1 The Sun continued:—
My lord, therefore I say that the mind, like time, is indestructible by its nature, and the unavoidable curse of the sage could not alter its tenor. 2 Therefore it is not right for you, O great Brahma, to destroy the ideal fabric of the air-drawn world of the sons of Indu. It is improper for great souls to put a check on others’ fancies.
3 O lord of lords, what are you lacking in this universe of so many worlds that should make your great soul pine for the air built worlds of Indu’s sons? 4 The mind is truly the maker of worlds. It is known as the Prime Male (Purusha). Hence the mind fixed to its purpose is not to be shaken from it by the power of any curse or by virtue of any drug or medicine, or even by any kind of chastisement. 5 The mind that is the image of everybody is not destructible like the body, but remains forever fixed to its purpose. Therefore let the ten Aindava brothers continue in their ideal act of creation.
6 O lord who has made these creatures, remain firm in your place. See the infinite space spread before you, commensurate with the ample scope of your understanding, in the triple spheres of your consciousness and mind and the vast emptiness of space. 7 These threefold infinities of ethereal, mental and intellectual spaces, are only reflections of the infinite emptiness of Divine Consciousness. They supply you, O Brahma, with ample space to create as many worlds as you wish. 8 You are at liberty at your pleasure to create whatever you like. When you have the power to create everything, do not think that the sons of Indu have robbed you of anything.
9 Brahma said:—
After the Sun had spoken to me in this manner concerning men and other worlds, I reflected awhile and then answered him saying, 10 “Well have you said, O Sun, for I see the ample space of air lying open before me. I also see my spacious mind and the vast comprehension of my consciousness. Therefore I will go on with my work of creation forever. 11 I will immediately think about multitudes of material productions. O Sun, I ordain you as my first offspring (Manu) to produce all these for me. 12 Now produce all things as you will, and according to my command,” at which the brilliant sun readily complied to my request.
13 Then this great light stood with his two-part body of light and heat. With the first, he shone like the sun in the middle of heaven. 14 With the second, his body’s property of heat, he became my agent (Manu) in the nether worlds. 15 He produced all things in the course of the revolutions of his seasons as I had asked him do.
16 Thus have I related to you, O sagely Vasishta, all about the nature and acts of the mind, and omnipotence of the great soul that infuses its might in the mind through its acts of creation and production. 17 Whatever reflection is represented in the mind manifests in a visible form and becomes compact and stands confessed before it. 18 Look at the extraordinary power of the mind that raised ordinary brahmin men to the rank of Brahma through their conception of it in themselves. 19 As the individual souls of the Aindavas were incorporated with Brahma through their intense thought of him within, so also have we attained to the level of Brahma.
20 The mind is full of innate ideas, and the figure that lays a firm hold of the mind appears expressed outside in a visible shape. There is no material substance beside one’s own mind. 21 The mind is the wonderful attribute of the soul, and bears in itself many other properties like the inborn pungency of pepper. 22 These properties appear also as the mind and are called its hyperphysical or mental faculties. It is a downright mistake on the part of some (Samkhya materialists) to understand them as belonging to the body. 23 The same mind when combined with its purer desires is also called the living principle (jiva). After all is said, it is bodiless and unknown in its nature.
24 There is nobody like me or any other person in this world except this wonderful and self-existent mind which, like the sons of Indu, assumes the false conception of being real Brahmas themselves. 25 As the Aindavas were Brahmas in their minds, so my mind makes me a Brahma also. It is the mind that makes one such and such, according to the conception that he entertains of himself. 26 It is only by a conceit of my mind that I think myself situated as a Brahma in this place. Otherwise all these material bodies are known to be as unreal, like the emptiness of the soul in which they abide.
27 The unsullied mind approximates the Divine by its constant meditation of the Divine. But being spoiled by the variety of its desires, it becomes a living being which at last turns to animal life and the living body. 28 The intelligent body shines like any of the luminous orbs in the Aindava worlds. It is brilliant with the intelligent soul, like the appearance of a visionary creation of the mind. 29 All things are the productions of the mind and reflections of itself, like the two moons in the sky, one being only a reflection of the other, and as the concepts of man’s worlds.
30 There is nothing such as real or unreal, nor is there any personality such as I or you or any other. Real and unreal are both alike, unless it is the conception that makes something appear as a reality which has otherwise no reality of itself. 31 Know the mind is both active and inert. It is vast owing to the vastness of its desires. It is lively on account of its spiritual nature of the great God. The mind becomes inert by its incorporation with material objects.
32 The conception of phenomena as real cannot make them real, any more than the appearance of a golden bracelet can make it gold, or the phenomena appearing in Brahma can identify themselves with Brahma himself. 33 Brahma being all in all, the inert also are said to be intelligent, or else all beings from ourselves down to blocks are neither inert nor intelligent. 34 It is said that lifeless blocks are without intelligence and perception, but everything that bears a like relation to another has its perception also like the other. 35 Know that everything is sentient and has its perception or sensitivity. All things possess perception because of the relation between themselves and the Supreme Soul. 36 Therefore the terms inert and sensitive, in their application to things existing in the one Divine Spirit, are meaningless. It is like attributing fruit and flowers to the trees of a barren land. The barren waste refers to the vacuum of the Divine Mind, and its trees to its unsubstantial ideas which are neither inert nor sentient like the fruit or flowers of those trees.
37 Notion or thought formed by and an act of consciousness is called the mind. Of these, the intellect or intellectual part is the active principle, but the thought or mental part is quite inert. 38 The intellectual part consists of the operation of exercise of consciousness, but the thoughts or that which is thought (chetyas), which are the acts of consciousness (chit) are known to be inert. These are viewed by the individual soul in the false light of the world.
39 The nature of consciousness (chit) is pure unity, but the mind (chitta) situated within consciousness and therefore called established-in-the-intellect (chit-stha) is a dualism of itself, and this appears in the form of duality in the world. 40 Thus, by exercise of consciousness of itself as the other form, the ideal assumes the shape of the phenomenal world. Being indivisible in itself, it wanders through the labyrinth of errors with its other part of the mind.
41 There is no error in the unity of consciousness, nor is the soul liable to error unless it is deluded by its belief in pluralities. Consciousness is as full as the ocean, with all its thoughts rising and sitting in it like endless waves. 42 That which you call the mental part of consciousness is full of error and ignorance; and the ignorance of the intellectual part produces the errors of egoism and personality. 43 There is no error of egoism or personality in the transcendental category of the Divine Soul because it is the integrity of all consciousness, just as the sea is the collection of all its waves and waters.
44 The belief of egoism rises like any other thought of the mind, and is as inborn in it as water in the mirage, which does not exist really in it. 45 The term ego is inapplicable to the pure and simple internal soul which, being weakened by the gross idea of its ardent desire, takes the name of ego, just as thickened coldness is called by the name of frost. 46 The pure substance of consciousness forms the ideas of gross bodies, just as one dreams of his death in his sleep. All-pervading consciousness, which is the all inherent and omnipotent soul, produces all forms in itself, of which there is no end until they are reduced to unity. 47 The mind manifests various appearances in the forms of things, and being of a pure ethereal form, it assumes various shapes by its intellectual or spiritual body.
48 Let the learned abstain from thoughts of the three-fold forms of the pure intellectual, spiritual and physical bodies and reflect on them in his own mind as the reflections of Divine Consciousness. 49 The mind being cleansed of its darkness, like the mirror of its dirt, shows the golden color of spiritual light replete with real joy, and by far more blissful than what this earthly clod of body can ever yield. 50 We should cleanse the mind that exists forever, rather than the body which is transient and non-existent, and which is as unreal as the trees living in the air, of which no one takes any notice.
51 Those employed purifying their bodies under the impression that the body also is called the soul (atma) are the atheistic Carvakas who are like silly goats among men. 52 Whatever one thinks inwardly in himself, he is truly transformed to its likeness, as in the example of the ten Aindava brahmin sons, and like Indra and Ahalya cited before. 53 Whatever is represented in the mirror of the mind, the same also appears in the figure of the body. But because neither this body nor anyone’s ego lasts forever, it is right to forsake our desires.
54 It is natural for everybody to think himself as an embodied being subject to death. It is like a boy who thinks he is possessed by a demon of his own imagination, until he gets rid of his false belief by the aid of reasoning.