Philosophy and Religion / Yoga Vāsistha / Yoga-Vāsistha (4): Sthiti-Prakarana

Válmiki

Yoga-Vāsistha, Book 4: Sthiti-Prakarana (On Ontology or Existence). Chapter 40 - Brahma Identic with the World or Identity of the World with Brahma

Rāma said- Tell me, sir, about the production of animal beings from Brahmā, and let me know their different names and natures in full length.

Vasistha replied: - The manner in which the different species of beings are produced from Brahmā, and how they are destroyed afterwards, as also how they obtain their liberation at last: -

Also the manner of their growth and sustentation, and their fitness in the world, are all what you must hear me now tell you in brief.

The power of the intellect of Brahmā exerts of its free will, and this omnipotence becomes whatever is thought of (cetya) in the Divine Intellect.

The intellection becomes condensed to a certain subtle form, which having the powers of conception (sankalpa), becomes the principle entitled the Mind.

The mind then by an effort of its conception (called the Will), expands itself to an unreal (ideal) scenery like that of the Fairyland, by falling off from the nature of Brahmic Incogi­tency.

The intellect when remaining in its original state, appears as a vacuum or vacancy; but upon manifesting itself in the form of the mind, it is seen as the visible sky be men.

Taking the conception of the lotus-born, it finds itself in its conceived form of the lotus (Brahmā), and then it thinks of creation in the form of Prajāpati or lord of creatures.

He then formed from his thought (citta) this creation, containing the fourteen worlds with all the bustle of living beings in them.

The mind itself is a vacuity with a vacuous body; its conception is the field of its action, and its sphere is full with the false workings of the mind.

Here there are many kinds of beings, labouring under great ignorance as the beasts and brute creatures. There are some with enlightened minds as the sages; and others staggering in the intermediate class, as the majority of mankind.

Among all living beings that are confined in this earth, it is only the human race living in this part (India), that are capable of receiving instruction and civilization.

But as most of these are subject to diseases and distress, and are suffering under the thrall of their ignorance, enmity and fear; it is for them that I will deliver my lecture on social and saintly conduct rājasātvikī nīti ¹.

I will also treat there about the everlasting, imperishable and omnipresent Brahmā, who is without beginning and, whose mind is without error, and of the form of Intellectual light.

How endless beings are put to motion, by the momentum of a particle of his motionless body; and resembling the rolling of boisterous waves on the surface of the clear and tranquil ocean.

Rāma asked: How sir, do you speak of a part of the infinite Spirit, and of the momentum of the motionless God; as also of a change and effort of it, that is altogether without them (vikāirāvikrama).

Vasistha replied: It is the casual and current mode of expression, both in the śāstras and language of the people to say, "all this is made by or come from Him", but it is not so in its real and spiritual sense.

No change or partition, and no relation of space or time, bear any reference to the Supreme, who is unchangeable, infinite and eternal; nor is there any appearance or disappearance of Him at any time or place, who is ever invisible every where.

There never was nor can there over by any way, of representing the incomprehensible, except by symbolical expressions; it was therefore in accordance to common speech, that I have made use of those words.

Whatever words or sentences are used here as symbolical of some sense, whether they express as "produced from it tajja" or as a change of the same-tanmaya, the salve should be used, in that sense all along.

It is tajja, as when we say "fire proceeds from fire" ². It is tanmaya in the expression "Brahmā is the producer and produced," ³.

The first form is applied to the world as proceeding from Brahmā: but the other form of the producer and produced, means also the creative power which made the world.

The expression "idam- anyat = idem alius or this is one thing and that another, is false, the difference is verbal and not real; because there is no proof of it in the nature of God, which is one and all.

The mind, by reason of its birth (tajja) from Brahmā, is possessed both of the power and intelligence of his Intellect, and is enabled to accomplish its intended purpose, by means of its intense application.

To say that one flame of fire, is the producer of another, is mere logomachy, and there is no truth in this assertion. ⁴

That one is the producer of another is also a paralogy; because the one Brahmā being infinite, could produce no other thing, beside reproducing himself. ⁵

It is the nature of disputation to contradict one another by replies and rejoinders; but it is not right to foil the adversary by false sophistry.

The learned know Brahmā as the ocean rolling in its endless waves, and as significant words and their significations, which go together as Brahmā and his creation.

Brahmā is the Intellect- Cit, Brahman is the mind- manas, Brahmā is intelligence- ­Vijñāna, and Brahmā is substance- Vastu; He is Sound- śabda, He is understanding - cit, and He is in the principles of things-Dhātus.

The whole universe is Brahmā, and yet He is beyond all this. In reality the world is a nullity, for all is Brahmā alone.

This is one thing and that is another, and this is a part of the great soul, are all contradictory assertions of ignorance (false knowledge), as no words can express the true nature of the unknown.

The spirit rises as the flame of fire, and this flame is significant of the mind. Its tremor signifies the fluctuation of the mind, which in reality is not the case, there being no rise or fall of the Divine Mind.

It is untruth that wavers and equivocates in double entendres. It prevaricates the truth, as the defective eye views the double moon in the sky.

Brahmā being all (to pan) of himself, and all pervading and infinite of his own nature, there can be no other thing beside himself, and anything that is produced of him, is likewise himself.

Beside the truth of the existence of Brahmā, there is nothing which can be proved as absolutely certain; and it is a scriptural truth which says, "verily all this is Brahmā."

This also must be the conclusion, which you will arrive at by your reasoning, and which I will propound with many instances and tenets in the Book of Nirvana or Extinction.

There are many things here in connection with this single question of which you are ignorant, and all which you will come to know fully in future, for dispelling your doubts on the subject.

The unreality having disappeared, the reality appears to view, as the darkness of night begin dispelled, the visible world comes to sight.

The spacious world which appears to your false sight of it, will vanish, O Rāma! on your attaining to the state of calm quietism. The fallacious appearances must disappear from your Vision, as soon as the light of truth comes to dawn upon your soul.

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