1. ‘O Sage, your son is now performing penance on the banks of ‘Samanga’ river.  The area is spread with the sound emanating from the abundant and lovely waves.’

2. -3  ‘Nearly eight hundred years have elapsed since he began his ‘tapas’.  He is full of matted hair and is wearing garlands of ‘Rudrakshas’.  If you are interested in taking a look at this dream-like mental wheelings, please open your eye of knowledge and see’.

Sri Vasista

4. -7  O Rāma, when Lord yama of equal perception, spoke Sage Bhrigu directed the looks of his knowledge-eye towards his son and contemplated about him.  He saw instantly, because of his luminous reflective genius, all about his son and the incidents in the sequence of his births.  He then left the ‘Samanga’ Coast and entered his own body on the ‘mandara’ mountain.  With a smile of surprise on his lips, he addressed Lord of Time, with a sense of detachment.

Bhirgu

8. O Bhagwan, the lord of the three times, we are children with little light.  You are the seer of all the three times without any blemish.

9. This world of multifarious deformations bewilders even men of great wisdom and learning.

10. You alone know O lord, what goes on inside of us.  Form and mind bewilder us.

11. O Bhagawan, I could not entertain the death of my son.  So when I saw him dead, I was overtaken by confusion.

12. O lord, then a mean thought arose in my mind that ‘this lord of time has taken away my son whose time has not yet come’.

13. O Lord, we know about the ways of the world.  Yet we get into the grip of joy and grief caused by worldly wealth.

14. O Bhagwan, it is the right thing to be angry with one who does improper things and to be gracious with one who does the proper things.  This is well known in this world.

15. O world teacher, the kind of illusion that ‘this is the right work and this is not’ should be given up (by me) as detestable.

16. O Bhagawan, we became angry ignoring your perception and thinking (about the work to be done).  I deserve to be punished.

17. O Lord, now you have brought to me to think about my son’s biography and history.  I have seen him on the banks of ‘Samanga’ river.

18. Mind generates two bodies in every being in the world.  Mind is body and that contemplates and fancies this world.

19. O high-souled one, what you say is right.  Mind is the (main) body.  It contemplates and conjures up this material body like a potter moulding a pot.

20. Mind conceives, makes and unmakes a form like a child imagining a ‘vetāla’ and wiping him out (from mind).

21. The same way are the perplexities of dream and false knowledge and seeing ‘gandharva’ cities.  These are all due to power of mind.

22. O mahamuni, One can say even from a gross perception that a person has two bodies, one mental body and other a physical body.

23. O sage, these three worlds are mere thought-structures of mind.  They arise widely (from mind) as neither existent nor nonexistent.  Nothing else.

24. The sense of multiplicity has arisen, like delusion of two moons due to ignorance, from the deep sense of division which has grown out of the mental envelope like a creeper (out of the body-soil).

25. Mind sees hordes of material things due to the deep sense of division.  It sees everything separate from each other as pots, clothes, trees etc.

26. ‘I am weak.  I am grief-stricken.  I am foolish, stupid.  I am deceived’ – mind imagines such foolish doubts and dilemmas about itself and moves into the ways of the mundane circuit of the mutable world.

27. ‘I am conceiving and thinking of a distorted configuration of mine.  I am not that’ – arriving at such conclusions, mind can become that most peaceful Brahman.

28. This is like a speedy wave which subsides in a vast ocean body of water resplendent with many ripples.

29. A body of water which is imperishably vast, clear and resplendent is internally stable, undisturbed and cool.

30. -31 In that a short wave, by its very nature, thinks that ‘I am short’.  A long wave by its very nature thinks that it is very long.

32. Because of I am short, I may fall and break and so I shall move towards the coast’.  With this thought it moves towards the coast.
    
    
33. When a wave thinks ‘I have emerged due to some fickle condition’, it shines splendorously with the sun’s rays falling on it.
    
    
34. When the little bubble falls within the cool disc reflection of moon, it thinks ‘I am cool and cold’.  When the wave reflects the fire on the coast, it feels that it is being burnt.
    
    
35. - 36. It quivers silently reflecting the hills and forests on the coast.  Shaken by vast and wide winds it feels ‘I am with many great beginnings and initiatives’.  After shaking violently it breaks down (back into sea waters).

37. When broken thus into pieces, it weeps saying, ‘I am broken into pieces’.  In fact waves are not separate or different from the waters of the sea.

38. (In fact) these waves do not have any real or unreal shapes.  They are neither long nor short.  They do not posses any such qualities.

39.  These are no waves in the sea nor are they ‘not’.  These are mere mental determinations and deformations.

40. These waves break into and emerge again and again from the sea waters due to a mutual seizing and pulling.  Nothing else.

41. The pure, infallible Supreme is similar to this (unity) oneness of waves and sea waters.  The pure and the infallible spreads in the same way as the sea waters.

42. Brahman is of one body.  Brahman is of large form; it is the Almighty.  With neither beginning nor end, it appears several though one.

43. With its miraculous dexterity and skill abides as many movements and powers in multiple bodies and forms.

44. Like the waves from the sea waters, Brahman swells within itself.  Brahman alone turns itself into masculine, feminine and neutral forms.

45. There was, is and never will be a creation like world.  Brahman and world are indistinguishable.

46. This world is all Brahman.  Brahman is complete and infinite.  Contemplate on this thought and leave everything else.

47. Brahman devolves into many categories and multiplicity of forms, remaining as one.  It resides in all forms determined by ‘Niyati’ (the law of existence).

48. Mind takes (many) conscient and inconscient forms and arrives (finally) at the transcendent.  The (causative ) force (of these forms) as self-force in the self.

49. O sinless one, Brahman alone spread abroad by himself as these vast, wide and large form of world like infinite sea responding to quivers and vibrations.

50. Brahman arrives by itself into multiplicity to promenade in variety of forms.  All this is by the self for the self and is self like waves and sea waters.

51. The many splendoured waves are no difficult from the sea waters.  So is the Lord of the Universe and his all encompassing design of the world.

52. Just like fruits, flowers and branches which exist in a seed, Brahman is the source of all powers all the time.

53. Just like strange colours of many hues which appear in intense heat, real and unreal forces and powers exist in the Divine.

54. From the auspicious undivided Divine emerge many splendoured forms, like the many-hued rainbow from a single hued wet-cloud.

55. By a (mere) fanciful thought, the inconscient emerges out of the conscient.  It is like the thin web from a spider.  It is like a dream emerging in a person.

56. Mind arises out of Brahman, the auspicious, out of a desire to bind itself.  It is like a silkworm, which encloses itself by a cocoon woven by itself.

57. Brahman freely will itself to be lost in oblivion (to forget itself).  It is like a silkworm binding itself tightly in its own cocoon.

58. Brahman (then) freely wills to see its own self and gets liberated from the mutable world.  It is like an elephant freed of its anchor.

59. As Brahman wills, it becomes that, however enormous or great it be, by its own power and force.

60. The force of will (of Brahman) drags the self into the ideated form in a trice.  It is like the mist in rainy season which covers the infinite sky and makes it appear as its own form.

61. Just like a tree which lends itself to the form compatible with the season, the unborn (Brahman) gives itself upto the power (of will) which emerges from itself.

62. Liberation of the Lord is no liberation.  Bondage of self is no bondage.  No one knows where from these ideas of bondage and liberation (as known in this world) have arisen.

63. There is no liberation.  There is no bondage.  Only it appears to be so (as if the two exist).  The real is devoured/covered/ hidden by the unreal.  Oh! What a deceit bound world is this!

64. When mind possesses (and pollutes) the self, then only the feeling of bondage arises.  It is like a silkworm building itself in a cocoon.

65. Millions of deformed shapes flow out of the house of mind.  They are caused by the powers of mind.

66. These shapes that emerge out are differentiated from Him in the way the waves are separate from sea and the moon-beams are separate from the moon.

67. In this majestic, grand expanse of the sea of Supreme Self, the Consciousness waters are spread with delightful and charming Transcendent waves and ripples.

68. Some of these Transcendent ripples and waves have acquired the shapes of Brahma, Vishnu and Rudra.  Some have acquired human shapes and some of the celestial kind.  These waves billow out due to the nature of the Supreme Self.  Some are like yama, Mahendra, Agni, Sun and Kubera.  Some are mutually demolishing each other.  Some are enhancing each other.  Some are like ‘Kinnaras’, ‘gandharvas’, vidyadharas’ and celestial beings.  Some waves are rising high and falling off.  Some of these like Brahma are acquiring a firm, fixed form for a while.  Some like gods, celestials, and humans are rising and falling quickly.

69. In this grand ocean some-like insects, birds, serpents, mosquitoes and such – are flashing like tiny drops.

70. -74. Some transient forms are like eagles and such hovering around forests on hills.  Some waves are persisting for a long time.  Some are with short life.  Some look grand and some appear mean and ugly.  In this dream like mutable world, some are fancied for long and are staying stable.  Some are charmed by the sustained deformations and are fancying this world to be permanent.  Some are caught by misery because of mean ideations and thoughts.  ‘I am dying, I am stupid’ – thinking thus some are falling into the grip of grief.  Some (waves) are acquiring stability, some are attaining god-hood and some are becoming human caught in the mire of delusion.
    
    75. Some worlds are persisting for innumerable aeons.  Some are moving towards the pure Supreme state.  In this delightful sea of Brahman, quivering with waves of joy of consciousness, some are known by the name ‘mind’.