Philosophy and Religion / Yoga Vāsistha / Yoga-Vāsistha (6.2): Nirvāna-Prakarana

Válmiki

Yoga-Vāsistha, Book 6: Nirvāna-Prakarana (On ultimate extinction) - part 2. Chapter 178 - Brahma-Gītā Narrative of Aindava

Rāma rejoined: The world is known to consist of two sorts of beings, namely the corporeal or solid substances and the incorporeal or subtile essences.

They are styled the subtile ones, which do not strike against one another; and those again are said to be solid things, which push and dash against each other.

Here we see always the dashing of one solid body against another; but know nothing of the movement of subtile bodes, or of their coming in contact with another.

We know yet something, about the quick motion of our subtile senses to their respective objects, and without coming in contact with them, as we find in our perception of the distant orb of the moon ¹.

I repudiate the theory of the half-enlightened, who maintain the material world to be the production of the will or imagination; nor can I believe that the immaterial intellect, can either produce or guide the material body.

It is the will I ween, that the material breath of life, moves the living body to and fro; but tell me sir, what is that power which propels, the living breath both in and out of the beings.

Tell me sir, how the intangible intellect moves the tangible body; and carries it about, as a porter bears a load all about.

Should the subtile intellect, be capable of moving the solid body at its will; then tell me sir, why cannot a man move a mountain also by his own will.

Vasistha replied: It is the opening and closing of the mouth of the aorta in the breast, that lets in and out the vital breath, through the passage of its hole and the lungs.

As you see the bellows of ironsmiths about you, having a hollow inside them, so it is the hollow of the aorta, which lets in and out the vital air, by the breathing of the heart.

Rāma rejoined: It is true that the ironsmith closes and expands the valves of the bellows; and but tell me sir, what power blows the wind pipe of the heart, and lets the air in and out of the inner lungs.

How the single breath of inhalation becomes a centuple ², and how these hundreds combine again into one ³, and why are some as sensible beings, and others as insensible as wood and stones.

Tell me sir, why the immovable have no oscillation at all; and why the moving bodies alone are possessed of their pulsation and mutation; ⁴.

Vasistha replied: There is an internal percipience ⁵, which moves the interior cords of the body; just as the ironsmith plies his bellows in the sight of men.

Rāma rejoined: Say sir, how is it possible for the subtile and intactile soul, to move the vital and tangible entrails in the animal body.

If it be possible for the imperceptible perceptive soul, to put in motion the intcstinal and textual entrails of the body; then it may be equally possible for the thirsty soul, to draw the distant water to it. ⁶

If it be possible for the tangible and intangible, to come together in mutual contact at their will; then what is the use of the active and passive organs of action, ⁷.

As the intangible powers of the soul or spirit, bear no connection whatever with the outward objects of the world; some things they can have no effect on the internal organs of the body ⁸. So please explain it more fully to me.

Tell me, how you yogis perceive the outward corporeal things in your inner incorporeal soul; and how your formless souls, can have any command over or any contact with solid bodies.

Vasistha replied: Hear me tell you for rooting out all your doubts, and these words will not only be pleasing to your ears, but give you a conception of the unity of all things.

There is nothing here, at any time, what you call as a solid substance or tangible body, but all is a wide and extended vacuum of the rare and subtile spirit.

This spirit is of the nature of the pure Intelligence, quite calm and intangible; and all material things as the earth, are as visionary as our dreams, and the creatures of imagination.

There was nothing in the beginning, nor shall there be anything at the end; for want of a cause for its creation or dissolution; the present existence in an illusion, as any fleeting shape and shadow appearing before the dreaming mind.

The earth and sky, the air and water, and the hills and rivers that appear to sight; are lost sight of by the abstracted yogi; who by means of his abstraction, sees them in their ideal and intangible forms.

The outer elements and their inner perceptions, the earth, the wood and stones; are all but empty ideas of the intellect, which is the only real substratum of the ideas, and there is no reality besides.

Attend now to the narrative of Aindava, in elucidation of this doctrine; this will not fail to gratify your ears, though I have once before related this to you. ⁹

Attend yet to the present narration, which I am going to relate in answer to your question; and whereby you will come to know these hills and others, to be identic with your intellect.

There lived once in days of yore, a certain Brāhmana in some part of the world, who was known under the name of Indu, and was famed for his religious austerities and observance of Vedic ceremonies.

He had ten sons by whom he was surrounded like the world by its ten sides ¹⁰; who were men of great souls, of magnanimous spirits, and were revered by all good and great men.

In course of time the old father met with his demise, and departed from his ten sons as the eleventh Rudra, at the time of the dissolution of the world.

His chaste wife followed his funeral ¹¹, for fear of the miseries of widowhood; just as the evening twilight follows like a faithful bride, the departing daylight with the evening star shining upon her forehead: ¹².

The sons then performed the funeral ceremonies, and in sorrow for their deceased sire, they left their home and domestic duties and retired to the woods for holy devotion.

They practised the best method for the intensity of their attention, and which is best calculated to secure the consummation of their devotion; and was the constant reflection of their identity with Brahma: ¹³.

Thinking so in themselves, they sat in lotus like posture; and wishing to gain the knowledge of the unity of all things, they did what ycu shall be glad to learn from me.

They thought they sustained in them the whole world, which is presided over by the lotus-born Brahma; and believed themselves to be transformed, to the form of the mundane God in an instant.

Believing themselves as Brahma, they sat long with the thought of supporting the world; and remained all along with their closed eyes, as if they were mere figures in painting.

With this belief your remained fixed and steady at the same spot, and many a month and year glided over their heads and motionless bodies.

They were reduced to dry skeletons, parts of which were beaten and devoured by rapacious beasts; and some of their were at once severed and disappeared from their main bodies, like parts of a shadow by the rising sun.

Yet they continued to reflect that they were the God Brahma and his creation also, and the world with all its parts, were contained in themselves ¹⁴.

At last their ten bodiless minds, were thought to the converted to so many different worlds, in their abstract meditation of them. ¹⁵

Thus it was by the will of their intellect, that each of them became a whole world in himself; and remained so in a clear or abstract view o it, without being accompanied by its grosser part.

It was in their own consciousness, that they saw the solid earth with all its hills etc. in themselves; because all things have reference to the intellect, and are viewed intellectually only, ¹⁶.

What is this triple world, but its knowledge in our consciousness, without which we have no perception of it, and with which we have a clear conception of everything. So all things are of the vacuous nature of our consciousness, and not otherwise.

As the wave is no other than the water of the sea, so there is nothing movable or immovable whatever, without our conscious knowledge of it.

As the Aindavas remained in theit vacuous forms of intellectual worlds in the open air; so are these blocks of wood and stone also, pure intellectual beings or concept in the sphere of our minds.

As the volition's of the Aindavas, assumed the forms of the world, so did the will of lotus-born Brahma take the form of this universe. ¹⁷

Therefore this world together with all these hills and trees; as also these great elements and all other bodies, appertain to the intellect only, which is thus spread out to infinity.

The earth is the intellect, and so are its trees and mountains, and heaven and sky also the intellect only; there is nothing beside the intellect, which includes all things in itself, like the intellectual worlds of the Aindavas.

The intellect like a potter, forms every thing upon its own wheel; and produced this pottery of the world, from the mud of its own body ¹⁸.

The sensible will being the cause of creation, and framer of the universe, could not have made any thing, which is either insensible or imperfect in its nature, and neither the mineral mountains nor the vegetable production, are devoid of their sensations.

Should the world be said to be the world of design, or o f the reminiscence or former impression or of the Divine will; yet as these are but different powers of the Intellect, and are included under it; the world then proves to be the production of the intellect, under some one of its attributes as it is said before. ¹⁹

Therefore there cannot be any gross substance in the Divine Intellect which blazes as a mine of bright gems, with the gemming light of consciousness in universal soul of god.

Anything however mean or useless, is ever apart from the Divine soul; and as it is the nature of solar light to shine on all objects; so does the light of intellect, takes everything in the light of the Great Brahma, which pervades alike on all.

As the water flows indiscriminately upon the ground, and as the sea leaves all its shores, with its boisterous waves; so does the intellect ever delight, to shed its lustre over all objects of its own accord, and without any regard to its near or distant relation.

As the great creator evolves the world, like the petals of his lotiform navel, in the first formative period of creation; so does the divine intellect, unfold all the parts of the mundane system from its own penetralia, which are therefore not distinct from itself.

The Lord is unborn and increate, and unconfined in his nature and purely vacuous in his essence; he is calm and quiescent, and is immanent in the interim of ens and nil ²⁰. This world there­fore is no more than a reflexion of the intellectual or its ideal pattern in Divine Mind.

Therefore the ignorant man, who declares the insensibility of inanimate objects, are laughed at by the wise, who are sensible of their sensibility in their own kinds. Hence the rocks and trees which are situated in this ideal world, are not wholly devoid of their sensations and feelings.

The learned know these ideal worlds in the air, to be full with the Divine soul; and so they know this creation of Brahma's will, to be but an airy utopia only, and without any substantiality in them.

No sooner is this material world, viewed in its aerial and intellectual light, than the distresses of this delusive world betake themselves to flight, and its miseries disappear from sight.

As long as this intellectual view of the world, does not light to the sight of a man, so long do the miseries of the world, beset him thicker and thicker and closer on every side.

Men besotted by their continued folly, and remaining blind to their intellectual view of the world, can never have its respite from the troubles of the world, nor find his rest from the hardness of the times.

There is no creation, nor the existence or in­existence of the world, or the birth or destruction of any one here; there is no entity and non-entity of anything, ²¹. There is the Divine soul only, that glows serenely bright with its own light in this manner; or there is no light whatever except the manifestation of the divine spirit.

The cosmos resembles a creeper, with the multitude of its budding worlds; it has no beginning nor end, nor is it possible to find its root or top at any time, or to discover the boundless extent of its circumference. Like a crystal pillar, it bears innumerable statues in its bosoms, which are thickly studded together without having their initium or end.

There is but one endless being, stretching his innumerable arms to the infinity of space; I am that vacuous soul embracing every thing adinifinitum, and I find myself as that stupendous pillar, in my uncreated and all comprehensive soul, which is ever as quiescent and transparent and without any change in itself.

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