The disappearance of the universe with Jnana. Atma- Chaitanya alone evolves, in a moment, this universe into a visible shape. The evidences of inference, etc. are the means (through which Jnana can be known). The reality of belief in the diversified visible ohjects, constitutes bondage but a freedom from it, constitutes Moksha. We shall put forth, to thee, things in such a manner as to relieve thee from the attraction of all visibles. Please therefore hearken well to the following.
At the end of a Kalpa, when all the visible universes are annihilated like a dream in Sushupti, there remains the in comparable Tatwa Jnana existing by itself alone, devoid of the fluctuations of thought, form, name and others and without the transcendant vast darkness of Ajnana and the light of Vritti* or mental Jnana. This Supreme Principle is termed by the wise, for the purpose of understanding it, Satya (Truth), Brahman, Atma, Param (the Supreme) and such like ; and manifesting itself as another in a mysterious manner, shines with the title of Jiva; it becomes thereafter, subject to all pains. Then this Atma which goes now by the name of Jiva and which is the Spirit of the latter, concretes itself through the Sankalpa of thought into Manas (mind).
It becomes Manas. This ever-agitated Manas having come into existence out of the ineffable Brahman creates the world according to its own Sankalpa. This legerdemain of the universe springs out of the Sankalpa of the Manas (mind). The word, ornament signifies no other than the gold (or other metal) of which it is composed : there fore it is needless to apply the epithet “ golden” to the word ornament. Likewise the word universe means Brahman and none else. The wise apply the many epithets of the painful Moha (delusion), bondage, Tamas, Mala (impurity), Avidya, Maya and Samsara to this universe which, though arising out of the unreal mind, appears as real to it, like the waves in a flitting mirage. Now if thou wilt hear from us the nature of bondage, then thou wilt understand clearly Moksha.
The existence in men of the differences of conception of “ I” and “ thou” is bondage. So long as this Sankalpa in the visibles exists, so long is it difficult for them to attain salvation. Like a tree latent in a seed, all the visibles will be merged in the seer then without again manifesting itself. In the heart of a banian seed as the cause, there exist the variegated differ ences of flowers, leaves, &c. Like the marvellous potency of creation which preserves everything potentially and then brings them out, without in the least being injured thereby, there arises, out of the womb of the all-pervading Principle called Jnana-Atma, a sprout which naturally expands itself into this universe of form, name, &c. Just as the seed begins to germinate in its proper time and place, so also the seer (the knower) appears as the visibles through the Sankalpa of the mind the visibles being no other than the seer itself.
Upon hearing the adventures of him who rose out of Jn&na-Akas, thou wilt easily understand the origin of the creation of this universe replete with Tamas.
Thou wilt therefore hear this story. Once upon a time, in the race of Brahman was born one, Akasaja (the son of Akasa), having, as his cause, the Jnana-Akas itself. He rejoiced in the possession of uninterrupted Samadhi, earnest regard to wards all creatures and good Dharmas (or virtuous actions). Having seen him live for along period, Kala (Time) soliloquised to himself thus “ How is it I am not able to encompass this one, when I am able to devour the whole universe as a mere paltry trifle. My powers are such as to annihilate everything. I am led to infer my powers have been much dullened of late, like the blade of a sword in poison. Persons of determined efforts will never abandon their pursuits.” With these cogitations in his mind, he at once marched straight to the habitation of the Brahmin (Akasaja) and entered his gates when he was (bedazzled and) scorched by the in tense glory of the BrAhmin s spiritual fire.
Nothing un daunted, Kala pierced through the spiritual glory and with his tall and stalwart arms, 1,000 in number, seized hold of the Brahmin but was disappointed in his efforts, as he was too much for K&la. As Akasaja was immovable like one of the forms (aspects) of Sankalpa (Divine will), Kala was unable to overpower him and so returned from that place to go to Yama (or God of death) and consult with him. To Yama, Kala related all that happened between him and the Brahmin. Theadviceof Yama. At which, Yama said thus “This universe which arose through Karmas will perish through Karmas only.
The weapons with which we can wield the destruction of the universe are the former Karmas. There fore try to take hold of those Karmas (in the life of the Brahmin) through which means you will be able to overpower him.”
Hearing those words of Yama, Kala fished about for the former Karmas of the Brahmin in different places, such as the holy waters, tanks, the sphere of the earth, quarters and others. But nowhere was he able to discern any, in spite of all his tedious search. At last, he returned and disclosed, to the wise Yama, the fruits of his vain search. Thereupon Yama deliberated for a long time and delivered himself of the following words “ Born, as he is, out of the pure Akasa, this imperishable Brahmin is no other than Jnana Akas itself. And as he has no cause, instru mental or material, he cannot be said to perform Karmas, though performing them.
There being really no cause at all, the Karmas he performs do not really exist. The Sanchita Karmas (past Karmas in embryo) which will enable you to put an end to him, do not exist in his case.” So said the fulfiller of Dharmas (laws), vfs., Yama, at which the noble Kala quietly betook himself to his own place in great won derment. At these words of Vasishta, Raghava having eyed him said thus “ From the story given out now by thy re verence, I am led to conclude that the son of Jnana-Akas is no other than Brahma, the self-create and the non-dual one of the nature of Vijnana.” Thereupon the immaculate Vasishta said thus “ We have known thus the words which passed between the havoc-producing Kala and Yama.
(We shall describe still further what took place between them.) When, at the end of a Manu, the never-idle Kdla who had swallowed up all the universes rose up, he tried to over power even Brahma (as stated before). Then the lofty Yama delivered himself of the following words to the grieness Kala “ Will that thought of yours fructify, which aims at destroying the incomparable Brahma that is of the nature of the stainless and matchless Brahma-Akas, (or Jnana-Akas) alone? The indestructible Brahma shines like the above mentioned Sankalpa-Purusha of the form of pure Akasa alone without being composed of the elemental forms. It is the self-existent Para Brahm only which is Chidakas itself, alone and without beginning, middle or end, that manifests itself as true, like one having a body of dimensions or an eternal Purusha ; but it really has no form (and is unreal) like the son of a barren woman.” So said Yama to Mrithyu (or Kala).
