To which the Goddess replied thus” I never told thee an untruth. I will now explain thee how my words are true. Persons like myself will never derogate from the laws of Eswara but will hold to them as the true ones. The Brah min s Jiva lives invisibly in his own house in the city. All his kingdom and Padma regality are of the nature of Jnana- Akas only. Now, Oh Lila, with eyes bedaubed with black ointment, Vasishtaof the nature of Chidakas, when he became overjoyed (with the sight of the king), saw all these things in the Manas Akas.
This old thought (or creation) of Vasishta without manifesting itself as such to thee now appears to thee as different (as Padma creation). Just as the many events of the Jagrata (waking) state are not enacted in the dreaming state, Padma creation and its thoughts do then predominate without the reminiscences of the Vasishta state. Out of the above mentioned all-pervading Jnana-Akas shining through Sat which is its own power and form part essence of that (JnAna)Akasa arose this terrible universe through the Sankalpa of the mind, like an image reflected in a glass. All the shining universes will be latent as light within the Jnana Reality which is the illuminated supreme Atom. There fore it is that the abovementioned earth and others of the Brahmin will manifest themselvey in (and out of) Jnana. Now thou shalt know all these directly.” So said Saraswati, when Lila asked her “ It was stated by thee, that the Brahmin expired on the eighth day.
That period passed with me as milleniums. Please explain this to me.” Then the goddess continued thus “Just as space, which, as mentioned before, is nothing but a play (or mode) of consciousness, is not all-pervading and hence not real, so also is time. As it is the Jnana light alone devoid of the modifications of Maya, that manifests itself as time and space, hence there is no such thing as the limit of time or space. Through the illusion of death, the body became en tranced for a moment and the Jiva parted from it. Becoming oblivious of all the thoughts of its former body, it is filled with the thoughts of this life only. It is only when the Jiva revives from the fatal trance of such false concep tions as I am greatly supported by these, * My body is getting fat, he is my parent, I am going to die in so many years, My relatives are augmenting in number, this is my beloved seat and so on it is only then that the Jiva will begin to know its real state. Therefore thou forgottest all about thy former birth, remembering only this birth.”
After Saraswati had finished these words, Lila said “ Having been blessed by thee with Divine vision, I have understood all things truly. Now to gratify my desires, please show me the abode of Vasishta and others.”
To which Saraswati of the form of Vedas thus said “ This gross body of thine bred out of Karmas is an impedi ment in the way of thy getting such knowledge. If thou shouldst become entirely oblivious of thy body and know thyself as distinct from it and then become of the nature of Pure Bliss Enjoyer that is also Jnana light and Sat after being cleansed of all Maya impurities, then thou shalt be able to visit the hallowed Seat. Thou shalt then know, with delusions off thy mind, that Brahman only is thyself and all the universe, like one gold converted into many orna ments. It is not the worldly desires but the pure Vasanas that tend to develop the true Jnana. Thou are not yet bereft of the easily performed (or the desires for) worldly objects. Therefore it is not possible for thee to attain it. Persons like myself can easily get into the pure Brahman. But those who are like thyself, have a subtle (lunar) body of the nature of mind, replete with desires and hence it, in turn, generates the gross body.
Just as a snow ball melts with the rays of the sun and is converted into water, so thy gross body will be changed permanently into the subtle body through develop ment of the true Jnana and the abandoning of the Vasanas. This is the Jivanmukti state. Then the all-full Jnana alone will prevail in thee. Therefore thou wilt have to perceive the former creation through thy original subtle body (of Adhivahya), after stopping (or entrancing) then this body of thine.”
When Saraswati had blessed her thus, the latter asked the former as to the efforts that should be made to realize that end. To which Saraswati replied thus “Those only can cognize experimentally the higher states who have deve loped in themselves the processes of Sravana (hearing and study of spiritual books), Manana (contemplation) and Nidhitya- sana (reflection from all standpoints), uninterrupted bliss arising through concentration upon that ancient (one) Princi ple, renunciation of all, non- desires, and the intense reasoning practice followed through the path of Vedas that this great world is not ever-existent. Those only are in that path of Brahman, who are ever engaged in the intense practice of deriving bliss through the certain knowledge that the uni verses, which are no other than “I” or “It”, do not really exist, as they did not exist from the very beginning and who are engaged in liberation, through such knowledge, free from the seer and the visual and from the enemies of love and hatred.
After one is convinced that that knowledge which renders itself oblivious of all the visibles is the true one and the obtainer of Atma, ceaseless endeavours in the certainty of Brahman is alone Salvation. With such a practice, the pure Jnana will dawn.”
Saraswati and Lila who had thus conferred together that night, went into Swarupa Samadhi free from the trammels of their body and remained motionless. In this state, Saraswati shining with her former Jnana body along with Lila with her newly assumed Jnana one, rose up high in the Akasa, as if 10 digits high. Having penetrated far into the Akasa which is like an ever-ebbing great ocean at the time of deluge, they observed there the following. In the immeasura- ble, transparent and subtle Chidakas replete with the bliss arising from zephyrs, there were to be found the hosts of Siddhas who journeyed fleeter than wind. In it whirled, in all quarters, Rakshasas and Pisachas as well as successive rows of innumerable yogins, having the faces of dogs, cows, camels and asses.
There were also the multitudinous Dakinis (elementals), dancing about gleefully and the white Ganga running with its speedy current. There the songs of Narada and Tumburu were heard vibrating on their lyre in non- immured space. Clouds, as at the end of a Kalpa, rained down their currents without any noise like a painted picture. To wit, they saw bevies of fair houris collected together. Then they passed through diverse places for the immeasur able 10 Ghatikas distance, some replete with petrified sable gloom inaccessible to any and others, radiant with the lustre of Agni (fire) or the Sun journeying on his swift car. Thus waded they through the Akasa of the three worlds, wherein nbode the myriads of Jivas created by Brahma buzzing like ihe swarms of flies collected in a ripe fig fruit.
Then contemplating upon reaching their longed-for place } they crossed Brahma s egg- and reached Girigrama in the Loka where Vasishta lived. As the new arrivals were invisible to the menials, relatives and offsprings of the Brahmin suffering from dire pains, Lila, of Satya-Sankalpa willed that the inmates of the house should see her and her co-mate. Thereupon taking these two, who were like Lakshmi and Parvati, to be some sylvan goddesses, the menials, &c., worshipped them and paid them proper respects.
Of these, the eldest son ad dressed them thus “ You should lighten us of the load of grief under which we are groaning ever since the demise of our parents. Oh ladies of great knowledge, are there any results not attainable through the visits, of great personages like yourselves?” Thereupon the effulgent, Lila touched their forehead and relieved them of their grief. Then both these disappeared from view, from that spot that very in stant.
