Chapter 10 — Bhushunda Describes Brahman

Bhushunda continued:—

Know O vidyadhara spirit, that the world is an evolution of Divine Intelligence, and not as it appears to be: an inert mass distinct from that intelligence. The reflection of hot sunbeams on water is not different from the cold water. In the same way, the reflection of the world in Divine Intelligence is not different from the substance of that Intelligence itself. Therefore remain at rest without making any distinction between your knowledge of the world or its absence. A picture drawn on the tablet of the painter’s mind, and not painted on an outward canvas, is as false as a fairyland in empty air.

The omnipotence of Brahman also contains unconscious matter in his intelligence, just as the calm and clear water of the sea contains the matter which is its future waves, froth and foam. As the froth is not produced in water without some cause or other, so creation never proceeds from the essence of Brahman without its particular cause. But the uncaused and causeless Brahman can never have any cause whatever for his creation of the world, nor is there anything in this or any other world that is ever born or destroyed in Brahman. The complete lack of a cause makes the growth and formation of the world an utter impossibility. It is as impossible as the growth of a forest or the sight of a sea in a mirage in a desert.

The nature of Brahman is the same as infinity and eternity. It is tranquil and immutable at all times. Therefore it is not liable at anytime to entertain a thought or will to create. Thus, there being no temporary cause for such, the world itself must be identical with Brahman. Therefore, the nature of Brahman is both as empty as the hollow emptiness of air and as dense as the density of a rock. The solidity of Brahman represents the solid cosmos, as his insubstantiality displays the empty atmosphere.

Whether you can understand anything or nothing regarding the mysterious nature of God, remain quite unconcerned about it. Rest your soul in that Supreme Spirit in which all intelligence and its absence are both alike. 10 The everlasting bliss of the uncreated God has no reason to create the world which cannot increase his bliss. Therefore, from the improbability of God making a creation for no purpose whatsoever, know that all that exists is uncreated God himself.

11 Of what use is it to reason with the ignorant concerning the production and destruction of creation when they do not know the Divine Intellect? 12 Wherever there is the Supreme Being, there are worlds also because the meaning of the word “world” conveys the sense of their variety. 13 The Supreme Brahman is present in everything in all places, in the woods and grass, in the habitable earth and in waters likewise. So the creatures of God bring forth every part of creation together with the all-creative power.

14 It is improper to ask what is the nature and constitution of Brahman because there is no possibility of ascertaining the essence and absence of the properties of an infinite and transcendental entity. 15 All lack is absent in Him who is full in himself. Any particular nature is inapplicable to the Infinite One who comprehends all nature in him. All words that describe his nature are mere reasoning contrary to logic. 16 Nonexistence is altogether impossible for the everlasting and self-existent being who is always existent in his own essence. Any word descriptive of his nature is only a misrepresentation of his true nature and quality. 17 He is neither I nor you. He is unknowable to understanding and invisible to people in all worlds. Yet He is represented as such and such, which are like false phantoms of the brain presenting themselves as ghosts to children.

18 That which is beyond the sense of “I” and “you” (subject and object) is the truly Supreme, but what is seen under the sense of “I” and “you” proves to be null and void. 19 The distinction of the world from the essence of Brahman is entirely lost in the sight of those who see only the unity of Brahman. The subjective and objective are of equal importance to those who believe all objects of sense are mere productions of fancy from the very substance of Brahman, just as the various ornaments are only transformations of the same gold material.