Sri Vasista

1. O Rāma, the origin and source of Siva, the Parabrahman, is everywhere.  He abides as consciousness-ether.  And so is the case with whatever is in the womb of Siva.  There are many worlds in the womb of a Siva.

2. Because the dense luminous seed-state of Divine consciousness (chidghana) there arise Siva within Siva, like banana stem layers and like insects in the womb of earth.

3. Whatever that Pine consciousness perceives as a phenomenon that becomes a Siva, it is like the scores of insects that are born out of sweat in summer.

4. As these Sivas put in effort to realise their own selves, they achieve the goal adopting various kinds of practice.

5. Those who worship ‘devas’ (luminous gods), become gods.  Those who worship ‘yakshas’ become ‘yakshas’.  Those who worship Brahma become Brahma.  One should choose the best course (and goal).

6. Sukra, the son of Bhrigu, is a liberated one because of his knowledge and purity.  He became bound with his first look due to the very nature of perception.

7. So long as the original knowledge does not wither due to the earthly improprieties and actions, one will retain the original form itself.

Sri Rāma

8. O Sage, Bhagawan, please elaborate for me the difference between waking and dream states.  How are we conscious of the material world in the waking state?  How is the illusion of wakefulness caused in dream state?

Sri Vasista

9. O Rāma, waking state is that which is firmly believed with conviction that it is stable, durable and permanent.  That state which is transient, unstable and not durable is called dream state.

10. After a period of time even a dream can be perceived as waking state provided it displays those characteristics.  That is called dream-waking state.

11. In fact, there is not much difference between waking and dream states but for the level of durability and stability.  In both the experiences are similar.

12. Even a dream becomes waking due to the stability during the dreaming time.  If the experience is unstable even a waking state becomes a dream.

13. Even a dream can become waking in parts due to the level of firm awareness.  Waking or dream depends on the level of awareness in a state.

14. To the extent the awareness if firm and stable, to that extent it is called working state.  If the awareness is transient and fragile, it becomes a dream.  Hear about this.

15. The primary humours and constituent elements, by which one lives, are known as ‘tejas’, semen, living substances etc.

16. When this body is active with mind, actions and speech the primary living substances (Sivadhatus) circulate in the body through the nervous system and other bodily systems.

17. When this ‘Sivadhatu’ (primary living substance) spreads through all the limbs, they become conscious and awareness capability emerges.  Because of the perceptural ability (of this relative consciousness), there forms what is called ‘Chitta’, the basic mental consciousness with embedded perplexity of the mutable world.

18. Expanding into the outside world through eyes and such openings, this consciousness perceives form, which is full of numerous deformations and formations, within itself.

19. Because of stability and durability of these formations, it becomes a state of working.  This is called the waking state.  Now hear about the deep sleep state and such others.

20. When a body stays unruffled in mind, word and deed the Sivadhatu stays passive by itself in the body.

21. The vital airs attain an equilibrium condition and do not ruffle or disturb the heart-space.  It will be like a lamp in a still air which sheds light in a steady manner.

22. These airs do not move about around the limbs.  Awareness and knowledge will not be disturbed by such (immobile) airs.  Perceptions do not look out of the holes/sense organs.  (Consciousness of life stays totally within).

23. Siva then flashes within itself like a sesame seed which holds its oil within itself.  It is like cold in dew and snow.  It is like oiliness in ghee.

24. A certain Siva-shaped consciousness gets to the state of deep sleep due to its purity and the vital airs, which are in equilibrium, being inactive.

25. Knowing this is equivalent to ceasing of thought.  Such an enlightened person is known as established in the ‘turya’, superconscient state, even if he is active in waking, dream and deep sleep states.

26. Attaining equilibrium in the deep sleep state, if a Sivadhatu (primary living substance) is driven by such vital airs, such one and the associated awareness will emerge as mind-stuff or basic mental consciousness.

27. And then that ‘chitta’ sees within itself the web of worlds, in a sequence of existing and non-existent states.  It is like tree being in a seed.

28. If, in such a state, the living substance is perturbed a little, it experiences the thought ‘I am here in a sleep state’?  And it sees itself as sky space within itself.

29. When the veins and arteries are filled with bile, one feels a sensation of heat inside.

30. When these veins and arteries are full of blood, one sees time and space outside of oneself and gets immersed in the outside.

31. Whatever ‘vāsanas’ one nurses, he sees such ones during sleep.  It is like seeing the external world through the holes of sense organs when the vital airs are ruffled.

32. Without being seized by the sense organs, if the Sivadhatu gets ruffled within the body, then the awareness that is experienced is called a dream (state).

33. When the Sivadhatu gets ruffled by the vital airs,it sees the external world through its sense organs.  That condition is called waking state.

34. O Rāma, I have now clarified to you about all the states.  We, who are intelligent, should not give credence to the unreal world.  If given, such thoughts we shall be open to the guilt of entertaining deadly and false feelings.