1 Rama said:—
In whatever manner and form the individual soul conceives the Universal Soul within itself, it has the same conception or idea presented before it, agreeably to its concept. 2 All these worlds lie in concert in their spiritual state in the boundless spirit of the great Brahman. But they appear to us in various lights, like different rays radiating from the one and same gem. 3 The great and bright quarry of the Divine Mind contains all these sparkling worlds in its unbounded bosom. All of them unite to shed and scatter their joined light upon us like the mixed rays of jewels in the womb of a vast mine. 4 All these different worlds, shining together like so many lamps of a reflected light, are clearly perceived by some and are imperceptible to others, just as the blaze of daylight is dazzling to the clear-sighted but quite dim to the blind.
5 As the rushing of the contrary currents create whirlpools in the waters of the deep, so the contact and conflict of elementary atoms produce the consolidation and dissolution of worlds, which are no acts of creation. 6 Creation everywhere is only a joining together of the drizzling drops of the icy Consciousness. Therefore, who can count the countless watery particles that are constantly flowing out of Consciousness and condensed in the forms of worldly, spherical bodies?
7 As a part is not different from the substance of the whole, so creation is not different from its creator other than the difference between the two words used to describe creation and creator. 8 The causeless and un-causing unity is the original model of infinite variety. These numberless multiplicities are only copies of that sole part, and neither a duality nor pluralities whatever. These copies and counterparts never rise or fall apart from their original prototype. 9 That intelligence shows the objects of the intellect in itself. It produces these unproduced productions to view, just as sunlight exposes the visible to light.
10 From my non-desire of all things in existence I have accomplished perfection and acquired that prosperity which is called mental detachment or nirvana. 11 Realization does not come from understanding this bliss, nor can we have any knowledge of this bliss by our perception. There is no knowledge whereby we may know the unknown one who alone is to be known.
12 It is a knowledge that rises of itself, a waking of the soul from its sleepiness. It throws a light like that of the midday sun in the innermost soul. It is neither confined in nor absent from any place or time. 13 After all desires are dispelled and all actions with desires ended, this stillness attends upon the enlightened soul. 14 The saint of awakened understanding who is confined in himself and absorbed in meditation is inclined neither to the craving of anything nor to the avoidance of anything whatever. 15 In this state of rapture, the mind of the saint, though in full possession of its mental faculties, remains as fixed and inactive and unmindful of all worldly things and bodily actions as a burning candle that consumes itself while it illuminates others, without any shaking or motion of its own.
16 The soul becomes united with the world (vishwarupa) in its condition of thoughtfulness and is called the mundane soul (vishwatma). Or else it is said to be situated in the state of the immense void of Brahman when it is devoid of thoughts. Hence creation and its cessation both belong to the Divine Intellect in its state of activity or thoughtfulness and its state lacking thoughts or nirvana.
17 He who is enrapt in divine ecstasy and settled in his belief in the identity of God and his thinking of Him remains closely confined in himself with his rapture and secure from the distractions of his mind. 18 He who relies only upon meditation on his self, regardless of all other things in the world, comes to find the reality of only his self-absorption, and everything else besides is as void as empty air.
19 The man of enlarged understanding has an unbounded store of knowledge in himself, but this ultimately ends in the knowledge of the unspeakable one. 20 It is therefore in our quietism that we feel the very best being of our consciousness to be either dormant or extinct. This state of tranquility of the mind is inexpressible in words. 21 The summit of all knowledge is the abstract and concealed knowledge of all as the true one. Hence the world is a real entity, in as much as it abides in the eternal one.
22 The bliss of nirvana-ecstasy, with the utter extinction of all desire and the consciousness of a cool and calm composure of one’s self, is the supreme good or highest state of bliss and perfection that is aimed at to be attained even by the gods Brahma, Vishnu and Shiva. 23 All things are always present with it in all places and at all times. They are always accompanied with our concepts of them in Consciousness, which is the only pure entity that is ever in existence and is never dissolved.
24 Too hot is the busy commotion of the world and very cooling is the bliss of nirvana insensibility. It is therefore far better to have cold heartedness of detachment than a heart burning with the heat of worldliness.
25 As an artist conceives the design of a statue sculptured in relief in the slab of his mind, so the great Brahma sees this universe inscribed in himself in relief, and not carved out of him. 26 Just as the spacious ocean looks upon the waves heaving upon the surface of its waters, so the great Brahma sees the multitude of worlds rolling about in the midst of its Consciousness.
27 Ignorant people of dull understandings see those fixed, inseparable spectacles in the light of separate apparitions appearing in various shapes and forms in the spheres of their consciousness. 28 In whatever manner anybody conceives anything in his mind, he truly thinks and sees it in that same light because of his habitual mode of thinking it as such. 29 A man waking from his sleep finds no truth in anything he saw in his dream, whether it was the death or presence or absence of a friend. In the same way, the enlightened soul sees no reality in the life or death of any living being seen in this visible world, because none lives by himself or dies or departs away of himself. All are delegated alike in the tablet of the eternal mind. 30 Whatever appears to pass under and away from our sight is the fixed inert and quiescent rehash of its divine original. The conviction of this truth in the mind is enough to prohibit the mind from falling into the error of taking the copy for its mold.
31 This lesson will certainly tend to lessen the enjoyments of your body. No enjoyment will ever serve to prevent the body’s fall to nothing. This lesson will also protect you from the error of taking for real what are numberless and, at best, only passing sights in your dream. 32 Lack of desire for earthly enjoyments increases our wisdom, and wisdom serves to diminish our worldly desires. Thus they mutually serve to increase one another, like open air and sunshine. 33 The knowledge which tends to create aversion to riches, family and friends is averse to your ignorance and dullness. Acquisition of the one immediately serves to put an end to your ignorance. 34 That is the true wisdom of wise men, unmixed by greed. This is the true learning of the learned, uncorrupted by any yearning.
35 But wisdom and renunciation, alone or combined, are of no good unless they have attained their perfection. Unless perfected, they prove as vain as the blaze of a sacrificial fire in a picture which has no power to consume the sacrifice offered upon it. 36 The perfection of wisdom and renunciation is a treasure which is called liberation because anybody attaining it remains in a state of infinite bliss freed from all the bonds of care.
37 In this state of emancipation we see past and present, and all our sights and doings in them, as present before us. We find ourselves situated in a state of even calm and tranquility of which there is no end or any interruption whatever. 38 The self-contented man who finds all his happiness in himself is ever cool and calm and tranquil in his soul, devoid of all desire and selfishness in his mind. He relies upon his cool hearted detachment and apathy to all worldly objects and sees only a clear void stretched before him.
39 We scarcely find one man in a hundred thousand human beings who is strong enough and has the bravery to break down the net of his earthly desires, like a lion breaking the iron bars of his cage. 40 The inner light of clear understanding dispels the mist of desires that overcasts the craving mind, melting thickened greed like sunshine dissolves thickened ice in autumn.
41 Lack of desire is the knowledge of the knowable and stands above all things that are desirable or worth desiring. It resembles a breath of air without any external action. 42 He sits quiet and firm in himself, his thoughts fixed upon discerning the truths and errors of the world. He looks upon all others in the light of himself, without having anything to do with them or have any desire for them. 43 He sits rested in the immensity of Brahman with his enlightened view of the visible as existing in him. He remains indifferent to all things, devoid of desire for anything, sitting quietly in the inactive silence of liberation which the wise call liberation (moksha).