Chapter 100 — Kumbha Lectures Sikhidhwaja: More on All Is Brahman

Sikhidhwaja said, “If is it so, O most intelligent sage, that the world is like the nature of its maker, then the world must resemble Brahman in every respect.”

Kumbha replied:—

Where there exists a cause, there is also an effect associated with it. Where there is no cause whatever, there can be no resulting effect. Therefore there is no possibility of any cause or its effect in this world which is manifest before us. It is the identical essence of the ever tranquil and unborn spirit of God.

The effect of a cause necessarily has the same nature as the cause, but what similarity can exist between one which is neither the cause or effect of the other? 5 Tell me, how can a tree grow which has no seed for its growth? How can God have a seed whose nature is inscrutable in thought and inexpressible in words? All things that have their causality at anytime or any place have the nature of their cause, but how can there be a similarity of anything with God who is never the cause of an effect?

Brahman the un-causing uncaused cause of all has no causality in him. Therefore the meaning of the word “world” is something that has no cause whatever. Therefore think of yourself as Brahman, according to the view of the intelligent. The world appears as something created in the sight of men of imperfect understandings. When the world is taken as one and the same with the tranquil intellect of God, it must be viewed in the light of the transparent spirit of Brahman. 10 O king, the intelligent say that any other notion which the mind may entertain about the nature of God is a destruction of the right concept of God. 11 The destruction of the mind is equivalent to the destruction of the soul, and slight forgetfulness of the spirit is hard to regain in a whole kalpa age.

12 As soon as you are freed from your personality, you find yourself to be full of divine knowledge. Your false personality flies away from your perfection in spirituality.

13 If you think the world exists from the meaning of the word vishwa (all), then tell me how and from where could all this come into existence? 14 How can you call one a brahmin who lifts up his arms and proclaims himself about to be a shudra? 15 If someone cries out that he is dead because his pulse is weakening, take both his death and his life to be mistaken. 16 All these false appearances that present themselves before us are as false as a circle described by the whirling flame of a torch, and as delusive as water in a mirage, a secondary moon in mist, and ghosts appearing to children.

17 The mind is the common, true name of this false substance which misleads us to error. It is wrapped in ignorance and error. 18 The mind is another name for ignorance, an unreality appearing as a real entity. Here ignorance takes the name of the mind and unreality passes under the title of reality. Ignorance is the lack of true knowledge and knowledge is the absence of ignorance. 19 Ignorance or false knowledge is driven away by our knowledge of truth, just as the error of water in the desert is dispelled by knowledge of mirages. 20 As the knowledge of mirages removes the error of water in a sandy desert, so the knowledge of the mind as gross ignorance removes the false mind from the inner seat of the heart.

21 Knowledge that the mind is an unreality immediately roots out its projections, just as knowing that a rope is not a snake removes the fear of the snake in the rope. 22 As the knowledge of the falsehood of the snake in the rope removes the mind’s projection of the snake, so the knowledge of unreality of the mind removes its offspring of error and ignorance from within us.

23 The knowledge that there is no such thing as the mind removes its false impressions from the heart, because mind and our individual ego are only the young offspring of our ignorance. 24 There is no mind or ego in us as we commonly believe. There is only one pure consciousness both within and without us, something we can hardly perceive.

25 You have had the sense of your desire, your mind and your personality for such a long time. They are only from your ignorance. Now you are quite set free from all of them by being awakened to the light of knowledge. 26 All the troubles that you have suffered are due to fostering the inborn desires of your heart. They are all driven away by your lack of desire, just as the wind disperses a forest fire.

27 The dense essence of God pervades the whole universe, just as the ocean surrounds all the continents of the earth. 28 Nothing exists such as I, you, this, or that or anything else. There is no mind or senses and no earth or sky. They are all manifestations of Divine Spirit. 29 As visible objects appear in the forms of a frail pot and other fragile bodies on earth, so the many false invisible things appear to us in the forms of the mind, egoism and the like.

30 There is nothing that is born or dies in all these three worlds. Only the display of Divine Consciousness gives rise to the ideas of existence and nonexistence. 31 All these are only representations of the Supreme Soul, now evolved and now spread out from it. There is no room for unity or duality or any error or fallibility in its nature.

32 Mind, O friend, that you are the true one in the shape of your senses. These will never be burnt at your cremation, nor will you be utterly destroyed by your death. 33 No part of you is ever increased or annihilated at anytime. The entirety of your pure self is immortal and must remain entire forever. 34 The powers of your will and unwillingness and the other faculties of your body and mind are attributes of yourself, just as moonbeams are the significant properties of the moon. 35 Always remember the nature of your soul to be unborn and uncreated, without beginning or end, never decaying and ever remaining the same. It is indivisible and without parts. It is the true essence existing from the beginning without end.