Yoga Vashishtha: Part VIII

Utpati (Origin)

There is no world independent of this consciousness; in it arises the fantasies of epoch and movement. Within twinkling of an eye there exist an epoch even as whole city is reflected in small mirror; such being the case how can one assert the reality of duality and non-reality. As long as one sees the bracelet as bracelet; it is not seen as gold but when seen that bracelet is just the word and not the reality then the gold is seen. Even so when the world is assumed to be real the self is not seen but when this assumption is discarded consciousness is realized. What appears is but the entanglements of “Maya” (Illusion) which creates a division into consciousness into subject and object. It is as real as the dream city. It is the assumption of division that creates diversity, right from the creator Brahma down to little insect. The self is subtle than space, since it has no name and cannot be described; neither the mind nor the senses can reach or comprehend it. It is pure consciousness. The entire universe exist in the consciousness; that is atomic, even as a tree exist within the seed, but then universe exist as consciousness and consciousness does not exist as universe. That universe exist however because such is the experience of all since it is the self of all. The self is empty like space but it is nothingness since it is consciousness. It is yet because it is not experienced by the mind and the senses; it is not. It being the self of all is not experienced by anyone; though one it is reflected in the infinite atoms of existence and hence appears to be many. It is not a void or nothingness for it is self of all; and it is very self who say “it is” and one who say “it is not”; moreover its existence can be experienced indirectly just as existence of camphor cannot be experienced by its fragrance. It alone is the substance that makes the world appearance possible. The self who is of the nature of pure consciousness seems to be inert and insentient when it is apparently associated with inertia. In the infinite space this infinite consciousness has made infinite objects appear. Though, all seems to have been done such effect; being a mere fancy – nothing has been done. Hence it is both consciousness and inertia, both doer and non-doer. The reality in fire is the self or the consciousness; yet the self does not burn nor is it burnt. It alone is the intelligence that dwells alone in trees, plants and creepers and preserves them. That self or infinite consciousness from ordinary point of view is the creator, protector and Lord of all. Yet from the absolute point of view it has no such limited rules. The eternal “Brahman” is known when mind stuff is rid of all movements of thoughts. The extension and withdrawal of its manifestation or popularly regarded as the creation and the dissolution of the universe; it is expressed in silence, when the known comes to an end for it is beyond all expression. When this consciousness wishes; wind comes into being though this wind is nothing but pure consciousness; similarly when sound is put off there is fanciful projection of what sounds like sound. That supreme subtle atomic being is all and is nothing. By its omnipotence it appears to be; this self can be attained by hundred ways and means yet when it is attained nothing has been attained. It is the supreme self yet it is nothing. The infinite consciousness that perceives universe within itself through its own power known as “Maya”. In the twinkling of an eye this infinite consciousness experiences an epoch within itself. Even in course of brief dream one experiences as youth, an old age and even death; all these objects which appear in dreams are indeed non-different from consciousness. Though the self is neither doer of actions nor the experience of experiences there is nothing apart from it. Within the atom of infinite consciousness the doer ship and experience are inherent. The world however has never really been created nor does it disappear. It is regarded as unreal only from the absolute point of view. It is non-different from the infinite consciousness.

In scriptures words have been used in order to facilitate the imparting of instructions. Cause and effect. The self and the lord, Difference and non-difference, Knowledge and ignorance, Pain and pleasure. All these pairs have been invented for the sake of instruction of the ignorant. They are not real in themselves. As long as words are used to invoke the truth, duality is inevitable. However such duality is not the truth. All divisions are illusionary. Sages only speak of the inner and outer which are words but with no corresponding substance. It is meant to instruct the ignorant the seer himself remaining unseen sees himself. The seer does not ever become an object of consciousness. The seer is the sight only. And then the latent psychic impressions of ceased, the seer regains its pure being. When external object has been imagined a seer has been created. If there is no subject there is no object either. That which is subtler than the hundred parts of tip of hair is yet greater than the greatest because of its omnipresence. The light of self knowledge alone illuminates all experiences; it shines by its own light. This inner light appears to be outside and to eliminate external objects. The other sources of light are indeed non-different from the darkness of ignorance and only appear to shine. The inner light of consciousness shines forever within and without, day and night. Mysteriously it eliminates the effects of ignorance without removing the darkness of ignorance. Within the atomic space of consciousness there exist all the experiences. Even as within the honey there are settle essences of flowers, leaves and fruits. From that consciousness all experiences expands. For the experiencing is the sole experience. Indeed all these infinite consciousness alone is all this. Mind alone is the creator of the world and mind alone is the supreme person what is done by the mind is the action. What is done by the body is not action. One whose consciousness is extroverted, experiences pleasure and pain on the other hand; Yogi whose vision is introverted, does not entertain ideas of pain and pleasure. You can punish the body but nobody can punish the mind nor bring about the least change in it. If the mind is fully saturated with something whatever happens to body does not affect the mind. The mind is unaffected even by boons and curses. The body does not create mind, but mind creates the body.

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