वाग्भाभिर्ब्रह्मविद्ब्रह्म भाति स्वप्नेवात्मनि यदिदंतत्स्वशब्दोत्थैर्योयद्वेत्ति स वेत्ति तत् ।
न्यायेनानेन लोकेस्मिन्सर्गे ब्रह्मांबरे सति किमिदं कस्य कुत्रेति चोद्यमूचे निराकृतं ।
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 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.
As this is a well-ascertained rule, questions like ‘What is ‘This’?’, ‘Whose?’ ‘Where?’ about the perceived world, or the created world or the space of Brahman are denied outright.
(We deny all theories about Creation, its cause; and deny also the separate existence of Brahman as apart from the perceived.)
अहं तावद्यथाज्ञानं यथावस्तु यथाक्रमं यथास्वभावं तत्सर्वं वच्मीदं श्रूयतां बुध ।
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.
स्वप्नवत्पश्यति जगच्चिन्नभोदेहवित्स्वयं स्वप्नसंसारदृष्टान्तैवाहंत्वंसमन्वितं ।
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.)
मुमुक्षुव्यवहारोक्तिमयात्परकरणात्परमथोत्पत्तिपकरणं मयेदं परिकथ्यते ।
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.
बन्धोयं दृश्यसद्भावो दृश्याभावेन बन्धनं, न संभवति दृश्यं तु यथेदं तच्छ्रुणु क्रमात् ।
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.
(Bondage is the mistaken understanding about the reality superimposed on the world.
I will prove to you that the perceived does not occur at all; and is non-existent.)
उत्पद्यते यो जगति सैवकिल वर्धते सैव मोक्षमाप्नोति स्वर्गं वा नरकं च वा ।
(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.) He who (believes that he) comes into existence, he alone grows; he alone gets liberated; or goes to hell or heaven.
अतस्ते स्वावबोधार्थं तत्तावकथयाम्यहमुत्पत्तिर्संसृतावेति पूर्वमेव हि 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.)
इदं प्रकरणार्थं त्वं संक्षेपाच्छ्रुणु राघव ततः संकथयिष्यामि विस्तरं यथेप्सितम् ।
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
PERCEIVED IS AS NON-EXISTENT AS A DREAM
यदिदं दृश्यते सर्वं जगत्स्थावरजङ्गमं तत्सुषुप्ताविव स्वप्नः कल्पान्ते प्रविनशयति ।
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.
(The world you observe here in the waking state is as much a wrong state of understanding as in a dream-experience. This will vanish off into nothing at the end of a Kalpa, Brahmaa’s creation-span.)
WHAT IS LEFT BACK, IF THE PERCEIVED IS UNDERSTOOD AS NON-EXISTENT?
ततः स्तिमितगम्भीरं न तेजो न तमस्ततमनाख्यमनभिव्यक्तं सत्किन्चिदवशिष्यते ।
(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; it has no name; it is not any perceived thing; it is not any shining thing; it is not a dark state without light also.)
NAMES FOR THE NAMELESS REALITY
ऋतमात्मा परं ब्रह्म सत्यमित्यादिका बुधैर्कल्पिता व्यवहारार्थं तस्य संज्ञा महात्मनः ।
(In order to explain it to others, we have to refer to it with some meaningful names.)
Rtam (Supreme Truth of the Vedas), Aatman (Essence) Param (Transcendence) Brahman (Expanded state) Satyam (Truth); all these are its symbols coined by the wise for the sake of communication.
THAT NON-DUAL REALITY IS A JEEVA AS IT WERE
स तथाभूतैवात्मा स्वयमन्येवोल्लसन्जीवतामुपयातीव भाविनामकदर्थितां ।
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 जीव शब्दार्थकलनाकुलतां गतः मनो भवति भूतात्मा मननान्मन्थरीभवन् ।
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 Jeeva; Jeeva has the false knowledge hat he is a limited body made of elements, staying at some place, trapped in time. He becomes a disturbed entity disturbed by the perceived objects. He stays as the ever-agitated mind-state.)
JEEVA IS AN UNSTABLE STATE OF THE SEEING MIND
मनः संपद्यते तेन महतः परमात्मनः सुस्थिरादस्थिराकारस्तरङगेव वारिधेः ।
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
तत्स्वयं स्वैरमेवाशु संकल्पयति नित्यशः तेनेयमिन्द्रजालश्रीर्विततेयं वितन्यते ।
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 those very disturbances; and the world instantly appears as if by magic.)
यथा कटकशब्दार्थः पृथक्त्वार्हो न काञ्चनान्न हेम कटकात्तद्वज्जगच्छब्दार्थता 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.)
ब्रह्मण्येवास्त्यनन्तात्मा यथास्थितमिदं जगन्न जगच्छब्दकार्थेsस्ति हेम्नीव कटकात्मता ।
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, 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.)
सती वाप्यसती तापनद्येव लहरी चला मनसैवेन्द्रजालश्रीर्जागती प्रवितन्यते ।
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
अविद्या संसृतिर्मोहो बन्धो माया महत्तमः कल्पितानीति नामानि तस्याः सकलवेदिभिः ।
(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
बन्धस्य तावद्रूपं त्वं कथ्यमानमिदं शृणु ततः स्वरूपं मोक्षस्य ज्ञास्यसीन्दुनिभानन ।
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.)
द्रष्टुर्दृश्यस्य सत्ताङ्ग बन्धेत्यभीदियते द्रष्टा दृश्यबलाद्बद्धो दृश्याभावे विमुच्यते ।
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)?
जगत्वमहमित्यादिर्मिथ्यात्मा दृश्यमुच्यते यावदेतत्संभवति तावन्मोक्षो न विद्यते ।
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 OF UPANISHADS IS NEGATED
नेदं नेदमिति व्यर्थप्रलापैर्नोपशाम्यति संकल्पजनकैर्दृश्यव्याधिर्प्रत्युत वर्धते ।
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 तर्कभरक्षोदैर्न तीर्थनियमादिभिर्सतो दृश्यस्य जगतो यस्मादेति विचारक ।
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.)
जगद्दृश्यं तु यद्यस्ति न शाम्यत्येव कस्यचिन्नासतो विद्यते भावो नाभावो विद्यते 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.
‘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!)
अचेत्यचित्स्वरूपात्मा यत्र यत्रैव तिष्टति द्रष्टा तत्रास्य दृश्यश्रीर्समुदेत्यप्यणूदरे ।
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 is there as a mind, there and all, the perceived just appears as his mind-projection. A world of a seer can exist even in the tiniest bit of 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 the world?
How can you remove a misconception without Vichaara and Viveka?)
PENANCE, MEDITATION, WORSHIP DO NOT GIVE KNOWLEDGE
तस्मादस्ति जगद्दृश्यं तत्प्रमृष्टमिदं मया त्यक्तं तपोध्यानजपैरिति काञ्जिकतृप्तिवत् ।
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.)
यदि राम जगद्दृश्यमस्ति तत्प्रतिबिम्बति परमाणूदरेsप्यस्मिंश्चिदादर्शे तथैव हि ।
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.)
यत्र यत्र स्थिते यद्वद्दर्पणे प्रतिबिम्बत्यद्र्यब्ध्युर्वीनदीवारि चिदादर्शे तथैव हि ।
ततस्तत्र पुनर्दुःखं जरा मरणजन्मनी भावाभावग्रहोत्सर्ग: स्थूलसूक्ष्मचलाचलः ।
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 प्रमार्जितं दृश्यं मया चात्राहमास्थित: एतदेवाक्षयं बीजं समाधौ संसृतिस्मृतेः ।
‘I have erased the Seen; I am now free of it’; this idea actually is the ‘imperishable seed’ for remembering the worldly existence!
(As long you think that you are free, 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.
To know that Moksha is not at all there is Moksha.)
सति त्वस्मिन्कुतो दृश्ये निर्विकल्पसमाधिता समाधौ चेतनत्वं तु तुर्यं चाप्युपपद्यते ।
When the Seen 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.
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?)
व्युत्थाने हि समाधानात्सुषुप्तान्तेवाखिलं जगद्दुःखमिदं भाति यथास्थितमखण्डितं ।
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?)
प्राप्तं भवति हे राम तत्किं नाम समाधिभिर्भूयोऽनर्थ निपाते हि क्षणसाम्ये हि किं सुखं ।
यदि वापि समाधाने निर्विकल्पे स्थितिं व्रजेत्तदक्षयसुषुप्ताभं तन्मन्येतामलं 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 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.
प्राप्यते सति दृश्येsस्मिन्न च किंनाम केनचित्यत्र यत्र किलायाति चित्ततास्य जगद्भ्रमः ।
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.
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.)
द्रष्टाथ यदि पाषाणरूपतां भावयन्बलात्किलास्ते तत्तदन्तेsपि भूयोsस्योदेति दृश्यता ।
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 पाषाणतुल्या निर्विकल्पसमाधयः केषांचित्स्थितिमायान्ति सर्वैरित्यनुभूयते ।
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 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 पाषाणतातुल्या वृद्धिं याताः समाधयः भवन्त्यग्रपदं शान्तं चिद्रूपमजमक्षयं ।
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 senses 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.)
तस्माद्यदीदं सद्द्दृश्यं तन्न शाम्येत्कदाचन शाम्येत्तपोजपध्यानैर्दृश्यमित्यज्ञकल्पना ।
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.
आनीलवल्लरीरूपं यथा पद्माक्षकोटरेऽऽस्ते कमलिनीबीजं तथा द्रष्टरि दृश्यधीः ।
Just like the seed of the lotus which contains the whole future lotus creeper in the innermost space of its tiny bead, the cognition-states 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 पदार्थेषु यथा तैलं तिलादिषु कुसुमेषु यथाऽऽमोदस्तथा द्रष्टरि दृश्यधीः ।
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.)
यत्र तत्र स्थितस्यापि कर्पूरादेर्सुगन्धिता यथोदेति तथा दृश्यं चिद्धातोरुदरे जगत् ।
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.)
यथा चात्र तव स्वप्नः संकल्पश्चित्तराज्यधीर्स्वानुभूत्यैव दृष्टान्तस्तथा हृद्यस्ति दृश्यभूः ।
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.
तस्माचित्तविकल्पस्थपिशाचो बालकं यथा विनिहन्त्येवमप्येतं द्रष्टारं दृश्यरूपिका ।
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.
यथाङ्कुरोsन्तर्बीजस्य संस्तिथो देशकालतः तनोति भासुरं देहं तनोत्येवं हि दृश्यधीः ।
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.)
द्रव्यस्य हृद्येव चमत्कृतिर्यथा सदोदितास्त्यस्तमयोञ्झितोदरे
द्रव्यस्य चिन्मात्रशरीरिणस्तथा स्वभावभूतास्त्युदरे जगत्स्थितिः ॥
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.)