Chapter 97 — Kumbha: How Variety Appears in Unity

Kumbha continued:—

Nothing is ever produced or destroyed by the ever tranquil spirit of God. Everything appears as the panorama of the one all God, just like the various kinds of ornaments are made of the same metal of gold. Brahman remains forever in his own essence. He never becomes the seed or cause of any other thing. He is ever of the form of our innate conception of him, and therefore never becomes anything other than our simple idea of him.

Sikhidhwaja said, “O sagely guide, I grant that there exists no separate world or any other individual ego in the one pure Shiva, except his own essence of omniscience. But please tell me, what is this world and what are these individual egos that seem to be infinite in number and appear as distinct creations of God?”

Kumbha replied:—

The essence of God is without beginning or end and extends to infinite space and time. 5 The same is also true of this transparent cosmos, and that is the body of this world which is simply a form of Divine Consciousness and not any void or any separate thing. The essential property of God is his consciousness, therefore he is said to be of essence of consciousness. Just as fluidity is the property of water, so consciousness is the essential property of everything. There is no reason to suppose that the prime cause of all is an unintelligent principle. The Lord is infinite in himself. He is situated in his infinitude forever without the grossness of even infinitesimals ever attaching to pure intelligence in the subjective soul.

We cannot attribute the creation of the impure world to the pure essence of the Divine Spirit. The purity of the Divine Soul cannot admit the impurity of creation, which would amount to a duality of purity and impurity in the Supreme Soul. The Lord can never be supposed as the seed or cause of the universe. His nature is inscrutable and beyond our conception. He cannot be thought of as the root of anything whatever. 10 There is no creation or production of an effect without its cause or seed, and reason does not suggest any other source of creation. 11 Therefore there is no gross creation whatsoever, only the form of the intellect itself. All that is visible to us is nothing other than the solid intellect itself.

12 The feeling of egoism and the term “world” are meaningless words and mere inventions of men because nothing can be called an effect or product which has no cause assigned to it. 13 The duality of the world appears in the unity of God in the same manner as sky flowers appear in the hollow vacuum of the sky. All things, being perishable in their nature, can exist only in the intellect in which they live and die.

14 Destruction is not the giver of life to destruction, nor is it a giver of life to perishable things. Therefore consciousness is the giver of light to all, but you may call it by whatever name you like the best. 15 What difficulty is there, provided all things are to called one, when all have come from the intellect? What you call duality is only a mystery of consciousness (chit). 16 The intellect is the only true entity, and it admits no unity or duality in it. Therefore, O king, you must know that all other entities are nothing beside it.

17 The feeling of your individual ego is as false as your conception of any other thing. If the idea of individual ego is proved false, what else can there be except the only entity of the intellect? 18 Thus ego being nothing other than a form of the intellect, there is no difference whatever between them. Hence the words “I” and “you” and the like are mere human inventions to distinguish one form from another.

19 Whether you remain in your embodied or disembodied state, continue to remain always as firm as a rock by knowing yourself only as the pure intellect, and the nothingness of all other things. 20 By always thinking of yourself as the intellect, you will lose the sense of your individual ego and personality. By reflecting on the meaning of the Vedas, you will be lead to the same conclusion.

21 From all these know yourself as the pure essence, which is uncaused and unmade and the same with the first and original principle. You are the same with the free and everlasting Brahman, and multiform in your unity. You are as void as emptiness, having no beginning, middle or end. This world is the intellect and that intellect is the very Brahman himself.