आदकवीम वा मी कमहषणीतबहयोृ गवासठः

BRAHADYOGAVAASISHTA

JNAANA RAAMAAYANAM [DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

ि थ"तकरणं चतथमु ्

STHITI PRAKARANAM FOURTH SECTION ‘CONTINUED EXISTENCE’

PART TWELVE (DESCRIPTION OF JEEVAS)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi

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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth. She is from Bangalore, Karnataka, India.

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रामोवाच Rama spoke

उपितः कथमेतेषां जीवानां ./मणः पदािकयती क01शी चे"त व तरेण वद भो । Tell me in detail, hey Prabhu, how, how many, in what manner, these Jeevas emerge out of the state of Brahman. वसटोवाच Vasishta spoke

उप य6ते यथा 7च8ा ./मणो भतजातयःू यथा नाशं या6येता यथा म:ताु भवि6त ह यथा च प;रवध6ते "तटय6तहता यथा सं=ेपेण महाबाहो शणृ ु व>याम तेऽनघ । Hey Anagha, hey you of strong shoulders, listen I will explain in brief how all these species of living beings of various types rise from the Reality state and dissolve into it, and how they can get liberated, how they increase in number and how they stay concealed within Brahman itself. .ा/मी 7चAछि:तरमला क पय6ती य1Aछया सवशि:तः वयं चेयं भवयाकलनामकम ्। कलना घनतामेय यिकिDचदप सा वयं संक पय"त पEचातततामे"त मनःपदम ् । मनःसंक पमा8ेण ग6धवपरव=ु णातनोतीदमसFृEयं .ा/मीं ि थ"तमव यजत ्। 7च वGपं प;रकचAछ ू 6यमेवाव"तटते यतFृEयं ि थतं त याFृEयमाकाशमेव तत ्। कवाृ पHजसंक पं Gपं पEय"त पHजं ततो जगक पय"त सजाप"तपवू कम ्। The power of Brahman (the potential state to exist as any perceived state) namely the Chit-Shakti is taintless (undergoes no change at all, and never divides itself); yet conceiving randomly at will, she alone becomes all the possible states of conception. (‘Will’ here is not to be understood as if willed by an intellect, but as the very nature of Chit-state bereft of any perceiving tool.) When the denseness of possibilities increase, Chit attains whatever she conceives in the level of the mind. (The nature of Chit to exist as any possible state of experience, when concrete is known as the mind.) This mind, just through conceptions (of many varieties of wants) instantly creates this ‘unreal Seen’, like the illusory city of Gandharvas, as if completely removed from the ‘State of Brahman’ (though it is actually the very state of Brahman to be like this; nothing is discarded or attained; everything is whole as it is; yet it is as if the mind has turned itself away from Brahman and stays as the perceived world.) Chit shining like this all around as the perceived phenomenon remains as emptiness alone (without the least affectation). Whatever exists as the perceived phenomenon is indeed only the emptiness that is perceived as all this. (And so the story of a world starts, with its own creator conceptions and the story of how that creator made more sub-creators, and how that gave rise to the present world and so on; but actually nothing happened at all except some tiny quivers of conceptions in the Chit-ocean.) चतदशवधान6तभतजातसघIघमाु ू ु ु सिटरेवमयंृ राम 7चत"नम"तमागता । 7चतमा8मयी श6याू Jयोममा8शरK;रका संक पमा8नगरK Lाि6तमा8ािमका सती । इह काि6Eच6महामोहा भतानांू जातयः ि थताः काि6EचदNयदतOानाःु कािEच6मPये खलि6त ह । भवु संबPयमानानां या6येनामपदेEयतांु सवासां भतजातीू नां या एता नरजातयः ब/वाधयो दःखमयाु मोह वेषभयातराःु तासां सIय:व>याम तावSाजससािवक0ः यतदTयमतंृ ./म सवJयाप "नरामयं 7चदाभासमन6ताUयमनाद वगतLमं "न प6दवपषु त य प6दः सतैकदेशतः घनतामे"त सौIयेऽXधौ चलता चलतामव । Chit in the level of the mind (as the mind that perceives) conceives a creator (as the want of a creation) and sees the form of a lotus-born (the totality state of creation). Then she conceives the entire world along with the sub-creators (Prajaapatis - Daksha and others, as pertaining to Rama’s world that is getting explained). Rama! This creation humming with hosts of beings filling all the fourteen worlds has come into existence like this, as made by the mind-factor, (the nature of conception that belongs to Chit). This world that is seen as solid and absolute is just a made of the mind only; is the form of emptiness only; is a city made of conceptions only; and is of the essence of delusion. 4

Some types of beings here are sunk in great delusion; some have attained knowledge; some are suspended in-between (with only intellectual knowledge and no experience of Reality state as such). Among all those species stuck to the perceived world, the human species get to be explained about all this, because they suffer many mental and physical afflictions, are always going through many difficulties, are always acting deluded and are a prey to hatred and anxiety . (A Knower needs no explanation, since knowledge of any sort is the part of the perceived only. He is a Gunaateeta – transcends all the Gunas.) For those who are in the Raajasic and Saatvic state, I will explain (so that they will understand how to get liberated from their suffering) about how the Brahman state of Reality, though eternal (birthless and deathless), though all pervading without limits (not bound by a form), is without any afflictions (having no mind-faculty), which is pure awareness shine only, which is known as endless as in comparison to the world beings, which is beginningless and free of all delusions (that Jeevas have), which has not the least of agitations (and is firm like a rock), yet whose nature of quiver (like that of water) within itself becomes dense, like the calm motionless ocean exists as the moving wave centered at a single point.

रामोवाच Rama spoke

अन6त यामतव य एकदेशः क उAयते कथं वका;रता वा याकथं वा वयवZमः । Aatman principle is endless. How can it be at a single point? How does the change come to be about? How can it extend then as all these, or appear as endowed with dual nature?

वसटोवाच Vasishta spoke

तेन जातो ततो जातमतीयं रचना 7गरां शा 8सIJयवहाराथ[ न राम परमाथतः । वका;रतावयवताद:सतादेशतादयः Zमा न संभव6तीशे 1Eयमानोदया अप । ‘From that it is produced; this is how it is produced;’ such explanations like these are just coined up words used in scriptures. Those statements are not the actual occurrences. (It is just a way of explaining.) It does not happen methodically in the Supreme, like ‘From that principle the limbs rise up; then the phenomenon of place and time arises and so on” though they appear to rise in that manner (to our minds). (Our minds can see everything as stretched out only, as if happening step by step. We cannot imagine anything that is not in time and place. Therefore when explaining Brahman and the world, the teacher tries to explain the Brahman as if bound in time and place, as if everything happened in a methodical manner; but it is only for the purpose of teaching, and not the real state of Brahman, since the world is non-existent except as a delusion-state.) तं वना क पनैवा6या नाि त नाप भवय"त कतु यौ ZमशXदाथाव:तयोु Jयवहारजाः । या येह कलना योsथ] यः शXदो यो 7गरां गणः त^जवात6मयवाAच ततपदमवेयते । त^जः स एव भव"त व/नेवि/न;रवोिथतः । Except Chit-state that is changeless, there is nothing else even in imagination, and will not be there ever as a future change . (‘Changeless’ is also an imagined word about Brahman, for the words ‘change’ and ‘changeless’ belong to the mind only; and not to the taintless Reality state.) All these words containing words with meanings about the process of creation, as to how it happened and other descriptions about the Reality state are all just some words used in conversation only, invented with the purpose of teaching the ignorant. Whatever occurrence, whatever meaning, whatever term, whatever group of words, is existent in the language world raises out of that alone; and has only that as the essence. Therefore that (reality) alone makes everything appear as if real. (Explanations also carry reality in the sense; they have Brahman state alone as their essence, and help in the understanding of the truth.) That which is born of ‘that’ will be ‘that only’ like the fire coming out of the fire (or like the waves rising from the water, are water only in nature). ज6योयं जनकEचायमय:ताु भेदक पना । अयम मासमप6नु इतीयं या जगि थ"तः आ7ध:यं तिZयाश:तौ ज6यं जनकमेव च । 5

‘This person is born; this person is the father’ is just an idea of differentiation (and not real). (The words ‘son and father’ belong to the world of division experienced by the mind which sees divisions only; not so with the Reality state. Anything that rises our of the Brahman state as words or people or objects, is Brahman alone that gets seen as all those divisions because of delusion.) ‘This one came out of that’ such a state of the world (where duality is expressed) is just the excessive power of the Chit which is both the producer and produced. इदम6यददं चा6यद"त शXदाथव:लवः उ:तावेव न देवेsि त मतौ भ6नता यतः । त^जयैव मनःश:या वतः संOा वतते 1ढभावनया त मादटोsथः "तप यते । अ`नेः शखाया एक या ि वतीया जनके"त या उि:तवै7चaयमेवैत6नो:यथ bs8ाि त सयता । न ज6यजनका या ताः संभव6य:तयःु परे एकमेव /यन6तवािकं कथं जन"यय"त । The ‘impaired state of the word and meaning’ that is expressed as ‘this (Brahman) is different, this (Jagat) also is different - is stated because of the difference that is perceived (through delusion) and does not exist in the shining Supremacy (that shines as the entire perceived phenomenon). By the power of the mind arising from Chit, names for the divided shapes rise up; and through habit, the meanings get ascertained. To call one flame of the fire as the producer of the other flame is just the strange effect of the language; there is no meaning even in such statements. The phenomenon of the producer and produced do not occur in the Supreme. Since there is only one imperishable state, what at all is produced and how? उ:तेरेव वभावोऽयम:तेcि:तरन6तरंु "तयो7गJयवAछेदसंUया यथ b न य^यतेु । ऊमजालमवाIभोधौ परे यः प;र1Eयते शXदोऽथकलनाकार त ./मैव वदबधाःु ु । The nature of any speech is such that, after the words get spoken, the duality of the number divided as the one speaking to the other, cannot be taken into account in the speech. (When any conversation about Brahman is held, the duality of the teacher and the taught is also ignored, and the knowledge alone shines as a single aspect of the conversation.) Like the array of waves rising from the ocean, that which rises from the Supreme in the form of words and meaning, is Brahman alone; so state the learned. ./म 7च ./म च मनो ./म वOानव त ु च ./माथ] ./म शXदEच ./म 7च ./म धातवः । ./म सवमदं वEवं वEवातीतं च तपदं व ततु त ु जग6नाि त सव[ ./मैव केवलम ्। Brahman is Chit. Brahman is the mind. Brahman is the cognized object. Brahman is the meaning of the word ‘Brahman’. Brahman is the word. Brahman is the consciousness. The minerals are also Brahman. This entire world is Brahman. ‘That state’ transcends this world. In reality there is no world. Everything is Brahman alone. (There exists nothing but the Reality state, where the word ‘existence’ also is proved meaningless.) अयम6योsयम6योsयं भाग इयंबराम"न मeयाOानवक पोि:तवा7च सयाथता8 का । ‘This one is different; this one is another’; such statements about the division of the Brahman and the perceived in the Reality essence that is undivided like sky expanse are just some misleading statements only. What true meaning is there in that sentence? व/नेः शखेव जातेयं शखे"त मनसोsभधा चापलोथावक पीव ततःु या6न स Pय"त । असयैव वक पोि:तः सयभावो वक पते तमोपfत1िटवाि वच6SOानदोषवत ्। ‘Jagat is a flame from the Supreme produced like the flame from the fire’ is just an image formed in the mind and explained like this because of the fickle nature of the mind. It is not a fact and never will be. A statement referring to a non-existing thing (like the divided state of Reality as Brahman and the perceived Jagat) makes it look like real, because of the clouded vision like seeing two moons in the sky due to a defective eye. (To understand that the ghost is non-existent, you will have to explain to a deluded child, as to how the ghost gets seen by the play of light and darkness; though there is no ghost as such.) सव मासवगात मादन6ताg./मणः पदाना6यिकि6चसंभव"त तदथंु यतदेव तत ्। ./मतवं वना नेह कि6चदेवोपप यते सव[ च खि वदं./म इयेषैव परमाथता । एवंायEच हे ाO सhा6त ते भवय"त त8ैवोदाह;रयामः सhा6ताथ]ि:तपDजरम। ् The ‘State of Brahman’ is everything, everywhere. Therefore from the ‘endless state of Brahman’ nothing else occurs. Whatever has emerged is ‘that’ only. Except for the principle of Brahman the Reality state, nothing gets produced here as a second. Everything is Brahman alone. This alone is the absolute truth. 6

This truth will be understood by you at the end of the discourse, hey wise one. There we will explain to you properly the ‘cage of words’ as the final conclusion used in the scriptures (with words that bind the unbound Brahman). इहाव यादकाः के7चि व य6ते नेतरZमाः Oा य यलमशेषाथा6 तत Oानसं=ये । यददमiखलमाततं कु 1jया तदपशमेु तव राम "नमलाभे अवतथपद"नमले भवययवतथमेव न संशयोs8 किEचत ्। For now, all the doubts when answered in detail will be cleared off properly. You will completely grasp the truth when each and every topic gets discussed one by one. All that is spread out here as the world is because of the ‘incorrect understanding’. When that subsides off in your pure mind hey Rama, the true taintless state will truly be realized. There is no doubt about that. रामोवाच Rama spoke

=ीरोदकk=त याभःु ु शीतलामलदKिTतभः तवोि:तभव7च8ाभगIभीराभ;रवाभतः । =णमा6PयमवाTनोम =णं याम काशतां शीतातपलवः ावlलोृ लाL इव वासरः । अन6त यामेय य सव यैक य भा वतः अन तमतसार य कलना कथमागता । I am surrounded all over as if by the cooling, taintless and illuminating cool light of the moon which rises from out of the depths of the milk ocean by listening to your words which are indeed wonderful and profound. One second, I feel as if blindness has enveloped me; another second I feel I have understood everything; like the day oscillating between cold and heat, being covered by moving monsoon clouds. How did this fault arise in the Supreme which is endless; immeasurable; which is all; which is one; which is always shining; whose essence never diminishes? ी वसटोवाच Vasishta spoke

यथाभताथवा:याू थाः सवा एव ममो:तयः नासमथा वGपाथाः पवापरवरोधू ताः । Oान1टौ स6नायां बोधे वततोदये यथाव^Oा यस व थो म वा`1िटबलाबलम ्। उपदेEयोपदेशाथ[ शा 8ाथ"तपतये शXदाथवा:यरचनाLमो मा त6मयो भव । यदा पराु Oा यस तसयमय6त"नमलं वाAयवाचकशXदाथभेदं य>यस वै तदा । भेदकृ वा:पDचोयमपदेEयेषु ु कि पतः उपदेEयोपदेशाथ[ शा 8ाथ"तपतये । शXदाथवा:पDचोयमपदेु शेषु कि पतः सदाsOेष ु न तOेषु व यते पारमा7थकः । The meanings of the sentences are exactly the same as denoted by those words in all the statements uttered by me. They are not inadequate. They do not have incorrect meanings. They do not have meanings contradicting the previous and the later statements. When you attain the vision of Knowledge, when you attain full enlightenment, when you remain in the state of the reality-essence, then you will understand the right or wrong of the facts disclosed by my words. Do not get carried away by the confusing network of ‘word, meaning, sentence formation etc.’ which is there only for instruction purposes of the Scriptural statements. When you first realize the Truth which is extremely taintless, then you will discard the suggestive and direct meanings of these words. This network of words used in differentiating things has been created only for the instruction purposes of the Scriptural statements. This network of words and meanings invented for instructional purposes stays in the ignorant minds; not in the Knowers. कलनामलमोहाद कि6च6नाम"न व यते नीरागं ./म परमं तदेवेदं जगि थतम ्। एति व7च8Gपाभयि:तभबहु ुशः पनःु व तरेणैव व:तJयं सh6तावसरेsनघ । वा:पDचं वना वेतदOानमतलंु तमः भेतम6यो6यमदतंु ु यनं कतIनु श:यते । Faults, taint, delusion, etc. do not exist in the Aatman essence in the least. Supreme Brahman is colorless (taintless and free of all wants); that is how this world also exists (as Brahman only). This truth has to be explained repeatedly through various methods in detail in discourses, hey taintless one! The excessive darkness namely ignorance cannot be destroyed without taking recourse to the network of words. Both are interconnected. (Ignorance can be destroyed through ignorance only, like the fire getting extinguished by another fire.) 7

अव ययैवोतमया वामनाशो यमेAछया व या सा ाथयते राम सवदोषापहा;रणी । The Excellent Avidyaa (Absence of Knowledge) herself, (due to past merits), wanting her own destruction, prays for the vision of Vidyaa (Knowledge) who will destroy all the faults (of division). (This is the state of a Mumukshu, who strives for liberation.) शाIय"त /य 8म 8ेण मलेन =ा यते मलः शमं वषं वषेणै"त ;रपुणा ह6यते ;रपःु । A missile powered by the magical chant can be destroyed only by another weapon of the same sort. Dirt gets destroyed by dirt. Poison is subdued by poison. Enemy kills the enemy. (Avidyaa is killed by Vidyaa.) ई1शी राम मायेयं या वनाशेन हषदा न ल>यते वभावोs याः े>यमाणैव नEय"त । ववेकमाAछादय"त जगि6त जनययलं न च वOायते कैषा पEयाEचयमदं जगत ्। अे>यमाणा तु फर"तु ेk=ता तु वनEय"त मायेयं प;रOायमानGपैव व ग"त।अहो नु खल ु 7च8ेयं माया संसारब6धनी असयेवा"तसयेव वOानं वहतं तया । This Maayaa (Delusory power) is also like that. She bestows happiness by killing herself. You can never know her qualities (since you are also a part of this Maayaa only); but once you start observing (and analyzing), she disappears (without a trace). She covers up the discrimination; she produces abundant worlds; but never can you know who she is (or where she is). Look at this wonder of the world! If not observed, she swells up; if observed, she perishes. This Maayaa keeps hopping about without getting understood by anybody. Aha! Strange is this Maayaa who binds the entire world! Though unreal, she makes herself known very much as real. अयभ6नपदे ति मं त6वाना भेदमाततं संसारमाया येनासौ पcषोतमःु । Empowered by the Reality state this Maayaa stays as the essence of Samsaara and brings about the idea of difference in the very Reality state which is completely bereft of any sort of divisions. If a man attains the state that is unaffected by her, then he is the best of all men. ना येषा परमाथनेयेवंb भावनयेhया Oो भवाू OेयसंाTया Oा य य या वमाशयम ् । यावत ु न बhु वं ताव6म वचसैव ते "नEचयो भवतhामोू ना यव ये"त "नEचलः । ‘She (Avidyaa) is not there in reality’ Kindle this thought and becoming a knower by knowing that which is to be known; then only, you will understand the meaning of my words. As long as you are not enlightened fully, till then just trust my words and have the strong ascertainment that there is no Avidyaa at all as such. यददं 1Eयतां यातं मानसं मननं महत ्अस6मा8मदं य मा6मनोमा8वजिIभतमृ ्। सत ./मे"त य या6त"नEचयः स ह मो=भाक ् । Whatever has become the perceived here (as the world-scene), is made of the mind only; and is just a flow of ideas one after other of various types (that gives an illusion of a solid world); and is completely non- existent (as the absolute independent reality). Therefore this perceived is just a presentation of the mind alone. He who has the ascertainment within that ‘Brahman alone is real’; he alone is fit for liberation. चलाचलाक"तयाृ या 1िटराबhभावना सा समoजगpतखगब6धनवागराू ु । The faulty understanding alone is of the binding nature, where everything is perceived (differently) as moving and non-moving; and is the binding trap for the birds in the form of the beings of the entire world. यः वTनभमव Lा6तमसस येक"नEचयःू जगपEययस:तामा न स द:खेु "नम^ज"त। य यैता व वGपास ु भावना वामभावना अ वGप य त याप सा /यव यैव व यते । He (a knower) who has the stabilized firm understanding that the perceived is something akin to the vague dream-state (of the nature of mind-information only), and is not the absolute reality but real as the Reality state only, sees the world (and goes through the life) with complete detachment and does not drown in sorrows. He (the ignorant one), who believes in the reality of the perceived of the false nature, and is identified with the unreal character of the ego, sinks in Avidyaa only (and moves like a blind man moving in a forest filled with dark deep holes). वका;रतादयो दोषा न केचन महाम"न परमाम"न व य6ते पयसीवेह पांसवः । भावनाशXदशXदाथरDजनेयं जग गता Jयवहाराथमप6नाु Jय"त;र:ता च नामनः । अनेन Jयवहारेण वनैताः शा 81टयः संि थतं ना7धगAछि6त पटा इव वत6तवः । For the noble one who stays in the awareness of the Reality state as all, there exists no such identification with the changing patterns of the world (including the ego), like dust not stay in the waters of the ocean. 8

He understands that the world is habituated to live in the delusion of made up emotions and narratives that exist made up only of words with meanings that are useful in world affairs; and it is not different from the Reality state which is the essence in all. Without such an understanding (as an experienced state), the statements of the scriptures do not get stabilized as one’s nature (if comprehended intellectually only), like the cloth where the threads are not woven together remains separated as threads only (with just different statements and no unified experience of all instructions). उ/यमानो /यव यायामामा नेहोपल>यते आमOान1ते तAच शा 8ाथासमवाTयते । अव यास;रतः पारमामलाभा1ते कल राम नासा यते तh पदम=यमAयतेु । A person who is getting carried away by the force of Avidyaa, Aatman the self-essence can never be realized unless he attains the knowledge of the Aatman; and that is made possible by the study of the scriptures. Rama! Without realizing the nature of oneself, the river of Avidyaa cannot be crossed over. That is why that state is known as the non-deteriorating state (unlike the body state which deteriorates without stop till death). यतःकतिEचु ^जातेयमव या मलदा"यनी ननंू ि थ"तमपायाताु समासा य पदं ि थता। कतोु जातेयम"त ते राम मा त ु वचारणा, इमां कथमहं ह6मीयेषा तेs त ु वचारणा। अ तं गतायां =ीणायाम यां Oा यस राघव यत एषा यथा चैषा यथा नटेयखिsडतम ्। (Where did this Avidyaa come from?) From somewhere this Avidyaa that taints the mind has come off and by firmly fixing her roots here, stays unshaken. Rama, do not waste your time in analyzing, from where she was produced. (Such a query itself is a part of Avidyaa.) Rather try to think ‘how will I destroy her’. Raaghava, when she disappears and is no more, then you will understand completely as to from where she came, how she came and how she vanished (and how she never is existent at all). व ततःु कल ना येषा वभायेषा न वेk=ता असतो Lा6ततां सयGपां जानात ु कः कतःु । जातेयं ौढमाप6ना दोषायैवातताक"तःृ बलाणाशय वेनां प;रOा यस वै ततः । In reality she is not at all there. She shines forth only when not seen. How and wherefore can anybody know the true nature of some unreal entity prancing about? She, who somehow appeared and grew up, spreads across all the minds to create more trouble only. Destroy her forcefully. Then you will know her properly (as non-existent). अप शूरा अ"ताOा ते न सि6त जग8ये अव यया ये पcषाु न नाम ववशीकताःृ । तद या रोगशीलाया यनं कcु 7च कसने यथैषा ज6मदःखेषु ु न भयू वं "नयो>य"त । There do not exist in all the three worlds any one who has not been caught by Avidyaa, even if they be the most courageous or highly learned. Therefore, make effort and treat this infection, so that she won’t push you into the pains of births once again. सवापदामेकसखीमOानतcमDजरKं अनथसाथजननीमव यामलमhरु । भयवषाददरा7धवपदांु fदयमोहमहापटलाuकरांु भशमपाृ य क1िटममांु बलाpव भवाणवपारमपागतःु । Uproot and throw off this tree of Avidyaa with its blossoms of ignorance, the friend of all calamities, the mother of all types of harms. With full effort, get rid of this incorrect vision completely which makes you get into the horrid pains of anxiety and sorrows, which is the sprout for the spreading weed-screen of delusion in the heart (and blocks the truth), and cross over the ocean of worldly existence. कपतु यासतो sTय य े=ामा8वनाशनः अव यावततJयाधेरौषधं शणृ ु राघव । यां तां कथ"यतंु जा"तं राम राजससािवक0ं मनोवीयवचाराथ[  ततोऽु मीह तां शणृ ु । This Avidyaa-disease is harmful; yet unreal. It gets destroyed by just analyzing about it. Otherwise, it spreads without control (leading towards complete ruin). Listen, I will tell you what medicine is good for treating it. Whatever qualities belong to the Raajasa and Saatvika categories, I will explain in detail now, listen Rama, for guiding the mind in the proper Vichaara process.

[Method of contemplation: Imagine a huge stretch of ocean waters which has no end or beginning. Imagine also the waters as calm and equal without any wave-formation. Imagine yourself drowned deep inside its hollows. Can you feel the cold waters which do not move, but give a feeling of soft quivering touch all over you? 9

Forget your name form etc; and imagine only the waters to be there; and you as the awareness alone of the ocean. Now imagine yourself as the expanse of the ocean which is quivering but is aware of the quiver also. Now imagine the quiver increasing in force and you as a name and form rising up as a wave that is shaped like you and packed with the house family etc as your perceived world. Are you different from that ocean? Or, is the ocean just the ‘you’? All that you see around you as any shape or name is just the quiver of that ocean only rising up as a wave. Suppose you remove the objects used in the example (ocean, quiver, water , wave etc), and still contemplate on the abstract truth mentioned, and experience your tiny identity as just a potential state of that Reality; and dive deep into where you rose from and stay as that only; then where is the question of Brahman and the world being different?]

यतदTयमतंृ ./म सवJयाप "नरामयं 7चदाभासमन6ताUयमनाद वगतLमं 7च प6दवप ुष त य प6द त मािAचदेव ह देशा घनतामे"त सौIयोsिXधEचलनादव । अ6तरXधेजलं य व प6दा प6दवदKहते सवशि:त तथैक8 गAछ"त प6दशि:तताम ् । आम6यैवामना JयोिIन यथा सर"त माcतः तथामा वामश:यैव वाम6येवै"त लोलताम ् । Though Brahman (Reality state) is eternal; all-pervading; without afflictions; shining as consciousness; known as endless; beginning less; without delusion, its essence is of ‘awareness-agitations’ (which rise up as the perception states. These quivers (are not separate from it, and) are dense as those agitations, like the calm ocean is in the form of waves by the denseness of movement. Just like the quivers inside the ocean increase by successive quivers, the all-powerful Chit state expresses the ‘power of quiver’ as the place time perception. The wind moves in the sky by itself in itself; likewise the essence of Reality, by its own power, oscillates within itself. In the huge ocean of Chit, the ‘power of Chit’ (to appear as the perceived state), slightly disturbed as it were, rises as the essence of Chit alone (and not different from it), pure in nature (unaffected), there itself (within itself), like a wave rising in the ocean. (This is just an explanation and not a process that actually happens. Chit state is the dense state of potential perception states which is not in any place or time. Place and time are the conceptions of the mind only, and not absolute realities. If you imagine Chit as an ocean which is ‘calm undisturbed slightly quivering state of waters’, in the place where the waters have the slightly increased movement, there they rise as the waves. More movement means higher waves. Similarly the perceptions states also rise as the place-time experiences as if the Reality state is densely agitated at those states. And this is not happening in any heaven above the clouds. Here, as you experience your life events moment to moment, it is the dense wave of Chit that is rising as you and your experience as one of its potential states. If you can just contemplate on this truth, and are able to see the Chit state alone as the very awareness experience of objects and you, it does not take much time to slip off into the Reality state of silence.) वशखा प6दश:यैव दKपः सौIयो यथो6नतं ए"त, त वदसावाम त वे वपषु व ग"त । An unshaken flame in the lamp by the power of its moving edge raises high with its brightness; so also, the Reality-state of Aatman quivers within itself (and shines as this perceived phenomenon.) जला6तरेऽIब7धय व लस वारKवु चDचलः, सवशि:तवपयेवु तथा प6दवलासवान ्। यथो लस"त भाEचZैः कच6कनकसागरः, तथाम"न प;र प6दैः फरय=ै7चदणवःु । ल>यते मौि:तक प6दो यथाJयोिIन 1शोऽ1श तथा भा"त लसSपाू 7चAछि:तमहाIबरे । The calm ocean within its waters stays quivering with its entire body (as its very nature), similarly the Reality state made of pure awareness stays quivering within itself as these perceived states. (Even though it is the same always without any change), when the evening sunlight falls on it as if rolling on wheels, then the entire ocean shines like the golden ocean; so also, the Chit-ocean shines as the golden shine of HiranyaGarbha (the golden wombed Brahmaa state) by the moving wheels of senses. (Even though there are no senses existing in Chit as such) the power of Chit to exist as any perceived state shines as if with form, like the sight of moving pearls in the empty (hot) sky though they are not actually there. क7च=ुभतGपां सा 7चAछि:तिEच6महाणवे त6मयी 7च फरयAछाु त8ैवोम;रवाणवे । (Slightly disturbed as it were, the ocean with its naturally quivering state rises as waves all over, where the waves are made of the ocean only and do not differ from it in any way.) 10

Slightly disturbed as it were, that Chit state of Reality, with its natural power (a quivering state ready to become any perceived state), shines forth as the perceived state of all kinds, in the Chit-ocean, made of Chit itself, like the array of waves rising all over the ocean. आमनोऽJय"त;र:तैव Jय"त;र:तेव "तट"त आलोकी;रवालोककोटरे यततां गता । Though not different from itself (like the ocean and the wave), it stays as if different (like the ocean and the wave) like the hollow of sight gets divided as the images of various objects spread out as different sights. =णं फर6तीु सा देवी सवशि:ततया तया चेत"त वां वयं शि:तं कले6दोः शीततामव । उदतैषा काशाUया 7चAछि:तः परमामनः देशकाल Zयाश:तीवय याः संकष"त । That divine lady, the ‘power of Chit’ (to stay as the perceived state of any type of any place and time), being all powerful (with immense possibilities of the perceived worlds) is aware (as various Jeeva states) instantly (as her very nature), of her own power (as the perceived state existence), like the moon divided as digits is aware of its cool shine. After rising as the perceived states like the moon rising with its cool shine, this Chit-power invites her companions namely powers of action, space and time (which are necessary for any perceived to exist as something.)

[What a difficult task to explain the Reality state! Any word used here is imagined only and not the real fact, since there is no space or time or action in the Brahman state. To explain how it stays as all this without any mind as such is a struggle for the teacher. He has to use so many examples and similes to explain the Brahman and the Jagat state as one, taking care to remind the student again and again not to take the explanation literally, but understand the abstract sense only.]

व वभावं वदवैवमना य6तपदे ि थता Gपं प;रमतेवासौ भावययवभावता । यदैवं भावतं Gपं तया परमसतया तदैवैनामनगताु नामस6Uयादका 1शः । Staying in the highest state of the Supreme endless one (without swerving from it even slightly), knowing the true nature of itself, she thinks of herself as of limited form by not knowing her true nature. Whatever is conceived by that Chit-Devi who is by essence the Supreme, instantly the perceptions of names and numbers follow her up. (Any perceived has to exist as the form that is limited by place and time measures only, like the gold has to stay with some shape only.) 7चदैवतदव वेव Jय"त;र:ता तथामनः अन6ता त गतैवाश ु लहरKव महाणवात। ् यथा कटककेयरैभदोू b हेIनो वल=णः तथामनिEचतो Gपं भावय6याः वमांशकम ्। Like the countless waves rising from the ocean (which though different are ocean only in nature), all this that is seen as different from the essence of Chit and stays as the unreal, is actually real as the Chit (ocean). Like the difference seen in the bracelet and armlet as different from the gold, this world appearance that is conceived by the Chit is Chit in essence, and appears different (and as the many). यथा दKपेन दKपानां जातानामामनां तथा देशकालकलामा8भेदः वाभावकिEचतेः । देशकालप;र प6दशि:तस6दKपताथ 7चसंक पमनधाव6तीु या"त कलनापदम ्। When you light many flames with a flame, the flames are all the same except for the difference seen in the measures of place and time of the clay lamps, the wick material, oil etc. All that is seen is Chit alone except for the difference in conception (and appears as different Jeevas). Chit that is lighted up by the power of conceiving the place and time variations, goes after the conception and attains a tainted state of limitation. (The difference lies in the shapes, measures, mind-functions, desires etc. If all these superimpositions are removed, the Reality state alone is left back.) वक पकि पताकारं देशकाल Zया पदं 7चतो Gपं महाबाहो =े8O इ"त कeयते । =े8ं शरKरमयाहु तदसौ वेयखिsडतं सबा/याNय6तरं तेन =े8O इ"त कeयते । वासनां कलय6सोsप यायह6कारतां पनःु अहंकारोsप "नणताb कलuक0 बhcAयतेु । बhःु संक पकलता या"त मनसः पदं मनो घनवक पं तु गAछतीि6Sयतां शनैः । पाiणपादमयं देहमि6Sयाiण वदबधाःु ु देहोsसौ Oायते लोके सयतेू sप च जीव"त । एवं जीवो ह संक पवासनार^जवेु िटतः दःखु जालपरKतामा Zमादाया"त 7चतताम ् । O Mighty armed Rama! This level of the Chit which appears with a form arising out of misconception, which is bound by space, time and action, is known as Kshetrajna (Knower of the field). 11

The field of perception (Kshetra) is known as the body (which acts as the central point of perception) and is made up of what is seen outside (as objects and people) and also the ideas maintained within (as beliefs, learning, conception of the world etc); and one who is aware of that is known as a Kshetrajna – knower of a field. (Kshetra is not just the body; but all that is perceived, believed, understood as the world, along with the body which stays as the central point of perception. Kshetra is the ego and its field of perception through the mind.) Gathering up the Vaasanaas as and when (like scattering various types of good and bad seeds), the Jeeva - the Kshetrajna - attains the level of Ahamkaara (as the sole owner of that field made by him). When this ownership (of body, mind and the world around him as the ‘mine’) takes on a decisive nature (based on the belief in the reality of the field) and is tainted (because of limitation), it is termed as Buddhi (the function of producing experiences based on the Ahamkaara). This Buddhi is polluted by the conception of reality in the world and attains the state of mind-function which is a state of continuous agitation only (empowered by the Praana agitation). This agitation rises as the sense-function gradually (and brings about the scenes as per the Vaasanaa content based on the Gunas). The physical structure made of elements that is endowed with hands and feet and also the channels for sense functions (Karmendriyas and Jnaanendriyas) is known as the Deha – (the covering, the plastering). This inert body (empowered by the inner awareness of Chit) sees the world (the field of sense-experiences), produces (more and more fields of experiences through increasing seeds of Vaasanaas), and lives (as a limited field of experience in a time and place frame.) In this manner, the Jeeva now tied all around by the rope of ‘conceiving-Vaasanaa’, gets caught in the network of sorrows, and slowly attains a Chitta-state (the deluded state of complete absorption in the perceived and its reality.) Zमेण पाकवशतः फलमे"त यथा6यतां अव थयैव नाकयाृ जीवो मलवशातथा । Gradually this Jeeva entity - as the field and its knower, ripens up (with denseness of Vaasanaas) and becomes completely different (from its original state of Chit) by the dirt of ignorance only, not because of any taint in the original essence. जीवोऽहंकारतां ाTत वहंकारEच बhतांु संक पजालकलतां मन तां बhरागताु । मनो ह संक पमयं सं थाoहणतपरं "तयो7गJयविAछ6नािTतसयैरपीहतैः । Jeeva entity attains the state of the Ahamkaara (self imagined ‘I’ conceit); and this Ahamkaara acts as the Buddhi (and paves a path for the fulfillment of desires); and this Buddhi takes on the form of the mind which is dense with conceptions (as the flooding of thoughts). Mind is nothing but the agitations that rise as conceptions of objects and people, and is fully engaged in rising as the various sense-objects in the form of objects and people because of the endless wants to be fulfilled; is always after something which is separate from it; and enjoys the good and bad results thereof. इAछा याः श:तयEचेतो गावो वषमवो6मदंृ अनधावि6तु दोषाय स;रतः सागरं यथा । इ"त शि:तमयं चेतो घनाह6कारतां गतं कोशकारकम;रवृ वेAछया या"त ब6धनम ् । Like the streams running towards the ocean, the powers of the mind which exist as the desires (that become thick by repeated contemplation) run after the mind like the cows running after the intoxicated bull, to get injured only (and end up nowhere except in pain states). In this manner, the mind which is accompanied by its power namely agitations of wants becomes the dense Ahamkaara (selfish to the core), and becomes bound by its own desires, like a silk worm caught inside its cocoon. वसंक पानस6धानापाशै;रवु नय6वपःु कटमि म6 वयं ब6धमेयामा प;रतTयते । Through one’s own conceptions (forced by the Vaasanaas), getting bound by ropes as it were, the mind suffers much by the pains of the tightly bound chains that prick at every point. बhम मी"त कलयh यातवं जहAछनैः अव यां जनयय6तजग^जuगलरा=सीम ्। Firmly bound by the belief that ‘I am bound’ (and am helpless), it slowly discards the principle of Reality essence (which is its true nature), and produces within the state of ignorance (lack of right knowledge), the wild demoness of Jagat-state (who dances violently in the form of experiences that give only pain). वसंकि पतत6मा8जालाNय6तरव"त च परां ववशतामे"त शuखलाबhसंहवतृ ् व7च8कायकतवमाहर वासनावृ शा वेAछामा8ानर7चताु दशाEचानपततथाु :व7च6मनः :व7च बhःु :व7च^Oानं :व7चिZयाः :व7चदेतदहंकारः :व7चपयटकंु म तमृ ् । :व7चक"तृ ;रय:तंु :व7च6माये"त कि पतं :व7च6मलम"त ो:तं :व7चकम"तb संि थतम ् । 12

:व7च ब6धम"त Uयातं :व7चिAचतम"त फटंु ो:तं :व7चदव ये"त :व7चदAछे"त संि थतम ् । Conceiving by itself the sense experiences like the sound etc, and getting deep inside the binding net of subtle senses (in the form of the perceived), it becomes completely helpless like the lion which is in chains, because of the various types of actions (good and bad) with the doership idea, through the force of Vaasanaas. Falling into various types of sufferings one after the other produced by one’s own attachments and desires, it is sometimes known as the mind, sometimes as the intellect, sometimes as learning, sometimes as rituals that bestow results, sometimes as Ahamkaara, sometimes as the eightfold city. Sometimes it is called Prakrti (made of the three Gunas); sometimes as Maayaa (the delusion of limitation); sometimes as the taint (of division); sometimes it gets established as the action (Karma) which bestows results like merit, heaven, hell etc. Sometimes it is known as bondage; sometimes clearly stated as the entire process of the mind with its senses and intellect tools. Sometimes it stays established as Avidyaa; sometimes as some unfulfilled want. तदेतदाबhमह 7चतं राघव, दःiखतंु , तणाशोकसमावटं,ृ रागायतनमाततं, जरामरणमोहा6तभवभावनयाहतं, ईहतानीहतैo तमव यारागरिDजतं, इAछासं=ुभताकारं, कमव=ृ वना uक ु रं, सवु म तोपितपदं,ृ कि पतानथकि पतं, कोशकारवदाबhं, शोकाकारपदं गतं, त6मा8व6दावयवमन6तनरकातपं,ृ व1Eयमप शैले6Sसमभारभयावहं, जरामरणशाखाvयं संसारवषदSुमं, ु इमं संसारमiखलमाशापाशवधायकं दधद6तः फलैहwनं वटधाना वटं यथा, 7च6तानलशखाद`धं, कोपाजगरचवतं, कामािXधक लोलहतं, व म तामपतामहं,ृ मगंृ यथादवू Lटं, शोकोपहतचेतनं, पतuगकमव ^वालाद`धं वषयपावके, िAछ6नमलमवाIभोू जं परमां Iला"नमागतं, िAछ6नाuगमामनः थानाि वशेषासuगदःिु थ तं, वषयादष ु मPय थं 7च8Gपेष ु श8षु ु दशा वन6तास ु लुठतं संकटाि व"त, दःखेु "नप"ततं घोरे वहuग: सागरे यथा, वब6धा थं जग^जाले शू6ये ग6धवपतने, उ/यमानमना थाXधौ मनो वषयवSतंु उhरामरस6काश मातuगमव कदमात ्। बलKवदवदाम`नं मनो मदनप वले आलनशीू णावयवं बलाSाम समhरु । Therefore, hey Raaghava, hey Rama who are equal to any immortal of the heaven, like rescuing the elephant from the mire (as once done by Lord Vishnu), ‘rescue this mind’ which is chasing the sense pleasures (ignorant of the harms lying ahead) and is getting carried away in the floods of the ocean of carelessness; which is bound (by Vaasanaas) and is suffering; which is filled with desires and disappointments; which is the spacious abode for attachments; which is hit by the belief in the reality of the world filled with old age, death and delusions; which is caught repeatedly by desires continuously; which is colored by attachments produced by Avidyaa; which has its form distorted by desires (and is always in the agitated state of instability); which is the sprout for the forest of action-trees (that bestow results); which has completely forgotten the state from where it arose; which conceives conceptions endlessly ending in harmful states; which is bound by its own conceptions like a silkworm; which has attained the state as the suffering personified; which has the limbs in the form of the subtle element group; which scorches like the countless hell-experiences; which terrifies you with difficulties of mountain size, though everything is projected by it alone; which is the poisonous tree of worldly existence with the branches of old age and death; which like ‘the non-fruit bearing’ fig tree treasuring its seed, treasures within itself the seed of the entire world filled with desires and attachments (which give no real joy ever); which is ablaze with the fire of worries; which is getting chewed by the serpent of anger; which is exhausted by getting tossed about in the ocean of lust; which has lost the memory of one’s own grandfather namely the Brahmaa, the totality state of existence as Brahman; which is like a frightened deer lost to its herd (of noble Knowers); which is getting burnt like a moth in the fire of sense pleasures; which has fully faded like the lotus severed from its root; which has all its limbs broken, suffering from the contact of something else by stepping outside of one’s own state; which is surrounded by the masked enemies namely sense objects (which are the pains masked by the joys); which wallows endlessly in countless sufferings; which has drowned in sorrows like a bird fallen into the violent stormy turbulent ocean; which remains trapped inside the world-net that is as empty as the city made of illusion; and which is holding on to the grandeur of world appearance. Rama, make all effort possible and lift out the mind-bull that is fully sunk deep under the mire of passion and has broken all its limbs (and is unable to lift itself out). शभाशभसारपराहताु ु कृ तौ ^वल^जरामरणवषादमूिAछते Jयथेह य य मनस भो न जायते नराक"तजग"तृ स राम रा=सः । 13

Rama, if a person does not feel worried in his mind here, when getting assaulted by the heavy blows of enemies namely good and bad actions; when he is swooning with the pains rising from the blazing fires of old age and death; then indeed he is a demon in human form.

[Jeeva is not an entity with an individuality or identity. Jeeva-state is just a process of perception. Reality state is the state of pure awareness or pure Bodha – the information of anything that can come into existence as an experience. At once it is all the information that can be there as any perception. This information-whole is a single state of Reality. When this information gets limited and is perceived one after the other, it is known as time and place. Time is what makes the information to be experienced to rise up one after the other. It is known as Kaala. Niyati, the counter-part of Kaala is what makes the information rise up methodically and in an orderly manner, and gives stability to the perceived. For example, the mountain in the outside does not jump into your house, because of the methodical flow of information, so that you can reach a mountain after walking through a distance in a path that leads to the mountain. This is Niyati. The entire perceived (countless Brahmaandas) is a Jeeva state with all its perceived. That alone is the first Jeeva state, in the sense that it brings the information of the ‘first’ and ‘last’ into existence; and is termed as Aakaashaja- one who is born of the emptiness of Chit. Aakaashaja is the totality of the quiver of Bodha. All Jeevas are the tiny information processes of this totality-state of perception. There is no limit to these information processes and therefore Jeevas are said to be countless and beyond the numbering capacity. A Jeeva has no form or name; but is just a process of perception. Jeevas do not get reborn or go through births and deaths; but rather births and deaths go through these perception processes and create a false sense of Jeeva. Somewhere a perceived field stays as the experience of the ignorant; somewhere another perceived field stays as the experience of a Mukta. Who is who, but the various states of fields of experience that exist as the very state of Brahman!]

एवं जीवािEचतो भावा भवभावनयोहताः ./मणः कि पताकारा ल=शोsTयथ कोटशः असंUयाताः पराु जाता जाय6ते चाप वा य भोः उप"तयि6त चैवाIबकु णौघा इव "नझरात ्। ववासनादशावेशादाशाववशतां गता दशा व"तव7च8ास ु वयं "नगyडताशयाः अनारतं "तदशं देशे देशे जले थले जाय6ते वा zय6ते वा ब बदाु ु इव वा;रiण । के7चथमज6मानः के7च^ज6मशता7धकाः के7च वाज6मसंUयाकाः के7चि व{8भवा6तराः भवय^जातयः के7चके7चpतभवोpवाःू वतमानभवाः के7चके7चवभवतां गताः के7चक पसह|ाiण जायमानाः पनःपनःु ु एकमेवाि थता यो"नं, के7च यो6य6तरं 7ताः के7च6महादःखसु हाः के7चद पोदयाः ि थताः के7चदय6तमदताःु के7चदकादवोदताः के7चिक6नरग6धवव यादरमहोरगाः के7चदक b 6द वcणाु aय=ाधो=जपHजाः के7चकमाsडवेतालय=ू र=ःपशाचकाः के7च .ा/मणभपालाू वैEयशSगणाःू ि थताः के7चA}वपचचाsडाल करातावेशपकसाःु के7चतणौषधीृ के7चफलमलपतuगकाःू के7चिAच8लताग मतणोपल1शोऽभतःु ृ के7चकदIबजIबीरशालतालतमालकाः के7चि वभवसंसारमि68साम6तभमू पाः के7चAचीराIबराAछ6ना म"नमौनमपिु ु थ ताः के7चpजु uगगोनासकमक0टपपीलकाःृ के7च6मगे6Sमहषमगाजचमरैणकाःृ ृ के7चसारसचZा/वबलाकाबकको कलाः के7चकमलक/वारकमदोपलताु ु ं गताः के7चकलभमातuगवराहवषगदभाःृ के7चि वरेफमशकाः पितकादंशवंशजाःु के7चदाप बलाZा6ताः के7चसंपदमागताः के7चि थताः वगपरु े के7च6नरकमाि थताः ऋ=चZगताः के7च व=र6गताःृ परे वातभताःू ि थताः के7चके7च Jयोमपदे ि थताः सया[शषू ु ु ि थताः के7चके7चद6 वंशषु ु ि थताः के7चतणलताग मरसृ ु वादववि ु थताः 14

जीव6म:ताु Lम6तीह के7चक याणभाजनाः, 7चरम:ताःु ि थताः के7च6ननंू प;रणताः परे के7चिAचरेण कालेन भवय6म:तयःु शवाः के7चि वषि6त 7चpावाः केवलKभावमामनः के7चि वशालाः ककभःु के7च6न यो महारयाः, के7चि 8यः का6त1शः के7चपsडनपंसकु ाः के7चबhमतयःु के7च^जडतराशयाः के7च^Oानोपदेटारः के7चदातसमाधयः जीवाः ववासनावेशववशाशयतां गताः एता वव थास ु संि थता बhभावनाः । In this manner, ‘Jeevas’, the expressions of Chit, carried away by the Vaasanaa for the world-appearance, with conceived forms arising from Brahman, are lakhs and crores numbers; and their number is beyond counting even. Countless Jeevas have been born before, will get born and are born now also, like the collection of water drops in a waterfall popping up and down. Dragged helplessly by their own Vaasanaas, getting stuck in strange situations, they get born or die ceaselessly in each and every direction, in each and every country, in the water and in the land, like bubbles in the water. Some get the very first birth; some have taken more than hundred births or so; some have had countless births; some have continued their births in two or three creations also; some will be born later; some are from past creations; some are born in this creation; some have become non-existent; some get born in thousands of creations again and again staying only in one type of womb; some move from womb to womb of different types; some experience extreme pains in hells; some experience only a little pain as the mortals; some experience great joys as immortals; some are already enlightened as if directly coming out of the Sun (Brahman). Some are born as Kinnaras (half-human species), some as Gandharvas; some as Vidyaadharas; some as great serpent beings; some are born as Surya, Chandra, Varuna, Shiva, Vishnu, and Brahmaa. Some take birth as Kooshmaandas (demon varieties), Vetaalas, Yakshas, Raakshasas, and flesh eating Pishaachas; some take birth as Brahmins and kings; some live as merchants, some as laborers. Some take birth as (Tamas oriented) lowly beings like Shvapachas (dog-eaters), Chaandaalas, Kiraatas (hunters), and Pushkasas; some take birth as the grass and herbs; some as the fruits, roots and butterflies. Some take birth as varieties of creepers, clusters of flowers, grass shoots; some see rocks and stones as their bodies; some become trees like Kadamba, Jambeera, Shaala, Taala, and Tamaala. Some take birth as the rulers of this world; ministers and subordinate kings; some wear tattered clothes and remain silent as the Munis absorbed in contemplation. Some take birth as serpents, snakes, worms, insects and ants; some take birth as lions, buffaloes, deer, goats, yaks, and antelopes. Some take birth as Saarasa birds, Chakravaaka birds, Balaakas, cranes, and cuckoo birds; some become red lotuses, white lotuses, and (blue) night lotuses. Some take birth as elephant cubs, huge elephants, wild boars, bulls and donkeys; some take birth as mosquitoes and invisible micro organisms; some are moths and butterfly varieties. Some live extremely difficult lives in poverty and diseases; some are born prosperous and rich, and enjoy all the luxuries; some stay in heaven; some in hells. Some become stars caught in rotations; some others stay inside the tree hollows. Some remain as the winds; some remain as the sky. Some stay in the sunrays; some stay in the moon rays. Some stay in the essence of grasses, creepers, and clusters of flowers. Some roam about here as JeevanMuktas, the abodes of auspiciousness; some remain as always liberated in the full realization of the Supreme; some remain for long with identities even after liberation as the auspicious forms; some Jeevas relishing attachments and delusions hate the single state of the reality. Some are the expanse of directions; some are the fast moving rivers. Some are women who attract all; some are genderless eunuchs. Some are very intelligent; some are the worst idiots ever possible. Some teach knowledge; some remain in the silence of Samaadhi. Jeevas thus are completely under the control of their Vaasanaas. They remain in such states with their minds stuck in such perceptions.

[What is the perceived but some information that gets understood? Brahman is a potential state of information only- namely Bodha. Anything can be there as an information. The entire Brahman state is a quivering ‘information store house’ only. Bodha is actually not the perceived with forms and names. Bodha is pure, taintless and just the state of understanding, which goes by the name of Aatman. Bodha alone exists as the perceived, perceiver and perceiving. Everything and anything is Bodha only, be it an inert thing or a living thing; after all, the inertness and consciousness also are Bodha (information) only. Therefore whatever is there as anything, be it a person, or object, or thought, or idea even – everything is Bodha only. 15

Since the perceived state is made of Kshetra and Kshetrajna only, namely the field of perception that belongs to a Vaasanaa-fulfillment process with an imagined ego; everything of any Brahmaanda can be categorized under the Kshetra and Kshetrajna concepts. Without a Kshetrajna, there cannot be a Kshetra; both are sort of made for each other; and one cannot exist without the other. Therefore every object is a part of the Jeeva only, as the perceived field; or rather every Jeeva is a part of the perceived field only as the perceiver-state. Both are one appearing as two and exist as the inseparable two-fold single unit. Everything is alive as a part of the Jeeva. Therefore, all that is around you as your perceived field is alive as ‘you’ the perceiver with an imagined ego. Rather the perceived keeps you alive as a Jeeva. Every object is a Jeeva, or a part of some Jeeva. Since you as the imagined ego are an imagined false entity only, all that you see as the perceived also is imagined and false only.]

वहरि6त जगके7चि6नपत6यपति6तु च क6दकाु इव ह तेन मयनाृ ु sवरतं हताः । आशापाशशताबhा वासनाभावधा;रणः कायाकायमपायाि6तु व=ा व=मवाृ ृ sडजाः । Like the balls played about in the hands of the Death deity, some roll about in the world; some fall from above; some rise high and fall, and get hit continuously. Bound by hundreds of desires, acting as the channels for Vaasanaas, they keep moving from body to body like birds hopping from tree to tree. अन6तान6तसंक पक पनोपादमायया इ6Sजालं वत6वाना जग6मयमदं महत ् ताव Lमि6त संसारे वा;रsयावतराशयः याव6म ूढा न पEयि6त वमामानम"नि6दतम ् । 1jवामानमसय:वा सयामासा य संवदं कालेन पदमागय जाय6ते नेह ते पनःु । Through delusion producing imagined worlds through endless, countless conceptions, spreading out the magic of this great world picture, these ‘foolish ones’ keep revolving in the world like abundant water streams whirling in the ocean, till the time they do not realize the taintless essence of Aatman. After understanding the true essence of the Self, renouncing the unreal (the sense perceived body and other objects) and acquiring the knowledge of the Truth, in gradual course of practice will attain the Supreme state of Knowledge (as their nature), and will not get born again. भु:वा ज6मसह|ाiण भयःू संसारसंकटे पति6त के7चदबधाःु संाTयाTयववे कताम ् । के7चAछ:तवमTयAचैःु ाTय तAछतयाु 7धया पनिु तय:वमायाि6त "तय:वा6नरकानप । के7च6महा7धयः स6त उप य ./मणः पदातदैव ज6मनैकेन त8ैवाशु वश6यलम ् । Some Jeevas without acquiring the correct knowledge are always in possession of indiscrimination; thus experience thousands of births and repeatedly fall into the suffering state of Samsaara. Some reach great heights of nobility by birth and learning; yet acting very mean, they enter the state of lowly animals and from that state of lowly birth end up in hells also. Some noble ones of great intellect, rising directly out of the state of Brahman, return back to that very point of origin within just one birth itself. ./माsडेिवतरेव6ये तेव6ये जीवराशयः याि6त पHोpवताम6ये च हरतामप अ6ये याि6त "तय:वम6ये च सरतामपु अ6येऽप नागतां राम यथैवेह तथैव ह । यथेदं ह जग फारं तथा6या"न जग6यप व य6ते समतीता"न भवयि6त च भ;रशःू । अनेना6येन 7च8ेण Zमेणा6येन हेतनाु व7च8ाः सटयृ तेषामापति6त पति6त च । किEच ग6धवतां या"त किEच गAछ"त य=तां किEचया"त सरतांु किEचदाया"त दैयताम ्। येनैव Jयवहारेण ./माsडे अि म6जनाः ि थताः तेनैवा6येष ु "तटि6त सि6नवेशवल=णाः । In other Brahmaandas, many other hosts of Jeevas get born; some may be lotus borns, some might be Haras also. Some other Jeevas attain the state of lowly creatures; some that of Devas; some that of serpents. Whatever is seen in this Brahmaanda may be seen in other Brahmaandas also. Just like this expanse of Jagat, there are other Jagats (Brahmaandas) also that exist, have existed and will exist also in great numbers. Different types of worlds coming into being in different ways with different causes rise and fall in those Brahmaandas. Some become the abodes of Gandharvas, some of Yakshas, some of Devas, some of Daityas. Whatever conduct is followed by these Jeevas in this Brahmaanda; other Jeevas exist with similar conduct in those worlds in different type of perceptions. 16

व वभाववशावेशाद6यो6यप;रघ€नैः सटयःृ प;रवत6ते तरिuगsया इवोमयः । आवभाव"तरोभावैc6म^ज"नम^जनैः सटयःृ प;रवत6ते तरिuगsया इवोमयः । Acting in various manners forced by their own ‘Vaasanaa induced natures’ and colliding with each other, the beings in the creations keep revolving like the waves in the river. Appearing and disappearing, sinking and rising, the beings in the creations keep revolving like the waves in the river. "नया6यवरतं त मापर मा^जीवराशयः अ"नदEयाःb वसंवे या त8ैवाश ु फरि6तु च, दKपादवालोक1शः, सयादवू मरKचयः, कणा तTतायस इव, फलuगाु इव पावकात ,् कालदवतविEच8ा, आमोदः कसमादवु ु , शीतला इव वषाणपरादXधे;रवोमयःु ू । Heaps of Jeevas come out of that Supreme state randomly with their own conception natures there itself and move about through various experiences, like the sight from the light of the lamp, like the rays from the sun, like the sparks from the hot iron, like the sparks of fire from the fire; like the various seasons from the time-factor, like the fragrance from the flower, like the cool snow from the falling rain, like the waves from the ocean. उपयोपय कालेन भu:वाु देहपरंपरां वत एव पदे याि6त "नलयं जीवराशयः । Rising again and again in course of time, experiencing various bodies in succession, these hosts of Jeevas dissolve into their own essence. अवरतमयमातता ि थतौघैभव"त वनEय"त वधते मधैवु {8भवनरचनाु वमोहमाया परमपदे लहरKव वा;रराशौ । Like the waves in the ocean, ‘this delusory power of Maayaa creating the three worlds extending without a break with its collections of Jeevas’ occurs, perishes, increases without any meaning, in the Supreme state.