The Yoga-Vasishtha Maharamayana of Valmiki, vol. 3 (of 4) part 2 (of 2)
The Yoga-Vasishtha Maharamayana of Valmiki, vol. 3 (of 4) part 2 (of 2)-21
28. O how very wonderous bright is this prominent picture,
which is drawn on no base or coating, and which is so conspicuous
before us, in various pieces without any paint or color
whereof it is made.
29. O how pleasant is this perspicuous picture of the world,
and how very attractive to our sight. It was drawn on the
inky coating of chaotic darkness, and exhibited to the full
blaze of various lights (of the sun, moon, stars and primeval
light).
30. It is fraught in diverse colors, and filled with various
objects of our desire in all its different parts; it exhibits many
shows which are pleasant to sight, and presents all things to
view of which have the notions in our minds.
31. It presents many planets and stars before us, shining
in their different shapes and spheres all about. The blue vault
of heaven resembling a cerulean lake, brightens with the shining
sun, moon and stars liking its blooming and blossoming
lotuses.
[Pg 329]
32. There are the bodies of variegated clouds, pendant as
the many coloured leaves of trees on the azure sky; and appearing
as pictures of men, gods and demons, drawn over the domes
of the three regions (of earth, heaven and hell below, in their
various appearances of white, bright and dark).
33. The fickle and playful painter of the mind, has sketched
and stretched out the picture of the sky, as an arena for the
exhibition of the three worlds, as its three different stages;
where all deluded peoples are portrayed as joyful players, acting
their parts under the encircling light of the supreme Intellect.
(The world is a stage, and all men and women its players,
Shakespeare).
34. Here is the actress with her sedate body of golden hue,
and her thick braids of hair; her eyes glancing on the people
with flashes of sunshine and moon-beams, the rising ground
is her back and her feet reaching the infernal regions; and being,
clothed with the robe of the sástra, she acts the plays of morality,
opulence and the farce of enjoyments.
35. The Gods Brahmá, Indra, Hari and Hara, form her
four arms of action, the property of goodness is her bodice, and
the two virtues of discretion and apathy, are her prominent
breasts. The earth resting on the head of the infernal Serpent,
is her lotus like foot-stool upheld by its stalk; She is decorated
on the face and forehead with the paints of mineral mountains,
whose valleys and caves form belly and bowels.
36. The fleeting glances of her eyes dispelling the gloom of
night, and the twinkling of stars are as the erection of hairs on
her body; the two rows of her teeth emitted the rays of flashing
lightnings, and all earthly beings are as the hairs on her person,
and rising as piles about the bulb of a Kadamba flower.
37. This earth is filled with living souls, subsisting in the
spacious vacuum of the Universal soul, and appearing as figures
in painting drawn in it. This the skilful artist of the mind,
that has displayed this illusive actress of the Universe, to show
her various features as in a puppet show.
[Pg 330]
CHAPTER LVII.
On Abandonment of desire and its result of Tranquillity.
Argument:—The final lecture to Arjuna on the Peace of mind resulting
from its want of desire.
THE Lord said:—Look here, O Arjuna! The great wonder
which is manifest in this subject; it is the appearance of
the picture, prior to that of the plane of the plan upon which
it is drawn. (The appearance of the mind or painting, before
that of Viráj or the spirit of God which exhibits the painting.
Gloss).
2. The prominence of the painting and the non-appearance
of its basis, must be as wonderous as the buoyancy of a block of
stone, and the sinking down of gourd shell as is shown in a
magic play.
3. The Universe resting in the vacuity of the Divine spirit,
appears as a picture on the tablet of the mind; say then how
does this egoism or self knowledge of your substantiality, arise
from the bosom of the vacuous nullity. (i.e. How can substantial
spring from the unsubstantial, or some thing come out
of nothing).
4. All these being the vacant production of vacuum, are
swallowed up likewise in the vacuous womb of an infinite vacuity;
they are no more than hollow shadows of emptiness, and stretched
out in empty air.
5. This empty air is spread over with the snare of our
desires, stretching as wide as the sphere of these outstretched
worlds; it is the band of our desire that encircles the worlds
as their great belt.
6. The world is situated in Brahmá as a reflexion in the
mirror, and is not subject to partition or obliteration; owing to
its inherence in its receptacle, and its identity with the same.
7. The indissoluble vacuum being the nature of Brahma,[Pg 331]
is inseparable from his essence; for nobody is ever able to
divide the empty air in twain or remove it from its place.
8. It is owing to your ignorance of this, that your concupiscence
has become congenial with your nature; which it
is hard for it to get rid of, notwithstanding its being fraught
with every virtue.
9. He who has sown the smallest seed of desire in the
soul of his heart, is confined as a lion in the cage, though he
may be very wise and learned in all things.
10. The desire which is habitual to one, grows as rank as
a thick wood in his breast; unless it is burnt away in the seed
by the knowledge of truth, when it cannot vegetate any more.
11. This mind is no more inclined to any thing, who has
burnt away the seed of his desire at once; he remains untouched
by pleasure and pain, like the lotus-leaf amidst the
water.
12. Now therefore, O Arjuna! do you remain calm and
quiet in your spirit, be undaunted and devoid of all desire in
your mind; melt down the mist of your mental delusion by
the heat of your nirvána devotion, and from all that you have
learnt from my holy lecture to you, remain in perfect tranquillity
with your reliance in the Supreme spirit.
[Pg 332]
CHAPTER LVIII.
Arjuna's satisfaction at the Sermon.
Argument:—The knowledge of truth dispels the doubts, and leads to
display his valorous deeds in warfare.
ARJUNA said:—Lord! it is by thy kindness, that I am
freed from my delusion, and have come to the reminiscence
of myself. I am now placed above all doubts, and will
act as you have said.
2. The Lord replied:—when you find the feelings and faculties
of your heart and mind, to be fully pacified by means of
your knowledge; then understand your soul to have attained
its tranquillity, and the property of goodness or purity of its
nature. (Sattwa Swabháva).
3. In this state, the soul becomes insensible of all mental
thoughts, and full of intelligence in itself; and being freed
from all inward and outward perceptions, it perceives in itself
the one Brahma who is all and everywhere.
4. No worldly being can observe this elevated state of the
soul, as no body can see the bird that has fled from the earth
into the upper sky.
5. The pure soul which is devoid of desire, becomes full of
intelligence and spiritual light; and it is not to be perceived
by even the foresighted observer. (It is the soul's approximation
to the Divine state).
6. No body can perceive this transcendental and transparent
state of the soul, without purifying his desires at first; it is a
state as imperceptible to the impure, as the minutest particle of
an atom, is unperceivable by the naked eye.
7. Attainment of this state, drives away the knowledge of
all sensible objects as of pots, plates, and others. What thing
therefore is so desirable, as to be worth desiring before the Divine
presence.
[Pg 333]
8. As the frost and ice melt away before a volcanic mountain,
so doth our ignorance fly afar, from the knowledge of the
intellectual soul. (i.e. Intellectual knowledge drives away all
ignorance before it).
9. What are these mean desires of us, that blow away
like the dust of the earth, and what are our possessions and
enjoyments but snares to entangle our souls?
10. So long doth our ignorance (avidyá) flaunt herself in
her various shapes, as we remain ignorant of the pure and modest
nature of our inmost souls in ourselves. (Self-knowledge is
shy and modest, while ignorance is full of vanity and boast).
11. All outward appearances fade away and faint (before the
naked eye), and appear in their pellucid forms in the inmost
soul, which grasps the whole in itself, as the vacuum contains
the plenum in it.
12. That which shows all forms in it, without having or
showing any form of itself; is that transcendent substance
which is beyond description, and transcends our comprehension
of it.
13. Now get rid of the poisonous and cholic pain of your
desire of gain, as also of the permanence of your own existence;
mutter to yourself the mantra of your resignation of
desirables, and thus prosper in the world without fear for
anything.
14. Vasishtha said:—After the Lord of the three worlds had
spoken the words, Arjuna remained silent for a moment before
him; and then like a bee sitting beside a blue lotus, uttered
the following words to the sable bodied Krishna.
15. Arjuna said:—Lord! Thy words have dispelled all grief
from my heart, and the light of truth is rising in my mind; as
when the sun rises to awaken the closed and sleeping lotus.
16. Vasishtha said:—After saying so, Arjuna being cleared
of all his doubts, laid hold on his Gándíva bow, and rose with
Hari for his charioteer, in order to proceed to his warlike
exploits.
[Pg 334]
17. He will transform the face of the earth to a sea of blood,
gushing out of the bodies of combatants, their charioteers and
horses and elephants that will be wounded by him; the flights
of his arrows and thickening darts, will hide the disk of the sun
in the sky, and darken the face of the earth with flying dust.
[Pg 335]
CHAPTER LIX.
Knowledge of the Latent and Inscrutable Soul.
Argument:—The incomprehensible nature of God, expressed by indefinite
predicates, and his Latency in the works of creation.
VASISHTHA continued:—Keep this lesson in view, O
Ráma! and know it as the purifier of all sins; remain in
your resignation of all attachments, and resign yourself to God.
2. Know the Supreme soul, in which all things reside, from
which everything has issued, and which is everything itself on
all sides of us; it is changed through all, and is ever the same
in itself.
3. It seems to be afar though it is nearest to us, it appears
to be ubiquitous though ever situated in everything. It is by
that essence thou livest, and it is undoubtedly what thou art
thyself. (There is but one unity pervading over all varieties).
4. Know that to be the highest predicament, which is above
the knowables, and is knowledge or intelligence by itself; which
is beyond our thoughts and thinkables, and is the thinking
principle or intellect itself. (Beyond thought Divine. Milton).
5. It is preeminent consciousness and that supreme felicity,
and passing wonder of our sight; which surpasses the majesty
of majesties, and is the most venerable of venerables.
6. This thing is the soul and its cognition, it is vacuum
which is the immensity of the supreme Brahma; it is the chief
good (summum Bonum) which is felicity and tranquillity itself;
and it is full knowledge or omniscience, and the highest of all
states.
7. The soul that abides in the intellect, and is of the form
of the conception of all things: that which feels and perceives
every thing, and remains by its own essence.
8. It is the soul of the universe, like the oil of the sesame
seed; it is the pith of the arbor of the world, its light and life
of all its animal beings.
[Pg 336]
9. It is the thread connecting all beings together like pearls
in a necklace, which is suspended on the breast of empty air;
(the sutrátma that connects all nature). It is the flavour of all
things like the pungency of pepper.
10. It is the essence of all substance (ens entium) and a
verity which is the most excellent of all the truth of truths;
it is the goodness of whatever is good, and the great or greatest
good in itself.
11. Which by its omniscience becomes the all that is present
in its knowledge, and which we take by our misjudgment for real
entities in this world (when our ignorance mistakes the manifest
world for its latent cause).
12. We take ourselves the world in mistake of the soul,
but all these mistaken entities vanish away before the light of
reason.
13. The vacuum of Brahma or the space occupied by the
Divine spirit, is without its beginning and end, and cannot be
comprehended within the limited space of our souls; knowing
this for certain, the wise are employed in their outward duties.
14. That man is freed from his rising and setting (ups and
downs), who rests always in the equanimity of his soul, and
whose mind is never elated nor dejected at any event, but ever
retains the evenness of its tenor.
15. He whose mind is as vacant as the empty air, is called
a mahátmá or great soul, and his mind resting in the state
of unity, remains with the body in a state of sound sleep. (But
this evenness is inadmissible in business and behaviour to a
preceptor. So it is said, [Sanskrit: [mostly illegible]].)
16. The man of business also who preserves the evenness of
his mind, remains as undisturbed under the press of his duties,
as the reflexion of one in a mirror. They are both the same,
being but shadows of reality.
17. He who retains the impression in his mind, in their
even and unvaried state, like images in a mirror, is himself as a
reflexion in the Divine Intellect. (All beings live and move
inseparably in the intellect of God. Gloss).
[Pg 337]
18. So let a man discharge the customary duties of life as
they occur to him, with the pure transparent of his mind; as
all the creatures of God perform their several parts, like images
imprinted in the divine intellect.
19. There is no unity nor duality in the divine intellect,
(where the images are neither inseparably attached to nor
detached from it); the application of the words I and thou to one
or the other is all relate to the same, and they have come to
use from the instruction of our elders. (Human language is
learned by imitation).
20. The intellect which of itself is tranquil in itself (i.e.
in its own nature), acts its wonders in itself (i.e. displays or
developes itself in the very intellect); it is the pulsation of
intellect which displays the universe, as its vivarta or development,
and this pulsation is the Omnipotence of God.
21. The pulsation of the Divine Intellect being put to a stop,
there ensues a cessation of the course of the universe, and as
it with the supreme Intellect, so it is with its parts of individual
intellects, whose action and inaction spread out and curb
the sphere of their thoughts.
22. What is called consciousness or its action, is a non
entity in nature; and that which is a mere vacuum, is said to
be the subtile body of the Intellect. (i.e. The intellectual
powers have no material forms).
23. The world appears as an entity, by our thinking it as
such; but it vanishes upon our ceasing to think as such, like
the disappearance of figures in a picture, when it is burnt
down to ashes.
24. The world appears as one with the Deity, to one who
sees the unity only in himself; it is the vibration of the intellect
only, that caused the revolution of worlds, as the turning
of a potters wheel (is caused by the rotatory motion given
to it).
25. As the measure, shape and form of the ornament are
not different from the gold, so the action of the intellect, is not
separate from it; and it is this which forms the world, as the[Pg 338]
gold, becomes the ornament and the world and intellect are the
same thing, as the ornament and its gold.
26. The mind is the pulsation of the intellect, and it
is want of this knowledge that frames a separate world; as it is
ignorance of the gold work, that makes the jewel appear as
another thing.
27. The mind being wholly absorbed in the intellect, there
remains this pure intellect alone; as the nature of one's self or
soul being known, there is an end of worldly enjoyments. (He
that has known the intellectual world, is not deluded by his
sensuous mind; and whoever has tasted his spiritual bliss, does
not thirst for sensual pleasures).
28. Disregard of enjoyments is an education of the highest
wisdom; hence no kind of enjoyments is acceptable to the wise:
(cursed are they that hunger and thirst for enjoyments of this
world).
29. Know this to be another indication of wisdom, that no
man that has eaten to satiety has ever a zest for any bad food
that is offered to him. (i.e. No sensual pleasure is delectable
before spiritual bliss).
30. Another sign of wisdom is our natural aversion, to enjoyments,
and is the sense of one's perception of all pleasures, in the
vibrations of his intellect (i.e. the mind is the store house of
all pleasures).
31. He is known as a wise man, who has this good habit of
his deeply rooted in his mind, and he is said to be an intelligent
man, who refrains from enjoying whatever is enjoyable in this
world. (For thy shall hunger hereafter, who stuff themselves
with plenty here below. St. Mathew Ch. v).
32. Again whoso pursues after his perfection, in pursuance of
the examples of others, doth strike the air with a stick, or beat
the bush in vain in search of the same, because it requires sincerity
of purpose to be successful in anything (and not the bodily
practices of the ignorant, as they do in Hatha Yoga).
33. Some times thy emaciate and torture the body in order
to have a full view of the inner soul (because they think to be
an envelope of the soul, and an obstruction to its full sight);[Pg 339]
but the intellectual soul, being settled in a thousand objects of
its intelligence, it sees only errors instead of the light of the
soul. (So the hermits, ascetics, monks, and friars emaciate their
bodies, and the religious fanatics torture their persons in vain).
34. So long doth the unconscious spirit flutter in its fickleness,
and goes on roving from one object to another; as the
light of the understanding do not rise and shine within it. (The
ignorant are strangers to rest and quiet).
35. But no sooner doth the light of the tranquil intellect,
appear in its brightness within the inward soul; than the flattering
of the fickle spirit is put to flight, like the flickering of a
lamp after it is extinguished.
36. There is no such thing as vibration nor suspension of
the tranquil spirit; because the quiescent soul neither moves forward
or backward, nor has its motion in any direction.
37. The soul that is neither unconscious of itself, nor has
any vibration in it, is said to be calm and quiet; and as it
remains in the state of its indifference to vibrations, and gains
its forms of pure transparence, it is no more liable to its bondage
in life, nor inquires its moksha liberation to set it free from
regeneration.
38. The soul that is settled in itself (or the supreme soul),
has no fear of bondage nor need of its liberation also; and the
intellect being without its intellection, or having no object to
dwell upon, becomes unconscious both of its Existence as well
as extinction. (One that is absorbed in his self meditation, is
unconscious of everything in-esse et non-esse).
39. He that is full in himself with the spirit of God, is
equally ignorant both of his bondage and liberation; because the
desire of being liberated, indicates want of one's self sufficiency
and perfection (or rather the sense of his bondage, from
which he wants to be liberated).
40. "Let me then have my equanimity and not my liberation."
This desire is also a bondage in itself; and it is the unconsciousness
of these, which is reckoned as our chief good. For know
the Supreme state to be that, which is pure intelligence and
without a shadow.
[Pg 340]
41. The restoration of the intellect to its proper form consists
in divesting it of all its intelligibles; and that form of it
(which is marked by desire or the prurient soul), is no more than
the oscillation of the great Intellect. (All animal souls are
vibrations of the Divine spirit).
42. That only is subject to bondage and liberation, which
is seen and destructible in its nature (i.e. the visible and
perishable body); and not the invisible soul, which take the
name of ego, and has no position nor form or figure of itself.
43. We know not what thing it is, that is brought under or
loosened from bondage by any one. It is not the pure desire
which the wise form for themselves, and does not affect the
body. (It is the vibration of mind acting upon the body, and
causing its actions that subjects to Bondage).
44. It is therefore, that the wise practise the restraint of
their respiring breath, in order to restraint their desires and
actions; and being devoid of these, they become as the pure
Intellect.
45. These being suppressed, the idea of the world is lost in
the density of the intellect; because the thoughts of the mind,
are caused by the vibration of the intellect only (and set in
also in the same).
46. Thus there remains nothing, nor any action of the body
or mind, except the vibration of the intellect; and the phenomenal
world is no other, than a protracted dream from one sight
to another. The learned are not deluded by these appearances,
which they know to be exhibitions of their own minds.
47. Know in thy meditation within thyself that recondite
soul, which gives rise to our consciousness of the essences of
things, appearing incessantly before us; and in which all these
phantasms of our brain, dissolve as dirt in the water; and
in which all our perceptions and conceptions of the passing world
are flowing on as in a perpetual stream.
[Pg 341]
CHAPTER LX.
Of the Majesty and Grandeur of God.
Argument.—Manifestation of mysterious magic of the one, uniform
and pure Monad in multiform shapes, as a display of his all Comprehensive
plenitude fullness.
VASISHTHA continued:—Such is the first great truth concerning
the solidity or of the Divine Intellect, that
contains the gigantic forms of Brahmá, Vishnu and Siva
in it.
2. It is by means of the greatness of God, that all people
are as gaudy as great princes in their several spheres; and are
ever exulting in their power of floating and traversing in the
regions of open air. (This means both the flight of bird, as well
as aerial rambles of Yogis).
The Taittiríya Upanishad says:—God has filled the world with
joy, and the minute insect is as joyous as the victorious prince:
meaning hereby, that God has given to every being its particular
share of happiness.
3. It is by their dwelling in the spirit of God, that the
earth born mortals are as happy as the inhabitants of heaven;
(That have nothing to desire); nay they are free from the pain
of sorrow and released from the pangs of death, that have come
unto the Lord—(O death where is thy sting, O grave where
thy victory? Pope).
4. Yes, they live in Him that have found him, and are not
to be restrained by any body; provided they have but taken
their refuge under the overspreading umbrage of the supreme
spirit.
5. He who meditates for a moment, on the universal essence
of all (as the ens entium); he becomes liberated in an instant,
and lives as a liberal minded sage or muni on earth. (The sage[Pg 342]
that sees his God in all and every where through out all
nature).
6. He does what are his duties in this world, and never
grieves in discharging them. Ráma said:—How is it possible,
Sir, to meditate on the universal soul in all things, when the
sage has buried his mind, understanding and his egoism and
himself in the unity of God? And how can the soul be
viewed in the plurality, when all things have been absorbed
in the unity?
7. Vashistha replied:—The God that dwells in all bodies,
moves them to their actions, and receives their food and
drink in himself, that produces all things and annihilates
them at last, is of course unknowable to our consciousness
(which is conscious of itself only).
8. Now it is this indwelling principle in every thing, that
is without beginning and end, and inherent in the nature
of all; is called the common essence of all, because it constitutes
the tattwa identity (or essential nature or the abstract property)
of everything in the world.
9. It dwells as vacuity in the vacuum, and as sonorousness
in sound; it is situated as feeling in whatever is felt, and as
taction in the objects of touch.
10. It is the taste of all tastables, and the tasting of the
tongue; it is the light of all objects of sight, and vision of
the organs of seeing.
11. It is the sense of smell in the act of smelling, and the
odour in all odorous substance; it is the plumpness of the body,
and the solidity and stability of the earth.
12. It is the fluidity of liquids and the flatulence of air;
it is the flame and flash of fire, and the cogitation of the understanding.
13. It is the thinking principle of the thoughtful mind, and
the ego of our egoism; it is the consciousness of the conscious
soul, and the sensible heart.
14. It is the power of vegetation in vegetables, and the perspective
in all pictures and paintings; it is the capacity of all
pots and vessels, and the tallness of stately trees.
[Pg 343]
15. It is the immobility of immovables, and the mobility
of movable bodies; it is the dull insensibility of stones and
blocks, and the intelligence of intelligent beings.
16. It is the immortality and god-head of the immortal
gods, and humanity of human beings; it is the curvedness of
crooked beasts, and the supine proneness of crawling and
creeping insects.
17. It is the current in the course of time, and the revolution
and aspects of the seasons; it is the fugacity of fleeting
moments, and the endless duration of eternity.
18. It is the whiteness of whatever is white, and blackness
of all that is black; it is activity in all actions, and it is stern
fixity in the doings of destiny.
19. The supreme spirit is quiescent in all that is sedate, and
lasting and evanescent in whatever is passing and perishing;
and he shows his productiveness in the production of things.
20. He is the childhood of children, and the youth of young
men; he shows himself as fading in the decay and decline of
beings, and as his extinction in their death and demise.
21. Thus the all pervading soul, is not apart from anything,
as the waves and froths of the foaming sea, are no way
distinct from its body of waters.
22. These multiformities of things are all unrealities, and
taken for true in our ignorance of the unity; which multiplies
itself in our imagination, as children create and produce false
apparitions from their unsound understandings. (These as
they change are not the varied god as it is generally supposed
to be, but various workings of the intellect).
23. It is I, says the lord, that am situated every where,
and it is I that pervade the whole; and fill it with all varieties
at pleasure; know therefore, O high minded Ráma! that all
these varieties are but creatures of imagination in the mind of
God, and are thence reflected into the mirror of our minds.
Knowing this rest in the calm tranquillity of your soul, and
enjoy the undisturbed solace and happiness of your high
mind.
[Pg 344]
24. Válmíki said:—As the sage was saying these things,
the day passed away under its evening shade; the sun sank
down in its evening devotion, and the assembly broke with
mutual salutations to the performance of their eventide ablutions,
until they reassembled on the next morning.
[Pg 345]
CHAPTER LXI.
Description of the world as a passing dream.
Argument:—How our firm faith arises over this entity, and its answer.
RÁMA said:—As we are, Oh sage! a dream drawn house,
the body of the lotus-born Brahmá—the first progenitor,
is the same no doubt.
2. And if this world is a non-entity—asat, we must know
our existence the same, then how is it possible to arise the
firm faith over this entity—sat.
3. Vasishtha responded:—We are shining here as a
created being by the previous birth of Brahmá, but in fact,
the reflexion of soul shines for ever, nothing besides.
4. Owing to the omnipresence of consciousness, all beings
exist as reality every where, and if she rises from unreal knowledge,
she as real knowledge destroys the unreal one.
(vice-versa).
5. Therefore whatever comes from these five elements, is
but transitory, but owing to the firm belief on ego, we enjoy a
firm faith for the same.
6. In a dream, we see good many things as reality; but as
soon the dream is over, we do not find the things dreamt of;
so we see the reality of the world; as long we remain in
ignorance.
7. Oh Ráma! as the dreaming man counts his dream as
reality, owing to his faith on it; so this world appears a reality,
like the supreme God who has no beginning and end.
8. That which is to be created by the dreaming man, is to
be called his own; as we can say by guessing knowledge, what
is in the seed, is in the fruit.
9. Whatever comes from non-entity, is to be called non-entity;
and that which is unreal though it can be workable, is
not reasonable to think good.
[Pg 346]
10. As the thinking result of unreality is to be given up,
so the firm faith which is arising by the dreaming man; is to
be given up likewise.
11. Whatever soul creates in dream is our firm belief, but
that remains only for a time being (hence it is asat—non-entity).
12. Brahmá's long drawn portion is this entity, hence we
think also the same, but in fact, this entity is a moment to
Brahmá.
13. Consciousness is the creator of all elements, she creates
every thing according to her model, hence creator and creation
are one and the same.
14. As the backward and forward whirling motion of
water, makes the deep to swell, and as also fairy comes near in
a dream, so all these are in reality nothing.
15. So this entity with its change (of creation, sustentation
and destruction) is nothing. In whatever manner we look [at the]
object, that will appear in return in the same manner.
16. The rule of the erroneous dream is not to reproduce (in
waking state, what it produces in sleeping state, though it
has a power to create something out of nothing) as the production
is not in the world, but owing to ignorance it appears
so.
17. In the three worlds we see wondrous objects, as we see
fire burning in the water like a sub-marine fire.
18. Good many cities exist in vacuity, as birds and stars
remain in the sky. We find lotus in a stone like trees growing
without an earth.
