After the all-illuminated Vasishta had concluded thus, Sri Rama questioned him as to how this Jiva though associ ated with Manas is yet able to secure the name of Brahman. To which Vasishta replied thus “ Having heard my reply to this question of yours, you will be able to also know the means by which all the worlds came into existence. May you be blessed with discrimination on hearing from me all these The imperishable Atma through the force ot quarters, time, &c., assumes to itself bodies made up of the above quar ters, &c , through its Chichakti (Chit-Sakti) in order to disport itself therein.
Then at once through dint of the Vasa- nas synonymous with this Jivatma, the stainful fluctuating mind is generated. Then this potency of mind which was in a neutral state with Karmas and non-Karmas commingled, now becomes active ; and the moment it becomes at first imbued with the Bhavana of the Tanmatra of Akasa, viz., the subtle sound, it immediately through such fluctuating power becomes dullened with the nature of Akasa. Then imbued with the Bhavana of the Tanmatra of Vayu, vis.j the subtle touch, it through the fluctuating power of Vayu becomes of the nature of Vayu. Though commingled with Akasa and Vayu, it pursues the same process lower down and imbued with the Bhavanas of the Tanmatras, form, taste and smell, it becomes of the nature of Agni, (fire), Ap (water) and Pri- thivi (earch), respectively. Thus does this Atma appear as of the nature of this all-pervading universe, being envelop- ed with the ideations of the five Elements and live Tanmatras.
It alone manifests this body (of ours) in the Akasa like a flitting tire-spark. It shines in the heart lotus of all, mani festing itself as this eight-fold body composed of the five Tanmatras with Ahankdra and Buddhi (and Manas making it eight). Through excessive Vasanas is it, that this body is generated through thought. Chitta having become con crete, it engenders the gross body like a Bilva (Bel) fruit. Then with the radiance of a spermatoza darting into womb, it shines with a form by its own power with a head above, feet below, hands at its sides and a belly in the middle.
Through the potency of the primeval time, an externally visible form arises gifted with intelligence, cleverness, power, nobleness, true Jnana and wealth. Such a one of form is the illuminated Brahma called Viswa. This Brahma first beheld his own person which was very lovely and transcendent. Endowed, as he was, with the imperishable good gunas and able to dive into the three periods of time, he looked into the Param-Akasa which is non-dual, illimitable and of the nature of Jnana to see what existed before. Then he of stainless full Jndna-Vision saw the rise (and tall) of myriads of previous evolutions, of which he himself was the author.
Therefore knowing all (the previous) Varnas (castes), race, Dharmas, &c., he again created them anew as if in sport. In the same manner, did he also bring into existence innumera ble Veda Sastras to enable all Jivas to attain salvation Jivas who arose through Sankalpa like an ephemeral Gandharva city. Through this Brahmic mind, all the creations of the five subtle elements blossomed out into physical ones, like buds blooming in spring. All the heterogeneous Devas and men fell into cycle of births through their own Sankalpas.
If persons in this world should know thus their origin and then annihilate their Sankalpa, then they will not be subject to the trammels of birth, like a lamp without the ghee (or oil). Akasa and other kindred ones arise in vain through Sankalpa merely. Therefore, oh Rama, you should, in your waking state, observe as in a dream this world. Strictly speaking, this world cannot be said to arise or perish at any time or place. From the standpoint of the one Real Jnana, all else are but illusory.
Being firmly convinced that this load of Samsara which is but the hole wherein crawl the great serpents of desires, is wholly unreal, may you, oh Rama, sever quite the bonds of Samsara and live immutably in the immeasurable Seat of Brahman.
What does it matter to you whether the Gan- dharva city (of this world) which seems beautiful to behold, does exist or is destroyed ? Will it be for your good or evil ? What boots it to you, whether (your) wife, issues, &c., who but forge the bonds of Maya, prosper or not in this world ? The increase of longing for wife and wealth does but enchain you ; but if it is curtailed, who else than such a one will be able to reap the harvest of such a subjugation ? The very enjoyments which are the means of fanning the desires in an Ajmini and making him reel under them, thereby suffering from dire pains, serve a powerful Jnani to make his mind desireless and unobscured when he contemplates upon their sufferings.
Through this beneficial course, when you are amidst the karmas ot Samsaric bond, you should perform them, enjoying things that you come by and not repining for things that do not fall to your lot, and thus reach the Jivan Mukti state. Not having an object at present, they will never think of enjoying it in the future ; nor will they disregard as stainful an object at present obtained. Oh lotus-eyed one, this is the true nature of full Jnanis.
The bond of Maya will never affect those omniscient adepts who have eras5d off their minds all Vasanas, being convinced of the visibles as illusory. Having planted firmly your intelligence in the immaculate Seat of Brahman which is the neutral state between Sat and Asat, do not let it, oh Rama, be attracted or expelled by the universes, both exter nal and internal to the body. Being without love or hatred in all actions, Atma-Jnanis will never let their minds be affected by such actions, like water on a lotus leaf. If your mind, oh Rama, will but firmly abandon all the so-called pleasures arising from the sensual objects, you will then be a knower of Atma-Jnana, cross the Samsaric oceans and liberate your self from re-births.
If you long for the Supreme Brahmic Seat, you should through the true Atma-Jnana destroy the mind of Vasanas like a flower losing its Vasanas (or odor). The enjoyment without fear of (Brahmic) bliss constitutes the vessel which enables safe landing to those who are drowned in the Samsa- ric ocean full of the waters fluctuating with the base Vasanas. Those in whom Atma-Jnana has dawned directly will follow the worldly avocations and yet not be tainted by them. They will not refrain from the worldly actions and will not long even for the flower garden in Swarga. They will not feel pain even in deserted or desolate places. Like the sun, they will ever tirelessly perform their appointed duties and will- never derogate from the ordained Law. The supremely wise will never flinch doing all their duties. Therefore, oh Rama, you should conduct yourself thus.” Thus said Muni Vasishta.
Valmiki said “ Here me attentively, oh Baradwaja. At this description of Brahmic Seat by Muni Vasishta, Sri Rama became stainless with his mind annihilated ; his heart ivas rendered cool with the ambrosia of the incompara ble Tatwa-Jnana and was Plenum itself like the wax ing full moon.” Then Vasishta again continued At one period, all the universes Siva creates ; at another period, Brahma; at another period, Vishnu; then Munis, and so on.
