रामोवाच एवमेव मनः शुद्धं पृथ्व्यादिरहितं त्वया मनो ब्रह्मेति कथितं सत्यं पृथ्व्यादिवर्जितं ।
तदत्र प्राक्तनी ब्रह्मन्स्मृतिः कस्मान्न कारणं यथा मम तवान्यस्य भूतानां चेति 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?}
वसिष्टोवाच पूर्वदेहोsस्ति यस्याद्य पूर्वकर्मसमन्वितः तस्य स्मृतिर्संभवति कारणं संसृतिस्थितेः ।
ब्रह्मणः प्राक्तनं कर्म यदा किञ्चिन्न विद्यते प्राक्तनी संस्मृतिस्तस्य तदोदेति कुतः कथम् ।
तस्मादकारण भाति वा स्वचित्तैककारणं स्वकारणादनन्यात्मा स्वयंभूर्स्वयमात्मवान् ।
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.
आतिवाहिक एवासौ देहोsस्त्यस्य स्वयंभुवः न त्वाधिभौतिको राम देहोsजस्योपपद्यते ।
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 आतिवाहिकैवास्ति देहोsन्यस्त्वाधिभौतिकः सर्वासां भूतजातीनां ब्रह्मणोsस्त्येकैव किम् ।
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?)
वसिष्टोवाच सर्वेषामेव देहौ द्वौ भूतानां कारणात्मनामजस्य कारणाभावादेकैववातिवाहिकः।
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
सर्वासां भूतजातीनामेकोऽजः कारणं परमजस्य कारणं नास्ति तेनासावेकदेहवान् ।
नास्त्येव भौतिको देहः प्रथमस्य प्रजापतेराकाशात्मा च भात्येषऽऽतिवाहिकदेहवान् ।
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.
चित्तमात्रशरीरोsसौ न पृथ्व्यादिक्रमात्मकः आद्यः प्रजापतिर्व्योमवपुर्प्रतनुते प्रजाः ।
ताश्च चिद्व्योमरूपिण्यो विनान्यैर्कारणान्तरैर्यद्यतस्तत्तदेवेति सर्वैरेवानुभूयते ।
निर्वाणमात्रं पुरुषः परो बोधः सैव च चित्तमात्रं तदेवास्ते नायाति वसुधादिताम् ।
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.
(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
सर्वेषां भूतजातानां संसारव्यवहारिणां प्रथमोsसौ प्रतिस्पन्दश्चित्तदेहः स्वतोदयः ।
अस्मात्पूर्वात्प्रतिस्पन्दादनन्यैतत्स्वरूपिणी इयं प्रविसृता सृष्टिर्स्पन्दसृष्टिरिवानिलात् ।
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.)
प्रतिभानाकृतेरस्मात्प्रतिभामात्ररूपधृक्विभात्येवमयं सर्गः सत्यानुभववान्स्थितः ।
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.)
दृष्टान्तोsत्र भवत्स्वप्नपुरस्त्रीसुरतं यथाऽसदप्यर्थसंपत्त्या सत्यानुभवभासुरम् ।
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.)
अपृथ्व्यादिमयो भाति व्योमाकृतिरदेहकः सदेहेव भूतेशः स्वात्मभूर्पुरुषाकृतिः ।
संवित्संकल्परूपत्वान्नोदेति समुदेति च स्वायत्तत्वात्स्वभावस्य नोदेति न शाम्यति ।
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 is Brahmaa is a name given to the quiver in the Reality.)
ब्रह्मा संकल्पपुरुषः पृथ्व्यादिरहिताकृतिर्केवलं चित्तमात्रात्मा कारणं त्रिजगत्स्थितेः ।
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 ‘Mind-faculty’ (Chitta). He is the cause for the three worlds to come into existence.
संकल्पैष कचते यथा नाम स्वयंभुवः व्योमात्मैष तथा भाति भवत्संकल्पशैलवत् ।
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 from Brahmaa also who is conceived by us like mountain in a dream.)
DO WE HAVE PHYSICAL BODIES?
आतिवाहिकमेवान्तर्विस्मृत्या दृढरूपयाऽऽधिभौतिकबोधेन मुधा भाति पिशाचवत् ।
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
to exist as the deluded state of a creator and created, instantly.) Chit Ocean
(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 प्रथमतोद्योगसंप्रबुद्धं महाचितेर्नोदेति शुद्धसंवित्त्वादातिवाहिकविस्मृतिः ।
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.)
आधिभौतिकजातेन नास्योदेति पिशाचिकाऽसत्या मृगतृष्णेव मिथ्या जाड्यभ्रमप्रदा ।
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.)
मनोमात्रं यथा ब्रह्मा न पृथ्व्यादिमयात्मकःमनोमात्रमतो विश्वं यद्यज्जातं तदेव हि ।
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.)
अजस्य सहकारीणि कारणानि न सन्ति यत्तज्जस्यापि न सन्त्येव तानि तस्मात्तु कानिचित् ।
Concomitant causes do not exist for the ‘Unborn’.
Similarly this world born out of him also has no such causes.
(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.)
कारणात्कार्यवैचित्र्यं तेन नात्रास्ति किञ्चन यादृशं कारणं शुद्धं कार्यं तादृगिति स्थितं ।
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.)
कार्यकारणता ह्यत्र न किन्चिदुपपद्यते यादृगेव परं ब्रह्म तादृगेव जगत्त्रयं ।
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 perceivers bound to the perceived.)
मनस्तामिव यातेन ब्रह्मणा तन्यते जगदनन्यदात्मनः शुद्धाद्द्रवत्वमिव वारिणः ।
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 तन्यते सर्वमसदेवेदमाततं यथा संकल्पनगरं यथा गन्धर्वपत्तनम् ।
All that is seen spread out here is projected by the mind, like a world of imagination, like a world created through illusion.
आधिभौतिकता नास्ति रज्ज्वामिव भुजङ्गता ब्रह्मादयः प्रबुद्धास्तु कथं तिष्टन्ति तत्र ते ।
आतिवाहिकैवास्ति न प्रबुद्धमतेर्किल आधिभौतिकदेहस्य चर्चैवात्र कुतः कथम् ।
(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 (snake) is also not there in reality.
When Brahmaa and others are always awake to the truth of reality, how can they have physical bodies (snake idea)? 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?
मनो नाम्नो मनुष्यस्य विरिरिञ्च्याकारधारिणः मनोराज्यं जगदिति सत्यरूपमिव स्थितम् ।
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 विरिञ्चित्वं तद्धि संकल्पनात्मकं स्ववपुर्स्फारतां नीत्वा मनसेदं वितन्यते ।
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.
विरिञ्चो मनसः रूपं विरिञ्चस्य मनो वपुर्पृथ्व्यादि विद्यते नात्र तेन पृथ्व्यादि कल्पितम् ।
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.
पद्माक्षे पद्मिनीवान्तर्मनो हृद्यस्ति दृश्यता मनोदृश्यदृशौ भिन्ने न कदाचन केनचित् ।
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 perceiver 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 चात्र तव स्वप्नः संकल्पश्चित्तराज्यधीर्स्वानुभूत्यैव दृष्टान्तस्तस्माद्ध्रिद्यस्ति दृश्यभूः ।
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.)
तस्माच्चित्तविकल्पस्थपिशाचो बालकं यथा विनिहन्त्येवमेषान्तर्द्रष्टारं दृश्यरूपिका ।
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.)
यथाङ्कुरोsन्तर्बीजस्य संस्थितो देशकालतः करोति भासुरं देहं तनोत्येवं हि दृश्यधीः ।
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.)
सच्चेन्न शाम्यति कदाचन दृश्यदुःखं
If the perceived is real and truly existing, then the pain of the ‘Seen’ will never subside.
दृश्ये त्वशाम्यति न बोद्दरि केवलत्वं
If ‘Seen’ exists as true, there cannot be Kevalatva state in the Knower.
दृश्ये त्वसंभवति बोद्दरि बोद्द्दृभावः
If ‘Seen’ exists as true, there cannot be the knowledge state in the Knower.
शाम्येत्स्थितोsपि हि तदस्य विमोक्षमाहु: ॥
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.)