Chapter 69 — Vasishta and the Vidyadhari Awaken the Brahmin; He Explains Who Is the Vidyadhari

Vasishta added:—

The world is without any form or substance, though it presents the appearance of such. It is seen in the light of the pure and imperishable essence of God through the keen sight of transcendental philosophy. The world is that quintessence which exhibits in itself the rare show of the cosmic mirror of Consciousness. The forms of hills and rivers are seen like pictures in a panorama, or like apparitions in empty air.

Then the vidyadhari entered that cosmic block by resistless efforts. Curious, I also penetrated it after her. After that untiring lady made her way into the cosmos of Brahma, she took her seat before a brahmin and shone supremely bright in his presence.

She introduced him to me saying, “This is my husband and supporter with whom I have made my betrothal in my mind a long time ago. He is now an old man and I also have attained my old age. Because he has delayed his marriage with me until now, I have become utterly indifferent about it at present. He also has grown adverse to his marriage and desires to attain that supreme state in which there is no view or viewer, and which is also no airy emptiness. The world is now approaching its dissolution and he has been sitting in meditation as silently and as immovable as a stone. Therefore, O lord of saints, please awaken both him and me also. Enlighten and confirm us in the way of supreme bliss until the end of this creation and the recreation of a new one.”

10 Having said this to me, she awakened her husband and spoke to him saying, “Here, my lord, is the chief of saints who has come today to our home. 11 This sage is the offspring of Brahma in another apartment of this worldly dome. He deserves to be honored as worthy guest according to the proper rite of hospitality. 12 Arise and receive the great sage offering worship and water to him, because great persons deserve the highest regards and respects one can offer.”

13 The holy devotee awoke from his samadhi. His consciousness rose in himself like a whirlpool rises above the sea. 14 The courteous sage opened his eyes slowly, as flowers open their petals in spring after winter is over. 15 His returning senses slowly allowed him to move his limbs, just as the returning moisture of plants in spring makes new sprouts and branches shoot forth. 16 Gods, demigods, spiritual masters, and gandharvas immediately assembled around him from all sides, just as swans and cranes flock to a clear lake blooming with full-blown lotuses. 17 He looked upon me, the fair vidyadhari lady, and everyone else standing before him. Then in the sweet tone like the sound of Om (pranava), he addressed me as the second Brahma himself.

18 The brahmin said, “I welcome you to this place, O sage who sees the world like a ball placed in the palm of your hand and who resembles the great ocean in the vast extent of his knowledge. 19 You have come a long way to this far distant place. You must be tired from your long journey. Please sit in this seat.”

20 As he said these words, I saluted him saying, “I salute you my lord.” Then I sat on the jeweled seat which he pointed out to me. 21 Then he was praised by the assembled gods and holy spirits standing before him, and received their worship, presents and adorations according to the rules and rites of courtesy. 22 Then as the praises and prayers of the assembled host ended, I approached the venerable brahmin and spoke to him.

23 “How is it, O venerable sage, that this vidyadhari nymph has turned to me and tells me to enlighten you both with true knowledge? You are acquainted with whatever is past and all that is to take place. 24 You sage are lord of all, fully acquainted with all knowledge. What does this silly woman want to learn from me and what do I want to learn from you? 25 Why did you produce her to become your spouse when you remained indifferent and never took her in wedlock?”

26 The brahmin replied:—

O Saint, hear me to tell you how it came to be so with us, because it is right and fit to explain everything in full to the wise and good.

27 There is an unborn and imperishable entity from all eternity and I am only a spark of that ever sparkling and brilliant intellect. 28 I am of the form of empty air or vacuum, situated forever in the Supreme Spirit. I am called the self-born in all the worlds that were to be created afterwards. 29 But in reality, I am never born, nor do I ever see or do anything in reality but remain as the empty intellect in the intellectual emptiness of the very same entity. 30 Addressing one another in the first and second persons is nothing but the sounds of waves of the same sea dashing against each other.

31 I who was of this nature became disturbed in time by feeling some desire rising in me and seeing that lady within the blaze of my intellect. 32 I thought of her as myself, though she appears as another person to you and others. Though she is manifest before you, yet she lies hidden in me as my very self.

33 I find myself to be that imperishable entity which abides in me as I abide in the Supreme Soul. I find my soul to be imperishable in its nature and delighted in itself as if it were the lord of all. 34 Though I was thus absorbed in meditation, yet the memory of my former state produced in me a desire to reproduce, and over there, that vidyadhari is the incarnate divinity presiding over my will. 35 She is the presiding divinity over my will who is standing here manifest before you. She is neither my wife nor have I betrothed her as such. 36 It is from the desire of her heart that she considers herself the wife of Brahma. For that reason she has undergone troubles before she got rid of her desires.