Teaching on inquiry into the seed of 'samsara'

Sri Rama

1. -5 O Bhagawan, this mutable world is like a forest full of trees, called universes. These trees are full of varietics of flowers called stars. Many kinds, called gods and asuras, rest on it. Its has creepers, called lightnings, and leaves, called bluetinted clouds. It is beautiful and charming in all seasons. It is surrounded by deep wells, called seven seas. It is graceful with flowing rivers. It is the support of fourteen worlds (lokas) and all the living species. This mutable world, 'samsara' is vast, expansive and full of nodes called aging and death. It is full of sorrows and joys. It is firmly rooted in delusion and is watered by it.

6. -7 What is the seed of this? What is the seed of that seed? What is the seed of that seed of that seed? O, best of orators, enlighten me on this for the sake of increase of my knowledge.

Sri Vasista

8. -9 O Rama, this body is the seed of this creeper of 'samsara'. It conceals in itself the sprout of grand, splendid good and bad initiatives and initiations. It is thick with foliage, flowers and fruits. Like crops which increase in autumn, all this 'samsara' sprouts and increases from this body alone.

10. -13 . The seed of this body is 'chitta', the fundamental, basic mental cousciousness.This chitta, themind is a repository of becomings and nonbecomings. It is a chestfull of pearls called sorrows. This mind is in the grip of desires, hopes and expectations. From this mind arise/emerge all existences and nonexistences. And it experiences all these as if in a dream. Just like a 'gandharva city' which is imagined by mind, this body is also conceived/willed by mind. Just like pots which belong to mud, this world form, which is unreal and phenomenon based, belongs to 'chitta', the mind consciousness.

14. -20 . There are two seeds for the tree of 'chitta', which bears what are called 'vrittis', actions, movements and states of existence. One, the throbbings of prana, vital airs, and two, firm ideations. When prana starts vibrating in its attempt to flow through the centers, then mind emerges with all its sensations, feelings and griefs. If it does not try to flow thro 'the nerves, then there is no mind since there are no inputs from external phenomena. This movement of prana is perceived through the medium of mind and this perception is called as world. It is like seeing blue colour in the sky. The peace and quiet that occurs when the movement of prana subsides, is called peace. However when the movement is restored, mental movements return like a ball that jumps back from ground. The perceptions and sensations that are generated spring around in body, like a ball which moves around in the field when struck by a stick. In fact consciousness exists everywhere. However it gets activated when stirred by prana. It is like smell/fragrance, which is subtle, spreads on being touched and borne by breeze.

21. -27 . O Rama, to restrain prana is very good. It yields the highest fruit. Know that where prana is restrained there will be no turbulence or confusion. Where pranic movement occurs there sensations emerge. Sensations cause sorrows. When this internal awareness (of external phenomena) cease, then whatever is to be gained is gained, which is that perfect state. Thus if you do not promote the increase of pranic movements driven by vasanas, then there will be no rebirth. O Rama, know that increase of sentient knowledge and movements is mind, 'chitta'. This world is spread with such calamitous movements of 'chitta'. O Rama, yogis restrain these pranic movemrnts through yogic methods of meditation etc. It is said that this leads to attitude of equality and causes greatest happiness.

29. -35 . O Rama, I shall now tell you of another way by which mind is generated. This is the experienced even by Jnanis. This is sustained by vasanas. Abandoning all pros and cons, if material objects are accepted in firm faith (in them that they are what they appear), such an acceptance is called vasana. When something is conceived with great seriousness, haste and excitement, the Self immediately becomes that, leaving aside all other ideas. When a person is beset with vasanas, whatever that vasana perceives, he will perceive that only. Then in that ecstasy and excitement a being abandons his real form and nature. He perceives the entire world like a person who is drunk. He will then be full of mental worries. Such non holistic and partial perception, which attributes Self status to something that is non-Self is called 'mind'. Know this. Thus mind emerges due to vasanas and firm faith in matter. This is the cause of birth and death.

36. -40 . When consciousness abandons the perception of something to be rejected and something to be accepted, then mind does not emerge. When mind does not muse even a little due to absence of vasanas, then one becomes free of mind which is the most peaceful condition. When nothing sparkles in consciousness, then mind does not emerge in it.In a clear sky, one can not see a lotus. When none of the phenomena matter is not apprehended or thought about, how can mind arise? O Rama, to think of an object as real due to attachment is to have mind. This, in my opinion, is the shape and form of mind.

41. -43 . When it is realized that none of the phenomena deserve to be even imagined or thought about, wherefrom can mind arise? Developing great love for absence of imagination and ideation, if a thing is perceived, such a state is called absence of mind /mind stuff state. Abandoning everything internally, if one is like a cool lake, such a mind is called non existent even if there are movements in it.

44. -47 . If objects are not apprehended out of attachment to them, then such a state of mind is said to have reached the state of absence/nonexistence of mind. Such a condition is called 'sattwa'. A 'jivanmukta' is in 'sattwa' even when he is very active in the world without any firm vasana, which is the cause of rebirths. Such people who have no firm vasana are living in this world as 'jivanmukta'. The vasana in them is like a burnt seed without the ability to sprout. Such vasana cannot cause rebirths. Those knowers of truth in whom the mind has reached the form of 'sattwa' are considered to be great souls without any mental consciousness/mind stuff. Such people will attain the consciousness- ether form when they leave their body.

48. -53 . O Rama, there are two seeds for 'chitta', the mind/ mind stuff: one vasana, and two the throbbing of prana. When one declines the other follows. In fact both vasana and throbbing of prana are both together causes of mind. For a pot, both water and mud are causes. If one does not have a firm vasana, then both causes will be like oil in a oilseed. Both go together. In course of time both causes lead to senses and joys and sorrows. In a proper sequence, this mind stuff causes prana, senses, sensuous feelings, pleasures respectively. Pranic vibration/movements and vasana are like flower and fragrance, oil and oilseed. Vasana is caused by pranic movements and vice versa.

54. -59 . The chitta-seed sequence is similar to seed sprout sequence. Vasana causes perceptual confusion, and thus the movement of prana. From the latter arises chitta, the mind/mind stuff. Attachment and such qualities of heart are motivating characteristics of prana. And this motivation causes pranic movements and perceptual confusion and sentient knowledge. And so arises mind. Thus both vasana and pranic movements cause mind/mind-stuff. When one declines/ vanishes, the other too vanishes. The tree of mind is shaken by the breeze called thinking. This thinking is at the back of the feelings like happiness and joy. This tree bears a great fruit, called body. Works are its leaves. This tree is enveloped by a serpent called desire. It provides residence to cranes called attachments and discases. This tree is rooted in ignorance. It harbours birds called senses. This tree can be uprooted in a trice if vasana vanishes.

60. -62 . This dust of chitta can be worked off/blown off if pranic movements are controlled and restrained. This dust smears all quarters and hides the consciousness. It has the shape of a shattered cloud. It consists of particles called desires. It settles on the pillar called body. It veils the light of Brahman that abides inside a being.

63. -66 . The pranic movements and senses of awareness, like sound and touch can also be considered as seeds of mind/mind stuff. These two move inside one's heart. When sensations are suppressed, these two will decline to their roots.

67. -70 . If movements are absent, then awareness due to senses will be absent. There will be no external or internal awareness or perceptions which will be different from each other. All these perceptions are due to movements. One sees things like death in dream. What is perceived and what is sentient knowledge - all are due to skilful self-willing. A child sees a demon due to his imagination. Similarly all this world arises out of sentient knowledge.

71. -73 . Just like the essential being (supporting the play of 'prakriti', nature who is immortal sentient knowledge is related to the perceivable. It is like the sun and moon lights which assume the shape of shaft of light and the photon particles that compose the shaft. The relationship is like the false movement of trees as they appear to one located on a moving ship. The erroneous perception of a rope as snake will vanish with integral knowledge. All these three worlds are pure knowledge. There is nothing sensuously perceivable in them.

74. -77 . To have such firm belief internally, in one's heart, is called integral knowledge by wise people. Whatever was seen earlier and whatever was not seen - all should be wiped out by proper effort through knowledge. Not wiping out such visions and perceptions is to attach oneself to this great mutable world. The wiping out and cleansing is experienced as liberation. Sensuous perception is the cause of all cycles of birth and death. Absence of sensuous knowledge leads to consciousness -Self. Leave away the sensuous perceptions and absorb yourself in that infinite beatitude. You are that enlightened Self.

Sri Rama

78. O sage, In what way absence of inconscience becomes knowledge? How can absence of knowledge cease inconscience?

Sri Vasista

79. -84 . O Rama, one, who does not attain the state of repose and who is not aware of the one who is all pervading is not even a little free of sentient knowledge and not a conscient person. Sentient knowledge is to depend on phenomena. Whoever does not depend on such knowledge, he is 'asamvida' free of sentient knowledge, and 'ajada', free of inconsciouce, even though he is engaged in works in the world. He is a 'jivanmukta' since he is not touched in his heart even a little by sensuous perceptions. When he does not muse about anything in his Self, which is free of vasanas, he abides steadfast like a dumb child in his knowledge. He is thus delivered of all anguish and abides in his all-wise intelligence. He will never be touched by sensuous things. He will then attain 'nirvikalpa samadhi'.

85. -91 . Yogis abide in that state free of all sentience. They are absorbed in themselves in their Self. He will be happy whatever he is doing, walking, eating, sleeping etc. O Rama, adopt this attitude and cross the boundless ocean of 'samsara'. This sentient world is unreal. It has arisen in time out of one's own will like a huge tree spread wide, sprouting from a small seed. Sentient knowledge takes firm shape and root when one keeps on continuously willing and ideating. Then that knowledge becomes the seed of all cycles of birth and death. O Rama, this sentient knowledge creates itself, deludes one repeatedly and vanishes by itself when the real is recognized and attained. It thus liberates itself. Whatever this sentient knowledge wills, it happens so. If it does not get liberated in stages (attaining the bhumikas) it will never reach the Truth.

92. -97 . These people, the gods, the 'senas', the 'yaksas', the 'kinnaras' - all are really not existing. Only the Self is playing the drama of this world. This sensuous knowledge (the samvit) is binding itself and grieving. By itself it will get liberated. It is pervading as water in the ocean of world. Midregion, earth, air, sky, mountains, rivers, quarters etc are merely waves in the ocean of sentient knowledge. This entire world is only sentient knowledge. There is no other design. This sentient knowledge will move towards truth through integral perception and consequent knowledge. When this sentient knowledge settles down firmly in Self, then it will abide in truth without being touched by anything.

98. -104 4. O Rama, now I shall elaborate on the seed of the sentient knowledge. It is said that Pure Existence (sanmatra) is the seed of this sentience. It arises out of that (the Brahman) like light from Sun. There are two forms for this Existence : one has many forms and the other is one and only form. Listen to those aspects. Pot, fabric, I and you - what is said like this is the many-form existence. Without all these divisions, that which is common to all existences/ or the totality is the other one-form existence. The latter is the Pure Existence of the supreme Absolute. Because of the multiplicity of forms/manifold appearance, they can not be perceived at a single time. And so they are not real. The one form existence is pure and never comes to any decline or destruction. It can never be forgotten.

105. -111 11. O Rama, Discard all divisions in existence like time and object and be directed to the single one-form existence. Existence of time can exist by itself without any device or masking. Even so because of division it is unreal. Something that is divisive can never be sacred. O Rama, consider all forms as one whole Existence and abide in that perfect beatitude of the Supreme. O man of knowledge, the climax of all this totality of existence is the seed of this world. And it is the impetus for movement in the world. In the ultimate, this totality of Existence is free of all designs and ideations. In that beginningless and endless state of Infinity, this seed is not perceived. When one reaches the abode of Existence, there 'nirvikaram', deformation-free existence abides. When once this state is achieved, there is no return to the condition of sorrow.

112. -116 16. That state is the cause of all causes. There is no cause for that state. It is the essence of all essences. There is no other essence. In such mirror of consciousness all things/objects are reflected like trees on the bank of a lake which are reflected in the waters of the lake. All states of existence are in this state. In that state all things are sweet and delightful. Those that are not pleasant become pleasant with its association. And so that consciousness ether is the most delightful of all delightful things. From That alone all universes emerge, abide in That and increase in That, They are touched by it and dissolve in it.

117. -120 20. That (the supreme Self) is bigger than the biggest, lighter than the lightest, smaller than the smallest, grosser than the grossest, more atomic than the most atomic, more distant than the most distant, nearer than the nearest, lower than the lowest, greater than the greatest, more effulgent than the most effulgent, darker than the darkest, object of the objects, neither something (famous) nor something unknown. It does not exist even though pure existence. It is neither visible nor invisible. It is I and not I.

121. -122 22. O Rama, with all the effort (at your command) by whatever way, try to attain that most sacred perfect state. That state is absolutely pure, never aging. If one knows that nature of Self, he attains quietitude. If one knows that all pervading, expansive, vast form, he will be delivered of all fear of 'samsara' and will abide eternally in that state.