Chapter 99 — Kumbha Lectures Sikhidhwaja: All Is Brahman

Sikhidhwaja said, “O sage, by your good grace I am freed from my ignorance and brought under the light of truth. My doubts are removed and I am situated with my tranquility of my spirit. I have become as one knowing the knowable and who sits silently after crossing over the sea of delusion. I am quiet by quitting my egoism. I am separated of all disquiet by my knowledge of true self.”

“O, how I have wandered amidst the confusing depths of the world! After such a long time I have now arrived to the safe harbor of my peace and security. Being so situated, O sage, I perceive neither my individual ego nor the existence of the three worlds. It is ignorance to believe in their existence, but I am taught to believe in Brahman alone.”

5 Kumbha replied:—

How is it possible for your individual ego or that of anyone else to exist anywhere when this universe and this air and sky do not exist anywhere? Sit quietly as usual and be as calm and silent as a sage. Remain as still as the calm ocean without the disturbances of the waves and whirl pools within its bosom. Such is the quiet and tranquil state of Brahman who is always one and the same as he is.

The words “I”, “you”, “this” and “that” and the world are as devoid of meaning as the universal emptiness is devoid of anything. What you call the world is a thing having no beginning or end. It is the wonder of the Intellect to shine as the clear light which fills the ethereal firmament. The changes that appear to take place in the spirit of God are as extraneous as the different colors that paint the dome of heaven and the various pieces of jewelry which are wrought upon gold. These have no intrinsic essentiality and never affect the tranquility of the Divine Spirit, the uniform serenity of the empty sky, or the nature of the pure metal of gold.

10 As the Lord is self-born, so his eternal will is inherent in and born with himself. What we call free will or fate depends upon the nature of our knowledge of them. 11 Think yourself as something and you become a slave to your desires, but believe yourself as nothing and you are as free and liberated as free air itself. 12 Your personality, whether you are subject either to bondage or freedom, is the certain knowledge or conviction of yourself as a reality. 13 The deprivation of your knowledge of yourself or your egoistic personality leads to your ultimate end. Your knowledge of your personality exposes you to danger. Therefore think yourself as Himself and not yourself, and you are safe from all calamity. 14 No sooner do you get rid of the conviction of yourself than your soul is enlightened by the light of true knowledge. You lose the sense of your personality and become complete in your knowledge of yourself as one with the Supreme Spirit.

15 The inscrutable nature of God admits of no cause because causality refers only to what is caused. Causality cannot come to existence without a cause. Causality cannot apply to the uncaused cause of all. 16 As we have no knowledge of an object which is not in existence, so we cease to have any knowledge of our personality if we cease to consider ourselves as caused and created beings.

17 What is this world to us if we are unconscious of ourselves and if we are free from our knowledge of the objective world? We see only the Supreme Soul remaining. 18 Whatever is manifest here before us is all situated in the spirit of the Lord. All these are transcendent and are situated as such and same with the full and transcendental spirit of God. 19 Therefore all these that are prominent to view are like figures carved on a rock. The light that pervades the whole is the glory of the great God. 20 If the world disappears from view, God’s light which is more transparent than that of the transparent sky will vanish away into nothing.

21 The unconscious world seems to move about like a shadow or a phantom in the air. Therefore it is called the moving world (jagrat). But he alone sees it in its true light who sees it as motionless, without its sense of mobility, perfectly calm and stationary in the spirit of God. 22 When the sight of that which can be seen, together with the sense of that which can be sensed and the feelings of the mind, become tasteless to the dormant soul absorbed in divine meditation, then the wise call it nirvana absorption or the full light and knowledge of God.

23 As the breezeless winds sink in the air and jewelry melts in its gold, so the protruding form of the world subsides in the even spirit of God. 24 The sight of the world and the perceptions of the mind which testify the existence of the world to us, are only the representations of Brahman, just as the false mirage represents water in the desert sands. 25 Like a vast body of water exists without a wave to disturb its surface, so the spirit of God remains in its state of calmness when it is free from its operation of creation.

26 Creation is identical with Brahman. The Lord is the same with his creation. This is true from the statement of the Veda which says, “All this is Brahman and Brahman is this all.” 27 The meaning of the word Brahman, immensity, equally establishes the existence of the world, just as the meaning of the word world or cosmos establishes the entity of Brahman. 28 The meaning of all words taken collectively expresses a multitude, which is synonymous with Brahman, the great and immense collection of the whole. 29 And if we reject the sense of the greatness of God and of the world, as they are usually meant to express, yet the little or minuteness of God that remains is so very minute that words cannot express it.

30 The Lord that remains as the inherent and silent soul of all bodies is only one soul in the collection. He remains as a huge mountain of his intelligence in the form of the whole of this universal cosmos.