Chapter 35 — Description of the Supreme Brahma

Vasishta continued:—

The state of the soul is as calm as an untroubled mind during a journey from one place to another, when it is free from the cares of both places. Therefore, to secure your unchanging composure, be quite unconcerned in all states of your life, whether when you sit or walk or hear or see anything. Being thus devoid of desires and undistinguished in society, continue as steadfast as a rock in the particular conduct of your station in life. Being placed in this manner beyond the reach of ignorance, one is blessed with the light of knowledge in his mind. After ignorance disappears from the mind, there can be no trace of any thought left, nor can the mind think of anything when tranquility arises in it.

Brahman is truly one with the world and the same one appears as many to our ignorance which represents the fullness of Brahma as a multitude and his pure spirit as extended matter. The fullness (of creation) appears as an emptiness, and emptiness appears as substantiality, brightness deemed darkness, and what is obscure is brought to light. The unchangeable is seen as changing and the steady appears as moving. The real appears as unreal and unreality as reality, so that seeming as otherwise, and so vice versa also. The indivisible appears as divided and energy appears as inertia. The unthinkable seems to be the object of thought and the undivided whole seems to shine in innumerable parts. 10 Without ego appears as the very ego and the imperishable one appears as perishable. The unstained seem tainted and the unknowable is known as the knowable throughout the known world. 11 The luminous one appears as the deep darkness of chaos and the oldest in time manifests as a new born creation. The one who is more minute than an atom bears the boundless universe in its heart.

12 He the soul of all, yet he is unseen or dimly seen in all these his works. Though boundless and endless in himself, he appears as bounded in the innumerable works of his creation. 13 Being beyond illusion, he binds the world in delusion. Being ineffable light, he centers his brightness in the dazzling sun. Know then, O best of inquirers, that Brahman resembles the endless expanse of the vast ocean. 14 This immense treasure of the universe, so enormous in size, appears as light as a feather when put into balance with the immensity of Brahman. The rays of his illusion, eluding moonbeams in their transparency, are as invisible as the glare of the mirage.

15 Brahman is as boundless and impassable as the vast ocean. He is situated in no time or place or in the sky where he has set forests of star clusters and huge mountains of planets. 16 He is the minutest of the minute, and the bulkiest of the bulky. He is the greatest among the great, and the greatest of the great. 17 He is neither doer, deed nor instrument of doing anything, neither is he the cause of another, nor has he any cause for himself. Being all empty within, Brahman is full in himself.

18 The world which is the great casket of its contents is as empty as a vast desert. In spite of containing countless solid and stony mountains, the world is as flexible as plastic ether and as subtle as rarefied air. 19 All things however time worn appear again every day. Light becomes dark by night, and darkness is changed to light again. 20 Things present become invisible to sight and objects at a distance present themselves to view. The intellectual changes to the material and the material vanishes to the super-physical. 21 The ego becomes the non-ego and the non-ego changes to the ego. One becomes the ego of another, and that other, and the ego becomes something other and different than the ego.

22 The full ocean of the surface of Brahman gives rise to innumerable waves of the world, and these waves like worlds evolve from and dissolve into the ocean of Brahman’s breast by their liquid-like and plastic nature. 23 The empty body of Brahman bears a snow-white brightness over all its parts, making all creation full of a light as fair as snow and frost. 24 This God being beyond the space of all time and place and without any form, figure or shape whatever, stretches out the unreal figures in the world in space and at all times of day and night, like the unstable waves of the sea.

25 In this light shines the bright filament of worlds in the vast space of the sky. They appear like so many ancient trees standing in a large forest bearing the five elements as their five petal leaves. 26 The great God has spread out this light like a clear mirror before his sight as he wished to see the shadow of his own face represented in the translucent twilight. 27 The unbounded intellect of God produced of its own free will the spacious firmament in which the Lord planted the tree of his creation, which brought forth the luminous orbs as its fruit in various different parts. 28 The Lord created a great many varieties of things, both inside and outside of himself, which appear as internal thoughts in his consciousness, and as all entities and non-entities in his outer or physical world.

29 In this manner, the Divine Mind exhibits the different forms of things in itself and of its own will, just as the tongue displays the varieties of speech within the cavity of the mouth. 30 The flowing of Divine Will forms the worlds. It is the conception of pleasant sensations in the mind that causes these torrents and whirlpools in the ocean of the world. 31 All things proceed from Divine Mind, just as light issues from fire. By lulling the creative mind to rest, the glow of all visible objects is extinguished and put out of sight.

32 All the worlds belong to Divine Consciousness, just as the property of whiteness adheres to the substance of snow. All things proceed from Divine Consciousness, just as cooling moonbeams issue from the moon. 33 It is from the flow of colors from this bodiless Consciousness that the picture of the world derives its variegated colors. This Consciousness alone is known as an infinite extension without deprivation or variation at anytime. 34 This stupendous Consciousness, like a gigantic fig tree of the forest, stretches out its huge branches on the empty air of heaven, bearing the enormous bodies of orbs of worlds like clusters of flowers and fruit. 35 Again this colossal Consciousness appears like a huge mountain firmly fixed in the air, letting down many a gushing and running stream flowing with numberless flowers fallen from the mountain trees.

36 In this spacious theatre of emptiness, the old actress Destiny acts her part to represent worlds in their repeated rotations and successions. 37 In this stage the boy player of Time is also seen to play his part producing and destroying by turns an infinity of worlds in the continued course of kalpa and mahakalpa ages, and in the rotation of the parts of time. 38 This playful Time remains firm in his post in spite of the repeated entrances and exits of worlds in the theatre of the universe, just as a fixed mirror ever remains the same though shadows and appearances in it are continually shifting and gliding.

39 The Lord God is the causal seed of the worlds, whether existing at present or to come into existence in future, in the same manner as the five elemental principles are causes of the present creation. 40 The twinkling of God’s eye causes the appearance and disappearance of the world with all its beauty and brightness. But the Supreme Soul has no outer eye or its twinkle. He is confined in his spirit.

41 The very many great creations and dissolutions of worlds, and the constant births and deaths of the living, all of which are continually going on in the course of the nature, are all the various forms of the one unvaried spirit whose breath, like the inflation of air, produces and reduces all from and into itself. Know this and be quiet and still.