Sri Vasista

1. Meru of wisdom say that there is nothing auspicious in this world except food, drink and copulation with women why will, them, people of intelligence take interest in it?

2. -5. Only animals and unintelligent stupids and ignoble people take in the vile and wicked pleasures which are fragile and transient from beginning to end.  Those who place faith in this world are human donkeys.
   The body of ladies is hairs, blood and flesh.  Those who are pleased and happy with these are not human beings.  Earth is all muddy soil.  Trees are only wood and the human body is full of flesh.  What pleasures and happiness can one get from a world, which is bounded by sky at the top and earth at the bottom?  Following the senses is to break the steps to intellectual appreciation.

6. All sentient knowledge and perception is merely infatuation and delusion, a delight for the non-sacred and untruth.  In the end all (worldly actions) end as mere desires for happiness (not yielding any happiness).

7. Impurity yields unhappiness.  Moreoever it is like the dark root at the tail of a flame.  All actions of mind and the senses have a beginning and end.  They are transient.

8. -9.  Wealth and riches are like creepers trampled by elephants.  They do not hold.  A woman is like a doll made of flesh and blood.  A man holds that doll with great affection with his skeletal body.  All this is mere delusion.  O Rāma, all this of the world is stable and true only for an ignorant person.  He is contented and pleased with it.

10. For a jnani all this unstable, unreal world is not pleasing.  Even when he does not entertain it, it feels like poison to him.  It causes a trance of poison.

11. Discard all this fondness for pleasure.  Adore that movement towards self.  By the feeling of non-self in the worldly pleasures, your mind will attain stability.  When the sense of reality of the world arises then arise the net of worlds, which is false.

12. When light falls on a wall, that light gets the colour of the wall (may be golden colour).  Similarly self, with its body created by Brahma’s mind, is gripped by the vāsanas (and is moved by them).

Sri Rāma

13. O great sage of mighty intellect, How does Brahman-mental consciousness concretise into this world, after it has attained the state and status of Visinchi (Brahma, the Hiranya Garbha)?

Sri Vasista

14. O Rāma, the lotus-born is the first born child from the lotus bed.  As he rose from the bed.  As he rose from the bed, he issued forth a loud cry ‘I am Brahma’.  And so he is called Brahma. 

15. His mind is the very form of all ‘samkalpas’.  Later all the forms conceived by Brahma emerged out this wealth of ‘samkalpas’.

16. Before the start of these conceptions, he created a great effulgence.  It lighted up the entire space shining on the ends of the quarters.

17. -18. That light was never declining in intensity.  It was shining with a bright yellowish gold color.  It looked like the very truth of Brahma.

19. Then that one, body is his mind started shining brilliantly.  He then contemplated a form which is similar to his brilliant shining form.

20. And emerged out of the brilliance, the great Sun with blazing golden ear-coils.

21. He was with flaming masses of hair and vast flaming limbs.  He was filling the entire sky

22. Then Brahma of great mind and intellect, partitioned the remaining digits of effulgence like ocean throwing upwaves.

23. These digits of effulgence were accomplished in achieving their ‘samkalpas’ and are of equal prowess.  They were concretising their mental resolutions in a trice. (These are the Prajāpatis).

24. They conceived many beings and those beings produced many others of various kinds. (Thus started the creation sequence).

25. Then Brahma revealed the vedas.  Along with them laid down the sacrificial rituals.  Thus he created rules of conduct for the worldly people.

26. A hug body called ‘Mind’ took the shape of Brahma and started to extend his sight on to the confusions in the hordes of beings.

27. -28. This creation was filled with oceans, trees and mountains and unusual sequences and processes.  The beings were landed with happiness, joys and cycle of births.  They were anguished by attachments, jealousies and three fundamental qualities.

29. Whatever was built by the hands, called mind, of Brahma in the beginning, remained as such even today due to his ‘māya’ (deceipt).

30.  If some of the beings produce from their minds another world, they see the world from that point of view.

31. What was created by the mind by its resolution in a trice, gradually gained substance and stability in a concrete manner.

32. All of the world’s activities are emerging from ‘samkalpas’.  Even gods are exiting and emerging according to the law of existence.

33. When the leaders of the people and heads of families disturb creation, Brahma contemplates about the situation sitting in the lotus pose.

34. -37.‘What a wonder!  by mere quivering of my mind this creation with all its operational modification arises, Rudra, Upendra, Mahendra and such gods, worlds like netherworlds and such arise.  All these conjectures and formations are according to my likes and wishes.  I shall now withdraw all this.’  Coming to that conclusion, he starts meditating on the Absolute, the Paramatman.

38. -39. By mere remembrance, his mind attains that state and abides in repose, relieved of the labour of creation.  He abides in the self detached and egoless and unperturbed.

40. -41. At some time he comes out of his deep meditation like a sea disengaging itself from its waves.  He then starts thinking: ‘this mutable world is full of griefs and joys.  It is anguished by fears and desires.’

42. -43. Out of compassion, he then wrote the vedas, the other scriptures to guide and help his beings out of the difficulties.  He wrote the Purānas too.

44. -45. Again he resumed his Supreme state after coming out of the most dangerous context (involving in running the world) called creation.  He observed the world how it was practising/following the traditions set by him.  He again settled himself in his own self.

46. -49. Brahma is without nay ‘samkalpas’ at any time.  However for the good of the world, he stationed himself to intervene in the world operation.  He has no desires, no renunciations, no embodiments, no multiplicities, no dissolutions and no sustenances.  All ideas, thoughts and states of being are equal and same to him.  He is like a full, passive sea.  However, he awakens merely to help the world and shower his grace.

50. O mighty intellect, this state is the highest state of pose, peace and harmony, the ‘satturic’ state.  Only gods attain this state.

51. -54. In that perfect, absolute ether of Brahman-consciousness the fruit of mind gets created.  From that the first emergence is that of Brahma.  The rest of the creation arises from him.  Some become gods.  Some become yaksas.  They attain Brahmahood at first.  Whatever type of existence people embrace/adopt, according to that, they become bound or liberated.

55. Rāma, thus proceeds the process of creation.  Clear manifestation of this creation is obtained by the actions and the consequences there of.  These emergences happen with difference speeds and are dependent on the ideas and thoughts in the confused womb of this world.