रामोवाच भगवन्मुनिशार्दूल किमिवेह मनोभ्रमे विद्यते कथमुत्पन्नं मनो मायामयं
कुतः उत्पत्तिमादाविति मे समासेन वद प्रभो प्रवक्ष्यसि ततः शिष्टं वक्तव्यं 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.
वसिष्टोवाच महाप्रलयसंपत्तावसत्तां समुपागते अशेषदृश्यसर्गादौ शान्तमेवाशिष्यते ।
आस्तेsनस्तमितो भास्वानाजो देवो निरामयः सर्वदा सर्वकृत्सर्वः परमात्मा महेश्वरः ।
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.
यतो वाचो निवर्तन्ते यो मुक्तैरवगम्यते यस्य चात्मादिका: संज्ञाः कल्पिता न स्वभावजाः
‘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;
यः पुमान्सान्ख्यदृष्टीनां ब्रह्म वेदान्तवेदिनां विज्ञानमात्रं विज्ञानविदामेकान्तनिर्मलम्
यः शून्यवेदिनां शून्यं भासको योsर्कतेजसां वक्ता मन्ता ऋतं भोक्ता द्रष्टा कर्ता सदैव यः
सन्नप्यसद्यो जगति यो देहस्थोsपि दूरगः चित्प्रकाशो ह्ययं यस्मादालोक इव भास्वतः
he who is the Purusha of the Saankhya philosophers; the Brahman of the Knowers of Vedanta (Upanishads); Vijnaana alone of the Vijnaana followers; qualities; 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;
यस्माद्विष्ण्वादयो देवाः सूर्यादिव मरीचयः यस्माज्जगत्यनन्तानि बुद्बुदा जलधेरिव
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 यान्ति दृश्यवृन्दानि पयांसीव महार्णवं य आत्मानं पदार्थं च प्रकाशयति दीपवत्
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 शरीरे च दृषद्स्वप्सु लतासु च पांसुष्वद्रिषु वातेषु पातालेषु च संस्थितः
he who exists in the sky, body, stones, waters, creepers, sands, hills, winds and nether worlds;
यः प्लावयति संरब्धं पुर्यष्टकमितस्ततः
he who floats this eight-fold city (body) hither and thither
येन मूकीकृता मूढाः शिलाध्यानमिवास्थिताः
because of whom the rocks remain silent and inert as if meditating;
व्योम येन कृतं शून्यं शैला येन घनीकृताः आपो द्रुताः कृता येन दीपो यस्य वशो रविः
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;
प्रसरन्ति यतश्चित्राः संसारासारदृष्टयः अक्षयामृतसंपूर्णादम्भोदादिव वृष्टयः
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;
आविर्भावतिरोभावमयास्त्रिभुवनोर्मयः स्फुरन्त्यतितते यस्मिन्मराविव मरीचयः
he from ‘which all-pervading one’ burst out ‘the rising and falling waves of tri-worlds’ like ‘mirages in the desert’;
प्रकृतिव्रततिर्व्योम्नि जाता ब्रह्माण्डसत्फला चित्तमूलेन्द्रियदला येन नृत्यति वायुना
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);
नाशरूपो विनाशात्मा योsन्तस्थः सर्वजन्तुषु गुप्तो योsप्यतिरिक्तोsपि सर्वभावेषु संस्थितः
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;
यश्चिन्मणि: प्रकचति प्रतिदेहसमुद्गके यस्मिन्निन्दौ स्फुरन्त्येता जगज्जालमरीचयः
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;
प्रशान्ते चिद्घने यस्मिन्स्फुरन्त्यमृतवर्षिणि धाराजलानि भूतानि सृष्टयस्तडितः स्फुटाः
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;
चमत्कुर्वन्ति वस्तूनि यदालोकतया मिथः असज्जातमसद्येन येन सत्सत्त्वमागतं
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;
चलतीदमनिच्छस्य कायो यो यस्य सन्निधौ जडं परं अरक्तस्य शान्तमात्मनि तिष्टतः
in whose benign presence, ‘who has no wants, who has no attachments, who exists in his own Self,’ this supremely inert body moves;
नियतिर्देशकालौ च चलनं स्पन्दनं क्रिया इति येन गताः सत्तां सर्वसत्तातिगामिना
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;
शुद्ध: संविन्मयत्वाद्यः खं भवेद्व्योमचिन्तया पदार्थचिन्तयार्थत्वमिव तिष्टत्यधिष्टितः
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.
कुर्वन्नपीह जगतां महतामनन्तवृन्दं न किञ्चन करोति काश्चनापि
स्वात्मन्यनस्तमयसंविदि निर्विकारे त्यक्योदयस्थितिमति स्थित 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
अस्य देवाधिदेवस्य परस्य परमात्मनः ज्ञानादेव परा सिद्धिर्न त्वनुष्टानदुःखतः ।
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.
अत्र ज्ञानमनुष्टानं नत्वन्यदुपयुज्यते मृगतृष्णाजलभ्रान्तिशान्तौ चेदं निरूपितम् ।
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.
नह्येष दूरे नाभ्याशे नालभ्यो विषमे न च स्वानन्दाभासरूपोsसौ स्वदेहादेव लभ्यते ।
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.
किञ्चिन्नोपकरोत्यत्र तपोदानव्रतादिकं स्वभावमात्रे विश्रान्तिमृते नात्रास्ति साधनम् ।
Penance, austerities, charity etc. do not help in the least.
Except resting in the Self, there is no other course to be followed.
साधुसंगमसच्छास्त्रपरतैवात्र कारणं साधनं बाधनं मोहजालस्य यदकृत्रिमम् ।
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 सदेव इत्येव संपरिज्ञानमात्रतः जन्तोर्न जायते दुःखं जीवन्मुक्तत्वमेति 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.