ना*यज*मकलि;कता।
This body of Bhaargava was the first of its kind rising out of the state of Brahman and was not tainted by
any other birth.
4
[There is only one ocean that exists as all the waves, whirlpools, foams etc.
There is only one undivided state of Reality that exists as the divided many.
There are no individual Jeevas going through birth after birth; but only one state of perception existing as all.
The quiver nature of Reality is the perceived state of all the worlds anywhere and everywhere that exist
simultaneously as all the three modes of time.
Reality is not in space and not in time.
It is not bound by Kaala.
Kaala is the very nature of Brahman that exits as the changing states of perception.
All the perceived states exist as the potential states, as the Brahman. Everything exists at the same instant.
Kaala is the one who brings the division principle and prevents all the events from happening at once.
He stretches Brahman in an empty expanse; and Jeevas are the stretched out points.
In the story, Bhaargava experienced many identities as many Jeeva states.

Actually we are all the Bhaargava Jeeva states – no – not the son of a Rishi called Bhrgu- but the Bhaargava,
the Aakaashaja’s perception states. Aakaashaja is also not an individual, but is the power of Brahman, or the
very nature of Brahman, like the movement is the nature of the wind.
No one is reborn; no one takes birth again. Aakaashaja like Shukra is experiencing all the Jeeva states as us.
We are not the Jeeva-identities. We are the stretched out points of the taintless Brahman-quiver.]
सव<षणानां स=शा*तौ श:?चत ु य या ि थ"तः तसयमु@यते सैषा वमला ?चददा ु Aता ।

That is called the state of Truth (Reality) which is that of a pure mind where all the desires have been
subdued completely. That is called a taintless mind.
[How do you go back to your real identity of Brahman-quiver?

By developing a pure mind like the Brahmin of Samangaa River!
Samangaa means completeness without parts and divisions.
We are lost in the deep whirlpool of dream-identities, and do not know the way out of it.
If you practice Vichaara on the undivided state of Reality, with a mind purified as explained in the
Mumukshu Vyavahaara section, then the Reality state itself will reveal itself to you, like Bhrgu came in search
of his lost son.]
मनो "नमलसवामा यBावय"त याCशं ततथाशु भवयेव यथावतD भवेपयः ।

Whatever the mind of a taintless nature wishes in whatever way, that will happen in that very manner, like
water becoming a circular pattern.
[Mind is some coloring process, which will instantly exist as what the thoughts rise up as.
All that is experienced by you, or me, or others is the coloring process of mind that exists as our idea-
manifestations.
It is as if we are going through some logical path of days and years to experience something; but it is just the
delusion-power of the mind, and nothing else.
Time is the delusion that makes everything look normal and prolonged, as in a dream.
Time is what makes everything not happen at the same time.
Remove all the dividing lines of time and places; erase off the lines in the canvas and remove all the colours
of names and forms; there is nothing but the pure canvas of Brahman without divisions.
Mind is the painting brush with the five-colour pastes of senses; and it randomly keeps drawing lines on the
empty canvas, names the divided shapes as objects, and makes a story to fit all the divided shapes.
Actually, mind is the very power of Brahman that can exist as any perceived state, like the water appearing as
any circular pattern.]
यथा भगसतृ ु ु यैव वEमः ोिथतः वयं येकमFयेव Cटा*तोs, भगोः ृ सतःु ।
Just like the delusion of Bhrgu’s son was produced by himself, it happens to every one.
Bhrgu’s son is just an example.
[Each Jeeva is a Bhrgu’s son only (Brahman’s flame), caught in the flow of Vaasanaas.]
5
यददं CHयते वHवमेवमेव, अJखलं जगत ् येकमदतं ु मLया मLयैवावा तमपै

ु "त च ।
Whatever is seen here as the world, is similar in nature.
[It is one single dream of Bhaargava (Jeeva-state) seen in various time and place measures, existing
simultaneously as one single agitation called Aakaashaja-state- the quiver nature of Brahman.]
The entire world rises separately as an unreal phenomenon and vanishes also as an unreal phenomenon.
[All the Vaasanaa states called the Jeevas are all as unreal as the Vaasanaa dreams experienced by Shukra,
the story son of Bhrgu.]
ना तमे"त न चोदे "त जगिक*चन क य?चEाि*तमा,मदं मायामMधे ु व पOरज= ृ भते ।

The so-called world never vanishes, never appears for anyone.
(There is no one and no world; but just the state of Reality which exits as all this.)
It is in essence just the delusion-state. It shines as the madness created by delusion.
[Actually the Vaasanaa dream states of Bhaargava were not real at all; they were all his own delusion states
produced by the mind. Mind can stay as any Vaasanaa state as a real experience.
More the Vaasanaas; more the dream worlds!
Our life is just one such dream world of Aakaashaja, the son of Bhrgu the Brahman-flame.]
यथा सं"तभास थः वयं संसारखPडकः तथा तेषां सहRाJण मLया Cटा"न सि*त ह ।
वFनसंकपनगरSयवहाराः पर परं पथ ृ Mयथा न CHय*ते तथेते संस"तवEमाःृ ।
Just like a person who is in the Jaagrat state of perception, creates his own piece of the world at dream,
such false states of worlds exist countless.
The affairs of the ‘city conceived in the dream’ are not commonly experienced.
So are these delusions of the world. (Each lives his own perceived world.)
एवं नगरव*दा"न ृ नभ संकपUपJण सि*त, ता"न न CHय*ते मLयाWानCशं वना ।
In this manner, hosts of cities exist as conceptions in the void sky.
They cannot be seen without an ignorant mind.
पशाचयXरXांस संयेवंUपकाJण ह संकपमा,दे हा"न सखदःखमया"न ु ु च।
The vampires, demi-gods, demons are all similar in nature.
They have only forms made of conception that give pain and pleasure accordingly.
एवमेव वयं चेमे संप*ना रघन*दन ु वसंकपामकाकारा मLयासय वभावनः ।
Rama! We and all others here also have come into existence, in the same way (living our own private
dream- Jaagrat worlds) (as explained in the Shukra’s story). Our forms are made by our own conceptions
and are false, yet appearing as real.
एवं Uपैव ह परे व
यते सगस*त"तः, न वा तवी व तता ु तु संि थतैवमव त"न ु ।
The succession of creations exists in the Supreme in this manner only.
It is not real actually and remains like this in the unperceived Supreme.
येकमदतंु वHवमेवमेव मधैु व ह, वनगमकUपे
ु ण वस*तैकरसो यथा ।
In this manner, a world rises in each mind separately as a meaningless experience, like the essence of
spring rises as the forest bushes.
थमोऽयं वसंकपः थाम[यागतो यथा तथा"तपरमाथन < Cटे नेथं वभाSयते ।
The very first conception of a mind alone expands into so many world-states.
This fact gets understood by the realization of the truth.
येकमदतं ु ?चतं व वभावोदरि थतं इदमथं समार=भं जगपHयि*वनHय"त ।
Each mind makes its own lineage of worlds from the nature of ignorance within its own belly, and perishes
when one understands the mystery of the world-formation.
(The first conception had its own Jeeva crowd as a world; and those Jeevas had their own Jeeva crowd in
their worlds; and it instantly became countless worlds of countless Jeevas, still never reaching the end.)
6
"तभासवशादि त, नाि त व ववलोकनात ्, द\घ वFनो जग]जालमालानं ?चतदि*तनः ।

The world exists as an experience of one’s conception only (because of ignorance).
By the vision of the truth, it ceases to exist. The world which is a web of all the Jeeva-states is a prolonged
dream, and is the stake to which the perceiving mind is tied up with.
?चसतैव जगसता, जगसतैव ?चतकं, एकभावा
वयोनाशः स च सयवचारणात ् ।
The reality of the mind is the reality of the world. The reality of the world depends on the mind.
If even one becomes non-existent, both perish. That happens by the enquiry of truth.
श^ु य "तभासो ह सयो भव"त चेतसः माजनादव मणेम लन येह यि_ततः ु ।
By the process of repeated polishing, the gem loses its taint and shines bright.
When the mind is polished by enquiry into the truth, the ignorance vanishes and the truth shines by itself.
?चरमेकCढा[यासा@छ:भ ु व"त चेतसः, अनाbा*त य संकपैः "तभोदे "त चेतसः ।
सवणc
ु न ि थ"तं या"त मलवयंशुके यथा, एका Cिटः ि थतं या"त न =लाने ?चतके यथा ।
Through a prolonged effort at untiring practice, the mind becomes pure, and unagitated by wasteful
conceptions, it shines with the true light. A good color cannot be absorbed by a dirty cloth; so also the
vision of oneness cannot be grasped by a dirty mind.
Rama spoke
"तभासाम"न जगयेते काल bयाbमाः सोदय तमया जाताः कथं शb ु य चेतसः ।

In the delusory appearance of the world shining in the mind of Shukra, how did all the particularities of the
phenomenon like time, actions etc (which were not previously known to Shukra) appeared and vanished
also? (Since Shukra had never ventured out of the mountain-region, how could his mind produce the exact
copy of heavens and other worlds by itself?)
Vasishta spoke
याC_जगददं Cटं शb
ु े ण पतश
ृ ा ,तः ताC_क य ि थतं ?चते मयरा
ू Pडे मयरव
ू त्।
वभावकोश थमदं तदे तन े bमोदतं बीजेना;करप,ादलतापपफलं
Whatever world was seen by Shukra was already in his mind as understood by his father’s words and
scriptures, like the peacock-essence in the peacock’s egg (which will come out as peacock at the right
time.) That which was concealed in his own mind-hollow, rose up gradually like the sprout, leaves, creeper,
flower and fruit etc rise from the seed.
जीवो य
वासनाब: तदे वा*तः पHय"त, वUपं चा, Cटा*तो द\घ वFनि वदं जगत ् ।
By whatever Vaasanaa the Jeeva is bound within, that alone he sees in a detailed version.
The example can be seen where we conceive our forms (as different also) in a dream.
This world is a prolonged dream.
येकमदतो
ु राम ननंू संस"तख
ृ Pडकः रा,ौ सै*यनर वFनजालव वाम"न फुटः ।
Rama! The pieces of worldly existence rise up vividly and separately for everyone like an entire army
appearing in the dream-magic for a soldier, when asleep at night.
Rama spoke
एष संस"ृ तखPडोथो मथः स मल"त वयं नो वा मल"त त*मे वं यथाव

व_तमह ु स ।
The impure minds rise like separate pieces of worlds through ignorance. (They live in their own delusion
levels and can be categorized as a single group. A Knower’s world is different and he has a different view
of the world. ) Tell me whether the ignorant worlds and Knowledge worlds mix or not.
7
Vasishta spoke
मलनं ह मनोsवीयc न मथः Hलेषमह"त, अयोsयस च संतFते श:े ु तFतं तु ल\यते ।

A tainted mind is not powerful. (It does not have the absorbing capacity for truths.)
Therefore ignorant and pure minds cannot mix together.
An iron piece can join the other iron piece only when heated well.
Similarly, only those minds that are purified by discipline or penance can mix with each other.
?चततवा"न श:ा"नु संमलि*त पर परं एकUपाJण तोया"न या*यै_यं नावला"न ह ।
Pure mind-principles mix together well. Waters of the same kind can mix together; not the muddy ones.
श:ह
ु ?चत य ववासनवमभूतसंवेदनमेकUपं
त याशु श
dया
ु भव"त ब: ु त*मा,य_या ु परस;गमे"त ।
The purity of the mind means the complete absence of Vaasanaas. It does not in the least get agitated by
any object of the sense. It is just the steady state of single uniformity. By attaining such a state of purity,
one becomes capable of absorbing the truth; and becomes one with the Supreme state.
(Knowledge and ignorance are like darkness and light.
Those beings that live in darkness cannot understand the light; those who live in the light cannot ever
understand darkness. Both levels are completely different.
The ignorant can see only divisions; a Knower sees no divisions at all.)
सवसंस"तखPडे
ृ षु भतबीजकलामनः
ू त*मा,"तभास य "तभासेन भ*नता ।
वितवा
ृ "नवितवा
ृ त*मा,वितपव
ृ ू कं सव य जीवजात य सषFतवादन*तरम
ु ु ्।
वितभाजो
ृ ये जीवा ते त*मा,दशनः त*मा,ैकतया सगाि*मथः पHयि*त किपतान ् ।
त*मा,ै_यणालेन ?च,ाः सगजलाशयाः पर परं संमलि*त घनतां याि*त चाभतः ।
के?चपथ
ृ ि_ थ"तगताः पथगे
ृ व लयं गताः के?चमथः संमलता जग
गeजा
ु ि थताXता ।
जग
ग*जासहRाJण
ु य,ास*fया*यणावणौ अपर परलMना"न काननं 78म नाम तत ् ।
मथः संमलनेनैता घनतां समपागताः ु य
यद, यथा Uढं ततपHय"त नेतरत ् ।
In all the world-pieces (private world-perception) which rise as the different bodies made of elements, the
awareness state alone shines forth as the essence of all. The separateness appears real because of the
separateness of the conceptions (like each seeing through a different coloured glass).
Attached to the world or detached - all the activities of all the Jeeva entities are based on the existence of
that (Chit) alone, like the dream rises from the sleep state alone.
Those Jeevas who are attached to the world are also expressions of the same Reality and because of the
same state of Reality essence, perceive the same type of worlds (with same objects) though conceptions are
different. Because of the flow of single stream of the same Reality state, the different types of world-lakes
mix with each other and increase in denseness.
Some lakes separate out and dissolve off as separate only (like the Knowers).
Some mix with each other (like the ignorant).
The world-Gunjaa stays without any damage. (Worlds will never cease to exist; nor the Jeevas.)
Thousands of Gunjaa (some type of red black berry) plants namely the worlds, their number beyond the
counting level, exist in each and every atom, unconnected to each other.
That forest is known as Brahman.
By intermixing they have become dense.
Whatever deep-rooted conceptions are there, they are seen and not the others.
(Simplest example is – if the deep rooted belief is of sun moving round the earth; then that belief alone will
be the truth for those groups of Jeevas. Most of the truths that circulate among the ignorant are mostly
based on blind beliefs only. Body-identity also is one such deep rooted belief.)
वतमानं मनोरा]यं नैफयं समपागताु सा कितम
ृ नसो Wेया त य जीवपर=परा ।
Whatever mind-kingdom is there within a Jeeva, the experience of the same is not possible by another
Jeeva. The divisions belong to the mind, and so the Jeevas appear as divided.
8
(Each person’s feelings, emotions, thoughts, learning, etc are all different and is subjective experience
only; and cannot be felt exactly by the other minds; you can only empathize at the most.)
पर परं संमलतां सगाणां Uढभावनां दे हासता भशं ृ Uढा दे हाभाव तु व म"तः
ृ ।
When these beings in the world with separate mind-worlds, mix together with the same deep-rooted
conceptions, the idea of the existence of the body also becomes deep-rooted.
When that is removed from memory (through Vichaara), the body becomes non-existent naturally.
दे हवपOरUढवाि@च^े=ना व मत ृ ामना मLयानभताऽव
या
ु ू तु श:ाकटकतामता
ु ।
Because of the deep-rooted idea of the body-state, the Chit gold forgets itself, and the falseness is
experienced as real through Avidyaa (absence of right knowledge), in the sheer bracelet state.
यथा श:ःु ाणमgपराणादवेदनात ् वेित वे
यं मनोरा]यं तथा सगा*तरायम ् ।
The pure state of the energy-force namely the Praana-wind penetrates through all (empowering all); and as
the various functions it understands the sound etc (through the senses).
So also the Reality state which penetrates everything, understands the mind-kingdom of all which form the
basis of the world-appearance.
[Actually what does it mean when Vasishta says that each mind sees its own world?
Does every Jeeva create a solid world for itself? No!
Each Jeeva goes through the three mind-states of sleep, dream and waking; and calls the waking-state as the
world and supposes it as the support of sleep and dream.
Body does not sleep dream and wake up; but the body is produced as a conception at the time of experience
only in the waking and dream states; and in the sleep state there is no conception at all of the body , and the
body is non-existent for the sleeping person.]
सवषां
< जीवराशीनामामाव था,यं ?तः जाh वFनसषFताfयम, ु ु दे हो न कारणम ् ।
Every living being goes through three different states of experiences, the waking, dream and deep sleep.
All these states are not caused by the physical body.
एवमाम"न जीववे सयाव था,याम"न नचा=भसीव वी?चवमि म*कच"त दे हता ।
When the Aatman (Reality essence) is in the state of the Jeeva, it stays as the three states of the mind.
The body-state does not shine forth in the Aatman like the wave in the water (because the body is non-
existent except as a conception.)
?चकलापदमासा
य सषFता*तपदि
ु ु थतं ब:ो
ु "नवतत,े जीवो मढः ू सग< वतते ।
The Knower who realizes the truth stays in the fourth state (Knowledge of the truth) that is beyond the
three, by reaching the silent awareness state of the chit, which is his true essence.
The fool who is caught in Avidyaa is absorbed in the activities of the world with the body identity only.
वयोरे कUपैव वसौहाद "नदशनात ् अWः सषFतोऽस=ब:ो

ु ु ु जीवः किHचस सगभाक। ्
The three states are the same for both the Knower and the ignorant, since it is observed that the final
beatitude is mentioned by the Scriptures as the same for both. The ignorant undergoes the sleep state as a
dormant state of Vaasanaas only and lacks the true knowledge. He is aware of the world only as his reality.
सगगवाि@चतः किHचपरसगण < नीयते, सग< सग< पथhपंृ ू सि*त सगा*तराPयप।
तेवFय*त थसगDघाः कदल\दलपीठवत ् सवसगा*तरादरंू प,पीवरवितमत ृ ्।
Chit state of Reality, the basic essence of any world, enters the other worlds also and stays as their essence.
In each and every world, the mind-worlds remain separate and within their worlds also divisions of worlds
exist. Even inside them, hosts of worlds exist like the leaf layers of the banana trunk separated by the
thickness of the leaf, and but the worlds though different stay not far since their essence is the same.
Brahman by nature is a cool state like the bower made of banana leaves.
वभावशीतलं 78म कदल\दलमPडपः कदयाम*यता नाि त यथा प,शतेवप
78मतवेs*यता नाि त तथा सगशतेवप ।
Even if you search through all the hundreds of leaves, there is nothing but the banana leaf anywhere.
Similarly even if you analyze the nature of hundreds of world existences, there is nothing but the principle
of Brahman.
9
बीजमेव रसाफलंु भवा

ू बीजं पनभ
ु वतथा
े 78म मनो भवा ू बोधा
78म परं भवेत ् ।
The seed alone absorbs water and later gives rise to flowers and again becomes a seed.
Similarly Brahman alone becomes the mind and through knowledge becomes the Supreme Brahman again.
रसकारणकं बीजं फलभावेन ज= ृ भते 78मकारणको जीवो जगiपे ू ण ज= ृ भते ।
With the inner moisture as the causal principle, the seed shines forth as the fruit.
With Brahman as the causal principle, the Jeeva shines forth as the world.
रस य कारणं कं याद"त व_तंु न य]यते ु । 78मणः कारणं कं याद"त व_तंु न य]यते ु ।
वभावो "नवशेषवापरो व_तंु न य]यते ु ।
It is not possible to surmise the cause of the moisture in the plant.
Similarly it is not possible surmise the cause of the Brahman.
The Supreme cannot be explained, as it is by nature ‘quality-less’.
नाकारणे कारणाद परे व वादकारणे वचारणीयः, सारो ह कमसारवचारणैः ।
The Brahman state is causeless, and there is no use in debating about its cause (since we cannot find it).
What is the use in meaningless discussions?
बीजं जह
बीजवपःु फल\भतं ू वलो_यते 78माजहि*नजवपःु फलं बीजे च संि थतम ् ।
बीज याक"तम
ृ त ् सवc तेनानाक"तमपदं
ृ न य]यते
ु समीकतcु, त मा*ना यपमा ु शवे ।
The seed actually is seen as discarding its seed form and ends up as a fruit by going through many
modifications. Brahman (seed) does not discard its nature. The fruit namely the Jeeva-world exists in the
seed only (without going through modifications).
The seed (of the world) has all such qualities as form etc. Therefore it is not correct to compare it with the
formless state of Brahman. The Supreme auspicious state is incomparable.
वमेव जायतेs वाभं, न च त]जायतेs*य^क् , अतो न जातं नाजातं, व: 78म नभो जगत ् ।
Brahman by itself appears as different from its nature. It is not produced by another perceiver.
Therefore understand the world to be neither born nor unborn. The world is the empty expanse of Brahman.
CHयं पHय* वमामानं न iटा संपHय"त पeचाbा*तसंवतेः क योदे "त "नजा ि थ"तः ।
मगतणाजलEा*तौ
ृ ृ सयां कैव वदMधता, वदMधतायां सयां तु कैवासौ मगतिणकाृ ृ ।
The perceiver (Self-essence of awareness) sees the perceived only; and does not know of his true self at all.
How will the true state rise for the one who has a mind that is completely occupied by the world made of
the five elements? If the delusion of the mirage waters is there (believing the waters to be real), where there
can be the understanding of truth? If proper understanding is there, where is the possibility of the mirage
getting seen as real?
आकाशवशदो iटा सवा;गोऽप न पHय"त ने,ं "नजमवामानं Cशीभतमहो ू Eमः ।
आकाशवशदो iटा सवा;गोऽप न पHय"त तेषां "नजमवामानं Cशीभत ू मवाEमः ।
The seer is actually the expanse of awareness only; and all are his parts only, yet does not see his own self
that perceives, like not seeing one’s own eyes which sees all. Ah, the power of delusion!
The seer is actually the expanse of awareness only; and all are his parts only, yet does not see his own self
all like the person who without the delusion sees all as his self.
आकाशवशदं 78म यनेनाप न ल[यते, CHये CHयतया Cटे व य लाभः सदरतः ु ू ।
The reality state of Brahman is as expansive as the sky (space). It cannot be caught by making an effort
(like obtaining a perceived object).
(Actions like the ascetic practice, meditation technique, body-based yoga, Praanaayaama, deity worship,
visiting holy places, Mantras, recitation of hymns, will not make one realize the truth except the practice of
Vichaara.)
ताCMभाव वUपेण वना य, न CHयते, त,ाप दरोद ू तैव iटःु सjम
ू य CHयता ।
Any object is perceived by being one with it.
Even then the subtle vision of the perceiving entity the Self as an object is far indeed.
(An object is obtained by being one with it in thought and striving for it; Brahman state is not such an
object that can be obtained by thinking about it, and striving for it, as if it is an outside object, separate
from you.)
10
CHयं च CHयते तेन, iटा राम न CHयते, iटै व संभवयेको नतु CHयमहाि त ह ।
iटा सवामको CHये ि थतHचेकैव iटता। ृ
The seen is seen by that, but the seer cannot be seen Rama.
The seer alone is there; the seen does not come into existence at all.
The Seer is the essence within all, and when he alone is in the seen, what is there as something seen?
(A seer cannot attain himself as a seen.)
सवशि_तमता राkना य
यसंप
यते यथा ततथानभवयाश ु ु
स एवोदे "त ततथा यथा मधुरसोलासः खPडो भव"त भासरः ु ।
The all powerful king experiences whatever he acquires; he alone stays as the enjoyer of those that he has.
(The Self does not acquire anything outside of it but) it itself rises as all the other objects.
The sweetness of the sugarcane alone rises as the candied sugar also.
रसतामजह@चैव फलपपलतो*नतः
ु ?चदलास
ु तथा जीवो भयो ू भव"त दे हकः।
?च*मा,तां तामजहदे व दशनC;Mमयं अ*तः वानभवHचै
ु व जग वFनं पHय"त
अह=तादरसे भौमे खPडकवमवाम"न नानाखPडसहRौघैरि
वतीयै"नजामनः
यथोदे "त रसो भौमिHचतथोदे यसंEमम।्
Without discarding the essence of the spring, the tree grows high with flowers and fruits; so also the shine
of the Chit alone is the Jeeva that rises as endowed with a body.
Without discarding its original state as Chit, it sees the dream of the world made of the ‘seen and the
seeing’ as an experience within itself.
The lump of salt-substance rises as thousands of pieces, yet unbroken in essence; similarly the lump of ‘I’
ness as its substance broken into many pieces the Chit also stays as many Jeevas in the same way, unbroken
and without any second thing.
?चiसोलासवXाणांृ कचतामामनाम"न CHयशाखाशताlयानामह ना*तोऽवग=यते ।
खPडः येकमेवायं यथा रसचमकृ"तं वादययेवमेषा ?चपथ_पHय"त ृ संि थ"तम ् ।
The trees (Brahmandas) with the Chit-essence as the substance shine with the same essence as hundreds of
branches of the seen (worlds of Jeevas), for which there is no end at all. Each tree is separate and shines
with its own uniqueness; so also, Chit also sees the different states.
या योदे "त यथा य या जीवश_तेः वसंस"तः ृ तां तां तथै"त सा वाम?चiपभवनि
ू ु थ"तम ् ।
Whatever rises as the world for each Jeeva (through the particular Vaasanaas), it attains that state and stays
as the world-state with itself as the essence.
(Jeeva is not just some light streak within the body; but the entire perceived world around it with itself is
the Jeeva.)
जीवसंसतयःृ कािHचमलि*त पर परं वयं वAय संसारे शा=यि*त ?चरकालतः ।
Sometimes these separate worlds of Jeevas (with similar Vaasanaas) mix with each other (and produce a
common world-scene, like many seeing the same dream); and dissolve off after a long time (till dissolution
occurs).
सjमया
ू परया Cmया वं पHय Wानतेजसा जग]]वालसहRाJण परमाPव*तरे वप ।
?चते नभस पाषाणे ]वालायाम"नले जले सि*त संसारलXाJण "तले तैलमवाJखले ।
Endowed with the subtle abstract vision, see by the light of Knowledge, thousands of world-flames existing
in each subtle atom. In the sky, stone, flame, air and water rising from the mind expanse, millions and
millions of worlds exist like the oil that fills up the sesame seed.
स:मे"त यदा चेत तदा जीवो भवेि@च"तः, श:ा ु च सा सवगता, तेन त*मेलनं मथः ।
सवषां
< पnजाद\नां वसताEमUपकः जग^ीघमहा वFनः सोऽयम*तः समिथतः ु ।
When the mind becomes ripe with knowledge, then the Jeeva stays in the original state of Chit.
Reality state is very pure (division less) and is in all; therefore the mixing of the mind-worlds becomes
possible (so that all are able to see the same type of world.)
(Each group of Jeevas is a Viraat-state or Brahmaa-totality.)
The prolonged huge dream of the Jagat rises as a delusion-state of the many lotus-borns within themselves.
11
वFना वFना*तरं याि*त किHचBतपर=पराः

ू तेनोपल=भः कुoयादावसौ Cढतरः ि थतः ।
Many groups of living things (with the same Vaasanaas) go from dream to dream.
That is why the world stays solid and firm for them.
(For example, if the Jeevas with eating Vaasanaa are dense, then their world will be filled with restaurants
only; if the Jeevas with devotion Vaasanaa are dense, then their world will be filled with temples only.)
य
य, ?चBावय"त तत,ाशु भवयलं, तया वFनेऽप य^ृटं तकाले सयमेव तत।्
Whatever the Chit conceives, it becomes that alone completely.
Because of that, even that which is seen in the dream also is a real for that dream time-span.
?चदणोर*तरे सि*त सम तानभवाणवः ु यथा बीजा*तरे प,पपफलाणवः
ु ।
All the ‘experience atoms’ stay within the Chit-atom as potential states ready to be experienced, like the
atoms of leaves, flowers, and fruits stay inside the seed ready to spring forth at the suitable time.
परमाणजगय*तम
ु *ये ?चपरमाणवः ल\नमाकाशमाकाशे
वैतै_यEममसज ु ृ ।
The subtle atoms of Chit are inside each subtle atom of the world, like the empty expanse within the empty
expanse. This is my instruction to you. Discard the delusion of twoness and oneness.
दे शकाल bयाiSयैः वैरेवाणभरेु व ?चत ् अणनू नुभवय*तOरतराJण नसंभवात ्
वयं सग य क?चतः वFने ?चदणखPडकः
ु 78मादे ः
कpट"नट य दे हCmयानभावतः
ु ं
क?चतं क?चदे वेह व तत ु तु न कचनं ।
Chit alone experiences these world atoms within itself with its own measures of place and time. Since there
is no other thing than itself, the chit-atom piece itself shines as the dream of Brahmaa and his Jeevas.
But actually nothing is there as real, even if there is something indescribable as the experience even as the
body-state of a worm.
वयं सयं वादय*ते
वैतं ?चपरमाणवः वयं कच"त फारदे हिHचदणखPडकः ु ।
Subtle atoms of Chit namely the Jeevas enjoy their own self as the duality state (like a drugged person
climbs his own shoulder). The divided piece of Jeeva shines itself as the ‘spread out structure of
perception’.
ने,ादकसम
वारै
ु ु ः संवदामोदमि
गरन
ु ् संपHयतीतरां किHच
बहUपेण ?च:टः ।
Through the flower-doors of eyes etc (senses), throwing out the fragrance of the awareness, the Chit-pot
sees another in an ‘outside’.
सवगवादनाशवा^ृHयबीज य वै ?चतेः अ*तरे वाJखलं किHचपHययवमलं जगत ् ।
त,ा"तकालकलनाद*म]ज"तु "नम]ज"त ।
The Chit-seed of the perceived, being in all and imperishable, sees within itself the taintless Jagat.
Being absorbed and identified with it for long, it keeps sinking and diving inside it again and again.
वFना वFना*तरं त, तथा पHय*पनः ु पनःु मLया वटे षु लठ"त
ु शलेव शखर@यता ु ।
Going through dream after dream, it keeps rolling wastefully in the false worlds, like a piece of rock rolling
down the hill through bushes and forest lands.
के?चसंमलताः के?चदाम*येवाEमे ि थताः मMनाः वसंवसरे फर*तो ु दे हखPडकाः ।
The body-pieces shine forth in their own state of perception.
Some mind-worlds are mixed up (through similar Vaasanaas); some are not in delusion and stay in the
Aatman-state only.
वयम*तः पHयि*त ये जग]जीववEमं तै तैः कैिHचततं CHयमस वFनवदा?तम।्
Those few who understand the Reality within and observe the deluded state of the world of Jeevas, stay in
the perceived world that is spread out all around them, as if it is an unreal dream-world.
सवामवा वभाव य त^ृHयं सयमाम"न सवगं व
यते य, त, सवमदे ु "त ह ।
Since the very nature of the Reality state is to be present in everything, the Reality state within alone is
present in everything and rises anywhere as anything.
[You are a Jeeva with some Vaasanaas, which makes other Jeevas rise in your world, sharing the same world.
Those other Jeevas produce other Jeevas with other similar Vaasanaas, and share the same world of theirs.
That is why the world looks filled with all sorts of objects and people; as a mixed ground of Vaasanaa fields.]
12
जीवा*तः "तभासस ्य सव य पनर*तरेु जीवखPड उदे यु@चै त या*तOरतोऽप च ।

The world is reflected within every Jeeva, and again the Jeeva piece (with thousands of broken Jeeva pieces
like the salt lump) rises within that also, and expands limitlessly.
जीवा*तजायते जीव त या*तराप जीवकः सव, र=भादलव]जीवो जीवा*तरे व ह ।
Jeeva gets produced within each Jeeva, inside that Jeeva also is produced another Jeeva.
Everywhere Jeeva within Jeeva exists like the layers of the banana trunk.
(Each Jeeva is a potential state for a world-scene.)
CHयब:परावतौ
ु ृ सममेतदन*तरं हे =नीव कटकादवं पOरWातं वनHय"त ।
When the mind is turned away from the reality of the perceived, immediately the perceived world of
divisions perishes like the bangle-sense in the ‘gold alone’ knowledge.
वचारो य य नोदे "त कोऽहं कमदमयलं त या*तन वम_तोऽसौ ु द\घr जीव]वरEमः ।
वचारः सफल त य वWेयो य य स*मतेः दनानदनमाया"त
ु तानवं भोगगधता।
ृ ृ
As long as the Vichaara does not rise in anyone as to who am I and what is this world around me, the
prolonged delusion fever-frenzy of the Jeeva does not get removed. Vichaara is considered as bearing fruit
when the greed for enjoyments gradually thin out for the pure-hearted aspirant.
यथा दे होपय_तं
ु ह करोयारोMयमौषधं तथेि*iयजयेs[य ते ववेकः फलतो भवेत ् ।
ववेकोsि त वच येव ?च,ेsिMनOरव भा वरः य य तेनापOरय_ता दःखायै
ु वाववे कता ।
यथा पशन < पवनः सतामाया"त नो ?गरा यथे@छातानवेनैव ववेकोs य वबdयते ु ।
Only if the medicine enters the body, will the disease be cured, making one healthy.
Only if sense-control is practiced, discrimination will become fruitful.
If discrimination stays at the level of speech only, it can give light as a painted picture of the sun only.
He who has not discarded his non-discriminative nature is in for real pains.
By touch only the reality of the wind is known; not by talking about it.
By the decrease of desires only, a person’s discrimination can shine forth.
?च,ामतंृ नामतमे
ृ व व:, ?च,ानलं नानलमेव व: ?च,ा;गना ननम;गने ू "त वाचा ववेक वववेक एव ।
पवc
ू ववेकेन तनवमे
ु "त रागोऽथ वैरं च, समलमे
ू व पHचापOरXीयत एव, यनः स पावनो य, ववे कताि त ।
Understand that the nectar in the painted picture is not nectar at all; understand that the fire in the painted
picture is not the fire; and the woman in the painted picture is not the real woman also.
Viveka in words is actually non-Viveka only.
In the beginning, the attraction and repulsion towards the objects reduce through the practice of Viveka,
and will completely become uprooted later. The effort endowed with Viveka is indeed the most sacred path
towards the realization of the truth.
जीवबीजं परं 78म सव, खमव ि थतं तेन जीवोदरजगयप जीवोऽ यनेकधा ।
Para Brahman is the seed of the Jeeva and exists everywhere as the empty expanse.
Therefore, even inside the belly of a Jeeva there are varieties of Jeevas.
?च:नैकघनामवा]जीवा*तजsवजातयः कदल\दलवसि*त कpटा इव धरोदरे ।
Because of the dense state of dense Chit, the hosts of Jeevas inside the Jeeva stay like the layers of banana
leaves, like worms cuddling under the ground (each enveloping the other).
यो यो नाम यथा hीमे कक वेदाBवेकमः ृ य
य^ृHयं श:?चखं
ु त]जीवो भव"त वतः ।
In the hot season, worms get produced inside the faces and sweat.
So also, whatever perceived is there, the pure state of Chit becomes the Jeeva (perceiver-worm) by itself (in
the delusion-heat).
यथा यथा यत*ते ते जीवकाः वामस:ये तथा तथा भव*याशु व?च,ोपासनbमैः ।
दे वा*दे वयजो याि*त यXा यXा*tजि*त ह 78म 78मयजो याि*त यदत@छं ु तदायेत ् ।
For whatever end the Jeeva things strive for themselves, they become that alone through the variety of
practices prescribed. The Deva worshipper reaches the Devas; the Yaksha worshipper reaches the Yakshas,
the Brahman seeker reaches the Brahman state.
One must take to a practice that is not lowly.
13
स म_तो
ु भगप,ो
ृ ु ु ह "नमलवा वसंवदः ब:ः थमCटे न CHयेनाशु वभावतः ।
भव
ु जाता पOर=लाना बाला यथमं परः ु संवाFनो"त तiपा ू भवय*या न काचन ।
Bhrgu’s son was liberated because of the pure state of his understanding.
He was bound by whatever was perceived first by the very binding nature of the ‘Seen’.
The withered immature Jeevas born in the perception-stage attain that as perception which comes into their
mind at the beginning; not anything else.
(Which Vaasanaa rose at first to become a Jeeva now as you- who can know?
Where can you search for the first seed in the forest covered by weeds only without a gap?)
Rama spoke
जाh वFनदशाभेदं भगव*व_तमह ु स कथं च जाh]जाh या वFनो जाh

Eमः कथम ् ।
Lord! Explain to me kindly, the difference between the waking state and the dream state.
How is the waking state, the waking state? How is it that the delusion of the world is dream-like in nature?
Vasishta spoke
ि थरयय_तंु यत]जाhद"त कLयते अि थरययं य यात वFनः समदा ु Aतः ।

What is believed to be stable is known as the waking state.
What is believed to be not-stable is said to be a dream state.
(What other difference is there?)
जाhवे XणCटः या वFनः, काला*तरे ि थतः त]जाh वFनातामे"त, वFनो जाhवम@ ृ छ"त ।
In the waking state, (after waking up), the dream seems to last just for a second.
The waking state also becomes a dream-state if it was for a shorter span; and then the dream will appear
like the waking state.
जाh वFनदशाभेदो न ि थरताि थरते वना समः सदै व सव, सम तोsनभवो ु sनयोः ।
Except for the stableness or non-stableness of the states, the experience-level for all is the same in the
waking and the dream states always.
वFनोऽप वFनसमये थैया]जाhवम@छ"त ृ , अ थैया]जाhदे वा ते वFन ताCशबोधतः ।
Even the dream state at the time of dreaming is stable only, and is like the waking state. Through unstable
nature the waking state also appears like a dream, by such an understanding (through Vichaara).
वFनोऽप जाh
ब
dयंु शो जाhवमनग@छ"त
ु , वFनता वFनब
dया ु तु यथासंवेदनं ि थतम ् ।
The dream also is grasped like the waking state only, and is experienced like the waking state.
The dream state when understood as a dream and stays like that (as unstable and false).
(The waking state also turns out to be false at the rise of knowledge- the Turyaa state.)
यतु यावि थरं ब:ंु तताव]जाhद@यते ु Xणभ;गातु त वFनो यथा भव"त त@uणु ।
Whichever state be it, when it is experienced as stable, that is known as Jaagrat.
When it is understood as momentary, how it turns into a dream, listen.
(Dream is the waking state when dreaming. Is this waking state also a dream only? )
JAAGRAT
जीवधातःु शर\रे ऽ*तव
यते येन जीSयते, तेजो वीयc जीवधातOरया
यभधम;ग
ु यत ् ।
Sयवहार\ यदा कायो मनसा कमणा ?गरा भवेतदा मg*न*नो
ु जीवधातःु सप"त ।
ति म*सपय;गेषु सवा संवददेु "त ह Cटवाै"त ?चताfयम*तलvनजग
Eमम ् ।
ईXणादषु र*xेषु सर*ती बहमयं नानाकारवकाराlयं Uपमाम"न पHय"त ।
ि थरवाततथैवाथ जाhदयवग=यते जाhbम इ"त ो_तः सषFतादbमं
ु ु ण
ु ु।
14
The ‘element of Jeeva’ (basic seed of Jeeva with Vaasanaas) stays inside the body (conceiving so); and one
lives because of this Jeeva Dhaatu. It goes by the various names as Teja (the heat), Veerya (the power to
move the body), Jeeva Dhaatu (the survival need and the ego based existence) etc, Rama.
When the Jeeva moves about in the world through the body, mind and actions, then the Jeeva-element
slides out like the wind that moves out. When it slides out, the limbs attain consciousness (and react to an
outside); and by the perception state it attains the name of Chitta and the associated delusion of the Jagat
existence. Streaming out through the holes called eyes etc it sees multifarious images in an outside within
itself. Because of the stable nature of the perceived, it is understood as the waking state.
Now listen to the explanation of Sushupti.
SUSHUPTI
मनसा कमणा वाचा यदा Xु[य"त नो वपःु शा*तामा "तट"त व थो जीवधातु तदा वसौ ।
समतामागतैवातैः Xो[यते न Aद=बरे "नवातसदने द\पो यथाऽऽलोकैककारकः ।
ततः सर"त ना;गेषु संवXु[य"त तेन नो, न चेXणाद\*याया"त र*xाPयाया"त नो बहः ।
जीवोऽ*तरे व फर"त
ु तैलसंव
यथा "तले, शीतसंव^म इव नेहसंव
यथा घते
ृ ।
जीवाकारा कला का?चि@च"तः व@छतयाम"न दशामाया"त सौषिFतं ु सौ=यवातं वचेतनाम ् ।
When the body is not agitated by the mind, action or speech, the Jeeva Dhaatu stays quiet curled up within
itself. The winds stay equal and the heart expanse is not disturbed, like the light that reveals the objects
stays motionless in a windless room. The consciousness does not flow through the limbs in the least, and
there is no streaming out of the holes and no outside also. The Jeeva stays inside like the sesame-state
within the sesame seed, the cold-state within the snow flake, the stickiness-state within the ghee.
The Jeeva-nature of the Chit as some Jeeva state stays pure and attains the un-conscious sleep state like the
wind that has no movement.
TURYAA
Wावा चेत यपरते
ु सा=यं Sयवहर*नप जाh वFनसषFते ु ु षु संब:
ु तय
ु वा* मत ृ ः।
After knowing the common essence of all, with the subdued mind, when a person remains in an enlightened
state though moving in all the three states of waking, dream and deep sleep, he is said to be in the state of
Turyaa (transcended state).
SVAPNA AS JAAGRAT; JAAGRAT AS SVAPNA
सषFते
ु ु सौ=यतां यातैः ाणैः संचायते यदा स जीवधातःु सा संवततिHचततयोदता ।
वा*तसं थजग]जालं भावाभावैः bमEमैः पHय"त वा*तरे वाशु फारं बीज इव iमम
ु ्।
जीवधातय ं
ु दा वातैः क?चसं Xु[यते भश
ृ ं ततोऽ =यहं सFत
ु इ"त पHययाम"न खे ग"तम ् ।
यद=भसा FलाSयतेऽसौ तदा वायादसंEमं अ*तरे वानभव"त
ु वामोदं कसमं
यदा पतादनाbा*त तदा hीमादसंEमं अ*तरे वानभव"त
ु फारं बहOरवाJखलम ् ।
र_तापणr
ू र_तवणा*दे शा*काला*बहयथा पHययनभावात,ै
ु व च "नम]ज"त ।
सेवते वासनां यां तां सोऽ*तः पHय"त "नiतः पवनXोभतो र*xैब हरXादभयथा।
अनाbा*तेि*iयि@छiो यतः Xुyधोऽ*तरे व सः संवदानभवयाश ु ु स वFन इ"त कLयते ।
When the Jeeva Dhaatu is provoked to move through the energy forms of Praana which were quiet in
Sushupti state, then the consciousness raises as the mind-state. It then sees the network of the world which
is within itself through various images of objects appearing and disappearing one after another in a deluded
state, inside only, like the seed sees the tree inside itself.
When the Jeeva-Dhaatu is well-agitated by the Praanas, then it rises as the agitation of ‘I am asleep’ and
sees itself moving about in an empty expanse.
When the moist content is more in the system, then it experiences water-scenes within itself like the scent
inside the flower itself. When the bile content is more, it experiences the heat of the summer etc inside
itself as if everything is outside. When the blood flow is fast, it sees the world as filled with blood or red
colour and seeing them outside, it drowns there itself.
Whatever Vaasanaa is concealed within, it experiences that itself when asleep, agitated by the winds, like
seeing a world outside through the holes of eyes etc. When the sense organs are not used and still agitated,
when one experiences the world within, then it is known as Svapna.
15
समाbा*तेि*iयि@छiो यः Xुyधो वायना ु यदा पOरपHय"त त]जाhदयाहम ु ु"नसतमाः ।

When the senses are agitated by the wind, then whatever is seen (call it Svapna or Jaagrat), that is known as
Jaagrat (waking state) say the great Munis.
इ"त वदतवता वयाधना*तःु ?थतमहाम"तनेह सयताfया
अस"त जग"त नैव भावनीया म"तA"तसं ृ A"तदोषभावनी या ।
You who are of excellent intellectual prowess must understand what I have explained in the correct
manner, and never should believe in the unreal world-state which is said to have absolute existence and
which contains the faults of death, loss and destruction.
एतते क?थतं सवc मनोUप"नUपणं वHवUपतया तनो"त मलनं मनः ।
All this was told to you to explain the nature of the mind.
The tainted mind alone appears as the picture of the world.
Cढ"नHचयव@चेतो यBावय"त भOरशः ू ततां यायनलाHलेषादयः पPडोऽिMनतामव ।
भावभावhहोसगCशHचेतनकिपताः नासया नाप सया ता मनHचापलकाOरताः ।
मनो मोहे तु कतृ याकारणं च जगि थतेः वHवUपतयैवेदं तनो"त मलनं मनः ।
मनो ह पुgषोनाम तं "नयो]य शभे ु प?थ त]जयैका*तसाdया ह सवा जग"त भतयः ू ।
Whatever the mind conceives with firm ascertainment, it attains that state itself completely like the fire
takes on the forms of fire embers etc. The presence and absence of objects, acceptance and rejection are all
mind-produced; not unreal, nor real; but are just made by the agitations of the mind.
Mind is the creator and cause of the Jagat-formation through delusion. The tainted mind alone expresses
like this world-scene, in this manner. Mind alone is named as the Purusha.
Direct it in the right path.
All the prosperities (higher states of knowledge) are possible through the conquering of the mind only.
पgु षHचे@छर\रं याकथं शbो ु महाम"तः अगमि
ववधाकारं जना*तरशतEमम ् ।
अतिHचतं ह पgषःु शर\रं चेयमेव ह य*मयं च भवयेततदवाFनोयसंशयम ् ।
If the embodied person is really the physical body, how can Shukra the wise, attain so many forms and
have hundreds of delusory lives as different persons? Therefore mind alone is the Purusha. The body is just
a mental projection, and whatever its content is, that alone it attains for sure.
यदत@छमनायासमनपा?ध
ु ु गतEमं यनातनसं ु धानं कg
ु ततामवाF यस ।
Therefore think of that only with effort - that which is not lowly, that which is known without any effort,
that which has no superimposed qualities; by freeing yourself of the delusion of the belief in the reality of
the world; then you will stay in that state only.
अभपत"त मनःि थतं शर\रं नतु वपराचOरतं
ु मनः या"त
अभपततु तवा, तेन सयं सभग ु मनः जहावसयम*यत ् ।
The body falls into the state that is inside the mind; the mind does not reach the scenes as moved by the
body. Therefore let the truth be the state that is attained by you, hey good one; let it discard everything else
that is unreal.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART SEVEN
[MIND IS THE WORLD]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
INTRODUCTION
Vasishta continues the topic of mind and its actions; and also describes the state of a person who lives in
the world with the vision of truth.
4
Rama spoke
भगव*सवधम, संशयो महानयं /द 0यावतते लोलः कलोल इव सागरे ।

द5काला
यनवि6छ*ने तते "नये "नरामये 8लाना संव*मनो ना8नी कतः
ु केयमपि
ु थता ।
य माद*य*न नामाि त न भतं ू न भवय"त कतः ु क;<5कथं त= कल>क त य व
यते ।
Bhagavan! You are well versed in all the Scriptures! A great doubt troubles my heart yet!
What and how is it that a thing called mind of the nature of tainted cognition is present in the Supreme-
which is spread out everywhere, which is eternal and free of afflictions, and which is undivided by the
phenomena of space and time? Since the factor of another thing having existed, existing or will be existing,
is not there at all, then- wherefore, in what manner, how does this taint appear in the Supreme?
Vasishta spoke
साधु राम वया ो5तं जाता ते मोAभाBगनी म"तCतम"नय*दा न*दन येव मDजरE ।
पवा
ू परवचाराथतपरे यं म"त तव संाF यस पदं ो6चैय ाFतं शंकरादभः ।
Hन या य तु हे राम न काल तव सं"त, सJा*तः कKयते य= त=ायं Hन उ6यते ।
सJा*तकाले भवता ट0योऽहमदं परं करामलकवतेन सJा*त ते भवय"त ।
सJा*तकाले Hनोि5तरे षा तव वराजते ावषी
ृ व ह केकोि5तय5ता
ु शरद हं सगीः ।
सहजो नीलमा 0योि8न शोभते ावषः
ृ Aये, ावष
ृ वनदNपयोदप
ु टलोिथतः ।
अयं कत ृ आरPधो मनो"नणय उतमः य
वशाQजनताज*म तदाकणय सRत ु ।
Well said Rama! Your intellect is indeed fit for liberation and is similar to the flower cluster of the garden
which oozes out excellent honey. Your mind is always engaged in resolving the doubts about the
Supremacy beyond and the perceived world seen here. You will indeed attain the highest state of
knowledge equaling that of Lord Shankara and other Devas.
At this level of your mind (where you have not still experienced the realized state), the answer for your
question cannot be given. When the final section is reached where I discuss about the final state of
realization, I will give a suitable answer to your query.
At the final stage of conclusion only, you should question me like this; and you will see the conclusion like
the gooseberry kept in the palm.
At the final stage of conclusion only, your question becomes suitable, like the peacock-cries at the
monsoon, and the swan-cries at the autumn.
(In this immature level of your understanding, doubts rise like monsoon clouds, and your questions are like
the peacock cries. At the end of the discourse, when your understanding matures, your doubts will be
naturally cleared and you will express joy alone in your words, like the swan that cries at autumn.)
When the monsoon clouds vanish, naturally the blue sky will shine forth. In the monsoon the low clouds
alone hang down heavily.
At present we are discussing deeply about the mind-nature because of which the hosts of living beings rise
up. Hey Rama of good conduct, now you listen to the continuation of the same topic.
एवं क"तTपे
ृ यं मनोमननधमणी कम"त U राम "नणVतं सवरैU व ममAु ु ु भः ।
Now we have understood that the nature of the mind is agitation or thoughts.
All the seekers after liberation now know that the mind is synonymous with ‘action’.
(Mind agitation alone is seen as the action of the body.)
शणृ ु दशनभेदेन त*नामाभमताक"तं ृ वािWमनां वदतां यातं Bच=ाभः शा =<िटभः ।
By the differences in the viewpoints, the reality has taken on many names and qualities by the scholars with
various philosophical views. Listen to this.
5
MIND IS ACTION
यं यं भावमपादते
ु मनो मननचDचलं ततामे"त घनमोदम*तशः पवनो यथा।
तत तमेव "नणVय तमेव च वकपयन ् अ*त थया रDजनया रDजय* वामहं कृ "तं
ति*नHचयमपादाय
ु त=ैव रसम6छ"त
ृ य*मयवं शरEरे तु ततो बJीि*Yये
ु षु च ।
य*मयं ह मनो राम दे ह तदनु त
वशः ततामाया"त ग*धा*तः पवनो ग*धतामव ।
बJीि*Yये
ु षु वगसु कमि*Yयगण
U ततः फर"त
ु वत एवोवV रजोलोल इवा"नले ।
कमि*Yया[ण
U AुPधे वशि5तं णययलं, कम "नप
यते फारं पांसुजालमवा"नले ।
Mind which is always agitated by various thoughts takes on the state of the perceived as per its agitation
quality, like the wind carrying the scent of the flower which it is in contact with. Ascertaining those very
ideas, expanding those very ideas, the mind colors the ego with the same colors (by superimposing the
qualities of ugly, beautiful, good, bad, liked, disliked, right, wrong etc, based on the ego-standpoint).
It ascertains those very ideas as real and tastes them again and again.
Whatever ideas fill the mind, the organs of knowledge and the body act accordingly.
In whatever the mind state is in, the body which in its control moves accordingly and acts united with the
mind like the wind which collects some fragrance carries the same fragrance.
In whatever way the organs of knowledge move forth, the organs of action follow suit like the ground gets
covered by the dust that is in the wind. Once the organs of action are on the move, the mind uses its power
and fulfills the desired action like the wind covering everything with dust.
एवं ह मनसः कम, कमबीजं मनः मतं ृ , अभ*नैव तयोः सता यथा कसमग*धयोः
ु ु ।
In this manner, the mind performs an action. Mind alone is known as the seed of action.
Both the mind and action are inseparable like the flower and its fragrance.
या<शं भावमादते <ढा]यासवशा*मनः तथा प*दा^यकमा^यथाशाखा वमDच"त ु ।
तथा `यां तफलतां "नपादय"त चादरात ् तत तमेव चा वादमनभयाश ु ू ु बaयते ।
Whatever ideas the mind develops through deep habituated practice, based on those very ideas it gives out
various definitions for those things called the vibration (agitation within) and action (outwardly) (by
explaining the actions with imagined reasons.) Then it zealously accomplishes the action and attains the
results thereof. Then getting a taste for the same thing, it experiences it repeatedly and gets bound.
यं यं भावमपादते
ु तं तं वि व"त व*द"त तत6bे योs*य*ना ती"त "नHचयोs य च जायते ।
Whatever perceptions are experienced, it accepts them as real; and, ‘There is nothing better than this’ such
an affirmation rises in it. (Each Jeeva is always under the false conceit of it knows the best, be it a daily
chore, or a philosophy that explains the world and its source.)
धमाथक ाममोAाथd यत*ते सदै व ह मनांस <ढभ*ना"न "तपया वयैव च ।
(As prescribed by the scriptures, everyone tries to fulfill the four goals of life- Dharma, Artha, Kaama and
Moksha.) All the minds always strive for the attainment of the ‘Righteous way of life; ‘Wealth to live in
comfort’; ‘Well-directed ambition’; and ‘Liberation from the worldly existence’.
Yet they are entirely different in their suppositions and their own mode of thinking.
(Though every philosophical view has Moksha alone as the goal, the theories and explanations differ from
one scholar to the other. The idea of Moksha itself is different for different cults.)
मनो वै कापलानां तु "तपित"नजामलं उररEकय ृ "नणVय किपताः शा =<टयः ।
मोAे तु ना*यथा ािFतeर"त भावतचेतसः वां <िटं "तfब8बि*त ि थताः व"नयमgमैः ।
वेदा*तवादनो ब
aया
ु hiमेदम"त Tढया मि5तः
ु शमदमोपेता "नणVय पeरकिपता ।
म5तौ
ु तु ना*यथा ािFतeर"त भावतचेतसः वां <िटं ववkृ वि*त ि थताः वैरेव "नयमgमैः ।
व,ानवादनो ब
aया
ु फर
ु वgमपरया
ू मि5तः
ु शमदमोपेता "नणVय पeरकिपता ।
म5तौ
ु तु ना*यथा ािFतeर"त भावतचेतसः वां <िटं ववkृ वि*त ि थताः वैरेव "नयमgमैः ।
आहतादभर*यैHच वयाभमतये6छया BचरािHच= समाचारै ः किपताः शा =<टयः ।
"न"नमतोथसौ8या8बब
बदौघै
ु ु ु eरवोिथतैः व"निHच"तरै "त ौढा नानाकारा ह रEतयः ।
6
The minds of Kapila and his followers (SaankhyaVaadins) extend their faultless acceptance of the pure
consciousness; superimpose the reality of the Supreme on the perceived world; and create their specialized
theories. Ascertained in their minds that liberation is not possible in any other way; they reflect the same
idea in their theories; and remain established in the confused doctrines concocted by them (which do not
get supported by the statements of the Scriptures).
Those who adhere to the theory of Vedaanta (concluding portions of Vedas), intellectually getting the
ascertained belief that this world is nothing but Brahman, make the theory that liberation is attained only
through subduing the agitations of the mind and through the control of the mind which goes after the
perceived objects. Ascertained in their minds that liberation is not possible in any other way; they make
theories which are conducive to their view-point and remain established in the confused doctrines
concocted by them.
(VijnaanaVaada is a school of Mahayana Buddhism.)
VijnaanaVaadins intellectually ascertaining the confused beliefs thought out by them make the theory that
liberation is attained only through subduing the agitations of the mind and controlling the mind going after
the perceived objects. Ascertained in their minds that liberation is not possible in any other way; they make
theories which are conducive to their view-point and remain established in the confused doctrines
concocted by them.
(Arhat in Buddhism signifies a spiritual practitioner who has realized certain high stages of attainment.)
The followers of Arhat and others, by the adoration of their own ideas through many types of propositions
for long have created their own theories.
Rising like hosts of bubbles in the quiescent ocean for no particular reason, various types of ‘practices’
have evolved because of various thought systems.
[Anywhere the mind is active, the theories that rise out of it, though logical, are faulty, because all these
theories are mind-made only.
What about Vasishta? Does he not have his own explanation of Reality?
The great Sage does not propound any theory or view point, but only guides the student through a Vichaara
process, which silences the mind completely. At the end of Vichaara, there is nothing to say or explain or
know. No view point rises at all, because there is no world at all, at the end of Vichaara-course.
Any other explanation of the world is based on the belief in its absolute reality only.
Even Upanishad Mantras point out to the ultimate truth, but are difficult to grasp because they talk in
abstract language. Without understanding the abstract truths and just by reciting the profound statements
of ‘I am Brahman’ etc as if they will magically bestow Brahman state is a wrong belief.
Negation of everything as ‘Neti’ (not this) also presupposes the reality of every object.
Nirvikalpa Samaadhi also is not the goal that is aimed at. If everyone sits in the Samaadhi posture, what great
achievement is that? Rama and Krishna the greatest Knowers worshipped by all as Gods, did not for a
moment remain inactive, and never sought Samaadhi states to escape the world.
They were always in the Knowledge state of Samaadhi within and needed no outward exhibition.
Moksha is not a thing to be reached. To understand that there is no Moksha is Moksha.
Moksha is to be free of the imagined chains that bind you. Moksha is the right knowledge.
Right knowledge rises through Vichaara only.
Vasishta does not support any of the world-based theories like Saankhya etc; and has the firm opinion that
even to state that ‘one appears as two’ or ‘two becomes one’ is redundant; since there is nothing at all but the
Reality; and any explanation through words with meanings is a mind-produce only and so is faulty.]
सवासामेव चैतासां रEतीनामेवमाकरः मनो नाम महाबाहो मणीनामव सागरः ।

O Mighty armed Rama! For all these ‘practices’ the one and only ‘store-house’ is the so-called mind, like
the ocean is the ‘store-house’ for the precious stones.
न "न8बेAू कटु वाद ू शीतोणौ ने*दपावकौ
ु य
यथा परमा]य तमुपलPधं तथैव तत ् ।
य वक"तम
ृ आन*द तदथd यतैनर ै ः मन त*मयतां नेयं येनासौ समवाFयते ।
<Hयं संपeरlड8भं वं त6छं
ु पeरहर*मनः तQजा]यां सखदःखा]यां
ु ु नावHयं पeरकयते
ृ ।
Does not a person who intensely practices conquer even the feelings of bitter and sweet tastes of lemon and
sugarcane, or the cold and heat of the moon and the sun, since anything practiced gives the required result?
For those men who strive for the natural bliss of the Self, the mind absorbs itself in such contemplation and
through intense practice attains the goal of Self-realization.
7
Mind should reject its own lowly child namely the perceived (which rises as the fulfillment or the non-
fulfillment of its wants). By this it will surely not get whirled about by the joys and pains.
अपव=मसYपं ू मोहनं भयकारणं <यमाभासमाभोBग ब*धं मा भावयानघ ।
मायैषा सा iयव
यैषा भावनैषा भयावहा संवद त*मयवं यतकमU"त वदब ु ुधाः ।
O Taintless Rama! Do not conceive at all the ‘bondage’ namely the ‘entire phenomenon of perception’,
which is unholy, unreal, deluding and causes fear. This (the idea that the perceived world binds you) is the
deluding power; this is Avidyaa; this is the conception that is terrifying (for there is no perceived world at
all as absolute reality). The oneness with the conception alone is termed as action; so state the wise.
(‘I am bound’ idea keeps you always bound.)
(Karma exists with its fruit because the mind exists with its conception of fulfillment to be achieved.)
<nवा <Hयैकतानवं वJ वं मोहनं मनः माजयैव ति*मKया महामलनकद मम ् ।
<Hयत*मयता यैषा वभाव थानभयते ु ू संसारमदरा सेयमव
येय6यते
ु बधै
ु ः ।
Observe how the mind is one with the perceived object, and understand how it deludes.
Clean the dirty mire overflowing with dirt, which has risen falsely.
The oneness with the perceived which is experienced in each and every one is the intoxicating liquor of
Samsaara; and is termed as Avidyaa by the men of wisdom.
अनयोपहतो लोकः कयाणं नाBधग6छ"त भा वरं तापनालोकं पटला*धेAणो यथा ।
Dominated by this mind, a man never can get real welfare, like a man whose eyes are covered by a dark
cloth, can never see the lustrous light of the sun.
वयमप
यते
ु सा च संकपा
0योमवAवत ृ ्।
Mind gets produced by itself like a tree in the sky by imagination.
असंकपनमा=ेण भावनायां महामते Aीणायां
वरसादे व वमशन U वलासना असंस>गः पदाथष U ु सवष
U ु ि थरतां गतः ।
By not conceiving anything only, hey intelligent Rama, when the taste in the objects is reduced, and by the
practice of rational analysis and contemplation on the instructions of the scriptures, the non-attachment to
objects becomes steady and firm.
सय<टौ प*नायामसये Aयमागते "नवकपBचद6छामा स आमा समवाFयते ।
न सता य य नासता न सखं
ु नाप दः[खता
ु , केवलं केवलEभावो य या*तCपल]यते ।
अभ0यया भावनया न Bचतेि*Yय<िटभः, आमनोऽन*यभताभरप
ू यः पeरविजतः
वासनाभरन*ताभ0यoमेव घनरािजभः, संदWधायां यथा रQQवां सपतवं तथैव ह ।
When the true vision is obtained, and the untruth dissolves off, one stays in the agitation-less state of purity
and he then attains the state of his true essence. It is not something that is manifest, or something that is
unmanifest, it is not some joyous state or a sorrowful state; it is just the left back state of all the impurities
removed that is experienced within one; and not by the tainted thoughts of ego, or by the grasp of the mind
or senses. The man of true vision is discarded by all the superimpositions that had become one with his self,
and also by the Vaasanaas, like the dark clouds leaving the sky, like the vision of the snake in the rope
vanishes from the confused man.
BONDAGE VERSUS LIBERATION
Bचदाकाशामना ब*ध वब*धेनैव किपतः, किपतं किपतं व तु पeरकपया*यथा ।
तदे वा*यवमादते खमहोरा=योeरव ।
यदत6छमनायासमनपाBध
ु ु गतgमं ततकपनयातीतं तसखायै ु व कपते ।
The essence of Chit which is never bound by anything has just imagined the bondage.
That which is imagined as something becomes the opposite thing by an opposing imagination, like the sky
which takes on the forms of night and day.
(That is how bondage and liberation exist as the dual concepts imagined as opposing each other.)
That which is beyond the imagination, that which is removed of delusion, that which is not prompted by
any want, that which is effortless, that which is not any superimposition, leads to the ultimate state of bliss.
8
(Removing all imaginations, all words and meanings, all mind concepts and beliefs, all superimpositions,
the pure state which transcends imagination is left back. Effort is needed when you want to know some
other object of knowledge which is not you; to be yourself you do not have to make any effort at all.
Remove the wrong concepts about you; and lo – you are left back as you are- formless nameless and pure.)
श*य
ू एव कसले
ु ू तु स8हो ती"त भयं यथा श*य ू एव शरEरे s*तबJो मी"त भयं तथा ।
श*य
ू एव कसले
ु ू तु ेpय संहो न ल]यते तथा संसारब*धाथः ेqAतोsसौ न ल]यते ।
The fear which rises by thinking that a lion is hiding in the empty dark granary is similar to the fear that
rises by thinking that I am bound inside the body. If one searches for the lion in the granary, the lion is not
found. Similarly if one analyzes the factor called ‘bondage’, it is not found.
इदं जगदयं चाहम"त संgा*तमिथतं ु बालानां मaयमे काले छाया वैतालक; यथा।
‘This is the world’ ‘this is I’ such an anxiety state rises (in immature students) like the shadow rises as a
vampire for the children who are in the middle-state between childhood and youth.
कपनावशतो ज*तोभावाभावशभाश ु ुभाः Aणादसतामायाि*त सतामप पनः ु Aणात ् ।
Because of imagination only, the absence and presence of objects, the good and bad things, all become
unreal and turn real also within seconds.
(People of the world always are anxious about things happening and not happening; and exist as the
anxiety states only. Even the silence of the world noises frightens them. They survive through worries only.
Perceived events turn bad through their anxiety only. What they imagine as a bad event naturally rises in
their world, because the very idea of a bad event turns real by the power of the mind.
Mind is like a KalpaVrkhsa; any idea of the mind translates itself as the Karma.
Be careful not to be anxious ever.)
मातैव गहणीभावगहEता
ृ ृ कkठलि8बनी करो"त गहणीकायd
ृ सरतान*ददा
ु सती ।
का*तैव मातभावे
ृ नगहEता
ृ कkठलि8बनी ननं ू व मारयेव म*मथं मातभावनातृ ्।
(Mind takes on any role and becomes an experience, as per the idea that rises within.
Since the ignorant have uncontrolled thought flow, their lives are filled with chaotic events only.)
A woman who is a mother of her child, when seen as a wife and embraced by the husband, responds as a
wife and gives the pleasure of her company to him through a passionate union. A woman who is a wife of a
man, when embraced by her child is overcome by motherliness and forgets the passion emotion.
भावानसा
ु eरफलदं पदाथrघमवेpय च न ,ेनेह पदाथष U ु TपमेकमदEय
ु ते ।
<ढभावनया चेतो य
यथा भावययलं ततफलं तदाकारं तावकालं पHय"त ।
Observing the nature of objects which fructify in different ways according to one’s own ideas and
emotions, the knower does not look at them as possessed of one single nature. Whatever the mind
conceives intensely, that alone is perceived by it as fructifying in that very manner at that very time.
(Perceiver states are not stable; but keep changing as per the wants and needs of the hour.)
न तदि त न यसयं न तदि त न य*मषा ृ य
यथा येन "नणVतं ततथा तेन लpयते ।
भावताकाशमात>गं 0योमहि ततया मनः 0योमकाननमात>गीं 0योम थामनधाव"त ु ।
There is nothing that is real; nothing that is false. Whatever one believes, that alone is seen in that manner.
The mind which believes that it is an elephant made of void living in the sky, acts like a void elephant and
runs after a female elephant made of void which lives in the sky.
त मासंकपमेव वं सवभावमयामकं यज राम सषFत ु ु थः वामनैव भवामनः ।
Therefore renounce O Rama, the very act of ‘conceiving’ which forms the essence of all objects.
Remain in the deep sleep state (of non-conception).
Remain in the state of the Aatman (blissful) as the Aatman.
म[णह "तfब8बानां "तषेध `यां "त न श5तो जडभावेन न तु राम भवा<शः ।
यदाम"न जगYाम तवेह "तfब8ब"त तदवि व"त "नणVय मा तेनाग6छ रDजनम ् ।
A gem cannot stop the reflections falling on it, since it is inert; but Rama, people like you are not inert.
Rama, get an ascertained understanding that whatever gets reflected in your taintless awareness essence is
not real in the absolute sense; and do not get coloured by it (by reacting to everything as absolutely real).
(Just act the proper away without abstaining from the duties of the life, but with the basic knowledge of
Reality as your natural state all the time.)
9
तदे व सयम"त वाFयभ*नं परमामनः मवा*त वमना

य*तं भावयामानमामना ।
Realizing that alone as the absolute truth, without feeling oneself as different from that Supreme Reality,
always be absorbed in that state that is without beginning or end as the Self by the Self (mind acting as the
tool of perception only; and not in any way doing effortful remembrance of Reality.)
(Self cannot be remembered by chants and meditation; you can only be that always and yet act through the
mind tool that is removed of all its imagining qualities.)
चेतस "तfब8बि*त ये भावा तव राघव रDजय*व*यस5तवा*मा ते वां फटकं यथा ।
फटकममननं यथा वशि*त कटतया न च रDजना वBच=ा
इह ह वमननं तथा वश*तु कटतया भवनै ु षणा भव*तम।्
Let those conceived objects of others that get reflected in your mind (through their mind-function) colour
others, but not you who is like the Sphatikaa gem (always colorless).
The Sphatikaa which is without the agitation quality of absorption does not absorb any of the varied colors
which enter it. Similarly, you also stay without the coloring of agitation of wants, anxieties, attachments;
and yet allow all the affairs of the world to fall on you (without fear).
THE STATE OF A PERSON WHO HAS REIALIZED THE TRUTH
ज*तोः कतवचार
ृ य वगल
विृ तचेतसः, मननं यजतो "नयं किDचपeरणतामनः
<Hयं संयजतो हे यमपादे
ु यमपे
ु युषः, Yटारं पHयतो "नयमYटारमपHयतः
जागत0ये परे तवे जागTक य जीवतः, सFत
ु य घनसंमोहमये संसारवम"न
पय*ताय*तवैराWयासरसेवरसेवप भोगेवाभोगर8येषु वर5त य "नराशषः
Rजयामा8भसैकवं ,जीणजाsये नभ यलं, गलयपगतास>गे हमापरू इवातपे ।
For the one who has taken birth in this existence as a body (a Jantu),
who has practiced some rational thinking;
whose mental processes are on the decrease;
who has renounced all the agitations;
who is slightly able to rest in the true essence;
who renounces the seen (as having relative reality only);
who seeks nothing, avoids nothing (as liked or disliked);
who always is aware of the Seer (Reality-state as the Self),
and never identifies with the non-seer (the inert mind and body);
who is awake to the Supreme Reality which one has to be aware of always;
who is asleep (unaffected) to the way of Samsaara filled with dense delusion;
who is endowed with extreme dispassion towards everything that is perceived in any form from a worm to
Brahmaa, is without the slightest agitation of desire and is disinterested in all the enjoyments that give
extreme joy and all the other objects with or without essence (anything that bestows any particular result),
(doing all his duties to utmost perfection without any attachment to the result attached to it);
such a person indeed attains oneness with the ocean of the Reality as the Self, like the sky shines pure
without any taint when the darkness is gone; and dissolves off with all attachments gone, like the ice piece
dissolving off completely in the hot sun.
तरि>गतासु कलोलजललोला*तरासु च शा8यतीवथ तणास ृ ु नदEिवव घनायये
संसारवासनाजाले खगजाल इवाखना
ु , =ोटते /दयN*थौ Hलथे वैराWयरं हसा
कातकं फलमासा
य यथा वाeर सीद"त तथा व,ानवशतः वभावः संसीद"त ।
When all the thirsts for enjoyments are subdued like controlling the flooding rivers with turbulent violent
waves; when the net of Vaasanaas is cut to pieces like the bird-net is cut off by a mouse (slowly with
patience) (with the sharp teeth of Vichaara); where the knot of the heart namely Ahamkaara is unfastened
swiftly by dispassion, and is broken fully; his nature becomes pure and pleasant because of true
understanding, like the water getting purified and palatable when treated with the fruit of Kataka (water-
cleaning nut).
10
नीरागं "नCपास>गं "न

व*दं "नCपायं व"नया"त मनो मोहाि
वहगः पDजरादव ।
The mind gets freed of delusion in a person -who is without attachments, who does not seek sense objects,
who is unbothered about pain or pleasure, likes or dislikes, who is independent (not hanging on to worldly
patterns for support as ‘mine’), like a bird freed from its cage.
शा*ते संदेहदौरा8ये गतकौतकवgमं ु पeरपणा
ू *तरं चेतः पण*दeरव
ू U ु राजते ।
The wicked doubts are subdued.
(Mind sometimes keeps on asking only questions using dry logic; and survives just by maintaining the
questioning nature. Questioning of course is necessary in the process of Vichaara; but questioning itself
should not become an addiction.)
There is no more interest in the mad play of conceptions.
(World looks like an inert painting of moving pictures. Nothing surprises anymore.
Everything that is seen is some conception of some mind! Just a magic of Chit!)
The mind shines like the taintless full moon (without waxing and waning between sadness and joy) with
complete inner fulfillment.
(It is as if you do not want anything any more; you feel so complete and peaceful.
It is not the state of a rock which wants nothing; but the completeness of the being which is always full.)
ज"नतोतमसौ*दया दराद ू तमयो*नता समतोदे "त सव= शा*ते वात इवाणवे ।
Like the ocean that is calm in a windless state, the equanimity-state rises within which has cast afar the
rising and falling of waves and shines anew with a unique beauty (that is in no way comparable to any
superimposed beauty concept of the ignorant).
अ*धकारमयी मका ू जाtयजजeरता*तरा तनवमेु "त संसारवासनेवोदये Aपा ।
The night vanishes at the rise of the sun. Vaasanaa for the world also is like the night only - is filled with
dense darkness of ignorance, numbs the brain; pierces inside with the coldness of foolishness; and vanishes
at the rise of the Sun-knowledge.
<टBचuा करा ,ाप"vनी पkयपलवा ु वकसयमलो
योता ात
यreरव Tपणी।
,ा /दयहाeरkयो भवनाiलादन
ु Aमाः सवलPधाः वध*ते सकले*दोeरवांशवः ।
Having sighted the Chit-sun (as rising in the heart), the beautiful red lotus of Prajnaa (wisdom) with its
leaves of merit (virtues practiced by a Mumukshu) blooms up with a taintless luster shining like the
morning light. Like the rays of the full moon with all its digits, the wisdom rays also gradually increase;
they are pleasing to the heart, are capable of bestowing joy to all, and are white with virtues.
(Heart- Hrdayam - is not the physical heart but the very center of existence as Brahman state.
Since Brahman is not in any point of space or time, every Jeeva - the thinking thing – is the Brahman point
of existence. His inner essence is the heart-location; the Brahman-point.)
बहना=
ु कम5ते
ु न ,ात,ेयो महाम"तः नोदे "त नैव याय तमभताकाशकोशव ू त ्।
What more to say! The realized one of excellent knowledge never rises or sets like the empty hollow of the
sky that is not made of elements.
वचारणा पeर,ात वभाव योदतामनः अनक8पया ु भव*तीह hiमविkव*Yश>कराः ।
Brahmaa, Vishnu, Indra and Shiva become objects of sympathy for a person who has realized the Self
through rational enquiry, and who exists in the level of the Reality essence alone (because these Devas are
also are bound by some functions and duties; but a JeevanMukta is completely free.)
कटाकारमFय*त"नरहं कारचेतसं नाFनवि*त ु वकपा तं मगतणामवै
ृ ृ णकाः।
A JeevanMukta has a form as before, but inside his mind is without any imagined body-based ego.
The disturbances of the world-scenes are like the deer which get no water from the mirage Rivers, and fail
to disturb him. (The one, who has understood the world as the mirage, becomes a mirage for the world.
Objects of the world avoid him and do not move towards him like the intelligent deer avoiding the mirage.)
तर>गवदमे लोकाः यायायाि*त चेतसः `ोडीकव ु ि*त चा,ं ते न ,ं मरणज*मनी ।
These worlds, with their birth and death phenomena, rising from the Vaasanaa seeds in the minds, rise and
dissolve off like the waves. They cover up the ignorant and drown him; but not the Knower (because they
do not exist for him at all).
11
आवभाव"तरोभावौ संसारो नेतर`मः, इ"त ता]यां समालोको रमते स "नबaयते ।

The worldly existence is nothing but the state of appearance and disappearance (at every quiver of the
mind); and nothing else (and has no beginning, end or reality, like the dream-world).
Knowing this fully well, the Knower just is amused by the world scenes; but the ignorant one is bound
(because he believes in the reality of the world).
न जायते wयते क8भे ु क8भनभो
ु यथा, भषते
ू दू षते वाप दे हे त
वदहामवान ् ।
The ‘pot-space’ inside the pot does not get born anew or disappear by the making or the destroying of the
pot. (It is one with the outside space always.) The realized one does not get affected whether the body-pot
is garlanded or disrespected (for he is one with the expanse of Reality).
ववेक उदते शीते, मKया gममTदता Aीयते वासना साNे मगतणा ृ ृ मरावव ।
When the cooling discrimination rises, the Vaasanaa (field of experience) rising from the ‘desert of
delusion’ dies out like the mirage of the desert vanishing in the presence of the cool air.
कोsहं कथमदं चे"त याव*न वचाeरतं संसाराडंबरं , तावद*धकारोपमं ि थतम।्
‘Who am I’, ‘How has all this risen’- as long as one does not enquire like this in his mind, the grand show
of the world continues to exist like the darkness.
TRUE VISION
मKयाgमभरोJूतं शरEरं पदमापदां आमभावनया नेदं यः पHय"त स पHय"त ।
He alone has the true vision, who is one with the inner essence; who does not at all identify with ‘the body’
which rises out of the dense state of delusion and is the abode of all calamities.
दे शकालवशोथा"न न ममे"त गतgमं शरEरे सखदःखा"न ु ु यः पHय"त स पHय"त ।
He alone has the true vision who when acting through the body has got rid of the delusion and regards the
pains and pleasures rising from the time-bound place-bound narratives as not belonging to him.
अपारपय*तनभो द5कालाद `याि*वतं अहमेवे"त सव= यः पHय"त स पHय"त ।
He alone has the true vision, who staying in the oneness of Reality, sees the entire expanse of the perceived
extending far across the quarters and filled with the directions, time, and actions as the (Brahman) ‘I’.
(Reality state has no mind or intellect or ‘I’ sense also. The JeevanMukta has these tools at his hand as an
extra addition to his Reality state. Therefore he feels the entire expanse of the perceived as the ‘I’
Brahman. He is the Brahman with a mind-tool.)
वालाNलAभागातु कोटशः पeरकिपतात ् अहं सpम ू इ"त 0यापी यः पHय"त स पHय"त ।
He alone has the true vision, who understands the self as subtler than the subtlest like the millionth part of a
hair divided into million parts (not a measure, but subtleness); and as pervading all that is there.
आमानमतर6चैव <nया "नयावभ*नया सवd BचQQयो"तरे वे"त यः पHय"त स पHय"त ।
He alone has the true vision, who always understands himself without any differentiation from others (as
the basic essence of Reality); who sees everything as the luster of Chit-lamp alone.
सवशि5तरन*तामा सवभावा*तरि थतः अि
वतीयिHचदय*तयः पHय"त स पHय"त ।
He alone has the true vision, who understands the inner essence as the Chit which is all-powerful (can exist
as anything), without end, and stays as the essence of all objects, and second-less.
आBध0याBधभयोि
वWनो जरामरणज*मवान ् दे होsहम"त यः ा,ो न पHय"त स पHय"त ।
That man of true knowledge alone has the true vision, who does not identity with the body which is
tormented by the fear of mental and physical afflictions and which is born only to grow old and die.
"तयगूaवमध ता6च 0यापको महमा मम, ि
वतीयो न ममा ती"त यः पHय"त स पHय"त ।
He alone has the true vision, who sees that - ‘My greatness spreads across, above and below; there is no
second one who equals me’.
(This is not the ego statement; but the words of the Reality state which can think about itself.)
म"य सवमदं ोतं स=े ू म[णगणा इव, Bचतं तु नाहमेवे"त यः पHय"त स पHय"त ।
He alone has the true vision who sees that- ‘All this is fastened in me like beads passing through the thread.
I am not at all the mind, the perceiving function’. (Krishna is not the only one who can say like this (in
Geetaa); you can also say it if you rise to his level of knowledge.)
12
नाहं न चा*यद ती"त hiमैवाि त "नरामयं, इथं सदसतोमaये यः पHय"त स पHय"त ।

‘Not I (the individual self), nor any other thing exists. Only Brahman without any afflictions exists’.
He, who thus sees that which is in between existence and non-existence; he alone has true vision.
य*नाम कि*च=ैलो5यं स एवाववयो मम तर>गोsPधाववेय*तयः यः पHय"त स पHय"त ।
He alone has the true vision who understands within that-‘That thing which is called the tri-world is just my
limbs like the waves to the ocean.’
शो6या पाया मयैवेयं वसेयं मे कनीयसी f=लोक; पेलवेय6चै ु यः पHय"त स पHय"त ।
He alone has the true vision who understands that-‘All these things in the tri-world belong to me; they are
dependent on me; they are to be sympathized with; they are to be maintained by me (with effort through a
make believe delusion); poor things, they are so fragile.’
आमतापरते वतामते य य महामनः भवादपरते ु ननं
ू स पHय"त सलोचनः
ु ।
That noble one alone has the right vision, who is rid of the reality of the world which is made of the ‘I and
other’, ‘you and the I’.
चेयानपातरहतं
ु Bचuै रवमयं वपःु आपeरतजगQजालं
ू यः पHय"त स पHय"त ।
Not at all going after the perceptions (believing in their realness); with a form gigantic as the Chit; filling
the entire network of perceptions (as their inner essence), he has the right vision.
सखं
ु दःखंु भवो भावो ववेककलनाHच याः, अहमेवे"त वा ननं ू पHय*नप न हEयते ।
Pain and pleasure, the world and its objects, the real and unreal understood by the discriminative intellect,
all these he understands as the essence of Reality alone; and though going through the perceiving process,
does not get affected in the least.
वामसतापरापण ू U जगयंशेन व"तना कं मे हे यं कमादे यम"त पHय*स<>Wनरः ु
अत5यमनाभासं स*मा=मदमयलं हे योपादे यकलना य य Aीणा स वै पमान
ु ्।
य आकाशवदे कामा सवभावगतोऽप सन ् न भावरDजनामे"त स महामा महे Hवरः ।
His inner essence filled with the Supreme state of quiescence, that man of true vision understands
everything as a quiver of his own essence as Brahman; seeks nothing, avoids nothing. He alone is the
perfect man whose ideas of acceptance and rejection have vanished with the understanding that everything
is the reality state alone which is beyond the logic of words, which is without any appearance (in the form
of the world). He is the greatest, the lord of all who is of a uniform essence like the sky-expanse, and
though he knows his essence as the essence of all (like space is the inner essence of all physical things), he
does not get tainted by any object, like the space.
तमःकाशकलनाम5तः ु कालामतां गतः, यः सौ8यः ससमः ु व थ तं नौम पदमागतम ् ।
I salute that noble one who has attained the supreme state who is one with his essence, who is equal always,
who is quiet within, who has become the friend of Kaala (for death does not attack him), and who is free of
the darkness of sleep (the dormant state of Vaasanaas), the lighted up Jaagrat that is made of conceptions
only, and the meaningless dreams (which appear based on the imbalance of the three body-minerals.
य योद तमयसंकलनाकलासु Bच=ासु चाCवभवासु जग
गतासु
वितः
ृ सदै व सकलैकमतेरन*ता त मै नमः परमबोधवते शवाय ।
I salute him the auspicious one with the supreme knowledge, whose state ‘in the midst of all the affairs of
the world with various unique situations, and amidst the sense patterns which keep on appearing and
disappearing’, is always the oneness of all without any end.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART EIGHT
(STORY OF USHANAS - 7)
[CONCLUSION FROM SHUKRA’S STORY]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
JNAANA VAASISHTAM
INTRODUCTION
Body is a concept, a tool that functions as a channel for perceptions in a Jeeva.

Body is not a sin, or having a body is not sinful.
Torturing the body in the name of asceticism is also the height of stupidity.
Body needs to be kept healthy and properly functioning till the last moment of life on this earth.
A JeevanMukta does not hate his body; but keeps it as pet to be cared for (it is an animal, an organism that
needs to be cared for properly).
The body is a vehicle that he uses for moving about.
The body is the capital city from where he rules the entire world as Brahman.
No, he does not change the world or know what every mind thinks.
He has no super powers or a colorful halo round his head.
He looks ordinary and just looks like what the genes have made his body look like.
He rules the world, means that he understands the non-existence of the world.
He rules the world, because he is no more fooled by the world-perceptions.
You can rule anyone who is stupider than you.
He rules because he is not in the stupid delusion anymore.
He is an emperor who knows that there is no kingdom at all to rule!
What should a JeevanMukta do after this realization?

Nothing! He lives as before, doing the same things as he was doing before.
His inner state has only changed and he has the true vision.
Rest of the ignorant are all just some blind men groping in a wild jungle filled with holes and chasms.
He walks the road of life with stabilized intellect helped by the light of discrimination.
The others…? What is there to say about the action of the insane!
4
Vasishta spoke
य उतमपदालंबी च-.मवदाि थतः शर0रनगर0 रा2यं कव

ु 3नप न ल4यते ।
त येयं भोगमो8ाथ9 त2: योपवनोपमा सखायै ु व न दःखाय
ु वशर0रमहापर0 ु ।
He, who has realized the excellent level of knowledge, stays inside the capital city of the body, like a pot
waiting for the rotation of the wheel to stop (till the natural death of the body); and rules the entire kingdom
of the perceived (as a witness of all events); but never gets tainted by it (through attachment).
The great city of his body becomes a garden of amusement for the realized, and gives no pain, for it is a
tool for attaining enjoyment and also liberation.
(Realization state also has different levels.
The realization of oneself as the Aatman is the first step in the ladder.
More knowledge beyond the earth level seeps into him, as he keeps analyzing the truths more and more.
The topmost level is known as Shivam state, the complete oneness with the Brahman-state, like that of
Shiva. The journey is endless and the ladder is also endless.)
Rama spoke
नगर0वं शर0र य कथं नाम महामने ु एतां चा>धवस3योगी कथं राजसखै ु कभाक् ।
Hey MahaaMuni! How can the body be like a city?
How can a knower reside in the body and enjoy the pleasures like a king?
Vasishta spoke
रAयेयं दे हनगर0 राम सवगुणाि3वता : यान3तवलासाBया वालोकाककाशता

वशर0रमनो: य सवसौभाDयस3दर0 ु सखायै
ु व न दःखाय
ु परमाय हताय च ।
Rama, this thing called the city-body is endowed with many good qualities.
It is a place for endless enjoyments for the knower. It is lighted by the sun of self-knowledge.
It is the beautiful companion bestowing all fortunes for the one who is able to appreciate her value and
understand her essence. It gives happiness only, and leads to the greatest good for others by giving
instructions.
अ: येयमन3तानां दःखानां ु कोशमालका : य िवयमन3तानां सखानां ु कोशमालका ।
For the ignorant, the body is a garland made of thorny buds and gives endless pains.
For the knower it is the garland of fragrant buds, and a source for endless pleasures.
कं >चद यां नटायां : य नटमFर3दम, ि थतायां संि थतं सव9 तेनेयं :सखावहा ु ।
Hey vanquisher of enemies! If the body is lost, it is not much of a loss for the Knower.
(Just this perceived pattern vanishes when the body ceases to function.)
But if the body exists, everything connected to it exists. So it gives happiness to the knower.
What matters what the perceived scene is; everything is the Brahman existing as that scene.
The world that is seen is always beautiful and wonderful, a magic show of Chit!)
यदे नां :ः समाHIय संसारे वहरयलं अशेषभोगमो8ाथ9 तेनेयं :रथः मतः ृ ।
The knower rides the chariot of the body and wanders all over the world, for attaining endless enjoyments
and rises more in the level of knowledge. Body is the knower’s chariot.
शJदKपरस पशग3धब3ध>यो ु यतः अनयैव ह लLय3ते तेनेयं : य लाभदा ।
Sound, image, taste, touch, smell are all obtained only through the medium of the body.
Therefore it is useful for the knower to have the body.
5
सखदःख -याजालं
ु ु यदे षो
वह"त वयं तदे षा राम सव:सवव तभर8माु ।
It carries itself all the joys and sorrows (inert thing carrying inert weights), therefore Rama it is capable of
bearing all the weights that belong to the all-knower. (It as a living organism can handle the animal
functions itself like a self-maintaining robot, without a conscious identity of ‘I’.)
त यां शर0रपया9 ु ह रा2यं कव ु 3गत2वरः :ि तट"त गतMयNः वपया ु मव वासवः ।
Freed of the fever of ignorance, the knower rules the body-city without any anxiety, like Indra rules his
Amaraavati city. (Heaven is but the increased delusion of more pleasures and more ignorance!)
न O8पयवटाटोपे मनोमततरुPगमं, न लोभदQु म ु ादाय :ापRींु यSछ"त ।
अ:ानपरराUं च न र3Vं व य पWय"त, संसाराFरभय य3तमूला3येव "नक3त"त ृ ।
He does not throw the mad horse of his mind into the gaping holes (of desires).
He does not offer the wisdom-daughter in exchange for the poisonous tree of greed.
The enemy namely ignorance can never find a leak in his fortress.
The fear of the worldly existence remains uprooted fully.
तणासा
ृ रपरावतY कामसंभोगदN ु हे न "नम2ज"त पय तः सखदःखदे ु ु वने ।
He keeps his vision inward (away from the waters) and does not drown in the flooding river of Trshnaa
filled with the sharks of passionate desires, and noisy with the joy and sorrow lamentations.
करोयवरतं नानं बहर3तरवी8णात ् सFरसPगमतीथष Y ु मनोरथगतः -मात ् ।
He bathes continuously without stop, in the holy rivers (of knowledge levels), ignoring the inside and
outside things, moving slowly in his mind-chariot (as the expanse of Brahman).
सकला8जनाZWयसखे ु 8ापराPDमुखः [याननािAन सखं ु "नयं "तटय3तःपरा3तरे ु ।
Not bothering about the worthless pleasures enjoyed by the citizens namely the senses, he remains inside
his inner harem of the palace enjoying the contemplation of his essence of self (as a natural state of
contemplation, though engaged in all the affairs of the world.)
सखावहै
ु षा नगर0 "नयं वै वदतामनः भोगमो8दा चैषा श- येवामरावती ।
This city always is a place of joy for the knower of the Self. It is capable of giving enjoyments and
liberation like the Amaraavati city of Indra. (The choice is yours.)
ं
ि थतया संि थतं सव9 क>च3नटं न नटया यया पयाु मह0य या सा कथं न सखावहा ु ।
If it is there, everything is there; if it is gone, nothing is lost. Why will not this great city bring joy?
वनटे दे हानगरे : य नटं न क\चन आ-ा3तकAभाका ु श य ख य कAभ8ये
ु यथा ।
If the body-city is lost, the knower never feels the loss of it, like the space which fills the pot-hollow does
not feel any loss if the pot is broken.
व
यमानं घटं वायःु कि3च पश ृ "त नाि थतं यथा, तथैव दे ह0 वां शर0रनगर0ममाम।्
If the pot exists, the air just touches it inside (and is named as pot-air).
If the pot is not there, the air does not feel any loss. So is the body for the knower.
अR थः पHषो ु भोगानामा सवगतोऽप सन ् वWवकपकता3भ_वा ृ ु पंुसाम>धगताथभाक् ।
The embodied Purusha though everywhere as the essence of all, is centered in this body.
He has attained the best state a man could achieve and enjoys the life events that belong to him.
कव
ु 3नप न कवा ु णः सम ताथ -यो3मखः ु कदा>चकता3सवाृ 3कायाथानन"त ु ट"त ।
Though the knower performs all the actions as ordained by his position in the society with full attention
towards their perfection, he actually does not do anything.
कदा>चल0लया लोलं वमानम>धरोह"त, अनाहतग"तः का3तं वहतुममलं मनः ।
तR थो लोकस3दया
ु सततं शीतलाPगया रमते रामया मै`या "नयं aदयसंि थतः ।
वे का3ते "तटतः सAयक् पाWवयोः सयतैकते, इ3दोFरव वशाखे

वे समाIलादतचेतसी ।
8पतानcखलाँलोका3दःख-कचदाFरतान
ु ्, वल0वन था3नभसः पृ ठादक इवे8ते ।
>चरं पFरतसवा
ू शः सवसंपितस3दरः
ु अपनःखeडनाये
ु 3दःु पणा
ू Pग इव राजते ।
(A JeevanMukta need not be a yoga (physical control) enthusiast.
Yoga of the body is useful for reducing the thoughts of the mind and is prescribed for those who cannot
have abstract thoughts. Yoga and Praanaayaama makes their intellect sharp so that they can do Vichaara.
6
A JeevanMukta is not bothered about any Kundalini rising process also.

When he has no body as all as any real thing, the coiled power, or the Chakras etc have no meaning for
him. His Yoga is unique and is mentioned below.)
Sometimes he playfully ascends the air vehicle (thinking ability) in his heart-lotus, and takes his darling
mind for roaming through the Anaahata (undamaged) path (of Vichaara). There he always enjoys the
company of the prettiest lady in the world, who spreads coolness and is very pleasing namely Maitree (love
for all as his self), staying in the heart (centre state of Brahman.)
Two more attractive damsels stay on both his sides – Vision of truth and the oneness of all, bringing joy to
his mind, like two Vaishaakha constellations branched out on both sides of the moon (the mind).
He looks from behind like the sun (witness state) shining high in the sky, the ruined ignorant lot who are
getting sliced by the saw of pains, stuck to each other like wasteful creepers.
He shines like the full moon complete with all the digits, filling all the quarters, beautiful with all
prosperities, never to break up again (like the ordinary moon).
(He is a Sthitaprajna mentioned in the Geetaa.)
सेMयमानोsप भोगौघो न खेदाया य जायते, कालकूटः कलेश य कeठे यत ु राजते ।
Even if all the pleasures are experienced by him, they do not affect him in any way.
KaalaKoota, the poisonous black snake shines indeed like an ornament on Shiva’s neck.
पFर:ायोपभ_तो ु ह भोगो भव"त तटये ु , व:ाय सेवतो मैRीमे"त चोरो न शRुताम।्
After understanding its worthless character, when pleasures are enjoyed, it gives happiness only.
If a thief is made a friend, he maintains friendship only and not enmity.
नरनार0नटौघानां वरहे दरगामनां
ू :ेन याRेव सभगा
ु भोगीरवलो_यते ।
When the group of actors, the men and women who entertained you in the village move away to other
towns, there is no pain felt by you. The knower looks at the pleasures of the world as some temporary
entertainers met in the life-journey, and has no attachment for them.
अशिPकतोपसंा4ता NामयाRा यथा[वगैः ेhय3ते त
वदे व :ैMयवहारमयाः -याः।
A Knower looks at the world activities towards his family and friends, like a traveler in his journey meeting
with other travelling groups by chance (and maintains no attachment towards them).
अयनोपनते4यO8 पदाथष Y ु यथा पनःु अरागमेव पत"त त
वकायष Y ु धीरधीः।
Without making any effort, the eyes fall on all the objects in all the directions without any particular liking
as such. The actions have similar effect for the wise knower.
इि3Qयाणां न हर"त ा4तमथ9 न कदाचन, नाददा"त तथाऽा4तं संपूणi :ोऽव"तटते ।
Whatever he has to experience through the senses as a part of his duties towards others, he does not avoid
them ever; and does not make an effort to enjoy those which are not there.
The Knower stays always fulfilled.
अा4त>च3ताः संा4तसमपे ु 8ाWच स3म"तं न कAपयि3त तरलाः पSछाघाता इवाचलम।्
Worries about things not obtained, regrets about what is obtained, do not shake the man who is in the vision
of truth, like a feather cannot hurt a mountain.
संशा3तसवसंदेहो गलताcखलकौतकः ु सं8ीणकपनादे हो :ः सjाkडव राजते ।
With all his doubts cleared, with all curiosities dissolved off, the imagined body non-existent, the Knower
shines like an emperor.
आम3येव माय3तः वामनाम"न जAभते ृ , संपूणiऽपारपय3तः 8ीराणव इवाणवे ।
He is happy in his own self by the self; he spreads out as all. He is complete and fills up endlessly like the
milk ocean sunk within the ocean (oneself drowned in oneself).
भोगेSछाकप ृ णा3ज3त3द0ना3द0ने
ू ि3Qयाcण च अन3मतमनाः
ु शा3तो हसय3मतका"नव
ु ।
The ‘knower who is not mad’ and is quiet within, looks at those creatures running after pleasures, those
wretched ignorant ones with their wretched senses running after the objects, as mad and laughs at them.
इSछतोs3योि\झतां जायां यथैवा3येन ह यते इि3Qय येSछतो भोगं त
वज ्:ेन वह यते ।
Just like a person will laugh at another person running after his wife discarded by him as evil, the knower
laughs at the person running after pleasures discarded by him as evil.
7
SAADHANAA - PRACTICE
यज वामसखं ु सौAयं मनो वषयवQतं ु अPकुशेनैव नागे3Qं वचारे ण वशं नयेत ् ।
The mind which rejects the bliss of the true self and runs after the sense pleasures should be controlled
through ‘rational enquiry’, like the elephant gets controlled by the ‘goad’.
भोगेषु सरो य या मनोवते ृ Wच द0यते सा4यादावेव ह3तMया वष येवाPकुरो
ग"तः ।
If one finds the thought of sense pleasures creeping into the mind, then immediately it should be destroyed,
like a sprout of the poisonous tree.
ताkडत य ह यः पWचासंमानः सोs4यन3तकः शालेNmमाभत4त य कसे ु कोs4यमत ृ ायते ।
Once beaten up well, the culprit is highly grateful even for the slightest kindness shown towards him later.
The tree drying up in the summer-heat sucks up even a slight sprinkling of water like nectar.
अनातन Y ह संमानो बहमानो ु न ब[यते
ु , पणा ू नां सFरतां ावn ृ परः
ू वपो न राजते ।
For the contented one, respect or honor has no meaning.
The overflowing river has no need for the drizzling rain.
पण
ू तु ाकतोऽ4य3यपनर4यभवा\छते
ृ ु , जगपरणयोDयाAबग
ू ु Iृ णायेवाणवो जलम ् ।
Even if full, the ordinary pleasures of the world also get enjoyed by the Knower.
Though fit to fill the whole world, the ocean still accepts water from the rivers.
(The bliss within is enjoyed as outside objects by the Knower; he knows the worthlessness of all.)
मनसोsभगह0 ृ त य या पWचाoोगमeडना तामेवालJधव तारां ि_लटवा
बहु म3यते ।
Once the mind is fully under control, even if it is presented with very little amount of pleasure, it accepts it
as a great favor because of rarely obtaining it and not able to move out freely by itself.
(A smallest grass flower also can bring joy to a Knower like the Nandana garden of Indra, because of his
natural absorption state at all times.)
ब3धमु_तो मह0पालो NासमाRेण तय"त ु परै रबpो ना-ा3तो न रा2यं बहु म3यते ।
A king imprisoned in a dungeon feels happy with even the little food that is offered to him (like a
controlled mind that is kept starved).
A person who is not imprisoned by the enemy, and who has not been overpowered does not care much for
even a kingdom. (That is why the ignorant are never happy with anything anytime.)
ह तं ह तेन संपीBय द3तैद3ताि3वचeय ू च अPगा3यPगैः समा-Aय जयेSचेि3QयशाRवान ् ।
Pressing the hand with the hand, gritting the teeth with the teeth, attacking the limbs with the limbs, one
should gain victory over the enemies called senses.
जेतम3यं
ु कतोसाहै
ृ ः पHषै
ु Fरह पिeडतैः पव9 ू aदयशRवा ु 2जेतMयानीि3Qयाeयलम ् ।
Those men of learning who are enthusiastic to win over others through well-worded arguments should
conquer the enemies of senses first, which are the real enemies that bring about the ruin.
एताव"त धरcणतले सभगा ु ते साधचे
ु तनाः पHषाः ु पHषक
ु लासु च गeया न िजता ये चेतसा वेन।
On this pedestal of earth those noblemen alone are fortunate who are experts in the attainment of their goals
through effort; where their ‘minds’ have not gained victory.
aदयqबले कतकeडलकलना
ृ ु ववशो मनोभजगः ु य योपशाि3तमागतमलमदतं ु तं स"नम
ु लं व3दे ।
The ‘mind-serpent’ uncontrollable because of arrogance, remains coiled inside the hole of the heart.
(Raise this coiled serpent towards the Anaahata path of Vichaara and reach the essence within; do not
waste time in searching for chakras in a body that is made of cells only.)
Salutations to that taintless one who has annihilated that serpent and remains as the Self!
Vasishta spoke
SENSE-ENEMIES
महानरकसाjा2ये मता दकत ु ृ वारणाः आशाशरशलाकाBया दज ु या ह0ि3Qयारयः ।
The enemies namely the senses are indeed unconquerable.
In their great kingdom of hell, the mad elephants namely the wicked acts wander about freely.
The piercing spears of desires shoot forth everywhere randomly.
8
वायं थमं दे हं कतrना

ृ नाशयि3त ये ते ककाय
ु महाकोशा दज ु याः वेि3Qयारयः ।
The ‘enemies’ namely the ‘senses’ are indeed unconquerable.
Those ungrateful ones first destroy their own shelter, namely the body first.
They are huge store-houses of endless wicked enterprises.
कलेवरालयं ा4य वषयामषगVकाः ृ ु अ8गVा ृ ववगि3त कायाकायiNपO8णः।
The vultures of senses greedy for the flesh pieces of sense objects have a pair of violent wings called right
and wrong action. (Some want to gain merits and enjoy pleasures; some want to gain the same pleasures
through wicked acts. Senses act wildly in both the categories of men, good and bad.)
These vultures stay in the nest of the body and jump about wildly.
ववेकत3तजाले
ु न गह0ता
ृ येन ते शठाः त याPगा"न न लAपि3त ु पाशा नागबलं यथा ।
If these rascals are chained by the ropes of discrimination, they do not harm the limbs anymore like
elephant crowd bound by chains.
आपातरमणीयेषु रमते वषयेषु यः ववेकधनवानि म3ककले ु वरपतने
इि3QयाFरभर3त थैरवशो नाभभयते ू ।
He, who enjoys the sense objects without control, should hoard the wealth of Viveka in this city of the inert
body; then he will not get humbled by the sense enemies by losing control.
न तथा सcखता
ु भपा
ू म3मृ योNपर0जषः
ु ु यथा वाधीनमनसः वशर0रपर0Wवराः। ु
The kings who gloat over their muddy cities are not as happy as the ones who are the lords of their own
bodies with the mind under full control.
आ-ा3तेि3Qयभय ृ य सगह0तमनोFरपोः
ु ृ वस3त इव म\जयi वध3ते शpबpयः।
ु ु
When the sense servant is under control, and the mind-enemy is in chains, the men of pure intellect
blossom forth like the creepers in the spring season.
8ीण>चतदप य "नगह0ते ृ ि3Qयि
वषः प"s3य इव हे म3ते 8ीय3ते भोगवासनाः ।
With the arrogance of the mind destroyed, with the enemies of senses under control, the Vaasanaas for
sense pleasures get destroyed like the lotuses in the snow fall.
तावि3नशीथवेताला वगि3त aद वासनाः एकतवZढाLयासा
याव3न विजतं मनः ।
As long as the mind is not conquered by the intense practice of contemplating on the single truth of the
Self, the vampires of the dark nights, namely the Vaasanaas keep jumping about the heart.
THE MIND IN CONTROL
भयो
ृ sभमतकतृ वा3म3Rी सकायकारणात ् साम3तWचेि3Qय-ा3तेमन
ो म3ये ववे कनः।
लालनाि नDधललना पालनापावनः पता सa ु दु तमवWवासा3मनो म3ये मनीषणाम।्
I am of the opinion that, for the discriminating ones, the mind is a servant because of doing whatever one
wishes for; a minister because of guiding towards noble acts; a subordinate because of conquering the
senses. I am of the opinion that, for the wise ones, the mind is a beloved wife because of giving pleasures
lovingly; a respected father because of caring properly; a good friend because of trustworthiness.
वालो कतः शा RZशा वब
[या ु वानभावतः
ु यSछ"त परां सpं य_वामानं मनःपता ।
Having understood everything through the study of scriptures, having experienced everything through
one’s own intellect, the father called the mind, bestows supreme achievement, by sacrificing himself.
सुZटः सपरामटः
ु ृ सुZढ: सबो>धतः
ु सुगुणे योिजतो भा"त aद a
यो मनोमcणः ।
Being scrutinized well (analyzed), being rubbed well on the polishing stone (study of scriptures), being
hard and firm, (determined and without doubts) made to shine through chemical cleansing (enlightened
through contemplation), joined to the excellent ornaments (filled with all noble characters), the gem called
the mind shines beautifully in the heart.
ज3मव8कठाराcण
ृ ु तथोदकiदया"न च दशयेवं मनोम3Rी कमाcण शभकम ु cण।
The mind-minister guides a man towards the proper practices meant for realization which act as the axes
for the trees of births, and which bring about later the rise of knowledge.
एवं मनोमcणं राम बहप ु PककलिPकतं ववेकवाFरणा सpये 8ायालोकवा3भव ।
Rama, in this manner, clean the mind-gem covered with much dirt, with the water of discrimination and
become a person of true vision in order to attain the goal of realization.
9
भवभमषू ु भीमासु ववेकवकलो वसन ् मा पतोपातपणा ू सु ववशः ाकतोृ यथा ।

Residing in the terrible lands of this worldly existence, do not fall into the holes of calamities by not
possessing the light of Viveka, like an ignorant man who has no control.
संसारमायामदतामनथ
ु शतसंकु लां मा महामोहमहकाममां वमवधीरय ।
Do not be careless about this mist of great delusion namely the deluding power of the world which has
appeared crowded by hundreds of dangers.
ववेकं परमा>य ब
[या
ु सयमवेhय च इि3Qयार0नलं िजवा तीणi भव भवाणवात ् ।
Taking shelter in extreme discrimination, understanding the truth through the intellect, conquering the
sense enemies completely, get across the ocean of worldly existence.
DAAMA, VYAALA, KATA AND BHEEMA, BHAASA, DRIDHA
दामMयालकट3यायो मा ते भवतु राघव भीमभासZढि थया वं या यस वशोकताम।्
Let not your state be like that of Daama, Vyaala and Kata.
You will attain the painless state being in the state of Bheema, Bhaasa and Drdha.
अयमहम"त "नWचयो वथा ृ य तमलमपा य महामते वब
[या ु
यदतरदवलंJय तपदं वं vज पब भPhव ु न ब[यसेsमन कः।
Completely get rid of the worthless ascertainment that ‘this is me’ through intellectual analysis; and reach
the other Supreme State, drink it and consume it.
Be without the (conceiving) mind. You will not be bound.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART NINE
(SHAMBAROPANISHAT)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Vasishta spoke
अि मि+वरहतो लोके लोकाराम य धीमतः ेयसे "तटतो यनमतमाथा

ु भधा"यनः ।
दाम2यालकट+यायो मा ते भवतु राघव भीमभास4ढि थया वं वशोको भवे"त च ।
Even as you move about in this world endowed with wisdom, seeking the complete restful state; doing
effort in cultivating excellent virtues like quiescence etc that is conducive to your welfare; let not your case
be like that of Daama, Vyaala and Kata (empowered by Maayaa). Be in the painless state remaining in the
state of Bheema, Bhaasa and Drdha (shining in the stabilized supreme state of the Self).
[Daama means a binding cord.

Vyaala means vicious or deceitful.
Kata means encompassing or covering.
These three terms also denote the deluding power of the Supreme namely ‘Maayaa’. ‘Maa’ means limit or
measure; ‘Yaa’ means ‘who’; the term ‘Maayaa’ means that which brings in the idea of limitation.
Maayaa binds, deceives and covers the mind.
Bheema means huge, powerful.
Bhaasa means shining.
Drdha means firm.
These three terms refer to the state of Brahman which is extremely powerful, which shines forth as the world
and which is unchanging.
Sage Vasishta advises Rama not to be overpowered by Maayaa but remain established in the state of the
Self. However, he now relates the story of three ignorant robots that were defeated by gods and three
intelligent robots that defeated the gods.]
(The word ‘robota’ means literally "work", "labor" or “serf labor", and figuratively "drudgery" or "hard
work" in Czech and many Slavic languages.)
Rama spoke
दाम2यालकट+यायो माभदयदा7तं
ू ु 9:मि+कमेत;वता भवतापापहा=रणा ।
भीमभास4ढि थया वं वशोको भवे"त च 9:मि+कम>तं
ु भवता भवतापहा=रणा।
उदारयैतया शAंु संबोधय मां Bगरा घन तापापहा=रCया ावषीव ृ कलापनम।्
Brahman! Thou art the remover of the scorching heat of the worldly existence.
Why did you mention that ‘let not be your fate like Daama, Vyaala and Kata and be free of pain like the
state of Bheema, Bhaasa and Drdha’?
Brahman! Thou art the remover of the scorching heat of the worldly existence.
Why did you speak in that way? Explain to me in detail and make it clear to me, like the moist cool cloud
that removes the heat in the monsoon, and delights the peacock.
Vasishta spoke
दाम2यालकट+यायं भीमभास4ढि थ"तं शण ृ ु राघव तDEवा यदटं तसमाचर।

Raaghava, listen well to the story of Daama, Vyaala, Kata and Bheema, Bhaasa, Drdha.
After understanding it, act in your life in any required manner, with the Knowledge as your essence.
आसीपातालकहरे ु सवFGवयमनोहरे शHबरो नाम दै ये+Iो मायामJणमहाणवः ।
In the dark depths of the nether worlds, pleasant to the mind being filled with all types of wealth, there
lived a Daitya-king named Shambara, who was a huge ocean of magical gems (was a master of sorcery).
4
[SHAMBARA AND SHAAMBARA:

The term ‘Shaambara’, which means ‘belonging to Shambara’ is used as synonymous with any sorcery act
of anyone. Shambara was an ‘AI Maker’ of the Daitya-clan. Shambara was an excellent creator of the
artificial beings, illusions and was adept in performing many unbelievable sorcery acts. His name became
synonymous to sorcery because of his excellence in sorcery acts, gadget making etc. He was intelligent,
learned, did a lot of research in these fields and had constructed a marvelous world made of artificial
beings and artificial gardens that surpassed the beauty of even Indra’s palace.]
[GIST OF THE DESCRIPTION OF SHAMBARA’S WORLD]
[Shambara was the sole emperor of the nether world where the demons lived.
By his unsurpassable magical powers, he had changed the very look of the dark nether worlds.
His palace floated in the sky like Indra’s palace in heaven. It had a huge magical garden also surrounding
it. Artificial sun and moon took care of the lighting system of his world.
Rubies and other precious gems lay scattered like broken stone pieces all over his world, resembling the
gem-studded Meru Mountain.
Pretty statuettes of girls made of gems and jewels walked live in his palace and gave voice to melodious
songs like the Apsaraas of heaven.
The trees in his amusement-park were covered with crescent moons instead of flowers.
The hall built in the garden for his passionate adventures were darkened by hosts of blue lotuses.
The swans made of gems floated in the lake filled with golden lotuses.
(What if like Indra he did not have Trinities to pamper him? He had his revenge in a different way. He
conducted pseudo wars of gods and demons in his secret amusement room and had the satisfaction of
winning over the Trinities.)
He had made endless robots resembling the slicing machines and had conquered Indra’s army many times.
He had made mud images of himself and gods and enjoyed their fights (as amusement).
His machine-form easily defeated the machine-form of Vishnu and pleased him.
His magically made elephants could chase even Indra’s elephant Aeiraavata.
(What all the wonders he could create, he had done that equaling himself to Indra and his magical palace!
Cool fire; hot ice and what not..!)
Blossoms of flowers grew on the edge of the branches of the golden tree.
From the closely knitted branches of the Karanja tree, Mandaara flowers fell through.
His garden pavilion was made of blazing fires which were cold like ice.
He had stolen various flowers from the garden of Indra and decorated his garden.
He had brought away the sandalwood trees of Malaya Mountain and planted them in his garden.
He had maidens of unsurpassable beauties kept in the palace for his enjoyment.
His courtyard was covered with various flowers burying one up to the knees.
His harem-roof was studded with colorful gems resembling the stars.
The dark netherworld of his was lighted by hundreds of artificial moons floating in the sky.
The beautiful life-like puppet-maidens sang melodiously praising his valor.
All the precious objects of the three worlds decorated his harem.
He possessed all the riches that one could name. He was worshipped by all the rich and wealthy.
All the demon kings were under his control and feared his wrath.
The whole of the demon kingdom was safe under the shadow of his huge shoulders.]
SHAMBAROPANISHAT
[‘Shambara’ means ‘excellent’. Shambara in the Upanishad sense of the story here means the excellent
deluding power of Brahman the Reality state. The world we see is a Shambara created world only- a world
that is seen when deluded only, and not really existent.]
त योसादतदे व य कठनोKडामराकते ृ ः बभवू वपलं

ु सै+यमासरंु सरना
ु शनम।्
He had overpowered all the Devas. He was terrifying to look at and was of a horrible formidable form that
could rise suddenly anywhere in the sky. He had a huge army of Asuras (demon-clan) capable of
destroying the Devas (Gods) (through his sorcery powers).
5
[Shambara is a Daitya in the lineage of Kashyapa and Diti (as per the story mentioned here.) When the story
is understood as the Upanishad, ‘Kashyapa’ is an intoxicated state of delusion. (Kashya means liquor).
Diti (division) is the duality seen in the undivided state of Reality. Aditi is the opposite of it.
Diti’s sons are Daityas the minds which see duality as real, and refer to the deluded minds of the ignorant
who see the duality. Aditi’s sons are Devas, the shine of wisdom and purity which destroys the delusion of
duality. This Shambara the deluding power which makes one drown in the reality of duality could produce
any Jeeva state in any world instantly. No wisdom could face this deluding power; and the excellent virtues
(Devas) to be developed by a Mumukshu stayed always defeated and subdued.]
(Shambara had a habit of visiting foreign lands in search of various types of learning and Siddhis. Gods
waited for such moments and attacked the demon world and defeated the demon-army in his absence.)
ति म+मायाबले सMतेु दे शा+तरगते तथा तसै+यं तरसा जOनुिGDछIं ाMय कलामराः।

Once when he had gone out of his country, and when his magical powers were absent, the Devas swiftly
destroyed his army and went away.
[When the Jeeva suddenly was removed of the delusion as at tragic events, as when listening to the discourse
of the Knowers, or when Vichaara habit is developed, then the Devas, the virtues of self-control , studies etc
took over the Jeeva, and subdued the evil qualities of the mind namely selfishness, desire, attachment etc.]
अथ शHबरदै येन मुिCडQोधIमादयः

ु रRाथमथ साम+ताः वसेनासु "नयोिजताः ।
Then Shambara the Daitya, appointed three subordinate kings, namely Mundi (bald one), Krodha (Angry
one) and Druma (tall one) as army-chiefs to protect his armies.
[Shambara the delusion power wanted to safe guard the Jeeva against the wisdom of the scriptures.
He created three qualities which would always keep the Jeeva deluded.
‘Mundi’ means dullness of the head (aversion to Vichaara), the Taamasic quality which keeps the brain
stagnant. ‘Krodha’ is the anger and frustration that lead one towards the stubborn seeking of desired objects.
‘Druma’ is the woodenness or inertness which rises by identifying with the inert body.]
तानMय+तरमासा
य जOनुदS वा भयानकाः 2योमा+तरगताः Gयेनाः कलवTकामवाकलान।
ु ्
सेनापती+पनGचा+या+Gचकारासरसतमः
ु ु चपलान;
ु टारावां तरTगा"नव सागरः ।
दे वा तानाप त याशु जOनु तेन स कोपवा+जगामामरनाशाय प=रपणU
ू VWवटपम ् ।
त मात+मायया भीताः सरा ु तेs+तBधमाययःु मेYकाननकZजे ु षु मगा
ृ गौर\हरे =रव।
The Devas could even then, enter the army and destroy them, like the terrifying vultures pouncing on the
frightened sparrows from above the sky. (Knowledge made its way into the Jeeva’s mind subduing all the
Taamasic and Raajasic qualities.) The great Asura king appointed again other stronger ones who were
quick in movement and had sharper weapons, like an ocean producing waves.
(Restlessness, wavering from the prescribed studies, stronger attachments to relatives and objects, pains of
failures observed in self-control; all these blocked the spiritual path once again.)
The Devas conquered them also.
Shambara was terribly angry and decided to destroy the heaven of the Deva clan completely.
Frightened of his magical power, the Devas vanished out of sight and hid themselves in the thickly grown
bowers of the forests of Mount Meru like the deer by the sight of Gauri’s vehicle (lion).
(When a person is full of Saatvic qualities, even the Sattva Guna becomes a blockage to the Moksha
attainment. ‘Being good’ becomes so comforting that Moksha itself, which decries even the Saatvic Guna,
gets discarded as a wasteful state. A Saatvic person is so much attached to the Sattva Guna, that he
sacrifices Moksha also as a selfish desire. This is because of the belief in the reality of the world, and is
another trap of Maayaa only.)
Q+दRुIामरगणं बाप क+नाMसरोमखं ु श+यं
ू ददश स वगU कपRीणजगसमम।्
Shambara saw the heaven filled with screaming worthless weaker section of Devas (the weakened love for
liberation) and tear-stained faces of Apsaraas (diminished virtues). The heaven appeared empty like the
world at the end of dissolution. (Jeeva stayed completely deluded in his goodness level.)
6
वहर+कपत
ु तW ल^धमा7य स+दरं
ु लोकपालपर\ं
ु द_`वा जगामामीयमालयम।्
एवं 4ढतर\भूते
वेषे दानवदे वयोः दे वाः वगU प=रयbय दRु ज_मरदश
ु नम।्
अथ शHबरदै येन ये ये सेनाBधनायकाः Qय+ते यनत ता+ तु जOनय
ु नपराः सराः
ु ।
यावद
वे
ु गमायातः शHबरः कोपवा+भश ृ ं ताणcs"तमाWमनल इव जbbवाल सोDeवसन ् ।
He wandered all over in anger searching for the Devas (to kill them without a trace). He grabbed whatever
beautiful things (conducive to the attainment of Moksha) he could lay hands on. He burnt away the city of
Gods completely and then returned home (satisfied by his victory).
In this manner, the hatred between Devas (virtues and the want of liberation) and demons (delusions of
various sorts) became intense. The gods left the heavenly regions completely and vanished away in all
directions. (Want of liberation vanished from the mind of the Jeeva; but the battle went on without stop
between Knowledge forces and the ignorant forces without end. Sometimes wisdom took over and became
the winner; sometimes ignorance took over and dragged the Jeeva to lower states of existence.) Then,
whomsoever the demon Shambara appointed as chiefs of the army (in the form of desires and attachments),
the Devas defeated them somehow with great effort. This went on till Shambara was highly agitated.
Shambara became extremely angry; breathed hard; and blazed like the fire increasing its flames by
kindling. (The Jeeva was steadfast in his Vichaara process and could not be deluded.)
Wैलो>यमप चाि+वय+न दे वा+ल^धवानथ परे णाप यनेन "नधानमव दकती ु ृ ।
He searched for the Devas in all the three worlds and was unable to find them, like a man of wicked deeds
does not find a shelter even when trying hard.
ससज मायया घोरानसरा+ ु Wी+महाबला+बलरRाथमदता+काला+म"त
ु ू मव ि थतान ् ।
"नवृ ता मायया भीमाः बलपादपवाहनः उदगु ते महामायाः पRRु^धा इवाIयः
दामो 2यालः कटGचे"त नामभः प=रलािZछताः।
With his magical power, he created three terrifying demons of great strength, like the personified forms of
death made especially for the protection of the army. They were magically operated; were very huge; could
carry huge trees as their weapons. They moved about like mountains which had lost their wings.
They were named as Daama, Vyaala and Kata.
[The delusion had produced Maayaa (made of three Gunas) which was difficult to conquer and which could
overpower anyone. Maayaa bound the Jeevas with Daama the binding rope, Vyaala, the vicious which made
the untruth look like the truth, and Kata a screen of sense-data which completely covered the Reality.
The terms Daama Vyaala Kata also refer to the three Gunas that always dominate the mind of Jeeva in
different degrees.
Daama means the Sattva Guna which is very powerful and cannot be easily let go off. Goodness is also a
blockage to the Realized state, since it is also based on the belief in the reality of the world. Vyaala is Rajo
Guna, which always paves a way for trickeries, wickedness, selfishness, vengeance etc. It is the way of a
snake; slithering and sliding like a snake through the world to get the maximum desires get fulfilled.
Kata is the Taamasa Guna, where the brains are always dull and lethargic. They cannot grasp the worldly
Vidyaa itself; what to say of the BrahmaVidyaa!]
[Story wise these three Asuras were flawless. They had no Vaasanaas at all and could not be corrupted in any
way. They were fearless; had no anxiety about the results. ]
STAGNANT STATES THAT ARE ‘NOT’ THE REALIZED STATES
STORY OF DAAMA VYAALA AND KATA
How does a realized man behave?

Many people have the wrong opinion that it is a state of having an expressionless face, a fixed smile even
when seeing the people burning in a fire, and is a reaction less condition. A realized person is supposed to
react in a particular way only (a benevolent smile); act unaffected by anything and everything.
To control the onflow of thoughts, the body-yoga is practiced and the student stops there itself, as if that
alone is the final achievement. If the student thinks that by maintaining such conduct, he has conquered the
power of Maayaa, then he is more deluded than the ignorant ones.
7
Vasishta explains this fact through the story of the three robots Daama Vyaala Kata, who were completely
thoughtless and egoless, doing the one duty they were supposed to do, without any attachment to the result.
How they also were corrupted by the ego is the lesson presented by the forthcoming story of the robot-
demons. Daama could bind anyone with his strong shoulders, and crush them to powder (like Sattva Guna).
Vyaala could cheat and delude with illusions (like Rajo Guna). Kata could block the vision by producing
darkness (like Tamo Guna).
यथााMतैककतारGचेतनामाWधमणः अभावाकमणां ते च ा>तना नच वासनाः
"नवकपBच+माWप=र प+दै कधमकाः कमजीवकलां त+वीमसारां च मनोभदाम ्
अपुटां कृVWमाम+तGचोदयमागताः ते :य+धपारHपयण
S काकताल\यव;टाः
कतामनवत
ृ ु +ते QयामिZझ
ु तवासनाः अधसुMता यथा बालाः वाTगै=रTगि+त केवलम ्
वासनामाभमानाgयां ह\ना ते त
वदे व ह नाभपातं न चापातं न वद ु ते पलायनं
न जीवतं न मरणं रणं न जयाजयौ केवलं सै"नकानhे 4टानाहनो
यतानभज_मःु परानाजौ हारदलताIयः ।
The three machine-like demons performed only those actions that naturally befell them (as commanded by
their creator). They had only one nature, that of being conscious.
(Consciousness is not any special character. It is just the appropriate reaction to the outside pattern.
Machines also are conscious because they also react to the outside factors. Humans are also inert because
they react mechanically to the outside factors. Suppose a person reaches such a thoughtless state,
mechanically doing his allotted duties, but lacks the Knowledge that is to be sought through Vichaara?
This is how his conduct will be like.)
They had no Karmas of the past binding them since they were newly created, and so had no Vaasanaas.
(Every Jeeva is newly created only, since the term past is just a conception and not real.
Memories mean the past. If you have no memories, you are ‘new’ only.)
They always were in the state of the unperturbed self (of thoughtlessness).
They had some internal working process as if like a mind, which had no desires, which was very vague,
which had not completely formed and was artificially created.
(If desires were removed, a man will be like a robot only, if he lacks self-knowledge.)
They acted only as a coincidental manner just reacting blindly to any provocation. They had no Vaasanaa
for any independent action. (They had no hatred towards the Devas, and no attachment towards the
Asuras.) They fought any god who was wielding a weapon in their front, freed of any Vaasanaa (of
winning over the Devas). They moved their limbs like children half asleep (without any conscious
purpose). They could not do any voluntary action. They were free of Vaasanaas and did not entertain any
conceit about their forms. They had no knowledge of attacking or getting attacked, or escaping. They had
no ego and so no desire for survival. They did not know of life; nor did they know of victory or defeat or
battlefield. Only when they saw soldiers who were ready to kill them coming in front of them that they
counterattacked them rushing like mountains to crush them.
(These three Asuras were robots programmed to kill any one who wielded a sword against them. They were
machine-like demons. They had no identities, no wants, no desires, no idea of good or bad, no desire for
victory and were free of the fear of death.
You can battle with enemies who had their minds corrupted by anger, hatred, desire for victory etc; but it is
difficult to fight a killing machine which had no mind at all as such.)
[If a realized man reaches the Brahman state will he be like what is pictured as these robots?
He will have no desires, no Vaasanaas, no differentiation of good and bad; will have a mind as a perceiving
tool only. Instead of killing all, he is supposed to ooze with love for all since he sees Brahman in all.
Is this the goal we are aiming at, ignoring the Vichaara process itself?
शHबरिGच+तयामास प=रतटमनाः
ु परं , वजेयते ह मे सेना मायासररjRता
ु
अ"तबलासरदोI
ु म
ु पालता मम चमःू ि थरतामलमेय"त अमरवारणद+तवघkनेवमरपवतहे मशला यथा ।
Shambara was completely satisfied with his creation and thought, ‘This my army protected by these
magically created Asuras will indeed become victorious. My army which is safeguarded by the powerful
shoulders of these Asuras will become stabilized freed of all fears, like the Meru Mountain unmoved even
when dug by the tusks of Aeiraavata, the elephant of the heaven.
8
इ"त "नणlय दै ये+Iो दाम2यालकटाि+वतां सेनां संपेषयामास भतलं

ू दे वनाशनीम ् । दै याः सागरकZजे
ु gयः
क+दरे gयGच सायधाः
ु उदगभlम"न:लादाः
ु सपRBग=रल\लया । रोदसीकोटरं ह तहारहतभा करं दानवाः
परयामासदा
ू ु म2यालकटै Bधताः। अथोत थ"न
ु कु Zजेgयः क+दरे gयः सराचलात
ु ् लाय+त इवाRु^धा भीमाः
ववासनां गणाः । दे वासरपता क+यो
ु त
यAमभवतयोः
ु अकालोबणकपा+तभीषणं भुवना+तरे ।
Satisfied with his work, the king of Daityas sent the army accompanied by Daama, Vyaala Kata now
capable of defeating the army of Devas to the battlefield. The Daityas holding huge weapons jumped out of
the depths of the oceans and the hollows of the earth, making a great commotion as if the mountains with
wings were sporting about. Feeling powerful by the company of Daama, Vyaala and Kata, the Daanavas
filled up the entire sky space and even pushed the sun away with their hands. The groups of gods rose out
of the bowers in forests and hollows under the Meru Mountain, like the huge mountains at the time of
dissolution. Then a great battle occurred between the two armies holding aloft the flags of Devas and
Daityas like the appearance of the terrifying dissolution at an improper time.
(There is a detailed description of the battle in the next few verses.)
ति म+ तदा वतमाने घोरे समरसंmमे दे वासरशर\रेु षु गतव
S mोदरे िवव
वह वस>वाहे
ृ षु गTगापरेू िववाHबरात ् दािHन वेिटतदै वौघकतnवे
ृ डाघनारवे
2याले "नजकराकिटपटसव
ृ सुरालये, कटे कठनसंरHभसTगरRपतामरे
ऐरावते Rीणरवे पलायनपरायणे, वAे
ृ दानवानीके म`या:न इव भा करे
प"तताTग2यथाता"न pवIBधराJणु च पयांसीवावसेतू"न दै वसेना"न दIवःु ु ु ।
A terrible battle ensued between the two worlds, terrifying all like the scene of dissolution occurring before
time. The armies of Devas broke down like bridges stuck by floods, with their limbs wounded like
shattered clouds; blood pouring out like the Ganges on flood from the sky; Daama roaring like a lion and
tying up the entire army of Devas as if with that sound itself; Vyaala powdering the Devas by crushing
them with his hands; Kata on the destruction spree of Devas by fighting very hard; Aeiraavata running
away with its voice lost. The army of Daityas went on increasing in size like the heat of the sun at mid-day
even as the broken limbs of Devas littered the sky and blood flowed from their bodies without stop.
दाम2यालकटा ता"न Bचरम+तहता"न च अनज_मल ु ु स+नादम+धनानीव पावकाः ।
अि+वटानप यनेन नालभ+तासराः
ु सरा+घनजालवनोKडीनाि+सं
ु हा ह=रणका"नव ।
अल^धेवमरौघेषु दाम2यालकटा तदा ज_मःु पातालकोश थं भंु मदताशयाः ु ।
The Devas disappeared from sight and the three mechanical demons Daama, Vyaala and Kata chased them
with their maces held high like the roaring fires running after the fuel. Even after searching thoroughly for
quite a long time, these demons were not able to find the Devas like the lions not finding the deer hiding in
the dense dark forest. When the group of Devas was not traceable, then Daama, Vyaala and Kata felt
satisfied and went back to their king residing in the hollows of the netherworlds.
अथ दे वा वषCणा ते RणमाGवा य वै ययःु जयोपायाय विजता 9:माणममतौजसम ् ।
तेषामाववरभ
9:मा
ू र>तर>ताननBयां सायं र>तीकताHबनाम^धीनामव
ृ ू च+Iमाः ।
णHय ते सरा
ु त मा अनथU शHबरे हतं सHय>कथयामासदा
ु म2यालकटाQमम ् ।
तदाकCयाJखलं 9:मा वचाय स वचारवत ् उवाचेदं सरानीकमाGवासनकरं
ु वचः ।
The Devas who were defeated by Daama and others felt very much frustrated; they rested for some time
and went to Brahmaa shining with enormous luster of Knowledge, to get his advice on how to win over the
Daitya army. Lord Brahmaa appeared in front of the (wounded) Devas whose faces wore the splendor of
redness by the red blood, like the lustrous moon rising above the ocean waters that were shining red in the
evening time. The Devas saluted him and reported all the war strategies employed by Shambara, and also
explained in detail the fighting techniques used by Daama, Vyaala and Kata. Lord Brahmaa listened to
everything reported by the Gods.
Being a person given to deep thinking, he pondered for a while and spoke these consoling words to the
army of Devas.”
9
9:मोवाच
Brahmaa spoke
शतवषसहpा+ते शHबरे ण हरे ः करामत2यं समरे श य तकालं संतीnयताम।् दाम2यालकटानेतान

य
वमरसतमाः योधय+तः पलाय`वं मायायAे
ु न दानवान ् । यAाgया
ु सवशादे षां मकरा
ु ु णामवाशये अहं कारचमकारः
"तVबHबमपै
ु य"त । गह\तवासना
ृ :येते दाम2यालकटासराः
ु सजे
ु या वो भवयि+त ल_नजालाः खगा इव। अ
य
ववासना :येते सखदःखवविज
ु ु ताः धैयSणार\ि+व"नOन+तो दे वा दज
ु यतां गताः। वासनात+तबAा
ु ये
आशापाशवशीकताः ृ वGयतां याि+त ये लोके रbजबAाः ु खगा इव।
“After hundred thousand years, Shambara has to die at the hands of Lord Vishnu the Master of battles.
Wait for that event patiently. Let the chiefs of Devas fight with Daama, Vyaala and Kata using their
magical tactics and escape as if frightened. When this strategy is repeated for some period of time, then the
wondrous thing called ‘ego’ (self-conceit) will reflect in the mirror of the mind (of Daama, Vyaala and
Kata). These Asuras Daama Vyaala and Kata will then be caught by the Vaasanaa (of wanting to win over
the Devas), and the magic of Ahamkaara will reflect in their minds like in a taintless mirror.
Now at present, these three demons are free of Vaasanaas; they have no sense of pain or pleasure. They
attack the enemies without fear and so have become invincible. Once they get bound by Vaasanaas and get
roped by the desires, they will come under control like the birds chained by ropes.
ये भ+नवासना धीराः सवWास>तबAयः ु न 7यि+त न कMयि+तु दज
ु या ते महाBधयः । य या+तवासनारbbवा
hि+थब+धः शर\=रणः महानप बहुqोsप स बालेनाप जीयते । अयं सोsहं ममेदं तदयाकिपतकपनः
आपदां पाWमे"त पयसामव सागरः । इय+माWप=रिDछ+नो येनामा भ2यभावतः स सवqोsप सवW परां
कपणतां
ृ गतः । अन+त यामेय य येनेयता किपता, आमन त य तेनामा वामनैवावशीकृतः।
“Those men of great wisdom- who do not become the channels for ‘Vaasanaa-fulfillment’, and who are
detached to every pain and pleasure they encounter, never feel sad or angry. They are invincible. If the
‘embodied one’ is knotted by the rope of Vaasanaa inside, then even if he be learned or a person of great
talents, he can be defeated even by a child. ‘I am such and such a person’, ‘this is mine’; one who
conceives falsely like this, becomes a receptacle for sufferings like the ocean is a receptacle for waters.
Even if one thinks of himself as even slightly different from the Self (pure state of awareness free of
agitations), then he attains the wretched states even if he has mastered all the learning.
One who identifies himself with the Self-essence which is endless and unparalleled; he is under full control
of himself through his own self (that stays as the mind too).
आमनो 2य"त=र>तं यि
कि+चदि त जगWये यWोपादे यभावेन बAा भवतु वासना । आ थामाWमन+तानां
दःखानामाकरं
ु वदःु अना थामाWमभतः सखानामाकरं
ु वदःु । दाम2यालकटा यावदना था भवसिH थतौ ताव+न
नाम जेयावो मशकानामवानलाः । अ+तवासनया ज+तदrनतामनयातया
ु ु िजतो भवय+यथा तु मशकोऽप
अमराचलः । व
यते वासना यW तW सा या"त पीनतां, गणो ु गJण"न
ु ह, ि
ववं सतो 4टं ह नासतः।
“Whatever exists as different from the Self, it becomes always a channel for the Vaasanaa fulfillment.
Attachment is said to be the store-house of endless pains. Detachment is said to be the storehouse for
happiness all around. As long as Daama, Vyaala and Kata stay without any attachment, they cannot be
conquered, like the fire by the mosquitoes. When the creature becomes wretched through allowing the
Vaasanaas inside, he becomes vulnerable; otherwise he is strong like a Meru mountain even if he be just a
mosquito. Wherever the Vaasanaa is present, it swells up gradually (adding more Vaasanaas as connected
to the main Vaasanaa), whereas virtues become doubled in a man of good characters, since what is there
alone increases, not that which is not there.
अयं सोsहं ममेदं चेयेवम+तः सवासनं यथा दामादयः शQ भावयि+त तथा कY ु । या या जन य वपदो
भावाभावदशाGच याः तणाकरZजवया
ृ ता मZजयः कटकोमलाः
ु ।
“Hey Indra, do something by which these Daama and others get to thinking, ‘this is me’, ‘this is mine’ etc.
(Let them get the idea that the body is their identity and should be preserved at any cost. Let them feel
glorified of their own invincibility and power by seeing you Devas running away in fear again and again.)
10
The emotions of defeat or victory a man feels when facing various situations of life are the thorny creepers
of wants only; and the flowers of such creepers look pleasing but are bitter and harmful.
वासनात+तुबtो यो लोको वप=रवतते सा वAा ृ "तदःखाय
ु सखायोDछे
ु दमागता । धीरोsMय"तबहुqोsप कलजो ु sप
महानप तणया
ृ ब`यते ज+तःु संहः शTखलया
ृ यथा । दे हपादपसं थ य 7दयालयगामनः तणा
ृ Bचतखग येयं
वागरा
ु प=रकिपता । द\नो वासनया लोकः कता+ते ृ नापकृ यते रbbवेव बालेन खगो ववशो भशमDछवस ृ ु न ्।
“This world keeps rotating tied to the rope of Vaasanaa. If it increases it leads to suffering; if it is cut, it
leads to happiness. Even if one is courageous, even if one is highly learned, even if one is born in a great
family, even if one is a great saint, the creature gets bound by the ‘thirst for pleasures’, like the lion bound
by chains. Trshnaa – the thirst for pleasures (selfish nature) is the trap laid out for catching the mind-bird
which has a nest in the heart (central essence of Reality) that is securely placed in the body-tree. A person
who has become wretched by being bound to the Vaasanaa is dragged by the God of Death, like the bird
which moves panting and bleeding, gets dragged by a child quite easily with a rope.
अलमायधभारे
ु ण संगरmमणेन च, वासनाया वपयासं य>या ु यनाIपोः कY ु । अ+तरा Rुभते धैयS
=रपोरमरनायक न श WाJण न चा WाJण न शा WाJण जयि+त च । दाम2यालकटा वेते यAाgयासवशे
ु न च
अहं कारमयीं मता ते hह\यि+त वासनाम।् यदा तेsqपY
ु षा: शHबरे ण व"नमताः वासनामा"ययि+त तदा
या यि+त जेयताम।् तताव
यि>तयAे
ु ु न ता+बोधयतामराः यावदgयासवशतो भवयि+त सवासनाः । ततो
वGया भवयि+त भवतां, बAवासनाः तणा
ृ sोताशया लोके न च केचन पेलवाः । समवषममदं जगसमhं
समपनतं
ु ि थरतां ववासना+तः चलचललहर\भरो यथा^धावत इह सैव Bच क यतां याता। इय>वा
ु
भगवा+दे व तWैवा+तBधमाययौ वेलाव"नतटे श^दं कवे
ृ वाHबतरTगकः।
ु सरा
ु वाकCय त
वा>यं ज_मGचाभमतां
ु
दशं कमलामोदमादाय वनमालामवा"नलाः ।
“Enough of weapons and battlefields! Get the enemy bound by Vaasanaa somehow; that is enough!
If the enemy loses courage within, then no weapons, no missiles, no scriptures can help him.
If Daama and others get arrogant and egoistic through repeated victories, they will become deluded and
become a receptacle of the Vaasanaa. (A single Vaasanaa is enough; if somehow even the slightest dust of
Vaasanaa taints the mind, then in no time the mind will become a breeding ground of Vaasanaas only.)
When these ignorant Asuras (who have no self-knowledge) made by Shambara take shelter in the
Vaasanaa, then will be easily conquered. Therefore, plan some tricky strategy, attack them hey Devas, till
they develop Vaasanaas by repeated victories (by pretending defeat at their hands). By this, they will get
bound by the Vaasanaas and will easily come under your control.
Those, whose minds are not entwined by the least of Trshnaa, never are weak. The entire world is equally
spread out with harmful waves stabilized in the Vaasanaa essence only; like the continuously moving
waves of the ocean is stabilized in the water only. That alone needs to be controlled in this world.”
Having said this, Lord Brahmaa vanished there itself like ocean wave vanishes at the bank of Velaa after
making the murmuring noise. Having listened to his advice, the Gods went away to their respective
destinations, like the winds moving off to the forest-garlands taking the scent of the lotuses.
दना"न क"तBच वेषु का+तेषु ि थरकाि+तषु ि
वरे फा इव पwेषु मि+दरे षु वशमः। ु कंBचकालं समासा
य
वामोदयकरं शभं
ु चQद
ु +ु दभ"नघcषं
ु लयाmरवोपमम ् । अथ दै यैमम
ा2योिHन तैः पातालतले ि थतैः
कालRेपकरं घोरं पनयु ुAमवतत।
The Devas rested for some days in their ever shining attractive mansions like the bees inside the lotuses.
After a few days, they sounded the war-drums equal to the tumultuous sound made by the clouds of
dissolution, which would bring them the needed auspicious victory. The Daityas came out of the nether
worlds. A terrible battle again occurred in the huge sky that went on for a long time.
[A detailed description of the battle is then given by Sage Vasishta.]
एवंायाकलारHभै
ु रसरैु रसरहा=रभः
ु सहसा 7तसंर^धैरार^धः समहाxणः।
ु माययाथ ववादे न सि+धना वhहे ण च
पलायनेन धैयSण Dछ+नगोपायनेन च कापCयेना WयAे
ु न वा+तधानैGच भ=रशः
ू धतः
ृ स संगरो दे वैि WUश
वषाJण
पZचकं, वषाJण दवसा+मासा+दशाटौ, सMत पZच च वषाJण, पेतुवR
ृ ाि_नहे येकाश"नभभताम
ू ृ ्।
एतावता तु कालेन 4ढाgयासादहं कृ तेः दामादयोऽहमया थां जगहh
ृ ु तचेतसः।
11
Through the various methods of deceit, worthless arguments, conciliation, fights, escape, courage, hiding,
sudden attacks, surrender, use of missiles, and vanishing acts, the Devas kept on extending the time-span of
the war. The first battle lasted for thirty years; second one for five years and eight months and ten days;
third one for twelve days. As time passed in this manner, due to constant repetition of egoistic thoughts (of
winning over Devas), Daama and others developed an ascertained ‘ego-ness’ and their minds got infected
(by Vaasanaas).
नैकyया"तशया
य
वtपणं VबHबव;वेत ् अgयासा"तशयात
वते साहं कारतां गताः।
य
वtूरगं व तु नादशS "तVबHब"त पदाथवासना तtनgयासा+न जायते ।
When an object is held very close to the mirror, the mirror will look verily like the object. Likewise, by
constant thoughts about themselves, they became very egoistic. A far away object does not get reflected in
the mirror; likewise not thinking about any object will keep away the Vaasanaas.
यदा दामादयो जाता अहं कारामवासनः तदा मे जीवतं मेऽथ इ"त दै +यमपगताः।
ु भववासनया h ता मोहवासनया
ततः आशापाश"नबAा ते ततः कपणतां
ृ गताः। म_धे
ु व :यनहं कारै मम
वमपकिपतं
ु रbbवां भजTगवमव
ु
दाम2यालकटै ततः। आपादम तको दे हः कथं मे भवतु ि थरः ममे"त तणाकपणा
ृ ृ द\नतां ते समाययः।
ु ि थरो भवतु
मे दे हः सखाया
ु तु धनं मम इ"त बABधयां तेषां धैयम
+तAमाययौ। सवासनवा
वपषामपसवासरि
वषां
ु ु या तु
हारपरता मािजतव
े ाशु साभवत।् कथं सरा
ु जगयि म+भवाम इ"त Bच+तया ववशा द\नतां ज_मःु पwा इव
"नरHभसः। एषां योषा+नपानेन वाहं कृ "तमतां र"तः बभव
ू भावभाव था भीषणा भवभािजनी । अथ ति मxणे
भीया सापेRवमपाययः
ु ु मतेभघनसंर^धे वने ह=रणका इव। म=रयामो म=रयाम इ"त Bच+ताहताशयाः
म+दं म+दं कल mेमःु कपतै
ु रावणे रणे। शर\रै काBथनां तेषां भीतानां मरणादप अपसवतया मि`न
ू कतमे
ृ व
परै ः पदम।् अथ Hलानसवा ते ह+तमhगतं
ु भटं न शेकु =र+धने Rीणे हवद _धमवा_नयः।
ु वबधानां
ु हरतां
मशकवमपागताःु RतवRतसंघाता त थःु सामा+यस;टाः। बहनाW ु कम>ते
ु न मरणा;ीतचेतसः दै या दे वेषु
वगसु दIवःु ु ु समरािजरात।्
Since Daama and others were infected by the Vaasanaa of egotism, they attained the wretched states with
ideas like ‘my life’, ‘my object’, and so on. Gripped by the Vaasanaa for the worldly life, and stuck to the
Vaasanaa of delusion, they got bound by desires and attachments and attained a miserable state.
Their guileless ego-less minds were now gripped by ‘mine-ness’, like a snake appearing in a rope.
‘How can this body of mine from the tip of the head to the toe, become eternal?’ with such thoughts, they
became more and more miserable. ‘Let my body become permanent’; ‘let this wealth give me abundant
pleasures’; such thoughts were on the increase, and they gradually lost their courage. Because of the
increase of the Vaasanaas, and diminishing powers, their intensity for fighting the Devas soon faded away.
‘How to be eternal like the Devas?’ was their constant worry and they withered away like lotuses without
water. Their love for their own bodies made them seek pleasures in women and food. They were now
deeply lost in the mire of worldly existence. They were gripped by fear in the battle fields and felt
apprehensive, like the deer in the forest when in the crowd of intoxicated elephants. They became anxious
and worried thinking ‘we will die’ ‘we will die’, and moved very slowly in the battlefield (hiding here and
there) in that battle field where Aeiraavata elephant thundered in anger. Since their thoughts were centered
on protecting their own bodies and avoiding death, they became inefficient in wielding weapons, and were
trampled by the enemies. When the fuel is less, the fire cannot ignite the oblation; with their enthusiasm on
the decrease, the demons were not able to fight even an ordinary soldier facing them. They were now like
the tiny mosquitoes facing the wrath of Devas They were beaten and wounded like ordinary soldiers.
What more to say!
The three Daityas, who feared death, now ran away from the battlefield when attacked by the Devas.
तेषु Iवसु भीतेषु सवतो दानवादषु दाम2यालकटाzयेषु वzयातेषु सरालये
ु तtैयसै+यं +यपति
वIतं ु खादत ततः।
कपा+तपवनो;तं
ू ताराजालमवाभतः अमराचलकZजे
ु षु शखराणां शखासु च, तटे षु वा=रराशीनां पयोदपटलेषु च,
सागरावतगतष
S ु Gवmेषू
यस=रसु च, जTगलेषु दग+तेषु bवलसु वपनेषु च, त
बाणोिDछ+नदे शेषु hामेषु
नगरे षु च, अटवीषhपRास
ू ु मYभमदावाि_नष
ू ु लोकालोकाचला+तरे षु पवतष
े ु 7दे षु च आ+{IवडकाGमीर-
पारसीकपरेु षु च नानाHभोBधतरTगासु गTगाजलतटासु च
वीपा+तरे षु जालेषु जHबख
ू Cडलतासु च।
12
When the Daanavas Daama, Vyaala and Kata who were famed for their courage and valor in fighting the
Devas, ran away, the demon-army fell down from the sky here and there. Like the star-pieces stuck by
dissolution storms, the mountain like huge bodies of the demons fell down into the bowers of the Meru
Mountain and on the edge of the peaks and the ridges; on the banks of lakes and rivers and the barricade of
clouds; inside the hollows of ocean whirlpools, inside deep holes and overflowing rivers, in the wild
jungles in all the directions, and inside the blazing forests; in the places shattered by the arrows of the
Devas, and into villages and cities; inside wild forests crowded by wild animals; inside the burning desert-
lands; in between the chasms of Lokaaloka mountain; inside the central hole of the hills; all over all the
cities of Andhra, Draavida, Kaashmira, and Paaraseeka; in the midst of turbulent waves of the oceans and
the banks of river Ganges; inside islands and in the nets thrown by fishermen; and inside the dense creepers
of ‘Jamboo Khanda’.
(It was as if they fell into the holes or made holes when they fell because of their rock like heavy bodies.
They shattered the places where they fell and also got shattered into pieces. Anyhow all were buried and
destroyed in no time after the cowardly retreat of the three demons Daama, Vyaala and Kata.)
सवतः पवताकारो प"तता ते सरारयः ु व फोटताTगचरणा वभ+नकरबाहवः शाखाल_ना+Wत+Wीका
म>तर>तभरDछटाः
ु 2य तशेखरमधा
ू नो "नQा+ताः कपते
ु Rणाः। सायधा
ु बलमायेषुिGDछ+नकTकटहे तयः
दरापातवपय
ू तपत+नानायधां
ु शुकाः। कCठलिHबशर Wाणचटकारोhभीतयः शखाशतशलाोता
दे हभागवलिHबनः शामयh4ढापातकटकCठकसं
ु कटाः सशलाफलका
ु फालनशतशीणम तकाः।
सव एव सकलायधश ु WपातमाWसमन+तरमेव दRु नाशमगम+नसरेु +Iाः पांसवोऽHब"नधौ ु पयसीव ।
The mountain like huge bodies of the Deva-enemies fell all over the earth, got shattered and broke into
pieces. Their limbs and feet exploded; their hands and shoulders were broken; their sinews and nerves got
entangled in the tree branches; the blood pouring densely from their bodies covered the earth all over; the
head gears worn on their heads scattered all over; their eyes burning red in anger they were thrown off.
The army wielding weapons was soon left with broken armors pierced by missiles. All the weapons were
broken into pieces and scattered in all the distant regions. They were terrified and uttered terrifying screams
as they fell with all the sinews and nerves hanging from their necks. They fell into the hundreds of sharp
peaks of the mountains (because they were so huge). Their limbs hung all over the mountains caught here
and there. They were painfully pierced all over by the thorns as they fell into the groves of Shaalmalee
trees. Their heads dashed against the surface of the rocks and splattered into thousands of pieces.
Like the sand particles disappearing into the ocean and vanishing without a trace, all the Asura chiefs
perished completely the moment the missiles hit them at the start of the battle.
इ"त तटे
ु षु दे वेषु दानवेषु हतेषु च दाम2यालकटा द\ना बभवभ
ू ु यव:वलाः । जbवाल कपतःु >वे"त कपा+ताि_न=रव
bवल+शHबरः शमतानीको दाम2यालकटा+"त । शHबर य भया
गवा पातालमथ सMतमं दाम2यालकठ त थःु
य>वाथ "नजमCडलं, यमस ्य कTकरा यW ये कालWासनRमाः कतहले
ु ू न "तटि+त नरकाणवपालकाः। ते तेषामथ
यातानां दवाऽभयमभीरवः Bच+ता इव घनाकाराः कमार\Gच
ु ददःु Qमात।् तैः साधU नीतव+त ते तW दामादयोऽवBधं
दशवषसहpा+तमातान+तकवासनाः ु ,इयं मे कामनी क+या ममेयं भते ु "तच द}ढ
ु नेहब+धानां काल तेषां +यवतत।
Devas were happy; and the Daanavas were dead; and Daama Vyaala and Kata were now terrified (of
Shambara’s anger and so hid from his sight). Shambara who had lost his army was blazing in anger like the
dissolution fire, towards Daama, Vyaala and Kata, and was searching for them. Afraid of Shambara’s
anger, those three demons Daama, Vyaala and Kata, left their own abodes and reached the seventh nether-
world where Yama’s servants capable of tormenting everyone like death himself, happily lived guarding
the hell-ocean. Those Yama’s servants offered sanctuary to those three demons who sought shelter with
them, offered their daughters also in marriage who looked like dark clouds as if worries personified.
Daama, Vyaala and Kata lived there happily for ten thousand years in their company maintaining endless
wicked Vaasanaas. The time passed for them with such ascertained ideas of ‘this is my beloved wife’ ‘I am
the lord of all this’ and so on; and they were lost in the deep rooted bondages of attachments towards the
family and children. (This is how a single Vasanaa turns into enormous heaps of mountains.)
धमराजोऽथ तं दे शं कदाBचसमपाययौ
ु महानरककायाणां वचाराथU य4Dछया । अप=रqातमेनं ते धमराजं Wयोऽसराः ु
न णेमुवनाशाय सामा+यमव कTकरम।् अथ वैव वतेनैते bवलतासhभमष
ू ू ु वहतmप=र
ू प+दमाWेणैव
"नवेशताः । तW ते कYणाQ+दाः सस7
ु tारब+धवः द_धाः पणवटपा वRा
ृ इव वना"नलैः ।
13
वया वासनया जाता तयैव Qरया

ू पनः
ु ब+धकमकराकाराः कराता राज कTकराः। तbज+माथ प=रयbय जाताः
Gवmेषु वायसाः तद+ते ग{तां
ृ याता ततोऽप शकतां
ु गताः। सकरवं
ू VWगतष
S ु मेषवं पवतष
े ु च मगधेष ्वथ क~टवं
बmु ते च कबAयः।
ु ु अनभये
ु ू तराम+यां BचWां यो"नपरHपरां अ
य म याः ि थता राम काGमीरारCयपवले ।
दावाि_न>वBथतापापपTककपाHबपा"यनः
ु न य+ते न जीवि+त जरbजHबालजजराः ।
वBचWयो"नसंरHभमनभय ु ू पनःपनः
ु ु भवाभवा
ू ू पनन
ु टा तरTगा जलधावव ।
Once, Lord Yama (Dharmaraaja) visited that world by chance (without his royal insignia) to just check on
the works that were going on in the great hells. The three Asuras did not recognize him and so did not show
him any respect, treating him like an ordinary servant, thus inviting their own destruction. Then by
Vaivasvata Yama they were thrown into burning Raurava hells (where burning embers piled up to the
length of the knees are spread out for hundreds of Yojanas), just by the slight movement of his eye-brow.
There they screaming pitiably were burnt off along with their wives, friends and relatives, like the tender
trees caught in forest storms. They again got birth as Kiraatas (hunter clan) through the cruel Vaasanaa of
killing, taking on the nature of Yama’s servants who were adept in killing people. After discarding that
birth, (pushed by the dominant Vaasanaas of fear or greed) they were born as crows living inside holes,
then they became vultures, then they ended up as parrots. Later, those wicked ones lived as pigs in Trigarta,
as goats in the mountains, and as worms in Magadha cities. Experiencing these and many other births of
various types, they now stay as fishes Rama, inside the pool in the forest of Kaashmira. They suck some
very little moisture from the dried up soil of the pool. They are not living, nor dying, but slowly are
withering away in the drying up pool. Having experienced the torture of various wombs again and again,
they get born again and again and die also, like the waves of the ocean.
भवजलBधगता ते वासनात+तन+ना ु ु तणमव
ृ Bचरमढा ू दे ह}पै तरTगैः
उपशममपयाता
ु राम ना
याMयन+तं प=रकलय महवं दाYणं वासनायाः।
Those three demons who were always acting foolish (without Vichaara) are caught in the ocean of the
worldly existence, and thrown afar by the Vaasanaa string, and floating like a grass piece in the waves of
many bodies, have not attained any end Rama. Understand the terrible power of the Vaasanaa to be endless.
अतः बोधाय तव विDम राम महामते दाम2यालकट+यायो मा तेsि व"त तु ल\लया ।
Rama, you are highly intelligent. Know that I related this tale to you for your enlightenment, and also
mentioned that your case should not become like that of Daama, Vyaala Kata, just to amuse you.
अववेकानसं ु धानािDचतमापदमी4शीं अन+तभवदःखा ु य प=रग:णा"त
ृ हे लया ।
Maintaining thoughts without proper discrimination, the mind gets into dangerous situations in this manner
and attains endless pains thus experiencing wretched states.
>व कलामरव`वंसशंबरानीकनाथता >व तापतMतजंबालजालजजरमीनता।
>व धैयम
मरानीकवIावणकरं मह>व करातमह\पालRुI कTकर}पता ।
>व नाम "नरहTकारBचसवोदारधीरता >व मयावासनावेशादहं कारककपना ु ।
Wherefore the leadership of the entire army of demons, wherefore the state of fish withering in the hot soil
of the pond! Wherefore the courage which could drive away the gods to hidings, wherefore the lives as
servants of kings and hunters! Wherefore the fearless state arising due to the absence of ego, wherefore the
imagination of the false ego due to inculcations of unreal Vaasanaas!
(Wherefore the changeless Brahman state, wherefore the wretched Jeeva state!)
शाखातानागहना संसारवषमZजर\ अहTकाराTकुरा दे व समदे ु तीयमातता।
अहTकारमतो राम माजया+तः यनतः अहं न कि+चदे वे"त भाव"यवा सखी ु भव।
The poisonous creeper of worldly existence spreading out countless branches densely, emerges from the
sprout of Ahamkaara hey prince, and grows into such huge proportions. Rama, therefore destroy the ego
somehow with great effort. Think that you are nothing of this and become happy.
अहTकाराHबDछ+नं
ु परमाथ+दम
S ु Cडलं रसायनमयं शीतम4Gयवमपाग ु तम।्
अहTकारपशाचाता दाम2यालकटा Wयः गताः सतामस+तोsप मायामाहाHयदानवाः।
कामीरे षु महारCयसरसीवनपवले अ
य म याः ि थता राम शैवाललवलालसाः।
14
The Supreme State is filled with only bliss. It is cooling like the Moon; but it is invisible because the
Ahamkaara covers it like a cloud. The three demons Daama, Vyaala and Kata got caught by the vampire
named Ahamkaara. Though they were created through magic and were illusory, they became real (as the
experiencers of the world phenomena). Now they live as fish in a pond in the forest-land of Kashmir,
longing for the tiny drops of moisture inside a dried up puddle.
Rama spoke
नासतो व
यते सतः ते :यस+तः कथं सतां संप+ना इ"त मे वद।
Unreal has no existence. Real cannot cease to exist. How the unreal demons became real, tell me.
(The demons were not real since machines do not have real existence like us the humans.
Therefore, if they had been burnt in hells, they should have ceased to exist like any machine that is
destroyed. How can they be reborn as fishes, as if pushed by Karmas? How can machines have Karmas?)
Vasishta spoke
एवमेत+महाबाहो नाससंभव"त >वBचकदाBचिकि+चदMयेव बहसं

ृ प
यते तनु।
कमसंि थतं 9ह ू कं तस
वाथ संि थतं संयिTगदशनेनैव क=रये तव बोधनम।्
True! Of course the unreal cannot exist! If anything exists even as something very tiny, still it can expand!
(The Vaasanaa that had developed in their machine-like states produced more experience fields. After
having burnt for long in the Raurava hells, the Vaasanaa for water developed and they ended up as fishes.
But since the ignorance was still present, the water also dried up as if by the hell-fire. They had no way to
get out of the fire of the hell and the water of the pool, as if caught between the punishment of arrogance
and the Vaasanaa to escape that.
This is what happens to a Jeeva bound by the three Gunas.
The ignorant Jeevas bound by the three Gunas, keep floating like fishes in the world-pool, sucking the little
moisture of pleasures. They do not know how to get out of such a horrible situation, and so dumbly keep
experiencing the terrible heat of the sorrows and suck the tiny moisture of pleasures.)
But, tell me first, what is real here and what is not? Then I will explain everything to you through
examples.
Rama spoke
संत एव ि थताः स+तो 9:म+वयममे कल, दामादय वस+तोsप वjR स+तः ि थता इ"त।
We and all these others (sitting in the court and people outside of it ) all are real (as humans with thinking
capacity); so we exist. Daama and others were not real (since they were just machines).
How can you say that they exist really like us?
Vasishta spoke
यथा दामादयो राम ि थता मायामया इ"त असया एव सयाभा मगतणा

ृ ृ Hबुपूरवतथैवेमे वयमप
ससरासरदानवाः
ु ु असया एव वगामो याम आयाम एव च । अल\कमेव व;ावो म;ावोsल\कमेव च
अनभतो
ु ू sMयसIप
ू : वMने वमरणं यथा । मतो
ृ ब+धय
ु था वMनेsMयनभतो
ु ू sMयस+मयः मतो
ृ sयम"त
चे+qिMतभवेदेवमदं जगत ् ।
Just as Daama and others are the illusory creations and are said to be unreal and appear to be real like the
floods of the mirage river; similarly, we also with the Devas, Asuras and Daanavas are unreal only and
move about, go and come. (We also like machines act per the commands programmed in the brain.)
15
Your existence as Rama also is unreal. (You do not realize it yet.)

My existence as Vasishta also is unreal. (I know it as an experience realized through Knowledge.)
Though experienced as real, it (the experience of life) is not real.
It is like experiencing one’s own death in the dream.
When a relative dies in the dream, it is not real, though experienced as real.
Just some information (Jnapti) was there that ‘this one is dead’.
The world that is experienced here also is like that only.
(It is very difficult to negate the very life and your identity as unreal.
Once the ego is established firmly, it cannot be removed so easily.
All Jeevas are like robots only that do not have the thinking capacity.
They can never grasp this fact, like a machine cannot understand whatever is explained.)
एषा"तमूढवषय उि>तरे व न राजते अgयासेन वनोदे "त नानभते ु ू रप:नवः ।
"नGचयोs+तः}ढो यः सHप+नोsgयसनं वना नाशमाया"त लोकेsि म+न कदाचन क यBचत ् ।
इदं जगदस
9:म सयमयेव वि>त यः तम+मतमवो+मतो
ु वमूढोsप हसयलम।्
अRीबRीबयोरै >यं >व कलेहाqतqयोः अ+धकाशयोबcधे याDछायातपयो=रव।
यनेनाMयनभतो
ु ू sथः सये कतुमप:नवं अqोs+तGच न श>नो"त शवमाQमणं यथा ।
9:म सवU जगद"त व>तंु नाq य यbयते ु तपोव
याननभवेु स तदे वानभतवा
ु ू न ्।
This statement (that no one is real) is beyond the understanding of the ignorant. Unless one becomes adept
in the understanding through the practice (of Vichaara) the world-experience cannot be proved as unreal.
The deep-rooted ascertainments about the reality of the world cannot be removed without the proper
understanding for anyone anytime. If any one states that ‘this world is unreal; only Brahman is real’, then
he will be ridiculed by the ignorant fools as an insane person and his words will be treated as some mad
prattle. A drunkard and a non-drinking person cannot think alike; similarly the ignorant and the knower
cannot think alike. Darkness cannot know light; shadow cannot know the sun.
Even if he makes an effort, the ignorant one cannot understand what he experiences as true to be unreal.
A corpse cannot move its limbs; the ignorant cannot know the truth.
‘This world is Brahman alone’; the ignorant cannot say this ever. Due to lack of knowledge and bereft of
contemplative practices, he experiences the world as real only.
अबAवषये
ु :येषा राम वा>वराजते ब
`या
ु मी"त }पेण कल ना येव कचन ं ।
9:मेवैदं परं शा+तमयेवानभव+सधीः
ु ु अप:नवः वानभते
ु ू ः कतUु त य >व यbयते
ु ।
ं
पर मा
2य"तरे केण नाहमाम"न कचन हे मनीवोमकादवं न मयि त वशटता ।
भतता
ू 2य"तरे केण मढे ू नाम"न कचनं ऊHयाद बAौ
ु हे मेवऽqे नाि त परमाथता।
Such words about Brahman also are meaningful only to the ignorant Rama, for the Knower has nothing at
all as the ‘I exist’ idea. (There is only the Reality state which is without any such words as ‘I’, Brahman,
real, unreal etc. These words are invented for teaching the ignorant. The Knower has no use for them.)
The man of stabilized intellect experiences the Brahman state alone as existing (and needs no statements to
prove his experience). How can one’s experience need the proof of some outside statement?
(He is in no need of scriptures also, as he is self-proved like Shuka, son of Vyaasa.)
(That is how, I Vasishta also feel about all this.)
There is nothing in my own self as some ‘I’ that is different from the Supreme.
Like the ring-ness is not in the gold, there is no separateness in me as the ‘I’.
In the ignorant fool, there is no separateness from the body made of the elements at all.
Like when one is in the ring-identity, there cannot raise the truth of the gold ever.
मयाह+तामयो मढः ू सयैकाममयः सधीः ु , यbयते
ु न >वBच+नाम वभावाप:नवोsनयोः ।
यो य+मय त य ति म+यbयते ु अप:नवः कथं, पYष ु य घटोs मी"त वा>यम+मतमे ु व ह ।
The fool exists in the state of ‘false ego’. The knower exists in the state of the ‘true Self’.
Both cannot deny their experiences. Whatever one is, how can he deny his own experience? So if a man
thinks that he is the pot, (it is a true experience for him) well, he has to be considered as mad only.
(Your identity and made up ego is true for you; but is not real since it is mind-conceived.
Knower is a state where all unreal is discarded through courage and effort. He has no ego-sense.)
16
त मा+नेमे वयं सया न च दामादयः >वBचत ्, असया ते वयं चेमे नाि त नः खलु संभवः ।
Therefore Rama, we are also not real; Daama and others are also not real. They, we, all others are all
unreal. We as appearances are not at all real. It is not possible at all that we exist (as these identities).
सयं संवेदनं शAंु बोधाकाशं "नरZजनं सयं सवगतं शा+तम यन तमयोदयम ् ।
There is only the Reality state that is just awareness (understanding nature) that is extremely pure (without
a second), is the expanse of Knowledge (information), that is taintless, true, staying in all, quiet and equal
without rising or setting.
सवU शा+तं च "नःश+यं ं
ू न कBचदव संि थतं तW 2योिHन वभा+तीमा "नजा भासोऽTग सटयः। ृ
Dear Rama! (How can information have any solidity or reality? Everything is just Bodha only, some
something you understand as something.) Everything is completely quiet (without the sense perceptions as
the real objects and people), completely empty (as not being full or empty), staying not as anything also.
The creations shine forth in that expanse as one’s own mind-shine.
For a man infected by the Taimirika illness, some illusory scenes are natural. The scenes of the world also
shine forth like the illusory visions of hair-balls.
स आमानं यथा वेित तथानभव"त ु Rणात ् Bचदाकाश ततोऽसयमप सयं तद\Rणात ् ।
In whatever manner one knows the experience as, he experiences it so instantly. Since the Reality renders
reality to his experience, the unreal appears real because of seeing reality only that appears as the unreal.
न सयमि त नासयम"त त माbजगWये य
यथा वेित BचIपं ू ततथोदे यसंशयम ् ।
यथा दामादय त
वदे वमgयदता ु वयं सयासयाः कमWाTग ता+यप वकपना ।
There is nothing real, nothing unreal in all the three worlds. Whatever one experiences, the Chit alone rises
like that for him. We have also arisen like Daama and others. In what way can you conceive them as real or
unreal? (Whatever name and form exists other than Reality is unreal only, be it a machine that acts like a
human, or a human who acts like a machine!)
अ यान+त य Bच
2योHनः सवग य "नराकते ृ ः Bचददेु "त यथा या+त तथा साW भायलम ् ।
यW दामाद}पेण संवकBचता वयं तथा सा तW संप+ना तथाकारानभ"ततः
ु ू ।
अ मदाद व}पेण संव
यतोदता वयं तथासौ तW संप+ना तथाकारानभ"ततः। ु ू
The Awareness expanse of Reality state is formless, endless and everywhere. It shines in whatever way it is
thought of inside the mind. The awareness principle alone shines as Daama and others and appears as those
forms with those experiences. The same consciousness shines as us and appears as these forms with these
experiences.
व वMन"तभास य जगदयभधा कता ृ Bच
2योHनो 2योमवपश ु ताप येव मगाHबता
ृ ु ।
यW बAं
ु Bच
2योम तW 4याभधा कता
ृ यW सMतं
ु तेनैव तW मोRाभधा कता
ृ ।
न च त>वBचदासMतं ु न बAं ु कदाचन. Bच
2योम केवलं 4Gयं जगदयवगHयताम ् ।
One’s own dream of this Chit expanse is alone called the world, like the heat of emptiness alone shines as
the mirage water. Where the Chit expanse is awake, it is called the perceived; where it is asleep it is called
the liberation. Actually it is not asleep or awake.
Understand that Chit expanse alone is the perceived world phenomenon.
"नवाणमेव सगीः सगीरे व "नविृ तः नानयोः श^दयोरथभेदः पयाययो=रव ।
परमाथc जगद"त }पं वेित वयं वकं यथा तैम=रकं चRुः केशोण ्कमवेRते ।
न तकेशोण ्कं किZचसा ह 4िट तथा ि थता नेदं 4Gयमदं किZचदथं Bच
2योम संि थतम ् ।
‘Nirvaana’ is the grandeur of the world. The grandeur of the world alone is ‘Nirvaana’. They are not
different words; but are like synonymous words. The ‘reality’ is seen as the ‘world’ by itself like the person
with infected eyes sees the spiral balls. There is no spiral ball in reality. It is just seen as if there. The
‘Seen’ does not exist in reality. Chit expanse alone exists as something like this.
सवW सवमदमि त यथानभतं ं
ु ू नो कचन >वBचदहाि त न चानभतम ु ू ् । शा+तं सदे कमदमाततमथमा ते
संय>तशोकभयभेदमत वमा व । शलोदराकारघनं शा+तं महाBचते }पमदं वमDछं नैवाि त ना ती"त 4शौ
>वBचतु यDचाि त तसाधु तदे व भा"त ।
17
Everywhere this reality alone exits as any experience of the world. Nothing else in the least of any sort is
here, and no experience except that. The quiescent state of the Reality alone exits like this as the world-
experience. Therefore you stay (in whatever your experience is) discarding all the sadness fear and division
of any sort. That Reality state (which alone is) is something like the dense inside of a crystal rock (so silent
and unshaken, yet reflecting from within all these world scenes filled with objects and people); is very quiet
(without any type of agitation). In that state of silent awareness which is very pure, this state of the world is
not there at all (as any reality). (The shine of the crystal alone gets seen as so many pictures of mountains
and lands etc). With the true vision of nothing is there, whatever is experienced (as the silence within, even
when the information of the world keeps flowing in as the sense perceptions), that is the state of Reality;
that alone shines.
Rama spoke
सतामMयसतामेव बालयRपशाचवत ् दाम2यालकटाद\नां दःख ु या+तः कथं भवेत ् ।

The three demons Daama, Vyaala and Kata are unreal though real, like the ghost seen by a child.
But how will their suffering end? (All Jeevas are unreal like Daama Vyaala and Kata. Everyone is a
machine acting as commanded by the Vaasanaas. So where is the end for such machines? Can they ever
come out of their machine-like existence ever? Can they get out of the tying rope of Sattva, wicked
delusions of the mind, and the blocked brain-state of ignorance?)
Vasishta spoke
दाम2यालकटHबै
ु ु तै तदै व यम कTकरै ः ाBथतेन यमेनो>तमदं शण
ृ ु रघ
वह
ू ।
यदा वयोगमैयि+त ोयि+त च "नजां कथां दामादय तदा म>ता ु भवय+तीयसंशयम ् ।
When the families of these demons and other servants of Yama pleaded with Lord Yama (when he cursed
them to be burnt in hells) then this is what Yama had told them. Listen hey Raghoodvaha!
‘When they get separated and listen to their own stories, then Daama, Vyaala and Kata will become
liberated for sure.’ (A Jeeva is made of three Gunas only. When he, through Vichaara understands his
actions as Guna-provoked only, and surpasses them, he will become liberated.)
Rama spoke
ववता+तममं
ृ कW
ु कदा कथयते कथं ोयि+त भगवं ते वा वणयेदं यथाQमम ् ।
Bhagavan! When will their stories get narrated, where and how? Tell me all that in detail.
Vasishta spoke
काGमीरे षु महापwसरसीतीरपवले भयोभयोऽनभयै

ू ू ु ू व म ययो"नपरHपरां
आलोलताशया लोलाः कालेन लयमागताः तWैव पwसरस ते भवयि+त सारसाः ।
In the Kaashmira lands, (Vaasanaa-fields) (Kashmira means saffron, the fragrant material) inside the dried
up lotus lake, the three demons Daama, Vyaala and Kata will pass through many lives repeatedly as fish
only. The moist dry lake will be trampled by many wild animals and they will perish in course of time.
Then they will get born as Saarasa birds in the very same lotus lake now filled with water.
(Any Jeeva which is dumbly going through life after life as an inert Vaasanaa process only, will sometimes
through the cultivation of good Vaasanaas, will get into good births too, and have good and bad
experiences as belonging to such lives.)
18
तW क:वारमालासु सरोजपटल\षु च शैवालवरवल\षु तरTगवलनासु च चलकसम

ु ु दोलासु नीलोपललतासु च
सीकरौघाmलेखासु शीतलावतव"तषु सारसाः सरसंभोगा+भ>वा
ु भवनभषणाः
ु ू व7य सBचरं
ु कालमलमागतशAयः
ु
ते वय>ता
ु भवयि+त म>तयेु ल^धबAयः
ु रजःसवतमांसीव भेदं ाMय य4Dछया ।
In the form of Saarasa birds (tall cranes that wait for food only) (as Jeevas wanting desire fulfillment only),
they will enjoy many pleasures in that lake that is garlanded by white lotuses (Sattva), the screen of red
lotuses (rajas), amidst the cradling waves (experiences of life), moving among the swings of flowers
(pleasures), amidst the creepers of blue lotuses (Tamas), among the sprays of cold mist (helpless states),
along the cold whirlpools (tragedies of life), will stay adorning the earth, and after roaming about for a long
time (through many high and low births), purified at last in the minds (by developing the desire for
Moksha), they will get separated and will be ready to receive the knowledge of the liberation, separated like
the three Gunas of Rajas, Sattva and Tamas (through Vichaara).
काGमीरमCडल या+तनगरं नगशोभतं नाHनाBधटानमयेव ीमत य भवय"त ।

यHनशखरं
ु नाम त य म`ये भवय"त शTगं
ृ सरोज य कोशचQमवोदरे ।
त य मि`न
ू Bगरे गSहं किGचIाजा भवय"त अmंकषमहाशालं शTगे
ृ शTगमवापरम
ृ ्।
गह
ृ येशानकोणेऽि त शरोभितणोदरे त या"नशमवा+तवाताधततणाि+तक
ू ृ े आलये
दानवो 2यालः कलवTको भवय"त थमापशा Wत
ु इवाथरहतारवः ।
ति म+नेव तदा काले तW राजा भवय"त ीयश करदे वाzयः शQः वग इवापरः।
दानवो दामनामाW मशक त य सw"न भवय"त बह
ृ तHभपटिDछIे
ृ मद`व"नः
ृ ु ।
अBधटानाभदे ति म+नेवा+तनगरे तदा रनावल\वहाराzयो वहारोऽप भवय"त।
ति मनं त;मपामायो
ू नरसंह इ"त तः
ु करामलकवtृटब+धमोRो "नव य"त।
भवय"त गहेृ त य Q~डनः Qकरः खगः कटो मायासरो
ु नाम कतराजतपZजरः।
ृ
स नसं
ृ हो नपामायGलोक
ृ ै वरBचताममां दाम2यालकटाद\नां कथ"यय"त सकथाम ् ।
स कटः Qकरः वा
ु तकथासं मतामभः
ृ ू शा+तमथं महाशा+तं परं "नवाणमेय"त ।

यHन
ु शखरा+तवा त2यः कलवTकः तWयैव कथं वा
ु परं "नवाणमेय"त ।
राजमि+दरदाव+तणवा त2यतां गतः मशकोऽप सTगेन वा
ु शाि+तमपै
ु य"त ।

यHनशTगाचटको
ु ृ मशको राजमि+दरािवहाराQकरGचे"त मोRमेयि+त राघव।
एष ते कBथतः सवc दामा2यालकथाQमः ।
Inside the Kaashmira kingdom (Saffron – fragrance – Vaasanaa kingdom), there will be a prosperous city
adorned by hills named as Adhistaana (the field of experiences – the perceived.).
There will be a hill named Pradyumna (Desire) among those hills like the central hollow of the lotus.
(Pradyumna is the son of SriKrishna. He kills Shambara. Here, in this story it is to be taken as
‘Mumukshutva process endowed with Vichaara that stands high among all the practices that lead towards
liberation, and is the knowledge imparted by ‘Naaraayana, the abode of waters – the Supreme ruler-state
of all – the totality-person of all experiences.)
[The story of Pradyumna is somewhat like this.

Pradyumna is Krishna’s son; is abducted by Shambara, thrown into the ocean; is swallowed by a fish; is
brought back again to Shambara; is brought up by the maid Maayaavati (Rati) there; and Maayaavati falls in
love with Pradyumna. Pradyumna with her help kills Shambara.
Inner meaning of the story:
Pradyumna (desire/Manmatha’s Avatar) is the son of Naaraayana, the abode of all waters of experiences.
He is thrown into the waters of worldly existence (and is polluted and becomes the Vaasanaa), is swallowed
by the fish of Jeeva-ness; is brought up by Shambara (delusion power) and Maayaavati (the power of Vishnu –
the Brahman) who is now corrupted by the delusion power.
Maayaavati who is in the control of Shambara (delusion power) loves Pradyumna (Mumukshutva, the desire
for Moksha) (and Mumukshutva is also a part of Maayaa only); and enraged by Shambara’s challenge,
Pradyumna (Mumukshutva with his sword of Vichaara) kills Shambara (the deluding power.)]
19
On top of that hill inside a palace, a king will reside, with the roof of the palace piercing the clouds, built
like a peak on top of a peak.
In the eastern corner of that palace, inside a dilapidated hole in the corner of the roof, inside the dusty grass
pieces thrown by the winds, Daanava Vyaala will be born as a cock, screeching meaninglessly like a person
who has studied very few scriptures (and has no experience of true knowledge) keeps talking profound
words meaninglessly. (Some Jeevas study all the philosophies and scriptures; can please the audience with
their wonderful oratory skills; but since their knowledge is on the surface level only, it is to be considered
as the meaningless but pleasant cries of the birds.)
There at that time a king will be born in the future named Yashaskara Deva (who will do actions that will
bring fame), like Indra in another heaven. (Some Jeevas like Rama are in want of knowledge and are
already in the Vichaara process through the analysis of the world and self.)
Daanava Daama will be born as a mosquito there living inside the dark crack of a huge pillar in that palace
humming with low noise.
(Some Jeevas have nothing to talk about but are stuck to rituals and religions, with their monotonous
recitation humming of hymns and Mantras. They are good but brainless like the mosquitoes.)
In that city of Adhistaana, there will also be a monastery named ‘Ratnaavalee Vihaara’. A minister of the
king named Narasimha, who would have realized the Self like the gooseberry in the palm, will live there.
(Knowledge remains only with few who live in solitary places, in complete silence, the Nrsimha characters
who have completely torn the insides of the demon of ignorance, like Vasishta and Vaalmiki.)
Asura Kata, adept in magical powers will be born as a partridge and will be kept in a silver cage in that
monastery. (Some Jeevas who are dominated by Tamas will live in their own cages made of wealth and
riches.)
That Nrsimha the minister will relate to the king the very same story of Daama, Vyaala and Kata made of a
dialogue between the king and the minister. (When Vichaara done by oneself, is guided by the statements of
realized Sages, it bears fruit, as it happened to Rama when he was taught by Vasishta.)
(Other Jeevas in various stages of Tamas, Rajas, and Sattva as Kata, Vyaala, and Daama, will listen to this
dialogue of Vasishta and Rama, and will also get liberated.)
Kata as a partridge will listen to this story; will remember his true identity (Reality state) will attain the
supreme state of Nirvaana where the world remains subsided fully. The bird living inside the roof of the
palace will also listen to this story and attain the supreme Nirvaana state. The mosquito also which is living
inside the dark crack of the pillar in the palace will listen to this story, being present there, and will attain
the quiet state of Nirvaana. The sparrow, the partridge and the mosquito, all three (dominated by the three
Gunas) who will reside in the Pradyumna hill peak (Mumukshutva accompanied by the Vichaara process)
inside the palace and the monastery (scripture of Vaasishtam) will attain Moksha Raaghava.
Rama, now I have completely narrated the story of Daama Vyaala and Kata to the end.”
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART TEN
(ADVICE TO A SEEKER)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Vasishta spoke
मायैवमेव संसारश-यै
ू वाय-तभासरा
ु 0मययप2र3ाना-मग
ृ तृ णा5बधी2रव
ु ।
महतोsप पदादे वं नाना3ानवशादधः पति-त मोहता मढा ू दाम:यालकटा इव ।
Maayaa the deluding power of Reality-state, though empty of the world, shines densely and deludes those
who are ignorant of the true knowledge, and they behave like the fools who are after the waters of the
mirage. Even men holding great positions in other fields fall down from their states stuck by various forms
of ignorance, stay deluded and act foolish like Daama, Vyaala and Kata.
=व 0प>े
ू पव"निपटमे?म-दरस@ता =व राजगहदाव ृ -तBणे मशकCपता ।
=व चपेटभजामाDपा"तताक-दEब-बता
ु F ु =व
य5नGगरौ
ु गेहे भितBणवहIगता ।
=व पपलJलया
ु लोलकरतोलतमे?ता =व वा शIगे ृ नसं
ृ ह य गहेृ Kकरपोतता ।
Wherefore the power of powdering the lands covered by Meru and Mandara Mountains by the slightest
movement of the side of the eye-brow, wherefore the state of a mosquito inside the peeled wood in the
palace? Wherefore the falling of the sun and moon discs by just a push of the hand with the slightest
movement of the shoulder, wherefore the state of a bird residing inside the crack in the wall inside a house
on top of the Pradyumna hill? Wherefore the strength of playing with the Meru Mountain in the hand as if
it is a flower, wherefore the fledgling state of a crane inside the house of Nrsimha on the peak of the hill?
Gचदाकाशोsहमयेव रजसा रिLजतभः वCपमयज-नेव वCपमप बMयते ु ।
वयैव वासना0ा-या सययेवाNयसयया मग ृ तृ णा5बुबु
Mयेव या"त ज-त2रवा-त
ु रम।्
The Chit-space gets its shine colored by the dust namely- ‘I’, and identifies with the inert body and the
mind, without discarding its true nature (like seeing oneself differently in a tainted mirror). Because of the
delusion arising out of one’s own Vaasanaa, though real (as Chit-state), identifying with the unreal
(perceived form), it attains the different state of an embodied bound creature, like chasing the waters of the
mirage.
तरि-त ते भवा5भोGधं ववाहGधयैव ये शा Dेणासादतं OPयम"त "नवाणसंि थताः ।
नानादःखवकाराRण
ु शकतक
ु मता"न ये याि-त Pव0ं जलानीव वलाभं नाशयि-त ते ।
(Scriptural study is a means to an end; not the end in itself.)
Those wise ones, who cross over the Bhava Ocean with their mind-waves flowing towards the Self-essence
away from the perceived, stay established in the Nirvaana state and understand that the statements
explained by the Scriptures also belong to the perceived only; but those who have varied view points by
recourse to dry logic, which give rise to many experiences of pains (by senseless word-battles), fall into
deep holes (language-pit holes) like the monsoon waters, (get dirtied in the mind with self-conceit and
arrogance) and block their own welfare of liberation.
वानभ"तसSे
ु ू न मागणागमगामना
F न वनाशो भवयIग गTछतां परमां ग"तम ् ।
इदं मे याददं मे याद"तबSे ु मह
ामते वेन दौभाVयदै -येन न भ माNयप"तटते
ु ।
For a person who experiences the Reality silence and gets his experience supported by the Scriptures dear
Rama, reaches the Supreme state and never is destroyed. O Wise one! Even the ashes (of one’s dead body)
do not remain as one’s possessions for those unfortunate ones in the wretched state of ignorance, who hold
on to the ideas of ‘This should belong to me’; ‘This should belong to me’.
वेित "नयमदारामा
ु Dैलो=यमप य तण ृ ं तं यज-यापदः सवाः सपा इव जरवचम।्
प2र फरि-त
ु य या-त"नयं सवचमकृ"तः XाYममZडमवाखZडं लोकेशाः पालयि-त तम।्
For the realized man who looks at the prosperities of the tri-worlds as a worthless piece of dry grass, all the
difficulties discard him like the snakes discarding the dried up skin. He who is always shining in the state
of Self, is cared for by the guardian-gods of the world like the cosmic egg is protected from breaking up.
अNयापद दर-तायां
ु नैव ग-त:यमKमे राहरNयKमे
ु णैवं पब-नNयमतं ृ मतः
ृ ।
Carefully avoid the pitfalls (of mere intellectual mastery of the scriptures) and do not follow an incorrect
path. (Do not lose sight of your real goal of liberation.)
4
(Scripture-study is like nectar, no doubt; but it is not synonymous to realization of truth.)

Raahu followed a wrong course and ended up dying even after consuming the nectar.
सTछा Dसाधसं ु पकमकम]काशदं
ु ये य-ते न ते याि-त मोहा-Mय य पनव ु शम ् ।
अवPया वPयतां याि-त, याि-त सवापदः >यं, अ>यं भव"त ेयः, कतं ृ येन गणै ु यश ः ।
Those who take shelter in the practices of ‘Study of scriptures along with the company of the Realized’
which shines like the ‘sun along with its fierce luster’ will never fall back into the darkness of delusion.
The uncontrolled (thoughts) come under control; all the calamities (as sense made patterns) vanish; welfare
becomes unlimited (since it leads to higher and higher states of Realization) for the one who is renowned
for his virtues (as mentioned in the Mumukshu Prakarana).
येषां गणे
ु वसंतोषो रागो येषां तंु "त सय:यस"ननो ये च ते नराः पशवोऽपरे ।
(The ignorant man has not enough of possessions; he is always attracted towards sense objects; is addicted
to many vices.) Those men who have not enough of virtues, who are attracted to scriptural studies only, and
are addicted to the Truth (Reality state) are termed as real humans; rest are all animals (living in the body-
level only).
यशPचि-`कया येषां भासतं ज-तaसरः ु तेषां >ीरसम`ाणां
ु ननं
ू मतb ू ि थतो ह2रः ।
The heart-lake (of plain waters) of those, which is coloured by the moonlight namely fame of virtues shines
like the milk ocean. In those milk oceans, Naaraayana makes his residence for sure.
भ=तं
ु भो=त:यमRखलं Oटा `ट:यOटयः, कम-यcवभIगाय भयो ू भोगेषु लdधता
ु ।
Whatever enjoyments are there have been repeatedly enjoyed for long.
Whatever perceptions are to be seen have been perceived unceasingly.
Why still go after the same pleasures and perceptions again and again?
यथाKमं यथाशा Dं यथाचारं यथाि थ"त थीयतां मTयताम-तभeगजालमवा
ु तवम ् ।
As per the station one is in (in whatever life state he is in), as per the instructions offered by the Knowledge
Scriptures, as per the conduct prescribed (not transgressing the limits of ethics), as per the state of
spirituality one is striving at (till the final knowledge state is attained), stay undaunted; and free yourself
from the net of pleasures which are not real (since no object living or inert contains any quality named
pleasure).
स5 तवः Kयतां कfया गणै ु गगनगामभः, Dायेते मयतो ृ ु Yयेते न कदाचन भोगकाः ।
गायि-त सSस-दयeु येषाम-दसतं
ु यशः गी"तभगगनाभोगै ते जीवि-त मताः ृ परे ।
Let your renowned conduct be commended by those whose float in the level of Gods through Knowledge.
These pleasures are never going to save you from the oncoming death. Those whose fame (as the realized
Sages) that is white like the moon light (since it pleases all and hurts no one) is sung as songs by the
beautiful maidens of Siddha Lokas (the abode of highly realized ones) that spread over all the skies, they
alone continue to live even after the death of the body.
परमं पौ?षं यनमा थायादाय स
यमं ू यथाशा Dमन
वे ु गमाचर-को न सSभाक् ।
Take recourse to sincere effort and intensely practice the instructions given in the scriptures without
anxiety. How can success evade you?
यथाशा Dं वहरता वरा काया न सSषु, Gचरकालप2रप=वा सSः पटफला ु भवेत ् ।
Even as you follow sincerely the thoughts that flow from the Scriptures, do not expect the goal to be
reached quickly. The end that is reached through a long time of practice will be a fully ripened fruit.
(Realization state is not a magical state that can be attained by some boon, or by reciting some magical
hymn, or by going into trance states seated under a tree or rock. It is Knowledge that ripens slowly through
Vichaara. The more you think, the more you will grasp the Reality state. Even Shiva is absorbed in thinking
more about this state, even after reaching the topmost level of realization. Vasishta himself learns from
Shiva also. Self-realization is the slow ripening of a fruit; bit by bit knowledge analysis.
It can keep on ripening forever. That is why Brahman state is said to be a state of hunger, in Upanishads.
Destination never reached is the bliss of Realization. Knowledge has no end like the perceived of the
ignorant also has no end.)
5
वीतशोकभयायासमगवमपय-Dणं :यवहारो यथाशा Dं Kयतां मा वनPयताम ् ।

Free yourself of the sorrow that you are wretched and cannot reach the highest state of Realization.
Free yourself of the fear of failure in the reaching the goal through death or lack of self control.
Do not feel weak and tired, and give up the practice.
Do not feel yourself as above all others by giving way to self-conceit.
Do not hurry the process of knowledge. (Take time to understand the truths slowly.)
Base your conduct on the ethics prescribed by the Scriptures (Vedas).
Do not perish by turning away from the process of Vichaara.
जीवो जीणा-धकपेू षु भवेव-तमवागतः भवतां भ2रसIगानामधने
ू ु ि-`यदामतः
इतः भ"त ृ मा भयोू ग5यतामधमादधः ।
As a Jeeva-state with countless attachments, you all have fallen into the worst state of existence which is
like the deep dark well, by getting stuck with Vaasanaas and their fields of experience, by slipping through
the sticky rope of the senses. From now onwards do not slip further and further downwards.
इदं वचायतां शा Dम Dमापि-नवारणं रणे शतशरेRणशत"नलूनवारणे ।
Analyze and understand the truths given in this scripture (Vaasishtam), which is a weapon that destroys the
obstacles (like death etc) in the battle field of life where even huge elephants (strong and noble men) get
shattered into pieces, getting hit by the hundreds of sharp arrows of sense pleasures.
जीवम`ा ु च कं पIके, भोगग-धो "नर यतां, कमथमाDया कायमायाः शा Dमवेgयताम ् ।
इदं Eब5बमदं Eब5बम"त सयं वचायताम ् । Gधया परेरणया यातमापशवो यथा ।
What is the meaning of life, is it to live like fish (like the three demons) inside the dried up moist pool of
the world, sucking up the tiny drops of dirty water named pleasures? Get rid of the stink of enjoyment from
the waters of experience. Why do you waste your life in trying to possess lands and riches only?
Hey noble men! (You are all educated and intelligent.) Study this scripture and analyze the truths given in
it. Try to catch the Reality that is concealed within each perceiving moment. (Where and when it is not?)
Like the idiot cows do not blindly follow the masters who lead you astray with false theories.
(The view points of other philosophers and religious leaders are already thought out by them with their
limited understanding; and their theories are blindly followed by the people, more as a Guru-fanaticism
and as an easy way to attain recognition, fame and worldly benefits. On the other hand, Vaasishtam has no
philosophy of its own; and acts a training ground for Vichaara only. It is just a guide to the analyzing
process; and the student reaches the truth by himself, as his personal experience.)
दौभाVयद"यनी दJना शभहJना
ु ऽवचारणा घनदJघमहा"न`ा यiयतां संबMयताम ु ्।
सNतं
ु मा थीयतां जरामरणशा-तये ।
Cast off the dense prolonged deep sleep (of ignorance), which gives only pains and frustrations, which is a
wretched state of stupidity, which brings no auspiciousness in the least, which never allows reason as the
guide in any thought process; and wake up. If you want the old age and death not to overthrow you, then
never fall back into the sleep of (no-reason). (Reasoning will reveal the non-existence of the body as a
reality, and you will not be affected by the information of the body getting old or dying.)
अनथायाथसंपितभeगौघो भवरोगदः आपदः संपदः सवाः सवDानादरो जयः ।
लोकत-Dानसारे
ु ण वचारा
:यवहा2रणां शा Dाचारानसारे
ु ण कमणा सफलाय च ।
आचारचा?च2रत य वव=तवते
ृ ः संसारसौjयफलदःख
ु दशा वगkोः
ृ
आयय ु शाि5स च गणाPच
ु सहै व लg5या फल ु ि-त माधवलता इव सफलाय ।
Wealth is the other name for difficulties only. Hosts of sense pleasures infect you with the disease of world-
reality. All prosperities end up as calamities only. Success (in worldly achievements) is wrought with envy
alone from others. Acting with discretion by not going against the societal norms, basing one’s conduct on
the instructions of the scriptures, liberation surely will be attained in the end.
For the one who has a beautiful conduct, who always bases his actions on reason and discrimination, and
who does not pounce with greed like a vulture which flies high in the sky (like a man who has studied all
the scriptures, yet has eyes on lowly pleasures) pounces on ground creatures namely the varied states of
joys and sorrows of the world (like marriages, births, deaths, festivals, parties, celebrations, family
occasions, religious functions etc), (for such a person who is given to the Vichaara process with full
6
sincerity) – (for such a man) - long life (necessary for knowledge acquirement), fame ( as a man of virtues),
noble qualities along with the necessary comforts of life will blossom forth like a creeper in the spring and
will yield the ripened fruit of liberation ( True Knowledge) in course of time.
सवा"तशयसाफयासवl सवD सवदा संभवयेव त मावं शबो
योगं ु न स-यज।
All efforts surely end in bestowing results, at all times and all places.
Therefore never give up striving for the goal.
मD वजनब-धनां ू नि-दनान-ददा"यना सरसीशानमासाmय मयरNयप"निज ृ ु ु तः ।
Nandi who pleased all his relatives and friends conquered death by taking shelter in Shiva performing
penance inside a lake.”
(Nandi: There was a sage named Shilaada. He once saw that his ancestors were being tortured in hell.
When he tried to find out why this was so, he was told that this was because Shilaada did not yet have a
son. To obtain a son, Shilaada began to pray to Shiva. He prayed for a thousand years. At the end of the
tapasya, Shiva appeared and offered to grant Shilaada a boon. Shilaada wanted the boon that he might
have a virtuous son. A few days later, when Shilaada was ploughing the land, he discovered a baby boy on
the blade of the plough. The boy was as bright as the sun and the fire. Shilaada was frightened and started
to run away. But the boy called after him, “Father, stop, Father, stop.” A voice was then heard from the
sky. This voice told Shilaada that this was the son he had wanted. Since this son would make everyone
happy, he was to be named Nandi. Shilaada brought Nandi home to his hermitage. He taught his son the
Vedas, the arts of the medicine and fighting, dancing and singing and several other sacred texts. All this
Nandi mastered within fifteen days. When Nandi was seven years old, two sages arrived in Shilaada’s
hermitage. Their names were Mitra and Varuna. Shilaada worshipped them and presented Nandi before
them. The sages blessed Nandi with the words, “Be learned, and be faithful to your teacher”. Shilaada
said, “Sages, why didn’t you bless my son with a long life?” “We couldn’t”, replied the sages. “Your son is
going to die when he is eight years old. That is written in his stars.” Shilaada was crestfallen to hear this,
but Nandi consoled his father. He promised his father that he would do something so that his fate would
have to be rewritten. He would pray to Shiva. And when he met Shiva, he would ask of him a boon.
“Meeting Shiva?” exclaimed Shilaada. “I had to meditate for a thousand years before I could get to meet
Shiva. How do you expect to meet Shiva in the one year that is left to you?” “Wait and see, father”, replied
Nandi. “Shiva is difficult to meet if you only perform tapasya or thirst for knowledge. The secret lies in
faith and devotion. I will manage.” There was a river named Bhuvana. Nandi entered this river and began
to pray to Shiva remaining under the river waters. His efforts pleased Shiva so much that Shiva appeared
before him. “What boon do you want?” asked Shiva. “Please grant me the boon that I may be devoted to
you”, replied Nandi. “I don’t want to be born, become old and die.” Shiva granted Nandi the boon that he
and his father would get to live in Shiva’s residence in Shivaloka. Shiva’s companions are known as Ganas.
Shiva made Nandi a ‘Ganapati’, the ‘chief of the Ganas’ and retained him as a perpetual companion. Shiva
also gave Nandi a wonderful garland to wear. As soon as he put this garland on, Nandi became
resplendent with three eyes and ten hands.)
सवeकषण F स5प-ना दे वा अप वमद ताः दानवैदानवाथाnयैगज ैः प@ाकरा इव ।
Even Daanavas, who are accompanied by their soldiers, chariots etc defeat the Devas of extraordinary
powers, like the elephants destroying the lotus lakes.
(Bali: Bali, an Asura, was the son of Viktare and Virochana. He grew up under the tutelage of his
grandfather, Prahlaada, who instilled in him a strong sense of righteousness and devotion. Bali would
eventually succeed his grandfather as the king of the Asuras and his reign over the realm was
characterized by peace and prosperity. He would later expand his realm – bringing the entire world under
his benevolent rule – and was even able to conquer the underworld and Heaven, which he wrested from
Indra and the Devas.)
म?तनपतेृ य3े संवतन F महषणा XYमणेवापरः सगe भावतः ससरासरः। ु ु
Even Samvarta like another Lord Brahmaa created a new heaven with Indra and other Gods and completed
the sacrifice of King Marutta.
(Samvarta: King Marutta was the grandson of this legendary Khaaninetra and son of the celebrated king
Avikshit. Such was his glory that even Indra, that spiteful lord of the gods, became jealous of him. So he
called Brhaspati, who was Marutta’s traditional guru and told him not to conduct any more sacrifices for
Marutta. Marutta approached his guru Brhaspati and requested him to be the priest. Brhaspati refused and
told him that he would no more officiate as a priest in a sacrifice conducted by a mortal. Marutta returned,
7
disappointed. He decided to give up his life. While he was returning home, he met Sage Naarada on the
way and told him the cause of his distress. Naarada asked him not to worry – there is another priest, he
said, no less than Brhaspati in greatness, who would do his sacrifice for him and he was none else than
Brhaspati’s younger brother Samvarta. There was no love lost between the two brothers, Naarada told
Marutta. Brhaspati has always been abusive of Samvarta, perhaps intolerant of his brightness, for
whatever Samvarta attempted to do, Brhaspati always tried to throw obstacles in his path. Eventually,
unable to endure it any more, Samvarta left home and became a wanderer. He wandered about, homeless,
hiding himself from the world in the guise of a naked wanderer. “If Brhaspati does not want to be your
priest, go to him and if he asks, tell him I told you about him,” said Naarada, “and he would agree to be
your priest”. Naarada asked Marutta to go to Varanasi and place a dead body at the city gate and wait
there. When Marutta saw a naked ascetic who saw the dead body and hurried away, he should follow him.
Marutta should not allow him to turn him away on any account and he would be successful. Seeing the
strange naked ascetic turning back and walking away from the dead body and the city, Marutta followed
him, his palms joined in supplication. At first Samvarta tried his best to get rid of Marutta, abusing and
insulting him. But when all that failed, he asked the king who he was, how he had recognized him and what
he wanted. When he learned that Marutta wanted him to officiate at his sacrifice, Samvarta told him he
should in that case approach his elder brother Brhaspati; Brhaspati was still his elder brother and without
his permission he would not do the sacrifice. Marutta explained to Samvarta about the new developments –
about how Brhaspati would no more conduct sacrifices for mortals now that he was the priest of the
immortal gods. “In that case I am willing to do your sacrifice,” said Samvarta when he heard this. “But
there is a problem. The moment Brhaspati and Indra come to know of the sacrifice, they are going to be
furious. In their fury, they are going to unleash every terror known to them. Times are going to be difficult
then. Will you stand by me in those times, or will you desert me, terrified?” A sacrifice left unfinished
would be a sacrilege. Marutta had no hesitation in promising what Samvarta wanted. Advised by Indra,
Marutta went to the Himalayas and obtained immense wealth from there with the blessings of Shiva. The
arrangements for the sacrifice began. Indra sent Agni, the god of fire, to Marutta and asked him not to go
ahead with the sacrifice with Samvarta as his priest. Marutta received Agni and in great humility made
ritual offerings to him as befitting the great guest he was. Samvarta threatened Agni that he would burn
him down to ashes. Agni returned. Among the offers Indra made that failed to tempt Marutta was a promise
of immortality. Indra asked Agni to go back to Marutta once again and request him to accept Brhaspati as
his priest. This time there was an addition to the request – a threat. If Marutta did not comply this time too,
he would be struck down by Indra’s thunderbolt. Agni begged to be excused. He was terrified that
Samvarta would burn him to ashes. Samvarta created another Indra with heavens and completed the
sacrifice.)
महा"तशयय=ते ु न वPवामDेण वता भयोभयः ू ू य=ते
ु न दापा
ु तपसािजता ।
Vishvaamitra who belonged to the warrior class, performed penance again and again unmoved by the
obstacles and failures and attained the Brahmin hood.
(Vishvaamitra/ Kaushika: Kaushika seeks to attain the same spiritual power as Vasishta, to become his
equal, a Brahmarshi. He undertakes a fierce penance for one thousand years, after which Brahmaa names
him a Raajarshi, or royal sage. After another long penance of ten thousand years, Brahmaa names him a
Rishi, thus leaving his royal lineage permanently. At this point, Indra, the king of the heaven attempts to
test the Sage by sending Menakaa, an Apsaraa to seduce him. Kaushika then lives with Menakaa for ten
years. Shakuntalaa is born by their union. Kaushika becomes angry since Menakaa had destroyed his years
of meditation and thus he cursed her that she won't possess her beauty, of which she was proud, in next
birth. And hence in the next birth she became a monkey and mother of Hanuman, Anjani. Kaushika now
goes to the banks of the river Kaushiki, which is the spirit of his own sister. After many thousands of years
of penance, Brahmaa names him Maharishi, but also tells him that he hasn't become a true Sage yet,
lacking control over his passions. This is brought to light to Kaushika when he angrily curses Rambhaa, an
Apsaraa sent by Indra to seduce Kaushika again, to become a stone for a thousand years. After cursing
Rambhaa, Kaushika goes to the highest mountain of the Himalayas to perform an even more severe
tapasya for over a thousand years. He ceases to eat, and reduces his breathing to a bare minimum. He is
tested again by Indra, who comes as a poor Brahmin begging for food just as Kaushika is ready to break a
fast of many years by eating some rice. Kaushika instantly gives his food away to Indra and resumes his
meditation. Kaushika also finally masters his passions, refusing to be provoked by any of Indra's testing
and seductive interferences. At the penultimate culmination of a multi-thousand year journey, Kaushika's
8
yogic power is at a peak. At this point, Lord Brahmaa, at the head of the Devas led by Indra, names
Kaushika a Brahmarshi, and names him Vishvaamitra, or ‘Friend of All’ for his unlimited compassion. He
is also embraced by Vasishta, and their enmity is instantly ended.)
पटसेका5बु दापं
ु रसायनवदPनता दभ ु गेनOशे
े नाNतः >ीरोद उपम-यना ु ।
Upamanyu who had the misfortune to drink even the rarely available ‘white colored powdered flour-water’
as ‘milk’ obtained the milk ocean by his effort.
(Upamanyu: Upamanyu is the son of Ugradanta who used to live in forests and was poor. They could not
feed their child with milk and his mother used to give flour powder mixed in water to the child. Once,
Upamanyu was taken to his uncle's house who was his mother’s brother. There as his uncle was rich
enough Upamanyu was given cow’s milk which was so tasty that Upamanya disagreed to take the flour-
powder milk after returning home. His mother said that they were not blessed by Lord Shiva and this was
the cause of their poverty. Upamanyu's desire for milk provoked him to ask his mother that who could give
him milk. His mother in turn replied that it was a boon to be blessed with holy things in this world and one
can get them only by sacrifice and penance. She also said that Lord Shiva was the cause of everything and
also for the very existence of this world. The words of his mother touched his heart and the child promised
his mother to do penance for the blessings of Lord Shiva who was the only person who could give him milk.
He went to Himalayas and built a small temple with eight bricks and worshipped Lord Shiva in the form of
Paarthiva linga (Shiva Linga made of mud). As the child was doing penance without food he became weak
and demons who were cursed by Marichi tried to disturb the child. But the child did not waver from his
penance and the demons left him. The child was so devoted to Lord Shiva that his penance heated up the
entire world and the Devas requested Lord Vishnu to make the child stop his penance as they could not
bear the heat of the child’s penance. Lord Vishnu accepted their prayer and went to Lord Shiva to ask
about the child. Lord Shiva heard the prayer of Lord Vishnu and ensured them that he would bless the child
and asked them to return to their home. Lord Shiva wanted to test the devotion of his child Upamanyu.
Lord Shiva and Paarvati took the disguise of Lord Indra and Shachi and all the Shiva Ganas as deities and
Nandi as Aeiraavata (Indra’s elephant). They appeared before the child and admired him for his penance
and spoke disgraceful words about Lord Shiva. They also said that Lord Shiva was Nirguna (formless) and
he was not one of them. They also said that worshipping Lord Shiva cannot fulfill his desires and asked him
to be with them and worship them. Upamanyu who was in deep devotion to his Lord Shiva was hurt by their
disgraceful words about Lord Shiva and forgot all his desires. He said that it was his previous sins that
made him hear Shivaninda (disgraceful words about Lord Shiva). Then he chanted Aghora mantra and
threw some ashes on the face of Lord Indra and decided to light himself in Yogagni (fire generated by the
power of penance). At that moment Lord Shiva appeared and showed the child Ksheerasamudra (ocean of
milk), Ghrutasamudra (ocean of ghee), Amrta sagara (Sea of immortality), and various varieties of
delicacies. Upamanyu was overwhelmed by happiness seeing Lord Shiva and Paarvati on Nandivaahana
and worshipped them with devotion. Upamanya was delighted and knelt before Lord and prayed. Lord
Shiva lifted the child with love and affection and kissed him. He told Paarvati that the child would be their
son from that moment and assigned the boy with the leadership to all Ganas (Ganadhipathi). Paarvati
blessed him with a boon of being young throughout his life and offered the child Ksheerasamudra in the
form of a ball. Lord Shiva blessed Upamanyu with immortality. Upamanyu prayed Shiva to bless him with
permanent devotion towards the Lord and asked Shiva to stay with him and protect him throughout his life.
Lord Shiva was happy and fulfilled the request of his child. Upamanya lived for a long time. He became
the Guru to Lord Krishna.)
Dैलो=यमलां तण ृ वदPनि-वZवdजजादकान ् भ=या"तशयदाnयFन कालः Pवेतन े कालतः ।
Vishnu swallowed the mighty wrestlers of the three worlds like lotus stalks.
Shvetaa conquered death through his devotion to Shiva.
(Shvetaa: There was a sage named Shvetaa who was devoted to Shiva. He prayed to Shiva throughout his
life. Eventually it was time for Shvetaa to die and Yama, the god of death, came to claim Shvetaa. Shvetaa
was not at all disturbed at the sight of Yama. He thought that death would not be able to do him any harm
if he prayed to Shiva. He went about making preparations for these prayers. "Come, come," said Yama. "Is
this the time to pray to Shiva? Your time on earth is over and you are under my powers now. What is the
point of praying to Shiva now?" Yama then tied up Shvetaa and prepared to take the Sage to his abode. But
Shiva, accompanied by Nandi, Paarvati and several of his companions, arrived. At the mere sight of Shiva,
Yama fell down unconscious. The gods marveled at this and showered down flowers from the sky.
Shvetaa was saved in this fashion.)
9
णयेन यमं िजवा कवा ृ वनसंगमं परलोकादपानीतः

ु सावpया सयवा-प"तः ।
Saavithree brought back her husband Satyavaan by defeating Yama in word-play by amusing him.
(Saavithree: The childless king of Madra, Ashwapati, lives ascetically for many years and offers oblations
to Sun God Savitr. His consort is Maalavi. He wishes to have a son for his lineage. Finally, pleased by the
prayers, God Savitr appears to him and grants him a boon: he will soon have a daughter. The king is joyful
at the prospect of a child. She is born and named Saavithree in honor of the god. Saavithree is born out of
devotion and asceticism, traits she will herself practice. Saavithree is so beautiful and pure; she intimidates
all the men in the vicinity. When she reaches the age of marriage, no man asks for her hand, so her father
tells her to find a husband on her own. She sets out on a pilgrimage for this purpose and finds Satyavaan,
the son of a blind king named Dyumatsena, who after he had lost everything including his sight, lives in
exile as a forest-dweller. Saavithree returns to find her father speaking with Sage Naarada who announces
that Saavithree has made a bad choice: although perfect in every way, Satyavaan is destined to die one
year from that day. In response to her father’s pleas to choose a more suitable husband, Saavithree insists
that she will choose her husband but once. After Naarada announces his agreement with Saavithree,
Ashwapati acquiesces. Saavithree and Satyavaan are married and she goes to live in the forest.
Immediately after the marriage, Saavithree wears the clothing of a hermit and lives in perfect obedience
and respect to her new parents-in-law and husband. Three days before the foreseen death of Satyavaan,
Saavithree takes a vow of fasting and vigil. Her father-in-law tells her she has taken on too harsh of a
regimen, but Saavithree replies that she has taken an oath to perform these austerities, at which
Dyumatsena offers his support. The morning of Satyavaan’s predicted death, Saavithree asks for her
father-in-law’s permission to accompany her husband into the forest. Since she has never asked for
anything during the entire year she has spent at the hermitage, Dyumatsena grants her wish. They go and
while Satyavaan is splitting wood, he suddenly becomes weak and lays his head in Saavithree’s lap. Yama
himself, the Death, comes to claim the soul of Satyavaan. Saavithree follows Yama as he carries the soul
away. When he tries to convince her to turn back she offers successive formulas of wisdom. First she
praises obedience to Dharma, then friendship with the strict, then Yama himself for his just rule, then Yama
as the King of Dharma, and finally his noble conduct with no expectation of return. Impressed at each
speech, Yama praises both the content and style of her words and offers any boon, except the life of
Satyavaan. She first asks for eyesight and restoration of the kingdom for her father-in-law, then a hundred
sons for her father, and then a hundred sons for herself and Satyavaan. The last wish creates a dilemma for
Yama, as it would indirectly grant the life of Satyavaan. However, impressed by Saavithree’s dedication
and purity, he offers one more time for her to choose any boon, but this time omitting "except for the life of
Satyavaan". Saavithree instantly asks for Satyavaan to return to life. Yama grants life to Satyavaan and
blesses Saavithree’s life with eternal happiness.)
न सोऽ य"तशयो लोके य याि त न फलं फटं ु भवत:यं वचाया-तः सवा"तशयशालना ।
आम3ानमशेषाणां सखदःखदशाOशां
ु ु मलका
ू षकरं त माcा:यं तDा"तशा"यना
नाशायाप
गताGथ-या Oqया OPयादOटयः दःखाOते ु "नराबाधं सखं
ु GचदवाNयते ।
Therefore there is nothing impossible to attain if one makes the proper effort; but the man of excellence
(who wants the highest goal of all) should deliberate well and strive for the best of fruits. Realizing one’s
true essence (by removing the false ego-sense) is the axe that can slice off all the states of sorrows and joys;
therefore the man of excellence should seek the knowledge that opposes the idea of the belief in the
perceived objects which produce suffering only and lead towards destruction. Without the pain that is felt at
first in the practice of dispassion (towards possessions and family members), how can one attain the bliss of
Chit (as a Knowledge state)?
अशमः परमं XYम शमPच परमं पदं , यदNयेवं तथाNयेनं थमं वS शंकरम ् ।
अभमानं प2रयiय शममाGय शाPवतं वचाय 3यायवं कया
ु सiजनसेवनम ् ।
न तपांस न तीथा"न न शा DाRण जयि-त च संसारसागरोतारे सiजनासेवनं वना ।
The Supreme Brahman is not the state of complete ‘Shama’ (calmness and mind control achieved through
the practice of dispassion). (It is just a part of the purification process, for knowledge to make its
appearance. Brahman state sees no second; so there is nothing to feel dispassion about in the higher state
of a JeevanMukta.) ‘Shama’ is indeed is a supreme state (since without it, there is no possibility of
Vichaara endowed with Viveka.) Even so, when it is so, understand that Shama is the quality that bestows
the highest good.
10
Renouncing the self-imagined ego-conceit (I am so and so etc), taking shelter in the Shama practice, always
analyzing through the intellect, one should seek the Realized ones and clear his doubts in their company.
Not any sort of hard penance, not the journeys to holy places, not the mastery in scriptures (intellectually
understood, but not realized), are as excellent as the company of the Realized, when wanting to cross over
the Samsaara-Ocean.
लोभमोह?षां य य तनतानदनं
ु ु भवेयथाशा Dं वहर"त व वकमसु सiजनः ।
अथामवदषां
ु सIगात य साधोः वतते अय-ताभाव एवा य यथा OPय य OPयते ।
OPयाय-ताभावत तु परमेवावशयते अय-ताभाववशादाशु जीव तDैव लJयते ।
He is a man established on the path of Moksha whose habits of greed, delusion, and irritation thin out day
by day, and attends to his regular duties as ordained by the ethical texts of the yore. Then, by the company
of those who have realized the Aatman, that seeker sees the complete absence of the perceived in the
perceived (even amidst various perceptions) gradually. When the complete non-existence of the perceived
is understood as an experience, then reality state alone is experienced (even in the midst of perceptions).
In that obvious state of the complete non-existence of the perceived, the Jeeva state melts off (and no more
the ego-sense prevails). (It is not a mad state; but one is able to understand the Reality that is concealed by
the sense perceptions. It is like being aware of the canvas always, though it is always filled with various
shapes and colours.)
न चोप-नं न चैवावासीsृPयं न च भवय"त वतमानेऽप नैवाि त परमेवा यवेGधतम ् ।
एवं यि=तसहtे
ु ण दशतं OPयतेऽप च सवuरेवानभतं
ु ू च दश"ययाम चाधना
ु
तथेदममलं शा-तं EDजगसंवद5बरं इदं तवमतवाद कतोऽD ु याकथं च वा ।
The perceived was never produced as a real absolute world, never was there except as a totality of mind-
perceptions, will not be produced also and is not there in the present also. There is only the Reality state
which is uninjured (by any agitation). This has been explained in thousand ways. It is experienced so by
many (noble Knowers) and is seen so (as non-existent). I will bring also the same vision to you all, as to
how this perceived is only the taintless quiet state of the tri-world awareness.
Where and how can there be divisions of the truth and untruth?
GचTचमक?तेु चा? चLचलाऽचLचलमाम"न यतयैव तदे वेदं जगदय:बMयते ु ।
Dैलो=यभयोनभविPचदादयां
ू ु शुमZडलं को वा वांशुमतोभदो F "नवकपः स कvयताम ् ।
The Reality state alone makes this wondrous factor of agitation in its agitation-less state. That alone is
understood by it as the Jagat. The experience which happens in the tri-world is like the sphere of rays of
Chit-sun. Tell me how can be there a difference between the sun and its rays? It is the Nirvikalpa state only
without divisions.
वभावतोऽ यािPचsृटे यF उ-मेष"नमेषणे जग`पानभते
ू ु ू तावेताव तमयोदयौ ।
(You can state that) the opening and closing of the eyes of the Chit-vision by its very nature alone is the
rising and setting of the world-experience.
अहमथesप2र3ातः परमाथाlबरे मलं, प2र3ातोsहमथ तु परमामा5बरं भवेत ् ।
अह5भावः प2र3ातो नाहं भावो भवयलं एकता5बने ु वा5बु या"त Gच-नभसामना ।
He who does not know the meaning of the term ‘I’ (as the division less Reality) is a taint in the Supreme
Chit-expanse. He who does know the meaning of the term ‘I’ will be the Supreme Chit expanse itself
(losing the idea of limitation). If the ‘I’ness idea is understood correctly, the ‘I’ ness never rises again.
The Chit-expanse stays as it is like the water knows its oneness with the water.
अहमादजगsृPयं कल ना येव व ततः ु , अवPयमेव तत मािTछयतेऽहं वचारतः ।
The perceived in the form of ‘I’ and the world is not at all there actually. Therefore when the analysis of the
‘I’ is pursued then the Reality alone is left back for sure (since ‘I’ is not there at all as the truth).
बाMयते चामलGधयामपशाचे पशाचधीः शशनां ू तावदाMवा-तःकरणानां वचारणा ।
The idea of the ghost afflicts the senseless minds of children though there is no ghost (since they are always
apprehensive about ghosts though given a rational explanation). So also, those who are in the beginning of
the analysis process also do not get convinced by the truth of the non-existence of the perceived.
11
Gचiयो ना यावदे वा-तरह5कारघनावता ृ , वकासय"त नो तावत ् परमाथकु म

व ु तीम ् ।
As long as the moonlight of Chit is covered by the dense ego-cloud in the mind, the night-lotus of Supreme
state cannot be made to bloom forth.
मािजतऽे हमयि म-पदे वाथF वयं वना नरक वगमो>ादतणायाः ृ कपनैव का ।
When the ‘I’ is erased off, in that state of one’s essence (without the ‘I’ agitation), where there is no oneself
at all, where can rise the imaginations of hell, heaven, or the desire for Moksha at all?
aद यावदहं भावो वा2रदः वज5भते ृ तावि
वकासमाय"त तणाकटजमLजरJ
ृ ु ।
As long as the cloud of ‘I’ ness as a name and form persists, the Kutaja tree of Trshnaa (all desires
including the Moksha desire) keeps blossoming.
आK5य चेतनां "नयमहं कारा5बदे ु ि थते, जाwयमेव ि थ"तं या"त न काशः कदाचन ।
When the cloud of Ahamkaara completely keeps blocking the inner awareness state of Reality, there is a
state of inertness (cold) only (as the body), and no light ever shines forth.
अस-नयमहं कारः वयं मvया किपतः दःखायै ु व न हषाय बालसं0मय>वत ् ।
This Ahamkaara is not existent; but is falsely conceived; for the sake of suffering only and not for any joy,
like the ghost conceived by a child.
मधै
ु व किपतो मोहमहं भावः यTछ"त अन-तसंसारकरं दामादिवव दम ु तौ ।
The ‘I’ idea that is falsely conceived gives a delusion that produces endless experiences of Samsaara like it
happened with the wicked Daama and others.
अयं सोऽहम"त फारा-मोहाद-यतरतमः अनथभतं ू संसारे न भतं ू न भवय"त ।
In this world-phenomenon, there never was or will be any other worse widespread delusion than the idea of
‘I’ and the imaginations connected with it.
यिकंGचददमाया"त सखदःखमलं
ु ु भवे तदहं कारचK य वकारो वज5भते ृ ।
Whatever gets observed as the joy/sorrow state in this world; that is wrought by the rotating wheel of
Ahamkaara only.
अहं काराIकरःु कटो
ृ aदयेनावरोपतः सहtशाखं दPछे ु दं त य संस"तनाशनम
ृ ्।
अहं भावोऽIकरो
ु ज-मव>ाणाम
ृ >यामनां ममेदम"त व तीणा तेषां शाखाः सहtशः ।
करटापातव फोटा भा-यथा वासनादयः वचायचा?रववतरIगवरपिI=तवत ् ।
When the Ahamkaara sprout gets uprooted by the mind-plough sharpened by Vichaara, then the
Knowledge tree grows with its thousands of branches that are capable of destroying the Samsaara.
The sprout of Ahamkaara, (if allowed to grow without the use of the axe of Vichaara) produces the birth-
trees which never stop growing and spread out with thousands of branches of ‘mine’ ness. These fields of
Vaasanaas which shine as real are like the flimsy objects that break into pieces by even the crow pouncing
on them; and so vanish off by the pleasant sound of Vichaara that rises as ideas like the array of waves.
अहं भावनया भा"त वहं भावविजतः संसारचKवहनमामनः प2ररोधया ।
The Reality essence of Aatman though without any ‘I’ shines as the ‘I’ ness in all, and carries on the wheel
of Samsaara by blocking the truth of oneself.
अहं भावमतो यावiज-मारZये वज5भते ृ तावदे ता ववगि-त Gच-तामताः पशाGचकाः ।
As long as the darkness of Ahamkaara shines forth in the forest of birth, the devils intoxicated by the
worries will dance in the mind like mad.
अहं कारपशाचेन गहJतो
ृ यो नराधमः न शा DाRण न म-DाPच त याभाव य सSये ।
When a wretched person is possessed by the vampire called ‘ego’, neither scriptures nor magical chants can
get rid of it.
Rama spoke
केनोपायेन भगव-नह5कारो न वधते तं वं कथय मे XYम-संसारभयशा-तये ।

By what means does the ‘Ahamkaara’ is prevented from rising, Hey Brahman?
Explain it to me Bhagavan to alleviate my fear of this worldly existence.
12
Vasishta spoke
Gच-माDादपणाकारे "नमले वाम"न ि थते, इ"त भावानस-धानादह5कारो

ु न वधते ।
मvयेयम-`जालीः कं मे नेहवरागयोः इयनस-धानादह5कारो
ु न जायते ।
One should remain in the state of the inner silence which is taintless and which is like the mirror that has
pure awareness alone as its essence. By such contemplation without a break, the ‘Ahamkaara’ does not
expand. ‘This magical picture seen as the world is unreal. Why should I bother about attachment or
dispassion?’ By such contemplation without a break, ‘Ahamkaara’ does not rise up.
नाहमाम"न नो य य OPयGय इ"त वयं शा-तेन :यवहारे ण नाहं कारः वधते ।
अहं ह जगदय-तहयादे
F यOशोः >ये समतायां स-नायां नाहं भावः वधते ।
अहं Gचiजगदय-तहयादे F यOशोः >ये समतायां स-नायां नाहं भावः वधते ।
In him where there is no ‘I’ and the rich panorama of the objects stay as unreal, the outside activities (of
desire fulfillment) get subdued, and the Ahamkaara does not grow.
‘I’ and ‘the world’– when such ideas of dislikes and likes are gone in the mind, and there is the bliss of
equanimity, the Ahamkaara does not grow.
‘I’, ‘the Supreme’, ‘the world’- when such divided ideas of likes and dislikes are gone in the mind (where
nothing as liberation also exists), and there is the bliss of equanimity, the Ahamkaara does not grow.
Rama spoke
कमाक"तरहं
ृ कारः कथं संयiयते भो सशरJरोsशरJरPच य=ते ति म-Pच कं भवेत ् ।
Of what nature is this ‘I’ness, Hey Prabhu? How does it get completely removed? When it is removed,
what happens to the states of ‘with the body’ (living), and ‘without the body’ (after death)?
Vasishta spoke
EDवधो राघवा तीह सोsह5कारो जगDये

वौ ेटावतर याiयः शण ृ ु ते कथयाम ते ।
In the three worlds, Rama, the Ahamkaara can be classified into three types.
Two of them are worth having. The other one has to be renounced completely. Listen, I will explain.
अहं सवमदं वPवं परमामाहमTयत ु : ना-यद ती"त संGच-य परमा सा ह अहं कृ "तः ।
एषा सा नैव ब-धाय जीव-म=त
ु य व
यते । सव मा
:य"त2र=तोsहं वाला]शतकिपतः इ"त
या सि5वदे वासौ ि
वतीयाहं कृ "तः शभा
ु मो>ायैषा न ब-धाय जीव-म=त
ु य व
यते ।
(EXPANSIVE STATE AS THE ESSENCE OF ALL)
‘I am this entire world. I am the Supreme Aatman, the basic essence that is common in all. I have no faults
of the perceived as connected to me. (I just watch.) There is nothing else (but the Reality state).
This type of awareness of oneself is said to be the Supreme type of ego.
(It is the Reality state that thinks about itself through the media of a mind.)
This exists in a person ‘liberated while living’ and it does not bind (and is the full knowledge state).
(WITHDRAWN STATE AS NOTHINGNESS THAT LEADS TO IT)
‘I am different from everything. I am subtle like the hundredth part of a hair tip.’ (The perceived is non-
existent except as a mind-construe.) This type of awareness of oneself is the second type of ego and is
auspicious. This ego leads to liberation and does not bind. This exists in a person who is ‘liberated while
living’ (in the first stage of his realization).
13
अहं काराभधा या सा कNयते ननु वा तवी पाRणपादादमाDोsयमहमयेश "नPचयः अह5कारि Dतीयोsसौ

लौ कक तTछ
ु एव सः, वiय एव दरामासौ
ु शDरेु व परः मतः
ृ । अनेनाभहतो ज-तुन भयः
ू प2ररोह"त। 2रपणाने
ु न
बलना ववधाGधदा"यना कटJकतम"तलeकः
ृ संकटे वेव मiज"त अनया दरुहं कृ या भावासंस=तया Gचरम ् ।
अनया दरुहं कृ या भावासंय=तया Gचरं शटाहं कारवाLज-तभ
ु गवा-या"त म=त
ु ताम ्
लोकाहं कारवsोषवपरि ु मि-नCपणः ।
That which is commonly known as the Ahamkaara, is not real but a mind construe about oneself; and this
exists as the ascertained state that ‘I am just a person with hands and legs’, (body-identity only like any
animal) is the third type of ego. This is the worldly type and is worst type of ego. This should be discarded
since it is of a deceiving nature and is to be considered as the biggest enemy. A man who has taken birth as
a body - a Jantu – when subdued by this enemy, can never rise up again. A man of the world, who is
tortured by this strong enemy intent on giving variety of afflictions of the body and mind, drowns in
difficulties only, by being addicted to this identity with the form from a long time (from the beginning of
the beginning itself). By renouncing completely the sense of the false Ahamkaara connected to the form,
the one who practices Vichaara and gets established in the pure Ahamkaara state (Brahman-state) as his
natural state (not remembered as a thought) like how the ignorant man is identified with the false ego, he
then is endowed with all auspicious qualities (Bhagavaan) and attains the liberated state of Knowledge.
न दे होऽहम"त "नणyय वजनं महतां मतं थमं
वावहं कारावIगीकया ृ -यलौ ककौ ।
Ascending to the first two types of auspicious Ahamkaara states, similar to a man of the world who is
naturally in the state of his body-identity as his natural state, a Knower completely gets rid of the false idea
of the Ahamkaara through the Vichaara process and decides firmly that ‘I am not the body’ (sees it as
another object of perception only). This is what is suggested by the Sages of the yore also.
थमं
वावहं कारावIगीकया ृ -यलौ ककौ ततीयाहं
ृ कृ "त याiया लौ ककf दःखदा"यनी
ु ।
Ascending to the first two types of auspicious Ahamkaara states, similar to a man of the world who is
naturally in the state of his body-identity as his natural state, and through the Vichaara process completely
get rid of the third type of false Ahamkaara which belongs to the ignorant and brings suffering only.
अनया दरहम ु ्कृया दाम:यालकटाः कल तां दशां समनाNता ु या कथा वप खेददा ।
Because of developing a false type of ego, Daama, Vyaala and Kata attained such wretched states in their
lives which are painful even when heard.
Rama spoke
ततीयं
ृ लौ ककामेतां य=वा Gचतादह5कृ"तं, कभावःं प?षो
ु XYम-ाNनयादामनो
ु हतम ् ।
Removing from the mind, the third type of false Ahamkaara which belongs to the ordinary people of the
world, what sort of mentality will a person develop which will be conducive to his welfare, hey Brahman?
Vasishta spoke
(An ignorant man stays contended in the illusion state of the false ego and keeps oscillating between
imagined joys and sorrows connected to the body-identity. He will just exist like another animal that talks
and moves. If he evolves to understand the falsity of the body based ego, then he is in the next higher state
of understanding which definitely is better than the animal-state of the ignorant.
It is as much difference as getting bitten by the snake in the rope and screaming aloud; or wearing it like a
harmless garland around the neck like Shiva. Knowledge-bliss is not graspable by the ignorant, however
one may try.)
एषा तावप2रयाiया य=वैनां दःखदा"यनीं
ु यथा यथा पमाि-ु तटे परमे"त तथा तथा ।
This ego-sense which gives pain only, (since it is false) has to be discarded for sure.
As much as one gets rid of this pain-giving ego; that much will he be nearer to the Reality-state.
(Truth will slowly reveal itself through sincere effort at Vichaara.)
14
अहं कारOशावेते पवe=ते

ू भावय-यद "तटयzये"त परमं तपदं प?षो
ु sनघ ।
अथ ते अप संयiय सवाहंकृ "तविजतः स "तट"त तथायTचै ु ः पदमेवाGधरोह"त ।
O Taintless one, if an embodied one remains contemplating on the first two types of egos mentioned earlier
he will surely attain the Supreme state (realize the truth as his natural state). Later, he must renounce them
too and remain without any type of ego. By that he will ascend the highest state.
(There is no thought of ‘I’ as anything at all as a thought or word with meaning.
Ahamkaara as against a world as a reality can exist even falsely; but when nothing but reality state alone
is there, who is there to have an Ahamkaara also?)
सवदा सवयनेन लौ ककf दरहं ु कृ "तः परमान-दबोधाय वजनीयाऽनया Gधया ।
शरJरा थामयापZयदरहं
ु ु कारवजनं अय-तं परमं ेय एतदे व परं पदम ् ।
At all times, with all effort at understanding the truth, the worldly type of false Ahamkaara should be
renounced completely by a man practicing Vichaara, to attain the highest state of bliss (that is not any joy
or happiness, but the silence of both). The discarding of the wicked Ahamkaara which is in the form of
body-attachment, and demerit is the Highest Good. This alone is the Supreme state.
भावादहं कृ "तं य=वा थलामे
ू तां ह लौ ककfं "तट-:यवहर-वाप न नरः पतयधः ।
After renouncing the false Ahamkaara which is connected to the gross body and belongs to the common lot
of the world, a man never falls into lower states (of suffering) whether he stays away from the world-affairs
(in solitude) or keeps attending to the world affairs like an ordinary man.
संशा-ताहं कृ तेज-तोभeगा रोगा महामते न वद-ते सतNत ु ृ य यथा "तवषा रसाः ।
When the false ego is discarded and the natural state of Truth alone shines forth, then Hey Rama of great
wisdom, the pleasures look like diseases (the real fact), and do not attract him anymore (since he is not
fooled that they have joy in them), like a fully satiated man is averse to delicacies (tasty foods) of any sort,
and avoids them like poison. (Realized state is a calm, quiet, no-want state.)
भोगेव वदमानेषु पंुसः ेयः परो ु गतं, >ीणेऽ-धकारे कं नाम मनसोऽ-यवतते ।
When there is no pleasure seen in any perceived object living or inert, the liberated state of greatest welfare
stands in front freed of all obstacles. When the darkness of false Ahamkaara is gone, how can the mind
have another thing to seek for?
अहं कारानसंु धानवजनादे व राघव पौ?षेण यनाTच तीयते भवसागरः ।
Hey Raaghava, the Bhava-ocean (world-illusion) is crossed over by sincere effort and constant practice at
Vichaara, by ridding one of the habituated Ahamkaara that is just a mind-construe.
ं
नाहं न तेन मम कGचदपी"त मवा सवl च मे सकलमNयहमेव चे"त
लdधा पदं मनस संवदमेवमीwयां नीवा ि थ"तं परमपै ु "त पदं महामा ॥
Understanding as a natural experience that ‘I am not this physical perceived object’ ‘ I am not connected to
it in any way except as a seer’ and also understanding as a natural state that all the perceived things and
myself are just the Reality state alone in essence; stabilized in the mind that is freed of all impurities;
attaining the most worthy state of the silent state of the Self, the noble one attains the Supreme state of
Knowledge (as his nature), by gradually ascending through the seven levels of realization.
SHAMBARA’S STORY CONTINUES
[Daama Vyaala and Kata type of people, even if pure in the mind, are prone to developing self-conceit and
get destroyed completely. Sattva Guna also is a rope only that ties one to Samsaara firmly.
Therefore, a seeker must do Vichaara always and be firmly established in knowledge and realize the unreal
nature of the perceived. This gets explained in the next part of the story.]
अथ ते शण
ृ ु वgयाम दामादषु गतेवथ य
वतं
ृ श5बर यैव नगरे नगसि-नभे
तथा गगनव0टे सम ते Mव तसंि थतौ वनटे श5बरानीके शरदJवा0मZडले ।
Now listen, I will tell you now what happened in Shambara’s city that was like a huge Mountain, after
Daama and others were gone and after the entire army of Shambara had been defeated and destroyed like
the cloud array by the oncoming of autumn and fallen from the sky with broken limbs.
15
दे व"निजतसै-योऽसौ नीवा क"तपयाः समाः पनदववधो

य=तिPच-तयामास
ु F ु दानवः । दामादय तु रGचता ये मया
माययासराः
ु मौjयातैभावता यSे
ु मvयैव दरहं
ु कृ "तः । इदानीं संसजा5य-या-दानवा-माययोदता
ृ न्
तानNयMयामशा D3ा-सववेका-करो5यहम ् । तत तवप2र3ानाि-मvयाभावनयोिLझताः नाहं कारं या यि-त
वजेय"त च ता-सरान ु ् । इ"त संGचय दै ये-` ताOशा-दानवाि-धया माययोपादयामास ब
बदा"नव ु ु वा2रGधः ।
After his army was defeated by the army of Devas, some years passed. Then Shambara wanted to kill the
Devas and started to think like this. ‘Those Daama and others were created by me in the past through
magic. They foolishly got stuck with the ego-state falsely, when battling the Devas. Now I will create other
Daanavas through magic again; but this time I will make them adept in spiritual sciences and add
discriminative power to their intellects. Since they will be in the enlightened state and be free of any false
identities, they will not develop any type of Ahamkaara. They will surely defeat the gods.’ So thinking, the
king of Daityas produced demons of excellent qualities using his intellect and through magic, like the ocean
producing bubbles.
सव3ा वे
यवेतारो वीतरागा गतैनसः यथााNतैककतारो भावतामान उतमाः
भीमो भासो Oढ इ"त नामभः प2रलािLचताः, जगतणमवाशे ृ षं पPय-तः पावनाशयाः ।
These demons were all-Knowers (truth of Reality-state). They knew that knowledge which had to be
known. They had no attachments or attractions towards objects or people. They had no faults at all of
impure qualities. They attended to only those actions that fell to their lot (accepting the commands of their
creator only). They were in the state of the Aatman always (endowed with Vichaara and Viveka). They
were the excellent ones. They were known by the name of Bheema (strong), Bhaasa (lustrous), and Drdha
(firm). They of pure minds observed the entire world like a worthless piece of grass.
ते दै या भवनं
ु ाNय Tछादयामासर5बरं
ु गज-तो हे "तत}डतः ावषीव
ृ पयोधराः । अयMय-तु समं दे वैरप
वषगणा-बहि-ववे
ू कवशतो जVमना
ु हंकारं कदाचन । तेषां यावददेु य-तममेदम"त वासना तावकोऽयं चे"त
वचारा
यायसयताम ् । असTछरJरं वबधाः
ु कोऽसावहम"त ि थ"तः वचारादथमेतष
े ां ोदगन
ु भयादयः ।
असTछरJरं ना तीदं GचTछsै ु वाम"न ि थता अहं नाम न चा-योऽि त "निPचयैवासरा ु ययःु ।
In obedience to Shambara’s commands, they went to the BhooLoka that was situated above their world.
Well prepared for the fight, they covered the entire sky like the thundering monsoon clouds flashing the
lightning of missiles. Even as they kept fighting the Devas in the battle, they passed hosts of years; and
being endowed with Viveka, did not develop any Ahamkaara (and did not fall for any tricks of the Devas).
Whenever there arose in them the Vaasanaa - ‘This is mine’, then they enquired within themselves - ‘Who
am I?’ and understood the unreal nature of the Ahamkaara. As they considered the heavenly beings also as
unreal forms through the enquiry of – ‘Who am I?’ ‘Who is this?’ they did not feel any fear (about self-
preservation). Remaining in the pure state of the Reality essence of unperturbed state by the understanding
that the body was unreal (since it is just the perceived sensation only), the demons had the ascertainment
that there was nothing called the ‘I’ and entered the battle-field.
तत तै"नरहं कारै जर ामरण"नभयैः ाNताथका2रभधyरै वतम ानानसा2रभः
ु अस=तबSभ"न
ु यं हता-यैरNयह-तृ भः
वासनाजाल"नमु=तैः कतकायu
ृ रकतृ भः भोः कायमदं कायम"त संगरतपरै ः वीतरागैगत

वेषैः सवदा समOिटभः
सा दै वी दानवैः सेना भीमभासOढादभः हता भ=ता
ु aता Nलटा
ु वा-नी2रव भो=तभः
ृ । भीमभास~ढ>ुZणा जाता
गीवाणवाहनी प2रद`ाव
ु वेगेन गIगेव हमTTयता
ु । सा सरानी कनी
ु दे वं >ीरोदाणवशा"यनं जगाम शरणं शैलं
वातातवाdदमालका
F । ह2रराPवासयामास तां भीतां दे ववाहनीं भजIगाभवतामे
ु ृ कां रमणीमव नायकः । अथ
>ीरोदकह
ु रे तावसा सरवाहनी
ु उवास यावcगवं ति-नरासाथमु
ययौ । बभव
ू दा?णं यSं
ु सौ2रश5बरयो ततः अकाल
इव कपा-ते समwडीनकलाचलम
ु ु ् । शशाम समरे ति म-दै यः सबलवाहनः नारायणहतो यातः श5बरो वैणवीं परJम
ु ्
। भीमभासOढा ते तु ति मि-वषमसंगरे वणनै
ु व शमं नीताः पवनेनेव दJपकाः । ते ह "नवासना एव यदा
शाि-तमपागताः
ु , न तदै षां ग"तनाता दJपानामव शा5यताम।्
These three demons had no Ahamkaara of the lowest type. They had no fear of old age and death (as
connected to the body).They performed whatever work that befell them. They were courageous and were
ready to face any situation (like facing a ghost that is non-existent). They just attended to that situation
perfectly, whichever was in their ‘present’ as an experience.
16
They were not affected by conceit when any one got killed unable to hit back. They were free of the
network of Vaasanaas (which would have increased abundantly if they had Ahamkaara Vaasanaa). They
entertained no doer-ship for any action they did. They just were intent on battling the enemies as ordered by
their master. They had no attachment towards their own people or hatred for the enemies. They always
looked upon everything equally. By such demons named Bheema, Bhaasa and Drdha, the army of Devas
was destroyed, brought under control, looted, and burnt like the food consumers cook their rice to eat well.
The army of Devas that was defeated by Bheema, Bhaasa, and Drdha ran away swiftly like the River
Ganges flowing down the snow mountain. The army of Devas took shelter in Lord Vishnu sleeping in the
milk ocean, like the garland of clouds holding on to the hill when tossed by winds. Lord Vishnu consoled
them and promised to kill the demons like a hero consoles the girl caught in the coils of a serpent.
The army of Devas hid themselves inside Shveta Dveepa inside the milk ocean, till the killing of Shambara
would be completed by the Lord. A fierce battle was fought between Vishnu and Shambara, like the Kula
Mountains rising high in the sky at the time of dissolution before time. That Daitya along with his army and
vehicle was destroyed in the end. Killed by Naaraayana, Shambara reached the world of Vishnu. The three
demons Bheema, Bhaasa and Drdha were killed by Vishnu himself in that battle like the lights extinguished
by the blowing wind. They had no Vaasanaas at all and no identities also. When they were killed and
vanished off, where they went, no one knows like one knows not what happens to the light when it is blown
off (and they were in the same awareness of Reality state with the bodies also; and were in the same state of
awareness when the bodies were killed also).
त मा
वासनया बSं म=तं ु "नवासनं मनः, राम "नवासनी भावमाहराशु ववेकतः ।
संयगालोकनासया
वासना वलJयते वासनावलये चेतः शममाया"त दJपवत ् ।
Therefore the mind with Vaasanaa is bound and the mind free of Vaasanaa is liberated.
Hey Rama! Through the practice of discrimination attain the Vaasanaa-less state. Through the proper
understanding of the Truth, Vaasanaas dissolve away. When the Vaasanaas melt away, the mind becomes
quiet like the light of the lamp when there is no oil.
ं
न सयं कGचदे वेह सcावो भावययलं ना येव भावना त मादयेतस5यगी>णम ् ।
आमैवेदं जगसवl कः कं भावयतु =व वा भावना नाम ना येव तदे तसंयगी>णम ् ।
‘Nothing here is real at all. Reality state alone conceives all this and these do not exist at all as anything’.
This is the correct knowledge. ‘The entire world is the essence of Reality (Aatman) alone. Who should
think of what as a second? What is there at all to conceive as real?’ This is the correct knowledge.
वासनाGचतनामानौ शdदावथसमि-वतौ सयावलोकना
यD वलJनौ तपरं पदम।्
वासनावलतं Gचतमह ि थ"तमपागतं
ु तदे व ति
व"नमु=तं वम=तम"त
ु कvयते ।
ननापटघटाकारै Pचेतः ि थ"तमपागतंु तदे वाशु शमं नेयं मvयाय> इवोिथतः।
Even the terms Vaasanaa and the mind are just words with meanings and not real (like the barren woman’s
sons). By the vision of the truth, they dissolve off; and that is the Supreme state. The mind enveloped by
the Vaasanaa has become established as real here. When one is freed of it, he is known as fully liberated
while living. The mind with its various shapes of cloth and pot (all shapes of objects and people) has
become established as the world-scene. That has to be brought under control (through Vichaara endowed
with Viveka), like ridding of the ghost which has falsely appeared in front.
दाम:यालकटाकारै Pचेतः प2रणतं यथा भीमभासOढ-यायो राघव वचल तव ।
दाम:यालकट-यायो मा ते भवतु राघव ।
The mind rose up as the shapes of Daama, Vyaala and Kata and was well established as Vaasanaa-
identities. Let the states of Bheema Bhaasa Drdha freed of Ahamkaara and Vaasanaas be firm in you.
Raaghava, let not be the states of Daama, Vyaala and Kata be yours ever.
एत`ाम परा ु ो=तं पDा कमलजेन मे भवते य-मया ो=तं शयायाय-त धीमते ।
दाम:यालकट-याय त मा-मा तेs तु राघव भीमभासOढ-यायो "नयम तु तवानघ ।
Hey Rama this was related to me by my father ‘Lotus-born’ in the past. I have related it to you because you
are my excellent disciple. Raaghava! Let not the states of Daama, Vyaala and Kata be yours ever. Let you
always have the states of Bheema, Bhaasa and Drdha.
17
अवरलसखदःखसं
ु ु कटे यं भवपदवी भवतापनोपयाता :यवहरणवतो वभ"तयातौ ू सततमस=तयैव नPयती"त ।
This state of worldly existence is a place of suffering only with its never ending thorny bushes of joys and
sorrows (joy is synonymous to pain only) is brought about (through ignorance) for undergoing the three
kinds of suffering only as connected to the body, mind and unpredictable situations. Obtaining the best of
riches with your intellect firmly stabilized in the truth only, when you attend to your duties of the world,
always in a detached state, it stays destroyed.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART ELEVEN
(MIND OF A KNOWER)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Vasishta spoke
जयि+त ते महाशराः
ू साधवो यैव"निजतं अव
यामेदरोलासै
ु ः वमनो वषयो+मुखम ् ।
संसार या य दःख
ु य सव6प8वदा"यनः उपाय एक एवाि त मनसः व य "न;हः ।
यतां
ू <ानसव वं वा
ु चैवावधायता=भोगे?छामाAको ब+ध तयागो मोB उ?यते ।
Those noble men of great courage are indeed adorable, for they have easily conquered their minds that are
dense with ignorance and keep hankering after the sense pleasures. The complete control of one’s mind is
the single means to remove the suffering of this worldly existence, which torments everyone. Listen to the
entire discourse on Knowledge. After listening with attention, meditate (ponder) on those Truths. ‘Desire
for enjoyments of the world’ is alone known as ‘bondage’. Removal of that is termed as ‘liberation’.
कम+यैः शा AसंदभCः Dयतामदमेव तु य
य वाि
वह तसवE FGयतां वषविHनवत ् ।
वषमा वषयाभोगाः वचाय पनः ु पनः
ु मनसा संपIरयJय सेKयमानाः सखाव ु हाः ।
What is the use of studying various scriptures? (It is a waste of time to hoard information only, without
actually practicing them. Brain should not be a dusty cupboard where you just store the book-information.)
Just do this much. Look at everything that pleases the mind (as if offering joy) as some poisonous fire.
All the pleasures obtained through sense-objects end up always in pains.
This fact should be analyzed again and again.
Renouncing the sense-pleasures through the mind, one should seek those which bring true happiness.
दोषा+सव"त फारा+वासनावलता म"तः कMणकNटकबीजा भःू कNटकसरं यथा ।
अलOनवासनाजाला म"तः सरविजता अFटराग
वेषा या शममे"त शनैः परम ् ।
शभा
ु शभानस
Oलानी+सते
ु ू सगणा+सदा
ु ु फलदानPकरा+काले
ु ेटबीजवतीव भःू ।
The mind that is enveloped by the Vaasanaas produces only pains (attractions and frustrations) of various
sorts, like a land scattered by the seeds of thorny weeds soon gets covered by thorns only. The mind which
is not stuck to the net of Vaasanaas and does not spread out towards objects, is free of attractions and
repulsions, and slowly settles down in the supremely restful state. The mind which is auspicious (pure and
Vaasanaa-less) produces good qualities (like dispassion, interest in studies, habit of analyzing etc), like a
fertile land cleaned of weeds and scattered with good seeds sprouts soon with plants that will yield good
fruits in the course of time.
शभभावानसं
ु ु धानास+ने मनस ि थते, शनैः शनैः शा+ते च मRयाSनानघना=बदे ु ,
वUं
ृ याते च सौज+ये पBे शWल
ु इवोडुपे, ववेके सते
ृ पNये
ु नभसीवावाकतेजस,
धताव+तव
ृ वUायां
ृ मWतायामव
ु कMचके, ि थताव+तः कताथा
ृ यां मधावव "नशाकरे ,
फलते शीतल?छाये ससPगसफल8मे
ु , Zवयान+दसरसे
ु समा[धसरल8मे
ु ,
मनो भव"त "न
व+
वं "नकामं "न\प8वं शा+तचापलानथशोकमोहभयामयं,
Bीणशा Aाथसंदेहं वगताशेषकौतक
ु ं "नर तकपनाजालं मोहमWतमले
ु पकं,
"नर]हं "न\पाDोशं "नरपेBं "नरा[धकं संशा+तशोकनीहारमसWतं ;ि+थविजतं,
संदेहो;सतं
ु सा;ं सतणादारप^जरं
ृ नाश"यवा वमामानं साधययथमैGवरम ् ।
आमपीवरताहे तूि+वकपांGचायम^झ"त ु संसय
ृ भतामे
ु षु जहा"त तणवतनम
ृ ु ्।
By habituating the auspicious Vaasanaas (desire for studies, desire to understand more about the unreality
of the perceived, desire for the company of the good, desire for cultivating the good qualities etc); when the
mind is in a cheerful condition (being in the right path, like choosing a path that is lined with fragrant
flower trees and not by thorny insect thronged poisonous bushes); when the dense cloud of false knowledge
melts off slowly; when the quality of courtesy increases like the digits of the moon in the bright fortnight;
when the auspicious quality of discrimination (of real and unreal) fills the intellect like the sunlight filling
the sky; when the stability (firmness in the sight of sense objects) is on the increase like the pearl that forms
on the bamboo tree (rare species); when the mind is cool with the fulfillment at hand like the cool
moonlight in spring; when the tree of Satsanga (the company of the realized) with its cool shade bears fruit
4
(with more knowledge); when the Sarala tree (a conical tree that abounds in snow mountains) of single
minded contemplation oozes out the bliss of silence (not in fixed hours, but at all times, even when engaged
in activities); the mind then becomes freed of the dualities (of likes-dislikes, wants–no wants, attraction -
repulsion, pain- pleasure etc), is freed of all desires; is no more tormented by agitations and anxieties; has
all its restlessness, harmful ventures, worries, delusions and fears subdued; has its doubt in the instructions
of the scriptures cleared; is no more curious about any event or place (since everything is just some pattern
in emptiness only); has ceased its endless conceptions; is freed of delusions and is unaffected (not anointed)
by the world-situations; is free of wants; is blameless (in actions); is without afflictions; is rid of the mist of
worries; is freed of the knot of Ahamkaara. It destroys itself completely (the identity of the gross body)
along with the wicked uncontrolled son (of doubt and ill-logic) stuck with the uncontrolled desires, and also
the cage namely the wife called Trshnaa (thirst for pleasures), and achieves the goal of possessing the
auspicious wealth of Self-realization. It discards the ideas that cause its expansion (as the friend, family,
and society as connected to the body-ego) and understands itself as its master (who produces them through
Vaasanaas) and throws away the body (the perceived object) like a waste grass.
मनसोऽaयदयो ु नाशो मनोनाशो महोदयः, <मनो नाशमaये"त मनोऽJन य ववधते ।
मनोमाAं जग?चDं मनः पवतमNडलं मनो Kयोम मनो दे वो मनो मAं मनो Iरपःु ।
The rise of the mind leads to complete destruction. The destruction of the mind leads to the rise of the
Supreme State. The mind of the knower remains destroyed. The mind of the ignorant keeps expanding.
Mind alone is the rotating wheel called the world (a whirling circle of information – Bodha – around each
head). Mind alone is the range of mountains. Mind alone is the sky. Mind alone is the god.
Mind is the friend. Mind is the enemy. (Whatever is there is just the mind-construe.)
वकपकलषा ु या याि?चतव यामव म"तः ृ मन इय?यते
ु सेयं वासना भवभा[गनी ।
चेयानपातकलत[च+माAे
ु "तटताभधं मनािOवकपकलषं
ु [चतवं जीव उ?यते ।
चेयप"ततं bढसं<म<वमागतं तदे वा[धक"नःसारं कdयतेऽ+तमन तया ।
The state of forgetting oneself as the principle of Chit (Reality state) is tainted with the agitation (of the
Vaasanaas) is known as the mind. It is the main Vaasanaa that gives rise to the reality of the world-pattern.
When the Chit-alone state of Reality perceives the objects and is turned towards them (through Vaasanaa
agitations) and deserves some term to refer to it, then the principle of Chit is known as the Jeeva that is
slightly tainted by agitation. The Jeeva-Brahman state, as the mind-state, now polluted by the perceived
that is produced as the Vaasanaa fields, gets deeply ascertained in the identity of name and form, is fully
ignorant of its original division-less state, and produces the world-scenes that are completely essenceless
(and imagined as if with essence).
नामा संसाIरप\षो ु न शर]रं न शोeणतं जडं सवE शर]राद दे ह] खवदलेपकः ।
Actually the Reality essence that shines as a Jeeva (the Aatman) is not an entity that is bound to the worldly
existence, is not the blood filled body. The body etc and the objects it perceives - living and non-living- are
all inert only (revealed by the Reality state itself as real). The one who is aware of the world through the
body-tool is unaffected like the space that is never tainted by any dirt.
शर]रे कणशः कते ृ ना य+य8[धरा
ु दकात ् "नभ+ने कदल] त=भे ना य+यपलवाFते ।
If the body is cut into pieces, there is nothing else there but the flow of blood, since it is just an inert object
seen by the mind. When you peel off the banana tree, there is nothing but layers and layers of leaves.
मनो जीवो नरं वU तदे वाकारमागतं आमनामानामादते ववकपामकिपतम ् । ववकपा+नर तA
साय रचययलं जालमाम"नब+धाय कोशकारकमय
ृ था । इमं दे हfमं यWवा दे शकाला+तरे पनः
ु
शर]रवमथादते पलववमवाPकरः
ु । याFWवासनमेत या+मन ताFWजायते, जातं वप"त यि?चतं
त वdने "नश "तट"त । अ=लं मधरसासWतं
ु मधरंु मधरि^जतं
ु बीजं "तवषाककसWतं च कटु जायते ।
Mind alone is the Jeeva entity called the man endowed with a body. Mind alone sees the human shape
through the senses. It superimposes its own misconceptions on itself and identifies with the body. By his
own conceptions and imaginations, a man weaves the net of ideas and binds himself (as the Ahamkaara-
world), like the silk worm. (When the body is useless and incapable of acting as a tool of perceptions, the
Vaasanaas discard the body and take over a new identity for their fulfillment.) Then he loses the identity
with the body and at another time and place conceived by the mind, takes on another body-identity, like the
sprout forming leaves.
5
(Dreams create the dreamer here; Vaasanaas produce the Jeevas. There is no single Jeeva that travels; but
the processes of Vaasanaas keep making new Jeevas. A JeevanMukta alone can have a continuous
consciousness as a single state of mind acting from the Reality level.) Whatever Vaasanaa-form is like,
mind gets born with a new identity as a tool for fulfilling those Vaasanaas. After getting born, it falls asleep
(in another dream-ignorance) and stays in the night (of delusion) only with its dreaming self. (Why different
experiences then?)
The seed which is sprinkled with sour water yields sour fruits; that which is sprinkled with sweet water
yields sweet fruits; the seed which is sprinkled with feces and urine yields bitter fruits.
शभवासनया
ु चेतो महया जायते महत ् भवती+8मनोराJय इ+8ता वdनभाPOनरः ।
Bु8वासनया चेतः Bु8तामप पेलवां पशाचवfमा वdने पशाचाि+नश पGय"त ।
(How to change your world situation?)
By the auspicious Vaasanaa, the mind also is born anew as auspicious. For the man who is dreaming the
life of the heavenly lord, he enjoys the lordship of Indra-mind-kingdom. By a lowly Vaasanaa the mind
attains lowly states, and by the belief and fear of devils, it will see devils at night in the life-dream.
सरस फारनैम ये कालयं
ु या"त न ि थ"तं तथैव फारकालये ु सादो या"त न ि थ"तम ् ।
मनस फारकालये ु त8पंू जायते फलं तथैव फारनैम ये त8पं
ू जायते फलम ् ।
In a lake which is pristinely clear, dirt does not stay for long; similarly, when the lake is extremely dirty
and stinking, it cannot be pleasing in the least. If the mind is full of agitations (like desires, anxieties,
attachments etc) then the world that is seen will be based on those ideas. If the mind is pure (with the
qualities of Shama, Santosha, Satsanga, Vichaara and Viveka) the same type of result follows suit.
यजयदारां
ु न ग"तं, Bीणोऽdय"नशमतमः ु , उ
योगवानवरतं, परणाशामवोडपः
ू ु ।
He, who never swerves from the path of nobility (with the acquirement of knowledge as the only mission of
life), who always maintains excellent conduct even when facing difficulties, and always strives to acquire
knowledge without a gap, is like the moon that fills the entire sky with its light.
नेह ब+धो न मोBोsि त न बोhयो न च ब+धनं मRयोिथतैव मायेयम+8जाललता यथा ।
ग+धवनगराकारा मगतणा
ृ ृ इवोिथता ि
वच+8वfमाभासा
वैतैकववविजता ।
सवCव iHमसतेयमयेषा परमाथता पIर फर"त ु "नःसारः संसारोऽयमस+मयः ।
There is actually no bondage, no liberation; no enlightenment, no binding ignorance. All these illusions
have appeared falsely like the creeper produced by a magician. It has simply appeared from nowhere like a
city of illusion, like a mirage river, like the double-moon seen by the infected eye; and is neither one nor
two but just ‘is’ without the slightest disturbance. Everything is the Reality of the Brahman alone (covered
by sense perceptions), is the Supreme truth, This Samsaara (painted by the mind-artist) is shining all around
us as real, without any essence as such (is just the inert information-content made of emptiness only) and is
completely non-existent (real as an experience only, like a dream experienced when in sleep.)
नान+तोsहं वराकोsहम"त द"न ु Gचयोदतः अन+तोs मीGवरो मी"त "नGचयेन वल]यते ।
सवगे वाम"न व?छे एषोsहम"त भावना एतत
ब+धनं लोके ववकपोपकिपतम ् ।
ब+धमोBदशाह]ना ि
ववैकववविजता सवCव iHमसतेयमयेषा परमाथता ।
‘I am not eternal; I am a wretched limited being’; this type of false ascertainment gets dissolved by the
ascertainment, ‘I am eternal; I am the Lord’.
(You are not ‘attaining’ any Brahman state. You are already that. You are like a lion cub which thinks that
it is a sheep and bleats ‘mine’ mine’ (Mey mey). Roar as the Brahman-lion and see yourself as all; you will
be a lion only which you always are.)
In the Aatman, which is all-pervading and taintless, the idea rises as ‘I am this (much) only’ (I am bound
and wretched).This wrong conception of the body-identity alone is bondage.
(It is like the dream character in the dream lamenting that he is trapped inside and is wretched.
Wake up; the wretched creature is no more!)
The Reality is without the states of bondage or liberation and is free of both the twoness and oneness.
(It is not one, is not divided as the world and Brahman, and is not the one appearing as two).
Everything is that Brahman-reality alone. This is the Supreme truth.
6
नैम
याdतमरणमसWतं सवFिटषु अमन वमहाप+नं iHम पGय"त ना+यथा ।
मनो "नमलतां यातं शभसं
ु तानवाIरभः iाHमीं Fिटमपादतेु रागं शWलपटो
ु यथा ।
Through the attainment of the extreme purity of the mind (by discarding all information of the world and
ego as unreal), having died as the body identity (through Vichaara), when one feels disinterested in all the
objects of the perceived (and sees everything as the mind produced information only), and has attained the
mind-absent state (where mind is just a tool of perception only), then only he has the vision of Brahman
(through the Knowledge eyes); not otherwise. (He just knows as an experience that everything is the
Reality state only; and ignores the reality of the world and the body.)
The mind which has become extremely pure (as Brahman awareness only) and is washed by the waters of
continuous Vichaara of the truth attains the Brahman-vision as its natural state, like the white cloth which
shines as itself, when washed off its red colour dye.
सवमेव ममामे"त सवभावनयानघ हे यादे यबले Bीणे ब+धमोBो वम?य ु ताम ् ।
शjु य मनसः कायशा AवैराOयबUभः ु अभजातोपल येव जगत यैवे"त व
य"तः ु ।
O Taintless one, affirm the idea that ‘I am everything’. When the idea of higher (to be sought) and lower
(to be discarded) states get removed, be freed of both the ideas of bondage and liberation.
For a pure mind that stays as the Reality awareness, the ‘Jagat’ with its ideas of body-images, scriptures
explaining Brahman, and dispassion etc, shines as a collection of reflections in a Sphatika stone that does
not affect it in any manner.
पदाथCनैकतामेय मनसो नैकतानता अ य<ानFिटं तां वU Bणवनाशनीम ् ।
सबाHयाaय+तरं यWवा सवाE FGयFशं यदा मनि तट"त तल]नं संाdतं तपदं तदा ।
FGयFिटः फटा ु येयं सा HयवGयमस+मयी त+मयवं च मनसः वbपं वU नेतरत ् ।
When the mind sees the objects divided as many, and is not fixed on the division less Reality which alone
is, then such a vision through ignorance can be destroyed in a second (by righting the vision through
knowledge). The moment the mind stays absorbed in that truth only by rejecting all the inside ideas of the
world and the objects that are seen outside (as just information agitations), the Brahman state is instantly
achieved. (You do not have to wait for years, months or even days; just you have to change the
understanding within and the incorrect vision vanishes.)
This perceived that gets perceived and understood as the world-scene is not real at all for sure.
(It has relative reality like a dream-world; real when experienced and unreal when woken up).
आ
य+तयोवनाशवा+मhयेऽप तदस+मयं अ<ातमनस तेन दःeखता ु ह तसंि थता ।
(The world-scene you perceive through the senses as sense information rises out of emptiness from
nowhere and vanishes into nowhere, at each and every second, at each and every wink of yours.)
The beginning and end are unreal and non-existent. Therefore what you see as some sense produced
information of the sound, image etc is also unreal only.
For a mind which knows not this truth, there is only pain alone at hand.
आमैवेदं जगद"त वना भावेन दःखदा ु FGयीर+यथा वेषा भोगमोBदा"यनी ।
If one is not able to grasp the truth that Aatmaa alone is the Jagat, the perceived gives pain only (like you
get into hot sand when you approach the mirage river for water.) Otherwise, if the truth is realized, it offers
the liberation from untruth and also the enjoyment of the untruth (like enjoying an unreal fiction story,
knowing fully well that it is unreal.)
जलम+यतरPगोs+य इ"त नानातयाs<ता जलमेव तरPगोsयमयेकवािकल <ता ।
दःुखमायायसद"त हे योपादे यbप यतदभावेन तु <ानादान+यमवशयते ।
‘Water is different, wave is different’; this differentiation is ignorance. ‘Water alone is the wave’; this
unified idea alone is knowledge. (The world does not change at realization; but your understanding of the
world changes, like for a man who has got out of a dream.)
The division in the form of ‘to be sought’ and ‘to be discarded’ is non-existent, and so brings about the pain
of limitation. When the same division is realized as non-existent through the rise of knowledge, the endless
state of Reality alone is left back.
7
संकपकिपतवा?च मनोbपमस+मयं, अस+मयवनाशे तु कः शोको वद राघव ।

The world and the body are just conceptions and are of the form of the mind only; and so are non existent,
except as the mind-process. When the non-existent thing is destroyed through knowledge, what is there to
fear or lament about, hey Raaghava? (Do not be afraid of knowing the truth, thinking that the world will be
gone and nothing will be left back if you realize. Nothing goes or comes. You just remain awake to the truth
though seeing the untruth, like a man who has woken up moves through a dream with the understanding
that it is a dream only. Otherwise you will in for the pains of Samsaara, if you live in ignorance only.)
अवसलो यथा ब+धरराग
वेु षया [धया FGयते, पGय त
ववं तवं प^जरमामनः ।
अवसला
यथा ब+धोः सखदःखै ु ु न लdयते तवेन संपIर<ानातथा तवचयामनः ।
A relative looks at the child of another person without any hatred or attachment. Look at this ‘cage of the
body’ (made of elements) also in that way (like somebody’s offspring that you have to bear with as a care-
taker.) A relative does not get affected by the happiness or suffering of the child of another person.
Similarly when the true understanding of the body rises, the knower does not identify with the ‘physical
cage’ made of elements (atoms).
तदनाद शवं <ानं य+मhयं 8kFGययोः ति म+सये मनः शा+तं पांसवा ु यBये
ु यथा ।
उपशा+ते मनोवायौ दे हापांसुः शा=य"त पनः ु संसारनगरे न नीहारः वतते ।
When the ‘Supreme state of Knowledge which is beginning less, auspicious, which is in-between the Seen
and the Seer’ (as pure awareness only) arises, the mind becomes quiet like the sand settling down when the
winds stop blowing. When the mind-storm stops blowing, the body-sand becomes quiet. The mist never
again covers the city of worldly existence.
वासनाावषृ Bीणे संि थतौ राममागते, जाlये ज"नतmक=पे पPके शोषमपागते ु , शक
ु े तणावटे
ृ ,
शा+ते म+दे mदयकानने, BीणेवBकद=बेषु मRया<ानघने Bते, Bीयते मोहमहका भात इव शवर],
Wवाप ग?छ"त तJजाlयं वषं म+Aहतं यथा ।
When the monsoon clouds of Vaasanaas are gone, when the mind is happy by staying in its original state of
awareness, when the mire of fear brought about by the ignorance dries off, when the deep well of Trshnaa
dries up completely, when the heart-forest is rid of all its thorny bushes and is pleasant, when the Kadamba
trees of senses stop giving out fruits, when the dark cloud of incorrect understanding is destroyed (by the
sun of knowledge), then the mist of delusion vanishes like the night at the rise of morning; and the
ignorance goes off somewhere like the poison at the chant of GarudaMantra.
दे हा8ौ न भयBु8ाः सIरतः सर+यलं, नोलसि+त लसपBाः संकपो;कलापनः । परां "नमलतामे"त
संवदाकाशगोचरः, राजतेऽ"ततराम?छो जीवादयो महोदयः । घनमोहभरो+मWता
ु ववWतवं परं गताः समये
Hय"तशोभ+ते धौता आशा महादशः । भशमाभा"त
ृ वमला मदताकाशम^जर]
ु शीतल]कतदWचDा
ृ शर
Kयो=नीव
चि+8का । सवसंपकाशेन परमान+ददा"यना भशं
ृ सफलतामे"त सववWता
ु ववेकभःू । सपवतवनाभोगं
परमालोकस+दरं
ु अ?छा?छं शीतल?छायं जायते भव
ु ना+तरम ् । व ताIरतं सस
ु मतां फाIरतं फटकाक"तं
ृ उपै"त
mसरः व?छं नीरजो=बजकोशकम
ु ् । mपnकोशा+मलनः वाह=कारमधoतः
ु अपनद
ु शनायैव च^चलः Wवाप
ग?छ"त । भवयपगताBेपः सवगः सवनायकः "नवासनः शा+तमनाः वदे हनगरे Gवरः ।
In the hill of the body, the streams of fear and anxiety no more flow. The peacocks of conceptions (forced
by Vaasanaas) do not dance about with their wide open plumage. The consciousness (that perceives the
world) becomes extremely pure (as the essence of Reality state) and shines like the taintless sky. The great
Jeeva-sun shines with its full luster and shines forth (as Brahman state itself). The space of the perceived-
state with its directions, shines forth extremely pure (when absorbed in oneself in solitude), washed off of
all the desires, and stays distinct and clear, being rid of all the clouds of delusion.
(Every scene is a joy only, since it is Reality itself shining as that.)
The blossoms of joys fill the mind-expanse that is pure and taintless. The quarters (of the mind-sky) stay
cool, like the autumn sky at the rise of the moon. The ground of Viveka cleaned of the weeds (doubts)
gives rise to plants that yield fruits which give supreme bliss by revealing all the wealth of knowledge.
The entire stage of the perceived along with its mountains and forests shines with excessive beauty with the
luster of knowledge, with its unpolluted atmosphere and is cool with shades. The heart-lake becomes pure
and pristine like crystal-stone, is spread equally across without divisions, is pure and clear, and is filled
8
with lotuses which are freed of dust (Rajas). The humming dirty bee of Ahamkaara feeling uncomfortable
by the purity, goes off somewhere from the heart-lotus never to come back again. The king of the body-
city, facing no obstruction, is everywhere, controlling all, without troubled by Vaasanaas, and is with a
quiet mind.
वचारणसमा[धगतामद]पको मन यलं पIरगलतेव धीरधीः
वलोकय+Bयभवनीरसा गतीगतJवरो वलस"त दे हपतने ।
With the light of Brahman-awareness (Aatman) attained through Vichaara process, burning brightly, all the
faults of the mind dissolved off through the stabilized firmly placed intellect (not agitated by the world
scenes), seeing every process of death and birth as meaningless, the realized Yogi roams happily in the city
of the body.
Rama spoke
यथेFशं ि थतं वGवं वGवातीते [चदाम"न त+मे कथय हे iHम+पनब6धववUये

ु ृ ।
Hey Brahman, tell me for my enlightenment, how this perceived phenomenon of changing patterns
(Vishvam) exists in the essence of Reality which transcends the changing phenomenon of the world.
Vasishta spoke
यथोमयोsनभKयWता: भावनः पयस ि थताः न ि थताGचामनोs+यवा[चतवे सृ टय तथा ।

The ‘waves which have not yet risen’ are not there inside the waters (but are ready to spring forth any time
in any form). Similarly the creations which are of completely contradictory nature to the principle of Chit
(and so unreal) do not exist in the principle of the Supreme (before their appearance). (Chit state is the
potential state of all perceptions. They exist in it as the ‘to be formed’ only, and not as ‘the formed’.)
यथा सवगतः सौp=यादाकाशो नोपलpयते तथा "नरं शािGचqावः सवगोsप न लpयते ।
The sky space which is all around oneself cannot be seen because of its subtleness. (We see the objects
only, and never the space which reveals them.) Similarly the Chit-state also is not seen, though it is
everywhere; because ‘it’ is without parts (and cannot be sensed by the senses).
सिु थतेवाि थतेवा+तः "तभाि त मणौ यथा न सयभता ू नासया तथेयं सिट ृ राम"न ।
Whether well-polished or covered by mud, the shine remains with the Gem only.
Similarly the Creation exists inside the Reality essence within each Jeeva-point, as neither real nor unreal
(whether covered by sheath of Jeeva ness or free of it.)
वाधारै रंबुदै ः व थैन पटं
ृ गगनं यथा [च थैः सगिGचदाधारै न पृ टा [चपरा तथा ।
The sky is the support of the rain-bearing clouds which exist inside it; but the sky is not touched by them.
Likewise Chit-state is the support of the creations which exist in it; and is never touched by them (like a
mirror is not touched or affected by any reflection that appears in it.)
जल[धिटतततेजो यथाPग "तrब=ब"त तथा पय ु टकेवेव [चj दे हेषु लpयते ।
(Ocean waters are not lustrous; but when the sunlight falls, each water drop shines like a diamond piece.
The Awareness principle of Chit is reflected in the inert mind-expanse of the Jeeva and gets reflected as a
world through each Jeeva-point.) Dear Rama, like the luster falling on the ocean-waters gets reflected, Chit
alone is reflected in the eight-fold city of the body.
सवस=कपरहता सवस+<ावविजता सैषा [चदवनाशामा वामेयादकता ृ भधा ।
आकाशशतभागा?छा <ेषु "नकलbपणी सकलाकलसंसार वbपैकामदशनी ।
She (Chit – is a feminine gender word; and does not refer to a female) is completely free of all conceptions.
She cannot be defined by names (as she is formless). She is of imperishable nature. She is referred to as the
Aatman etc. For the Knowers, she is hundred percent purer than the (elemental) space and completely free
of taints. She alone shines forth taintless as this entire perceived phenomenon of the world for them.
(They are not fooled by the lines of divisions produced by the mind.)
तरPगादमयी फारा नानाता सललाणवे त मा+न Kय"तरे केण यथा भाववकाIरणी ।
9
वतामतामयी फारा नानातेयं [चदणवे [च+माAाKय"तरे केण तथा नैव काशते ।

‘Manifoldness’ expressing expansively as waves, whirlpools etc in the ocean, though existing as varieties
of forms, does not differ from the ocean. Likewise, the ‘manifoldness’ expressing expansively as ‘you and
I’ in the ocean of Chit does not shine with differences since it does not differ from the Chit.
[चि?चनो"त [चतं चेयं तेनेदं ि थतमाम"न अ<ेs<े व+यदायातम+यद ती"त कपना ।
Chit alone perceives Chit itself as the perceived phenomenon, (like a mirror reflecting itself as a reflection
within itself). Therefore everything exists in the Aatman essence only. In each and every ignorant mind,
there is the imagination that ‘something has happened newly, something else is there’.
(It is Chit within that is reflecting some potential state as the perception state within itself.
‘You’, who at present perceive something, is actually a reflection of some potential state reflecting in the
awareness-state of Reality. So it is with each and every Jeeva that perceives something.
The entire world with its skies and mountains is just a network of potential states that are seen as existing,
though not existing as real.)
अ<ेवस वभावो;संसारगणगभणी <ेषु काशbपैव सकलैकािमका सती ।
In the ignorant, she is of unreal nature and is pregnant with hosts of terrible worldly existences.
In the Knowers, she shines as enlightenment and is of unified nature.
अनभ"तवशाि+नय
ु ू मकाद]नां काशनी वादनी सवभावानां भावनी भवभो[गनाम ् ।
Through the means of experience she lights up the Sun and other light sources. She is the taste-giver for the
sense objects. She is the attachment in those who experience the world-delusion.
(Awareness through various minds experiences the existence of sun, moon etc. The perceived objects need
a perceiver for their existence. Both the perceived and perceiver exist dependent on each other, and are
supported by Chit-state. The world is held in the ignorant minds because of the attachment.)
ना तमे"त न चोदे "त नोितट"त न "तट"त न चाया"त न वा या"त न चेह न च नेह [चत ् ।
सैषा [चदमलाकारा वयमाम"न संि थता राघवेयं प^चेन जग+ना=ना वज=भ ृ ते ।
She does not set; does not rise; does not get up; does not stay; does not come; does not go; is not here; is
not ‘not here’. (She as the awareness state stays penetrating inside, outside of everything as the basic
support of all.) This Chit, hey Raaghava, is of a taintless nature. (She is untouched and undamaged by the
perception states.) She exists as the inner essence of all (and allows the perceptions to occur).
She alone goes by the name of Jagat (the ever changing phenomenon expanse of called the world) by
manifesting in this manner.
तेजःप+जै
ु यथ ा तेजः पयःपरैू यथा पयः पIर फर"त
ु सं प+दै तथा [चसगवfमैः ।
Like the dense luster quivering from the sun, like the quivering waters filling up the expanse of water,
Chit shines with the world-delusions.
त वभावेन [च+ना=ना सवगेनोदतामना काशेनाकाशेन "नरं शेनांशधाIरणा, वयं वकपनायोगादन+तं
पदम^जता
ु अयम मी"त भावेन ग?छताs<पदं शनैः, नानातायां वUायाम
ृ यां संस"ृ तपव
ू कं भावाभाव;होसगपदे
ि थ"तमपागते
ु , पय
ु टक प+दशतैः करो"त न करो"त च ।
Because of her innate nature she goes by the name of Chit or Pure Consciousness (or pure awareness that is
inertly aware of all but is not affected); is found pervading and penetrating through all (and as all); shining
as all, yet not seen at all; seen divided as parts though undivided and without parts; discards the endless
state of Supremacy by herself, experiences her own conceptions and gradually gets into the ignorant state
by the conception of limitation as ‘I am’; gets deep-rooted in manifoldness with the conception of the
delusory worlds; gets established in the state of existence, non-existence and acceptance, rejection; with
hundreds of vibrating eight-fold cities (bodies) makes (the world), yet does not make.
उसेधमे"त भकोशको
ू टर थोsPकुरोकरः ।
Kयोम सौषयमादते सवमूयवरो[ध य प+दै कधमवा+वातो रसbपतया जलम।्
Fढोवs कटं तेजः ि थ"तमि+त जगि+त च "तब+धाaयन<ास
ु ु कालः कलनया ि थतः ।
पपे
ु षु ग+धतां या"त शनैः सं[चतकेसरं मकोटररसोलासः
ृ थाणतामे
ु "त भतले
ू ।
मल
ू थाः फलमायाि+त पेलवा रसलेशकाः सं"नवेशं oज+येता रे खाः पलवपालषु ।
10
(According to Upanishads- Aakaasha is the revealing state; wind is the contact principle namely agitation;
water is the cloud of Vaasanaas that manifest as the experiences; earth is the stage of experiences; fire is
the Jeeva state which burns as limitations and experiences the Vaasanaa-fields; Kaala is the continuous
formation of new sense information which is referred to as time. Gandha is the differentiation of what is
liked and what is not liked.)
She is like the sprout bursting forth from the hollow of the earth under the ground, tearing out through the
surface (like the potential states from the hollow of emptiness bursting forth as experiences; yet nothing
happens actually.) The emptiness is the hollow expanse that is not opposed to any shape and is spread out
as all shapes equally penetrating through all (like a canvas filled with lines). The agitation namely the wind
pulls the sprout (of the potential state) from within the hollow of the emptiness (and gives names to the
shapes that fill the Aakaasha without a gap); and the waters of experience allow the sprout to grow. The
earth (not the planet earth) the spread out field of the perceived stays firm and allows the experiences to
manifest. The fire shines with luster and heat as the Jeeva-state (as the forms with names) burning with
experiences, consuming the endless fuel of sense experiences; and thus the worlds also (as each mind-
kingdom comes into existence). Kaala, the change phenomenon stays as the base of all experiences by
allowing and blocking the experiences. (Unless one action is blocked, and another action is allowed to
happen, life cannot go on.) The sprout gradually yields flowers and gets the smell (in the form of likes and
dislikes, beliefs, conceptions about oneself, attractions, repulsions, etc), with its pollen (of self-made ego
conception as the many powder particles of imagined ideas). Sucking the water from the hollow of the mud
as Vaasanaas (wants) the sprout gets deeply rooted inside the ground (as a Jeeva with a life). According to
the quality (Gunas) of the waters that make it grow, the plant of Jeeva yields fruits (results of actions) that
contain the quality of the waters; and the thin leaves get the lines drawn on them (as memories of events
and objects that nourish the plant).
नवतामनुगHणा ृ "त शDबाणासनेन च यो यो भवयवरतं सं थानेन वनेन च । वस+तमप"तटि+त ु पपपलवराशयः
ु
"नदाघव[धमायाि+त दै वदाहवभतयः
ू । ावtसमयमीह+ते
ृ नीला जलदराशयः शरदं चानधावि+त
ु सम;ाः
फलराशयः । हे म+ते हमहास+यो भवि+त ककभो ु दश नय+यपलताम=ब
ु ु शशरे शीतला"नलाः ।
Graced by the formation of rainbow with its various colours (that appear as the colors of experiences of
joys and attractions that exist nowhere as real), the plant of Jeeva state appears new at every moment and
grows higher with its various branches, and becomes a forest of groves in no time. At the spring season (of
good results of Karma) the tree abounds with leaves and flowers (of joyous experiences). At the summer
season (bad results of Karmas), the tree suffers by the scorching heat of the sun. At the time of monsoon
(uncontrolled Vaasanaa floods) the dark clouds fill the sky. At the time of autumn (when purity fills the
heart) all delicious fruits follow suit. In the snow season of frustrations and sorrows, the ten directions are
filled with the cold snow of depression. The waters get frozen into stones by the cold winds (of tragedies).
न जहा"त वमयादां कालो यगमयीममां
ु तरिPगणीतरPगौघल]लया याि+त सटयः ृ ।
"नय"तः ि थ"तमाया"त थैयच ातय
ु काIरणी "तटयालयं धीरा धराधरणधमणी ।
Kaala (the supporting principle of change) does not transgress his limits which exist as the time-array of
Yugas, years etc. The creations keep appearing and disappearing like the rising and falling waves. Niyati,
in the form of the binding laws that govern each creation gives stability to the creations with the causal
factor balancing everything, is the very power that holds the earth as a sane experience, and stays till the
dissolution time (as the floods and fires for the ignorant, and as Knowledge-realization for the Knowers).
चतदु शवधानीह भता"न
ू भवना+तरे
ु नानाचारवहाराeण नानावरचना"न च ।
पनःपनव
ु ु ल]य+ते जाय+ते च पनः ु पनः
ु धारापर=परा या"त वना वार]व ब
बदाः ु ु ।
Fourteen types of living species exist in this universe (tri-world) with various types of conduct with various
types of objects. The succession of living entities dissolve off and again get formed (as various identities in
the form of desire fulfillment processes only), and vanish off as bubbles without water at the time of
Knowledge realization.
आया"त या"त पIर"तष ्ट"त ल]लयाs"त वाथानुपाजय"त धाव"त ज+मनाशैः
उ+मतवि
वहतभावनमाहतेहा मOधा
ु कता+तववशा
ृ जनता वराकM ।
इथं ि थरबलाकाराः संसारवलयोsभतः वभावा
iHमणः सवाः पनरायाि+त
ु याि+त च ।
11
The wretched populace of the world, comes (born); goes (dies); stays (lives); enamored by pleasures earns
enough wealth to enjoy them; runs (is busy in various enterprises) and destroys the life (without seeking
knowledge of it all). Filled with endless desires, mind running berserk like that of the insane idiot, ignorant
to the core, it is overpowered at the end by the god of death. (What a waste of precious life!)
In this manner, all the successive lines of the world-existences all around, which have been established as
stable in character, come and go, again and again, because of the very nature of Brahman.
वतः सवमदं जातम+यो+यं हे तुतां गतं अ+यो+यमभनGयत वत एव वल]यते ।
The entire phenomenon of the perceived world rises by itself (as a network of Vaasanaa-fields made of the
perceiver and perceived as each unit of experience, without any individual as any separate identity.) The
perceived and the perceiver both become the cause for each other. (A flower exists because some perceiver
is there to see it; perceiver of the flower exists, because the flower is there. So it is with all objects. A new
perceiver rises with every object with just the memory of an identity.) When both of them perish together
(proved unreal through Vichaara process), the world phenomenon dissolves by itself.
वतोऽ प+दोऽप तु प+दो यथाऽगाधजलोदरे तथैवेयमसस?च [चदे व पIरFGयते ।
Kयोम+येव "नराकारे "नदाघासIरतो यथा लpय+ते त
वदे वेमािGचतवे सिटFट ृ यः ।
Inside the deep bowels of the ocean, there is no actual movement of the waves etc; yet there is still some
subtle movement that is experienced.
Chit-state alone similarly is seen as the unreal (Jeeva waves) and real (the quivering nature).
(Each subtle quiver of the Chit-ocean acts like a seed of a potential state, and is at once the tree of
experience (as perception states) also, without actually becoming the wave (of perception state.)
In the empty expanse of the sky which is formless, a river (mirage with form) is seen because of the hot
sun. Similarly the perceptions of the worlds are seen in the principle of Chit (as if real, but actually unreal).
यथा मदवशादामा अ+यव"तभासते तथैव [चवाि?चUातःु स एवाsस इव ि थतः ।
न चेदं सदस+नेदं त थात थतया [चतः ना"तIरWता"तIरWता च कटकादषु हे मता ।
A person, who has consumed intoxicating drinks, acts as if he is a different person. Similarly Chit alone
appears as if different and stays as non-chit, because of the perceiving capacity in the principle of mind.
This (appearance of the world) is not real or real.
This world appearance is supported by the real of the Reality, yet it is not the reality state and is not real.
Chit has not exceeded, yet has exceeded its state like the gold in the bracelet. (Gold has not changed into a
bracelet; or exceeded its nature. The bracelet is non-existent in the state of gold; but still it is a bracelet
when seen through delusion. Bracelet’s reality is because of the reality of the gold only.)
येन शuदं रसं bपं ग+धं जानास राघव सोsयमामा परं iHम सवमापय ू संि थतः ।
नानैकवादतीतातु सवगादमलामनः, ि
वतीया कलना नाि त का[च+नेतरथा Wव[चत ् ।
‘That’ by which you understand the sound, taste, shape, and smell Raaghava, that is this Aatman, the
Supreme reality state of Brahman, which exists filling up everything (like gold fills all the gold ornaments
of various names and forms). The taintless Aatman (the understanding essence in each Jeeva) is
everywhere (penetrating all seers and seen like the division less space). (It is just aware of itself as some
object because of the conceiving capacity of the mind. Aatman is just the Knowledge experience of
something.) Nothing exists as the second; nothing that is different ever.
राम भावनाद+य य भावाभावाः शभाशभाः
ु ु सटयः
ृ पIरकdय+तेऽनाम+येवाथवाम"न । य मादामनो
Kय"तIरWते व त"न
ु सUे स"त तAे?छा वतते । यA वामनो Kय"तIरWतं न कि^चदप संभव"त
तAामा कमव वा^छि+कमनु मर+धावतु कमपै ु तु ।
Through the force of Vaasanaas Rama, the worlds with the presence and absence of objects, good and bad
situations are conceived in the unreal (as real), or real alone is seen like that because of delusion (since
there is nothing else but the real). If there is an object different from oneself, then the desire for that object
arises. If there occurs nothing other than the Aatman-state, then what should the Aatman desire for, run
after or attain as anything?
अत इदमीहतमदमनीहतमयामानं न पशि+त ृ वकपाः । अतो "नIर?छतायामामा न कि^चदप करो"त
कतक
ृ रणकमणामेकवात ्, न Wव[चितटयाधाराधेययोरे कवात ्, न च "नIर?छ यामनो नैक=यमभमतं
ि
वतीयायाः कपनाया अभावात ् । |
12
Hence it is stated that, the various faults do not affect (touch) the Aatman in the form of ‘this is liked’ and
‘this is not liked’. (In actuality, logically the pure awareness state is not in want of any object, since it
alone is there. If likes and dislikes rise up in the mind, it is because of the Vaasanaa factor only.)
(If there is no desire, why would there be any action at all?) Therefore, since the Aatman has no desires, it
does not do anything because the ‘doer, the instrument of the action and the action’ are all unified as one
single principle of Aatman alone (as just some reflection, as some potential state).
Aatman does not stay anywhere (as an entity bound by perceived patterns), since the ‘support and the
supported’ are both unified as one single principle of Aatman alone.
Though the Aatman entertains no desires, it does not have a wish for non-action, since there is the absence
of a second principle. (It is not that it refrains from action because of having no desires. Aatman is
complete in itself, and needs nothing more as a fulfillment.
A JeevanMukta also does not refrain from action or engage in action prompted by Vaasanaas. He just is
aware of the world; as the Reality essence is unbroken and secondless.)
नेतरा जानास राम वमयं iHमसंि थ"तः सव
व+
वव"नमुWतः कता भव गतJवरः ।
Rama, do not think of yourself as different. ‘You’ are the ‘state of Brahman’ itself (without the ‘you’).
(There is no ‘you’ also. The ‘you’ as the perceiver and the world as the perceived, both are just
appearances in the division less Reality state. When you realize this truth, there is complete silence in the
mind, and the Reality state is experienced always without a break.)
Get rid of all the ideas of duality. Get rid of the fever of delusion.
You alone can bring it about (through effort and sincere hard work of Vichaara).
अ+य?च राघव, पनः ु पनःु कवा
ृ कवा
ृ बहवधमदं
ु कम तरसा वया ाdयं कं त
वद यद[चतं ु भतकर
ू णात ् ।
अकतृ वे वा था भवतु तव चाdयागमवतो भव व थः व?छः ि तमत इव "नवातजल[धः ।
And again Raaghava, (analyze the life lived in ignorance).
After performing various types of actions again and again one after another (with the doership idea and
feeling attached to the results); by joining the body-elements to object-elements (as the perceiver-entity
stuck to perceived object), tell me have you attained anything proper? (The life is wasted away in
meaningless routine joys and sorrows, in the false misconception of happiness.)
(Therefore) be devoted to non-doing (without the doership idea); and as instructed by the scriptural
injunctions; (and attend to your regular duties without transgressing the scriptural dictums).
Remain always in the essence state of silent awareness. Be pure (by not feeling agitated by the perceived).
Stay unperturbed like the ocean in the absence of winds.
गवा सदरमप
ु ू यनवता जवेन नासा
यते तदह येन सपण ु ू तै"त
मवे"त मा oज पदाथगणाि+धया वं न वं वमेव परमाथतया [चदामा ।
(You cannot wish for the waves to cease so that you can bathe in the ocean. So also, you cannot wish for
the desire fulfillment to be over completely, and then wait to bring about the silence of the mind.)
Even if you traverse any distance that you can think of (as long as you can keep moving on in space), with
utmost speed and with utmost haste, you cannot reach the end of your fulfillment here.
Understanding this fact, do not chase the hosts of objects with your mind.
You are not ‘you’ (limited Self); but actually the Supreme Self, the state of Reality only.
एवं ि थते तु तJ<ानां यदे तकतृ वं FGयते पनः ु सखदःखादष
ु ु ु योगादषु वा तदस+नतु मखा ू णाम ् ।
यतः कतृ वं नाम कम?यते
ु । यो Hय+त थाया मनोवते
ृ "नGचय उपादे यताययो वासनाभधानः
तकतृ वशuदे नो?यते। चेटावशाताFWफलभोWतवं
ृ वासनानbपं
ु प+दते प\षः
ु प+दानbपं
ु फलमनभव"त
ु ।
फलभोWतवं
ृ नाम कतृ वाद"त सUा+तः । तथा च । कव
ु तोsकव
ु तो वाप वगxsप नरकेsप वा
याFWवासनमेत या+मन तदनभयते
ु ू । त माद<ाततवानां पंुसां कव
ु तामकव
ु तां च कतत
ृ ा, न तु
<ाततवानामवासनवात ् ।
As this is the way it is, whatever ‘doer-ship’ is observed in the Knowers (who are engaged in so many
works that belong to them), whatever action is performed by them in situations good or bad (expressing
appropriate emotions) or in spiritual disciplines too (to maintain a model for others to follow) is all unreal
(as it is just the inert movement of the limbs only).
It is not so for the ignorant (for they perform actions with the doership only, expecting results).
13
Because- What is the so-called ‘doer-ship’?

The word ‘doer-ship’ means, ‘that idea’ which rises within (as a want of something), by the decisive nature
of the mind for attaining something (as if happiness is dependent upon the fulfillment of that action only),
which is known otherwise by the name of Vaasanaa.
By acting in a particular manner, an embodied person makes a ‘movement’ (of the limbs) as directed by the
Vaasanaa; which has some particular fruit of the action as a fulfillment through that action; and then he
experiences the fruit of the action as a ‘movement’ only (of the limbs once again). It is a conclusion of the
ignorant that the doer-ship (in an action) leads to the experience of the fruit of the action (as the joy).
(What is desire fulfillment actually? You move some limbs to fulfill it, and move again some other limbs as
the fulfillment, and believe that you are happy. Is it not the height of stupidity? The main root-cause of this
stupidity is termed as Vaasanaa- the subtle state of un-fulfillment that needs fulfillment through some
movement of limbs). And it is obvious that, whether a man performs the ordained actions or refrains from
them (identified with the doership and non-doership also), whether he believes that he ends up in a heaven
or hell, he will experience that only which the Vaasanaas produce as Vaasanaa-fields of experience.
(The question of refraining from scripture-ordained actions resulting in heaven or by avoiding them he
enters hell is a matter of belief only. What you believe, that will only become your future experience, as
revealed by the Vaasanaa you maintain.)
Therefore, for those men who are ignorant of the truth, the doership gets attached only, by physically
refraining from the prescribed duties (yet mentally not freed of Vaasanaas).
(Not wanting to do any worldly action also is a Vaasanaa only.
Running physically away from the duties is not the solution. )
Not so for the Knowers who have no Vaasanaas at all.
<ाततवो ह श"तल]भतवासनः ू कव
ु +नप फलं नानस+दधा"त
ु । अथ च प+दनमाAं केवलं
करोयसWतबUः ु । संाdतमप फलमामैवेदं सवमेव कमफलमनभवयकव ु ु +नप करो"त मOनमनाः ।
A person, who has realized the truth as an experience within, has all his Vaasanaas destroyed completely.
(As long as the Vaasanaas exist even in the least, truth cannot be experienced as a natural state, though
comprehended intellectually.) Even if he performs any action that gives the result, he does not contemplate
on the result only (like the ignorant). The action performed by him is a quiver of Brahman state only, and
he remains unbothered about the result (and does not expect any joy as the end to be achieved.) (The action
is done perfectly and properly without any anxiety or agitation about the result.) When the fruit of the
action is attained, he understands the result also as the expression of the Reality state only, and experiences
the fruit of the action just as a matter of fact. He has no sense of doer-ship when performing any action; yet
he acts with complete involvement (of acting perfectly.)
(An ignorant man is always worried about the result only; is anxious to get the result in a hurry, gets
irritated, anxious, apprehensive and spoils the work and ends up in ruining the result also.)
मनो यकरो"त तकतं ृ भव"त य+न करो"त त+न कतं ृ भव"त अतो मन एव कतृ न दे हः ।
What the mind does, that alone is the action. What it does not do, that is not an action.
(Body is inert and its movement is not considered as any action. It is not the doer of any action.
Whether a man moves his body or not, if his mind is engaged in the object-thoughts, then it is impure only
and is to be considered as a Vaasanaa-corrupted state. Therefore, without getting rid of the Vaasanaas
within, if you just engage yourself in any act of asceticism or penance or studies, you will not attain the
goal of realization ever. Bodily restraint, with an impure mind is of no use at all as a Saadhana practice.)
Therefore the mind alone is the doer, not the body.
[चतादे वायं संसार आगतिGचतमय एव, [चतमाAं [चत एव ि थत इ"त व<ातम ् ।
वषयGच सवमपशा+तमभ
वासनै
ु ू वे"त < एवा ती"त । आमवदां ह त+मनः परमपशममागतं
ु
मग ृ तृ णाजलमव वष"त जलदे , हमकण इव चNडातपे, वल]नं तय ु दशामपागतं
ु ि थतम ् ।
This ‘worldly existence’ (Samsaara) has come into being because of the mind (the Vaasanaa-pile up); is in
essence the mind only; is just the mind alone; it exists as the mind alone. So it is understood.
The summarized idea is, ‘when all the Vaasanaas are completely destroyed, then Knower alone exists (as
the left over state) and remains as that. (Reality state sheathed by the Vaasanaas is the reality of the world.
If all the Vaasanaas are removed off, there is no reality of the world; and Reality alone is left back. You
can call that state as the Knower.) The so-called mind of the Self-knower has reached the complete
quiescent state (the original state of existence which is without the Vaasanaas)
14
(The mirage of the world loses its reality, the hot suffering of the life ceases and it becomes a shower of
cool snow; the mind remains quiet without the least of agitations.) Like the mirage-waters pouring real
waters out of a cloud, like the snow-flake that appears even in the hot sun, the mind remains in a dissolved
state (losing its venom, and stays as a tool of perception only); and has attained the ‘Transcendental state of
the Turyaa’ (which is the support of the unreal states of Jaagrat, Svapna and Sushupti).
नान+दं न "नरान+दं न चलं नाचलं ि थरं , न स+नास+न चैतष े ां मhयं <ा"नमनो वदःु ।
(What will be the state of a Jnaani who has to yet act with a mind in the world?)
The mind of a Jnaani feels no joy or disappointment from the presence or absence of people or objects.
It is not joyless also, since it is continuously experiencing the joy of fulfillment as if there is nothing that it
needs any more to fulfill it. (The joy here is not the chemical oozing in the brain translated as joy; but is a
fulfillment state which is unconnected to the brain chemicals.)
It moves as it were as the thoughts and the body actions; yet it does not move at all; and stays as the still
awareness only without the doership idea (like a driver sitting still inside an automatically moving vehicle).
It is always stable in the intellect as the unswerving state of awareness-essence. It is there as a tool of
perception; is not there as the Vaasanaa fulfillment. It is neither also, but is the still state of silence.
न वासनामये प+दरसे गज इव पवले मJज"त तJ<ो, मख ू मनो भोगभममे ू व पGय"त न सतवम ् ।
Like the elephant plunging into the muddy pool, the ‘Knower of the Brahman’ does not plunge into the
continuously forming wavy waters of the Vaasanaas. The mind of the unenlightened fool can see only the
pleasure-fields; not the Supreme Reality of Brahman (and is like an elephant sunk inside the muddy mire).
तथा चायमAापरो Fटा+तः । अकव ु +नप Gवfपतनं शyयासनगतोsप Gवfपातवासनावासते चेतस
Gवfपतनदःखमनभव"त
ु ु । अपर तु कव
ु +नप Gवfपतनं, परममपशममपगतव"त
ु ु , मनस
शyयासनसखमनभव"त
ु ु । एवमनयोः शyयासनGवfपातयोरे कः Gवfपतन याकताप कता संप+नो, ि
वतीयGच
Gवfपतन य कताdयकता संप+निGचतवशात मा
यि?चतं त+मयो भव"त प\ष
ु इ"त सUा+तः ।
तेन तA कतुरकतव ृ ा "नयमसंसWतं भवतु चेतो नह कि+चद यामतवKय"तIरWतं यत ्र संसिWतभाKयते ।
Here is another example. A man who is sleeping in his comfortable bed, who is not actually falling into any
chasm and is safe inside his room will experience the pain of falling into the chasm in his mind (as in a
dream or imagination) if he has the Vaasanaa of falling into the chasm in his mind. The other man, even
though he is actually falling into the chasm, experiences only the pleasure of a comfortable bed if he has
supreme quiescence of mind. In this manner, of these two, one of them, though was ‘not the doer’ in the act
of ‘falling into the chasm’ became the ‘doer’, because of the mind. The other one, though was the ‘doer of
the action’ of ‘falling into the chasm’, became the ‘non-doer’ because of the mind.
So a man experiences that only what he is thinking intently upon. This is the conclusion arrived at.
Therefore, the mind should remain always in a detached condition whether one is doing or not doing any
action. There is not anything other than the principle of the reality state that any doer-ship could be
conceived as such. (Doership is just the imagination of the mind.)
यिकि+चददं जग
गतं तसवE शU[चतवादाभासमवे
ु ह ।
Understand that whatever is there in this world as the ‘seen’ is just the shine from the principle of ‘Pure
Chit state of Reality’. (All that you see as anything is the reality in reality.)
एवं चा य <ात<ेय य पंुसो नामामा सखदःखानां
ु ु न ग=य इ"त "नGचये जाते, नामKय"तIरWता आधाराधेयFटयो
व
य+त इ"त "नGचये जाते, कता भोWता सवपदाथKय"तIरWतो वाला;सहZभागोsहम"त "नGचये जाते,
यिकि+चददं तसवमहमेवे"त वा "नGचये जाते, सवसवावभासकः सवगः "तटा=येवाहम"त "नGचये जाते,
नाहं सखदःखानां
ु ु ग=य इ"त वगतJवरतया [चतवित ृ लzलयैव "तटते Kयवहारे षु ।
(How does a Jnaani act in the unreal world, even when the truth of its unreal nature is experienced
continuously? Since we have understood that the action done with the detached mind is no action at all, a
man who has known that which is to be known is completely detached to everything in the mind. He cannot
be called a man also, for there is no one as an individual there. You see only a particular image that
conceals the Reality state; and you have to understand that alone as the realized man.)
When this is so, the so called knower of the truth whom you see as an embodied person, knows with
ascertainment that as the Aatman, the pure state of understanding essence, he is not a receptacle of joys and
sorrows as connected to the presence or absence of the world objects.
15
He knows with ascertainment that there is no difference as two different things as the support and
supported (as the embodied and the body) other than the presence of Aatman which alone is all.
He knows with ascertainment that ‘I as the Reality essence am subtler than the thousandth part of the tip of
the sand particle; I am different from all the perceived objects, the doer of the action and the enjoyer of the
result’.
He knows with ascertainment that ‘I’ alone exist pervading all as their essence making all objects to shine
as they are’ (I as the Reality state am aware and they exist as my awareness-objects).
He knows with asertainment that ‘whatsoever is there, all that is ‘I’ the ‘I-less reality state’ alone’.
Therefore, he is freed of the fever of delusion by knowing that- ‘I am not the receptacle of the experiences
of pains and pleasures’; and remains engaged in the regular activities of the world, just playing around with
the mental faculty (like a gadget of amusement).
तJ< य संकटे च मदतै ु व केवलं Jयो नेव भवनभावमल
ु Pकरो"त, येन [चताFते तु <ः कव ु +नdयकता
संप+नो, मनसो अलेपकवा+नासौ पादपाNयादवBेप य यनकत ृ याप कमणः फलमनभव"त ु ।
When met with tragedies, the knower still remains in the state of bliss only and beautifies the earth-
existence like the moonlight (by his agitation-less state); because, having no ‘mind’ as such (as a store
house of anxieties), the knower though performing the regular actions has become a non-doer (remaining
detached within); is freed of the smear of the mind and so he cannot experience the fruits of the action
obtained by the movement of his hands and legs, even if he tries hard.
(For him, the world actions equal a child’s playful act of cooking, shooting etc using tiny clay toys, and
though he may participate in their plays as if real, he cannot really enjoy them as real.)
एवं मनः सवकमणां सवहतानां
x सवभावानां सवलोकानां सवगतीनां बीजं, ति म+पIरmते सवकमाeण
पIरmता"न भवि+त सवदःखा"न
ु Bीय+ते सवकमाeण लयमपयाि+त
ु । मानसेनाप कमणा यकते
ृ नाप <ो
नाD=यते न ववशी Dयते न र^जनामपै ु यKय"तIरWतात ् ।
And therefore, the mind (filled with Vaasanaas) alone is the seed for all actions, all desires, all the ideas
and objects, all the worlds, and all the movements. If the mind (filled with Vaasanaas) is removed, all
actions get removed; all the sufferings end once for all; all the actions dissolve away. Even if the knower
uses his mind (now freed of Vaasanaas and staying as the quiescent state) for doing some action belonging
to the body-connected world, he does not possess the idea of any doer ship; he is not bound by the worries
of success or failure; he does not get colored by it (as excitement or frustration); since he is distinct from all
of them being the Reality state itself.
यथा बालो मनसा नगर य "नमाणं "नमृ टं च कव ु +नगर"नमाणं मनःकतमकतमव
ृ ृ ल]लयानभव"त
ु ,
नोपादे यतया सखदःखमकrAमम"त
ु ु ृ पGय"त, नगर"नमथनं च मनःकतं
ृ कतम"त
ृ पGयती"त,
दःखमप
ु ल]लयानभव+नप
ु न दःखम"त
ु पGय"त , एवमसौ परमाथः कव ु +नप न लdयत एवे"त ।
For example, a child who builds a city in his mind (using toys maybe) and destroys it also, enjoys the
building of the city imagined by his mind and is amused, though he knows that it is not really built.
Though not believing it as real, he still experiences both the joy of building and the pain of its destruction
as real only. (He constructs the city and feels great, and allows the destruction-forces to destroy the city
and enjoys that also and feels the pain also as amusement.) He experiences the destruction of the city and
suffers also, knowing well that it was done in his mind only and enjoys the pain as an amusement, and is
not really pained. Similarly, the knower also does not get tainted by pain and pleasure, even when doing
actions. This is the truth.
सवभावेषु हे योपादे यताaयां जग"त कं कारणं दःख ु य,चोपादे ये कि^चदप संभव"त यदवनाशं
Kय"तIरWतं चामनः, त मादयमामाsकताsभोWताsतवतो यदे तकतृ वं च वhयारोdयते ।
आवGयकं तस=यOदशनमोहा+न व तत
ु इ"त यथाभतव
ू तवचारणाक
ु तृ वभोWतवे
ृ न तः ।
इि+8येि+8याथ
वेषाभलाषादका Fटय तjृट]नां FGय+ते नातjृट]नाम ् ।
In the world where all objects are either sought or rejected, what actuallyis the cause of the pain?
(That which is abandoned cannot cause pain because it is already discarded. That which is accepted must
not cause pain because it does not add anything more to the Aatman-state or make any change in it.)
Aatman the pure essence of awareness is imperishable and changeless already.
(Anything discarded cannot make a dent in the Aatman-state.)
16
Whatever is sought and attained is different from the nature of Aatman and so is perishable and changing
only; it cannot cause any pain by not getting received. Therefore this Aatman is the not the doer, is not the
enjoyer. The doership is superimposed on the Aatman falsely.
It is necessary to act in the world (rejecting something and accepting something); but one must know that
such differentiation rises by the deluded state only and not really there; and should analyze and realize this
truth; and understand also that Aatman has no doership or enjoyership.
The ignorant alone, who believe in the reality of senses and their objects; and the emotions of desires and
hatred connected with them, proclaim that way (that something is to be discarded and something is to be
sought; not so the knower who does not have such delusions (and knows that Aatman is imperishable and
changeless).
मोBोsि त न संसारे वसंसWतमनसामहास=सWतमनसां वेतसवमेवाि त ।
There is nothing called ‘liberation’ in this world for those Knowers who adhere to the Aatman (the self-
essence). For those who do not adhere to the Aatman, the real self, all this is there (as bondage and
liberation).
यथाि थतं < य केवलं आमतवमेवोलस"त ति
ववैकवादसUे ि
ववैकवे करो"त
सवासवे करो"त, शिWतजालादभ+नां सवशिWततां च दशय"त त य ।
For the knower, who remains as he is in his true nature, only the principle of the Aatman (Reality state) is
there making him blissful. (He has no likes or dislikes, does not discard or seek anything.) When there
raises the perception of oneness and twoness, he acts as if there is oneness and twoness; acts as if there is
real and unreal for the time being; yet all the powers (rising as the perceived) do not differ for him from the
omnipotent Brahman, the Atman essence.
न ब+धोsि त न मोBोsि त नाब+धोsि त न ब+धनम ् । अबोधाददं दःखं ु बोधावल]यते ।
There is no bondage. There is no liberation. There is no freedom from bondage. Nothing gets bound.
Pain is there because of non-awakening. Awakening state of truth dissolves all the pains.
संकिपता जग"त मोBम"तमध ु ैव संकिपता जग"त ब+धम"तमध ु ैव
संयJय सवमनह=क"तराम"नटो
ृ धीरो [धया Kयवहर+भव ु राम "तट ।
The idea of liberation which is imagined in this world is meaningless; the idea of bondage also which is
imagined in this world is meaningless. Renouncing all such ideas, bereft of the limited ego-sense,
contemplating on the inner Self-essence, facing all impediments courageously, and intelligently performing
actions in the world, hey Rama remain here on this earth, the stage of perceptions.
Rama spoke
भगव+नेवं ि थते परे iHमNयेव व

यमाने, कत ु एवाभित[चAbपायाः सृ टे रागम इ"त कथय महामन ् ।
If this is the way everything is, if only the Supreme Brahman is there, how did the creation which is like the
picture appearing on a non-canvas, come into being? Explain Hey Mahaatman!
Vasishta spoke
राजपA
ु iHमतवमेवेदमावतते य मासवशिWततत मासवाः शWतयो iHमeण FGय+ते ।
सवमसवं ि
ववमेकवमनेकवमा
यवम+तवम"त । त?च ना+यत ् ।
Hey Raajaputra! The principle of Brahman alone rotates all this because it is all powerful. Therefore all the
powers are observed as existing in Brahman alone, like the real, unreal; twoness, oneness, many-ness;
beginningness, endness etc. That and nothing else!
यथा जलराशेजल ाशय उलासफलासे
ु न नानाकारतां दशय+कटतां ग?छ"त तथा [च
घनिGचतं
[चवा?च सवाः शWतीः कममयीवासनामयीमनोमयीिGचनो"त दशय"त rबभ"त जनय"त {Bपय"त चे"त ।
17
The waters in the ocean playfully bloom up (without any cause, but as the very nature of the ocean) taking
on various forms, exhibit themselves, and get revealed in various manners; in the same manner, the Jeeva-
mind entity that is dense with awareness essence, gathers up all the powers which make possible ‘the
actions based on Vaasanaas that fill the mind’ through the cognizing faculty; exhibits himself (as somebody
experiencing the Vaasanaa-field), supports the perceived; produces the perceived; and throws away when
moving off as another Vaasanaa field. So it is.
सवषामे
x व जीवानां सवासामभतो Fशां सम;ाणां पदाथानामपित ु iHमणोs"नशम ् ।
लोकापरादपायाि+त
ु ति मि+Gचवाि
वश+यलं त+मया एव सततं तरPगा इव सागरे ।
For all the Jeevas, whatever is perceived all around them, all the objects rise continuously from the Reality
state alone (at each agitation of the mind). They rise up from the emptiness state of Reality (as the potential
states to be experienced) and dissolve off into that emptiness alone; are made of that awareness alone, like
the waves rising up and dissolving off into the ocean are the ocean-forms only.
Rama spoke
भगव+ तवा"तगहनेयं वचनKयिWतन खव

य वाWयाथमवग?छाम । Wव कलातीतमनःषटे ि+8यवित
ृ
iHमतवं, Wव भPगुरेयं तJजा पदाथीIर"त वचनरचना । यद चायमारं भो iHमणा आप"तत तदनेन
तसFशेनैव भवतKयम।् यो य माJजायते स तसFश एव भव"त यथा द]पाjीपः प\
ु षाप\षः
ु
स यास यम ् । यतो "नवकारा
यदागतं "नवकारे णैवानेन भवतKयम।् अथैत
Kय"तIरWतं
[चदामन ति+नकलPक य परमेGवर य येयं कलPकापितः ।
Hey Bhagavan! What words you spoke now, sound very subtle and abstract; I am not able to grasp the
essence of your words. On one side you are stating that the principle of Brahman is beyond the grasp of the
five senses and the mind, and again you say that all the objects that are seen as momentary in the world rise
from that alone; how can you make such a statement? If this entire host of the seen rise from the Brahman
alone, then it should be similar to that alone. Whatever comes out of anything should be similar to the
original; like the light from the light; man from man; and plant from the plant. If anything comes out of the
changeless, then that also should be changeless only. Therefore it is not logical to suppose that this faulty
phenomenon can come out of the ‘Supreme taintless Lord’ which is entirely of a different nature!
इयाकNय भगवा+iHमष\वाच ।
Hearing Rama’s words, Brahmarshi Vasishta spoke like this.
iHमैवेदं ि थतं नाम मलम तीह नेतरतरPगौघगणैर=भः स+धोः फर"त ु नो रजः ।
ि
वतीया कपनैवेह न रघ
वह ू व
यते iHममाAाFते वHनावौNयमाAाFते यथा ।
Brahman alone exists as all these names; there exists nothing else as any taint. The waters of the ocean
burst forth as hosts of fierce waves alone and not as dust! A second reality other than Brahman does not
exist even in imagination, Hey Rama! Other than heat, there is nothing else in the fire!
रामोवाच "नद ःु खं iHम "न
व+
वं तJजं दःखमयं
ु जगत ् अ पटाथमदं iHम+न वे"n वचनं तव ।
Rama spoke: Brahman-state is without pain and without duality. The world coming out of Brahman is filled
with pain. I still do not grasp your words.
वािम क\वाच इयWते ु तA रामेण [च+तयामास चेतसा वसटो म"नशाद ु ल
ू ो राघव योपदे शने ।
Vaalmiki spoke: When Rama said like this, Vasishta the greatest among Sages, started thinking about how
to make Rama understand the Truth.
[VASISHTA THINKS]
परं वकासमायाता ना य तावदयं म"तः कि+चि+नमलतां ाdता ोHयते चेह व त"न
ु । यो Kयप+नमना
ु त य
<ात<ेत य धीमतः मोBोपाय[गरां पारं यात य ववेकतः न किGच
क य[चjोषो नाि त व
याम"न Hयलम ् ।
याव+नोWतं न वाि+तं ताव
येयेष राघवः । अधKयप+नबUे
ु ु तु नैतhयWतं
ु ह शोभते FGयानया भोगFशा
भावय+नेष नGय"त ।परां Fिटं यात य भोगे?छा नाभजायते सवE iHमे"त सUा+तः काले नामा य यJयते
ु ।
18
आदौ शमदमायैगुण
ैः शयं वशोधयेपGचासवमदं iHम शU
ु वम"त बोधयेत ् ।अ< याधबU
ु य सवE iHमे"त
यो वदे त ् महानरकजालेषु स तेन व"नयोिजतः । बUबUे
ु ु ः Bीणभोगे?छ य "नराशषः ना यव
यामलम"त
यWतं
ु वWतंु महामनः । अपर]pय च यः शयं शा य"तवमूढधीः स एव नरकं या"त यावदाभतसं ू dलवम ् ।
‘Rama’s intellect is still not expanded fully now; yet his mind is pure and does not move towards the sense
objects. He, whose mind is mature in knowledge, who is able to experience the inner state of Reality and
has gone beyond the instructions about liberation through his understanding, he will not find any fault in
any object or in any such words also since he will be in the state of Knowledge that sees no divisions.
However Raaghava at this stage of understanding (where he is not attracted towards the world objects and
not able to experience the Brahmans state also) will not rest till he is given the right explanation. The
statement uttered previously that everything rises from Brahman and dissolves into it will not be
understood in the right way. With a half understanding, he will see the world objects itself as Brahman and
will perish. If a man has the experience of the state of Reality, then only he will not entertain the desire for
sense objects. ‘Everything is Brahman state only’; this conclusion has to be proved slowly in time through
some more instructions. In the beginning stage of the spiritual practice, the student’s mind should be
purified by making him develop the qualities of quiescence, self-control etc. After that only, he must be
instructed that ‘everything is Brahman; and you are also the pure state of Brahman’. If the teacher instructs
a half-enlightened ignorant student, ‘All this is Brahman’ then he is pushing him into great networks of
hells. Only a student whose intellect can grasp the truth and who has left off the hankering after sense
pleasures, is free of conceptions, and can be taught that there exists not the dirt of Avidyaa at all. If the
foolish teacher instructs a student without testing his intellectual level, he will indeed stay in the hell for
sure, till the dissolution times.’
वािम क\वाच इ"त सं[च+य भगवान<ान"तमरापहः तमवाच ु म"ने
ु टो वसटो भमभा ू करः ।
Vaalmiki spoke: Having thought like this, the great Sage Vasishta, the Sun of Knowledge shining on the
Earth, the dispeller of the darkness called ignorance, addressed Rama.
Vasishta spoke
कलPककलना iHमNयि त ना ती"त वानघ । सUा+तकाले वWतKयं वयं <ा यस राघव ।
iHम सवशिWत सवKयाप सवगतं सव6हमेवे"त ।
O Taintless one! Whether Brahman is tainted or not (by appearing as the world appearance), I will explain
to you at the end of the discourse. Only at that time you will be able to understand that ‘Brahman is all-
powerful, all-pervading and exists in everything; and you will also realize that ‘I alone am all’.
यथे+8जालनः पGयस [चAा मायया Dया जनय+तः, सदसतां नय+यस?च सतां नयि+त, तथैवामा
अमायामयोsप मायामय इव, परम ऐ+8जालको घटं पटं करो"त,पटं च घटं करो"त, उपले लतां जनय"त मेरौ
कनकतटे न+दनवनमव, लतायामपलमपादय"त
ु ु कपपादपेषु रन तबकमव, Kयोि=न काननमhयारोपय"त
ग+धव उ
यानामव, ति म+जग"त भवय"त गगने कपनया नगरतां जनय"त, नट?छाया^जनमव Kयोम
धरातलं नयती"त, ग+धवनगरराजगहेृ वपला
ु Pगनाजनामव भतले
ू Kयोम "नवेशय"त । रWतकु}मेषु
आकाश"तrब=बमव कि^चदि त जग"त भवय"त वा बभव
ू । यद]Gवरो KयWतbपो व[चAतामपे
ु य
"नदशय"त । सवमेव सवथा सवA यथा संभवयेकमेवेह व तु व
यत इ"त त मा
Uषामषव मयानां Wव
वाsवसरो राम । समतयैव सततं ध"तमता
ृ थातKयम ् । व मय मयसंमोहहषामषवकाIरतां
समतावलत त<ो न कदाचन ग?छ"त । अपयवसाने दे शकालव"त [चAा ह जग"त यWतयो
ु FGय+ते ।
एताGच यWतीना
ु मासावामा यनेन रचनां करो"त न चोप+नां "तर करो"त सागर इव वीचीः । कं तह Bीर
इव घतं
ृ घट इव मद
ृ पट इव त+तष
ु ु वट इव धानायाम+येव ि थताः शWतयः कटतामागता
Kयव~य+तेsवर[चतमेव तरPगवत ् । नाA किGचकता न भोWता न वनाशमे"त । केवलमामतवे सा{Beण
"नरामये समतयाम"न "नयमसंBुuधे "तट"त सयेवं संप
यते । स"त द]प इवालोकः सयक इव वासरः स"त
19
पप
ु इवामोदः वतः संप
यते जगत ् । आभासमाAमेवेदं पIरFGयत एव च प+दः समीरण येव न
स+नासदवि थतम ् ।
You have seen how the magicians perform various illusory acts making real into unreal and unreal into
real. Likewise the Reality state of Aatman essence, itself being un-deluded, deludes as it were; and like a
great magician turns the pot into a cloth; cloth into a pot; produces the creeper in the stone like the gardens
in the golden mountain of Meru; produces the stone in a creeper like clusters of jewels blossoming on the
Kalpa tree; produces a forest in the sky like the illusory gardens of Gandharvas; creates city-like structures
in the future-sky through conception; makes the whole sky dark like collirium and puts it above the earth;
like placing hosts of pretty women inside the illusory palace of the Gandharva king, it places the sky above
the earth. Like the empty sky reflected on the floors studded with the gems, nothing is, will be, or was there
actually. All this is the expressive nature of the Lord. He alone makes a show of all this by taking on
various forms. When each and everything, in all ways, everywhere, howsoever occurs, all that is there is
the ‘One second less Brahman’! What is there to be happy or sad or be surprised about it, Hey Rama?
Always the steady minded one should have equanimity in the mind.
A knower with equanimity does not ever attain the faulty states of surprise, arrogance, illusion, happiness,
and intolerance. When these states do not end (equanimity is not there), varieties of scenes are perceived in
the world bound by space and time measures as if by some magical trick.
The Aatman of such creative nature does not (like the ordinary magician) create something and destroy
something with any effort similar to the ocean which does not effort-fully create the waves or destroy them.
However, like the ghee coming out of milk, like the pot coming out of clay, like the cloth coming out of
threads, like the tree coming out of the seed, the powers existing in the Aatman express out and are
perceived in the world (by itself). However, everything is uncreated only, like the waves in the ocean.
There is no one who creates; no one who experiences; no one who perishes.
Since the principle of Aatman alone remains as the witness consciousness bereft of all afflictions, staying
equally in everything, without any perturbations ever; it appears like this world phenomenon.
Like the light when the lamp is there; like the day when the sun is there; like the fragrance when the flower
is there; the world appears by itself. Whatever is seen all around is appearance only.
It is neither real, nor unreal similar to the movement of the wind.
"नद6षवदे व जागतीनां Fट]नां परमाथतो भगवाि+ थतो वनटानां पनः ु कता कतानां
ृ वा नाश"यता
स केवलं कदा[चकटाः कदा[चदपकटाः कदा[चदकटा तारक इव कसमराशयः ु ु ।
The supremacy actually remains untainted by the perceived phenomena of the world. He makes again what
has perished; destroys what is already made. He for the hosts of worlds is like the sky for the stars which
look like heaps of flowers scattered across the sky, where the stars are sometimes seen, sometimes seen
only a little; sometimes not seen at all.
नGयतीह ह त
व तु नामभतं ू यदामनः, कथं नGय"त त
व तु वामभतं ू यदामनः,
जायते नैव त
व तु नामभतं
ू यदामनः, जायते चैव त
व तु वामभतं
ू यदामनः
कथं तJजायते त मा वामभतं ू यदामनः । त मासंयO<ानवशाiHमणः सवपदाथानामागमः ।
That object which does not have the essence of Aatman perishes!
How can that which has the essence of Aatman perish ever?
That object which does not have the essence of Aatman cannot be produced at all.
That object which has the essence of Aatman alone can be produced.
How can that which has the essence of Aatman be produced at all?
Therefore since Brahman alone is the essence of all the objects that are known, all these objects rise by the
power of Knowledge only.
अवतीणानां च तेषामवतारणसमकालमेवाव
योदे "त तव<ानं Fढतामे"त तदनु
शतसहZ क+धो व[चAशभाशभफलभरफलतो
ु ु भIर
ू शाखः फारतामे"त संसार8मः
ु ।
आशाम^जIरताक"तं
ृ वफलतं दःखादभदा
ु \णैभ6गैः पलवतं जराकसमतं
ु ु तणालता
ृ भासरंु
संसाराभधवBमाम"नग
ृ डं ि?छवा ववेकासना मWतु वं वहरे ह वारणप"तः तंभादवो+मो[चतः ।
For those who have descended down (as the Jeevas made of the pile of Vaasanaas), at the very moment of
their descent, absence of knowledge occurs (being blocked by Vaasanaas).
The very same ignorance (of the truth) becomes affirmed.
20
Following that, the ‘tree of Samsaara’ grows enormously with its hundred thousand trunks, filled with
various types of fruits of good and bad results growing on its abundant branches.
Cutting off the ‘Samsaara-tree’ -which is filled all over with clusters of desire-blossoms, giving out bad
fruits; filled with sprouts namely experiences of terrible sufferings and pains; covered with flowers of old
age; looking splendid with the entwined creeper of ‘Trshnaa’ (thirst for pleasures); and which is binding
you- with the ‘axe of discrimination’, you roam about here freely like the chief of elephants released from
the pillar to which he was tied.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART TWELVE
(DESCRIPTION OF JEEVAS)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Rama spoke
उपितः कथमेतष े ां जीवानां ./मणः पदािकयती क01शी चे"त व तरे ण वद भो ।

Tell me in detail, hey Prabhu, how, how many, in what manner, these Jeevas emerge out of the state of
Brahman.
Vasishta spoke
उप
य6ते यथा 7च8ा ./मणो भतजातयः
ू यथा नाशं या6येता यथा म:ता
ु भवि6त ह
यथा च प;रवध6ते "तटय6तहता यथा सं=ेपेण महाबाहो शण ृ ु व>याम तेऽनघ ।
Hey Anagha, hey you of strong shoulders, listen I will explain in brief how all these species of living
beings of various types rise from the Reality state and dissolve into it, and how they can get liberated, how
they increase in number and how they stay concealed within Brahman itself.
.ा/मी 7चAछि:तरमला कपय6ती य1Aछया सवशि:तः वयं चेयं भवयाकलनामकम ् ।
कलना
घनतामेय यिकिDचदप सा वयं संकपय"त पEचातततामे"त मनःपदम ् ।
मनःसंकपमा8ेण ग6धवपुरव=णातनोतीदमसFृEयं .ा/मीं ि थ"तमव यजत ् ।
7च वGपं प;रकचAछू6यमेवाव"तटते यतFृEयं ि थतं त याFृEयमाकाशमेव तत ् ।
कवा
ृ पHजसंकपं Gपं पEय"त पHजं ततो जगकपय"त सजाप"तपव ू कम ् ।
The power of Brahman (the potential state to exist as any perceived state) namely the Chit-Shakti is
taintless (undergoes no change at all, and never divides itself); yet conceiving randomly at will, she alone
becomes all the possible states of conception. (‘Will’ here is not to be understood as if willed by an
intellect, but as the very nature of Chit-state bereft of any perceiving tool.) When the denseness of
possibilities increase, Chit attains whatever she conceives in the level of the mind.
(The nature of Chit to exist as any possible state of experience, when concrete is known as the mind.)
This mind, just through conceptions (of many varieties of wants) instantly creates this ‘unreal Seen’, like
the illusory city of Gandharvas, as if completely removed from the ‘State of Brahman’ (though it is actually
the very state of Brahman to be like this; nothing is discarded or attained; everything is whole as it is; yet it
is as if the mind has turned itself away from Brahman and stays as the perceived world.) Chit shining like
this all around as the perceived phenomenon remains as emptiness alone (without the least affectation).
Whatever exists as the perceived phenomenon is indeed only the emptiness that is perceived as all this.
(And so the story of a world starts, with its own creator conceptions and the story of how that creator made
more sub-creators, and how that gave rise to the present world and so on; but actually nothing happened at
all except some tiny quivers of conceptions in the Chit-ocean.)
चतदु शवधान6तभतजातसघIघमा
ू ु ु सिटरे
ृ वमयं राम 7चत"नम"तमागता ।
7चतमा8मयी श6या
ू Jयोममा8शरK;रका संकपमा8नगरK Lाि6तमा8ािमका सती ।
इह काि6Eच6महामोहा भतानां
ू जातयः ि थताः काि6EचदNयदतOानाः
ु कािEच6मPये खलि6त ह ।
भव
ु संबPयमानानां या6येनामपदे
ु Eयतां सवासां भतजाती
ू नां या एता नरजातयः
ब/वाधयो दःखमया
ु मोह
वेषभयातराः
ु तासां सIय:व>याम तावSाजससािवक0ः
यतदTयमतं
ृ ./म सवJयाप "नरामयं 7चदाभासमन6ताUयमनाद वगतLमं
"न प6दवपष ु त य प6दः सतैकदे शतः घनतामे"त सौIयेऽXधौ चलता चलतामव ।
Chit in the level of the mind (as the mind that perceives) conceives a creator (as the want of a creation) and
sees the form of a lotus-born (the totality state of creation). Then she conceives the entire world along with
the sub-creators (Prajaapatis - Daksha and others, as pertaining to Rama’s world that is getting explained).
Rama! This creation humming with hosts of beings filling all the fourteen worlds has come into existence
like this, as made by the mind-factor, (the nature of conception that belongs to Chit). This world that is seen
as solid and absolute is just a made of the mind only; is the form of emptiness only; is a city made of
conceptions only; and is of the essence of delusion.
4
Some types of beings here are sunk in great delusion; some have attained knowledge; some are suspended
in-between (with only intellectual knowledge and no experience of Reality state as such).
Among all those species stuck to the perceived world, the human species get to be explained about all this,
because they suffer many mental and physical afflictions, are always going through many difficulties, are
always acting deluded and are a prey to hatred and anxiety. (A Knower needs no explanation, since
knowledge of any sort is the part of the perceived only. He is a Gunaateeta – transcends all the Gunas.)
For those who are in the Raajasic and Saatvic state, I will explain (so that they will understand how to get
liberated from their suffering) about how the Brahman state of Reality, though eternal (birthless and
deathless), though all pervading without limits (not bound by a form), is without any afflictions (having no
mind-faculty), which is pure awareness shine only, which is known as endless as in comparison to the
world beings, which is beginningless and free of all delusions (that Jeevas have), which has not the least of
agitations (and is firm like a rock), yet whose nature of quiver (like that of water) within itself becomes
dense, like the calm motionless ocean exists as the moving wave centered at a single point.
Rama spoke
अन6त यामतव य एकदे शः क उAयते कथं वका;रता वा याकथं वा

वयवZमः ।
Aatman principle is endless. How can it be at a single point? How does the change come to be about?
How can it extend then as all these, or appear as endowed with dual nature?
Vasishta spoke
तेन जातो ततो जातमतीयं रचना 7गरां शा 8सIJयवहाराथ[ न राम परमाथतः ।

वका;रतावयवताद:सतादे शतादयः Zमा न संभव6तीशे 1Eयमानोदया अप ।
‘From that it is produced; this is how it is produced;’ such explanations like these are just coined up words
used in scriptures. Those statements are not the actual occurrences. (It is just a way of explaining.)
It does not happen methodically in the Supreme, like ‘From that principle the limbs rise up; then the
phenomenon of place and time arises and so on” though they appear to rise in that manner (to our minds).
(Our minds can see everything as stretched out only, as if happening step by step. We cannot imagine
anything that is not in time and place. Therefore when explaining Brahman and the world, the teacher tries
to explain the Brahman as if bound in time and place, as if everything happened in a methodical manner;
but it is only for the purpose of teaching, and not the real state of Brahman, since the world is non-existent
except as a delusion-state.)
तं वना कपनैवा6या नाि त नाप भवय"त कत ु यौ ZमशXदाथाव:तयो ु Jयवहारजाः ।
या येह कलना योsथ] यः शXदो यो 7गरां गणः त^जवात6मयवाAच ततपदमवेयते ।
त^जः स एव भव"त व/नेवि /न;रवोिथतः ।
Except Chit-state that is changeless, there is nothing else even in imagination, and will not be there ever as
a future change. (‘Changeless’ is also an imagined word about Brahman, for the words ‘change’ and
‘changeless’ belong to the mind only; and not to the taintless Reality state.) All these words containing
words with meanings about the process of creation, as to how it happened and other descriptions about the
Reality state are all just some words used in conversation only, invented with the purpose of teaching the
ignorant. Whatever occurrence, whatever meaning, whatever term, whatever group of words, is existent in
the language world raises out of that alone; and has only that as the essence. Therefore that (reality) alone
makes everything appear as if real. (Explanations also carry reality in the sense; they have Brahman state
alone as their essence, and help in the understanding of the truth.) That which is born of ‘that’ will be ‘that
only’ like the fire coming out of the fire (or like the waves rising from the water, are water only in nature).
ज6योयं जनकEचायमय:ता ु भेदकपना ।
अयम मासमप6न
ु इतीयं या जगि थ"तः आ7ध:यं तिZयाश:तौ ज6यं जनकमेव च ।
5
‘This person is born; this person is the father’ is just an idea of differentiation (and not real).
(The words ‘son and father’ belong to the world of division experienced by the mind which sees divisions
only; not so with the Reality state. Anything that rises our of the Brahman state as words or people or
objects, is Brahman alone that gets seen as all those divisions because of delusion.)
‘This one came out of that’ such a state of the world (where duality is expressed) is just the excessive
power of the Chit which is both the producer and produced.
इदम6यददं चा6यद"त शXदाथव:लवः उ:तावेव न दे वs े ि त मतौ भ6नता यतः ।
त^जयैव मनःश:या वतः संOा वतते 1ढभावनया त मादटोsथः "तप
यते ।
अ`नेः शखाया एक या ि
वतीया जनके"त या उि:तवै7चaयमेवैत6नो:यथbs8ाि त सयता ।
न ज6यजनका
या ताः संभव6य:तयः ु परे एकमेव /यन6तवािकं कथं जन"यय"त ।
The ‘impaired state of the word and meaning’ that is expressed as ‘this (Brahman) is different, this (Jagat)
also is different - is stated because of the difference that is perceived (through delusion) and does not exist
in the shining Supremacy (that shines as the entire perceived phenomenon). By the power of the mind
arising from Chit, names for the divided shapes rise up; and through habit, the meanings get ascertained.
To call one flame of the fire as the producer of the other flame is just the strange effect of the language;
there is no meaning even in such statements. The phenomenon of the producer and produced do not occur
in the Supreme. Since there is only one imperishable state, what at all is produced and how?
उ:तेरेव वभावोऽयम:ते ु cि:तरन6तरं "तयो7गJयवAछे दसंUया
यथb न य^यते ु ।
ऊमजालमवाIभोधौ परे यः प;र1Eयते शXदोऽथकलनाकार त
./मैव वदब ु ुधाः ।
The nature of any speech is such that, after the words get spoken, the duality of the number divided as the
one speaking to the other, cannot be taken into account in the speech. (When any conversation about
Brahman is held, the duality of the teacher and the taught is also ignored, and the knowledge alone shines
as a single aspect of the conversation.) Like the array of waves rising from the ocean, that which rises from
the Supreme in the form of words and meaning, is Brahman alone; so state the learned.
./म 7च
./म च मनो ./म वOानव तु च ./माथ] ./म शXदEच ./म 7च
./म धातवः ।
./म सवमदं वEवं वEवातीतं च तपदं व तत ु तु जग6नाि त सव[ ./मैव केवलम ् ।
Brahman is Chit. Brahman is the mind. Brahman is the cognized object.
Brahman is the meaning of the word ‘Brahman’. Brahman is the word. Brahman is the consciousness.
The minerals are also Brahman. This entire world is Brahman. ‘That state’ transcends this world.
In reality there is no world. Everything is Brahman alone.
(There exists nothing but the Reality state, where the word ‘existence’ also is proved meaningless.)
अयम6योsयम6योsयं भाग इयंबराम"न मeयाOानवकपोि:तवा7च सयाथता8 का ।
‘This one is different; this one is another’; such statements about the division of the Brahman and the
perceived in the Reality essence that is undivided like sky expanse are just some misleading statements
only. What true meaning is there in that sentence?
व/नेः शखेव जातेयं शखे"त मनसोsभधा चापलोथावकपीव ततः ु या6न स
Pय"त ।
असयैव वकपोि:तः सयभावो वकपते तमोपfत1िटवाि
वच6SOानदोषवत ् ।
‘Jagat is a flame from the Supreme produced like the flame from the fire’ is just an image formed in the
mind and explained like this because of the fickle nature of the mind. It is not a fact and never will be.
A statement referring to a non-existing thing (like the divided state of Reality as Brahman and the
perceived Jagat) makes it look like real, because of the clouded vision like seeing two moons in the sky due
to a defective eye. (To understand that the ghost is non-existent, you will have to explain to a deluded child,
as to how the ghost gets seen by the play of light and darkness; though there is no ghost as such.)
सव मासवगात मादन6ताg./मणः पदाना6यिकि6चसंभव"त तदथं ु यतदे व तत ् ।
./मतवं वना नेह कि6चदे वोपप
यते सव[ च खिवदं ./म इयेषव
ै परमाथता ।
एवंायEच हे ाO सhा6त ते भवय"त त8ैवोदाह;रयामः सhा6ताथ]ि:तपDजरम।्
The ‘State of Brahman’ is everything, everywhere. Therefore from the ‘endless state of Brahman’ nothing
else occurs. Whatever has emerged is ‘that’ only. Except for the principle of Brahman the Reality state,
nothing gets produced here as a second. Everything is Brahman alone. This alone is the absolute truth.
6
This truth will be understood by you at the end of the discourse, hey wise one. There we will explain to you
properly the ‘cage of words’ as the final conclusion used in the scriptures (with words that bind the
unbound Brahman).
इहाव
यादकाः के7चि
व
य6ते नेतरZमाः Oा य यलमशेषाथा6 तत
Oानसं=ये । यददमiखलमाततं
कु1jया तदपशमेु तव राम "नमलाभे अवतथपद"नमले भवययवतथमेव न संशयोs8 किEचत ् ।
For now, all the doubts when answered in detail will be cleared off properly.
You will completely grasp the truth when each and every topic gets discussed one by one.
All that is spread out here as the world is because of the ‘incorrect understanding’. When that subsides off
in your pure mind hey Rama, the true taintless state will truly be realized. There is no doubt about that.
Rama spoke
=ीरोदकk=तयाभः
ु ु शीतलामलदKिTतभः तवोि:तभव7च8ाभगIभीराभ;रवाभतः ।
=णमा6PयमवाTनोम =णं याम काशतां शीतातपलवः ावlलो
ृ लाL इव वासरः ।
अन6त यामेय य सव यैक य भा वतः अन तमतसार य कलना कथमागता ।
I am surrounded all over as if by the cooling, taintless and illuminating cool light of the moon which rises
from out of the depths of the milk ocean by listening to your words which are indeed wonderful and
profound. One second, I feel as if blindness has enveloped me; another second I feel I have understood
everything; like the day oscillating between cold and heat, being covered by moving monsoon clouds.
How did this fault arise in the Supreme which is endless; immeasurable; which is all; which is one; which
is always shining; whose essence never diminishes?
ी वसटोवाच
Vasishta spoke
यथाभताथ
ू वा:याथाः सवा एव ममो:तयः नासमथा वGपाथाः पवा
ू परवरोधताः । Oान1टौ स6नायां बोधे
वततोदये यथावÔा यस व थो म
वा`1िटबलाबलम ् । उपदे Eयोपदे शाथ[ शा 8ाथ"तपतये
शXदाथवा:यरचनाLमो मा त6मयो भव । यदा परा
ु Oा यस तसयमय6त"नमलं वाAयवाचकशXदाथभेदं
य>यस वै तदा । भेदकृ
वा:पDचोयमपदे
ु Eयेषु किपतः उपदे Eयोपदे शाथ[ शा 8ाथ"तपतये ।
शXदाथवा:पDचोयमपदे ु शेषु किपतः सदाsOेषु न तOेषु व
यते पारमा7थकः ।
The meanings of the sentences are exactly the same as denoted by those words in all the statements uttered
by me. They are not inadequate. They do not have incorrect meanings. They do not have meanings
contradicting the previous and the later statements. When you attain the vision of Knowledge, when you
attain full enlightenment, when you remain in the state of the reality-essence, then you will understand the
right or wrong of the facts disclosed by my words. Do not get carried away by the confusing network of
‘word, meaning, sentence formation etc.’ which is there only for instruction purposes of the Scriptural
statements. When you first realize the Truth which is extremely taintless, then you will discard the
suggestive and direct meanings of these words. This network of words used in differentiating things has
been created only for the instruction purposes of the Scriptural statements. This network of words and
meanings invented for instructional purposes stays in the ignorant minds; not in the Knowers.
कलनामलमोहाद कि6च6नाम"न व
यते नीरागं ./म परमं तदे वेदं जगि थतम ् ।
एति
व7च8Gपाभयुि:तभबहु शः पनः
ु व तरे णैव व:तJयं सh6तावसरे sनघ ।
वा:पDचं वना वेतदOानमतलं ु तमः भेतम6यो6यमदतं
ु ु यनं कतI ु न श:यते ।
Faults, taint, delusion, etc. do not exist in the Aatman essence in the least. Supreme Brahman is colorless
(taintless and free of all wants); that is how this world also exists (as Brahman only). This truth has to be
explained repeatedly through various methods in detail in discourses, hey taintless one! The excessive
darkness namely ignorance cannot be destroyed without taking recourse to the network of words. Both are
interconnected. (Ignorance can be destroyed through ignorance only, like the fire getting extinguished by
another fire.)
7
अव
ययैवोतमया वामनाशो
यमेAछया व
या सा ाथयते राम सवदोषापहा;रणी ।
The Excellent Avidyaa (Absence of Knowledge) herself, (due to past merits), wanting her own destruction,
prays for the vision of Vidyaa (Knowledge) who will destroy all the faults (of division).
(This is the state of a Mumukshu, who strives for liberation.)
शाIय"त /य 8म 8ेण मलेन =ायते मलः शमं वषं वषेणै"त ;रपणा ु ह6यते ;रपःु ।
A missile powered by the magical chant can be destroyed only by another weapon of the same sort. Dirt
gets destroyed by dirt. Poison is subdued by poison. Enemy kills the enemy. (Avidyaa is killed by Vidyaa.)
ई1शी राम मायेयं या वनाशेन हषदा न ल>यते वभावोs याः े>यमाणैव नEय"त । ववेकमाAछादय"त जगि6त
जनययलं न च वOायते कैषा पEयाEचयमदं जगत ् । अे>यमाणा तु फर"त
ु ेk=ता तु वनEय"त मायेयं
प;रOायमानGपैव वग"त।अहो नु खलु 7च8ेयं माया संसारब6धनी असयेवा"तसयेव वOानं वहतं तया ।
This Maayaa (Delusory power) is also like that. She bestows happiness by killing herself. You can never
know her qualities (since you are also a part of this Maayaa only); but once you start observing (and
analyzing), she disappears (without a trace). She covers up the discrimination; she produces abundant
worlds; but never can you know who she is (or where she is). Look at this wonder of the world!
If not observed, she swells up; if observed, she perishes. This Maayaa keeps hopping about without getting
understood by anybody. Aha! Strange is this Maayaa who binds the entire world!
Though unreal, she makes herself known very much as real.
अयभ6नपदे ति मं त6वाना भेदमाततं संसारमाया येनासौ पcषोतमः ु ।
Empowered by the Reality state this Maayaa stays as the essence of Samsaara and brings about the idea of
difference in the very Reality state which is completely bereft of any sort of divisions. If a man attains the
state that is unaffected by her, then he is the best of all men.
ना येषा परमाथने b येवं भावनयेhया Oो भवा ू OेयसंाTया Oा य य या वमाशयम ् ।
यावतु न बh ु वं ताव6म
वचसैव ते "नEचयो भवतhामो ू ना यव
ये"त "नEचलः ।
‘She (Avidyaa) is not there in reality’ Kindle this thought and becoming a knower by knowing that which is
to be known; then only, you will understand the meaning of my words. As long as you are not enlightened
fully, till then just trust my words and have the strong ascertainment that there is no Avidyaa at all as such.
यददं 1Eयतां यातं मानसं मननं महत ् अस6मा8मदं य मा6मनोमा8वजिIभतम ृ ्।
सत
./मे"त य या6त"नEचयः स ह मो=भाक् ।
Whatever has become the perceived here (as the world-scene), is made of the mind only; and is just a flow
of ideas one after other of various types (that gives an illusion of a solid world); and is completely non-
existent (as the absolute independent reality). Therefore this perceived is just a presentation of the mind
alone. He who has the ascertainment within that ‘Brahman alone is real’; he alone is fit for liberation.
चलाचलाक"तया
ृ या 1िटराबhभावना सा समoजगpतखगब6धनवागरा
ू ु ।
The faulty understanding alone is of the binding nature, where everything is perceived (differently) as
moving and non-moving; and is the binding trap for the birds in the form of the beings of the entire world.
यः वTनभमव
Lा6तमसस
ये
ू क"नEचयः जगपEययस:तामा न स द:ु खे "नम^ज"त।
य यैता व वGपासु भावना वामभावना अ वGप य त याप सा /यव
यैव व
यते ।
He (a knower) who has the stabilized firm understanding that the perceived is something akin to the vague
dream-state (of the nature of mind-information only), and is not the absolute reality but real as the Reality
state only, sees the world (and goes through the life) with complete detachment and does not drown in
sorrows. He (the ignorant one), who believes in the reality of the perceived of the false nature, and is
identified with the unreal character of the ego, sinks in Avidyaa only (and moves like a blind man moving
in a forest filled with dark deep holes).
वका;रतादयो दोषा न केचन महाम"न परमाम"न व
य6ते पयसीवेह पांसवः ।
भावनाशXदशXदाथरDजनेयं जग
गता Jयवहाराथमुप6ना Jय"त;र:ता च नामनः ।
अनेन Jयवहारे ण वनैताः शा 81टयः संि थतं ना7धगAछि6त पटा इव वत6तवः ।
For the noble one who stays in the awareness of the Reality state as all, there exists no such identification
with the changing patterns of the world (including the ego), like dust not stay in the waters of the ocean.
8
He understands that the world is habituated to live in the delusion of made up emotions and narratives that
exist made up only of words with meanings that are useful in world affairs; and it is not different from the
Reality state which is the essence in all. Without such an understanding (as an experienced state), the
statements of the scriptures do not get stabilized as one’s nature (if comprehended intellectually only), like
the cloth where the threads are not woven together remains separated as threads only (with just different
statements and no unified experience of all instructions).
उ/यमानो /यव
यायामामा नेहोपल>यते आमOान1ते तAच शा 8ाथासमवाTयते ।
अव
यास;रतः पारमामलाभा1ते कल राम नासा
यते तh पदम=यमAयते ु ।
A person who is getting carried away by the force of Avidyaa, Aatman the self-essence can never be
realized unless he attains the knowledge of the Aatman; and that is made possible by the study of the
scriptures. Rama! Without realizing the nature of oneself, the river of Avidyaa cannot be crossed over.
That is why that state is known as the non-deteriorating state (unlike the body state which deteriorates
without stop till death).
यतःकतिEच
ु ^जातेयमव
या मलदा"यनी ननं ू ि थ"तमपायाता
ु समासा
य पदं ि थता।
कतो
ु जातेयम"त ते राम मा तु वचारणा, इमां कथमहं ह6मीयेषा तेs तु वचारणा।
अ तं गतायां =ीणायाम यां Oा यस राघव यत एषा यथा चैषा यथा नटे यखिsडतम ् ।
(Where did this Avidyaa come from?) From somewhere this Avidyaa that taints the mind has come off and
by firmly fixing her roots here, stays unshaken. Rama, do not waste your time in analyzing, from where she
was produced. (Such a query itself is a part of Avidyaa.) Rather try to think ‘how will I destroy her’.
Raaghava, when she disappears and is no more, then you will understand completely as to from where she
came, how she came and how she vanished (and how she never is existent at all).
व ततःु कल ना येषा वभायेषा न वेk=ता असतो Lा6ततां सयGपां जानातु कः कतः ु ।
जातेयं ौढमाप6ना दोषायैवातताक"तः ृ बलाणाशय वेनां प;रOा यस वै ततः ।
In reality she is not at all there. She shines forth only when not seen.
How and wherefore can anybody know the true nature of some unreal entity prancing about?
She, who somehow appeared and grew up, spreads across all the minds to create more trouble only.
Destroy her forcefully. Then you will know her properly (as non-existent).
अप शूरा अ"ताOा ते न सि6त जग8ये अव
यया ये पcषा ु न नाम ववशीकताः
ृ ।
तद या रोगशीलाया यनं कc ु 7च कसने यथैषा ज6मदःखे ु षु न भयू वं "नयो>य"त ।
There do not exist in all the three worlds any one who has not been caught by Avidyaa, even if they be the
most courageous or highly learned. Therefore, make effort and treat this infection, so that she won’t push
you into the pains of births once again.
सवापदामेकसखीमOानतcमDजरKं अनथसाथजननीमव
यामलमhर ु । भयवषाददरा7धवपदां
ु
fदयमोहमहापटलाuकरां ु भश ृ मपा य क1िटममां
ु बलाpव भवाणवपारमपागतः ु ।
Uproot and throw off this tree of Avidyaa with its blossoms of ignorance, the friend of all calamities, the
mother of all types of harms. With full effort, get rid of this incorrect vision completely which makes you
get into the horrid pains of anxiety and sorrows, which is the sprout for the spreading weed-screen of
delusion in the heart (and blocks the truth), and cross over the ocean of worldly existence.
कपत
ु यासतोsTय य े=ामा8वनाशनः अव
यावततJयाधेरौषधं शण ृ ु राघव ।
यां तां कथ"यतंु जा"तं राम राजससािवक0ं मनोवीयवचाराथ[ ततोऽ ु मीह तां शण ृ ु।
This Avidyaa-disease is harmful; yet unreal. It gets destroyed by just analyzing about it. Otherwise, it
spreads without control (leading towards complete ruin). Listen, I will tell you what medicine is good for
treating it. Whatever qualities belong to the Raajasa and Saatvika categories, I will explain in detail now,
listen Rama, for guiding the mind in the proper Vichaara process.
[Method of contemplation: Imagine a huge stretch of ocean waters which has no end or beginning.
Imagine also the waters as calm and equal without any wave-formation.
Imagine yourself drowned deep inside its hollows.
Can you feel the cold waters which do not move, but give a feeling of soft quivering touch all over you?
9
Forget your name form etc; and imagine only the waters to be there; and you as the awareness alone of the
ocean. Now imagine yourself as the expanse of the ocean which is quivering but is aware of the quiver also.
Now imagine the quiver increasing in force and you as a name and form rising up as a wave that is shaped
like you and packed with the house family etc as your perceived world.
Are you different from that ocean?
Or, is the ocean just the ‘you’?
All that you see around you as any shape or name is just the quiver of that ocean only rising up as a wave.
Suppose you remove the objects used in the example (ocean, quiver, water , wave etc), and still contemplate
on the abstract truth mentioned, and experience your tiny identity as just a potential state of that Reality;
and dive deep into where you rose from and stay as that only; then where is the question of Brahman and the
world being different?]
यतदTयमतं
ृ ./म सवJयाप "नरामयं 7चदाभासमन6ताUयमनाद वगतLमं 7च प6दवपुष त य
प6द त मािAचदे व ह दे शा
घनतामे"त सौIयोsिXधEचलनादव । अ6तरXधेजल
ं य
व प6दा प6दवदKहते
सवशि:त तथैक8 गAछ"त प6दशि:तताम ् । आम6यैवामना JयोिIन यथा सर"त माcतः तथामा
वामश:यैव वाम6येवै"त लोलताम ् ।
Though Brahman (Reality state) is eternal; all-pervading; without afflictions; shining as consciousness;
known as endless; beginning less; without delusion, its essence is of ‘awareness-agitations’ (which rise up
as the perception states. These quivers (are not separate from it, and) are dense as those agitations, like the
calm ocean is in the form of waves by the denseness of movement. Just like the quivers inside the ocean
increase by successive quivers, the all-powerful Chit state expresses the ‘power of quiver’ as the place time
perception. The wind moves in the sky by itself in itself; likewise the essence of Reality, by its own power,
oscillates within itself. In the huge ocean of Chit, the ‘power of Chit’ (to appear as the perceived state),
slightly disturbed as it were, rises as the essence of Chit alone (and not different from it), pure in nature
(unaffected), there itself (within itself), like a wave rising in the ocean.
(This is just an explanation and not a process that actually happens. Chit state is the dense state of
potential perception states which is not in any place or time. Place and time are the conceptions of the
mind only, and not absolute realities. If you imagine Chit as an ocean which is ‘calm undisturbed slightly
quivering state of waters’, in the place where the waters have the slightly increased movement, there they
rise as the waves. More movement means higher waves. Similarly the perceptions states also rise as the
place-time experiences as if the Reality state is densely agitated at those states. And this is not happening in
any heaven above the clouds. Here, as you experience your life events moment to moment, it is the dense
wave of Chit that is rising as you and your experience as one of its potential states. If you can just
contemplate on this truth, and are able to see the Chit state alone as the very awareness experience of
objects and you, it does not take much time to slip off into the Reality state of silence.)
वशखा प6दश:यैव दKपः सौIयो यथो6नतं ए"त, त
वदसावाम त वे वपष ु वग"त ।
An unshaken flame in the lamp by the power of its moving edge raises high with its brightness; so also, the
Reality-state of Aatman quivers within itself (and shines as this perceived phenomenon.)
जला6तरे ऽIब7धय
ु
वलस
वारKव चDचलः, सवशि:तवपुयेव तथा प6दवलासवान ् ।
यथोलस"त भाEचZैः कच6कनकसागरः, तथाम"न प;र प6दै ः फरय=ै
ु 7चदणवः ।
ल>यते मौि:तक प6दो यथाJयोिIन 1शोऽ1श तथा भा"त लसSपा ू 7चAछि:तमहाIबरे ।
The calm ocean within its waters stays quivering with its entire body (as its very nature), similarly the
Reality state made of pure awareness stays quivering within itself as these perceived states.
(Even though it is the same always without any change), when the evening sunlight falls on it as if rolling
on wheels, then the entire ocean shines like the golden ocean; so also, the Chit-ocean shines as the golden
shine of HiranyaGarbha (the golden wombed Brahmaa state) by the moving wheels of senses. (Even
though there are no senses existing in Chit as such) the power of Chit to exist as any perceived state shines
as if with form, like the sight of moving pearls in the empty (hot) sky though they are not actually there.
ं
क7च=ु भतGपा सा 7चAछि:तिEच6महाणवे त6मयी 7च फरयAछा ु त8ैवोम;रवाणवे ।
(Slightly disturbed as it were, the ocean with its naturally quivering state rises as waves all over, where the
waves are made of the ocean only and do not differ from it in any way.)
10
Slightly disturbed as it were, that Chit state of Reality, with its natural power (a quivering state ready to
become any perceived state), shines forth as the perceived state of all kinds, in the Chit-ocean, made of Chit
itself, like the array of waves rising all over the ocean.
आमनोऽJय"त;र:तैव Jय"त;र:तेव "तट"त आलोकी;रवालोककोटरे यततां गता ।
Though not different from itself (like the ocean and the wave), it stays as if different (like the ocean and the
wave) like the hollow of sight gets divided as the images of various objects spread out as different sights.
=णं फर6ती ु सा दे वी सवशि:ततया तया चेत"त वां वयं शि:तं कले6दोः शीततामव ।
उदतैषा काशाUया 7चAछि:तः परमामनः दे शकाल Zयाश:तीवय याः संकष"त ।
That divine lady, the ‘power of Chit’ (to stay as the perceived state of any type of any place and time),
being all powerful (with immense possibilities of the perceived worlds) is aware (as various Jeeva states)
instantly (as her very nature), of her own power (as the perceived state existence), like the moon divided as
digits is aware of its cool shine. After rising as the perceived states like the moon rising with its cool shine,
this Chit-power invites her companions namely powers of action, space and time (which are necessary for
any perceived to exist as something.)
[What a difficult task to explain the Reality state! Any word used here is imagined only and not the real fact,
since there is no space or time or action in the Brahman state. To explain how it stays as all this without any
mind as such is a struggle for the teacher. He has to use so many examples and similes to explain the
Brahman and the Jagat state as one, taking care to remind the student again and again not to take the
explanation literally, but understand the abstract sense only.]
व वभावं वदवैवमना
य6तपदे ि थता Gपं प;रमतेवासौ भावययवभावता ।
यदै वं भावतं Gपं तया परमसतया तदै वन ै ामनगता
ु नामस6Uयादका 1शः ।
Staying in the highest state of the Supreme endless one (without swerving from it even slightly), knowing
the true nature of itself, she thinks of herself as of limited form by not knowing her true nature. Whatever is
conceived by that Chit-Devi who is by essence the Supreme, instantly the perceptions of names and
numbers follow her up. (Any perceived has to exist as the form that is limited by place and time measures
only, like the gold has to stay with some shape only.)
7चदै वतदव वेव Jय"त;र:ता तथामनः अन6ता त
गतैवाशु लहरKव महाणवात।्
यथा कटककेयरैू भbदो हे Iनो वल=णः तथामनिEचतो Gपं भावय6याः वमांशकम ् ।
Like the countless waves rising from the ocean (which though different are ocean only in nature), all this
that is seen as different from the essence of Chit and stays as the unreal, is actually real as the Chit (ocean).
Like the difference seen in the bracelet and armlet as different from the gold, this world appearance that is
conceived by the Chit is Chit in essence, and appears different (and as the many).
यथा दKपेन दKपानां जातानामामनां तथा दे शकालकलामा8भेदः वाभावकिEचतेः ।
दे शकालप;र प6दशि:तस6दKपताथ 7चसंकपमनधाव6ती ु या"त कलनापदम ् ।
When you light many flames with a flame, the flames are all the same except for the difference seen in the
measures of place and time of the clay lamps, the wick material, oil etc. All that is seen is Chit alone except
for the difference in conception (and appears as different Jeevas). Chit that is lighted up by the power of
conceiving the place and time variations, goes after the conception and attains a tainted state of limitation.
(The difference lies in the shapes, measures, mind-functions, desires etc.
If all these superimpositions are removed, the Reality state alone is left back.)
वकपकिपताकारं दे शकाल Zया पदं 7चतो Gपं महाबाहो =े8O इ"त कeयते । =े8ं शरKरमयाहु तदसौ
वेयखिsडतं सबा/याNय6तरं तेन =े8O इ"त कeयते । वासनां कलय6सोsप यायह6कारतां पनः
ु अहं कारोsप
"नणता
b कलuक0 बhcAयते
ु । बhः
ु संकपकलता या"त मनसः पदं मनो घनवकपं तु गAछतीि6Sयतां शनैः ।
पाiणपादमयं दे हमि6Sयाiण वदब
ु ुधाः दे होsसौ Oायते लोके सयते
ू sप च जीव"त ।
एवं जीवो ह संकपवासनार^जवे ु िटतः दःखु जालपरKतामा Zमादाया"त 7चतताम ् ।
O Mighty armed Rama! This level of the Chit which appears with a form arising out of misconception,
which is bound by space, time and action, is known as Kshetrajna (Knower of the field).
11
The field of perception (Kshetra) is known as the body (which acts as the central point of perception) and is
made up of what is seen outside (as objects and people) and also the ideas maintained within (as beliefs,
learning, conception of the world etc); and one who is aware of that is known as a Kshetrajna – knower of a
field. (Kshetra is not just the body; but all that is perceived, believed, understood as the world, along with
the body which stays as the central point of perception. Kshetra is the ego and its field of perception
through the mind.) Gathering up the Vaasanaas as and when (like scattering various types of good and bad
seeds), the Jeeva - the Kshetrajna - attains the level of Ahamkaara (as the sole owner of that field made by
him). When this ownership (of body, mind and the world around him as the ‘mine’) takes on a decisive
nature (based on the belief in the reality of the field) and is tainted (because of limitation), it is termed as
Buddhi (the function of producing experiences based on the Ahamkaara). This Buddhi is polluted by the
conception of reality in the world and attains the state of mind-function which is a state of continuous
agitation only (empowered by the Praana agitation). This agitation rises as the sense-function gradually
(and brings about the scenes as per the Vaasanaa content based on the Gunas). The physical structure made
of elements that is endowed with hands and feet and also the channels for sense functions (Karmendriyas
and Jnaanendriyas) is known as the Deha – (the covering, the plastering). This inert body (empowered by
the inner awareness of Chit) sees the world (the field of sense-experiences), produces (more and more
fields of experiences through increasing seeds of Vaasanaas), and lives (as a limited field of experience in a
time and place frame.) In this manner, the Jeeva now tied all around by the rope of ‘conceiving-Vaasanaa’,
gets caught in the network of sorrows, and slowly attains a Chitta-state (the deluded state of complete
absorption in the perceived and its reality.)
Zमेण पाकवशतः फलमे"त यथा6यतां अव थयैव नाकया ृ जीवो मलवशातथा ।
Gradually this Jeeva entity - as the field and its knower, ripens up (with denseness of Vaasanaas) and
becomes completely different (from its original state of Chit) by the dirt of ignorance only, not because of
any taint in the original essence.
जीवोऽहं कारतां ाTत वहं कारEच बhतां
ु संकपजालकलतां मन तां बhरागता ु ।
मनो ह संकपमयं सं थाoहणतपरं "तयो7गJयविAछ6नािTतसयैरपीहतैः ।
Jeeva entity attains the state of the Ahamkaara (self imagined ‘I’ conceit); and this Ahamkaara acts as the
Buddhi (and paves a path for the fulfillment of desires); and this Buddhi takes on the form of the mind
which is dense with conceptions (as the flooding of thoughts). Mind is nothing but the agitations that rise as
conceptions of objects and people, and is fully engaged in rising as the various sense-objects in the form of
objects and people because of the endless wants to be fulfilled; is always after something which is separate
from it; and enjoys the good and bad results thereof.
इAछा
याः श:तयEचेतो गावो वषमवो6मदं
ृ अनधावि6त
ु दोषाय स;रतः सागरं यथा ।
इ"त शि:तमयं चेतो घनाह6कारतां गतं कोशकारकम;रव ृ वेAछया या"त ब6धनम ् ।
Like the streams running towards the ocean, the powers of the mind which exist as the desires (that become
thick by repeated contemplation) run after the mind like the cows running after the intoxicated bull, to get
injured only (and end up nowhere except in pain states). In this manner, the mind which is accompanied by
its power namely agitations of wants becomes the dense Ahamkaara (selfish to the core), and becomes
bound by its own desires, like a silk worm caught inside its cocoon.
वसंकपानस6धानापाशै
ु ;रव नय6वपःु कटमि म6 वयं ब6धमेयामा प;रतTयते ।
Through one’s own conceptions (forced by the Vaasanaas), getting bound by ropes as it were, the mind
suffers much by the pains of the tightly bound chains that prick at every point.
बhम मी"त कलयh
यातवं जहAछनैः अव
यां जनयय6तजग^जuगलरा=सीम ् ।
Firmly bound by the belief that ‘I am bound’ (and am helpless), it slowly discards the principle of Reality
essence (which is its true nature), and produces within the state of ignorance (lack of right knowledge), the
wild demoness of Jagat-state (who dances violently in the form of experiences that give only pain).
वसंकिपतत6मा8जालाNय6तरव"त च परां ववशतामे"त शuखलाबhसं ृ हवत ्
व7च8कायकतृ वमाहर
वासनावशा वेAछामा8ानर7चता
ु दशाEचानपततथा
ु
:व7च6मनः :व7च
बhः
ु :व7चÔानं :व7चिZयाः :व7चदे तदहं कारः :व7चपय
ु टकं मत
ृ म् ।
:व7चक"त
ृ ;रय:तं
ु :व7च6माये"त किपतं :व7च6मलम"त ो:तं :व7चकम"त
b संि थतम ् ।
12
:व7च
ब6धम"त Uयातं :व7चिAचतम"त फटं ु ो:तं :व7चदव
ये"त :व7चदAछे "त संि थतम ् ।
Conceiving by itself the sense experiences like the sound etc, and getting deep inside the binding net of
subtle senses (in the form of the perceived), it becomes completely helpless like the lion which is in chains,
because of the various types of actions (good and bad) with the doership idea, through the force of
Vaasanaas. Falling into various types of sufferings one after the other produced by one’s own attachments
and desires, it is sometimes known as the mind, sometimes as the intellect, sometimes as learning,
sometimes as rituals that bestow results, sometimes as Ahamkaara, sometimes as the eightfold city.
Sometimes it is called Prakrti (made of the three Gunas); sometimes as Maayaa (the delusion of limitation);
sometimes as the taint (of division); sometimes it gets established as the action (Karma) which bestows
results like merit, heaven, hell etc. Sometimes it is known as bondage; sometimes clearly stated as the
entire process of the mind with its senses and intellect tools.
Sometimes it stays established as Avidyaa; sometimes as some unfulfilled want.
तदे तदाबhमह 7चतं राघव, दःiखतं ु , तृ णाशोकसमावटं , रागायतनमाततं, जरामरणमोहा6तभवभावनयाहतं,
ईहतानीहतैo तमव
यारागरिDजतं, इAछासं=ुभताकारं , कमव=वना
ृ uकुरं , सव
ु मत
ृ ोपितपदं ,
किपतानथकिपतं, कोशकारवदाबhं, शोकाकारपदं गतं, त6मा8व6ृ दावयवमन6तनरकातपं, व1Eयमप
शैले6Sसमभारभयावहं , जरामरणशाखाvयं संसारवषदSु म
ु ,ं इमं संसारमiखलमाशापाशवधायकं दधद6तः फलैहwनं
वटधाना वटं यथा, 7च6तानलशखाद`धं, कोपाजगरचवतं, कामािXधकलोलहतं, व मत
ृ ामपतामहं , मगं
ृ
यथादव
ू Lटं , शोकोपहतचेतनं, पतuगकमव ^वालाद`धं वषयपावके, िAछ6नमलमवाIभो
ू जं परमां
Iला"नमागतं, िAछ6नाuगमामनः थानाि
वशेषासuगदःि
ु थतं, वषयादषु मPय थं 7च8Gपेषु श8ष
ु ु
दशा वन6तासु लुठतं संकटाि व"त, दःखे
ु "नप"ततं घोरे वहuग: सागरे यथा, वब6धा थं जग^जाले श6ये
ू
ग6धवपतने, उ/यमानमना थाXधौ मनो वषयवSतं
ु उhरामरस6काश मातuगमव कद मात ् ।
बलKवद वदाम`नं मनो मदनपवले आलनशी ू णावयवं बलाSाम समhर ु ।
Therefore, hey Raaghava, hey Rama who are equal to any immortal of the heaven, like rescuing the
elephant from the mire (as once done by Lord Vishnu), ‘rescue this mind’ which is chasing the sense
pleasures (ignorant of the harms lying ahead) and is getting carried away in the floods of the ocean of
carelessness; which is bound (by Vaasanaas) and is suffering; which is filled with desires and
disappointments; which is the spacious abode for attachments; which is hit by the belief in the reality of the
world filled with old age, death and delusions; which is caught repeatedly by desires continuously; which is
colored by attachments produced by Avidyaa; which has its form distorted by desires (and is always in the
agitated state of instability); which is the sprout for the forest of action-trees (that bestow results); which
has completely forgotten the state from where it arose; which conceives conceptions endlessly ending in
harmful states; which is bound by its own conceptions like a silkworm; which has attained the state as the
suffering personified; which has the limbs in the form of the subtle element group; which scorches like the
countless hell-experiences; which terrifies you with difficulties of mountain size, though everything is
projected by it alone; which is the poisonous tree of worldly existence with the branches of old age and
death; which like ‘the non-fruit bearing’ fig tree treasuring its seed, treasures within itself the seed of the
entire world filled with desires and attachments (which give no real joy ever); which is ablaze with the fire
of worries; which is getting chewed by the serpent of anger; which is exhausted by getting tossed about in
the ocean of lust; which has lost the memory of one’s own grandfather namely the Brahmaa, the totality
state of existence as Brahman; which is like a frightened deer lost to its herd (of noble Knowers); which is
getting burnt like a moth in the fire of sense pleasures; which has fully faded like the lotus severed from its
root; which has all its limbs broken, suffering from the contact of something else by stepping outside of
one’s own state; which is surrounded by the masked enemies namely sense objects (which are the pains
masked by the joys); which wallows endlessly in countless sufferings; which has drowned in sorrows like a
bird fallen into the violent stormy turbulent ocean; which remains trapped inside the world-net that is as
empty as the city made of illusion; and which is holding on to the grandeur of world appearance.
Rama, make all effort possible and lift out the mind-bull that is fully sunk deep under the mire of passion
and has broken all its limbs (and is unable to lift itself out).
शभाशभसारपराहता
ु ु कृतौ ^वल^जरामरणवषादमूिAछ ते
Jयथेह य य मनस भो न जायते नराक"तज
ृ ग"त स राम रा=सः ।
13
Rama, if a person does not feel worried in his mind here, when getting assaulted by the heavy blows of
enemies namely good and bad actions; when he is swooning with the pains rising from the blazing fires of
old age and death; then indeed he is a demon in human form.
[Jeeva is not an entity with an individuality or identity.

Jeeva-state is just a process of perception.
Reality state is the state of pure awareness or pure Bodha – the information of anything that can come into
existence as an experience.
At once it is all the information that can be there as any perception.
This information-whole is a single state of Reality.
When this information gets limited and is perceived one after the other, it is known as time and place.
Time is what makes the information to be experienced to rise up one after the other. It is known as Kaala.
Niyati, the counter-part of Kaala is what makes the information rise up methodically and in an orderly
manner, and gives stability to the perceived. For example, the mountain in the outside does not jump into
your house, because of the methodical flow of information, so that you can reach a mountain after walking
through a distance in a path that leads to the mountain. This is Niyati.
The entire perceived (countless Brahmaandas) is a Jeeva state with all its perceived. That alone is the first
Jeeva state, in the sense that it brings the information of the ‘first’ and ‘last’ into existence; and is termed as
Aakaashaja- one who is born of the emptiness of Chit.
Aakaashaja is the totality of the quiver of Bodha.
All Jeevas are the tiny information processes of this totality-state of perception.
There is no limit to these information processes and therefore Jeevas are said to be countless and beyond the
numbering capacity.
A Jeeva has no form or name; but is just a process of perception.
Jeevas do not get reborn or go through births and deaths; but rather births and deaths go through these
perception processes and create a false sense of Jeeva.
Somewhere a perceived field stays as the experience of the ignorant; somewhere another perceived field
stays as the experience of a Mukta.
Who is who, but the various states of fields of experience that exist as the very state of Brahman!]
एवं जीवािEचतो भावा भवभावनयोहताः ./मणः किपताकाराल=शोsTयथ कोटशः असंUयाताः परा
ु जाता
जाय6ते चाप वा
य भोः उप"तयि6त चैवाIबक
ु णौघा इव "नझरात ् । ववासनादशावेशादाशाववशतां गता
दशा व"तव7च8ासु वयं "नगyडताशयाः अनारतं "तदशं दे शे दे शे जले थले जाय6ते वा zय6ते वा ब
बदा
ु ु
इव वा;रiण । के7चथमज6मानः के7च^ज6मशता7धकाः के7च
वाज6मसंUयाकाः के7चि
व{8भवा6तराः
भवय^जातयः के7चके7चpतभवोpवाः
ू वतमानभवाः के7चके7चवभवतां गताः
के7चकपसह|ाiण जायमानाः पनःपनः
ु ु एकमेवाि थता यो"नं, के7च
यो6य6तरं 7ताः
के7च6महादःखस
ु हाः के7चदपोदयाः ि थताः के7चदय6तमदताः
ु के7चदकादवोदताः
के7चिक6नरग6धवव
यादरमहोरगाः के7चदकb6दव
ु cणा aय=ाधो=जपHजाः
के7चकमाsडवे
ू तालय=र=ःपशाचकाः के7च
.ा/मणभपाला
ू वैEयशSगणाः
ू ि थताः
के7चA}वपचचाsडाल करातावेशपकसाः
ु के7चतणौषधी
ृ के7चफलमलपतuगकाः
ू
के7चिAच8लतागमतणोपल1शोऽभतः
ु ृ के7चकदIबजIबीरशालतालतमालकाः
के7चि
वभवसंसारमि68साम6तभम
ू पाः के7चAचीराIबराAछ6ना म"नमौनमपि
ु ु थताः
के7चpज
ु uगगोनासकमक0टपपीलकाः
ृ के7च6मगे
ृ 6Sमहषमगाजचमरै
ृ णकाः
के7चसारसचZा/वबलाकाबकको कलाः के7चकमलक/वारकमदोपलतां
ु ु गताः
के7चकलभमातuगवराहवषगद
ृ भाः के7चि
वरे फमशकाः पितकादं
ु शवंशजाः
के7चदाप
बलाZा6ताः के7चसंपदमागताः के7चि थताः वगपुरे के7च6नरकमाि थताः
ऋ=चZगताः के7च
व=र6गताः
ृ परे वातभताः
ू ि थताः के7चके7च
Jयोमपदे ि थताः
सया[
ू शुषु ि थताः के7चके7चद6
वंशुषु ि थताः के7चतणलतागमरस
ृ ु वादववि
ु थताः
14
जीव6म:ता
ु Lम6तीह के7चकयाणभाजनाः, 7चरम:ताः
ु ि थताः के7च6ननं
ू प;रणताः परे
के7चिAचरे ण कालेन भवय6म:तयः
ु शवाः के7चि
वषि6त 7चpावाः केवलKभावमामनः
के7चि
वशालाः ककभः
ु के7च6न
यो महारयाः, के7चि 8यः का6त1शः के7चपsडनपंुसकाः
के7चबhमतयः
ु के7च^जडतराशयाः के7चÔानोपदे टारः के7चदातसमाधयः
जीवाः ववासनावेशववशाशयतां गताः एता वव थासु संि थता बhभावनाः ।
In this manner, ‘Jeevas’, the expressions of Chit, carried away by the Vaasanaa for the world-appearance,
with conceived forms arising from Brahman, are lakhs and crores numbers; and their number is beyond
counting even. Countless Jeevas have been born before, will get born and are born now also, like the
collection of water drops in a waterfall popping up and down. Dragged helplessly by their own Vaasanaas,
getting stuck in strange situations, they get born or die ceaselessly in each and every direction, in each and
every country, in the water and in the land, like bubbles in the water. Some get the very first birth; some
have taken more than hundred births or so; some have had countless births; some have continued their
births in two or three creations also; some will be born later; some are from past creations; some are born in
this creation; some have become non-existent; some get born in thousands of creations again and again
staying only in one type of womb; some move from womb to womb of different types; some experience
extreme pains in hells; some experience only a little pain as the mortals; some experience great joys as
immortals; some are already enlightened as if directly coming out of the Sun (Brahman). Some are born as
Kinnaras (half-human species), some as Gandharvas; some as Vidyaadharas; some as great serpent beings;
some are born as Surya, Chandra, Varuna, Shiva, Vishnu, and Brahmaa. Some take birth as Kooshmaandas
(demon varieties), Vetaalas, Yakshas, Raakshasas, and flesh eating Pishaachas; some take birth as
Brahmins and kings; some live as merchants, some as laborers. Some take birth as (Tamas oriented) lowly
beings like Shvapachas (dog-eaters), Chaandaalas, Kiraatas (hunters), and Pushkasas; some take birth as
the grass and herbs; some as the fruits, roots and butterflies. Some take birth as varieties of creepers,
clusters of flowers, grass shoots; some see rocks and stones as their bodies; some become trees like
Kadamba, Jambeera, Shaala, Taala, and Tamaala. Some take birth as the rulers of this world; ministers and
subordinate kings; some wear tattered clothes and remain silent as the Munis absorbed in contemplation.
Some take birth as serpents, snakes, worms, insects and ants; some take birth as lions, buffaloes, deer,
goats, yaks, and antelopes. Some take birth as Saarasa birds, Chakravaaka birds, Balaakas, cranes, and
cuckoo birds; some become red lotuses, white lotuses, and (blue) night lotuses. Some take birth as elephant
cubs, huge elephants, wild boars, bulls and donkeys; some take birth as mosquitoes and invisible micro
organisms; some are moths and butterfly varieties. Some live extremely difficult lives in poverty and
diseases; some are born prosperous and rich, and enjoy all the luxuries; some stay in heaven; some in hells.
Some become stars caught in rotations; some others stay inside the tree hollows. Some remain as the winds;
some remain as the sky. Some stay in the sunrays; some stay in the moon rays. Some stay in the essence of
grasses, creepers, and clusters of flowers. Some roam about here as JeevanMuktas, the abodes of
auspiciousness; some remain as always liberated in the full realization of the Supreme; some remain for
long with identities even after liberation as the auspicious forms; some Jeevas relishing attachments and
delusions hate the single state of the reality. Some are the expanse of directions; some are the fast moving
rivers. Some are women who attract all; some are genderless eunuchs. Some are very intelligent; some are
the worst idiots ever possible. Some teach knowledge; some remain in the silence of Samaadhi. Jeevas thus
are completely under the control of their Vaasanaas. They remain in such states with their minds stuck in
such perceptions.
[What is the perceived but some information that gets understood?

Brahman is a potential state of information only- namely Bodha.
Anything can be there as an information.
The entire Brahman state is a quivering ‘information store house’ only.
Bodha is actually not the perceived with forms and names.
Bodha is pure, taintless and just the state of understanding, which goes by the name of Aatman.
Bodha alone exists as the perceived, perceiver and perceiving.
Everything and anything is Bodha only, be it an inert thing or a living thing; after all, the inertness and
consciousness also are Bodha (information) only. Therefore whatever is there as anything, be it a person, or
object, or thought, or idea even – everything is Bodha only.
15
Since the perceived state is made of Kshetra and Kshetrajna only, namely the field of perception that
belongs to a Vaasanaa-fulfillment process with an imagined ego; everything of any Brahmaanda can be
categorized under the Kshetra and Kshetrajna concepts.
Without a Kshetrajna, there cannot be a Kshetra; both are sort of made for each other; and one cannot exist
without the other. Therefore every object is a part of the Jeeva only, as the perceived field; or rather every
Jeeva is a part of the perceived field only as the perceiver-state. Both are one appearing as two and exist as
the inseparable two-fold single unit.
Everything is alive as a part of the Jeeva. Therefore, all that is around you as your perceived field is alive as
‘you’ the perceiver with an imagined ego.
Rather the perceived keeps you alive as a Jeeva.
Every object is a Jeeva, or a part of some Jeeva.
Since you as the imagined ego are an imagined false entity only, all that you see as the perceived also is
imagined and false only.]
वहरि6त जगके7चि6नपत6यपति6त
ु च क6दका ृ ु sवरतं हताः ।
ु इव ह तेन मयना
आशापाशशताबhा वासनाभावधा;रणः कायाकायमपायाि6त ु व=ा
व=मवा
ृ ृ sडजाः ।
Like the balls played about in the hands of the Death deity, some roll about in the world; some fall from
above; some rise high and fall, and get hit continuously. Bound by hundreds of desires, acting as the
channels for Vaasanaas, they keep moving from body to body like birds hopping from tree to tree.
अन6तान6तसंकपकपनोपादमायया इ6Sजालं वत6वाना जग6मयमदं महत ्
ताव
Lमि6त संसारे वा;रsयावतराशयः याव6मूढा न पEयि6त वमामानम"नि6दतम ् ।
1jवामानमसय:वा सयामासा
य संवदं कालेन पदमागय जाय6ते नेह ते पनः ु ।
Through delusion producing imagined worlds through endless, countless conceptions, spreading out the
magic of this great world picture, these ‘foolish ones’ keep revolving in the world like abundant water
streams whirling in the ocean, till the time they do not realize the taintless essence of Aatman.
After understanding the true essence of the Self, renouncing the unreal (the sense perceived body and other
objects) and acquiring the knowledge of the Truth, in gradual course of practice will attain the Supreme
state of Knowledge (as their nature), and will not get born again.
भु:वा ज6मसह|ाiण भयः ू संसारसंकटे पति6त के7चदबधाः ु संाTयाTयववे कताम ् ।
के7चAछ:तवमTयAचै
ु ः ाTय तAछतया
ु 7धया पनि
ु तय:वमायाि6त "तय:वा6नरकानप ।
के7च6महा7धयः स6त उप
य ./मणः पदातदै व ज6मनैकेन त8ैवाशु वश6यलम ् ।
Some Jeevas without acquiring the correct knowledge are always in possession of indiscrimination; thus
experience thousands of births and repeatedly fall into the suffering state of Samsaara. Some reach great
heights of nobility by birth and learning; yet acting very mean, they enter the state of lowly animals and
from that state of lowly birth end up in hells also. Some noble ones of great intellect, rising directly out of
the state of Brahman, return back to that very point of origin within just one birth itself.
./माsडेिवतरे व6ये तेव6ये जीवराशयः याि6त पHोpवताम6ये च हरतामप
अ6ये याि6त "तय:वम6ये च सरतामप
ु अ6येऽप नागतां राम यथैवेह तथैव ह ।
यथेदं ह जग फारं तथा6या"न जग6यप व
य6ते समतीता"न भवयि6त च भ;रशः
ू ।
अनेना6येन 7च8ेण Zमेणा6येन हे तुना व7च8ाः सटय
ृ तेषामापति6त पति6त च ।
किEच
ग6धवतां या"त किEच
गAछ"त य=तां किEचया"त सरतां
ु किEचदाया"त दै यताम ् ।
येनैव Jयवहारे ण ./माsडे अि म6जनाः ि थताः तेनैवा6येषु "तटि6त सि6नवेशवल=णाः ।
In other Brahmaandas, many other hosts of Jeevas get born; some may be lotus borns, some might be Haras
also. Some other Jeevas attain the state of lowly creatures; some that of Devas; some that of serpents.
Whatever is seen in this Brahmaanda may be seen in other Brahmaandas also. Just like this expanse of
Jagat, there are other Jagats (Brahmaandas) also that exist, have existed and will exist also in great
numbers. Different types of worlds coming into being in different ways with different causes rise and fall in
those Brahmaandas. Some become the abodes of Gandharvas, some of Yakshas, some of Devas, some of
Daityas. Whatever conduct is followed by these Jeevas in this Brahmaanda; other Jeevas exist with similar
conduct in those worlds in different type of perceptions.
16
व वभाववशावेशाद6यो6यप;रघनैः सटयः
ृ प;रवत6ते तरिuगsया इवोमयः ।
आवभाव"तरोभावैc6म^ज"नम^जनैः सटयः ृ प;रवत6ते तरिuगsया इवोमयः ।
Acting in various manners forced by their own ‘Vaasanaa induced natures’ and colliding with each other,
the beings in the creations keep revolving like the waves in the river. Appearing and disappearing, sinking
and rising, the beings in the creations keep revolving like the waves in the river.
"नया6यवरतं त मापर मा^जीवराशयः अ"नदEयाः b वसंवे
या त8ैवाशु फरि6त
ु च, दKपादवालोक1शः,
सया
ू दव मरKचयः, कणा तTतायस इव, फलuगा
ु इव पावकात ्, कालदवतविEच8ा, आमोदः कसमादव
ु ु , शीतला
इव वषाणुपरादXधे
ू ;रवोमयः ।
Heaps of Jeevas come out of that Supreme state randomly with their own conception natures there itself
and move about through various experiences, like the sight from the light of the lamp, like the rays from the
sun, like the sparks from the hot iron, like the sparks of fire from the fire; like the various seasons from the
time-factor, like the fragrance from the flower, like the cool snow from the falling rain, like the waves from
the ocean.
उपयोपय कालेन भu:वा ु दे हपरं परां वत एव पदे याि6त "नलयं जीवराशयः ।
Rising again and again in course of time, experiencing various bodies in succession, these hosts of Jeevas
dissolve into their own essence.
अवरतमयमातता ि थतौघैभव "त वनEय"त वधते मधै ु व {8भवनरचना
ु वमोहमाया परमपदे लहरKव वा;रराशौ ।
Like the waves in the ocean, ‘this delusory power of Maayaa creating the three worlds extending without a
break with its collections of Jeevas’ occurs, perishes, increases without any meaning, in the Supreme state.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART THIRTEEN
(DELUSION OF CREATION)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Rama spoke
)मेणानेन येना,ता जीवेन ि थ"तरामनः स कथं भगव/दे हं समाधतेsि थप3जरम ् ।

When the Jeeva has gradually strived and attained the state of the Aatman, how is it hey Bhagavan, that he
still keeps his body, the cage of bones? (After attaining the realization of the Aatman, how does the Knower
still keep his body and maintain it also?)
Vasishta spoke
पव
ू मेव मया ो7तं राम कं न अवब9यसे ु , पवा
ू परवचाराहा शेमषी
ु 7व गता तव ।
I already explained to you all this Rama! Don’t you understand yet?
Where forth has disappeared your understanding that can connect the previous and present instructions?
(I have already told you that the body is non-existent and is just a sense perceived object which one
identifies with. Therefore, how can a Knower be bothered about the physical body? He will just take care
of it and maintain it with fuel and hygiene, like a man maintains a chariot or horse that he has to ride in.)
यददं ह शर<राद जग थावरज=गमं आभासमा>मेवैतदस व,नमवोिथतम ् ।
द<घ व,नो Aययं राम मBयैवाsनघ CDयते ि
वच/EवFमाकारं Fमा/तFा/तशैलवत ् ।
शा/ताHनान"नE तु ननं ू गलतभावनः बIचे ु ताः संसार व,नं पDय/न पDय"त ।
This thing (world) you see as filled with bodies that are moving and non-moving, is of the nature of
appearance only. (It is just a superimposed picture on nothingness.) It is unreal (like the dream-scene).
It has risen like a dream (a mind-kingdom). (Dream is of course of a short-span.) This world experience is a
prolonged dream Rama. It is seen as misconception only, hey Taintless one! A person who has woken up
from the dream of ignorance does not see the dream of the world, though he remains in the dream yet.
(The dream-body vanishes when you wake up; because it was not real and non-existent.
This body here also loses its reality when one wakes up in knowledge. The only difference between that
dream and this dream is that you cannot again re-enter that dream, once you wake up; but a Knower stays
in this dream even after he wakes up.)
वभावकिपतो राम जीवानां सवदैव ह आमोJपदसंाि,त, सKसारोs यामनोs/तरे ।जीव य तरलः काय
आवतः पयसो यथा, यथा बीजेऽ=करः
ु फारः, पलवः वा=करे
ु यथा, पलवे वा यथा पपं
ु पपकोशे
ु फलं यथा,
यतः स कपनाNपो दे होsि त मनसोs/तरे । बहNपतया ु राम यतोऽ येकतमः फटः ु , स एव "तभासोs य
मनसः कल जायते । स एवाशु भवयेत/मिृ पPडो घटकोपमः ।
(Dream-state and Jaagrat state are real when experienced only, and are not really real as absolute
realities. Body is just a part of the dream experience; and is unreal like all other objects of the dream.)
The world that is produced by one’s own Vaasanaas always stays as real for the Jeevas Rama, as a
reflection in the Aatman within, till the attainment of liberation. The fragile unsteady body (that one is
identified with through ignorance) exists like a whirlpool in the water, like the sprout growing inside the
seed, like the leaf inside the sprout (inside the mind). Like the flower inside the leaf, like the fruit inside the
flower hollow, the body which is just an imagined identity exists inside the mind only.
Mind takes on many forms of Vaasanaas; but the Vaasanaa for the body is the one that is most dominant
and deep rooted; therefore the appearance of the body rises in the mind as the foremost of the Vaasanaa-
fulfillment. That alone becomes a mud lump of the physical body, like a pot that is useful in carrying water.
(Body-pot carries the waters of the Vaasanaas.)
आदसगR परा ु कायः "तभासोs य चोतमः य मादे ष वभुSA मा पTकोशगहि ृ थतः ।
तस/कपमा>ेणव ै ततः ि थ"तमपागता ु इयं सिट
ृ रपय/ता मायेव घनमायया ।
(The belief in the idea of a body as oneself, brings forth the belief in the reality of a solid world, which in
turn gives rise to the belief in the reality of a Creator Brahmaa. To create the forms, a creator himself
should have a form (body); and so he is imagined as the four-faced Brahmaa.
4
The delusion of belief in the reality of the form brings in an ascertained belief in Brahmaa and his creation,
each supported by the other and as having a beginning and also an end.)
In the beginning of the creation, the most excellent form of the body appeared. That alone is Lord Brahmaa
(the totality body of Viraat), the one who is seated in the hollow of the lotus. By his conception alone this
creation without limit came into existence like an illusion, by the state of dense delusion.
[Body is not any physical solid conscious entity; but is just an image produced by the mind that functions
through the brain-limb, which is itself another sensed image.
Body is a Vaasanaa-produce only, and is the most dominant Vaasanaa that exists in all.
The Vaasanaa of the body acts as a channel for the other Vaasanaas.
The world that gets experienced is just a conceived perception-field produced by the mind for the
Vaasanaa-fulfillment. The mind produces the conception of the world and believes in its reality too.
The belief in the reality of the world gives rise to the ideas of its beginning and end.
This again brings about the idea of a Brahmaa, the Creator.
And this Creator necessarily has to have a body, to create a creation made of bodies.
This creator has to be existent outside of the world to create it.
His body has to come in as the first product of his creation Vaasanaa.
And thus begins the story of the barren woman’s son…!]
Rama spoke
जीवो मनःपदं ा,य वैVर3चं पदमागतः यथा SAम/ तथा सवW व तरे ण वदाशु मे ।
Tell me in detail, hey Brahman, as to how the ‘Jeeva-state’ (the process of perception-experience) attains
the state of the mind (the perceiving function) and thus attains the state of Brahmaa (the totality structure of
perception).
Vasishta spoke
SाAमे शण ृ ु महाबाहो शर<रXहणे क् रमं "नदशनेन तेनैव जागतीं Yा यस ि थ"तम ् ।

O Mighty armed! Listen to the manner of how Brahmaa got his body (form-perception).
By that example, you will be able to understand the nature of the world also.
[Body is the first ‘sense perceived object’ that acts as the center for other perceived objects.
Body (if you believe that you are the body) cannot attain any Moksha. Body is not bound by any delusion.
Body is just a sensed perception. It is part of the world perception. World on the other hand, is just a state of
delusion, like a belief in the grandma’s meaningless tale. Body-perception acts as the central point for the
whirling information of objects around it, namely the world.
Brahmaa is a totality Jeeva comprising of all Jeeva-minds; other Jeevas are the mini-Brahmaas.
If you understand Brahmaa’s body, you understand the Jeeva’s body also.
That is why Brahmaa’s body appearance gets described by Vasishta.]
द7काला
यनविZछ/नमामतवं वशि7ततः ल<लायैव यदादते द7कालकलतं वपःु ।
तदै व जीवपयायं वासनावेशतपरं मनः संप
यते लोलं कलनाकलनो/मुखम ् ।
The principle of the Aatman (reality essence) which is undivided by space etc, takes on a form limited by
space and time as a sport, by its own power. Then, the Supremacy, coming under the control of the
Vaasanaas attains the level of the ‘mind’ (perceiving function), which is the synonym for the word ‘Jeeva’,
which is fickle and is turned towards the faulty perception. [Mind is the Jeeva-state, the field of perception.]
कलय/ती मनः शि7तरादौ भावय"त Jणात ् आकाशभावनामZछां श^दबीजरसो/मुखीम ् ।
The ‘Power of the mind’ (to produce sensed objects) starts its agitations and instantly conceives the idea of
the ‘space’ (conception of expanse) which is extremely pure (without divisions), and which is turned
towards the essence of the ‘sound-seed’ (conception of divisions).
[Expanse of space-information gets conceived first.]
5
तत त
घनतां यातं घन प/द)मा/मनः भावयय"नल प/दं पशबीजरसो/मुखम ् ।
Then the mind becomes denser (with the idea of shapes and their names). The mind now vibrating wildly
conceives the idea of ‘the vibration of the wind’ (Praana agitation, the energy that empowers the perception
function) which is turned towards the essence of the ‘touch-seed’ (conception of solidity).
[State of many wants produces the need of objects that are solid and are in an outside. ]
ता_यामाकाशवाता_यामCटा_यां मनोCशा श^द पश वNपा_यां स/घषा`जायतेsनलः ।
Even before ‘the expanse of space’ and ‘the agitation of the wind as the mind’, start their appearance, the
want of divisions and the solidity superimposed on the divisions, collide; and by their friction, the fire gets
produced. [‘Fire’ is the Jeeva state of perception that can exist as a perceiver only of some object.]
मन तaनतां ा,य ततो भावय"त JणााकाDयममलालोकमालोक तेन वधते ।
मन ताव
गण ु गतं रसत/मा>वेदनं JणाZचेतयपां शैयं जलसंवततो भवेत ् ।
Mind now endowed with these qualities of sound (divisions), touch (solidity), and form (image), conceives
the essence of taste (joy when in contact with the objects) and instantly thinks of the cool water (the
experience); and it cognizes the water (the experience). [Jeeva is now the state of fire that consumes the
events (fuel) that rise from experiences (water). Fire burns; Jeeva also burns.]
तत ताC7गण ु गतं मनो भावय"त Jणा वNपं ग/धव थलं ू येनो
य"त मेदनी ।
Mind now endowed with these qualities of sound, touch and form, (as objects divided and placed in order)
and taste (feeling of joy) instantly conceives the essence of smell (good and bad divisions); and it cognizes
the Bhoomi (the stage of perceptions as the world).
(The word used here for Bhoomi is Medini- the ground covered by fat. A Jeeva who is identified with a
flesh body sees others also as made of flesh bodies; and interacts with them.)
अतेथंभतत/मा>ै
ू वRिटतं तनतां
ु जहवपव ु िAनकणाकारं फVरतंु bयोिKन पDय"त ।
Then enveloped by these five subtle senses, the mind discards its subtle nature (of senses) and sees its
(limited) form as a piece of fire (Jeeva identified with a form that is made of physical sense organs) that is
sparkling in the sky (as an experiencer of a life-story).
अहं कारकलाय7तं ु बIबीजसमि/वतं
ु तपयु टकमय7तं
ु भतcू पTषdपदम ् ।
Conjoined to the limitation of ego, and endowed with the intellect-seed, the mind is known as the eight-fold
city (made of the five knowledge-senses, intellect, agitation, and ego), the six-footed bee (mind with its
senses) humming in the heart-lotus (awareness center) of the beings.
ति म/ ततीeसंवेगाfावय/भासरंु वपःु थलतामे ू "त पाकेन मनो gबवफलं यथा ।
Like the Bilva fruit ripening up, the mind conceives all these intensely, (and instantly); and the sparkling
form (of deluded state) becomes solid (as a body).
मूषा थEतहे ु माभं फVरतंु वमलांबरे सं"नवेशमपादते
ु ततेजः व वभावतः ।
ति म/ वसि/नवेशे च तेजःप3जमये ु पनः
ु भजते भावनां फारां "निDचतामातताKबराम ् ।
(The pure awareness, shining as the mind-function, fills up the sense perceived body-image.)
Shining akin to the liquefied gold filling up the mud-model of the statue, the ‘fire’ (Jeeva state of
experience) by its very nature (of ignorance) gets into this assemblage of the body made of parts (and
identifies with it) in the taintless expanse of Reality that pervades all. Then the Jeeva as the ‘blazing fire’
holds on to the ‘ascertained absoluteness of the body that is the assemblage of parts’ and also the ‘element
space with its objects and people’, (though everything is nothing but some information received in the time-
order.)
[Brahmaa is a total mind-structure, where individual Vaasanaa fulfillments exist as the individual Jeeva
experiences. Brahmaa is a body made of all the bodies.
It is indeed difficult to imagine a body made of all the bodies.
Body is just some matter; and Brahmaa refers to the total amount of matter.
Body is just some conception: and Brahmaa refers to the total amount of conceptions.
Body is just an object of senses; and Brahmaa is the totality of all objects of senses.
Brahmaa is the huge field of all Vaasanaas of his creation. He is the total mind structure of his creation, like
an author is the total mind-structure of the book authored by him. Brahmaa’s mind is made of all the total
‘wants’ of his creation; that is why he is also known as HiranyaGarbha (golden wombed).
6
Brahmaa is Brahman-state by nature because he is a store house of a set of potential states which appear as
Jeeva-experiences.
Each Jeeva is a part of this Brahmaa.
Brahmaa is just the cosmic structure made of all the minds that conceive matter as their identities.
And he is also imagined as having matter as his body; though he is not.
He is the imagined creator of the imagined created.]
BODY-DESCRIPTION
ऊ9वW शरः पPडमयीमधः पादमयीं तथा पाDवयोह तसं थानां म9ये चोदरधमणींकटावयवो बालो
`वालामालामलाक"तः
ृ मनोरथवशोपातवपिु तटयसावथ ।एवं ववासनावेशाकलता=गो मनोम"नः
ु नययपचयं
ु
दे हं व वभावमतय
ृ ु था कालेन फटतामे
ु "त भवयमलवXहः बIसवबलोसाहवYानै
ु Dवयसंि थतः। स एव
भगवा/SAमा सवलोकपतामहः Eवकनकसंकाशः परमाकाशसKभवः ।
With a spiral moving ball of head on the top (perched on a neck), feet at the bottom (like a mud lump of
sticks stuck to the muddy ground), hands at the sides (to move about doing action) and a belly to fill up in
the middle (to keep the flesh alive), with all limbs revealed with its functions, the first being (the Jeeva
state) shining as the taintless flame of awareness, stays as the form that is conceived by the mind-chariot
(carrying the Vaasanaas). In this manner, because of the force of Vaasanaas, getting a form to fulfill those
Vaasanaas, the ‘MindMuni’ (Brahmaa) takes on the Viraat form made of individual Jeeva-forms, like the
season takes on different forms. Gradually he becomes revealed in various states of Jeevas, is of a taintless
form (that cannot be destroyed by Yama also), and is endowed with the riches of intellectual ability,
strength, enthusiasm, and the understanding ability (unlike the Reality state which is not endowed with
such riches).
He alone is Lord Brahmaa, the grandfather of all the worlds, shining like the molten gold; and has appeared
out of the Supreme state of Reality.
[This Brahmaa is in essence the Reality state itself endowed with the intellect.]
यथासौ परमाकाशे "तटयपरNपवा/जनययामनो मोहमाम थं iचतल<लया । कदाiचकेवलं bयोमं परमं

पारविजतं अनदम9यपय/तं कदाiचदमलं पयः कदाiचकपकालािjन`वालाभा वरमPडकं कदाiचकाननं काPयW
कालं कमलकTलं ु अ/या/या/या/यनेका"न "तज/मावiधः भःु कपय/पालययेष नानाNपाkण हे लया ।
(The cosmic structure of Brahmaa itself is a total delusion state that is appearing as Jeevas and their
worlds. Brahmaa and the Jeevas each keep the other alive with conceptions.
Jeeva-delusion conceives a Brahmaa who conceives them, and so Brahmaa conceives the Jeevas.
Brahmaa-delusion conceives Jeevas who conceive him as the Creator.
Which came first, Brahmaa or the Jeeva-group?
Who can tell? Delusion has its own inscrutable ways!
The Jeevas, the Vaasanaa fulfillment processes rise with the Creator Vaasanaa also as inbuilt in their
delusion state. Their body-Vaasanaa creates the Creator also with a body, as the lotus-born.
Brahmaa creates the Jeeva states; Jeeva states create the Brahmaa-state, both rising at the same time, as
the delusion within the delusion.)
This Brahmaa, staying in the awareness of his own essence, produces within himself a delusion, through
the mind-function (and as per the agitation measures (minds) he sees various objects of perception.)
(Since Brahmaa is a potential state of many perceptions, he rises as the Creator with more possibilities of
Creation; even sometimes as the creation of a Jeeva-less barren world.
How can a creation be Jeeva-less?
Why not? When a Jeeva imagines a creator, the Supreme Creator exists as the creator of any world.
This is the power of delusion. This is the power of Brahman-Reality.)
Sometimes there is only pure expanse without any object, and has no end or beginning or middle;
sometimes only the taintless ocean; sometimes the luster-beauty of the blazing fires of dissolution times;
sometimes forest that is dark green. Sometimes he rises from the lotus hollow of the dark hued Vishnu as
the lotus-born. He rises again and again as the creator of various creations and produces many varieties of
forms, and maintains them also, with ease. (So it is with all ‘mini-Jeeva Brahmaas’ also who become
creators of their own world experiences with their own conceived forms.)
7
त>ेदं थमवेन यदै ष SAमणः पदादवतीण तदाऽHनानातथैव सखम

ु मतं
ृ
गभ"नEाbयपगमे वपःु पDय"त भा वरं ाणापानवाहाlयं EbयैVरव व"नमतं
रोमकोटभराकmणW
वाg>ंशaशनाि/वतं g> थणं
ू प3चदै वयमधDचरणलाि3छतं
प3चभागं नव
वारं वjलेपमसणा=गक
ृ ं य7तम=गलवं
ु ु शया नखवंश"तलाि3छतं
ि
वबाहंु ि
व तनं
bयJं बAवnJभजमे ु व च नीडं iचतवह=ग य नीडं म/मथभोiगनः
तणापशाZया
ृ "नलयं जीवकेसVरक/दरं अभमानगजालानं मानसाKभोजशोभतम ् ।
This Brahmaa who has first descended from the Reality state (as the Jeeva conception of the Creator) is
ignorant and does not remember the bliss of his origin-state.
(Brahmaa, the Viraat-form saw his body of Jeevas filled with delusion and Avidyaa. A Jeeva in his delusion
has to imagine the Creator also as having the same type of body as his.)
When Brahmaa wakes up from the sleep of the world-womb, he sees his body shining forth as a solid
structure; with the flow of Praana and Apaana winds; constructed out of elements as it were; covered by
hair all over; with thirty two teeth; with three bone pillars; endowed with five Praana functions; with the
feet stuck to the ground firmly; with five types of limbs (hand, foot, head, chest and abdomen; with nine
holes; the body plastered with soft skin; with twenty fingers adorned by twenty nails; with two shoulders
and two breasts; with two eyes; or more shoulders and more eyes also; acting as a nest for the mind-bird,
and a nest for the enjoyer of passion; as the abode of the devil of Trshnaa; with the hollow of pollen named
Jeeva; a stake for the bloated elephant of self-conceit; and shining with the lotus of the mind (that is pure in
essence as the Reality state).
(Jeeva imagines Brahmaa’s appearance as rising from the Brahman-state; and Brahmaa rises with the
body that is like the Jeeva’s.)
अथालोZय वपS ु Aमा का/तमामीयमतमं ु iच/तयामास भगवाि/ >कालामलदशनः
अि म/नाकाशकहरे ु तते मधपलाु ि3चते अCटपारपय/ते थमं कमभद"त ू ।
(Now the Jeeva who is a mini-Brahmaa has to do Vichaara like this.)
Brahmaa, who had the complete knowledge of all the three phases of time, observed his excellent
handsome form; started thinking like this. ‘This expanse of the space looks like the hollow of the lotus with
honey ready to be sucked by a bee ( and is filled with many experiences ready to be experienced). I do not
see any end or beginning of it. How could this have come into being? What was there before this?’
इ"त iचि/ततवा/SAमा स
यो जातोsमलामCक् अपDयसगव/दा"न ृ समतीता/यनेकशः ।
(The following story has been mentioned by Vasishta when he talks about his birth in one of the previous
sections. Since Vasishta himself discards all sorts of forms as unreal, we must understand that he mentions
himself as a Jeeva-entity produced from the Brahmaa, the emptiness-born.
Every Jeeva is a son of Aakaashaja only; and has to realize the truth like Vasishta himself did.
This is the main purport of the story of Brahmaa.)
Brahmaa thought in this manner and immediately understood the truth of his origin. He visualized hosts of
creations that had occurred in the past (where Jeevas were lost in delusion).
अथ स मार सकला/सवा/धमगणा/)मावस/तः कसमानीव ु ु वेदानादाय सं ततान
ु ्
ल<लया कपयामास iच>ाः संकपजाः जाः नानाचारसमाचारं ग/धवनगरे यथा
तासां वगापवगाथW धमकामाथसIये अन/ता"न वiच>ाkण शा >ाkण समकपयत ् ।
(If the delusion state rises both as the created and the creator, then the Creator-being has to have some
story too for creating the Vedas etc. This is how it happened.)
Then he (remembered the cure for the delusion and) brought forth the entire classifications of all the
Dharmas methodically and produced the hymns of Vedas like the spring producing flowers. Then he
playfully conceived various beings of different behaviors through his mind, like the city of Gandharvas.
He also conceived various scriptures to guide them towards their after-life worlds and for the fulfillment of
the four fold goals of Dharma, Artha, Kaama and Moksha.
Cिटरे वमयं राम सगRsि मि/ थ"तमागता वVरि3चNपा/मनसः पुपलoमीमधोVरव । ववधवरचनैः
)यावलासैः कमलजNपधरे ण चेतसैव रघसत
ु ु पVरकपनेन नीता ि थ"तमतलां
ु जगतीह सगलoमीः ।
8
Rama, in this manner, the perceived phenomenon has come into being from the mind of the Brahmaa’s
form like the beauty of blossomed flowers in the spring season. (Spring season and the blossomed flowers
exist as each other’s essence; so it is with the Brahmaa and his Jeeva-crowds.)
Hey RaghuSuta, through the mind which took on the form of the lotus-born, this wondrous phenomenon of
the perceived Jagat has come into being because of conceptions of various types of creations.
[Actually no change occurred in the Reality state, no Brahmaa was produced; and no creations came into
being; and no Jeevas rose up as the deluded states of experience.
Nothing happened at all.
Reality stays just as it is; as the potential state of awareness only.]
जगसंप/नमेवेदं संप/नं कि3चदे व न श/यमे

ू व च भामा>ं मनोवलसतं ि थतम ् ।
न दे शकालावेतन
े SAमाPडेनावतौ
ृ ि थतौ मनगप महाNपवता,याकाशNपणा ।
एतसंकपमा>ामा व,नCटपरोपमं ु य>ैव त> तZछू/यं केवलं bयोम संि थतम ् ।
The world is formed like this; yet nothing is formed at all.
It is emptiness alone; just an appearance; a play of the mind.
The time and space do not in the least envelop the Brahmaanda that is seen as a huge solid structure filling
the expanse of space. It is made of the essence of conception only (as ideas).
It is like a city seen in a dream.
Wherever you perceive, it is just emptiness. Only the empty expanse exists.
[A world needs no Brahmaa to create it actually; delusion alone is enough!

You just have to see everything in the incorrect way; the world rises by itself with its Brahmaa.]
अभितरागरचनमप Cटमस/मयं अकतं ृ कतमेृ वेत

bयोिKन iच>ं वiच>कम ् ।
Though not made of solid walls or colors, though unreal, it is still perceived.
Though not created, it is created as if in emptiness! Strange indeed!
मनसा किपतं सवW दे हादभवन>यं ु सं मत ृ ौ कारणं चैतZचJुरालोकने यथा ।
All that is seen as the physical bodies of the inert and conscious natures, and the tri-world phenomena are
all, conceived by the mind only. Memories only stay as the world.
When you open the eyes, immediately in an instance, all the images come into being; so also, the ordinary
sense perceptions of sound etc, bring forth the ideas of the world instantly.
आभासमा>ं ह जग
aटावटपटFमैः आवतत,े न सEपापथ7कdयादयः
ू ृ ु ि थताः।
The world is whirling with the illusory forms of pots, trees, and clothes (as all the shapes with names) and
is just an appearance only. The solid things do not exist as real at all.
(Every object is just Bodha only; just the knowledge produced by the senses.)
मनसेदं शर<रं ह वासनाथW किपतं कमकोशकारे
ृ ण वामकोश इव वयम ् ।
न तदि त य/नाम चेतः संकपमंबरं न करो"त न चा,नो"त दग ु म,य"तदक ु रम ् ।
Mind has conceived this body (as a conception) to fulfill the Vaasanaas, like the silk worm building a
cocoon around itself. There is nothing Rama that the mind does not conceive in the emptiness; nothing it
does not do; nothing it does not attain; even if it is extremely difficult.
(Any world of any type can exist by the power of the mind to conceive.)
सवशि7तधरे दे वे का नाम ननु श7तयः न सKभव/याiय/ते याभर/तमनोगहाः ु ।
सतासते पदाथानां सवषां R सवदैव ह महाबाहो सKभवतः सवश7तौ वभौ स"त ।
The Reality state (the shining state of the perceived) is omnipotent (and can exist as any perceived state).
What perceived state cannot occur in that state, and stay inside the dark caves of the minds?
The reality of all the objects at all times hey Rama, is experienced, only because of the omnipotent
omnipresent Reality state only!
पDय भावनया ा,तं मनसैवामजं वपःु त मातकलनां राम सवशि7तयतां ु वदः।
ु
Observe your body also as a result of your conception only.
That is why Rama, the conception is said to be very powerful.
9
वसंकपकताःृ सवR दे वासरनरा

ु दयः वसंकपोपशमने शाKय/य नेहद<पवत ् ।
The (body-identities) of Devas, Asuras, humans and others are all created by one’s own conceptions.
When the conception ends, they all (identities) dissolve away like the lamp-light in the absence of oil.
आकाशसCशं सवW कपनामा>जिKभतं ृ जगपDय महाबIे ु सुद<घW व,नमिथ ु तम ् ।
Everything is like the empty expanse of the sky, shining in the light of imagination.
Hey Intelligent Rama, see the world like the rise of a prolonged dream.
न जायते न pयते इह कि/चकदाचन परमाथन R समते
ु मBया सवW तु व
यते ।
Nothing ever gets born. Nothing ever dies here in reality.
Hey intelligent one, everything exists indeed as false.
न वIमे
ृ "त नो qासं य/न कि/चकदाचन कं वा तनु भवेत> का नाम खPडना ।
भमभतं
ू ू वकायोथमपDयि/नपणं ु Cशा राघवाऽमहता वा/तः कमY इव मAयस ु ।
That which is not a thing at all, that which does not increase or decrease anytime, what can fade there?
How can slicing (division) ever happen in that (division less) state? Raaghava! Why do you get deluded
like the ignorant by having a lowly vision, without getting the subtle vision of the essence which looks as
the many and which rises from its own body (made of potential states only)?
मगतणा
ृ ृ यथा तापा/मनसो "नDचयातथा अस/त एव CDय/ते सवR SAमादयोऽ,यमी।
Just like the mirage of the river rises from the heat, Brahmaa and others also are seen though non-existent,
by the certainty felt by the mind.
ि
वच/EवFमrया मनोरथवदिथताः ु मBयाHनानघनाः सवR जगयाकारराशयः ।
यथा नौया"यनो मBया थाणु प/दम"त तथा असयैवोिथता "नयमाकाराणां परKपरा ।
इ/Eजालमदं वI मायारiचतप3जरं मनोमनन"नमाणं न स/नासदव ि थतम ् ।
The heaps of forms in the world are densely shaped by the incorrect knowledge only, and have risen like a
mind-chariot like the illusion of the double moon. The succession of forms has risen falsely like the
movement of the pillar for the travelers in the moving ship.
Understand this to be just a magical feat, or a cage created by the delusory power of Maayaa, and produced
only by the ideas in the mind, and staying as real but unreal in essence.
SAमैवेदं जगसवम/यताया ततः कतः ु स=गः कmCशः कोsसौ 7व वा सा पVर"तट"त ।
This entire world is Brahman alone! (Reality state alone is there as the emptiness of all.)
Wherefore can the possibility of difference be there at all? How, what type of, which difference is there?
(The Reality of Emptiness empty of the emptiness also, is seen as the empty expanse filled with various lines
of divisions. The shapes appearing in-between these lines are referred to as the objects with names.
What difference is there except for the names and qualities superimposed on these meaningless shapes?)
अयं iगVररयं थाणुVरयाडंबरवFमः मनसो भावनादाsयादस/सि/नव लoयते ।
‘This is the mountain, this is the pillar’ such sort of boundless delusions look as if real though unreal, by
the firmly held belief of the mind (about the reality of the shapes and names).
प3चपतनारKभं मत य इदं जगसकामतृ णामननां य7वा/यEाम भावय ।
For a deluded man, this world marks the beginning of the ‘fall’ (countless births). Rama! Renounce the
thoughts of lust and sense pleasures and think of the other one (the essence of Aatman).
यथा व,नो महारं भो Fाि/तरे व न व ततः ु द<घ व,नं तथैवेदं वI iचतोपपादतम ् ।
Just as the dream-experience of even great undertakings is just a delusion and not real, understand that this
world also is a long dream created by the mind.
CDयमानमहाभोगं गAयमा ृ णमव तक ु ं कोशमाशाभज=गानां
ु संसाराडKबरं यज ।
असदे तद"त Yावा माs> भावं "नवेशय, अनधाव"त ु न ाYो वYाय मगतिणकाम
ृ ृ ्।
Discard completely (the belief in the reality of) this grand show of world (made of emptiness), which looks
tempting with its attractive looks, which vanishes when you hold on to it, which is a hollow hole for
sheltering the serpents of desires. Understanding its unreal nature, do not ever get attached to it.
A wise man does not chase the mirage waters (to satisfy his thirst), when he understands its unreal nature.
10
वसंकपा वNपाlयां मनोरथमयीं iयं योsनगZछ"त ु मढामा

ू दःख
ु यैव स भाजनम ् ।
The fool, who follows the riches, (namely the perceived names with shapes) produced by his mind-chariot,
out of its own conceptions, ends up in great pains only.
व त/यस"त
ु लोकोऽयं यातु काममव त"न ु , य तु व तु पVरय`य यायव तु स नDय"त ।
(Suppose the world alone was real, then no harm in believing in the world; but through reason it has been
proved that world is nothing but the state of sense agitation. How can the mind-agitations differently rising
from different minds be understood as stable or have a universal reality status?)
If the reality state is not at all there, then a man can desire the non-real.
(Reality state is indeed there, on which this unstable universe gets written on.
If the costume alone is seen, then there must be a man who wears it and is hidden by the costume.
Therefore there must be something beyond the picture presented by the senses and the mind.)
But he, who discards the reality and goes after the unreal, is sure to perish.
मनोbयामोह एवेदं र``वामहभयं यथा भावनामा>वैiचuयािZचरमावतते जगत ् ।
This world is just a delusion of the mind like the fear of a snake when seeing the rope (rising out of
incorrect vision). This world keeps rolling on by the wrong conceptions only.
असद_यदतै ु भावैजल ा/तDच/EवZचलैः व3चयते बाल एवेह न तवYो भवाCशः ।
A child can get fooled into believing the moving moon seen in the waters.
A wise one like you should not get fooled by misconceptions.
य इमं गणसं
ु घातं भावय/सखमीहते
ु मािट स जडो जाdयं विAनभावनया वया।
He who believes in the ‘collection of sense information’ as objects, and feels joy in their contact, is an idiot
who tries to remove the cold by imagining the fire.
असदे वेदमाभोiग CDयते जलप3जरं मनोमनन"नमाणcदये नगरं यथा ।
All that is seen as the solid perceived, is a cage of foolishness only, like a city seen within through the
imagination of the mind.
इदं iचतेZछयोदे "त ल<यते तद"नZछया मBयैवं CDयते फmतं ग/धवनगरं यथा ।
This world reality rises by the wants that fill the mind; it dissolves by maintaining no-wants.
This world is falsely perceived as solid, like the huge structure of a city of illusion.
राम नटे जगयि म/न कि3चदप नDय"त यु7तेsप न जगयि म/न कि3चदप य`यते ु ।
मनःकिपते भjने cद व तीणपतने वIं
ृ चोपगते Sह
ू कं वIं
ृ क य कं Jतम ् ।
)mडाथन
R यथोदे "त बालानां cद वतनं मनसा त
वदे वेदमदे
ु यवरतं जगत ् ।
न कि/चक यiच/नटम/Eजालजले यथा Fटे नटे तथैवाि म/संसारे वतथोिथते ।
यदसतदस याZचे/न कं क य कल Jतं, ततो हषवषादानां संसारे नाम ना पदम ् ।
(Rama, why should you feel distressed if the world is proved as unreal?)
Rama, nothing perishes if this world gets destroyed; nothing increases if this world keeps growing also.
(The reality seen in the world is destroyed through Vichaara; but the reality of the world increases through
non-Vichaara. The world-mirage is just a delusion surviving through ignorant minds.
Nothing is gained or lost if you understand the truth of its unreal nature.) If a city built in the mind through
imagination perishes or develops, what loss can be there for anyone, tell me!
This world is just a continuous creation in the mind, similar to where the children while playing, make up
stories after stories of a family etc (on the fly). If the water created by magic disappears, there is no loss
felt by anybody. Whether this meaningless world vanishes or perishes, there is no big loss.
If what is unreal is unreal or not, what harm befalls anyone?
There is nothing to feel happy or sad about this world (which rises like the vision of the infected eye.)
असदे व यदय/तं त मािकं नाम नDय"त, नाशाभावे ह दःख ु य कं स=गो महामते ।
When extreme non-existence is alone perceived, then what is there to perish at all?
When there is no destruction at all, what is there to lament about, hey Intelligent one?
सदे व वा यदय/तं त य कं नाम नDय"त SAमैवेदं जगसवW सखदःखे ु ु कमिथते
ु ।
When what exists is extremely real (as Reality state), what destruction is possible for it?
Brahman alone is this entire perceived world. What is there to be happy or sad about?
11
अस
वाप यदय/तं वृ Iः यात य कmCशी, वIे ृ रभावे हष य कः स=गो महामते ।
When it is extremely unreal, how can it ever increase (or change into something else)? When it cannot
increase, then where is the question of happiness (that can arise by the change), hey Intelligent one?
सव>ासयभते ू sि म/प3चैका/तकाVरkण संसारे कमपादे ु यं ाYो यदभवा/छतु ।
सव> सयभते
ू sि म/SAमतवमयेsप च कं याि>भवने
ु हे यं ाYाः पVरहर/तु यत ् ।
असस
वा जग
य य तेनासौ सखदःखयोः ु ु अगKय एव, मख ू तु ति
वनाशेन दःkखतः
ु ।
This world-appearance that is made of the five elements and seen everywhere in all directions is fully
unreal and is perishable (through knowledge).
(What can anyone want or discard in this unreal information whirlpool?)
What is there in this world for a wise man to want anything? When the Supreme principle of Brahman
alone shines as the reality everywhere, what is there that is wretched enough to be discarded by the wise?
Whether the world is real or unreal, the pains and pleasures cannot affect a wise man.
Only the fool worries about its destruction (as at death) (and is afraid of Moksha also).
आदाव/ते च य/नाि त वतमानेsप ततथा, योsभवा3चयसEाम त यासतैव CDयते ।
आदाव/ते च यसयं वतमानेव सदे व तत ्, य य सवW सदे व यात य सतैव CDयते ।
The ‘unreal’ does not ever exist in the past, present or future. (That which is not there cannot exist ever.)
One, who craves for this unreal, sees only the ‘unreal’. (He can never comprehend the Reality state ever.)
The ‘real’ alone exists in the past, present or future. He, for whom everything is ‘real’, sees only the ‘real’.
(He is never bothered about the unreal which does not exist at all.)
असयभतं ू तोया/तDच/Ebयोमतलादकं बाला एव अभवा3चि/त मनोमोहाय नोतमाः ।
बालो ह वतताकारै व तVर7तै
ु ः योजनैः संतोषमेयन/ताय दःखाय
ु न सखाय
ु तु ।
त मा/मा वं भवो बालो राम राजीवलोचन अवनाशमहालो7य "नयमाय सिु थरम ् ।
Only the immature foolish children will want the moon and the sky reflections in the water, believing them
to be real, and feel satisfied as if they have got the real moon and the sky; not the wise ones.
Only a child will feel happy with varieties of toys with their various functions; yet he will only end up
crying and lose his joy in the end, when they break into pieces.
Therefore, do not be a foolish child, hey Lotus-eyed Rama.
Observe the imperishable here (as the support of this perceived), and take shelter in the stable reality.
असददमkखलं मया समेतं िव"त वगणvय वषादता तु मा ते ।
सदह ह सकलं मया समेतं िव"त च वलो7य वषादता तु मा ते ।
‘All this along with me (ego of name and form) is unreal’ -thinking like this, be without sadness.
‘All this along with me (as the Brahman essence) is real’- observe this truth, and be without sadness.
वामी कwवाच
Valmiki spoke
इय7तवयथ
ु मनौ
ु दवसो जगाम सायंतनाय वधयेऽ तमनो जगाम
नातंु सभा कतनम
ृ करणा जगाम DयामाJये रवकरे ण सहाजगाम ॥
12
Vasishta spoke
रKये धनेषु दारादौ शोक यावसरो कः इ/EजालेJणाyCटे नटे का पVरदे वना ।

What is there to feel sad about the loss of wife and wealth (which are illusions produced by the mind)?
If the illusion created by magic is lost, what is there to lament about?
ग/धवनगर याथR भषते ू दषते
ू sथ वा अव
यांशे सताु दौ वा कः )मः सखदःखयोः
ु ु ।
What is there to feel happy or sad about the decoration or destruction of an imagined city?
What is there to feel happy or sad about the sons who are the products of ignorance (relationship idea)?
रKये धनेsथ दारादौ हष यावसरो ह कः वIायां ृ मगतणायां
ृ ृ कमान/दो जलाiथनाम ् ।
What is there to feel happy about the gain of a wife or wealth (which is like mirage water)?
What joy will be there for the thirsty travelers, if the mirage waters increase?
धनदारे षु वaे
ृ षु दःखं
ु य7तं ु न तटयः
ु वIायां
ृ मोहमायायां कः समाDवासवा"नह ।
If the wealth and family increases, one should feel sad, not happy.
If the delusory power of Maayaa increases who can get peace?
यैरेव जायते रागो मख ू याiधकतागतैः तैरेव भोगैः ाY य वराग उपजायते ।
नटे धनेऽथ दारादौ हष यावसरो ह कः पारावलो कन वेतैवरागं याि/त साधवः।
Those very enjoyments that make a fool get attachment when on the increase make a wise man feel
dispassionate. (A wise man does not bother about the loss or gain of anything. His dispassion is caused by
understanding the essenceless of everything. He has noting to seek for, and nothing to discard also.)
Where is the joy in discarding physically the wealth or the wife (and feeling oneself as a great ascetic)?
The noble ones understand the essencelessness of all, and thus get dispassion (without discarding anything
with effort, as an outward show of dispassion).
अतो राघव तवYो bयवहारे षु संि थतः नटं नटमपे ु J व ा,तं ा,तमपाहरु ।
Therefore hey Rama, be a knower; and even as you perform your duties as belonging to your royal status,
you regard the lost as lost; gain as gain (and do not feel agitated in any manner).
(Just go through the life-story without agitation, like passing through a magical misty cloud.)
अनागतानां भोगानामवा3चनमकg>मं ृ आगतानां च संभोग इ"त पिPडतलJणम।्
‘A natural lack of desires for enjoyments that are yet to come; and enjoyment of anything that is there’
This is the mark of a realized man (who has the vision of the Reality alone).
(If you want anything, then it shows that you believe in its reality. If you discard anything also, it shows
that you believe in its reality. So do not want anything or do not shy away from anything.
Just act the proper way at all times without transgressing the rules prescribed by the noble.)
संसारसंFमे Aयि म/Dछ/नाम/यातता"य"न तथा वहर संबुIो यथा नायास मढताम ू ्।
संसाराडंबर या य प3चरहते )मे सKयj`ना नानपDयि/त ु ये हता ते कबIयः
ु ु ।
(Your enemy is not the one you meet in the battlefield; but is the one disguised as the desire.)
In this wild maze of Samsaara, the enemy (delusion) who wants to kill you hides behind the desires.
Walk around carefully with full alertness, so that you do not get cheated by him.
Even the most learned who walk in this Samsaara-forest through the path (of learning) where the world
made of elements gets removed through intelligence (and the world is understood as made up of just some
combination of elements or atoms), fail to see the enemy concealed behind the desires, and end up in ruin.
ययाकयाiच
य7यैु व CDया
य य गता र"तः, पVरम`ज"त त या था न 7वiचि
वमला म"तः ।
य यासददमया था "नवता ृ सवव तष ु ,ु )ोडीकरो"त सवYं नाव
या तमवा तवी ।
If somehow (through dispassion or Vichaara process or whatever) one loses interest in the perceived, his
intellect becomes taintless and the mind never sinks in the desire mire. The non-existing Avidyaa never
hugs to her bosom an all-knower, for whom the interest in all the objects is gone, with the development of
the understanding that ‘This is not real’.
अहं जगZचैकमदं सवमेवे"त य य धीः आ थाना थे पVरय`य संि थता स न म`ज"त ।
13
‘I and the world and all these are the same’ (as the essence of Reality); with this understanding, whoever
remains freed of both attachment and detachment, such a person does not drown in this delusion.
शIं
ु सदसतोम9यं पदं ब
9यावलं
ु ^य च सबाAया_य/तरं CDयं मा गहाण ृ वम3च
ु मा ।
With the help of the intellect, hold on to that pure state in-between the existence and non-existence, and do
not grasp the ‘Seen’ which is perceived both inside (as conceptions) and outside (as solid objects); do not
leave it also (since it is not existent at all).
अय/तवरतः व थः सववासवविजतः bयोमवितट नीरागो राम कायपरोsप सन ् ।
Be extremely dispassionate (inside). Remain established in the knowledge of the Reality essence in all,
including yourself. Be free of all the Vaasanaas. Remain like the empty expanse of space Rama, without
any taint (unaffected by any perceived), even if you are engaged in performing actions (like others).
य य नेZछा वा"नZछा Y य कमणः "तटतः न त य ल,यते Yा पTप>मवाKबभः ु ।
The stabilized intellect of a knower, who does not have likes or dislikes when performing actions, is
untainted like the lotus leaf by waters.
दशन पशनाद<"न मा करोतु करोतु च तवेि/Eयमनो गौणं वम"नZछो भवामवान ् ।
Let the worthless mind with the senses do or does not do the actions of seeing, touching etc; you (as the
Reality-awareness) remain without wants and be established in the Aatman.
(What matters, what sense information reaches the brain? What is there to avoid purposefully?)
ममेदमयसfतमि/Eयाथ
ू R भव/मनः मा "नम`जवमjनः स/मा करोतु करोतु वा ।
यदा ते नेि/Eयाथी: वदते cद राघव तदा वYातवYानः समतीण ु भवारण ् वः ।
Without getting absorbed in the unreal sense-objects with the ideas of ‘this is mine’, do not drown in the
delusion-waters; but without sinking (but swimming on the surface), be absorbed in the sense objects or be
away from them. When the pleasures of senses do not interest you Raaghava, (even when experiencing
them), then you are truly realized and have crossed over the ocean of worldly existence.
आ वादतेि/Eयाथ य सतनोरतनोरप अ"नZछतोऽप संप/ना मि7तरथ ु वशातव ।
When there is wholly no interest at all in the sense objects (by seeing only the essencelessness in them),
whether you have a body or do not have a body (through conceiving a body or not conceiving it),
liberation-state if true knowledge will be yours with ease, even if you are not after it.
(Shiva, Vishnu and others conceive particular forms for themselves, though inwardly they do not identify
with any form as such.)
उZचैःपदाय परया Yया वासनागणापुपा
ग/धमवोदारं चेतो राम पथ7कw ृ ु ।
Rama, separate the mind from the hosts of Vaasanaas, like separating the excessive fragrance from the
flowers, through the supreme understanding, in order to attain the Highest state.
संसाराKब"नधावि
ु म/वासनांबुपVर,लते
ु ये Yा नावमाNढा ते तीणा Sु|डताः परे ।
Those who have boarded the ship named ‘Knowledge’ in this ocean of Samsaara filled with waters of
Vaasanaas, they alone have reached across; others sink inside the ocean.
Jुरधारामतया iधया परमधीरया वचायामन वं ततः वपदमावश ।
With an intellect as sharp as a knife (because of Vichaara), which is courageous (through dispassion),
analyze the principle of the Aatman, and get established in your true essence.
यथा तववदः ाHना Hनानबंृ हतचेतसः वहरि/त तथा राम वहतbयं न मढवत ू ्।
जीव/म7ताु महामानो "नयत,ताृ महाiधयः आचारै रनग/तbया
ु न भोगकपणाः
ृ शठाः ।
You must wander in this Samsaara-jungle like the men of wisdom whose minds have expanded with
knowledge; and not like a fool (shrunk in delusion).You must follow the conduct of the JeevanMuktas who
are noble, who are always satisfied, and who are highly intelligent (freed of delusion); not that of the
rascals who are drowned in the enjoyments of the senses.
न यजि/त न वा3छि/त bयवहारं जग
गतं सवमेवानवत ु /ते पारावारवदो जनाः ।
भाव याभमान य गणानां ु यशसः iयः न 7वiचकपणा ृ लोके महा/त तवदशनः ।
Those men who have understood both the Vidyaa and Avidyaa, they neither reject, nor go after the affairs
of the world; but just do whatever has to be done. The great ones who have realized the truth, never madly
chase the power of penance or the Siddhis, or the qualities of fame and wealth, in this world.
14
सश
ु ू/येsप न kख
य/ते ये दे वो
याने नसि=गनः "नय"तं च न म3चि/त
ु महा/तो भा करा इव ।
वगतेZछा यथाा,तbयवहारानव"त ु नः वचरि/त सम/नIाःु व था दे हरथे ि थताः ।
Those great men with detachment do not swerve from their path like the Suns (descended on this earth).
They do not feel sad in complete emptiness (when nothing is there as real) or get attracted by the pleasures
in the gardens of the heaven (thinking them to be real). Freed of all wants, performing those actions which
naturally befall them, and established in their essence, the wise men ride the chariot of the body, with their
heads held high (like emperors).
वमप ा,तवा}ाम ववेकमममाततं Yाबलेन चानेन Yाने व थोsस स/दर ु ।
पटां Cिटमवट_य "नमानो गतमसरः वहराि म/भवः
ु पीठे परां सIमवा, यस ।
व थः सवहतयागी
R दरालोकन
ू वा3छनः परां शीतलताम/तरादाय वहरानघ ।
Rama, you shine with the beauty of knowledge now. You also have attained so much discrimination.
By your perfection in understanding, you are well established in the true knowledge of the Self.
Having a clear vision, freed of vanity and envy; wander in this pedestal of earth.
You will attain the highest state (of the vision of Truth as your very nature).
Remain as the essence of Reality without the ego-sense; discard all harmful ventures (as forced by the
Vaasanaas). Keep away the sense attractions.
Fill your mind with the Supreme coolness and wander about freely, hey Taintless Rama!
वािम कwवाच इथं iगरा वमलया वमलाशय य रामो मने ु ः सपद मषृ ्ट इवावभासे Yानामते
ृ न मधरेु ण
वरािजता/तः पणू ः शशा=क इव शीतलतां जगाम ।
Vaalmiki spoke: By these taintless words, uttered by the Sage of taintless mind, Rama immediately shone
as if wiped clean of all dirt. He attained the coolness of the heart like the full moon with the sweet nectar of
knowledge shining inside.
Rama spoke
भगव/सवधमY सव वेदा=गपारग आDव त इव "तठाम शIाभभ

ु वदि7तभः
ु । उदाराkण वव7ता"न
पेशला/यदता"न
ु च ोतंु ति,तं
ृ न गZछाम वचांस वदत तव । जाया राजससािव7यः कथनावसरा/तरे
उपितभवता ो7ता शा >ैः कमलज/मनः ।
Bhagavan! You know all that is righteous! You have mastered all the Scriptures.
I feel soothed by listening to your words filled with extreme clarity. I do not think I have had enough of
your words as you explain the Truth with such lucidity, using words which are meaningful, literally
excellent, filled with strange stories and which rise up like the sun dispelling darkness.
You were discussing the categories of Rajas and Sattva in Jeevas, and you explained about the emergence
of Lord Brahmaa according to the scriptures.
Vasishta spoke
[Reality is just a quivering state of potential states of perceptions; and that quivering nature alone is seen as
all the forms of Devas, and other beings. If you do see divisions alone as real, then the Reality can exist as
countless Brahmaas, Vishnus and Shivas; and also as the countless cosmic eggs of various types.
If you do not see divisions as real, nothing exists except the Reality state.]
बह"नू SAमलJाkण श=करे /Eशता"न च नारायणसह~ाkण समतीता"न राघव । अ/येषु च वiच>ेषु SAमाPडेषु च
भVरशः
ू नानाचारवहाराkण वहरि/त सह~शः । तयकालमन/ते
ु षु काला/तरभवेषु च जगसु ोfवयि/त
बह/य/या"न
ू भVरशः
ू । तेषाम^जोfवाद<नां SAमाPडेषु दवौकसां उपतयो महाबाहो वiच>ा_यिथता ु इव ।
Lakhs of Brahmaas, hundreds of Indras and Shivas, thousands of Naaraayanas have completed their life
cycles, Raaghava! There are other types of Brahmaandas too. Thousands of such Devas live there with
different cultures. Simultaneously different types of gods rise abundantly in different creations separated by
space-measures. The rise of those gods like ‘Lotus-borns’ and others in the cosmic eggs is indeed amazing
like magic, hey Mighty-armed Rama!
15
(There is no fixed rule of how the Creation should occur.

Any mind can conceive any creation with any identity, like the Aeindavas, the ten sons of Indu.)
कदाiचसटयः
ृ शाbयः कदाiचपTजोfवाः कदाiचदप वैणbयः कदाiच/म"न"नम ु ताः ।
Sometimes the creations come out of Rudra. Sometimes they rise from Brahmaa, the Lotus born.
Sometimes they rise from Vishnu. Sometimes Munis also become the Creators.
कदाiचद^जजो SAमा कदाiचसललोfवः अPडोfवः कदाiचतु कदाiच`जायत बरात ् ।
Sometimes Brahmaa is born from the lotus (heart of another Superior entity); sometimes from waters (just
the Vaasanaa-collections); sometimes from the egg (as a seed from another creation); sometimes from the
sky (of emptiness).
कि मि/DचदPडे uयJोsकः कि मि/Dचदप वासवः कि मि/ च
पPडर<काJः ु कि मि/Dच
uयJ एव ह ।
In some cosmic egg, three-eyed Shiva is the Sun (the witness essence of all); in some Indra; in some
Vishnu; in some the Three-eyed alone.
कदाiचभरूभसटौ
ू ृ नीर/तwसंकटा क याि/च/नरनीर/ा क याि/चyभधरावता ू ृ ।
भरभ/मPमयी
ू ू ृ काiचकाiचदासीCष/मयी आसीहे ममयी काiचकाiचताpमयी तथा ।
Sometimes the earth (the stage of creation) was created densely filled with trees; sometimes densely filled
with humans; sometimes filled with mountains only. Sometimes the earth is filled only with mud;
sometimes only with rocks; sometimes only with gold; sometimes with only copper.
इहै व का"न iच>ाkण जग/य/या/यथा/यथा अ/या/येकैकलोका"न "नमहाK यप का"नiचत ् ।
अन/ता"न जग/यि म/SAमतवमहाKबरे अKभोiधवीiचजलवि/नम`ज/यfवि/त
ु च ।
यथा तर=गा जलधौ मगतणाृ ृ मरौ यथा कसमा"न
ु ु यथा चते
ू तथा वDवiयः परे ।
(Where are these worlds situated? Inside the very essence that is shining as you, me and all.
Your vision of other worlds is blocked by the vision of the particular mind you are endowed with.
Each mind is different and exists in its own world perception, be it a Rudra, or Brahmaa or Vishnu.
What great gain is there in seeing any world of any imagined entity?
The common essence of all is Reality alone.)
Here alone (inside the essence of Reality within you) exist multifarious universes, each different from the
other; extremely strange and different worlds; some filled with only darkness. In the huge sky of the
principle of Brahman countless worlds rise up and disappear like waves. Like the waves in the ocean, like
mirages in the desert, like the flowers in the mango tree, worlds rise in the Supreme.
भानोगण"यतंु श7या रिDमषु >सरे णवः आलोलवपषो ु SAम तवेन जगतां गणाः ।
यथा मशकजाला"न वषादवाकला"न ु तु उपयोपय नDयि/त तथेमा लोकसृ टयः ।
If it is possible to count the dust particles floating in the sunlight, the hosts of flickering world-particles in
the Brahman-principle also can come under the count. Countless swarms of mosquitoes rise and die
repeatedly in the monsoon; so do the created worlds in Brahman.
न च वYायते क माकालाभ"ृ त चागताः "नयागमापायपरा एताः सगपरं पराः ।
अनादमयोsवरतं फरि/त ु तर=गवपवा
ू पवW
ू कलाभूवं ततः पव ू तरं यथा ।
(When did all this start? As long as the delusion is there, the worlds are always there with a past reaching
beyond our comprehension.)
It is not known from which time-mode, these succeeding creations started forming. They always are there
rising and melting away. Without beginning at any time, they keep rising without stopping like waves;
following one after the other imitating the previous one.
(This world is there imitating a previous one; the previous one was there imitating its previous one; and so
you can go on and on ad infinitum. So it is with the future also.)
भवा
ू भवा
ू ल<य/ते ससरासरमानवाः
ु ु सVरतर=गभ=jयैव सम ता भतजातयः ू ।
All the varieties of beings like humans, Suras, and Asuras rise again and again and dissolve off like the
ever-breaking waves of a river. (There will always be classes of beings each higher than the other or lower
than the other, as per the dominance of the particular Guna.)
यथेदमPडं वैVर3चंतथा SAमाPडप=7तयः याः सह~ाः पVरJीणा ना|डका वसरे िवव ।
अ/याः सं"त व
य/ते वतमानशर<रकाः ा/ते SAमपरु या य वतते SAमणः पदे ।
16
SAमPय/या भवयि/त SाAKयो SAमपरiयः

ु पन
ु ताDच वन=oयि/त भवा
ू भवा
ू यथा iगरः ।
SAमPय/या भवय/तः ि थताः सगपरKपराः घटा इव मदो ृ राशाव=करे ु पलवा इव ।
This particular cosmic egg (where you exist) belongs to this particular Brahmaa.
Like this, thousands of rows of cosmic eggs have passed away like the hours in a year.
In the ever-increasing expansive state of Brahman, numerous other Brahmaas (Creators conceived by those
Jeevas of those worlds) with changing forms exist in the cosmic eggs at present.
Various other amazing worlds of Brahmaas like this with their own Brahmaas rise up again and again and
dissolve off like the words rising from the mouth. Various other amazing worlds of Brahmaas like this stay
in the Reality state like pots in the clay heap, like the leaves in the sprout (ready to appear as the Jeeva-
experiences).
याव
SAम iचदाकाशे तथा g>भुवनiयः फाराकारवकाराsयाः ेoयमाणा न क3चन ।
(All these countless cosmic eggs vanish off into nothingness when analyzed through Vichaara.)
The wonder of three-worlds exists in the Chit expanse of Brahman with different forms and different
characters till only when they are not analyzed in the mind.
उ/म`ज/यो "नम`ज/यो न सया ना,यसिZयः जडारं भा वत/व/य ता एव खलता इव । तर=गसमधमPयो
Cटनटशर<रकाः सवासां सिटराशीनां
ृ iच>ाकारवचेिटताः iच>ाकारवकाराDच iच>Nपा ह सटयः
ृ । bय"तVर7ता
न सवषां
R सम ताः सिट
ृ Cटयः तवYवषये राम सललादव वटयः
ृ । आयाि/त सटयो
ृ दे वा`जलदादव वटयः
ृ
bय"तVर7ता न सवषां R सम ताः सिटृ Cटयः, bय"तVर7ता EवाKभोiध वाट<लाः शामलेVरव ।
These rising and dissolving wondrous creations are not real; not also unreal.
They rise from the deluded fools and spread out like creepers in the sky.
They are like the waves. Even as you keep watching, they disappear. All these hosts of creations are
variously designed. Each of them is filled with different type of beings. The creations differ in all aspects in
various ways. Yet all these perceived worlds are not exceptional for each perceiver.
(Each perceiver sees a world suited to his Vaasanaa content.)
However, all these creations do not differ from each other for the ‘knower’ like the rains are not different
from the waters. (He sees them like a downpour of Brahman state only.)
All the various creations pour out like rains from the Supreme.
All these perceived worlds are not different from each other in essence.
They differ from each other just like the various parts of the Shaalmalee tree, like the water-absorbing
roots, trunk, branches, leaves and seeds are all the same in essence.
इह सिटस
ृ ु पुटासु "नकटा
ृ सु च राघव परमा/नभसो जाता त/मा>मलमालका ।
कदाiचथमं bयोम "तटामiधगZछ"त ततः जायते SAमा bयोमजोsसौ जाप"तः ।
कदाiचथमं वायःु "तटामiधगZछ"त ततः जायते SAमा वायजो
ु sसौ जाप"तः ।
कदाiचथमं तेजः "तटामiधगZछ"त ततः जायते कता तेजसोsसौ जाप"तः ।
कदाiचथमं वाVर "तटामiधगZछ"त ततः जायते SAमा वाVरजोsसौ जाप"तः ।
कदाiचथमं पBवी
ृ फारतामदगZछ"त ततः जायते SAमा पाiथवोsसौ जाप"तः ।
इदं चवाVर संपीdय प3चमं वधते यदा तदा त`जात एवैष कwते
ु जागतीं )याम ् । कदाiचद,सु वायौ वा फारे वाप
तेजस वयं संप
यतेऽक मापमा/क"तभावतः
ु ृ ।त याथ श^दो वदनाकदाiच`जायते पदाकदाiचदं शाyपृ टा
वा
कदाiचलोचनाकरात ् । कदाiचपwष ु य नाभौ पTं जायते ति म/संवधते SAमा पTजोsसौ कm"ततः ।
(There is no fixed rule for any creation. Anything may rise at anytime, or not rise also.
The Knowledge texts also vary according to the nature of the Creation.)
Raaghava, in these creations which are thriving and diminishing, the subtle elements which have only the
taint of delusion as their essence, rise from the Supreme space, in variety of ways.
Sometimes the sky gets established as the first element; then raises Brahmaa, as the sky-born creator.
Sometimes the wind gets established as the first element; then raises Brahmaa, as the wind-born creator.
Sometimes the fire gets established as the first element; then raises Brahmaa, as the fire-born creator.
Sometimes the water gets established as the first element; then raises Brahmaa, as the water-born creator.
Sometimes the earth gets established as the first element; then raises Brahmaa, as the earth-born creator.
17
When the fifth element rises overpowering the four; then only, he starts his creation work as soon he is
born. When the water, wind, fire element is in excess, then he conceives himself any part of Prakrti.
Sometimes he produces Vedas out of the mouth; sometimes from feet; sometimes from the eyes or even
from the hands. (What is what is an imagined shape rising from Brahman-Reality- call it feet or mouth; all
are just the same.) Sometimes a lotus arises from the navel of Vishnu and then the Brahmaa becomes the
lotus-born. (The Jeevas can have any story of Brahmaa or any theory of creation as per their conceiving
nature. It will be true for them only.)
मायेयK व,नव
Fाि/तमBयारiचतच )का मनोरा`यमवालोलसललावतसु/दर< ।
कमवा यां वद Y,तौ कथं संभवतीह ते 7वiच
बालमनोरा`यमदं पयनुय`यते ु ।
This is the power of delusion; this is Maayaa; a dream due to delusion; a wheel falsely created; a pretty
damsel sporting in the moving waters of the mental kingdom.
Tell me; for you a prince of Raghu dynasty, how this world rises from the Brahmaa, the principle of
knowledge? (Your idea is based on what you have studied here as the Vedas.)
(Each world will have its own creation theory of causation based on its Knowledge texts.)
It is something like contradicting the occurrences happening in the mind-kingdom built by a child (where
each child can have its own conception).
कदाiचदं बरे शIे
ु मन तवानुर3जनासौवणW SAमगभW च वयमPडं वतते ।
कदाiचदे व पwषो
ु वीयW सज"त
ृ वाVरkण त माजायते पTं SAमाPडमथवा महत माजायते ।
SAमा कदाiचfा करोऽ,यसौ कदाiच
वwणो SAमा कदाiच
वायरुPडजः ।
Sometimes in the pure space of Chit, the Brahmaa comes out of a golden egg, coloured by the taint of the
mind. Sometimes the energy is produced in the waters by the form of Vishnu, and from that a lotus is born;
or a huge Brahmaanda is born from that.
Sometimes Varuna is the Brahmaa; Sometimes Vaayu is the Brahmaa; sometimes he is the Sun.
(After all every one is just a shape with a name, with the Brahman essence common in all.)
एवम/तवह<नासु वiच>ाि वह सिटष ृ ु वiच>ोपतयो राम SAमणो ववधा गताः ।
In this manner Rama, in various strange types of creations that happen here, Brahmaas (Creators) also rise
up in various strange manners.
"नदशनाथW सटे
ृ तु मयैक य जापतेः भवते कiथतोपितन त> "नयमः 7वiचत ् । मनोवजKभणमदंृ संसार इ"त
संमतं संबोधनाय भवतः सिट)म
ृ उदाcतः । सािवकmभतयो
ृ याDच जातयDचेथमागतः इ"त ते कथनायैषा
सिट)म
ृ उदाcतः।
Just to give you an example, I told you about one Creator (of this creation). There are no fixed rules as such
in these occurrences! It is a proven fact that this worldly existence is just a play of the mind.
I gave you just a casual example of one creation to make you understand the truth of this all.
The beings made of Sattva (nobility of mind) alone rise up like this in various manners (as creators).
I mentioned these varieties of creations to explain to you the fact of how Creators made of pure Sattva rise
up as per the conceptions of the Jeevas (of those particular creations.)
(Jeevas and their creators, both are a single set of delusion, each rising as a counterpart of the other.)
पनः
ु सिटः
ृ पनना
ु शः पनद
ु ःु खं पनः
ु सखंु पनरYः
ु पन
ु त`Yो ब/धमोJCश: पनः ु । पनःु सिटकरा
ृ ऽवीतवीत नेहCशः
पनः
ु द<पा इव कतालोकाः
ृ शाKय/यfवि/त
ु च । दे होपतौ वनाशे च द<पानां SAमणामप कालेनाiधकतां य7वा
नाशे भेदो न कDचन । पनः
ु कतं
ृ पन
ु >ेता पनDच
ु
वापरः कलः पनरावत
ु ते सवW च)ावततया जगत ् । पुनः
म/व/तरारKभाः पनः
ु कपपरKपराः पनः
ु पनः
ु कायदशाः ातः, ातरहो यथा लोकालोककलाकालकलनाकलता/तरं
पनःपनः
ु ु ं
इदं सवW न कचन पनःपनः
ु ु ।
Again creation; again destruction; again sorrow; again happiness; again an ignorant; again a knower; again
the conceptions of bondage and liberation; again the creators; again the attractive visions that are not gone,
and gone! Like the lights lit in the lamps they get extinguished and light up again. In the creation and
destruction of forms, for both the lamps and the Brahmaas there is not the least difference except for the
excess time-span Brahmaa has before he gets extinguished, unlike the lamp which flickers for just a short
time. (Like the lamp lasting till the oil finishes, these Brahmaas also stay as long as delusion stays.)
18
Again Krta Yuga; again Tretaa; again Dvaapara; again Kali; everything rotates again and again even as the
wheel of the world rotates without stop. Again the start of Manvantaras; again the succession of Kalpas
(Brahmaa-spans); again and again the spur of activities of the morning!
Like the morning and night, the divisions of deluded states with their divided time spans of life of various
measures (from Brahmaa to a worm) keep on occurring and disappearing!
Again and again everything! Again and again nothing at all!
अनाहते त,तेऽयःपPडेऽनलकणा इव इमे भावाः ि थता "नयं iचदाकाशे वभावतः ।
कदाiचदनभbय7तं कदाiच
bयि7तमागतं इदमि त परे तवे वJ ृ इवातवम ् ।
In the heated molten iron that is not solidified yet, the sparks of fire stay within; so also all these perceived
states (limitlessly) stay within the Chit-expanse by its very nature. Sometimes they are not manifest;
sometimes they come into existence. All this exists in the Supreme principle like the tree in seasons
(blossoming or drying up as per the seasonal effects).
iच प/द एव सवामा सवदैवेCशाक"तः ृ यद मा`जायते सग
वी/दवमव ु लोचनात ् ।
iचतः सवाः समायाि/त संतताः सिट ृ Cटयः त था एवा,यत थाभा च/Eादव मर<चयः ।
The quiver of Chit alone is the essence of all (as the Knowing awareness and its objects of Knowledge).
It is always like this state only; and from it rises the perceived (of varieties of creations) like the double
moon vision from the eye. All the various visions of the creations rise from the Chit-state without any limit;
are in it, yet are not in it; and rise like the light rays from the moon (like the worlds from the borrowed light
of the Chit-sun).
न कदाचन संसारः कलायं राम ससदा, सवश7तावसंसारशि7तता व
यते यतः । न चेवैदं कदाiचतु साधो
जगदनीCशं, सवश7तौ ह संसारशि7तता व
यते यतः महाकपावiधः कालेन संसाVरतयेIया, न भवयि/त संसार
इदानीम"त य`यते
ु । YCया सवमेवेदं SAमैवे"त महामते नाि त संसार इयेतदपप
यत
ु एव च । अYCया
वविZछ/नसंसारवादनारतं "नया संसारमायेयं मBयापीहोपप
यते । पनःपनDच
ु ु भाववा/न कदाiचदनीCशं
जगदयेतदय7तं
ु न मषा
ृ रघन/दन
ु । अनारतपतEपा
ू दशो Cटा वनDवराः वनाशीदं जगसवम"त कं
नोपप
यते । सव>ोदतच/Eाका दशो Cटाः ि थराचलाः अवनाश जगसवमय,यवतथोपमम ् । न तदि त न
यति म/नेकि मि/वतताम"न संकपकलनाजालमनाrये नोपप
यते ।
(Is the world that is seen real or unreal? Is it stable or unstable?
As long as you see the world, you can have any theory to suit your mind. All views are true to the particular
mind-sets. In truth, the world is not existent even as a conception in the Reality-state of Knowledge!)
Rama, this sliding state of perceived known as Samsaara is never an absolute independent reality; because
the absence of Samsaara-state alone exists in the Reality state which is all powerful.
(Reality state is completely free of delusion; and so the world cannot exist in it.)
Hey Rama, it is not that the Jagat with its changing patterns of perception is not like this anytime; because
the Samsaara-state as the span of the huge Kalpa indeed exists in the Reality state which is all powerful
because of the fuel of Samsaara within (as the seed).
(This world is seen because of the state of delusion and so is there. You cannot deny it also.)
It is only proper to state that this Samsaara will not exist in the future by the acquirement of knowledge (of
Reality). (Correct Knowledge indeed stops the world appearing as a reality in the future.)
‘In the eyes of the knower all this is Brahman alone; therefore the worlds do not exist at all for him.’
This statement hey intelligent Rama, is a proven fact indeed. (How can you see the world, when you see
Brahman alone? After seeing the rope, can you still see the snake?)
In the eyes of the ignorant, since he continuously experiences the world as real, this world is always there
for him though unreal. This also is a proven fact.
Hey RaghuNandana, since again and again the world appears (by the delusion state of the minds), the
statement that ‘the world is not other than what gets seen’, is also not a wrong one at that.
The lightning streaks which fall in all the directions incessantly are momentary existences only, and perish
the moment they appear. Similarly whatever gets seen as the world scene is also momentary only and
perishes the moment it rises. Is this fact also not acceptable?
The directions are always stable with the appearance of the moon and sun; and the mountains always
appear stable; so the world is an imperishable state of existence; this statement is also not untrue.
No object of conception is there which is not acceptable in the all pervading, nameless essence of Reality.
19
पनःपनVरदं
ु ु सवW पनम
ु रणज/मणी पनः
ु सखं
ु पन
ु द ःु खं पनः
ु करणकमणी पनराशाः
ु पनbयम
ु पनरं
ु भोधयोEयः ।
अ_यदे
ु "त पनः
ु सिटः
ृ ववदकभा यथा । पनद
ु याःपनदवाः
ु R पनलका/तर)माः
ु पनः
ु वगापवगहाः
R पनVर/Eः
ु पनः
ु
शशी पनना
ु रायणो दे वः पनद
ु नुसतादयः
ु पनराशाचलZचाwच/Eाक
ु वwणा"नलाः ।
Again and again all this; again deaths and births; again happiness; again suffering; again performance of
actions; again the directions; again the oceans and mountains!
Again raises the creation like the sunlight cutting through many windows of minds!
Again Diti’s sons; Again the shining Devas; again the various types of worlds; again the desires for heaven
and final beatitude; again Indra, and again the moon! Again Lord Naaraayana; again the sons of Danu;
again the directions shining beautiful with the movement of the moons, suns, waters and winds!
समे
ु wकkणकाका/ता सAयकेसरशालनी पणा ू फmतोसरोदे "त रोदसी नलनी पनः ु ।
The lotus with its beautiful golden pericarp of Meru Mountain, and the filaments of the Sahya mountain
range, complete with all its countless petals, again rises in the empty sky in a fully blossomed state.
(Perceived world is like a lotus seen in the sky-emptiness. It can rise again and again, a countless times.)
bयोमकाननमा)Kय वगयंशुनखोकरै ः तमःकVरघटा भेतंु पनभा ु करकेसर< ।
पनVर/दDचल
ु ु वZछम3जर<स/दरै
ु ः करै ः करोयमतमाAलाद
ृ दjवधमखमPडनम
ू ु ्।
The Sun-lion (Knowledge) again occupies the forest of the empty expanse of the sky, and starts piercing
the cloud (of ignorance) causing the darkness, with its sharp nails of rays (of Vichaara process).
Again, the moon with its pleasing cool rays rising like the beautiful white clusters of flowers, decorates the
face of the direction-lady (as a JeevanMukta’s vision of the world as Brahman).
पनः ु वगतरोः पPयJयवातसमीVर
ु ताः पत/तीह वन/ना=गाः
ु पPयकपपराशयः
ु ृ ु ।
Again, the heaps of broken pieces of faded flowers of merits fall from the heaven-tree, blown by the winds
of the reward limitation of merits.
पनः ं
ु काय )यापJैः संसारारKभनामकं कiचपटपटं कवा
ृ या"त कालकप3जलः ।
Again, the partridge of Kaala (as the essence of the creation) with its wings of actions and rites flutters its
wings namely the start of the Samsaara, and flies off.
पनVर/Eादक
ु े याते स`जमा थाय केवलं आययपरदे वे/Eषपदः वगप=कजम ् ।
Again, the Indra and his group of Devas vanish off, and another bee of Deva-king with all its rightful
decorations of riches sits on the lotus of the heaven, which is left unoccupied.
पनः
ु कालं कतापतं
ृ ू कलषीकwते
ु ु कलः सच )णमवाKभोiधं वIोऽवकरा ृ "नलः ।
पनः
ु कालकलाले
ु न कतभतशरावक
ृ ू ं च)मावयते वेगादज~ं कपनामकम ् ।
पननरसतामे
ु "त जगद तशभि
ु थ"त अ_यासीभतसं
ू कपं संशुकमव काननम ् ।
पनरक
ु गणेविjनदjधान/तकलेवरं सवभताि
ू थसंपणW
ू जगदे "त Dमशानताम ् ।
पनः
ु कलाचलाकारपकरावत
ु ु वषणैः नयfवबहफ
ृ ृ े नां ययेकाणवतां जगत ् ।
पनःु संशा/तवाvवंबुVर7तं सकलव तभः ु तदपव
ू मवाकाशं जगदाया"त श/य ू ताम ् ।
Again, the Kali (the era of ignorance) taints the purified Kaala (of the eras of righteousness), like the wind
scatters dust on the ocean where Vishnu is resting. Again, the Kaala-potter starts making the covered jugs
of beings, and rotates fast the wheel named Kalpa (creation-span) a million times. Again, the world loses its
righteous ways and becomes a wasteful existence, with its repeat of conceptions, like a forest that dries up
without water. Again, the world turns into a cremation ground with the bones of all beings scattered all
over, with the countless bodies burnt in the fire of the blazing group of suns (at dissolution time).
Again, with the heavy downpour of the waters from the dark cloud-lotuses of the size of Kula Mountain,
the world turns into a single stretch of ocean with the creation bubbles dancing on the foam (of delusion).
Then again, with all the elements like wind and water subdued, with all the objects gone, the world
becomes empty like the sky, a scene of utmost uniqueness.
पनः
ु क"तपया भ7वाु समाः समरसाशयः जीवतं जीणया त/वा पनः ु वाम"न ल<यते । पनर/ये
ु न कालेन तथैव
जगतां गणा/मन तनो"त वै श/ये
ू ग/धवनगरं यथा । पनः
ु सगसमारKभः लये सवसंभवः सवW पनVरदं
ु राम
च)वपVरवतते । कमेति म/महामायाडंबरे द<घशंबरे राम सयमसयं वा "नणयं
R यदहोZयते ।
20
Again, after enjoying the life for many years in the same way, the Jeeva-state of creation again dissolves
into the essence within, with its body deteriorating slowly. Again after a long time, the mind conceives
hosts of worlds in the emptiness like the illusory cities of Gandharvas.
Rama, again the excitement of creation, and again the end of all at the dissolution time!
Everything Rama rotates like a wheel again and again.
Rama, what is there to be pointed out as real or unreal, in this great show of delusion, rising like a magical
feat of Shambara!
(Like meaningless stories imagined again and again, the Jeevas and their Creators rise up like dust-storms
again and again from emptiness only. You are caught in one of the dust storm of some creation of some
Creator. Get out of the very idea of Creation itself through the attainment of Knowledge Supreme.
You will never ever get caught in any other creation anymore. You will be free of delusion at all times; and
not bother about any perceived world anywhere in any universe.)
दाशराrया"यक
ू े वेयं राम संसारच )का कपनारiचताकारा व तश/याु ू न व ततःु ।
Rama, this wheel of worldly existence is like the story of Daashoora. It is made of imagination. It is not real
and is empty of everything.
अवरलमदमाततं वकपैरसददतै ु रप तैि
वच/Eकपैवरiचतमसतानप/नसयं
ु जगदह तेन वमढता ू कमथा
ु ।
This perceived that is experienced by you as a world is an endless expanse that spreads out limitlessly.
It is made of conceptions only and rises as unreal only, like the vision of the double-moon in the infected
eye. It is the real that is covered by the unreal. Why then should you feel such confusion?
)यावशेषबहला ु भोगैDवयहताशयाः नापेJ/ते यदा सयं न पDयि/त शठा तदा । ये तु पारं गता बIे ु Vरि/Eयैन
वशीकताः
ृ त एनां जागतीं मायां पDयि/त करgबववत ् । तZछं
ु तां जागतीं मायां Cवा जीवो वचारवानहं कारमयीं
मायां यजयहVरव वचम ् ।अस7ततां ततोऽ_येय पना
ु राम न जायते Jे>ेवप iचरं "तट/बीजं दjधमवािjनना ।
आiधbयाiधपर<ताय ातवा
य वनाशने यत/ते शर<राय हतमYा तु नामने । वम,यYवदY य शर<र य
समीहतं मा संपादय दःखायु भवामैकपरायणः ।
Always engaged in countless actions, minds hankering after wealth and pleasures, these blockheads have
no interest in the enquiry of truth and do not see the truth at all. Those who have transcended the
intellectual level, those who are not controlled by the senses, they see the illusion behind the world like the
Bilva leaf in the hand. The Jeeva who is given to the Vichaara process sees the delusion state of the world
as lowly and idiotic; and discards off the delusion like a snake discarding its skin. Then he gets disinterest
in the world-state (and stops believing in its reality). Rama, later he never gets reborn as another person
(and stays with the same conscious state continuing as a single entity, even if the non-existent body dies),
like a burnt seed does not sprout again even if left in the field fertile with Vaasanaas: whereas the ignorant
try to pamper the ‘body’ alone which suffers from physical and mental afflictions, and can die at any
moment, today or the next morning; but do not strive for the knowledge of the Self.
You do not go after the bodily requirements alone and suffer like the ignorant, Rama!
Be only established in the awareness of your essence.
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ि!थ#तकरणं चतथ
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART FOURTEEN
(DAASHOORA UPANISHAT)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Rama spoke
दाशरा*या#यक
ू े वेयं सखसं
ु सारच.का क पनार1चताकारा व!तश2ये ु ू #त कं भो ।
Hey Prabhu, you mentioned that this happy wheel of the Samsaara is like the tale of Daashoora; just made
up in imagination and empty of everything. What does it mean?
Vasishta spoke
जग2माया!व7प!य वणना8यपदे शतः दाशूरा*या#यकां राम व9यमानां मया शण ृ ु।

Hey Rama! Listen attentively to the story of Daashoora which when described in detail, will reveal the
delusory nature of the world.
अ!यि!म2वसधापीु ठे व1च<कसम=मः
ु ु ु मागधो नाम व*यातः ीमा>जनपदो महान ्
कद?बवनव!तारतालावलतजAगलः व1च<वहग8यहसवा
ू Bचयमनोहरः स!यसंकटसीमा2तः परोपवनम
ु ि9डतः
कमलोपलकDवारपण ू सवसEरतटः उयानदोलावलस ललनागेयघंुघमः ु #नशोपभHतकसमनीर2Iवशखाव#नः
ु ु ु ।
There is on this pedestal of the earth, a great country of Magadhas (Maagadha) filled with varieties of
flowering trees.
[When explained the Upanishad way, this description of the city of Magadha refers to the perceived
phenomenon namely the world.
Pedestal of earth is the stage where Vaasanaas get fulfilled.
‘Maga’ means magic, sorcery; in other words Maayaa the illusory power of Brahman.
‘Magadha’ means the land which s covered by Maayaa.
Flowering trees are the Jeeva states.]
It was situated inside a wild forest region filled all over with Kadamba trees and surrounded at the borders
by the Taala trees.
[Kadamba trees are the Devas; Taala trees are the men of wisdom who stand tall by their learning.]
It was extremely beautiful with a wondrous landscape filled with varieties of many colored bird clans.
[Many species of many varieties exist in various perceived worlds of their own like the birds which are
ignorant and are incapable of doing any Vichaara. ]
Thick grassy terrain bordered the forests. It was adorned by beautiful well-maintained gardens.
[The grassy terrain refers to the merits acquired by the people.
The gardens refer to the heavens abounding in pleasures.]
All the lakes were covered fully by lotuses of white, red and blue colours till the shoreline of the banks.
[The lakes refer to the brimming waters of experience of each Jeeva which is covered by the tri-coloured
lotuses of Gunas- white, red and blue, Sattva, Rajas and Tamas.]
The melodious murmuring of songs sung by the pretty maidens playing on the garden swings filled the air.
[Pretty maidens refer to the desires.]
The ground was thickly covered by flowers that were used up at night, as if by the arrows of Manmatha.
[The earth covered by used up flowers; means that the life of the ignorant was covered by the wasted days
spent in passion and lust.]
त<ैकि!मि2गEरतटे कKणकारसमाकले
ु कदलLख9डनीर2Iनीपग मवरािजते
ु पपौघ!फज
ु ू द#नले केसराOणधल#न
ू
कार9डवकतारावे
ृ रससरससारसे ति!म2नगवरे प9ये
ु व1च<वहग=मे
ु किBचपरमधमामा म#नरासी2महात
ु पाः
दाशरनामा
ू महता तपोयोगेन संयुतः कदं बपृ टवा!त8यो वीतरागो महाम#तः ।
Somewhere at the ‘slope of a hill’ covered by the ‘Karnikaara’ plants, looking beautiful with clusters of
Kadamba trees and densely packed with plantain trees, the winds thundering across the flower bunches
with their clouds of pollen, Kaarandava ducks quacking and the Saarasa birds mating, in that sacred
mountain covered by varieties of trees and birds, there lived a Sage named Daashoora, renowned for his
penance, extremely righteous and endowed with the powers of penance. He lived at the topmost edge of a
Kadamba tree. He had no attachments and was of an excellent mind.
4
[In the slope of the unshakable Brahman-state, covered by the various types of philosophies and view points
(Karnikaara trees, where the flowers look beautiful without fragrance and are the varieties of the world-
explanations of scholars that are good to hear, but have no true essence); with merits abounding fully (the
plantain trees); with the mind filled with the fragrance of virtues and acts of righteousness; with only the
agitations of actions as performed dutifully (the Kaarandava ducks quacking); with the mind absorbed in the
essence of learning only (Saarasa birds mating); in a perceived world containing many varieties of Jeevas;
there existed the Jeeva named Daashoora (excellent of slaves, the Jeeva-states) endowed with the powers
of penance of knowledge; and he lived on the topmost level of the Kadamba tree namely the world-picture.]
Rama spoke
असौ तप!वी भगवि2वपने केन हे तुना कथं चाPयवसपृ ठे कद?ब!य महातरोः ।

Hey Bhagavan, for what reason did this great Sage of penance live in that forest, on the topmost edge of the
Kadamba tree?
Vasishta spoke
शरलोमे#त व*यात: पता त!य बभव ू ह रामापर इव SDमा ति!म2नेवावसिगरौ ।

He had a father well known by the name of SharaLoma (grass-like hair) O Rama! He was like another
Brahmaa and had lived in that very same hill.
[SharaLoma means grass like hair in the ordinary sense.
It also means some outgrowth of hair which pricks like the arrow.
In other words, the term SharaLoma refers to some soft outgrowth which gives pain; namely the desire-
seeds, namely the Vaasanaas that always end up in pain instead of joy.
Vaasanaas are the real Brahmaas that decide your life-path also, by forcing you to act in a particular way.
The term Daashoora means the best of slaves, rather the best of sea-based (Bhava Ocean) men, rather the
best of Jeevas (minds), rather a man of Sattva who is fit to cross over the ocean of Bhava in an excellent
manner, rather a Jeeva who aspires to free himself from the lie of Samsaara.]
त!यासावेकप<ो ु sभूकचो दे वगरोEरव
ु ।
This Daashoora was his only son; like Kacha was the only son of Brhaspati, the preceptor of Gods.
Sharaloma lived with his son in that forest.
[The term Brhaspati refers the best of the learned, a Master of all learning, means the Vichaara process, the
excellent method prescribed for the bound Jeevas. Kacha means well-formed hair (the desires maintained by
a JeevanMukta for just a vague sense of existence and do not taint his mind in any way, unlike the Vaasanaas
that are stuck to the ignorant minds, which always prick like the thorns.]
तेन साधU स प<ेु ण नीतवा2जीवतं वने ।
[The son of a Vaasanaa (Sharaloma’s son Daashoora), the mind-principle, a slave of the life processes,
through the virtues cultivated, now has attained the state of Mumukshutva. Later he will slowly attain the
JeevanMukti state where every thought rises as a blissful eruption of horripulations and is described in the
KachaGeeta that follows the Daashoora story.]
अथासौ शरलोमा< भHवा ु यगग
ु णं ययौ यHतदे हः सरागारं
ु मHत
ु नीडः खगो यथा । एक एव वने ति!म2दाशरः ू
Oरोद ह, दशापनीतपतकः ृ कOणं कररोु यथा ।
Later this Sharaloma, having experienced the long life made of sorrows and joys, discarded the body and
went off to heavens, like a bird flying away from its cage (accompanied by his wife). His father (and his
mother both) taken away after the last stages of life, and being left alone in that forest, Daashoora wept
pitifully like the lonely Kurara (osprey) bird.
[This SharaLoma, the Vaasanaa-collection that bound the Jeeva-slave vanished by the incessant practice of
Vichaara. The world that had appeared so solid and real now appeared empty of everything. The mind which
till now survived by the support of the Vaasanaas and their field (parents) now slowly withered away crying
pitifully. ]
5
मातापतव
ृ योगेन शोकस2तापताशयः ?ला#नमXयाययौ ननं
ू हे म2त इव पAकजम ् । बालोsसाव#तदLनामा
वनदे वतया वने इथमाBवासतो राम तदाsYBयशरLरया । ऋषप<
ु महाा[ कम[ इव रोदष संसार!य न
क!मावं !व7पं वेिस च>चलम।्सवदैवेYशी साधो संसारे संस#ृ तBचला जायते जी8यते पBचादवBयं च वनBय#त ।
ययिकि2च\YBयYश SDमादकमदं मने
ु , ग2त8य!तेन सवण
] वनाशो, ना< संशयः । तदथU मा कथा
ृ 8यथU
वषादं मरणे पतःु, अवBयभा8यs!तमयो जात!याहपतEे रव ।
Extremely distressed in the mind by the death of his parents he faded away like the lotus in the snow-
season. Then hey Rama, this boy who was going through extreme distress in the forest was consoled by the
forest-goddess who stayed invisible.
[Whatever was left back as the mind that was freed of the Vaasanaas was extremely pure in nature. He
analyzed the world-state through scriptures and understood its ephemeral nature.]
“Hey RishiPutra! You are a person of great wisdom. Why are you crying like an ignorant person?
Why do you not understand the fickle nature of this worldly existence?
Hey Good one! Always the state of this Samsaara is unsteady in this manner only.
One gets born; lives; and will definitely die later. (No one can change this rule.)
Hey Muni, whatever is there as the perceived phenomenon here, like Brahmaa etc, all have to reach the end
of their existence; there is no doubt about it. Therefore do not wastefully sorrow for the demise of your
father. Like the setting of the Sun, the death of a person who is born is unavoidable.”
[The Jeeva understood the worthlessness of Samsaara.]
अशरLराम#त वा ु 1गरमारHतलोचनः धैयम ासादयामास शख9डी !त#नतादव । उथायावBयकं कवा ृ पाBचायं
पतरा
ु दराचकार तपसे ब^ं
ु Yढामतमस^ये
ु । SाDमेण कमणा त!य वपने चरत!तपः अन2तस2क पमयं
ो`<यवं बभव ू ह।
The young Daashoora, whose eyes had turned red by crying for so long, heard the words of the invisible
goddess (Scriptures); felt soothed in the mind like the peacock by the sound of the thunder clouds. He got
up and did the necessary rites connected to the death of his parents with respect, and decided to perform
intense penance (of Vichaara) for achieving excellent powers (as Brahman state). Even as he performed
penance in the forest adhering to the ‘Ritual of Brahmaa’, which had countless ‘Vows’ (of agitation-less
state) to be strictly observed, he attained mastery in Vedas.
[The Jeeva engaged in the study of scriptures and sought the company of the Knowers.]
अ[ात[ेयब^े ु !तु ो`<य!य तया तया, न वशाम चेतोs!य पव<ेsप धरातले । केवलं सवमेवेदमप श^ं ु धरातलं
अश^ ु मव पBय2स न रे मे Hव1चदे व ह ।
Though he had mastered the Vedas, he had no knowledge of the Brahman-state; and so his mind did not
feel restful in any place on this earth even though it was a sacred land sought by many Sages (as the
essence of Brahman). Observing all the clean places of this earth (Brahman essence) as unclean (tainted as
the perceived), he did not feel comfortable in any place on the ground.
[Still the realization state though intellectually comprehended could not become an actual experience. The
dispassionate mind of the Jeeva saw the entire perceived world as tainted by the mind-function; and did not
want to be part of any perceived scene.
This is the main fault of the Saadhakas who think that any sense perceived world is tainted and unreal; and so
want to escape from it all to some unknown Brahman state which is empty of all the perceived; little knowing
that Brahman alone is and not the perceived.
You cannot escape or run away from the ghost; you can only make it non-existent through reason.]
अथ संक पयामास !वस?क पनयैव सः वaा ृ bमेव संशु^ं ि!थ#त!त<ो1चता मम । तददानीं तप!तPये तपसा येन
शाKखषु खगवि!थ#तमाPनोम शाखासु च दलेषु च । इ#त सं1च2य संcवा य हताशम#तभा!वरं
ु जहाव
ु
ति!म2ोकय ृ मांसं !व!क2धभिततः ।
Then he began observing the ascetic vows (of severe dispassion). When he was observing the vow, he
thought, ‘The topmost edge (Nirvikalpa state) of the tree alone is the cleanest place fit for my purpose.
Now I will perform the penance. By performing the penance, I will attain the state like that of a free bird on
the trees and sit on the branches and leaves.’ So thinking, he lighted a huge blazing fire and offered the
flesh cut from his own shoulder into the fire.
6
[The Jeeva offered his identity of name and form into the fire of Knowledge; and attained the truth of his
self. He was now completely freed of the sight of the perceived world that was tainted with falsehood and
agitation. ]
अथ गीवाणव2द
ृ !य समbा गलभतयः म2मख
ु वेन मा या2तु वमांसेन भ!मताम ्, इ#त सं1च2य
भगवा2सPता1च!त!य दे वता परो ु बभव ू दLPतांशुदdPतांशुवाHपतेEरव ।
The deity of Fire (Knowledge) with the seven tongues of flames (seven levels of Realization) thought, ‘Let
not all the throats of the entire heavenly-clan be burnt by the flesh of the Brahmin going through my
mouth’ and appeared in front of the Brahmin like the Sun in front of Brhaspati, the preceptor of Gods.
[The Knowledge did not kill his virtues and make him into nothingness.
The Jeeva was now in the state of Supreme Knowledge essence, where the knowledge also became
subservient and remained in the lower rung of the ladder.
Vichaara is useful till the truth reveals itself as all; later it has no use for the Knower of the highest sort who
has crossed the seven levels of Realization. He cannot be classified as a Knower also; because hew knows
nothing as the second; but stays as the Brahman awareness only.]
उवाच वचनं धीरं कमाराभमतं
ु वरं गहाण
ृ !थापतं साधो कोशाकाशा2मKणं यथा । इयHतव2त ु मनलमघपुपेण
शोभना संपूज ्य !त#तवादे
ु न ाह वकमार
ु कः। भगव2भत
ू पूणाया भवः
ु पावनम9डलं नाPनोम तेन वaा
ृ णामपEर
ु
ि!थ#तर!तु मे । इयHते
ु म#नप<े
ु ु ण सवदेवमखं
ु शखी एवम!तु तवेयHवा
ु जगामा2त1धमीBवरः ।
ति!म2न2तहते दे वे aणासा2eय इवा?बजे ु , पण
ू कामः कुमारोsसौ पण2दEरव
ू ] ु चाबभौ ।
Agni (Knowledge of the Scriptures) addressed the brave lad (who had discarded the desires) like this;
“Child, accept the boon you desire for; it is already fulfilled for you because of your ascetic discipline, like
the gem already stored in the inside of the box.” When the deity of Fire said these words, the Brahmin boy
worshipped him in the due manner by offering ‘Arghya’ (oblation) and flowers. Then praising him with
hymns, he said, “Hey Bhagavan, I do not find any sacred region on this earth for it is filled with all
varieties of beings. Therefore let me stay on the top of the trees.”
(A Sage who is in the highest state of knowledge stays in solitude even when amidst the crowd.)
When the RishiPutra said these words to the deity of Fire, the ‘Mouth of all the Devas’ said, “Let it be so
for you”, and vanished from sight. When the Lord Fire vanished like the lotus fading out in the evening,
Daashoora who had got his desire fulfilled shone forth like the full moon without taints, the very next
moment.
अ1धगताभमताननम9डलय#तभरे ु ण जहास स तिटमा2शशनमाPतकलाकलम?बजं
ु ु ु वकसतं च
सति!मतशोभना।
Happy and contended by the fulfillment of his desire his face shone forth with a fresh luster; and the beauty
of his face adorned by a smile surpassed the beauty of a moon complete with all its digits (because of his
pure mind) and the blooming of a lotus at the sight of the sun (because of his Supreme Knowledge state).
KADAMBA BRAHMAN
[When the tainted perceived world was seen as Brahman-essence, it did not vanish off; but stood as a
gigantic Kadamba tree beautiful to the core. The entire description of the Kadamba tree is to be understood
as referring to the manifest Brahman, the most auspicious form which shines as all the forms.]
(Mind is highly adept in imagination. Imagination and superimposition are in its very nature.
Translating the agitations within as the emotions, as the life-events, as the sufferings and the joys is the
main function of the mind. World-reality is the pinnacle of its imagination.
Minds of the ignorant produce a non-existing world through a network of sense information only. Life
stories are woven through just the threads of sense-information only of sound etc, which are nothing but
some agitations within. Nothing is there, and nothing happens; yet the mind makes everything come into
being, and everything happens.
When a man realizes this truth and kills the imagination process of the mind through reason, his mind turns
transparent and he always sees the emptiness state of Reality through all the pictures produced by the
senses. Perceived world does not vanish off; and no fearsome Moksha rises as nothingness; but the world
stands bare without its mask of false reality.
7
The mind still has its power of imagination in tact; but now it sees the world not as a world but as the
beauty of Brahman. A JeevanMukta can use the same power of imagination and enjoy the beauty of
Brahman.
Here is how the great poet Vaalmiki describes this beauty of Brahman. If the perceived world, the Brahman
Reality appearing as the perceived is conceived as a Kadamba tree, this is how it will look like; according
to poet Vaalmiki.
Kadamba tree is well-known for the intoxicating juice extracted from its flowers and is known as
Kaadambara. Goddess Sarasvati, the essence of knowledge is also known as Kaadambari.
What can be more intoxicating than the Knowledge of Truth?
Salutation to the Self that shines as the Kadamba tree of the world!)
अथ काननमeय!थं चि?बता?बदम9डलं
ु ु मeयाDनKख2नसया
ू Bवसेवत!क2धम9डलं, वतानमव दHकfaदLघU
ु
वटपबाहभः
ु आलोकय2तं ककभोु वकासतकसमे
ु ु aणैः, वातावधलतान पgमgमरक2त
ू ु लं रजसोhूलताकारं
िवतीयमव शंकरं छायया फलशाल2या सम!तजनशंकरं #न`बडदल#नवाहभ2नकोशैः कसमलतानवम9डपै
ु ु Oपेतं
परमव
ु गगने कद?बवa ृ ं खगकलनागरसं
ु कु लं ददश ।
He then saw a Kadamba tree that was populated by various bird species, like a city built on the sky (made
of conceptions only). The tree was situated at the center of the forest (was the heart of the perceived); and
was very tall and huge (covering the entire expanse of space that can be conceived).
THE SHIVA STATE OF BRAHMAN, UNAFFECTED LIKE A SHIVA IN PENANCE
(You can imagine the Brahman-Kadamba tree as Shiva also who always stayed absorbed in the penance of
his essence as if with a form, yet without a form.)
The tree (he) reminded one of Lord Shankara. He was like another Shankara descended down to the earth.
The top of the tree was kissing the sphere of clouds, and appeared as if with matted locks.
The horses of Sun’s chariot exhausted by the heat, rested in his cool branches at mid-noon; and appeared
like the crest of the moon stuck in the locks. He was covered by pollen all over (like ashes).
He was Shankara (the doer of good), for he always did good to the others by his wide spread shady
branches (as if blessing all), and the offering of delicious fruits (boons of perception).
He had a beautiful bower of creepers that were always filled with fresh flowers because of the dense foliage
divided into many cool deep hollows because of the entwining branches of the creepers (like Paarvati, the
Shakti) who embraced her Lord.
His long branches reached out to the ends of quarters and created a false canopy of the sky made of only
the leaves (layers of conceptions). He had eyes all over (as the Ishvara observing all) in the form of
blossomed flowers, and he looked around in all the directions. Beautiful locks decorated his crest, in the
form of abundant bees (Jeevas) that were covered by the pollen (minds filled with Rajas) blown by the
wind (Praana), thus appearing like the ash filled locks of Shiva that moved gently in the winds.
माजय2तमाशानां मखं ु प लवपाKणभः, कjछै OOगडjkहाjछम>जरLप>जक>जरै
ु ु ु ः आ!यैEरव सता?बलंू हस2तं,
वनमालकाः लतावलसतो लासैः पपक ु े सEरधलभः
ू आब^म9डलाभोगं पण2दमवदLिPतभः
ू ] ु ,
He (the tree of Brahman) brushed the moist faces of the direction-ladies, with his leaf-hands (as if wanting
to remove their sweat of exhaustion) (by producing the Vaasanaa-fields). The leaves (conceptions) of the
creepers (minds) that enveloped him were covered by moisture (desire) always and the Guduccha flowers
(perceived scenes) blossomed in clusters with their pure white pollens (with Sattva); and it appeared as if
he was holding the auspicious Taamboola (moist betel leaves of enjoyment) with a smiling face (filled with
joy) adorned with the shining white teeth (of flowers) (and offering it to all the direction ladies).
He wore a garland of trees (Jeevas). The small forest-trees all around looked pleasant with the creepers
(conceptions) filled with clusters of blossomed flowers (perception fields). The pollen (Rajas) from many
varieties of flowers of different colours filled the air profusely, making the place look like a wonderland. It
was as if the trees all around enveloped him all around with the luster of full moons (minds).
संकटं वटपाव या क>जकजjचकोरया
ु ू छ2नया स^वीlयेव जगदjचतया ु ि!थतम ्,
The branches (Jeeva states) of the tree were densely crowded in a haphazard manner and were stuck to each
other and circling each other in many intricate structures. The Chakora birds (desires and longings) cooed
from inside the deep dark holes made by the branches.
8
The tree was covered with the flowers of stars and planets on the top and was like the sky path where
Siddhas (realized Sages of the highest class) moved about through intricate hidden tunnels and holes.
!क2धपीठोपवटानां ल?बमानैः कलापनां कलापैः शोभतं 8योम सै2=चापैEरवा?बदै ु ः,
Like the sky adorned by the dark clouds with rainbows (desires and the perceived worlds), the branches
densely covered by the leaves (conceptions) were adorned by the peacocks (Jeevas) with their hanging
plumage (of experiences).
मmनो2मmनैः #त!क2धमा1तैBचमरै ः सतैः पणU ू महन ु ु टYटै ः संवसरमवे2दभः ु ,
The white hued Chamara deer (Jeeva-minds) were continuously moving in and out of each and every
thickly spread huge dark branches on the ground (life-experiences), and were like the moons that appeared
and disappeared in the spread out year-span of time.
कप>जलकलालापै
ु ः कलकोकलकिजतै ू ः जीवंजीववरावैBच गाय2तमवोिjnतैः,
The tree appeared to be singing in a high tone because of the crowds (of varieties of Jeevas) of Kapinjala
birds, the Kokila birds and JeevanJeeva (Chakora) birds, all cooing out simultaneously from its deep
hollows.
काद?बककद?बैः कलायकतक ु ृ े लभः !वगकोटरवा2तैः स^ैजग दवावतम ृ ्,
Kaadamba geese (Knowers) sported in the nests inside the Kadamba tree hollows (solitary caves), and the
tree appeared like a Brahmaanda where the Siddhas rested in the hollows of the heaven (blissful states).
वालचलह!ताभरलने<ाभरा1तं अPसरोभEरव !वगU म>जरLभEरत!ततः,
Endowed with the tender branches covered by sprouts looking like the tender arms with extended hands,
and the crowd of bees looking like the dark restless eyes, the bowers appeared like the ‘Apsaraas’ crowding
the heaven.
से2=चापवलासेन कमदोकररे
ु ु णना ु म>जरLप>जराBयामं वयम2तमवा?बदम ु ु ्,
The variedly colored flowers (minds) appeared like the rainbows (worlds); the pollen (Rajas) covered them
like clouds, the dark leaves (ignorance) added the dense dark colour; and it was like the sky filled with
clouds flashing lightning (of life-streaks).
सहoभजशाखाpयं
ु पEरताकाशकोटरं
ू वBव7पमवो2नतं ृ च2=ाककतक9डलम
ृ ु ्,
Shaking violently in the forest winds (of dissolution), it was as if the tree was the cosmic form of Ishvara
dancing violently in the dissolution time, with its thousands of branches acting like thick shoulders, and its
huge form filling up the entire sky-span, and the moon and sun shaking violently like the pair of ear-
ornaments.
तले #नष9णनागे2=ं 8योि?न तारागणाकलं ु लतापपमयं
ु मeये खम9डलमवापरम ् ।
At the base, the serpents (Taamasic Jeevas) rested; in the sky the stars (Saatvic Jeevas) rested on its edges;
the middle was filled with flowers (Raajasic Jeevas). It was like another tri-world.
पतामहमवाशेषशैलकाननशालनं, फलप वपपाणां ु कोशमेकमवानवौ,
(Brahman-state was Brahmaa made of all Brahmaas.) Like Brahmaa with his mountains and forests, the
tree also was surrounded by countless mountains and forests. He was a single store house of all the fruits
and flowers of the earth as it were.
दधानं कलकाजालं !थ1गतं पपधलभः ु ू कjछे वककरjछ2नताराजालमवा?बरम ्,
The buds (of desires) covered its dark foliage all over; and the pollen (Rajas) covered all those buds too.
It was as if the tree was the expanse of sky filled with stars (Jeevas) that were hidden by the luster of the
sunrays (of awareness). Like the earth populated by a variety of beings, its branches were filled with
chirping birds of various types.
वलोलवहगैः !क2धैः कलायकलसंु ु कु लैः वलतं भत ू लं लोके पणq ू जन पदै Eरव ,म>जरLसपताकाpयं
ु
लताम9डलमि9डतं पपमAकोलधवलं
ु पपकरपEरतम
ु ू ्, कजjचकोरgमरशककोकलसाEरक
ू ु ं
घन!तबकसंjछ2नकहरोbगवाaकम
ु ्, संचरपfaबहलं
ु जनम2थरकोटरं , सवासां वनदे वीनाम2तःपरमवोतमम
ु ्,
(It was a vast city as it were, populated by bird-citizens.) Like the world crowded with thickly populated
cities, the branches were covered by hosts of nests (houses/bodies) where the birds (citizens/Jeevas))
moved about happily. The huge clusters of flowers (joys and sorrows) waved in the wind like the flags
(hoisted above the houses). The creepers (Vaasanaas) entwined all around the nests (minds) like
decorations. The nests were covered by the paste of pollen (Rajas) and appeared white.
9
Flowers covered the pathways of branches (like the royal roads scattered with flowers). The cries of
Chakoras, parrots, Koels and the Saarika birds, accompanied by the hum of the bees (Various Jeevas)
resounded all over the tree (like the various noises of people talking with each other fill the busy cities).
The tree had windows (like that of the harem) (like Praana centers) that were thickly concealed by flowers
(as if with precious gems) and were the deep dark tunnels (Naadis) where the snakes (Jeeva-power) rested
in peace. Various varieties of birds moved about busily among the branches (like the people engaged busily
in their works.) At the base of the tree the humans crowded it enjoying its thick cool shades. It was like the
excellently made harem mansion of the forest goddesses (of various powers).
कजभAगतरAगौघै
ू ृ ः पपक
ु े सररािजभः राजमानं पत2तीभः सEर#rEरव पवतम ्,
It was like a mountain where streams flowed with the high rising waves of humming bees (Jeevas), with the
waters of pollen (Raajasic actions) from the thickly blossomed flowers (ignorant minds), and fell all over
the tree in various pathways (of life-cycles).
gम#rः पपप<ौघै
ु म2 दवातवलासभः वधमानैवत ृ !क2धं शभाgै
ु Eरव भधरम
ू ्,
It was like a mountain covered by the white clouds because of the branches that were looking swollen with
the growing size of the leaves and flower clusters (Jeeva-minds filled with Vaasanaas) that moved like
clouds in the gently blowing winds (of attachment).
मातAगकटघटे ृ न जान!तsधे
ु न पीठना आभो1गना ब^पदं तOणेव महाबलम ्,
Like a young man firmly placed in the MulaBandha (Root-lock) practice of Yoga, the tree had its roots (of
delusion) firmly bound with curved young trees around, and strong ‘knee-like stable trunks (minds)’ that
were rubbed by the elephant trunks (of ignorance).
व1च<वणपaाणां !क2धकोटरचाEरणां वतं ृ खगानां व2दे
ृ न भतानामव
ू शािAगणम ्,
Like a hunter surrounded by many animals, the tree was surrounded always by the hoards of birds (Jeevas)
of variously coloured wings (desires) seated on its branches that were like its shoulders.
!तबकाAगलजालेु न लोलेनाभनय.यां दश2तमव व लLनां नतानां ृ वना#नलैः, किBचदे व #नवासो मे
ना1थनाम#त तिटतः
ु नय2तमव
ृ बDवाpयलतावलयव गनैः,
The creepers (minds) like pretty maidens danced in the winds presenting various graceful movements, and
the clusters of flowers acting like the fingers exhibiting dance-gestures. It was as if the entire body of the
tree joyously danced gracefully with its hosts of creeper-limbs saying aloud - ‘Rarely a being is there who
is not under my shelter’. (What can be there other than the Brahman state of Reality?)
लताका2तैकका2तवाjछAगाररस#नभ
ृ रम ्, काक येन गाय2तं मताल#नज#नः!वनैः
The tree was oozing the sentiment of romance as it were being the one and only lover of all the creepers
(Knowers) around; and was singing in a high pitch through the loud humming of the bees (minds in Self-
state) intoxicated by the excess of honey consumption (of the bliss of realization).
आदरो2मHतकसमं
ु ु ु स^ानां 8योमचाEरणां !वागता#नव कवा ु णं कोकलालकलारवै
ु ः,
The tree welcomed the Siddhas who wandered in the sky path, by offering flowers at their feet with
devotion and with welcome words by the sweet singing cries of the Koels.
(Knowers who never swerved from the state of Brahman-awareness were always in a revered position.)
लतापपफलो लासं
ु ा2तप>चमहLOहाम ्, वहस2तमवाjछाभःपपकtलदLिPतभः
ु ु ,
Feeling charmed by the creepers and their flowers (Jeevas with their minds), with the five types of Kalpa
trees (senses of Knowledge) placed at the borders (like Manmatha’s arrow made of five flowers) the tree
was laughing in joy as it were with the shining white buds of the clusters of flowers (perceived scenes).
पाEरजातमवजेतुमeव ू गैः खगम9डलैः 8योमा2तराभधाव2तमलमु^तक2दरम ्,
Like the Paarijaata tree (owned by Indra) of the heavens that could not be reached by the other heavenly
beings, the tree held its neck high and poking the sky above remained unreachable to the birds (deluded
Jeevas).
मeयभाग!फर ु rAगैृ ः !तबकैघनपिAHतभः सहoाaवमतलै ु ज]तम2=मवोयतम
ु ्,
Indra had only thousand eyes. This tree excelled him also because of its countless eyes (in the form of
Jeevas) which were in the form of the arrays of thick clusters of white flowers (Brahmaas) with the swarm
of bees (created beings) crowded around the center of those clusters (thus looking like eyes).
10
Hव1चकसमगjछाjछफणामKणगणावतं
ु ु ु ृ पातालादिथतं
ु शेषमव 8योमदYaया
Sometimes it appeared like the Shesha serpent rising up from the nether world to look at all the directions,
because of the white flowers (Knower-minds) shining like the snake gems on its top (highest position, like
crest jewels).
DASHOORA MAKES A RESIDENCE ON TOP OF THE TREE
तमथासौ तथा ब^फलप लवशालनं
ु आन2दम2थरमनाः पप7पाचलोपमं
ु कद?बं रोदसी!तंभमाOरोह वनि!थतं
एकाणवगतं शौEरवटवaमवो2नतम
ृ ् । त<ासौ 8योमलmनायाः शाखायाः ा2तप लवे ववेश वगताशAकामेकाbं तप
आि!थतः । अथोपवBय मद ृ #ु न नवप लववटरे aणमालोकता!तेन दशः कौतक ु च>चलम।्
Then, feeling excited in the mind that was overflowing with bliss, Daashoora ascended the tall Kadamba
tree (of Brahman) in the forest (of Samsaara), which was like a pillar holding the sky (supporting all),
which was looking like a mountain of flowers (minds) and which was endowed with the fruits and leaves of
wisdom; he was like Vishnu climbing the Banyan tree (of Knowledge) when the world was covered by a
single stretch of water (single essence of Brahman).
(Daashoora was now completely absorbed in the Brahman state and saw the entre perceived phenomenon
as a single stretch of Brahman state only. He had no more the false idea of an individual identity.)
There he entered the inside of a bud sprouting on a branch which had grown high up in the sky.
(A bud is not fully a flower but is in a closed state with the fragrance contained within itself.
Daashoora was now absorbed in his own essence and stayed alone with no thought-disturbance of the
world. His knowledge fragrance remained contained within himself.)
He remained performing penance (staying as the pure state of mind-Brahman) with single minded
absorption, without any sort of anxiety. Seated on the soft seat made of tender leaves (where bliss alone
overflowed), he for a moment, observed all the directions, feeling curious and excited.
(What does the world appear like to the man with the vision of knowledge?)
सEरदे कावलLर?याः शैले2=!तनकtलाः ु #नमलाकाशकबरा लोलनीलांबुदालकाः नीलप लववसनाः पपपरावतं ु ू सकाः
गहLतसागरापण
ृ ू कलशाः पOभषणाः
ु ू धतफ लप#t2यः
ृ ु सगि2धमखमाOताः
ु ु नीलगंघ
ु मकाक यो
ु #नझरारावनपराः
ू ु
यमधा
ु ू नो महLपादा वनालLरोमराजयः जAगलोO#नति?ब2यBच2=ाककतक9डलाः
ृ ु
शालसंसारकेदाराBच2दन!थालकाि2वताः शखरोरसजालmनहमशgां
ु बुदांशुकाः महाणवपयःपरनवम9डनदप
ू णाः
ऋaौघmघमपुलका भवना2तःपरा2तराः
ु ु आतव!तनधाEर9यो लmनसयाU
ू शुकंु Aकमाः
ु
व1च<कसमोपे
ु ु ताBच2=ा?शसतच2दनाः
ु
गगनगतलतादलोपवटः सत ृ वनाव#नवाEरवाहवेषाः `<भवनव#नता
ु ददश vटः कसम#नर2तरम
ु ु ि9डता दशाशाः ।
(Perceived world is not a horror that you have to escape from.
It is just the state of Reality tainted by a delusory state of mind.
Once the delusion is gone, the same state of Reality as the perceived appears as the most beautiful and
wondrous state of all. Since the Reality state cannot stay separated from the perceived, since it always
exists as the perceived only in some form or other, like the gold has to exist in some shape or other, a
realized Sage can live on top of a Kadamba tree of the world only and will see the most wondrous state of
Reality that shines as the luster of Truth.
Vaalmiki describes this knowledge vision in his own poetic style.)
Seated on the leaf of a creeper (mind) climbing skywards (in the highest state of Knowledge) he saw the ten
directions filled abundantly with flowers (perceived scenes), which were like the ‘beautiful ladies’ - namely
the ‘three worlds’ disguised as the forests lands (worlds of the ignorant) and clouds (Vaasanaas) all across.
He felt very happy by the wonderful sight that rose in front of him.
(The double moon vision of the infected eyes was gone; but the sight of the single moon in its full glory was
incomparable. Each and every knowledge input brought about by the senses was beautiful to the extreme
and oozed with the essence of Brahman.
Perceived is just the power of Brahman-state and is his inseparable Shakti. If she was personified as a
Goddess through imagination, this is how the world will look like.)
These beautiful ladies (Directions) were looking very charming.
They wore the pearl-garland beaded on a single string namely the rivers.
The hills were the breasts being covered completely with flower buds.
The taintless sky was like the braid of hair.
11
The floating clouds were like the locks of hair falling on the forehead.
Dark leaves thickly filling the branches acted as their garment (as if made of emerald); the flowers
blooming amidst the thick foliage hung like the decoration of gems of various colours.
These ladies held the auspicious pots of waters namely the oceans.
The beautiful landscape with it colorful scenario was their varieties of ornaments.
The dark clouds floating in the sky were like the curly locks covering their forehead.
They held hosts of lotuses in their hands like bouquets.
The fragrant winds were the sweet breath that emanated from their mouths.
The dark bees and Koel birds gave out the melodious songs sung by them.
The sweet murmurs of the waterfalls acted as their anklet sounds.
The sky was their head; the earth was their feet and the arrays of forests were the hairs on their bodies.
The thickly grown wild jungles were their hip regions. The sun and moon were their ear ornaments.
The variety of crops in the fields gently moved in the winds like the waves and appeared like their graceful
body-movements. Their foreheads were painted with the fragrant sandal trees.
The peaks of the mountains were covered by snow; and these were like the white thin upper garments that
covered their breasts. The waters of the huge ocean that covered the earth acted like their mirrors so that
they can freshly decorate their faces again. The stars that filled the sky were like the sweat drops on their
forehead. They safely stayed inside their harems of worlds.
The changing season with their various scenes of flowers, sunlight, rains, fallen leaves and snow acted as
their corselets. The red light of the sun at twilights was the vermillion that covered their bosom.
They wore all the flowers of the earth on their bodies as decorations.
They looked white by applying the cool sandal paste of moonlight.
ततःभ#त ृ त<ासौ स^!तापसामे कदं बदाशरू इ#त शर!तपस ू दाOणे ।
From then onwards he became well-known in all the hermitages of the Sages in that region, as the
‘Kadamba-Daashoora’ and was engaged in performing severe penance.
(The Realized state of Jeeva which was not limited by any limitation of identity stayed absorbed in the
essence within, enjoying the perceived world as a beautiful Kadamba tree with its intoxicating fragrance.)
ति!म2 लतादले ि!थवा वलोHय ककभः ु aणात ् Yढपtासनं बeवा दmXयः याvतामना अ[ातपरमाथन ]
.यामा<े च #तटता फलकाप9ययHते ु न चेतसा सोsकरो2मखम ् ।
(Well, this is the goal that every Slave-Jeeva has to aspire for, the sanctified clean place on top of the
Kadamba tree. It is not an easy climb on to the top but requires a sincere effort indeed.
This Daashoora also climbed the tree slowly step by step through the ladder of Vichaara.
This ascent to the top is explained in this story context.)
Having glanced at all the directions just for a second (after analyzing the truth of the unreal nature of the
perceived), staying on that creeper leaf (mind-state in its purified condition), seated in the lotus posture (of
absorption in the Vichaara of the Brahman state), withdrawing his mind from all the directions (of the
perceived); ignorant of the Supreme Reality (having not experienced it yet), and remaining steadfast only in
the physical action (doing actions without getting affected by the results), with an immature mind aspiring
for only the fruit of the penance (of realization-state), he performed the Sacrifice (of Vichaara-Yajna).
नभोगतलताप<संि!थतेना2तरामना सवाः !वमनसा तेन कता ृ य[.याः.मात।्
Since he was staying inside the leaf of the creeper far above the sky, all the rites of the Yajna were
performed through mental conceptions only, within his own mind.
(His mind was now in a state of dispassion and far above the worldly aspirations. He performed the
Vichaara-Yajna in his mind only, without wasting his time in physical asceticism.)
त<ासौ दशवषाKण मनसैवायजसरा ु न ्गवाBवनरमेधायैय[ ैवपुलदfaणैः ।
There he performed the sacrificial rites for the Suras in the mind itself, for ten years, all the Sacrifices
complete with the slaughter of cow, horse, and man; along with abundant fees paid to the mentally created
priests. (His mind only given to Saatvic thoughts, he was engaged in Vichaara process deeply absorbed in
finding the answers to his queries.)
कालेनामलतां याते वतते त!य चेतस बलादवततारा2त[ानमामसादजम ् ।
As the time went by, his mind achieved a broadened vision and became pure; and the knowledge bestowing
the bliss of the Aatman descended inside him by force.
12
By the realization of the knowledge of the Aatman, his delusion was shattered; his mind became taintless
with the dissolved Vaasanaas.
(Time produced by the ten senses passed as usual in the outside world.
He killed all the Gunas of Tamas (cow), Rajas (horse) and Sattva (Nara) and sacrificed them all in the fire
of Knowledge. On the outside he performed all his actions based on the excellent virtues. Soon he could
grasp the mystery of the Reality and was established in the state of Aatman, the essence within.)
ततो वशीणावरणो वगलवासनामलः स ददशqकदा त!यां लतायामbत: ि!थतां वनदे वीं
वशालाaीमालोककसमां ु ु बरां कामनीं का2तवदनां मधघKण ु ू तलोचनां नीलोपलामोदवतीमतीव समनोहराम।
ु ्
(His state of Brahman essence could not be explained in words, or described in language.
But the need was there because others would benefit from such knowledge.
Scriptures which could not explain that state through words, begged him to describe his Brahman state
through a language comprehensible to ordinary people of the world.)
One day he saw the same forest-goddess standing in front of the creeper where he lived. She had beautiful
large eyes like the full bloomed lotuses (beautiful statements) with the restlessly hovering bees (of
profound words). She appeared covered by a garment made of colorful flowers only (excellent words).
She was very attractive (by explaining the path of Vichaara).
Her face was very beautiful (being taintless and honest).
Her eyes were red with the intoxication by the arrogance of beauty (acclaimed as excellent because of the
excellent content). She was fragrant like the blue lotus (that shines by the shine of moon-mind).
She was very pleasing to look at (very helpful to seekers).
तामवाचानवयाAगीं
ु स म#नव
ु नताननां कोकलाकसमापरनतां
ु ु ू वनलतामव । का वमपलप<ाaी
ु
काि2तवaोभत!मरा वय!यामव पपाpयां ु लतां कमव #तटस ।
The Muni for whom the world had lost its attraction in all ways, spoke to that taintless beautiful lady who
stood there with her face bent in respect, like a forest creeper that was bent by the weight of flowers and
Koel birds (profound statements about Brahman).
“Who are you, with the lotus-petal eye? You make even the deity of love (worldly joys) lose his luster by
your beauty. Why are you holding on to the creeper with flowers (minds), as if embracing a friend?”
इयHते
ु मगशावाaी
ृ गौरL पीनपयोधरा म#नमाु ह मनोहाEर मmधाaरमदं
ु वचः । या#न या#न दरापा#न
ु वाि>चता#न
महLतले ाPय2ते ता#न ता2याशु महतामेव या>चया । अहमि!म2 लताकwण] वकदं बाXयल2कते
ृ लतालLलालया
SDमि2वपने वनदे वता । यBचै<सतपa!य <योदBयां !मरोसवे बभव
ू वनदे वीनां समाजो न2दने वने । त<ाहमगमं
नाथ <ैलोHयललनासदः। त< Yटा मया सवा वय!या मदनोसवे अप<या
ु प<यता!ते
ु ु नाहं दःKखता
ु भश
ृ म।् व#य
सवाथस
ाथ!य बह
ृ क पतरौ ि!थते अनाथेव कथं नाथ कल शोjया?यप`<का
ु । दे ह मे भगव2प<ं
ु नो चेhेहमहाmनये
करो?याहु#तं प< ु दःख
ु दाहोपशा2तये।
When she was spoken thus, the fair-hued lady with the eyes like that of a deer-cub, heaving with huge
breasts, addressed the Sage and spoke these pleasing innocent words. “Whatever things are difficult to get
in this world, they can be attained easily by requesting the great ones for them.
Hey Brahman, I am the Goddess of the forest. (Scriptures acclaimed in this Samsaara).
I live here in the house of the entwined creepers (Jeevas) which adorn all around the Kadamba tree of yours
(Brahman state) in this forest covered with trees (Samsaara filled with learned minds).
On the occasion of the festival of Manmatha (joys of the world), on the thirteenth day of the full-moon
phase of the Chaitra month (where doubts still linger in minds), a meeting of all the forest goddesses
(scriptures) took place in the heavenly garden of Nandana (filled with scholars).
Lord! I went to that assembly of all the ladies belonging to the three worlds.
All my friends were there with their sons (exposition of great theories to their perfection).
I alone was there without any son. (I, who talk about Brahman, could not explain the Brahman state).
I was seen like this by all of them in that festival of Manmatha (and was disregarded). I feel highly
distressed by this. When you the greatest of all are here in this forest like a huge wish-bestowing Kalpa tree
fulfilling the wants of all those that want anything, how can I cry like an orphan my lord, that I do not have
a child? Give me a son (explanation of the Mukti state), Hey Bhagavan.
Otherwise I will offer this body to the fire and subdue the fire of the grief arising out of childlessness.
(What use as I if I cannot explain the Brahman-knowledge to the ordinary people in simple language?)”
13
तामयHत
ु वतीं त2वीं वह!य म#नपAगवः
ु ु ाह ह!तगतं पपं
ु त!यै दवा दयाि2वतः, गjछ त2विAग मासेन
पजाह
ू मललोचनं सोयसे सतं
ु का2तं सनमव
ू स लता । क?वसौ मरणावेशया#य2या न!वया सतः
ु या1चतः
कjछं
ृ संाPय [ाता तेन भवय#त। इयHवा
ु स म#न!त2वीं
ु स2नमखम
ु 9डला?पEरचयाU करोमी#त ाथनोकां
8यसजयत ् । सा जगामामसदनं म#नः ु सोs#तट!वामना सह ।
The best among Sages laughed at that beautiful lady when she spoke like this. Moved by compassion he
gave her a flower (essence of knowledge) that appeared in his hand and said,
“Hey Lady of slim figure! Go now. Like a beautiful creeper producing blossoms, within a month you will
deliver an attractive son (Brahman-knowledge in words) with bee-like eyes, and worthy of worship.
However, since you asked us for this son by threatening to give up life, he will struggle a lot and then only
become a knower. (It will not be an easy task.)”
The Sage said these words to the pretty lady whose face now beamed with happiness. He dismissed her off
though she begged him to allow her to serve him (since he had no use for any scripture as such).
She went back to her home and the Sage remained absorbed in the Aatman.
अवह.मश: काल ऋतुसंवसरािAकतः।
The time kept moving on, getting marked by seasons and years.
अथ दLघण ] कालेन सैवोपलवलोचना वादशाsदमपादाय ु सतं
ु म#नमपाययौ
ु ु । सा ण?योपवBयाbे मु#नं
इ2दस
ु माननं उवाच कलया वाचा चत=ममवालनी
ू ु । अयं स भगव2भ8यः कमार
ु : प<
ु आवयोः, कृतो मया समbाणां
कलानां कल कोवदः । भो केवलमेतन
े [ानं ना1धगतं शभं
ु येन संसारच.ेsि!म2न पनः
ु पEरपीxयते । [ानं
वमेवा!य वभो कपयोपदशाधना
ृ ु को ह नाम कले
ु जातं प<ं
ु मौ*यण
] संयोजयेत ् । एवं वद2तीं स म#न
ु :
सिjछयमबले सतं
ु इहै व !थापयैन?त ्वमयHवा
ु तां 8यसजयत ्। अनभववशतो
ु
रसा#तEरHतैरलम1चताथ
ु वचोगणैमह ामा जलद इव शखि9डनं परः!थंु तनयमबोधयद?बरे महषः ।
After a long time, that very lady of lotus eyes brought her son aged twelve years (matured state of
language), to the presence of the Sage. She saluted the Sage with the face like that of the moon, and seated
in front of him spoke in a melodious voice like the female bee humming in front of the mango tree.
“Hey Bhagavan, this good child is our son. I have made him a master of all learning.
(I have managed to bring out some mature words in language; but it is not enough.
I am unable to give a simple explanation of the Brahman essence.)
Prabhu! By this much alone the auspicious knowledge is not attained, by which one does not get tormented
caught in this perpetually rotating wheel of Samsaara. Lord! Now you alone kindly teach him that
knowledge. Who will ever want a son born in one’s family to stay ignorant?”
Even as she was speaking these words, the Sage told her “Hey lady, leave my son here itself to remain as a
good student” and sent her away.
त!यां गतायां स पतर2ते
ु वासतया तया अ#तटसंयतो धीमानक!येवाOणः परः ु कदथ: ाPय व[ानं, ततः
1च<ाभOिHतभः 1चरकालमसौ त< म#नः
ु प<मबोधय
ु त ् आ*या#यका*यानशतैYटा2तैYिटकि पतैः तथा
इ#तहासवता2तै
ृ व]दवेदा2त#नBचयैः अनवे
ु 1गतया #नयं व!तरे ण कथा.मैरनभ#तमपा7ढै
ु ू ु 7ढमे#त यथा म#य।
अनभववशतो
ु रसा#तEरHतैरलम1चताथ
ु वचोगणैमह ामा जलद इव शखि9डनं परः!थं ु तनयमबोधयद?बरे महषः।
After she was gone, the boy stayed there as a disciple of his father; was well-behaved and showed
eagerness to get taught from his father, like Aruna, the Charioteer (Dawn) stayed in front of Sun, humble
and in obedience. (Dawn heralds the arrival of the Sun, a well-worded scripture also heralds the
attainment of Brahman –state.)
He tried his best to serve his father in all ways and tried hard to grasp the knowledge taught by him.
For a long time the Sage taught him instructions about achieving the Supreme state through various lessons,
through various types of discourses, hundreds of tales and stories, examples seen all around, historical
events, the discussions in Upanishads and Vedas, each and every day, without hurrying, in detail, in a
proper manner, so that by personal experience his son could be established in the ‘I’.
The great Sage who was established in the sate of the Aatman, taught his son who was seated in front of
him through instructions that were interesting, made of simple words yet containing profound meanings, as
based on his own experience, like a cloud that thunders in front of the thirsty peacock.
14
कदा1चदथ मागण
] तेन कैलासवासनीमहं !नातम
ु YBयामा 8योमवीथीगतोऽगमम।्
#नगय नभस: सPतम#नम
ु 9डलकोटरा<ा<ौ ाPतोsि!म समते
ु दाशूरतOम2न
ु तं यावjzणोम वटपकह
ु राकानने
वचः कtलां
ु भोजलmन!य ष{पद!येव #न!वनम ् ।
(Vasishta, as previously explained in a story, had to stay deluded for a second, and had to understand the
state of ignorance and the path of Mukti.)
Once, I (Vasishta) was going across the path of the sky towards the River Ganges flowing in Kailaasa
Mountain, to take an auspicious bath, and had to pass the Kadamba tree where Daashoora lived.
(I came to know about the Jeevas and their Mukti achievements explained beautifully in simple language.)
Coming out of the sky (Knowledge level) which holds the constellation of the seven Rishis in its belly, I
reached at night (the ignorance state) hey wise Rama, the tall tree where Daashoora stayed. Then I heard
some one talking inside the hollow of the tree in that forest like the humming of the bee stuck inside the
closed lotus (like sacred hymns of scriptures).
दाशरू उवाच
Daashoora spoke
EXPLANATION OF BRAHMAN IN SIMPLE LANGUAGE
शणृ ु प<
ु महाब^े
ु व!तुतोs!य समाममां वणयाम महाBचयामेकामाs*या#यकां तव ।
Listen my clever son, I will tell you a wonderful tale which can be likened to the worldly existence here.
अि!त राजा महावीय| व*यातो भवन<ये ु ना?ना !वोथ इ#त ीमा>जगदा.मणaमः । अ!यानशासनं ु सव]
भवने
ु वप नायकाः शरोभधारय2युjचैBचूडामKणमवा1थनः । यः साहसैकरसको नानाBचयवहारवा2केन1चि<षु
लोकेषु न महामा वशीकतः
ृ । य!यार?भसहoाKण सखदखदा2यलं
ु ु सं*यातंु केन शHय2ते क लोला जलधेEरव ।
य!य वीयU सवीय
ु !य न श!<ैन च पावकैः केन1चrवने
ु .ा2तमाकाशमव मिटना
ु । यदLयां वततार?भां लLलां
#नमाणभासरांु न मनागनुवत2ते श.ोपे2=हरा अप ।
There lives a highly courageous king who is famed in the three worlds as ‘Svottha’ (Self-risen).
He is endowed with all prosperities and is capable of conquering the whole world. Like the rich decorating
their heads with the excellent crest-jewel, all the chiefs in all the worlds adorn the top of their heads even
the least command of the king. The king fancies adventures very much. He wants to experience wondrous
things from wherever. There is nothing in the entire tri-world which has does not entice him.
Who can count the joys and sorrows that rise at each and every enterprise of thousand varieties equaling the
non-stop turbulent waves of the ocean? He is indeed valorous and unshaken that he cannot be conquered by
weapons and fires of any sort, like the sky cannot be captured in the fist. Even Indra, Vishnu and Shiva
cannot imitate in the least his playful enterprise spread out everywhere, that shines forth with various
creations.
<य!त!य महाबाहो दे हा वहरणaमाः जगदा.?य #तटि2त Dयुतमाधममeयमाः। 8योम2येवा#तवतते जातोsसौ
`<शरLरकः त<ैव च ि!थ#तं यातः शsदपातBच पfaवत ् ।
Hey Mighty armed! He has three bodies, the excellent, worst and medium that are capable of filling all the
directions, and overpowering the entire world. This three-bodied person is born in the excessively spread
out empty sky itself; and has become established there; and like a bird that reacts to the slightest sound, he
also is agitated with the least of the name and form.
(The bird lays eggs in the wide sky (anda); is born as a round mass of flesh (Pinda) and then becomes a
winged bird (Garunmaya) and thus has three types of bodies; becomes afraid of the surroundings; is intent
on eating worms and ants; flies the very instant some sound is heard; it does not enquire about anything.
The man also likewise has three bodies- physical, subtle and causal; is born in Brahmaakaasha; yet always
is anxious and worried; is after worthless sense pleasures; is afraid at the slightest change of
circumstances and wanders madly trying to achieve stability in the unstable life.)
त<ैवापारगगने नगरं तेन #नमतं चतद ु शमहारlयं वभाग<यभषू तं वनोपवनमालाpयं .wडाशखEरस2दरं ु
मHतालताधवलतवापीसPतकभषतं
ु ू शीतलोणामकाaीणवीपवयवरािजतं ऊeवाधोग#त7पेण वKणAमागण
]
संकुलम ्। ति!म2नेवा#तवपले
ु पतने तेन भूभत
ृ ा संसाEरणो वर1चता मmधापवरका
ु गणाः। ऊeवU के1चदधः
15
के1च2मeये के1चि2नयोिजताः के1चिjचरे ण नBय2तः के1चjछ~वनाशनः । असतjछादनjछ2ना

नववारवभूषताः अनारतवहवाता बहवातायनाि2वताः
ु दLपप>चकसालोकाि!<!थूणाः शHलदारवः
ु
मसण
ृ ालेपमद
ृ वःतोलLकलसं
ु कु लाः।मायया र1चता!तेन रा[ा तेषु महामना रfaतारो महायaा #नयमालोकभीरवः ।
अथापवरकौघेषु चलसु स महLप#तः करो#त ववधां .wडां नीडेिवव वहं गमः । `<शरLरशतेव2त!तैयa
ैः सह प<क
ु
लLलावशमषवा
ु तु पन#न
ु .?य गjछ#त । त!येjछा जायते वस कदा1चjचलचेतसः परंु भवयि2नमाणं
कि2चयामी#त #नBचला । भतावट
ू इवावेगातत उथाय धाव#त परंु तदPयवाPनो#त ग2धवqEरव #नमतम।्
त!येjछा जायते वस कदा1चjचलचेतसः वनाशं संयामी#त तेनाशु स वनBय#त । पनOपयते
ु प ूण U
!वामनोवमवा?भसः 8यवहारं तनोयुjचैः पनरारं
ु भम2थरम ् । !वयैव 8यवvयाथ कदा1चपEरभयते
ू
ं
ककरो !?यहम[ोsि!म दःKखतो
ु s!मी#त शोच#त, मदमे
ु य कदा1चjच !वयमाया#त पीनताम ् । पब#त गjछ#त
व ग#त ज?भतेृ !फर#त
ु भा#त न भा#त च भासुरः सत ु महामहमा स महLप#तः प#तरपामव वातरयाकलः ु ।
There itself in that extensive spread out emptiness of the sky, he has built a city that is endowed with
fourteen roadways; adorned with three divisions; garlanded by forests and gardens; beautiful with sporting
hills; looking white by the pearl creepers spreading all over; adorned by seven wells; shining with two
never diminishing lights- one cold and one hot. The crowded market-roads of the city lead upward and
downwards. In that huge city, the king who wandered everywhere has made hosts of moving bodies (like
closed boxes that are separated from each other), that are mechanical (inert, non thinking) in nature. He has
placed some of those above, some below, some in the middle. Some among them perish after a long time;
some perish fast. These moving inert houses are adorned by nine doors and are covered by a black roof;
numerous windows kept there allow continuous flow of winds. They are lighted by five lamps. Three
wooden pillars and white wooden logs support the structures .The outside is kept soft by applying mud-
paste. There is also collection of pathways to move about. The great king has created by his magic, giant
demi-gods as guards, who raise fear by their very looks. These boxes keep on moving and the king plays
with them in various ways like a bird moving among its nests (going in and out). He has three bodies my
son, and without any control sports with the magical beings inside that house; discards them again and goes
off. My son, he with a restless mind sometimes gets a stable wish to visit some city which is to be built in
the future. Then, as if possessed by a ghost, he gets up and runs fast; and he reaches that city which is like
the magical city built by the Gandharvas. My son, he with a restless mind sometimes gets a stable wish to
get destroyed; then immediately he perishes. Again he rises out of the sky fully like a wave from the ocean;
then again he starts his activities, thus beginning the churning process. By his own self-willed activities,
sometimes he undergoes a lot of suffering and worries, ‘what shall I do? I am ignorant. I am suffering.’ and
so on; sometimes he feels very happy and becomes swelled up. He with a lustrous form drinks; moves;
jumps about; expands; bursts forth and shines; does not shine also.
Son, that king is supremely great, like the Lord of waters (ocean) looking turbulent by the stormy winds.
Vasishta spoke
अथापj
ृ छसत!त<
ु ज?बवीपे
ू महा#नश कद?ब=म
ु पण!थं पतरं पावनाशयम ् । कोsसौ !वोथे#त व*यातो
भप!तातोतमाक#तः
ू ृ क1थतं च कमेत2मे वये#त Sह
ू तवतः Hव भवय#त #नमाणं वतमाने Hव ग?यता
उभयाथवO^वा2म2मोहाय वच!तव ।
In that Jamboo Dveepa, in that dark night, the son questioned his father whose mind was pure, and who
was staying in the leaf of the Kadambaa tree, “Who is that king known by the name of Svottha, with an
excellent form? Tell me dear father, what you intended to teach me through this story? How can anything
exist now which is to be built in the future? How can you go there at present? Since you are connecting
contradictory words in your sentences, I am confused.”
16
Daashoora spoke
शण
ृ ु प<
ु यथाभतमे
ू तते कथया?यहं येन संसारच.!य तवम!यावबeयसे
ु । असदXयिथतार?भमव!तमयमाततं
ु ु
संसारसं!थानमदमेवमाक1थतं मया । परमा2नभसो जातः संक पः !वोथ उjयते जायते !वयमेवासौ !वयमेव
वलLयते।त!व7पमदं सवU जगदाभो1ग वयते, जायते त< जाते तु ति!म2नटे वनBय#त।SDमवि9व2=O=ादLन ्
त!येवावयवाि2वदःु वटपा#नव वa!य ृ शAगाणीव
ृ महLभतःृ ।
Listen my son, I will tell you everything as it is, so that you will understand the principle of this wheel of
Samsaara. This appearance called the world, which begins its existence by rising from the unreal; which is
illusory in nature; which is spread out all over; this alone was described by me like in this manner.
The conception arising from the Supreme sky is known as Svottha; it is produced by itself; dissolves in
itself. This entire world experienced by all the Jeevas exists as the very nature of the conception. It comes
into being when the conception arises; it perishes if the conception is gone. Brahmaa, Vishnu, Indra, Rudra
and others are said to be its limbs like the branches of a tree or like the peaks of a mountain.
श2ये
ू 8योम#न तेनेदं #नमतं `<जगपरंु #तभासानस2धानमा<े
ु णैय वEरि>चतां य<ेमे वततालोकालोककोशाः
चतद
ु श वनोपवनमालाBच य<ोयानपर?पराः .wडाशखEरणो य< सDयम2दरमेरवः शीतोणदLPती च2=ाक दLपौ
य<ानलाकती
ृ सयाU
ू शुकवदालोलतरAगोतAग
ु मौिHतकाः वहि2त सEरतो य< स2मHता
ु वलयBचलाः इaुaीरादसलला
मKणरन`बसाAकरा
ु औवानलांबुजा य< वाPयः सPतमहाणवाः अध उ8याU तथोeव] खे पु9यापु9यधन1यः
नरामरकराटानां य<ा2तः .यव.यो ।
This city of three worlds is built by it, in the empty sky. It attains the state of the Creator, just by the nature
of conceiving alone. Here spread out the cocoons of fourteen worlds. The hosts of gardens are the
successive lines of forests and shrubberies. The sport-hills are the Mountains like Sahya, Mandara and
Meru. The cold and hot lamps are the moon and the sun shining like the fire. The pearls seem to float on
the surface of the rising waves shining by the sun rays; and the flow the rivers looks like the moving
garlands of pearls. The sweet, milk ocean waters contain the lotus sprouts of precious gems. The
dissolution fires are the lotuses here and the wells are seven oceans. Below and above the earth, the
currency of merits and demerits are used in selling and buying the forms of gods and humans.
ति!म2नेव जगयि!म2परेु संक पभभ ू त
ृ ा .wडाथमामनिBच<ा दे हापवरका: कताः ृ । के1चगीवाणनामान ऊeव एव
#नयोिजताः नरनागादया: के1च2मeयेsधBच #नयोिजताः । वातय2<वाहे न चल2तो मांसम9म
ृ याः सताि!थदारवः
ि!नmधवmलेपमसणा
ृ मलाः। के1चिjचरे ण नBयि2त के1चjछ~वनाशनःके1चकेशोलपो लासर1चताjछादन1यः
कणाfaनासामखै
ु वारैनव
भरि2वताःअनारतवहाणपवनेनोणशीतलाकणनासा!यता वादवातायनगणाि2वताः
भजायAगतोलLकाः
ु प>चेि2=यकुदLपकाः ।
In this city of the world alone, the king named conception constructed multifarious houses called bodies to
play around. Some named gods are placed in the topmost regions. Humans are kept in the middle and
serpents and others are placed below. The bodies are constructed with the clay namely flesh. They move by
the movement of air in the wind machines. The bones are the white logs. They look soft and neat painted
by the smelly skin. Some perish after a long time; some perish soon. Some have pretty roofs covered by the
soft-grass namely hairs. They have nine main doors of ears, eyes, nose, and others. They are hot and cold
by the incessant flow of ‘Praana’ winds through them. They are endowed with numerous windows namely
the ears, nose, mouth, palate and others. The pathways are the shoulders and the other limbs. The five
senses of Knowledge are the lamps which light up even the vile things.
मायया र1चता!तेषु संक पेन महामते अहं कारमहायaाः परमालोकभीरवः। दे हापवरकेव2तमहाहं कारयaकैः सह
सं.wडतेsयथU स सदै वासदिथतै
ु ः । aणमXयदयं ु या#त aणं शा?य#त दLपवत ् दे हगेहेषु संक पतरगाः सागरे िवव।
Hey intelligent one, all these are built by the conception by means of the power of delusion. The giant
demi-gods are the egos, terrifying to look at. He always spends more time playing with the demi gods
named egos which rise up as delusions inside those inner apartments called the bodies. The conceptions
appear for an instant in the body-houses and next instant melt away like a lamplight, like the waves in the
oceans.
17
भवय2नव#नमाणं स 8याPनो#त तदा पुरं यदा संकि पतं व!तु aणादे व पBययसंक पमा<ेण !वेनैवाशु
वनBय#त । ेयसे परमाय!य नाशवेन तु संभवः!वयं संक पनामा<ं जायते बालयaवत ् अन2ताय
आमदःखायु नान2दाय कदाचन ।
It finishes the construction of the new city for the future then itself. When it conceives, it perceives the
conceived object in a second. By non-conceiving, it immediately perishes by itself. The attainment of the
Supreme is possible only through the destruction of the conception named the world. It appears like a ghost
imagined by a child. It only gives endless pains, never any real happiness.
इदं !फारं जगhुःखं तनोयामसतया असतया नाशय#त घनमा2eयं यथा तमः । !वयैव दःखदा#य2या ु चेटया
पEररोद#त काठावटsधवषणः
ृ कwलोपाटL कपयथा । संकि पतान2दलवि!तटयु^रक2धरं
अक!माjयतमध`ब2दभHकरभो
ु ु ु ु यथा । aणं वर#तमाया#त र#तमे#त aणं !वयं aणं वकारमाया#त
संक पेनैव बालवत ्। एनं सकलभावेXयः कवा ृ #नमूलमादराम#तर2तःपदं या#त यथा प< ु तथा कO ु ।
This expanse of the world gives pain by appearing as real. When it is understood to be unreal, it perishes
like the darkness of the night by dawn. It weeps by its own pain-giving actions like the monkey which gets
its scrotum caught in the crack of the wood, by removing the wedge from the crack. It remains with the
high raised neck expecting the minutest drop of joy like the donkey which waits with a raised neck for a
drop of honey to accidentally fall into its mouth from the bee-hive above. Suddenly it wants something,
suddenly it discards something; suddenly it changes its conceptions, like a child.
Somehow separate it from the attraction to all the objects with as much effort as possible my son, and
make it turn towards the inner state of Reality essence.
<य!त!या मतेद] हा अधमोतममeयमाः तमःसवरजः सं[ाः कारणं जगतः ि!थतेः । तमो7पो ह संक पो #नयं
ाकृतचेटया परां कपणतामे
ृ य या#त कमकwट
ृ ताम ् । सव7पो ह संक पो धम[ानपरायणः अदरक
ू े वलLभावं
!वराcयम1ध#तट#त । रजो7पो ह संक पो लोकस?8यवहारवा2पEर#तट#त संसारे प<दारानरि>जतः
ु ु । `<वधं तु
पEरयcय 7पमेत2महामते संक पः परमाया#त पदमामपEरaये । सवा YटLः पEरयcय #नय?य मनसा मनः
सबाDयाXय2तराथ!य संक प!य aयं कO ु ।
Three are the bodies of that mind -worst, best and middle namely Tamas (dullness), Rajas (restlessness)
and Sattva (goodness) which are the causes for the existence of this world. The conception which is of the
nature of Tamas is engaged only in the actions natural to the body and getting into extreme miserable states
becomes insects and worms. The conception which is of the nature of Sattva engages in righteous activities
leading to knowledge and remains in the kingdom belonging to it, very close to the Supreme state. The
conception which is of the nature of Rajas engages in the activities of the world and remains in the worldly
existence enjoying the company of wife and sons. Hey intelligent one! By discarding all these three forms,
the conception kills itself and attains the Supreme state. Completely renouncing all perceptions as unreal,
controlling the mind through the mind itself, destroy the conception of the objects, that is outside and also
inside.
यद वषसहoाKण तपBचरस दाOणं यद वा वलयामानं शलायां चूणर य!यलं यद वा अिmनं वशस
वडवािmनमथाप वा यद वा पतस Bवgे खxगधाराजवे तथा हरो ययपदे
ु टा हEरः कमलजोsप वा
अय2तकOणा.ा2तो लोकनाथोsथवा य#तः पाताल!थBच भ!थBच
ू !वग!थ!याप ततव ना2यः
किBचदपायो
ु sि!त संक पोपशमाYते ।
Even if you perform penance intensely for thousands of years, even if you hit your body against the rock
and smash it, even if you enter ordinary fire or the fire of dissolution, even if you fall into the chasm or on
the sharp edge of the sword, even if the dispassionate Shiva, or Vishnu, or the ever-compassionate Lord of
the world Brahmaa, or a Sage (Daattaatreya) instruct you ,whether you stay in the netherworld, or earth or
heaven, there is no other means to liberate you except the destruction of conception.
अनाबाधेsवकारे च सखे ु परमपावने संक पोपशमे यनं पौOषेण परं कO ु । संक पत2तावKखला भावाः ोताः
कलानघ #छ2ने त2तौ न जाने ते Hव याि2त वशरारवः । असससदससवU संक पादे व ना2यतः संक पं
सदसjचैवमह सयं कमjय
ु ताम।् संक Pयते यथा ययततथा भव#त aणात ् मा कि>चदप तव[
संक पय कदाचन । #नःसंक पो यथााPत8यवहारपरो भव 1चद1चयो2मखवं
ु ह या#त संक पसंaये । तेन दःखाय
ु
18
महते कं मते

ृ न तवानघ यददःखाय
ु ता[ा: संय2तीह नेतरत ् । अ1धगतपरमाथतामपे
ु य सभमपा!य
वक पजालमjचै ु र1धग?य पदं तदिवतीयं वततसखाय ु सषPत1चतवितः
ु ु ृ ।
Taking recourse to extreme effort, try to attain the ‘conception-less state’ which is unaffected by anything,
which is changeless, and which is the state of Supreme bliss. Hey Taintless one! All objects remain
threaded on the string of conception. When the string is cut off, I do not know where the destructive cheats
disappear. ‘Unreal, real’; ‘real, unreal’; all these ideas arise due to conception only. Both real and unreal are
conception alone. What reality is here? Tell me! Whatever is conceived in whichever manner, it becomes
that immediately. Hey Knower, do not conceive anything ever. Be without conceptions. Perform actions
that naturally come to you. When the conception perishes, the Chit remains in the perception-less state.
Hey Taintless one! What is the use of dying repeatedly to get more and more pains? The wise ones take
shelter in ‘That State’ which never gives pain. Realizing the Supreme Reality sought after, quickly casting
afar the delusory network with force, attain that second less state and be in ‘complete bliss’ with all the
mental perturbations at rest.
प<ु उवाच कwYश!तात संक पः कथमपयते ु भो कथं वा व^माया#त
ृ कथं चैष वनBय#त।
The Son spoke: What is the nature of conception, Lord? How does it raise, father? How does it expand?
How does it perish?
Daashoora spoke
अन2त!यामतव!य सतासाम2य7पण: 1चतBचेयो2मखवं

ु यतसंक पाAकरं
ु वदःु । लेशतः ाPतसताकः स
एव घनतां शनैः या#त 1चतवमापय
ू Yढजाxयाय मेघवत ् । भावय2ती 1च#तBचेयं 8य#तEरHतमवामनः
संक पतामवाय#त बीजमAकरतामव
ु । संक पेन ह संक प: !वयमेव जायते वधते !वयमेवाशु दःखाय
ु न सखाय
ु
तु । संक पमा<ं ह जगcजलमा<ं यथाणवः, ऋते संक पम2या ते नाि!त संसारदःKखता ु ।
When the Chit-state, the endless principle of the Reality essence, which is the common essence of all, is
turned towards the perceived, then it is known as the sprout of conception. Attaining a very subtle state of
existence endowed with the latent inertness, it firmly gets established in the principle of the mind, and
becomes dense like a cloud. The Chit principle perceiving itself as separate from the perceived attains as if
the state of conception, like the sprouting of a seed. Conception rises because of conception; it gets
produced by itself; and expands by itself very quickly; it gives only pain, never any joy. The ocean is just
waters; world is just conceptions. There is nothing called pain in this world for you except the conception.
काकतालLययोगेन संजातोsि!त मधै ु व ह मगृ तृ णािवच2=वमवासयं च वधते । #नगीणमातल ु Aग!य
कनकययो यथा !वयमXयेयसयोs2तः संक प!ते तथा vद ।
It just rises for no reason like the maxim of crow and the leaf. It is as unreal as the mirage or two-moon
vision, yet keeps increasing. A person affected by jaundice by eating the Maatulinga fruit, sees everything
yellow like gold, though it is not real. The gold exists only in his mind. That is how the conception also
exists in the mind.
असयमेव जात!वमसयमप वतसे अि!म2[ाते च व[ाने Dयसयं संवलLयते। असौ सोsहममे भावाः
सख
ु दःुखमया मम 8यथमेवे#त नाना!था येना2तः पEरतPयसे । अस2नेवा!य जातोsस कतो
ु ज2म वलासतः
8यथमेवावमढो
ू sस संक पवशतः !वतः । मा संक पय संक पं भावं भावय मा ि!थतौ एतावतैव भावेन भ8यो
भवस भतयेू । संक पनाशयनेन न भयाननगjछ#त ु भावनाभावमा<ेण संक पो aीयते !वयम।्
Your birth is unreal; you exist even though you are unreal. When you understand this truth, the unreal melts
off. ‘I am that Supreme Self; these sorrows and joys I experience are not real’; staying ignorant of this fact,
you suffer in your mind meaninglessly. Though not at all connected to these births you are deluded that you
are born. What birth is there for you who are just playing around as all this? Through conceptions you, by
your own will, act deluded for no purpose. Do not conceive at all any conception; do not believe in the
reality of the world. By developing such an attitude you will be fit for liberation. When you try to destroy
the conceptions, you will be free of fears. By the absence of conception, the conception perishes by itself.
19
समनः
ु प लवामद] कि2च8य#तरे को भवेसुसाeयोsभावमा<ेण न तु संक पनाशने । पपा.ा2तौ
ु कर!प2दयनः
प<ोपयcयते
ु ु तदPयपकरोयि!म2न
ु संक पपEरaये । संक पो येन ह2त8य!तेन भाववपययात ् अPयधन
]
#नमेषेण लLलयैव #नह2यते ।
Maybe a little effort is needed when crushing even the softest bud of a jasmine flower; not even that much
effort is necessary in destroying the conception. It is very easy; one has to remain without conceptions; that
is all! When crushing a flower, the hand has to move a little, my son! When destroying the conception, that
much effort is also not needed. Whoever wants to destroy the conception has to remain without any
conception; within half a second the conception remains destroyed.
भावमा<ोपसंप2ने !वाम#न ि!थ#तमागते साeयते यदसाeयं तक!य !यािकमवाAग ते ।
By just remaining as oneself (as the Reality essence that is formless and nameless), when one is established
in the true state of the self (freed of all agitations and conceptions), then what is impossible becomes
attained as possible; for that state cannot be taken away or destroyed like other objects, for how can there
be a second to the Self state of Reality, to remove it, my dear son?
संक पेनैव संक पं मनसैव मनो मने ु िjछवा !वाम#न #तट वं कमेताव#त दक ु रम।्
उपशा2ते ह संक पे उपशा2तमदं भवेसंसारदःखमKखलं ु मलादप
ू महामते ।
Good child! Cut off the conception by conception, mind by the mind and remain in the awareness of the
inner essence. What is so difficult here? Hey Wise one! When the conception is gone, this world with its
entire crowd of pains will be uprooted fully.
संक पो ह मनो जीविBचतं ब^ः ु सवासना ना?नैवा2यवमेतष े ां नाथनाथ
] वदा?वर ।
Conception alone is the mind, Jeeva, inner faculty, intellect with the Vaasanaa. All these words are only
different terms denoting the same thing. You are the best in defining words my son!
संक पनाYते नेह कि2चदे वाि!त क<1चतमे
ु व vदयािjछि2ध कम2यपEरशोचस ।
There is nothing here anywhere except the conceived things. Cut it off from your heart!
What for, are you feeling dejected?
यथैवेदं नभः श2यं
ू जगjछ2यं ू तथैव ह अस2मयवक पोथे उभे एते तते यतः ।
Just like mirage is seen in emptiness, this world is also seen in emptiness.
Because both these rise out of unreal conceptions and project out.
अस^ं सवमेवैतदस^ेनैव सा1धतं संक पेन जगय!माrावना Hवाव#तटताम।्
All these perceived objects around you never give any fulfillment. They can be destroyed by never seeking
their fulfillment. Since the world is only an object of conception, wherefore can the idea of attaining those
objects arise?
भावनाaयतः स^!ततः ाPयं न शयते त!मादसददं सवU व[ेयं हे लये^या ।
The success is destruction of the conception only. After that nothing remains.
You should understand all this as unreal and worthless through firm practice.
तनभावनया
ु तेन सखदःखै
ु ु न लPयते अवि!व#त च #नणय !नेहा!था न वतते ।
आ!थाaये न जायेते हषामष भवाभवौ त!मादसददं सवU सखदःखादवgमैु ु ः।
When the conceptions diminish, you do not get affected by joy or pain. Even as the unreality of the world
gets ascertained, attachments will also cease to be. When attachments are not there, there is no joy or
suffering, no existence or non-existence of the world. All this is unreal; and only the delusion of pain and
pleasure gets experienced.
मनो जीवः !फरय ु ुjचैमानसं नगरं जगभवयवतमानं च भतं ू च पEरवतयन ्। वासनावलतं लोके
!फरjछिHत
ु मनः ि!थतं, करो#त !वाशयेनेमां 8यव!थां मलनBचलः आमनः सYशीं लLलां, जीवो
v^नमकटः दLघमाकारमादाय #नमेषाया#त !वताम।् bहLतंु च न शHय2ते संक पजलवीचयः मनाmYटा
ववध2ते सि2त सपEरjछदः। तणमा<े
ृ ण दLPय2ते संक पा विDनशेषवत ् । जगयकटाकाराः दLPताः
aणभAगराः ु gमदा जडसं!थानाः संक पा!तडदmनयः ।
Mind is the Jeeva which expresses itself as all this, rotating the wheel of the future, present and past. The
world is just the city built by the mind. In this world encircled by Vaasanaas, the mind stays as the power
that bursts forth as the field of experience. It alone has brought about such an arrangement, because it is
20
restless with agitations and is tainted with ignorance; and produces a world of experience as according to its
nature (of Gunas). Jeeva is the monkey staying in the dense darkness of the heart; it extends itself
sometimes as long (trying to reach its desired fruit) and sometimes stays curtailed when nothing is wanted.
The waves of conceptions cannot be brought under control; they increase by the slightest want of objects
and shorten along with the other accompaniment of connected desires. The conceptions start blazing by the
least of the desires of the size of a tiny grass piece, like the fire that has not been fully extinguished. The
conceptions are like the flames of fire are not manifest, yet are blaze by the least excuse, and do not last
also for long. They delude one with their dark smoke of foolishness. They stay in the inert heads.
यदे वास2मयं प< ु तदे वाशु 1चकिसतंु शHयते ना< संदेहो नाससrव#त Hव1चत ् । संि!थतो यद संक पो
दिBचक!यः
ु ं
!वतो भवेत ् । क!वसrतू एवैष स1चक!य!तदा
ु भवेत ् । अक`<मं
ृ चेसंसारमलं
अAगारका9यवतदे तaालने साधो कः वतत
] दम ं तत9डले
ु #तः । कवे ु वेव तषक>चकवि!थतम
ु ु ्।
यत!ततः यनेन पौOषेण वनBय#त अक`<ममप
ृ ाPतं भशं
ृ प<
ु तथा पनः
ु सखोjछे
ु यतया [!य
संसारमलमाततम।् त9डल!य
ु यथा चम यथा ता!य कालमा नBय#त .यया प<
ु पOष!य
ु तथा मलं नBययेव न
संदेह!त!मादयमवा2भव
ु ।
My dear son, whatever is non-existence, that alone has to be treated through the practice of knowledge.
There is no doubt about that. The non-existent thing cannot be true. If the conception was true, it cannot be
removed through knowledge. Since it is not really existent, then it has to be removed through the practice
of knowledge. If this dirt of the Samsaara was truly existent, which idiot can wash off the blackness of the
coal? But this conception stays like the husk of the grain. Therefore, through trying hard sincerely, it gets
destroyed, and the truth gets attained again, my son. This dirt of Samsaara can be easily got rid of by a
Knower of the Truth, though it is spread out wide as the perceived world of experience.
The husk from the grain and the blackness from copper can be removed through some hard work; so also,
the taint of the embodied person (incorrect understanding) also gets removed by effort in the practice of
knowledge, my son! There is no doubt about it. Therefore start the appropriate action in cleansing this dirt,
without delaying any more.
असक पैवक पैयसंसारो न िजतो मधा ु , !तोकेनाशु लयं या#त Hवासव!तु 1चरं ि!थतम।् असयामे#त संसारः
!व8यव!थां वचारतः दLपालोकादवा2ध!य वी2दवं ु !वीfaतादव ।
If the Samsaara made of the unreal conceptions and superimpositions is not conquered yet, then it means
that you have not tried hard; for it dissolves with the least of efforts indeed. Which unreal thing can exist
for long? The Samsaara turns unreal when one analyzes one’s state of existence, like the blindness due to
darkness disappears by lighting the lamp and the double-moon by curing the infection of the eyes.
नासौ तव न चा!य वं gाि2तं प< ु पEरयज असये सयवhृटे भावना मा !म हLYशः।
This world-appearance does not belong to you, nor do you belong to it (as an inseparable part of each
other). Get rid of the delusion where the unreal is seen as the real. Do not maintain belief in its reality like
this.
मम गOवभवोccवला
ु वलासा इ#त तव मा!तु वथै ृ व वgमोs2तः
वमप च वतताBच ते वलासा वलस#त सवमदं तदामतवम।्
Let there not be the delusion in you saying, ‘this huge wealth of the world glittering with enjoyments is
mine.’ You yourself (as this Jeeva-state) and all these spread out enjoyments of yours (produced by your
conceptions) are all just the play of the principle of the Supreme essence of Reality.
(Daashoora explains the truths in a simple manner like this through a language easily understood by
ordinary people, which gets expressed in the scriptures.
Since Daashoora is an excellent Jeeva, we must suppose that Vasishta explains his own state of momentary
delusion he had to undergo at the behest of his father, and how at present he is explaining his state of
Knowledge through the simplified words of Vaasishtam.)
21
Vasishta spoke
इयाक9य तदा त< रा<ावालापनं वयोः अहं रघकलाकाशशशाAक

ु ु रघन2दन
ु प#ततः खाकदं बाbे प<पपफलाकले
ु ु
तणीं
ू #नवटमHतामा
ृ ु शङाb
ृ इव तोयदः। अपBयं त< दाशरंू शूरमि2=य#नbहे , परे ण तपसा यHतं
ु तेजसेव
हताश
ु नं, तेजोभदह#न.ा2तै
] ः का>चनीकतभतलं
ृ ू , तापय2तं दे शं तं भवनं
ु भा!करो यथा । मामथालोHय संाPतं
दाशरोऽघ
ू सपयया वतीणवटरं प<पजया
ू पयपूजयत।् ततः पव
ू कथा!तेन सह दाशरू भा!वता कता!तनयसं
ृ बोधाः
संसारोतरणaमाः। Yटवां!तमहं वaं
ृ कोरकोतरकोटरं दाशर!ये
ू jछया सवqरयत#rमग
ृ जैःसे8यमानं वनमव
लताम9डलमि9डतम।् बहना< ु कमHते ं
ु न न क1चदप वयते प<ं य< तरौ नोयते वा न यcयते
ु । प<े प<े मगाः
ृ
सPता
ु वा2ताBच पदे पदे कjछे कjछे खगा लLना!त!य भOहभपते
ू ू ः । एवं गणवशटं
ु तं समालोकयतो मम
महोसवेन सYशी सा बभव ू तमि!वनी ।
(Vasishta experiences the Mukti state and sees the perceived state as the beauty of Brahman, like the
Kadamba tree described by Vaalmiki.)
Having heard this conversation between those two, hey Joy of Raghu dynasty, hey Moon of the sky namely
Raghu dynasty, I descended down from the sky to the edge of the Kadamba tree overflowing with leaves,
flowers and fruits, like the cloud descending down on the top of the peak in the form of the rains that pour
out of it. I saw there Daashoora who was shining with the valour of a soldier with his sense-enemies under
complete control; who was performing supreme penance (of Brahman state); who was lustrous like the
Fire-deity; who had turned the ground into golden colour by the shine emanating from his body; shedding
light in that region like the sun. Daashoora saw me who had arrived there, and immediately spread out
another leaf-seat and worshipped me in the due manner by offering of the leaves, flowers and fruits. Then,
along with Daashoora who was shining with the Knowledge of Brahman, more discussions went on about
the same topic he had been discussing with his son, that were conducive to the crossing over of the
Samsaara. I saw that Kadamba tree that was a heap of flowers where all the herds of animals were taking
shelter without any fear, like a forest adorned by creeper bowers, as willed by Daashoora.
(The tree was laughing all over with its burst of white flowers, with the fragrant breath. The hairy
Chaamara oxen shining like the white moons were lost among the creepers and appeared like the autumn
sky filled with pure white clouds. The dew drops shone in all its leaves like pearl-garlands. The entire body
of the tree was covered by white flowers. The pollen covered it all over like the sandal paste.
The reddish leaves were like the red garment worn by the tree. With the overflowing arrays of flowers and
embraced by creepers, it was like a bridegroom dressed up for the marriage (of Purusha with Prakrti.)
What to say anymore! There was not a place in that tree where there was not a leaf that covered it or was
not suitable! In each and every leaf the animals slept and at each and every step, and the birds stayed within
each of its moist branch; and the tree shone forth like the king of trees.
When I was looking all over the tree with such wondrous qualities, the night (state of ignorance) passed for
me like a festive-occasion.
ततः कथाभः र?याभः स त!य तनयो मया व[ानालोकर?याभनतो बोधं परंु पनः। ु आवयो!त< 1च<ाभः
कथाभEरतरे तरं शवरL सा 8यतीयाय महत
ु ू इव का2तयोः । ातः तनतां
ु याते पप^
ु घनजालके !वगाAगनाAग-
भोगाभे तारका#नकरे शनैः आकदं बनभोमागमपयातं
ु सताि2वतं
ु अहं वसcय
ृ दाशरंू ततोsमरनदLं गतः । त<
अभमतमासाय !थानमेय नभ!थलं वBय खं मनीनां ु च मeयं !व!थ इव ि!थतः ।
Then, his son was further enlightened by me through many nice stories describing the Supreme truths.
Exchanging various ideas with one another, that night passed away quickly for us both, as between two
lovers. In the early morning, I left Dashoora, who had reached the path of the sky in his Kadamba tree
itself, and who stayed there with his son; and went off to the river Ganges. I went high above the sky and
entered the place where the Sages resided and stayed in their midst absorbed in the Reality essence.
दाशरा*या#यक
ू ै षा ते क1थता रघन2दन
ु जगतः #त`ब?बाभा सयाकाराPयस2मयी । दाशरा*या#यक ू े वेयं
इयेतक1थतं मया तXयं
ु राघव बोधाय जग=प#न7प
ू णे । त!मादवा!तवीं यHवा वा!तवीमप र>जनां
22
दाशरस^ा2त
ू Yशा सदोदारो भवामवान ् । त!मािवक पं मलमामन!वं #नधूय पBयामलमामतवं
आसाद#यय!य1चरापदं तrवयसीcयो भुवनेषु येन।
Hey Joy of Raghu dynasty! I have narrated the story of Daashoora to you now, which reflects the state of
the world which is unreal though appearing to be real. I related to you this story told by Daashoora, hey
Raaghava, to make you understand the nature of the world. Therefore renounce the ‘unreal’ which is
experienced as real. Endowed with the vision of Daashoora’s discourse, you remain blissful in the essence
of Aatman state. Therefore, wash off the dirt within the mind, and see the principle of the essence of
Reality. Soon you will attain the Supreme state and will be worthy of reverence in all the worlds.
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
ि!थ#तकरणं चतथ
ु म्
STHITI PRAKARANAM
FOURTH SECTION
PART FIFTEEN
(DO NOT HATE THE PERCEIVED)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Vasishta spoke
ना!तीदम#त #नण+य सवत!यज र-जनां, य/नाि!त त#त कल केवा!थेह वचा2रणाम।् 45यमानमथेदं
चेदि!त सतामपागतं
ु , #तट !वाम#न, ब7नास वं कम8 कलामताम।् अथ चेदि!त ना!तीदम#त
#न5चयवानस तथाप भावनास;गः कथं य<त5चलाचले
ु । नेदमि!त जग=ाम तव नाि!त महामते केवलं
!व>छमेवेथमाततं मतमी4शम।्
Ascertaining within yourself (through Vichaara), that nothing of ‘this concocted perceived’ exists (except
as an apparent reality), discard attraction to all the things completely.
How can a wise man entertain a belief in something that is not there?
Even if you believe that what you perceive is some absolute reality, even then remain in the state of
Knowledge only (as the analytical self) (unattached to everything). Why do you bind the identity to this
(body) thing here (which is just an outside pattern, like an image in the mirror)?
If you are sure that you as a thinking point alone are real and this perceived pattern of the body is not real,
then also, how is the attachment towards the moving and non-moving considered as proper?
Rama, this world is not there at all as a solid reality; and there is no bondage for you in truth, hey
Intelligent one! Only the taintless Reality spreads out in this manner like this, as if with limitations.
नेदं कतक ृ ृ तं कि-च/न वा कतकृ ृ तAमं, !वयमाभासते चेदं क8कतप ृ दं गतम।्
This world you see as if solid and real is not created by any creator at all; there is also no process of an
entity doing the action of creation (as an agent of action like a divine entity). All this shines by its
(Brahman) own splendor. The Reality (by its mere presence) gets known as the Creator who creates, (like
the sun who allows all the actions to occur, by his mere presence).
अकतक ृ ं जगBजालं भवयथ सकतक ृ ं , मा वमेतन
े शबलं भावय/ना!व चेतस ।
Let the phenomenon of the world appearance be a created one or not.
(Do not fall into the deep pits of philosophies that are lost in these theories of world creation based on the
reality of the world-appearance). Do not stay confused by the different types of world-creation theories
given by the scholars. (What explanation of a creation can stay valid when the world itself is not really
existent, except as a mind-construe?)
सवि/=यवहCनामा
D कतवD स जड़ोपमः, अकतृ च तदा म/ये काकतालCयवBजगत ् ।
काकतालCययोगेन जातं यिकि-चदे व तति!म/भावानस/धानं ु बालो ब7ना#त नेतरः ।
(Only the Reality state is there, referred to by the term Brahman which shines as you, me, and all the
others. If you see the world as real, then you have to take that Brahman state alone to be the Creator, since
nothing else or no one else is there other than that. However, that formless state has no senses or mind or
intellect as its limiting adjuncts. Therefore how can it create anything as an entity entertaining some
purpose of creation? How can it create anything and for achieving what great fulfillment?)
He (Brahman-state of Reality) is the Creator but equal to an inert state being bereft of all the sense organs.
Therefore, this world, as per my conclusion is without a Creator.
It arises as a factor of co-incidence only as in the maxim of the crow and the palm leaf.
(Reality is there so the world is seen, like the crow sits and the leaf, falls down. There is no causality here.
Reality itself exists as the world reality, as its very nature, like the gold exists in some shape or other.
Gold is not the creator of the shape; so also, Brahman is not the creator of the world-state.)
Whatsoever is there, that occurs as a factor of coincidence only (as a network of Vaasanaa-filled mind-
states). Only an immature mind as that of a child can attribute reality to it; not others (the mature thinkers).
(A child believes in a ghost as real, not so an intelligent adult.)
न कदाGचददं शा/तं जग=ाम न च H#य, अजIं 45यमानवाJावतवा>च पनःपनः ु ु ।
न कदाGचददं चाि!त जग=ाम न च H#य, अजIं Hीयमाणवा/नाि!तवा>चानमानतः ु ।
Rama, this Jagat never is the state of quiescence (non-existent) and cannot be destroyed also, since it is
perceived and conceived again and again countless times. (There is not as if a state is there where the
world is destroyed through realization and it will exist no more; and the quiescent state will be left back as
some Moksha; because the world is not existent at all as anything. Understanding this factor is termed as
realization, and not the want of world- destruction.
4
You cannot run away from the perceived.

Stay where you are and know it as non-existent. That is the real Moksha for you.)
Rama, this Jagat is non-existent (unlike the ever-existent Aatman); it cannot be destroyed also as if it is
really existent, since it is destroyed a countless times (since every world of every mind has a beginning and
end) and proved as non-existent through inference, (since it is produced newly at every wink of the eye, as it
were. It is non-existent in the past and in the future also, since the past and future are mere concepts; and it
is non-existent in the present also except as a sensed experience of minds that are tainted by ignorance).
[World is nothing but a flow of sense experiences only; which is explained by the mind with its own whims
and fanciful connections. This flow of sense experiences is nothing but some awareness state of knowing an
object of knowledge. This Knowing state is the nature of Reality.
Therefore the world as imagined by the deluded minds is non-existent except as an imagination.
It cannot be destroyed since it never came into existence.
It is destroyed also again and again in each mind, at each and every second. Therefore where is the question
of destruction of the world, so that you can reach a quiescent state where the world ceases to exist?
How can that which stays destroyed always, ever get destroyed?
How can that, which is not at all existent, get destroyed ever?]
सवि/=यपदातीतो
D यदा कतहD वBवरः कवा
ु णः सवदा खेदं न कदाचन ग>छ#त ।
The so-called Creator (Reality of Brahman) is beyond the reach of the senses and is not tainted by any
delusion. (Delusion alone is the creator of the world.) Though creating the world (as if real), the Reality
state does not do anything as a work of creation. (Therefore, Brahman is not the creator of the world.)
[World is nothing but some Bodha, the information-state that gets recycled again and again by the mind-
power. All that get sensed by the senses as some information of sound etc are explained by the mind as the
solid objects, moving and non-moving, living and non-living.
Sense information is nothing but Bodha.
Bodha seen through the mind becomes the world-Bodha like the sunlight seen through the water drop
becomes the rainbow.
Niyati is what controls this flow of information; so that the world always looks sane and real.
Niyati also is the power of the mind.
The power of the mind belongs to the Reality state only.
Reality state alone exists as the mind and the narrative reality of the world.]
तेनेयं #नय#तः ौढा भावभावदशामयी ई45येव ि!थरा दCघा मPयोथाप च 45यते।

Therefore, this Niyati (the controlled flow of Bodha) is well-established, is of the nature of the absence and
presence of objects, is stable, prolonged; and is seen as real, though falsely produced.
[What are the presence and absence of objects?

Reality state is a pile of potential information filled to the brim. To bring them all out in a queue system, one
after the other, without creating a chaos, is the function of Niyati.
When one set of information as an object, say a tree is produced, that information has to get blocked and
another set of information has to reveal itself as a rock or a cow.
You cannot instantly receive all the information of all objects at once.
When you receive the information of objects one by one, the time and place factors are produced naturally.
That is why Niyati and Kaala are said to be inseparable.
Actually all the objects are in the unrevealed state only at all times, as if concealed by darkness.
When you are aware, or see with the torchlight of awareness, the objects get revealed one by one, and
disappear when the light of awareness moves towards another object.
The ‘absent objects’ remain present as memories and are stored in the mind as the world-conception.]
अपय/त!य काल!य कि5चदं शः शर>छतं ताव/मा8महा5चयः, कमथQ सोsनधाव#त ु ।

(Time is endless. As long as some one sees something, the world will keep on existing as a delusion state.
Man has at the most a hundred years of life-span.
5
Imagine the countless creations that have occurred in the past and that will occur in the future, through
delusion. What does your little existence amount to? What can you hold on to as real or stable?)
For the endless span of time, some hundred autumn span of life is just a micro point of experience
(counting to nothing at all). Why would the reality get bound in such a state (as you suppose)?
ि!थरा5चेBजगतां भावा!तवादा!था न शोभते कथम/यो/यसं5लेषो जडचेतनयोः कल।
अि!थरा5चेजगJावा!तदTया!था न शोभते पयःफेनाि!थर!या/ते दःखमे
ु षा ददा#त ते ।
आ!थाब/धो महाबाहो जगJाववमामनः न ि!थराि!थरयोः फेनशैलयो2रव राजते ।
Even if the objects of the world are considered as solid realities of a real world, it is not proper to be
attached to them, since by principle there is a difference between the conscious entity and the inert object,
and they cannot stick to one another. If the objects of the world are considered as unstable, then also, you
should not get attached to them; because having momentary existence like the foam of the ocean waters,
they will only end up giving pain when they perish. Hey mighty armed Rama, the bondage of attachment
one has towards the objects of the world is only painful at the end (whether they are stable or unstable)
because when you hug the (stable) mountain, it hurts, and when you hold the (unstable) foam, it dissolves
off.
सवकताTयकतव D करोयामा न क-चन #तटयेवमदासीन ु आलोकं #त दCपवत ्।
कव
ु /न कि/चकWतेु दवाकायमवांशुमा/ग>छ/न ग>छ#त !व!थः !वा!थपद!थो रवयथा ।
Though the creator of everything, the Reality-essence is not the creator, and does nothing at all.
It remains indifferent like the lamp towards the lighted objects (though the lamp alone reveals the objects).
Though producing everything, it does not produce anything at all, like the sun creating the day.
(Sun’s presence is itself the day; but sun does not produce the day like a creator.)
Though the sun appears as if it is moving, it actually does not move from its place. So also, the awareness
does not move towards any object to reveal it, and stays without swerving from its original state of
unperturbed nature.
इ#त चेJवता राम नैपुYयेनावधा2रतं माणप2रशZे ु न चेतसा च वचा2रतम।्
तथाप भावनां साधो पदाथQ #त नाहस अलातचAे !वTने च [मे वा केव भावना ।
I have explained to you in detail what you needed to know. You must have by now understood all these
abstract truths with your sharp intellect, and analyzed all this in your mind thoroughly; based on the study
of the scriptures you have done so far. Even then, be careful not to develop attachment towards any object
of the world, living or inert. What trust can you place in the wheel of light produced by the rotating torch,
or the objects of the dream, or the objects seen in an illusion?
यतःकति5चदे
ु वेदं संप/नमव ल\यते अWणातीरववा2रपरावत ू वदाततम ् । अक!मादागतो ज/तःु सौहाद !य न
भाजनं [मोJतं
ू जगBजालं आ!थाय!त/न भाजनम।् औYये/दौ शीतले भानौ मग
ृ तृ णाजले तथा यथा न
भावय!या!थामेवं भावय मा ि!थतौ । संक पपWष!वTनजनवी
ु /दु वव[मं यथा प5यस प5य वं भावजातमदं
तथा । अ/तरा!थां प2रयBय भावीभावनामयीं योsस सोsस जगयि!म लC
ँ लया वहरानघ अकतृ वपदं पीवा
पीवे>छामप कव ु तः।
(You believe that you are a conscious entity and your mind is deluded; and a real stable world is all around
you, offering new experiences at every moment.
From where did this world rise up from? No one seems to know.)
For example Arunaa River is very shallow, and its banks are covered with rocks; even then somehow the
stream gets formed by the contact of both; so also, the world appearance rises by the contact of the Aatman
and its delusion level. If in a deluded state you see some animal in front of you, it cannot be an object of
trust. The world also is something that is appearing in front of you because of your delusion; it cannot be an
object of trust. You cannot believe the moon to be hot, or the sun to be cool, or the mirage to be really filled
with waters; so also do not entertain any belief in the reality of this world-appearance.
Renounce fully any belief you have in the reality of the world that shines beautiful being made of ideas
only. Look at this world as made of false conception only, like the falsely conceived man in the
imagination (namely the ego), like the people seen in the dream (namely the objects that fill the world), like
the double moon seen by the infected eye (like the duality rising through delusion).
Hey Rama, You are already pure at heart and shine with dispassion and discrimination.
6
Completely renouncing the trust in the reality of the objective world, carry on in life, as your real self, as
the unaffected essence of awareness, and wander in this world playfully (without attachment to anything.)
Swallow off the idea of non-doer (the word non-doer, or one who does actions without attachments, the
Yoga of Karma has no meaning in the Brahman-state of knowledge.) Swallow off the idea of wanting to be
a doer also. (Aatman does not have to be a doer or non-doer. It just ‘is’ and everything also ‘is’.)
सवभावा/तर!थ!य सवातीत!य चामनः इयं सि/नGधमा8ेण #नय#तः प2रज`भते ृ , दCपसं#नGधमा8ेण #न2र>छै व
काशते । अ[सि/नGधमा8ेण कटजा#न
ु यथा !वयं आमसि/नGधमा8ेण a8जगि/त तथा !वयम।् सव>छारहते
D
भानौ यथा bयोम#न #तट#त, जायते bयवहार5च स#त दे वे तथा Aया । #न2र>छे संि!थते रने यथालोकः
वतते सतामा8ेण दे वे तु तथैवायं जगcगणः। अतः आम#न कतृ वमकतृ वं च संि!थतं #न2र>छवादकतासौ
कता सं#नGधमा8तः।
Aatman is the essence of all the objects (as their knowledge) and transcends everything also (since it is not
divided as the objects, since it alone is the knowledge of all the objects). By the very presence of the
Aatman, the world with its controlled behavior of laws rises forth as a grand show, without any desire as
such, like the sight rises by the very presence of the light. By the very presence of the clouds, the Kutaja
trees bloom forth; so also, by the very presence of the Reality essence as the mind, the three worlds rise up.
The sun which has no desire stays in the sky; yet the world actions occur naturally in the luster of the day.
The gem stays as it is, and the luster shines forth from it without any desire on its part.
When the Brahman-state stays as the very existence (Reality), then the hosts of worlds shine forth (without
any desire-factor). That is how, the doership, and the non-doership both belong to the Aatman.
Being desireless, Aatman is not a creator; but is the creator by its mere presence.
सवि/=यायतीतवाकता
D भो<ता न स/मयः इि/=या/तगतवातु कता भो<ता स एव ह । वे एवाम#न
वयेते कततृ ाकततृ ाsनघ ययैव प5यस ेय!तामाGय ि!थरो भव।
Because of transcending the senses, the Aatman (the essence within the Jeeva) is neither the creator of the
world; nor is it the enjoyer of the world (and so is not bound by any Karma-results), but is just the existence
state only. However, being the essence of the mind that functions as the senses, Aatman alone is the creator
of its world (as the ego) and is the enjoyer also of the results of action.
Hey Rama! Both the doership and non-doership exist in the Aatman only (the only difference being the
delusion). Seek that state of the Aatman which will lead towards your true welfare; and stay established in
that state only of Knowledge.
सव!थोsहमकत#त D 4ढभावनयानया वाहप#ततं कायQ कव ु /नप न लTयते। या#त नीरसतां ज/तरुवते ृ 5च चेतसः ।
‘I am the essence of Reality, which makes the world rise up by the mere presence of it; and I am not a doer
of action of any sort; and the fruits do affect me’; have this realization of the truth as your natural state; and
you will not be tainted in any manner, even when swimming through the flood of actions. A man who is
born in this world feels no taste in any object of the world, when his mind is not interested in them.
य!याहं कि-चदे वेह न करोमी#त #न5चयः भोगौघकामवा/!त8 कः करोतु जहातु वा ।
त!माि/नयमकताहम#त भावनयेZया परमामतना`नी
ृ सा समतैवावशयते।
अथ सवQ करोमी#त महाकतत ृ या तया यदC>छस ि!थ#तं राम ततामTयतमां ु वदः।
ु
If one has the ascertainment that ‘I do not do anything in the least (since I am the Reality state only)’, then
who is there (as any limited entity) wanting to do a host of actions (with the expectation of joy)?
What will he seek as joyous or discard as painful?
Therefore, ‘I always am a state of no-action only’ when one has such ascertainment acting as the fuel,
everything burns off and only the equal state is left back named the supreme nectar of silent bliss.
Or, if you have the ascertained state of Brahman as the great creator, you will know that the world exists by
your mere presence; then you can maintain that thought also; as it is also considered as an excellent state.
अहो य/न करोमीमं समeं जागतं [मं रागवेषAम!त8 कतो ु s/य!याTयस`भवात ् । यद/येन शरCरं मे दfधम/येन
लालतं सोs!मदार`भ एवाकः कः खेदो लासयोः Aमः । मसुखासुखव!तारे जगBजालHयोदये अहं कत#त
D
मवा/तः कः खेदो लासयोः Aमः । खेदो लासवलासेषु !वामकतत
ृ यैतया !वयमेव लयं याते समतैवावशयते ।
समता सवभते
ू षु यासौ सया परा ि!थ#तः त!यामवि!थतं Gचतं न भयो
ू ज/मभा;मनाक् ।
7
‘Ah! When I do not create this world at all through delusion, what is there to get attracted for or hate, since
there is no possibility of a second one at all? My body gets burnt by some one (the son), caressed by some
other one (the parent), what is there to feel grieved or happy, as all is my own doing! This world-net is
spread out widely with joys and pains; keeps appearing and vanishing again and again. When I know that I
have alone caused all this, what is there to feel grieved or happy, as all is my own doing!’
By maintaining this single attribution of doer-ship of the Aatman alone, when met with all the pains and
pleasures of the world, the conception of limited-identity will dissolve off by itself and, ‘the state of
sameness (as the essence of knowledge of all)’ alone remains left over. The ‘mind’ which is in this
Supreme state where everything is perceived as the essence of knowledge, does not in the least become
prone to future births.
अथवा सवकतृ वमकतृ वं च राघव सवQ य<वा मनः पीवा योsस सोsस ि!थरो भव ।
Or Raaghava, renounce all the ‘doer-ship’ and ‘non-doer-ship’ once for all; swallow (destroy) the mind and
remain established as whatever you are. (Why simply bother with these words?)
अहं सोsहमयं नाहं करोमीदमदं तु न, इ#त भावानस/धा ु नमयी 4िटन तटयेु ।
‘I am so and so’; ‘I am not this one’; ‘I do this’; ‘I do not do this’; such ideas about the objects of the
perceived world do not lead to any happiness.
सा कालसू8पदवी सा महावीGचवागरा ु सासप8वनेणी या दे होsहम#त ि!थ#तः।
The state of identity with the body is equal to the experience of the burning hell called Kaalasootra (Sun
above and fire below); of getting trapped in the hell called Mahaaveechi (getting tossed far and wide by the
stormy waves of great heights) and of the incessant suffering of bleeding cuts and wounds in the hell called
Asipatra (paths paved with sharp swords).
सा याBया सवयनेन सवनाशेsTयपि!थतेु !टbया सा न भbयेन स5वमांसेव पकसी ु ।
This idea (of identification with the body) should be renounced completely, with all efforts possible, even if
everything is at peril. A man after liberation should not touch it also (by a mere thought also) like a low-
caste Chaandaala woman avoids eating her own dog’s meat.
तया सुदरोू ि/झतया 4टौ पटललेखया उदे #त परमा 4िटBयi!नेव वगतांबुदा
ययाjयदतया
ु राम तीयतय े ं भवसागरः।
When the cataract of the eyes (delusion) is thrown afar, the supreme vision of the truth rises like the
moonlight shining forth when the clouds get removed. When she (supreme vision of knowledge) raises
Rama, the ocean of the worldly existence gets crossed over easily.
कता नाि!म न चाहमि!म स इ#त kावैवम/तः !फटं ु , कता चाि!म समeमि!त तद#त kावाथवा #न5चयं,
न कि-चदे वम#त वा #नण+य सवiतमे #तट वं !वपदे ि!थताः पदवदो य8ोतमाः साधवः।
‘I am not the doer; I am not this body also’ having known this truth clearly in the mind; or, ‘I am the
Creator of all; all that exists is the Self-essence’ knowing this as an ascertained truth; or, ‘whoever I am, I
am not anything of this’ having decided thus; remain established in that excellent state which is the state of
the excellent Knowers.
Rama spoke
सयमेतवया lmम/यद<तं
ु सि<तस/द
ू ु रम।् अकतnव ह कतामा भो<ताभो<तैव भतक
ू ृ त ् । सव5वरः
D सवग5च
Gच/मा8ममलं पदं !थानं भव
ु वपदवः
ु D सवभता/तरि!थतः
ू । oदयंगमतां ाTतमदानीं lmम मे वभो
वदि<तभय
ु था`भोदधाराभभभ
ू दbयथः
ृ । औदासी/याद#न>छवा/न भ;<ते
ु न करो#त च,
समeालोकका2रवाJ;<ते
ु दे वः करो#त च । क/वयं भगव/!फारः संशयो मे oद ि!थतः, तं वं #छि/ध Gगरा
lmम/दCGधये/दय
ु था तमः । इदं सतददं वाsसदयं सोsहमदं नत,ु अयमेको िवतीयोयमयादकलनामयं
एकि!मि/वयतेs7वा/ते नीहार इव भा!करे इदं थममेवा>छे कथमाम#न संि!थतम।्
Hey Brahman! The statement uttered by you is indeed true and beautifully worded.
The ‘non-doer’ himself is the ‘doer’; both the experiencer and non-experiencer; the creator of all the
beings. He is the Lord of all; the essence of all; is the taintless state of pure awareness. For all the beings he
is the stable support, like for all the material bodies, the earth-pedestal is the stable ground.
8
He is the lustrous one who is inside all beings (as the Knowledge essence, the Knower of the Known).
Hey Lord, I have attained the complete grasping in the heart of the Brahman state through your
explanations, like a mountain completely getting drenched by the pouring rain waters (thus rid of all its
heat). Since Brahman-state is indifferent and desireless, it does not enjoy anything and does not do
anything also. Being the cause of all that is seen, it enjoys and is the doer also. (This much I understand!)
However, I still have this one doubt tormenting me, hey Bhagavan! Destroy it with your words, like the
light of the moon destroys the darkness.
‘Is the world real or is it not real? Am I all this or just this body? Is this world one single entity or
manifold?’ All this network of conceptions exists in the Aatman like mist in the sunlight even when there is
no darkness. How does all this exist in the pure Atman at first itself?
Vasishta spoke
सpा/तकाल एवा!य सं5न!योतरं ि!थरं कथ#ययाम ते राम येन kा!यस तवतः । मोHोपाय!य
सZा/तमसंाTय न राघव ोतंु 5नोतरYयेता/यलं योfयो भवयस । का/तागीतGगरां राम तWणो भाजनं यथा
5नानामतमो<तीनां
ु पुYयकJाजनं
ृ तथा । वथा
ृ भव#त बालेषु यथा रागमयी कथा #नरथका पबोधेषु
तथोदारोदया कथा । कि!मि/5चदे व समये कि/चपंुसो वराजते फलमाभा#त वH!य
ृ शरयेव न माधवे ।
उपदे शGगरो वZे
ृ र-जना #नमले पटे लग/यदारवkानकथा
ु चाGधगताम#न । 5न!य!योतरं पवQ
ू लेशतः
कGथतं मया न व!तरे ण, तेनैत/न kातं भवता !फुटम।् यद वमामनामानमGधग>छस तं !वयं
एत5नोतरं साधु जाना!य8 न संशयः । मया सZा/तकाले तु ाTतबोधे व#य ि!थते व<तbयो व!तरे णैव
साधो 5नोतरAमः । जानायामानमामैव कत
ृ आमामनैव ह आमैव संस/नः स/नामानं #तपयते ।
तदे तकGथतं राम क8कतृ वचारणं अkातवातु तामेतामHीणवासनो भवेत ्। बZो ह वासनाबZो मोHः
!यावासनाHयः वासना!वं प2रयBय मोHाGथवमप यज ।
I will give the correct answer to your well-defined question at the end of the discourse Rama, where you
will be able to grasp the meaning properly. Without properly grasping the concluding portion of this
liberation discourse for which you will have to be led in a slow gradual manner, hey Raaghava, you cannot
grasp the answers that will be given to your questions at this present hour.
Only a man in youth will understand the hidden meanings in the love-song sung by his beloved, Rama,
(and not the one still in the boyhood); and only a meritorious person (who has the patience to go through
the discourse completely) can understand the excellent words of his Master (not one who makes a half-
hearted effort). A speech that expresses passion is wasted on a child (for he has not a reached the state of
youth to grasp it yet). So also, talks which evoke the abstract sense of Brahman prove meaningless for the
less intelligent ones. Only at a certain time of his pursuit, a man shines with the full excellence of his
achievement; the tree gives fruit only in the autumn season; not in the spring. The instructions about the
Supreme are absorbed by only the mature minds; the dye is absorbed only by a taintless cloth; the talks on
excellent knowledge are absorbed only by those who are able to grasp the truth of the Aatman.
I answered this question of yours in the past very briefly, and not in detail. That is why you could not grasp
the clear meanings of my words. When you realize the state of Reality as your essence by your own effort
at intellectual excellence, then you will know the answer for this question by yourself; there is no doubt
about it. You will understand all my answers at the end of the discourse, when you are fully enlightened.
I will give detailed answers to your questions at that time hey Good one!
At that time, you will realize the truth of the Aatman as brought about by the Aatman itself.
Aatman alone being pleased, Aatman gets attained by itself.
Till now I discussed the topic of the doer and the non-doer, to explain this only.
Having not realized that undivided essence of the Aatman explained by me, you might be having some
Vaasanaas lingering still. (That is why the doubts still trouble you.)
A person who is bound is bound by the Vaasanaas alone. Liberation means the destruction of the
Vaasanaas. You must renounce completely all the Vaasanaas and even get rid of the desire for liberation
also.
9
तामसीवासनाः पवQ
ू य<वा वषयवासताः मैqयादभावनाना`नीं गहा
ृ णामलवासनाम ् । तामTय/तः प2रयBय
ताभbयवहर/नप अ/तःशा/तसम!तेहो भव Gच/मा8वासनः। तामTयथ प2रयBय मनोबZसमि/वतां
ु शेषे
ि!थरसमाधानो येन यजस तयज ।
(Taamasee Vaasanaas- Tamas dominated Vaasanaas – animal like thoughtless actions, laziness, disinterest
in knowledge etc. Raajasic Vaasanaas are also included in this word (Taamasee) like overindulgence in
actions, restlessness, anxieties, incapacity to contemplate etc. As mentioned in the Paatanjali Sootras, the
seeker has to develop qualities like Maitree, Karunaa, Muditaa and Upekshaa (friendship, compassion,
blissful state due to contemplation, and indifference to sense objects.)
First, renounce the Taamasic (ignorant, dull) Vaasanaas which contain the hankering after sense pleasures
as their essence. Then cultivate the pure Vaasanaas like friendship etc.
Then renouncing them also completely, though using them when dealing in the world affairs, remain only
with the Vaasanaa of the Chit (to remain as the true self), with all the wants completely subdued in the
mind. (Do not even entertain a ‘want’ for the Moksha.) Then discard completely that Vaasanaa also, which
is connected to the mind and intellect.
(All these Saatvic qualities like ‘Maitree’ -friendship etc become meaningless when one is identified with
the Self-state. So one has to slowly renounce those differentiating ideas also and use them when acting in
the world only.) At the final stage, remaining established in the identity of the essence of Reality, renounce
even that effort by which you renounced everything.
Gच/मयः कलनाकालकाश#तमरादकं वासनां वासतारं च ाण!प/दनपव ू कं समलमप
ू संय<वा
bयोमसौ`यशा/तधीः य!वं भवस सबZे
ु स भवान!तु सकतः
ृ । oदयासंप2रयBय सवमेव महाम#तः
यि!तट#त गतbयeः स म<तः
ु परमे5वरः। समाGधमथ कमाrण मा करोतु करोतु वा sदयेना!तसवा!थो म<त
ु
एवोतमाशयः। नैक`यण D न त!याथi न त!याथisि!त कमभः न समाधानजTयाjयां वा य!य #नवासनं मनः।
Remaining in the Aatman state of pure awareness as a witness only for all the information of senses, and
practicing well the control of the Praana vibration (agitation less state), you ‘completely renounce’ even the
root-causes of the Vaasanaas, and all the other Vaasanaas along with the desires residing in them, the faults
of the ego, the perception of duality along with time/space, and the darkness (ignorance) and luster
(knowledge) also. Hey Intelligent Rama, when you are in the ‘state where you remain as quiet as the sky,
with the intellect in complete rest, then you will be in the state worthy of getting worshipped by all (as the
Brahman). The man of wisdom, who has renounced completely everything from his heart, and remains
without any anxiety, is indeed liberated. He is the Supreme Lord.
Whether he remains absorbed in contemplation (as a recluse) or performs actions (of his life), or does not
do anything at all, that man of excellent state, whose mind is freed of all attachments is indeed liberated.
Non-performance of actions has no meaning for him; performance of actions also holds no meaning for
him. Contemplation and chants also have no meaning for the one whose mind is free of all Vaasanaas.
वचा2रतमलं शा!8ं Gचरमeाहतं
ु मथः स/य<तवासना/मौना4ते ना!यतमं ु पदम ् ।
All the Scriptures have been analyzed thoroughly; the heated discussions have gone on with each other for
long. (This alone is the right conclusion that has been reached.) There is no other excellent state to be
achieved than the ‘silent state of the Aatman’ where the Vaasanaas have been completely renounced!
4टं =टbयमrखलं [ा/वा [ा/वा दशो दश, जनाः क#तपया एव यथाव!ववलोकनः। पाताले lmमलोके च
!वगD च वसधातले
ु bयोि`न क#तपया एव 45य/ते 4ट4टयः । इदं हे यमपादे
ु यमदमयसदिथतौ
ु #न5चयौ
गलतौ य!य k!यासाव#तदल ु भः ।ये महामतयः स/तः शरा5चे
ू ि/=यश8ष ु ु ज/मBवरवनाशाय त उपा!या महाGधयः।
The entire world has been searched thoroughly after wandering far and wide in all the ten directions.
Very few alone are there who have realized the truth of the essence of Reality. In the nether world, or in
Brahmaa’s abode, or in the heaven or on earth, or the sky, there are seen only very few who have realized
the Supreme. ‘This is to be discarded, this is to be sought’ both such ideas area falsely risen; the Knower, in
whom these ideas are dissolved off, is indeed rare to find. Those men of great intellect, those great
Knowers, the excellent ones, who have bravely conquered the enemies of sense pleasures should be sought
with effort for gaining the knowledge of Brahman.
ययदालो<यते कि/चकि5चयत/न वयते ईिTसतानीिTसताद/य/न त8 यतते जनः ।
ये केचन समार`भा ये जन!य AयाAमाः ते सवD दे हमा8ाथमामाथQ तु न क-चन ।
10
Whatever has been observed anywhere, there is nothing else seen but people trying hard to chase the
desired objects and discard the unwanted objects. Whatever enterprises (connected to the world, family etc)
the people start, whatever goals (through rites and Sacrifices) that people want to achieve, are for the sake
of the body alone and not for the sake of the true self within.
करोतु भवने
ु राBयं वशवंभोदमंबु वा नामलाभा4ते ज/तव ु ाि/तमGधग>छ#त।
Let a man rule the kingdom on the earth or enter the water in the cloud (through Siddhis); but except for the
knowledge of the Aatman, a creature born here will never get complete rest.
सव8 प-चभता#नू षटं कि-च/न वयते पाताले भतले ू !वगD र#तमेतु <व धीरधीः।
In the nether world, or earth, or heaven, everywhere only five elements are there (which make the objects);
the sixth does not exist at all. What should a wise man want from these?
य<या
ु वै चरत!त!य संसारो गोपदाक#तः ृ दरस/य<तय<ते
ू ु !तु महामताणवोपमः।
For the person who moves with his mind absorbed in the silence-essence, the Samsaara-jungle covers just
the length of a cow’ foot (and is very easy to cross over). For the person who is far from such a state (and
turned towards the world and its objects), it is a huge mad turbulent ocean of the dissolution times.
कदं बगोलकै!त यं ु lmमाYडं !फारचेतसः कं य>छ#त कं भ;<ते ु ाTतेsि!म/सकलेप सः। एतदथमबZीनां ु
य/महासमरAयाः त/म/ये राम Gध<कायQ व/वलHHयावहम।् क पमा8ेण कालेन समहापे
ु लवोदरे ति!मनप
ह यो नाशः सवाGधरमहाGधयाम।् आमनो य!य सगादेय/
मनागप नोगतं ति!म-जग8ये ाTते कं Gचदामा बलC
भवेत।् इतः शैलशतैbयाTता तथेतो जलराशभः कयान!य भवो
ु दे हो येनोदारं परये
ू त।् न तदि!त जगयि!म/स
पातालसरालये
ु य/नामामवतो k!य कि-चकायतरं भवेत ् ।
For a realized man, this world equals the tiny balls of dirt eaten by the mosquito. Even if he gets all this,
what will he give, or what will he enjoy? The great wars fought by the fools to own this (dirt), by
destroying millions on both sides is a heinous act I believe, hey Rama.
Even if the enjoyment be there for a time span of Kalpa, it is not any stable life that will be enjoyed, and the
final end will be anyhow met with by resulting in unbearable pains for these fools who are after the
materialistic possessions.
When the world does not rise into existence (as a real thing) even in the least in the essence of Reality, even
if the possession of three worlds is attained, in what way will the Chit-Aatman (in the Jeeva state) become
more powerful?
For the Knower who stays in the quiescent state of Chit-expanse that is endless and beginningless, what
part of the earth starting from this part of the land covered by hundreds of mountains and to the other part
of the land covered by heaps of oceans, can fill even the tiniest point in him?
There is nothing here in this world of humans, or heavens or nether worlds that is in the least meaningful to
the knower who is in the state of the Reality essence of Aatman.
एकतामनयात!यु bयोमविवतत!य !व!थ!यामवतो k!य ि!थत!याम/यचेतसः, शरCरजालनीहारधसरा ू
श/यकोटरा
ू शा/तसंसारसभगा
ु a8लोकवपलातटC
ु , !फारlmमामला`भोGधफेनाः सवD कलाचलाः
ु ,
GचदादयमहाभासमगतणाजलGयः
ृ ृ , आमतवमहा`भोGधवीचयः सगराजयः, अनतमपदा`भोदवटयः
ु ृ
शा!84टयः, च/=ािfनतपनालोका घटकाटादसि/नभाः काशनीयाि5च=पिवषो
ू मलकणा!तथा, वहरि/त
!वमामानः संसारवनचा2रणः कामभोगोलपeासमगा
ृ नरसरासराः
ु ु , अि!थखYडागलामध
ू पधानाः !नायश;गलाः
ु ृ
जगpेहा जरBजीवर<तमांससमगकाः
ु , वनमालामगा
ृ मfधाः
ु परसं
ु चारसंि!थतौ बालबZवनोदाय
ु
योिजता5चमपुa8काः।
A Knower is completely in the oneness state (where everything is some potential state of some mind,
appearing from emptiness and dissolving into emptiness at each and every second of perception, akin to a
dream-state). His mind is as expansive as the endless beginningless sky (where he sees the limited field of
perception of any mind as not even worth his notice like a mere particle of dust floating in the polluted air).
He is always aware of his state as a reality essence (and is removed of all the sense-input, though amidst the
sense input). He is the conscious point of the inert Brahman state.
He acts always from the level of Brahman only (as like the ignorant man acting from the body-level), and is
without the tainted mind-state (of meaningless narratives of births and deaths).
For such a Knower, the world is just a ‘mirage-river‘where he shines as the presence of sun only.
11
The (mirage) river (of the world) is bordered by the banks of the tri-world conceptions. It is covered by the
misty screen of body-conceptions. The wondrous picture of Samsaara stays in a subdued state for him
(without any attraction or repulsion) and is inside the hollow hole of emptiness only. The Kula Mountains
which support the lands are just the foam heaps formed in the Brahman-Ocean that spreads out without
reaching any end as such. The world pictures shine forth like the wondrous mirage waters in the great luster
of the Chit-sun.
The arrays of creations that rise forth as worlds within worlds (in the hosts of minds) are just waves that
rise in the huge ocean of the Reality essence. The truths explained in the scriptures are the downpour from
the par excellent state of the Supreme. The moons and suns shine by the luster of the awareness-state of
Reality like the pots and sticks lying on the ground seen in some light; the worlds of the ignorant also get
revealed by the same luster of the Chit, like the dirt-particles that are spread out on the ground.
The humans, Suras and Asuras are the foolish deer in search of the grass of desire fulfillments, and wander
in the wild thorny jungles of Samsaara, with their idea of the self limited by the body-idea.
The bodies that move about in the world are the caskets that are filled with blood and flesh of the
deteriorating Jeeva states, are bound by the chains of nerves, have the pieces of bone as locking
mechanisms, and have the head as the lid at the top. They are without any sense like the deer of the forest
gardens forced to move about in the cities (not comprehending anything, and getting into dangers). These
moving things (bodies) are just moving statues covered by the skin, for amusing the immature minds only.
नैवंवधोदारमना मनागप महाम#तः न k5चल#त भोगौघैम/ दवातै2रवाचलः।
ति!मि/कल पदे राम kि!तट#त महोतमे यि!मि/5च/=ाकदे शोऽप न पातालमव ि!थतः।
A man of stabilized intellect who is in the awareness state of Reality at all times, does not get affected in
the least by the sense pleasures (even if he is amidst them), like a mountain is unshaken by the gentle
winds. Rama, when one is established in the supreme state of Knowledge-vision, and sees no divisions,
then in that state of limitless expanse, even the expanse of the sky containing the suns, moons and stars is
not seen even as anything seen below like a Paataala-level also. (There is no above or below at all.)
(All things dissolve off in a timeless placeless nothingness and are not given any meaning or importance at
all as any valuable memory also.)
य!यालोका लोकपालाः समालोकाः सवे ु दनः शरCरं पा/ययमव प5य/मढाः ू Hपाणवे।
(The Knower of Brahman is Brahman itself who is concealed by the ‘sense created form’ for others to see;
which he never identifies with. The world rises for him from him only as Brahman and gets filled with the
various gods, humans and animals, empowered by the Brahman state, without getting forced by Vaasanaas
as it happens for the ordinary people. A Knower of the highest state like Vasishta, or Vyaasa or Vaalmiki is
the Brahman itself acting through a mind channel.)
By his perceiving power, the guardians of the world also (deities) come into existence with their own
perceived worlds, and function with their natural forms, and maintain their forms.
(He is not acting from the body level of ego, but just exists as the Brahman-sky seeing a few potential states
of itself through a mind-window. He is Brahman seeing Brahman through Brahman without any sense of
division.) Whereas, the ignorant fools drown in the ocean of ignorance and hold on to the bodies as
themselves and pamper their bodies with love and attachment.
(For these fools, the world is not an amusing window-sight; but becomes instead a painful existence stuck
inside the ocean that abounds in sharks, crocodiles and other dangerous fishes in the form of dangers and
tragedies, the ocean that is always turbulent and fierce with its high rising waves of wants; the ocean that
is always stuck in the downpour of Vaasanaas; the ocean with the dreary desolate darkness surrounding all
the time, without even a ray of light of hope.
An ignorant man is already ruined and is fated to suffer only, forever and ever, like the deer rolling in the
hot burning sands believing it to be the cool waters of the river.)
न केचन जगJावा!तवkं र-जय/यमी अTयjयासगताः !फारoदयं खमवा`बदाः ु ।
न केचन जगJावा!तवkं र-जययमी मकटा इव नय/तो
ृ गौरCला!याGथनं हरम ् ।
न केचन जगJावा!तवkं र-जययमी ा<तन#तaब`बी रनं क`भगतं ु यथा ।
None of the objects of the world ever please the Knower (as joyous substances), even if gone through and
analyzed again and again, like the clouds cannot taint the huge expanse of the taintless sky.
None of the objects of the world ever please the Knower (as joyous substances), like the monkeys that
make dancing gestures do not attract Shiva whose heart is given to Gauri.
12
None of the objects of the world ever please the Knower (as joyous substances), like the ordinary
reflections seen in the water pot do not hold any value, when the real gem has been spotted inside the pot.
वuापतोपममस/मयम`बभ;गत;गं ु ु तर;गकतaब`बमवावलो<य
ृ
लोलां तदCहतसखेु षु र#तं न या#त तBkः कशै ु वललवेिवव राजह`सः ।
The diamond like solid world is for the knower of Brahman, as unstable and unreal like the reflection
(conceptions) seen in the ever moving high rising waves (agitations) of the waters (of the mind).
He does not get attracted by the pleasures sought by the senses, similar to the royal swan (which enjoys the
honey of the excellent lotus flowers) does not relish the tiny bits of moss growing in the lake-side.
Vasishta spoke
अ8ैव व!त/यद
ु ु ताः शण ृ ु राघव पव
ू जाः कचेन गाथा या गीता बाह!पयेन पावनाः ।
The Sages of the yore have experienced such a state indeed and have expressed their vision in words.
Listen, Raaghava to the sacred song sung by Kacha, the son of Brhaspati.
कि!मि/5च/मेWगहनेs#तट/सरग ु ुरोः सतः
ु कदाGचदjयासवशािवाि/तं ाप चाम#न। स`यfkानामतपणा ृ ू
म#तनारमता!य सा प-चभतमये
ू sमा/ये 45येsि!म/पेलवाम#न । स तेन #नवYण इव सदामवा4ते पदं
अप5य/समवाचे ु दमेको गगदया Gगरा ।
Once Kacha, the son of Brhaspati the preceptor of Suras was staying in the dense forests of the Meru
Mountain. In course of time he reached the silence of the Reality state through the intense practice of
Vichaara process. His intellect was now filled fully with the nectar of knowledge.
Filled with the nectar of knowledge, his mind did not relish the worthless perceived-world of fragile nature
made of inert elements only. Unable to see anything but the essence of Reality everywhere, he was
bewildered as it were, and uttered these words with choked voice.
(What is the vision of a realized Sage?
The world does not vanish off, nor does he become blind to the objects of the world; nor does he lose his
common sense and wear the footwear on his head saying everything is Brahman.
He just knows suddenly the truth in its full blast.
It is like the ghost that was tormenting for years suddenly is found to be just a play of light and shadows.
It is a state where the knowledge brought in by the senses has no impact at all on the mind.
It is as if one stands in some timeless spaceless silence where nothing is there, though everything is as it is
as before.
The mind keeps completely silent in the benign presence of the truth supreme.
There is nothing to say and no words to express anything.
The body shudders in the silence of nothingness.
And if still one wants to speak out his experience, well that is what KachaGeetaa is all about.)
कं करोम <व ग>छाम कं गmणाम ृ यजाम कं आमना प2रतंू व5वं महाक पांबुना यथा ।
“What shall I do? Where shall I go? What shall I hold on to? What shall I discard?
The world is filled completely by the essence of Reality as if by the dissolution waters.
(When every object and person is seen as bits of information only, and you cannot own or discard anything
in any way except receive it as some information; when one’s existence as a mind itself turns into some
information only, what is there, who is there, except some awareness which knows all?
World is gone off completely; and only the emptiness of Bodha is left back.)
दःखमामा
ु सखं
ु चैव खमाशासम ु हतया सवमाममयं kातं नटकटोsहमामना।
(Aatman means the understanding power, the receiver of information of oneself and the world both.
When one’s limited existence too is understood as some Bodha or information only, what is there as a
receiver of Bodha also?) Pain is the Aatman. Pleasure is the Aatman. The sky, directions are all pervaded
by the Aatman. Everything is filled with Aatman. I have lost all pains because of the Aatman.
सबाmयाjय/तरे दे हेsध5चो7वQ च दHु च इत आमा तत5चामा ना!यनाममयं <वGचत ् ।
Inside and outside of the body, below and above, in all the directions, here is the Aatman (as Bodha only);
there is the Aatman (as Bodha only). There is nothing that is not the Aatman (some Bodha).
13
सव8ैव ि!तथो mयामा सवमाममयं ि!थतं सवमेवेदमामैवमाम/येव भवा`यहम ् ।

Everywhere Aatman alone exists. Everything exists as the Aatman.
All this is just the Aatman. I also (as the Bodha), exist in the Aatman (Bodha) alone.
य/नाम नाम तिकि-चसवमेवाहमा/तरः आप2रतापारनभाः ू सव8 स/मयः ि!थतः ।
पण
ू ि!तटाम मोदामा सखमे ु काणवोपमः ।
Whatever name is named for anything (be it inert or conscious), I am the essence of all (as the awareness
state of knowledge or Bodha). (I am one with all objects as the knowledge of their existence).
I exist filling completely the space extending infinitely (as the Knower essence of all).
I exist as the very principle of existence everywhere (as the Knower of all objects).
I exist as the ‘whole’. I am bliss in essence (when I know myself not as the information of name and form,
but as the silent awareness of all.) I am the single ocean of happiness (since I am the bliss which does not
receives any other information as bliss or joy).”
इयेवं भावय/!त8 कनकाचलक-जक ु े उ>चारय/नो;कारं च घYटा!वनमव Aमात ् । ओंकार!य कलामा8ं
पा5चायं वालकोमलं ना/तर!थो न बाmय!थो भावय/परमे oद । bयपगतकलनाकल;कशुZो
oदय#नर/तरलCनवातवितः ृ गतघनशरदाशयोपमानः ि!थत इ#त राम कचः स गायमानः ।
In those bowers of Meru Mount, contemplating thus, slowly uttering the Omkaara (the HmKaara, the
symbol of one’s existence) like the resonating bell, leaving only the soft resonance to dissolve away, not
inside, not outside, but absorbed in the Self, freed of all taints of duality, with the air-flow melting off into
the heart without a break, taintless like the autumn sky freed of clouds, Kacha remained singing this song,
hey Rama!
Vasishta spoke
अ/नपाना;गनासंगा4ते ना!तीह क-चन शभमि!व#त

ु संवाद महाि/कमव वा/छतु । #तय-चः पशवो मढा
ू ये
न तय/यसाधवः
ु । भोगैः कपणसव
ृ !वैरादम7या/तपेलवैः व5वासं याि/त ये लोके तैरलं नरगद भैः ।
When the Scriptures ascertain without a doubt that no auspicious goal is achieved here except food, water
and woman, what can a noble man want here? Those ignoble foolish men who never have enough of the
pleasures are just some crawling beasts. Enough of these human-donkeys who believe in the wretched
sense pleasures that have no essence in the beginning, middle or end.
इतः केशा इतो र<तमतीयं मदातनःु एतया तोषमायाि/त सारमेया न मानवाः ।
Here the hairs, here the blood; (and some lumpy flesh); that is what the woman’s body is. Those who get
pleasure from that body are just dogs coming in the lineage of Saramaa, the divine dog, and are not humans
coming in the lineage of Manu.
म/महCदाWतरवो
ृ दे हा मांसमया अप , अधो भरंू बरं पटे ृ कमपवQ
ू सखाय
ु तु ।
Any land is just mud only; any tree is just wood only; and any physical body (belonging to you or others) is
flesh only. Down at the feet is the earth; above is the sky. (Wherever you go, whatever you own, what else
is there but mud, wood and flesh, and the earth below and the sky above?)
What hitherto unforeseen happiness is found here?
मा8ा!पशानुसा2रYयो ववेकपदभ;गुराः मोहायैवापरामटाः ृ सकला लोकसंवदः । सव!या एव पय/ते
सखाशाया5च
ु संि!थतं माल/यं दःखमTये
ु वं Bवालाया इव कBजलम।् आगमापा#यनोs#नया
मनःषटे ि/=यAयाः लता नागे/=मदता
ृ धारयि/त न संपदः ।
(म/वि/त वषया#न#त मा8ाः senses measure the objects; so are known as Maatraas.)
(What is the sense and what is an object?
Sense is the function of the mind which understands an object as placed in time and place. These senses are
five in number. Whatever object you see is made of the various measures of image, sound etc.
There is no solid object anywhere but the sense-measure produced by the mind.
The world objects are nothing but the continuously appearing sense-information only.
If these senses were not existent, the world of objects also will cease to exist.)
14
The worldly affairs of all the ignorant people go on in a state of delusion only, without any rational
discrimination as such; and always are in need of sense objects (to get fulfilled); and all these worldly
actions lose their worth at the onset of discrimination; because all the actions are directed towards the
objects of senses and the imagined joy thereof; but end up in pain only like the filthy soot left back after the
fire. The actions of the six senses including the mind perish the moment they are produced, like the
creepers crushed by the elephants, and never yield any fruit.
(Image, sound, touch, smell, taste, all belong to the mind only and not to the objects made of sense-
measures. The idea that there is joy by the contact of objects is as foolish as wanting to eat a painted fruit.)
पa8का
ु र<तमांस!य का/तेयम#त सादरं !वदे हना`नाsि!थचये ि5लय/ते मोहकAमः ।
Infatuated by looking at a puppet (female body) made of blood and flesh, the men feel attracted towards it,
and attach it passionately to their bodies made of just the bone-collections.
(A fleshy body hugging another bony body: is this joy in any way?)
सवQ सयमदं राम ि!थरमk!य तटये ु k!या!थैयम सयं च जग=ाम न तटये ु ।
Rama! Everything here is real, stable and gives (imagined) happiness to the ignorant person.
Rama! This world is unreal, unstable and does not give happiness to the knower (for he knows that there is
no joy contained in any sense-produced object.)
अभ<तेु sप वषा यैषा वषमू>छाQ य>छ#त ता`प2रयBय भोगा!थां !वामैकवग#तं भज ।
This poison (of sense-pleasure) even if not consumed results in a poisonous swoon (of delusion). Renounce
completely the desire for sense pleasures, and aspire only for the oneness with the inner essence of Reality.
अनाममयभावेन Gचतं ि!थ#तमपागतं ु यदा तदै तदाजातं जगBजालमस/मयम ् ।
वासनावशतो lmममनसा कि पतं वपःु तेजसा Gतकुwयेन हे माभवमवामनः ।
When the mind is established in the state of non-identification with the inner essence of Reality, then only,
the entire network of this unreal world phenomenon rises up as real. It rises as the world from the totality
mind-state of Brahmaa (shining like gold), because of the Vaasanaa (content), like the golden light filling
up a bowl.
Rama spoke
वै2रि-चपदमासाय मनो lmम/महामते इदं जगसघनतां ु कथमानय#त Aमात ् ।

Hey wise one! Hey Brahman!
How does the mind produce this dense solid world gradually after attaining the state of the Creator?
Vasishta spoke
गभत पासमथाय ु पxजः थमः शशःु lmमे#त शyदमकरोlmमा तेन स उ>यते ।

The first child, the lotus-born got out of his womb-bed and made the sound Brahma. That is why he is
called Brahmaa. (‘Brahm’ means to expand in all ways. This nature of the formless Reality state to stay
always as some expanding state of the form, stuck in some measurable limitations of space and time, is
known as Brahmaa. He is born from the central essence, the lotus of the Reality state; so he is known as the
lotus-born. He is the first child because he is the concept of the first and last.
He is the main state of delusion of the created and creator with limitations of end and beginning.)
संक पजालzप!य मनसा कि पताकते ृ ः अकरोत!य संक पल\मीः पदमथोतरे ।
He was of the form of conception only; and had a form conceived by the mind; he then ventured to the next
stage of action which again was of the nature of conceiving.
(He was just a conception, a potential state of perception that rose up as Jeevas and their Creator; and this
potential state of Brahmaa, the lotus-born expanded as the conception state of all Jeevas at once. This
expansion state alone gives him the name of Brahmaa. The nature of Reality is to stay as any expanded
state of some potential state of perception. That is why it is referred to by the term Brahman, the source
state of all expanded perceptions.)
15
(Though no such process as mentioned below occurs in such a methodical manner, the truth of the
Brahman-state that shines forth as the perceived is given through a poetic description.)
ततः संक पयामास पवQ ू तेजो महाभं शरद/तेऽलातचक् रचA{कतदग/त ृ रं पH#तम#न!यतकम ू णा#तगणाHरं
ु
प-जप-जरपय
ु /तं हे म|नान#नभांबरं जालहे मलताजालजटाल#नजमि/दरं कचसरदयानाकारकYडलमिYड
ु ु तं
तं शरCरं मन!ति!मं!तत!ते!जस भा!वरे आमाकारसमाकारं समक पयत।् स तत!तेजस!त!मादjयदे
ु #त
दवाकरः जालमYडलम7य!तो BवलकनककYडलः
ु BवलBजटाभारधरोपा/तव!फारपावकः Bवालावशालावयवः
प2रताकाशमYडलः।
ू अथ lmमा महाबZर/या!ता!ते
ु जसः कलाः अपा य यदसlmमा तर;गा#नव सागरः ।
तेऽप संक पसंाTतसZयः समश<तयः यथासंकि पतं व!तHणाpृ
ु }वापरु eतः । संक पय/तो या/यां!ते
नानाभतगणा/बह/भते
ू ू ू व/यां!तु तेव/यां!तेव/याि/ववधानप । संसय
ृ वेदां!तदनु यkकमगुणा/बहन
ू ्
जगगहादयं
ृ lmमा मयादां समक पयत ् ।
Then he conceived at first, (with the sun of knowledge blocked) the blazing luster of great intensity (the
perceiver state), which was like the sky getting filled with the (illusory) wheel of uniform brightness, as if
by the rotating torch of fire, at the end of the autumn (at the start of the snow-fall, namely ignorant minds).
As if by the wings on the sides (the sense of duality, with an inside and outside), the imperishable luster
shone forth as if sewed with many threads (of varieties of conceptions.) It was like a heap of golden sky
(shine of Reality-state), like the ‘knowing state’ of Brahman (Brahman perceiving another one as it were.)
It was of a form which he had to occupy and was made of entwined golden creepers of minds. The form
was adorned with the ear ornaments in the form of forests and mountains. He (as the totality of the created
Jeevas) imagined in that form, his own form shining like the golden form seated on the lotus.
Then from that bright luster, rose the day-making sun, Divaakara (the witness state which experiences time-
based events), as the central shine of the golden luster with the sphere of blazing golden light of Brahman-
knowledge. He was throwing forth from his highly blazing fire of awareness nature, sparks of fire (Jeevas)
all around him. He was made of wide spread limbs of flames only (of Jeeva-states).
The entire expanse of space was filled by his luster. (The Brahman state of awareness shine alone fills the
entire perceived.) Then this Brahmaa endowed with great intelligence (unlike the Brahman state which has
no intellect or intelligence), created more luster-forms (Jeevas) that were not real, by dividing them (as
different perceiver states), like the ocean producing waves. These divided luster-forms (Jeevas) also could
achieve anything with their conceptions and were of equal powers. Whatever they conceived, they instantly
obtained it in front of them. (Each of them conceived a world based on their Vaasanaa states and
ignorance level; and had their private worlds filled with many types of beings.) They conceived worlds
with many types of people; and those people in those worlds conceived other varieties of people, and those
others conceived more people inside their worlds.
(Each mind is a mini-Brahmaa tainted by some Vaasanaas; and each mind conceives a world with people
and objects. Since every mind is empowered by the Reality state of Brahman, all that is conceived turns
real as it were. Each person who is conceived by any mind is also a mini-Brahmaa with his own world of
people and objects. The world is a network of countless mind-mirrors reflecting each other endlessly.
Since the worlds were getting created without any limit like this like dreams within dreams, Brahmaa had
to bring is some order in these worlds produced by the Vaasanaa-filled minds.)
After observing the chaos that was spreading out like this, the Brahmaa who was the very essence of all the
minds introduced rites and regulations into all the worlds.
lाmमं zपमपादाय
ु मनोनाममहवपःु तनोतीथममां 4िटं भतस/त#तसं ू कु लां सम=ाचलवHाwयां
ु ृ
कतलोकोतरAमां
ृ मेWभूपीठद<क-जजटालोदरमYडलां
ु सुखदःखजराज/ममरण!वाGधबोGधतां
ु
रागवेषमयोिवfनां गण8यमयािम
ु काम ्।
In this manner, the great form namely the mind (perceiving power of Brahman) takes on the image of
Brahmaa and produces this perceived phenomenon that is crowded by variety of beings, and is filled with
forests, mountains and oceans; with the various activities of the worlds; with the belly holding the earth
pedestal supported by the Meru Mountain crested by the direction clusters; revealing at every moment the
wretchedness of the worldly life with its self-invented afflictions, pains and pleasures, aging and births; and
always agitated by the feelings of attraction and hatred; and made of the three Gunas.
16
मनोह!तैव2रंचोथैय
यथा कि पतं परा
ु तथैवाrखलं =टंु 45यतेऽयाप मायया । इथं सवष
D ु भते
ू षु
केषGच
ु वथवा पनः ु संक पय#त संसारं परं प5य#त Gचि!थतम।्
In whatever way it was conceived and made by the mind-hands of Brahmaa, even now it is seen like that
only for all, because of the illusory power Maayaa. In this manner, in all the beings as a totality mind as
Brahmaa, or in individual Jeevas separately, the mind keeps conceiving again and again and sees the world
that is established in the Reality state of Chit.
मोह एवंमयो मPया जागतः ि!थरतां गतः संक पनेन मनसा कि पतोsGचरतः !वयम ् ।
संक पवशतः सवाः सवि/त जगिAयाः संक पवशतो दे वा #नयाि/त #नय#ति!थताः ।
Delusion alone in this manner has become established as this unreal world that is conceived by the mind
instantly through conception (brought about through Vaasanaas). All the actions of the world occur only
though conception.Through conception only all the actions of the world get activated; Devas also function
as limited by the rules conceived by Brahmaa.
कोपतायाः जानाथैजग सटे
ृ ः कलोJवः
ु lmमा संGच/तययेष पxासनगतः भःु । मनः!प/दनमा8ेण Gच8ं
Gचतं यदिथतं
ु सिटवा
ृ भोGगनी !फारा bयवहारवका2रणी W=ोपे/=महे /=ाwया शैलसागरसंकु ला
पातालरोदोद<!वगमागसंकटकोटरा। संक पजालमय/तं मयेदमभमत!ततं। अधना
ु वरतोऽि!म
अ!मािवक पो लासAमात ् इ#त #नि5चय,वरतः क पनानथसंकटात ्, अनादमपरमं lmम
!मरयामानमामना ।तमासाय तदाभासे पदे गलतमानसे सखं
ु #तट#त शा/तामा त पेऽधः मवा#नव ।
#नममो #नरहं कारः परां शाि/तमुपागतः अवHुyध इवा`बोGधरामनाम#न #तट#त । 7यानाकदाGचत ्
भगवा/!वयं वरम#त भःु ब/धनासलल!य/दासौ`यवादव वा2रGधः। वचारय#त संसारं सखदःखसमि/वतं
ु ु
आशापाशशतैबZ ु ् । ततः स कWणाAा/तमना भतवभतये
ं रागवेषभयातरम ू ू करोतीह महाथा#न शा!8ाrण
ववधा#न च अ7यामkानगभाrण वेदवेदा;गसंeहं पराणादC#न
ु चा/या#न म<तये
ु सवदेहनाम।्
पन!तपदमाल`yय
ु परमापिव#नगतः !व!थि!तट#त शा/तामा #नम/दर इवाणवः । अवलो<य जग>चेटां
मयादां व#नयोBय च lmमा कमलपीठ!थः पनः
ु !वाम#न #तट#त । कदाGचकेवलं सवसंक पहCनया
यpृ>छयानeहाथQ
ु लोकAमवदाि!थतः । नाजवं ना!य संयागो वपषो
ु न च संeहः, नाना न चेतनं नेह न
ि!थ#तनाि!थ#तः ि!थता । सवभावसमार`भः समः सवासु वितष
ृ ु प2रपणा
ू णव ाकारो म<त
ु एषोऽव#तटते ।
कदाGचकेवलं सवसंक पप2रहCनया य4>छयानeहाथQ ु लोकानां #तब7यते
ु ।
(Like the inert nature evolving with its own ways of improvement, Lord Brahmaa, the totality mind also
evolves itself through its own ways of improvement.)
Lord Brahmaa from whom all dynasties rise up, while seated on his lotus-seat observed the people getting
harassed by their rulers and thought, ‘this creation made of various beings has risen out of just the slight
agitation of the mind, is a stage for various experiences and activities; is adorned by Devas like Rudra,
Vishnu and Indra; is filled with hills and oceans; is filled with hollows of Paataala, earth-world and heavens
connected through countless paths. It is woven as a net of conceptions only by me all around me. At
present, I feel disinterested in this amusing work of conceptions’; deliberating thus, feeling dispassion
towards the distressed state of conceived worlds, he remembered in his mind the supreme state of
beginningless Brahman which was his essence. (When some minds of his creation attain self-knowledge,
Brahmaa rests through them.) Absorbed in that state which alone was shining as all, with his mind
completely dissolved off, he remains alone and blissful in the quiescent state, like a man who is exhausted
feels restful in the bed. He has no mine-ness, no ego as an individual entity, has attained the supreme peace,
is like the ocean without waves, and stays in his own self-essence by himself (with all divisions gone).
(These liberated minds sometimes take effort to reveal the truths as the Scriptures of Knowledge.)
Sometimes the lord by himself comes out of his absorption state that contains him, like the ocean coming
out of the calm-state; and ponders about the Samsaara with its countless joys and sorrows, its bindings of
hundreds of desires, the agitations of attractions repulsions and fears. Then, in order to bring auspiciousness
to the world, and his mind overflowing with compassion, he brings forth great scriptures with great
statements, of various types pregnant with the knowledge of the Self like Vedas, Vedangas, Puranas and
others, for showing the path of liberation to all the beings. (Because of this, many more minds enter the
liberation state.)
17
Again he takes shelter in the Supreme state, retires from the troubles of the creation and stays absorbed in
his own essence, quiet like the ocean without the churning of the Mandara Mountain. After observing the
actions of the world, again bringing forth more rules and guiding paths, Brahmaa seated on his lotus again
returns back to his self-state. Sometimes, just by chance, freed of all conceptions he keeps guiding his
creation in the right path in order to help his people.
(Actually nothing happens as a creation process, since the world is nothing but a delusion state.
There is only the Brahman reality as such.)
Actually he does not renounce the state of his absorption and take the body as a seaparate action. His
consciousness is not divided also as many. He does not stay in Brahman and out of it. He is aware of all the
beings and their worlds, is equally in all the thoughts, is like the complete ocean and stays always freed of
everything. sometimes, not having the conception of anything, just by himself, he is aware of the world, to
guide them only.
एषा lाmमी ि!थ#तः पYया ु या मयो<ता महामते यातां वGधसरानीकौ ु तामेतां सािवक{मप। Gचसगi
परमाकाशे lmमणो य/मनःफलं उदे #त थमः सैव lmमवं समवा5नते
ु । सगD ि!थ#तं गते व/या योदे #त
क पनापरा सा bयोमा#नलमाGय व5यौषGधप लवान ् काGचसुरवमाया#त काGचदाया#त यHताम।् उदे #त
थमः सैव lmमवं समवा5नते
ु । या यसवं सम/वे#त सा तदे वाशु जायते। जाता संसगवशतः
ति!म/नेव च ज/म#न ब7यते म>यते ु वासौ !वयम/वारभेदतः।
(Since Brahman alone is there equally as all, how the world gets divided as Brahmaa and the Jeevas?
In the delusion state, the concept of ‘first’ becomes Brahmaa; and the conception of creation naturally gets
established as some creation process.)
This is the sacred state of Brahmaa which I refered to as Saatvik, which belongs to Brahmaa and the Deva
people. In the supreme expanse of Brahman state, that fulfilment which takes on the form of the mind as
the first, that alone is known as Brahmaa. When the creation is established, whatever Jeeva states rise again
as the other conceptions take shelter in the air (Praana) that fills the sky, and enter the herbal plants
(experiences), and sometimes attain the state of Devas, some times the state of Yakshas. That which rises
first, takes on the state of Brahmaa. That which takes on whatever nature, that gets produced as that only.
After getting produced and getting trapped in the Samsaara, in that very birth it gets bound or liberated by
its own actions and inclinations. (Every Jeeva is Brahman state alone in essence. Whatever Vaasanaas get
grouped together turn into a Jeeva state and that Jeeva sees a perceived field of its own. What the Jeeva
does with the life is its own choice.)
इथं गताि!थ#तरयं कल रामभ= सिटः ृ !फटकटसं
ु कटकमलyधा
आवभवेिववधवेगवहारभारसंर`भगभवधता ृ कलनापदे सा ।
Hey Rama, this is the process by which this creation with its various problems and solutions, dense with its
various amusements, burdens, excitements and fast moving pace towards Vaasanaa-fulfillments, came to be
about and got into such a distressful state.
अि!म/भगव#त lmमं5चपलं पदमाGते पतामहे महाबाहो कतसग ृ bयवि!थतौ जगBजीणारघ~े ऽि!म/वह#त
!वbयव!थया वेतभतघटया
ू रBBवा जीवततणया
ृ , lmमोथेषु च भूतष
े ु वशसु भवप-जरं ,
आवतवी5वरbयोमबालम7यवव#त
D षु, मनः!व/येषु वाता/तलोलाहतकणेिवव अनारतं व#नयाि/त वश/य/ये
तथाभतः। राम lmमrण जीवौघा!तर;गा इव वा2रधौ अनाय/तपदोप/नाः कलनापदमागताः भताकाशं
ू
वश/येते धमी2रव
ू चा`बदं
ु एकतां याि/त जीवौघा lmमYयाकाशमाWतैः । दनं त/मा8वातेन ताणामतया
यथा आA`य/ते चYडेन दै यौघेनामरा इव । भताणा#नलं
ू तेन ग/धवाहे न तेन च #नवशि/त शरCरे षु जीवा
ग>छि/त वीयताम ् ।ततो जग#त जाय/ते भवि/त ाrणनोऽ!फटाः ु अ/या धमादमाजाता
ू राम जीवपर`परा ।
When Brahmaa is in the state of the world-awareness, hey Rama, and is taking care of his creation, when
the rope of the thirst for pleasures is pulling up and down the dying Jeevas in the ancient well of Samsaara
by itself; when the beings rising out of Brahmaa enter the cage of ‘Bhava’; when the minds were caught in
the whirlpool of the first-born expanse rising from the Brahman state; the Jeeva sparks shooting forth like
sparks from the fire come out from all around and fall back again and again repeatedly without an interval.
Rama, the hosts of Jeeva states (the potential states of perception) rise like the waves from the ocean of
Brahman that is without beginning or end, get into tainted states and enter the material expanse of space
18
like the smoke lines joining together to form the cloud of Brahmaa, the Creator, pushed by the winds of
Vaasanaas, in the empty expanse of the Brahman-state.
Like the powerful Daityas occupying the Deva lands, the luster of awareness is covered by the subtle
functions of senses with the help of the energy of vibration namely Praana. With the subtle elements
grouped by the energy-force of Praana which brings about the division of good and bad, the Jeevas see
themselves with bodies and attain the power of producing the more like them. Then the other beings get
born and stay as unfulfilled Vaasanaa states. All Jeevas are the successions of Vaasanaa smoke only, hey
Rama.
त/मा8व#त ताव#Jरश/ये ू ऽ`बरकोटरे उदे #त यावJगवा#न/दWZाममYडलः
ु , Hीरा`ब#नधौ
ु लोलैः
पाYडव=ि5मभज
ु गत ् तत!तेव#तर`येषु च/=रि5मषु संपतत ्, करो#त वहगी लोला वने ेया/तरे िवव
तेjयोऽप !वरसेनैव याि/त पीवरतामप । फलेषु तेषु ब7ना#त पदम/दकराHता
ु जीवालC Hीरपणष
ू D ु मातःु
!तनभरे िवव । ताः फलावलयः प<वा भवयि/त मरCGचभः तेवेव वीयमागय #तट/याTतबोGधताः ।
सTतवासनाजालजीवतागभ
ु प-जरं अGध#तट#त बीजीः सTतप8ा
ु यथा वटम ् । यथा काटे ि!थत5चािfनयथा
मद
ृ घटाः ि!थताः अनेकAमयोगेन परागय महे 5वरात ् ।
In these groups of subtle elements endowed with the subtle senses, with the expanse of Brahmaa filled
completely with Jeeva states, the moon (mind-state- the process of conception) with its excessive sphere of
luster rises forth. Like the white shine playing on the milk ocean, the rays from the mind-moon fall into
those Jeeva states which rise like the divided awareness states like the waves from the milk ocean of
Brahman. Like a bird easily floating inside even the guarded harem mansions, the rays of the moon-mind
(as Vaasanaa fields) enter inside the Jeeva states and increase in size by their Vaasanaas. Like the child
bound by the mother’s breasts that are overflowing with milk, the array of Jeevas that are hit and broken by
the moon rays of the mind gets bound by the fruits of the desires. Those circles of fruits (and desires)
become ripe by the hot sun rays namely the power of Brahman-state, which forms their inner essence. The
Jeevas thus become empowered to experience their Vaasanaa fields and stay as if asleep in a faint state
(lost in their dream-worlds of life events). Like the unmanifest leaves and fruits staying within the fig tree
seed, these Jeevas stay inside the unmanifest state of the Vaasanaas, as if caged inside the womb. Rising
out of the Supreme Lord (Brahmaa) through many processes of formation, they remain like the fire inside
the wood, like the pot inside the clay (with countless Vaasanaas ready to rise forth as their experience
fields.)
अ4टा/यशरCरीः Aमते यो न चोद#त स ह सयेव जा#तः !याददारbयवहारवान ु ् । तेनैव मोHभागी
चेBज/मना स तु सािवकः ।
Not getting bound by the bodies again, by maintaining extreme dispassion towards the body-identity, he
who strives for knowledge only, and stays unaffected by the ups and downs of life, he is of a noble nature
and qualifies for the Moksha state; and is referred to as Saatvic by birth.
अथैतां यो#नमासाय कयां ृ ज/मपर`परां रHाथQ ाTतज/मा चेतमोराजसािवकः ।
The other category is the ‘Excellent Raajasa-Saatvika’ Jeevas with a slight taint of Tamas. Though capable
of cutting off the chain of births and deaths, they are born only for the protection of others (like the divine
descents and Sages of excellent knowledge). (Though aware of their Brahman state, they voluntarily take
on a form to guide others; and bear with the Tamas state of the body.)
पा5चायज/मना पंुसो राम व\याम चाधना ु । ाधा/येन यथाऽऽयातः संसारम#त सािवकः स कदाGच/न
कि5च>च संभवयनघाकते ृ ।संभव/तीह पWषा ु राम राजससािवकाः वचाय समायाता म/तbयं चेह तZया।
I will explain the qualities of a person who is in his last birth. He who as arrived here in this Samsaara as
the first one (the Creator state) is made of pure Sattva, and he never takes a birth as such at anytime as any
entity. Hey Rama, you are also of excellent purity. (There is no first or last birth for them.)
Rama, only those who are made of both Rajas and Sattva take birth here, and attain the Saatvic state of
mind through constant Vichaara churning in their intellects.
ाधा/येन समायाता ये यदा परमामनः दल ु भाः पWषा
ु राम ते महागणशालनः
ु । ये चा/ये ववधा मढा ू
मका!तामसजातयः
ू तेषां !थावरत यानां
ु ं राम वचायते ।
कच
19
Those who rise from Brahman-state directly with pure Sattva are endowed with excellent noble qualities;
and are rare to find. The others with various levels of ignorance are foolish and belong to the Taamasic
category; what is there to talk about these fools who are only equal to the plants (which just exist as inert
living things)!
क#तपया गता न भवभावनां नरसराः ु कतAमज/म#न
ृ , अहमव वचारणयोfयतामनगतो ु ननु
राजससािवकः । ि!थत!य ते महापदवचाययैवमायता वचारय वम-जसा तदय चेह न वयम ् ।
Even after getting born in excellent positions of humans and Devas in course of time (through meritorious
acts), very few have got over the taste for the Samsaara experiences. (Pure dispassion rising through
Vichaara is very rare to find, as in you.) Even though I can stay in the state of the self-essence through
constant enquiry, I voluntarily remain in the Raajasa-Saatvika category maintaining a slight taint of ‘Rajas’
so as to perform the duties of the preceptor of the Raghu dynasty.
You also are in the highest type of birth. Yet this ignorant state is there because of not enquiring about the
Supreme state in the right manner. Deliberate on all the truths instructed by me so far, without any further
delay now itself. You will directly experience your real essence which is not two or one.
Vasishta spoke
ये ह राजससािव<या जाता भव

ु महागुणाः ते #नयमेव मद
ु ताः काशाः ख इवे/दवः । न खेदमभग>छि/त
bयोमभागो मलं यथा नापदा fला#नमायाि/त #नश हे मांबुजं यथा । नेह/ते कताद/यते
ृ ना/य!थावरो यथा,
रम/ते !वसदाचारै ः !वाथjयः D पादपा यथा ।
(These Knowers of Brahman are beyond the three Gunas, and are actually formless; yet they take on Sattva
as good conduct, take on Rajas to guide others in the Knowledge path; and maintain the Tamas of the
body.)
Those men of virtues who are born in the earth with the quality of Raajasa-Saatvika are always blissful and
shine like the taintless moons in the sky (are pleasing and noble in their conduct).
They never get distressed (by the events of life) like the space that is untainted by dirt. They do not fade
when faced with difficulties like the golden lotus which never fades at night (like the ordinary lotus).
(Ordinary Saatvic people are pleasing like the ordinary lotuses; yet feel distressed when faced with
difficulties; not so the noble ones established in the knowledge essence. They are like the golden lotuses
which never need the sun (goodness) to keep them shining. The world is non-existent for these wise men.)
They do not make effort to be some one else (by imitating others) and stay as they are, like the trees stay as
whatever their nature is; and they feel contended with their own allotted actions of life, like the tree remains
content with its own fruits and flowers.
#नयमापय ू तां या#त सधायाम/दस/दरC
ु ु ु राम राजससव!य मोHमायायसौ यथा ।
Rama! Raajasa-Saatvika men attain the state of liberation like the lovely Moon-girl gets filled by nectar
continuously (as a natural state without any effort).
आपयप न म-चि/त ु शशव>छततामव । कृयैव वराज/ते मैqयादगणका/तयाु नव!तबकभाव/या लतयेव
महा=माः
ु । समाः समरसाः सौ`याः सततं साधुसाधवः अिyधवZृतमयादा भवि/त भवता समाः। अत!तेषां
महाबाहो पदमापदवीHतं सवदैवानग/त ु bयं ग/तbयं नापदणव,े तथा तथेह जग#त वहतbयमखेदना ।
Even when met with difficult situations, they do not lose their cool nature like the moon never losing its
coolness. They naturally shine in a splendid manner endowed with the pleasant qualities of friendship,
kindness etc like the trees enveloped by creepers with freshly bloomed clusters of flowers. They are always
equal-minded; are in the state of the Reality-essence which is everywhere equally; are calm always; and are
the best of the best noble ones. They do not transgress the ethical rules, like the ocean remaining within its
limits; and are like you only. Therefore Rama of mighty arms, their state which is unaffected by any
suffering should be always sought after; the ocean of suffering should not be coveted at all.
Without getting agitated by the world events one should wander in this world like these noble men.
20
आमोदया5च वध/ते यथाऽराजससिवकाः अGच/यगया स>छा8ं वचायD च पनःपनः

ु ु अ#नयता !वमनसा
ववधैवाशु भावतः आदाव/ते च यां #नयं Aयां 8ैलो<यव#तनीं पदाथानापदे वाशु भावये/नेतरसधीः
ु ।
अस`यfद5नQ य<वा bयथम|नानसंत#तं !मतbयं सं`यगेवेदं kानमथमन/तकं, कोsहं कथमदं जातं
संसाराड`बरं वभो चे#त संसारमलमाततं वचाय यनेन ाkेन सह साधभः
ु , न च कमसु म;तbयं नानायन
D
सहावसेत ् । =टbयः सवव>छे दः संसारानगतः
ु सदा साधरेु वानग/तbयो
ु मयरेू णांबुदो यथा । अहं कार!य दे ह!य
संसार!याTलव!य सवचारमलंकृ य सयमेवावलोकयेत ् । शरCरमि!थरमप संय<वा घनशोभनं
वीतम<ता
ु वलCत/तंु Gच/मा8मवलोकयेत ्। ति!म/पदे #नयतते सवगे सवभावते शवे सवमदं ोतं स8े
ू
मrणगणा यथा।
(How should one become a Knower of Brahman?)
When Rajas is slowly diminishing and Saatvic nature alone dominates, then the effort towards self-essence
increases. Then one should again and again study the great scriptures (like Vaasishtam) by keeping away
the worldly worries with effort; by this the mind captures the fragile nature of the objects. The man of
purified intellect should then deliberate and understand all the pleasures of the three worlds as having a
beginning and end, and leading to the harmful state of delusion only. Then he should discard the incorrect
thinking (based on the reality of the perceived), and the wasteful thoughts based on ignorance (false
knowledge), and churn in the memory this endless knowledge of the Truth till it is realized as an
experience. ‘Who am I, how this world-show came to be about, hey master’ such queries should be
analyzed again and again with the guidance of a person established in the Knowledge of Brahman along
with other good ones in the same path; one should not drown in worldly actions; and should avoid the
company of the ignoble.
It is to be understood by the seeker that all thoughts that run towards worldly attachments (mirages) should
be completely cut off. Only the realized Knowers should be sought after with effort, like the peacocks
going after the thundering rain clouds. The ego formed by imagined ideas about oneself, the body that is
believed to be one’s identity, and the world with its varied objects and people, which act like the turbulent
ocean with waves and drown one completely in delusion, should be crossed over by the boat of proper
Vichaara process; and the truth alone should be visualized. The unstable body with its various ailments of
aging and afflictions should be renounced completely (and not ever looked upon as one’s identity of name
and form); and only the auspicious essence of Reality that shines as pure awareness should be always
experienced as oneself, like the thread which is without any of the pearls woven into it. Like the beads that
are stringed through a thread, all this is stringed through that auspicious state of Reality which spreads out
as the essence of all, and is perceived by all. (It is both the seer and the seen.)
यैव GचJवनाभोगे
ु भषणे
ू bयोि`न भा!करे धराववरकोश!थे सैव Gचक{टकोदरे ।
That essence of Reality which is in the entire world of objects as the essence of all, is in the lustrous sun
that decorates the sky also, and is inside the belly of a tiny worm inside the hollow of the earth also.
क`भbयो
ु `नां न भेदोऽि!त यथेह परमाथतः Gचतौ शरCरसं!थानां न भेदोऽि!त तथानघ ।
Hey Anagha! There is no difference in the space that fills the pots and the space that is outside of the pots
actually, though they appear as divided; so also there is no difference between the awareness state of the
Jeevas stuck inside the bodies and the Reality state of awareness.
सवषामे
D व भतानां
ू #त<तक}वादभेदनां एकवानभते ु ू ह कति5च/मा8भ/नता
ु ।
All the beings experience the taste-differences of sourness, bitterness, etc similarly; how can there be
differences in the awareness state?
एकि!म/नेव सततं ि!थते स/मा8व!त#न ु जातोऽयमयम/नट ु इ#त तेषां तवेह धीः । न च त/नाम
व!वि!त यJवा
ू संलCयते आभासमा8मेवेदं न स/नास>च राघव । उJते
ू नाशा/तेन चेतसा सपद ि!थतं
नेह मोहा/त आमोHा/नेदं यतदव!तु च ।
When everything exists in the single state of Reality always, to say that something is born and something is
destroyed is indeed foolish of you. There is nothing that becomes something and dissolves off. Everything
is appearance only; not real or unreal, hey Raaghava. Since this appearance stays along with the mind
which rises with agitation, it is real; when the delusion is gone at the time of liberation, the same is
understood as never existent; so it is not real.
21
कं कलास#त रामेह मोहजाले सम-झ ु #त यिकि-चस;गस;गया वमोहे ह कारणं ह तत ् ।

Rama, what is there that is to be removed in this delusion-net? Whatever is there will cause delusion alone
by its contact.
अस#त जग#त कं कलेह मोहः, स#त च कम;ग वमोहकारणं तत ्
जननमरणसंि!थ#तवत!वं भव खमवा#तसमः सदोपशा/तः ।
Why do you maintain attachment towards this unreal world phenomenon? If anything is there, it causes
delusion only. Therefore you remain equal like the space in situations of births and deaths, always in the
tranquil state of the Self (Knowledge).
धीरो वचारवा/साHादादावेव महाGधया शा!8ेण वदषा ु शा!8ं सजने ु न वचारयेत ् । सजने ु न वतणे ृ न वदषा ु
महता सह वचाय महायोगापदमासायते परम ् । शा!8ाथसजनास;गवै
ु राfयाjयाससकतः
ृ
पWष!वम
ु वाभा#त #नजवkानभाजनम ् । वमदार#नजाचारो
ु धीरो गणगणाकरः
ु अGध#तटस #नद ःु खं
वीतसगमनोमलः। ननमसिज
ू ु ता[ेण शरbयो`ना समो भवान ् भव भावनया म<तो
ु य<त
ु उतमसंवदा ।
यावpेहं Gधया #तट रागवेषवहCनया बहलiकोGचताचार!व/त!य<ताrखलैषणः।
A man of wisdom who is equal minded and who is engaged in Vichaara, should study the scriptures by
himself and then clear his doubts with the help of a noble one who is well-learned in those scriptures. By
discussing with a noble person who has no desires for the worldly things and is highly learned, one attains
the state of absorption and then attains the Supreme state of knowledge. A Jeeva who follows the discipline
of studies, company of the Knower, and the practice of dispassion, shines like you, hey Rama and becomes
fit for the knowledge of the Self. You are well-disciplined, are courageous enough to face the truth, are a
mine of all virtues, and are staying without the agitation of the worldly attachments, with all the dirt of the
world completely removed. You are equal to the autumn sky which is rid of all its clouds.
Be freed of the belief in the reality of the world, and become endowed with excellent knowledge.
Gच/ताम<तकलावया
ु म<तक पनया
ु ि!थतं मनो म<तवभागं
ु च म<तमे
ु व न संशयः। तवोतमानभाव!य ु त
इदानीं नरा भव
ु चेटामनस2रयि/त
ु रागवेषवहCनया । बहलiकोGचताचारावह2रयि/त ये जनाः भवाणवं
त2रयि/त धीम/तः पोतकाि/वताः। तव त यम#तय
ु ः !यासजनः
ु समदशनः योfयोsसौ kान4टCनां
मयो<तानां स4 ु िटमान ् । यावpेहं Gधया #तट रागवेषवहCनया बहलiकोGचताचार!व/त!य<ताrखलैषणः ।
The mind which is freed of all anxieties and stays as the essence of Knowledge only with all conceptions
(forced by Vaasanaas) gone, with all ideas of division gone, is indeed liberated already; there is no doubt
about it. You are already in the excellent experience (bestowed by the Knowledge vision).
(You will reign as the emperor of the country in the future. People will imitate your conduct.)
Now the people of this world will follow your conduct only, by getting rid of attractions and repulsions.
Those men of wisdom, who set a model of good conduct to others in their actions of the world, will easily
cross over the ocean of Bhava, as if sailing on a boat. Any man of good conduct, who has intelligence equal
to you, who is equal-minded, will have the proper vision and will be fit to understand the knowledge
imparted by me. As long as the body is there, remain without attachment and hatred in the mind. Having
renounced all the desires within, perform well the actions suited to your station of life.
परां शाि/तमपाग>छ
ु यथा/ये गणशालनः
ु अवचाया!त एववेह गोमायशशधमु ु काः।
Attain the Supreme state of quiescence, like the other noble Sages of the yore.
Those worldly men, who do not analyze anything, (but flow along the events of life like inert grass pieces),
either act like the cunning foxes (with extreme selfishness), or like idiot children without maturity.
ये !वभावा महासया नणां ृ सािवकज/मनां ता/भज/पWषो ु या#त पा5चायोदारज/मनाम ् ।
यानेव सेवते ज/त2रहु जा#तगणा/!तदा
ु अथा/यजातोऽप जा#तं भज#त तां Hणात ् ।
A man, who follows the conduct of those born in the Saatvic state, and who are naturally established in the
Truth of the Supreme, indeed will not take birth again, and will have his life at present as the last one.
Whatever conduct is followed by those in the higher positions is followed by others in the lower positions,
at once.
22
ा<तनानrखला/भावा/याि/त कमवशं गताः पौWषेणावजीय/ते धराधरमहाकलाः

ु । धैयDणाjयpरे
ु तबZं
ु
प;का/मfधगवीमव
ु ।
Everyone attains those births as forced by the Karmas of the previous existence; yet great mountains can be
uprooted even through effort. Like lifting up the idiot cow sunk in the deep mire, one should lift the
intellect upwards (through Vichaara) being endowed with courage (to discard the lies of the mind
ruthlessly)
तामसीं राजसीं चैव जा#तम/यामप Gताः !वववेकवशायाि/त स/तः सािवकजा#तताम ् ।
Those good ones who belong to the Taamasic or Raajasic types, they also reach the Saatvic state by
developing their discriminative power.
अतः Gचतमणौ !व>छे य=ाघव #नयोBयते त/मयो वभवयेवं त!माJव#त पौWषम।् पौWषेण यनेन
महाहगुणशालनः ममHवो
ु ु भव/तीह पा5चायशभजातयः
ु । न तदि!त पGथbयां
ृ वा दव दे वेषु वा
<वGचपौWषेण यनेन य/नाTनो#त गणाि/वतः
ु । lmमचयण
D धैयDण वीयवैराfयरं हसा य<तया
ु य<ते
ु न ह
वना न ाTनोष तदCहतम ् ।
Therefore Raaghava, whatever is reflected in the mind-gem which is pure, that alone shines forth as its
nature; and that alone is defined as the sincere effort. Those who are in their last birth get the desire for
liberation and get endowed with excellent virtues through sincere effort. There is nothing in the earth or
among Devas in heaven, which cannot be obtained by a man of virtues through sincere effort. You cannot
achieve the goal you desire without developing the practice of Brahman Knowledge, courage, strength and
dispassion as fast as possible.
हतं महासवतयामतवं वधाय ब7या ु भव वीतशोकः तव Aमेणैव ततो जनोऽयं म<तो ु भवयथ वीतशोकः।
पा5चायज/म#न ववेकमहामह`ना य<ते
ु व#य सतसव
ृ गुणाभरामे सव!थकमrणपदं कW
ु रामभ= मैषा करोतु
भवस;गवमोहGच/ता ।
You must develop the excellent state of intelligence and attain the essence state of the Self which is the best
of all welfares; and thus get rid of all your doubts and anxieties. Following you, these other people here
also will get rid of their anxieties and will become liberated. Because of your excellent discriminative
ability, this is your last birth; and you always are endowed with excellent virtues and are of a pleasant
character. Hey auspicious Rama! You step into the topmost level of the seven levels of realization; let not
the worry of the world-presence step into you.
समाTतमदं ि!थ#तकरणम ्
SECTION FOUR ‘STHITI’ IS COMPLETE

आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
उपशमकरणं प%चमम ्
UPASHAMA PRAKARANAM
FIFTH SECTION
‘QUIESCENCE’
PART ONE
(REVISION OF THE PREVIOUS SECTIONS)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
UPASHAMA PRAKARANAM STARTS

PART ONE
‘UPASHAMA’ – ‘QUIESCENCE
Vasishta spoke
अ* ि,थ.तकरणादन0तरमदं ण ु ु उपशमकरणं 2ातं .नवाणका3र यत ् ।

After the ‘Sthiti Prakarana’ exposition, now listen to the Upashama Prakarana, the section on Quiescence,
which is said to bestow the Nirvaana state freed of all taints.
ी वािम क5वाच
Vaalmiki spoke
शरतार कताकाशि,तमतायां सस6सद

ु कथययेवमा8लाद वसटे पावनं वचः,वणा:थवमौन,थपा:थवे
संसद0तरे , .नवात इव .न,प0दकमले कमलाकरे , वलासनीषु संशा0तमदमोहबलासु च शमम0तः या0तीषु
:चर>िजताि,वव, करा6भो5हहं सेषु लAनेषु वणादव, मBतघघ
ु ु ुरवादे षु वायसेषु तरावव, नासाDप3रवा0त-
तज0यEगलकोटष
ु ु वचारयसु वFनानकलां तF2ेषु राजस,ु रामे वकासमायाते भात इव पEकजे,
प3रयBततमःपीठे सयGदय
ू इवा6बरे , आकणय.त वासटA:गरो दशरथे रसात ्, कलापनीव जीमत.नIा
ू दात ्
मुBतवषणात ्, आJय सवभोगेKयो मनो मकटच%चलं वणं .त यनेन सारे ण मि0*Lण ि,थते, वसटोBतया
प3र2ात,वामनी0दकलामले
ु लMमणे वलसलMये शNाबलवलNणे, श*Oने
ु श*दलने
ु चेतसा पण
ू तां गते,
अलमान0दमायाते राकाच0Pोपमे ि,थते, समते
ु म*तां याते मानसे दःखशीलते
ु , वकासJदये जाते तकालपEकजे,
त*,थेषु तथा0येषु तदा म.नष
ु ु राजस,ु सधौत:चतरने
ु षु ोलसिवव चेतसा, उदभपरय0नाशाः
ू ू कपाSरवमांसलः
अथ मTया8नशEखानामिUधघोषसमः ,वनः ।
(Each and everyone who was seated in the court-hall of Dasharatha had attained a slightly higher state of
the mind by listening to these discourses on Brahman. Not that everybody went into Samaadhi state
immediately in the presence of Vasishta. Rama was the foremost in his knowledge and was slowly rising up
to a state equal to that of Vasishta himself. The others were also rising in purity-level as per their
intellectual level and the control of mind they could muster by effort.)
Vasishta was speaking out the sacred words bestowing unique blissful state in all the minds in the great
court-hall of King Dasharatha; and the entire place resembled the serene autumn night sky studded with
stars. All the kings who were seated in the court-hall remained silent eager to hear the profound truths
taught by the Sage, and the entire place looked like a lotus-lake with its motionless lotuses in the absence of
winds.
(Even the ordinary lady-attendants who never were exposed to such profound truths were stunned and were
coming out of their passion-levels and beauty conceit.)The passionate endeavors of the coquettish ladies
present there remained subdued, and a peaceful state was rising inside them as if they had turned into some
wandering monks who were doing penance for long; and even the chowries that rested in their hands like
the swans on the lotuses, had become motionless by listening to the Sage as it were; and the tinkling noises
of their ornaments had stopped completely like the crows sitting noiseless on the trees. (Most of the kings
there were struggling to grasp the abstract truths explained by the Sage.) The intelligent kings remained
with their forefingers resting on their nose edges, pondering about the truths spoken by the Sage.
(Rama was completely out of his depression and doubt states.) Rama had (recovered from his depression
state and had) bloomed up like the lotus in the early morning; and had discarded the ground of darkness
(ignorance) like the sky at the rise of the sun. (King Dasharatha just mechanically listened to the words of
the Sage with reverence and devotion, as per the demand of his royal status.)
4
King Dasharatha was listening to the words of Vasishta with extreme devotion and longing, like the
peacock that was drenched by the pouring rains of the thundering clouds (relieved that he need not fear the
anger of the Sages anymore, and he also felt happy now that his darling son was slowly recovering from his
distress-state.) (The ministers had decided to control their desires for sense pleasures from that day
onwards and had just started on their journey towards knowledge.) The ministers had withdrawn the mind
from all the pleasures with effort and remained absorbed in the essence of the speech. (Lakshmana was
highly intelligent and could grasp any topic very easily; he had completely grasped the truth through his
sharp intellect.) Lakshmana who was adept in learning any subject fast and reaching any goal that was
targeted, had achieved this goal also (of Brahman-Knowledge), and by understanding the words of Vasishta
shone like the taintless full moon without the digits (and his mind was at complete peace). (Shatrughna
also had managed to understand the abstract truths given by Vasishta, in his level.) Shatrughna who was
adept in destroying his enemies had attained the fullness of the intellect, and stayed like the moon of the
full moon day with bliss overflowing in his mind. (Minister Sumitra was enlightened for that moment of
listening.) Minister Sumitra’s mind was distressed (because of the untoward incidents that had happened by
Vishvaamitra’s arrival) and like a lotus at night longing for the arrival of the sun, was waiting for such a
profound enlightenment and bloomed up in his mind like the lotus by the sun.
(Each one present there rose slightly in their minds from whatever level of ignorance and delusion they
were in. It was as if the seeds of knowledge were scattered in all the fields at once, and would definitely
give out sprouts, when and how fast the weeds got removed. Rama whose mind was completely pure and
filled with extreme dispassion was the one who benefitted the most.)
All the kings and Sages assembled there were feeling blissful in their minds like the gems that were cleaned
well. Then rose up the sounds of the mid-noon conches like the ocean waves, filling all the quarters, and
thundering high like the dissolution clouds.
महता तेन शUदे न .तरोधानं मने ु :गरः ययज
ु लदनादे न को कलTवनयो यथा । म.नर0तरयां
ु चVे ,वां वाचमथ संसद,
िजतसारो गणः
ु केन महता समदAय
ु ु ू मा*ं व6य वा
त।े महत ु मTया8न.नः,वनं घने कोलाहले शा0ते रामं
म.न5वाच
ु ह। रामा
यतनमेतावदाि8नकं क:थतं मया, ातर0यतु वMयामो वBतWयम3रमद न, इदं .नय.ततः
ाXतं कतWयं ति
वज0मनां मTया8नमपप0नं
ु यकतWयं नावसीद.त, वमXयितट
ु सभग
ु सम,ताचारसिVयां
ु नादकाम।् इयBवा
आचराचारचतर,नानदानाच ु म.न5थ,थौ
ु समं दशरथः भःु ससदाः से0दरु ादय
उदयाPतटादव।
In the loudness of the conch noises, the words spoken by the Sage were covered up like the melodious
Koel cries, by the noise of thundering clouds. The Sage immediately stopped his discourse in that court-
hall. Which great one can raise his voice above the joyous shouts of the people?
Waiting for a few seconds for the mid-noon conch sounds to subside, the Sage spoke to Rama like this.
“Hey Rama, hey destroyer of enemies, I have discoursed till now where the day rites need to be performed.
Whatever needs to be continued in my discourse, we will do it in the early morning next day. Brahmins
have to attend to their regular rites and duties as prescribed, since it is mid-noon now. One cannot be slack
in one’s duties. Good one, you are also a person who is perfect in performing the regular duties; you also
get up and attend to your prescribed duties like bathing, charity and worship as belongs to your royal
status.” Having said this, the Sage got up along with King Dasharatha who was accompanied by the people
in the court-hall, like the sun rising up from the Udaya Mountain along with the moon and his stars.
तयो5िथटतोः सवा सभोथतातमक6पत
ु ु म0दवातपरामटाृ नलनीवाललोचना । उत,थौ
सावतंसोथभEगमYडलमिYडता
ृ क3रसेनेव स0TयाPावालोलकरपकरा
ु , पर,परासEगघ[चLण
ू ताEगदमYडलA
रनपणा
ू 5णा6भोदसा0Tयासमयसचनी
ू , पतदतं
ु सवSा0तभEगोपहतघं
ृ घ
ु मा
ु मकटो\ामव
योतशVचापीकता6बरा
ु ु ृ ,
का0तालताह,तदलचा5चामरम%जरA वनलेखेव वNुUधवरवारणमYडला, कचकटकभारBतीकता0यो0यतता6बरा
ृ ,
वातWयाधतपपे
ू ु व म0दारवनमालका, कपूरकणनीहारर:चतामलवा3रदा शर]Bतटमालेव सताशे
ृ षभमका
ू ,
लोलमौलमLणा0तपाटला6बरकोटरा स0TयेवाफलनीलाUजा
ु कायसंहारका3रणी, रनांशुसललापरमखप_
ू ु -
.नर0तरा प._नीवालवलता नपरारवसारसा।
ू ु संतता सा सभोथ,थौ भभ`छतसमाकला
ू ृ ु भतस0त.तस6Sा0ता
ू
सिटन
ृ वामवोदता ।
5
When they both stood up, the entire assembly (with bee-like eyes adorning their faces) stood up hurriedly
and shook like the lotus with its array of bees shaken by the gentle wind. Even as the assembly stood up,
the array of bees hovering over the flower head-bands also rose up; it was like the herd of elephants rising
up from the western mountain lifting up the lotuses along with the bees in their trunks. The armlets made of
precious stones scratched against each other and were crushed; the shine of the gems all over reminded one
of the evening time which shines like the red lotus. The bees disturbed by the falling of the turbans made
loud humming noises (like the murmuring clouds); the entire area shone like a rainbow by the shine of the
gems embedded on their crowns. The pretty maidens with the chowries in their hands looked like lovely
creepers with the clusters of flowers in the leaves and were like the borders adorning the forest of the
assembly; they were disturbed and moved away when the assembled people got up hurriedly like the
elephant crowds resting in the forest. The garments of each other got stuck together and shone red with the
shining heavy armlets; like the forest ranges of the Mandaara Mountains getting covered by the flowers
blown by the winds. The camphor dust rising from their bodies rose up to create misty clouds, and the
entire area looked like the misty sky garland of the autumn. The fine red clothes extending out from the
shaking jewel crowns filled the hollows of the space and looked like the evening time with its blooming
blue lotuses, which puts an end to all the day-time duties. The faces of the maidens following their masters
were continuously covered by the waters of the wavy rays of the jewels (of crown and ornaments of all)
and the whole assembly looked like a lotus lake (of lotus faces) with bees (eyes); and the anklets sounded
like the cries of Saarasa birds. The entire assembly of hundreds of kings stood up with all the people
moving helter-skelter, and looked like a new creation with hundreds of its mountains and various species of
living beings moving here and there.
ण6याथ नपं ृ भपा
ू .नययुनप
ृ मि0दराशVचापीकता ृ रनैर6बधे
ु 3रव वीचयः। सम0*ो
ु मि0*णcचैव वसटमथ भमपं ू
ण6य जdमःु ,नानाय रसव2ानकोवदाः। वामदे वादयcचा0ये वcवाम*ादय,तथा वसटं परतः
ु कवा
ृ
त,थराव
ु जनो0मखाः
ु । राजा दशरथ,त* पज.यवा
ू म.न>जं
ु ति
वसटो
ृ जगामाथ ,वकायाथम
3र0दमः। वनं
वना,पदा जdमWयGम
ु Wयोम.नवासनः नगरं नागराcचैव ातरागमनाय ते। महAप.तवसटाKयां णयाा:थतः भःु
वसटस_.न .नशां वcवाम*ोऽयवाहयत।वसटः
् सहवे0Pै ः पा:थवैमु. नभ,तथा उपा,यमानो रामा
यसवfः
दशरथामजैजग
ाम ,वामं ीमा0सवलोकनम,कतः
ृ अनयातः
ु सरलोक
ु े न g8मलोकमवाUजजः। त,मादे शात ्
रामादA0पनद
ु शरथामजा0सवाि0वसजयामास पादोपा0ते नतानसौ। नभcचरा0धरLणचरानधcचराि0वसFय
ृ
सं,ततगणगोचरां
ु ु cच ता0यथाVमं ,वगहमदारसव
ृ ु वांcचकार तां ि
वजजनवासर Vयाम।्
The subordinate kings saluted the emperor and left the palatial ground like the waves out of the ocean,
creating numbers of rainbows with their jewel crowns studded with various precious gems. Sumantra and
other ministers, adept in swimming the waters of Brahma-Jnaana, saluted the king and the Sage, and left
the place for bathing now in the ordinary waters of the world. VamaDeva, Vishvaamitra and others stood
behind Vasishta and were propitiated with due rites. King Dasharatha, the conqueror of enemies
worshipped all the Sages, took permission from them and went to attend to his personal duties.
The forest dwellers went to the forest, the sky dwellers to the sky and the citizens to their homes, so that
they could return back again in the early morning. Requested with affection by the king and also by
Vasishta, Vishvaamitra spent the night at Vasishta’s residence. Vasishta who was propitiated by all the
Brahmin chiefs, kings, Sages and also by Rama and his other brothers, went to his hermitage saluted by
everyone, like Brahmaa going to BrahmaLoka accompanied by the heaven-residents. He sent off the sons
of Dasharatha who were saluting his feet with bent heads, with the assurance of meeting them again in the
morning. The noble Vasishta then sent off the Siddhas who moved in the skies, the ascetics who moved in
the earth, and the Naagas who moved below the earth - all of whom were endowed with praiseworthy
qualities, and became engaged in the rites prescribed for the Brahmins.
ते समेय गहंृ गवा राजप*ाः
ु शशिवषः चVः ु सवमशेषेण ,वस_सु दनVमम ् । वसटो राघवcचैव राजानो मनयो ु
ि
वजाः इ.त चVः
ु ,वकायाLण तथा ,वगहवी:थष
ृ ु । स,नःु कमलक8वारकमदोपलहा3रष
ु ु ु जलाशयेषु
चVा8वहं ससारसरािजषु गोभ.तलहरYया.न
ू शयना0यासना.न च दददा
ु ना.न वेKयो भाजना0यंशुका.न च।
हे मरनव:च*ेषु ,वेषु चामरस_सु आनचुर`यते
ु शानहताशाका
ु दका0सरान
ु ् । प*पौ*सJhयब0धमतगणै
ु ु ृ ु ः सह तत
आ,वादयामासभGजना0य:चता.न
ु ु वै। एति,म0समये चाि,म0नगरे दवसोऽभवतनरटाEगशे
ु षवा]ृटो न च
6
मनोहरः । साय0तनदना0तं ते तकालो:चतचेटया अनय0नंशुभः साधj यावद,तं ययौ रवः । स0Tयां ववि0दरे सट
ु ु
जेपुcचैवाघमषणं पेठु ः ,तो*ाLण पYया.न
ु जगगा
ु था मनोहराः। ततcचाKयदता
ु cयामा कामनी शोकहा3रणी
Nीरोदावव माहे 0PA च0Pावcयायदा.यनी । शनैरा,तीणपुपेषु कkणकपूरमिटष
ु ु दAघ0दlब6बर6ये
m ु षु त,थ,तपे
ु षु
राघवाः। अथ रामाnतेऽ0येषां त* त
Wयवहा3रणी Wयतीयाय शनैः cयामा महत ु ू इव शोभना ।
(Brahma-Jnaana is the knowledge of the essence of the perceived that surrounds the Jeeva-state. It in no
way proves a hindrance to the daily duties of a man. Sitting in trance, or a false show of dispassion by
renouncing the regular duties is never the goal to be reached through the knowledge of the Aatman.
As soon as the discourse was over, whatever the effect of the abstract knowledge had on the various minds
assembled there, the time factor decided the duties for every one. Whatever the inner knowledge, the
outside drama of the world has to go on as prescribed.)
The princes, who shone like the full moons, went to their homes and completed all their daily routines.
Vasishta, Dasharatha and all the other kings and Sages also finished their duties at their residences. They
took bath in the lakes filled with the red, white and blue lotuses where Chakra birds, swans and Saarasa
birds played about; and they offered in charity the cows, lands, grains, gold, beds, chairs, vessels and
clothes to the Brahmins. Then they worshipped Achyuta, Ishaana, Hutaashana, Arka and other deities in the
temples decorated with gold and gems. Then they all relished the foods suited to them in the company of
their sons, grandson, friends, attendants and relatives. At that hour, because of being the eighth and last part
of the day, it was slightly uncomfortable (for doing any work; and so everyone rested at their homes). Then
they passed the evening rising at the end of the day, with actions suited to that hour; and the sun slowly
disappeared along with his rays. They worshipped then, the ‘Sandhyaa’ (evening deity) with proper rites,
recited the ‘AghaMarshana’ chant, chanted sacred hymns, and sang melodious songs. Then rose up the
dark lady (of night) pleasing all by removing the exhaustion of the day-duties, like the Mahendra Mountain
from the milk ocean spraying the dew drops of moon light everywhere. (Moonlight was more spread out
than the darkness of the night.) Slowly all the princes of the Raghu dynasty retired to their bedsteads which
were beautiful and soft like the elongated discs of moon, and where the camphor flowers were spread out
all around. Except Rama, for all the others, the night felt very pleasant after the routine works, and passed
off in a few minutes as it were, in a restful deep sleep. (But for Rama, the night was very long indeed.)
त,थौ राम,तु तामेव वासटAं वचनावलAं :च0तय0मधरोदारां ु क3रणीं कलभो यथा ।
(A person, who has only the highest realization of Reality as his goal, never rests as such; his Vichaara
process never takes a holiday. That is why some people reach their goal within minutes itself; but some
take many births to reach their end. For the others, Knowledge was part of the life; but for Rama,
Knowledge was alone his life. He did not sleep at all that night.)
Like the calf elephant lost in the thoughts of the mother elephant, Rama stayed awake pondering over the
truths uttered by Vasishta, which were profound and pleasing.
RAMA’S VICHAARA PRACTICE
कमदं नाम संसारSमणं कममे जनाः भता.न
ू च व:च*ाLण कमायाि0त याि0त कं , मनसः कknशं oपं
कथं चैतशा6य.त, मायेयं सा कमथा
ु ,याकथं चैव .नवतत,े .नवतयानया
ृ कः ,या
गणो
ु दोषोऽथ वा
भवेत ्, कथमाम.न चैवायं तते संकोच आगतः,
What is this ever changing world that seems to be always there? (How will it be if nothing was there?)
How did these people and various other types of beings come into being, and where do they vanish off later
on? (The people I see around me at various moments - do they come into being along with my sight at that
moment only, or do they exist independent of my vision also? How would I exist for them...; as a
momentary image only? From where did these people rise up, as if from some unfathomable emptiness?
Where forth this ‘Rama image’ rises up as this deluded state with a life story of a prince and his kingdom?
Am I just a bundle of Vaasanaas that exists as its fulfillment field?)
What is the nature of the mind, and how will it subside? (What is this thing called the mind which exists as
the quiver of Brahman and is seen by itself as a perceived state of itself?)
How this delusion came to be, how will it get removed? (If the Brahman state of Reality alone exists, then
why and how this delusion as the existence of myself and others came into being?)
If the Maayaa is completely removed, what will be the gain, or what will be gone actually?
(Maayaa is that state of delusion which covers the actual Reality state and produces another state as real.
7
How will it be if all the delusion was gone, and truth alone gets visualized? What will I see the world as?
What difference will there be? What would great realized Knowers like Vasishta and the others see the
world as?) How did the Reality state which is present everywhere as the undivided essence of all, become
shrunken like a Jeeva? (Why at all should the Jeeva state come into existence? Why should the taintless
Brahman state stay as this tainted Jeeva state with limitations?)
कमBतं
ु ,याhगवता म.नना ु मनसः Nये, कं चेि0Pयजये ोBतं कमBतमहवाम.न
ु ,
जीविcचतं मनो मायेयेवमादभराततैः oपैरामैव संसारं तनोतीममस0मयं,
एभरे वं मनोमा*त0तब\ैु ः Nयं गतैः दःखोपशाि0तरे
ु ता.न स:च क,या.न
ु नः कथं,
(Let me revise the lessons taught so far!) What did the great Master say about method to be practiced for
destroying the mind? What did he say about conquering the senses, and about the realization of the
Aatman? Aatman, the essence of Reality alone takes on the form of a Jeeva, perceiving consciousness,
mind, Maayaa etc, and extends as this unreal appearance. All that is seen is stringed through the mind-
thread only (of concepts and memories) and everything is always in a perished state; what is the proper
treatment that should be brought about by me, for bringing an end to all these pains?
भोगाSमालावलयां धीबलाकाममां कथं पथBकरोम ृ पयसो धारां हं स इवा6भसः,
भोगा,यBतंु न शBय0ते तयागेन वना वयं भवामो न वपदामहो संकटमागतं,
This intellect of mine is stuck inside the garland of the array of clouds of sense pleasures that pour out as
endless sufferings; how will I take it out and separate it (through Viveka), like the swan sucks out only the
milk from the water? I am not able renounce the want for comforts and pleasures; and without renouncing
these subtle wants, we cannot ward off the pains that wait at the end of it all!
Alas even the slightest lingering of the wants will bring forth a fall from the path!
मनोमा*मदं ाXयं त`चैवेदं योजनं संप0नं नो :ग3रग5 ु मौpया
यNः शशो3रव,
परमं शाि0तमागय गतसंसारसंSमा बालेव लUधद.यता कं:चाX,य.त नो मनः,
(Mind is nothing but the process of the explanation of pain and pleasure, for the various measures of sense-
experiences that a Jeeva has. Actually nothing at all is there called the mind as a real enemy that needs to
be conquered with effort. There is only this conceiving process termed as the mind; and feeling lost in this
whirlpool of conceptions I am flowing away without any control.) Whatever is obtained as any pleasure is
just a ‘measure of sense experience’ only, as produced (and conceived) by the mind, and that alone is its
function. Like a foolish child tormented by a ghost that is not really there, I am not able to conquer this
(unreal) mind which stands like an insurmountable mountain. A young girl will foolishly be after other
sundry objects of pleasure, only till the time she attains her real fulfillment by uniting with her beloved
lover; so also, only when the mind attains the supreme quiescent state with all the delusions of the worldly
existence gone, will it stop conceiving any other thing (as joyous).
कदोपशा0तसंरंभं वगताशेषकौतक ु ं अपापपदवा0तं मम ,यापावनं मनः,
कलाकलापसंपणा
ू `छशाEकादप शीतले पदे सoढं
ु व6य Sमयाम कदा जगत ्,
कलनापेलवं oपमसFयालAनमाम.न
ु ृ कदै य.त मनः शाि0तम6भसीव तरEगकः,
तणातरEगाकलतमाशामकरमालनं
ृ ु कदा संसाजल:धं तीवा ,यामहमFवरः,
कदोपशमश\ास
ु ु पदवीषु वचNणाः ममNू
ु ु णां .नव,यामो .नःशोकं समदशनाः,
संतापतसम,ताEगः सवधातभयEकरः
ु संस.तFवर
ृ आदAघः कदा नाशमपै
ु य.त,
.नवातदAपलेखेव कदा :चतं गतWयथं शममेय.त हे ब\े
ु सकाशघना0तरं
ु ,
कदे ि0PयाLण दःखे
ु Kयः स0त3रयि0त हे लया दरAहादdधदे
ु हा.न ग5म0त इवाणवान ्,
अहं सोऽहं 5द0मढ
ू इ.त Wयथाहतो Sमः शरदAवासतो मेघः कदा नाशमपै
ु य.त,
म0दारवनलेखासु या म.तः सा तणायतेृ याचे यपदमामीयं संाX,यामः कदा वयं,
When will my mind stay with excessive purity by resting in the faultless state, without all the meaningless
curiosities of enjoying pleasures again and again, and without all its excitement about the futile worldly
things? When will I roam about the earth like a full moon, by attaining a completeness of bliss without
running after the divided digits of sense joys, resting firmly in a state cooler even than the moon (after
crossing over all the seven levels of realization)?
8
Like the wave dissolving off into the ocean, when will my mind attain the quiescent state absorbed in its
own source, discarding its restless nature of agitation?
When will I remain without the fever of delusion after crossing over the ‘ocean of Samsaara’ garlanded by
the crocodiles of desires and turbulent with the waves of thirst for various pleasures?
Having a clear sight and equal vision, when will I reside without any distress in the states sought by those
who desire liberation, where it is extremely pure and silent?
When will, this long-stuck chronic disease of Samsaara that scorches every limb of mine and terrifies every
cell of mine, ever end?
Hey intellect! When will my conscious mind become quiet (without shaking in the least) and shine with
extreme brightness, like the lamp kept in a windless place?
Like the Garuda bird crossing over the oceans effortlessly, when will my senses that are burnt by chasing
selfish fulfillments, cross over the sufferings easily?
When will the wasteful harmful delusion which is crying like a fool with ideas like ‘I am of such and such a
form and name’ ‘I am born of so and so’, vanish off like the raining black cloud at the rise of the autumn
(that is shining brightly with the sun of knowledge)?
When will I be in such a mind-state where I will beg for the true state of the Self only where even the
heavenly gardens with Mandaara trees will be discarded like the worthless pieces of grass?
वीतरागजनपोBता .नमला 2ानnटयः कि`चपदं व.य मनः क3रय0ती.त मे वद, हा तात मातः प*े ु .त
:गरामासामहं पनः
ु भाजनं :चत मा भवं
ू भोजनं दःखभो:गनां
ु , हे ब\े
ु भ:ग.न Sातर:थ
ु तां परयाश
ू ु मे
आवयोद ःु खमोNाय वचारय मने
ु :गरः, वां पादप.ततः ीया याचे स.त सते
ु मते तेन भWये भवो`छे दभये सि,थरा
ु
भव, वसटम.नना
ु ोBता वरBताः थमं :गरः ततो ममNोराचार
ु ु उपतीनां Vम,ततः, ततः ि,थ.तकरणं समं
nटा0तस0दरं
ु व2ानगभसुलभं यथाव,मर हे मते। कतम.त
ृ शतशो वचा3रतं य
यद तदपै
ु .त न मानस,य ब\ः
ु ,
भव.त तदफलं शर\नाभं सततमतो म.तरे व कायसारः।
Tell me my mind, when will the taintless visions of knowledge as explained by those who are desireless,
make place in you also? Hey mind, (be sure of the fact that) I will never again become the food for the
serpents of pains (rising out of ignorance) and scream out words like ‘ha my father, my mother, my son’
(with attachment). (Then, who will be my close relative? My intellect, of course!)
Hey intellect, my sister! Please fulfill your brother’s wish.
Ponder the words of the Sage so that both of us will become free (of this painful existence).
I fall at your feet and plead with you with affection, hey intellect!
(After the study of the scriptures and the company of the Knowers) you have become one of good conduct
now; and have newly taken birth and become my daughter now. Practice what I told you and become
stable, so that the worldly existence can be broken to pieces; and the bliss of completeness can be attained.
Hey my intellect! Remember properly and ponder about the truths spoken by sage Vasishta.
First he talked about dispassion. (Have you developed such a dispassion now?) Then he mentioned the
qualities to be cultivated by the students desiring liberation. (Have I developed those qualities?)
Next, he explained in detail about how the world came to be about (and is not created at all as a separate
reality). Then he discoursed about how the world stays as concepts only in the mind, through citing
beautiful examples of stories by which one can understand the abstract truths easily.’
(Even then, if I have not grasped the truth, then I am indeed an inert piece of flesh only!)
(And intellectual understanding alone is not enough in this path of truth realization.) If even one absorbs
all the truths that are instructed by a teacher and understands them with a sharpened mind-concentration by
thinking about them hundreds of times, even then, unless the reason based intellect accepts it (as a heart-felt
experience), all the learning becomes wasted like a cloud rising at the autumn (that dissolves off
immediately). (The knowledge that is absorbed intellectually will be temporary only like any other sense
enjoyment, and will prove to be an object of pleasure only.) Therefore intellectual analysis done by oneself
on the truths heard will alone gives the required fruit of knowledge; not just the blind mind-absorption.
त,यैवंायया त* ततयोदार:च0तया सा Wयतीयाय रजनी प_,येवाककािENणः।
In this manner, with such prolonged analysis about all the instructions received from Vasishta, and wanting
to hear more about the same topic, the night passed for Rama like a lotus passes its night, waiting for the
rise of the sun.
9
ं
क:चतमःकडारास ं
ु क:चदXय5णास ु च नभोवरलतारासु दNु संमािजताि,वव
भाततय ू घोषेण समम0दसमाननः
ु उत,थौ राघवः ीमा0प_ः प_करादव।
The sky was turning grey, with the little lingering of the darkness; and a slight red colour was slowly
spreading all over; the stars were becoming scarce; the directions appeared as if wiped clean of all the
taints. (Rama’s mind was also like this dawn-sky with a few more doubts of darkness lingering around;
with the slight grasp of the abstract truths that were taught by his Master acting like the dawn predicting
the arrival of the sun of knowledge. His mind was freed of all agitations and shone like a full moon. He had
spent the entire night in analyzing the instructions he had heard so far and had understood everything
clearly. He was now ready to face the sun rising with its full blast of knowledge rays.) The sound of the
beating of the drums announcing the rise of the dawn was heard all over. Rama whose face shone like a
moon got up like a beautiful lotus from the touch of the sun with his reddish lotus like rays.
ातः ,नानव:धं कवाृ स6पा
य Sातभः ृ पनः
ु हतापपरAवारो वसटसदनं ययौ। समा:धसं,थमेका0ते
म.नमामपरायणं
ु दरू एवाननमासौ रामो वनतक0धरः। तं ण6याEगणे त,थ,ति,म0,ते
ु वनयाि0वताः
यावतमः समालनं
ू WयBतं दEममखमYडलम।
ु ् राजानो राजप*ाcच
ु ऋषयो gा8मणा,ततः आययःु सदनं मौनं
g8मलोकमवामराः। त
वसट,य सदनं बभव
ू जनसंकु लं ह,यcवरथसंबाधं पा:थवाचारशोभनम।् Nणात ्
वसटो भगवाि0वरराम समा:धतः आचारे णोपचारे ण जDाह णतं जनम।् तथानयातो
ु म.नभव
ु cवाम*ाि0वतो
म.नः
ु आ5रोह रथं ीमा0सहसाUजमवाUजजः। ययौ गहंृ दाशरथं सै0येन महता वतः
ृ g8मेव शVनगरं
सम,तसरमालतः।
ु ववेशावनतां त* र6यां दाशरथीं सभां हं सयथानवलतो
ू ु राजहं स इवािUजनीम।् *ीLण त*
पदा0याशु तदा दशरथो नपः
ृ .नजगाम महावीरः संहासनसमिथतः।
ु ववश,त*
ु ते सवm नपा
ृ दशरथादयः
वसटा
याcच मनयो
ु ऋषयो gा8मणा,तथा मि0*णcच सम0*ा
याः
ु सौ6या
याcच वपिcचतः राजप*ाcच
ु
रामा
या मि0*प*ाः
ु शभादयः
ु अमाया
याः कतयः
ृ सहो*ा
याcच
ु नागराः मालवा
या,तथा भयाः
ृ
पौरा
याcचैव मालनः।
After completing the morning rites of bathing etc along with his brothers, again with a few close attendants
only, he went to the residence of Vasishta (a well-made leaf-hut maybe). Vasishta was at that time absorbed
in his contemplation state and was absorbed in his essence within. Rama stayed at a distance itself with a
bent face, not wanting to disturb his master. The four princes saluted him and stayed in the courtyard itself
with extreme humbleness, till the darkness completely vanished revealing all the directions as bright.
The other kings and princes, the Rishis, the Brahmins all of them arrived at Vasishta’s residence which was
completely noiseless, like the Devas arriving at BrahmaLoka (the simple residence of Brahmaa.)
The residence of Vasishta (in that forest region) became crowded with people and the noise of the vehicles
of elephants, horses and chariots, as befitting the royal crowd there. Within a few moments, Vasishta came
out of his contemplation state, and responded in a suitable manner to the people who saluted him.
Then, accompanied by Vishvaamitra and other Sages, the great Vasishta climbed the (specially prepared)
chariot immediately like the Lotus-born climbing the lotus. Surrounded by the great army (of kings and
princes and Sages), he reached the residence of Dasharatha, like Brahmaa reaching Indra’s palace with all
the Devas surrounding him like a many-jeweled garland. Then he entered the open court-hall of Dasharatha
where the assembled crowd awaited him with bent heads. He looked like a royal swan accompanied by
other swans entering the lotus lake filled with bent lotuses.
King Dasharatha renowned for his valour in all the three worlds got up from his throne and walked three
steps forward, as a mark of respect to the Sage. Then all the kings along with Dasharatha, all the Munis,
and Rishis along with Vasishta, and all the Brahmins, and Sumantra with all the ministers, Saumya with all
the scholars, Rama with all the princes, Shubha and other princes, other ministers of other kings, the
attendants, Suhotra and other prominent citizens, the Maalava chiefs and their servants and the Maalava
people entered the decorated hall.
अथ तेषूपवटे षु ,वेषु ,वेवासनेषु च, सववोपवटे
m षु वसटो0मखnिटष
ु ,ु सभाकलकले शा0ते मौनसं,थेषु बि0दषु,
वतास
ृ ु ि,थ.तवातासु सौ6ये ति,म0सभा0तरे , ,फरपवनमालास
ु ु वश,व6भोजकोटरात ्, परागेषु वलोलेषु
मBतादामस
ु ु च%चलं, बहकसमदोलाKयः
ृ ु ु सताKयः
ृ समंततः वा.त मांसलमामोदमादाय मधरा.नले
ु वातायनेषु,
मदष
ृ ु ु कसमाकkण
ु ु भमष
ू ु पयEकेषपवटास
ू ु पcय0तीषु परंु :sषु, जालागताककरलGलवलोचनासु
10
रनभा.नकरपEगलकोमलासु स6यBतचापललवं चपलासु तासु मौनि,थतासु सतचामरधा3रणीष,ु

मBताफल.तफल.तमाक
ु रिcमरागोदरा,विजरभमष
ू ु पपकौघं
ु नासादययभनवातपlब6बब
Tया
ु
Sा0ते Sमयलकले
ु नभसीव मेघ,े पYयै
ु व सटवदनसतं
ृ तं
ु यतसंत.तसतव,मयाय
ृ लोके ससंगमे
मदपदाNरमdधवाBयम0यो0यमीिXसतमनपगणाभरामं
ृ ु ु ु , दdKयः परा`च
ु गगना`च वना`च
स\व
याधरायमु.नवगणे वसटं मौनमाणमभतः वशयशUदं सोपांशु गौरववता सह जातवाBये,
उि0नPकोकनदकोमलकोशकृटमdनालजालमकर0दसवण
ु रागैः आपEगले म5.त वा.त वलोलघYटाटांकार-
गीतव.नपीत.नशा0तगीते, अग5तगरधमे
ु ू च0दनामोदमे सरसकसमदामो]ामग0धािEकताSे
ु ु सर.त स.त
वताना6भो5हामोदलेशैcचलकसमरजोEक
ु ु े शUदव2ातभEगं
ृ , मेघग6भीरया वाचावUधपदस0दरं
ु इदं दशरथो
वाBयमवाचु म.ननायकम
ु ्।
All of them sat in their allotted seats. Every one of them remained seated with the eyes looking upward
towards Vasishta; the soft murmurs in the assembly slowly became quiet; the bards also remained silent;
and the humble crowd had finished exchanging greeting with each other. The cool winds rising from the
lotuses like some wavy garlands entered the assembly slowly and playfully scattered the pollen of the
flowers on the pearl garlands worn by the kings. The sweet winds of the open air blew through the
windows the thick intoxicating fragrance of the decorative flower garlands hung all over the place.
The ladies who belonged to the families of the Sages and kings were seated on the soft cushions on the
floor spread out with flowers, and were watching all the proceedings in wonder.
The pretty attendant ladies were holding the white-chowries in attendance to their masters; their eyes
moved like the tender sun rays falling through the curtains. They were soft and yellowish in hue like the
shine of the jewels. Though they were always restless by nature, they now remained completely quiet by
completely discarding their restless nature.
(The restless Raajasic minds now were with their Saatvic nature in dominance, and had discarded
completely all the restless nature; they now shone with the knowledge of the Reality like the sunrays
coming out through the curtains of Jeevahood; they now shined as the essence of the Reality, like the
golden hue of excellent jewels.)
The swarm of the bees was in great confusion and floated up in the sky like a cloud; and these bees did not
taste the honey from the heap of flowers spread out in the courtyard at all; (because) the shine from the
pearls of the garlands worn by the kings was reflecting the sunlight, and the sun’s reflections were falling
all over the flowers; and the bees became confused and felt that those reflections were actually the tiny hot
suns (like the ignorant who avoid the truths of the scriptures as harmful, and move away from them forced
by their attachment towards the world.)
The kings and noblemen assembled there were indeed highly meritorious, for they had had the company of
great Sages and Knowers (very rarely got), and were awed by the continuous downpour of words spoken
by Vasishta, which were made of soft easy words (unlike the abstract statements of the Upanishads), simple
sentences, each idea easily flowing towards another idea without contradiction, and containing truths of
profound nature in no less nature.
The crowds of Brahmins, Munis, noble scholars, Vidyaadharas and Siddhas arriving there from various
directions, different cities, far away lands of the skies, and the distant forests, saluted Vasishta silently and
entered inside without saying any word (so as not to disturb the profound nature of the assembly), and if
any necessary communication was necessary, they whispered very softly near the ears, in regard to the
presence of the Great Sage.
(Everything shone lustrous with the golden shine of the jewels worn by the kings and the knowledge shine
of the Sages. Even the wind was shining like a golden hued lady and entered softly with the tinkling noise of
the anklets as it were.) The wind blew with slightly yellow colour stuck to it, by the gold coloured pollen
and the honey drops of the bloomed up red lotuses where the bees had remained sunk within the soft
hollow at night, and it also carried the melodies of the tiny bell sounds of the house-fronts, thus announcing
the end of the night.
Fragrant smoke rose from the incense sticks and the incense powders mixed with the scent of sandal paste
and turned into dark clouds to which were added the heap of pollen from the fragrant fresh flowers hung all
over the roof. The bees which were not seen but only heard, were covered fully by the floating pollen dust
and floated along, concealed well inside the fragrant roof-clouds.
At that time, king Dasharatha addressed these humble and affectionate words to the best of Sages.
11
भगव08य,तनेन वं वाBयसंदभज0मना Bव:च0मBतोऽस

ु खेदेन तपःकाcया.तशा.यना। 8य,तनोBतो य आन0दA
ववBतो वचसां गणः अमतावष
ृ णेनेव तेनैवाcवासता वयम।् च0Pांशव इवोसाय तमां,यमत.नम
ृ लाः
अ0तःशीतलय0येता महताममला :गरः। अपवा
ू 8लाददा.य0य उ`चै,तरपदायाः अ.तमोहापहा3रYयः सBतयो
ू ह
महAयसाम।् आमरनावलोकैकदAपका सरसािमका यमा
यिBतलतोदे
ु .त स व0
यः सजनPमः।
ु ु दरAहतं
ु दव
ु हतं
सवj सFFनसBतयः
ू माजयि0त शीतांशो,तमःकाYडमवाEtयः। तणालोभादयोऽ,माक
ृ ं संसार.नगडा मने
ु
तवोBयतया तनतां
ु याताः शरदAवासता6बदाः।
ु संवता
ृ वयं Pटुमामानमकमषं रसा%जनानीतnशो जाय0धा इव
का%चनम।् संसारवासनाना6नी महका Jदय6बरे वता
ृ तनतां
ु ग0तंु वदिBतशरदे
ु व नः। मने
ु म0दारम%जयः
तरEगा वामता6भसः
ृ न तथा 8लादय0य0तयथोदार:धयां :गरः। य
यPाघव संया.त महाजनसपयया दनं तदह
सालोकं शेषा,व0धा दनालयः। राम राजीवप*ाN कताथ ृ महाWययं म.नमाबोधय
ु पनः
ु सादे समवि,थतम।्
Bhagavan! You are already a person who excels in hard ascetic practices. Are you now free of the
exhaustion of your discourse of yesterday? Whatever speech was given by you yesterday was highly
pleasing and detailed, and we felt as soothed as by the downpour of nectar. Throwing off the darkness like
the moon rays, the taintless nectar-like words of the noble cool the inside. The statements uttered by the
great men of knowledge, bestow unique bliss, take one to the highest state ever, and remove the dense
delusion. That tree named the Knower should be worshipped, by taking shelter in whom the creeper of
profound truths, filled with the essence of Knowledge rises up, thus revealing the gem of Aatman. Like the
moon with its cool luster removing all the faults of the darkness with its rays, the words of the noble erase
off all the faults of the mind and the body by destroying the desires and the evil consequences of the sense
pleasures. The thirst for pleasures and the greed for possessions that bind us like chains have melted off like
the dark clouds at the rise of autumn. We are able to have the taintless vision of the Aatman, by the magical
collirium of BrahmaJnaana given by you, like the born-blind are made to see the shine of the gold by the
use of the magic collirium. The mist that covered our heart in the form of Vaasanaa for the worldly things
has started to dissolve by the autumn-purity of your words. Hey Muni! Neither the clusters of Mandaara
flowers nor the waves of the nectar-ocean give joy like the words of the realized Knowers.
Hey Raaghava, hey Rama, with the eyes of the petals of the lotus!
The day spent in the company of the noble alone is filled with light; other days are just passed in utter
blindness. Question the compassionate Sage about the topic that is presently getting discussed.
इयBतो
ु भभता
ू ृ त* रामाभमखमाि,थतः
ु उवाचेदमदारमा
ु वसटो भगवा0म.नः।ु
After the king spoke like this, Bhagavaan Vasishta, the best of Knowers addressed these words to Rama,
facing him directly.
Vasishta spoke
राघव रघकलै ू परवचा3रतम।् उपतीनां व:च*ाणां

ु ु के0दो य0मयोBतं महामते कि`च,मरस वाBयाथj पवा
सवादगणभे
ु दतः कि`च,मरस सवासां वभागम3रमद न। किcचसवमसवj च सदस`च सदोदतं oपं ,मरस
वे,येव ववBतं परमामनः। यथेदमदतं
ु वcवं वcवेशादे व चेcवराकि`च,मरस तसाधो साधवादै
ु कभाजन। oपं
कि`चदव
याया बलाhEगरमाततं
ु अन0तम0तव`चैव स6यB,मरस स0मते। :चतमेव नरो ना0यद.त
य.तपादतं लNणादवचारे ण कि`च,मरस साधु तत।् वाBयाथाcचाLखलः कि`चवया राम वचा3रतः
8य,तन,त,य वचार,य रा*ौ Jद .नवेशतः। भयो
ू भयो
ू परामटं
ृ Jदये स.नयोिजतं
ु योजनं फलय`चै
ु न
हे लाहतसंि,थतेः। भाजनं वं ववBतानां वचसां श\शालनां
ु ववBतJदयः कYठे मBतानामव
ु राघव।
Raaghava, the moon of Raghu dynasty! You are highly intelligent!
Have you analyzed all my statements so far as connected to each other?
Have you understood how the world rises only as just the different levels of the Gunas like Sattva, etc?
Have you clearly grasped the nature of the Supreme Aatman which is everything (that is perceived) but not
anything (that can be perceived), which is real (as itself) and unreal (as the perceived), and which is always
there without setting ever?
Hey Rama, you are indeed the befitting student for such profound instructions.
12
Do you understand how the world-phenomenon rises out the Lord of all, the essence within all, and who
can indeed be described as the true Ishvara (Supreme Lord) (and not the producer of the world as a
secondary principle, as described by other viewpoints which are based on the reality of the perceived
world)?
Rama, you are indeed extremely pure in the mind. Have you grasped well the nature of Avidyaa which is
fragile being under the force of time, which is endless as the Vaasanaa-states, which is momentary only by
appearing as objects again and again newly?
Hey Rama, you are indeed of good conduct. A man is actually the content of the mind only; this was
proved through the detailed description of the nature of the mind. Do you remember all that?
Hey Rama! Have you revised all the topics properly, by analyzing every statement in your heart about all
that was told to you previously?
Only when the truths are analyzed again and again, and are made the essence of one’s nature, will the
instructions give forth the right fruit (of liberation from delusion); not if they are just heard surface wise
only (as a form of a merit gaining action).
Hey Rama! You are of broadened intellect. (Whatever is heard, you make it a part of your inner essence.)
You are indeed fit to receive these abstract thoughts as your adornment, like the garland of extremely pure
pearls fit to be worn on the neck by a man of broad chest.
वामी क5वाच कमलासनप*े ु ण म.नना
ु समहौजसा एवं वतीणावसरो रामो वाBयमवाच ु ह।
Vaalmiki spoke: When questioned by the Sage the son of Brahmaa with a luster equal to him, and
permitted to speak on the context of the topic under discussion, Rama spoke like this.
Rama spoke
भगव0सवधम2 तवैवैति
वजि6भतं
ृ यदहं परमोदारो ब\वा0वचनं
ु तव। यददादशस तसवj तथैव न तद0यथा
अपा,त.नPे ण मया वाBयाथG Jद :चि0ततः। भवा0धकारNतये भवतोिBतवव,वता 8यःसादतं आ8लाद
वाDिcमपटलं भो।तदतीतमदAनाम0सवम0तःकतं
ृ मया र6यं पYयं
ु पव*ं च रनव0दमवाि0वतम।हतान
ृ ् ुबि0ध
J
यं च पYयमान0दसाधनं
ु शरसा .tयते कैनG स\ै,वदनशासनम।
ु ् .तuNप0तः संसारमहकावरणं वयं
स0ना,वसादे न वषा0त इव वासराः। आपातमधरार6भं
ु मTये सौभाdयवधनं अनतमफलोदक
ु j पYयं
ु
ु ् वकाससतम6लानमा8लादतशभाशभं
वदनशासनम। ु ु व
वचःकसमं
ु ु .नयं ीमफलदम,तु नः।
सकलशा,*वचारवशारद सतपYयजलै ृ ु कमहाJद भज भशं ृ वतत>त सं.त सततां ृ हत किबष संत.तम।्
Bhagavan! You know about all Dharmas that prevail in the world. I have understood clearly all the abstract
truths given by you. Whatever you have spoken, all that, as explained by you, and not in any contradictory
manner (to find fault in them), I have analyzed all the meanings of the statements in my heart, without
giving in to sleep at night. Prabhu! Your words were like the lustrous sun capable of destroying the
darkness of ‘Bhava’; and I am now indeed feeling very happy by your words of the previous days which
like the overflowing sunrays have removed all the distress and dullness (blindness and cold) in me.
Hey you of excellent state! I have understood well all that was taught previously; for your instructions were
pleasing (with many unique stories), meritorious (offering a state above the heavens), sacred (without any
worldly gain attached), like gems from a heap of gems falling one after another in an order.
Your words bestow the best of all welfares; are easily understood; are sacred (explaining about the taintless
essence within); bestow the unique bliss (which is not mind-based); even the Siddhas will wear them on
their heads with respect. Like the days at the end of the monsoon we have thrown off the covering screen of
mist namely the belief in the reality of the world (Samsaara), by your grace and are very happy.
Your words are sweet even when just heard; increase the qualities of Shama etc when later analyzed within
through Vichaara; and in the end bear excellent fruit of the Aatma-Jnaana. Your words are like the flowers
of the Kalpa tree; are always in bloom with knowledge, are extremely pure (white) without any taint, never
fade from the heart, and have excellent fragrance that unite all the good and bad as one single essence and
are eternal (can benefit any mind of any world); let it bear fruit in us (as the liberation state.)
Hey Bhagavan! You thoroughly understand the meaning of all the scriptures.
13
You are the great lake spread out with sacred waters only; and allow the good ones to benefit from you;
like the lake where the swans move about and allow the Sages to perform their rites. Bathing in the lake
destroys the sins; your words kill the faults in the mind. Now sprinkle more sacred waters on us like the
lake and bestow more knowledge on us.
Vasishta spoke
इदमतमस]ा0तस0दरं
ु ु स0दराकते
ु ृ उपशाि0तकरणं शणवावहतो
ृ ु हतम।्
Listen hey Rama, you are beautiful in the mind and body both. Listen attentively to this excellent and
beautiful exposition of Upashaanti Prakarana that bestows all the good.
दAघसंसारमायेयं राम राजसतामसैः धायते ज0तभ.न ु यं स,त6भै
ु 3रव मYडपः।
Hey Rama, this prolonged delusion of ‘worldly existence’ is supported and held by the deluded Jeevas by
the qualities of Rajas (interest in worldly affairs) and Tamas (incapability to do Vichaara), like the pavilion
is supported by the pillars.
सव,थजा.तभधvरै ,वाnशैगण ु बि6हतै
ृ ः हे लया यFयते पBBवा मायेयं व:गवोरगैः । ये सवजातयः ा2ा,तथा
राजससािवकाः वचारयि0त ते साधो जगपव
ू परं परां शा,*सFजनसकायसEगेनोपहतैनसां सारावलो कनी
ब\जा
ु यते दAपकोपमा। ,वयमेव वचारे ण वचायामानमामना याव0ना:धगतं 2ेयं न तावद:धग6यते ।
Whereas, those who belong to the class of Sattva (and are capable of maintaining the purity of the mind and
do Vichaara) are courageous (because they are ready to face the truth of the non-existence of the world);
and they are endowed with the ever increasing noble qualities as seen in you. This fully ripened delusion
(of the solid world stuck in time) is rejected by them with disdain, like the old skin is cast away by the
snake. Those wise men who are in the class of pure Sattva quality (like those devoted to Brahman
knowledge like the noble Brahmins and Sages), and also those who are Saatvic but have duties to perform
in the world with Rajas, the RaajasaSaattvika people (like the kings and other householders) analyze the
origin of this world existence and how it came to be this present state of existence. Their faults (the
incorrect knowledge about the Reality) is removed by the company of the Knowers and the study of
Knowledge-texts; and their intellect becomes refined enough to understand the essence of the statements of
the Knowers, and acts like a lamp lighted in the darkness.
(Just reading the texts and listening to discourses is not enough for the actual realization of the truth.)
As long as one does not comprehend the essence within oneself by analyzing the truths in his own mind,
the ‘Truth that is to be known’, cannot be attained.
2ावतां नयवतां धीराणां कलशालनां
ु जाया राजससवानां मpय,वं
ु रघन0दन।
ु ,वयमालोकय ा2
संसारार6भnिटषु कं सयं कमसयं वा भव सयपरायणः ।
Hey Joy of Raghu dynasty! Hey Wise one! You are the most excellent of the RaajasaSaattvika people
(born-rulers) who are intelligent, disciplined, courageous and of a good family. You, by yourself, analyze
the views about the creation of the world; then understand what is real and what is not real and then be
absorbed in the reasoned out Truth.
आदाव0ते च य0नाि,त कknशी त,य सयता आदाव0ते च यि0नयं तसयं नाम नेतरत ् ।
आ
य0तास0मये य,य व,त0यासFजते ु मनः त,य मdधपशोज
ु 0तोववेकः केन ज0यते ।
(If the world is absolutely real, how can it have a beginning and an end? Real can never cease to be;
unreal never is.) How can that (perceived world), which does not exist in the beginning or end be really
existing as an absolute reality? That alone is deemed real which exists in the beginning and end also (and
has no beginning and end); and not the world which begins and ends. How can discrimination ever rise in
that dumb animal (shaped like a man), which holds on to something that does not exist before the beginning
and which ends at the end?
जायते मन एवेह मन एव ववधते संयdदशनnwया तु मन एव ह म`यते ु ।
Mind alone is born here (as one’s perceived world). Mind alone expands (as one’s perceived world through
Vaasanaa-increase). Mind (that is purified) alone is liberated by the vision of the Truth.
14
(World is nothing but the incorrect knowledge that is termed as the mind. When the true Knowledge rises,
mind dies along with its delusion, revealing the non-existence of the world and the existence of the Reality
as changeless, beginningless and endless.)
Rama spoke
2ातमेत0मया g8म0यथाि,म0भवन*ये
ु मन एव ह संसा3रजरामरणभाजनम।य,त,योतरणोपाय,त0मे
् gह
ू
स.निcचतं
ु हादj तम,वयाकण m राघवाणां वनाcयते।
I now know hey Brahman, that in all the three worlds, mind alone is the receptacle of the states of old age
and death of a person. (Through the identity with the perceived image of the body, mind suffers the
deteriorating states of the body.) Tell me for sure how this delusion can be got over with, so that the
ignorance in the heart of the people connected to Raghu dynasty (as RaajasaSaattvikas) perishes in thine
presence, like the darkness in the presence of the sun.
Vasishta spoke
पवj
ू राघव शा,*ेण वैराdयेन परे ण च तथा सFजनसEगेन नीयतां पYयतां
ु मनः। सौज0योपहतं चेतो यदा
वैराdयमागतं तदानग6या
ु गरवो
ु व2ानगरवोऽप
ु ये। तत,त,योपदटे न कवा
ृ Tयानाचनादकं Vमेण पदमाXनो.त
त
यपरमपावनम।् वचारे णावदातेन पcययामानमामना इ0दना ु शीतलेना0तवcवं खमव तेजसा।
Raaghava! At first, the mind should be led to a purity state by cultivating extreme dispassion towards the
worldly interests through the study of scriptures and the regular company of the Knowers. When the mind
is cultured well, and feels a natural dispassion towards the objects of the world, (without an outwards show
or induced by any tragic event), then the student should seek the teachers who can explain the scriptures
and also seek the presence of those excellent Knowers who are in the state of Brahman-knowledge. Then,
the student should exactly follow the disciplines advised by them and do simple meditations on the truths,
worship a deity if inclined towards devotion (as a help to discipline). Slowly by following such a discipline,
the student attains the state which is supremely sacred. Through the Vichaara process as guided by his
teacher, he will experience the essence within as his real self, through his own intellectual stability, and see
the entire world in the form of Bodha, like the cool moonlight filling the entire sky.
तावhवमहा6भोधौ जन,तण ृ वद8यते
ु वचारतटवाि0तमे.त याव0न चेतसा ।
A man will keep on floating like a piece of grass (tossed by the waves of joys and pains) in the huge
turbulent ocean of worldly existence, till his mind rests in the bank of Vichaara (reasoning).
वचारे ण प3र2ातव,तनोऽ,यु जन,य धीः सवानधःकरोयाधी0सौ6या6भ इव वालकाः ु ।
When a person grasps the knowledge of the Reality-state through Vichaara, and stabilizes his intellect in
the vision of the Reality, then all the sufferings sink away into nothingness in the light of his intellect, like
the sands that fall into the serene ocean sink to the bottom without affecting it in the least.
इदं 5Bममदं भ,म प3र2ातम.त ,फटं ु न यथा हे मकार,य हे म2ानामन,तथा, अNयोऽयं मनागामा
,वाम0यवगते :चरं भवती.त नर,येह मोह,यावसरः कतः
ु ।अप3र2ातसारे ह मनोऽ0तयद म8यते
ु 2ातसारे
वसंदdधमसती कल मढता।हे
ू जना अप3र2ात आमा वो दःखस\ये
ु प3र2ात,वन0ताय सखायोपशमाय
ु च।
मीभतमवाने
ू न दे हेनोपहतामना WयBतीकय
ृ ,वमामानं ,व,था भवत मा :चरम।् दे हेना,य न संब0धो
मनागेवामलमामनः हे 6नः पEकलवेनेव त
गत,याप मानवाः । पथगामा ृ पथdदे
ृ हA जलप_लवोपमौ ।
What is there to feel apprehension and anxiety about attaining the Aatman-knowledge?
An expert goldsmith can easily separate out the gold from the ashes, unlike a non-expert. (He patiently does
his job, with the firm ascertainment of removing gold from the ash heap.) (Aatman is not something you
have to create newly; it is already there as the real you; you have to think it out; that is all!)
15
The Aatman that is sought for is changeless and can be grasped through a prolonged Vichaara within
oneself though concealed by the Jeeva-identity (which is just the continuous array of the changing fields of
Vaasanaas). (Just catch on to the ‘changeless’ within and discard the ‘changing’ as not the real you.)
If the changeless essence is not grasped, then mind is in a confused state only (and the ignorance is not
gone still); if the essence becomes grasped, then there is no confusion and the ignorance is gone.
(If you are unable to grasp the abstract reality hiding within the Jeeva state, then either the Vaasanaas or
attachments are pulling you down, or your Vichaara is not strong enough.)
Hey you people! The Aatman that is not understood leads to sufferings.
(Who can be happy, if he has forgotten his real identity? The idiot, who does not know himself, gets labeled
as insane and lives inside a mind-world of hallucination only, separated from the real world. He has no
escape from sufferings, till he gets cured.)
When the Aatman is known, it leads to endless bliss and quiescence.
(To be sane, and be oneself is the true bliss; the joys experienced by an insane idiot, is not the real joy.)
Separate out the Aatman, the essence of Reality which is lost as it were, by staying mixed with the body.
(You are identified with the body which is just a perceived and remembered object; it is not the real you.
Reality alone is there as ‘you’ and the ‘all’; catch it through Vichaara and stay identified with it.)
Grasp the Aatman-state through Vichaara and stay unshaken in the state of the essence of Reality only.
Do not delay anymore. Hey men! The taintless Aatman has no connection with the body in the least, like
the gold buried in the slush (stays untainted by the dirt.)
Aatman (Brahman-Reality state without limitations) is different; the embodied one (with limitations) is
different, like the water drop on the lotus-leaf stays separate. (They both differ from each other and stay
unconnected to each other.You are not the perceived body; but are the perceving nature of Reality state.)
ऊTवबाहवु रो6येष न च किcच`छणो.त
ृ मे ।
I lift both my arms and scream; yet no one listens to me.
(I am just asking you to use your intellect and think; is it so difficult?)
जडधम मनो याव
गतक`छपवि,थतं भोगमागवदामढं ू व,मतामवचारणं
ृ तावसंसार.तमरं से0दनाप
ु
सवि8नना अक
वादशकेनाप मनागप न भ
यते ।संब\े
ु ह मनस ,वां ववेचय.त ि,थ.तं नैशमकGदय इव तमो
हादj पलायते। .नयमतमबोधाय
ु योगशyयागतं मनः बोधयेhवभेदाय भवो 8यय0त दःखदः ु ।
(There is no cure for foolishness at all! If you are happy and contented in a life that is filled with
hallucination only, and do not want to make the least effort of thinking also, what can I do for you any
more?)Mind is already inert by nature by getting identified with the inert body. As long as it stays like a
(dull) tortoise stuck in a deep hole (of Vaasanaas), completely senseless by chasing the pleasures, forgetting
Self-enquiry; till then, the darkness of Samsaara enveloping it cannot be removed even in the least by the
twelve suns jointly put together along with the moon and the fire! (The darkness of ignorance cannot be
removed by even all the lights of the world put together. You need Vichaara-practice to get rid of your
ignorance. Just listening to my discourse is not enough.) In an enlightened mind which analyzes the nature
of the Aatman, the darkness in the heart disappears like the night by the rise of the Sun (as a natural
occurrence). One must continuously instruct the ‘lazy mind reposing comfortably in the bed of identity
with the body’, for giving it the excellent type of enlightenment, so that the worldly existence gets
destroyed. (What the mind believes to be a bed of roses is actually a thorny bed covered by soft rose petals
on the surface.) The pleasant worldly existence actually brings about abundant suffering only.
(Try and understand this obvious fact.)
यथा रजोभगगनं यथा कमलम6बभः ु न लXयते ह संिcलटै दm है रामा तथैव च। कद माद यथा हे 6ना िcलिटमे.त
पथिB,थतं
ृ ना0तःप3रण.तं या.त जडो दे ह,तथामना।
The sky by the dust particles, or the lotus by water drops do not get tainted within; so also the Aatman
which is acting through the body does not mix with the body. (It stays unaffected.) The slushy mud and
other dirty objects do not get attached to the gold that is sunk inside it which stays separate without losing
its original purity; so also the body does not get mixed with the Aatman which stays unaffected by the
presence of the body. (Body is just an idea, a memory; how can it affect the seer state of Reality?)
सखदःखानभाववमामनीयवबTयते
ु ु ु ु असयमेव गगने lब0दता6लानते
ु यथा । सखदःखे
ु ु न दे ह,य सवातीत,य
नामनः एते8य2ानक,यैव ति,म0नटे न क,य:चत ् । न क,य:चसखं
ु कि0च]ुःखं न च क,य:चसवमाममयं
शा0तमन0तं पcय राघव ।
16
(All the joys and pains belong to the ignorant mind only; not to the taintless Reality state of Aatman.)
The experiences of joy and grief are understood as belonging to the Aatman. Such an understanding is as
idiotic as seeing some huge object like a tree or a forest in the sky through the infected spot in one’s own
eye. (Who experiences the joy and grief actually?) The joy and grief do not belong to the body (since it is
inert); they do not belong to the Aatman also which transcends everything; they belong to the one who
owns the ignorance. When the ignorance is gone, they belong to no one. Joy also does not belong to any
one; grief also does not belong to any one (for no one is there actually other than the Reality state.)
See that everything is just the Reality state of Aatman only, which is quiescent and endless, hey Raaghava!
इमा यः प3रncय0ते वतताः सिटnटयः
ृ पयसीव तरEगा,ते प`छं Wयो6नीव चाम.न ।
यथा मLणद दायाम`छायाः ,वयमकारणं तेजोमयी,तथैवायमामा सटAः ृ य`छ.त ।
All the perceived phenomena of countless creations spread out in front of you are seen only in the Aatman
essence (as potential states of perception), like the countless waves rising in the ocean to vanish the next
instant; and like the feathers of varied colors floating in the sky (where the illusion seen when eyes are half-
closed and face the Sun). Just like a gem gives out its shine by itself, for no reason, the Aatman which is the
principle of luster shines forth as these creations.
आमा जग`च समते ु नैकं न
वैतमXयसत ् आभासमा*मेवेदमथं सं.त ज6भते ृ ।
सम,तं खिवदं g8म सवमामेदमाततमहम0यददं चा0यद.त Sाि0तं यजानघ ।
Hey Intelligent one! Aatman and the world are not one; nor are they two. (Aatman is the correct
knowledge; world is the incorrect knowledge. Aatman alone gets seen as the world because of ignorance.)
The world is not an absolute reality and is just an appearance shining forth like this as seen by us all now
(as this courtroom, Ayodhyaa, Brahmaanda etc).
Hey Anagha! All this is Brahman (Reality) alone (including I, you, and all the others). All this is the all-
pervading Aatman, (the understanding essence that is shining forth through the mind-windows as the
Knower and Known state of the world.) ‘I am different; this is different from me; cast afar this delusion.
(There is only the undivided Reality shining forth as if many; actually there is no division at all.)
तते g8मघने .नये संभवि0त न कपनाः वि`छतयः पयोराशौ यथा राम न स0मयाः ।
Rama! Conceptions (of seer and seen) never occur in the Supreme which is all pervading (without getting
divided by space and time measures); which is the dense state of Brahman (as Knowledge essence only),
and which is eternal (without any beginning or end); similar to the ocean where the differentiations (of
waves, foams etc.) do not truly exist within it. (A wave if conscious can feel that it is not the ocean, but the
ocean exists as the wave only without any conception of the wave also.)
एकि,म0नेव सवि,म0परमाम.न व,त.न ु ि
वतीया कपना नाि,त व8नौ हमकणो यथा ।
In that Supreme essence of Reality, which is one (as itself) and all (as appearance), there cannot be the
conception of another one, like a snow drop can never exist inside the fire.
भावय0नामनामानं :चPपे ू णैव :च0मयं ऋजFFवलमये
ू 8यामा ,वयमाम.न ज6भते ृ ।
As one contemplates on ‘the essence within’ which is the principle of awareness, ‘by the mind’ which is of
the nature of awareness, the truth of the Aatman as pure taintless awareness shines forth in one’s own
awareness which is bereft of all impurities (delusions)!
BE FREE OF THE FEVER, HEY RAAGHAVA!
न शोकोऽि,त न मोहोऽि,त न ज0माि,त न ज0मवान ् यद,तीह तदे वाि,त वFवरो भव राघव ।
There is no grief; there is no delusion; there is no birth; there is no one who gets born.
(Every object and idea is mind-made only; and not real. Do not be fooled by the mind-conceptions.)
Whatever exists, that alone exists. (There is just the Reality state of awareness. Act always from that level
only, like the Brahman-state endowed with a mind.) Be free of the fever (of delusion), hey Raaghava!
.न
व0दो .नयसव,थो .नयGगNेम आमवानि
वतीयो वशोकामा वFवरो भव राघव।
Be free of the idea of dualities (heat/cold etc.).
(Develop forbearance towards all duality experiences. After all, the life is made up of experiences of dual
factors only, like joy and pain, heat and cold, good and bad and so on.) Always maintain only Saatvic
qualities. (Though the world is not an absolute reality and is relatively real like a dream, wear the mask of
Saatvic qualities only and do your allotted duties of the world to the best of your ability.)
Do not bother about attaining something or avoiding something.
17
(When everything is only some information produced by the mind, what is there to like or dislike in them?
Practice the art of seeing the divisionless reality behind all.)
Be in the state of the ‘Knower’ only (as the unaffected witness-state).
Be second-less. (Know the entire world including your limited ego-state to be just an appearance.)
Be without any suffering. (Suffering and joy are mind-made. Learn to stay as a witness only; and act
always from the level of Reality state.) Be freed of the fever, hey Raaghava!
समः ,व,थः ि,थरम.तः शा0तः शा0तशोकमना म.नः ु मौनी वरमLण,व`छो वFवरो भव राघव।
Maintain equal vision towards all.
(Everything is just the Bodha of the Aatman only, like the shine of the gem.)
Be in the state of your own true essence (of Reality state).
Be stable minded. (Remain unshaken by the onslaught of sense experiences.)
Be calm in all situations. (Hold your mind in control when dealing with any situation of life.)
Have a quiescent mind free of grief.
(Practice the art of staying as a witness only, by staying in the level of Brahman.)
Stay as a ‘Muni’ maintaining the silence (of the mind) (though amidst the chaos of worldly affairs).
Be pure like the excellent gem (and see the world-appearance around you as the shine of the Aatman gem
only, which is the real you.) Be free of the fever, hey Raaghava!
ववBतः शा0तसंकपो धीरधीविजताशयः यथााXतानवतv ु च वFवरो भव राघव।
Remain in the solitary state of the Aatman.
(Stay aloof like the water drop on the lotus-leaf, when engaged in the worldly duties.)
Subdue all the conceptions.
(Do not have wants more than necessary; and do not entertain desires from the ego level of ignorance.)
Be brave in the intellect. (Practice the art of seeing all the people and objects around as just ‘Bodha’ form
only; and do not fear the vision of truth, where everything dissolves into nothingness.)
Destroy all desires. (Do not have desires of the ego-nature. Always be alert to the Vaasanaas that may
enter your mind and drag you down to ignorant levels.)
Just do whatever needs to be done as per the life circumstances.
(Perform the actions needed at the hour, have the wants as per the need of the situation, have emotions as
per the need of the context; but always be like an actor on the stage, involved yet aloof.)
Be free of the fever, hey Raaghava!
वीतरागो .नरायासो वमलो वीतकमषः नादाता न प3रयागी वFवरो भव राघव।
Get rid of attachments.
(See every object and person as a form of ‘Bodha’ only, as the knowledge produced by the mind.)
Be free of anxieties. (Do not lament about the past, or worry about the future.)
Be free of the taints. (Belief in the reality of the world is the taint; be free of it.)
Get rid of all the dirt in the mind. (Do not give way to likes, dislikes, attachments, hatred etc.)
Do not accept things. (Do not crave for the things possessed by others.)
Do not completely reject everything. (Do not run away from pleasures also as an outward show. Be amidst
any situation or any enjoyment, as only the witness of all Bodha.) Be free of the fever, Hey Raaghava!
वcवातीतपदं ाXतः ाXताXतWयप3रतः ू पणा
ू णव वदNुUधो वFवरो भव राघव।
Having reached the state which transcends the world-appearance made of ‘Bodha’ only, and having the
fulfillment of attaining that which has to be attained (as the knowledge of the Truth Supreme), you now be
free of the fever, hey Raaghava. Be without any disturbances in the mind, like the completely filled serene
ocean.
वकपजाल.नमुBतो माया%जनवविजतः आमनाम.न तXतामा ृ वFवरो भव राघव।
Be freed of the network of appearances. (Do not get fooled by the mind-made stories.)
Having removed the collirium of delusion stuck to the eye, and remaining completely satisfied in the state
of the Aatman-essence attained by the Aatman itself (like a wave knowing its ocean-state), be free of the
fever, Hey Raaghava!
अन0तापारपय0तवपराम ु वदा6वर धराधरशरोधीरो वFवरो भव राघव।
Hey ‘Excellent among the realized’! Having a form filling the endless expanse beyond the horizon (as the
essence of all knowledge which shines as countless world-states), and remaining majestic like the excellent
Meru Mountain (that supports the entire earth pedestal, be free of the fever, hey Raaghava!
18
यथा ाXतानभवनासव
ु *ानभवा%चनायागादानप3रयागाि
वFवरो भव राघव।
By experiencing whatever comes one’s way, by not desiring anything anywhere, by completely renouncing
both acceptance and rejection, be free of the fever, hey Raaghava!
आम0येवामनौदायj भज पण ू इवाणवः आम0येवामना8लादं भज पण0दlब6बवत।
ू m ु ्
Being in the state of the Aatman through the purified state of mind-awareness, stay munificent like the
completely filled ocean. Being in the state of the Aatman through the purified state of mind-awareness, stay
blissful (without the mind-interpreted joy), like the fully radiant moon.
(Mind is the power of Brahman-state which stays as the perceived world.
Instead of the deluded Vaasanaa-state of the mind, stay as just the shine of Brahman as the mind.)
वcवप%चरचनेयमसयoपा नासयाoपमनधाव.त ु राम तF2ः
तF2ोऽस शा0तकलनोऽस .नरामयोऽस .नयोदतोऽस भव स0दर ु शा0तशोकः ।
This portrait of the world is of unreal character. A knower of the Truth does not chase the ‘unreal’ hey
Rama! You are now a knower. You have subdued the fickle mind. You are without afflictions. You are
always shining as the Self. Hey Rama, you are beautiful inside; so be free of any grief.
(You will not be bound by the world-perception any more.)
एकातप*मवनौ ग5णोपदटं
ु स6यBसपालयु :चरं समयेह nwया राFयं सम,तगणरि%जतराजलोक,यागो
ु न यBत
ु
इह कमसु नाप रागः।
Sheltered under the single royal white umbrella (of pure uniform state of Brahman-reality vision), and
endowed with an equanimous vision as instructed by your teacher, rule the kingdom (namely your earth-
life) for long (without physical and mental anguish), pleasing all the people that belong to you in your royal
birth (namely the beings of the perceived world) with your excellent virtues. Do not ignore or reject the
works that belong to you (as per the story context of your life); and do not feel extremely attached to it also
(since it is as real as only the momentary dream experience, which is real when experienced only).
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
UPASHAMA PRAKARANAM
FIFTH SECTION
‘QUIESCENCE’
PART TWO
(JANAKA’S TRASFORMATION)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Vasishta spoke
इमं व*वप+र,प-दं करोमीय,तवासनं वतते यः कायष 0 ु स म2त

ु इ3त मे म3तः।
‘I cause the entire vibration of the world’ (as the Reality state and not as the ego-mind ‘I’).
(Reality state causes everything by its very presence, as the awareness of all).
With this attitude, if one performs actions without any Vaasanaa, (and does not have the attitude of doer-
ship as the limited Self), then he is a liberated man according to me.
(A Mukta is the ‘no-mind state of Brahman existing as the purest state of mind’, which just perceives the
world through the medium of a mind, yet is aware of the divisionless reality state.
Brahman state is the knowing of itself as all, as the knowledge essence of all. A Mukta is Brahman endowed
with a limited mind-state which is extremely pure; and not bound by the perceived in the least.
He is beyond all the Gunas.)
पौ6षीं तनमा7य
ु के7चदे ति9यारताः ,वगा-नरकमायाि-त ,वग: च नरकापनः ु ।
(What leads away from Moksha?) Those who are obsessed with the actions (attached to the fruits only) in
the embodied state (of ego-mind), keep moving from heaven to hell and hell to heaven (and keep
experiencing joys and sorrows again and again.) (Their minds are impure and act as Vaasanaa-fields only.
These minds are more Raajasic and Taamasic in nature than Saattvic.)
के7चवकम;ण रता वरता अप कमणः नरका-नरकं याि-त दःखा>ु ु ःखं भया@यम।्
Those who are obsessed with non-action (by doing contradictory actions against the ethical codes ordained
by the scriptures), and also not doing any action (pertaining to their worldly duties in life), move from hell
to hell; from suffering to suffering; from fear to fear. (Their life is indeed filled with evil consequences,
anxieties, hatred, envy, desires etc. They do not enjoy even a moment of peace, though they may own the
entire earth as their possession. These minds are more Taamasic, have less of Rajas and no Sattva at all.)
के7च,ववासनात-तबAाः ु कमफलोदताः 3तय2वा,थावरतनंु याि-त 3तय2तनंु ततः ।
Some bound by the string of their Vaasanaas, and forced to enjoy the fruits of their (wicked) actions, move
from the animal state to the immobile state then again back to the animal state.
(Mind is either devolving or evolving always.
The mind dominated by Sattva has a chance of Brahman knowledge at some time in some life-story.
Raajasic people also have a chance to evolve some time, by chance.
‘Tamas dominated minds’ devolve into the states of animals, insects, plants, and even to that of stones and
rocks. It takes a very very long time for them to see the light of knowledge.)
के7चदामवदो ध-या वचा+रतमनोFशः विGछ-नतणा3नग ृ डा याि-त 3नकेवलं पदम।् परा ु क3तपया-येव भ2वा
ु
ज-मा3न राघव अि,म%ज-म3न यो म2त,त,माLाजससािवकः
ु । जातोऽसौ वAमNये
ृ 3त पावण*च-Lमा इव कुटजं
ावषृ ीवैनं सौभाPयमनग ु Gछ3त।
(Some minds manage to escape the bondage of ignorance somehow, by chance as it were.)
Having cut asunder the thick rope of desires and analyzing well the fault of the mind, some ‘fortunate ones’
realize the inner essence of Reality, move through very few births and reach the state of the Supreme.
Having gone through very few births, if one is liberated in the present birth, Raaghava then he is known as
the Raajasa-Saatvika. (He ascends gradually from the Raajasic type of births to pure Saatvic state of
births.) Having taken birth in the world (as an ordinary person even), he evolves like the moon through the
phase, and attains the excellent state like the Kutaja tree blossoming in the monsoon. (His growth is slow
but steady. He does not give up the effort in the middle. His Vaasanaa for liberation dominates above other
Vaasanaas, and he tries hard again and again, and reaches the goal within a few births.)
य,येदं ज-म पा*चायं तमा*वेव महामते वशि-त व
या वमला म2ता ु वेणुमवोतमम।् आयता Q
यता मैRी
सौSयता म2तता
ु Tता समायि-त तं 3नयम-तःपरमवाUगनाः
ु । यः कव
ु -सवकाया;ण पटे
ु नटे ऽथ तफले
समःस-सवकायष
0 ु न तय3त
ु न शोच3त । तमांसीव दवा याि-त तR
व-
वा3न संVयं शरदWव घना,तR गणा
ु
गGछि-त शA
ु ताम।्पेशलाचारमधरंु सव0 वा%छि-त तं जनाः वेणुं मधर3नXवानं
ु वने वनमगा
ृ इव। नरं
पा*चायज-मानमेवंाया गण7यः
ु जातमेवानधावि-त
ु बलाका इव वा+रदम।् ततोऽसौ गणसं
ु पणY
ू ग6मे
ु वानग
ु Gछ3त,
4
स तमेवं ववेके वै 3नयोजय3त पावने। वचारवैराPयवता चेतसा गणशालना

ु दे वं प*ययथामानमेक\पमनामयम।्
तनोययं वचारे ण चा6णा शा-तचेतसा बोधनाय थमं मनोमननमाततम।् ये ह पा*चायज-माना,ते ह स]तं
ु
मनोमगं ृ बोधयि-त थमं गणहWनं ु महागणाः
ु ।
(How to know if this is your last birth? If you have understood the first four Prakaranas well and have
patiently studied even up to this portion of the text, then it shows your steadfastness and firmness in the
Saadhana. If these abstract truths are understood by you even in the least, then be assured that this is your
last birth on this earth-arena.)
In him whose present birth is the last, hey Intelligent Rama, all types of taintless knowledge speedily enter
within, like the pearls filling up the excellent bamboo. Nobleness, compassion, friendliness, calm
disposition, freedom from attachments, knowledge; all these take shelter in him always, like the pretty
ladies seeking the safe harem. He, who while performing all the regular actions of life does not get excited
or grieve when met with the gain or loss of the fruit, always remains equal minded even when engaged in
the performance of all his actions. The dualities perish in him like the darkness in the day. The qualities
become faultless like the autumn sky cleared of clouds. Everyone likes that soft-natured person of pleasant
disposition like the forest animals attracted by the sweet melodious sound of the flute.
For a man who is in his last birth, all the virtues chase and get attached to him, by birth itself, like the
Balaaka birds chasing the moist clouds. Then this man endowed with good qualities only, gets in contact
with a teacher who is well versed in the Knowledge of Brahman. That teacher guides him in the sacred path
of Viveka (discrimination) slowly. Endowed with the Vichaara supported by Viveka, and through a mind
which is decorated by all the qualities of Mumukshu, he has the abstract vision of the essence within, which
is single and uninjured. Through the constant practice of proper Vichaara, and keeping the mind in a
peaceful state, he makes it ready for the enlightenment process, with the continuous probing of knowledge.
Those who are in the last birth, by cultivating the virtues necessary for the attainment of knowledge, wake
up the restless mind deer which is asleep in the forest of ignorance, and make it freed of all qualities (of
conceptions and imaginations.)
7थतगणा-सग\ि-नषे
ु ु ु ^य यनादमल7धया वचाय 7चतरनं ग3तममलामपयाि-त ु मानवा,ते परमवलो2य 7चरं
काशम-तः। एष ताव9मः ो2तः सामा-यः सवदेहनां इमम-यं वशेषं वं शण ृ ु राजीवलोचन।
Cultivating the necessary qualities of a Mumukshu with effort, and seeking the guidance of true Knowers
of Aatman, analyzing well the gem called the conscious thinking faculty (Chitta) with a taintless intellect
(freed of all doubts), these men attain the taintless state of Knowledge-vision there itself (even when living
inside a life-context), after seeing the light of the Supreme within them for long (which never vanishes in
whatever work or thoughts they are engaged in.) This is the path of liberation commonly to be followed by
all the embodied people (who are under the sway of the three Gunas.)
Now listen to some special cases, hey Lotus-eyed Rama.
अि,म-संसारसंरंभे जातानां दे हाधा+रणां अपवगVमौ राम
वावमावतमौ ु 9मौ।एक,ताव
ग6ो2तादनटाना
ु ु त्
शनैः शनैः ज-मना ज-मभवाप सAदः समदाQतः
ु । ि
वतीय,वामनैवाशु कि-च
यप-नचे
ु तसा भव3त
Tानसंाि]तः आकाशफलपातवत ् । नभःफल3नपाताभTानसं3तपतये अRेमं शण
ृ ु वता-तं
ृ ा2तनं कथयाम ते।
शणृ ु सभग
ु कथां महानभावा ु ^यपगतपव ू शुभाशभाग
ु लौघाः खप3ततफलवपरं ववेकं चरमभवा वमलं सम*नवि-त। ु
There are two excellent pathways for the embodied ones born in this grand show of the world-appearance,
who are qualified for the attainment of the Supreme. One of them is where, by practicing very slowly the
instructions of a Guru, they attain success in one or in many consecutive births. The second one is where,
being endowed with slightly better mental structure, the knowledge is attained very fast, by one’s own
effort, like the fruit falling from the sky. (This is a rare occurrence as exemplified in the story of Janaka.)
Listen I will relate to you this particular incident that happened in the past where knowledge was attained
like the fruit falling from the sky. Hey Rama endowed with excellent virtues! Listen to this story where
noble men of excellent intellects, who have reached the end of their existence in that last birth, attain the
taintless knowledge supreme like a fruit suddenly falling from the sky, with all the heaps of their good and
bad actions that block the knowledge removed instantly.
अ,य,तमतसवापद
यसं ु पददारधीः
ु वदे हानां महWपालो जनको नाम वीयवान ्।
कपवVो
ृ ऽ7थसाथानां मRा`जानां दवाकरःमाधवो ब-धपपाणां
ु ु ,Rीणां मकरकेतनः।
5
ि
वजकैरवशीतांशुि
वषितमरभा,करः सौज-यरनजल7धः भुवं वण+रवाि,थतः ु ।
There is a highly valorous king named Janaka (caretaker of people like a father), the ruler of the citizens of
Videha (also means-‘the liberated ones without the body’). He was of a generous nature. He had got rid of
all difficulties (of his people) and was endowed with ever-increasing prosperity. He was a Kalpa tree (the
wish fulfilling heavenly tree) for the needy. He was the Sun for the lotuses namely friends. He was spring
for the flowers namely the relatives. He was the deity of love (with the flag of crocodile) for the females.
He was the moon for the white lotuses namely the Brahmins. He was the Sun for the darkness namely the
enemies. He was the ocean which treasured within the excellent gem namely compassion. He was like a
Vishnu staying on the earth, by his caring nature for all.
फलबालल3तक
ु े म%जरWप%जप%जरे
ु स कदा7च-मधौ मते को कलालापलास3न ययौ कसमताभोगं
ु ु
सवलासलताUगनं
ु लWलयोपवनं का-तं न-दनं वासवो यथा। ति,म-वरवने Q
ये केसरो>ाममा6ते दर,थानच
ू ु रः सोऽथ
क%जे
ु षु वचचार ह । अथ शाव
ु कि,मि-*चतमालवनगमक
ु े सAानामF*यानां ,वसUगाददाQताः
ु
वव2तवासनां 3नयं शैलक-दरचा+रणां इमाः कमलपRाV गीता गीतामभावनाः।
The tender creepers overflowed with blossoms of flowers and covered the ground with heaps of pollens,
and danced to the tune of the songs sung by the Koel birds, making the spring season itself get intoxicated.
The pretty maidens moved about like creepers. King Janaka entered the garden joyously, like king Indra
entering his Nandana garden. In that excellent lovable garden where the pollens were carried high by the
wind, he wandered alone in the bowers, ordering his attendants to keep away.
Hey Lotus-eyed Rama, (when he was thus wandering alone in solitude), he chanced to hear from inside the
dark interiors of the Tamaala tree groves, ‘Geetaa’ uttered in the course of their private conversation
expressing their inner feeling, by the ‘Siddhas who were completely invisible, who always sought solitary
places, and who moved about only in the caves of the mountains’. (‘Geetaa’ is a name given to certain
sacred writings or verse or dialogue used in expounding some profound knowledge. It is not a song sung to
some tune. A collection of meaningful utterances alone is referred to by the term ‘Geetaa.)
सAा ऊचःु
Siddhas spoke
LbF*यसमायोगाययान-द3न*चयः य,तं ,वामतवोथं 3न,प-दं समपा,महे ु ।

We contemplate on ‘That nameless Reality state)’, which is without perturbations; which manifests from
the principle of Reality essence within oneself; which appears in the intellect as the ‘experience of bliss’
arising from the ‘union of the perceiver and perceived’.
(Every living creature loves to live and shuns death. Man’s search for eternality is also based on this love
for life only. Man’s love for god also is based on this love for eternal state only.
Life is to see the perceived. Death is the cessation of this perception.
The perceived state is the bliss that everyone enjoys as the ‘life’; but, yet there is a supreme state that exists
within each living thing as the essence of the seeing itself , that exist s without the need of a life or the
perceived; and yet is a more stabilized bliss-state than the perception state of a Jeeva.
This bliss alone is experienced as the Purusha the perceiverin union with the perceived Prakrti.
In the supreme bliss-state of the true self, the Purusha and Prakrti (the perceiver connected to the
perceived) both dissolve off; and the untainted bliss of silence alone remains as the existence.)
अ-ये ऊचःु LbदशनF*या3न य2वा वासनया सह दशनथमाभासमामानं समपा,महे ु ।
Others spoke: Renouncing completely the ‘perceiver-perceiving-perceived’ along with the Vaasanaa, we
contemplate on the ‘essence of Reality within’, which is the first appearance seen by the perceiver (as his
awareness state).
अ-ये ऊचःु
वयोमXयगतं 3नयमि,तना,ती3त पVयोः काशनं का*यानामामानं समपा,महे ु ।
Others spoke: We contemplate on the ‘essence of Reality within’, which lights up all the lights that reveal
the perceived, which is eternal (unlike the other light sources), which is the state in-between the two views
of ‘is’ and ‘is not’. (Perceived world is nothing but a continuous inflow of Bhoda, the information produced
by the mind through the senses. Though there are five senses, all the senses cannot function simultaneously
at any single instant. If one sense experience rises, the other vanishes; one object rises as the concept,
6
another vanishes; one time measure vanishes and another rises instantly. World is always a state of ‘is’
and ‘is not’. Awareness is there as a constant seer seeing both the ‘is’ and ‘is not’. You can catch it if you
contemplate on the subtle state in-between the ‘is’ and ‘is not’ of sense information.)
अ-ये ऊचःु यि,म-सव: य,य सव: यतः सव: य,मा इदं येन सव: यA सव: तसयं समपा,महे ु ।
Others spoke: (All the cases of grammar refer to that reality state only; all words stay as its name only.)
We contemplate on that Reality state which alone is the absolute truth (Satyam) (which is always the
Knower of all, with or without the objects of knowledge); which is, everything as the knowledge of all; by
which, everything exists as the object of knowledge; for which, everything exists as the object of
knowledge; from which, everything arises as the object of knowledge; of which, everything exists as the
object of knowledge; in which, everything exists as the object of knowledge.
(Reality state that is referred to by the name of Brahman or Chit is the essence of all that can be there as
any perceived. Therefore, it is all, and is the support of all; and not any of the ‘all’ also.
Every object you sense and imagine is Brahman only! Where are you searching for it when it is so near?)
अ-ये ऊचःु अशर,कं हकारा-तमशेषाकारसंि,थतं अजcमGचर-तं ु ,वं तमामानमपा,महे
ु ।
Others spoke: (All the letters and sounds that make the language refer to the Reality state only, since it
alone is the essence of all the sounds. From head to foot of all the letters, it alone is and exists as the
countless words formed out of these letters.) The letter ‘A’ is the first head part; ‘Ha’ letter is the last part at
the end; and it exists with endless forms as all the sounds of these letters. It is uttered continuously as all
the words used by all the beings of existence. That essence of mine I contemplate upon.
(Every word you utter is the name of Brahman? What need is there for any sacred hymn?)
अ-ये ऊचःु संयdय Q
गुहेशानं दे वम-यं याि-त ये ते रनमभवा%चि-त य2वा ह,त,थकौ,थुभाः।
Others spoke: Those who seek another deity rejecting the Supreme Lord seated in the cave of the heart (as
the very essence of their self), are the fools who are going after an ordinary glass-gem, throwing away the
many Koustubha gems (worn by Lord Naaraayana) held in their own hands.
(Any form and name is made of the awareness essence alone, that is the real you.
Any deity with form also exists supported by this awareness alone.
So which deity is supreme, the awareness state of Reality or the deity with a limited form?)
अ-ये ऊचःु सवाशाः कल संयdय फलमेतदवा]यते येनाशावषवलWनां मलमाला ू वलयतेू ।
Others spoke: Only by renouncing all the desires, is this fruit (Self-Realization/Aatma Jnaanam) gained.
By this (Self-Realization/Aatma Jnaanam) alone, the poisonous creepers of desires get completely
uprooted. (Kill the desires, Realization is instant. Realize the truth; the desires die of instantly. Both are
possible by the knowledge of the unreal nature of the world.)
अ-ये ऊचःु ब
Xवा]यय-तवै
ु र,यं यः पदाथष0 ु दम
ु 3तः बXना3त भावानां भयो
ू नरो नासौ स गद भः।
Others spoke: That idiot, who again binds himself to the thoughts of the objects, knowing well the extreme
essence-less-ness in them, is not a man but a donkey.
(After intellectual comprehension of all this, through the study of many scriptures, if one still runs after the
dirt of object-pleasures, then he is a human shaped donkey only.)
अ-ये ऊचःु उिथतानिथताने
ु ता3नि-LयाहW-पनःपनः
ु ु ह-याि
ववेकदeडेन वfेणेव ह+र7गरWन ्।
Others spoke: The snakes named senses should be hit hard by the ‘rod of discrimination’ again and again
even as they keep rising up here and there, like how Indra hit the winged mountains with his Vajra weapon.
(Of course, the object-oriented mind is uncontrollable like the mountains with wings and it keeps jumping
from object to object madly. You must be courageous like King Indra, the controller of all Devas, and
control the senses with the proper process of Vichaara, again and again, till the mind no more seeks the
pleasures. Physical avoidance is no use, if the mind still believes in the joys of sense objects as real.)
अ-ये ऊचःु उपशमसखमाहरे ु पवRं सशमवतः
ु शममे3त साधचेु तः शमतमनसः ,वके ,व\पे भव3त सखे ु
ि,थ3त6तमा 7चराय सः।
Others spoke: One should bring forth the sacred joy of quiescence (where even silence is also silenced.)
The mind of the good man becomes subdued by practicing quiescence (of non-conception).
When the mind is quiet, then the excellent state rises bestowing the bliss of the quiescent state of Reality
forever (whether one is amidst perceptions or not).
7
(One is not bound to a life-scene which is just the seeing of the seen. The Knower exists as the seeing itself,
where his existence as the awareness state is not dependent on the seen and the seer unit. He exists
transcending both the life and death.)
Vasishta spoke
इ3त सAगणो
गीणा: गीताः वा ु महWप3तःवषादमाजगामाशु भी6 रणरवादव।
Listening to these songs sung aloud by the group of Siddhas, the king immediately felt apprehensive like a
coward by the sounds coming from the battle field. (These words addressed to him, tore his inner heart and
made him realize what a fool he had been all this time, though he was learned and intelligent surface wise.)
जगाम प+रवारं ,वमाकष-,वगहंृ 3त, प+रवारमशेषेण वसdय ृ ,वं ,वमालयं एक एव आ6रोहाgयं गहमक ृ
इवाचलम।् तR ोhडयनालोलखगपV3तच%चलाः आलोकय-लोकगतीवललापेदमाकलः ु ।
Taking with him all his people (maidens, attendants, and friends) he returned home. He left them all back at
his house and went up alone to the topmost point of the house like the sun climbing up the mountain (at the
rise of the day). (He wanted to ascend the topmost state of knowledge maybe.) There, (seated alone),
analyzing the ways of the people of the world to be as erratic as the wing movements of the birds flying
high, he lamented like this.
हा कटम3तकटासु लोललोकFशा,वहं पाषाणेषु इव पाषाणा आलटाम ु बलादहम।् अपय-त,य काल,य कोऽ]यSशो
जी^यते मया ति,म-भावं 3नबXनाम 7धiमामधमचेतनम।् कय-माRमदं नाम राdयमाजीवतं मम कमेतन
े वना
दःखं
ु 3तटाम हतधीयथा।
“Alas what pains! Getting tossed about in the ‘worldly matters inherent with suffering’, I roll about as if
forced, like the stones rolling among the stones (leading a meaningless life). (And what is my life worth in
this infinite time span where I cannot even imagine where this all began in the past and where it will all
end later on?) In the endless span of time, I live just for some infinitesimal time.
I get attached to the life even then! Fie on me with the worst type of mind!
(And I was so proud that I own a kingdom on this earth!) How much is this kingdom worth in the whole of
my life? What worse could happen if it is not there? (How insane I could be!)
I live here (like an idiot holding on to emptiness) suffering like a person who has lost his mind!
आदाव-ते ऽ]यन-तोऽहं मXये पेलवजीवतः बालि*चRे-दने ु वाहं कं मधा
ु ध3तमाि,थतः।
ृ प%चरहतेनाहं
इ-Lजालेन जालना हा कटम3तमjयाम
ु केनाि,म प+रमोहतः। य
व,तु यGच वा रSयं यददारमकkRमं
ु ृ
कि-चतदह ना,येव कि-नटे ह म3तमम।
I am endless in the beginning and at the end. In the middle I have a fragile life.
(From the beginningless emptiness I rose up as a living thing, and will dissolve off into emptiness after this
life is over and done with! I go through such an unstable existence, day in and day out; and yet was holding
on to it as my great treasure!) Like a child attracted towards a painted moon, I have placed my trust in this!
(What an idiot I am!) Though I do not have a world in front of me (as an absolute solid reality) I have
come under the spell of a sorcerer (and see a world as if it is the only reality that is there!)!
Ah the stupidity of it all! Who has deluded me like this? There is no object like thing at all here but some
sense information; nothing is here that is real, pleasant, excellent, and not-conceived!
What is my mind holding on to?
दर,थम]यदर,थं
ू ू य-मे मनस वतते इ3त 3नि*चय बाjयाथभावनां स-यजाSयहम ्।
(Distance is just the measure-idea produced by the mind; it is just a number only as coded by the brain.)
Any object which exists at a distance is not really at a distance, because it is in my mind only (like the
distance reflected in the mirror).
(Whatever object is conceived as existing at some location is conceived by my mind alone.)
Ascertained about this fact, I will completely renounce the idea of the objects outside.
लोकाजवं जवीभावः सललावतभUगुरः Fटोऽ
याप ह दःखाय ु केयमा,था सखं ु 3त ।
The world runs madly towards pleasures as if rolling uncontrollably inside a whirlpool (with no way to
escape), to end up in pain only and not in any true joy as such.
8
(What is the sensation of joy, but a satisfaction, a silence of agitation called desire. Objects do not ever
contain the quality of joy in them in the least. It is the silence of agitation that is termed by us as a joy
feeling.) How can one believe in any joy as obtained from the objects only?
य`दं 3तमासं च यहं च 3तVणं सखा3न ु दःखप
ु eडा3न दःखा3न
ु तु पनः
ु पनःु ।
(I as a fool am actually dead and inert though for the outside I look alive.) At each and every year, at each
and every month, at each and every day, at each and every moment, (it is observed without fail that) the so-
called pleasures (imagined by the mind) turn into painful thick-rice balls of pain again and again Pinda,
which is offered those who are dead). (The joys are the offering of Pinda to the dead me by myself.)
परामटं
ृ वशटं ह Fटं नटं न भावतं अR,थं न तद,तीह सतां यRा,तु संि,थ3तः ।
अ
य ये महतां मिXनू ते दनै3नपत-यधः हत7चतमहतायां कैषा व*व,तता बत।
Whatever is in this world as a perceived phenomenon is already in the perished state!
(Whatever object you perceive is just an array of sense information produced and received by the mind.
Perception is made up of vanishing sense information only. Objects exist only as concepts and memories in
the mind. They do not exist at all as stable independent realities.)
(And what can be achieved on this earth at the most..; the rulership of a kingdom?
Is it not the highest position desired by every human being? Is it not a position that is worth aspiring for?
But, what worth is it in the few years spent on earth, suffering through aging and other ailments of the
body?) The position of the emperor etc is so lowly, that it cannot be an object of thought at all!
Even the most excellent states (of gods) also have been analyzed.
(The post of Indra the ruler of the tri-world..? Even that is temporary and is held on to with great effort, by
fighting with the Asuras and other competitors who desire for the post! Even Indra gets only the imagined
pleasures, which are not stable. Indra’s also is not a permanent post; many noble men have attained and
lost it also again and again.) There is nothing here that can be sought by the wise ones!
Those who stay on the topmost positions today, tumble down within a few days.
Alas, my wretched mind! What is the meaning of your trust in greater positions?
अरdजरेु व ब>ोऽहमपiकोि,म कलिUकतः प3ततोऽ,Sयप+र,थो ु ऽप हा ममाम-हता ि,थ3तः।
(I am trapped, tied up in chains, am kept deep down inside a dirty stinking dark hole; there is no hope of
escape at all! What will I do now?)
Without a rope, I am bound (by the three Gunas). Without the mire, I am dirty (by the taint of Vaasanaas).
Though staying above (as an emperor), I have fallen down (being ignorant of my true nature).
Alas, my dear self, what a perilous state I am in!
क,मादक,मा-मोहोयमागतो धीमतोऽप मे असतः पहतालोको भा,कराlमवाSबदः ु ।
(All these days I was feeling proud of my intelligence; but now I know that I am the stupidest creature ever
alive.) Though I am highly intelligent, how it is that suddenly this delusion has enveloped me, like the
black cloud covering the Sun and blocking the light!
क इमे मे महाभोगाः क इमे मे बा-धवाः बालो भतमये ू नेव संकेतेनाहमाकलःु ।
(I now understand the futility of the joys got from all these royal pleasures, and the harms rising from being
attached to the relatives.) What are these great enjoyments of mine! What are these relatives of mine!
(And I am always stuck with this ghost of ego and its possessions!)
Like the child getting frightened by some noises and movements and feels the presence of ghosts, I am also
imagining the ‘I’ and ‘mine-ness ghosts, and always stay apprehensive.
,वयमेव 3नबXनाम जरामरणरा7गणीं कममामहमेतष े ु ध3तम
वे
ृ ु गका+रणीम।्
यातु 3तटतु वा सSयi ममैतां 3त को lहः ब
बदी+रवै
ु ु षा ह मmयैवेथमपि,थता
ु ।
(I am going to take firm control of things now. I cannot delay even a moment.)
I will myself bind well this lady namely the ‘body-form’; she after all, is always after the old age and death
only. She makes me feel always anxious only. Why should I place trust in her and go after pleasures to
please her? (She looks pleasing on the outside, but actually is a devil that makes me suffer through aging
and other ailments.)
9
Whether she goes or stays, what does it matter to me? (I do not care for her anymore.) She has risen falsely
like this (as if intent on giving me only joy), (but vanishes leaving nothing back) like the bubble.
ते महावभवा भोगा,ते स-तः ि,नPधबा-धवाः सव: ,म3तपथं ृ ा]तं वतमानेsप का ध3तः
ृ ।
(Whatever object or person is there in the world stays as a memory only.)
Those great men of excellent prosperities, those enjoyments, those good men, those affectionate relatives;
all have gone down the path of memories! What stability is there even in the present?
(I will also turn into a memory only for others after the body meets its death.)
2व धना3न महWपानां ojमणः 2व जगि-त वा ा2तना3न याता3न केयं व*व,तता मम।
Where went the wealth of the kings of the past?
(What is the meaning in hoarding wealth, when life itself is so unstable?)
Where went the worlds created by Brahmaa of the past? (My life does not even amount to the span of a
lightning flash, when compared to their life-spans!) What is there to trust in my own state?
7गलता3न इ-LलVा;ण ब
बदानीव ु ु वा+र;ण मां जीवत3नबAा,थं वहसयि-त साधवः।
Lakhs of Indras have melted away like bubbles in the ocean. The realized Sages (who have found the secret
of eternality) laugh at me who am bound to this ignorant life (and yet feel conceited about my wealth and
position!)
ojमणां कोटयो याता गताः सगपरं पराः याताः पांसुव@पाः ू का ध3तम
ृ म जीवते।
Crores of Brahmaas have gone (and come).The successive creations have all vanished (like bubbles in the
ocean). Kings have disappeared like sand particles (being blown away by the Kaala wind).
What stability is there in my life?
संसारराkRदः,व]ने
ु चेये दे हमये pमे आ,थां चेदनबXनाम
ु त-ममा,तु 7धगि,थ3तम।्
(I am dreaming a horrible dream now; and am attached to this dream-body! I am caught in the dark night
of ignorance. I should wake up somehow.) In the nightmare seen in the night of worldly existence, I have
developed attachment to this delusion perceived as the body!
Fie on this ignoble state of mine!
अयं सोऽहम3त ^यथकपनाsस,व\पणी अहं कारपशाचेन कमTवदहं ि,थतः।
‘This person is so and so; I am so and so’ all these ideas are wasteful imagined concepts.
Why am I living like an idiot caught by the ghost of ignorance?
हतं हतमदं क,मादायराततयानयाु प*य-नप न प*याम सqमया ू काललेखया।
(Every moment is gone already before I know of it also. My life is getting slowly erased by some unseen
hand of time.) This life is getting erased every second by the subtle hands of ‘Kaala’ extending endlessly.
Though seeing it, why do I not see it?
पादपीठे कते ृ शानाः शाUगr9sडनक-दकाः ु कालकापालकाl,ताः कमा,थे म3य वगस।
The foot-stools of the great Brahman (state) are the world phenomna. The Brahmaas (creators) and other
gods who rule the worlds are the carved dolls of the small pillars that are kept in the humble bent position.
The Vishnus and other great gods are the balls which jump up and down when played; (when slaying the
demons Vishnu has to fly up and down); the Rudras who hold the skulls of Brahmaas as their bowls are
also caught by the Kaala (Time/Death). (Anything with form becomes a limited entity bound by time and
space measures.) Hey you attachment to the life! Why are you dancing in me? (Get off immediately!)
अजcमपया-ये
ु ते याि-त चा
याप वासराः अवनटै कस
व,तF ु टो ना
याप वासरः।
(Days and nights keep on rising and setting; and I am unaware of the passing of time, being lost in the day
to day affairs only.) Perpetually days have moved on and on; and even now the days are passing away so
fast. (Everyday is passed in ignorance only.)
Yet, alas, even after so many days, not a single day has arrived where the changeless reality has been seen!
सारसाः सरसीवैते सवि,म%जनचेतस भोगा एव ,फर-य-तन ु तु ,वपदFटयः ।
Like the swans playing in the lake, only the thoughts of pleasures rise in the minds of the people; but never
the state of the inner essence!
कटाकटतरं ा]तो दःखा>ु ु ःखतरं गतः अ
याप न वर2तोऽि,म हा दUमामधमाशयम।्
I have attained sufferings after sufferings. I have experienced pains after pains.
Even then I have not developed dispassion. Fie on this worst type of mind!
10
येषु येषु Fढा बAा भावना भ^यव,तष ु ु ता3न ता3न वनटा3न Fटा3न कमहोतमम।्
Whichever wonderful object I intensely longed for, I have seen it perishing only. (Nothing stays forever.)
What excellent quality can be here in these perishing sense objects (that I go after them again and again?)
य-मXये यGच पय-ते यदापाते मनोरमं सवमेवापवRं ति
वनाशामेXयदषतम। ू ् येषु येषु पदाथष
0 ु ध3तं
ृ बXना3त
मानवः तेषु तेवेव त,यायं Fटो नाशोदयो भशम।
ृ ् *वः *वः पापीयसीमेव *वः *वः 9रतरामप
ू *वः *वः खेदकरWमे3त
दशामह जडो जनः। अTानैकहतो बाये यौवने मदनाहतः शेषे कलR7च-तातः कं करो3त कदा जडः।
In the youth, the middle part of the life, everything looks so pleasing and joyous. All enterprises when
fruitful are pleasing and render joy at the end. All the sense objects when in contact give pleasure and joy.
Yet everything is inauspicious only! They are all equal to the stinking foul things of disgusting nature (like
excrement spit etc); because any joy of any state is temporary only, and leaves back nothing but empty
memories (the remains after the completion of an urge).
Whatever objects a man holds on to as his support, he sees them all as perishing away for sure.
(Yet the man does not seem to learn the lesson taught by the life.) The foolish man (forced by his desires
and attachments) attains more sinful (selfish) states the next next day; more cruel states the next next day
(where he ignores the suffering of others); more painful states the next next day (and ends up having only
more anxieties and apprehensions as his possessions).
In the childhood, he is stuck by sheer ignorance; in the youth by the deity of passion; in the old age he is
obsessed by worries about the wife and family. What can the idiot do when?
आगमापा3य वरसं दशावैषSयदषतं ू असारसंसारं कं तप*य3त दम ु 3तः।
The worldly existence is completely essenceless indeed. Even as it is experienced every moment, it keeps
disappearing. (That is why it is known as Samsaara, that which keeps slithering off).
It is without any true joy; since it is connected to various states of sufferings only, like diseases, anxieties
and other painful states. What does the stupid idiot see in that as something joyous and heavenly?!
राजसया*वमे
ू धा
यै+रuवा यTशतैरप महाकपा-तम]यंशं ,वग: ा]नो3त ना7धकम।्
कोऽसौ ,वगYऽि,त भमौ ू वा पाताले वा दे शकः न यRाभभव-येता दp ु मय इवापदः ।
(What is the maximum pleasure state you can achieve through the performance of penance or rites?)
Even after performing hundreds of sacrifices like AshvaMedha and others, one can get not more than the
experience of a heaven (as Indra), which is just a mini-point even if it is the huge life-span of a single
Brahmaa! (Even the heavens are not free of problems, for there is always the fear of curses from sages,
and attacks from the Asuras!) Which place is there in this world, or heaven or nether-worlds where there do
not exist, the stinging bees of problems?
3नजचेतोkबल^यालाः शरWर,थलपलवाः आधयो ^याधय*चैते 3नवाय-ते कथं कल ।
(Mind and body are always pro to various types of ailments!)
How can these, the mental afflictions, the serpents coiled up in the hole of the mind and the body-ailments
which are the sprouts growing in the ground of one’s own body, get removed?
सतोऽसता ि,थता मिXन ू मिXन
ू रSयेवरSयता सखेु षु मिXन
ू दःखा3न
ु कमेकं सSयाSयहम।्
Unreal (sense pictures) stays on top the real (Brahman state).
Pain stays on top of the pleasures (as the end experience).
Sufferings (masked as joys) stay on top of the joys. Which one shall I take shelter in?
जाय-ते च vय-ते च ाकताः ृ VुLज-तवः धरा तैरेव नीर-wा दल ु भाः साधसाधवः
ु ।
(Where can I find the real Knowers?) The world is filled fully with the ignorant wretched creatures which
get born only to die! The wise ones are indeed rare to find.
नीलोपलालनयनाः परमेमभषणाः ू हासायैव वलास-यः VणभिUगतया ि,थताः।
The pretty young women are indeed attractive with eyes like the bees hovering on the blue lotuses, and
look charming with their gestures of by extreme love; yet the pleasure got out of them lasts for only a short
time, and they stay as objects of ridicule (because of their other foolish and unworthy conduct).
येषां 3नमेषणो-मेषौ जगतां लयोदयौ ताFशाः प6षा ु : सि-त माFशां गणनैव का।
There are also the ordinary people like Brahmaas by opening and closing of whose eyes, the worlds get
created and destroyed through their conceptional powers.
People like us who last only for a few decades only, are not even worth the count!
11
सि-त रSयतराLSयाः सि,थरादप

ु सि,थराः
ु 7च-तापयवसानेयं पदाथीः कमीहसे।
The hosts of objects which give pleasure appear each better than the other, each more stable than the other;
yet they all end up in pain only (because of the effort to earn it; the effort to maintain it; and the experience
of pain when it is gone)!
संपद*च व7चRा या,ता*चेिGचतेन संमताः तता अप महारं भा ह-त म-ये महापदः।
आपदोsप व7चRा या,ता*चे-मनस संमताः तता अप महारं भा म-ये मनस संपदः।
Those great enterprises which are considered to be various types of prosperities by the mind are actually
great calamities only, according to me. (Possessions are synonymous to problems only!)
Those great enterprises which are considered to be various types of calamities by the mind are actually
great prosperities only, according to my mind. (Calamities at least bring dispassion as a reward!)
मनोमाRववत0ऽि,म-जगय`धी-दभ ु Uगुरे ममेदमयपवयं ू 0 कत,या
ु ऽVरमालका।
This perceived world made of just the sense information is an appearance created by the mind, which is as
fleeting as the moon reflected in the waters of the ocean.
How then this wondrous row of letters (words) comes into being, as ‘this is mine’?
(When there are only just some images, sounds, smells, touches, and tastes experienced by the mind, what
can you actually own as any object? World is just a process of sense perception only. What is there as any
solid me or anything that I can possess also as a solid object?)
काकतालWययोगेन संप-नायां जगि,थतौ धतन ू 0 किपता ^यथ: हे योपादे यभावना।
(The crow sits and the leaf falls; a random cause forces the leaf to fall!
The world scenes namely the information of the objects and people also rise up randomly as per the mental
processes of a person. What is there to like or dislike?)
In the state of the world which has risen as a matter of random co-incidence, only an idiot can entertain the
meaningless ideas of likes and dislikes.
इयतािGछ-नत]तासु सखनाSनीष ु ु Fिटषु का,वेता,वनर2तोु sि,म पतUगोsिPनशखाि,वव ।
These perceptions termed as pleasures are limited by time and space measures, and are scorching by nature
(because of the physical, mental, and Karma-bound sufferings); and still why I am rushing towards them
like a moth towards the fire-flames (acting blind to the extreme suffering that awaits me there.)
वरमेका-तदाहे षु लुठनं रौरवािPनषु नवालनववता
ू सु ि,थतं संसारवितष
ृ ु।
It is better to roll about in the Rourava (hell) fire which burns once and for all; but never the experience of
the dealings of the world, which again and again keep giving different sorts of pains!
संसार एव दःखानां
ु सीमा-त इ3त कmयते त-मXयप3तते दे हे सखमासा
यते
ु कथम।अकkRममहादःखे
् ृ ु संसारे ये
ु ् अहम]यधमोकटकाटलोटसमि,थ3तः
^यवि,थताः त एते अ-या3न दःुखा3न जानते मधराeयलम। ृ अTैरेवागतः
साSयं परमामटव,तभः।
ृ ु सहcाUकरशाखामफलपलवशालनः
ु अ,य संसारवV,य
ृ मनो मलमहाUकरः।
ू ु
संकपमेव त-म-ये संकपोपशमेन तु शोषयाम यथा शोषमे3त संसारपादपः।
The worldly existence is said to be the ‘extreme peak-end’ of all pains; when the body has fallen inside it,
how can one attain any real happiness? Those (ignorant ones), who are moving about regularly in this
worldly existence which is by nature painful, regard these and other pains alone as pleasant.
(They never can see the pains hiding behind those pleasures.)(Am I also not one of them?)
I too am the worst person comparable to an inert brainless log of wood or clay ball, for I am also in the
same level of those ignorant men, who never ever analyze the truths of the scriptures.
(What is the way out of this ignorance?)
Mind alone is the great sprout of this tree of worldly existence, which has grown huge with thousands of
sprouts (of Vaasanaas), far-extending branches (of attachments and obsessions), countless fruits (of pains
and pleasures), and leaves (of likes, dislikes, greed, envy etc). Therefore, I think that I should dry up the
conception (in the form of Vaasanaa-fulfillment), by subduing the conception (through Vichaara practice).
By such a method, the tree of worldly-existence will surely dry up (and be proved as non-existent).
(So, what am I going to do now? How do I start the cessation of conceptions?)
आकारमाRरSयासु मनोमकटवितष ृ ु प+रTाताि,वहा
यैव न रमे नाशनीवहम।्
आशापाशशतोताः पातोपातोपतापदाः संसारवतयो
ृ भ2ता
ु इदानीं वमाSयहम।्
12
(First of all, from this very moment starting, I am not going to get amused by the fulfillment of the mind’s
actions.) From now onwards, I will not feel pleased by the ‘actions of the monkey’ named the mind; they
are just pleasant to look at; but I know of their destructive nature now. Bound by the hundreds of ropes of
desires, and having fallen and risen countless times, I have had enough experiences in the ways of this
world; now I will seek complete rest. (I am not going to jump in panic for every small alteration in the
sense brought information. My time will be completely devoted to analysis of the truth; and I will not get
affected by the world events, whatever they are, joyous or painful.)
हा हतोsि,म वनटोsि,म मतो ृ s,मी3त पनःु पनः ु शो7चतं गतमेवाहमदानीं नानरोदम।
ु
‘I am destroyed’; ‘I am lost’; ‘I am dead’; I have thus lamented in the past; all that is gone now; I will not
cry anymore (for these worthless things).
बAोु ऽि,म Qटोऽि,म Fटचोरोऽयमामनः मनो नाम 3नह-Sयेनं मनसाि,म 7चरं हतः। एताव-तममं कालं
मनोम2ताफलं
ु मम अवAमासीदधना
ु वAं तु गणमह
ु 3त। मन,तषारक;णका
ु ववेकाकातपेन मे 7चरवतये
ृ
ननम7चरालयमे
ू य3त । ववधैः साधभः
ु सAैरहं साधु बो7धतः आमानमनगGछाम
ु परमान-दसाधनम।्
आमानं म;णमेका-ते ल`Xवैवालोकय-सखं
ु 3तटाSय,तमता-येहः शारदWवीवाचलेऽSबदः
ु । अयमहमदमाततं
ममे3त ,फ+रतमपा,य
ु बलादसयम-तः +रपम3तबलनं
ु मनो 3नहय शममपै
ु म नमोऽ,तु ते ववेक।
इ3त 7च-तयत,त,य परः ु संववेश ह तीहारः परो भानोः ,य-दनाl इवा6णः।
(I have found out the culprit who is behind all my sufferings; I will put him in chains and keep vigil over
him at each every moment.) I am enlightened! I am blissful! I have found the thief who stole the wisdom of
my true identity of Aatman! I will completely destroy this thing called the mind. I have suffered for long
only because of this mind. (A mind rid of all its Vaasanaas shines like a pearl.) Till now, the excellent pearl
of my mind was unenlightened; now being enlightened it deserves praise. The snow-drop of my mind (that
is attached to the form) will soon melt off by the sunlight of discrimination and attain the prolonged life as
the (formless) vapor. I have been enlightened fully by the various Siddhas of noble characters.
Now I will realize the inner essence of my self (Aatman) which will bestow the Supreme bliss.
Now I will get that gem called ‘Aatman’ and feel happy by observing it, sitting in solitude.
Other desires of mine have dissolved away like the clouds on the mountain in the autumn.
I am now with such a firm determination to destroy the strong enemy called the mind. It has extended far
and wide with the idea of possession as ‘mine’ (from this body to the far away objects of heaven also.) I
will make effort and get rid of all that is unreal from the mind. I will surely attain the quiescent state of
reality as my knowledge essence.” (For winning over the mind, I need discrimination of the real and unreal
to help me in my Vichaara process.) “Salutations to you, hey Viveka (my one and only guide)!”
As he was thinking in this manner, the door keeper entered his presence, like Aruna (Dawn/Charioteer of
sun) appearing in front of the chariot of another sun (the king) (reminding him of the day’s duties).
(It was as if the Brahmaa-state had risen there to make the Nirvikalpa-Brahman to exist as the Savikalpa-
Brahman.)
तीहार उवाच दे व दोः,तSभवा-तसम,तवसधाभर ु संपादयोितट दन^यापारं नपतो7चतम।
ृ ् एताः
कसम
ु ु कपूरकSकमाSबघटः
ु ु ु ि,Rयः ,नानभमौ
ू ि,थताः सdजा न
यो म3त
ू युता इव। एताः कमलकjवारकानन-
pा-तषuपदाः कताः
ृ कमलनीपाशर7चतांशुकमeडपाः। एताः कमलनीतीरभवGछRै
ु ः प+रताः
ू सचामररथेभा*वैः
,नानावसरसेवनाम।् समlसमनःपणy
ु ू र-नौष7धप+र]लतै
ु ः सdजीकताः
ृ पटलकैदवाच
0 नगहा,तथा।
ृ ,नातः
पवRह,त*च प+रज]याघमषणः वामेव ेVते दे व दzVणाहY ि
वज{जः। लसGचामरह,ताभः पायते परमे*वर
सdजीकता,ते
ृ का-ताभः शीता भोजनभमयः।
ू शी|मितट
ु भLं ते 3नयतं कायमाचर न कालम3तवत-ते महा-तः
,वेषु कमस।ु तीहारपतावथाम2तवयथ
ु पा7थवः तथैव 7च-तयामास 7चRं संसारसंि,थ3तम।्
The door-keeper spoke: “Lord! The entire earth is sheltered under the care of your pillar-like shoulders.
Get up and attend to your duties as a king. The ladies are waiting in the bathing arena, with the water pots
filled with flowers, camphor and saffron, like the rivers that came to meet you in person. The bees are
hovering in the bathing shelter made out of lotus stalks with the mistaken idea that it is a forest of white
lotuses. The chariots with chowries, elephants, and horses are ready for the services of after-bath, like the
swans and cranes found on the banks of the lotus lake.The worship rooms are decorated with all the
necessary items needed for worship like flowers, scents etc.
13
The Brahmins have bathed and bought sanctifying materials; and are reciting sacred chants awaiting your
arrival to receive gifts from your hands. The eating arena has been well-decorated and pretty maids are
standing with chowries in their hands waiting for you. Quickly get up king, and attend to your daily duties.
The great men never are tardy in their work.” Hearing the words of the door keeper, the king started
thinking about the wondrous nature of the worldly existence once again.
कय-माRमदं नाम राdयं सखम3त ु ि,थतं न योजनमेतेन ममेह VणभिUगना। सवमेव प+रयdय
मmयाशSबरडंबरं एका-त एव 3तठाम संशा-त इव वा+र7धः । अलमेभरसायैमम
भोगवजिSभतै
ृ ः य2वा
सवा;ण कमा;ण सखं
ु 3तठाम केवलम।् 7चत चातय
ु मेत,मा@ोगाNयासकसं
ु pमायज ज-मजराजाhयजाल-
जSबालशा-तये। दशासु ,वासु या,वेव संpमं 7चत प*यस ताNय एवाभर7चतं परमं दःखमे
ु यस। वतं
ृ सं3नवतं
ृ
स@योभयि*चरं
ू ू 7चरं भोगभमष
ू ु सवासु 7चतं ति]तं
ृ न गGछ3त । त,मापापालमनया तGछया
ु भोग7च-तया
भवयकkRमा
ृ ति]तयनाभपत
ृ 0 तं ततः। इ3त सं7च-य जनकः तणीमे
ू व बभव
ू ह शा-तचापलचेत,वात ्
लपकमापतोपमः।तीहारोऽप नोवाच गौरवेण भयेन च पनवा ु 2यं महWपानां 7चतवितष
ृ ु शzVतः।
“(Why do any work at all, since everything is an appearance only? Why not walk away from all these
meaningless duties that have only meaningless purposes? Why stay as a king at all?)
What sort of true happiness is there in owning this kingdom? It is a fleeting experience and of no use to me.
I will renounce all the wasteful magic show of illusion (Shambara’s sorcery), and remain in solitude like
the calm ocean. Enough of these illusory enjoyments! I will renounce all the actions and remain blissful.
(Janaka advises his mind.) Hey mind-state! Discard this talented practice of enjoying pleasures, so that this
muddy shower of birth, death and ignorance ceases to be. Whatever you see as attractive hey mind, in all
the ten directions, you are going to end up in pain because of them alone. The mind never feels satisfied by
indulging for long in all the pleasures again and again, whether going after them or practicing abstinence as
an outward show. Therefore idiot, stop entertaining worthless thoughts of pleasures. Go after that which
gives genuine satisfaction.” Having thought like this, Janaka remained silent. His restless mind was now
quiet, and he looked like a motionless painted picture. The door-keeper did not speak anything more, out of
fear and respect; for he was well trained to understand the moody nature of the kings.
तणीमथ
ू Vणं ि,थवा जनको जनजीवतं पनः ु सं7च-तयामास मनसा शमशालना। कमपादे ु यम,तीह
यनासंसाधयाSयहं कि,म-व,त3न
ु बXनाम ध3तं
ृ नाशवविजते। कं मे 9यापरतया कं मे 3नि9ययाप वा न
तदि,त वनाशेन विजतं यिकलोदतम।् 9यावान 9यो वा,तु कायोऽयमसदिथतः
ु समि,थत,य शA,य
ु 7चतः
का नाम मे V3तः। नाभवा%छाSयसंा]तं संा]तं न यजाSयहं ,व,थ आम3न 3तठाम य-ममाि,त तद,तु मे।
न ममेह कते
ृ नाथY नाकते
ृ नेह क*चन 9ययाऽ 9यया वाप या]तं तदस-मयम।् अकव
ु तः कव
ु तो वा य2ता
ु य2ताः
ु
9या मम नाभवाि%चतम,तीह यदपादे
ु यतां गतम।् तदथाय
ु 9मा]तां कायोऽयं कतां
ृ 9यां करोतु
अ,पि-दताUग,तु कमयं साधु शय3त।
ु ि,थते मनस 3नकामे समे वगतर%जने कायावयवजौ काय} ,प-दा,प-दौ
फले समौ । कमजासु फलीषु मनसा कतभ
ृ ो2तते
ृ ति,म-शाि-तमायाते कतम]यकतं
ृ ृ नणाम।
ृ ् यो 3न*चयो-तः
प6ष,य
ु \ढः 9या,वसौ त-मयतामपै
ु 3त अनामयं मे पदमाहता धीरधीरताम-तरलं यजाम। इ3त सं7च-य जनको
यथाा]त 9यामसौ अस2तः कतम ु त,थौ
ु दनं दनप3तयथा।
Having remained silent for a second, Janaka with the subdued mind again started thinking about the life of
people. ‘(Why leave anything at all? What matters what the appearance is like, while flowing with
whatever the story the mind concocts? What is there to achieve by leaving anything, or accepting
something else? What should I seek or not seek? Why bother about action and inaction also?)
What excellent thing is there to regard as an achievement that I should make some effort to obtain it?
What imperishable object is there that I can place my trust upon?
(What meaning is there in remaining in contemplation state also, in some solitude?
How can my quiescent state vanish off, if I stay engaged in my regular duties?)
What matters if I do or do not do any work? There is nothing which exists forever without perishing.
This body is an illusory appearance. Whether I am engaged in work or not, what can affect me, the
unchanging pure Chit? As I am the unchanging pure state of Chit, what conceptions do I have?
I will not desire for something that has not been obtained. I will not discard what is already there.
I will remain in the state of the Self-essence happily. Let whatever is mine be mine.
14
Anything done or not done has no meaning for me. Whatever one gets by action or non-action, both are
illusory. Whether I perform the prescribed duties ordained by scriptures or the society, there is nothing I
desire for as any fulfillment.Therefore let this body rise up and do the natural works allotted to it. If no
movement is there in the body, then it will just dry up.
If the mind is without desires, if it is equal in loss and gain, the actions rising out of the ‘body with its
limbs’ by its movement or non-movement will have the same results.
(The mind cannot swereve from its stable state of knowledge.) When the ideas of doing the action and
enjoying the fruits do not rise in the mind, then even doing an action is equal to not doing it. It is a deep-
rooted idea that every man identifies with his action (and thinks of the action as binding). I am now in the
state without afflictions. I will completely renounce the idea of doer-ship.”
Having pondered in this manner, Janaka got up with an unattached mind to perform the duties that
belonged to him, like the sun rising to begin the day (not doing anything; but allowing the actions to go on
by its very presence.)
इटा3नटाः प+रयdय चेतसा वासनाः ,वयं यथाा]तं चकारासौ जाlयेव सष]तवत। ु ु ् संपा
य तदहःकाय:
आयावजनपव
ू कं अनयGछवरWमेका-तयैव XयानलWलया । मनः समरसं कवा
ृ संशा-तवषयpमं
शवयाSVीयमाणायामथं 7चतमबोधयत ् । 7चत च%चल संसार आमनो न सखाय
ु ते शममेह शमाGछा-तं सखं
ु
सारमवा]यते । यथा यथा वकपौघा-सSकपयस हे लया तथा तथै3त ,फारवं संसार,तव 7च-तया ।
शतशाखवमाया3त सेकेन वटपी यथा अन-ता7धवमायास शठ भोगेGछया तथा। 7च-ताजालवकपोथा
ज-मसंसारसटयः
ृ त,माय2वा व7चRां वं 7च-तामपशमं
ु {ज। संसारसिटतरलममां
ृ तलय
ु स-दर
ु अ,यां
चेसारमा]नोष तदे तामेव संय। आ,थां य,माप+रयdय F*यदशनलालसामैत
गहाण
ृ मा म%च
ु ,वेGछया
वहरे Gछया। इदं F*यमसस
वा]यदे
ु व,तमपै
ु तु वा साधो वषमतां गGछ मैतदWयैगुण
ागणै
ु ः। मनागप न
संब-ध,तव F*येन व,तना
ु अव
यमान\पेण संब-धः कोऽयमीFशः। असवमेतGच न स
Nयोरे वासतोः सतोः
संब-ध इ3त 7चRेयामपवy
ू वाVरावलW। असदे ततु सGचेवं तथाप कल स-दर
ु सUगः सदसतोः कsFPवद वं
मयजीवयोः । 7चत वमथ F*यं च
वे एव यद स-मये सदाि,थते तसरः कतो
ु हषवषादयोः । त,मा-महा7धं
म%च
ु वं मकमलासमाहर
ू ु संVु`धाSब7धमावटां
ु यजाभ^यममां ि,थ3तम।् क-दकालातव
^यथ
ु मामनैव
प+रdवल-मा मोहमलमासा
य म-दतां गGछ स-मते। न तदहाि,त सम-नतमतमं
ु ु {जस येन परां प+रपण
ू तां
तदवलं`य बलाद3तधीरतां जहWह च%चलतां शठ रे मनः ।
He renounced all the likes and dislikes, emptied the mind of the Vaasanaas and performed the actions that
fell to his lot, as if in deep sleep (unaffected by any perceived scene), when still in the wakeful state (of
knowledge). All through the day he performed all the prescribed duties without a flaw. At night he
remained absorbed in contemplation. (Others saw him doing actions in the day, and sleeping at night; but
the king was always in the changeless state of Self-awareness. Action or no-action made no difference to
him.) Keeping the mind quiet by freeing it of all the ideas of sense pleasures, he advised the mind as the
night was coming to an end. ‘Hey Mind! This worldly existence always gives pain and never any
happiness. Be quiet. By remaining quiet one attains the true essence of peaceful-bliss. As you go on
conceiving worthless objects, the world keeps on expanding through your thoughts. Hundreds of branches
appear on the trees by the sprinkling of waters; your desires for senses pleasures, you rogue, make you end
up in hundreds of afflictions. The creations that are filled with worlds and births rise from the conceptions
formed by the network of thoughts; therefore renounce this variegated phenomenon and take shelter in the
quiescence. You are now beautiful because of the taintless nature! Analyze the impermanency of this
creation and find the true essence of all. Remaining in that state, get rid of the hankering for the perceived
world. Do not accept anything; do not discard anything. Wander freely.
Hey Good mind! Let this perceived world be real or unreal; appear or disappear; do not get affected by its
good or bad qualities. You are in no way related to this perceived world in the least.
What relationship is this that you have with a non-existing phenomenon?
You are not real; the perceived world also is not real; world is a wonderful alphabet that says that the two
unreal things have real relationship! Even if you say hey my beautiful mind, that you are real and this world
is unreal, tell me how can the real and unreal be together like the dead and the alive?
15
Hey mind, if you and the perceived phenomenon both are in essence real, then what need is there to cry or
laugh about anything? Therefore renounce this great affliction and bring in the silent bliss.
Renounce this stormy ocean of perceptions. Renounce this unworthy state.
Do not burn yourself like the fire-crackers. Do not be deluded and become an idiot, hey mind.
There is nothing excellent here that is going to give you complete satisfaction.
So bravely cast afar this restlessness and take shelter in the Supreme, hey fraudulent mind!’
एवं वचारय-,तR ,वराdये जनको नपः ृ चकारा;खलकाया;ण न ममोह ु च धीरधीः। न मनः ोललासा,य
2व7चदान-दवितष
ृ ु केवलं सष]तसं
ु ु ,थं सदै व ^यव3तटत । ततः भयसौ
ृ F*यं नाजहार न वायजकेवलं
वगताशUकं वतमाने ^यवि,थतः। अनारतववेकेन तेन स
यः सनातनं पनः
ु कलUकं नैवा]तमSबरे णेव राजसम।्
,वववेकानसं ु धानाद3त त,य महWपतेः सSयPTानमन-ताभमलं वमलतां नयौ ।
Having pondered in this manner, King Janaka performed all the actions without any flaw.
The ‘intelligent one’ (who was above the intellect even) never again was deluded. He never got excited by
any joyful enterprises. He acted always as if in deep sleep state.
From then onwards he never rejected any perception nor desired anything also. Without any anxiety he
concentrated only on the present moment. Endowed with constant discrimination he never ever was tainted
by the deep-rooted fault of ego, like the sky is not tainted ever by the dust. Through discrimination and
proper enquiry, the king’s knowledge reached its extreme limits and became taintless.
अनामटवकपां
ृ शुि*चदामा वगतामयः उदयाय Qदाकाशे त,य ^योSनीव भा,करः।
Freed of all the conceptions (wants), freed of all the afflictions (excitements and depressions), the essence
of the Supreme shone resplendently in his heart-space like the sun shining in the sky.
स ददशा;खला-भावाि-*चGछ2तौ समवि,थतान ् आमभतानन-तामा ू सवभतामकोवदः
ू ।
He saw the entire world of objects established in the Self (as Knowledge states).
He saw everything as the Self (as the constantly appearing potential states of perception in the Supreme).
He realized the Self as the essence of all that exists (as his very nature, not as King Janaka, but as the
undivided Reality state only, that existed as Janaka and all the others, as if divided.)
Qटो न बभवासौ ू 2व7च-न च सदः;खतः
ु ु कृते^यवहारवासदै व सममानसः।
जीव-म2तो
ु बभवासौ
ू ततःभ3त
ृ मानदः जनको जरठTानी Tातलोकपरावरः ।
He never felt extremely joyous nor was he distressed by anything. Acting naturally as behooves his status,
he was always in the state of equanimity. The beloved king lived as a JeevanMukta from then onwards.
He had realized the state of the Supreme. He was a mature knower.
राdयं कवु ि-वदे हानां जनको जनजीवतं नैव हषवषादाNयां सोऽवशः प+रत]यते ।
ना,तमे3त न चोदे 3त गणदो ु वचेिटतैः अथानथyः न राdयोथैन Pलाय3त न Qय3त।
Ruling the citizens of Videha, who loved him as their lives, Janaka never lost control and never was
affected by any momentary joy or grief. He never got annoyed by any actions done by the influence of the
three Gunas. (He was a Gunaateeta; had transcended all the three Gunas.) He was never affected by the
good or bad that affected his kingdom (and did not give way to any anxiety.)
कव
ु -नप करोयेष न कि%चदप कR7चस ु 3तटयेव सततं सवदैवा-तरे 7चतः।
सष]तावि,थत,यै
ु ु व जनक,य महWपतेः भावनाः सवभावेNयः सवथैवा,तमागताः।
भवयं नानस-धते
ु नातीतं 7च-तययसौ वतमान3नमेषं तु हस-नेवानवत ु त।े
Though performing all the actions, he actually does not do anything anywhere. He remains always as the
changeless Chit (in the knowledge of oneself) (like an ignorant stays as the body-self). Since king Janaka
remained awake in a deep sleep state (unaffected by the movement of the body, mind or intellect), all his
attachments to all the objects were at an end. He does not feel anxious about the future; does not bother
about the past; he just tackles the present moment with a smile (as if amused by the magic of Chit).
,ववचारवशेनैव तेन तामरसेVण ा]तं ा]यमशेषेण राम नेतरयेGछया। तावताव,वकेनैव चेतसा वचायते
याव
यावि
वचाराणां सीमा-तः समवा]यते। न त
गरोन
ु शा,Rाथा-न पeयाा]यते
ु पदं यसाधसUगाNयदतात
ु ु ्
वचारवशदाAृदः। स-दया
ु 3नजया ब
Xया
ु Tयैव वय,यया पदमासा
यते राम न नाम 9यया-यया।
16
Hey Lotus eyed Rama, he attained completely that which has to be attained through proper enquiry alone
and not through any desire (for Moksha) as such (and not through the worship of a deity, or penance, or any
other ascetic practice). He thought within himself every question that troubled his mind and did not stop the
enquiry till the answers were got. The Supreme state is not attained through a Guru, or the dry intellectual
understanding of the meaning of scriptures, or by the merits of the past. The Supreme state is attained only
through the intellectual expansion got through the process of enquiry which becomes possible by the
guidance offered by the company of the noble. The Supreme state is attained only through the ‘beautiful
intellect endowed with knowledge becoming a friend’, and never by any action of the outside as such.
‘PRAJNAA’ – WISDOM ATTAINED THROUGH PROPER REASONING
य,योddवल3त तीqणाlा पवा
ू परवचा+रणी TादWपशखा जातु जाhया-Xयं तं न बाधते। द6तरा
ु या वपदो
दःखकलोलसं
ु कु लाः तीयते Tया ताNयो नावाप
Nयो महामते। Tावरहतं मढमापदपाप
ू बाधते
पेलवाचा3नलकला सारहWनमवोलपम।्
When the light of ‘Prajnaa’ (wisdom attained through proper reasoning) with the sharpened edge of the
wick namely ‘analysis of the Truth’ shines brightly, the darkness of ignorance does not remain anymore.
Hey intelligent one! Like crossing over the turbulent dangerous rivers with well-made ships, the various
events of the life with their turbulent waves of pains and sufferings that are impossible to cross over by
ordinary men, get crossed over when one is secure in the well-established Knowledge-state (which is never
shaken by the good and bad of the life events.) A person without understanding suffers even if a small
difficulty (a slight discomfort also) occurs; like the thin grass shoots are tossed about even if a soft tiny
whiff of air blows (unlike the well-rooted tree which withstands heavy winds and stays for hundreds of
years.)
Tावानसहायोsप वशा,Rोsप अ+रमद न उतरयेव संसारसागराLाम पेलवात ्।
Tावानसहायोsप काया-तम7धगGछ3त दTः ु कायमासा
य धानमप न*य3त।
Hey Slayer of enemies! A person with ‘Prajnaa’ (the knowledge of the workings of Brahman state) gets out
of this worthless Samsaara, even if he is not helped by anyone, even if he has not studied any scriptures.
A person who has this ‘Prajnaa’ attains the end of his pursuit even if helped by nobody (thinking by
himself, like Shuka, the son of Vyaasa). A person without ‘Prajnaa’ fails in his enterprises even if he puts
in all his effort (for he will waste his time in pursuing various paths shown by immature teachers, like a
blind man following the blind).
शा,Rसdजनसंसगyः Tां पव: ू ववधयेसेकसंरVणारं भैः फला]तौ लतामव।
Tाबलबह-मलः
ृ ू काले सकायपादपः फलं फलय3त,वाद ु भासो kबSबमवै-दवम।्
One should somehow increase one’s understanding from his young age itself, through scriptures and the
company of the wise (if available); a creeper when regularly watered when it is young itself, gives fruits
later on, as a tree. The tree of good actions (study of the scriptures under the guidance of a well versed
teacher) which has the thick root of Prajnaa yields the extremely delicious fruit of knowledge in course of
time, like the disc of the moon slowly increasing its shine.
य एव यनः 9यते बाjयाथYपाजने जनैः स एव यनः कत^यः पव: ू Tाववधने।
सीमा-तं सवदःखानामापदां
ु कोशमतमं
ु बीजं संसारवVाणां
ृ Tामा-Xयं वनाशयेत ् ।
A person goes through so much hardship to fulfill an ordinary ambition of the world. The same effort can
be directed towards increasing one’s Prajnaa, in the beginning itself.
(Why increasing the level of Prajnaa is important?)
One should destroy ‘the blind-understanding’ (beliefs handed over from generation to generation) which is
the extreme peak of all sufferings, the excellent store-house of calamities, and the seed for the endless trees
of world-experiences. (A man will meet with many fatal dangers if trapped in a wild jungle at night, if he
does not have a light to show him the way. So it is with a man born in this worldly existence. A stupid
person without the reasoning capacity is sure to perish in some way or other.)
,वगा
य
यGच पातालाLाdया
यसमवा]यते तसमासा
यते सव: Tाकोशा-महामना ।
Tयोतीयते भीमात,मासंसारसागरात ् न दानैन च वा तीथy,तपसा न च राघव ।
Whatever pleasures are there in all the worlds starting from the heaven above to the nether worlds below,
all of them can be obtained by the excellent storehouse of ‘Prajnaa’.
17
Only through ‘Prajnaa, will a man cross over the ocean of the worldly existence, Raaghava, not through
charities or penance or by visiting the pilgrimage centers.
या]ताः संपदं दै वीमप भमचरा
ू नराः Tापeयलताया,तफलं
ु ,वाद ु समिथतम।
ु ्
Even ordinary gains like the divine worlds that are obtained by the mortals on earth are made possible by
the creeper of the sacred creeper namely Prajnaa yielding the ripened fruit (by following the right path
prescribed for them).
Tया नखैरालनमतवारणयथपाः
ू ू जSबक ु ै विजताः संहाः सSहै ह+रणका इव ।
सामा-यैरप भपवं
ू ा]तं ा]तं Tावशा-नरै ः ,वगापवगयोPयवं ाT,यैवेह F*यते।
Tया वादनः सव0 ,ववकपवलासनः जयि-त सभट~या-नरान]य3तभीरवः।
ु
Even the lions which tear off the heads of huge musth elephants with their nails are defeated by the foxes
with the help of wisdom, as easily as the deer getting conquered by lions (through physical strength only).
Even ordinary men become kings if they are endowed with wisdom. A wise man of proper understanding
alone deserves the heavens and other worlds. Those timid in nature, but who are adept in learning and utter
words of wisdom can win over even the strongest men.
7च-ताम;ण+रयं Tा कोश,था ववे कनः फलं कपलतैवेषा 7चि-ततं संयGछ3त।
This ‘Prajnaa’ is the wish fulfilling gem ChintaaMani that is resting in the treasure chest of the heart of a
discriminating man. It bestows any fruit that is desired like the ‘Kalpa tree’ of heavens.
भ^य,तर3त संसारं नयापोjयतेऽधमः शzVतः परमा]नो3त नावा ना]नोयशzVतः।
धीः सSयPयोिजता पारमसSयPयोिजताऽऽपदं नरं नय3त संसारे pम-ती नौ+रवाणवे।
A man of wisdom, who is given to the Vichaara-practice easily crosses over the delusion of Samsaara; the
ignorant gets carried over and drowns. Even in the ordinary contexts, a man who has mastered the naval
techniques can sail across the oceans, and not the one who is not learned. The intellect that is properly
guided reaches the shore; the misguided intellect seeped in delusion and incorrect beliefs, leads the man
towards dangerous situations like a ship that is abandoned in the ocean.
ववे कनमसंमूढं ाTमाशागणोिथताः दोषा न प+रबाध-ते संनAमव सायकाः।
Tयेह जगसव: संयगेवाUग F*यते संयPदशनमायाि-त नापदो न च संपदः।
A man endowed with Prajnaa, who is protected by discrimination, is not wounded by the faults arising out
of desires, like the arrows cannot affect a person wearing the armor. Through proper understanding of the
truths found out by the Vichaara process, one can see the entire world as it is in reality (even across the
sense-screen produced by the mind to block the reality); a person with such a vision is not affected by
sorrows or joys.
पधानं परमाक,य जडामा वततोsसतः अहं काराSबदो ु मत: Tावातेन बाXयते।
Ego or Ahamkaara, (the mind-construed idea about oneself based on the body-identity) is like a cloud; it
blocks the sun named knowledge; it is cold (foolish) in essence and is filled with the moisture of
Vaasanaas; it floats everywhere without control and is spread out all across the sky (as the perceived); is
dark because of ignorance; and thunders madly with arrogance and conceit.
It can be blown off completely, with the Prajnaa-storm only.
पदमतलमपै
ु ु तमGछतोGचै
ु ःथममयं म3तरे व लालनीया फलमभलषता कषीवले ृ न थमतरं ननु कयतेृ धरै व।
A farmer who desires the fruit of his crops first tills the land properly; likewise a person who desires the
state of the Supreme should clean up the mind alone first.
एवं जनकवLाम वचायामानमामना पदं वदतवे
यानामवनेना7धगGछस।
In this manner Rama, when you analyze the inner essence of the Self by the analyzing the Self-state like
Janaka, you will without any obstacle attain the state that is realized by the great Sages.
ये ह पा*चायज-मानः ाTा राजससािवकाः ा]नवि-त ु ,वयं ा]यं ते जना जनका इव। तावतावत ्
विजयारW3नि-Lया~या-पनःपनः
ु ु यावदामामनैवायमाम-येव सीद3त। स-ने सवगे दे वे दे वेशे परमाम3न
,वयमालो कते सवाः Vीय-ते दःखFटयः।
ु मठयो
ु मोहबीजानां Fठयो ववधापदां कFठयः
ु Vयं याि-त Fठे
ति,म-परावरे ।
18
Those RaajasaSaattvika people (like you hey Rama) who are in their last birth, are endowed with
intellectual supremacy (in that birth), and attain whatever is to be attained as the true vision by their own
thinking process (without any external help) like King Janaka. They keep on winning over the enemies
named senses (that crave for pleasures) again and again till the senses stay fully subdued (and naturally stay
un-attracted to pleasures); then the reality essence of Aatman within them graces them by its vision of the
true self through the analyzing process of itself. If the all-pervading lustrous lord, the Supreme essence of
all is pleased, and seen as oneself, then all types of sufferings rising by the delusion-vision vanish off
immediately. The delusion-seeds that are held tightly in the fists, the torrents of pouring rains of calamities
and all the misconceived perceptions together perish off, when the Supreme is realized.
सदा जनकवLाम सवारंभवदामना Tयामानमालqय लqमीवानतमो ु भव।
3नयम-तवचार,य प*यत*च%चलं जगजनक,येव कालेन ,वयमामा सीद3त।
Rama! Like Janaka, you also observe the Self (Reality essence that is without any ‘I’ ness) as the source of
everything and realize the Self through Prajnaa and be an excellent person endowed with all the
prosperities. (There is no need to renounce the kingdom or discard one’s duties as a king.) When one is
always engaged in the enquiry of the Self (the reality behind the ego-sense) and observes the world as a
phenomenon made of change only, then the truth of self is realized in course of time for sure, as it
happened in the case of king Janaka.
न दै वं न च कमा;ण न धना3न न बा-धवाः शरणं भवभीतानां ,वयनाFते नणाम। ृ ्
ये दै व3नटाः कयादौ
ृ कवकपपरायणाः
ु तेषां म-दा म3त,तात नानगSया
ु वनाशनी।
ववेकं परमा7य वलो2यामानमामना 7धया वरागोAुरया संसारजल7धं तरे त।्
No divine power, not the prescribed actions of asceticism, not the wealth distributed as charity, nor the
relatives of any high position, act as a shelter for the men frightened of the worldly existence, except their
own sincere effort. Those who are addicted to the deities through devotion, and engage themselves only in
some misconceived rituals and rites of strict asceticism, are all of dull intellects. Such a mode of intellect
only leads to destruction and should not be followed. Taking shelter in the supreme discrimination
(Viveka), and realizing the inner essence true self by oneself as the Vichaara-state of the self, a man should
cross over the ocean of worldly existence with a dispassionate intellect freed from all attachments and
desires.
एषा सा क7थता राम नभःफल3नपातवसखदा ु Tानसंि]तरTानत6शातनी। जनक,येव स
बAे ु ः ,वयमेव
ु ् संसारमननं 7चRं वचारे ण वलWयते गल
वशीकत
वलो कनः वकासमेययं दे हW दे वः ात+रवाSबजम। ृ ,पश:
आतपेन हमं यथा।
The event in Janaka’s life was related you Rama, where he easily attained the knowledge that destroys the
tree of ignorance like a fruit falling from the sky all of a sudden. Janaka was of a pure intellect and
analyzed the truth by himself; and the essence within the body-entrapment bloomed up fully (destroying the
body-idea), like a lotus at the rise of the morning sun. The varieties of the world conceptions produced by
the mind dissolves off through Vichaara, like the snow melts off by the touch of the rays of the sun (of
knowledge) with its coolness (foolishness in the mind) removed fully.
अयमेवाहमय,या 3नशाया उदते Vये ,वयं सवगतः ,फारः ,वालोकः संवतत।े
अयमेवाहमयि,म-स-कोचे वलयं गते सम,तभवन^यापी ु व,तार उपजायते।
When the night namely the misconception of ‘I am the body’ perishes, then the ‘vision of the Self-essence
of reality’ which extends everywhere (as objects of knowledge or as Bodha or information) arises by itself
(through the rise of the knowledge) (like the vision of the world rises by itself with the sunrise).
‘I am this body’- when this narrowed up understanding dissolves away, there arises the broadened vision of
the Self (Knowledge essence) pervading the entire universe (as knowledge-form only).
(World is just the ‘Knower knowing the objects that are known’ through the channel of a mind.
Knower is not different from the knowledge. Self is also not different from the world seen.
Rather the Reality alone exists as the Knowledge-state. World as the delusion is non-existent in knowledge.
A Knower sees the world not as the delusion-form; but as the knowledge-form.)
जनकेन प+रय2ता यथाहं कारवासना तथा वमप स
बAे ु वचाया-तः प+रयज।
अहं कारबAे
ु Vीणे 7च
^योिSन वमले तते ननं
ू सSौढतामे3त ,वालोको भा,करः परः।
19
एतावदे वा3ततमो यदहं भावभावनं ति,म-*च शममानीते काश उपजायते।

Similar to Janaka who renounced the Vaasanaa of ‘limited ego’ hey Intelligent one, you also follow the
same method of enquiry and remove that Vaasanaa from the mind. When the idea of the limited ego
perishes, then the Supreme sun of self-realization definitely shines with all its grandeur in the taintless sky
of consciousness, like the Sun in the cloudless sky of the autumn season. This idea of identification with a
limited appearance is excessively Taamasic in nature; when it is completely subdued, true knowledge of
one’s essence makes its appearance, like the light removing the darkness.
नाहमि,त न चा-योि,त न च ना,ती3त भावतं मनः शाि-तमायातं नोपादे येषु मdज3त। उपादे यानपतनं ु
हे यैका-तववजनSयदे त-मनसो राम त
ब-धं वA नेतरत ् । मा खेदं भज हे येषु नोपादे यपरो भव हे यादे यFशौ
य2वा शेष,थः ,वGछतां {ज। येषामदमपादे
ु यमदं हे यम3त ि,थ3तः वलWना ते न वा%छि-त त
यज-तीह क%चन।
There is no ‘I’. (Reality is not the ego or ‘I’ feeling limited by the measures of space and time.)
There is nothing else also. (Reality-essence of undivided knowledge existing as the divided knowledge is the
world-perception.) There is also not the idea of ‘does not exist’. (It is not the experience of nothingness; but
existence of something where nothing else exists as another.) The mind which has reached the quiescent
state (by the dawn of true knowledge) does not drown in wants (since it always remains in a fulfilled state.)
(Bondage is the mind rooted in likes and dislikes.) ‘Running after wants and rejecting all unwanted things’;
this character of the mind alone is termed ‘bondage’ Rama, and nothing else. Do not worry when you get
unwanted things. Do not hanker after the wanted things. Renounce both likes and dislikes.
Remain just as you are and be in the pure state of the Self-essence (as your identity).
Those in whom the state of ‘this is to be attained and this should be avoided’ has dissolved off, they do not
want anything; nor do they reject anything.
(When everything is just Aatma Bodha – the shine of Bodha alone, what is there to want or discard?)
हे योपादे यकल ने Vीणे याव-न चेतसः न तावसमता भा3त साpे ^योSनीव चि-Lका।
अवि,वदमदं व,तु य,ये3त ललतं ु मनः ति,म-नोदे 3त समता शाखोट इव म%जरW।
As long as the misconceived notions of seeking and discarding are not rid off, till then the equanimity state
does not shine forth, like the moonshine cannot appear in the cloud-filled sky. In him whose mind is
anxious about worthy and unworthy things, the equanimity state does not rise, like the clusters of flowers in
the ‘Shaakota tree’.
य2ताय2तै
ु ु षणा यत ्र लाभालाभवलासनी समता ,वGछता तR कतो ु वैराPयभासनी।
एकि,म-ojमतवे अि,मि-व
यमाने 3नरामये नानाsनानातया 3नयं कमय2तं
ु 2व य2तता।
ु
ईि]सतानीि]सताशUके मकuयौ 7चतपादपे च%चले ,फरतो ु यि,म-कत,त,ये
ु ह सौSयता।
When the ideas of favorable and not favorable exist in-built, along with the calculations of profit and loss in
a mind, how can there raise the equanimity and purity of the mind inherent with the nature of dispassion?
When there exists, only this single principle of Brahman-state without any afflictions, whatever is there that
can be defined as favorable or unfavorable built-in with the ideas of divisions or sameness?
(When there is no division at all, to imagine even sameness is meaningless only!)
When the two restless monkeys namely the apprehensions about likes and dislikes keep on jumping about
the tree of the mind, where is there even the hope of some peace?
3नराशता 3नभयता 3नयता समता Tता 3नरWहता 3नि9यता सौSयता 3नवकपता ध3तमy ृ Rी
मन,तिटम
ु द
ृ ता
ु मदभाषता
ृ ु हे योपादे य3नमु2ते Tे 3तट-यपवासनम।्
Desirelessness (no want of anything); fearlessness (no fear of not getting something); eternity (as the
Knowledge state); equanimity (looking at everything as Bodha only); knowledge (knowledge of oneself as
the Reality state); a state without any wants (no need of external fulfillment); absence of doer ship (limbs
move; but not the inner awareness); calm disposition (always a controlled behavior); state without any
disturbing thoughts (of wants and no-wants); stability of mind (with the stabilized intellect); friendship
towards all (as the shine of Bodha only); happy state of the mind (without delusion); soft nature (freed of
all anxieties and irritations); tender words (seeing all as Bodha-form only); all these qualities exist in the
knower who is free of likes and dislikes where all the Vaasanaas stay completely destroyed.
धावमानमधोभागे 7चतं याहरे बलायाहारे ण प3ततमधो वारWव सेतुना।
20
One should forcefully control the mind that is running downwards (towards the sense pleasures), like the
dam holding the falling water by force.
बाjयानथा3नमा-,य2वा 3तट-गGछ-,वप-*वसन ् सवथा सवदा सवाना-तरा-*च वचारय।
Renouncing completely the conception of these objects, enquire the true nature of everything, always, in all
manners, even as you stand; as you move; as you sleep; and as you breathe.
गहWततणाशफ+र
ृ ृ वासनाजालमावलं संसारवा+रसतं ृ 7च-तात-तभराततं
ु अनया तीqणया तात 3छि-ध
बA
ु शलाकया वायायेवाSबदं ु काले वह-या वतते पदे ।
The dirty net of Vaasanaas is woven only by the threads of worries; and is thrown inside the waters of the
Samsaara to catch the fish of Trshnaa (thirst for pleasures). Dear Rama, tear off this net with the sharp knife
of intelligence, and blow away the dark clouds of ignorance in the expanse of Brahman sky through the
wind of intelligence (obtained through my instruction).
अ,य संसारवV,य ृ मलं
ू दोषाUकरा,पदं
ु भ^य धीरे ण धैय0ण ो>रोAुरया 7धया मनसैव मनि*Gछवा कठारे ु णेव
पादपं पदं पावनमासा
य स
य एव ि,थरो भव। मनसैव मनि*Gछवा व,मया
ृ चरमं मनः वतमानमप
िGछवा िGछ-नसंसारतां {ज। मोहो व,मय
ृ संसारं न भयः
ू प+ररोह3त 7चतं व,मय
ृ संसारो न भयः
ू
प+ररोह3त। 3तटन ् गGछ-,वप%जाlि-न*वस-नपत-पतन
ु ् असदे वेदमय-त3नि*चया,थां प+रयज।
समतामलमा7य संा]तं कायमाहरन ् अ7च-तय-,तथाsा]तं वहरे ह ह राघव।
The origin of the tree of worldly existence is caused by the sprout of misconception.
Noble one! With a bold intellect filled with courage and capable of breaking free; cutting asunder the mind
with the mind, like cutting asunder the tree with an axe; attain the supremely sacred state instantly; and
remain stabilized there.
Cutting asunder the tainted mind with the taintless mind; forgetting even the dead tainted mind; cutting
asunder even the present taintless mind; get the worldly existence cut off, once and for all.
By forgetting the (reality seen in the) worldly existence, the delusion does not rise again.
By forgetting the mind (made of conceptions and wants only), the worldly existence does not rise again.
Standing, moving, sleeping, awake, exhaling, climbing up, climbing down- at all times be completely
without attachments, with the in-born understanding that the world is unreal.
Endowed with utmost equanimity; performing whatever actions fall to one’s lot; not thinking about what is
not attained; live in this world Raaghava!
यथा शवYsप लUगा3न न kबभ3त kबभ3त च वमेवमह काया;ण क6 ु मा क6ु चानघ।
वमेव वेता वमज,वमामा वं महे *वरः आमनोs^य3त+र2तः सं,वयेथमदमाततम ्।
The Supreme Lord Shiva (is always in the state of Brahman-knowledge); he supports all the eightfold
varieties of creation (by his very presence); yet does not support also (as he is the essence of all).
You also likewise perform your duties, and yet do not be a performer of actions, (by remaining in the
Brahman knowledge) hey taintless one!
You are the one who is aware of all the perceptions (as the Reality state of Brahman).
You are unborn (and are not the physical body which takes birth and dies).
You are the essence of all (as the knowledge essence of all).
You are the Supreme Lord (with no second one).
You alone pervade everything in this manner, being not distinct from the Self.
(You are the essence of Knowledge shining as Knowledge only, without any separateness.)
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
UPASHAMA PRAKARANAM
FIFTH SECTION
‘QUIESCENCE’
PART THREE
(‘KALANAA’ – THE TAINTED STATE OF THE JEEVA)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Vasishta spoke
येनाम+,यस-ावादभतो भावनोि%झता स न संग1यते ृ दोषैहषामषवषादजैः।

The knower, who is rid of all the duality ideas by the realization that everything that appears around him is
of the form of knowledge only that shines through his awareness essence, never is caught by the faults
rising from joys and distresses that get experienced because of ignorance only.
राग
वेषव5नमु6तः समलोटा,मका%चनः य6त ु इय:छते
ु योगी य6तसंसारवासनः।
Free of all the attractions and repulsions, equally viewing a lump of clay and gold (as just illusory
appearances), a yogi (who is one with his inner essence at all times) and who has renounced all the
Vaasanaas connected to the world, is said to be one with the Aatman (the Reality state itself).
स यकरो5त य-<6ते ु य=दा5त 5नहि>त यत? म6त@ध ु यBतBय समता सखद ु ख ु योः।
He, who is completely free of attachments, is equal-minded in all the pains and pleasures he encounters in
life, in whatever actions he may do, in whatever things he may enjoy, in whatever he offers to others, and
in whatever he destroys. (Once the inner identity with the true essence becomes natural, then the Knower
just leads the life like any other person, without transgressing the rules of Dharma. Whatever his outward
actions are, he is unconnected to them and stays as a witness only.)
ाDतं कतEयमेवे5त य6तेटा5नटभावनः वतते यः कायष F ु न स मGज5त क?@चत।ु ्
He who has removed from his mind all thoughts of likes and dislikes, and performs the actions that fall to
his lot as his prescribed duties of life, never drowns in the delusions.
@चसतामा?मेवेदम5त 5न,चयव>मनः य6तभोगाभमननं शममे5त महामते।
Hey intelligent one! A Knower who is well-ascertained that the world is nothing but the essence of Chit-
awareness shining as Knowledge, renounces all the ideas of enjoyment that is to be got from the objects,
and attains a quiescent state.
मनः कयै ृ व जडं @चतवमनधाव5त ु मांसगधन F माजारो वने मगप5तं
ृ यथा।सJहवीयवशालKधं मांसं
भ>6ते
ु sनगो
ु हरे ः @च
वीयवशााDतं +,यमायते मनः।मन एवमसकपं @चसादे न जीव5त भावयन ्
व,वमेवैकं @च>तामेय @चदDयत।
ु जडं यिकल 5नहNनं @चता दOपकयौजसा त>मनः शवसंकाशं अ@चत ्
उितटते कथम।्
(Chitta is the main perceiving process empowered by Chit, the Reality state of awareness.
Mind is the agitation that vibrates as the pictures of the world.)
The mind by nature is inert, and follows the objects that are revealed by the principle of awareness, like the
cat greedy for the meat following the lion (to grab a few left over meat pieces after the lion attacks some
animal.) Any worthless animal following the lion gets to eat the meat obtained by the lion’s own prowess.
The (inert worthless) mind likewise experiences the objects revealed by the power of awareness, the
Reality state. (Mind is nothing but the imagination imagined by the imagination power of Chit; and has no
real existence.) In this manner, the mind that comes into existence as a false entity only, lives by the grace
of Chit-state, by conceiving this ever changing (unreal) phenomenon of the world; and also by
remembering the Aatman, the source of all, attains the Chit State too (by melting off).
The mind is inert by nature; how can it ever rise up without getting empowered by the light of awareness,
since it is similar in nature to a dead body bereft of consciousness?
‘KALANAA’-DISTURBANCE
@चBवभावपरामटा
ृ Bप>दशि6तरस>मयी कपना @चतमय6या
ु कRयते शाB?+िटभः।
यि,चतफTणफकारःू सैवेयं कलनो:यते @चदे वाहम5त Vावा सा @चतामेव ग:छ5त।
(Kalanaa- means a disturbance, a slight quiver, a slight agitation, like a sudden sound heard in silence,
like a tiny spot appearing in pure whiteness, like the slightly faded state of the pristine waters of the lake.
‘Kalanaa’ is the fault imagined in the faultless state. ‘Kalanaa’ means that which blocks the true state.
‘Kalanaa’ is what you conceive as real on the inert sense-knowledge.
In the pure awareness that is the essence within each Jeeva, the perception itself rises as a ‘Kalanaa’, thus
giving rise to a Jeeva-state. Perceiving-state is the Jeeva state. Jeeva-state itself is the ‘Kalanaa’.
‘Kalanaa’ is when the divisionless awareness is disturbed by the knowledge of the divided objects.)
4
The unreal conception, the power of vibration (agitation) rising by the contact of awareness; that alone is
referred to by the term Chitta (the process of agitation empowered by Chit), by those learned in the
scriptures. The hiss of the hooded serpent namely ‘Chitta’ alone is known as the ‘Kalanaa’.
By realizing ‘I am the Chit’ (and by getting rid of the false ‘I’ feeling completely), this ‘Kalanaa’ dissolves
off into Chit itself. (The disturbance also gets realized as the nature of Chit only.)
चेयेन रहता यैषा @चतW1म सनातनं चेयेन सहता यैषा @चसेयं कलनो:यते।
(Though Brahman state is not a divided state of the perceived and non-perceived, theoretically you can
define Brahman as two states of Nirvikalpa (free of disturbance) and Savikalpa (with the disturbance).)
The awareness-state bereft of perception is the ancient principle of Brahman.
The awareness-state with perception is the ‘Kalanaa’.
(Mind is nothing but the perceived state of Brahman.)
ं
क@चदामटXपं
ृ य
W1म त:च िBथरं मनः,कपना ससदै वैतसदवोपिBथता Zद।
(Mind means the Kalanaa-state of Brahman, like the slightly faded light that is blocked by the mist.
Mist is different from the light, in the ordinary sense of the world; but here the mind, the misty state, the
Kalanaa is in essence the nature of Reality itself.)
At the level of perception, the slightly faded state of Brahman becomes widely known as the mind; and the
conception state of the mind always stays as real in its central essence.
@चतमयेव Xढे यं यदै व कलनोदता, तदै व @चवं वBमय ृ सा जडेव EयविBथता।
(Brahman state with this ‘Kalanaa’ is known as Chitta, the perceiving state.)
The Brahman-state gets established as ‘Chitta’ when the ‘Kalanaa’ exists; this alone forgets the awareness
state that forms its essence, and remains sunk in experiences as if inert (with limitations of space and time.)
संप>ना कलनानाJनी संकपानवधा5यनी ु अव:छे दवती वा\ा हे योपादे यधमणी सैषा @चदे व जगतामागतेव
Bवशि6ततः न संबो@धता याव]पं ू ताव>न ब^यतेु ।
Staying at the level named ‘Kalanaa’, chasing the conceptions (of Vaasanaa-fulfillments), and having a
vision of division only (as ‘I’ and the world made of many objects), with the well-established nature of
seeking something and discarding something, Chit-state itself takes on the state of Jagat (the changing
patterns of Bodha) by its own power. It does not wake up from this state till it is realizes this truth (through
a teacher’s guidance, or study of knowledge texts, or by one’s own pursuit of Vichaara.)
अतः शाB?वचारे ण वैरा_यपरे ण च 5न\हे णेि>]याणां च बोधयेकलनां Bवयम।्
Therefore, one should sincerely complete the study of Knowledge scriptures (like Vaasishtam), develop a
natural dispassion towards the world of objects, should be able to have a natural inborn control of the
senses (by not superimposing joy on the objects of senses), and remove the ‘Kalanaa’ (the disturbed state of
Brahman) through the proper knowledge process.
(‘Kalanaa’ is the incorrect understanding of the Reality; removing this ‘Kalanaa’ is termed as liberation.
This does not mean that the world appearance will vanish off like a dream, when the ‘Kalanaa’ is removed.
The world continues as before with the same perceptions; but the vision is entirely different.
It is the vision of Knowledge.
Suppose you see a ferocious animal suddenly, and get frightened; but after observing with scrutiny, you
understand that the animal is not really an animal, but actually it is your friend wearing the costume of an
animal. Then, with the new inborn understanding, you act differently towards the animal.
Your fear is gone off forever.
You always see your friend only, though the costume of the animal is still visible. You never are affected by
his weird animal-act. So also, a Knower of Brahman also sees the world like everyone else, thorough his
senses and mind; but is always aware of Brahman alone as all, and is never affected by the changing
patterns of the world.
He does not see the world with his physical eyes; but sees with the knowledge eye only.)
कलना सवज>तनां ू वVानेन शमेन च ब`ा ु W1मतामे5त aमतीतरथा जगत।्
(‘Kalanaa’ is your very Jeeva-identity; the disturbance in the undisturbed awareness state.)
For all the beings of any world (who are trapped in the birth and death illusions), when enlightened through
the understanding of the statements of the texts and also by the constant practice of subduing the mind, this
‘Kalanaa’ attains naturally the state of Reality (the complete awareness of oneself as Reality); otherwise
remains lost in the changing patterns of the world.
5
Eयामोहमदरामतां लठतां
ु वषयावठे आमावेदनसंसुDतां कलनामेव बोधयेत।्
अब`ा ं
ु यथा 1येषा न क@चदवब^यते ु संकपकलनेवा>त+,यमानाDयस>मयी।
(‘Kalanaa’ is your drunken state of delusion.)
This ‘Kalanaa’ (namely ‘yourself’ with name and form) is intoxicated by consuming the liquor of delusion,
is rolling like a wretched creature in the dirty hole of the sense pleasures, and has forgotten itself (its true
identity) in the drunken stupor. This alone needs to be woken up (through Vichaara).
(How then does this drunken thing see the world in stupor also?
The very ‘seeing of the world as real’ is its stupor-state of drunkenness.)
When not woken up, it does not understand anything of what is real. Though the world gets seen in this
stupor also, it is not really real (like an imagined palace seen inside the mind).
तया परमया +bया कलनैषा>तरBथया म%जरO ग>धश6येव पदाथष F ु वराजते।
(You yourself as the Jeeva state of perception are the inertness of ‘Kalanaa’. You exist as the ‘Kalanaa’
because of the pure awareness alone which makes possible the perception state.)
Because of the supreme vision of the Chit alone, this Kalanaa which is the nature of the Chit-state shines as
the objects of knowledge, like the cluster of flowers by the power of fragrance.
(The fragrance is the essence of the fragrant flowers; the pure awareness alone is the essence of all the
knowledge that shines the objects. If awareness as the real you were not there, what object can exist as an
object of knowledge?)
तनःु संकिपता यैषा कलने5त जग?ये सा ह क@चि
वजाना5त ं 5नयं Vानैकधमणी।
(Why then we all have limited vision of the world only, if we are really the all-pervading state of Chit?)
This awareness state (that forms the essence of all Jeevas) is of the nature of ‘knowing’ only. In all the
three worlds, this all-pervading state is conceived as the limited, by the superimposition of a form on itself;
and stays as a ‘Kalanaa’. That is why a limited vision of the world alone becomes possible (through a
limited structure of the mind acting through a limited structure of a body-tool.)
चेतनेन जडा राम कलनोपलXपणी प5cनीवातपेनासौ परे णव ै बो^यते।
Like the lotus blooming by the contact of the sun, this ‘Kalanaa’ (namely the Jeeva-state), which is inert
like a rock rises because of the supreme state of Reality alone.
(A lotus can bloom by the rising of the sun only; a rock can be set in motion by another force only; so also
this Jeeva-state is capable of all its perceptions because of this awareness alone.)
यथा शलामयी क>या चोदताप न नय5त ृ तथेयं कलना दे हे न कि>चदवब^यते
ु ।लपकमनप ृ ैयु`ं 6व कतं
ृ
घघरारवं 6व@च>न च>] करणैरोष^यः 5तबो@धताः।असगालDतगा?ै
ृ ,च शवैः 6व पeरविगतं,6व गीतं मधर^वानं
ु
वनपाषाणखfडकैः,6व पंुसा वहतैरकgः hपतं यामनीतमः,6व संकपमयैः छाया iयते Eयोमकाननैः।
(The Kalanaa, the perception state of many, is inert like a carved statue. It cannot do anything by itself.)
Just like a stone statue of a girl will not dance even when you push it, this ‘Kalanaa’ also cannot understand
anything in the least without the factor of awareness.
(Whatever you see and understand, whatever motions you make of the body and its limbs, whatever
emotional actions you do in life, all these belong to the dull inert rock-like state of ‘Kalanaa’ that is
empowered by the awareness essence. In all your actions, awareness alone stays as the support of all your
actions of the mind and body.)
When have the painted pictures of the kings, battled with roaring noises? The painted moon rays never
affect the growth of the herbs. When have the corpses covered by blood, jumped away? When have the
forest-rocks, sung melodious songs? When has the darkness of the night, removed by the suns carved by
the men? When do the forests of the sky imagined in the mind, give out shade?
(Kalanaa also cannot stay as the perceived phenomena without the support of Chit-state.)
6व जडैjपलाकारै मRयाaमभरोिथतैः मगतणाम ृ ृ यैः एभमनोभः iयते iया।
यथातपे hते Bफारे मगतणा
ृ ृ तरि<गणी कलना त
वदे वेयं Bफरयाम5न ु सयलम।्
These minds (mind-entities) are made of mirages only; are inert like the stones, have appeared because of
the overflowing of stupid delusions only; how can they do any actions at all?
The mirage of a flowing river rises in the presence of the wide-spread hot sun; so also, this ‘Kalanaa’ rises
in the presence of Reality state alone.
6
PRAANA -THE ENERGY STATE OF MOVEMENT

यदे तBपि>दतं नाम त>मनोs@धगतं शठै ः मjतां व` तां शि6तम>तः ाणशरOeरणीम।्
(The mind is empowered by the power of Praana, the energy, the force that is spread out as the world.)
That which vibrates, is known as the mind, by the ignorant. Understand it to be the power of the
‘movement-force’, which covers the Jeeva as the Praana-sheath (that enables the body and mind functions).
येषां संवदनाiा>ता संकपलव5न,चयैः अनाkhDतरसाकारा भैषा पारमािमकl।
For those whose awareness stays uncorrupted by the least of Vaasanaa-conceptions, and is not of the form
of taste maintained in the objects, this Praana is the supreme state of awareness only (and is not different).
(These noble ones are not the ordinary Jeeva-states empowered by the Praana.
Praana is the power of agitation, movement or quivering state that exists as the mind phenomenon.
The Knowers are always in the un-agitated state, as the very essence of Praana itself.)
अयं सोsहमदं त>म इ5त या कलनावला ाणामतवयोBतBयाः संVा जीवे5त कRयते।धीि,चतं जीव
इयेताः संकपBयासतो मताः संVाः किपताBतVैन राम परमातथः।मनो नो न म5तनाप धीरे षा न शरOरकं,
अBतीह परमाथन
F BवामैवेहािBत सवदा।आमैवेदं जगसवामा कालiमBतथा स चाकाशाद:छतरो
नाBतीवाBयेव चामलः।अ:छवादसदाभासः संव]पतया ू तु सत ्, आमा सवपदातीतः Bवानभयानभयते
ु ू ु ू ।
(For the ordinary Jeevas, the world is made of differences and divisions only. These ignorant Jeeva-states
are the vibrating states of agitations only; and are empowered by the force of movement, namely Praana.)
‘This one, he, I, this, that, mine’; this is the ‘Kalanaa’ (the knowledge of divisions); it is the disturbance
that connects the Praana and the Aatman essence.
This union of the Praana and Aatman through ‘Kalanaa’ rises as the conscious entity covered by an inert
body. This alone is termed as the ‘Jeeva’.
(Aatman, the reality state of pure awareness, when tainted by the disturbance, stays as the Praana-force
empowering the mind to exist as the world-state of Jeeva-ness.)
Intellect, mental faculty, Jeeva- all these differently known terms are just the names invented for the ‘unreal
conception’ by the wise. Actually they are not different. (‘Kalanaa’ alone is known by such different
names.) In actuality, there is no mind; no thinking; no intellect; and no physical body.
Always the Reality alone exists as it is (without any disturbing factor).
(Then why is it not seen?)
Aatmaa, the Reality state alone is this Jagat and all the beings and also the movement of time that binds all;
yet it is purer than even space (and penetrates through all as the very essence of knowledge).
It is taintless and exists as if it is not there at all.
It is so pure that it is as if non-existing (unlike the objects that are sensed by the mind).
Being the awareness essence that knows all, it is real (unlike the mind and its objects which are known).
Aatmaa is beyond all the states of Jaagrat etc, and is experienced as one’s own existence only.
(Aatmaa cannot be remembered or meditated upon as another object.
A realized Knower just stays as the Aatman; he does not preserve it as a memory like the body-identity.)
मनBत? पeरhीणं य? संवपरामनः अ>धकारhयBत? य?ालोकः वतत।े
Mind (the form of Avidyaa) stays destroyed where the Supreme essence is experienced as oneself.
The darkness stays destroyed when the light is present.
(You as the mind-entity cannot perceive the Aatman as an outside object.)
य?ामसंवदोऽ:छायाः संकपोथतया मताः त?ामनो वBमरणं Bमरणं @चतज>मनः।
परBय पंुसः संकपमयवं @चतम:यते
ु अ@चतवमसंकपा>मोhBतेनाभजायते।
एताव:चेतसो ज>म बीजं संसारभतये ू , संकपो>मखतांु यातः संवदो वा कलामनः।
The awareness essence of Aatman is extremely pure (and is in no need of remembrance). When the
conceptions rise as the perceived scenes, the Aatman stays forgotten (by believing oneself as the body
thing), and the memory of the perceived bodies alone remains as real.
(Jeeva state is similar to the insane state, where one forgets one’s true identity and thinks and acts as a
lion, or a bird, or a king, or whatever. When the madness is cured, no magic happens; but the patient stays
as himself without thinking of himself as anything other than himself. He just ‘is’.)
Chitta is nothing but the imagining (conceiving) of another (body-form) as oneself.
Liberation is attained when one is freed of this Chitta-state and this incorrect conception.
7
This sort of identification as another is the Chitta, and the birth of Chitta alone is the seed for the existence
of the Samsaara, where the understanding nature of the Aatman is turned towards the (superimposed)
conceptions.
5नवकपाि:चतः सता संकपा<ककलि<कता कलनेय:चते ु तेन पंुBवव
ब
^यते
ु मनः।
The faultless state of Nirvikalpa alone is the (supporting) essence of Chitta, and when the pure state is
tainted by various conceptions as its body, it is known as ‘Kalanaa’. Then the mind (quivering state) gets
ready for the production of the world, like a man in the presence of a woman (the Kalanaa).
PRAANA AND THE MIND
ाणश6तौ 5नj`ायां मनो राम वलOयते ]Eय:छायानु त
]Eयं ाणXपं ह मानसम।्
दे शा>तरानभु वनं ाणो वेित Zद िBथतं Bप>दवेदनतो यत>मन इयभदOयते।
When the power of the Praana (movement) is controlled, the mind (which exists as the image of the body
identity) melts off like the image in the mirror vanishing off along with the destruction of the mirror.
Mind exists in the form of Praana alone. When you experience the objects outside of the perceived field (as
ideas other than the directly perceived sense objects)), it is known by the Praana alone which is centered in
the awareness; and this agitation-experience is known as the mind.
वैरा_याकारणाnयासायुि6ततो Eयसनhयापरमाथावबोधा:च रो^य>ते ाणवायवः।+षदो व
यते शि6तः
कदा@च:चलनैधसां न पनम ु नसामिBत शि6तः Bप>दावबोधने।
(Praana is the energy or force that empowers all the functions of the body also. One such function is the
breathing function that belongs to all the living beings.) Through the cultivation of dispassion (by
understanding the transitory nature of objects), through the practice of breath control (which will stop the
thought processes for a few seconds at least), through the contemplation methods (based on Vichaara),
through the control of the outgoing tendency of the mind (towards sense objects), and by understanding the
true nature of the Aatman, the Praana-movements come under control.
(Why practice breath-control?) Maybe the power of burning a stick may exist in a stone sometimes; but
there never is the power for the mind to vibrate or perceive by itself (without the Praana vibration).
(Mere practice of Breath-control is alone not enough to control the mind. Practice of dispassion and
practice of Vichaara supported by the discrimination of the real and unreal, are very much necessary for
attaining the goal of liberation.)
Bप>दः ाणमj:छि6त,चल]पै ू व सा जडा, @च:छि6तः Bवामनः Bव:छा सवदा सवगैव सा।@च:छ6तेः Bप>दश6तेः
च संब>धः कDयते मनः मRयैव तसमप>नं
ु मRयाVानं तद:यते
ु ।एषा 1यव
या क@थता मायैषा सा 5नग
यते
परमेततदVानं संसारादवषदम।् @च:छ6तेः Bप>दश6ते,च सं<गे संकपकपनं न कतं
ृ चेपeरhीणाः
तदमा भवभीतयः।
The vibration is the power of the Praana that functions as the movement of the breath also, and is inert.
Chit-power of the Aatman is pure, is always there everywhere, without any movement.
The mind is what conceives a connection to the vibrating power of Praana and the power of Chit.
This connection is not real and is known as false knowledge. This alone is known as Avidyaa; and is named
as Maayaa. This is the extreme level of ignorance; and produces the poison called the worldly existence
and other bindings. If the Chit-power of awareness and the power of movement (Praana) are not imagined
as joined together (as the mind), then all the fears of the worldly existence will disappear completely.
वायतः
ु Bप>दशि6तया सा @चता चेयते यदा सचेया @चतदै वा>तः संकपा
या5त @चतताम।्
(How does the Praana-power bring forth the mind-state?)
The power of vibration (Praana) functions as the wind-movement within the body; and when this ‘Chit’
functions as the perceiving state, it perceives itself as another, and attains the state of ‘Chitta’ through
conceptions. This ‘Chitta state’ is falsely conceived by the ‘Chit’, like a ghost imagined by a child.
When the vibrating power of the wind (energy of movement) produces the perceived phenomenon through
the power of Chit, that Chit which appears as the perceived phenomenon (as the seer and the seen), attains
the state of the mind through the conception within.
CHITTA IS NON-EXISTENT ACTUALLY
@चततैषा @चतो मRया किपता बालयhवत ् अखfडमfडलाकारBप>दXपा @चदे व यत।्
सैषा @चता तद>येन केन संबा^यते कल अखfडश6तेeर>]Bय केन Bयासह संगरः।
8
This state of the mind of the Chit is a misconception like the ghost conceived by a child. Chit alone exists
as the movement (agitation, disturbance) of the form of the unbroken field of the perceived (that is false).
Which other thing can be there (as a second reality) that can affect this state of Chit?
Who can combat the Lord who is endowed with unbroken power?
अतः संबि>धनोsभावासJब>धोs? न व
यते संब>धेन वना कBय स`ं तकl+शं मनः।@चBप>दयोरे कतायां
कं नाम मन उ:यते का सेना हयमात<गस<गसंघoनं वना।तBमा>नाBयेव दटाम
ु @चतं राम जग?ये
सैषा संय6पeरVाना:चेतसो जायते h5तः।
Since there is nothing outside of it to bring in the connection, there is no connection at all; and if there
exists no connection, then how can the mind make its appearance? When the Chit and the power of
movement are one and the same (like the wind and its movement), then what is there as the mind?
How can an army exist in the absence of the horses, elephants collecting together?
Therefore there does not exist at all any rascal called the ‘Chitta’ anywhere in the three worlds Rama!
This thing called the Chitta perishes by the true understanding of reality.
मधा
ु मैवमनथाय मनः संकपयानघ मनो मRयासमदतं ु नाBय? परमाथतः।
मा वम>तः6व@चिकि>चसंकपय महामते मनः संकपकं राम यBमा>नाBतीह क?@चत ु ्।
Hey Taintless one! Do not wastefully imagine this thing called mind and get into difficulties.
Mind has arisen as a false conception; it does not exist actually.
Hey Intelligent one! Do not conceive anything anytime.
Mind is just the other name for conception; it does not exist anywhere as a reality.
असJय_Vानसंभूता कपना मगतिणका ृ ृ Z>मरौ तव संशा>ता सJयगालोकना>मने ु ।
This mirage-river in your heart-desert (of the Jeeva-state) is an illusion rising out of incorrect knowledge.
Hey disciplined one, it subsides through the correct knowledge.
जडवाि>नःBवXपवासवदैव मतं ृ मनः मते ृ न मायते लोकि,च?ेयं मौpयच iका।
यBय नामा न दे होsिBत नाधारो नाप चाक5तः ृ तेनेदं भqयते सवr @च?ेयं मौpयवागरा।
ु
(Death is defined as loss of consciousness, and being without a body. Mind is already dead only!
Mind is always dead only, since it is inert (not conscious) and is without any form.
This dead thing alone attacks the people and destroys them. This wheel of ignorance is amazing!
Mind has no essence of awareness, has no body, has no support, has not even a shape; yet everything gets
eaten by this! The trap of ignorance is amazing!
सवसामsयहOनेन ह>यते मनसाप यः नीलोपलदलाघातैम> ये दलतमBतकम।्
जडेन मक ू े ना>धेन 5नहतो मनसाप यः म>ये स द1यते मढः ू पणू च>]मरO@चभः।
He, who gets destroyed by the mind which has no weapon at all, is like a person who gets his head crushed
by the delicate petal of a blue lotus. He, who gets destroyed by the mind which is inert, mute and blind, is
like a fool who gets burnt by the cool rays of the full moon.
व
यमानोsप यः शरो ू लोकBतेनाभभयते ू अव
यमानमेवेदं ह>यते म_धतोदता।
ु
मRयासंकपकलतं मRयाविBथ5तमागतं अि>वटमप नो +टं का तBय कल श6तता।
A valorous man who is real and living can indeed defeat a weak person. (No doubt about it!)
However, this mind rising from the ignorance kills a fool, though not real and though not existing.
Mind is just a name given to false conceptions; it has become established falsely; is not found to be there
even after searching; what great strength does it have (that one should perform Saadhana to subdue it?)
अहो नु खलु @च?ेयं मायामयवधा5यनी चेतसाDय5तलोलेन लोकोऽयमभभयते ू ।
Alas! This great feat of Maayaa is indeed amazing!
The entire world of beings gets conquered by this unsteady mind!
मौpयr यदापदाि>वटः का ह नापदVानतः प,य मौpयादयं सिटरVा ृ नेनैव ज>यते।
Foolishness is always chased by harms; what harm will not come to a man who has no intelligence?
Observe! This creation is produced for the fools only, through the lack of knowledge!
हा कटमप दब ु ु`ेः सिटमtpय
ृ वशं गता असतैव यदे तन े जीवेनाDयपपा
यते
ु ।
Alas! This creation is completely dominated by foolishness and sought by the idiot, though it is filled with
difficulties only. Though not real, it is sought after by the (blind) Jeeva for getting into more troubles only.
9
SRSHTI- THE CREATION PRODUCED BY THE FOOLISH MINDS ONLY

म>ये मौpयमयी सिटeरयमय>तपे
ृ लवा वाBतर<गवाहे ण कणशः पeरशीयत,े नीला%जनालवालेन य>?ेणैव
वचfय
ू त,े इ>दोराभोगपण
ू Bय करBपशन
F म1य5त
ु , eरपभन
ु यनो>म6तै
ु +टः स?ै
ू 5नब^यते, संकपकतया
ृ
शरसे
ू नया पeरभयते ू ।तBमािकलेयं मनसा न िBथतेनैव क?@चकिपते
ु न मधा>ये
ु न कपणेृ न 5नह>यते।
I indeed think of this creation to be made of foolishness only and extremely fragile, (since it can be
destroyed in a second through Vichaara itself).
(‘Srshti, the mind-produce is comparable to water that always moves towards harmful ends only.)
It is like the water that flows as waves (towards desire fulfillments) and breaks itself into pieces. It gets
shattered by the dark whirlpool (of problems) as if by a rotating machine. It gets joyous by the touch of the
rays rising from the distant full moon (of sense-objects) and rises in tides!
Srshti is like getting bound by (imagined) cords the when seen by the eyes of the enemy (Delusion)!
Srshti is like getting conquered by the army of valorous men imagined by oneself!
Therefore, this mind is not at all there anywhere and yet gets killed by another wretched person imagined
by itself wastefully (as through the many prescribed methods of mind-destruction)!
THE IGNORANT ARE NOT FIT FOR THIS KNOWLEDGE
मख
ू लोकमयी सिट
ृ मन एवासदिथतं
ु यः श6तो न वशीकतrु नासौ रामोपद,यते।
अभजाताsBवXपैषा Vा hोदे षु न hमा नोपदे श@गरां यो_या पeरपूणFव संिBथता।
This creation made of foolish men is just the mind that has risen as a false-state.
Rama, he who cannot control his (non-existing) mind should not be instructed at all about all this.
His intelligence which has no idea of one’s essence is spread out all around in the physical objects of the
world only, and not capable of abstract thinking; it cannot qualify for receiving instructions, since it is
fulfilled as it were through worldly attachments only. (A worm that relishes only the drainage waters
cannot grasp the sacredness of the Ganges that flows from Shiva’s crest.)
uबभेयेषाप वीणायाBत>?ीगणतन^वने
ु ु ः,ब>धोरप स5न]Bय uबभे5त वदन
यते ु ः।असतोsपजनाद:चै ु गvता-ीता
पलायते Bवेनैव मनसाDयVा कलैषा ववशीकता।
ृ सखलवववशा
ु ि
वषेव तDता Zदयगतेन 5नजेन चेतसेव
वधeरत@धषणा
ु न वेित सयं तदप कथं पeरमोहतो मधै ु व।
(The ignorant impure minds are never free of fears and anxieties. Vichaara is something that is never
practiced in the ordinary world situations also.)
The ignorant fool jumps with fear even if a slightest sound of a Veenaa-string is heard (suddenly).
He fears even the facial contours of a sleeping relative!
The ignorant fool runs away frightened, even if any one just screams aloud about enemies (or ghosts or
wild animals) that are not there also!
The fool is indeed completely under the control of his own mind!
Losing the senses like a man who has eaten the poisonous delicacy for want of the taste, beaten up as if by
the enemy, burnt by one’s own mind in his heart (Central essence), empty of discrimination in the intellect,
the fool does not understand the truth at any cost; and observe how he suffers through delusion wastefully!
MY INSTRUCTION IS NOT FOR THE FOOLS
संसारसागरसारकलोलैj1यमानया मतेमानद मकवं
ू यया जनतायािजतं
आमलाभमयोदारकलाभeरह सा मया वचारोि6तभरे ताभः शाB?ेऽिBम>नोपद,यते।
(Though for the first time in the entire RaghuKula history, I am discoursing in detail about the profound
knowledge of Brahmaa himself, most of those assembled here remain unaffected, and sit here like the dumb
animals only, just adding up to the crowd strength. They have no doubts, no questions, and do not seem to
need any guidance also. My knowledge is definitely not for these animals that are in the form of humans.
They lack the required qualities of dispassion and discrimination; they are not free of the Vaasanaa-
domination also. What use does this discourse have for them?)
Dear Rama! You revere me much! (My teaching is mainly directed at you only!)
The populace ‘which is carried uncontrollably by the turbulent waves of the worldly existence, and which
remains dumb (without any enquiring thought) in the mind (without asking any question in the presence of
a Knower like me also)’is not given instructions by me through this discourse that contains the thought-
provoking ideas describing the path towards the attainment of the Aatman-state in various ways.
10
न प,ययेव योऽयथr तBय कः खलु दम

ु 5तः व@च?म%जरO @च?ं संदशय5त काननम।् कः कटघघ
ु रwाणं
नानामोदवचारणे मख
ू मामोपदे शेन माणीकjते
ु ऽम5तः।वपयBतेि>]यं मतं मदराघTण
ू तhे णं धम5नणयसाkhवे
कः माणीकरोयधीः।कः शवं वा ,मशानBथं समवायकथाशतं पeरप:छ5त
ृ संदेहे क,च मखr
ू शािBत च।
येनाशयuबलBथोऽप मको ू ऽ>धोsप न 5निजतः मनोEयालः स दब ु ु`ः कथं नाम उपद,यते।
(If I try and make effort to teach the sacred knowledge to these idiot-minds, then I should myself be
considered as an idiot only.) Which fool will exhibit a beautiful painting of a colorful forest to a person
who cannot appreciate it and acts blind? Which brainless idiot will discuss about various scents with a fool
afflicted by leprosy and whose nose makes a gurgling noise? Which idiot will get his words proved by
inviting a drunkard with his rolling eyes and faltering limbs, to act as a witness in judging a case?
Who will clear his doubt by questioning a corpse or the crowd assembled there in the cremation ground
(weeping madly) engaged only in gossiping about hundreds of occurrences connected to the dead ones, and
who will answer that fool ever?
How can anyone teach the idiot who has not been able to subdue his mind-snake which resides in the
snake-hole of his own heart (brain), and which is dumb and blind, (though it is so easy)?
िजतमेव मनो व` वBततः ु य>न व
यते, 5नकटासा @चराBतैव या शला नैव व
यते।
मनो न विजतं राम येनासदप द@ध ु या तेना\Bतवषेणैव xयते वषमछ ू या।
Understand the mind to be already conquered when it is non-existent actually! The rock though close by is
very far, since it is non-existent! (One can never catch a rock which is seen but not really there.)
Rama! The fool, who has not conquered the mind which is not really there, will die of the poisonous faint
even without consuming any poison!
Vः प,य5त सदै वामा Bप>दने ाणश6तयः इि>]याTण Bवधमष F ु मनो राम कम:यते
ु ।
A knower is always conscious of the self-essence alone, Rama! He sees just the power of Praana vibrating
and the inert senses engaged in their functions. What is there as the mind?
ाणानां Bप>दनी शि6तVानशि6तः परामनः इि>]याणां 5नजाशि6तरे कः कोऽ? 5नब^यते।
सवाBतदं शवBतBय सवश6तेः कलामनः पथ6ता
ृ वा:यता चेयं कतो
ु नाम तवोिथता।
कं नाम जीव इय6तं ु येनेहा>धीकतं
ृ जगत ् @चतं चैवासदे व वं व` का तBय श6तता।
The ‘vibrating power’ of the Praanas is nothing but the ‘Knowledge-power’ of the Chit.
The power of the senses also is one such power of the Supreme Self. Who is bound here?
All that is there is the expression of the Reality-state which is all-powerful.
What for do you attribute different names to it?
What is thing called ‘Jeeva’ by which the world is blinded?
Know the Chitta to be unreal only! What power does it have?
मनो5नद _ध+टOनां +bवा दःखपरं ु परां म5तमF कjणाiा>ता राम म_धे ु व तDयते।
Rama! Observing the continuous pain experienced by those whose understanding is completely burnt away
by the unreal mind,my mind is filled with compassion for them and is worried as it were.
कः कला? कतः ु खेदो य>मख ू ः पeरतDयते दःखायै
ु व ह जाय>ते करभाः ाकताBतथा।
ृ
वनाशायैव जाय>ते जडा दे हेवब`यः ु अनारतोदयाः पापा ब
बदाु ु जलधेeरव।
Who is there as such (as different from the Chit)?
Wherefore starts this pain (which is not one’s true nature)?
What for is this fool suffering so much (imagining the world)?
These donkeys and idiots (in human shape) are born only to suffer!
These blockheads, these fools get born in these bodies to perish through harms only.
Like bubbles in the ocean, wicked selfish acts rise out of them continuously.
(Yes! I do feel pity for these fools who refuse to come out of their idiot-states, and voluntarily go through
sufferings of various types at each and every minute of their lives, because of their desires and attachments
to the objects of the world. You may also feel compassion for them, as a realized Knower; but get rid of
such a wasteful compassion that rises in your mind, for these idiot-beings. Their suffering is self-made.
Nothing can be done if they prefer ignorance to knowledge.
Like the countless animals, flies and mosquitoes that get born to die only, these human shaped animals also
are born, just to die only! Why do you waste your thoughts on them?)
11
कय>तः प,य पशवः यहं 5तमfडलं सनाव5-5न

ू ह>य>ते कैवा? पeरदे वना ।
अबुदा>य5नलो हि>त hमाजातेषु चा>वहं दं शानां मशकानां च कैवा? पeरदे वना।
दशं 5त @गरO>]े षु पल>दा
या
ु वने वने 5नyनि>त मगलhाTण
ृ कैवा? पeरदे वना।
जले जलचरEयहा ू >सqमा>Bथलो
ू ू 5नक>त5त
ृ \ासाथr 5नद यो मBयः कैवा? पeरदे वना ।
Look- how many animals daily get killed by the butchers in every country!
What is there to lament about it?
At every moment, the wind kills countless biting insects like the mosquitoes that are produced from the
ground. What is there to lament about it?
In each and every direction, in each and every mountain, in each and every forest, hunters kill lakhs of
animals! What is there to lament about it?
In the water holes, the big fish kills cruelly countless groups of subtle life-forms!
What is there to lament about it?
लhामणकणhामां
ु hुधा खाद5त मkhका, तां कोशकारः, hु@धतो दं शBतमप च%चलं, तं दं शं दद रु ो भ<6ते ु ,
EयालBतमप दद रु ं , सपम\ं
ु खगो हि>त, बa,चै
ु नं 5नक>त5त
ृ ,बaंु हनिBत माजारो, माजारं ,वा 5नक>त5त
ृ ,
ऋhः कौलेयकं हि>त, ऋhं Eयाwो 5नक>त5त
ृ , संहोऽभभव5त Eयाwं, शरभः सJहमित च, शरभो
नाशमाया5त मतमेघवल<घने, मेघा वातैवधूय>ते, वायवो @गeरभिजताः,@गरयो व{5निपटाः, शiBय
वशगः पवः,वणना
ु iयते शiो,वणग
ु :छ5त ज>ततां
ु सखदःखदशामे
ु ु तां जरामरणपालताम।ज>तवोऽप
्
महाकाया अप व
यायधाि>वताः
ु लhाभर<गल_नाभjपजीEय>त एव ह।अज|मेवमालनवशीणr
ू भतज<गलं
ू
परBपरमलं मोहाद
यते रhतेऽप च।अनारतं वन,यि>त ववधा भतजातयः
ू अनारतं च जाय>ते
लhायकपपीलकाः
ू , जलकोशेषु जाय>ते मBयेभमकरादयः, भमाव>तः
ू जाय>ते कlटौघा वि,चकादयः
ृ ,
अ>तeरhेऽप जाय>ते आकाशवहगादयः, वनवी@थषु जाय>ते संहEयाwमगादयः।ाfय<गे
ृ वप जाय>ते
व@च?ाः ककभं ु 5त, Bथावरे वप जाय>ते घणा ु जघनकादयः, शला>तरे षु जाय>ते नानाकlटगणाBतथा।
The lice that are small like the tiny atoms are eaten by the hungry mosquito; it in turn gets eaten by the
spider; the hungry forest insect eats off the ever moving spider; that insect is eaten by the frog; the snake
eats that frog; the ferocious serpent is killed by the bird and it is attacked by the mongoose also; the cat kills
the mongoose; the dog kills the cat; the bear kills the dog; the tiger kills the bear; the lion defeats the tiger;
Sharabha (a fabulous animal having eight legs) eats the lion; when thundering clouds fill the sky,
‘Sharabha’ unable to bear the sound, falls down from the mountain and dies; clouds get scattered by the
wind; wind gets blocked by the mountain; mountains get hit by the thunderbolt weapon that is under the
control of Indra; Indra is controlled by Vishnu; (Vishnu takes incarnations or exists in all the created
beings as Vaasudeva). Vishnu takes the form of so many animals that go through joys and pains, and are
cared for by the ‘aging and death entities’ like their food. Animals though huge need to evolve through
learning and make use of the weapons, and are sought by the parasites like the insects, worms (bacteria) etc
which cling to their bodies. Countless crowds of living things that are stuck to the earth, get destroyed by
each other, eat each other and get protected also by each other, blinded by the delusion factor.
Various types of living things perish at every moment without a break, and at every moment lice, bugs, and
ants get produced without a break. Fishes, water elephants and crocodiles get born in the water holes;
creatures like scorpions get produced below the ground; the sky-birds get born the sky itself; animals like
the lions, tiger and deer are born in the forest paths. Many living things are produced from the animal
bodies also in all the directions; termites and other wood based insects get produced in the plants; many
types of worms come out from inside the rocks also.
(For which animal or insect can you worry about? Which idiotic human can you feel sympathy for?
These are all just the Vaasanaas that exist in various levels of Sattva, Tamas and Rajas.
Unless the Vaasanaa for Knowledge is there, the Knowledge of Vaasishtam is wasted on the men, even if
taught directly by me. This ignorant lot is also to be considered as some human shaped animal-crowd only
that rises from the ground and dies without any purpose. Do not waste your thoughts by sympathizing for
them. Do not make effort to teach them this precious knowledge. They will discard the knowledge like
wasteful prattle. They are happy to live their foolish lives. Leave them to live through their own idiotic
beliefs and the resultant harms.)
12
एवमेते वसंpयेषु ज>मBवपचयेषु च अज|ं कjणाव>तो न>दतु jद>तु वा।अनारतमताविBम>ननारतसम-वे

ृ ु
संसारसंaमे य6ता
ु तिटन
ु च दःTखता।प<6तयBवे
ु वमेवेमा वhपण
ृ गणैः समाः उपयोपय लOय>ते भतानां
ू
भeरसं
ू भवाः।यः वतःृ कब`ीनां
ु ु दयावा>दःखमाज
ु ने Bवगत:छ?5नमृ टसयाr ू शु Tख
यते नभः।
Looking at these countless living things that get born and die, let the compassionate ones cry, or let the
sadist ones feel happy! In this pompous show called the world, where living things get produced and
destroyed without a break, one should not be excessively happy or sad about anything.
Rows and rows of multifarious beings abundantly rise and perish, like hosts of leaves coming again and
again on the tree, only to fall on the ground and dry up.
The compassionate idiot, who wants to eradicate all the pains from the whole world, is struggling hard to
bring the entire sky that bears the heat of the sun, under his little umbrella!
(Compassion, a quality of Sattva is indeed a good quality to nurture in the lower levels of spirituality.
A knower transcends even the level of Sattva and stays as Brahman that exists as all.
Whom should he feel compassionate about, when he sees nothing but the shine of Bodha?)
न 5तय6समधमाण उपदे ,या नरा भव ु कथाथकथनेनाथः कः Bथाण5नकटे ु वने।
The men who live like lowly animals (eating and reproducing) should never be given instructions on
knowledge. In a forest filled by the pillar-like trees, what meaning is there in any words addressed to them?
कं कल Bफारमनसां पशनां ू च वशेषणं, कय>ते
ृ पशवो रGGवा मनसा मढचे ू तसः।
What is the similarity between the cows and the people whose minds chase the sense pleasures?
The cows are pulled by ropes tied to their necks; the foolish men are pulled by the mind!
Bव@चतप<कम_नानां BवनाशारKधकमणां मखा ू नामापदं +bवा jद>यपलाु अप।
Looking at the fools who are sinking in the mire of their own minds and who are doing actions leading to
their own destruction, even the stones (like the moon-stone) weep!
अ5निजताम@चतानां सम>ता=ुःखदा दशाः त>माजनं कतVो ृ नातः सं5तप
यते।
For those who have not conquered their minds, the painful states abound all around (because of their own
foolishness). A man of wisdom never tries to eradicate the pains of all the ignorant lot.
व5निजताम@चतानां दःखा5न
ु रघन>दन
ु सवचाया
ु Tण तेना? VातVेयः वतताम।्
मनो नािBत महाबाहो मा मधोपु कपय, अनेन किपतेन वं वेतालेनेव ह>यसे।
Hey Joy of Raghu dynasty! For those who have conquered their minds, pains are to be hunted for!
(Pains do not belong to those who have subdued their minds.)
Therefore get engaged in knowing ‘That which is to be known’!
Hey Mighty armed Rama! There is nothing called the mind at all. Do not imagine such a thing wastefully.
By imagining it, you will only get tormented as if by a ghostly spirit!
यावि
वBमतवानामतवं
ृ मढो
ू भव-वान ् तावतव मनोEयालो बभवाnयदतBततः।इदानीं
ू ु भवता Vातं
यथाभतं
ू अeरंदम संकपा
वधते @चतं तदे वाशु पeरयज।+,यमायसीदं चेतस@चतोsस बा>धवान ्,
+,यं संयजसीदं चेतद@चतोsस मोhवान।अयं
् गणसमाहारो
ु ब>धायैव समा@तः संय6तो भव मोhाय
यथे:छस तथा कj। ु
As long as you stay forgetting the principle of Aatman and remain ignorant, till then the wicked serpent of
your mind will keep rising its hood. Hey conqueror of enemies! Now you must have understood the fact
that the thing called Chitta grows through conception only; that alone you must renounce completely.
If you are going to take support of this world as real, then you are with the Chitta and are bound for sure.
If you renounce the perceived world (as unreal), then you are without the mind and are indeed liberated.
If you are holding on to this collection of the three Gunas, then it will bind you for sure.
Be ready to get liberated by renouncing it completely. Now you can do whatever you choose to.
(Live your life on earth as a JeevanMukta supported by this knowledge.
You can handle the life-situations (the story-part of your life) in any way as you deem fit.
However, teach this knowledge to those deserving ones only.
Do not be overcome by compassion to those who do not deserve it. Be discreet.
This knowledge is not to be offered to those who are of impure minds.)
13
BE A STHITAPRAJNA, A MAN OF STABILIZED INTELLECT

नाहं नेदम5त ^यायि>Bतट वमचलाचलः अन>ताकाशसंकाशZदयो }दये,वरः।
आमनो जगत,चाBय वम<ग कलनामलं राम ि
ववमयीं य6वाशेषBथः सिBथरो ु भव।
‘I’, ‘the limited ego’ is not there; this perceived world is also not there.
Contemplate on this statement and remain unmoving like a mountain.
Be the lord of the heart (the center of all existence); and be taintless like the endless space.
Dear Rama! Renounce the dirt of this perceived phenomenon which is made up of the ‘Aatman and the
world’; and is of a dual nature. Be in the state of the Aatman with nothing else remaining; and stay
stabilized in your true nature.
आमनो जगत,चा>त] ~+,यदशा>तरे दशनाpये Bवमामानं सवदा भावय>भव।
Bवा
यBवादकस>य6तं Bवा
यBवादकम^यगं Bवादनं केवलं ^यायि>नयमाममयो भव।
रामानभवनीयBय
ु तथानभवतः
ु ु Bवयं अवलJKय 5नरालJबं म^यं म^ये िBथरो भव।
भवभावनया हOनं भावाभावदशोि%झतं भावय>नेवमामानमामसंBथः Bवयं भव।
What you experience is the ‘Aatman state and the world’ that is made of the perceiver perceiving
something always. Contemplate on the presence of awareness only which is the changeless state of
perceiving only.
Contemplate on the state which ‘tastes only’ that is in between the tasted object and the tasting subject, by
renouncing both the tasted and the taster; and remain as the Aatman essence only.
Rama, catch that state which is in need of no support, which is in-between the ‘experienced object’ and the
‘experiencing subject’ and remain stable in that middle state.
Contemplate on that state of Aatman which is rid of the world-state and is completely freed of the states of
presence and absence of objects; and be in your own essence by yourself.
आमसतां यज>नेतां चेयं भावयस Bवयं यदा राम तदा यास @चतताम5तदःख ु दाम।्
@चततां श<कलामे
ृ तां BवXपVानयि6ततः
ु uबलाि:चता>महाबाहो Bवामसंहं वमोचय।
If you discard the reality of the Aatman and believe in the reality of the perceived through ignorance at any
moment, then Rama you will instantly be in the extremely painful state of Chitta.
Hey mighty armed! The state of Chitta is the binding chain; the Aatma-lion is trapped in the hole of Chitta;
free it by the practice of the true knowledge of oneself.
परमामदशां य6वा चेयं पeरपत>नलं यदा ग:छस संकपं चेयं संप,यसे तदा।
If you even for a second leave off the awareness of your true essence and get absorbed in any perceived
thing, then you will without control slip into the conception state and will see only the perceived as real.
आमनो Eय5तeर6तं सि:चतमय<ग संवदा मनः संप
यते दःTख ु hीयते य6तया तया।
Dear Rama! When the awareness stays different from itself as the Chitta, the mind gets instantly produced
and it will suffer through pains; by renouncing such a state, it dissolves off.
आमैवेदं जगसवमय>तः संवदोदये 6व चेता 6व च वा @चतं कं चेयं चेतनं च कम।्
When the realization rises that the entire perceived phenomenon of the world is just the Aatman (the
Knowledge-state), then where is the seer, where is the mind, where is the seen, where is even the awareness
principle?
अहमामे5त जीवोऽBमी5तयेतावि:चतकं वदःु अनेनेथामना
य>तं दःखं ु राघव त>यते। अहमामा न जीवाpयाः
सताः संतीतराः 6व@चत ् इयेव @चतोपशमः परमं सखम:यते
ु ु ।आमैवेदं जगद5त जाते राघव 5न,चये असता
चेतसो जाता भवयेव न संशयः।एवं सयावबोधेन Bवामैवेदम5त िBथ5तः मनः सगलतं ु व` सयू भासा तमो यथा।
‘I am the Aatmaa and I am the Jeeva’; such thoughts alone (of various terminologies) make the so called
mental structure. Because of this, the pain which has no beginning or end keeps growing.
‘I am the Aatmaa, and the states of Jeeva and others do not exist at all’; this way of subsiding the mind is
the greatest bliss ever.
Hey Raaghava! If the ascertainment rises that Aatmaa alone is the Jagat, then naturally the non-existence of
the Chitta will occur. By such a realization of the Truth, the state rises where everything is understood as
one’s on essence of Reality state, which is all; then know the mind as completely dissolved off, like the
darkness in the presence of sunlight.
14
मनःसपः शरOरBथो यावताव>मह-यं तिBम>नBसाeरते

ु योगा-यBयावसरः कतः।aाि>तमा?ोिथति,चते
ु
वेतालोऽ5तबलोऽनघ सJय_Vानेन म>?ेण सभं व5नपायताम।दे
् हगेहा
गते @चतयhे बलवतां वरे
5नरा@धवगतो
वेग5तट नािBत भयं तव।नीराग एव 5नjपाजन एव चाBमीयेतावतैव गलता तव
@चतसता, 5नद ःु खमतमपदं
ु परमं गतोऽस 5तटोपशा>तपरमैषण एवम>तः।
As long as the mind-serpent stays coiled inside the body-house, till then there is a great fear. If that is
thrown off through the union (Yoga) of the limited self with the Supreme self, what is there to fear?
Hey Anagha! The vampire, which is produced in the Chitta through sheer delusion, is indeed very strong;
by the magical hymn of the correct knowledge quickly throw it off.
After throwing off the extremely powerful ghost of Chitta from the body-house, you just remain without
any mental afflictions and freed of all the anxieties; there is nothing to fear anymore.
When you stay without any attractions towards the world, without trying to attain any of the desired
objects, the Chitta-state will just melt off into nothingness. You have reached the excellent state freed of all
pains. Stay with even the desire for libration also subsided off within.
एवमनसराम
ु @चतसतामपावनीं संसारबीजकTणकां जीवब>धनवागरां ु आमा य6तामXपाभो मलनामाप
त=ृशं @चतं समनधते ु धते च कलनामलम।्
The Reality essence namely Aatmaa, in this manner as described now, discards the knowledge of its pure
state and attains the foul state of the perceived, by following the reality of non-sacred Chitta that stays as
the seed for the Samsaara and as the trap for binding the Jeeva. Aatmaa, the essence of Reality state takes
on itself the state of Chitta and thus holds on to the dirt of ‘Kalanaa’ (as its very nature).
TRSHNAA – INSATIATE THIRST FOR THE SENSE PLEASURES
वधमानमहामोहदा5यनी भयकाeरणी तणा ृ वषलताXपा म:छा
ू मेव य:छ5त।
Trshnaa, the longing thirst for pleasures, is of the form of a poisonous creeper and produces the increased
state of delusion (by superimposing the quality of joy in the objects), is frightening (since its harmful nature
is not visible in its attractive looks), and gives only a faint-ness state (when contacted).
यदा यदोदे 5त तदा मोहदा5यनी तणा ृ कणा5नशे
ृ वेयमन>तामवकाeरणी।
Whenever and in whatever form she raises, then this Trshnaa who is adept in blinding the intellect with
delusion, covers up the endless expanse of Aatman (self-essence of knowledge) in various ways, like the
dark monsoon night with its torrents of showers.
कपानलशखादाहं सोढंु श6ता हरादयः, तणानलशखादाहं
ृ सोढंु श6ता न केचन।
Hara and others can bear the heat of the flames of the dissolution fire; but no one can bear the heat of the
flames of Trshnaa-fire. (‘Thirst for pleasures’ burns one till the desire gets finally satisfied, even if one has
to sacrifice all his principles, people, and values of life.)
तीqणा कृणा सदOघा
ु च वहय<गं सदा 5नजं शीतलैवासखोदका ु घोरा तणाकपाTणका।
ृ ृ
Trshnaa-sword is very sharp (since it is a piercing pain of wants), dark (because of ignorance), and very
long (extends to any length for its fulfillment); looks cool and shiny on the outside (with the expectation of
joy), but is cruel (hurtful) in nature and brings about unhappiness later (like a sword-cut).
या>येता5न दर>ता5न
ु दजु र ाfय>नता5न
ु च तणावयाः
ृ फलानीह दःखा5न
ु राघव।
Raaghava! Whatever pains are experienced after the desire-fulfillment as the harmful ends, as the
unpalatable results, and as the failure of fulfillment (object of fulfillment unattainable), are all the fruits
yielded by the Trshnaa-creeper only.
अ+,यैवाित मांसािBथj@धरा5न शरOरकात ् मनोuबलवलOनैषा तणा ृ वनशनी
ु नणाम।
ृ ्
Trshnaa is the wild female-wolf of the forest for the men. She stays hidden in the dark mind-hole (filled
with ignorance); and eats away the flesh, bones and blood from the body (in the form of various ailments)
without getting seen by anyone.
hणमलासमाया5त
ु hणमाया5त श>यतां ू जडा वदलयाशु तणाावbतरि<गणी।
ृ ृ
Trshnaa is the muddy stream of the monsoon, rising like a flood at one time, disappears again another
moment, is cold (freezes the brain), and breaks through all the obstacles like rocks and trees.
+टदै >यो हतBवा>तो हतौजा या5त नीचतां म1यते ु रौ5त पत5त तण ृ याभहतो जनः।
A man hit by Trshnaa looks so pitiable, has no self-respect, has no strength, reaches the lowest state ever, is
confused, weeps in pain, and falls on the ground senseless.
15
न िBथता कोटरे यBय तणाकणभज<गमी ृ ृ ु तBय ाणा5नलाः BवBथाः पंुसो Zदयर>गाः।

The Praana-winds (that empower the various functions of the body) and move about through the nine holes
of the body, stay healthy for a man in whose hollow of the mind, the dark serpent of Trshnaa has no place.
(Otherwise, like the serpent sucking off the air, Trshnaa will suck off the health of the body also.)
ननू मBतंगतो य? तणाकण5नशाiमः
ृ ृ पfया5न
ु त? वध>ते श6लपhै ु वै>दवः।
When the dark fortnight of Trshnaa (where the mind wanes away through longing) sets, the merits (of good
unselfish acts) increase gradually like the digits of the moon in the bright fortnight.
यो न तणा ृ घुणावया hतः पjषपादपः ु पfयसनै
ु ू ः स सदा दशां या5त वकासनीम।्
The man-tree that is not attacked by the creeper of Trshnaa-termite always stays with bloomed flowers of
meritorious acts.
अन>ताकलकलोला ु ववतावतस<कला ु वहयाशयारfये तणा ृ >धानां नदO नणाम। ृ ्
For the men blind in their intellect, Trshnaa is the wild river that flows in the dark mind-forest crowded by
the desire-trees, with all her countless turbulent waves of anxieties and crowded with dangerous whirlpools
of calamities.
तणयेृ मे जनाः सवF स?य>?पतu?व
ू त ् aाJय>ते वशीय>ते संय>ते च भeरशः। ू
Because of this Trshnaa, all the people suffer like the birds chained by strings, which move here and there
(to acquire the wealth or possessions), then suffer with the shattered wings (wanting to hold on to the
possessions), and perish in the end like wretched creatures (possessing nothing).
मला>यप ू ससqमाTण
ु ू कठनाशयककशा तणा ृ परशधारे
ु व वग>ती व5नक>त5त। ृ
Trshnaa is like the axe with the sharp edge, and is hard and ruthless; she cuts off even the subtle roots of
goodness and the sprouts of noble qualities immediately, even before they rise up.
5नपतयवटे मढBतणामनसर ू ृ ु Gजनः नीलामनपत%वa ु तणशाखां
ृ यथैणकः।
A man who follows the path of Trshnaa falls into dark chasms of calamities, like the ‘Aienaka deer’ which
fall into the dark chasms desirous of eating the green grass growing in those holes.
नो>मताप जरा चhुBतथा जरय5त hणात ् यथा जरय5त hामा तणा ृ ZदयXपका।
Even the old age well-rooted does not blind the eyes, like the thin devil of Trshnaa seated in the heart.
तणयाशयकौश6या
ृ Z
यम<गलभतया ू Xढया भगवानेष वणुवामनतां गतः।
Even Lord Vishnu turned into a dwarf, because of this inauspicious owl of Trshnaa hiding in his heart (for
he wanted to own all the three worlds.)
कया@चदे व दै व6या Zद \@थतयानया तणया ृ aाJयते EयोिJन रGGवेवाकऽ>वहं कल।
The sun himself is rotated in the sky as if held by a rope maybe because of this Trshnaa making a place in
his heart by a divine order (since he wants the position of a Deva).
सवदःखमयाकारां
ु जगतीजीवनि:छदं तणां ृ पeरहरे iरामरगीमव
ू ु दरगः।
ू
Trshnaa’s form is made of pains of various types, and she shatters the life of all the people of the world.
One should avoid her from far itself like a poisonous serpent (which can shoot the poison even from far).
तणया ृ वायवो याि>त शैलािBतटि>त तणया ृ ृ
,तणयै व धरा धा?ी, ?ैलो6यं तणयाृ धतम।
ृ ्
The winds blow because of Trshnaa; the mountains stand because of Trshnaa; the earth supports all
because of Trshnaa; the tri-world is also held by Trshnaa alone (as the Vaasanaa-field of some one or
other.)
सवgव लोकया?ेयं ोता तणावर?या ृ , रGजब>धािवम:य>ते
ु ु तणाब>धा>न
ृ केचन।
The entire goings on of the world is stringed by the stinking leather rope (bodily pleasures) of Trshnaa
alone. One can free oneself from the binding of the ordinary rope; but not from the binding rope of
Trshnaa.
तBमा]ाघव तणां ृ वं यज संकपवजनात ्, मनBवकपनं नािBत 5नणvतम5त यि6ततः। ु
Therefore, Raaghava, discard this Trshnaa by ridding yourself of all the coneptions (of wants).
When the conceptions are absent, the mind does not exist at all, and there is no place for Trshnaa at all!
अयं वमहमयेव थमं तावदाशये, मा दराशां ु महाबाहो संकपय तमोमयीम।्
The basic conception that supports all other conceptions is the bodily based ideas of ‘he’, ‘you’, ‘I’ etc.
Hey mighty armed! Never conceive the ignorant belief of the body-identity at all.
16
एतां दःखसवनीमनाम
ु >यामभावनां न भावयस चे]ाम तदा तVेषु गfयसे।
The idea of the self in the non-self (body) alone causes all the pains. If you do not entertain such a
conception, then Rama you will be revered as one of the Knowers.
एतामहJभावमयीमपfयां ु 5छवानहJभावशलाकयैव Bवभावनां भEय भवा>तभमौ ू भवाभभताTखलभतभी5तः।
ू ू
Cutting away this un-holy idea of the ego (based on the body-identity) with the sword of the ‘non-ego’ by
contemplating oneself as the true essence of Reality, hey Noble one, remain in the state beyond the worldly
existence with all the fears of the world subdued.
Rama spoke
BवभावगJभीरमेवैत-गव>वचनं तव यदह<कारतणां
ृ वं मा गहाणे
ृ 5त वkh माम।य
यह<कारस>यागं
् करोम
तददं भो यजाम दे हानामानं सि>नवेशमशेषतः।जानBतJभे
ु न महता धायते सतjय
ु था अह<कारे ण दे होsयं
तथैव कल धायत।े अह<कारhये दे हः कलाव,यं वन,य5त मले
ू iकचसंलूने समहा5नव
ु पादपः।
तकथं संयजाJयेनं जीवाम च कथं मने ु एनमथr व5नि,चय वद मे वदतां वर।
Hey Bhagavan, you are instructing me not to hold on to the Trshnaa of Ahamkaara (body-attachment as the
self); and your words are innate with deep meaning. If I renounce this Ahamkaara completely, hey Prabhu,
then I will be renouncing also the idea of the body completely. A huge tree is supported by its main trunk
coming out of the earth, deep-rooted inside. The body is also supported likewise by the Ahamkaara. If the
Ahamkaara is destroyed, the body also has to perish like the huge tree falling down when its base gets cut
off. Therefore, how will I renounce it and yet be alive, hey Muni?
Explain this principle properly hey Best among orators!
Vasishta spoke
सव? वासनायागो राम राजीवलोचन ि

ववधा: कRयते तGVैVFयो ^येय,च मानद।
Hey lotus-eyed Rama! The renunciation of Vaasanaas everywhere is said to be of two types by the learned;
one is through knowledge direct, the other is through meditating (concentrating on the statements of the
scriptures continuously).
अहमेषां पदाथानामेते च मम जीवतं नाहमेभवना कि,च>न मयैते वना कल इय>त5न,चयं य6वा
वचाय मनसा सह नाहं पदाथBय न मे पदाथ इ5त भावते अ>तःशीतलया ब
^या
ु कव
ु तो लOलया iयां यो
ननं
ू वासनायागो ^येयो स कl5ततः।
(The ignorant Jeevas exist only as the patterns produced by the senses, in the form of relatives and
possessions. A slightest change in the surrounding patterns of house and the family; and they will shatter to
pieces like King Lavana. Such dependence on the outside objects and people should be got rid off by the
aspirants of liberation.)
‘I exist only in these objects, these are necessary for my life, I am nothing without them, they are nothing
without me ’; renouncing such an ascertainment and analyzing well in the mind, if one contemplates that ‘I
do not belong to these objects, all these objects also do not belong to me’ (since the ego and the object both
are just the Bodha-expression only); and performs his duties without anxiety and endowed with a cool
intellect, then such a method of renouncing the Vaasanaa is known as the meditative (Dhyeya) method.
(This method suits those students who are still aware of the objects and the people as real.)
सवr समतया ब
^या ु यं कवा
ृ वासनाhयं जहा5त 5नममो दे हं Vेयोsसौ वासनाhयः।
The renunciation of the Vaasanaas which is done with complete understanding of the Truth, and where the
body identification is completely gone, is known as the ‘knowledge method’ (Jneya method).
(When objects are not seen at all as objects, but as just sense produced knowledge only, where can raise
the question of the body also?)
अह<कारमयीं य6वा वासनां लOलयैव यः 5तट5त ^येयस>यागी जीव>म6तः ु स उ:यते।
17
5नमूलकलनां य6वा वासनां यः शमं गतः Vेययागमयं व` म6तं ु तं रघन>दन।

ु
One who follows the meditative method (Dhyeya method) and is able to effortlessly renounce the Vaasanaa
of Ahamkaara, gets to be known as a JeevanMukta.
Hey Joy of Raghu dynasty! Know that person also to be liberated one, when he has attained a quiescent
state by following the method of renouncing the Vaasanaas through the practice of knowledge (Jneya
method) and thus has uprooted completely the delusion of the world (for he finds the words bondage and
liberation also as meaningless.)
^येयं तं वासनायागं कवा
ृ 5तटि>त लOलया जीव>म6ता ु महामानः सजनाु जनकादयः।
Vेयं तु वासनायागं कवोपशममागताः
ृ वदे हम6तािBतटि>त
ु W1मfयेव परावरे ।
Noble men like the great king Janaka and others have easily done the renunciation of Ahamkaara-Vaasanaa
through the Dhyeya method and stayed as JeevanMuktas (while living in the world). They renounced the
‘Ahamkaara-Vaasanaa’ through the knowledge method also and have attained the supremely quiescent
state, and stay as the bodiless liberated ones established in the essence of Brahman who transcends all.
(‘Dhyeya’ alone turns into ‘Jneya’ through practice.)
Both these renunciations hey Raaghava, are equal and are established in the state of liberation. Both these
renunciations lead to the state of Brahman. Both these renunciations are free of the fever of delusion.
वावेतौ राघव यागौ समौ म6तपदे ु िBथतौ

वावेतौ W1मतां यातौ
वावेतौ वगतGवरौ।य6ताय6तमती
ु ु
Bवासे केवलं वमलेsनघ एकः िBथतः Bफर=े
ु हः शा>तदे हः िBथतोsपरः।एकःसदे हो5नमु6तिBतटयपगतGवरः
य6तदे हो वम6तोु s>यो वततs े Vेयवासनः।
Both of them, the one absorbed in contemplation only (Yuktamati) and the one performing actions in the
world (Ayuktamati) remain in the taintless Self-state only, hey Taintless Rama! One remains performing
the actions projecting a body-image; the other remains with the subdued body-image. One is with the body-
idea and remains liberated with the fever of the delusion gone; the other has renounced the body-idea and
remains liberated without any Vaasanaas. (A JeevanMukta, who has to live in the midst of the ignorant, has
to exist with the projected body-idea so that he can communicate with others, and has to maintain a false
body-Vaasanaa; whereas the JeevanMukta who lives in solitude does not have to maintain a body-idea for
others sake, and lives as a bodiless entity only. For him body is just the information of no importance.)
आपतसु यथाकालं सखदःखे ु ु वनारतं न Zय5त _लाय5त यः स म6त ु इ5त कRयते।ईिDसतानीिDसते न Bतो
यBये5नटा5नटवBतष
ु ु सषDतव:चर5त
ु ु स म6त
ु इ5त कRयते।हे योपादे यकलने ममेयहमहे 5त च यBया>तः
संपeरhीणे स जीव>म6त
ु उ:यते।हषामषभयiोधकामकापfय+िटभः न परामयते
ृ योs>तः स जीव>म6त
ु
उ:यते।सषDतवशमतभाववितना
ु ु ृ िBथतं सदा जा\5त येन चेतसा कलाि>वतो वधeरव
ु यः सदा मदा
ु
5नषेEयते म6तु इतीह स Bमतः। ृ
When difficulties occur in the course of time, when met with pains and pleasures again and again, he who
neither gets excited or distressed is known as the liberated one. There are no wants or dislikes for him.
He who moves as if in deep sleep when met with desired or undesired events, is known as the liberated one.
He who does not entertain in his mind, the states of excitement, distress, fear, anger, the thirst for pleasures,
meanness etc is known as ‘liberated while living’. He who goes through life with all thoughts silent as if in
deep sleep; yet awake in the mind always and cheerful like the crescent moon always, is known as
‘liberated while living’.
वामी कjवाच
Valmiki spoke
इय6तवयथ
ु मनौ
ु दवसो जगाम सायंतनाय वधयेऽBतमनो जगाम
Bनातंु सभा कतनमBकरणा
ृ जगाम ,यामाhये रवकरे ण सहाजगाम ॥
॥एकादशो दवसः॥ ॥ELEVENTH DAY COMPLETED॥
18
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
UPASHAMA PRAKARANAM
FIFTH SECTION
‘QUIESCENCE’
PART FOUR
(HOW TO LIVE A LIFE IN A NON-EXISTENT WORLD)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Vasishta spoke
वदे हम*ता
ु ये राम ते ,गरामव गोचरे नैव /तटि1त त2मावं जीव1मि*तममांु शण।
ृ ु
Rama! Those liberated ones who stay without the body cannot be seen by the eyes similar to the spoken
words that cannot be seen. (You as the son of Dasharatha have to live with a body here in this world, and
complete the purpose for which you took birth here.) Therefore you listen to the characteristics of the state
of liberation while living in the world with a body.
ाकता1ये
ृ वकमा5ण यया विजतवा%चया 6य1ते तणये ृ मा/न तां जीव1म*ततां
ु वदः।
ु
या ि2थ/त2तणयाृ ज1तोबा8याथ9 ब:भावया तं ब1धमाहराचाया
ु ः संसार/नगढं >ढम।्
(Trshnaa- the urge to fulfill some wants has to exist as a maintained falsity even by the JeevanMuktas.
Their Trshnaa is make-believe, like an actor acting on the stage. These JeevanMuktas always live without
any attachment to the people who surround them and do their duties without the doership idea; and use the
body and limbs as the projected tools only, for the others to see and react with; whereas the Trshnaa of the
ignorant Jeevas is firmly rooted in ignorance. These ignorant Jeevas act with attachment and exist as the
process of desire-fulfillment only. They exist only as the inert bodies that move like puppets in the hands of
Vaasanaas.)
Maintaining minimal desires as per one’s position in life, yet doing the needed actions without attachment
is the state of JeevanMukti according to the wise. When there is attachment to the outside objects and
people because of the thirst for desire-fulfillment, then that stays as the bondage that firmly binds one to the
Samsaara; so say the teachers of the yore.
ननमि%झतसं
ू ु कपा Aद बा8ये वहाBरणी वासना योदता सेह जीव1म*तशरCBरणी। ु
JeevanMuktas who maintain a body (as a concept for others to react with) have no wants at all in the least
as connected to the world of objects (since they know the non-existence of the world and its objects); yet
they keep the Vaasanaa of the body to react with the others (and continue as a part of the ignorant world).
(They are fully awake; yet maintain the unreal dream-body as a part of the dream-world, till the dream-
span gets over with. For them, the body is just a vehicle to be maintained for travelling in the worldscape.)
बा8याथवासनोDछना ू तणा
ृ ब:े/त राघव सवाथव ासनो1म*ताु तणा
ृ म*ते
ु /त कGयते।
Raaghava! The Trshnaa which is swollen with the Vaasanaas connected to the outside world is binding;
whereas the Trshnaa which is completely freed of the Vaasanaas is liberating; so it is stated.
पवH
ू य2या2तु तणाया
ृ वतमानेऽप शाJवती /नद ःु खता /नकलता सा म*ते ु /त बधै
ु ः 2मता।इदम2त
ृ ु ममेय1तयषा9
राघव भावना तां तणां
ृ शNकलां
ृ व: कलनां च महामते।तामेतां सवभावेषु स2वससु च सवदा संयOय परमोदारः
परमे/त महामनाः।ब1धाशामथ मोPाशां सखदःखदशामप
ु ु य*वा सदसदाशां च /तटाPुQधमहािQधवत।्
अजरामरमामानं ब
Sवा ु ब:मतां
ु वर जरामरणशNकाभमा मनः कलषं ु कथाः।
ृ
Before the act of a sense-experience, and also during and after also, though acting with a maintained make
believe Trshnaa, there is no anxiety or apprehension, and no swollen up desire-stain in the liberated ones.
Such a state is said to be the liberated state by he learned.
Raaghava! Hey intelligent one!
The idea that rises as ‘let this object belong to me’ (with the superimposition of the quality of joy on the
object) is the Trshnaa which binds one like a chain; and is the true ‘Kalanaa’ the delusion state of Reality.
A man, who has realized the profound truth, renounces completely such ideas of possession (as mine) in all
the objects that are there and not there; and with a mind-expanse that is not corrupted by any ‘Kalanaa’,
attains the supreme state of freedom.
Renounce from the mind all ideas of bondage and liberation, all states of pain and pleasure, and remain like
a huge ocean without any movement. Stay like the expanse of the ocean undisturbed by any ripples also, by
renouncing fully the ideas of bondage and also liberation, and the states of joys and pains associated with
the objects of the world.
Hey Rama, you are the best among all the wise!
Know the self-essence as non-aging and deathless (since it is knowledge essence only), and do not taint
your mind with the apprehensions of aging and death (which are just the terms that belong to the unreal
delusion-existence of the ignorant.)
4
ं
पदाथतवं नेदं ते नायं वमस राघव क,चतद1यदे वेदम1य एवास राघव।
असदUयदतेु वJवे सतीवास/त संि2थते व/य तताम/तगते तणायाः ृ संभवः कतः।
ु
You are not the object (body) that is perceived by the senses and conceived by the mind, Raaghava, and it
does not belong to you also (except as the closest sensed pattern that centrally connects to the other sensed
patterns of objects and people.) That is something else; you are something else other than that, Raaghava!
(You are the awareness that is aware of the other objects; the body is also one such object. It exists as a
perceived object sometimes; sometimes as the image seen in the mirror; and most of the time as a memory
pattern only in the brain.) This changing pattern of sense-Bodha namely the Vishvam is falsely risen (as a
state of delusion only); and is not real though looking real. You on the other hand, are the essence of all that
is seen as the world, as the awareness factor. Where is the chance for Trshnaa to rise up?
(There is just the undivided state of reality which sees itself as divided; Knowledge looking at itself as
divided knowledge; like a limbed body though single sees itself as made of parts; what is there to desire or
not desire in this single expanse of awareness that is spread out as all? What is there, as another?)
अ1यDच राम मनस पVष2य ु वचाBरणः जायते /नJचयः साधो 2फाराकारचतव ु धः।आपादम2तकमहं
मातपतव/नम
ृ ृ तः इयेको /नJचयो राम ब1धायासि
वलोकनात।अतीत
् : सवभावेUयो वालाYादZयहं तनःु इ/त
ि
वतीयो मोPाय /नJचयो जायते सताम।जगOजालपदाथा
् मा सवमेवाहमPयः ततीयो
ृ /नJचयोZयेवं मोPायैव
रघ
वः।अहं
ू जग
वा सकलं श1यं
ू [योमसमं सदा एवमेष चतथ\
ु sप /नJचयो मोPस^ये। /नJचयेषु चतवष
ु 9 ु
ब1धाय थमः 2मतः
ृ _यो मोPाय क,थताः श:भावनयोिथताः
ु ।एतेषां थमः ो*त2तणायाः
ृ ब1धयो`यता
श:तणा2_
ु ृ यः2वDछा जीव1म*तवलासनः।
ु
(A man of ignorance has his own false ascertainments about himself and the world. A man of knowledge is
free of all the lies concocted by the mind, and has his own state of truth-vision which he naturally
experiences.) And again Rama, for a person who engages in the practice of Vichaara (right or the wrong
way), four types of ascertainments of extensive nature, rise up.
‘I am this physical body from head to toe, born out of a mother and father’; (I grow old, I die); this sort of
ascertainment Rama, rises out of the mistaken understanding, and leads to bondage
‘I am subtler than the tip of the hair (am not the physical body stuck in time and place concepts), and I
transcend the physical and other sheath-levels of the limited Jeeva-state’; this second type of ascertainment
develops in the noble men, thus leading towards liberation.
‘I am the (knowledge) essence all the things that exist in this network of worldly appearance (that is made
of knowledge only)’; this third type of ascertainment also leads towards liberation, hey Best among those
born of Raghu’s dynasty!
‘I or this world and all the perceived objects (are just mind-made concepts) are empty like the empty
expanse of the sky’; this fourth type of ascertainment also leads towards the attainment of liberation only.
Of these four ascertainments, the first one is considered as binding, and the other three which rise out of a
purified intellect are said to bring about Moksha. Of these four, the first one contains the Trshnaa (thirst for
pleasures of the world) and qualifies for bringing about bondage. The other three types of Trshnaa (thirst
for knowing the truth) are pure and exist in the JeevanMukti state.
सवमामाहमेवे/त /नJचयो यो महामते तमादाय वषादाय न भयो ू या/त मे म/तः।
/तयगूSवमध2ताDच [यापको महमामनः सवमामे/त तेना1त/नJचयेन न बSयते।
Hey Wise one! ‘I am the essence of all as the knowledge of all’; when such an ascertainment is arrived at
through proper Vichaara practice, then one does not suffer the pains of the world-state; this is my
conclusion born of experience. The greatness of the Aatman (as the knowledge-state of all) is spread out all
around sideways, above and below (as the perceived state); everything is of the form of knowledge alone as
my awareness state; if one is ascertained within like this, then he does not get bound by any perceived state
that he is in. (Both the limited state of ego and the world-concept growing around the ego-concept are
nothing but some information produced and recycled by the mind, where the mind-idea also is just some
information only. You can reduce every word with meaning into just a knowledge-content produced and
received by you, the pure Chit state tainted by the ‘Kalanaa’ of Chitta. Nothing is there but the Reality state
existing as the emptiness state of false information. Know it; instantly you are out of this Kalanaa state.)
5
श1यं
ू तक/तमा
ृ या a8मवbानमयप शवः पVष ु ईशानो /नय आमैव कGयते।
Emptiness, Prakrti, Maayaa, Knowledge of Brahman Reality, Shiva (auspicious state), Purusha (embodied
awareness state), Ishaana (lord of all); all these terms refer always to the essence of Reality only as
Aatman. (Not only these specialized terms, but the entire lot of words with meaning, all the names, all the
terminologies, all the proper nouns, al the common nouns, and whatever is there as anything as a word
with meaning in any language, refer to the Aatman only. What else is there?)
सदा सवH सदे वेदं नेह ि
ववा1यते *व,चत ् व
येते व
यया [याZतं जग1नेतरया ,धया।
आपातालमन1तामा पBरतोऽdभो,धरdबभः
ू ु आa8म2तdबपय1तं जगदापण
ू मामना।
अतः सयमत ृ ं /नयं नानतंृ व
यते *व,चत ् वायव
9 सकलांभो,धन तरNगादयः *व,चत ्।
In any mode of time, all that is perceived anywhere by any entity, there is no dual-factor at all.
The entire Jagat-state is pervaded by the knowledge-state only, and there is no absolute reality of the world
as understood by the ignorant. (World of any perceived state is made of the immediate experience of sense
information, the concepts construed by the mind based on the sense information, and the memories stored
by the mind as per its whims and fancies based on the sense information. There is no world at all actually;
but only the empty state of knowledge of the known objects that is seen as a world.)
The ocean that stretches endlessly from the surface to the bottommost level is made of waters alone; the
knowledge essence alone fills the entire Jagat-state from the Brahmaa to the pillar.
(Brahmaa is also an object of knowledge; a pillar is also an object of knowledge only!
What difference is there? Awareness stays changeless and eternal as the knower of all.)
Therefore, since the eternal non-deteriorating state of reality state alone exists, there is no untruth at all.
The waters alone make the ocean, not the waves.
(Waves are also made of water alone, like the Jeevas are also made of awareness factor alone.)
पथ
ृ *कटककेयरनपराद ू ू ु न का%चनािभ1ना2तVतणा ृ कारकोटयJचैव नामनः।
The bracelet, armlet or the anklets do not differ from the gold. (Gold alone is there as all the shapes; the
imagined names are invented for those shapes.) The manifold varieties of trees, plants and other things also
do not differ from the essence of Reality (which exists as the knowledge of all).
वैता
वैतसमeे ु दैजग ि1नमाणलCलया परमाममयी शि*तर
वैतैव वजdभते ृ ।
The Supreme power of the Reality state to exist as any object of knowledge brings about the existence of
the world as the duality opposed to oneness, and the non-duality opposed to duality, and shines as the
duality for the ignorant. (Actually there is no two-ness or oneness in the expanse of Reality state which
shines as the knowledge state of all. Knowledge state is just the undivided Knowledge state; there is
nothing outside of it.)
आमीये परकfये वा सवि2म1नेव सवदा नटे वोप,चते काय9 सखदःखे ु ु गहाण ृ मा।
At all times and in all situations of life, whether it is about you or others connected to you, do not feel
excited by any gain, and do not feel disheartened by any loss when performing your regular duties.
भावा
वैतमपा,य
ु सता
वैतमयामकः कमा
वैतमना>य
वैता
वैतमयो भव।
भवभमषू ु भीमासु भावभावनवायया मा पतोपातपणा ू सु दरCव1तः करC यथा।
When acting in the world, keep the duality state in the mind (as revealed by the senses), but stay always
aware of the non-dual essence within, and ignore the non-dual truth when doing actions.
Thus be identified always with the non-dual essence of self always, and live in the unreal state of duality.
When moving in the unpredictable land of the Samsaara forest, do not get blown by the winds of the
conception of duality of objects, and fall into thorny deep holes like the stupid cow-elephant.
वैतं न सdभव/त ,चतमयं महाम1नाम1यथै*यमप न ि

वतयोदताम, अ
वैतमै*यरहतं सततोदतं ससवH न
ं
क,चदप चाहरतः
ु 2वgपम।्
Duality (Reality state referred to as Brahman and the perceived world, as two states of reality) does not
occur at all as conceived by the Chitta (perceiving state of delusion), hey noble one.
Since the essence of Reality does not stay as the dual state, there is no oneness also that can be stated as
happening (as the two existing as one). The Reality state of existence which has no name at all is always
there as neither the Advaita (non-dual) nor the oneness (since the term two presupposes oneness, reality is
neither one nor two). The learned say that it has no quality at all (being one or one existing as two) that can
come under description.
6
नैवाहमि2त तव नाम जगि1त सि1त सवH च व

यत इदं ननु /नवकारं , वbानमा_मवभासत एव शा1तं
नास1न सOजगददं च सदे /त व:।
There is no ‘I’ that brings in the separateness of you and others; there is no you and the worlds that separate
me as the ‘I’. There is only the changeless reality state (where you and I do not exist at all to describe it
also.) It just shines as the knowledge state; and is a quiescent.
The world you perceive as the ‘I’ ‘you’, and ‘others’ is not non-existent or existent; but is ‘Sat’ (existent
state alone) that shines with the knowledge as its nature.
परममतमना
यं
ृ भासनं सवभासामजरम,च1यं /नकलं /नवकारं वगतकरणजालं जीवनं जीवश*तेः
सकलकलनहCनं कारणं कारणानां सततमदतमीशं
ु [यातते ,चकाशे ि2थतमनभवबीजं
ु 2वामभावोपदे Jयं,
2वदनम,चतोऽ1तa
ु 8मसवH सदै व वमहमप जगDचेय2तु ते /नJचयो1तः।
Let there be this firm ascertainment within you (as a natural state of existence) that you as the Rama, I as
the Vasishta and the entire world of divided shapes and names at all times, all this is in essence the Reality
state of Brahman state only that looks as the improper understanding as all this.
It is the supreme state of bliss (of the correct knowledge), has no beginning (or end), is the shine of all that
is seen as anything, is beyond the grasp of the mind’s thinking ability, is without any taint of disturbance, is
changeless, is free of any tool of action, is the life essence of all that live as the seeing entities.
It is completely bereft of all the faults of limitations of names forms, space and time factors
It is actually the inner quiescent state of bliss (that is superimposed on all the objects as the joy-experience),
which is pointed out as the self (that is something like the counting person gets missed when counting the
others), which is the seed of all experiences (as the perceiving state), which is always there without ever
being absent, which is the lord of all being the essence of all as their knowledge, which is found in the Chit-
shine of awareness which alone is spread out as the perceiver states bound to the perceived.
THE JEEVANMUKTA STATE
य*ताशयानां
ु महतां अहतानां क>िटभः
ु 2वभावोऽयं महाबाहो लCलया चरतामह।
Hey Mighty-armed! The following are the characteristics of those noble men whose minds are one with the
essence of the Reality-self, and who are never daunted by the delusory states, and who live off their life in
the world with ease, staying amused only.
वहर1नप संसारे जीव1म*तमना ु म/नः
ु आदमSया1तवरसा वहसेOजागतीगतीः।
The silent one who is a JeevanMukta, though living in the world going through the various life-events, will
laugh at the ways of the world which is completely tasteless (without any joy in the least) in the beginning
(at birth) also, in the middle also (through the various struggles and sufferings of life) and in the end also
(aging with ailments and dying a wretched death).
सवकतकाय
ृ 2थो मSय2थः सव>िटषु Sयेयं तं वासनायागमवलंQय [यवि2थतः।
Engaged in the works that belongs to him as per his station in life, acting neutral (without reacting with
panic or anxiety) in all the situations, he remains established in the ‘Dhyeya’ (contemplative) type of
renouncement of Vaasanaas (as mentioned previously).
सव_ वगतो
वेगः सवाथप Bरपोषकः ववेको
योत>टामा बोधोपवनि2त,थः सवातीतपदालdबी
पण1दशशराशयः
ू 9 ु नो
वेगी न च तटामा
ु संसारे नावसीद/त।सवश_ुषु मSय2तो दयादाiPjयसंयुतः
ाZतकमकरोskयाणां संसारे नावसीद/त।नाभन1द/त न
वेिट न शोच/त न काNP/त मौन2थः कतारं
ृ भी
संसारे नावसीद/त।पटः
ृ स1कतं
ृ वि*त न पटः
ृ 2थाणवि2थतः
ु ईहतानीहतैमु*
त: संसारे नावसीद/त।
सव2याभमतं व*ता चोदतः पेशलोि*तमान ् आशयbJच भतानां ू संसारे नावसीद/त।
‘Never feeling anxious about anything; co-operating with any good actions of others; vision lighted up by
discrimination; staying in the pleasant garden of enlightenment; sheltered in the state which transcends
everything; mind cool and pleasant like the full moon; never getting worried or over-exited about
anything’; a person with these qualities never has the need to grieve about anything.
‘Neutrally behaving towards enemies (those who may dislike him for no fault of his) and friends (well-
wishers); filled with compassion and concern (without fakeness); always performing actions that are his as
ordained by the noble’; a person with these qualities never has the need to grieve about anything.
‘Does not like; does not dislike; does not worry; does not want anything; silent in the mind; doing just what
needs to be done’; a person with these qualities never has the need to grieve about anything.
7
‘When questioned he answers appropriately; when not questioned remains unaffected like a pillar; is free of
both the wants and no-wants’; a person with these qualities never has the need to grieve about anything.
‘Talking as per the nature of the other person; when forced to talk, utters soft words; understands the
intentions of others’; a person with these qualities never has the need to grieve about anything.
य*ताय*त>शा
ु ु Y2तमाशोपहतचेिटतं जाना/त लोक>टा1तं करकोटरmबववत।्
परं पदमपाgढो
ु भNगरां
ु जागतीं ि2थ/तं अ1तःशीतलया ब
Sया ु हसि1नव /नरCPते।
Like a Bilva fruit that is kept in one’s hand, he understands well (through an impartial intellect) the events
of the world which are forced by the desire-affliction (of Vaasanaa filled minds), and which are stuck by
the right and wrong view points always (in the ignorant minds).
Having ascended the Supreme state (of stabilized truth-vision), with a mind cool and cheerful always, he
observes the state of the ignorant world, as if amused (by all the monkey play of the stupid minds).
िजत,चता महामानो ये ह >टपरावराः 2वभाव ई>श2तेषां क,थत2तव राघव।
Raaghava! The characteristic nature of those noble ones who have conquered their mind (Kalanaa-state),
and have had the vision of the Supreme Reality has been explained so far.
(All the realized Sages of any world or any species will act their lives always with the awareness of the
truth; and are always freed of the ego and ego-centered Vaasanaas.
The levels of course will vary as per their intellectual capacity.
Al these realized men of various levels of various worlds will not behave exactly the same way when faced
with the same situation. They are all the very same Brahman state with individual traits acting as the pure
state of minds. They may not even know that they are realized, as it happened in the case of Shuka; or they
may not even know that there is a word called Brahman to refer to that reality; for Sanskrit is not the
common language for all the Brahmaandas. ‘Brahman-term’ belongs to this world of some one
Brahmaanda.
Countless Brahmaandas rise in the Reality state like the foam bubbles in the ocean.
Every world will not think the same way or have the same bodily traits.
Some worlds will not even have the sleep and dream modes. They will have a different way of explaining
the Reality state. They may not know what are the Jaagrat, Svapna, Sushupti and Turyaa states.
Our world is not the center of existence.
This world as the Brahmaa’s creation or a Big-bang creation is nothing but a dust mote floating in the
sunlight of Reality.
Yet Reality state does not differ or change; but gets explained in various ways by various minds.
Purity levels differ; intellectual capacities differ; realized people also have their own way of dealing with
situations according to their intellect-based opinions.
Vasishta and Rama cannot behave the same in any situation.
Vasishta is a Brahmin by conduct; he may not hurt even a tiny insect.
Rama is a Kshatriya. He has to battle the enemies who are unrighteous and wicked.
Stories of life may differ; but realization state is common to all the realized of any world, as the right
knowledge. Each mind-content is different, be it the ignorant or the Knower.
Stories of the Knowers cannot be imitated; but Knowledge gained will be the same for all.
What Vasishta explains is the ‘almost-conduct’ of a realized person; sort of a guesswork only.
Vasishta is one particular Brahman state acting as a Vasishta mind. Rama is another Brahman state of
another mind. Vasishta cannot opinionate or tell the other Brahman state which is acting through Rama’s
mind as to how to run his country. Realization state of truth is common for all; but individualities differ
with their own personal characteristics. You cannot question why a realized person behaves in a particular
way. You from the lowest Vaasanaa level cannot grasp what it is to live without Vaasanaas at all.
All the realized ones who are of the Brahman -state, keep evolving further in knowledge; their journey
never ends. They are the eternal state of hungry Brahman that keeps on knowing itself through the realized
minds. Even Vasishta cannot explain the individual natures of these Siddhas, the realized mind-states of
Brahman.
Why Shiva prefers to be covered with ashes, when Naaraayana presents himself as adorned with the best of
decorations? Why Shiva wants the solitude of the icy mountains, when Naaraayana takes trouble to
descend down to earth to guide the ignorant? Though Shiva and Vishnu are in the same level of realization,
both differ in their individual natures.
So it is with the realized Siddhas.
8
They are the Brahman state of pure minds living in their worlds of knowledge.
Ignorant worlds are countless; so are the knowledge-worlds.)
वयं तु व*तंु मखा
ू णामिजतामीयचेतसां भोगकद मम`नानां न वnो अभमतं मतम।ते ् षामभमता नाय\
भावाभाववभषताः
ू Oवालानरकव8नीनां या2ताः कनकरो,चषः। अनथगहनाJचाथा [यथानथकदथनाः दश1तो
दःखसं
ु रdभमभतः हतापदः।फलसंधी/न कमा5ण नानाचारमया/न च सुखदःखावपणा ु ू /न ता/न व*तंु न श*नमः। ु
(The mind-states of the realized as against the ignorant are entirely different, like the sunlight versus
darkness. Darkness cannot understand the sunlight; sunlight knows not what it is to be darkness.
Vasishta vaguely can describe the general characteristics of a JeevanMukta, the one who realizes the truth
when living on this earth; but even he cannot ever grasp the amazing conduct of the ignorant, stuck to the
body-level.) The ignorant ones have no intellectual capacity to do Vichaara, have no control over their
minds, and wallow in the dirty mire of sense pleasures always. We do not know how to explain the mind-
needs of these fools.
(The most prominent Vaasanaa of these fools is the passion-fulfillment only, which exists as just a physical
reproduction act in the lower level organisms.) The women whom they seek for the fulfillment of passion
are the attractive golden flames of the fiery fires of hells only; for these golden-hued maidens will destroy
all the merits of the past and will not allow any good acts to be performed. (A man attracted to a woman’s
body is destroyed forever; and will go through untold sufferings without an end.)
(Another prominent Vaasanaa of these ignorant is the thirst for possessions in the form of family, wealth,
land, gold, jewels, positions etc.) The wealth and riches they seek are densely made of harms only (for one
has to suffer to earn the wealth, suffer again to protect it and suffer a lot more when it is gone). And the
wealth in the form of various possessions bring about an anxiety-filled life with the development of
ignoble qualities like hatred, envy, selfishness, arrogance, rudeness, cruelty, self-conceit etc.
The possessions bring about problems only one after the other; and are surrounded all over by pains of
various sorts.
(What about people who perform Yajnas, worships etc?)
The actions like Yajna etc (worship of deities, visiting holy centers, visiting Sages, bathing in sacred
rivers, Mantra chanting, charity etc) are performed with the idea of some fruit only to be collected as the
merit (for the after-life of an imagined heaven, or for the good of one’s family, or for the fulfillment of
some desires). Their way of earning merit is of various types (good conduct on the surface level only).
Their lives roll between pains and pleasures again and again without any particular goal to be achieved in
life (and these Jeeva entities are after the small states of desire fulfillments only as the selfish goals that
need to be fulfilled by force).
We do not have the capacity to explain these ignorant minds and their conduct.
(A realized man’s behavior is predictable; he is always the same; but the ignorant are like the puppets
which do not know what their Vaasanaa-masters intend to do next. Their actions are completely
unpredictable and cannot be categorized at all.)
WANDER IN THE WORLD AS A JEEVANMUKTA HEY RAAGHAVA
पणाH
ू >िटमवटUय Sयेययागवलासनीं जीव1म*ततया ु 2व2थो लोके वहर राघव।
Taking recourse to a vision of completeness (not seeking anything or rejecting anything as a second object),
with all the Vaasanaas renounced through the ‘Dhyeya’ method, wander in the world as a JeevanMukta hey
Raaghava, established in your true identity (as the formless, nameless, quiescent state of the changeless
awareness state.)
अ1तः संय*तसवाशो वीतरागो ववासनः बहः सवसमाचारो लोके वहर राघव।
Renouncing all the desires that stay concealed deep within; freed of all attachments (to people and objects);
freed of all the Vaasanaas (including the liberation Vaasanaa); wander in the world as a JeevanMukta hey
awareness state.)
उदार: पेशलाचारः सवाचारानुवितमा
ृ न ् अ1तःसवपBरयागी लोके वहर राघव।
Staying munificent (as the expanse of awareness that forms the essence of all); tender and soft when
dealing with others (who are just the knowledge states rising in the presence of the awareness essence) ;
adjusting to all sorts of people (as per the need of the hour, like an actor on the stage); renouncing
everything completely within (but acting in the world as if involved); wander in the world as a
9
JeevanMukta hey Raaghava, established in your true identity (as the formless, nameless, quiescent state of
the changeless awareness state.)
वचाय दशाः सवाः यदतDछं ु परं पदं तदे व भावेनालdQय लोके वहर राघव।
Analyze well all the states of Samsaara which in essence are the states of knowledge only, and through
experiencing the supreme state which is in no way comparable to the delusion state of the world, wander in
the world as a JeevanMukta hey Raaghava, established in your true identity (as the formless, nameless,
quiescent state of the changeless awareness state.)
अ1तनoराJयमादाय बहराशो1मुखेहतः बह2तZतोऽ1तराशीतो लोके वहर राघव।
Inside keep the mind without any hope or expectation of any joy or sorrow from the outside world, but act
as if with the emotions of joy and sorrow (like others). Burning outside like a Jeeva, but inside cool as the
Brahman-state, wander in the world as a JeevanMukta hey Raaghava, established in your true identity (as
the formless, nameless, quiescent state of the changeless awareness state.)
बहः कm_मसं
ृ रंभो Aद संरंभविजतः कता बहरकता1तल\के वहर राघव।
Show a made-up excitement in all the situations (for the sake of others), but in the heart remain without any
excitement about any event of the world. Be a performer of the action outside (using the mind, body and
intellect as just some tool only), but inside remain as the pure awareness state which never acts, but is a
witness only; and wander in the world as a JeevanMukta hey Raaghava, established in your true identity (as
the formless, nameless, quiescent state of the changeless awareness state.)
bातवानस सवषां 9 भावानां सdयग1तरं यथेDछस तथा >pया लोके वहर राघव।
You now know the different levels (of ignorance and knowledge) of the objects as to how they rise up for
all in the delusion state as real, and how they are in essence in your knowledge state only in reality.
You deal with the situations of your life as per the need of the hour, displaying the right emotions and
reactions, as per your judgment, without swerving from the path of Dharma.
Wander freely in the world as a JeevanMukta hey Raaghava, established in your true identity (as the
formless, nameless, quiescent state of the changeless awareness state.)
कm_मोलासहष
ृ 2थः कm_मो
वे
ृ गगह णः कm_मारdभसं
ृ रdभो लोके वहर राघव।
Show an artificial joy and happiness at joyous occasions; show an artificial reaction of excitement and
censure at situations which need such a reaction; have an artificial show of interest in all the enterprises of
the world, and wander in the world as a JeevanMukta hey Raaghava, established in your true identity (as
the formless, nameless, quiescent state of the changeless awareness state).
य*ताहं कृ /तराJव2तम/तराकाशशोभनः अगह ृ CतकलNकाNको लोके वहर राघव।
(Renounce all these qualities of the Moon!
Moon refers to the mind also; and so do not act like the stupid mind anytime.)
(Moon shines with reflected light yet acts arrogant with false pride, like the ignorant mind stays identified
with the inert body with only the borrowed awareness of the true self, and acts with self-conceit.)
You renounce off the ‘ego’ (and remain as the essence of the Self only)!
(Moon ails by the waxing and waning of the body and acts restless. Mind also oscillates between joys and
pains, and is always restless.)
You maintain a calm disposition (by maintaining equanimity as the changeless Aatman)!
(Moon shines in the empty expanse of nothingness and gets happy by the emptiness itself. Mind also feels
happy by producing sense impressions on the emptiness.)
You remain as the Self -essence freed of the emptiness, namely the perceived!
(Moon is always tainted. Mind is also always tainted with the belief in the reality of the world.)
You remain free of the taint of the world-conception, and wander in the world as a JeevanMukta hey
awareness state).
आशापाशशतो1म*तः ु समः सवासु वितष
ृ ु बहः क/तकाय
ृ 2थो लोके वहर राघव।
Freed of the hundreds of desires and attachments completely, acting equally in all the outside situations (as
the witness state of Aatman), performing outwardly all the duties that belong to you, wander in the world as
a JeevanMukta hey Raaghava, established in your true identity (as the formless, nameless, quiescent state
of the changeless awareness state).
10
न ब1धोऽि2त न मोPोऽि2त दे हनः परमाथतः मGयेयम1qजालीः संसारपBरव/तनी।rाि1तमा_मदं

मोहाOOगqाघव >Jयते ज/नतययं 2फारं जलं तीsातपे यथा।अब:2य एकgप2य सवग2यामनः कथं ब1धः
2यातदभावे तु मोPः क2य वधीयते। अतवbानजातेयं संसारrाि1तरातता तवbानाPयं या/त रOOवामव
भज1गधीः
ु ।bातवानस तवं 2वमेकया सtमया ू ,धया जातोऽस /नरहं कारो [योमवितट /नमलः।
Bondage and liberation do not exist for the embodied one actually.
(Who is there to get bound or liberated?)
The constantly changing (information-sets of) Samsaara, rising up every moment newly like a magical
scene is not real at all. Hey Raaghava, this world that you see is made of the delusory thoughts alone and is
seen as real because of ignorance only, like one believes in the expanse of the water when in the hot sun of
the desert.
The Reality essence that shines as your particular mind is of a single nature, and is all pervading as the
knowledge of all; how can it be bound? When there is no bondage at all, who is supposed to get liberated?
This expansive delusion of the world rises because of not having proper understanding of the truth; by
understanding the truth, it disappears like the snake idea vanishing when the rope is understood as just the
rope. You have understood the truth with your own subtle thinking; have no ego as identified with the
body. Now stay as the taintless empty expanse that is just made of awareness-essence.
RENOUNCE THE ATTACHMENT FOR THE RELATIVES
bोऽस िवथं तद5खलाः सA
बा1धववासनाः
ु संयजास2वभाव2य का नाम कल भावना।
अप चेथं तद1य2वं सववाननमीयसे ु इदं थमतः ाZतं परमादप कारणात।्
You are now in the knowledge of your true essence.
With such knowledge as your basic nature, renounce completely the attachments maintained towards your
friends and well-wishers (who are as unreal as your ego-identity of the ignorance state).
What is there to trust in something which is completely non-existent and is only mind-made?
After the renunciation of all the Vaasanaas as advised by me, you will find yourself as a separate one as
made of pure awareness only (awareness which is aware of oneself as real at all times) in the state of your
true essence. (You will indeed know the difference that was there before as Avidyaa state, and now as the
transcended state of Reality.) You will also understand that previously you were a false entity and were in a
bondage state (as the perceived reality) from beginningless times. (The state of bondage can be got rid of
only through the renunciation of all the Vaasanaas that give rise as the duality state.)
WHAT IS THERE TO LAMENT ABOUT?
भोगब1धजगeावै
ु ः कमभJच शभाशभै
ु ु ः आमनो नाि2त संब1धः कमेताननशोचस।
ु
आमतवैकसारोsहम/त जात,धयो भयैः न ते रामाि2त संब1धः कं mबभेष जग
rमात।्
अजात2य सतोः ब1धोः ब1धदःखसखrमै ु ु ु ः क2ते राघव संब1धो यदे ताननशोचस।
ु
The Self-essence (the true self) is not at all connected to the enjoyments of senses (which is just the Bodha
of sense knowledge), or the relatives (connected only by the body-identification), or the objects of the
world (which are just sets of sense information only), or the actions-good or bad (the imagined movements
of limbs). Why do you worry about them?
When you have realized the truth that ‘I am the essence of the principle of Self and am not any ‘I’ at all,
you have no connection at all with the fear of Samsaara that the ignorant nourish; why do you fear the
delusion of the world?
You are the ever-shining awareness essence and are unborn (unlike the body-flesh which is born to some
other body-flesh), and are real (unlike the body which is sense perceived only and is maintained as a
memory only).What connection do you have with the delusions of pain and pleasures of those people who
are related to those people, who are supposed to be related to you? Why are you worried about all the
people directly and indirectly connected to you?
When you have stabilized in the understanding ‘I am the essence of the Aatman principle’ Rama, you do
not have any connection to any fear at all! What for do you fear the delusion state of the world (and are
apprehensive about living a life story centered on a particular body)?
You are actually unborn and the state of Reality only (and all other forms including your body form are not
real). (All are connected to you as the Bodha form of the Aatman only.)
What connection do you have towards their joys and pains (births, deaths, diseases, losses, gains etc)?
Why do you have worry about it all?
11
वं चे
बभवथ
ू परा
ु तथेदानीं भवयस अ
य चेह ि2थतोsसी/त bातवानस /नJचयं तदान1तरगान1यान ्
ाणादCि1नकटि2थता1ब1धनतीता1सबह1क2मावं
ू ु ू नानशोच
ु स। पव
ू म1य2तथेदानीं बभवथ
ू भवयस यद
राम तथाप वं सqपं
ू कं वम8
ु यस ।परा
ु भवा
य
ू भवा
ू च भयJचे
ू 1न भवयस तथाप Pीणसंसारः
कमथH अनशो ु चस।
If you believe with certainty that you had existed in the past (as some person), and now you are here with
another form, and will also be there in the future with another form (going through many births one after
the other), then why do you not lament about all those dear relatives of yours who have passed away in the
past births, who will pass away later in the future births and those close ones of yours now who will pass
away now also? If you were born before as someone, are now in another form, and will be born again in
another birth (and believe that you the same person going through many births, even then, you are the form
of Reality alone which is having such a delusion. Why do you then get deluded?
If you think otherwise that you were born before, and have born again as this person and will not be born
again in the future (because you have attained Self-knowledge), even then, since the Samsaara has ceased
to exist for you as the deluded state, why should you still feel bad?
मा गDछ दः5खतांु राम स5खतामप
ु मा sज समतामेह सव_ परमामा ह सवगः।
Do not attain the state of depression (that you were deluded in the innumerable past births), and not also the
state of happiness (as if you have attained the liberation now). Be in the equal state (where nothing has
happened at all as bondage or liberation or the passing of many births). (You were never existent as a Jeeva
with limitations at all.) The Supreme Reality state alone is there as all.
अन1तः स2वgप2वं खमवा/ततरा1तरं काशो /नयश:2वं ु Oवाला/नव कोटरम।्
You are the endless state of ‘Knowing’ only of the nature of the undivided Reality state, and are like the
empty expanse of space which exceeds limits of beginning and end. You are the light of awareness that
reveals everything, and you are always pure without limitations like a hollow of flames (where darkness
has no place).
जागतानां पदाथानां अ>टामतन2तनः ु ु A2थोऽस हारम*तानामे
ु कत1तBरवाततः।
ु
You are of subtle nature that resides unseen in all the objects of the world as their central essence, like the
single unseen string is spread out through all pearls. (You are the Knower-state of all the objects.)
संसारि2थ/तरे वेयं यeवा
ू भयते
ू पनः
ु अbेनैव न तObेन bोऽस राम सखी ु भव ।
This state of Samsaara keeps on appearing again and again because of the ignorant Jeeva alone, not because
of the Knower. You are a Knower Rama; so remain happy in the Self-state.
2वgपमदम2या2तु संसते ृ ः सतता,धमत ् अbाना2फारतामे/त bातवानस स1मते।
gपं कम1यभवतु rममा_ा>ते rमे 2वZनमा_ा>ते 2वZने भवय1यो ह कः 6मः।
सवश*तेBरयं शि*तrममा_मयं तथा राम >Jयत एवेदमाभानम/तभा2वरम।्
Hey you of pure intellect! The nature of this Samsaara is a state of mind-infection only; and it increases
through ignorance; you know this very well. In the delusion state whatever is seen, what else can be there
except the delusion? In the dream-state also, whatever is seen, what else can be there except the dream?
Brahman is all powerful and shines as this delusion, Rama.
It is just an appearance that shines so real when seen only.
सब1धः
ु ु क2य,चकः 2यादह नो किJचदZयBरः सदा सव9 च सव2य सवH सवJवरे 9 Dछया।
Who is a good friend here, who is there who can be an enemy also?
At all times, all belong to all as all, by the will of the lord of all.
आलनशीण
ू म5खलमदम1यो1यसं,तं अनारतं या/त तरN`गौघ इवाdभसः।
Like the hosts of waves rising in the ocean one after the other, each supported by the other, all that you see
as the objects are supported by each other, and are actually already destroyed and shattered every second.
WHEEL OF SAMSAARA IN THE JEEVA-MINDS
अध ऊधवमाया/त यायध
ू वमध2तथा संसार2य चल2या2य च6नेमBरवाभतः।
2वग2था नरकं याि1त नारकाJच m_वटपं योनेय\1य1तरं याि1त
वीपा
वीपा1तरं जनाः।
धीराः कपणतामाया
ृ ि1त कपणा
ृ याि1त धीरतां पBर2फरि1त
ु भता/न
ू पातोपातशतrमैः।
12
एकgपि2थरं च6ं 2वDछं संतापविजतं नेह संाZयते क,चद`नौ ं हमकणो यथा।

The below-thing goes up, and the above-thing goes down in these ever changing world-scenes that keep
moving all around like the felly of the wheel. Those in the heaven go to the hell (through misdeeds); those
in the hell go to the heaven (through their good deeds). The people move from womb to womb like moving
from one island to another (as the forms of Vaasanaa bundles).
Men of sturdy character attain wretched states, and men in wretched states turn courageous.
The beings here keep rising up in various ways with hundreds of delusions of rising and falling down.
Like you cannot find a snow flake inside fire, you cannot find here ever a (Jeeva imagined Samsaara-)
wheel which stays as a single form, without moving, which is taintless and free of all the wear and tear.
ये ये नाम महाभागा बहवो बा1धवा2तथा वनटा एव >Jय1ते ते ते क/तपयैद नैः।
Even those who are renowned for their great enterprises and all those relatives who rise a lot as many
connections, die for sure within a few days of the life on earth.
परतामीयता1यवववमवादभावना नेह सया महाबाहो ि
वच1qाद>शो यथा।
अयं ब1धःु परJचायमयं चाहमयं भवान ् इ/त मGया>शो राम वगल1तु तवाधना। ु
Hey mighty armed! All the objects and people as belonging to others, to oneself, to the another; belonging
to the one labeled as the ‘I’ or belonging to ‘you’ as another person, are not real at all, like the double moon
vision seen by the infected eyes. ‘This one is a relative’ ‘this one is another and not a relative’ ‘this one is
me’ ‘this one is you’; all these conceptions are faulty and rise because of incorrect understanding only.
Let this faulty vision dissolve off in you now itself Rama.
6fडाथH [यवहार2थ एताभहत>िटभः आमलम ू 1तःिDछ1नाभबहवहर हे लया।
Dealing with the affairs of the world in an amused manner (like play-acting with immature children); with
the completely shattered (Vaasanaa-based) faulty visions up to the root level itself (with no chance of their
sprouting again) move in the outside world with no care.
संसारसरणाव2यां तथा वहर सsत ु न यथैव मा1तो वासनाभारवा/नव।
यथा यथैषा काया5ण वासनाPयकाBरणी वचारणा तवोदे /त संशाdयि1त तथा तथा।
Hey Rama of noble conduct! Wander in the slithering path of Samsaara, not like the exhausted ignorant one
carrying the burden of Vaasanaas.
(The ignorant keep on producing new Vaasanaas and never reach the end of their worldly actions. If you
keep the Vaasanaas in check through Vichaara, you will not be troubled by so many actions of the world.)
As long as you keep your mind in the Vichaara process that keeps destroying the Vaasanaas (and shatters
all conceptions of false vision ruthlessly), the world actions will remain subdued.
अयं ब1धरयंु ने/त गणना लघचे ु तसां उदारचBरतानां तु वगतावरणैव धीः।न तदि2त न य_ाहं न तदि2त न
य1मम इ/त /नणwय धीराणां वगतावरणैव धीः ना2तमे/त न चोदे /त यिJचदाकाशव1महान ् सवH संपJय/त
2व2थः 2व2थो भमतलं ू यथा।
‘This one is related to me, this one is not’; such notions belong to only the ordinary minds (which shun
Vichaara). For the broadened minds established in the truth through Vichaara, the intellect is not clouded
by misconceptions. The intellect of the Knower is free of all the misconceptions and with the ascertained
truth of ‘there is nothing where I am not, there is nothing which is not mine’ (since everything is an object
of knowledge for me and is the same, and does not rise or set (is equal); is like the huge expanse of the
space which sees everything staying as itself (without any superimpositions), like a person who is in the
higher world of heaven looks at the ground below.
सवा एव ह भतजातयो
ू राम ब1धवः अय1तासंयुता एता2तव राम न काJचन।
All the beings whatever species they belong to are related to you Rama!
It can never be a fact that they are not at all connected to you in some way or other, Rama.
(If you believe that you have taken birth many times, then all the beings of any species could be your
relatives as connected to some birth. If you know that you are birthless, everyone is connected to you as the
manifestation of the same knowledge essence within you.)
ववधज1मशताहतसंrमे जग/त ब1धरब1धBरतीPणंु ु rमदशैव ववग/त व2ततः ु m_भवनंु ,चरब1धरब1Sवप
ु ।
13
In this grand show of the world enacted with hundreds of births, the notion of ‘related’ and ‘not-related’
keeps popping up because of the delusion alone! Actually, the entire tri-world is always related to you (as
the expression of the Reality state essence), though it is not related to you (since it has no existence at all).
STORY OF PUNYA AND PAAVANA BROTHERS
(This is the story of two brothers; two co-existing factors.
One is named Punya – the extreme end of all meritorious acts that can be - namely the realized state of
knowledge; the other one is named Paavana- the purifying factor, namely the extremity of Sattva Guna that
stays so close to the realization state, yet is unaware of it.
A realized Sage wears Sattva Guna as his outside costume when dealing with the ignorant lot; but pure
Sattva Guna without the knowledge of the truth is a deluded state only, as explained by this story.)
अ_ैवोदाहर1तीममम/तहासं परातनं ु rा_ोि2_पथगातीरे संवादं म/नप_योः
ु ु अयं ब1धरयं
ु ने/त कथा2तावतः 2मतं ृ
इ/तहासममं पjयमाु JचयH शण
ृ ु राघव ।
Here let me introduce from the ancient history, a conversation that took place between the two sons of a
Sage on the bank of River Ganges, where the discussion is mainly about who is a relative and who is not!
Listen to this sacred and amazing tale, Raaghava!
अ2य2य जdब
वीप2य ू कि2मि1Jचि
गBरक%जकु े वन[यहमहोतdसो
ू महे 1qो नाम पवतः
कपqमवनDछायावा
ु 1तम/न क1नरः
ु ,शNगै
ृ राततमाकाशं िजतवा1यः सम1नतै
ु ः,
a8मलोका1तराZतशNगक1दरचाBरभः
ृ सामवेद/तSवानघंुघुमैगायतीव यः,
यः पयोमेदरैु म9घैल सतैः शNगकोटष
ृ ु लताकसमसं
ु ु ोतैः क1तलै
ु Bरव राजते,
य2तटोxडयनोकानां
ु शरभाणां वजिdभतै
ृ ः व2फज
ू /त गहाव*_ै
ु ः कपाrा5ण हसि1नव,
येन /नझर/न8लादैः क1दरा1तरचाBरभः समqकलोलवलासो
ु विजतोऽभतः।
In some mountain crowd of JambooDveepa, there is a very tall mountain named Mahendra filled with
forests covered by thick groves of trees.
(The Mahendra Mountain was like another great king (Indra) of the Mountains; helping others like a noble
personality, standing high and majestic looming above the other mountains; reciting SaamaVeda like a
Brahmin Sage; looking handsome with the hair locks adorned by beautiful flowers; smiling with the unique
joy of Aatman-state; and murmuring melodious songs to himself.)
The Sages and Kinnaras rested under the shade of the Kalpa trees in the forests.
The Mountain had conquered the expanse of the sky with it high rising peaks.
The Mountain seems to be singing aloud because of the humming noise produced by the echoing of
SaamaVeda recital done by the Rishis who resided in the caves of its peaks that seem to extend as high as
to BrahmaLoka itself. The Mountain appears as if adorned by hair locks decorated with the garland of
flowers because of the dark moist clouds hanging on the edges of its peaks being filled with the creepers
moving in the winds with their blossomed flowers. The Mountain looks as if laughing with the mouths of
the caves with the lightning flashes of the Kalpa clouds (flashing like teeth), and the eight-footed Sharabha
animals jumping about in excitement (like the movement of the mouth while laughing). The noise of the
wavy ocean itself was surpassed by the sounds of the mountain streams echoing from the caves (which
were like soft melody songs).
त2यैकदे शे वतते रनसानौ मनोरमे म/नभः ु 2नानपानाथH [योमगNगावताBरता, त2याि22_पथगाया2तु तीरे
वकसतqमे
ु रनाqतटव
योते कचकनकप%जरे आसीदUयदतbान2तपोराशVदारधीः
ु म/नदyघ
ु तपा नाम
तपोम/त
ू Bरवापरम।मने
् ु बभ
ूवत2त2य
ु प_ौ
ु
वाव1दस
ु ु1दरौ पjयपावननामानौ
ु
वौ कचावव वा*पतेः।स ताUयां
सह प_ाUयां
ु भायया च सहै कया उवास सBरत2तीरे ति2म1सफलपादपे।
In some part of the beautiful large summit land shining like a jewel, the heavenly River Gangaa was made
to descend down by the Munis residing there, to fulfill their bathing and drinking purposes. The banks of
River Gangaa were covered by various trees filled with blossomed flowers and shone with the tawny
reddish color because of the closeness of the gold-colored Meru Mountain slopes. On her banks lived a
Muni named DheerghaTapas (a person of long penance) whose intellect was shining with supreme wisdom,
who had the knowledge of the Supreme, and who was like the personified form of penance.
The Sage had two sons who were handsome like the moon, named Punya and Paavana as if they both were
two Kachas born to Brhaspati, the preceptor of Gods. The Sage lived along with the two sons and his wife
on the river bank covered with trees that were full of fruits.
14
अथ काले तयो2त2य प_यो

ु : bानवानभपjयनामा
ू ु तयोOयटो
9 गणOये
ु टJच राघव।पावनोsधब:ो
ु
अभपव
ू ू संSयाdबजं
ु यथा मौzया,धगतो नाZत: पदे दोला/यतः ि2थतः।ततो वहयकलते काले कलतकारणे
संवसराशते जीणदCघदेहलतायष
ु अ2माeNगरभता{यावता1तशतभीषणा_/तमसOय
ु ू ृ ु ृ संसारात ्
जराजजरजीवतः कलनापiPणी नीडं दे हं दCघतपा म/नः ु जहौ ,गBरगहागे
ु हे भारं वैव,धको यथा।
In course of time, the eldest of the sons named Punya who was also mature in virtues attained the
‘Knowledge of the Reality’. Paavana (who was dominated by Sattva Guna only) was not fully enlightened
(having comprehended the truth in the intellectual level only), like the un-blossomed lotus before the rise of
the dawn. Still staying at the delusion level of ignorance only (as attachment to parents and others), he had
not yet attained the mature state of Knowledge as a realized state of natural experience; and was oscillating
like a swing (between knowledge and ignorance).
The time which never deteriorated but was understood only by the deterioration of others as the cause of it
all, moved on. Hundred years were gone. The long span of life and the long creeper of the body both
deteriorated in course of time.
(Their father who was established in the knowledge of the Aatman felt that he had finished all the duties
that were his in that life, and decided to discard the aged body.)
Sage DheerghaTapas renounced the attachment to the ‘worldly existence’ (Samsaara) - that was filled with
just the living things of momentary existence and hundreds of delusory and binding events of birth, death,
old age, heaven and hell and was such a terrifying state to the ignorant. Having lived through the
experiences of an old shattered body infected with an ego (as an individual with wife and children); he
discarded his body that was the nest of the bird called ‘Kalanaa’ (disturbed state of perception), like a forest
dweller carrying a load of wood on his shoulders dumping off of his load at his hill-cave-house.
शा1तकलनारdभं चेयBर*त,चदा2पदं पदं जगाम नीरागं पपग1ध ु इवाdबरम।्
Like the fragrance of the flower melting off into the emptiness of the sky, he attained the state freed of all
attractions and attachments, the pure formless state of Chit free of all the perceptions, where all the
conceptions giving rise to the delusory world stay silenced.
अथ भाया मने ु द9 हं ाणापानवविजतं >pवा वललतं
ु भमौू वनालमव पNकजं ,चरमUय2तया योगय*तया ु
प/तवतीणया तयाज तनुमdलानां षटपदC प/nनीमव। भतारमेवानययौ
ु जन2या>टतां गता भागगनकोश2थं
अ2तं यातमवोडप ु म ्।
The Sage’s wife saw her husband’s body that was without the regular functions of Praana and Apaana, and
that lay stretched out lifeless like the lotus plucked out of its stem. Though her body was in full bloom of
health, she immediately discarded her body like a bee leaving the lotus, through the method of ‘Yoga as
taught by her husband’ which she had practiced for long. Unseen by any mortal, she followed her husband
who was established in the empty expanse of Brahman, like the light follows the setting moon that had
shone in the expanse of the sky, and is not seen by anyone after setting.
(Such Sages, after the end of their mortal existence, move off to Siddha Loka, the residence of the
Brahman-Knowers, and stay invisible to all, or live in the worlds created by their own Yoga power,
unapproachable to anyone else. If the wife is also a Knower of Brahman, she joins her husband at Siddha
Loka as a Siddhaa woman. These Siddha worlds cannot even be imagined by the ordinary ignorant people
of the world. Paavana was unaware of all this, and lamented for the death of the physical bodies, whereas
Punya knew that his parents were not the bodies made of elements, and remained calm at the death scene.)
माताप_ो2तु गतयोरौSवदेहककम5ण पjय ु एव ि2थतोs[यYः पावनो द:ु खमाययौ।शोकोपहत,चतोsसौ
rम1काननवी,थषु Oयाया1समनवेtयैव पावनो वललाप ह।अथोSवदैहकं कवा
ृ माताप_ोVधारधीः आययौ
वपने पjयः
ु पावनं शोकलालसम।्
With the parents departed, Punya alone attended to the funeral rites without getting distressed.
Paavana was extremely sad. His mind was sunk in deep sorrow, and without even bothering about what his
elder brother was doing, he wandered in the forest paths, weeping aloud.
(Punya also felt sad by the death of his parents; but he knew that they just had left the mortal coil and were
established in the silence state of Brahman. So, he had performed the necessary funeral rites as ordained,
and did not collapse in his mind like Paavana.)
After finishing the funeral rites of his parents by himself, alone and unaided by his brother, Punya with the
enlightened intellect went after Paavana who was crying in some desolate corner of the forest.
15
पjय
ु उवाच
Punya spoke
(The elder brother usually takes on the position of the father, when the father demises.)
कं प_
ु घनतां शोकं नय2या1Sयैककारणं बापधाराधरं घोरं ावpकाल ृ इवाdबजु म ्।
Son! Why are you immersed in such dense sorrow (cloud) which will only cause your mind to go blind
(dark)? Your eyes are covered by the terrible torrent of tears (rain) and you yourself have faded like the
lotus in the monsoon season!
पता तव महााb गतः साधH वदं बया 2वामेव परमामामपदवीं मोPनामकाम ्।
त2थानं सवज1तनां
ू तqपं
ू विजतामनां 2वभावमभसंप1ने कं पतयनुशोचस।
ई>शी तु वया ब:भावनेह वमोहजा संसारे यदशोDयोप वया तातोनशोDयते ु ।
Your father was a great knower! He, by his own will, has gone along with your mother to that state of the
Paramaatman named liberation (where he is not bound to stay as any Vaasanaa-bound physical body). That
is the state to be reached by all the living beings (as their final beatitude). That is the realized nature of all
those who have realized the Aatman. (Your father has also attained that state as a Knower of Brahman.)
When your father has attained his own natural state, why are you crying for him like this?
This sort of binding attachment you entertain is caused by delusion only.
That is why my child, you are grieving about those who need not be grieved about, in this world.
(You are attached to the physical form and are crying for its death; whereas our father is established in the
eternal state of Brahman. The physical form is not real. Why are you crying for its death?)
न सैव भवतो माता नासावेव पता तव न भवानेष तनय2तयो/नःसंzयप_योः ु ।
मातापतसह|ा5ण
ृ समतीता/न ते सत ु बह1यं
ू बुवाह2य /नdनानीव वने वने।
(Physical bodies are the unreal appearances seen by the senses; are inert; and not the real individuals.)
She is not your mother; he is not your father; and you are not their son, though they have countless sons (as
the delusion state of Reality manifesting as the many parents and the many sons).
Thousands of mothers and fathers of yours have gone, my son, like the countless shallow holes that get
crossed over by a flooded river. (As a Vaasanaa-stream, many births like shallow holes have been crossed
over by you; and you are nothing but a Vaasanaa-field only. Unless you realize the self-state within, you do
not stay as an individual, the Knower who is the Brahman acting as a pure mind.)
असंzयप_योनo
ु व भवानेव सत2तयोः
ु सBरतरNगवप_ ु गताः प_गु णा नण ृ ाम।्
अ2मिप_ोरतीता/न प_लPाjयने
ु कशः प_कोरकव1ता/न
ृ लतावटपयोBरव।
They also (as the Vaasanaa-streams) had had countless sons; you were not their only son! Hosts of sons get
born to all men like waves rising in a river.
(The entire Samsaara is a huge inert Vaasanaa-river which is turbulent with all the physical bodies as its
momentarily splashing waves. Who is whose son, who is whose parent?)(Our parents (the physical bodies
born to some other parents, those bodies born to some other parents, in a beginningless lineage) are the
delusory appearances only; and are the Vaasanaas that want to have children. If you observe the flow of
this Vaasanaa stream of longing for a child, these Vaasanaa-fields named parents which produced us must
have had countless sons previously in other physical body-appearances also.)
Many lakhs of sons have been born to our parents and died also, like hosts of leaves and buds coming out
of the creepers and the trees with many branches.
प_बा1धवव1दा/न
ु ृ ज1तोज1म/न ज1म/न ऋतावतावतीता/न
ृ फलानीव महातरोः।
शोचनीया यद 2नेहा1मातापतस ृ ुताः सत
ु तदतीता न शोDय1ते कमज|ं सह|शः।
The crowds of sons and relatives are there for a creature (a Vaasanaa-process only) in each and every birth,
like the huge tree keeps yielding fruits at each and every season of the year.
(People do not own the Vaasanaas; but Vaasanaas alone produce the people and their bodies.)
If all the dead mothers, fathers and sons have to be mourned due to affection, then my dear son, why not
mourn for all the thousands and millions of beings who have died (in the Vaasanaa flow of parents wanting
children, and children wanting parents)?
प%चोयं महाभाग >Jयते जागते rमे परमाथन 9 ते ाb नाि2त म_ं न बा1धवाः ।
16
This collection of elements alone (grouped as various shapes) is perceived as a real world (made of people
and objects), because of delusion (by those minds that are tainted with ignorance).
In truth, there are no friends or relatives for you, think wisely my good child!
(The ideas of parents, children and relatives are all conceived by the mind only, through ignorance.)
न नाश इव ह rातः परमाथन 9 व
यते महयप ,चरातZते मरावव पयोलवाः।
My dear brother! Actually nothing gets destroyed (because there is actually nothing at all). The water drops
never evaporate even if there is excessive heat in the desert (for they were never there at all)!
(Bodies either as you or me or our parents are non-existent except as mental conceptions.)
एता याः ेPसे लtमीJDछ_चामरच%चलाः 2वZन एव महाब:े ु दना/न _ी5ण प%च वा।
Whatever you see here as the wealth and riches with all the grandeur of the white umbrella and chowrie by
the ownership of a kingdom, are all only momentary like the dream experience, and last just for two or
three days only.
>pया तु पारमा,थ*या प_ ु सयं वचारय नैव वं न वयं चैव rाि1तम1तः पBरयज।
Analyze everything with the eyes of knowledge my son, and understand the truth.
Neither you, nor me are real entities. Discard the delusion clouding your mind.
अयं गतो मतJचायम/त
ृ द>
ु टयः परःु 2वसंकपोपतापोथा >Jय1ते नतु सयतः।
अbानव2तीणमरौ वलोलं शभाशभ2प1दमयै
ु ु 2तरNगैः 2ववासनातापमरC,चवाBर पBर2फरये ु तदन1तgपम।्
‘This person is gone, this person is dead’; these scenes that appear in front of you are there because of your
own conceptions clouded by illusory perceptions (Upataapa). They do not exist as real.
In the far spread desert of ignorance, the attractive mirage river appearing by the heat of one’ s own
Vaasanaas flows without end with its splashing waves of good and bad.
का पता कं च वा म_ं का माता के च बा1धवाः 2वब
Sयै ु वावधय1ते
ू वायया जनपाdसवः।
ब1धम_सत2ने
ु ु ह
वेषमोहदशामयः 2वसंbामा_केणैव प%चोऽयं वत1यते।
ब1धवे
ु भावतो ब1धःु परवे भावतः परः वषामतदशे
ृ वेह ि2थ/तभाव/नबि1धनी।
एकवे व
यमान2य सवग2य कलामनः अयं ब1धःु परJचायमयेषा कलना कतः ु ।
Who is the father? Who is a friend? Who is the mother? Who are these relatives?
All these are like the sand particles rising up by the winds of one’s own conceived ideas.
This world made of elements keeps going on only through the self-invented terms for imagined states like
relation, friend, son, affection, hatred, attachment, etc. If one is thought of as related, he is a relation; if one
is thought of as not-related, he is an outsider. Like the poison and nectar in the objects are different for
different beings, all states of objects (as related and non-related) are imagined only.
For the Aatman which is in everything as the essence of all (as their knowledge) where can rise the fault of
‘this one is related, and this one is an outsider’?
(Even relation-term is the information or Bodha produced by the mind.
The affection and hatred also is made up by the mind only.
What is to feel attached or detached to some information-content that is produced by the mind?
Parents are also some terms invented and conceived by the mind on some grouping of elements seen as
familiar shapes. Why should you cry for the absence of some inert grouping of elements?)
र*तमांसाि2थसंघाता^ेहादे वाि2थप%जरात ् कोsहं 2याम/त ,चतेन 2वयं प_ ु वचारय।
>pया तु पारमा,थ*या न किJचवं न वा2dयहं मGया bानमदं पjयः
ु पावनJचे/त वग/त।
क2ते पता कJच सुAका माता कJच वा परः 2व2यान1तवलास2य कम2वं कं 2वमDय ु ताम।्
(Your body also is one such grouping of elements. It is inert and the shape is conceived on this grouping of
elements by the mind itself. When you yourself are not the body-thing, why are you crying for the other
body-things related to this body-thing?) My son! Enquire within yourself as to who you are other than this
cage of bones filled with the collection of blood, flesh, and bones. As seen from the level of truth, neither
you nor do I exist (as these bodies made of blood and bones). The wrong understanding alone (that rises
from the ignorance of the truth) keeps jumping about as Punya and Paavana.
Who is your father? Who is your friend? Who is your mother? Who is an outsider?
In the great expansive state of the one single essence of self, who belongs to one, who does not, tell me!
17
अस चेवं तद1येषु यातेषु बहज1मसु ु ये बा1धवो ये वभवाः कं तानप न शोचस।

If you as this body are indeed real (and believe that you have gone through many births), then why don’t
you cry for those relations, those riches of the other countless births of your other bodies?
(You are now born as a human being, as a son of a great Sage in this birth according to you.
You as this state of Paavana are nothing but one single bubble of the countless bubble states of yourself
forming and vanishing in the flooding river of Vaasanaas, called Samsaara.
And of course you must have had relatives in those births also. Why not cry for those dead ones too?)
बभव2ते
ू ु सुपुjयासु 2थलCषु मग ृ यो/नषु बहवो ब1धवो मागा2ता1कथं नानशो ु चस।
बभव2ते
ू ु सपnासु तटCवdभोिजनीषु ते हं स2य बा1धवो हं सा2ता1कथं नानशो
ु चस।
बभव2ते
ू ु ऽलम1य_ ,च_ासु वनरािजषु बहवो ब1धवो वPा2ता
ृ 1कथं नानशोचस
ु ।
बभव2ते
ू ु महोYेषु शखरे षु महCभतां
ृ बहवो बा1धवाः संहा2ता1कथं नानशोचस
ु ।
बभव2तेू ु ~व1तीषु सरः2वdभोिजनीषु च बहवो ब1धवो म2या2ता1कथं नानशोचस ु ।
You had many relations who were born from the wombs of animals and lived as animal-Jeevas in many
sacred places. (Even the deer and lions that roam about here in this sacred forest must be related to you in
your previous birth amongst them.) Why don’t you cry for them too?
When you were born as a swan, you had many relations who were the swans living in the lotus groves in
the lotus lakes. Why don’t you cry for them too?
In another array of forest lands of various types, many trees stayed as your relatives.
Why don’t you cry for them too?
You had many relations who were lions living in the impassable peaks of mountains.
In the lotus lakes formed by the moving streams, many fishes were your relatives.
(The list of your births does not end here; more is there as the supposed past births you had had.)
बभवथ
ू दशाणष 9 ु कपलो वनवानरः राजप_2तषारे
ु ु षु पjे
ु षु वनवायसः है हयेषु च मातNगि2_गतष 9 ु च गद भः
शावेषु सरमाप_ः
ु पत_ी सरलqमे
ु । व1Sयाqौ पZपलो भवा
ू घणो
ु भवा
ू महावटे म1दरे क*कटो
ु ु भवा
ू वो
जातोऽस क1दरे ।कोसलेषु ि
वजो भवा
ू भवा
ू वNगेषु /तितBरः अJवो भवा
ू तषारे
ु षु जात2वं a8मणोऽSवरे ।
यः कfटः तालक1दा1तमशको य उदdबरे
ु यः ा`बको व1Sयवने स वं प_
ु ममानजः।हमवक1दरे
ु
भज
ू तनव`Yि1थकोटरे
ु पपीलको यः षjमासा1सोऽयं वमनजो
ु मम।ि2थतः सीमा1तकYामगोमये
ु यJच
विJचकःसाध
ृ संवसरं साधो सोऽयं वमनजो
ु मम। पल1दC2तनपीठे
ु षु /नलCनं येन कानने षpपदे नेव पnेषु
सोऽयं वमनजो ु मम।एता2व1यासु ब8वीषु जनयो/नषु प_क ु जातोsस जdब
वीपेू sि2म1परा ु शतसह|शः।
(The entire Samsaara is filled with you only taking all the births; and I was also there you can say, as your
brother always.) You were a yellow hued forest-monkey in Dashaarna, was a prince of Tushaara, and a
forest-crow in the Pundra; were an elephant in Haihaya, a donkey in Trigarta, a son of a bitch (dog) in
Shaalva and also a bird living on the Sarala tree. You had taken birth as a Pippala bird in the Vindhya
Mountain, then as a termite under the rotten hole, and a wild cock in Mandara, and now born as a Brahmin
in Mandara itself. You were born as a Brahmin in Kosala, and later as a Tittiri bird in Vanga, later as a
horse in Tushaara in the creation sacrifice of Brahmaa. You who were a worm in the root of theTaala tree, a
fly in the Udumbara fruit, and a crane bird in Vindhya forest, are now my younger brother at present, my
dear son. You lived as a tiny ant for six months in the small pore of the knotted thin bark of the Bhoorja
tree growing in the forest of the snow mountain, and, are now my younger brother at present.
My good child, you were a scorpion living inside the cow dung inside the small village at the border of this
forest for a year and a half; and are now my younger brother at present. You, who as an infant rested on the
breast of a hunter woman, inside a forest, like a bee sunk in the lotus, are now my younger brother at
present. Dear son! In this manner, in so many other wombs, you have been born hundreds and thousands of
times in this same Jamboo Dveepa previously.
(The state of Sattva rises after a long flow of Rajas and Tamas states. Realization state is always possible
for any man with any Guna; so it always stays with every Jeeva as its elder brother.
However Sattva Guna alone is able to grasp the existence of such a state even, like Paavana is aware of his
brother.)
18
इथं तवामनJचैव ा*तनं वासना6मं पJयाम सtमया

ू ब
Sया
ु संय`दशनश:या
ु ।
ममाप ब8[यो बहधा ु योनयो मोहम1थराः समतीताः 2मराdय
य ता bानोदतया >शा।
I see with my subtle intellect purified by the true vision of the Aatman all the past births of yours and mine
like this, as induced by various Vaasanaas. I have also passed through many wombs and lived in a deluded
condition. I remember them all with my vision of knowledge.
(Realization state (Punya) has been attained by many in the past; all those Jeevas are also his past births.)
m_गतष 9 ु शको
ु भवाू भेको भवा
ू सBरतटे वनेषु लावको भवा
ू जातोऽहमह कानने।भ*वाु पल1दतां
ु व1Sये कवा
ृ
वNगेषु वPतां
ृ उवमप व1Sयाqौ जातोऽहमह कानने। यJचातको हम,गरौ यो राजा पौjमjडले [याो यः
सnक%जे
ु षु स एवाहं तवाYजः।यो गो
ृ दशवषा5ण यो Yाहो मासप%चकं यः समानां शतं संहः स एवेह तवाYजः।
आ1Yामचकोरे ण तषारनपरािजना
ु ृ ीशैलाचायपु_ेण दdभवकGयते मया।
(Since realization is the state to be attained by any Jeeva in the end, all the Jeeva-states are the past births
of this realization state only which is allegorically referred to as ‘Punya’, the brother of Sattva.)
I was a parrot in Trigarta; was a frog on the river bank; was born as a tiny bird in this very forest.
Having lived as a hunter in the Vindhya, had stayed as a tree in Vanga, and also had had the experience of
being a camel in the Vindhya Mountain, and born at present at this forest. That one who was a Chaataka
bird in the Snow Mountain was a king in the Poundra Empire, was a tiger in the forest caves is your brother
now. That one, who was a vulture for ten years, a prey for five months, and a lion for hundred years, is your
elder brother now. That person who lived a lowly birth as a Chokara bird in the Aandhra village, and rose
to the level of an esteemed ruler of Tushaara, and then was born as a poor teacher’s son of Shri Shaila, is
now the great) Punya (merit personified) (after so many idiotic births)!
सव9 ववधसंसारा ववधाचारचेिटताः वलासो ज1मनो rा1तेः 2मय1ते ा*तना मया।
एवं ि2थते जगOOजाता बा1धवा शतशो गताः पतरो मातरJचैव rातरः सAद2तथा।
ु
काd2ता1समनशोचावोु न शोचावJच कानप ब1ध/नहा/तशोचाव
ू ई>Jयेव जग
ग/तः।
All these varied perceived worlds made of various habits and conducts gone through on the stage of
delusion in the past is remembered me now. When this is so, hundreds of fathers, mothers, brothers and
friends are dead and gone in the lives experienced in the world. For which dead relative will we lament or
which dead relative shall we not lament or who is there that we do not have to lament for as a relative?
This is how the way of the world is like!
(If one has to believe in the rebirth-theory, then every animal, insect, bird, human is related to each other
somehow. We should all be crying for the death of even a mosquito then, since it would be related to us in
some past birth gone through by us in the Taamasic state.
When no individual at all is there as a particular name and form that continues through births, it is foolish
to imagine rebirths. Even if you still adamantly believe that you had births in the past, then the entire world
is filled with your relatives in the forms of all the animals, worms, birds and humans also.)
अन1ताः पतरो याि1त या1यन1ताJच मातरः इह संसाBरणां पंुसां वनपादपपणवत ्।
For the men caught in the Samsaara-delusion, countless mothers die, countless fathers die, similar to the
countless leaves (without any control) appearing in the forest tree and falling off in course of time.
कं माणमतः प_ ु दःख2या_
ु सख2य
ु च त2मासवH पBरयOय /तटावः 2वDछतां गतौ।
What limit is there my son, for pain or pleasure here (for everything is the limitless expanse of Vaasanaa
fields only)! Therefore let us renounce everything and stay purified (of all the delusion dirt).
प%चभावनां य*वा मन2यहम/त ि2थतां तां ग/तं गDछ भqं ते यां याि1त ग/तकोवदाः।
Discard completely the belief in the reality of the world that presents itself as the ‘I’ (the form based
conceptions) in the mind, and reach that state which all the Knowers of the Truth have reached.
May auspiciousness be with you (as the Knowledge of the truth)!
इहाजवं जवीभावं पतनोपतनामकं न च शोचि1त स,धयिJच ु रं वगि1त केवलम।्
This world-state is of the nature of the fast movement up and down (pushed and pulled by various
Vaasanaas). The Knowers do not cry for anything lost here; but just move about without the attachment
based on the ‘I’ limitation.
भावाभावव/नमु*तं जरामरणविजतं सं2मरामानाम[यYो मा वमढ ू मना भव।
19
न ते दःखं
ु न ते ज1म न ते माता न ते पता आमैवास न स
ब:े ु वम1यः किJचदे व ह।
Without any anxiety, contemplate on the Self-essence (which is not the body-identity) and which is free of
both appearance and disappearance and old age and death. Do not entertain a deluded mind.
There is no pain for you; there is no birth for you; there is no mother for you; there is no father for you.
Hey Intelligent one! You are the essence of existence alone (the Reality state). You are not any other thing
whatsoever (that is perceived by the mind as the body and its connected patterns)!
अ2यां संसारया_ायां नानाभनयदा/यनः अbा एव नराः साधरसभावसमि1वताः।मSय2थ>टयः
ु 2व2था
यथााZताथदशनःतObा2तु ेPका एव साiPधम9 [यवि2थताः।कतारोऽप न कतारो यथा दCपा /नशागमे
आलोककमणाम।एवं
् तObा लोकि2थतावह /तmबdबे न >Jय1ते 2वामmबdबगतैरप यथा दपणरना
याः
तथा काय9 महा,धयः।सव9षणामयकलNकवविजतेन 2व2थामभावकलतेन AदQजमSये प_ामनाम/न
ु
महाम/नु नामनै ु व संयOय संrममलं पBरतोषमेह।
In this journey of the worldly life, the ignorant men just go through various gestures of emotions (like the
idiot actors identified with the dream characters, forgetting their real identity); and are engaged in fulfilling
various short-time goals for their life (bound by the three Gunas); whereas, the Knowers of ‘That’ always
stay in the middle state of ‘perceiving only’ (not as the perceiver connected to the perceived), are always in
the awareness of the self-essence, just do the works that belong to them (in the life-dream), are established
in the witness state only, and just watch everything as the audience only. Though doing all the duties that
belong to them, they never ‘act’ in the least, like the light when lit at night reveals the objects, by its very
presence and does no action as such. In this manner, the Knowers of ‘That’ though performing the world-
actions in the world-scenario, are not seen in the reflection though reflecting other things, like the shining
gems which reflect other objects in them, are not part of the reflection themselves.
Dear son! Getting rid of faults in the form of various wants, realizing the self in the ‘lotus of the heart’ by
the contemplative self, completely renouncing the dirt of this pompous show of the world, attain the ‘Bliss
of the self’, which is what is ‘left over’!
Vasishta spoke
एवं बो,धत2तेन तदा पjये

ु न पावनः बोधमाप ाकाJयं भात इव भतलम।उभावप
ू ् ततः स:ौ
bानवbानपारगौ वचेरतव
ु ने ति2म1यावदDछम/नि1दतौ।ततः कदा,चकालेन /नवाणपदमागतौ तौ वदे हौ
गत2नेहौ दCपावव शमं गतौ। एवं ा`भ*तदे
ु हानामन1ता जनब1धता
ु आः कैः कं ग8यते
ृ ताUयः कं वा
स1यOयतेsनघ। त2मादासामन1तानां तणानां ृ रघन1दन
ु उपाय2याग एवैको न नाम पBरपालनम।्
Thus enlightened by his brother Punya, Paavana attained enlightenment like the earth getting lighted by the
sunrise. Both of those blameless brothers who had achieved the final state of realization and had crossed
the limits of knowledge and understanding, wandered in that forest (living a life as ordained by the
Scriptures) as long they wanted to stay on the earth-scenario. Then later after many years of life as
JeevanMuktas, they attained the state of final beatitude. Freed from the body-entrapment, having no
attachments (Sneha) for anything or anybody, they subsided into the Supreme like the lights of the lamps
disappear when the oil (Sneha) is over. In this manner, for those who have gone through many births in the
past, the relatives connected to the bodies are countless.
Ah! What is got from them by whom, or what is lost because of their absence, Hey Anagha!
Therefore, for all these types of attachments and desires, the only treatment is (inner) renouncement
(through reason) and not maintenance (through the belief in their reality).
,च1तनेनैधते ,च1ता िव1धनेनेव पावकः नJयय,च1तनेनैव वने1धनमवानलः।
Sयेययागरथाgढ: कVणोदारया >शा लोकं आलोकय1दCनमा/तटोितट राघव।
Worrying about these relatives increases into more worries like the fire blazing high by the addition of fuel.
Stopping these worries (through the removal of delusion) will destroy it like the fire by the lack of fuel.
20
Climbing aboard the chariot of ‘Dhyeya-Tyaaga’ (previously mentioned), with a broadened vision filled
with love for all (as one’s own knowledge essence), and observing the state of the world as something to be
pitied, remain in the world and rise up.
एषा aा8मी ि2थ/तः 2व2था /नकामा वगतामया एनां ाZय महाबाहो वमढो ू sप न म8य/त।
ु
एकं ववेकं सAदमे
ु कां ौढसखीं ,धयं आदाय वहर1नेवं संकटे षु न म8य/त। ु
This is the state of Brahman, the established state of the self that is freed of all desires and all afflictions.
Hey Mighty armed Rama! After attaining this state, even an idiot will not get deluded.
Moving along always in the constant company of the two friends, namely the friend called ‘Discrimination’
and the mature girl-friend called ‘Intellect’, a man never gets deluded when met with problems.
व/नवाBरतसवाथादपहि2ततबा1धवात ् न 2वधैया>ते कि1चदUय^र/त ु संकटात ्।
Except for an inbuilt-courage through which one renounces all types of riches, and throws the relatives out
of his mind by shaking off their hands, nothing else lifts one out of difficulties.
वैरा`येणाथ शा2_ेण महवादगणै ु रप यनेनापि
वघाताथH 2वमेवो1नमये1मनः।
The mind has to rise up by itself through effort and get rid of the problems facing it, through dispassion and
the help of scriptures and inbuilt virtues.
न ति_भवनैु Jवया1न कोशाqनधाBरणः फलमासा
यते ,चता
य1महवोपबंृ हतातदे ति2म%जगकPौ ु
पातोपातदोलनैः पति1त पVषा ु ये वै मन2तेषां गतOवरम।्
Neither by all the riches of the three worlds, nor by owning the treasure box of diamonds that the mind
attains the fruit of Self-knowledge other than the expansive view of its own greatness, as the’ State of
Brahman’. By this method, those who fall into the deep dark belly of this Jagat-state which keeps throwing
one up and down, stay with their minds freed of the fever of delusion.
पणू 9 मनस संपूणH जगसवH सधाqवैु : उपान
गूढपाद2य ननु चमा2तत ृ ैव भःू।
वैरा`यापण
ू तामे/त मनो नाशावशानगं ु आशया Bर*ततामे/त शरदCव सरोमलम।्
For a person whose feet are covered by soft leather, the ground feels soft wherever he walks; so also,
for the mind which is filled with the bliss of the self, the entire world becomes filled with the essence of
nectar. Such a mind becomes filled with dispassion, and does not chase the desired objects anymore.
It completely dries up the desires and becomes empty like the dried up ocean. It remains clear of dirt like
the lake in the autumn season.
Aदयं श1यतामे
ू /त कटCकत ृ कोटरं अगि2तपीताणववदाशाववशचेतसाम।्
For those who have freed their minds of desires, the heart (mind) becomes empty and reveals what is inside
the hollow (all the faults and virtues), like the ocean which has become empty because of Sage Agastya
drinking all of its waters.
य2य ,चततरौ 2फारे तणाचपलमक
ृ टC न वग/त महत2य राजते A:नं ततम।्
In the mind-tree which is fully grown (with all the virtues of a Mumukshu, and shines with discrimination
and dispassion), the restless monkey of Trshnaa does not jump about, and his dense heart filled with
knowledge shines as the inner essence of all.
पnाPकोशं m_जगगोपदं योजनsजं /नमेषाधH महाकपः 2पहारहतचे ृ तसाम।्
शीतता सा न शीतांशोन हमाचलक1दरे न रdभाच1दनावयां /नः2पहेृ षु मनःसु या।
न तथा भा/त पण1दनू 9 ु पणू ः Pीरसागरः न लtमीवदनं का1तं 2पहाहCनं ृ यथा मनः।
For those without wants the tri-world turns worthless like the tiny seed inside the lotus hollow; the span of
many Yojanas is like a cow’s foot step; the great span of Kalpa is just a half of the wink-time.
Not the coolness of the cool moon, not the cave of the snow mountain, not the groves of plantain and
sandal wood, can equal the coolness of the minds without wants. The full moon has no shine equaling that;
the overflowing milk ocean has no fullness like that; the pretty face of Goddess Lakshmi has no attraction
like the mind freed of wants.
यथाQदलेखा शशनं सधाले ु पं मषी यथा दषयये
ू वमेवा1तनरमाशापशा,चका।
The vampire called desire taints the mind of a man like the cloud-line covering the sun, or like the black
dirt staining the painted wall.
21
आशाzय,चतवP2य
ृ शाखाः 2थ,गतद*तटाः तासु /छ1ना2वgपवं या/त ,चतमहाqमः।/छ1नतणामहाशाखे
ु ृ
,चत2थाणौ ि2थतं गते एकgपतया धैयH या/त शतशाखताम।अन2तमतधै
् य9ण तेन ,चते Pयं गते तपदं
ाZयते राम य_ नाशो न व
यते। एतासां ,चतवतीनामाशानामतमाशयः
ृ ु न ददास रोहं चेतeयं नाि2त
राघव।,चतं वितवहCनं
ृ ते यदा यातम,चततां तदा मोPमयीम1तः सतामाZनोष तां तताम।्
The branches of the huge tree of Chitta named ‘desire’ block all the directions; when they are cut off, the
huge tree of Chitta loses its structure with the trunk alone left back (and the Reality state gets left back).
When the huge branch of Trshnaa is cut off, and the Chitta tree stands as the trunk only (without sprouting
again); then the state of courage (that is not shaken by desires and attachments) as one single state of self-
knowledge, grows up with hundreds of branches (not allowing the desire-tree to rise up again).
If the courage alone stays without getting shaken, and the Chitta tree is destroyed, then the state of the
Supreme is attained where there is no destruction. If endowed with the excellent pure state of mind, you do
not allow the mind-agitations namely the desires to grow once again, then there is no fear at all (from the
world state of delusion), hey Raaghava. When the Chitta remains without any agitation for you, then you
will attain the state of liberation which is the stabilized state of knowledge that spreads out as all.
,चतकौशकपiPjया तृ णया PुQधया1तरे अमNगला/न व2तारमायाि1त राघव।
If the inauspicious owl named Trshnaa which has entered the Chitta is fluttering madly, then all
inauspicious things (that lead one away from liberation) rise in abundance, Raaghava.
,च1तनं वितBरय*तं
ृ ु वतते ,चतमाशया ,चतवितमतोृ 8याशां य*वा /निJचततां sज।यो यया वतते
वया
ृ स तयैव वना Pयी अतिJचतोपशा1यथH त
वितं
ृ Pयं नय।शमतसकलैषणो महामन ्
भवब1धमपा2य म*त,चतःु मनस /नगडरOजवः कदाशाः पBरगलतासु च तासु को न म*तः। ु
‘Thinking (object-perception)’ is called the quivering or agitation of the mind. The mind remains alive
because of the desires. Renouncing the quivering nature of the mind which is actually an unfulfilled want,
move in the world without such a mind itself. That which exists as the thought only (as some agitation or
other) will perish if the agitation is stopped. Therefore to subdue the mind, practice the destruction of the
agitation only. Hey Mahaatman! When remaining in the state of the Supreme Self with all the wants
completely destroyed, when the shackles of Samsaara get thrown off in the absence of the agitation called
the mind, when the base desires which act as the binding ropes of the mind have melted off, who does not
become free!
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
UPASHAMA PRAKARANAM
FIFTH SECTION
‘QUIESCENCE’
PART FIVE
(DEVOTION AND KNOWLEDGE)
(KING BALI)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
DEVOTION AND KNOWLEDGE
Is devotion to a great deity like Naaraayana, enough to attain the state of liberation?
If a person is well-disciplined, has taintless devotion towards his deity, is Saatvic in character, and is of a
pure mind, is it enough? Does he need to progress further or not? Will his deity magically bestow on him
any liberation state? Can the addiction to the form of a super powered deity make one attain the Aatma-
Jnaana, easily without any effort?
‘No’ is the asaertained answer of Vasishta.
Devotion actually is based on the belief in the reality of oneself as a devotee and the reality of another
supreme person also who is adored. This belief in oneself and one’s god is based on the belief of the reality
of the Jagat or the world. Therefore devotion also is a state of delusion only, says Vasishta.
Devotion according to Vasishta helps only in disciplining the mind to a certain extent.
It makes one Saatvic in character at the most; but not at all times.
There is the Tamas dominated devotion where you hate anyone who does not accept your god as the
Supremacy. There is also the Rajas dominated devotion which is made of only physical activities like
worship etc. These two types of devotions are also the delusion states of the mind only, that block the
knowledge of Brahman or the Reality state.
Saatvic type of devotion found in people like Bali, Prahlaada and others purifies the mind and makes it fit
for the Vichaara process.
As explained by Vasishta, we find that the great devotees of Lord Vishnu like the Daitya kings Bali and
Prahlaada and also the Brahmin devotee named Gaadhi are all forced by their adored deity to engage in
Vichaara only. They all rise from the goodness state of devotion to the Knowledge level of liberation
through Vichaara. They have the courage to accept the truth of the emptiness state of Reality, and dissolve
off both their limited identity and also their adored deity in that emptiness. If devotion does not push the
devotee towards the Vichaara based knowledge, then the devotee is deemed as ignorant only; and can never
attain the liberation state, is Vasishta’s firm opinion.)
Vasishta spoke
अथवा रघवं
ु शा,यनभःपण ू 0नशाकर बलव
ब3भे ु देन 5ानमासादयामलम।्
Hey Rama, the full moon shining in the sky of Raghu dynasty! Otherwise you try to attain the taintless
knowledge like Bali who got it through sheer intellectual supremacy.
(Rama is now a realized Sage, in the sense he is established in the reality of his self, and sees the perceived
world of Rama’s life story itself as the Aatman-shine. He is fully aware of the Brahman-state itself shining
as Rama’s experiences.
Vasishta’s next task now is to remind Rama of his original identity of Lord Vishnu. This he fulfills through
the next three stories of Bali, Prahlaada and Gaadhi.
Rama though aware of his divine identity, never reveals his Trinity status to the world, and acts only as
what they see him as, a king of Raghu dynasty. At the end of his earth-life, he discards the illusory body in
the illusory Sarayu River (of Rama-dream-existence) and returns to his original identity of Vishnu (another
dream-identity that is established as the Knowledge-shine of Brahman). Rama’s life is just a dream-like
experience of only a few seconds, for the Lord who stays absorbed in ‘YogaNidra’ on his serpent bed in the
milk ocean.)
Rama spoke
भगव7सवधम5 वसादा7मया 9द ा:तं ा:त;यम<खलं वा7तं चामले पदे ।शरद>वा?बराद@मद@ं मम

चेतसः वभो ;यपगतं सवA तणा
ृ ,यं त7महातमः।अमतापBरतः
ृ ू CवCथः शीतलामा महा
य0तः
ु 0तटाम
आन7दवान7तः सायं पण
ू इवोडराF।
ु ं
अशेषसंशया?भोदशरसमय कवहं ति:तमे
ृ षां न गHछाम वचसां वदतः
तव।बलेव5ानसंाि:तं पनम
ु
बोधवव3ये
ृ वभो कथय <ख
य7ते स7तो नावनतं 0त ।
4
Bhagavan! You are an all knower! By your grace I have attained whatever has to be attained and I am
resting in the taintless state. Hey Lord, like the dark cloud in the autumn season, all the dense darkness
named Trshnaa (longings towards people and objects) is completely gone without a trace from my mind.
Like the full moon (the king of stars) shining at the evening, I remain fully filled with the nectar (of
knowledge), am resting in my own true essence (in the expanse of Brahman sky), feel cool within with the
great shine (of knowledge of the Self) and am fully in bliss within (with all the wrong understanding gone).
Hey Master! You are the season of autumn that gets rid of all the clouds of doubts completely!
I still do not feel enough of your words. Please tell me hey Lord, how Bali attained the knowledge, for my
better understanding. The great ones never get agitated by the humble student’s requests.
Vasishta spoke
शणृ ु राघव ते वJये बलेवृ ता7तमतमं

ु ते
ु न येन तं तवबोधं ा:Cयस शाKवतम।्
Listen hey Raaghava, I will tell you the story of Bali; hearing which you will understand the eternal truth.
(Many students feel that too much extra information (description) is added by SageVasishta (which is made
even more elaborate by Vaalmiki’s poetic skill) which diverts one from the main topic of Brahman
knowledge. Understand that this Upanishad text is not just a composition of an ordinary poet, but the very
presence of the great Sage Vasishta manifest as his knowledge-words. It is the company of Vasishta and
Vaalmiki you are getting through the absorption in the words and meanings given in the text. The more you
spend time with the great Sage, the more is the cleansing of the mind that happens within you.
Without hurrying through the book to reach the end quickly like reading through an ordinary fiction, revere
this text as the company of the Sage you are fortunate to get at present times. Make this study your daily
penance of at least a few minutes, and do Vichaara the rest of the day. Move forward in reading, only when
you have properly understood what you have read previously.
Just concentrate on each and every word of the text, be it Vedantic or poetic, and your mind will naturally
be freed of all its taints. Poetry like music dissolves the mind, and Knowledge kills it ruthlessly.
This text provides ‘Laya’ (dissolved state of the mind) through the poetic descriptions of Vaalmiki, and
Vasishta’s words of ‘Brahman-knowledge that is made easy’, evaporates off the mind like the sun’s heat.)
DESCRIPTION OF PAATAALA, THE DAITYA KINGDOM

(Nether world or Paataala is the residence of the Jeevas with lowest tendencies and is not situated below
the ground of this planet or any other earth. Paataala is a world of Jeevas who are Taamasic in mind; and
so is described as situated below the ground level of the earth.)
अCयिCम%जगतः कोशे किCमि7KचMिNनक%जक ु े पातालम0त व,यातो लोको भमे ू रधः िCथतः।
In the hollow of this Jagat (the changing patterns of Bodha), in some (infinitesimal) bower of the quarters
(inside the endless expanse of Chit-state), there is a world famed as ‘Paataala’ situated under the earth (in
some Brahmaanda of the many Brahmaandas that rise like bubbles in the ocean of Chit).
Oीरोदाणवजाताभद Pधभरमतां ृ शुभः QवRचMानवक7याभभा0त 0नववरा7तरः।
Paataala is filled gapless with the beautiful Daanava ladies who also were also produced in the milk ocean
(like the Apsaraas of heaven) and so are smeared with the nectar drops.
िजSवागणोMामरवैवलोलरसनायगै ु ः QवRचUोRगभरापण ू ः सहVशतमCतकैः दे हाWवलताशेषवKवो3रणघCमरै ः
QवRचMनसतै
ु ु ;या:तKचल0UBरव मेXभः महाकटकटाशYदZCतभतपर?परै
ू ः QवRचMुग7
धभूताभैरधोनारजकम[डलैः
आभतलमभोतस:तपातालम[डलै
ू ः QवRचWनाकरै ;या:तः पातालैववरै Bरव।
(Daanavas are the sons of Danu, Daksha’s daughter who was married to Sage Kashyapa; and they are not
any ugly demonic beings as such. They are more Taamasic in nature than Devas, who were born to Aditi,
another daughter of Daksha given in marriage to the same Kashyapa. Daityas are the sons of Diti.)
This Paataala world abounded with serpents having hundred and thousand heads, with their split-tongues
doubling the noise of the recitation of all the texts of learning, and enveloping the entire world eager to
swallow up any righteous act of Sacrifice that was performed.
5
Daityas (Diti’s sons) moved about there like huge Meru Mountains, decked with all the ornaments.
The horrid sound of many types of beings getting crushed in the hells echoed all over the nether world.
The worst kinds of hells existed even below this nether world and the foul smell of burning the beings rose
up again and again. Seven types of nether-lands were stringed together as it were, and the cracks between
them were filled with the precious stones falling from the Meru Mountain (the support of all higher worlds)
that was situated above this Paataala.
सरासरशरःस:तपादा?भोXहपां
ु ु ु सना
ु QवRचUगवता तेन कपलेन पव\Zतः, आसर>सं ु भतान7तपजन]^डनै
ृ ू षणा
QवRचUगवता तेन हाटकेशेन पालतः, तिCम7नसरदोःCत?भधाय
ु माणमहाभरे बभव
ू दानवो राजा वरोचनसतो
ु
बलः।सा]7दे न समं सव_ः सरव
याधरोरगै
ु ः पादसंवाहनं यCय सरराजे
ु न वाि%छतम ्, कोशCZैलोQयरनानां पाता
सवशर>Bरणां हता भवनधत
ु ण
ृ ां यCय पाल0यता हBरः।
The Paataala world had been sanctified by the dust sticking to the lotus feet of Bhagavan Kapila Maharshi
that was laid on the heads of the Suras and Asuras. Bhagavaan Haatakesha (Shiva) ruled there served by the
entire hosts of the Asura people offering him various types of amusements and worships as desired by him.
Supported by the pillars of the shoulders of Asuras in the rulership, there lived the great Daanava king Bali,
the son of Virochana. He ruled over the Suras also and desired (forced) that his feet should be pressed by
all the (misbehaving) Suras, Vidyaadharas and Naagas even as they screamed in pain.
Lord Hari (Vishnu) who was the casket for the gem of the tri-world, the care taker of all beings stuck with
bodies, the supporter of all the supporters of the worlds (Indra and others) was his caretaker also (since Bali
was a devotee of Lord Vishnu).
ऐरावणCय संशोषं य7ना?ना कटभतयः केकयेवाह97नाaयो जPमराजPमरात ु ु ताम ्, तापोbोमभयCय कपकाल
इवाYधयः ययौः शोषो7मखाः
ु स:त स:ततां कपताकते
ु ृ ः, यदdवराeयधमा@राजयो
ू वलताYधयःfSमा[डकोटरCयाCय
सदा कवचतां ययःु, यCय gिटgढाघातन7नाधा ु रकलाचलाः
ु वनमि7त दशः सवा लता फलनता इव।
Like the nerves in the heart of the serpents by the cries of the peacocks, the very name of Bali made the
throat holes of the Aeiraavata elephant (of Indra) dry up in fear. The seven huge oceans dried up and
became just seven holes as in dissolution time, by the heat of his valour, when Bali the righteous emperor
was angry.
The lines of smoke rising from the countless Yajnas performed by him (for the good of all), covered the
oceans like clouds and became a (merit) shield for his ‘hole of the Brahmaanda’ (by bringing in prosperity
for all his people). The Kula Mountains that support the ground lost their ground, hit by his slightest glance,
and the directions bent down like the creepers filled with fruits (for he was the support of all the worlds
through his righteous acts.)
ल>लाविजत0नःशेषभवनाभोगभषणः
ु ू दशकोट>ः वषा<ण दै यो राjयं चकार ह। अथ गHछCवनपेषु
यगे
ु वावतवितष
ृ ु सरासरमहौघे
ु ु षु ोपतसु पतसु च अजVम0तभQते
ु षु ZैलोQयोदारवितष
ृ ु भोगेवभजद
वे
ु ु गं
बलदानवनायकः।मेXशNगशखारनकतवातायनिCथतः
ृ ृ एकदा Rच7तयामास Cवयं संसारिCथ0तम।्
Decorated by the entire world conquered by his valour, the Daitya named Bali ruled the kingdom for ten
crores of years (for a long long time).
(Suppose like Bali, if one had strength, power, eternal life, good heart, and all the enjoyments of three
worlds accessible always, can one still feel satisfied and live in ignorance happily?)
Many Yugas passed off rising again and again like whirlpools; the hosts of Suras and Asura armies went
through victories and defeats again and again; the excellent pleasures of the tri-worlds were enjoyed again
and again; and Bali the great king of Daanavas, somehow lost interest in the enjoyments.
(Even if limitless enjoyments and a limitless life-span were yours, how long can you go through with it all
like an idiot, without ever thinking about the futility of it all?) Seated in the bejeweled open hall situated
atop the Peak of Meru Mountain, he started to analyze the ways of the world by himself.
BALI’S VICHAARA PRACTICE
कय7तमदमOु[णशिQतनैव मयाधना
ु साlाjयमह कत;यं वहत;यं जगZये।महता मम राmे ण
ZैलोQयाUतकाBरणा
ु कं वा भव0त भQते
ु न भBरभोगा0तहाBरणा।आपातमाZमधरमावKयकपBरOयं
ू ु भोगोपभोगमाZं मे
कं नामेदं सखावहम।पनद
ु ् ु नैककलनाशवर>संिCथ0तः पनः
ु पनCता7ये
ु व कमा<ण लjजायै न च तटये
ु ।
पनरालNPयते
ु का7ता पनरे
ु व च भjयते
ु सेयं शशजन]^डा
ु लjजायै महतामह। तमेव भQतवरसं
ु ;यापारौघं
6
पनःपनः
ु ु दवसे दवसे कव
ु 7ा5ः कCमा7न लjजते।पनद
ु नं पना
ु रा\Zः पनः
ु कायपर?पराः पनः
ु पनरहं
ु म7ये
ा5Cयेयं वडंबना।ऊमतां पनरासा
य
ु पनरे
ु 0त 0नoमतां यथा जलं तथैवायं तां तामे0त ]यां जनः।
उ7मतचेिटताकारा पनःपनBरयं
ु ु ]या जनं हासयते ा5ं बालल>लोपमा महः।कता:यनया
ु ु ृ 0नयं ]यया कतकाय
ृ या
कोऽथः Cयाताgशो येन पनः
ु कम न व
यते। कय7तमथवा कालमदमाडंबरं महत ् इहाCमाभरनटे
ु यं कं
तावसमवा:यते।अन7तेयं शश]^डा
ु वCतुशू7यैव वCततः
ु आवया
ृ ]यते ;यथमनथसराRथभः।फलमेकं महोदारं
नेह पKयाम क%चन कायमCतीतरा:ते यिCम7नाम न क%चन। भोगाgते कम7यCयात ् तU;यमवनाश
यत ् एवं संRच7तया?याशु दdयौ मवेयसौ बलः।
Bali started to analyze his life and actions in this manner.
‘My power is unbeatable! (There is nothing more left for me to conquer.) Even after all this, for how long
should I continue to rule this empire and move about in all the three worlds (defeating all)!
I have the biggest empire under my control, and have easy access to any wondrous pleasure that can be
there, and can enjoy any pleasure at will (be it a body pleasure, or the company of the intellectuals, or the
wonders of nature.) So what? What great thing have I achieved by such enjoyments?
Any pleasure that I enjoy is momentary only, and pleases at the moment of enjoyment alone. It is gone the
moment it is enjoyed. What great joy does it give?
Again the day rises with its various enterprises and again the night rises with the end of it all. I feel so
idiotic and foolish repeating the same actions and again believing them all to be giving immense happiness!
The attractive woman gets embraced again the same way; the very same enjoyment is gone through in the
same way. It is like the foolish action of the child which keeps on repeating the same movements of the
limbs while playing. The noble men should really feel embarrassed by such repeated actions that they go
through in the name of enjoyments. The very same enjoyments, the very same affairs of the world!
How can a wise man go through the same actions day in and day out and yet not feel disgusted about it all?
Again the day; again the night; again the hosts of routine actions! This repetition of the same actions
actually should bring frustration to any man who boasts of wisdom!
Water rises as a wave again and again subsides into nothing again and again! The actions of a man also are
also similar to such waves only, rising and subsiding again and again.
The very same actions daily (like done by some time-controlled puppets) (of eating, bathing, royal affairs
etc) are like the actions of an insane who keeps on repeating the same gestures. It is like the idiotic play of
the children who are engaged in the same type of games every day. A wise man should actually feel
ridiculous when he sees all this!
These actions are meaningless and of course cannot be avoided also! It is but necessary that such repeated
actions are part of the life. (Yet, this one thought troubles me within.) Is there any achievement that when
fulfilled, brings an end to all these idiotic actions? How long should I go on doing the great mockery of the
same actions without any meaning? When will it all come to an end?
(As long as I live, I have to repeat the same actions again and again like conquering the worlds, enjoying
pleasures and feel satisfied with an imagined joy in all these!)
The child’s play seems to have no end at all! Actually it is all meaningless!
Like stuck in a rotating wheel, all these actions are performed without any great purpose achieved; and
mostly these actions provoke more desires for similar actions and always result in a state of anxiety and
restlessness only! (These actions lead towards more actions only; and never end in a state where there is
no action at all!) I do not see any great result getting achieved here through any action.
Is there any such achievement that after its achievement, there is no other thing left to be achieved, and
results in an action-less state? Other than these routine momentary enjoyments, is there anything that never
perishes and gives immense joy that lasts forever? I should analyze this factor and find that out
immediately, and capture it somehow without any more delay.’
अथाqयवाचासरराडाः
ु ु संसतम0त
ृ OणाCवाम7येव मनCयथr स@भNगं ू वमशयन ्, पराु कलेह भगवा7पटोभत
ृ ू ्स
वरोचनः पता मयामतव5ो gटलोकपरावरः, यथा सकलदःखानां
ु सखानां
ु च महामते यZ सवA @माः शा7ताः
कोऽसौ सीमा7त उHयते, Qवोपशा7तो मनोमोहः Qवातीताः सकलैषणाः वरामरहतं कZ
ु तात वमणं Rचरम ्,
7
ं
का:ते
ह समCतेqयः ा:येऽिCम7ति:तमा7पमाि7क
ृ ु ं gsवा दशनं भयो
ू न तातोपकरोयलम।अय7तबहवो:ये
् ते
भोगा ह न सखावहाः
ु Oोभयि7त मनो मोहे पातयि7त सतामप, ततातावहतान7दस7दरं
ु कि%चदे व मे ताgQकथय
यZCथिKचरं वाि7तमे?यहम।्
Then the king of Asuras exclaimed, “Ah, I remember now!”
His eyebrows immediately wrinkled as he revived within his mind some old memories.
‘Long ago, my father Bhagavaan Virochana had been questioned about this by me!
My father was a Knower of Aatman. He knew everything about the nature of the world, of its beginning
and end. I had asked him, ‘Hey wise one, what is said to be the topmost goal by attaining which all the
delusions of all the pains and pleasures become subdued? In which state does the deluded mind gets cured?
In which state do all the desires get finished off? Where hey dear father, does one get the permanent rest
which is forever? By attaining what, does a man get fully satisfied as if he has attained everything?
After which vision-attainment will these ordinary perceptions stop affecting one with their results?
These enjoyments which I have access to as the emperor of the tri-world are in abundance, but yet do not
render any real permanent happiness for me. They agitate the mind and are capable of even making the
saintly man drown in delusion. (Mere goodness does not help in conquering the senses.)
Therefore, dear father, tell me if any such thing is there which shines beautiful with undiminished bliss,
where I can rest for long!”
इयाक[य पराु 0नशाकरकरCपधालगHछCखलपपापरकतावग[ठनपदCयोQतं
ु ु ु ू ृ ु तले तेन मे पZा Cवग9तCय
सागरतरोः संरोपतCयािजरे Cफाराकाररसायनासवसमं संमोहशा7यै वचः।
My father was sitting under the ‘Kalpa tree’ which was produced from the milk ocean, and the base of
which was covered by the fallen flower-clusters that competed with the moon rays in coolness and shine,
and which had been forcibly taken away from the heaven and planted in his courtyard.
He listened to my questions patiently and spoke the words equaling the sweetness of the nectar like honey,
to remove my delusion.
वरोचन उवाच
Virochana spoke
(Virochana describes a country that has not yet been conquered by Bali. He explains how that amazing
place is ruled by an excellent king assisted by a cunning minister.)
अिCत पZा0तवततो
ु दे शो वपलकोटरः
ु ZैलोQयानां सहVा<ण यZ माि7त बह7यपू , यZ नांभोधयो नाप
सागरा वा न चाWयः न वना0न न तीथा0न न न
यो न सरांस च, न मह> नाप चाकाशं न
यौन पवनादयः
न च7Wाकu न लोकेशा न दे वा न च दानवाः, न भतयOरOां
ू स न गमा
ु न वनRयः न काटतणभता0न
ृ ू
Cथावरा<ण चरा<ण च, नापो न jवलनो नाशा नोdवr नाधो न वटपं न लोको नातपो नाहं न हर>7Wहरादयः।
एक एवािCत समहा7CतZ
ु राजा महा
य0तः
ु सवकृ सवगः सवः स च तणीं
ू ;यविCथतः।तेन संकिपतो म7Zी
सवस7म7Zणो7मखः
ु अघटं घटययाशु घटं वघटययलम।भोQतं
् ु कि7चHछQनो0त न च जाना0त क%चन
राजाथr केवलं सवr करोय5ोsप स7सदा।स एव सवकाय_ककता तCय मह>पतेः।राजा केवलमेका7ते CवCथ
एवाव0तटते।
(There is still one supreme ruler you have not conquered yet. Listen, I will tell you who he is.)
My dear son! There is a country out there which spreads far and wide everywhere.
It is a vast expanse of emptiness only.
Thousands and thousands of Tri-worlds cover it all over (whereas you know of only one tri-world).
There are no oceans, no seas, no mountains, no forests, no holy places, no rivers, and no lakes in that
country. There is no ground below or the sky above; or the space that is in-between the above and below.
Suns and moons do not shine there to give light. There exist no world-maintaining deities, no Devas or
Daanavas there. There are no spirits or Yakshas or Raakshasas also. There are no clusters of trees or
beautiful forests. There is not a blade of grass or a single piece of wood there. There are no fixed living
things like trees and no moving things like animals. There is no up or down; there is no heaven above or a
world below. There is no light that heats the worlds also.
I am also not there; and gods like Vishnu, Indra and Shiva also are not there.
8
There is only one greatest emperor there all by himself. He is of a great luster; he can do anything, he is
everywhere, he is all and stays silent always.
He has conceived a minister (mind) who can give good counsel about anything (can produce any world of
any type instantly, as if real). This minister can make things happen even if they have not happened; he can
destroy completely what has happened also (since every happening is just a memory-pattern only). He
cannot enjoy anything by himself, and he does not understand anything also (since he is inert). Though he
is ignorant, he alone does all the jobs for the sake of the king. He alone does all the actions for the king.
The king stays alone by himself absorbed in the self (and does nothing).
बलXवाच
Bali spoke
आRध;याRधव0नमुQतः कः स दे शो महामते कथमासा

यते चाप केन वाRधगतः भो ।कः स ताgिPवधो म7Zी राजा
चाप महाबलः हे लालनजगjजालै
ू यwऽCमाभरप नो िजतः।अपव
ू मेतदा,यानं ममामरभयद कथयापनय अCमाकं
9
;यो?नः संशया?बदम। ु ्
Hey wise one! Which is that country that is free of all physical and mental afflictions?
How is to be reached? Who is capable of attaining it, hey Prabhu?
Who is such a minister who works for such a mighty king and who has not been yet defeated by me also,
though I have already conquered all the worlds with no effort at all?
This sort of a description of a country has not been heard by me at all, till now.
You are well-known for rising fear in the hearts of the immortal Devas also.
Explain to me everything so that the cloud of doubt covering my heart-sky gets removed.
Virochana spoke
स तZ म7Zी बलवा7दे वासरगणै

ु ः सत
ु समेतैलO
गु<णतैरप ना]?यते मनाक् ।नासौ सहVनयनो न यमो न
धनेKवरः नामरो नासरो
ु वाप यद पZक
ु जीयते।तZासमसलासवxच]गदादयः
ु हे तयः कु[ठतां याि7त
gषद>वोपलाह0तः।ग?योsसौ नाCZशCZाणां न भटोUवकमणां तेन दे वासराः ु सवA सवदैव वशीकताः
ृ ।
(To conquer that world, you have to first subdue the minister.)
That minister is so powerful my son, that even the combined forces of Devas and Asuras together counting
up to lakhs of numbers cannot bring him under control in the least. He is not the Indra of thousand eyes or
Yama the death deity, or Kubera the lord of wealth, or the immortal Deva, or any Asura-enemy that you
can conquer by your prowess. Swords, maces, thunderbolts, discus, clubs; all these missiles become useless
when attacking him, like the rock that gets hit by the lotus flowers. He cannot be defeated by mere hand-
wielded weapons or magically empowered missiles, or by the skilful battles of the soldiers. All the Devas
and Asuras stay under his control at all times.
अवणनाप
ु तेनेह हर[याOादयोsसुराः पा0तताः कपवातेव मेXकपWमा ु इव। नारायणादयो दे वा अप
सवावबोRधनः तेना]?य यथाकाममवटे षु 0नवेशताः।
(No, he is not the Vishnu, the supporter of Devas.) Though he is not any super power like Vishnu, the
Asuras like Hiranyaaksha have been subdued by him like the huge Kalpa trees of the Meru Mountain by
the dissolution storms. Even Devas like Naaraayana who enlighten others with knowledge are under his
control and he pushes them into hollow pits (wombs) as per his whims and fancies (since they are caught in
the stories produced by his power).
तसादे न साटोपं प%चमाZशरः Cमरः ZैलोQयमदमा]?य संराyडव ववग0त।
Only by his grace, ‘Smara’ the deity of passion with just his five of his fragile arrows, ambles about
pompously like an emperor and keeps the entire tri-world under his control.
सरास
ु ुरौघगSयोृ sप गणह>नो
ु sप दमु 0तः दराक0तरप
ु ृ ]ोधCतसादे न ज?भतेृ ।
(He is assisted by the terrifying ‘anger’ which rises by the non-fulfillment of desires.)
9
‘Krodha’ (anger) that is completely without any goodness, brings about harm only, and is terrifying to look
at (like the ones who look terrifying when in anger). This ‘Krodha’ has caught all the hosts of Suras and
Asuras and swallows all because he is favored by this minister.
दे वासरसहVाणां
ु संगरो यः पनःपनः
ु ु तदे त
]^डनं तCय मि7Zणो म7Zशालनः।
For that minister, the battles that occur between thousands of Devas and Asuras again and again are just
amusing sports he himself brings about through his amazing convincing powers (of producing conceit
about power and glory).
स म7Zी केवलं पZ ु तेनैव भणा ु यद जीयते तसजे ु योsसाव7यथा वचलोपमः।तCयैव तभोः काले जेतुं तं
मि7Zणं 0नजं इHछा संजायते तेन जीयतेsसावयनतः।
He is just a minister, my son! He can be conquered easily only by his master alone; otherwise he is
immovable like the mountain (for the others.) That Lord sometimes randomly gets a desire to defeat that
minister (as a desire for liberation) and he conquers him with ease.
ZैलोQयबलनां मलमHzवासतजगZयं
ु जेतुं चेदिCत ते शिQतः तपरा]मवानस।
The minister is a wrestler of great strength; is the mightiest in all the three worlds and has made all the
three worlds gasp for breath by his power. If you have the power to defeat and subdue him, then only you
can proclaim yourself as a valorous man.
तिCम7नqयदते ु सयू A ZैलोQयकमलाकराः इमे वकासमायाि7त वल>य7तेsCतमागते।
(When the ordinary sun rises, the world rises up with its various activities.)
If only this sun (minister) rises, then all the hosts of lotuses namely the tri-worlds bloom forth (in the form
of conceptions). If he sets, they also fade away.
तमेवमेकया ब
dयाु ;यामोहपBरह>नया यद जेतुं समथwsस धीरCतदस स{त ु । तिCमि7जते िजता लोका
भवय7यिजता अप अिजते विजता एते Rचरकालिजता अप।
Hey Disciplined One! If you are capable of conquering him with a single-minded concentration freed of all
confusions, then you can call yourself an acclaimed warrior.
If he is conquered, then all the worlds get conquered though not conquered (physically).
If he is not conquered, these worlds remain unconquered though conquered.
तCमादन7तस
dयथr शाKवताय सखाय ु च तjजये यनमा0तट कटयाप ह चेटया।ससरदनजनागयOसं
ु ु घं
सनरमहोरग क7नरं समेतं \Zजगदप वशीकतं ृ सम7ताद0तबलना ननु हे लयैव तेन।
Therefore, in order to attain the never-ending success and never-ending bliss, make efforts to conquer him,
however difficult the task might be. The mighty one (minister) controls with ease, the entire collection of
three worlds along with all its residents like the Suras, Danu’s sons, Naagas, Yakshas, along with the
Naras, huge serpents and Kinnaras.
बलXवाच
Bali spoke
केनोपायेन बलवा7स तात पBरजीयते कोsसाव0तमहावीयः सवr कथायाशु मे।

Father! What trick is there to conquer this powerful person? Who is this excessively valorous person?
Explain to me everything clearly.
Virochana spoke
मि7ZणCतCय तनय 0नयाजेयिCथतेरप शण

ृ ु विHम ससाधवं
ु येनासौ पBरजीयते।पZ
ु यQया
ु गह>तो
ृ असौ
Oणादाया0त वKयतां यिQतं
ु वना दहयेष आशीवष इवो3तः।बालवलाल0यवैनं यQया
ु 0नयमयि7त ये, राजानं तं
समालोQय पदमासादयि7त ते। gटे तिCम7मह>पाले स म7Zी वशमे0त च तिCम7Kच मि7Z[या]ा7ते स राजा gKयते
पनः।
ु याव7न gटो राजासौ ताव7म7Zी न जीयते म7Zी च याव7न िजतCतावWाजा न gKयते। राज7यgटे दम
ु 7Zी स
दःखाय
ु फलय0त, मि7Z[य0निजते राजा सोऽय7तं यायgKयताम।अqयासे
् नोभयं तCमासममेव समारभेत ्
राजसंदशनं तCय मि7ZणKच पराजयम।पोXषे
् ण यनेन Cवqयासेन शनैः शनैः
वयं संपा
य यनेन दे शमा:नोष
10
तं शभम।
ु ् वमqयासे फल>भते
ू तं दे शमभगHछस यद दै ये7W तUयो
ू मनागप न शोचस।संशा7तसकलायासा
0नयमदताशयाः
ु साधवCतZ 0तटि7त शा7ताशेषसंशयाः।
Son! Though his minister cannot be ever subdued; yet I will tell you of one easy trick by which you can
conquer him. Dear son! If you can catch him with this secret trick, he gets controlled within a second; if
you do not use this trick, he burns you like the snake-poison that increases its intensity when inside.
Those who bring him under control like cajoling an unruly child have the vision of the king and attain the
highest state. (Both things happen simultaneously, namely the minister coming under control and the vision
of the king.) If that king gets seen, the minister gets controlled; and if the minister gets controlled, the king
gets seen instantly. As long as the king does not get seen, the minister cannot be conquered; and as long as
the minister is not conquered, the king cannot be seen. If the king is not seen, that wicked minister keeps
giving pains alone as the results; if the minister is not conquered, then the king becomes invisible
completely. Through constant practice, one should do both the things simultaneously, namely the seeing of
the king and the defeating of the minister. Through tireless effort and sincere practice again and again, you
will certainly reach that auspicious country by achieving both ends together by directing your effort at both.
Hey king of Daityas! If your practice becomes fruitful and if you reach that country for sure, then you will
never again worry about anything again in the least. Having got rid of all the tiredness (of worldly affairs),
and staying with the constant state of bliss within that never diminishes, the Knowers stay in that place with
all the doubts completely removed.
शणृ ु कः पZ ु दे शोऽसौ सवr कटयाम ते दे शना?ना मयोQतCते मोOः सकल दःखहा। ु राजा तु तZ भगवानामा
सवपदा0तगः तेन म7Zी कतः
ृ ा5ो मनो नाम महामते। मनो0नटतया वKवमदं पBरण0तं गतं घटवेनेव मिप[डो
ृ
धमो
ू अ?बदतयैु व च। तिCमि7जते िजतं सवr सवमासादतं भवेदज ु यं ति
वजानीया
यQयै
ु व पBरजीयते।
Listen my son, to what this country is; I will explain everything to you properly.
The term ‘country’ was used by me to refer to the state of liberation which removes all the pains.
The king is the Supreme Lord, the Aatman who transcends all the states of perception which are considered
excellent also (as that of Brahmaa also). He has appointed an all-knowing minister called the mind.
This world has become solidified as real because of the subtle Vaasanaas which make up the mind-state,
like the clay becoming the pot and the smoke becoming the water-filled cloud.
If that mind is conquered, everything gets conquered, everything gets attained.
Understand that it is not easily conquered. It can be conquered only through certain special methods.
बलXवाच
Bali spoke
या यिQतभ
ु गव7तCय RचतCया]मणे Cफटं ु तां मे कथय तताव
यथा जेयाम दाXणम।्
Bhagavan, what is the trick by which the mind gets subdued for sure?
Teach me that method to me so that I can conquer that terrible thing.
Virochana spoke
वषया70त भोः पZ
ु सवानेव ह सवथा अनाCथा परमा Sयेषा सा यिQतम
ु नसो जये।एषैव परमा यिQतरनयै
ु व
महामदः CवमनोमतमातNगो WाRगयेवावद?यते।एषा Sयय7तदापा
ु सापा
ु च महामते, अनqयCता0तदापा
ु
CवqयCता ा:यते सखम।
ु ् ]मादqयCयमानैषा वषयार0तमामज सवतः Cफटतामे
ु 0त सेकसQता लता यथा।
नासा
यते अनqयCता काNOताप शठामना, पZ
ु शालBरवा;य:ता
ु तCमादे नां समाहर। ताव
@मि7त दःखे
ु षु
संसारवटवासनः वर0तं वषयेवेते याव7नायाि7त दे हनः।अqयासेन वना किKच7ना:नो0त वषयार0तं
अ:यय7तबलो दे ह> दे शा7तरमवाग0तः। dयेययागमतोऽजVं dयायता दे हधाBरणा भोगेवर0तरqयासा
व3ं
ृ नेया
लता यथा। पXषाथा
ु gते पZ
ु नेह संा:यते शभं
ु ]याफलं पBरा:तंु हषामषवविजतम।्
11
(Controlling the mind’s attraction towards the sense perceived objects and people is the only method for
subduing the mind. Not the practice of physical abstinence, but intellectual realization of the joylessness of
the objects is advised; and that becomes possible only through the practice of Vichaara.)
To conquer the mind my son, the best way is to always have no interest at all for any sense object.
This is the best method following which the excessively arrogant rogue elephant namely one’s own mind,
gets controlled quickly.
This end namely the mind’s destruction is easily achieved and also not at all achieved, hey Intelligent one!
It is difficult to achieve if devoid of practice; but easy to achieve through incessant practice.
When this disinterest for sense pleasures is practiced in a proper manner (through reason) my son, it
increases its growth like a creeper sprinkled with water daily.
Dear son, for a stupid man given to lapses and over-confidence (who physically abstains from the sense
pleasures in the name of asceticism), this cannot be achieved even if he wants to, like a seed which is not
sown does not grow into a crop.
(If one understands the fact that there is no joy-factor at all in any sense perceived object, then what need
is there for any physical abstinence? This understanding should become the natural character of the man
who aspires for liberation. The mind then remains naturally subdued, and will not bother about any sense
object whatever, whether enjoyed or not enjoyed, and will remain unaffected like in the presence of a
painted world of objects. This understanding becomes possible through the Vichaara practice only.)
Therefore keep your mind steady by incessant practice and alertness.
The people lost in the forest namely the Samsaara keep moving from one dangerous spot to another, till the
time they do not develop disinterest in sense pleasures. Without the continuous practice (of Vichaara) one
never can get disinterest in the sense pleasures. Even if a person is very strong, he is bound to wander
aimlessly if he is lost in another country. A person who is stuck with the identity of a body and wants to
achieve mind-control must practice incessantly the Dhyeya-Tyaaga (mentioned in the JeevanMukti section)
and slowly increase the disinterest in the sense pleasures, like growing a creeper with care. Without making
hard effort my son, it is not possible to attain the auspicious end-result which is freed of all pains and joys.
दै वमयHयते
ु लोके न दै वं दे हवQवRचत ् अवKयं भवत;या,या Cवेह या 0नय0त ]या उHयते दै वशYदे न सा
नरै रेव नेतरै ः।य
यCयेह यदा यZ संप7नं समतां गतं हषामषवनाशाय तMैवम0त क|यते। दै वं 0नय0तoपं च
पौXषेण उपजीयते स?यP5ानवलासेन मगतणा@मो
ृ ृ यथा।यथा संक:यते य
यपौXषेण तथैव तत ्
फलवतागह>तवे
ृ फलवतासखदम।कता
ु ् नो मन एवेह यकलय0त ततथा 0नय0तं याgशीमेतसंकपय0त
सा तथा।0नयता0नयता7कांिKचदथान0नयतानप करो0त Rचतं तेनैतिHचतं 0नय0तयोजकम।् 0नययां 0नय0तं
कव
ु 7कदाRचCवाथनामका?CफरयिCम%जगकोशे
ु जीवो ;यो?नीव माXतः।0नयया वहतं कव
ु 7कदाRचत ्
0नय0तं चरः सं5ाथr oढ0नय0तशYदः Cफर0त
ु सानवत।तCमा
याव7मनCताव7न
ु ् दै वं 0नय0तन च,
मनCयCतंगते साधो यUवयCतु ततथा।जीवो ह पXषः
ु जातः पौXषेण स य
यथा संकपय0त
लोकेऽिCम7Cततथा तCय ना7यथा। पXषाथा
ु gते पZ
ु न कि7चदह व
यते परं पौXषमाRय भोगेषु
अर0तमाहरे त।न
् भोगेवर0तयावjजायते भवनाशनी न परा 0नव0ृ तCतावा:यते जयदा0यनी।वषयेषु
र0तयाविCथता संमोहकाBरणी तावUवदशादोला वलोला7दोलनिCथ0तः।अqयासेन वना पZ
ु न कदाचन
दःखदा
ु भोगभोRगभरोता कदाशा व0नवतत।े
(Do not blame some destiny or Daivam for your failures and falls.)
The world (of ignorant people) believes in destiny or some divine power that bestows the results of their
actions (and so does not do any hard effort.) This Daivam is not at all there like some physical entity.
Whatever result follows an action by the rules governing it; that alone is named as Daivam by the ordinary
ignorant lot, and not so by the learned men of wisdom.
Whatever happens to anyone wherever, at the end of some action, causing the joy to end or grief to end,
that alone is known as the Daivam! This Daivam which is just the natural rule governing an action can be
got over with, by a proper understanding of everything, like the belief in the mirage is got rid of through a
proper understanding of how the mirage gets produced.
(Who made the rules, but the mind?)
Whatever is conceived as the result of an action is attained as the particular result through the effort, and
the result gives the joy of success. The doer here according to me is the mind alone; and whatever it decides
12
as the result for some action, that itself becomes the established rule, and whatever it conceives as the
action with a result, it happens that way only. Chitta, the mind-faculty alone conceives what the rule is,
what the rule is not, and what is without a rule also. Therefore Chitta alone is the maker of all the rules.
Like the wind moving through the sky in various pathways, the Jeeva the essence of the Reality state,
makes rules in the rule of nature in this hollow of the world, and attains whatever it wants.
Doing actions that end up in particular results (as established from a long time), following the established
rules and achieving the established results, the rule itself becomes established as governing all actions, like
the motionless peak appears to be moving when the trees shake by the winds. (Trees move, but the non-
moving peak itself appears to be moving. The mind alone makes the rules; but it appears as if the rule is
part of the creation itself. And slowly a Daivam is imagined by the lazy minds to get the particular result
without doing any hard work. Daivam is also used as the scapegoat for the failures that a man meets, by
lack of hard work.)
Therefore, as long as the mind exists with its Vaasanaas, there is no Daivam or any rule that governs all the
actions. (Mind alone is the rule-maker and the rule-follower.) When the mind sets, my good man, whatever
happens let it happen (as the shine of the Reality state of Brahman).
Jeeva alone is the Purusha, the embodied one stuck with the identity of a body and its actions.
Whatever he conceives, in whatever manner in this world; that alone, appears in that manner, without
contradicting it.
My dear son, there is no other greater method than the sincere effort. Therefore one should try hard without
giving hope, and bring in the disinterest towards the sense pleasures.
Till the disinterest in pleasures that destroys the world existence rises, the supreme quiescent state that
gives the success in the end cannot be obtained. As long as the longing for the pleasures exists, till then the
oscillating painful state in various sufferings of life-situations without any stability will continue. Without
the practice of proper reasoning based on the scriptural guidance, the horrible state of swinging in a swing
made of poisonous serpents namely enjoyments will not cease to be.
बलXवाच
Bali spoke
भोगेवर0तरे वा7तः कथं सवासुरे Kवर िCथ0तमाया0त जीवCय द>घजीवतदा0यनी।

Hey Lord of all Asuras! How does the ‘disinterest in sense-pleasures’ which bestows the eternal state of
existence for the Jeeva, become a permanent natural character?
Virochana spoke
आमावलोकनलता फलनी फल0त Cफटं

ु जीवCय भोगेवर0तं शरद>व महालता।आमावलोकनेनैषा
वषयार0तXतमा 9दये िCथ0तमाया0त ीBरवा?भोजकोटरे । तCमा5ा0नकाषेण वचारे णा0तचाXणा
दे वमालोकयेUोगाW0तं चावहरे समम।्
The understanding of one’s true essence (the vision of Aatman) which bestows the result of liberation
fructifies as the natural state of disinterest in the pleasures, like a fruit creeper yields fruits in the autumn
season. By the vision of the Aatman (the realization of the truth) this excellent state of disinterest in
pleasures gets established in the heart like Goddess Lakshmi in the center of the lotus.
Therefore, one should see the shining essence within (which is the pure state of awareness) by the light of
the ‘Knowledge-gem’ that is polished nicely by ‘proper reasoning’; and also develop disinterest in the
sense pleasures, simultaneously.
RचतCय भोगै
वu भागौ शाCZेणैकं परये ू त ् गXशषया
ु ु ू चैकम:यप7नCय
ु स]मे।
ं
कRच
;यपितयQतCय
ु ु भागं भोगैः परये
ू त ् गXशषया
ु ु ू भागौ भागं शाCZाथRच7तया।
;यपितमनयातCय
ु ु परये
ू Hचेतसोऽ7वहं
वौ भागौ शाCZवैराPयै
वu dयानगXपजया।ु ू
(In the beginning, divide the day into four parts and devote one particular action for one part.)
Supposing the mind-engagements of a man who is desirous of liberation and has started on the path is
divided into four parts, then the mind should be engaged in the regular routine enjoyments or works
13
connected to the body in the two parts, one with the study of scriptures, and one with the service of a
teacher (in clearing the doubts and seeking guidance). If he has improved a little in studies, then one part of
the mind should be given to the regular works, two parts in the service and company of a Knower, and one
part should be given to the study of the scriptures. If one has further improved in his path of liberation,
then, his mind should be engaged in dispassion and study of the scriptures for two parts, and the other two
parts with contemplation on the truths and the company of a Knower. (The routine works of the world go
on as some inert actions to be get over with; but the reasoning practice goes on without a stop.)
साधतामागतो
ु जीवो योPयो 5ानकथा]मे 0नमलाक0तरादते ृ पट उतमर%जनाम।्
The Jeeva who has reached such a state of purity in the mind can undersatnd well the abstract truths of the
Scriptures, like a taintless cloth absorbs the colour in an excellent manner.
शनैःशनैलालनीयं यिQतभः
ु पावनोिQतभः शाCZाथपBरणामेन पालयेिHचतबालकम।्
The mind-child should be cared for, by slow caressing words, with many tricks to convince it, with kind
and good words, and making it understand the meaning of the statements of the scriptures.
परे पBरणतं 5ाने शRथल>भतदb ू ु हं jयोCनाह>नCफटकवHचेतः शीतं वराजते।
When the mind has attained maturity in knowledge, and when the eclipsing shadow (of attraction towards
the inert objects) is gone, the mind stays cool like the crystal that is not affected by the moon-light.
5या परया ऋj;या भोगानामीKवCय च सममेवाथ दे हCय oपमाKववलोकयेत।्
With the established knowledge of the essence of Reality, with the vision of undivided oneness of all as just
the form of knowledge, one should see the form of the body and the objects of enjoyment both (inert body
and inert objects) as equal to the Supreme Reality, the Lord of all (as knowledge-form only).
(Body is an object of knowledge; ego is an imagined concept. Other objects of the world living and non-
living are also objects of knowledge only. What is there to get attracted towards the knowledge-forms?
All the objects including the body are just information-sets painted by the senses.
How can information or Bodha of the world cause any attraction or repulsion?)
5ावचारवशतः सममेव सदा सत ु आमावलोकनं तणासं ृ यागं च समाहरे त ्।
परgटौ वतणवं
ृ तणाभावे
ृ च gQपरा एते मथः िCथते gट> तेजोद>पदशे यथा ।
Through the Vichaara process of proper reasoning of the abstract Reality-state my son, one should grasp
the vision of the Aatman, and also the renunciation of the longing for pleasures at the same time.
When the vision of the Supreme understanding is there, the longing vanishes away by itself; when the
longing vanishes, the Supreme vision occurs by itself. Both these states exist complementary to each other
like the shining light and the lamp with its oil and wick.
भोगपग ू े गताCवादे gटे दै वे परावरे परे fSम<ण वाि7तरन7तोदे 0त शाKवती ,वषयाकलतान7दमन7तोदे 0त
0नव0ृ तः।न कदाचन जीवानामामववणाgते य5दानतपCतीथसेवाभजायते सखम।
ु ् न तपोभनदानेन न
तीथ_रप जायते भोगेषु वर0तज7तोः Cवभावनालोकनाgते।
When the mind loses interest in the abundant enjoyments, when the understanding of the Reality is realized
as one’s natural state, then the endless state of rest in the quiescent state of Brahman rises by itself, and the
final beatitude state of bliss that is untouched by the tainted sense objects rises by itself.
For the ignorant Jeevas on the other hand, except by coming to know of the Aatman through the study of
scriptures followed by the practice of dispassion, the real joy never gets attained even if they engage in the
performance of the Yajnas and charities, the practice of asceticism, the visit to holy places, and the service
of the saints. The disinterest in the sense pleasures does not rise in these human creatures through the
meritorious actions like penance, giving charity or by staying at holy places like Himalayas, except by
understanding the true essence within.
कयाRचदप नो यQया ु बु3रामावलोकने Cवयनाgते पंुसः ेयसे संवतत।े
Unless through the realization of the Aatman-vision by doing effort in some way or other as suited to one’s
way of life, one cannot aspire for the highest good.
भोगसंयागसंा:तपरमाथाgते सत ु न fSमपदवाि7तसखमासा
यते
ु परम।्
आfSमCत?बपय7ते जगयिCम7न कZRचत
वदाKवCयते
ु भाते परमे कारणे यथा।
Son, except through the realization of the Supreme truth through the complete renunciation of all the
pleasures (with a natural disinterest in them brought by reason), the blissful quiescent state cannot be
14
attained ever. From the level of Brahmaa to the inert pillar in this world, nothing gives as much quietness as
when the Supreme cause of all the causes, shines forth as the understanding.
पौXषं यनमाRय दै वं कवाृ सदरतः
ु ू भोगाि7वगहयेा5ः ेयो
वारgडागलान।्
Mustering as much effort as possible, and casting afar the belief in any destiny, the wise man should throw
away the desire for pleasures from his mind, for they alone act as the fastening bars for the door that opens
up the supreme good.
ौढायां भोगगहायां वचार उपजायते व3ायां
ृ ावष
ृ ीमा7शरकाल इवामलः। वचारो भोगगहातो वचारात ्
ू A समWजलदावव।भोगगहा
भोगगहणंअ7यो7यमेते पयते ु वचारKच CवामालोQKच शाKवतः अ7यो7यं साधय7यथr
सिCनPधाः
ु स9दो
ु यथा।
When the disinterest towards the enjoyments becomes a natural character, then the proper reasoning rises
with proper questions, like the plant life that is watered by the monsoon shines fully grown with fruits in
the taintless season of the autumn. Disinterest in sense enjoyments brings about intense Vichaara; intense
Vichaara brings about disinterest in sense enjoyments; both fill each other like the ocean and the cloud. The
three traits namely the disinterest towards sense enjoyments, the reasoning ability, and the understanding of
the Aatman as the eternal state, each bring forth the others also, like three affectionate friends who cannot
be without the other two.
पवrू दै वमनाgय पौXषेण यनतः द7तैद7ता7संपीaय भोगेवर0तमाहरे त।्
At first, one should completely get rid of the belief in destiny, and trying with extreme effort, gritting the
teeth together, bring forth the disinterest in the sense enjoyments.
दे शाचारावX3ेन बा7धवैकमतेन च पौXषेण ]मेणादौ धना0न समपाज ु येत।्
धनैरqयाहरे U;या7सजनाङणशालनः
ु ु वतते समासNगातेषां भोगवगहणा।
ततो वचारCतदनु 5ानं शाCZाथसंbहः ततः ]मेण परमपदाि:तः जायते।
Without going against the habits of the place one is a resident of, without hurting in any way the family
members, one should acquire wealth in a proper manner by making suitable effort. Use that wealth in
bringing about the meeting of the good ones who know the correct meaning of the Scriptures. Contact with
those noble men will bring about the disgust with the enjoyments as like them.
Then will raise the sharpness of intellect suited for the practice of Vichaara, then the knowledge, then the
essence of all scriptures as one single realization of the truth, then gradually the supreme state of
quiescence rises by itself.
यदा तपरते
ू काले वषयेqयो वर?यसे तदा वचारवशतः परमं पदमेयस।स?यQा:Cयस वा0तमाम0न
अय7तपावने न पनः
ु कपनापNके दःखाय
ु 0नप0तयस।िCथताप नाCथा ते श3
ु नमCतेऽCतु सदाशव।
दे श]मेण धनमपवगह णेन तेनाNग साधजनमज
ु य मानपवr
ू तसंगमोथवषया
यवहे लनेन स?यिPवचारवभवेन
तवामलाभः।
While practicing the cessation of enjoyment in the sense pleasures, when you feel no taste for any sense
enjoyment by taking recourse to reason, then the same reasoning process will lead you towards the
Supreme state of Quiescence. You will fully realize the restful state of Aatman which is extremely sacred,
and later will never sink in the mire of imagination and suffer.
Even when staying amidst all enjoyments in the course of life, you will not feel any taste for them.
Salutations to you, hey the eternal auspicious state!
As per the conduct of the place where you live, earn wealth to lead a life; do not use the wealth for enjoying
pleasures; but develop tastelessness towards the enjoyments, and gain the company of the Knowers through
that wealth by treating them with respect due to them. By their company, you will feel disgust towards all
the worldly enjoyments. Then engage in the proper Vichaara process; and through that you will surely gain
the knowledge of Aatman.
15
बलXवाच
Bali spoke
एत7मे कRथतं पवr

ू पZा चाXवचाBरणा इदानीं संसतं
ृ दsया संबोधमहं गतः।अ
येयं मम संजाता
भोगा7यर0तः Cफटं ु दsया शमसखं ु CवHछं वशा?यमत ृ शीतलम।्
This was what my father told me in the past. Remembering his words of wisdom, I have now at least have
understood everything fortunately; and somehow I have lost interest in all the pleasures also fortunately. I
will from now onwards, enjoy the nectar like coolness of the quiescent state that is attained through
Vichaara.
पन
ु रापरय7नाशां
ू पनर:याहर
ु 7धनं पनरावज
ु य7का7तां <ख7नोऽिCम वभविCथतौ।
अहो नु खलु र?येयं शमभःू शीतला7तरा सवा एव शमं याि7त सखदःखgशः
ु ु शमे।
शा?याम पBर0नवाम सखमासे ु शमे िCथतः अयम7तः 9याम च7W\ब?ब इवापतः।
(Let me analyze my own life. What have I done so far?) I have conquered the lands in all the directions
again and again and have acquired abundant wealth again and again; and have been enjoying the company
of my wives also again and again. I am fed up of all this prosperity.
(The very disinterest towards pleasures is so peaceful a state.) Ah! This quietness of the mind (with all the
desires for the pleasures gone) is so pleasing with its cool nature. All the joys and anxieties stay subdued in
this quietness of the mind. I am completely without any heat of the mind. I feel completely restful; I feel so
blissful in this quiet state; I feel so joyous as if I myself have turned into the cool moon-disc.
उता[डव7मनोरं हःोषतोXशर>रकं अनारतपBरOोभं हा दःखं ु वभवाजनम।्
(Wealth is such a painful acquisition!) The mind dances violently with its speedy movements, throwing the
body far and wide in search of wealth; and one is always stuck in the state of anxiety and apprehension.
Ah! The pain of acquiring wealth!
अNगमNगेन स?पीय मांसं मांसेन च िCZयः पराहमभवं ु ीतो यत7मोहवजंृ भतम।्
(Pleasure of passion-fulfillment is also nothing but an imagined joy only!) Pressing hard the body with the
body, attaching flesh to the flesh, I stayed in front of the women, feeling pleased with all such idiotic states
of delusion.
gटा7तgटयो gटा भQतं ु भोQत;यमOतम ्, आ]ा7तम<खलं भतं ू जातं कमव शोभनम।्
All that are mentioned as places of interest have been seen, all the enjoyments whatever are there have been
enjoyed fully, and all the people of the three worlds are under my control!
So what good thing has happened because of all this?
पनCता7ये
ु व ता7येव तZेहा7यZ वाप च इतKचेतKच वCत0न ू नापवr ं
ू नाम कचन।
Again those very pleasures are enjoyed in another place, in here or anywhere else, moving from place to
place! Nothing is there that is unique!
सवमेव पBरयjय पBर9य Rधया Cवयं CवCथ एवाव0तटे ऽहं पणा ू पणू इवाम0न।
I will renounce the taste for all these things; and remove them from my mind by reasoning about their
tastelessness, and will stay in the state of my true essence, with the wholeness of my being absorbed in the
original wholeness of myself (without the imagined incompleteness).
पाताले भतले
ू CवगA िCZयो रनोपलादयः सारं तदप तHछे ु न कालेनाशु 0नगीयत।े
In the Paataala, or the Bhutala or the Svarga, the objects like the women, precious stones etc seem to give
pleasure; but even those get swallowed up by the horrible time-factor.
(The joyous state does not stay for long. Every experience is momentary only.)
एताव7तमहं कालं भशं ृ बालोऽभवं परा ु यः कव
ु 7
वेषममरै CतHछया
ु जगदHछया।
(What was I doing all this time, wasting the precious moments of my life in fighting worthless battles with
all?) All this time, I was indeed behaving like a spoiled pampered brat, and was fighting with the Suras
feeling enmity towards them, with the want of owning the entire world, the most worthless thing!
मनो0नमाणमाZेण जग7ना?ना महाRधनायQतेनानेन कोऽथः Cयाको नु रागो महामनः।
(World-state is just a hallucination experienced by the mind!)
16
The great mind-ailment alone is named as the Jagat, and is produced by the mind alone. What gets achieved
by owning it all when each and every object needs to be discarded as worthless? What attraction can all
these have for the noble ones?
कटं Rचरतरं कालमनथwऽथRधया मया अ5ानमदमतेन कालेन Cवेन सेवतः।
तरतरलतणे ृ न कमवािCम%जगZयं मया न कतम5े ृ न पKचातापाभव3ये ृ ।
Alas! What an idiot I have been! The horribleness of it all! For such a long span of time counting up to
many Yugas, I myself as the incarnate death-deity killing one and all, have sought this harmful thing (the
emperorship of the three worlds) believing it to be precious! (I killed many and conquered many worlds!)
I was arrogant and conceited by possessing mere ignorance (in the form of emperorship)!
I was indeed a fool! Instead of trying to possess the ownership of all the three worlds, why did I not cross
over all my countless cravings for pleasures by analyzing the nature of the world-state itself, and thus
redeem my stupidity?
एतया तदलं मेऽCतु तHछया ु पव
ू Rच7तया पौXषं या0त साफयं वतमानRच कसया।
(Why waste time even regretting the past? Let me at this present moment change myself for the better.)
Enough of my feeling regretful about the meaningless past! If I treat the present time itself properly with
the right effort, it will become fruitful indeed.
अ
यापBरमताकारकारणैकतयाम0न सवतः सखमqये ु 0त रसायनमवाणवे कोऽयं तावदहं कं Cयादामे0त
आमावलोकनं पHछा?यौशनसं
ृ नाथं ननमनानशा7तये
ू ।संRच7तयाम परमेKवरमाशु श]म
यसादमथ
ु ु तेन
Rगरोपदटे 0तटा?यन7तवभवे Cवयमामनाम7यOीणमथमुपदे शRगरः फलि7त।
(However, I still do not know what knowledge I am aiming at through Vichaara. I should now take the
guidance of my master the noble Sage Shukraachaarya, and act on his advice.)
Now itself, if I realize the oneness with the limitless cause of this all, then the blissful state indeed will
manifest, like nectar in the milk ocean (which rises by churning the mind). For this, I will have to remove
my ignorance first of all. I will question my Master, the son of Ushanas about what this world is, who I am
and how to have the vision of the Aatman. I will meditate (and call for) the great Lord Shukra, who is
graceful to all those who seek his help, and then getting instructed by him I will stay in the endless state of
the Supreme, by myself in myself. The direct instructions from a Knower will indeed fructify in the non-
diminishing state.
Vasishta spoke
इ0त संRच7य बलवा7बलरामीलतेOणः दdयौ कमलपZाOं श]माकाशमि7दरम।

ु ् सवCथं Rच7तयानं तु
0नयdयानोऽथ भागवः चेतःCथं 5ातवाि7शयं बलं गव
ु Rथनं परेु ।अथ सवगतान7तRचदामा भागवः भःु
आ0ननाय स दे हं Cवं रनवातायनं बलेः।गXदे
ु हभाजालपBरमटतनब
ृ ु लः बबधे
ु ु ातकाrशुसंबोRधतमवा?बजम।
ु ्
तZ रनायदानेन म7दारकसमोकरै
ु ु पादाभव7दनैरेनं पजयामास
ू भागवम।रनाय
् पBरपणा
ू Nगं कतम7दारशे
ृ खरं
महाहासनवा7तमथोवाच गXंु बलः।
Having pondered thus, Bali the powerful Daitya closed his eyes and meditated on Shuka who had eyes like
lotus petals, who stayed always established in the emptiness state of Reality (in whatever work he was
engaged in). Bhaargava who was always absorbed in the meditation state of the Reality essence (of Sahaja
or the natural state of Samaadhi) knew instantly about his disciple Bali as seeking his presence in front of
him, and also that he was analyzing about the essence of Reality that was everywhere as all.
Then Lord Bhaargava, who was identified with the Chit essence of Aatman that manifested as all, brought
forth the image of his body to appear in the jeweled window hall of Bali’s palace. Bali immediately felt his
body getting bathed by the luster emanating from his Guru’s body, and knew of his presence like the lotus
that is in contact with the rays of the rising sun of the early morning. There he worshipped Bhaargava with
the offering of precious gems as Arghya, and by offering heaps of Mandaara flowers at his feet saluted him
with reverence. When the Guru was seated comfortably in the most excellent throne made of precious
gems, and was showered on the head with Mandaara flowers, and was decorated by various excellent
precious jewels on his body, Bali spoke to his Master in all humbleness.
17
बलXवाच
Bali spoke
भगवंCवसादोथा 0तभेयं परCतव

ु 0नयोजय0त मां वQतंु कायr कतुमवाकभाः।भोगा70त वरQतोऽिCम
महासंमोहदा0यनः ततवं 5ातमHछाम
ु महासंमोहहाBर यत। कय7माZमदं
् ं
भोगजालं कमयमे व वा कोऽहं कCवं
कमेते वा लोका इ0त वदाशु मे ।
Bhagavan! This intellectual ability of mine to ponder about abstract things, which rises in me by only the
graceful nature of yours, makes me speak these words, like the sunrays by their very presence make men
capable of doing their work. I feel complete disinterest in all the enjoyments and know very well that they
alone bring about the great delusion namely ignorance. (I am ready for the knowledge instruction now.)
Therefore, I want to know that truth which will remove this great delusion instantly.
What is the maximum measure of this delusion namely the sense pleasures?
What are these enjoyments, who am I the enjoyer, who are you as the other one, what are these worlds of
various types. Explain everything to me now.
श]ु उवाच
Shukra spoke
बहनाZ
ु कमQते
ु न खं ग7तंु यनवानाहं सवदानवराजे7W सारं संOेपतः शण ृ ु।
What more is there to explain? (Any amount of explanation will not help a person who is not of a pure
intellect.) I was hurrying towards the heaven, (and had to stop here to visit you).
Hey King of all Daanavas! I will give you a brief summary only. Listen.
RचदहािCत Rच7माZमदं Rच7मयमेव च Rचवं Rचदहमेते च लोकािKचद0त संbहः।
भ;योऽस चेतदे तCमासवमा:नोष 0नKचयात ् नोचेबSवप ोQतं व0य भCम0न हयते ू ।
Chit (the awareness principle) alone is here! All this is Chit alone! All this is Chit in essence!
You are Chit! I am Chit! All the worlds are Chit! This is the brief summary!
If you are intelligent enough, this much instruction itself is enough to make you understand everything for
sure. Otherwise, even if I give you a lengthy discourse, it will just be wasted away and turn into ashes only!
RचHचेयकलनाब7धCत7मिQतम ु िु QतXHयते Rचदचेया<खलामे0त सवस3ा7तसंbहः।
एनं 0नKचयमादाय वलोकयस हे लया Cवयमेवामनामानमन7तं पदमा:Cयस।
‘Bondage in nothing but the perceptions conceived by the mind (and belief in their absolute reality).
Freedom from that is liberation.
Aatman is that which does not conceive anything and is the essence of everything.’
The conclusion of all scriptural doctrines is this alone.
If this truth becomes a certainty in you and you have this vision without any effort as such, by analyzing the
essence of Aatman through the understanding power of the Aatman, then you will reach the endless state.
खं {जा?यहमZैव मनयः ु स:त संगताः केनाप सरकायण
ु A वCत;यं तZ वै मया।
राज7यावदयं दे हCताव7मQतRधयामप
ु यथाा:त ]यायागो रोचते न Cवभावतः।
I am on my way to the heaven. The seven Sages are all there now waiting for me. I have got some urgent
work to attend to as connected to the Suras.
Raajan! As long this body-image needs to be maintained (as a Shukra, the son of Ushanas), till then, I do
not like to avoid the tasks that belong to me as my duties, though I am liberated and stay stabilized in the
knowledge of my essence.
Vasishta spoke
इ0त कRथतवताथ भागवेण Cफटजलराशपथा

ु महाजवेन :लतमलशबले
ु नभो7तराले तरलतरNगवदाकले ु bहौघैः।
So saying, Shukra quickly rose up in the hollow of the dark sky which was splattered with hosts of planets
like a bee covered by the pollen of the flowers, and was clear of all the waters of oceans and clouds; and
vanished off like a suddenly splashing wave.
18
सरासरसभाjये
ु ु टे तिCम7भगसते
ृ ु ु गते मनसा Rच7तयामास बलबु3मतां वरः।
After the son of Bhrgu, the most revered in the assemblies of Suras and Asuras was gone, Bali the best of
the intelligent thought like this in his mind.
यQतमQतं
ु ु भगवता Rचदे वेदं जगZयं Rचदहं Rचदमे लोकािKचदाशािKचदयं ]या।
सबाSयाqय7तरं सवr Rचदे व परमाथतः अिCत Rच
;य0तरे केण नेह क%चन कZRचत ु ्।
Indeed Bhagavaan Bhaargava uttered the exact truth as it is.
(Whatever world is there in any dimension for any species from the worm to the Brahmaa is made of what
the particular mind knows as the world. This knowing nature is the awareness state named Chit. Since the
Chit shines through the tainted mind, the world comes into existence as the deluded state of knowledge
only. Chit alone is the support of this deluded knowledge also.)
The three worlds are nothing but the Chit, the state of Knowing.
I am also Chit, all the people are Chit, the world that is perceived is Chit, and the action of understanding it
also Chit. Chit alone is in the outside and inside of all, in actuality (as the unit of Knower and the Known
state). Except Chit there is nothing else here anywhere.
अयमादय इयकw न Rचता यद चेयते तदकतमसोभदः A क इहे वोपलqयते।
इयं भBर0त
ू भरेू षा Rचता यद न चेयते भमे ू ः कं नाम भमवं
ू तU;ये भ;यतां गतम।्
(Chit has to ‘know’ or be aware of the objects that are seen through the mind; otherwise if the awareness
factor was absent, then what object can come into existence as an object of knowledge?)
If the sun is not cognized by the Chit as the sun, then how is the difference seen between the sun and the
darkness? If the earth is not cognized by the Chit as the earth, then what earthiness is there for the earth?
Because Chit is established as the Reality, this world also exists as the appearance state.
(‘Awareness’ namely Chit alone exists as the knowledge of the division made of names and forms.)
इमा दश दश इ0त चेय7ते न Rचता यद तिकं नाम दशां दQवं शैलानां चाप काWता।
इदं जगjजगद0त Rचता यद न चेयते तिकं जगवं जगतो नभCवं नभसोsथ कम।्
कायोsयं पवताकारिKचता यद न चेयते तिकं नाम शर>रवं शर>रCय शर>Bरणाम।्
If these directions are not cognized as the directions by the Chit, then where is the direction-ness for the
direction and where is the mountain-ness for the mountain? If this world is not cognized as the world by the
Chit, then where is the world-ness for the world, and where is the sky-ness for the sky? If this mountain-
like solid body is not cognized by the Chit, then, what body-ness is there for the bodies of the embodied
ones?
Rचदि7Wया<ण RचकायिKच7मनिKचतदे षणा Rचद7तिKच
बहिKचखं RचUावािKचUविCथ0तः।
Chit is the senses. Chit is the body. Chit is the mind. Chit is its desire. Chit is inside. Chit is outside.
Chit is the space. Chit is the perceived objects. Chit is the world-existence.
(Everything that is sensed by the senses, and every quality superimposed on each sense perception is of the
form of Bodha only, the information one is aware of. Every word with meaning also is Chit alone.
Even the words like Chit, Brahman etc are also mind-made only and are of the nature of Bodha only. You
as the mind-entity know of everything because of the Aatman, the knowing nature, which is termed as Chit.)
Rचतैवैनमहं सवr Cपशनैषणपव ू कं करोम माZासंCपशr शर>रे ण न क%चन।
Moved by wants of various kinds, I contact all the sense objects, through touch and other senses, by the
Chit alone; and not at all by the body (since it is inert).
(You ‘know’ or are ‘aware’ of the touch sensation, image sensation, smell sensation, sound sensation and
taste sensation’ and so recognize an object as having some particular sensed qualities.
Like the sunlight, your awareness alone reveals the objects and their qualities.
Body is also a known object only and is inert like any other inert object like a stick or stone or tree.)
कमनेन शर>रे ण काटलोटसमेन मे अशेषजगदे कामा Rचदहं चेतनामकः।
What use for me is this body, which is as inert as a wood piece or a mud-piece?! I am Chit of the nature of
pure awareness that just knows, and exists as the complete essence of the entire world!
(What is seen as existing outside gets revealed from the inside of my awareness only.
The ordinary sunlight reveals the objects that are outside of it; but Chit exists as the very objects that are
perceived, as their very knowledge.)
19
अहं Rचदं बरे भानावहं RचUतप%जरे

ू सरासरे
ु ु षु Rचदहं Cथावरे षु चरे षु च।
(I am aware of the sun, and exist as the knowledge of the sun. I am aware of the body, and exist as the
knowledge of the body. So it is with all the objects and people that are seen; everything is the Bodha, the
knowledge understood by me. I exist as all their knowledge only.
Knowledge is formless; and I also as the essence of all knowledge am formless only.)
I am the Chit; the sun in the sky! I am the Chit in the cage of elements (body)!
I am the Chit in all the Suras and Asuras, and all that moves and all that stays!
RचदCतीह ि
वतीया ह कपनैव न व
यते ि
ववCयासंभवालोके कः शZःु कKच वा स9 ु त ्।
Chit alone is here! There is not a second thing in imagination even!
Since there is no second one at all, who is a friend or who is an enemy in this world?
(Knowledge exists as the knowledge of the world as revealed through so many mind-holes or vibrations of
the energy force called Praana. Chit alone exists as the vibration state, namely the ‘knowledge of the
world’ state. Even to know a second thing, awareness (Chit) alone has to support it.
So how can any second thing exist as something outside of the Chit?)
बलना?नः शर>रCय िHछ7ने शरस भासरेु Rचतः कं तUवेिHछ7नं सवलोकावपरणात ू ्।
If the splendorous head of this body labeled Bali is cut off, can Chit be cut off also, since it fills the entire
existence without getting divided?!
(The head getting cut off is also just a small wave-splash of Bodha only! Bodha does not get cut off!
Chit exists as the knowledge of the presence and absence of all the objects.
Even if this form called Bali ceases to exist as some Bodha-form, I the Chit cannot ever cease to be.)
Rचता संच0े ततो
वेषो
वेषो भव0त ना7यथा तCमा
वेषादयः सवA भावाभावािKचदामकाः।

Conceived by the Chit alone, hatred remains as hatred, not by any other cause!
Therefore, hatred and other such emotions are all of the nature of Chit alone.
(Emotions also exist as the Bodha-forms only, as the knowledge that is known.)
न Rचतो ;य0तरे केण वचायाप क%चन आसा
यते कल CफारादCमािZभवनोदरा ु त ्।
Even if thoroughly analyzed, except Chit nothing gets attained from inside this expansive belly of the tri-
world. (Tri-world is also some knowledge that rises in the mind. There is no solid world anywhere.)
न
वेषोsिCत न रागोsिCत न मनो नाCय वतयः ृ Rच7माZCया0तशु3Cय वकपकलना कतः ु ।
There is no hatred; there is no attachment; there is no mind; there are no thoughts also belonging to ‘it’.
(Nothing at all happens. The entire world exists in the mind as the ‘known’ only.
‘Known’ is not divided, since division also is a form of ‘known’ only.
Except what the mind ‘knows’, there is nothing called the world.
‘Mind’ also is ‘known’ only. ‘I’ also is ‘known’ only.
Something is there knowing all; that is the real me without the ‘I’ness.
This state is so quiet, where even quietness loses its meaning.)
Where can there be any disturbing factor in ‘that’ which is just pure awareness and is excessively pure by
nature?!
Rचदहं सवगो ;यापी 0नयान7दमयामकः वकपकलनातीतो ि
वतीयांशवविजतः।
I am Chit (the ‘Knowing state’)! I am everywhere (as the knowledge of all)!
I pervade all (as the undivided knowledge state of all)!
I am of the nature of eternal bliss (that transcends the joy and happy feelings experienced by the mind)!
I transcend all these perturbing phenomena! I am without any second thing as separate from me.
RचतिKचद0त य7नाम 0ननामाया न नाम तशYदािमकैषा RचHछिQतः पBरCफर0त ु सवगा।
Even the words like, ‘of Chit’; ‘Chit’, denoting the ‘nameless one’ is not its name at all!
This (Chit) is the (knowing) essence of the sound too (of any uttered word)!
The power of the Chit shines forth as the essence of all (as all Bodha).
gKयदशन0नमुQतकेवलामलoपवाि7नयोदतो 0नराभासो WटािCम परमेKवरः।
I am of a taintless nature free of both the ‘Seen’ and the ‘Seeing’.
(I am not the seeing mind or the seen objects.
I am the knowledge essence of all including the divided states of the seer and seen.)
I am the Supreme Lord who is always shining forth; without any fault of appearance!
I am the ‘Seer’ (without the ‘Seen’ and the ‘Seeing’)
20
(I am; and all this exist as it were. My presence alone stays as the appearance of the world.)
कपनावकलाकारः कालका7तकलामयः आभासमाZमदतो ु 0नयाभासवविजतः।भाoपैकCवoपेऽिCम7Cवoपेण
जया?यहम।्
Like the digit of the moon reflected in the water, or at the edge of the hair, I appear as a limited being
through imagination; just shining forth as the appearance, yet always without any appearance.
I am of the form of shine alone (that reveals the world).
By realizing my true nature, I have indeed become victorious.
चेयर%जनBरQताय वमQताय ु महामने यQचेतनoपाय Cवoपाय नमोsCतु ते।
Rचतये चेयमQताय
ु यQया
ु यQताय
ु योPयया सवावभासoपाय मSयमेव नमोsCतु ते।
(Whom shall I salute as any great deity, except myself the Chit?)
Salutation to you hey great one; you shine as my very self; you are bereft of any coloring of the perception;
you are always liberated; you shine as the essence of every individual self.
Salutation to you; you are the ‘Chit’; you are always without the perceived phenomenon; you become
oneness of my self through the proper method of reasoning; you shine as all the appearances of the
perceived; you are my very self; salutation to you.
चेय0नमुQतRचWपं ू वविPवKवावपरकू ं संशा7तसवसंवे
यं सिHच7माZमहं महत।्
I am the supreme source of all and exist as the Reality, of the nature of ‘Knowing awareness’.
All the perceived phenomena has subdued and become the single essence of undivided knowledge only.
I alone (as Chit) flow down as the dual nature and fill the entire perceived phenomenon.
I am of the nature of pure awareness only that is completely bereft of any perceived (as a second reality).
आकाशवदन7तोsहम:यणोर:यणुराततः नासादयि7त मामेताः सखदःखदशा ु ु gशः।
I am endless like the expanse of the sky. I am subtler than the subtlest atom pervading all (as their
knowledge). All these perceived states are just the repeating states of pain and pleasure and never can
approach me (for they exist only as Bodha, the knowledge; and knowledge of the pain or joy does not give
pain or joy. Knowledge just ‘is’!)
संवेदनमसंवे
यमचेयं चेतनं ततं न शQता मां पBरHछे तंु भावाभावा जग
गताः।
अथ चैते जगUावाः पBरिHछ7द7तु माममं यथाभमतमेवैते मतो न ;य0तरे कणः।
The objects which appear and disappear, and which are sensed or not sensed fill the entire world (as the
divided knowledge of things); and they are not capable of dividing me (the Knowing state) who is bereft of
all perceptions and is spread out as the undivided expanse of awareness (of all).
Let all these objects with name and form divide the divisionless me as much they like! (Since any sort of
division also turns into ‘known’ only (Bodha), how can anything divide me who is not any ‘known’?)
यद Cवभावभते ू न वCतनाु वCतु नीयते यते द>यते वाप तिकं कCय कल Oतम ्।
If the object which naturally belongs to one (like an object held in one hand) is taken away by another (my
other hand), and is removed or given off, what loss is there for anyone?
(The entire world exists as my knowledge form only. Nothing at all happens as any event.
There is no gain or loss whatever, whether I as Bali rule the tri-world or some Deva like Indra rules it.)
सवदा सवमेवाहं सवकृ सवसंगतः चेयमC?यहमेवैत7न कRचदप ं चोदतम।्
I alone am all the things at all times. I make everything. I am one with everything. I am all that is
perceived. I cannot be moved even a little.
(All the movements, all the names and forms, all the learning, all the theories, all the events, all the
emotions, all the joys and pains, all exist as ‘known’ only!
I just exist as the quiescent state of ‘knowing myself’ without even the idea of ‘I’.
My Knowing nature alone exists as the world appearance.
Actually since I alone ‘am’, there exists no appearance also.
There is just the quietness of pure awareness where nothing of the appearance has any place.)
कं संकपवकपाqयां Rचतं Rचदयमे कका संOोभया?यहं तावHछा?या?याम0न पावने।
What gets stored as anything by the conceptions or non-conceptions?
(What is there to conceive or not-conceive?) This Chit-state alone is there.
Through ignorance I suffer; through knowledge I remain established in my sacred quiescent essence.
(Even ‘liberation’ has no meaning in my taintless state.)
21
Vasishta spoke
इ0त संRच7तय7नेव बलः परमकोवदः ओंकारादधमाZाथr भावय7मौनमािCथतः संशा7तसवसंकपः

शा7तकलनागणः 0नःशNकमप दराCतचे
ू यRच7तकRच7तनः dयातdये
ृ यdयानह>नो 0नमलः शा7तवासनः बभव
ू
अवातद>पाभो बलः ा:तमहापदः।उपशा7तमनाCतZ रनवातायने बलः अवस
बहकालं ु स समक^ण
ु इवोपले।
शमतैषणया पBरपण ू या मननदोषदशोि%झतयैतया बलरराजत 0नमलसतया वघनमHछतयेव शर7नभः।
Having pondered in this manner, Bali the extremely talented one remained silent in the self-essence
humming the last measure of the Omkaara (where all the sounds namely the words and meanings dissolve
off into one single state of divisionless silence). All the conceptions had subdued completely, and all the
hosts of perturbations had been removed; and having thrown afar all the ideas of the perceived getting
perceived by a perceiver (Jeeva state), without any hesitation (of the fear of cessation of Bali identity),
bereft of the ‘meditating entity, meditation and meditated’; taintless and freed of all Vaasanaas; Bali was
like the light shining in a windless room and remained established in the Supreme state.
With his mind sunk in the quiescent state, Bali stayed like that in that bejeweled window-seat for a long
time, and looked as if carved out of stone. All wants were gone. Bali was in a completely fulfilled state. All
the faults of the mind that were given to sense objects were discarded completely. Bali shone with purity
alone as his essence, like the autumn sky shining taintless, freed of all the dark clouds.
अथ ते दानवाCतZ बलेरनचराCतदा
ु त
गेहं Cफाटकं सौधमHचै ु राXXहःु Oणात ्, yड?बा
या मि7Zणो धीराः साम7ताः
कमदादयः
ु ु सरा
याKचै
ु व राजानो वता
या
ृ बलहाBरणः हयbीवादयः सै7याKचा]ाजा
याKच बा7धवाः लडका
ु
याKच
स9दो
ु बलकादयKच
ू लालकाः कबे
ु रयमश]ा
या उपायनकराः सराः
ु यOव
याधरा नागाः सेवावसरकािNOणः
र?भा0तलोतमा
याKच चामBर[यो वराNगनाः सागराः सBरतः शैला दशKच वदशCतथा सेवाथमाययCतCय
ु तं
दे शं तदा बलेः, अ7ये च बहवः स3ाCZैलोQयवासनः dयानमौनसमाRधCथं RचZापतमवाचलं नमिकर>टावलयो
दgशब
ु लमाgताः। तं gsवा कतकत
ृ ;यणामाCते महासराः
ु वषादवCमयान7दभयम7थरतां ययः।मि7Zणः
ु
वचायाZ कं ा:तम0त दानवाः भागवं Rच7तयामासग
ु X
ु ं सववदांवरम।् Rच7तनान7तरं दै या भागवं भाCवरं वपःु
दgशःु किपतं ा:तं ग7धवनगरं यथा।पjयमानोऽसरगणै
ू ु 0नवटो गXवटरे
ु ददर्श dयानमौनCथं भागवो
दानवेKवरम।्व?य स Oणमव ेमवानवलोQय च बलं पBरOीणभव@मं दे हरिKमशतैदतद>ि:तभः Oीरसागरं
Oपि7नव सभामाह हस7वाQयमदं गXः। ु
Bali’s attendant Daanavas climbed the marble stairs of the tall mansion quickly. His valorous ministers
namely Dimba and others, his subordinate kings namely Kumuda and others, the Suras and other kings, the
strong ones like Vrtta and others, Hayagriva and others, all his army people, relatives like Chakra and
others, friends like Laduka and others, the caring ones like Laalaka and others, the Suras like Yama,
Kubera and Shakra who offered him tributes, Yakshas, Vidyaadharas and Naagas who were ready to offer
any service he demanded, all the divine damsels of excellent beauty like Rambhaa and Tilottamaa who held
the chowries for him, the oceans, all the deities of the rivers, hills, directions, and intermediate quarters; all
of them arrived there to offer their services to Bali. Even the heaven-born Siddhas who roamed in all the
tri-worlds came there with their crown bent down in reverence and saw with concern Bali who was sitting
motionless as if painted on a canvas. Those huge Asuras saluted him with due respect; and seeing him
seated like this, they felt the emotions of sadness, surprise, happiness and fear all at once.
The ministers of the Daanava clan consulted each other and wondered about the crisis that they were facing
(with the king seated motionless as if frozen). They remembered Bhaargava the Asura-Guru who was the
best of the all the wise men. After their very thought about him, Daityas saw the lustrous form of
Bhaargava immediately, as if the illusory city that was just imagined rose up instantly. Worshipped in the
due manner by the Asura crowd, and seated in the throne reserved for him, Bhaargava saw the Daanava-
king silent in contemplation. He remained silent for a few minutes looking affectionately at his disciple.
He understood by his divine vision that Bali was now freed of the world-delusion. As if throwing the drops
of the shining milk ocean at the ignorant Daanavas by the shining white rays emanating from his body, he
laughed aloud and addressed these words to the assembly.
22
श]ु उवाच
Shukra spoke
अ0तमाZमदं दै याः Cववचारणयैव यसंा:तवमलावासःस3ोऽयं भगवा7बलः।

Hey Daityas! This excessive state of the restful posture you are seeing of your king here is because of his
attaining the taintless quiescent state of real rest that he attained through the process of his own Vichaara.
Bali is now worthy to be honored with the term Bhagavaan; and is a Siddha of the excellent type.
अयं तदे वमेवेह 0तट7दानवसतमाः Cवाम0न िCथ0तमा:नोतु पदं पKयवनामयम।्
Hey best of Danu’s sons! Let him continue to stay in the very same state of absorbtion and attain the vision
of the afflictionless Reality within himself.
ा7तो वाममायातः OीणRचतभव@मः शा7तसंसारनीहारो वाचनीयो न दानवाः।
He is exhausted by all his works he performed till now. Now he is taking rest. He has lost at last the
delusion that was plaguing his mind. The mist of the Samsaara that covered his mind as a reality has
subsided now. He should not be disturbed in the least by you people by calling out to him.
Cव एवालोक एतेन संा:तोऽ5ानसंकटे शा7तेऽZ सं@मे सौरो दनेनेव करोकरः।
In this horrible state of ignorance (of limited existence as a Jeeva) he has attained the light of knowledge by
himself with his own effort, like the sun with his million rays rising in the morning when the people are lost
in the darkness of night and are anxious without the light.
Cवयमेव कालेन बोधमयमेय0त बीजकोशाCवसंवया स:तम0त ु ू BरवाNकरः।
ु
कXdवं
ु Cवामकाया<ण सवA दानवनायकाः बलवषस हVेण समाधेबwधमेय0त।
He will come to this wakeful state of the world by himself, like the sleeping sprout inside the hollow of the
seed comes out by itself in course of time. All the chiefs of the Daanavas take over the responsibilities of
your king and run the affairs of your world. Bali will get up from his Samaadhi state maybe, after
thousands of years only.
Vasishta spoke
इयQता
ु गXणा
ु तZ हषामषवषादजां दै याः Rच7तां जहःु शकां
ु म%जर>मव पादपः।वैरोच0नसभासंCथां
वधाय ाP;यवCथया Cव;यापारपराCतCथःु सव एवासराCततः।नरा
ु मह> मह>पतयो रसातलं bहा नभः
\ZदशगणािCZवटपं दशोऽWयो दQपतयKच क7दरा7वनेचरा गगनचराKच खं ययः। ु
After hearing the assuring words of their Guru, Daityas discarded their apprehension produced by their
varied emotions of joy, anxiety and sadness, like a tree discards the dried up flower-clusters.
All the Asuras then made an assembly to handle the works of Virochana’s son as before, and busied
themselves in the allotted duties of theirs. Humans returned their earth-world, Daitya kings to their own
countries in Paataala, planetary deities to their skies, Devas to their heaven, the directions and their deities
to their mountain limits, the forest dwellers to their caves, and the sky-dwellers to the expanse of the sky.
अथ वषसहVेण द;येनासरपNगवः
ु ु दे वद7धभ0नघwषै
ु ु ब ुब
ुधे भगवा7बलः।बलौ ब3ेु त
बालं वरे जे नगरं तदा वैBर%च
इव सयuघ
ू उदते कमलाकरः।बलः ब3
ु एवासौ यावनायाि7त दानवाः तावसंRच7तयामास समाRधसदने Oणम।अहो
्
नु र?या पदवी शीतला पारमाRथक^ अहमCयां Oणं िCथवा परां वाि7तमागतः। तदे तामेव पदवीं
अवल?Yय करो?यहं भवतीहोपभQताभः
ु कं मे बाSयवभ0तभः।
ू ऐ7दवेवप \ब?बेषु न तथान7दवीचयः तोषयि7त
यथा7तमA संस3भवभतयः।इ0त
ू भयोऽप
ू वा7यै कवा
ु णं गलतं मनःबलमावारयामसदयाKच7Wमवा?बदाः।
ु A ु
After thousands of years that were most divine, the excellent of the demon kings, Bhagavaan Bali woke up
from his Samaadhi state even as his waking state was announced to all by the loud sounds of drums played
by the Devas. When Bali woke up, that city which belonged to Bali shone beautiful like the lotus lake at the
rise of the sun in the world-expanse created by Brahmaa.
Since the Daanavas had not arrived yet to greet him, Bali who was now awake to the world perception
started to ponder like this for a second. ‘Aha what a wonderful cool state of Supreme quiescence, where I
have obtained a restful state after just a moment only (since time was absent for him in that state, and he
23
had felt no passage of the time). I will stay in this state itself. What use do I have for the outside riches and
the enjoyments thereof? Even in countless moon discs such bliss-waves cannot rise to make me happy like
what bliss I felt within in the Samaadhi state.’
With a mind dissolved of all Vaasanaas when he again was trying to return to his restful state of Samaadhi,
then all the Daityas came off and surrounded him like the clouds covering the moon.
तानालोQय पनदु dयौ तणामाकले ु Oणः तैः कलाचलसं
ु काशैः पBरवीतवपिCवदम
ु ्,Rचतः OीणवकपCय
कमपादे
ु यमिCत मे मनCतभपा0तवा
या0त तWसतामलम।मोOमHछा?यहं
् कCमा
ब3ः केनािCम वै परा
ु अब3ो
मोOमHछाम केयं बालवड?बना।न ब7धोऽिCत न मोOोऽिCत मौ,यr मे Oयमागतं कं मे dयानवलासेन कं
वाऽdयानेन मे भवेत।् dयानाdयान@मौ यQवा पंुCवं Cवयमवलोकयत ् यदाया0त तदायातु न मे व3न
ृ वा Oयः।न
dयानं नाप वाऽdयानं न भोगा7ना:यभोRगतां अभवा%छाम 0तटाम सममेव गतjवरः। न मे वा%छा परे तवे न मे
वा%छा जगिCथतौ न मे dयानgशा कायr न कायr वभवेन मे।नाहं मतो
ृ न जीवाम न स7नास7न स7मयः नेदं मे नैव
चा7य7मे नमो मSयमहं बहत।
ृ ् इदमCतु जगWाjयं 0तटा?यZ तु संिCथतः नेह वाCतु जगWाjयं 0तटा?याम0न
ं
शीतलः। कं dयानgशा कायr कं राjयवभवRया यदाया0त तदायातु नाहं कचन मे QवRचत।न ं
् कRचदप कत;यं यद
नाम मयाधना ु तकCमा7न करोम वै कRचकत ं ृ कम वै।
Looking at them and accepting with his eyes their salutations, he again thought, ‘this body now is
surrounded by the Daityas who are huge like Kula Mountains. (These Daityas want me to take over the
ruler ship of the tri-world once again; but I feel no interest in anything anymore.) Now my mind is rid of
all the taints of perceptions (with the understanding of their false nature). Mind finds taste or attachment in
them by going after them with a belief in their reality. (I do not have attraction for anything.)
(Am I liberated by staying in Samaadhi state, or will I be bound if I am not in the Samaadhi state?)
Why do I need liberation at all? What for I was bound previously? Though not bound, I seek liberation;
what is this child’s play? There is no bondage, no liberation. My foolishness is gone now fully. What am I
going to gain newly by contemplating, or what will I lose if I do not contemplate? Getting rid of the
delusion of contemplation and no-contemplation states, when I stay always aware of myself as the Reality
essence, let whatever happens happen; there is no gain or loss. I will not seek to contemplate or seek a state
that is not contemplation. I will not seek enjoyments, nor refrain from them with effort. I will stay equal at
all circumstances with the fever of delusion gone. I will not desire the Supreme state of Reality (as if it is a
separate achievement to be gained), nor will I desire the worldly life (for it is non-existent actually and is
only an appearance like a mirage). I do not have to do an effort to contemplate by renouncing the world,
nor do I have to fear the riches of the world as if they will disturb my knowledge-state. I am not dead, nor
do I live (for I am not the body that gets born and dies). I am not something that will exist and will stop
existing later. I am the very reality that supports all existences. This absorption state is also not mine; the
perceived state also is not mine (since both are just delusion states). Salutation to myself! I am the biggest
of all (for I contain all the perceived as my essence.). Let this world-kingdom be there as it is. (What harm
can it do to my quiescent state?) I will stay along with it (as my essence). Let this world-kingdom be not
there also; (even if it is gone) I will remain cool in my own self. Why should I make effort to do
contemplation (by closing my eyes), or why should I seek with effort the worldly existence (by opening the
eyes)? (I am the same whether this body’s eyes are open or closed!) If there is no duty at all that needs to
be performed by me now, what harm is there in doing some work that naturally belongs to the perceived
that the mind is familiar with?
इ0त 0नणय पणा ू मा बल5ानवतां वरः दै यानालोकयामास पानीव दवाकरः।gिटपातवभागेन सवषां A दनज7मनां
ु
शरःणामा%जbाह पपामोदा0नवा0नलः।अथ
ु वैरोच0नCतZ dयेययागमयामना मनसा सकला7येव राजकाया<ण
सं;यधात।् ि
वजा7दे वा7गo7Kचै
ु व पजयामास
ू पजया
ू संमानयामास स9
ब7धसाम7तसjजनान।
ु ु ्
अथनापरयामास
A ू भयानRथ
ृ गणा7Cतथा ललना लालयामास वRचZवभवापणैः। इयसौ ववधे
ृ तिCमाjये
सकलशासने य5ां 0त बभवाथ
ू म0तरCय कदाचन। तपताशेषभवनं
ु दे वषगणपिजतं
ू सह श]ादभम
ु ,
ु यैः स चकार
महामखम।्
Having decided thus, Bali who was now of a fulfilled state and had become an excellent Knower, looked at
the Daityas like the sun at the lotuses. Like the wind absorbing the fragrance of many flowers, he
acknowledged the salutations of the bent heads of Danu’s sons with his look turned downward towards
24
them as suited to each one. Then the son of Virochana, staying always in the state of ‘DhyeyaTyaaga’
(renunciation through the established Knowledge state) in his mind, performed all his royal duties in the
proper manner. He worshipped all the Brahmins, Devas and other Gurus, and honored with proper worship
all his well-wishers, relatives, subordinates and other noble men. He offered wealth to all his servants and
others who were in need of it. He pleased all the womenfolk by gifting them various types of ornaments
and other riches. In this manner he ruled the kingdom controlling all the Devas and Asuras, and made
everyone prosperous. Once, he felt a desire to perform a Yajna. He performed the AshvaMedhaYajna
(Horse-Sacrifice), by offering worship to all the Devas and Rishis, and by making the entire world happy
by his charities.
बलभwगभरCयाथ ने0त 0नणय माधवः बलेर>हतस
dयथr स3दCत7मखं ययौ।भोगैककपणाये ृ दं
जगjजNगलख[डकं दातंु शोHयाय श]ाय वयोjयेटाय कायव]ममाणो बलेनाZ व%च0यवा बलं हBरः बब7ध
पातालतले भगे ू ह इव वानरम।्
Lord Vishnu, who bestowed the suitable boons to all, decided that Bali was not in need of any more
enjoyments, and went to attend that Yajna ceremony (wanting to relieve Bali of all the burdens of worldly
affairs). He made Indra who was intent on attaining only the enjoyments as his elder brother, and knowing
well who deserved what, decided to give that poor Indra the worthless wilderness of the broken pieces of
worlds. Through the use of his miraculous power, he crossed the worlds with his steps, cheated Bali, and
bound him to the Paataala world, like caging a monkey.
अ
यासौ संिCथतो राम पनBर7W
ु वहे तुना जीव7मQतवपः
ु ु CवCथो 0नयं dयानवष[णधीः। पातालकहरे ु
0तट%जीव7मQतग0तब
ु लः आपदं संपदं gsया समयैव स पKय0त। नाCतमे0त न चोदे 0त त5ा सखदःखयोः
ु ु समा
िCथरकरा RचZले,या सया ू वलयथा।
Rama! Bali is even now in the Paataala-world with the pretext of a ruler, is liberated while living, is
established in the self, and is always in the contemplation state with a dissolved mind (irrespective of
whether doing work or not doing any work). Staying inside the hollow of the Paataala, living as a
JeevanMukta, Bali sees the loss of wealth and gain of wealth both as equal only. His mind never wavers by
the pains and pleasures of life, does not set or rise but stays always equal and stable like the stable sunlight
that surrounds the painted picture.
आवभाव0तरोभावसहVाणीह जीवतां त7मनिKचरमालोQय भीमेषु वर0तं गतं, दशकोटKच वषाणामनशाCय ु जगZयं
अ7ते वरQततां ा:तमपशा7तं
ु बलेमन
ः। ऊहापोहसहVा<ण भावाभावशता0न च बलना पBरgटा0न Qव
समाKवासमेयसौ।भोगाभलाषं स7यjय बलः संपूणम
ानसः आमारामिCथतो 0नयं मdये पातालकोटरे ।
पनरे
ु तने बलना जगद7Wतया<खलं अनशाCयमदं
ु राम बह7वष
ू गणा0नह।न तCय इ7Wपदा:या तिटः
ु समपजायते
ु
न तCय Cवपद@ंशाद
वे
ु ग उपजायते।समः सवष
A ु भावेषु सवदैवोदताशयः संा:तमाहर7Kच आकाश इव
0तट0त।बलेव5ानसंाि:तरे षा ते कRथता मया एतां gिटमवटqय वम:यqयुदतो भव। बलवववेकेण
0नयोऽहम0त 0नKचयापदमासादया
वैतं पौXषेणैव राघव ।
वे चाटौ चैव वषाणां कोट>भुQवा जगZयं अ7ते
वैरCयमाप7नो बलर:यसरोतमः।तCमादवKयवै
ु रCयं भोगभारमBर7दम संयjय सयमान7दमवैरCयं पदं {ज ।
(Bali developed dispassion after Yugas of ruling the three worlds; but you have developed dispassion in
this young age itself.) His mind saw for long the rising and vanishing state of objects, and developed
disinterest in the enjoyments. Bali’s mind ruled the three worlds for tens and crores of years, and at last
developed dispassion and at last found the permanent restful state. Bali had seen thousands of philosophical
theories and their denials, had seen hundreds of gains and losses; yet where could he get any quietness of
mind? Renouncing the desire for all the enjoyments (of all the three worlds), Bali with a fulfilled heart
remained established in the state of Aatman always inside the hollow of the netherworld. (He is not running
away from the perceived world after realizing the Knowledge of the Aatman.) Again this Bali has to rule all
the worlds as their ruler for many more thousands of years Rama! He will not feel excited by getting the
position of Indra, nor will he feel sad by the loss of such a position. Equal in all the situations, always in the
state of the quiescent bliss, just accepting whatever he gets, he stays unaffected like the empty space.
I have narrated to you how Bali attained the Knowledge-state.
25
You also rise to his level by developing such a vision through the practice of Vichaara. Like Bali, practice
the proper Vichaara path with effort, get the ascertainment as ‘I am eternal’, and attain the state of Advaita
(the state beyond oneness or twoness.)
The excellent Asura king Bali ruled the tri-worlds for tens of crores of years and then at the end, felt
dispassionate towards all the pleasures.
Therefore, hey Slayer of enemies, you discard completely the burden of enjoyments that always end up as
unpleasant and seek the real Bliss which never becomes unpleasant.
इमा gKयgशो राम नानाकारवकारदाः नेह का7ततया 5ेया दराHछै ू लशला इव।
Rama! These perceived scenes which give rise to various reactions of joys, pains, likes and dislikes should
not be ever considered as attractive; the hills that are far (with the green covering and waving trees) indeed
look inviting (but not so when you go near, for you will see only the thorny shrubs, crawling insects and
poisonous snakes filling the terrain)!
धावमानमहामZलठतं
ु ु लोकवितष
ृ ु संCथापय 0नब
dयैतHचेतो 9दयकोटरे ।
Tie up with discipline the mind which runs madly after the objects (people, position, wealth etc) and which
wallows in the lowly activities of the world; and stabilize it through reason, inside the hollow of the heart,
namely the central essence of existence.
Rचदादयो भवानेव सवZ जग0त िCथतः कः पराCते क आमीयः पBरCखल0त कं मधा। ु
You are the Chit-Sun itself who shines all over the world lighting up the perceived scenes.
Who is an enemy, who is a friend?
Why do you slip from your peaceful state through meaningless reactions to the shine of your own self?
वमन7तो महाबाहो वमा
यः पXषोतमः ु वं पदाथशताकारै ः पBरCफज ू स Rच
वपःु।
Hey Mighty-armed! You are endless! You are the Ancient one! You are the excellent Purusha shining as
the essence of this inert world. You alone (though undivided as the Knowledge essence), with the nature of
Chit (as the manifest knowledge), burst forth in the form of hundreds of objects with names and forms
(your own knowledge-state divided as it were).
व0य सवमदं ोतं जगCथावरज7गमं बोधे 0नयोदते श3े ु सZेू म<णगणा यथा।
Hosts of moving and non-moving objects that form the structure of the Jagat are sewn through you, the
unchanging principle of knowledge, like hosts of beads in a single string!
न जायसे lयसे वमजः पXषो ु वराF RचHछ3ा
ु ज7ममरण@ा7तयो मा भव7तु ते ।
You never are born; never do you die! You are unborn! You are the Supreme Being!
You are the Viraat (First One)! You are pure knolwedge-awareness state!
The delusions of births and deaths cannot happen to you!
समCतज7मरोगाणां वचाय बलाबलं तृ णामुसjय ृ भोगानां भोQतैव भव केवलम।्
Analyze well the strength and weakness of all the diseases of births and deaths (as to which Vaasanaas
bring about this worldly existence for you); discard the ‘Thirst for pleasures’ (that brings about the disease
of Samsaara) and remain as the ‘Witness’ of the experiences only (through the increase of Vichaara
practice).
व0य िCथते जग7नाथे Rचदादये सदोदते इदमाभासते सवr संसारCव:नम[डनम।्
If you, the Lord of the world, are there and if the Chit-Sun is always shining, then only all this grandeur of
the world-dream shines forth.
मा वषादं कथा
ृ ;यथr सखदःखै
ु ु षणा न ते शु3Rचतोsस सवामा सववCववभासकः।
Do not feel depressed for no reason (that you are bound and stuck to this life)!
You do not have to chase the pleasures and pains (since they are the mind-created reactions to the
conceived appearances). You are of a pure mind with the awakened knowledge.
You are the essence of all, as the essence of the perceived state.
You alone reveal all the objects as the Chit essence.
(What is there to feel bad about the perceived world as if it is some evil power that can destroy you?)
पव
ू मटम0नटं वम0नटं चेटमयप पBरक:य तदqयासातततोsप पBरयज ।
इटा0नटgशोCयागे समतोदे 0त शाKवती तया 9दयव0त7या पनज
ु 7तन
ु जायते।
26
First of all, make all the liked things (sense pleasures) as disliked things (and understand that the objects
really contain no pleasure factor at all); and make the disliked things (the disciplines and studies meant for
a seeker of liberation) as liked (since it will make the truth get revealed).
After reaching perfection in the practice (by understanding nothing is to be sought or discarded with effort)
later renounce them also (all the liked and disliked things) fully.
When the likes and dislikes are renounced, equanimity rises up and remains forever.
When it (equanimity) remains established in the heart, the Jeeva-creature does not get born again.
येषु येषु दे शेषु मनो मjज0त बालवतेqयCतेqयः समा9य त3 तवे 0नयोजयेत ् ।
एवमqयागताqयासं मनोमतमतNगजं 0नबdय सवभावेन परं ेयो अRधग?यते।
In whichever object the mind gets interested foolishly, divert it from there like guiding a child, again and
again, and direct it towards the reasoning process of analyzing the truth of the object for which it is getting
attracted. By habituating the mind to such a practice, and by controlling the intoxicated mind-elephant in all
ways, the Supreme state of Knowledge gets achieved.
मा शर>रयथाथ5ैम|याgिटहताशयैः धत_ ू ः संकपव]^तैवमूढैः समतां {ज।
अ क%चनाCव0नणतौ ल?बमानापरोिQतषु न मौ,यादRधको लोके किKचदCतीह दःखदः ु ।
Do not ever go down to the level of those blockheads who believe in the reality of the body only, whose
minds are wrecked by the belief in the reality of the world, who are wicked and selfish, and are fully lost in
their own conceived realities of life-stories, like the dream characters stuck inside a dream-world.
There is no object in this world that gives more pain than the ‘foolishness’, where one is in such a wretched
state that he cannot posses dispassion and reasoning capacity to analyze the world he is in and find out the
true essence of his existence; who has to hang on to the words of others only (the fake saints and Gurus
who make false philosophical theories and religious cults). (The ignorant fool of the world is like a blind
man who cannot see anything by himself and has to follow another blind man who is leading him with a
stick. Both are facing always the danger of falling into deep holes, or dashing against rocks.)
वमेतदववेकाY@मदतं ु 9दया?बरे ववेकपवनेनाशु दरंू नय महामते ।
आमनैव यनेन यावदामावलोकने न कतो
ृ अनbहCताव7न
ु वचारोदयो भवेत ् ।
वेदवेदा7तशाCZाथतकgिटभर:ययं नामा कटतामे0त याव7न समवेOतम।्
Hey Wise one! You blow away this cloud of ignorance rising in your heart, with the stormy winds of
Discrimination (Viveka). As long as one does not do the extreme effort in realizing the Self, by oneself and
grace oneself (by practicing ‘Shravana’ listening to scriptural statements, ‘Manana’ analyzing the
statements that are heard), the rational analysis (Vichaara) will not arise.
As long as one does not engage in the thorough analysis of the Self, this Self does not get revealed even by
the study of all the Vedas, Upanishads, Scriptures and logical treatises.
वमाम7यामना राम सादे समविCथतः ा:तोsस वततं बोधं म
वचCयेव बdयसे ु ।
वकपांशवह>नCय वयैषा Rचि
ववCवतः गह>ता
ृ वतता ;याि:तमदQतया
ु परमामनः।
वल>नसवसंकपः शा7तसंदेहव@मः Oीणकौतकनीहारो ु जातोsस वगतjवरः।
Rama! You are established in the blissful Self by the Self. You have attained the complete knowledge.
You will be enlightened just by listening to my words. You are free of all doubts and apprehensions.
By my words alone, you have received the expansive state of the Chit Sun, the Supreme Self.
With all the conceptions dissolved; with all the confusing doubts subsided; with the mist of curiosity
cleared off; you have become freed of the fever (of ignorance).
यदपगHछस
ु पास 0नहं स वा पबस वCमयसे च ववधसे तदप तेन तदाCतु यदा मने ु
वगतबोधकलNकवशिNकतः।
Rama! You are of a contemplative disposition!
When you are rid of and thrown afar the taint (desires, attachments etc) enveloping the enlightenment, then
you will understand the means of attaining it by approaching the Knowers; you will protect it by
developing dispassion and discrimination; you will destroy all the obstacles; you will drink the nectar of the
Self-state; you will be amazed by the discourse which is forthcoming; you will ascend step by step and
reach beyond the topmost state in ‘Seven levels’ of the ‘Knowledge’. Even then, let that be not there for
you. (Even levels of knowledge are words invented for the ignorant alone.) Just be the ‘you’, the Brahman!
27
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
UPASHAMA PRAKARANAM
FIFTH SECTION
‘QUIESCENCE’
PART SIX
(KING PRAHLAADA -1)
(DEVOTION LEADS TO DISPASSION)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Vasishta spoke
अथेमां परमं राम व,ानाभगमे /मं शण ृ ु दै ये2वरः स3ः 4लादः 6वामना यथा।
Rama, now listen as to what excellent practice the Daitya king Prahlaada followed for the attainment of the
abstract knowledge of Aatman through his own analyzing thoughts.
आसीपातालकहरेु व8ावतसरासरः
ु ु हर9यकशपना ु म नारायणपरा/मः।आ/ा:तभवनाभोगःु स जहार हरे जग
त्
ष<पद6य बहप=ं
ृ राजहं स इवा?बजम।चकार
ु ् जगतां रा@यं समा/ा:तसरासरः
ु ु द:ती Aनर6तह?सौघो
नल:यामलनामव।अथासावसरासराधीशः
ु ु कव
ु ि:=भवने
ु शतां कालेन सषवे
ु ु प=ानFकराAनव
ु ु माधवः। तेऽवध:त
अHचरे णैव तेज6यिज
ू तबालकाः दशाकाJशुशतानीव Kयोमा/ाि:तवलासनः।4लादनामा बलवा:धानामा बभव
ू ह
तेषां मLये महाहाणां मणीनामव कौ6तभः।ते
ु नाराजत प=े
ु ण हर9यकशपभ
ु शृ ं सवसौ:दययुMतेन वस:तेनेव वसरः।
अथ प=सहायोऽसौ
ु बलकोशसमि:वतः आजगाम मदं दै यि6=ग9डगलतेभवत।ततापा/ाि:ततापे
् न O=जगि:त
वकासना कपा:तसय
ू गणव:नवयैव करHया अPख
य:ता6य तेनाथ सय:दमखाः
ू R ु ु सराः
ु दव
ु लासवलोल6य
बाल6येव सब:धवः, ाथयांच /रे ऽथाजं दै ये:8े भपतेवधे, न Tम:ते महा:तोऽप पौनप:ये ु न दि/याम।
ु ्
In the hollow hole of Paataala, there lived a demon named HiranyakaShipu, whom all the Suras and Asuras
feared. He was of mighty valour. He had conquered all the three worlds and took away Indra’s heaven also,
like the royal swan taking away the lotus with its huge petals, and which had served as a home for the bee
at night. He kept under his control all the Suras and Asuras, like the (wicked) elephant which frightens
away the hosts of swans and plays around destroying the lotuses that belong to the bees.
Later in course of time, this great ruler who ruled the three worlds and who had under his control all the
Suras and Asuras, begot sons like the sprouts by the lord of the spring season. These sons grew fast to turn
into powerful strong youths, and like the ten suns with hundreds of hot rays they played around in the
heavens and other worlds creating havoc everywhere. Most prominent among them was a son named
Prahlaada who shone like the Koustubha gem among all the other precious gems. HiranyakaShipu shone
forth as a great controller of all because of this son of his, like the year shines by the spring season.
Supported by Prahlaada’s valor, HiranyakaShipu was able to conquer any world he pleased; and he grew
highly arrogant like a mad elephant with the ichor oozing in three lines. By the heat of his violent attacks
rising all over the three worlds like the new hot rays of the group of suns at the time of dissolution, the
Devas suffered immensely. Then the group of Devas headed by Surya and Indu bore all the atrocities of the
Daitya like the relatives by the actions of a wayward boy; and they prayed to Lord Brahmaa for the killing
of the Daitya king who was acting like the unrestrained chief of elephants.
Even great people cannot bear with repeated offenses!
ततः लयपय6तजगUघरजि?भतं ृ दVदि:तदशनWयनखवXादजंृ भतं ि6थरव
यलताजालभासरि
वजम9डलं
ु ु
दशदMकोटरो
Yा:त@वल@@वलनक9ड
ु लं सम6तकलशै
ु ले:8प9डपीठोZटोदरं दो8 म
ु ाधतAनध
ू ूत6फर\4मा9डखप
ु रं
वदनोदरAन/ा:तवतोसा]रतपवतं O=जगUहनो
यMतकोपकपािVनगव
ु तं सटावकटपीनांस6प:दे]रतभा6करं
रोमकपलस
वि4नप%जाप%जरपव
ू ु तं कलाचलमहाक^यघटनोZटदMतटं
ु ु सवावयAन/ा:तप_शासतोमरं
नारसंहं वपःु कवा
ृ माधवोऽह:महासरंु लसकटकटारावं तरFगममव ु ि
वपः।
Lord Naaraayana, Maadhava, the abode of all prosperities in the form of Goddess Lakshmi then took the
form of the man-lion (NaraSimha). His terrifying form made the earth shake all over as if at dissolution
times. His nails shone like the sharp diamonds as if the ten directions were bearing their teeth in anger.
His teeth shone like the array of steady lightning streaks.
His ear-ornaments blazed as if setting the ten directions ablaze.
His belly looked as if made of all the crushed paste of the Kula Mountains.
Even the slightest movement of his huge shoulders caused the hollow of the Brahmaanda itself to split
asunder. Mountains got uprooted by the winds that came out of his mouth-cavern.
He stood haughty with anger like the dissolution fire ready to engulf all the three worlds.
He looked dreadful with the mane of the lion face spread out on his shoulder; and when he shook his
shoulders in anger, the sun was pushed away from his path.
4
He was like a blazing yellow mountain made of fire with his hairs of the mane flying about in all directions.
It was as if all the directions were eager to witness the uprooting of all the Kula Mountains at any instant.
All his many arms carried weapons of various types like Pattisha, Praasa and Tomara.
He killed the great Asura HiranyakaShipu, like the elephant tears off the horse screaming in pain.
पौरमासरम3ा:तै
ु ु ददाहे Tणाि4नभः स सवभतकपा:ते
ू जग@जालमवानलः।नंॄसंहमा`ते ति6म:भशं ृ
Tोभमपागते
ु व6फिज
ू तघना6फोटै रेकाणव इवाकले
ु द8वदा
ु ु ु नवौघा6ते दV@वल:मशका इव उपाययरb2यवं
ु
दcपा इव गति6वषः।अथ व8तदै
ु ये:8ं दVधा:तःपरम9डलं
ु बभव
ू पातालतलं कपTु9णजगसमम।्
अकालकपा:तवधौ हवा दै यं शनैवभौ Mवाप याते समा2व6तसरसं
ु र?भपिजते
ू मतशटा
ृ दनसताः
ु ु
4लादप]रपालताः दVधं तं दे शमनजVमः
ु ु सरः शकमवा9डजाः।त=
ु कालोHचतां कवा
ृ 6वनाशप]रदे वनां
औLवदेहकसकारं च/ः
ु ेतष
े ु ब:धष।हतब:धजनं
ु ु ु eलटब:धबा:धवम9डलं
ु ु शनैरा2वासयामासम
ु तृ शटं 6वकं
जनम।Hच=ाप
् तोपमदराकतयो
ु ृ Aनरcहा दcनाशया ह महता?ब`होपमानाः
ु शोकोपतeतमनसोऽसरनायका6ते
ु
दVध8मा ु इव Aनर6तवकारमासन।्
He burnt the entire Asura city along with all the objects and people, with the fire emanating from his eyes,
like the fire destroys the entire Jagat at the time of dissolution where all the living things perish completely.
When the city was shattered by the stormy wind called Nrsimha, and was like one limitless ocean of
turbulence by the very thundering sounds of his shoulders, all the left over Daanavas escaped and ran from
there like the mosquitoes whose place is set on fire, and disappeared from sight like the lamps with their
flames extinguished. With the Daitya king dead, and the harem of the emperor in ashes, the whole of the
nether world was immersed in grief, like the world destroyed by dissolution. After killing the Daitya like
the fall of an untimely dissolution in a suitable way, after getting worshipped by the relieved Suras, the
Lord vanished off into his unknown realm; and the Danu’s sons who were still alive were taken care of by
Prahlaada, and went back to their burnt country like the birds going towards a dried up lake. There they
tried to set right their cities with suitable works, lamented for long, and performed the funeral rites for their
dead relatives. They consoled the people whose relatives were burnt alive and were killed.
Like the huge faded lotuses painted on a canvas, the Asura chiefs who were sorrowful and grief stricken
were without any movement; they had lost all their hope; their minds were in a shattered condition.
With their minds scorched by grief, they stood motionless like the fully burnt trees.
अथ दःखपरcतामा
ु ह]रणा हतदानवे 4लादि2च:तयामास मौनी पातालकोटरे ।
को :व6माकमपायः6या
य
ु एवेहासराFकरः
ु ु तीgणाhो जायते तं तं भFMते
ु शाखामगो
ृ ह]रः।न कदाचन पाताले दै या
दोद 9डशालनः ि6थरा बभवÀZ:नाः
ू ु पiा इव हमाचले।उपयोपय न2यि:त भासराकारघघ
ु राः
Tीण6फ]रतार?भा6तरFगा
ु इव वा]रधेः।सबा4याjय:तरं कटं समhालोकहा]रणः ]रपवः ौढमायाता
अपव
ू AतमरYमाः।तमःपण
ू lदयाः संकु चप=संपदः सlदः
ु खेदमायाि:त Aनशीथकमलाकराः।तात6य मलनैनून
ं
पादपीठोपमद कैः सरैु वषय आ/ा:तो मगै
ृ ]रव महावनम।Aन`
यमा
् गतीका दcनाः कटताशयाः बा:धवा न
वराज:ते पiाः eलटदला
ु इव।6फर:यसरवीराणां
ु ु गहेृ ववरताAनलैः धसरा
ू भ6मनीहारा धपधमभरा
ू ू इव।
lत
वारकपाटासु दै या:तरःपरभितष
ु ु भा मरकत6येव जाता नवयवाFकराः।O=लोकनाभनल
ु नीमतेभा दानवा
अप दे ववUै:यमायाताः कमसाLयमहो वधेः।मनाMचलAत पणऽप
R bटा]रभीतयः वLव6=6यि:त वLव6ता मVयो
ृ
hामगता इव।आसरcकण
ु पूराथJ फला
ु रनगलmछकाः
ु ु नरस?हकरालनाः
ू 6थाणतामागता
ु 8माः।दKया?बरलताप=ा
ु
रन6तबकद:तराः
ु पनु रारोपता6त= न:दने कपपादपाः। परा
ु वमरब:दcनामसरैु ः सं6ततं
ु मखं
ु अ
य वसरब:दcनां
ु
सरैु रालो कतं मखम।म:ये
ु ् दानवमहान
यः सरेु भकटभितषु वता6ता
ृ भवयि:त शैलसानिववापगाः।
ु
अ6माकमभग9डेषु दानदाहवभतयः
ू लसि:त म`ख9डेषु संशुकेिवव धलयः
ू ।वकासतम:दारमकर:दा`णाAनलाः
ते मे`शखरै 6तया
ु दै या दल
ु भतां गताः। सरग:धव
ु स:दयo
ु दानवा:तःपरोHचताः
ु अ
य मेरौ ि6थAतं याता मञय इव
पादपे। कटं तात पर:qीणां
ु शका?ब`हनीरसाः
ु ु वलासाः सरनारcभभ
ु 6य:ते ला6यलcलया। पवJ
ू यैरेव
मतात2चामरै `पवीिजतः सहrनयनः 6वगR कटं तैरेव वी@यते।
Prahlaada was stuck by excessive grief since his father was killed by Lord Vishnu; and sitting inside his
private chambers in the Paataala, he started to think like this.
5
(What is the condition of our kingdom now?)

‘What is to be done now? Whichever Asura-sprout is born with its sharp edge of valour, the Vishnu
monkey immediately appears and eats him off. The Daityas with their mighty shoulders are not able to stay
stabilized for long, like the lotuses that sprout in the Snow Mountain. Though rising again and again with
huge thundering forms, they perish like the waves of the ocean which rise high to fall off only.
Alas! The enemies have become quite strong like the increased state of darkness that brings about blindness
and at the same time removes the light in the form of inner joys and outer riches.
Like the lotus lake at night, the friends here are surrounded all over by darkness and have their petals
namely the riches contracted, and are sorrowful.
These Suras who sheltered hatred all along even when getting crushed as a foot stool by my father, have
taken over this country like the deer taking over the forest resided by the lions.
Having no idea of what is to be done, and with all the wealth gone, with sorrow expressing itself in all their
faces and conduct, these relatives of mine do not shine well like the lotuses with their petals faded by the
summer heat. Inside the houses of the Asura soldiers, the smoky mist as if from the smoke that fills the
place with the burnt out incense sticks, is made dustier by the ashes blown by the winds.
In the broken door-ways in the walls of the harem of Daitya ladies, new grass sprouts are growing now
shining like the emerald.
Even the Daanavas, who like the mad intoxicated elephants easily uprooted the lotus-stalk of Meru that
supports the three worlds, are now wretched like the Devas! What is impossible for fate!
Like the frightened deer stuck in a village, the distraught womenfolk gasp with fear even if the sound of a
moving leaf is heard. The clusters of flowers of precious stones bloomed up in the past to decorate the ears
of the Asura ladies only; now the trees stand like bare pillars (without leaves or flowers) after getting
crushed by the hands of Nrsimha. The Kalpa trees covered by shining creepers and leaves, with flowers in
the form of precious stones with sharp edges have been again planted back in the Nandana garden of Indra.
Previously the Asuras praised the beautiful faces of Deva ladies who were captured, now the Devas analyze
the faces of Asura ladies who are captured.
I should rather say that the flow of ichor in the flat cheek of the elephants namely Suras is actually a huge
river of (defeated) Daanavas and now will start flowing as new rivers in the mountain slopes.
In our dead elephants, the ichor flow has turned into ashes and burns the cheeks, and rises like the hot dust
in the dried up desert lands.
The winds that carry the redness of the honey of the bloomed up Mandaara flowers (of heavenly trees) have
now become unreachable to the Daityas like the peaks of Meru Mountain (now occupied by Devas).
The beautiful ladies of Suras and Gandharvas who actually deserve to be kept in the Asura kingdom are
now safe in the Meru mountain lands, like clusters well-settled in a tree.
Ah the cruel fate! The depressed state of the Asura ladies which resemble the dried up lotuses are shown as
dance gestures by the Sura ladies, thus ridiculing them. Alas! Those very ladies, who served my father by
fanning him with the chowries, are doing the same service to the thousand eyed Indra now.
इयम6माकमeयापदमागता दै :यदाAयनी त6यैक6य सादे न दपौ`षगते ु हरेः।तUोवनघनmछायालsधवा:तयः
सराः
ु न कदाचन तeय:ते हमा8े ]रव सानवः।शौ]रशौयाhशखरसंयेणाHतHयः अ6मा:समप`:धि:त
ु शनः
ु
शाखामगा ृ इव।तेनासरपर:qीणां
ु ु Aनयं म9डनम9डने मखपiे ु ि6थतं बापमिsजनीनां हमं यथा।
(Vishnu alone is the cause of our wretched condition.)
Such powerful beings like us are now in the wretched condition by the grace of that Hari who has
unconquerable strength. The Suras who are sheltered in the shade of the forest namely his powerful arms
never suffer like the peaks of the Snow Mountain, which never get heated up.
Like the monkeys that are sheltered happily with their loot on the topmost edge of the tree namely the
valour of Vishnu and which leer at the dogs at the bottom, these Suras supported by that Vishnu have kept
us here in the Paataala. Because of him only, the tear drops still stay on the face-lotuses of the Asura ladies,
like the snow drops on the lotuses (making them fade away).
शीणभ:नलठAZितज
ु ग@जरठम9डपः अयं नीलमPण6थ?भै6तZजै ु रेव धायत।े स धता सरसै
ु :य6य म@जतो
वपदणवे TीरोदोदरमVन6य म:दर6येव कmछपः। एते तातादयः सवR तेनैवासरसतमाः
ु पाAतताः
Tुsधकपा:तवातेनेव कलाचलाः।स
ु एक एव संहारकमTमभजानलः
ु सरुसाथग`ः
ु ीमाि:वषमो मधसदनः।
ु ू
दै यदोद 9डपरशो6त6य वीयण
R वीयवा:दानवा:बाधते श/ो बालकाAनव मकटः।
6
This ancient building of Jagat that can get shattered by its walls falling into pieces by the attack of Asuras
is supported by the pillars of this dark-hued pillar only (named Vishnu). He alone supports the army of the
Suras that is drowning in the ocean of dangers, like the tortoise supporting the Mandara Mountain inside
the belly of the Milk Ocean.
My father and forefathers have been killed by him only, like the Kula Mountains by the horrid storm of the
dissolution. He, the killer of Madhu alone is the blazing fire capable of destroying such powerful Daityas
with his shoulder-flames, and is the leader who guides the Suras, is very powerful and very difficult to
conquer. He is the axe that is powerful enough to slice off the shoulders of the Daityas; and only by his
support the weak monkey named Indra harasses the Daanavas (supported by the strong elder monkey).
दज
ु यः प9डरcकाTः
ु वमMताय
ु ुधोऽप सन ् नासौ श6=ा6=वmछे दै वX
सारो वदcयत।े अjय6ता बहव6तेन मथः
े]रतपवताः भीमाः समरसंर?भाः समम6मिपतामहै ः। तासु ता6वAतघोरासु वतता6व]ररािजषु यो न भीत इदानीं स
भयमेयAत का कथा।उपायमेकमेवेमं हरे रा/मणे 6फटं
ु म:ये त
KयAतरे केण व
यते न Aत /या।सवामना
सवHधया सवसंर?भरं हसा स एव शरणं दे वो गAतर6तीह ना:यथा।
(How to conquer that Vishnu?)
This Vishnu with eyes like the white lotus flower is hard like the diamond, and cannot be pierced by any
weapon or magical missile, even if he is caught weaponless. He has well practiced the art of hurling
mountains at the enemies in the great battles fought with my forefathers. He was never frightened ever in
those fierce battles fought for long with the many powerful Daityas. Will he get frightened now (if I fight
him back)? There is only one way I can think of, for conquering Hari; and there is no other option.
I should surrender to that Lord with all my heart, with all my thoughts, followed quickly by suitable
actions; there is no other way out of this.
(Prahlaada’s mind is too worldly to think in any abstract way like Shuka or Rama. He imagines himself to
be of Vishnu’s form, with the misconception that he will become powerful like Vishnu by such a method of
contemplation on the form of Vishnu. It is the common practice of the ignorant to imitate the outside looks
and conduct of the people whom they consider as adorable. Such a practice actually is as idiotic as the
crow decorating itself with peacock feathers to turn itself into a peacock.)
न त6मादHधकः कि2चदि6त लोक=या:तरे लयि6थAतसगाणां ह]रः कारणतां गतः।अ6माि:नमेषादारjय
नारायणमजं सदा संप:नोि6म सव= नारायणमयो 4यहम।नमो
् नारायणायेAत म:=ः सवाथस
ाधकः नापैAत
मम lकोशादाकाशादव मा`तः।ह]रराशा ह]रKयoम ह]र`वt ह]रजगत ् अहं ह]ररमेयामा जातो
वणमयो4यहम।अवणः
ु ् ु पजयि:वणं
ू ु न पजाफलभाVभवे
ू िवणभ ु ू वा यजेि
वणमयं
ु वणरहं
ु ि6थतः।
(If I myself become that Vishnu, I can conquer him easily.)
There is no power greater than him in all the three worlds, since he alone becomes the cause of the
dissolution, maintenance and creation. From this moment onwards I will stay in the meditation of
Naaraayana, the unborn. Naaraayana alone is there everywhere for me.
The sacred Mantra ‘Namo Naaraayana’ will fulfill all the wishes; it will not ever disappear from my heart-
hollow like the wind from the sky. Hari is the directions all around me, Hari is the empty sky that is around
me, Hari is the ground I walk on, and Hari alone is the entire Jagat.
I am the immeasurable form of Hari. Now, I am only filled with Vishnu all over.
A person who is not Vishnu cannot attain the fruits of worshipping Vishnu; I will worship Vishnu as
Vishnu myself. I stay as Vishnu here now.
ह]रः 4लादनामा यो मतो ना:यो ह]रः पथक ृ ् इAत Aन2चयवान:तKयापकोऽहं च सवतः।अन:तमदमाकाशं
आपय
ू वनतासतः
ु कनकाFगो ममाFगानामयमासनतां गतः।करशाखैकवा:तसवहेAतवहFगमाः
नखांशुम%जरcकuणा महामरकत8माः ु इमे मे मदम:दारदामदVधां
ृ ु सम9डलाःम:दराघटक ृ े यरचवारो
ू मम बाहवः।
(I will meditate on myself as Vishnu.) Hari alone is the arrogant Prahlaada also (since he alone is in all the
beings). With the ascertained feeling that there is no separate being as Hari, I alone am pervading
everything everywhere. Garuda, the son of Vinataa fills the entire sky which stretches endlessly; this
golden bird is now the vehicle for my body. My ‘hands are the branches’ that spread out from the emerald
tree of my body, on which rest the birds called weapons (Chakra and Gadaa), where the nails (edges) shine
like clusters of flowers; and these are my four arms with the shoulders smeared by the garland of Mandaara
flowers, and decorated by the armlets which were rubbed by the Mandara Mountain (at the time of
churning the Milk Ocean).
7
चलmछशकलापरचा`चामरधा]रणी
ू इयं मे पा2वगा लgमीः Tीरोदकहरोिथता।हे
ु लावलsधभवना
ु ु
=ैलोMयत`म%जरc इयं मे पा2वगा कuAतरचलामलभासनी।अनारतजग@जालनवAनमाणका]रणी इयं मे पा2वगा
माया 6वे:8जालवलासनी।इयं सा हे लया/ा:त=ैलोMयत`खि9डका जया 6फरAत ु मे पा2वR लता कपतरो]रव।
(These are the Goddesses seated next to me, serving me, the great Vishnu.)
Here on my side is seated Goddess Lakshmi (the symbol of prosperity) who rose from the hollows of the
Milk Ocean, holding the moving chowrie filled with the digits of the cool moon.
On my side is also seated Goddess Keerti, (my fame as Vishnu) shining with unswerving taintlessness, who
is the flower cluster blossoming in the tri-world tree, and has reached all the hearts without much effort.
Here on my side is Goddess Maayaa (my power of delusion) who produces new worlds endlessly through
her excellent talent of sorcery. Here shines on my side Goddess Jayaa (victory) who has enveloped the
branches of the Tri-world without any effort, like the creeper enveloping the Kalpa tree.
इमौ मे Aनयशीतोणौ दे वौ शीतांशुभा6करौ कटcकतसं ृ सारौ मखमLये
ु वलोचने।ममेयमपल2यामा
ु
पीना?भोधरस:दरc
ु 2यामीकतककeच/ा
ृ ु दे हदcिeतवसपणी।अयं मम करे शFखः पा%चज:यः 6फर
LवAनः
ु
मतJ
ू खमव शsदामा Tीरोद इव संि6थतः।अयं मे कPणकाकोशAनलcन\4मष<पदः पiः करतले
ीमा:6वनाडीकहरोZवः।इयं
ु मे रनHच=ाFगी समे
ु `शखरोपमा हे माFगदा गदा गवt
ु दै यदानवमद नी।अयं मे
भा6वराकार उ
यदं शुः सदश
ु नः @वालाजटलपय:तप]रपाटलदMतटः।अयं मे केतम
वि4नस:दरो
ु ु @वलतोभतः
कठारो
ु दै यवTाणां
ृ न:दय:न:दकः ि6थतः।इयं मे शरधाराणां पकरावत
ु कोपमं शाFगJ धनरहc:8ाभं
ु
इ:8कामक ु स:दरम।
ु ्
These two deities who are always cool and hot by nature, the Moon and the Sun who reveal the sights of
the world are the two eyes centered on my face. This is the dark shine of my body spreading out on all
sides, darkening the wheel of directions, beautiful like the dark swollen up water-cloud and blue like the
sapphire stone. In this hand of mine is the Conch ‘PaanchaJanya’ which blows with great noise,
manifesting like the sound principle in the expanse of space and shines white like the Milk Ocean. In my
other hand is the lotus that rose from my navel where inside the hollow pericarp lies the Brahmaa-bee. Here
in my other hand is the heavy mace made of gold that is decorated with various divine gems, shining like
the Peak of Meru Mountain and capable of killing the Daityas and Daanavas. On my other hand is the
rotating discus named Sudarshana brilliant in shine and emanating light rays of red flames that make all the
directions splattered with red colour. This is my sword named Nandaka which brings joy to all the Devas,
beautiful like the fire with its line of smoke, with blazing flames all around and acts as the axe for the
Daitya trees. This is my bow named ‘Shaarnga’ which is like a whirlpool of cloud pouring out showers of
arrows, shining like the serpent king (with curve), and beautiful like the rainbow.
इमा:यहमन:ताAन जगि:त जठरे Hचरं Oबभम जातनटाAनवतमाना:यनेकशः।इमौ महc मे चरणावदं मे
गगनं शरः इदं वपम
ु R O=जगदमे मे कTयो
ु दशः।साTादयमहं वणनtलमे
ु घोदर
यAतः
ु सपण
ु पवताvढः
शFखच/गदाधरः।एते मतः पलाय:ते समhा दटचे
ु तसः ताणा6तरलसंचाराः पवनादव राशयः। अयं
नीलोपल2यामः पीतवासा गदाधरः लgमीवा:ग`ढा`ढः 6वयमेवाहमmयतः।
ु को मामेAत व`3ामा
=ैलोMयदहनTमं 6वनाशाय ततः Tुsधं कालािVनं शलभो यथा। इमे मे तैजसीं सिटं
ृ ममाh6थाः सरासराः
ु ु न
शMनवि:त
ु संरो3ुं चTुम:
दाः भा इव।इमं मामी2वरं वणंु \4मे:8ािVनहरादयः 6तव:यन:तया
ु वाचा
बहवM=समथया
ु ु ।
These countless worlds I hold are always inside my belly, where many worlds have already perished and
many still exist now. The ground that holds the worlds is my feet; the expanse of the sky is my head; the
three worlds are my body; the shoulders are the directions that are held stable. I am now the Vishnu himself
with the body shining like the dark blue cloud, settled firmly on the Garuda with its mountain like structure,
and am holding the weapons Shanka, Chakra, and Gadaa. All the wicked souls are running away from me
with fear, like the heap of dried up light grass pieces from the stormy wind.
Now I myself am the great god Achyuta, seated on Garuda with my spouse Lakshmi; my body is dark blue
like the sapphire; I am wearing the yellow garment; I hold the mace and other weapons.
Which enemy is there who can dare attack me who am capable of burning away all the three worlds, and
still act like the foolish moth rushing towards the blazing fires of dissolution?
8
The Suras and Asuras alike are not capable of bearing my blaze of valour, like the weak eyes cannot bear to
see the brightness of the sun. All these Brahmaa, Indra, Agni and Hara are praising me with hymns that
glorify me; (but since my glories are endless) these hymns have no end even though they all rise from
several mouths.
अयं वजि?भतै
ृ 2वयo जातोऽहमिजताकAतः ृ सव
व:
वपदातीतो मह?ना परमेण ह।O=भवनभवनै ु कमAत
ू
सभवभ:नसम6तदटसवं ु घनHग]रतणकानना:तर6थं
ृ सकलभयापहरं वपःु णौम।
With such enormous power I have now become a form that can never be defeated. I transcend all the dual
states by my excellence. I salute myself who is the body of Vishnu which removes all the fears, which
contains within it all the objects of the world like the clouds, hills, grass lands and forests, which destroys
violently all the wicked beings, and which is made of the three worlds alone as its form.’
4लाद इAत संHच:य कवा ृ नारायणीं तनंु पनःु संHच:तयामास पजाथ ू मसरि
वषः।
ु वपषो
ु वैणवाद6मा:मा
भ:मAत
ू ू ः परावरा अयं ाणवाहे ण बहवणःु ि6थतोऽपरः।
(Prahlaada was not able to get over his idea of duality, even though he thought of himself as Vishnu. He
needed some one to salute, and so he saluted himself only. The inner Prahlaada was still alive. The
Prahlaada-identity was not so easy to get rid of. )
Prahlaada, the splendor of Asuras meditated like this, and feeling himself as Naaraayana’s body, again
started to feel worshipful towards his deity. Experiencing oneself as the body of Vishnu through
conception, and not imagining Vishnu as staying outside in any separate universal or individual form, and
with the breath only as the offering of flowers, he stayed as another Vishnu.
(His body as Vishnu, but the mind as Prahlaada, he worshipped his own body in his mind.)
वैनतेयसमाvढः 6फरmछिMतचतटयः
ु ु शFखच/गदापाPणः 2यामलाFग2चतभ ु ज
ु ः च:8ाकनयनः ीमान ्
का:तन:दकन:दनः पiपाPणवशालाTः शाFगध:वा महा
यAतः
ु तदे नं पजया?याश
ू ु प]रवारसमि:वतम।्
सपयया मनोमwया सवसंभारर?यया तत एनं महादे वं पजAयया?यहं
ू पनः
ु पजया
ू बा4यसंभोगमहया
बहरनया।
ु 4लादै Aत सि:च:य संभारभरभा]रणा मनसा पजयामास ू माधवं कमलाधवम।्
(Prahlaada engaged in the worship of Vishnu, in his mind only; and offered the best of things to himself as
Vishnu.) ‘Along with my people I will worship him who is seated on Vinataa’s son Garuda, who has the
fourfold powers of Kriyaa, Jnaana, Icchaa, and Anugraha (the nature of blessing the devotee with an
appropriate event, knowledge, wish fulfillment and grace), who holds the conch, discus and mace in his
hands, whose body is dark in hue, who has four shoulders, who has the sun and the moon as his eyes, who
is the Lord of Shree, who gives joy to his devotees by the wielding of his sword Nandaka, who holds the
lotus in his hand, who holds the Shaarnga bow, and who is of a lustrous form.
I will again worship this great lord with all the sacred things necessary for worship conceived in my mind
and all the precious stones that are in the outside world’.
So thinking, Prahlaada worshipped Maadhava the lord of Lakshmi in his mind itself.
रनौघपा=पटलै2च:दनादवलेपनैः धपै ू दxपैवHच=ै2च नानावभवभषणैू ः म:दारमालावलनैहR माsजपटलोकरै ः
कपवTलतागmछै
ृ ु ः रन6तबकम9डलैः पलवैद KयवTाणां
ृ नानाकसमदामभः
ु ु ं
क करातै बक
ैः
क:दै
ु 2च?पकैरसतोपलैः क4वारै ः कमदै ं ु ै ः अशोकैमदनैOब?बैः कPणकारै ः करातकैः
ु ु ः काशैः खजूरैः चत कशक
ू
कद?बैबक
ु लैAन?बैः स:दवारै
ु ः सयथक
ू ै ः पा]रभ8ै गVु गलcभOब
ु :दक
ु ै ः पपकोकरै
ु ः यFगपटलै
ु ः पाटै ः
पाटलैधातुपाटलैः आyैराyातकैगKयैहरcतकOबभीतकैः शालतालतमालानां लताकसमपलवै
ु ु ः कोमलैः
कलकाजालैः सहकारै ः सकFकमै
ु ु ः केतकैः शतप=ै2च तथैलाम%जरcगणैः सवसौ:दयसंमानैः 6वयमामापणैरप
ह]रं परमया भMया जगि
वभवभKयया मनसा पजयामास
ू 4लादोऽ:तःपरेु पAतम।अथ
् दे वगहेृ
ति6म:बा4याथzः प]रपण
ू या पजया
ू पजयामास
ू दानवेशो जनाद नम।बह8
् Kयैरनेनैव /मेण परमे2वरं पनःपनः
ु ु
पजAयवा
ू तिटमा:दानवोऽभवत।तत6ततःभये
ु ् ृ व 4लादः परमे2वरं तथैव यहं भMया पजयामास
ू पण
ू या।
अथ ति6म:परेु दै या6ततःभAत ृ वैणवाः सव एवाभव:भKया राजा 4याचारकारणम।्
(What you cannot do with a mind? Prahlaada imagined all the things of the world and offered all of them
to himself as his own imagined form of Vishnu. His mind was now Saatvic in character; but was still sunk
in ignorance only. His mind still held on to the duality state, in the guise of the worshipper and the
worshipped.)
9
Prahlaada inside his private palace, worshipped his Lord in his mind with the most excellent offerings
available in the world like vessels embedded with precious stones, with anointments like sandal paste etc,
incense and lamps of various types, many types of ornaments, garlands of Mandaara flowers, heaps of
golden lotuses, the clusters of flowers from the creepers enveloping the Kalpa tree, balls made of clusters of
precious stone-flowers, sprouts of divine trees, many varieties of flower garlands, rare flowers, jasmines
and Champaka flowers, dark lotuses, red lotuses, white lotuses, Kaasha flowers, dates, mango buds,
Ashoka flowers, Madana and Bilva leaves, flowers of Karnikaara, Kiraata, Kadamba, Bakula, Nimbu,
Sinduvaara, Paaribhadra, Gugguli, Binduka, and varieties of flower buds, saffron and saffron mixed red
dishes, mangoes and dishes of mangoes, milk dishes, green and yellow leaves, the tender leaves of creepers
of Shaala, Taala and Tamaala plants, tender buds of mango plants covered with Kumkum, Ketaka,
Shatapatra and the flowers of the Ela plant, and all the excellent and beautiful things of the world, and also
by surrendering completely with his self.
In this manner, without leaving out any excellent object of the world, Prahlaada the Daanava king
worshipped Lord Janaardana through such sincere worships. He again and again worshipped the Lord with
external things and felt very satisfied. After this, all the Daityas in that city from then onwards turned into
Vishnu followers. Indeed the people always follow the conduct of their loved king!
जगाम वाता गगनं दे वलोकमथा]रहि:वणो
वषं R प]रय@य भMता दै याः ि6थता इAत।दे वा व6मयमाजVमःु
श/ा
याः सम`गणाः गहcता ृ वैणवी भिMतदz यैः कमAत राघव।
The news reached the heavens that the Daityas have got rid of the enmity towards their killer Vishnu and
have developed devotion for him. Raaghava! Indra and the groups of Marut gods were extremely surprised
that the demons had become devotees of Vishnu, and wondered what could be the cause of it all.
Tीरोदे भोHगभोग6थं वबधाु व6मयाकलाः ु जVमुर?बरमस@य
ु ृ ह]रमाहवशालनम।त=ै् नं दै यवता:तं
ृ
कथयामासर6य ु ते पmछ2चै
ु नमासीनमपवा ू 2चयव6मयम।्
The surprised Devas left their heavenly abode of Amaraavati and approached Vishnu, who exhibited
excellent valour in the battles and who was now lolling on the bed of serpent. They reported the alarming
news of the demons turning into the devotees of the Lord, and asked him about the consequences of such a
strange event.
वबधा
ु ऊचःु
Devas spoke
कमेतZगव:दै या व`3ा ये सदै व ते ते ह त:मयतां याता मायेयमAत भाKयते ।Mव कलाय:तदव
ु ृ ता
दानवा दलता8यः Mव पा2चायमहाज:मलjया भिMतजनाद ने।ाकतो
ृ गणवा:जात
ु इयेषा भगव:कथा अकाल
पपमाले
ु व सखायो
वे
ु जनाय च।नोपप:नं ह य
य= त= त= न वराजते मLये काचकलाप6य महामयो
ू
मPणयथा ।यो यो याbVगणो
ु ज:तःु स तामैवेAत संि6थAतं सbशेवeयजेषु 2वा न मLये रमते MवHचत ् । न
तथा दःखय:यFगे
ु म@ज:यो वXसचयः
ू वैसाb2येन संब3ा यथैता व6तbटयः।य
य=
ु /मस?ाeतमपप:नं
ु
अAनि:दतं तदे व राजते त= जलेs?भोजं न तु 6थले।Mवाधमः ाकतारं
ृ भो हcनकमरAतः सदा वराको दानवो
हcनजाAतभिMत: Mव वैणवी।कमलनी प`षोषरभगता
ू सखयतीह
ु यथा न दराया
ु दAतसतो
ु sप ह माधव
भिMतमाAनAत कथा न तथेश सखाय ु नः।
What is this hey Bhagavan? The Daityas who have fought you all this time now are acting like your
devotees. We feel that it could be an act of deceit on their part. Where the devotion to the Lord that is
possible only after performing meritorious deeds in many births, and where the mountain-breaking
powerful Daityas, who are extremely wicked by nature? The story that a wretched mean person has turned
into a noble soul is like the sudden appearance of a flower garland at an improper season, which though
giving joy, still makes one feel apprehension. Any object that is placed in an unsuitable place will not shine
ever, like a valuable gem dumped along with the glass pieces. (So is the devotion that rises in the heart of
the wicked beings.) A man joins those people who have those very qualities, which he also is endowed
with; a dog cannot feel comfortable in the midst of goats, though they both belong to the same animal
species. Even getting pierced by the diamond needles does not produce as much pain as seeing the wrong
combination of things! That which is properly obtained, is suitable, and blameless, that alone shines in that
10
person; the lotus is beautiful blooming in the waters, not on the ground. Where that worthless Daitya of a
low (Taamasic) origin, who is the worst species ever born, who is produced in unrefined ordinary family,
who chases after worst crimes; and where the devotion of Vishnu?! (There is no match at all!)
Hey Maadhava! One cannot be pleased to hear that a lotus grows in a dried up unfertile land and blossoms
beautifully. The news that Diti’s sons have turned into Vishnu’s devotees does not please us much.
Vasishta spoke
गज:तमAतसंरsधं सरलोकमथा]रहा
ु उवाच माधवो वाMयं शPखव:दमवा?बदः।
ृ ु
Maadhava smiled at the complaining Gods and uttered these words like the cloud addressing the peacocks.
ी भगवानवाच
ु
Bhagavaan spoke
वबधा
ु मा वष9णाः 6थ 4लादो भिMतमाAनAत पा2चायं ज:म त6येदं मोTाहoऽसाव]र:दमः।अथ उतरमेतन
े
गभता दनज:मना
ु न कतKया दVधेन बीजेनेवाFकर /या।
ु गणवाि:नग
ु ुणो जात इयनथ/मं वदःु Aनगुणो
गणवा:जात
ु इयाहःु स3दं /मम।आमीयाAन
् वHच=ाPण भवना:यमरोतमाः
ु यात नासखायै
ु षा ा4लादc
गPणते
ु ह वः।
Hey Devas! Do not worry about the fact that Prahlaada has become a devotee.
This is the final birth of Prahlaada who battles with Devas as his enemies.
He deserves the state of liberation. He is like a burnt seed and no more will enter a womb and be born.
If a man of virtues loses his character, it leads to problems; but if a man without character develops virtues,
then it leads to good results only.
Hey Excellent Amaras, worlds belonging to me have many such wonders. You all can go now.
The report of Prahlaada developing devotion does not bother me in the least!”
Vasishta spoke
इयMवा
ु वबधा:6त=
ु TीरोदाणववीHचषु अ:तधानं ययौ दे व6तटतापmछगmछ
ु वत।सोऽप
् संपूिजतह]रः सरौघो
ु
~जद?बरं पनम
ु :दरAनधूताकणजालमवाणवात।4लादं
् Aत गीवाणा6ततः ि6नVधवमाययः।महा:तो
ु य=
नोि
वVना6त= व2वासव:मनः ।
Having said this, Lord Vishnu immediately vanished off inside the waves of the Milk Ocean, like the blue
feather that rises from the river bank vanishes off into the sky. The crowd of Devas also offered praises to
Hari and returned to their abode in the Heaven like the water drops splattering from the churning of the
Mandara Mountain dissipating into the sky. The Devas now felt friendly towards Prahlaada, losing their
apprehension about his sudden change in conduct.
When the noble ones show no apprehension, the minds of their followers develop trust in their words.
यहं पजयामास
ू दे वदे वं जनाद नं मनसा कमणा वाचा 4लादो भिMतमाAनAत।अतः पजापर6या6य
ू समवध:त
कालतः ववेकान:दवैराVयवभवमखा
ु गणाः।नाjयन:ददसौ
ु भोगपगं
ू शकमव
ु 8मं
ु न चारमत का:तासु मगो
ृ
लोकमहcिवव।न रे मे लोकचयासु शा6=ाथकथनाbते न जायते रAत6त= b2ये स ्थल इवािsजनी।न वशाम
चेतोऽ6य भोगरोगानर%जने
ु मMताफलमसं
ु ि2लटं मMताफल
ु इवामले।
(The fruit of devotion is the development of dispassion towards the world; and the rise of disinterest in the
sense pleasures. Otherwise if the devotee still maintains desires for wealth (fame, position etc) and feels
attraction towards the pleasures, then he is a hypocrite only.
Prahlaada was sincere in his worship; and soon changed for the better.)
11
Prahlaada who had turned a devotee now, started to worship Lord Vishnu every day with all his mind,
actions and words. Even as he engaged in worship, slowly in course of time the noble qualities of
discrimination, peace, dispassion developed in him. He did not feel any joy in the sense enjoyments like in
a dried up tree, and did not feel happy in the company of women like a deer in the crowded villages.
He did not enjoy the worldly actions as much as the discourses of the Scriptures. He did not feel attraction
towards festivals and celebrations like the lotus flowers that do not like to grow on the land. His mind did
not rest in the joy of the illness namely enjoyments, like a pure pearl does not fit with the broken pieces of
pearls.
यMतभोगादकलनं वाि:तमनपागतं ु चेतः केवलम6यासीUोलायामव योिजतम।ा4लादcं ् तां ि6थAतं
ु R Tीरोदरमि:दरािववेद सवगतया Hधया परमका:तया।अथ पातालमागण
वणदवः R वणरा4लादताhतः
ु
पजादे
ू वगहंृ त6य 4लाद6य समाययौ। व,ायाjयागतं दे वं पजया
ू ि
वगणे
ु 3या दै ये:8ः प9डरcकाTमादरात
ु ्
पयपूजयत।पजागहगतं
् ू ृ दे वं यTावि6थतं ह]रं 4लादः परमीतो Hगरा तटाव ु पटया।
ु
Though his mind did not relish enjoyments of any sort, it was still not in the restful state of knowledge and
was not stabilized as if attached to a swing. Lord Vishnu knew of the oscillating state of Prahlaada’s mind
from his abode at the Milk Ocean itself, through his Supreme state of Knowledge which was everywhere as
all the minds. Through the path of the Netherworld, Vishnu who pleased all the devotees reached the
worship room of Prahlaada and appeared in his front. The king of Daityas understood that the Lord was
standing in front of him and devotedly worshipped him with doubled effort. Prahlaada was very happy by
seeing the Lord actually standing in front of him, and sang hymns with joy overflowing in his mind.
4लाद उवाच
Prahlaada spoke
O=भवनभवनाभरामकोशं
ु सकलकलFकहरं काशं अशरणशरणं शर9यमीशं ह]रमजमmयतमी2वरं ु प
ये।
I take shelter in Hari (one who removes all the faults of a devotee), Achyuta (one who does not swerve
from his state of Supremacy), and Ishvara (the supreme ruler of all), the Lord.
He is the hollow which holds the tri-world mansion intact; removes all the taints of the heart; is the luster
that shines as all other lights; is the only resort for those who have no other shelter.
कवलयदलनीलसं
ु Aनकाशं शरदमला?बरकोटरोपमानं YमरAतमरक@जला%जनाभं सरसजच/गदाधरं प
ये।
I take shelter in Lord Vishnu who holds the lotus, discus and the mace in his hands, whose hue is like that
of the bee, darkness, lampblack and collirium; who is extremely pure like the taintless autumn sky; who
shines like the blue lotus petal and the sapphire stone.
वमलमलकलापकोमलाFगं सतदलपFकजकiलाभशFखं ु AतरPणतवरि%चच%चरcक
ु ं 6वlदयपiदलायं प
ये।
I take shelter in Lord Vishnu who is seated in the petals of my heart-lotus, who is with the bee of Brahmaa
humming the Vedas, who holds the conch which shines like the tender bud of the white lotus, whose body
is faultless and is soft like the hum of the bees.
सतनखगणतारकावकuणJ ि6मतधवलाननपीवरे :दOब?बं ु lदयमPणमरcHचजालगFगं ह]रशरद?बरमाततं प
ये।
I take shelter in Hari who spreads out like the taintless autumn sky; where the Ganges flows as the very
rays of the Koustubha gem decorating the chest, whose face brightened by the smile is like the full moon
disc, whose shine from the nails scatter out like the stars.
अवरलकतसिटसव
ृ ृ लcनं सततमजातमवधनं वशालं गणशतजरठाभजातदे
ु हं त`दलशाAयनमभकं प
ये।
I take shelter in the infant lying on the banyan leaf (at the dissolution time), and whose body shines
extremely beautiful being carved for long with excellent virtues and noble qualities; who is spread out
vastly, who never is born nor grows, who contains within him all the creations that are beyond count.
नववकसतपiरे णुगौरं 6फटकमलवपषा
ु ु वभषताFगं
ू दनशमसमया`णाFगरागं कनकAनभा?बरस:दरं ु प
ये।
I take shelter in Lord Vishnu who is beautiful like the golden sky, whose body shines red like the evening
time, whose body is decorated by the blossomed red lotus in the form of Lakshmi, who is white like the
pollen of the newly bloomed lotus at the navel.
दAतसतनलनीतषारपातं
ु ु सरनलनीसततोदताक
ु Oब?बं कमलजनलनीजलावपरंू lद नलनीAनलयं वभंु प
ये।
12
I take shelter in the Supreme Lord who abides in the lotus of the heart, who is surrounded by the waters of
the lake where the Brahmaa stays in a lotus, who is the ever-risen sun-disk for the lotuses namely Suras;
and who is the snow-fall for the lotuses namely Diti’s sons.
O=भवननलनीसतारव:दं
ु Aतमरसमानवमोहदcपमयं 6फटतरमजडंु Hचदामतवं जगदाPखलाAतहरं प
ये।
I take shelter in Lord Vishnu who removes all the ailments of the world by his very presence; who is the
principle of Chit shining as the self which is not inert but evident always; who is the most excellent lamp
light that destroys the darkness of delusion, whose hand holds the white lotus namely the sun which blooms
up the lotus of the tri-world.
Vasishta spoke
इAत गणबहलाभवा
ु ु िVभरjयHचतोऽसौ ह]ररसरवनाशः
ु ीAनष9णांसदे शः जलद इव मयरंू ीAतमा:ीयमाणं
कवलयदलनीलः
ु यवाचासरे
ु ु :8म।्
Thus praised with excellent hymns and worshipped by Prahlaada, Hari, the destruction of Asuras, whose
bosom was ornamented by ‘Shree’, who was pleased by the pleasing conduct of his devotee, who was dark
like the blue lotus, spoke to the king of Asuras like a cloud at the peacock.
ी भगवानवाच ु वरं गणAनधे
ु दै यकलच
ु ूडामणे गहा
ृ णाभमतं भयो ू ज:मदःखोपशा:तये
ु ।
Bhagavaan spoke: Hey crest jewel of the demon clan! Hey treasure chest of virtues!
Ask for anything that will free you from the pain of repeated births, and you will have it for sure.
4लाद उवाच सवसंकपफलद सवलोका:तरि6थत यददारतमं ु वेिस तदे वादश भो ।
Prahlaada spoke: Lord! You can fulfill any wish that a devotee wants! You remain as the essence of all!
Whatever is beneficial to me, explain that alone hey Prabhu!
ी भगवानवाच ु सवसंYमशा:यै परमाय फलाय च \4मवाि:तपय:तो वचारोs6तु तवानघ।
Lord spoke: Hey Taintless one! To attain the supreme fruit and to subdue all these pompous affairs, remain
engaged in the practice of Vichaara till you rest in the knowledge state of Brahman!
इयMवा
ु दAतप=ेु :8ं वणुर:तरधीयत कतघघ ृ रAन4लाद6तरFग6तोयधे]रव।
Having spoken thus, Lord Vishnu vanished from sight, like a wave disappears fast into the ocean after
making a gurgling noise.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
UPASHAMA PRAKARANAM
FIFTH SECTION
‘QUIESCENCE’
PART SEVEN
(KING PRAHLAADA - 2)
(PRAHLAADA PRACTICES VICHAARA)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
Vasishta spoke
वणाव)तहते दे वे पजायां
ू कसमा%जलं
ु ु पा/चायं दानव1य2वा म3णरनप4रकतं
ृ प5ासन1थोऽ8तमदा
ु
9यपव/य
ु वरासने 1तो:पाठवधाव)ति/च)तयामास चेतसा।
When Lord Vishnu vanished off, the Daanava offered the last bit of the flower offering mixed with
precious stones and diamonds in the worship, and seated on the excellent chair with extreme joy, he started
to do Vichaara in his mind at the time when he had to recite hymns as per the routine.
(Prahlaada refrained from his hymn recitation and began the Vichaara process as advised by his deity.)
वचारवानेव भवा)भविव8त भवा4रणा दे वेनो2तोsि1म तेना)तः करो@यामवचारणम ् ।
I have been told by Lord Vishnu, the ‘Enemy of delusory appearance of the world’ that ‘you become a
person endowed with rational enquiry.’ Therefore I will now analyze in my mind about the Aatman.
कमहं नाम ताव1यां योsि1म)भवनाड@भरे
ु विBम गBछाम 8तठाम यनेनाहराम च।जगतावददं नाहं
सवDतणपव
ृ ृ तं य
बा9यमलमय)तं त1यां कथमहं कल।अस)नFयदतो
ु मकः
ू पवनैः 1फ4रतः
ु Dणं कालेनापेन
वलयी दे हो नाहमचेतनः। जडया कणशुकु या कIयमानः DणDयी श)याक8तः
ू ृ श)यभवः
ू शJदो नाहमचेतनः।
वचा Dणवनाश)या ाIयमाIयमIयथ KचसादोपलJधाम1पशनं ना1@यचेतनम।् बLामा िज9वया तBछो
ु
लोलया लोलसतया 1वप1प)दो MNय8नटो रसो नाहमचेतनः। O/यदशनयोलPनं D8यDणवनाशनोः केवले Mट4र
Dीणं Qपं नाहमचेतनम।् नासयाIय)धजडया D8यRया प4रकिपतः पेलवोऽ8नयताकारो ग)धो नाहमचेतनः।
(First let me start by analyzing myself. Who am I? What am I? I know myself as talking, walking, and
enjoying things, but have never paused to think what I am in actuality.)
(What is this ‘I’? What is this thing which is known as the ‘I’ and refers to me as walking, talking, and
sitting at one place and making effort to enjoy things in this grand show of the world?
(Am I this world?) I am not the Jagat which is filled with objects like the tree, grass and mountain.
How can I be that which is completely outside of me?
(Am I this body?) The body is falsely appeared since it is perishable. It is dumb and inert, and is kept alive
by only the wind-movement at every moment. It perishes within a short span of time and is not conscious.
I am not the body (since I am conscious).
(Am I the five senses? Senses are just inert sensations only.)
I am not the Shabda (the disturbance in the silent emptiness) that is non-conscious. The sound-sense is
produced by the inert ear-canal, perishes the moment it rises (as words, sounds etc), is made of emptiness
only and rises from the empty sky.
I am not the Tvacha (that creates division in the undivided emptiness) that is non-conscious. The sense of
touch also perishes in a moment, produces the experiences of heat, hardness etc now and then, and is
experienced only because of the conscious nature of the Chit.
I am not the ‘Rasa’ (the disturbance that discriminates objects as taste) that is non-conscious. The taste
sense is bound by the moving tongue that is always unstable, is lowly since it is the basic sense acting in all
creatures, and is connected to the slight movement from the tongue to the throat as some idea of taste.
I am not the ‘Roopa’ (the disturbance that produces varieties of shapes) that is non-conscious. The ‘image’
sense is made of the seen and the seeing, perishes within a moment, and is produced in the seer in order to
perish only.
I am not the ‘Gandha’ (the disturbance that discriminates the objects) that is non-conscious. The smelling
sense acting through the nose is blind and inert, perishes after the experience, is very fragile and is prone to
change.
8नममोsमननः शा)तो गतप%चेि)MयSमः शLचे ु तन एवाहं कलाकलनविजतः।
चेयविजतKच)मा:महमेषोऽवभासकः सबा9याFय)तरNयापी 8नकलामलस)मयः।
अनेन चेतनेनेमे सवU घटपटादयः सया ू )ता अवभा1य)ते दWपेनोतमतेजसा।
There is nothing that I own (for the objects are experienced as the sense-knowledge only).
(If the world is removed, what is left back? Only my thoughts!)
I am not the agitating state of thoughts also. I am quiet when freed of thoughts.
I have lost the delusion created by the five senses, which produce the reality of the world.
4
I am the pure awareness which gives meaning to the sense experiences also.
(If all the perceived is removed as just the sense knowledge obtained by the support of awareness only, then
what is left back? And if I am not aware, the objects cease to be. Their existence is possible only because of
my knowing of them.)
I am the pure state of awareness which is without the sensed objects of the perceived.
I am the one who lights up these objects through the senses. I am the one who pervades both the inside and
outside as the seer and the seen. I am the taintless state that is always there.
Like the objects revealed by the bright light, all these objects like the pot and the cloth up to the sun shining
above, are revealed by my awareness state only.
आ इदानीं 1मतं ृ सयमेततद3खलं मया 8नवकपKचदाभास एष आमाि1म सवगः।
Ah! I now understand the truth! All this is the shine of the Chit-state of pure awareness only that is free of
all the disturbances (named the sense-experiences).
I am the essence of all, as their Knower. I am everywhere as their Knower.
(No object has any existence apart from the knowing self.)
अनैनेता 1फर)तीह
ु वKच:ेि)Mयवतयः
ृ तेजसा)तःकाशेन यथािZनकणप[2तयः।
अनैनेता 1फर)तीह
ु वKच:ेि)Mयप[2तयः सवगेन 8नदाघेन यथा म\मरWKचकाः।
अननेनैतपदाथानां व1तवं
ु 8तपा
यते श2लादगणववं
ु ु 1वं दWपेनेव वाससाम।्
असावेव ह भतानां
ू सवषामे
U व जा]तां सवानभवताभमरामा
ु ू मकरवि1थतः।
ु ु
(Every object is part of the ‘seer’ that ‘sees’ the ‘seen’. The ‘seer’ is in essence the ‘knowing nature’ of
Reality, and is referred to by the term ‘Chit’. Without the ‘seer’, the ‘seen’ cannot exist; without the ‘seen’,
the ‘seer’ cannot exist. Chit alone as the pure state of Reality essence reveals all the objects as the ‘seer’,
divided as the countless Jeeva-forms.)
By this (Chit) alone, the various sense experiences rise like the rows of fire sparks from the lustrous blazing
fire. By this alone, the various rows of sense experiences raise like the many mirages of the desert by the
heat that is spread out everywhere. By this alone the existence of the objects is revealed (and they come
into existence as the ‘known’), like the qualities of the clothes like whiteness etc get revealed by the light.
This alone is the stage for the various experiences of all the beings that are awake to the perceived, and it
stays as their essence like a mirror reflecting their experiences on it.
त1यैक1यावकप1य Kच^ीप1य सादतः उणोऽकः शशर/च)Mो घनोऽMवMतं ु पयः।
By the grace of this Chit-light which shines faultless, the sun is hot, the moon is cold, the mountain is hard,
and the water is liquid.
(You are aware of only the qualities as revealed by the senses; and the objects get falsely conceived as
absolute independent realities.)
सातयेनानभतानां
ु ू सवषांU जगि1थतौ एतकारणमा
यं तकारणं ना1य व
यते।
सातयेनानभतानां
ु ू पदाथानामनेन तपदाथवमदे ु यBचै
ु ः तापेनव े तIतता।
(World is revealed by the Chit; and so Chit is the cause of the world. What is the cause of this Chit?)
For the world-state which is experienced by all as a continuous experience, this alone forms the first cause,
and it has no cause for its existence. For the objects which are experienced by all as a continuous
experience, their very nature of being some object with qualities rises because of this Chit only, like the
scorched state in the earth by the heat of the summer.
अनाकाराकारणाBच सवकारणकारणात ् एत1माददमप)नं ु जगBछै यं हमादव। `9मविRव)M\Mाणां कारणानां
जगि1थतौ एतकारणमा
यं तकारणं ना1य व
यते।
(What another thing can be aware of awareness except itself?)
By being the formless cause, and being the cause of all causes, this world has come into existence like the
coolness by the snow. For this world to come into existence, Brahmaa, Vishnu, Rudra and Indra act as the
causes. This Chit is the first cause; it has no cause for itself as such.
KचBचेयMटO/यादना
ृ मभविजतामने 1वयं सकिवभाताय
ृ म9यम1मै नमो नमः।
This Chit is the essence which actually is bereft of all the terms that refer to it as the perceiving Chit,
perceived world, the seer, seen etc. This essence shines by itself without any stop, and as my very self also.
I salute my own self (from the mind-level). (It was difficult for Prahlaada to not to salute something, since
he was habituated to the duality state of the worshipper and the worshiped.)
5
एति1म)सवभता8नू 8नवकपKचदाम8न गणभता8न

ु ू भते ू शे 8तटि)त ववशि)त च।
Only in this ‘Chit-state’ which is without any perturbation, which shines as the pure awareness of oneself
as the world, and which is the Lord of all the beings (by staying the very essence of their reality), all these
beings dominated by the three Gunas, exist and dissolve off also.
यिकलानेन कलतं चेतनेना)तरामना ततaव8त सव: नेतरसदप ि1थतम।्
This state of Chit alone which is the power of knowing itself as any object, becomes those objects at all
places as conecived by the inner mind at any present moment, and also in the later moments by the very
same coneception power (as memories).
ं
यिBचता कलतं कKचतदाIनो8त 8नजं पदं यKचताकलतं नेह तसदIय)तमागतम।्
That which is conceived by Chit; that alone is perceived as one’s state of experience; that which is not
conceived by the Chit, that stays destroyed only.
(The world exists in any mind as the form of conceptions only.)
इमे घटपटाकाराः पदाथशतप[2तयः जागयो वपलादश ु U 9यि1म)Nयोम8न bबि@बताः।
एत
वLं ृ वLतरे
ृ D8य D8यणी जायते पदाथU सदसBचाप 8तbब@बाकवि1थतम।्
All these objects with various shapes as the pots and clothes in hundreds of varieties of names and forms
that form the world-structure are reflected in this expanse of awareness state alone, as if in a huge mirror.
(The changes like the increase and decrease or the growth or destruction are also ‘known’ by this
awareness principle only, though it never increases, decreases, grows or perishes.)
The awareness of the increase and decrease in the objects as their growth and destruction also are seen as
part of the reflection only, like the various stages of the sun is seen in the mirror, though the mirror itself is
always without any increase or decrease.
अO/यं सवभतानां
ू ाIयं गलतचेतसां एततO/यते स8aः परं Nयोमा8त8नमलम।्
This state (of reality essence) is invisible to all the ignorant beings for whom the objects exist only as
divided as the conception and the perception (though they are the same actually); but for the noble whose
minds are dissolved off (and free of all conceptions based on Vaasanaas), all this is seen as the taintless
undivided expanse of knowledge awareness only.
इयमFयदयं ु या8त नानाO/यसम%जरW
ु आचारच%चरWकाcया एत1माकारणMमात। ु ्
This beautiful cluster made of the flowers namely the varieties of the perceived scenes decorated by the
action-bees, blooms from this ‘cause-tree’ alone.
अ1मादयमदे ु यBचै
ु ः संसाररसनाचला वKच:त\गमाcया ु शैलादव वनावलW।
From this Chit state alone raises high the Mountain of Samsaara; and the varieties of the tree groves fill it
up like the rows of forests filling the hill all over.
सवषामवभ)नोऽसौ
U :ैलो2योदरव8तनां `9मादWनां तणा)तानां
ृ Kचदामा संकाशकः।
This essence of awareness (Chidaatmaa) is not different from all, and shines forth revealing itself as
Brahmaa to the lowest living being (seers), and all the objects from the mountain to the grass (the seen).
एकोऽसावहमा
य)तरहतः सवगाक8तः ृ चराचराणां भतानाम)तः
ू 1वानभवः
ु ि1थतः।
अ1य त1य ममेता8न 1थावर3ण चरा3ण च प4रसंdयादहWना8न शरWरा3ण बह8न
ू च।
एकोऽसावनभयामा
ु ू 1वानभ8तवशा1वयं
ु ू सवOZMटO/यवासहeकरलोचनः।
ृ
This alone is there, as the ‘I’ of all, bereft of any beginning or end, permeating all (as the revealed
knowledge) and stays in each and every being as the individual experience.
This alone is the varieties of bodies that are beyond the counting level also, and is bound by the space and
time factors as this one’s body, as that one’s body, as my body, and as all other moving and non-moving
bodies (living or inert).
This alone is endowed with thousands of eyes and hands since it alone sees as all the seers all the seen
events by experiencing everything through various mind-holes, as the single experiencing state of
awareness.
एषोsसावहमाकाशे सय ू देहेन चा\णा वहरामीतरे णाप वायदे ु हेन वायना।
ु
This ‘I’ (the Chit-state shining through the limited mind-restriction of an appearance called Prahlaada) is
moving in the sky with the beautiful body of the Sun; and also as Vaayu (wind) in another body that
belongs to Vaayu.
6
ममैत
वपरानीलं
ु श[कचfगदाधरं सवसौभाZयसीमा)तं 9यि1म%जग8त वग8त।
अहमि1म)समaतः
ु ू प5ासनगतः सदा 8नवकपसमाKध1थः परां 8नव8ृ तमागतः।
अहं b:ने:याssकया
ृ गौरWव2:ाJजषgपदः सगा)ते संहरामीदं कमh
ू s[गपटलं यथा ।
अहम)Mे ण Qपेण b:लोकiम3खलाममां पालयाम fमाIतां मठकामव तापसः।
This bluish hued body of mine (the Chit-state) (as the Vishnu-form) holding the conch, discus and mace,
the extreme limit of all prosperities, busily moves about in the world attending to its maintenance proper.
I (as the Chit-state) am the Brahmaa-form rising from the navel of Vishnu, am seated in the lotus posture,
am always absorbed in the unperturbed Samaadhi state (of Brahman) and am in the supreme transcendental
state (though existing as the creation in the Viraat-form, as its body).
I (as the Chit-state) now have the form of the tri-eyed God (as Shiva), the bee hovering around the lotus
face of Gauri; I destroy everything at the end of creation, like a tortoise destroying its skin-sheath.
I (as the Chit-state) take care of the entire tri-world with the form of Indra which gets handed over to one
Manu after the other, like the recluse taking care of his hut that is owned by the previous dwellers!
1:ीपमानहमे
ु वैतकमारो
ु 9यहमयप जीणhऽहं दे हधा4रवाjजातोऽहं व/वतोमखः। ु
I (the Reality state of ‘knowing’) am what appears as the woman, man, child also; I become old by
identifying with the body; I alone am facing all the directions as all the faces of all the creatures.
अहं तणलतागमजालं
ृ ु रसतया ि1थतः उथापयाम Kचaमे ू ः कूपोऽ)तरालमव।
Staying as the moist essence, I make the grass, creeper and bushes grow up, like the water from the deep
inside of the dry well rising above, being the very essence of awareness that reveals them.
1वलWलाथमदं चा\ जगदाड@बरं ततं मयाभजातबालेन प[कfiडनकं यथा।
For my own amusement (as my very nature) this grand show of world is produced by me, like a clever
child makes toys out of wet mud.
मयेदमाप
यते सवk सता मां ाIय गBछ8त मप4रय2तमेतBच सदIयेव न कचन। ं
Everything is connected to me as the causal factor, and come into existence as real; and all these dissolve
into me when they perish as the effect; if I renounce off all by knowing my truth, then all this is nothing at
all, even if they appear to exist.
म8य 1फारे KचदादशU 8तbबंबं यदागतं तदि1त नेतर
य1मा)मतोऽ)य)नेह व
यते।
I am the expanse of Chit-mirror; and whatever gets reflected as an object is not different from me, since
there is nothing that is other than me. (Reflection is also the mirror in essence.)
कसमे
ु ु वहमामोदः पपप:ेु वहं छवः छववहं Qपकला QपेवनभवोऽIयहम।
ु ्
I am the fragrance in the flowers, I am the colour in the flowers and leaves; I am the beauty in the colours; I
am the experience in that beauty.
य
यिकि)चददं O/यं जग1थावरज[गमं सवसंकपरहतं तिBचतवमहं परम ्।
Whatsoever is perceived as the world with its moving and non-moving objects, I am the principle of Chit
shining forth as all that; yet I am bereft of all the conceptions.
आ
या रसमयी श2ती रसौघो वसतो ृ यया सा यथा दा\कlये ु षु तथाहं सवव1तष। ु ु
The ‘Rasa’ principle, the essence of moisture that gives life to the objects, is the main power that is the
source of all life that spreads out in all the plant life and makes them grow as varieties of plants and trees;
so also, I am the essence that is the main source that makes the existence of all objects possible by my mere
presence (as the ‘knower of them’, as the pure awareness that has the power to know any thing).
परमां तामहं सवपदाथा)तरव8ततां उपेय संववैKचmयं तनोम 1वयेBछया।
I alone become the essence of all objects (as something to be known), and produce the strange state of
Jeeva-consciousness divided as many (as myself divided as many), all by my own will (nature).
घतंृ यथा)तपयसो रसशि2तयथा जले KचBछि2तः सवभावेषु तथा)तरमहमाि1थतः।
Like the ghee concealed within the milk as its essence (can be brought out only through the churning
process (Vichaara) and the heat (of dispassion), like the liquidity in water (which alone appears as the many
forms of liquids), I exist inside as all the objects (as the Knower knowing something).
इदं जगि:काल1थं Kच8त मnये च संि1थतं चेयोपचाररहतं व1तजातमवानवौ। ु
7
Like all the objects like the grass, stone, mud, tree etc are in essence the earth only, so also this world that
is inert and stays unrevealed in the absence of a Knower, and is experienced as the three modes of time (as
the mind’s conceptions only), exists in me only as supported by my nature of revelation (as the awareness
principle).
भ4रताशेषद2कoD1य2तसं
ु कोचवSमः सव1थः सवकता च वराp सqाडहं ि1थतः।
I am the supreme Sovereign (the ruler absolute), the Viraat (the structure of the perceived state), the
producer of all (as the Knower knowing something), am in all (as their very essence of knowledge), filling
all the directions uniformly (like one is aware of an ant and elephant without any change in one’s
awareness of the objects), and am completely free of the delusion of limitation (of space and time
boundaries).
(After remembering all the objects and Devas and others one by one; and understanding all the forms and
names as the product of awareness only, Prahlaada who still has the Vaasanaa for conquering the worlds,
feels that he has conquered all the worlds by staying as the cause of all.)
अपवू म8नबLे)Mमश1:दलतामरं अाKथतं मे संाIतं जगMाjयमदं ततम।्
The entire kingdom of the expanse of Jagat (the perceived phenomenon containing countless three worlds)
which I never knew about before, has been conquered by me without imprisoning the Indra and without
defeating the Amaras.
अहो नु वतताम8न न मा@यIयामनाम8न कपा)तपवनाधत ू एकाणव इवाणवे।
Ah! Like the single stretch of ocean where the ocean stays dissolved by the dissolution winds (of the
process of Vichaara), I feel myself as one single stretch of ‘knowing only’ and cannot measure myself even
by myself. (I am endless and beginningless, because even these states are ‘known’ by me only.)
नाम)य)तमवाIनोम 1व1थेऽ)तः 1वदते 1वयं Dीरवा4र8नधौ प[गःु सरWसप ृ इव 1फरन।ु ्
I do not see any end in my state; am established in the joy of my own state, and am moving like a tiny lame
serpent in the expanse of the milk ocean (as the mind of a Prahlaada lost in the bliss of the self-essence).
1वपेयं मठका `ा9मी जग)ना@नी ससं ु कटा गजो bबव इव 1वा[गे न मा8त वपलं ु वपः। ु
This tiny mud-pot of Brahmaa (Brahmaanda) named the Jagat is so small that I cannot feel its existence at
all in my huge body of Reality state (Brahman) like an elephant cannot feel the tiny Bilva leaf fallen on its
huge body.
व4रि%चभवनापारे तवा)तेऽIयाहरपदं सरयेव मMपम
याप ू न 8नवतत।े
Far from this tiny world created by this Brahmaa, beyond all the principles connoted by the philosophical
views, my form (which is formless) keeps spreading far and far and still cannot reach the end.
अयं नामाहमय)तः कतो ु 8नरवल@बना अपय)ताकते ृ रेषा कलासी1वपता मम।
The very idea of myself having a name and form as a limited structure; what was this meaningless idea
supported on within me? My real state is limitless and I was imagining myself as a small limited object
caught in the place and time boundaries.
भवानयमयं चाहम8त मrयैव वSमः को दे हः कोsIयदे हो वा को मतः ृ क/च जीव8त।
‘You are this’ ‘I am this’; all these are unreal illusions.
Who has a body? Who is bodiless? Who is dead? Who lives?
वराकाः पेलवKधयो बभवम ू ु U पतामहाः ये साqाjयमदं य2वा रे मरे भवभमष ू ु।
2वेयं कल महाOिटभ4रता `9मबंृ हता 2व सरWसपभीमाशा ृ भीमा राjयवभूतयः।
My ancestors were stupid and unintelligent. They discarded this real kingdom (Self) and enjoyed the
(unreal) perceived worlds. What comparison is there between this great vision of truth that reveals the
entire creation as the undivided expanse of Brahman reality, and the enormous riches of the kingdom,
which fill the directions that are like crawling tiny snakes!
अन)तान)दसंभोगा परोपमशालनी शLे ु यं Kच)मयी Oिटजयय3खलOिटष।ु
This amazing vision of the truth which shines as the undivided expanse of knowledge-awareness is indeed
very pure (untainted by any perception, like the space), is extremely peaceful and renders endless blissful
state. It is glorious indeed!
सवभावा)तर1थाय चेयम2तKचदामने
ु य2चेतनQपाय म9यमेव नमो नमः।
(Which other deity is there to worship as a divided reality?)
8
Salutations to myself (the Chit state of Reality) which alone shines as world perception in each Jeeva-
consciousness, which is the state of ‘knowing’ freed of all perceptions, and which exits as the essence of all
objects as the knowledge produced by the mind!
जया@यहमजो जातो जीणसंसारसंस8तः ृ ाIताIयो महामायं जीवाम च जयाम च।
I am the glorious one! I have realized that I am birthless!
The world made of appearances has vanished for me revealing itself as the Brahman.
I have attained that which is to be attained!
I am the supreme as the Brahman state endowed with a pure state of mind!
I am truly alive now being deathless; and have conquered all by being all.
इदमतमसाqाjयं
ु बोधं संयjय शा/वतं न रमेsहमरं यासु राjयदःख ु वभ8तष
ू ु।
Rejecting this excellent eternal kingdom of knowledge, I will no more enjoy the prosperities of the
kingdom which are filled only with pain and are not pleasing.
दा\वा4रOष)मा:े ललतोु यो धरातले Kध2वराकमनामsं तं कदानवकi ु टकम।्
अव
यैकामभM Nयैरव
यामयम[गकं अsेन संतपयता कं नाम ग\णा
ु कतम।
ृ ्
वषा3ण क8तKचाIय जगBtuमठकाममां कं नाम ापदKचतं ु हरRयकशपःु कल।
(Still Prahlaada’s mind is oscillating between the self-essence and Prahlaada identity.)
Fie on that Daanava-worm (the previous Prahlaada-existence with his Daanava fathers and forefathers), the
wretched one without Self-knowledge, who wallows in the earthly kingdom which is filled with the inert
wood, water and stone (fortresses) (like the worms that take shelter in the wood water and stone).
By pampering and nourishing the body produced by the deluded conception with food and pleasures sought
through ignorance (like pampering a body in the dream), what great thing has been achieved by my father?
Having owned this earthen hut of worldly splendor for just a few years, what great thing did the powerful
HiranyakaShipu achieve?
अना1वा
येदमान)दं जगMाjयशता)यप समा1वादतया नेह कKचदा1वादतं ं भवेत।्
Without tasting this blissful state, even if one enjoys hundreds of worlds as his possession, no other taste
gives so much joy as this.
ं
न कKच
ये न संाIतं तेनेदं परमामतंृ संाIया)तः पणन ू U सवU ाIतमखिRडतम।्
Actually, without even attaining anything (as any possession), he who attains this supreme nectar of
knowledge, he attains fully everything without getting anything left out.
य2वा पदमदं मखh ू मतमे8त न पिRडतः उvो ह य2तसलतः ु कRटकं या8त नेतरः ।
Discarding this true knowledge of one’s existence, a fool alone will get satisfied, not a wise man.
Only an idiot camel will leave the good fruitful creeper and go in search of the thorny plant (and will bleed
in its mouth while eating it); and not any other sensible animal!
परां Oिटममां य2वा दZधराjये रमेत कः क1य2वेDुरसं ाsः कट8न@बपयः ु ु पबेत ्।
मखा
ू एव ह ते सवU बभवम
ू ु U पतामहाः इमां Oिट@प4रयjय रे मरे राjयसंकटे ।
2व फलन)दन1थयः
ु 2व दZधम\भमयः ू 2वेमा बोधOशः शा)ताः 2व भोगेवामबLयः। ु
Discarding this amazing vision, who will enjoy the horrible kingdom? Which wise man will reject the
sugarcane juice and drink the bitter gum liquid oozing out of the neem tree? All my ancestors were acting
foolish; they discarded such a wondrous vision of truth, and enjoyed the painful state called the kingdom!
Where the gardens filled by plants covered with fragrant flowers, and where the hot scorching lands of the
desert! Where this quiescent state of knowledge, where the struggle to seek pleasures for the inert body!
ं
न कKचदप :ैलो2ये यMाjयमप वा%छते सवम1येव Kचतवे तक1मा)नानभयते ु ू ।
Kचता सव1थया 1व1थसमया 8नवकारया सवया सवदा सवk सवतः साधु लFयते।
Whatever happiness is not there in the tri-worlds even after obtaining the kingdom; even all that is already
there in the principle of Chit, then why should not one experience it? Chit state (like space) is everywhere
(as their knowledge-revelation), is established in itself and is equally present in all; is changeless, is all in
essence; and can be obtained by anyone anywhere at any time very easily (since it is within all as their true
essence).
9
भासनी तैजसी शि2तरमतािIतरै

ृ )दवी `ा9मी महता महती शाfi :ैलो2यराजता, परमा पण
ू ता शावx
जयलyमी/च वैणवी मानसी शीzग8तता बलवता च वायवी, आZनेयी दाहकलना पायसी रस8नव8तः
ृ मौनी
महातपःसLव
या बाह1पती तथा, वैमा8नकi Nयोमग8तः ि1थरता चाप पावती ग@बीरथाथ सामMW
ु मैरवी च
महो)न8तः, शमीः सौगती सौ@या मादरW मदलोलता माधवी पपमयता
ु वाषकi घनशिJदता, याDी
मायामयता नाभसी 8नकल[कता शीतताप च तौषारW नैधाघी तापतIतता, एत/चा)या1तथा ब9वयो
दे शकाल fयािमकाः नानाकारवकारोथाः b:कालोदरसंि1थताः वKच:ाः श2तयः 1व1थसमया 8नवकारया
Kचता fय)ते परया कलाकलनय2तया। ु
(And as Chit, I own all the powers also.)
These are the powers of Chit: Chit-power shines as all; reveals all; bestows the knowledge-nectar like the
moon; expands as the Brahmaa-body of creation; is extremely great; is the highest; is the power of Indra as
the ruler of the tri-world; is the power of Shiva as the supreme state of completeness as the Brahman-
knowledge; is the goddess of victory with the power to bestow victory; is the power of Vishnu; is the mind-
power which can move very fast; is the power of Vaayu which is very strong; is the power of the fire to
burn all; is the power of moisture that makes the essence of the water; is the power the Munis who attain
the powers through penance; is the power of learning in Brhaspati; is the power of the air-craft to float in
the sky; is the power of the mountain to stay stable; is the power of the ocean to have deep and profound
depths; is the power of the Meru Mountain to stay tall; is the power to stay calm and peaceful in Saugata;
is the power of intoxication in the wine; is the power of the spring season to produce flowers; is the power
of the monsoon with its thundering clouds; is the power of sorcery in the Yakshas; is the power of the
taintless in the empty sky of autumn; is the power of coolness in the snow season; is the power of heat in
the summer. Such and more powers of varieties in many types of places, times, and actions of various
categories exist in the belly of the three modes of time endlessly. The Supreme Chit alone which is
established in its own essence and is changeless produces all these various objects and empowers them to
stay as those objects.
वकपहWना Kचसवा पदाथशतOिटषु सममेवाभपत8त भा ाभाकरW यथा।
Chit is without any taint of perception; and falls in all the hundreds of objects, like the sunlight from the
sun equally falling on all the objects revealing them. (When the sunlight falls on the objects, there is a time
measure of the sunlight falling and the revealing of the objects. In the Chit-state, there is no such time
measure. At once the Chit-state exists as all as its very nature.)
सवाशाकोशवा)तां पदाथपटलWं महWं काल:येहाकलतां यथानभव8त ु Dणातथा सम1तसंसारबह^ृ ृ /यदशाKयं
काल:य1थममला KचBचेत8त तदािमका।
When the taintless Chit-state reveals the entire perceived phenomenon resting in all the directions covered
by various objects sensed by all the minds in all the three modes of time stretching endlessly on both sides,
at that very instant (without any separation of the time-span of two events) it exists also as the very objects
struck in the space time frames of the entire world-state at all three times, as their very essence and support.
तयकालपरामटा
ु ृ b:कालकलनाशता अन)तभवनाभोगा ु प4रपण{
ू व शLKचत।
ु ्
परामटb:कालाया
ृ Oटान)तOशि/चतः समतापरपयाया पण ू तैवावशयते।
The pure taintless Chit state exists as the hundreds of experiences of three modes of time at the same
instant, as the entire perceived phenomenon of any creation anywhere at anytime, without swerving from
its undivided state of wholeness. For the Chit-state which at once exists as the past present and future of all
experiences, and as the equal-ness undisturbed by any alternative state, wholeness alone remains.
तयकालवबLे
ु ु न 1वादना ु कटनाप
ु Kचत ् समेन समतामे8त मध8न@बानभ8तवत
ु ु ू ्।
The Chit state of awareness is aware at the same instant the sweetness and bitterness of an object and is
equal and equally experiences both, like tasting the sweet sour lemon.
(This is how Prahlaada thinks; since for him, the taste-sense also is real; and he has to imagine as to how
it would be to taste all tastes simultaneously.)
य2तसंकपकलया सyमया ू Kच
Nयव1थया सवभावानगतया
ु सता
वैतैकQपया वKच:ाप पदाथीः
अ)यो)यवलता)तरा तयकालानभवना
ु ु सा@येनैवानभयते
ु ू ।
10
The Chit-state of existence (as the perceived world of any mind of any world), is freed of all conceptions,
and is subtle (like the wind concealed inside the movement), is commonly existent in all the experiences
(from the worm to a Brahmaa), is undivided as any two principles of seer and seen, and all the objects of
any type stay enveloping each other as a simultaneous experience, and is experienced equally only.
(Prahlaada now understands the value of doing Vichaara.)
भावेनाभावमKय भाव1यज8त दःखतां ु ेyय भावमभावेन भाव1यज8त दटताम।ु ्
Through Vichaara, the mind understands the non-dual state of the world, and the belief in the divided state
of objects is removed; and so the mind gets rid of all pains connected to the divided state of the world.
Through that understanding of the non-dual state of the world (as Chit alone) as a natural experience, the
mind gets freed of all its wickedness in the form of agitations.
काल:यमप/य)या हWनाया/चेयब)धनैः Kचत/चेयमपे ु oDRयाः समतैवावशयते।
Without seeing the three divided modes of time (as real), freed of all the bindings of the solid objects as
real, the mind sees the Reality state penetrating through the perceived world; and remains equal always.
या8त वाचामग@यवादसतामव शा/वतीं नैरा@यसLा)तदशामपयाते ु व 8तट8त।
Since it cannot be described by words, the self-essence stays always as non-existent only; and stays as if
not attained and unconnected to oneself.
ं
भवयामा तथा `9म न कKचBचा3खलं च वा परमोपशमेऽलWना मोDना@ना परोBयते।
It is referred to as Aatmaa and Brahman (as a matter of explanation only; and nothing actually happens like
the expansion-state as Brahman or a restricted state as the embodied Aatman). Nothing at all is there as
anything of any world. The state of the complete quiescence (of the real nothingness) when is not
understood, then only it is referred to by the term Moksha, till the state of separateness dissolves off in an
imagined time span (of Saadhana).
(If Chit is in all, then why it does not know of itself as it is?)
संकपकलता वेषा म)दाभासतया जगत ्, न स@य2प/यतीदं Kच^ृिटः पटलनी यथा।
Covered by the conceptions, this Chit is seen as Jagat, by its dullened brightness (ignorance).
It does not see properly, like the eyes covered by cataract (namely the form-identity).
ईहानीहामयैर)तया Kचदावलता मलैः सा ह नोlड8यतंु श2ता पाशबLेव पoDणी।
The Chit completely heaped upon by all sorts of dirt of likes and dislikes, cannot fly in the free expanse of
quiescence, like a bird that is tied up.
संकपकलनेनैव ये केचन जना इमे प8तता मोहजालेषु वने:ा इव पoDणः।
All those people who are seen as fallen into the hosts of conceptions are trapped in the delusion-nets like
the (blind) birds that are without eyes.
संकपजालवलतैवषयावटपा8तभः पदवी गतबाधेयं न Oटा मिपतामहै ः।दनैः क8तपयैरेव 1फ4रता ु धरणीतले
वराका1तेन ये नटा मशकाः कहरे
ु िवव।य
यsा1यि)नमे तवं भोगदःखाKथ
ु न1तदा भावाभावा)धकपे
ू षु
नाप8तश)हताशयाः। इBछा
वेषसमथे ु न
व)
वमोहे न ज)तवः धराववरमZनानां कiटानां समतां गताः।
(My father and others of my clan were ignorant.)
By my fore-fathers who were caught in these conception-nets and had fallen into the deep pits of sense
pleasures, this great state freed of all pains was never understood. Those wretched beings who never tried
to reach this great state had perished within a few days of their life here, like the mosquitoes inside a dark
hole. Those wicked souls, who were only after the pains disguised as pleasures, would not have fallen into
the deep dark holes of suffering namely the appearance and disappearance of objects, if they had
understood this principle of Reality. They were creatures stuck to the base pleasures of the bodies, and were
constantly tossed by the desires for heavenly pleasures and the hatred feelings towards others; and
oscillating between the various forms of duality, had become equal to the worms that remain sunk inside
the dirty stinking interiors of the ground.
ईहतानीहताकाराः कलनामगतिणकाः
ृ ृ सयावबोधमेधेन य1य शा)ताः स जीव8त।
He alone really lives, for whom, the mirages rising from the heat of the mind in the form of likes and
dislikes are subdued by the realization of the truth (that they are mirages only, and not real).
कुतः कला1याः शLाया
ु अविBछ)नमलाकते ृ ः चि)Mकाया \चः कोणाः कल[काः कलनाि/चतः।
11
How can the splendorous shine of the Chit-moon which is pure, undivided, and taintless be even tepid or
dull or tainted?
आमनेऽ1तु नमो म9यमविBछ)नKचदामने लोकालोकमणे दे व Kचरे णाKधगतोऽ1यहो।परामटोऽस ृ लJधोऽस
ोदतोऽस Kचराय च उ^ृतोस वकपेFयो योस सोस नमो1तु ते।गतघनप4रपण
ू म)दbब@बं
ु गतलनावरणं
1वमेव Qपं 1ववपष ु मदते
ु 1वयं 1वसं1थं 1वयमदतं
ु 1ववशं 1वयं नमाम।
Salutation to the Aatman shining in the form of this ‘I’, to the undivided state of awareness, to the gem
which shines as the Knowledge of the perceived world.
Hey shining one! You have been attained after a long span of delusion.
You have been well-analyzed and obtained. You have revealed yourself in words after a long time.
You have come out of all the disturbances (of perceptions).
Salutations! Whatever you are, you are that alone!
Salutation to my own true form which is now free of all the covering delusions, like the fully shining moon
disc that has come out of thick dark clouds!
I salute myself who belongs to my own self who has manifested by itself, who is established in me, who is
blissful in its own nature.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
UPASHAMA PRAKARANAM
FIFTH SECTION
‘QUIESCENCE’
PART EIGHT

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
(लाद उवाच
Prahlaada spoke
ओमयेको,चताकारो वकारप-रविजतः आमैवायमदं सव1 यिकं,च,च2जगतीगतम।्

Aatman alone is all that whatsoever is inside this Jagat-perception; yet it is without any change and can be
referred to only with the sound Aum (the subtle essence of all sounds). (Aum refers to the ‘Vikalpa’ the
disturbance called the perceived-state that exists as the very nature of Reality.)
मेदोि4थमांसम2जासगतीतोऽ7ये
ृ ष चेतनः अ:तर4थो ह सया ू द;:काशय<त द;पकः।
This awareness state of Reality transcends the body made of fat, flesh, bone, marrow and blood. Though
within, that alone is the light which reveals the sun and others.
उणीकरो<त दहनं रसययमतं ृ रसं इि:?यानभवा:भABते
ु ु भोगा<नव मह;प<तः।
This alone reveals the heat in the burning object; this alone produces the taste in the nectar; this alone
enjoys the experiences brought by the senses, like a king.
<तट:नप ह नासीनो गEछ:नप न गEछ<त शा:तोऽप Gयवहार4थः कव ु :नप न ल7यते।
पव
ू म
य तथेदानीमहामHोभयH ु च वहतोऽवहतोऽ7येष समः सवासु वितष।ृ ु
(All Jeeva experiences are just conceptions only, and not real.) Though staying at one place, it is not
seated; though going, it does not go; though quite, it is engaged in all the affairs; though doing, it is not
tainted by any action. Past or present, here or hereafter or when in the journey from here to there, doing the
ordained works or going against them, it is always the same in all the functions.
(Awareness does not change at all; only objects are perceived as changing.)
उIवयभयो भावं भवना<न ु तत4ततः J(मादतणपय ृ :तं जगदावतयि:4थतः।
Unrestricted, it stays rotating the world-actions from the grass to the Creator Brahmaa by its very presence,
and produces and stays as the various experiences as per the state of the Jeevas.
<नय4प:दमयो <नयमप दे वासदागतेः 4थाणोर7य Kयो <नयमाकाशाद7यलेपकः।
Though he is eternal and stable, he is always vibrating (as the world perceptions) more than the wind deity,
and more action-less than the inert pillar, and is more taintless than the space.
मनांस Lोभययेष पलवानीव माMतः वाहययLपिABतं 4वामNवाल;मव सार,थः।
He shakes the minds like the wind shaking the leaves, and drives the rows of senses like a charioteer
driving his horses.
अ<तदव
ु धवPेहगेहे कमरतः सदा सQाRडवाम<न 4व4थः संि4थतो भोगभिTवभः। ु ु
(He is the Jeeva-state also.) The great lord is always engaged in work in the body-house like a wretched
slave, but like an emperor is established in his own place and enjoys everything.
एष एव सदाऽि:वयः 4तयो ु VयातGय एव तु जरामरणसंमोहादनेनोतीय गWयते।
This one alone (as the essence of self) has to be searched for, praised and meditated upon; by this alone one
can come out of the delusion of old age and death (connected to the body) and become free.
सलभु Nचायमय:तं सजे ु य4चा7तब:धवत ु ् शर;रपXकहरे ु सवषाY मेव षZपदः।
(He is in all as the very self of all.) He is very easily attainable, can easily be sought like a close relative,
since he is always the six-footed bee in the lotus hollow of each body-lotus.
अनाKुटोऽ7यनाहतः ू 4वदे हादे व ल[यते मनागेवोपहतोऽपू LणाIव<त स:मखः। ु
Though he is not hated (as the body-self), he is not wanted (as the true self), even though he is attainable
from the body itself; and by the slightest thought of him also (through Vichaara), he instantly presents
himself (as the very self of each one).
ना4य संसेGयमान4य सवसंपितशालनः धनानामीNवर4येव 4मयो गव] यथा भवेत।्
He is extremely wealthy and owns everything (since he alone is all); yet if he is served and sought for
(through Vichaara), he will never show conceit or arrogance like the one who owns the ordinary riches.
आमोद इव पपे ु षु तैलं <तलकणेिवव रसजा<तिववा4वादो दे वो दे हेषु संि4थतः।
He stays concealed inside the bodies like the fragrance inside the flowers, like the oil inside the sesame
seed, like the taste inside the various liquids.
4
अवचारवशादे व ^दय4थोऽप चेतनःन _ायते ,चरा`टो `टब:ध-रवाaतः।वचारणाप-र_ात

ु एति4म:परमेNवरे
अ[यदे
ु <त परान:दो लbधे यजने यथा। अि4म:`टे परे ब:धावcा
ु मान:ददा<य<न आया<त `टय4ता4ता
याभभAगो वल;यते।dयZय:ते ु सवतः पाशाः Lीय:ते सवशHवः न क:ति:त ृ मनां4याशा गहाणीव
ृ दराखवः।
ु
Though he is the very conscious awareness residing as the central essence of all Jeevas, he is not known
because of not doing Vichaara process, like a relative though standing in front is ignored for long.
When this great Lord gets understood through the process of Vichaara (as guided by the scriptures) then the
unique bliss rises like that of seeing a close relative after a long time. When this great one gets seen and
excessive bliss overwhelms then naturally the crookedness in the objects dissolve off; all the binding ropes
get cut off; all the enemies perish; and the desires do not trouble the minds like the evil rats running about
the houses.
अि4म:`टे जगPृटं ते ु ऽि4म:सकलं तं ु 4पटे
ृ चाि4म%जग4पटं ृ ि4थतेऽि4म:संि4थतं जगत।्
When this one is seen, the entire world gets seen; when this one is heard, everything gets heard; when this
one is touched, the entire world gets touched; when this one stays, the entire world also stays.
एष जाग<त स7तानां
ु हरयववे कनां हरयापदमातानां वतरयमहामनाम।्
This one wakes up those who are asleep, beats up those without Viveka, removes the troubles of those who
seek him, and grants the wishes of those ignoble ones who worship him as separate.
वचरयेष लोकेषु जीव एव जगि4थतौ वलसयेव भोगेषु 4फरये ु व व4तष।ु ु
He as the Jeeva, wanders in all the worlds bound by the worldly affairs, enjoys the pleasures, and shines
also as all the objects sensed by the Jeevas.
आमानामानमेवातः शा:तेनानभव:भवी ु ि4थतः सवष Y ु दे हेषु तीgणवं मर;चेिवव।
Experiencing the self alone through the self silently, he stays inside all the bodies like the heat concealed
inside the sunrays.
चेतनाकलनाhपी सबा(या[य:तरा,तः जगपदाथसंभारे सतासामा:यमाि4थतः।
Staying as the ideas of the past and present experiences, and caught in the divisions of inside and outside,
he stays as the common essence (of being known) in the multitude of objects of the world.
एष श:यवमाकाशे
ू 4प:द एष सदागतौ काशNचैव तेज4सु पय44वेष रसः परः।
काठ:यमवनावेवमौiयमेव हताशने ु शैयमेष <नशानाथे सता चैष जगगणे।
He is the emptiness of the sky, is the movement in the wind, is the brightness in the fire, and is the subtle
taste in the water. He is the hardness of the ground, is the heat in the fire, coolness in the moon, and the
reality in the hosts of the worlds.
मषीपiडे यथा काiय1 शैयं हमकणे यथा यथा पपे ु षु सौग:Vयं दे हे दे हप<त4तथा।
Like the blackness in the soot-stain, like the coolness in the snow flake, like the fragrance in the flowers, he
is the lord of the body inside the body.
यथा सवगता सता कालः सवगतो यथा, भशिBतम ु ह; य4य सवदेशगता यथा, hपालोकमन4कारयुBतं
सवं तथामनः।<नयः सोऽयं महादे वो दे वानामेव बोधकः अहमेवाि4म मे नाि4त कलनाप कलेतरा।
रे णने
ु वाणना
ु GयोिWन पXपHमवाWभसा संkमेणेव पाषाणे संब:धो म<य नेतरै ः।
The principle of Kaala, the ‘change’ understood as the ‘time’ by all the beings, belongs to all the objects
and is in everything as their subtle essence; the power of a ruler of a country subtly exists in all the places
equally; so also, the revealing nature of Aatman as the awareness principle exists in the senses that sense
the images as objects, and also in the conceiving mind as their subtle nature.
That subtle revealing principle alone is ‘I’; I am eternal, the lord of all, and the revelation principle of even
deities like sun, moon or any other Deva.
I alone am! There is nothing else as even the slightest disturbance apart from me.
Like the sky-space unaffected by the dust particle, like the lotus petal by water drops, like the activities of
the others by a rock, there is no connection at all for me with anything else.
सखदःख,
ु ु यो दे हे मा पत:तु पत:तु वा तंुबकोप-र धाराNच का नः L<तMपि4तथा।
Let any sort of joy or grief fall or not fall on this body, like the rain pouring down on the dried up gourd;
what great damage can occur to me?
5
द;पाAगा<तगतो र22वा नालोको बVयते यथा तथा नायमहं बcः सवभावगणा<तगः।

Like the light is not bound by the rope that gets revealed by it, I who transcend all the object-states also am
not bound by anything.
संब:धः कोऽ4तु नः कामैभावाभावैरथेि:?यैः केन संबVयते Gयोम केन संबाVयते मनः ।
What connection is there for us with desires for objects, the presence or absence of objects or the senses
which reveal the objects? What is the emptiness connected to, or in what way can the mind get affected?
शर;रे शतधा याते खiडना का शर;-रणः कWभे ु भTने Lते Lीणे कWभाकाश4य
ु का L<तः।
If the body is cut into hundreds of pieces, how can the embodied awareness get cut?
If the pot is broken or damaged or shattered, why would the space of the pot get affected?
पशाचक इवा`Nयो मनो नामोदतं मधा ु जडे ति4म:Lते बोधाका नः L<तMपि4थता।
Like the invisible ghost, this something called the mind has risen wastefully; if that inert (non-conscious)
perishes through the right knowledge, what great harm can be there?
सखदःखमयी
ु ु य4य वासना त:मनो मम अभवपव ू म
यैका संप:नाऽतन<नवु <ृ तः।
That Vaasanaa which led towards joys and pains was alone was called as the mind previously; now it has
become the formless (Vaasanaa-less) state of complete rest.
अ:यो भABते
ु ऽ:य आदतेऽ7य:य4यानथसंकटः अ:यः पNययहो मौlय1 क4येयं खलु च Kका।
भABते
ु क<तरादते
ृ मनोदे ह4य संकटः दटामा
ु मौlयम4तीह न क,चकं े वले L<तः।
Some one is in command, some one brings, some one experiences the miseries, and another one sees it all;
to whom does this wheel belong to? Nature is in command, mind brings, and the body suffers. The Self
essence stays wretched through foolishness. Actually the Self which is bereft of all faults, never is affected.
न मे भोगि4थतौ वा%छा न भोगववजने यदाया<त तदायातु यया<त तयातु तत ्।
सखे
ु षु मम नापेLा नोपेLा दःखवितष
ु ृ ु सखदःखा:यपायाि:त
ु ु ु या:तु वा7यहमेषु कः।
I do not wish for any enjoyment also, nor will I make an effort to avoid them. Whatever comes, let it come;
whatever goes off, let it go. I have no desire for any joyous state, nor do I want to lament about anything.
Let the states of joy and grief come or go. Where am I in them at all?
वासना ववधा दे हे व4तं चोदयमेव वा या:तु नाहमेतासु न चैता मम काNचन।
Let the various Vaasanaas rise or disappear in the body; I am not in them; nor do they belong to me.
एताव:तमहं कालम_ान-रपणा ु हतः ^वा ववेकसव4वमेका:तमवपो,थतम।्
वैणवेन सादे न 4वसमथे ु न चाMणा इदानीं सWप-र_ाय मयैष प-रमोषतः।
All this time, I stayed defeated by the enemy named ignorance, and he tortured me in a solitary cell by
taking away all my discriminating power. By the wonderful grace of Lord Vishnu which rose up by itself,
now I have understood everything in the right manner and I have removed him once and for all.
अहWकारपशाचोऽयं शर;रतMकोटरात ् परावबोधम:Hेण मयेदानीमपाकतः ृ ।
This Ahamkaara ghost has been exorcised by me from inside the hollow of this body by using the magical
chant of ‘the knowledge of the Supreme’.
<नरहं कारयLोऽहं मEछर;रमहा?मः ु पुiयतामलमायातः फल ु इव राजते।
The huge tree of my body is now removed of the vampire named Ahamkaara, and has turned auspicious
and shines as if covered by flowers.
शा:तमोहदा-रmयो दराशादोषसं
ु Lये ववेकधनसंभाराि:4थतोऽि4म परमेNवरः।
With all the poverty states of delusion gone and all the faulty states of worldly wants removed, I have now
become the Supreme Lord by owning the riches of Viveka (and Vairaagya).
_ातं _ातGयमnखलं ?टा ?टGय`टयः ता7तमधना ु येन नाा7तमवशयते।
All that needs to be understood is understood (through Vichaara); all that has to be seen is seen (and
understood as unreal); and that supreme state has been achieved now, by which there is nothing left to be
achieved anymore.
दZया दरोि%झतानथा
ू मपेतवषयोरगां संशा:तमोहनीहारां शा:ताशामग ृ तिणकां
ृ रजोरहतसवाशां
शीतलोपशम?मां
ु ा7तोऽि4म वततां भमम:नतां
ू ु पारमा,थकpम।्
6
By my good fortune, the dangers (wrought through ignorance) have kept far; the serpent of (wanting) the
sense pleasure is thrown off; the mist of delusion (namely belief in the reality of the perceived world) has
subsided; the mirage of desire-fulfillment is gone; all the directions are free of the dust (of doubts and
misconceptions); I have reached the cool shade of the tree of quiescence, and am now in the higher ground
of the realized state of Truth.
4तया
ु णया व_7या शमेन <नयमेन च लbधोऽहं भगवानामा `टाNचा,धगतः 4फटं ु अहं कारपदातीतः
,चरासW4म<तमागतः
ृ 4वभावाIगवानामा वणोJ(म सनातनम।्
(It is very difficult for a devotee to destroy his adored deity also as a conception and dissolve it off into the
formless Reality state.)Through the recitation of hymns for the Lord, by surrendering to the Lord, by
beseeching to the Lord, and observing the disciplines of Shama (quietness of the senses and the mind-
agitations) and developing other qualities like dispassion and discrimination, I have had the vision of the
true Lord of my heart, my own true self, and have attained him also fully. I have now transcended the state
of the ego (falsely imagined by me); and after a long time have remembered my true self as my natural
state by the grace of Lord Vishnu, the Bhagavan (all-powerful), the ancient state of Reality.
(To dissolve off the adored deity, one has to first kill the Ahamkaara which is attached to a deity.)
इि:?योरगगतष Y ु मरणNवkभमष ू ु तणाकर%जक%जे
ृ ु षु कामकोलाहलेषु च वासनावनजालेषु ज:मकपा:तरे ू षु च
दःखदाविTनदाहे
ु षु दःखदावािTनहा-रष
ु ु पातोपातदशालLैम2
जनो:म2जनkमैः आवभाव<तरोभावैः
आशापाशवचेटनैरहं ,चरमहं कारि
वषा समवमोषतः <नशायामपवीयामा पशाचेनेव जAगले।4वयमेव
वथेदानीं KयाशBया 4वयैव ह शौ-रणा Gयपदे शेन ववेकीवबो,धता।बcे
ु भव<त ईशाने तमहं कारराLसं
न पNयाम नभोद;पे 2वलते <तमरं यथा।त4याहं कारयL4य मनोववरवासनः द;प4येव शा:त4य न वे<X
ग<तम।्ईNवरः `ट एव वयीशाने पलायनपरायणः संप:नो मदहं कारNचोरः सय]दये
ू यथा।असद[युिथते
ति4म:नहं कारे पशाचवत ् गते <तटाWयहं 4व4थो <नग]नस इव ?मः।शाWयाम
ु प-र<नवाम जगयि4मन ्
बोधवा:त4करे णोि%झतोऽ4मी<त <नवत ृ ोऽि4म।
(What is this Ahamkaara, the identity imagined by a mind as connected to a body?)
This enemy named Ahamkaara (imagined state of one’s identity) has been torturing me for a long time, by
the various acts of desires and attachments, with the appearance and disappearance of objects and people,
with the delusions of drowning and rising up again, with million states of falling and coming up again;
burning me in the blazing fires of pains and stripping me of all my possessions through the blazing fires of
sufferings; throwing me into the deep wells of births and into the Vaasanaa jungles from where there is no
escape. Like the coward harassed by the vampire (imagined in the darkness of ignorance) in the dark night
in the wilderness of a jungle, he has been rolling me in the excited states of passions and in the thorny
bushes of thirst for pleasures; pushing me into the snake holes of death and the hollows where the sense-
serpents reside. Now, by my own effort and sincere undertakings, and by the advice given by Lord Vishnu,
my discriminating ability was awakened. Now when the great Lord (self-essence) has been realized, I do
not see any trace of the demon named Ahamkaara, like the darkness at the rise of the sun, the light shining
in the sky. I do not know where that Ahamkaara vampire who resided in the hole of my mind disappeared
off like the extinguished flame of the lamp. The moment you were seen hey lord (my Aatman), that
Ahamkaara thief ran off like a thief at the rise of the sun. With that falsely risen Ahamkaara gone off like
the imagined ghost, I stay relieved and happy like the tree which is freed of the enveloping serpent.
Now I am happy and stay restful in this world with the attainment of the right knowledge and feel
extremely relieved that the thief has gone off once and for all.
,चरोदयं शैयम[यागतोऽ4Wय:तः शा:ताशामगतिणकः ृ ृ ावडWबभर4नातः
ृ ु शा:तदाव इवाचलः।
I have now attained the coolness of the heart after a long time; the mirage named ‘desire’ has vanished.
I am like a mountain whose fires have been subdued by the rains of the monsoon clouds.
मािजतह े मयि4म:पदे 4वाथवचारतः को मोहः का<न दःखा<न ु काः कदाशाः क आधयः।
When all the desires have been erased off by the Vichaara process about one’s real nature, then what
delusion can remain any more, where can there be any trace of pains, worthless desires or mental
afflictions?
नरक4वगमोLादkमाः सयामहं कृ तौ भतावेव वत:ते ,चHेहा न नभ4थले।
7
Only when the Ahamkaara exists, the delusions of Svarga and Naraka (heaven and hell), and also the idea
of liberation (and bondage) are seen real and meaningful like the imagined pictures on the empty sky.
अहं कारकलापते ,चते _ानचमकृ<तः न राजते अंशुके Wलाने यथा कAकमर%जना। ु ु
<नरहं कारजलदे तणासारवविज
ृ ते भा<त ,चतशर
GयोिWन 4वEछता काि:तशालनी।
In the mind that is afflicted by the bile of Ahamkaara, the magic of knowledge cannot appear like the dirty
cloth cannot be dyed with any auspicious red colour. When the cloud of Ahamkaara is gone, and the mist of
Trshnaa (thirst for pleasures) is melted off, the beautiful purity state shines in the autumn sky of Chitta
(conscious function of the mind).
<नरहं कारपAकाय संस:ना:तराय च म(यमान:दसरसे त[यमाम:नमो ु नमः।
शा:तेि:?योaaाहाय Lीण,चतौवव(नये आन:दाWबधये
ु त[यं
ु म(यमाम:नमो नमः।
गताहं कारमेघाय शा:ताशादावव(नये म(यमान:दशैलाय वा:ताय नमो नमः।
फलन:दपXाय
ु शा:त,च:ताWयोमये म(यं स:मानसायामं4त[यम:तन
ु मो नमः।
संवदाभासपLाय पXकोटरवासने सवमानसहं साय 4वामनेऽ:तनमो नमः।
कलाकलतhपाय <नकलायामतामने
ृ सदोदताय पणा
ू मन ् शशने ते नमो नमः।
सदोदताय शा:ताय महा^
Vवा:तहा-रणे सवगाया7य`Nयाय ,चसया

ू य नमो नमः।
अ4नेह4नेहद;पाय वित<नKा:तव<त
ृ ने 4वभावाधारधीराय ,चPीपाय नमो नमः।
Salutation again and again to you my Aatman, to myself made of pure bliss, who is pleased always within,
and who is not tainted by the slush of Ahamkaara!
Salutation again and again to you my Aatman, the ocean of bliss, who is freed of the ever-burning Oorva
fire of Chitta, and whose crocodiles namely the senses are all subdued!
Salutation again and again to you my Aatman my very self, who are always in the restful state, who is the
mountain of bliss whose forest-fire has been extinguished, and whose Ahamkaara cloud is melted off!
Salutation again and again to you my Aatman my very self who is endowed with the pure state of the mind
as the Maanasa lake that is filled the bloomed up lotuses of virtues with all the waves of mental agitations
subdued!
Salutation again and again to you my Aatman my very self, the swan that resides in the Maanasa lake of all
the minds, who resides in the nest made of lotuses (as Jeeva states) and who has the pair of wings namely
the perceiving consciousness and the reflected objects of the perceived!
Salutation again and again to you my Aatman my very self, the moon complete with all its digits, who is
always shining without setting ever, who oozes nectar of bliss, who is taintless, and appears with the form
of divided states of Praana, mind, senses etc!
Salutation again and again to you my Aatman my very self, the sun of awareness, who is invisible though
existing in all as their very essence, who removes the darkness of ignorance in my heart, who is the eternal
states of quiescence!
Salutation again and again to you my Aatman my very self, the lamp of Chit, who is the support for the
existence of all objects (as their knower), who acts without any idea of any action, who shines without any
oil of attachment yet reveals the states of varieties of attachments!
मदनानलसंत7ते शीतेन मनसा मनः भTनम:तमया त7तमयसेव बलादयः।इि:?येणेि:?यं <छवा <छवा च
मनसा मनः अहं कृ <तमहं कृ या <छवा शेषो जयाWयहम।् भावेनाभावमािEछ
य हवा तणामतणया
ृ ृ
<निपय _याऽ_ां _ोऽ_ः सयोऽस ते नमः।
Like the hot iron is broken by another iron, my mind that was heated by passion has been broken by the
cool states of Shama etc. I broke the senses with the senses, the mind by the mind, and the Ahamkaara by
the Ahamkaara (by understanding their unreal nature); and I won by remaining as myself.
I have defeated the faithless state of ignorance with the faith in knowledge, have removed the thirst for
pleasures by not entertaining any thirst for objects; and have crushed the idiot state of misconceptions
through the correct knowledge, and am now without the Ahamkaara of a Knower also and am the pure state
of knowing only. Salutation to you who alone exist as the true state of existence!
मनसा मनस िEछ:ने <नरहं कारतां गते भावेन गलते भावे 4वEछि4तटाम केवलः।
8
With the mind shattered by the mind itself (through Vichaara), with no Ahamkaara left back, with the false
identity removed by the real identity, I stay as the pure state only.
<नभावं <नरहं कारं <नमन4कमनीहतं केवलं 4प:दशcाम:ये
ु व <तट<त मे वपः। ु
The intellect is without conceptions; there is no imagined ego-identity; there is no agitation called the mind;
there is no desire of any sort; and my body stays in the pure state of awareness with the vibration of Praana
only.
हे लानकिWपतान:तवNवे
ु शाद<तशा<यनी परमोपशमोपेता जातेयं मम <नव<ृ तः।
My attainment of this final state of beatitude is the most quiescent blissful state that excels even the
position of the gods who rule the world, and who moved by compassion bestow easily countless boons on
their devotees.
शा:तमोहवेतालो गताहं कारराLसः कदाशाhपको:मBतो ु जातोऽि4म वगत2वरः।
The vampire of delusion has been subdued; the Ahamkaara demon is gone; am freed of the witch namely
selfish desires; now I am freed of all hallucinations and unreal visions.
तणार2जगणं
ृ ु ु <छवा मEछर;रकप%जरात ् न जाने Bव गतोsडीय दरहं ु कृ <तपtLणी।
I do not know where the bird named the false Ahamkaara flew away from the cage of my body by cutting
off the rope of Trshnaa, the thirst for pleasures!
उPूलते घना_ानकलाये ु कायपादपान जाने गत उsडीय Bवाहं भाववहं गमः।
I do not know where the bird named the false feeling of the ego flew away from the body-tree with the nest
of dense ignorance turning into dust.
दराशाद;घ
ु दौराWयधसराू भोगभ4मना भयभो,गहता दZया भय ू 4यो वासनाः Lताः।
The Vaasanaa weeds that appear again and again are dusty with the long maintained selfish desires and are
sought by the serpents of anxieties; they have been destroyed fortunately by Vichaara which destroys all
the desires for sense-enjoyments.
एताव:तमहं कालं कोऽभवं ू ,चHमी`शं येनाहमेष मuयैव `डाहं कारतां गतः।
It is indeed strange to think who I was all these days, by which I had imagined myself falsely as someone
else!
अ
याहमि4म जातोऽयमहम
य महाम<तः अहं कारमहाkेण यकणे ृ नालमि%झतः ु ।
Now (as the Sun of awareness) I am born as the natural state of quiescence; now I understand the huge
expanse of my Brahman state which spreads all over; I have been freed from the huge black cloud of
Ahamkaara which was covering me.
`टोऽयमामा भगवां4तथैवा,धगतो मया आलbधNचानभतोऽAगं ु ू 4वानभतौ
ु ू <नयोिजतः।
This true state of mine, the great Lord was seen through the words of the Scriptures, was obtained through
Vichaara, was owned through constant contemplation, is experienced as my own body, and has become my
natural state of experience.
गता4पदं गतमननं गतैषणं <तर4कतं ृ Gयपगतरागर%जनं वकौतक ु ं शममदं गतं मनः।
The mind is now without conceptions; is freed of agitations; is without wants; is ignored as if non-existent;
is removed of all its colours; is without any curiosity of enjoying new pleasures; and has become
completely quiet (like the fire without fuel).
दMतराः
ु समवषमा महापदः सदःसहाः
ु ु भवनद;घदोषदाः गताः Lयं सम,धगतो महे NवरिNचद
वयो
अपगतम,चवम:तरे ।
The prolonged faults that were entertained through many states of Jeeva existences which were difficult to
overcome, which were harmful at all times, which brought about sufferings that were unbearable, have
perished, and the Great Lord, the non-dual state of Chit has been obtained because the identity with the
inert body has been removed by the knowledge of the true self.
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
UPASHAMA PRAKARANAM
FIFTH SECTION
‘QUIESCENCE’
PART NINE

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
(लाद उवाच
Prahlaada spoke
आमा सवपदातीति+चरासं,म-त
ृ मागतः द.या ल/धोऽस भगव3नम,तेऽ,तु महामने।
अभव3
याथ चालो:य ;चरमाल<=यसे मया कोऽ3यः ,याव>ृते ब3धभ ु गव3भवन?ये
ु ।
The Self-essence which transcends all the states of joys experienced by any god or human (as a perceiver)
has been remembered well now. I have obtained you hey Bhagavan by my good fortune.
Salutation to you hey Great one! Having surrendered to you and having obtained your vision, you are
embraced by me now for ever (as my natural state of existence).
Who else can be my close relative in the three worlds except you, hey Bhagavan!
हं स पास ददास वं ,तौष यास ववगस अयं ाAनोस Bटोस कं करोष :व गDछस।
You destroy the ignorant and protect those who surrender to you.
You alone are the deity that bestows boons, and you alone are the one who sings hymns.
You alone move about as all. You alone are engaged in activities as all.
Now you have been attained and seen; what can you do to me or where can you move?
,वसतापFरताशे
ू षव+व व+वजनीन भोः सव? लIयसे -नयमधना ु :व पलायसे।
Hey! You alone fill the entire world with your essence (as the knowing principle); you alone bring about
the welfare of all the people of the world (supporting their existence). You alone are seen everywhere
always. Where can you escape now?
आवयोर3तरं भFर ू ज3मJयवहता3तरं अदरम
य ू संप3नं द.या Bटोऽस बा3धव।
The great distance between us both which stayed all through the many births is gone and we are very close
now (without any division of ‘I’ and ‘you’) Hey relative you have been seen now by my good fortune!
नम,ते कतकयाय
ृ ृ क?K भ?K नमोऽ,तु ते नमः संसारव3ताय
ृ -नयाय वमलामने।
नम+चLा/जह,ताय नम+च3MाधधाFरणे नमो वबधनाथाय ु नम,ते पNज3मने।
Salutation to the one who has reached the fulfillment, to the agent of action and to the master!
Salutation again and again to the main stalk holding the Samsaara-leaf, the eternal taintless essence of all!
Salutation to Vishnu who holds the discus and mace! Salutation to Shiva who wears the half a part of the
moon on his crest! Salutation to the ruler of Devas! Salutation to the Lotus-born!
वाDयवाचकB.यैव भेदो योऽयमहावयोः असया कपनैवेषा वी;चवीDयPभसोऽFरव।
The difference between both of us is only in the words expressed by any speaker as another one.
The difference is not really there and is imagined only like the wave and the wave-state of the ocean.
वमेवान3तयान3तव,तवै ु ;चQयRपया भावाभाववलास3या -नययैव वजPभसे ृ ।
You alone shine forth always as the absence and presence of objects and as the many endless varieties of
conceived objects.
नमो MSे नमः TSे नमोऽन3तवकासने नमः सव,वभावाय नम,ते सवगामने।
Salutation to the one who conceived all this in the beginning! Salutation to the one who created all this!
Salutation to the one shines forth endlessly as all this! Salutation to the one who is the nature of all!
Salutation to the one who is in everything as the common essence!
-तज3म ;चरं ब(Jयो दUघदःखवताु मया वया मयोपदटे न द=धेनापहतौजसा आलो कता लोकBशो Bटा
ं
Bटा3तBटयः।न ाAत,तवयाऽनेन क;चदासादतं भवेसवX मकाटपाषाणवाFरमा?म
ृ दं जगत।् नेहाि,त व>ृते
दे व याAतौ नाभवा%छ-त।दे वायम
य ल/धोऽस Bटोऽ,य;धगतोऽस च संाAतोऽस गहUतोऽस
ृ नम,ते,तु न
म(यस।
ु
At each and every birth for long, you alone suffered as me moving through the wrong paths because of
ignorance and were burning like a fire and lost all the luster of greatness; and countless worlds were seen
and countless instances were observed (which could give you Viveka).
Was there anything that could be attained by you which you had already not experienced once? This world
after all is made of just the mud, wood, stone and water alone!
4
Hey shining one! There is nothing but you to be attained, after attaining whom there are no more wants!
Deva! Now you have been attained, seen, reached, obtained, and caught.
Salutation to you for, you are not deluded anymore!
योऽIणोःकनी-नकारि+मजालोतवपःु ि,थतः दे व दशनRपेण कथं सोऽ? न B+यते।
य,व:,पशY ,पश3सवX
ृ ग3धं तैलं -तले यथा ,पशम3तःकरोयेष स कथं नानभयते
ु ू ।
यः श/दवणाद3तः श/दशि:तं परामशZो
ृ मा%चं जनयय<गे स दर,थः
ू कथं भवेत।्
िज(वापलवल=ना-न ,वदत,या[तोऽप च ,वद3ते य,य व,त-न
ू ,वदते स न क,य च।
पपग3धानपादाय
ु ु \ाणह,तेन दे हकं य आलोकय-त ीया क,यासौ न करे ि,थतः।
How is it that the one who stays as the form of the rays emanating from the tip of the eye-ball in the eye (as
the seer of all images) is not seen at all?
How is it that the one who stays as the touch sense and touches all the objects, and like the sesame seed
hiding its oil and smell absorbs all the touch experiences is not experienced at all by the same touch sense?
How can that one stay far when he alone reveals the power of sound within, by the sense of hearing and
produces horripulations by such sounds (as songs etc)?
He does not become an object of taste for anyone though by his very presence the objects in front are
endowed with taste when in contact with the tongue-leaf.
He does not come into the grasp of any hand though he sees the body thing decorated by flowers and takes
the fragrance of the flowers with his hand namely the smell-sense.
वेदवेदा3तस]ा3ततकपौराणगी-तभः यो गीतः स कथं (यामा व^ातो या-त व,म-तम। ृ ्
How is it that the very Aatman who is understood as the subject of all songs in the form Vedas, the
concluding portion of the Vedas (Upanishads), the logic and the Puraanas gets forgotten?
सैवेह दे हभोगालU सभगापीयम
य
ु मे अ3तन ,वदते ,वDछे व-य Bटे परावरे ।
Hey auspicious one! The array of enjoyments for the body, which I sought till today do not interest me any
more, after having your vision as the supreme state of purity.
वया वमलदUपेन भानःु कटतां गतः वया शीततषारे ु ण च3Mः शशरतां गतः।
By your taintless power of revealing the objects like the light, the sun also is revealed; by your power of
staying cold like the snow, the moon becomes revealed as cold.
वयैते गरवः
ु शैला,वयैते
यचरा
ु दधताः
ृ वयैवेयं धरा धीरा वयैवाPबरमPबरम।्
By you alone the mountains are hard and huge; by you alone the birds and others who float in the sky are
supported; by you alone the ground supports all; by you alone the sky stays as the sky.
द.या मतामस ाAतो द.या वतामहं गतः अहं वं वमहं दे व द.या भेदोऽि,त नावयोः।
अहं वम-त श/दा_यां पयाया_यां महामनः तव वा मम वा शाखा संयु:ता_यां नमो नमः।
By good fortune, you have become me; by good fortune, I have become you.
I am you; you are me, by god fortune. There is no difference between us both.
The sounds ‘I’ and ‘you’ are synonymous actually and refer to the Supreme essence.
Salutation again and again to the one who branches out as the ‘mine’ and ‘yours’, though they both are the
same when realized as one!
नमो म(यमन3ताय -नरहं कारRपणे नमो म(यमRपाय नमः समसमामने।
Salutation to myself the eternal state! Salutation to the one who has no ego (Ahamkaara)!
Salutation to myself the formless! Salutation to the one who is equally present in all!
म`याम-न समे ,वDछे साaीभते ू -नराकतौृ द:काला
यनविDछ3ने ,वाम3येवेह -तटस।
You are existent as yourself in my own self-essence undivided by the directions and time, are formless, are
the witness of all, and are pure and equal.
मनः aोभमाया-त ,फर3तीि3Mु यवतयः
ृ शि:तcलस-त ,फारा ाणापानवाहनी वहि3त दे हय3?ाdण
कटा3याशावर?या
ृ चममांसाि,थद=धा-न मनःसार;थमि3त च। अयं संव
वपरहं
ु न का;च3न कता,पदः
ृ दे हः
पततु वा उदे तु यथाभमतमेDछया।
5
The mind agitates, the senses move about with their functions, and the flow of Praana and Apaana keeps
empowering all; and the body-machines made of the skin, flesh and bone go on with their functions, pulled
by the leather strap of desires, driven by the mind as their controller.
I am of the form of awareness only and do not stay as any of these; let the body fall or rise as it wishes.
;चरादहमहं जातः ,वामलाभि+चरादयं ;चरादपशम ु या-त कप,या3ते जग
यथा।;चरासंसारगामवा>ीघK
संसारवम-न वा3तोऽि,म ;चरं ा3तः कप,या3त इवानलः।
I have been born after a long time (as my true self). The Aatman has been obtained after a long time.
The delusion subsides after a long time, like the world at the dissolution time. Having walked for long in
the road of Samsaara I am tired; now I am resting from now on, once and for all, like the fire after the
dissolution is over with.
सवातीताय सवाय त_यं ु म(यं नमो नमः ते_योऽप च नम,तेऽ,तु ये मां वां वदि3त च।
Salutation to the one transcends all, the one who is all, to you, to me!
Salutation again and again to all the others, and those (learned in Scriptures) who talk of you and me.
अdखलान3तसंभोगा न ,पटा ृ दोषवितभः
ृ जययकतसं ृ रPभा साfaता परमामनः।
The entire hosts of enjoyments stay untouched by the faulty thoughts.
The witness state of the Supreme shines without getting attracted by any of them.
आम3पुप इवामोदो भ,?ापgड इव-नलः -तले तैलमवाि,मं,वं सव? वपष ु ि,थतः।
Hey Aatman! Like the fragrance in the flower, like the air inside the swollen bellow, like the oil in the
sesame seed, you are everywhere, in each and every body.
हं स पांस ददास वमव,फज ू स वगस अनहं कृ -तRपोऽप ;च?ेयं तव मा-यता।
You alone kill (making the objects perish), protect (by sustaining them in the mind-power), give (all the
enjoyments and necessary life-sustaining things), thunder (as the cloud), jump about (as the drops of
water). Though you are not any ‘I’ state, this magic of the world is indeed amazing!
जयामीशiवल>ीिAतः सवम3मीलयiजगत
ु ् जयाPयपरतारPभो
ु जगjयो ू -नमीलयन।्
Just by the minuscule luster of yours, I shine as the Jeeva by making the world come into existence; and
with all things dissolved off at the time of dissolution (or rise of Knowledge) I shine again being absorbed
by you.
परमाणो,तवैवा3तFरदं संसारमgडलं वटवं वटधानायां बभवाि,त ू भवय-त।
This sphere of Samsaara is inside you the subtlest atom, like the tree-state inside the banyan seed; was
there, is there and will be there always (simultaneously).
हयि
वपरथाकारै य
वखे B+यतेऽPबदः ु त
वदालो:यसे दे व पदाथशतवkमैः।
The cloud in the sky is imagined as the horse, elephant and chariot etc; you are also seen as hundreds of
objects that are imagined on you (the pure emptiness of existence).
भावानां भFरभ<गानामभवाय
ू भवाय च भव भाववम:तामा ु भावाभावबहकतः।
ृ
जह मानं महाकोपं कालयं ु Lरतां
ू तथा।
Hey ignorant one! For all the transitory object-states to become non-existence (with their unreal nature
understood) and to stay as the true state of Reality, become freed of the belief in the reality of the objects
and be out of both the presence and absence of objects. Discard off the conceit, the sudden anger bouts, the
dirty state of desires, and also rudeness and cruelty towards other beings.
न महा3तो -नमiजि3त ाकते ृ गणसं
ु कटे ा:तनीं दUघदौराPयदशां ,मवा ृ पनःपनः
ु ु कोहं कं त
बभवे ू -त
हस3म:ताDछटासतम।ते
ु ् याताः समारPभा गता,ते द=धवासराः येषु ;च3तानलiवालाजालाकlणm भवानभत।
ू ्
अ
य वं दे हनगरे राजा ,फारमनोरथः न दःखै
ु ग(ृ यसे नाप सुखैJयmमकरै Fरव।अ
येि3Mयदर+वां
ु +च िजवा
िजतमनोगजः भोगाFरमभतो भ<:वा साnाiयम;ध-तटस।
The noble ones do not drown in the low level of experiences brought about by the Gunas that act as the
string of their life experiences; and remembering again and again the previous state of wretchedness and
wondering why they were acting like in such idiotic manner with such false identities, they laugh with the
whiteness of the pearls shattering to pieces (and are free of the string of Gunas).
Those occasions of excitements are gone; those wasted days are also gone.
You alone were there enveloped by the flames of the fire of worries.
6
But now (after the removal of ignorance), you alone are the king in this body-city, with the mind chariot
extended as the entire world-existence. You cannot be caught by the miseries or the joys like the space
cannot be held in the fist. Now you have brought under control the unruly horses named the senses; you
have subdued the intoxicated elephant called the mind; you have defeated the enemy called pleasure; and
now are the Sovereign ruler of the kingdom.
अपाराPबरपा3थ,वमजTा,तमोदयः अवभा,करो -नयं बहर3त+च भा,करः।
You the sun (the lustrous one) travel across the endless expanse of the sky (of perception); rise and set
countless times (as the Jeevas); you alone reveal all by your shine; you alone shine within and without.
सवदैवास संसAतः
ु श:या संबोoयसे वभो भोगालोकनलUलाथX काम3या कामको ु यथा।
B:aुMाभcपानीतं दराMपमध
ू ू ु वया पीयते ,वीकतंृ श:या ने?वातायन,थया।
You always are asleep only, my Lord (as the Nirvikalpa state of Brahman)! You are woken by your very
nature which exists as your power, like the passionate woman wakes up her lover to enjoy the pleasure of
union. This Shakti (your power/your beloved) stays in the window of the eye (mind) and accepts the honey
of objects brought by the lowly bees (senses) and you drink it (and become intoxicated with delusion).
p(माgडकोटरoवा3ताः ाणापानपरै ,वया गतागतैp( मपरेु संेIय3ते -तaणम।्
Those who control the Praana Apaana winds and travel through countless nerves while practicing the
Siddhis, see you alone at every moment in the city of Brahman (Brahma-randhra).
दे हपपे
ु वमामोदो दे हे3दौ वमतामतं
ृ ृ रसवं दे हवटपे शैयं दे हहमे भवान।्
You are the fragrance in the body-flower; you are the Truth-nectar in the body-moon; you are the inner
essence of the body-tree; you are the coldness in the body-snow.
व`यि,त व,मय,नेहः शरUरaीरसपष वम3तर,य दे ह,य दाcgयि=नFरव ि,थतः।वमेवानतमा,वादः ु
ाका+यं तेजसामप अवग3ता वमथानां वं भासावभासकः ,प3द,वं सववायनां ू वं मनोहि,तनो मदः।
Because you exist, the joy of attachment to oneself exists like the ghee inside the body-milk.
You stay inside the body like the fire inside the wood.
You alone are the excellent taste; you are the luster in the fire; you alone understand the objects as the
objects, you alone reveal those that get perceived; you are the vibration in all the winds; you are the
intoxication of the mind-elephant.
^ानलशखाया,वं ाका+यं तैIgयमेव च व
वशादयमामीया वाचा संवलUयते दUपवपनर3य? ु समदेु -त
कतोऽप
ु सा।
You are the light and heat of the flames of the Prajnaa-fire (which empowers the intellect to think
properly). By your controlling power only, the words that are spoken dissolve off (at death), and again rise
elsewhere (belonging to another Jeeva-state) like another light burning with the flame.
व-य संसारव-त3यः पदाथावलय,तथा कटका<गदकेयरय:तयः ू ु कनके यथा।
When you are revealing the Samsaara, the hosts of objects come into existence like the various ornaments
like the anklet, bracelet, armlet etc come into existence in the gold.
भवानयमयं चाहं वंश/दै रेवमादभः ,वयमेवामनामानं लUलाथX ,तौष वfa च।
(Every one, every object is you only! You alone act as all the characters on the stage of the Samsaara
donning different types of Jeeva-costumes.) You alone hey great one, use the words this, that, I and you;
and praise and speak using these words addressing yourself by yourself, just for amusement.
म3दा-नलवन3नो ु ऽ/दो गजा+वनरBिटभः यथा संलIयते JयोिPन तथा वं भतBिटभः। ू
यथा हयगजाकारै iवाला लस-त वि(नषु तथैवाJय-तFर:तै,वं B+यसे भव ु सिटष।
ृ ु
(But, everyone is unreal, everything is unreal.) The cloud that breaks by the slow wind is seen as the
elephant, horse, human etc in the empty sky; so also you too appear as the many beings. Like the flames of
the blazing fire are seen as horses and elephants, you also are seen in the countless worlds as various names
and forms by those Jeevas who are actually not separate from you.
वं p(माgडकम:तानामािDछ3न,त3तराततः
ु ु aे?ं वं भतस,यानां
ू ;चMसायनसेवतम।्
You are the unbroken string of awareness that runs through the pearls of Brahmaandas; you are the fertile
field filled with the nectar of Chit for the plants namely the beings.
असतदनभJय:तं पदाथानां का+यते वया तवं प:या मांसानां ,वादवेदनम।्
7
व
यमानाप व,तीन ु ि,थता व-य न ि,थते व-नताRपलावgयसतेव गतचaुषः।
Like the meat that is cooked gets the quality of taste (which was not existent previously), the non-existent
objects come into existence because of you only. Though these objects seem to exist by themselves, they
cannot exist unless you are there, like the beauty and charm of a woman cannot come into existence for a
blind man.
सदपीह न सतायै व,तु नाविजतं वया तAतये ृ न ,वलावgयं मकरा-तqबिPबतम।
ु ु ्
Though looking real, that which is not made meaningful by you is not real at all, like the beauty that is
reflected in the mirror cannot fulfill any passionate needs.
लठ-त
ु वां वना दे हः काटलोटसमः faतौ स3नAयस3नगोDrायः +यामाि,वव रवं वना।
Without your presence, the body lies on the ground like a dried up log of wood or the lump of mud; like the
tall mountains though existing are not there in the evenings if the sun is not present.
सखदःखLमः
ु ु ाAय भव3तं पFरन+य-त ाका+यमासा
य यथा तमस,तेजोऽथवा हमम।्
वदालोकनयैवेते ि,थ-तं याि3त सखादयः
ु सया
ू लोकनया ातवणाः श:लादयो
ु यथा।
ल/धामानो वन+यि3त सPब3धaण एव ते ते तमांसीव दUप,य Bटा एव tज3यलम।्
The joys and pains of the world when approaching you (as the realized state) perish instantly, like the
darkness when in contact with the light or the snow in contact with the fire. By your light only, all these
joys and pains come into existence like the colours like white etc come into existence in the morning by the
sunlight. The very instant the self is realized, they all perish the moment the contact of you is there, like the
darkness-states go off the moment the light is seen.
तम,ता तमसो दUपासतायां ,फटतां ु गता दUपसPब3धसमये सा चोप
य वन+य-त।
तदे वं सखदःखीB
ु ु टै व वामनामयं जायते जातमा?ैवं सवनाशेन न+य-त।
The darkness nature of the darkness comes into being when the light is absent, and at the time of the
contact with the light rises to perish only. Similarly, the joys and pains of life rise by the presence of you
only, the un-afflicted one; and the moment they are born, they perish completely.
भ<गरवादह
ु ,थातंु कालं नाणमप
ु aमा -नमेषलaणलaभागाuया त3वी कालकला यथा।
गा3धवv नगरU त3वी सखदःखादभावना
ु ु ,फर-त
ु तसादे न व-य Bटे वलUयते।
Kaala, the change-principle exists as the subtle change-span of atomic size as the part of a winking time
divided into millions of parts; even this Kaala is not capable of existing even for the micro-part of a second
without your presence. The illusory city which is subtly filled with the states of joys and pains rises only
because of you; and perishes when you are seen.
वदालोकेaणोjता ू वदालोकेaणaया मते ृ व जाता जातेव मताृ केनोपलIयते।
Who can see this unreal perceived state as real, which rises by your presence as ignorance, and which
vanishes when you are known, since it comes into being as dead only, and is dead though born.
aणमAयि,थरं व,तु कथं कायकरं भवेत ् तर<गैcपलाकारै माला कथमवेIयते।
That which cannot be stable for even a second cannot be of any use at all.
How can one see a garland with the waves (as real and stable) though they look like lotuses?
यदा वा जात-ननटं Lयां व,तु कFरयते तदा रमेत लोकोऽयं मालां कवा ृ तwडगणैः।
If the object can be of any use without ever getting perished after it is produced, then one can enjoy by
making a garland out of even the flashing lightning streaks.
इमां सखादकां
ु लIमीं ववे कजनचेतस ि,थतः स3नेव ग(णास ृ न जहास समि,थ-तम।्
अववे कषु योऽस वं सहजाम3यBDछया तMपकथने ू नालं ममानपपदा,पद।
Staying as the Knowledge in the minds of the Knowers, you accept the goddess who shines as the joys and
pains, but never discard your equal-state. You stay in the non-Knowers naturally as their random Vaasanaa
thoughts. That state of yours I am not capable of describing since my speech cannot find enough words.
-नरUहे ण -नरं शेन -नरहं कृ -तना वया सता वाAयसता वाप कतृ वमररUकतम।
ु ृ ्
You are without wants, without parts and without any Ahamkaara.
You alone are the doer of all for sure whether anything is existent or non-existent.
जय ोxडामराकार जय शाि3तपरायण जय सवागमातीत जय सवागमा,पद
8
जय जात जयाजात जय aत जयाaत जय भाव जयाभाव जय जेय जयाजय।

Your form shines covering the entire expanse of the perceived! Glory be to you!
You always are in the quiescent state! Glory be to you!
You transcend the descriptions of all the Scriptures! Glory be to you!
You are attained through the guidance of all the Scriptures! Glory be to you
You are born! Glory be to you! You are not born! Glory be to you!
You are perishable! Glory be to you! You are imperishable! Glory be to you!
You are existent! Glory be to you! You are non-existent! Glory be to you!
You are conquerable! Glory be to you!
You cannot be conquered! Glory be to you!
उलसाPयपशाPयाम
ु -तटाPय;धगतोऽि,म च जयी जयाय जीवाम नमो म(यं नमोऽ,तु ते।
I feel a unique joy! I feel very quiet! I am stable in my natural being! I have attained myself!
Glory to the one who has become victorious! I am really alive now!
Salutation to myself! Salutation to you!
व-य ि,थते म-य वगतमयाम-न ,वसंि,थतौ Jयपगतरागर%जने
:व ब3धनं :व च वपदः :व संपदो भवाभवौ :व शममपै ु -त शा+वतम।्
When you are in me whose afflictions are completely gone, when I am in my own essence of truth with all
the attractions and misconceptions gone, where is the bondage, where is the danger, where is the wealth,
where is the sense of loss or gain? I will stay forever absorbed in this quiescent state!
आदकवीम
BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
UPASHAMA PRAKARANAM
FIFTH SECTION
‘QUIESCENCE’
PART TEN
(WHICH VISHNU IS TO BE WORSHIPPED?)

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
3
PRAHLAADA IN THE SLEEP OF NIRVIKALPA SAMAADHI
What is the so-called Nirvikalpa Samaadhi?

What actually happens when one is absorbed in that state?
It is not easy for any one to enter into such a Samaadhi state in the present day. The bodies here are made
of bacteria only, and cannot survive if the brain stops its functions. The bodies of nowadays are brain
controlled bacteria colonies, which are quite different from the bodies of the Rishis or deities mentioned in
the Puraanas. What their Biology or Physics is, we cannot know!
‘Nirvikalpa Samaadhi’ means a perturbation-less equal mind state.

Nirvikalpa Samaadhi state is not the Brahman state.
Brahman state cannot stay separate from the world we perceive.
You cannot ‘leave this’; and ‘go there’!
Brahman state is a state of knowledge-essence; a possibility state of any perceived.

Brahman is not a god-world that you enter into, by sitting in Samaadhi!
Brahman state cannot exist outside of the perceived state, like gold cannot be without any shape.
Sun means its burning rays; Brahman means this burning world.
Brahman cannot experience anything; it is mind-less. It just is.

It exists as all of us seeing all of our mind-worlds.
But it does not know that the world exists. It cannot think!
It can exist as the world only! It can exist as you and me and then only think!
We can comprehend the Reality through reason alone and remain as the ‘Brahman with Knowledge’ only.
This is the best possible state of Brahman (the Reality state).
To reach it is the goal of any thinking being.
Nirvikalpa Samaadhi on the other hand is just another mind state only, where the mind remains asleep for
long in complete quietness. It is better than ‘Laya’ (melted state of the mind) where you feel some peaceful
state while listening to some music or Bhajan, or through some meditation technique.
Samaadhi is a state better than Laya.
You can stay in that state for long, even for many Yugas, if your body can stay alive for that much time.
Nirvikalpa Samaadhi is just a rest state of the mind; and not the actual Brahman state of Knowledge.
It is no use to any one, or to oneself; like a man sleeping in a bed like a log of wood is of no use to the
world! And a sleeping man cannot think or know!
And Prahlaada had slipped into this state of Samaadhi because of the lack of knowledge of Brahman state.
He did not even know how to wake up at will from that state, like a Vasishta or a Vishnu or a Shiva.
What happened to Prahlaada when doing Vichaara?

When Prahlaada was completely absorbed in the Vichaara process, he forgot the world he was living in,
forgot his people, his family, and his adored deity also. His mind slowly ‘died’ through Vichaara.
Prahlaada was only a mind-entity and he had died as it were, when he fell into the Samaadhi state without
any conscious effort as such.
It was like a child falling asleep to the lullaby of Omkaara rising from Vichaara.
The Samaadhi state was a sleep-like state where he was fully awake in emptiness; a unique state of joy and
bliss had enveloped him; but he was still not adept like a Naaraayana or Shiva to be always in that state
even when seeing the perceived world.
This is the mistake that any new student is spirituality makes. The student seeks the Samaadhi state as an
escape route only. He still lacks the Knowledge that the Samaadhi state need not be experienced by closing
the eyes to the world.
Samaadhi can be there even when one is experiencing a perceived world, without a break ever.
Silence of the Brahman state can be experienced even when drowned in the hubbub noise of the world.
4
Samaadhi actually should become the natural state of the student, like the heart beat or breathing for the
physical body. This Prahlaada had to understand yet!
He also had to realize the harm that can result in the world. if a great ruler like him remains in the
Samaadhi state for a prolonged time and neglects his duties.
Maybe if an ordinary person of the world is lost in the sleep of some trance, it may not affect the world
much; but a responsible Daitya king like Prahlaada cannot sit in a trance-state of sleep always.
He has to stay awake at all times and attend to his duties; yet be established in the true knowledge of
Reality like a Vishnu or Shiva.
Nirvikalpa Samaadhi is not the goal of Vichaara.

‘To be in unbroken Nirvikalpa Samaadhi even when one is engaged in the duties of the life’ is the end that
is to be reached through Vichaara. This alone is known as JeevanMukti.
If every spiritual student just sits in Samaadhi with closed eyes like Prahlaada, what will happen to the
world? What would happen if everyone stays in Nirvikalpa Samaadhi as the end of it all?
How can it be the ordained goal of human life?
How can the world go on if everyone sleeps off in Samaadhi?
Of course the world is non-existent! It is not an absolute independent solid reality.
World is just a mind-conceived magic.
This truth you have to realize indeed; but you cannot run away from the world and sleep off in Samaadhi!!
Nirvikalpa Samaadhi also is a state of the world only, where the world remains blocked for you alone!
It is like locking yourself in a room made of emptiness. It is sheer cowardice!
You must understand that the mirage-river exists always as a part of the desert; and you can never erase
off the mirage completely; but you have to also understand that it is not an actual river flowing there with
waters that can quench your thirst. ‘Not to run towards the mirage river with a pot’ is JeevanMukti.
World is there as real; but it is not really real!
You must know its unreal nature; but not run away from it or run towards it also.
You must just enjoy the amazing magic of the mirage! This alone is JeevanMukti!
Samaadhi is just a sleep-like state where you are awake within, but are asleep to the world.
It is a better experience than sleep which you can have in a lotus posture itself.
It does no good to anyone or oneself.
Mind-dead state is alone known as Samaadhi. It is just another pleasure-state like any other pleasure of the
world. To stay in Samaadhi trance as if drugged, is not the goal of Vichaara.
To exist and act in the world as a Brahman-mind is alone the JeevanMukti.
Naaraayana, Shiva, Brahmaa, Vasishta, Vaalmiki and many other great Rishis stay always in Samaadhi
state only, even when moving about the world doing their regular duties.
Through this Prahlaada story of Realization, Vasishta is explaining to Rama the dangers that can befall the
world by a person losing himself in the Nirvikalpa Samaadhi.
Vasishta never encourages his students to stay in the Samaadhi state.
If Rama had sat in trance state in the forest like Prahlaada, some wild demon would have harmed Seetaa!
Rama never bothered to enter the Nirvikalpa Samaadhi like Prahlaada.
He was always in Samaadhi even when busily treading the forest paths.
Brahman-state actually does not exist separately as something you can catch in a Samaadhi state.
Brahman-state exists as the world of perception only, like the gold has to exist in some shape or other.
You cannot run away from the world as if it is evil and bury yourself in Samaadhi-state.
Knowledge is the goal of Vichaara; not the Samaadhi-sleep.
To be awake and alert always without swerving from the Knowledge of the Reality is the goal of Vichaara.
A Knower never stops doing Vichaara.
Knowledge of Brahman is endless.
Realization state has no end. Realization of Aatman is a journey in the Brahman-state forever, moving
higher and higher in knowledge-level.
This endless state alone is the highest state of existence.
5
To exist as Brahman with a purest mind-level is the goal to be reached through Vichaara.
Each Rishi or a god also understands only a little of that Brahman state according to the level of purity in
his or her mind. You cannot just enter some blissful sleep of Samaadhi, and magically get to know all that
you want to know about Brahman.
Brahman cannot be ‘known’; but can be experienced as oneself only.
To stay as Brahman always, you need the help of Knowledge; and that rises through Vichaara.
Prahlaada lacked the knowledge; and his exhausted tired mind fell into Samaadhi state of sleep.
And he forgot that he was Prahlaada.
Prahlaada-Jeeva was a delusion state of the mind. Prahlaada memory is an agitation of the mind.
When the delusion was gone, his pure mind just dissolved off; and the Reality state alone was left back.
This alone is known as Nirvikalpa Samaadhi; when no delusion is left back as any false identity.
Even as Prahlaada kept probing within to catch that silent state of awareness, he suddenly was no more
there as any Prahlaada; but was the Reality state bereft of the mind agitation.
Prahlaada was no more there as anyone! There was no one!
However, the people of his world saw someone as Prahlaada; an image that could be seen and touched and
smelt and could be identified as Prahlaada. The image was alive but was motionless as if dead.
They could not understand this strange phenomenon! What had happened to their king?
We have seen that such a situation rose up in the life of Lavana also; but he had experienced another life-
story within a few minutes while seated on the throne; others saw the body of Lavana as frozen.
Lavana was ignorant, and had experienced a Chaandaala-life of ignorance as a fruit of the Yajna he had
performed in his mind. But here Prahlaada as a mind had dissolved off; but the body-image sat there
motionless as he had left it. There was no one there now, but only a sense-perceived form of Prahlaada
with no one there as any mind-entity.
His body was like the skin of the snake that was discarded; and had no snake inside it!)
Vasishta spoke
इ*त सं+च,तय,नेव /लादः परवीरहा *नवकपपरान,दसमा+धं समपाययौ।*नव

ु कपसमा+ध4थि7च8ापत
इवाचलः शैलादव समक;ण<
ु बभौ 4वपदमाि4थतः।तथानिटत4त4य
ु कालो बहतरो
ु ययौ 4वगहेृ भवन4थ4य
ु
मेरो>रव सरि
वषः।बो+धतोऽ@यसराधीशै
ु ु नाबुAयत महाम*तः अकाले बहसे
ु कोऽप बीजकोशादवाDकरः।एवं
ु
वषसहFाGण पीनामाऽ*तटदे कHक् शा,त एवासरपरे
ु ु मातIड इव चोपले।परान,ददशैका,तप>रणामतया तया
*नरान,दं पराभासमवाभासपदं गतः।
Prahlaada, the killer of enemy soldiers, deliberated in this manner and was absorbed in the bliss of
Nirvikalpa Samaadhi. Established in his essence of Reality and absorbed in Nirvikalpa Samaadhi, he
became motionless like a painted picture and as if carved out of the rock. A long time elapsed for that
enemy of Devas who was absorbed n the Samaadhi state at his house like the motionless Meru Mountain
fixed on the Earth. Though woken up by the Asura chiefs, the great Knower did not wake up, like the
sprout does not rise from its hollow even after sprinkling much water in a wrong season.
In this manner, Prahlaada who was swollen up as the Brahman state stayed like this for thousands of years
with the single vision of Reality, like a sun made of rock. By attaining the state of supreme bliss, he had
just become an appearance only left back for others to see as if in the state of death itself.
(What harm resulted from such a Nirvikalpa Samaadhi of Prahlaada?
The Paataala world perished and ‘Adharma’ prevailed!
एतावताथ कालेन तKसातलमIडलं बभवाराजक ू ं तीMणं मा4य,यायकद+थतम।् हरIयकशपौ Nीणे समाधौ
तसते
ु ि4थते न बभवापरः
ू कि7चKाजा दनसतालये
ु ु ।असरेु शा+थनां तेषां दानवानां समा+धतः परे णाप यनेन
/लादो न OयबAयत।न
ु ापव
ु कसKपं
ू प*तं तममरारयः लसप8लताजालं *नश पPमवालयः।संव
वादो न
त4या,तरबोAयत वचेतसः भव7चे ु टाQम इव पौRषो गतभा4वतः।
At this time, the netherworld without a ruler had become wretched and chaotic like mentioned in the
maxim of fishes (with the stronger ones harassing the weaker ones).
6
With HiranyakaShipu dead and his son absorbed in Samaadhi, there was no other king to rule the world of
Danu’s sons. Prahlaada did not wake up from his Samaadhi state even when the Asura chiefs tried hard to
wake him up. Those enemies of Devas could not wake up their king, like the bees cannot make the lotus
flower in the creeper covered with the leaves bloom up at night. (The lotus of Prahlaada-mind could not
wake up to the untruth named the world.) The very idea of waking up was not in him as his mind had
dissolved off, like a man who when the sun is gone, does not know any of his routine duties when he is
asleep (and does not have any thought of waking up).
अथोि
वSनेषु दै येषु गतेवभमतं दशं, वचरसु यथाकाममराज*न परेु परा ु ,+चराय पातालमभदभपालत
ू ू या
तया मा4य,यायवपय4तम4तंगतगणQमम। ु ्
Many Daityas feeling apprehensive left the city for other safer places, and the left over Daityas started
behaving as they liked as when previously HiranyakaShipu was in control; and the Paataala without a ruler
to control the unruly behavior of the people turned into a fish-lake where the strong ones oppressed and
looted the weaker ones; and soon became a land of the wicked with no good ones left to guide the people.
बलमUताबलपरं
ु ु मयादाQमविजतं सवाताशेषव*नतं पर4परVताWबरं लापाQ,दपRषं ु वसं4थानपरा,तरं
ु
लठद
याननगरं
ु ु Oयथानथकद+थतं +च,तापरासरगणमं
ु *नर,नफलबा,धवं अकाIडोपातववशं
Aव4ताशामखमIडलं
ु सराभ
ु कपराभतं
ू भतै
ू राQा,तम,यजैः भत>रUतमलMमीकमिZछ,ना
ू ु यकोटरम।्
अ*नयतव*नताथम,8य\ं ु Vतधनदारवरावतं सम,ताकलयगसमयो]टोकटाभं
ु तदसरमIडमाकलं
ु ु बभव। ू
The strong ones looted the weaker section of the cities; there was no discipline of any sort; all the women
were harassed and manhandled; even garments were torn off from each other; the weaker men cried and
screamed when beaten up by the bullies; the city was plundered and houses were destroyed; the city filled
with gardens was destroyed all over and looked dangerous and ugly; family members starved without food
or fruit; the city carried a look of destruction as when faced with a sudden calamity; the faces of directions
were tainted with dust and dirt; even the children of Suras stopped visiting the land for their amusement;
the lowly bloodthirsty animals and spirits wandered all over the city.
On the whole, the city looked deserted at all times; had a melancholy look of inauspiciousness and looked
ugly with broken mansions and devastated gardens.
The world of Asuras became a place of pain and suffering, where wars were fought for wealth and women,
with no one to guide the people any more; screams and cries were heard all over with the women and
wealth forcibly taken off by the wicked men. Like at the time of KaliYuga, wicked people killed and
harassed all the weaker men and women of their own families and others also.
WHO IS THIS VISHNU?
(Lord Vishnu is considered as one of the Trinities. He alone supports the world and sees to it that nothing
goes wrong anywhere. Vishnu means ‘all-pervading’. He is also known as Maadhava. Maadhava means
sweet and pleasant like honey. He is Hari because he takes away the troubles of his devotees.
All these names refer to the Reality state of Brahman also. It is also all-pervading as the essence of all; is
the blissful state of the sweet honey and takes away the delusion.
Which Vishnu is to be worshipped actually?
One Vishnu is a dark hued individual who resides in the Milk Ocean on his serpent bed.
Another ‘Vishnu’ is formless and is known as Brahman.
But the dark hued Vishnu is always established in the state of Brahman only. He is birthless and deathless.
He is always formless; but when others want to see him, he projects an image of a dark- hued Vishnu
holding weapons and seated on his Garuda bird or lolling on the serpent bed.
He is not a NityaMukta; because there is no bondage or Mukti for him.
He is just ‘that’.
He is always the Brahman state only, with the dormant Vaasanaa of protecting a creation from untimely
destruction. This Vaasanaa takes on the form of a four shouldered Vishnu residing in a Vaikuntha.
This form of Vishnu is just a form he produces for others to see; he does not own it ever.
Brahman wears this costume of Vishnu to protect the creation.
This form of Vishnu with four arms is false and non-existent; but the ignorant do not know of this. They
seek this costume-Vishnu only and miss the real Vishnu.
Lord Vishnu is always in the bodiless Samaadhi state as his very nature.
7
He is actually Brahman state which is the essence of all. But the ignorant are devoted to only the form of a
Vishnu which is unreal; and worship it and try to please it with hymns.
Prahlaada had the misconception that Vishnu was the dark hued form holding weapons in his hands.
He tried to meditate on himself as Vishnu, not knowing that any image is just a mind-created delusion only.
He later became a devotee of Vishnu who was one of the Trinities.
Later that image had to appear in front of him and guide him towards Vichaara.
The Vichaara process led him towards the absorption state of quiescence; and that led to the chaotic state
of Paataala world. This agitation produced an agitation in the Brahman state, and the Vaasanaa of
protecting the world rose up as Vishnu lolling on the serpent bed; and started to analyze the cause of this
disturbance.)
अथाGखलजग^जालQमपालनदे वनः Nीरोदनगरे शेषश_यासनगतो ह>रः ाविIनKाOयपरमे

ृ ु दे वाथम>रसदनः
ू
+धया वलोकयामास कदा+च^जागतीं ग*तम।`8वटपं
् 4वनसा पा+थवं चावलोUय सः आचारमाजगामाशु
पातालम>रपालतम।त8
् ि4थरसमाधाने ि4थते /लाददानवे Haवा संपदम,K4य परेु ौढमपागतां
ु
Oयालतपतल4थ4य Nीरोदाणवशा*यनः शDकचQगदापाणेदc ह4या,तरचा>रणः पPासन4थ4य मनः
शरdरे णा*तभा4वता इदं सं+च,तयामास 8ैलोUयाeजमहालना।
Lord Hari, for whom the entire world filled with various types of people with various kinds of conduct is an
amusement to watch over like a sport, was lying on his serpent bed in the Milk ocean; and after his sleep
like contemplation state was over like the end of the monsoon season, woke up for the sake of checking on
the welfare of the Devas; and started to glance at all the world happenings.
Observing all the three worlds and their well-being in his mind only, he saw the earth and later passed his
glance on the conduct of the people in the Paataala, which was perishing without a proper ruler. There he
saw the Daanava Prahlaada absorbed in Samaadhi state and the wealth of Indra’s heaven on the increase.
(Brahman state itself rose up with the Vishnu-mind that was filled with supreme knowledge and power.)
The ‘mind’ that moved inside the excessively lustrous body of the Lord which looked like the dark bee
hovering around the tri-world lotus, which was holding the conch, discus, mace in the hands, which had
woken up and was seated in the lotus posture on the serpent bed in the Milk ocean, started to think like this.
/लादे पदवा,ते,पाताले गतनायके, कटं सिट>रयं ृ ायो *नदf यवमपागता।दै
ु याभावे सरे
ु णी
*निजगीषपदं
ु गता शममेययHटाeदपटलेषु स>र
यथा।मोNाgयं *नगत
व,
वं ततो या4य*त तपदं
ु ् वौघे शाि,तमायाते भव
Nीणाभमानवरसा लतेव वशकताम।दे ु यiतपः Qयाः अदे ववफलाः सवाः
शममेय,यसंशयम। Qया4वथ
् उपशा,तासु भल<कोऽ4तमपै
ू ु य*त,असंसारसDगोऽथ त4य नाशे भवय*त।
आकपा,तं `8भवनं
ु यददं किपतं मया नाशमेययकालेन तापे हमकणो यथा। कमेवमि4म,नाभोगे
वलdय Nयमागते कतं
ृ मयेह भव*त 4वलdलाNयका>रणा।ततोऽहमप श,ये
ू ऽि4म,नटच,Kाकतारके
वपःशाि,तमाधाय
ु ि4थ*तमेयाम तपदे ।अकाIड एवमेवं ह जगयपशमं
ु गते नेह ेयो न प7याम, म,ये
जीव,तु दानवाः।दै यो
योगेन वबधा4ततो
ु यiतपः Qयाः,तेन संसारसं4थानं न संसारQमोऽ,यथा।त4मात ्
रसातलं गवा यथाव4थापयाWयहं 4वे Qमे दानवाधीशमतः
ृ ु पन>रव
ु Kमम।वना
ु ् /लादमथ चेदतरं
दानवे7वरं करोम तदसौ म,ये दे वानासादय*त।/लाद4य वयं दे हः पि7चमः पावनो महान ् आकपमह
व4तOयं दे हेनानेन तेन च।एवं ह *नय*तदवी
c *नि7चता परमे7वरd /लादे न यथाकपं 4थातOयमह
दे हना।त4मातमेव गवा तु दै ये,Kं बोधयाWयहं गजि,ग>रनदdस@तं
ु मयरमव
ू वा>रदः।जीव,मUतसमा+ध4थः
ु
करोवसरनाथतां
ु मGणमुUतमन4कारः *त`बWब Qयामव।नह न7य*त सग<ऽयमेवं सह सरासरै
ु ु ः भवय*त च
त
व,
वं त,मे Q;डा भवय*त।सगNयोदयावेतौ ससमौ
ु मम य
यप तथापीदं यथासं4थं भवव,येन कं
मम।भावाभावेषु यतयं
ु त,नाशे ति4थतौ च वा यः यन4वब\वात
योगगमनं
ु भवेत।त4मायाम
्
पातालं बोधयाWयसरेु 7वरं 4थैयj याम न संसारलdलां संपादयाWयहम।असरपरमवा@य
् ु ु ोkताचारघोरं कमलमव
वव4वा,दै यम
बोधयामः
ु जगददमGखलं 4व4थैयम
lयानयामो घनव+ध>रव शैले च%चलं मेघजालम।्
8
Prahlaada is now absorbed in the supreme quiescent state, and the Paataala world is without a ruler.
Alas! This creation has become Daitya-less!
If the Daityas perish, the group of Devas will have no one to oppose them and will subside off like a river
drying up with the disappearance of the array of clouds.
The very state of Moksha that is bereft of all duality states will also dissolve off in that state with all the
difference in identities gone, like a creeper that dries up without the water, and disinterest will prevail
everywhere.
If the Deva-clan dissolves off, then the rites of Yajna and penance will surely stop because there will be no
Gods to bestow the fruits. If the ordained rites do not get performed, the Bhoo-world will also subside off
through unrighteous way of living; and with its destruction there will be no Samsaara at all!
This tri-world which has been conceived by me to last till the end of the Kalpa will perish before time like a
snow flake by heat. With the entire world dissolved off, what work is left for me who relishes this game of
maintaining and destroying the world? When the sun, moon and stars vanish off, then I who am the identity
of maintaining the universe will also dissolve off this body, and get absorbed into the supreme state.
I do not see any good outcome from this dissolving off the world like this before its time.
(Creation-Vaasanaa as the form of Brahmaa has to complete its cycle fully before Rudra as the destruction
Vaasanaa rises and burns off everything. Though as the Brahman-state nothing affects me, still I have to
play the game of the world properly.)
I feel that the Daanavas have to live.
If the Daityas are around, then the Devas will also function properly; the performance of the rites like
Yajna and penance will go on; then the Samsaara will continue its existence; otherwise there will be no
world-state of people at all!
Therefore, I will go to the Paataala world, I will make the king of Daanavas stay in his right place as a ruler
of the kingdom, like the spring makes the tree alive again. If I make any other person as a Daanava king
other than Prahlaada, then he will surely attack the Devas and kill them.
This body of Prahlaada is the last of his existence and is sacred and noble (acting only as a tool for the
Brahman-state). He has to live with this body here till the end of the Kalpa. This is the ordained destiny of
the Supreme will (Niyati) that Prahlaada should retain his body-identity till the end of this Kalpa.
Therefore, I will visit that king of Daityas and wake him up like a cloud thunders aloud and wakes up the
peacock that is asleep on the bank of the Mountain-river.
Let him remain in the state of ‘JeevanMukta Samaadhi’ (the natural state of always being in Samaadhi,
amidst all the hubbub of the worldly activities), and rule the Asuras in a proper manner, like a gem that
reflects whatever is in front without the agitation of the mind.
By this, the creation will not perish, will always be alive with the agitations of Suras and Asuras as the dual
forces of good and evil, then I will also have some amusement as their controller.
Of course, the creation and destruction of the world do not mean anything to me, since I consider both
states as equal only. Still whatever is going on must go in the proper manner; why should it be otherwise?
Even if I observe the destruction and existence of the world as the natural state of appearance and
disappearance, my endeavor is the same state of my Yoga-Nidraa (absorption state in the self-essence),
since I do not act in the level of the intellect, but as the Reality state only.
(I have to just conceive in my mind the scene of my dark hued form going to the nether world to meet
Prahlaada, though actually I do not have to move out of my Yoga-state on this serpent bed.)
Therefore, I will go to Paataala and wake up that king of Daityas. I will be actually motionless in my state
of yoga (Brahman-union), and will in no way be connected in any manner to the worldly activities.
(But there will be an appearance of my moving from here to the netherworld in a Vishnu form for others to
see. This is my YogaMaayaa, the delusion power owned by the Vishnu-form.)
I will reach the Asura-city which is horrible with its wicked ways, and wake up that Daitya like the sun
wakes up the lotus (that grows in the dirty mire). I will bring back the earth to its original stability, like the
monsoon which brings about the dense state of clouds, stabilizes the floating thin clouds on the Mountain.
9
Vasishta spoke
इ*त सि,च,य सवामा Nीरोदादामकपराचचाल

ु प>रवारे ण सह सान>रवाचलः।
ु Nीरोदतलर,mेण तेनैव
4तिWभताWभसा /लादनगरं ाप शQलोकमवापरम।्हे ममि,दरकोश4थं ददशा8ासरंु ह>रः अथ शैलगहालdनं
ु
समा+ध4थमवाeजजम।त8
् ते तेजसा दै या वैणवेनावधलताः
ू दरंू ययद
ु नशां
े शुव84ता इव कौशकाः।
ि
व8ैः सहासरैु मुg
यैः प>रवारयतो ु ह>रः ववेशासरगहं
ु ृ तारावा*नव खं शशी।
Having deliberated thus, Vaasudeva the essence of all beings, moved away from his residence at the Milk
Ocean along with his retinue, like a mountain accompanied by its peak. Through a pathway created under
the Milk Ocean, by making its waters motionless, he reached the city of Prahlaada like reaching another
beautiful heaven. There Hari saw the Asura, who appeared like Lord Brahmaa absorbed in Samaadhi inside
the cave of the Meru Mountain. By the luster emanating from Lord Vishnu, the other Daityas were thrown
far like dust-particles and ran off with apprehension like the owls hiding away from the rays of the sun.
With just two or three loyal Asura Chiefs and his own attendants, Lord Hari entered the Asura mansion like
a moon appearing in the sky with its array of stars.
वैनतेयासन4थोऽसौ लMमीवधतचामरः ु 4वायधादपरdवारो
ु दे वषमु*नवि,दतः महाम,संबAय4वे
ु येवं
वणRदाहरन
ु ् पा%चज,यं दAमौ च Aवनय,ककभां
ु गणम।्महता तेन शeदे न वैणवाणज,मना
तयकालप>रNु
ु eधकपाnाणवरं हसा आसरd
ु जनता भमौ
ू पपातागतसंnमा मतलdलाnनादे न राजहं सावलd
यथा।जहष ज*नतान,दा वैणवी गतसंnमा जनता जलदAवानफले ु व कुटजावलd।
(Since Lord Vishnu is dark in colour, all the examples refer to him as the dark rain cloud.)
The great Lord Vishnu was seated on Vinataa’s son Garuda; Lakshmi fanned him with the chowrie, seated
next to him; his weapons accompanied him as his attendants; all the royal sages and Munis saluted him
with reverence. “Wake up”; calling out to Prahlaada like this, Vishnu blew his PaanchaJanya conch aloud
making the sound echo in all the directions. By the loudness of that noise produced from the breath of
Vishnu which equaled the turbulence of all the dissolution clouds and oceans put together, all the (wicked)
Asuras fell on the ground suddenly hit by the fear wave, like the wedge of royal swans floating in the sky
lose their balance when a sudden thundering noise is produced by a dark cloud. The devotees of Vishnu
(who were suffering under the wicked Asuras) lost all their anxieties and felt immense joy, like the Kutaja
trees that bloom up by the thunder-sound of the rain-cloud.
बभव ू संब\ामा
ु दानवेशः शनैःशनैः मेघावसर उफलकदWब
ु इव कानने। o/मर,mकतोथाना
ृ ाणशिUतः
अथासुरं शनैराQामयामास गDगा सवमवाणवम।्NणादाQामयामास ाणीः सवतोऽसरंु उदयान,तरं सौरd
भेव भवना,तरम।ाणे
ु ् षु र,mनवके वते ृ वथ त4य +चत ् चेयो,मखी ु बभवा,तः
ू ाणदपण`बिWबता।
Prahlaada, the king of Daanavas slowly woke up like the slow blooming of Kadamba tree (a realized
person) in the forest (of the ignorant) at the arrival of the rain cloud (Vishnu).
The power of Praana rose from the Brahma-Randhra (Yogic term) and slowly filled the body of the Asura
like the Ganges filing the entire ocean. The power of Praana with all its functions filled his body within a
second like the light of the sun filling the entire earth instantly. When the Praana-functions empowered the
nine holes, then his awareness state was awake to the perceptions, as mirrored by his Praana-agitation
(rising as the mind-agitation).
चेतनीयो,मखी ु चेयं +च,मन4तामपाययौु ि
ववं मकरसं
ु ु Qा,ता मखी>रव
ु राघव।
Raaghava! The face reflected in the mirror is actually the mirror only appearing as the face, and looks as if
the face and mirror are different. So also, the awareness that woke up to the perceptions as the Praana-
agitation instantly was the perceived objects also (like the mirror and its reflections), and so appeared as the
familiar world of Prahlaada-identity for the Prahlaada-mind, in the duality state of the Prahlaada-world that
was reflected in the awareness-mirror.
ं
क+चदDक>रतेु +चते ने8े वकसनो,मखे ु शनैबभ वत4त4य
ू ु ातनpले यथोपले।
The mind had sprouted just a little and the eyes were slightly opened; and he was like a lotus that slightly
opens up in the grey morning hour.
ाणापानपरामटाना
ृ डीववरसंवदः वातात4येव पP4य 4प,दोऽ4य समजायत।
10
The Praana and Apaana functions pierced through the subtle nerve tubes, and his body vibrated with life,
like a lotus that shakes by the wind flowing through it.
*नमेषा,तरमा8ेण मनः पीवरतां ययौ ति4म,ाणवशापण ू c तरDग इव वा>रGण।
Within the span of the wink of the eye, his mind expanded as the world of Prahlaada by the complete filling
up of Praana, like the waves covering up the ocean.
अथासौ वकस,ने8मनःाणवपब ु भौ अध<दत इवादये सरः 4फ>रतपDकज
ु म।्
With the slow opening of eyes that were supported by the mind that was supported by the Praana, he was
like the slightly opened up lotus at the morning when the sun is only half-risen.
अि4म,नवसरे याव
बAय4वे ु यवदि
वभःु ब\4तावदे
ु षोऽभ
बहqू घनरवादव।फलनयनं
ु जातमननं
पीवर4म*तंृ उवाचैनं `8लोकेशः परा ु नाlयeजजं यथा।
At this time, when the Lord loudly spoke ‘Wake up’, then he fully woke up like the peacock immediately
responding to the sound of the thunder. Prahlaada’s eyes fully opened up, his thoughts returned as before;
and all his memories were revived immediately. Then the Lord of the tri-world addressed him as if advising
Brahmaa seated in his navel lotus.
ी भगवानवाचु
The Lord spoke
(Lord Vishnu discourages Prahlaada from discarding the body and its identity.
For the ignorant the body-identity is a delusion state; for the formless Knower, the body-identity is just a
communication channel.)
साधो 4मर महालMमीमामीयां 4मर चाक*तं ृ अकाIड एव कं दे हवरामः Qयते वया।
Hey good one! Remember your noble majestic form as the Daitya king.
Why do you want to discard the body before its due time?
हे योपादे यसंकपवहdन4य शरdरगैः भावाभावै4तवाथः कमिथटो ु ितट सं*त।
You are no more afflicted by the likes, dislikes and conceptions; and the presence or absence of objects as
connected to the body do not bother you any more. Now rise up and attend to your regular duties.
4थातOयमह दे हेन कपं यावदनेन ते वयं ह *नय*तं वPो यथाभताम*नि,दताम।ू ् जीव,मUते
ु न भवता रा^य
एवेह *तटता Nेपणीया गतो
वेगमाकपा,तमयं तनः।त,वां
ु कपा,तशीणायां 4वे महिWन वयानघ
व4तOयं 4फटते
ु कWभे
ु कWभाकाशे
ु न खे यथा।कपा,त4था*यनी श\ा
ु Hटलोकपरावरा इयं तव तनजा
ु त

Complete Yoga Vasistha - Narayanalakshmi

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आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

Sanskrit text, Translation and Explanation

ALL THE SEEKERS OF TRUTH

ABOUT THE AUTHOR

‘Vaasishtam-Upanishat’ contains six Prakaranas or sections.

WHY THIS UPANISHAT IS NAMED AS YOGA VAASISHTA?

WHAT THE BOOK CONTAINS

WHO IS FIT TO READ THIS BOOK?

HOW TO STUDY THE TEXT

HOW TO ATTAIN ‘MOKSHA (KNOWLEDGE-STATE)’ BY THE MERE STUDY OF THIS BOOK?

श्री रामाय ज्ञानरूपाय वसिष्टशिष्याय विश्वामित्रप्रियाय लोकरक्षकाय मोहहरणाय नारायणस्वरूपाय नमः॥

दिवि भूमौ तथाकाशे बहिरन्तश्च मे विभुः यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः॥

CONTEXT OF THE VAASISHTAM DISCOURSE

KARMA AND JNAANA; WHICH IS THE BETTER OF THE TWO?

सुतीक्ष्णो ब्राह्मणः कश्चित्संशयाकृ ष्टमानसोऽगस्तेराश्रमं गत्वा मुनिं पप्रच्छ सादरम्।

भगवन्धर्मतत्वज्ञ सर्वशास्त्रविनिश्चित संशयोऽस्ति महानेकस्त्वमेतं कृ पया वद।

KARMA AND JNAANA; BOTH ARE THE SAME IN ESSENCE

अस्मिन्नर्थे पुरावृत्तिमितिहासं वदामि ते।

किमेतत्पुत्र कु रुषे पालनं न स्वकर्मणः।अकर्मनिरतः सिद्धिं कथं प्राप्स्यसि तद्वद।

PRAVRTTI AND NIVRTTI: WHICH IS THE BETTER OF THE TWO?

(‘Pravrtti’ means the interest shown towards the worldly life.

साधु पृष्टं त्वया सुभ्रु यथावत्कथयामि ते।

वृत्तान्तः कोऽभवत्तत्र कथयस्व मम प्रभो प्रष्टुकामा विनीतास्मि नोद्वेगं कर्तुमर्हसि।

शृणु भद्रे यथावृत्तं विस्तरेण वदामि ते।

JNAANA-VAASISHTAM DISCOURSE CONTEXT

KING ARISHTANEMI IS OFFERED THE HEAVENLY PLEASURES BY INDRA

इत्याज्ञां प्राप्य शक्रस्य गृहीत्वा तद्विमानकं सर्वोपस्करसंयुक्तं तस्मिन्नद्रावहं ययौ।

ARISHTANEMI QUESTIONS THE WORTHINESS OF HEAVENLY PLEASURES

स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमं सुखम्।

इति श्रुत्वा वचो भद्रे स राजा प्रत्यभाषत।

THE KING REFUSES TO ACCEPT THE PLEASURES OF HEAVEN

INDRA IS PLEASED BY THE DISPASSION SHOWN BY THE KING

दूत गच्छ पुनस्तत्र तं राजानं नयाश्रमं वाल्मीके र्ज्ञाततत्त्वस्य स्वबोधार्थं विरागिणम्।

सनत्कु मारो निष्काम अवसद्ब्रह्मसद्मनि।

Sanskrit text, Translation and Explanation

ALL THE SEEKERS OF TRUTH

ABOUT THE AUTHOR

‘JNAANA RAAMAAYANAM’ BY MAHARSHI VAALMIKI

॥ॐ भूर्भुवःसुवः तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्॥

दिवि भूमौ तथाकाशे बहिरन्तश्च मे विभुः यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः ॥

Aatman fills the Dyu, Bhumi, and Aakaasha (BhooRBhuvaH SuvaH)

What is this world made of?

अहं बद्धो विमुक्तः स्यामिति यस्यास्ति निश्चयः नात्यन्तमज्ञो नो तज्ञः सोऽस्मिन्शास्त्रेऽधिकारवान्।

WHAT IS THE GOAL TO BE REACHED BY THE STUDY OF THIS SCRIPTURE?

कथोपायान्विचार्यादौ मोक्षोपायानिमानथ यो विचारयति प्राज्ञो न स भूयोऽभिजायते।।

WHY MAHARSHI VAALMIKI COMPOSED THIS RAAMAAYANA?

अस्मिन्रामायणे रामकथोपायान्महाबलानेतांस्तु प्रथमं कृ त्वा पुराहमरिमर्दन शिष्यायास्मै विनीताय भरद्वाजाय

भगवन्भूतभव्येश वरोऽयं मेऽद्य रोचते येनेयं जनता दुःखान्मुच्यते तदुदाहर।

गुरुं वाल्मीकिमत्राशु प्रार्थयस्व प्रयत्नतः तेनेदं यत्समारब्धं रामायणमनिन्दितम्।

तस्मिञ्छ्रुते नरो मोहात्समग्रात्संतरिष्यति सेतुनेवाम्बुधेः पारं अपारगुणशालिना।

रामस्वभावकथनादस्मात्वरमुने त्वया नोद्वेगात्स परित्याज्यं आसमाप्तेः अनिन्दितात्।

एतदुक्तं भगवता यथा रामायणं कु रु सर्वलोकहितार्थाय संसारार्णवतारकम्।

भरद्वाजेन राजेन्द्र वदेत्युक्तोऽस्मि सादरम्।तदा कर्तुं विभोराज्ञामहं वक्तुं प्रवृत्तवान्।

जीवन्मुक्तस्थितिं ब्रह्मन्कृ त्वा राघवमादितः क्रमात्कथय मे नित्यं भविष्यामि सुखी यथा।

WHY SHOULD ONE STUDY THIS SCRIPTURE?

भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवदपुनःस्मरणं साधो मन्ये विस्मरणं वरम्।

THE ONLY PATH IS VICHAARA

दृश्यस्यात्यन्ताभावबोधं विना तन्नानुभूयते कदाचित्के नचिन्नाम स्वबोधोऽन्विष्यतामतः।

DO NOT WALLOW IN DEBATES AND ARGUMENTS

दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनं संपन्नं चेदुत्पन्ना परा निर्वाणनिर्वृतिः।