Sri Rāma

1. O Bhagawan, what you said about truth and the nature of Brahmo is beautifully said.  Creating the beings (of the world) the Absolute is a doer.  Even so he is not a doer.  He is the enjoyer.  Even so he is not the enjoyer.

2. The state of The Transcendent is immaculate and pure.  He is the Lord of all and immanent in all.  Earth is the body of the Lord.  He resides in the hearts of all elements and beings.

3. Now Brahman is lovingly residing in my heart.  Your words are like rain pouring on to the (sunbeaten) earth.  I am free from pain and anguish.

4. The Lord is not an enjoyer and not a doer because of his passive indifference and freedom from any desire.  He is an enjoyer and doer because of his integral perception in creating the worlds.

5. O Bhagwan, A little doubt still remains in me.  You should remove it with your words like a moon who dispels darkness.

6. This world is full of many ideas and thoughts like: ‘this world is real’ this world is unreal; I am this world; I am not this world’ I am that one; I am many’.

7. The way these ideas manifest, they also disappear in the same way.  It is like fog being dissolved by Sun.  (But tell me) how did this world abide in the Absolute at the very beginning?

Sri Vasista

8. O Rāma, you shall understand my answer to this question only at the time when what I postulate is proved and demonstrated through argument (and realization).

9. O Rāma, you must become worthy of knowing such truths.  The logic ways to liberation cannot be appreciated by simple questions and answers.

10. Only a youth can appreciate the love ballads of a lady.  One should be a man of merit and virtue to appreciate answers to such questions (given in philosophical terms and speech).

11. The love ballads are wasted on a child.  Similarly stories coming from a noble and wise person do not mean much to one with little mental training and knowledge.

12. Trees yield fruits only in autumn and not in spring.  Similarly a person understands only that much that he can perceive at a given time.

13. A well-washed and clean cloth can take a colour given to it.  Words of wisdom and noble knowledge to attain the Self will be received well by people who have grown in experience and understanding.

14. Earlier I have given a short answer to your question.  I did not do it in detail and so you have not understood it clearly.

15. If you had attained your self by self effort you would have known the answer to your question.

16. O gentle one, when you become enlightened at the time our establishment of truth (though logical argument) I shall give a detailed answer to your question.  The answer shall evolve in the process of questions and answers.

17. Self alone knows the self.  Self alone is the perfected self.  Self only is pure and delight.  Truth and reality cannot be gained without self.

18. O Rāma, the inquiry and discussion about doer and non-doer for the purpose (of teaching you the above).  Due to ignorance you are unable to comprehend.  Also your vāsanas are not yet annihilated.

19. Bondage is bondage by vāsanas.  Liberation is annihilation of vāsanas (or when vāsanas fade out).  You discard the vāsanas.  Give up even desire for liberation.

20. In the beginning discard all ‘tāmasic’ vāsanās.  In their place pick up good ‘vāsanas; like friendliness.

21. Shed even these and become quiet at heart.  Become one with transcendent ‘vāsana’.

22. Shed this too with all its content of mind and intellect.  Reject and cast away even that condition of tranquil attention (samādhāna).  After that renounce even this condition.

23. All are transcendent (in character) – ideation, thoughts, time, light, darkness, vāsanās.

24. Cast of all these from their roots.  Become on with sweet quickness.  Become thus a person of great honour.

25. O man of great intellect, He is the one liberated who sheds all the above from his heart and settles down without any perplexity and bewilderment.  He is the great Lord (Parameswara).

26. There will be no inclinations or desires in the heart of a person with a perfect heart.  Such a one is liberated.  He is always in a state of equilibrium (sāmadhi) whether he is performing works or not.

27. For one whose mind is free (and bereft) of vāsanas,no purpose is served by not doing any works, or by involving in works or even by practices of ‘japa’ etc.

28. We have studied all scriptures.  We have imported knowledge in them for a long time.  But all is in vain.  There is nothing better than the silence achieved by casting off vāsanas.  That state of silence is the perfect state.

29. I have roamed around in all directions all over this universe.  There are only few who have seen the real thing.

30. Few people who perceive a little perhaps try for it.  But do not come to realize it.  People try only for their likes and dislikes.

31. Whatever a few do (when following scriptural rites), even those serve the purposes of body and nothing else. 

32. Very few in netherworlds, in heavens, in Brahmaloka and on earth, have seen what is to be seen (i.e. self).

33. With false notions like ‘this is agreeable, this is disagreeable’, arising people are slipping on proper beliefs.  To get a person of knowledge is extremely difficult.

34. People may rule over empires.  They may enter the vast clouds and expand themselves.  But people can attain repose only by gaining the self.

35. The saints and great warriors, who have conquered the senses are worthy of worship by great minds.  These warriors have eliminated the fever of cyle of births.

36. Beyond the five fundamental elements, there is no sixth element in all the worlds.  Then in what will a strong and wise person of intellect take interest?

37. This world is like and of the size of the heel of cow for a jnani, who conducts himself properly (guided by scriptures).  For one who is indifferent to propriety (and scriptures) this world is a great, infatuative, and attractive ocean.

38. What use is it for a person of vast mind and consciousness, even if he gets the entire universe?  The universe for him is like a small ‘kadamba’ fruit.  What will he enjoy even if everything of that fruit is given to him?

39. O Rāma, people engage in fierce wars for that purpose.  In my opinion such was, in which millions die, are contemptible.

40. Even the destruction, that occurs in the fragile and delicate stomach (of Brahma) at the time of dissolution, is due to the impatience of that (Brahma) of tremendous mental power.

41. For one who knows the self, even creations are not born and not even a little comes out of them.  Then, even if the three worlds are given to him he will not be strengthened even a little.

42. This earth is full with mountains and waters.  By getting such a body(fully occupied) of earth, what will a jnani gain?

43. There is nothing in these worlds that can be useful to a jnani who knows the self.

44. Attaining oneness, expanding himself as wide as the sky, a jnani who knows the self, abides in the self in quiet (like one who is inconscient).

45. These vast worlds are full of the fog of bodies in an empty chamber full of dust.  It appears charming with passive movement.

46. In the vast, pure Brahman sea of waters, these mountains are like foam.  In the great effulgence of the sun of consciousness, the oceans are mere mirages.

47. Creations are waves in the great sea of self-nature.  The perceptions of scriptures are the downpour from the great clouds, called the Supreme state.

48. Just like light which shines on impure cells, the consciousness form shines on all objects like moon, fire, their lights, pots, loss etc.

49. Humans, gods and titans move about in this world-forest enjoying their desired pleasures.  They are with their selves (but they ignore them).

50. -51. These age smitten beings of the world are mere caskets of flesh and blood, bound by bones, nerves and such.  These are like puppets thrown around for the recreation and entertainment of children.

52. Like mountains which remain unmoved by mild winds, a wise person of virtue is not moved even a little by pleasures.

53. O Rāma, a jnani abides in that highest state of consciousness, where even the effulgences of sun and moon are like dark shades of the netherworlds.

54. When the highly knowledgeable people (people with knowledge of truth), - whose perception is same as the integral perception of the Lord of world, - identify themselves with the body, they are only drinking from the sea of darkness.

55. -57. A knower of the nature of self rarely takes interest or takes delight in the world-feeling.  Moreover, a well trained mind is like a cloud in the sky.  Sky and cloud are not attached to each other.  Further, Siva, who is interested in the dance of Parvati cannot be interested in a monkey’s permabulate.  It is also like a pearl , which has reflected many images when outside, has got inside a pot.

58. The transient and fragile pleasures are like images on a wave and full of unreality and falsehood.  They do not interest a jnani.  A king swan in small pieces of ‘saivala’ plant.