At these words of Vasishta, Rama lifted up his eyes and questioned him thus “ While all souls possess two kinds of bodies, viz., the lasting Adhivahya and theflittingAdhiboutika how comes it that Brahma possess the former subtle body alone?” To which, Vasishta said thus “As all the Jivas have two causes, vie., Brahman and the universe due to Brahmic light, they have two kinds of bodies ; but as Brahma who is not separate from Brahman has no other cause than Brahman, he has the one Adhivahya body alone. Then as this universe is nothing but a mode of the mind self-evolved from Brahman, the cause of the universe, hence this all-pervading world is but consciousness itself.” So said the Muni lovingly, when RAma asked to be enlightened as to why this illusory universe is but a mode of the mind. The mind creating the universe.
Vasishta continued thus “The individualised mind which is Avidya-full, form less and all-pervading though existing in name, has no form, either externally or internally, like the Akasa permeating everywhere. The mere manifestation in all objects of reality (or non-reality therein) is the mind. Wherever there is the Sankalpa, there does the mind exist. The form of the mind is Sankalpa alone. Both of them are identical. The multitudinous denominations of unreality, delusion, impu rity, bondage, Avidya, Mdya, Tamas and others are the fit synonyms of Sankalpa. With the annihilation of this Sankalpa, all conception of the differences between the seer and the seen will vanish and then the Reality of Brahman will begin to shine unintercepted. Then this shadow of all the universe moveable and fixed, will be found absorbed in It in a non-dual state, though, in another sense, they cannot be said to commingle with it. Then Consciousness alone will shine without the reflections of a glass.
If all the heterogeneous differences of objects arising through the con ception of the mythical “ I” and “Thou” are controlled and even a scintilla of the visibles be completely destroyed beyond resurrection, then such a destruction is itself the certitude of Kaivalya (or Salvation).
The time for the mind s destruction. Like a dream gene rating another dream in it, the mind having no visible form will generate non-existent visibles. Not resting on any object firmly, it is characterised by an excessive fluctuating power. It will fluctuate and be confused ; will flit away (from an object) and then return to it ; will rejoice jubilant in vain and be intoxicated with Ahank&ra (or egoism). But at the period of Mahpralaya which alters the form of everything, Akawa and others will be absorbed in their highest essence and there will remain the solitary all-quiescence (of Jn^na).
This is the primeval Brahman, the one Reality which is the Sun of never- setting Self-Jyotis (effulgence), limitless and not in the least painless, which is the all and the evolutor of all, and is in all places and times and which is all-pervading. Though above the reach of all words, it is yet dubbed with different illusory appellations by the wise. The most intelligent Sankhyas term It Atma ; the Vedantins of pure Jnana call It Brahman ; the Vijnanis* say It is Vijnana ; the atheists give It the pseudonym of Void ; and so on. (But this much may be said of It, that) It is the light of Sun s light, illumines all and shines as the (abstract) Light only. From this Principle which is firmly tacked to the world and the body and yet is not and which (seems to) talk, examine, hear, see, eat and think, a Jnana-light arises like light from the sun. Now this (light of) consciousness pervading the Akasa has the Manas full of Vasanas as its root, the organs as the flowers, the mundane eggs as the fruits and Maya as the ground on which to take root. With these, It enacts its affairs in this Puri- ashtakaf body, like a gem in a casket.
Atma is Nature. Being the immaculate Jnana, It is the all-pervading Akasa itself. Whatever objects It contemplates upon, those objects come into existence (at once). In that Jnana, all the three worlds will arise and be destroyed, like water in a mirage. Having evolved all objects, It will yet be in its true state unaffected, as if disconnected with them. The origin and absorption of the universe do not take place from and into NirvikalpaJ Atma direct. If one should hold communion with that Supreme Principle, devoid of mental fancies and modifications, then the great bondage of the mind will cease, all doubts will vanish, and all Karmas will perish.
How all can enter into Brahman? Here Rama asked Vasishta thus “ I may rather believe the entire Mahameru mountains to enter a mustard seed than the whole of Brahma s egg to merge into Brahman which is (said to be) the atom of atoms. To which, Vasishta of rare Tapas replied thus “This doubt of thine can be removed only after a study of Atma- Jnna Sastras and the association with the wise for a number of months and not days. The conclusion of all Sastras points to this only. Those who have with great pains understood clearly this abstruse account (of evolution, &c.,) go into Sama dhi and who through it, attain a direct cognition of the all-full Jnna, will reach the supreme state of a Jivanmukta, devoid of this illusory universe, though exis tent to others ; and then this Jivanmukti state is no other than the Videhamukti state, the progress to the latter state being a mere matter of course.
Then Rama asked the Muni to enlighten him as to the efforts that should be made by him to tread the path laid down by the ^astras to attain the Jivanmukti and Videha mukti states. Vasishta replied thus “Such persons, though moving in worldly objects, do not participate in them like the Chidakas, which though permeating all objects, yet appears not to be so (to our visible eyes). Such Jivanmuktas are persons of transcendental nature in the enjoyment of eternal bliss. They are immaculate like Akasa and undefiled by love and other desires, though associated with their modi fications. Whether performing Karmas or not, they are not enmeshed by them, as they have no egoism.
Though acting up to the worldly observances of life, they remain cool and unaffected by them, like utter strangers. Notwithstanding the possession of a full-shining mind and attention, they have not the least of longings-for objects. The certitude of their conviction is of such a nature that they neither sink under any load of griefs nor rejoice at any pleasures. They are in that undisturbed state of mental equillibrium when they enjoy the JAgrata (waking) state in Sushupti or the Sushupti state in Ja”grata, devoid of all Vasanas, Neither are they afraid nor do they instil fear into the hearts, of any in the universe. The great ones who conduct themselves thus, are called the Jivanmuktas and do not break loose from the bonds of Samsa ra though in possession of minds, since their minds are above the worldly things.
On Videha Muktas. (Now about the Videhamukti state). Should the above certain state be bridged and the body perish, then one will attain Salvation in a disembodied state, like the all-perrneating air in the immovable Akas. Its nature is such that it is imperishable, unveiled, invisible, remote, endless and fluctuationless. It is neither “I” nor any others nor anything else (we know of).
