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(63) (U-15) Liberation is never poossible

रामोवाच​ इत्थं रूपमिदं दृश्यं जगन्नास्तीति भासुरं, महाप्रलयसम्प्राप्तौ भो ब्रह्मन्क्वेव गच्छति ।

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?

वसिष्टोवाच​ कुत आयाति कीदृग्वा वन्ध्यापुत्रः क्व गच्छति,  क्व याति कुत आयाति 

वद वा व्योमकाननम् ।  

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 वन्ध्यापुत्रो व्योमवनं नैवास्ति न भविष्यति, कीदृशी दृश्यता तस्य कीदृशी तस्य नास्तिता ।

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?

वसिष्टोवाच​ वन्ध्यापुत्रव्योमवने यथा न स्तः कदाचन, जगदाद्यखिलं दृश्यं तथा नास्ति कदाचन ।

न चोत्पन्नं न च ध्वंसि यत्किलादौ न विद्यते , उत्पत्तिः कीदृशी तस्य नाशशब्दस्य 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​  वन्ध्यापुत्रनभोवृक्षकल्पना तावदस्ति हि, सा यथा नाशजन्माढ्या तथैवेदं न किं भवेत् ।

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?

वसिष्टोवाच​ तुल्यस्यातुलदुःस्थस्य किल तोलनं, निरन्वया यथैवोक्तिर्जगत्सत्ता तथैव हि ।  

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 सौवर्णकटके दृश्यमानमिदं स्फुटं कटकत्वं तु नैवास्ति जगत्त्वं 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.

आकाशे च यथा नास्ति शून्यत्वं व्यतिरेकवज्ज​गत्त्वं ब्रह्मणि तथा नास्त्येवाप्युपलब्धिमत् ।  

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.

कज्जलान्न यथा कार्ष्ण्यं शैत्यं च न यथा हिमात्पृथगेवं भवेत्बुद्धं जगन्नास्ति परे पदे ।  

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.

यथा शैत्यं न शशिनो न हिमाद्व्यतिरिच्यते, ब्रह्मणो न तथा सर्गो विद्यते व्यतिरेकवान् ।

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.

मरुनद्यां यथा तोयं द्वितीयेन्दौ यथेन्दुता नास्त्येवेह जगन्नाम दृष्टमप्यमलात्मनि ।

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.)

आदावेव हि यन्नास्ति कारणासंभवात्स्वयं वर्तमानेsपि तन्नास्ति नाशः स्यात्तत्र कीदृशः ।

A thing which never existed in the beginning cannot have a cause. It does not exist at present also.

How can it be destroyed?

क्वासंभवद्भूतजाड्यं पृथ्व्यादेर्जडवस्तुनः कारणं भवितुं शक्तं च्छायायाश्चातपो यथा ।

How can ‘that which is not inert like the elements’, be the cause of the objects made of elements like earth etc? How can the sun cause the shadow?

कारणाभावतः कार्यं नेदं तत्किञ्चनोदितं यत्तत्कारणमेवास्ति तदेवेत्थमवस्थितम् ।

Due to the absence of the cause, no effect ever rises here. (This world is also causeless.) If the indescribable Reality alone is to be the cause, then, that alone exists as this perceived, in this manner.

अज्ञानमेव यद्भाति संविदाभासमेव तत्, यज्ज्गद्दृश्यते स्वप्ने संवित्कचनमेव तत् ।

संवित्कचनमेवान्तर्यथा स्वप्ने जगद्भ्रमः, सर्गादौ ब्रह्मणि तथा जगत्कचनमाततम् ।

If it is ignorance (no-Knowledge state) that shines like this, then even that is the shine of the awareness only. 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.

यदिदं दृश्यते किंचित्सदैवात्मनि संस्थितं, नास्तमेति न चोदेति जगत्किंचित्कदाचन ।

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 द्रवत्वं सलिलं स्पन्दनं पवनो यथा, यथा प्रकाश आभासो ब्रह्मैव त्रिजगत्तथा  ।

Liquidity is water; movement is wind; light is vision; Brahman is the tri-world.

यथा पुरमिवास्तेsन्तश्चिदेव स्वप्नसंविदः तथा जगदिवाभाति स्वात्मैव परमात्मनि ।

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 चेत्तत्कथं ब्रह्मन्सुघनप्रत्ययं वद इदं दृश्यविषं जातमसत्स्वप्नानुभूतिवत् ।   

Rama spoke: If it is so, hey Brahman, tell me how the dense state of dissolved concepts turns into this poisonous perception similar to the false experience of a dream?

सति दृश्ये किल द्रष्टा सति द्रष्टरि दृश्यता, एकसत्त्वे द्वयोर्बन्धो मुक्तिरेकक्षये द्वयोः  ।

अत्यन्तासंभवो यावद्बुद्धो दृश्यस्य न क्षयः तावद्द्रष्टरि दृश्यस्य न संभवति मोक्षधीः ।

दृश्यं चेत्सम्भवत्यादौ पश्चात्क्षयमुपालभेत् तद्दश्यस्मरणानर्थरूपो बन्धो न शाम्यति ।

यत्र क्वचन संस्थस्य स्वादर्शस्येव चिद्गतेः प्रतिबिम्बो लगत्येव सर्वस्मृतिमयो ह्यलम् ।

आदावेव हि नोत्पन्नं दृश्यं नास्त्येव चेत्स्वयं द्रष्ट्रुदृश्यस्वभावत्वात्तत्संभवति  मुक्तता  ।

तस्मादसंभवन्मुक्तेर्मम प्रोत्सार्य युक्तिभिः अत्यन्तासंभवो यावत्कथयात्मविदां वर ।

If the perceived exists, then the perceiver also exists. If the perceiver exists, the perceived exists.(Each is the complementary portion of the other).

Even if one remains, the other is bound to be there as connected to it. 

If one is gone (as the perceived) then both must be gone.

Since the Seer (as Chit-awareness) can never cease to exist, the Seen (world) 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.)

(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.)

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.

Since the Seen is the 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 become possible (otherwise not.)

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.

वसिष्टोवाच​ असदेव सदा भाति जगत्सर्वात्मकं यथा शृण्वहं कथया राम दीर्घया कथयामि ते । व्यवसायकथावाक्यैर्यावत्तत्रानुवर्णितं, न विश्राम्यति ते तावद्ध्रिदि पांसुर्यथा हृदे ।

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 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.)

अत्यन्ताभावमस्यास्त्वं जगत्सर्गभ्रमस्थितेः बुद्धैकध्याननिष्टात्मा व्यवहारं करिष्यसि ।

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.

भावाभावग्रहोत्सर्गस्थूलसूक्ष्मचलाचलाः दृशस्त्वां वेधयिष्यन्ति न महाद्रिमिवेषवः ।

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 एषोsस्त्येक एवात्मा न द्वितीयास्ति कल्पना, जगदत्र यथोत्पन्नं तत्ते वक्ष्यामि 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.

तस्मादिमानि सकलानि विजृम्भितानि सोऽपीदमङ्ग सकलासकलं महात्मा।

रूपावलोकनमनोमननप्रकाराकारास्पदं स्वयमुदेति विलीयते च ॥

From that (pure essence of awareness) alone, all these shine forth. 

Dear Rama! That supremacy alone is all the complete and incomplete state, and is the abode of all forms and sights, thoughts and ideas of the mind, of multifarious varieties, rises and dissolves by itself.

(62) (U-14) What is there when nothing is there (2)

NATURE OF BRAHMAN STATE AS A REALIZED STATE

रामोवाच​ परमार्थस्य किं रूपं तस्यानन्दचिदाकृतेः पुनरेतन्ममाचक्ष्व निपुणं बोधवृद्धये ।

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.

वसिष्टोवाच​ महाप्रलयसम्पत्तौ सर्वकारणकारणं शिष्यते तत्परं ब्रह्म तदिदं वर्ण्यते शृणु ।

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.)

नाशयित्वा स्वमात्मानं मनसो वृत्तिसंक्षये, सद्रूपं यदनाख्येयं तद्रूपं तस्य वस्तुनः ।

नास्ति दृश्यं जगद्दृष्टा दृश्याभावाद्विलीनवत्, भातीति भासनं यत्स्यात्तद्रूपं तस्य वस्तुनः ।

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 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 identity with a body.

There is no ‘I’ at all even as a vague trace. It has dissolved off.

There is only 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.)

चितेर्जीवस्वभावाया यदचेत्योन्मुखं वपुः, चिन्मात्रं विमलं शान्तं तद्रूपं परमात्मनः ।

अङ्गलग्नेsपि वातादौ स्पर्शाद्यनुभवं विना, जीवतश्चेतसो रूपं यत्तद्वै परमात्मनः ।

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, the Jeeva loses its perceiving nature and stays as 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.

अस्वप्नाया अनन्ताया अजडाया मनःस्थितेः यद्रूपं चिरनिद्रायास्तत्तदानघ शिष्यते ।

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.

यद्व्योम्नो हृदयं यद्वा शिलायाः पवनस्य च तस्याचेत्यस्य चिद्व्योम्नस्तद्रूपं परमात्मनः ।  

That is the nature of Paramaatman (as the realized state) which is 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.

अचेत्यस्यामनस्कस्य जीवतो या स्वभावतः स्यात्स्थितिः सा परा शान्ता सत्ता तस्याद्यवस्तुनः ।

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.

चित्प्रकाशस्य यन्मध्यं प्रकाशस्यापि स्वस्य वा, दर्शनस्य च यन्मध्यं तद्रूपं ब्रह्मणो विदुः ।

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 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.)

वेदनस्य प्रकाशस्य दृश्यस्य तमसस्तथा, वेदनं यदनाद्यन्तं तद्रूपं परमात्मनः ।

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 जगदुदेतीव नित्यानुदितरूप्यपि विभिन्नवदाभिन्नं तद्रूपं परमार्थकम् ।

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.)

व्यवहारपरस्यापि यत्पाषाणवदासनं, अव्योम्न एव व्योमत्वं तद्रूपं परमात्मनः ।

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.

वेद्यवेदनावेतृत्वरूपत्रयमिदं पुरः यत्रोदेत्यस्तमायाति तत्तत्परम​दुर्लभम् ।  

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.

वेद्यवेदनवेत्तृत्त्वं यत्रेदं प्रतिबिम्बति अबुद्ध्यादौ महादर्शे तद्रूपं परमं स्मृतम् ।

The tri-fold process of the perceiver, perceived and perceiving, reflects in that state which is the supreme mirror without the thinking faculty, and is known as the state of Paramaatman.

मनः स्वप्नेन्द्रियैर्मुक्तं यद्रूपं स्यान्महाचितेः जङ्गमे स्थावरे वापि तत्सर्वान्तेऽवशिष्यते ।

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).

स्थावराणां हि यद्रूपं तच्चेद्बोधमयं भवेत्मनोबुद्ध्यादिनिर्मुक्तं तत्परेणोपमीयते ।

If the plant-life were conscious only, without the mind, intellect etc, that can be compared to the state of the Supreme.

ब्रह्माऽर्क​विष्णुहरशक्रसदाशिवादि शान्तौ शिवं परममेतदिहैकमास्ते ।  

सर्वोपाधिव्ययशादविकल्परूपं चैतन्यमात्रमयमुन्झितविश्वसङ्गं ॥

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, completely unaffected by the contact of the world.)

(61) U-13) What is there when nothing is there (1)

रामोवाच​ महाप्रलयसम्पत्तौ यदेतदवशिष्यते भवत्येतदनाकारं नाम नास्त्यत्र संशयः ।

न शून्यं कथमेतद्स्यान्न प्रकाशः कथं भवेत्कथं वा न तमोरूपं कथं वा नैव भास्वरं ।  

कथं वा नैव चिद्रूपं जीवो वा न कथं भवेत्कथं न बुद्धितत्त्वं स्यात्कथं वा न मनो भवेत् ।

कथं वा नैव किन्चित्स्यात्कथं वा सर्वमित्यपि अनयैव वचोभङ्ग्या मम मोह इवोदितः ।  

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.

वसिष्टोवाच​ विषमोsयमतिप्रश्नो भवता समुदाहृतः भेत्तास्म्यहं त्वयत्नेन नैशं त  म इवांशुमान् ।    

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.

महाकल्पान्त​सम्पत्तौ यत्तत्सदवशिष्यते तद्राम यथा न शून्यं तदिदं शृणु कथ्यते ।  

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.)

अयमियं महाभोगो जगदाख्योsवभासते सत्यो भवत्वसत्यो वा यत्र तत्र त्वशून्यता ।

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.)

सौम्याम्भसि यथा वीचिर्न चास्ति न च नास्ति च तथा जगद्ब्रह्मणीदं शून्याशून्यपदं गतम् ।

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).

अनुत्कीर्णा यथा स्तम्भे संस्थिता शालभन्जिका तथा विश्वं स्थितं तत्र तेन शून्यं न तत्पदम् ।

यथा न पुत्रिकाशून्यः स्तम्भोsनुत्कीर्णपुत्रिक: तथा भासं जगद्ब्रह्म तेन शून्यं न तत्पदम् ।

देशकालादिशान्तत्वात्पुत्रिकारचनं द्रुमे संभवत्यथाsतो वै तेनानन्ते विमुह्यते ।  

तत्स्तम्भपुत्रिकाद्येतद्परमार्थे जगद्स्थितेः एकदेशेन सदृशमुपमानं न सर्वतः ।  

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 कदाचिदुदेतीदं परस्मान्न शाम्यति इत्थं स्थितं केवलं सद्ब्रह्म स्वात्मनि संस्थितम् ।  

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 in 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; and dissolve into it.

It stays as a potential state of knowledge only; as it is; without any change.)

अशून्यापेक्षया शून्यशब्दार्थपरिकल्पना अशून्यत्वात्संभवतः शून्यताशून्यते कुतः ।  

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 voidness) where is the question of voidness or 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.)

ब्रह्मण्ययं प्रकाशो हि न संभवति भूतजः सूर्यानलेन्दुतारादिः कुतस्तत्र किलाव्यये ।

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.)

महाभूतप्रकाशानामभावस्तम उच्यते महाभूताभावजं तु तेनात्र न तमः क्वचित् ।  

The ‘absence’ of light which makes the visibility of the world of elements 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 we cannot see the objects made of elements. Brahman state is not made of elements; so it has no darkness where the light is absent and it is not seen.)

स्वानुभूतिः प्रकाशोsस्य केवलं व्योमरूपिणः योsन्तरस्ति स तेनैव नात्वन्येनानुभूयते ।

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; 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.)

मुक्तं तमःप्रकाशाभ्यामित्येतदजरं पदं आकाशकोशमेवेदं विद्धि कोशं जगत्स्थितेः ।

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.)

बिल्वस्य बिल्वमध्यस्य यथा भेदो न कश्चन​, तथास्ति ब्रह्मजगतोर्न मनागपि भिन्नता।

There is not the least difference between a Bilva leaf and its inner portion (leaf only); so also there is no difference between Brahman and Jagat.

सलिलान्तर्यथावीचिर्मृदन्तोर्घटको यथा, तथा यत्र जगत्सत्ता तत्कथं खात्मकं भवेत् ।

भूर्जलाद्युपमानश्रीः साकारान्ता समा न सा ब्रह्म त्वाकाशविशदं तस्यान्तस्थं तथैव तत् ।

तस्माद्यादृक्चिदाकाशमाकाशादपि निर्मलं तदन्तस्थं तादृगेव जगच्छब्दार्थभागपि ।

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 empty expanse of space, that thing which is known by the word Jagat is also taintless only.

मरीचेरन्तर्यथा तैक्ष्ण्यमृते भोक्तुर्न लक्ष्यते चिन्मात्रत्वं चिदाकाशे तथा चेत्यकलां विना ।

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.)

तस्माच्चिदप्यचिद्रूपं चेत्यरिक्तं तदात्मनि जगत्ता तादृगेवेयं तादृङ्मात्रात्मतावशात्  

रूपालोकमनस्कारास्तन्मया एव नेतरत्यथास्थितमतो विश्वं सुषुप्तं तुर्यमेव 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 सुषुप्तात्मा व्यवहार्यपि शान्तधीः आस्ते ब्रह्म निराभासं सर्वभासुरसमुद्गकः ।

Therefore, a Knower who has realized the Brahman state is asleep in essence; though engaged in the world affairs stays with a quiet mind without 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. The Yogi stays silent within, as if the entire perceived is asleep within him as his essence. Yogi stays as formless Brahman only; quiet and as pure awareness.)

आकारिणि यथा सौम्ये स्थितास्तोये महोर्मयः, अनाकृतौ तथा विश्वं स्थितं तत्सदृशं 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).

पूर्णात्पूर्णं प्रसरति यत्तत्पूर्णं निराकृति, ब्रह्मणो विश्वमाभातं तद्धि स्वार्थं विवक्षितम् ।

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.)

पूर्णत्पूर्णं प्रसरति संस्थितं पूर्णमेव तत्, अतो विश्वमनुत्पन्नं यच्चोत्पन्नं तदेव तत् ।

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 unmanifest and 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?)

चेत्यासंभवतस्तस्मिन्यदेका जगदर्थता आस्वादकासंभवतो मरीचे कैव तीक्ष्णता ।

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?)

सत्येवे​यमसत्यैव​ चित्तचेत्यादिता परे, तद्भावात्प्रतिबिम्बस्य प्रतिबिम्बार्हता कुतः ।

Perceiving mind and the perceived are unreal; yet shine as real because of being the essence of Reality. When the reflection is made of mirrorness only, how can it be a reflection (separate from the mirror)? (Reflection is also mirror only.)

परमाणोरपि परं तदणीयो ह्यणीयसः शुद्धं सूक्ष्मं परं शान्तं तदाकाशोदरादपि ।

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.

दिक्कालाद्यनवच्छिन्नरूपत्वादतिविस्तृतं तदानद्यन्तमाभासं भासनीयविवर्जितम् ।

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).

चिद्रूपानुदयादेव तत्र नास्त्येव जीवता, कथं स्याच्चित्तताकारा वासनाऽनिलरूपिणी ।

चिद्रूपानुदयादेव तत्र नास्त्येव जीवता, न बुद्धिता चित्तता वा नेन्द्रियत्वं 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.

एवमित्थं महारम्भपूर्णमप्यजरं पदं, अस्मद्दृष्ट्या स्थितं शान्तं शून्यमाकाशतोsधिकम् ।

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.

(60) (U-12) Start of Utpatti Prakaranam

UTPATTI PRAKARANAM STARTS

अथोत्पत्तिप्रकरणं मयेदं तव कथ्यते यत्किलोत्पद्यते राम तेन मुक्तेन भूयते ।

इयमित्थं जगद्भ्रान्तिर्भात्यजातैव खात्मिका इत्युत्पत्तिप्रकरणे कथ्यतेsस्मिन्मयाधुना ।

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.

यदिदं दृश्यते किंचिज्जगत्स्थावरजङ्गमं सर्वं सर्वप्रकाराड्यं ससुरासुरकिन्नरं  

तन्महाप्रलये प्राप्ते रुद्रादिपरिणामिनि भवत्यदृश्यात्मा क्वापि याति विनश्यति   

(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 स्तिमितगम्भीरं न तेजो न तमस्ततं अनाख्यमनभिव्यक्तं सत्किंचिदवशिष्यते  

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 शून्यं नापि चाकारं न दृश्यं न च दर्शनं न च भूतपदार्थौघो यदनन्ततया स्थितं

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;

किमप्यवपदेशात्म पूर्णात्पूर्णाकृति न सन्नासन्न सदसन्न भावो भवनं न च

something which cannot be described; 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;

चिन्मात्रं चेत्यरहितमनन्तमजरं शिवं अनादिमध्यपर्यन्तं यदनादि निरामयं

awareness alone without any perceived; endless; not aging; auspicious; without beginning, middle or end; which is without beginning; which is without afflictions;

यस्मिञ्जगत्प्रस्फुरति दृष्टमौक्तिकहंसवत्यश्चेदं यश्च नैवेदं देवः सदसदात्मकः

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);

अकर्णजिह्वानासात्वग्नेत्रः सर्वत्र सर्वदा श्रुणोत्यस्वादयति यो जिघ्रेत्स्पृशति पश्यति

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 सदसद्रूपं येनालोकेन लक्ष्यते सर्गचित्रमनाद्यन्तं स्वरूपं चाप्य रञ्जनं ।

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); yet is the spread out colours of perception (as Jagat).  

अर्धोन्मीलितदृश्यभ्रूमध्ये तारकवज्जगत्व्योमात्मैव सदाभासं  स्वरूपं योऽभिपश्यति  

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; 

यस्यान्यदस्ति न विभोः कारणं  शशशृङ्गवत्यस्येदं च जगत्कार्यं तरङ्गौघ इवाम्भसः

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);

ज्वलतः सर्वतोऽजस्रं चित्तस्थानेषु तिष्टतः यस्य चिन्मात्रदीपस्य भासा भाति जगत्त्रयं

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 विना अर्कादयोsप्येते प्रकाशास्तिमिरोपमाः, सति यस्मिन्प्रवर्तन्ते त्रिजगन्मृगतृष्णिकाः  

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;

सस्पन्दे समुदेतीव निःस्पन्दान्तर्गते न च इयं यस्मिञ्जगल्लक्ष्मीरलात इव चक्रता

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;

जगन्निर्माणविलयविलासो व्यापको महान्स्पन्दपन्दात्मको यस्य स्वभावो निर्मलोऽक्षयः

स्पन्दास्पन्दमयी यस्य पवनस्येव सर्वगा सत्ता नाम्नैव भिन्नेव व्यवहारान्न वस्तुतः ।

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 (still and moving);

सर्वदैव प्रबुद्धो यः सुप्तो यः सर्वदैव च न सुप्तो न प्रबुद्धश्च यः सर्वत्रैव सर्वदा  

He is always awake; is always asleep. He is never asleep; never awake. He is everywhere at all times.

यदस्पन्दं शिवं शान्तं यत्स्पन्दं त्रिजगत्स्थितिः स्पन्दास्पन्दविलासात्मा य एको भरिताकृतिः  

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 पुष्पेषु न नश्यति विनाशिषु प्रत्यक्षस्थोऽप्यथाग्राह्यः शौक्ल्यं शुक्लपठे 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 form the undivided essence of all threads).

मूकोपमोsपि योsमूको मन्ता योsप्युपलोपमः यो भोक्ता नित्यतृप्तोsपि कर्ता यश्चाप्यकिञ्चनः

योsनङ्गोsपि समस्ताङ्गः सहस्रकरलोचनः न किंचित्संस्थितेनापि येन व्याप्तमिदं जगत्

निरिन्द्रियबलस्यापि यस्याशेषेन्द्रियक्रियाः यस्य निर्मननस्यैता मनोनिर्माणरीतयः

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.

यदनालोकनाद्भ्रान्तिसंसाररोगभीतयः यस्मिन्दृष्टे पलायन्ते सर्वाशाः सर्वभीतयः

Because of not realizing this Reality as the essence (that everyone and everything is Reality in essence),  fears of the disease of Samsaara delusion persists; when that reality is experienced as oneself, all the desires and fears run off  far.

साक्षिणि स्फार आभासे ध्रुवे दीप इव क्रियाः, सति यस्मिन्प्रवर्तन्ते चित्तेहाः स्पन्दपूर्विकाः

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).

यस्माद्घटपटाकारपदार्थशतपङ्क्तयः तरङ्गकणवीचयो वारिधेरिव

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.

स एवान्यतयोदेति यत्पदार्थशतभ्रमैः कटकाङ्गदकेयूरनूपुरैरिव काञ्चनं

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.

यस्त्वमेकोsवभासात्मा योऽह​मेते जनाश्च​ ये यश्च न त्वमबुद्धात्मा नाहं नैते जनाश्च 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.

अन्येवाप्यतिरिक्तेव सैवासैव च​ भङ्गुरा पयसीव तरङ्गाली यस्मात्स्फुरति दृश्यभूः

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 कालस्य कलना यतो दृश्यस्य दृश्यता मानसी कलना येन यस्य भासा विभासनं

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.

क्रियां रूपं रसं गन्धं शब्दं स्पर्शं च चेतनं यद्वेत्सि तदसौ देवो येन वेत्सि तदप्यसौ। 

He is that divinity which is understood as the action (as accompanied by result), shapes ( as divided objects), taste, smell, sound, touch, 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).

द्रष्ट्र्दर्शनदृश्यानां मध्ये यद्दर्शनं स्थितं साधो तदवधानेन स्वात्मानमवबुध्यसे ।

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’.

अजमजरमनाद्यं शाश्वतं ब्रह्म  नित्यं शिवममलममोघं वन्द्यमुच्चैरनिन्द्यं ।

सकलकलनाशून्यं कारणं कारणानामनुभवनमवेद्यं वेदनं विश्वमन्तः ॥

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.)