Sri Vasista
O best of Raghus, to whatever extent 'turya' state is investigated, to that extent will be the experience of the Absolute state. That will be the subject of concern to a jivanmukta (liberated while in life).
O mighty one, beyond this state is not the subject of concern to a liberated one like sky which is not of concern to a human being.
That (supreme) state of repose is far away from everything. It is indeed the goal of those liberated after life. It is like sky which is of concern to winds.
Jnani spends sometime in the deep sleep state staying in the world. After whirling in the state of bliss for a while he attains the 'turya' state.
O best of Raghu dynasty, you attain state of nonduality the way knowers of Self reach the state beyond 'turya'.
O slayer of foes, if you perform works remaing in a state of deep sleep you will not experience anguish and decline like a still moon in a picture.
Do not be under the confusion that knowledge will follow the states of decline and steadiness of a body. These latter states are only of a body.
What does it matter to you whether the body stays or dies. You try to be established firmly in the state of knowledge.
You know the truth. You are aware of the supreme state. You have gained the knowledge of its shape and form. Become likerated from sorrow.
O Rama, casting away likes and dislikes you are shining radiant in the cool effulgence (of Self). You are radiant like sky which is free of dark clouds.
A yogi who can travel across in the sky with his 'mantric' attainment/ accomplishment will never take the land routes. Similarly your mind which is in possession Self will never chase lowly objects.
This entire world is the infinite consciousness alone. Do not be deluded that 'I am this world'.
The name 'Atma' (Self) is given to the infinite expansive, all-pervading Paramatma for purposes of work. There is really no name or form to it.
Waves and such are no different from ocean waters. All is one water only. Similarly all here is 'Atma', the Self. Nothing exists separately from it.
In the entire sea, nothing else exists except water. Similarly in this extensive world, there is nothing else other than Self.
O wise Rama, where is the place in the world for such statements as 'I am this body'. Who are you in these (numerous) bodies? What is yours and what is not yours among these bodies?
In reality there is no duality. There are no bodies. Self does not have connection with them. Can sun relate himself to darkness?
Even if it is accepted that duality exists, even if bodies exist, there can be no relationship of them with the all-pervading Lord, the Paramatma.
Shadow and sunshine, light and darkness are not related. Similarly body and soul can not have any relationship.
O Rama, coolness and heat are not related. They are opposite of each other. Similarly body and soul.
-23 . Even if it is said that there is an inseparable connection, how can an inconscient body experience a conscious Self. To say that the transcendent Self is related to body is to say that a conflagration in a forest is in a sea. This is pure false understanding. Such a false perception will be destroyed by seeing the truth.
Self of consciousness (chidatma) is pure, eternal, self luminous and infallible. On the contrary, body is transient and impure. How can there be relationship between the two?
Body quivers and shivers due to wind. Elements make it grow. How can such a one be related, even a little, with the Self?
Even if duality occurs, there can be no posible relationship between the two. When there is no duality how can a wise mind even think of a relationship?
If duality exists, each one will be in its separate states. There can be no relationship. And so there can be no bondage or liberation for each one.
O Rama, it is clear without doubt that all is pervaded by Self, full of peace. Be with this firm belief always and under all circumstances.
'I am happy, I am unhappy' - These are false and unfortunate perceptions. If you entertain them, you will suffer with such feelings for a long time.
The similarity between body and soul is like the similarity between a grass leaf and a mountain, between a silk fabric and a stone.
Light and darkness are neither related nor are they comparable. They are totally and infinitely different. Similar is the case with soul and body.
Coolness and heat never appear together. Dullness and brilliance can not appear together. Similarly body and soul are never related.
-35 . Body becomes mobile because of vital air (prana). This vital air makes sound, while it moves through the nerves. At the end it emerges out as ka, cha, ta, tha, pa- the alphabet - through the throat. The same air moves the eyes and eyelashes. The knowledge behind all this is only that of Self and nothing else.
In all things like sky, stone and wall only the aspects of Self abide. Only the reflections of those aspects are seen in mind like in a mirror.
Self is experienced at such place where the bird of mind flies to after leaving its nest of body.
Where a flower is there its fragrance also stays. Similarly where mind is, there will be a signature of Self.
The sky which is wide and everywhere reflects only in a mirror. Similarly Self is all-pervading. Yet it is perceived only by mind.
Water resides in a place which is at a low elevation. Similarly mind, the inner instrument is the place where self-knowledge resides.
The real and unreal aspects of the world are reflected in the mind. This is enhanced by the Self knowledge like sunshine increasing the light.
And so 'antahkarana' the internal istrument, the mind (and vital) is responsible for creation of the world of beings. Since Self is immanent in all, it can be said as the cause. Really it is not the cause.
Lack of inquiry, ignorance and stupidity are said to be causes of the mutable world and even of the internal instrument. Thus say the wise men.
Because of improper and unwholesome perception, the seeds of delusion are accepted. It is like seeing darkness in sun.
O Raghava, mind loses its existence once the oneness of the Self and the beings is realized. It is like darkness being dissolved by a lamp instantly.
(The finding) that mind is responsible for all this world should be investigated and inquired into. Jiva, 'anthahkarana' (internal instrument) 'chittam' - all these are synomyms of mind.
Sri Rama
O Lord, please elaborate for me how all these synonyms for mind got firmly established, to enable my comprehension of whatever you have said.
Sri Vasista
O Rama, all states of existenes, feelings and emotions are merely various forms of the Self principle. They arise in the mind like ripples in water.
At some places the forms of quiverings of self get established like waves in a distrubed sea of water.
Where the Self does not vibrate into a form, it abides as the Lord (quiet and tranquil). It is like the water where there are no ripples.
However, states of existence like stone etc remain inside the Self without any movement, while beings like humans are like foam which is the consequence of intense shaking of waters.
In all these forms the energy and force of the Self abide. Self abides in these wearing the mask of ignorance.
The Self bedecked by such ignorance is called 'Jiva' (being). He is like an elephant in the cage of great deception (Maya) in this world.
-55 . This (Maya) Jiva is Jiva because it is living. Because of ego, it is called 'ahamkara'. Because of decisiveness it is called 'Buddhi' (intelligence). Because of apprehensions and comprehensions, it is called 'sankalpa' (mental resolves). It is called Nature because of the nature of working with its force of execution. By anointment as such, it firms up as body. Because of primitive character it is inconscient. By its own self existence it is consciousness.
Between existence and nonexistence, consciousness and inconscience, the Self principle assumes many forms and symbols widely and extensively.
This is the shape and form of a Jiva as stated and proclaimed by Brihadaranyaka and such Vedantic scriptures.
Fools who do not have any knowledge stay firm in fabrications and concoctions out of pure delusion.
O mighty Rama, thus Jiva is th cause of all world, not the body, which is dumb and miserable.
Between supporter and supported, if one is lost or destroyed, nothing happens to the other. Similarly if body is lost nothing happens to the soul.
-62 . If sap in a leaf is dried up, the sap is found in sun's rays. Similarly if body is lost, no harm comes to the soul. If it is ridden with vasanas, it stays in a body. If not, it stays in consciousness -ether.
If a lunatic thinks that when body is lost, the soul too is lost, he is like one who thinks that a vetala may appear even in a mother's breast.
When the deception disappears, a Jiva recollects his original nature as Self. Similarly dissolution of mind is real destruction. This is liberation. So it is said.
'He is dead and so he is destroyed' - such a statement, in my opinion, is false and erroneous. As time passes a Jiva takes body again and again (and appears on the world scene).
Thus people float on the river of life like a blade of grass on its waves. The fraud of death is hidden in time - space continusm.
A monkey jumps one tree to another. Similarly a vasana - ridden Jiva changes bodies.
O Raghava, he casts one body for another. Thus he is born (again and again) in wide - ranging space - time continua.
Jiva is thus dragged across births by vasanas and mind. Thus he lives long. He is like a child who is moved around by a cunning wetnurse.
-71 . Beings are tied up by the ropes of vasanas. Such ropes can wear away mighty mountains. They then spend their lives in deep difficulties and sorrows. They wear out into decay of old age and innumerable reincarnations. They slip into hell as a consequence.
Sri Valmiki
As the sage gave out his speech, day passed by. Sun had set in the west. People departed to their respectives home and duties. They reassembled on the next day morning. 13th day of the dialogue
