Sri Maha Ganādhi Pataye Namaha Sri Saraswatyai Namaha
DĒVĀRCHANA VIDHĀNAM So far we have seen and understood that JEEVA is a separate entity and born (incarnation) out of AVIDYA. But such an understanding is on the wrong side of the picture. Actually there is no Jeeva as such or any other entity other than CHAITANYA (Knowledge field) anywhere or anytime. As such the transformations ascribed to JEEVA are not real when once we realise that absolutely nothing else exists in reality other than CHAITANYA the KNOWLEDGE FIELD any time or any where nor there is any chance for transformation in the Status Quo anytime later on. For, ANUTPANNAM IDAM JAGAT KĀRANABHĀVAT. Which means there is absolutely no cause to bring about a change in the STATUS QUO forever. Cause produces an effect. They go together so an entity which has no cause what so ever any time is the foremost, as it is not preceded by a cause for all time in the past, as it had not been derived from a previous cause. CHAITANYA or KNOWLEDGE FIELD has no CAUSE to begin with, nor there is an EFFECT to mark the end of the transformation as CHAITANYA exists at the hypothetical beginning or end points to witness and validate the beginning and end points, as such CHAITANAYA lives as an eternal body to certify, nay even to create the existence of a second body. Thus the second body, in general, is nothing but the CHAITANYA only and not the effect, as the property of cause and effect belong to non-eternal things only by admitting the property of having a precedence to cause an effect. CHAITANYA has neither a precedent nor an end up for itself as both beginning and end are to be witnessed and authenticated by the living CHAITANYA only. So CHAITANYA is eternal and pristine pure. This extra deliberation taken up now after the description of end of JEEVA with VIDEHAMUKTI had become important to elaborate
from the episode of conversation of ISWARA, the Paramatma, with Sri Vasista Mahā Muni to appraise the WORSHIP of GOD which goes by the name DEVĀRCHANA VIDHĀNAM about which Sri Vasista requested a decision from ISWARA. This conversation throws some tangible light on the evolution of Jeeva and subsequent salvation. This episode is seen in the 29th Sarga of Nirvana Prakarana of yoga Vasistam. This conversation is described by Sri Vasista in the course of his teaching Gnana to Sri Ramachandra. Sri Vasista once upon a time, intending to worship MAHĀ DEVA, the EASWARA, had gone to the Mountain of KAILASA, and started worshiping HIM from a hermitage built by him in the caves of Mount Kailas on the banks of the Devine river Ganga. Doing penance in the woods of Kailas, Sri Vasista once on the early part of the night of, SRĀVANA BAHULĀSTAMI, (the eight day of the dark half of the month of Srāvana – incidentally the birth day of Lord Sri Krishna) having finished his SAMĀDHI (Meditation) had noticed a sudden great illumination in the woods and found Sri MAHĀ DEVA, holding the hand of PĀRVATI (his consort) advancing towards the valley of the Mount. Sri Vasista then alerting his Sishyas approached HIM with Arghya and Pāda Pooja with flowers with great fervor, after Sri Mahā Deva sat on the flower bed of the valley. Similarly Sri Vasista had worshiped Sri PĀRVATI with her female retinue with great fervor. Then Sri MAHĀDEVA asked Sri Vasista about his welfare and his advances in his rituals and penance. Sri Vasista asserted that all well being and all protection accrue to HIS Bhaktās, without leaving any wants unfulfilled. Then Sri Vasista requested MAHĀDEVA to enlighten him on the method of performing a DEVARCHANA which is free from Udvigna (depression), Pāpa Kshayakara (Sin destructive), Sarva Kalyāna Vardhana (alround flourishing of beatitude). Then Sri Mahā Deva replied “OH! Brahma Vida Sresta (Vasista) I shall describe to you the Devatārchana, performing which even once will vouchsafe Mōksha. Do you know the Dēvatha or God about whom you are asking me now. He is not Pundarikāksha (meaning Sri
Mahā Vishnu) nor Trilochana (meaning Iswara) nor Kamala Yōni. He is not Brahmin; nor Kshestriya nor you or me. None from those who have body and mind, nor the Godess Laximi or Mēdha. The unartificial, the beginning and endless, the effulgent shining (knowing faculty of the soul) is known as the real God. How can one with segmented and limited form becomes God. The one that is not artificial, which is beginning and endless and which is the knower, the CHAITANYA is to be recognized as God. That alone is known as the brilliant Deity SIVA. That is to be worshiped. That Deity alone has the real existence (having Satta or Entitous Existence). Actually nothing exists as the so called world except the faculty of knowing THE CHAITANYA or (SIVA TATWA). All else gains existence from this knowing faculty of the soul only. It is only for those who are unable to know or perceive such a choicest worship by inference the formful or idol worship is brought up. Just as for one who cannot walk a distance of one Yojana (roughly eight miles) a krosa (two miles) is prescribed. The cult of worshiping Rudra and the like Deities begets only limited and fragmented reward, but the worship of ATMA is rewarded by the beginning and endless natural BLISS. Discarding such a natural reward is like going into a thorny forest leaving the Rosy garden. For those who had learnt to worship this beatific, pristine pure Deity, the flowers for worship are, Enlightenment, Equanimity, and peace of mind. DEVATARCHANA consists in the worship of ATMA only with these flowers and not in worshiping of formful Deities. Discarding this ĀTMA CHAITANYAM (the conscientious self), those interested in artificial mode of worship are doomed to misery. Those who having known this theogony indulge in the worship of other than ĀTMA, do so as in like childishness only. So, “Thou Vasista” said Iswara “worship only this ĀTMA who had taken the form of JEEVA from the pristine CHETANĀKASA (knowledge field that is Brahman) as there is none to be worshiped except the ĀTMA”.
Then Sri Vasista asked the Iswara to enlighten him as to how the ĀTMA of CHETANĀKASA had evolved itself and JEEVA HOOD in the world. ISWARA clarifies thus:The Infinite CHIDĀKASA (knowledge field) alone exists. Its origin or birth and change are impossible, for this knowledge field exists and determines by witnessing property all origins and births, deaths and all other transformations as such it is a prior entity necessary to exist, to herald and validate the existence or demise of all other entities as such it is existent in all times, as such its extinction is impossible so long as the world seems to exist. As such, this CHIDĀKASA (knowledge field) alone exists all along and remains in the KALPANTA (the great Deluge of the universe) also in the way it manifests and shines, it becomes the mental reaction by the which it assumes the name of the world. Thus, this world shines like a Dream Land composed in the knowledge field as such it is only unfragmented knowledge field of ĀTMA only. As occurrence of material objects is absolutely impossible (as there is no causative substance in the world (KARANĀBHĀVĀT ANUTPANNA MIDAM JAGAT), the visible world is only the knowledge field that shines as such and is called the world. So the view of the world that shines like the Dream Land is nothing but CHIDĀKĀSA or knowledge field only. Thus the hills and dales, worlds, ĀTMA, JEEVĀS, ARE ALL CHINMĀTRAM (conscious knowledge) only including all living things and the five elements. (Pancha Bhootas) Tell me what is there different from CHIDĀKĀSA that had become possible to exist even in Swarga (Heaven) at the time of creation. The ĀKASA (the sky) Parmākasa (the knowledge field) the Brahmākasa (the Brahman) are different names for the CHIDĀKASA only. Thus, the Dualistic experience of the world vision created by the Sankalpa (Volition) and Māya, is nothing but CHIDĀKĀSA (knowledge field only). Just as the CHIDĀKĀSA appears like the world in the Dream time, so also in the Dream like wakeful period also, it appears as the world. Just as Nothing remains when once the CHIDĀKĀSA is
deleted in the Dream Time, so also nothing remains even in the wakeful period, if the CHIDĀKĀSA is removed. Therefore it should be realized that nothing would happen or comes into existence in the absence of CHIDĀKĀSA. As such even if the conscience reacts nothing accrues except the fact that the world is same as Brahman only. Sankalpās emanating from Paramākāsa only give rise to the world conjuring the idea of Dwaitam (Dualism) as such the world is a fictitious dream only. Just as the things seen in the dream are only the ĀTMA or CHIDĀKĀSA ONLY the creation of all these things also must be the creation of CHIDĀKĀSA or the knowledge field only. All the entities of creation, governed by time limitations for existence and non existence and those conforming to Desa, Kala, Chitta (Space, Time and Conscience) are all CHIDĀKĀSA only. The one that is determined by the Absolute truth, is the TWAM (you) AHAM (Me) and JAGAT (world) is DĒVA (the absolute Deity worthy of worship). This entity of CHIDĀKĀSA the absolute ĀTMA, is the embodiment of yourself, myself, other selves, and the world self and all other selves; denying that fact there is no entitous existence for all or any of them. Just as there is no SWAROOPA (identity) for the Dream Land except the CHIDĀKĀSA, there is no other identity except CHIDĀKĀSA for all the entities that had come off since the time of first creation. When there is no causative substance for any entity, it means there is no precedental entity to such an entity. That means there is no ĀDI or beginning to such an entity. Similarly when there is no cause, there is no transformation in its original state. This means there is no end of the former state of existence which means, there is no end for those which have no beginning. Such an entity which does not undergo any change is Eternal Brahman only or the CHIDĀKĀSA only. As this world is a Dream Land (Swapna Puri) contained in the CHIDĀKĀSA only by conjecture. The entire world or universe is a manifestation of CHIDĀKĀSA or BRAHMAM only. So this BRAHMAM which is the PARAMĀKĀSA or CHIDĀKĀSA is said to be the Absolute Deity or God. The Pooja or worship of this DĒVA or God is therefore
beatific, bestower of everything and this DĒVA is basis for all creation and everything exists in HIM. The bliss derived from the Pooja dose not depend on any extraneous means. This Pooja is prescribed only for the enlightened and there is no need for flowers or incense etc., for this DEVARCHANA. For the uninitiated and light hearted people the artificial idol worship is prescribed. Those who lack SAMA and DAMA (restraint of mind and Indrias) the worship with flowers etc., the falsely created forms of Deities are prescribed. Interested in their creations from their mental volitions (Sankalpas) about DEVĀRCHANA, they rejoice in the worship by flowers and incense. They do this DEVĀRCHANA in vain with the things of their own choice and understanding and attain the false rewards like the Heaven etc., The ultimate and Supreme Deity to be conscientiously worshiped is the Paramatma who is the cause and support of the three worlds. He transcends even the status of Brahma, Vishnu and Rudra for Subha Prada or beatific end. He is above all mental Sankalpas. He is everything without being anything. He is above all limitations of space and time etc., He is conscienceness personified, he is the revelation between the existent and non-existent and vouchsafes Existence to all entities. He is OM, Tat and SAT. He is ALL IN ALL, ALL in ONE. He is Universal Existence. He is Universal KNOWER in All. He is the real Absolute DĒVATA. He is the Quint Essence of entities. From this CHIN MATRAM or knowledge field only, everything becomes an entity of Existence. What is there in the artificially built up Deities worshiped by the less informed people except the CHINMĀTRAM or the KNOWINGNESS alone to differentiate. This CHINMĀTRAM or the universal God, is the author of all activity so realised. Although it is singularly the WHOLE, it displays the multiplicity of Names and Forms to run the fictitious world, with names like, the Sky, the JEEVA, the CHITTU, KRIYA, DRAVYA etc., The entire universe is nothing but CHINMĀTRAM only presenting a Natural Feeling of logistics of the world. The Deities like
Sri Mahā Vishnu, Sri Mahā Deva and Sri Brahma and their activities are nothing but the projection of CHAITANYA or Knowledge domination only. Thus CHINMĀTRAM alone is responsible for the creation of all superb forms of Indra, Varuna, Soorya, Chandra and all other Deities. By this Universal Mahā CHAITANYA only the Sun and other luminous Gods are shining, the inert bodies are becoming dear to all living beings. At this understanding, doubt is expressed by Sri Vasista to Sri Mahā Deva thus: If everything is CHINMĀTRAM including our bodies, why should the body at the time of death turns into a corpse without eyes, like an earthen idol. Why should a feeling arise that once which was CHAITANYA only had become devoid of CHAITANYA. Sri iswara clarifies:This is a great question, you had posed OH! Brahma Vid Srēsta, I shall tell you about what you had asked: The CHAITANYA which is present in all entities, is of two kinds. One is of the sentient type with the property of Doer and Enjoyer consciousness, and the other is of the type of inherent indwelling pristine consciousness. The first type of CHAITANYA alone by virtue of its SAMKALPAS or mental volitions, identifies itself as JEEVA different from its own self, like a woman of bad character caught up in a SAMKALPA of having another husband becomes one, other than her own former self, just like a man who under the duress of anger becomes, one other than his own self in a moment. The CHAITANYAM becomes a dubious opposite of its own Chaitanya self. This erroneous CHAITANYA slipped up into JADA BHAVA or inert and insentient state, assumes KALANĀ PADAM or the receptive mood of mental indulgence. This Chaitanya by itself then assumes the state of space conscious, atomized living thing. Later on, it becomes receptive to air sensitiveness (Vata Tan Mātra Gāminee) and then it gets surrounded by the Tan Mātras or the sensory knowledge leading to the divisions of space and Time distinctions. Then the Chaitanya
becomes the JEEVA and then the BUDDHI (Intelligence) the AHAM (the Ego), then the Mind. Having attained Mental State, it embraces the Samsāra or the worldiness, like a Dwija becoming CHANDĀLO with such a thinking about his identity. This Brahma Chaitanya donning the garb of all Agnānee, and imbibing Sareera (body) Jeeva (living being) states by his volitions resulting in the loss of omniscient ability, becomes entangled in Samsāra, by his own volitions about enjoyment. By such innumerable unending volitions this Chaitanya assumes by JADA SAMKALPA, the physical form like water becoming rocks of ice in the ocean. This Chaitanya then gains the appellations of CHITTA (conscience) MANAS (Mind) MOHA (Delusion) MAYA (conjecture) and takes birth in the SAMSĀRA. Thus the Chaitanya disillusioned by MŌHA and tied up by greed (Trushna) and fear stricken by KĀMA, KRŌDHA etc., (by Desire and Anger), it then loses its infinite stature and becomes limited. Burnt in the forest fire of pains and distress, annoyed by sorrow identifies itself with such a nature of existence and becomes Jaded and resigned to body-limited existence, and rocking between existence and extinction (birth and rebirth). Going about in the limitless ocean of Samsāra with seething heart, the Jeeva goes on in his stride along ups and downs in the life, terrified by his own Sankalpās (imaginations) like a camel taking the bitter fruit leaving the sweet ones by its blinding fondness, the Jeeva Chaitanya craves for worldly gratifications and gets a fall entangled from one fault to another and goes on suffering distress or calamities one after another. Thus stricken in the baffling woes and sorrows the JEEVA passes through hell and other underworlds with woe and great distress. Even after gaining human birth, indulges in strengthening of family bonds and earning wealth. Thus, bound, withered, mortified, churned up in the mortal life draws nearer to the end like a fish in scanty water looking all round fear stricken.
In the childhood incapacitated alround, in the youth wrapped up in brooding, woeful in the oldage dies ruthlessly. Then takes rebirth in all sorts of wombs. This same CHAITANYA sleeps on the OCEAN as NARAYANA, Meditating BRAHMA in the Brahma Loka, TRILOCHANA (Iswara) as ARDHANĀ REESWARA in the KAILASA, INDRA the King of DĒVAS in the Heaven. The same CHAITANYA by becoming SOORYA makes the Day, runs as clouds as VAYU, sets in motion everything. This CHAITANYA alone creates the wheel of the years, YUGAS, MANVANTARĀS flowing. At one place the Chaitanya manifests as seeds and Sap in the Trees yet in other places as the Silas or Rocks flowing rivers, blooming lotuses, ripened fruits, fire and faggots, ice cold water, the empty skies, glittering objects, wood and rock forms, Blue and yellow forms, Land and Fire. This CHAITANYA is all embracing and all pervading because of its all mightiness. Subtler then space this CHAITANAY presents itself in the way it imagines in whatever situation and in whatever manner it does so in experience, just as water in the agitated state takes the form of waves etc., it goes on roving alround in all the sundry wombs of beasts, birds and all other animate and inanimate things in the world and astronomical things like the Sun, Moon etc. It shows up a sense of equanimity that prevails in the lofty CHAITANYA making no distinction for grading the birth of entities ranging from Gods and Godesses, down to birds and beasts. Roving about in these and sundry other wombs in the revolving SAMSĀRA like a blade of grass in an eddy of water. Just as a donkey gets terrified by its own braying call, thus Jeeva Chaitanya gets terrified by its own Sankalpa. There is no one with such a pretty, skintilating weakling as this. This Chaitanya so far described is the JEEVA Sakti. Ingrained and lost in the unfortunate vulgar worldly life falls into an animal state. According to its own KARMA or Destiny the JEEVA undergoes such plights, subjected to such illusions. Just like paddy grain holding fast husk the CHAITANYA holds on the state of forlorn
JEEVA Hood losing the wealth of unlimited beatitude and subjecting itself to circumstances of the going down with Self disillusioned lamentations. Sri Vasista says to Sri Rama Chandra “Look at this enormous ability of AVIDYA, to cause even the CHAITANYA to forget itself and invite the downfall. This means the Jeeva is a non-entity like the empty space inside a pot tied to a see-saw moving down to draw water. The Jeeva hood is an imaginary state of existence with fictitious activity. Jeeva is a degenerated form of Chaitanya and the Jeeva further undergoes a degeneration into the Mind, which cooks up all the world and worldiness and creates Egoism. Such a mind is called CHITTAM. This CHITTAM, although by itself is not different from CHAITANYA, becomes the cause for the dream like experience called the world. All pains and pleasures accrue to the JEEVA, who is CHAITANYA only, by the animation of this CHITTA all in the emptiness of its functioning. Thus the world that is merely an experience carried out by the animation in emptiness also becomes fictitious and unreal. Existence and non-existence also become meaningless. When the induction or the presentation of both positive and negative ideas is a matter of CHAITANYA or KNOWLEDGE only, the distinction between such ideas also vanish, just as the apparent sky which vanishes when once the true nature of the sky is discovered. The adumbration of the apparent falsehood is not caused by the CHITTAM or mind but it is the entirely the work of Egoistic thoughts that precipitate the imaginary suffering and not by the pristine pure knowledge. Knowledge is the knower and not the suffering itself. It is only the conveyor belt and not the substance that is conveyed. Knowledge is absolute truth. It is a process and not the product. The process is absolutely distinct and radically different from the product. The picture projected on the screen in the cinema, is entirely the phenomena of light only, nothing to do with the reaction that is stirred up in the realm of Egoism. Thus the CHITTA or CHAITANYA is ever pristinely pure and eternal. So the reactive Egoistic suffering can
be eschewed by eschewing the Egoistic thought process. The provocation is the thought process in the mind and not the instrumental mind. The axe is not the slayer but the act of slaying. The mind is the passive creator and not the active creation. Thus the thought process is the culprit, and even the wise people also get lost under the influence of this Egoistic thought process. Eschewing of this thought process is not easy without the PURUSHA PRAYATNA, or the Manly Endeavor by negating the entire universe as of no consequence as it is non-existing in reality. Unless this thought process is completely swept away by the Manly Endeavor of fixing the Absolutism or CHAITANYA no one could ever free one self from the grip of falsity ruling the worldliness. The all mighty CHAITANYA which brings up such Manly Endeavor is free from all such thought process, NIRVI KALPA, secondless ADVITEEYA, all pervasive SAKALĀGA and Absolute. That CHAITANYA enlightens everything including the light itself. This CHAITANYA alone illuminates all things, it is all pervasive, eternally pristine pure, eternally wakeful, mindless, unperturbed, and dispassionate. This CHAITANYA only is the substance in everthing, the pot, cloth, tree, wall, car, monkey, Ass, Devil, Sea, and the lock stock and barrel of everything. This is the witnessing entity like the light doing nothing but illuminating only. This CHAITANYA, although absolutely invariant, by its own mental volitions turns out to be dirty by becoming the centre for squalid thought process. It becomes inert although animate nonentity even when it is all pervasive. Although non volitive, ethereal, and subtle it adumbrates and melds itself into a formful entity like a mechanical turn out. In the dreaming state one experiences according to his Vasanās, the physical world, it is a matter of awareness or Gnāna only within his self. On the same lines the same CHAITANYA deciphers objective cognizance in the wakeful period and the status of mind in turn, ones self. Thus the self same CHAITANYA blends itself both as existent and non-existent entities of wakeful and Dream awareness, just as bad
company transforms a good person into a bad person. Thus the CHAITANYA taking the body consciousness, plays consistent roles. Gold shows up as copper by the presence of adulterants and becomes again golden by the removal of dross so also does CHAITANYA when the impure CHAITANYA becomes the pure CHAITANYA. Just as a mirror cleansed of its dust cover reflects clear image so does the CHAITANYA when it is covered with Agnana or AVIDYA reflects JEEVA BHAVA and soon as the Agnana is removed by inculcation of Gnāna, the Jeeva Bhava disappears and pristine pure Gnāna or conscious awareness prevails. By the recognition of the non-existent Samsāra, the worldly life spread-eagles, and by the recognition of the Existent eternal CHAITANYA the non-existent SAMSĀRA vanishes. When this CHAITANYA embraces the nonexisting and entirely different from its own self, the CHAITANYA appears perishable even though it is imperishable. Just like an unstalked fruit from a tree situated on a mountain experiences the precipitous fall, from the subtle CHAITANYA only, the downfall into the vast JEEVA hood takes place. That is why the self same pure CHAITANYA only causes the characteristic existing forms of one and more than one which get obliterated at the dawn of Gnāna. This CHAITANYA alone brings about cognition to all things and creates existence to them, and so it is called DEVA or God. Hari (Vishnu) Hara (Eswara) Brahma (the creator) Indra (the ruler of Devas) are all the CHAITANYA only and all these Gods had come out from CHAITANYA only. AVIDYA (the Unknowing) alone is the material and ancillary cause in ToTo from Brahma the creator down to the world. Even the Vedas, Upanishads the Jeevas and all activity of the world are contained in the ever expanding AVIDYA only. VIDUR DĒVAM TADĀ BHĀSAM SARVA SATTĀ RDHA DAM, TADHĀ SA HARIHI SA SIVAHA SO AJAHA SA BRAHMA SA SURĒSWARAHA
Sloka 14 of Sarga 35 of Nirvana Prakarana of Yogavasistam VĒDA VEDĀRDHA VEDĀDI JEEVAJĀLĀ JATĀVALEE, TATA THASYAHA ANANTAH PRASRUTĀ YAH PUNAH PUNAHA. Sloka 20 of Sarga 35 of Nirvana Prakarana of Yogavasistam As this CHAITANYA exists all over in the form of KNOWLEDGE, the recital ĀHWĀNA MANTRA etc., (well coming ritual in the worship) are not necessary in the worship of this Deity, the CHAITANYA:SAMVĒDANĀTMAKATAYĀ GATAYĀ SARVA GŌCHARAM, NA TASYA ĀHWĀNA MANTRĀDI KINCHIDĒVA UPAYUJYATĒ. Sloka 24 of Sarga 35 of Nirvana Prakarana of Yōgavasistam This Deity (CHAITANYA) which stands ever invited is available everywhere and every time in the garb of KNOWLEDGE. Whatever form this Deity assumes readily acquires that form along with the necessary mental recognition, and the witnessing property. This CHAITANYA or the CHID ĀTMA, is the beginning of all beginnings, He is the worshipful, saluted, adored and praiseworthy Deity, by knowing HIM, as the ULTIMA THULE even to the great. Knowing this ĀTMA as such and as one that dispels the woeful fear of ageing is never born again. There is no need for disillusionment, when you realise that this ĀTMA is the foremost of all and giver of fearlessness and approachable with no ado, as you are yourself the ĀTMA, the unborn and the ULTIMA THULE, ever existing. Although Easwara, the unique CHAITANYA GOD appears to create, maintain and destroy the universe is not touched or contaminated by any such imaginary Acts. The CHITANYA the God is neither physical reality or unreality, completely free from the concepts of truth and untruth, and the concept of universal existence faculty, is CHINMATRAM or the
AWARENESS only and nothing else. This self same CHAITANYA is the unmanifest cause and effect and prevails both as experience and entity. In the vast latitude of his mental dimensions, immeasurable mirages like the worlds show up, now and ever. Existence is stamped and unstamped in the light emitted by HIM as both are matters of pure illumination only. It can role of itself into paradoxically as an Atom, or the Infinite Time or a brief second. In either case it does not give up of being the subtlest. The changes are entirely a spontaneous reading naturally manipulated like the colours of chameleon. Subtler than the subtlest He (the Easwara CHAITANYA) is capable of pervading the entire universe. Although He did not create the universe, He is the creator as by himself is the creation. His manifestation embraces everything as he is the cause of all manifestations, the CHAITANYA. Nothing is unreal in HIM, nor anything is real that does not exist in HIM. In WHOM everything rests and from WHOM everything emanates, WHO is all and from WHOM all is got, salutations to THAT ALL IN ALL personified ALL. In reality there is no difference between a non exiting thing feigning existence and an existing thing making a feint, as both are the handiwork of CHAITANYA only. The Existence (SATTA) induced by the BRAHMA CHAITANYA is the cause of all entities in the world into paradigms of name and form. Thus the world is a package of destinies hurled at the roving entities, existent or non existent conceived by the Knowers. The NIYATI or the Deity of DESTINY is the Dancer that creates the paradigm of its dance behind the scenes. The scenario is permanent but the scenes are transitory. The worldliness is nothing but the coquetry of this flirting DANCER otherwise known as the NATURE and lasts as long as the posing lasts. Such is the perplexity posed by the non-existent worldly Drama. ISWARA CHAITANYA or the real God is only a witnessing Jeeva CHAITANYA in all living things, untouched by, yet non-different from the substance of such a display, running at a tangent to the observation.
This God, the all pervasive conscious experience, the base of everything is the worthy Deity to be worshiped, by all saints and seekers. He is present in the pot in the cloth, in the wall, in the cart, in the monkey. He is the Deity being worshiped by the Gnanees in SIVA, HARI, HARA, BRAHMA, INDRA, KUBERA, YAMA etc. as both by introvert and extrovert processes. The extrovert worship consists in:Although, this body of ours is made clean and sacred in all the POOJA process, it is to be shunned in the first instance by disowning its identity with our self and kindle by all effort the sense of pure conscientious knowledge as the self. The worship consists in the act of meditation only and in nothing else. This Deity shines with enormous brilliant light which illuminates even the luminous. This illumination emanating from the inner conscience is the essence of one’s, the luminous of own SELF or ĀTMA or the Ego. This Ego or self is defined in the SUKARAHASYOPANISHAD as the WITNESS of the BUDDHI’S or Mind’s Activity. This Deity named as worthy of worship, is thus the SOUL personified cosmos with infinite dimensions. The innumerable universes are hidden in the heart of this Deity. Brahama, Vishnu, Maheswara, Indra and other Angels adore around this Deity, being just only CHINMĀTRAM or the sentient conscious experience, he is all pervasive basic entity, of all animate and inanimate bodies. Even so, the ADWITEEYA SATTA or the unique and universal property of Existence alone is the Body Mass of this Deity with no other entitative existence. Time sense is the vista that opens out for him the conjured view of the world. The entire universe is but an insignificant part of His body fabric. His sensory cognition is all pervasive. Even so He is beyond the reach of Mind. He is the hub of all beatitude and giver of all desires by being volitive cognition derived from the ostensive trait of His universal cognition. He is present in all entities and the only Means for comprehension. He is to be worshiped on the lines of such a realization. His real worship precludes the traditional way of worship by Dhoopa, Deepa Pushpa,
Naivedya etc. He is easily approachable by BŌDHA, calm and cool imperishable and by the immortal ĀTMA BŌDHA only or predicant wisdom. Such introspective lucubration should prevail in the interpolation of ideas into forms in all the activities invoking the senses of sight audio, Touch, smell, and acts like eating, sleeping, dreaming, respirating, talking, doling out etc. Such lucubrative meditation alone comprises the requisite adoration of this Deity. Such meditation alone is the means for invoking this Deity. Without such meditation it is not possible to acquire the enlightenment that vouchsafes the all embracing devine bliss. This ĀTMA, the Deity, with this sort of Meditation assumes body consciousness ephemerally. And this meditation for thirteen winks of the eye vouchsafes the Gōdāna Phalam or the merit of ritual donation of a cow, and in hundred winks duration the fruit of ASWAMĒDHA YĀGA, in Ardha Ghatika (about twelve minutes) SAHASRA ASWA MEDHA YĀGA, in one Ghatika or 24 mts. time in meditation with self oblation bears the fruit of RĀJASOOYA YĀGA. Meditation done for half a day earns the fruit of one lakh RĀJASOYAS, and the abode of KAIVALAYA if done for one complete day. This meditation on the supreme Deity is the supreme Yōga. This is the extrovert worship of that Deity. Such a WORSHIP if performed for KSHANKALA or about four fifths of a second with absolute repose, such a person is saluted by SURĀSURĀS or the Angels and Demons and he attains MŌKSHA “like me” said Easwara. Easwara later on had explained the introvert worship, (Antara Pooja) this Antara Pooja is the purest among the pure and holiest among the holy. The essential feature of this Pooja is to realise the BŌDHA LINGA or the sentient consciousness within one’s body as the real God to be worshiped by all the available means or tangible means, where the means and the God are but the AWARENESS as such, which is the only ENTITY present in the whole of the universe. Thus the body itself is both the ABODE and the proform of the Deity to be worshiped. Such a conception follows from the Axiom that
conscious AWARENESS is the sum and substance of all conceivable entities, claiming existence. It is this experience that stands out to establish entitative existence. So the essence of all existence is contained in BŌDHA LINGA or the Conscious AWARENESS or the pristine pure GNĀNA, a sort of invisible ENERGY that exists to the exclusion of anything else. When both the body and indwelling KNOWING ABLITY are identical the uniqueness of personification brings in the allegiance of the Devotee to his own self, rendering the worship easy and unique in all the activities of his involvement. The acts of moving, standing, sleeping, dreaming and all conceivable activities comprise the Pooja or worship of the Deity. This Deity the PARAMASIVA is to be worshiped by MEDITATING on HIM. He deploys all the convincing KNOWLEDGE HIM self by His august prescience in one’s own self. Although involved in all sorts of activities such as sleep, wake up, moving about, enjoying, abstaining, nearing etc. he is present in the body as Dēhalinga or the soul in the body to be worshiped leaving out all other idols for worship. Purified by the ĀTMA BŌDHA or the self enlightenment from the contamination of Prarabdha Patitārdha or the course of destiny that hunts, one should worship this Deity by the ever enlightening Gnāna. The crux of this sort of introvert Pooja consists in the total identification of oneself or the individual self with the ever existing omnipotent, omnipresent omniscient, Deity. Such an idea naturally follows from the undeniable reality, that the world is totally non-existent and the manifestation of the non-existent world is entirely the volitive creation of the mind of the individual soul. Thus the Individual soul is the creator of all this ostentation as such the individual soul or the JEEVA is that supreme God becoming the sole target for deliberative worship. He is the SAMVIT or the plausible knowledge in all the glittering announcement of existence. He is the emblem of flowing life through all the sensory entities of the body. He rides on the chariot of respiration harnessed by the pedigreed
horse of respiration by sweetening the sensory impulses of sound, sight smell etc. for His enjoyment in the secret den of his heart. He is the knower of all that is known, doer of all that is done, enjoyer of enjoyable, thinker of all thoughts. He is the meldor of melding ideas of both existence and non-existence by merely focusing such of his radiations. Such omnipresent God is to be meditated up on. He is artless yet artful in disguise, resident in the body, yet one in the space, delightful yet undelightful, He is omnifarious. He fills up the body and gives out cognizance all over. He is present in the mind as intelligence. He is present in the inspiration and expiration of breath. He is present in the region between the heart neck and palate and ambulates in the middle of the eye brows and at the tip of the nose. He motivates the mind and senses. He exists both in the doubtful and certainty in expression. He is present in all bodies like oil in all sesamum seeds. Although he is not polluted by the senses, the feeling of hardness brings forth individuality and HIS residence in the hearts of all. By being the sparkling shimmers of the intelligence of the three humours, He presents Himself as direct experience of the Self all over. But again embracing the adversarial stand of his self craving for material gratification soon gets into Dualism. Then the devotee should imagine that his body, just as anything else is the catch word of splendor emanating from his being the Supreme God the CHAITANYA. His body with all the limbs, hands, feet, hair, nails, teeth etc. should be imagined as that God Himself shimmering consciousness. Then the Devotee should indulge in a process of POOJA or worship as follows. All the mental volitions by rendering various marvelous services to me like wives to their good husbands. The mind is my gate keeper informing about the three worlds, musing is my pure maid servant at the gate, my will is my power, action is the pedigreed lady, intellections are my ornaments, my organs of action are the gate openings along with sensory organs. I am the unending ĀTMA or the soul with boundless formation. I am
the single non dualistic whole filling everything. Taking refuge in such a Deity who is pure and the charmful self, attains the full Divinity with unflappable stand. There is no rise or setting, no joy or dismay, no hunger or satiety for him. There is no receiving or giving out. He is of equanimous, equalitarian, equilibrate and of equable, all embracing and so beautiful personality of mild and gentle and agreeable temperament. He is the great soul with undivided, mono-theistic embodiment. The devotee worships the Deity thus day and night. The self conscious soul alone is the Deity of choice for such a Devotee. He worships with whatever he gets with equanimity the supreme Deity of self consciousness. There is no need for the usual things like, incense etc. He can be worshiped by whatever that befalls to oneself. The essence of such a view constitutes the real ĀTMA GNĀNA. Whatever that falls to one’s consistent genitical attainments, can be used for the worship. Food and draught, bed and board vehicular and other luxuries according to availability may be offered in the worship such as luxuries and enjoyments of women, draught and other luxuries can be offered in the worship, perhaps by giving them up to make the offering total. Desires of both mind and body and consequent disillusionment, and the befallen all distressful calamities also may be used for this worship. All sorts of wordly ados, birth, dearth, dream etc. as they occur may be used for the worship of ĀTMA. Encountering of poverty or kingdom in the rolling flow of life’s current, or surprising deeds in life could also used as flowers in the worship of this pure ĀTMAN. With various cantankerous and quarrelsome emotions or with shimmers of joy or with wonton amour and animus (Raga Dwesha) this agreeable Deity can be worshiped. He can be worshiped by Mythri, Karuna, Upeksha that is by good friendliness, kindness, perseverance. Whatever that is available suddenly or being promptly experienced, or enjoyed momentarily could also be used in the worship. Things which are entirely agreeable and things which are entirely abhorable may be viewed with equanimity and offered in the
worship. the feeling that I am this and not that is to be eschewed, and to comprehend the inherent oneness of the several that underlies in everything as the omnifarious as Brahma CHAITANYA is to be realised, resolved, and offered in the Pooja. In demeaning circumstances also in dangerously life threatening situations, the devote should not flinch back in despair. He should take them as empty threats. Whatever that befalls him, auspicious are inauspicious oriented from the elements space time and action should be accepted with unperturbed mind and should be offered in the Pooja. A long list of such disagreeable entities have been mentioned in the Yoga Vasistam to descry the need to ignore calamities and submit them as offerings in the worship of ĀTMA, the God. The essence of such teaching is to prepare the devotee for the cult of understanding two absolutely correct notions which standout in this type of Devārchana. The correct understanding is that whatever shows up as Ostensible existence is non-existent picture conjured by the instrumentation of the non-existent mind and the senses. It is a non-existent play or display validated as existent by the non-existent mind. It is a melodrama in the drama of worldliness. The roles in the pay and the play itself are all fictitious including the observer himself. This leads to the conception of the non-existence at the observer’s level and the observed level. This perforce leads to the dichotomy between existence and non-existence. This readily resolves itself by the assumption that both mean the same for, nonexistence also is a volition as much as the volition of existence, both personified in the ever existing and all pervasive God the Iswara Chaitanya. The all pervasive existence leaves no room for nonexistence. Thus all property of eternal existence which is the SAT in the SATCHIDANANDA epithet, gains immunity against the application of non-existence as the CHID in the epithet SACHIDANANDA, has no opposite. This is so because, the opposite conception also needs the association of CHID or knowledge for the comprehensive understanding equally.
Thus the Iswara Chaitanya or the personified knowledge is the equal component for any understanding. So this novel Devarachana or the new type of worship of the true God the SATCHIDANANDA turns out to be the only plausible and uniquely conceivable Deity without a second for the ardent and meaningful worship. But then the question would arise as to whether propitiation is necessary in the form of worship in the ordinary sense. The differentiation, between the meanings of propitiation, propitiated and the propitiator is artificial as they again existence only from the same CHAITANYA which is capable of melding the mind to different understandings of the same entity. Therefore, the process of this worship consist in the elimination of the mind, the sole cause of the differentiation which is the cause of all sorts of fears. So this worship creates the monoistic BRAHMAIKYA DARSHANAM which obliterates all differentiation, resulting in the total nullification of the mind. This raises the JEEVATMA to the BRAHMIC state even when one is alive. When the AGNĀNA is liquidated, even the emblem of desire does no crop up even in the dreaming state. So one should worship this ĀTMA DĒVA by whatever that befalls him by the advent of position, Time and action, no matter they be agreeable or disagreeable ordinarily. Actually the decipherment of ĀTMA in every correlation of KNOWLEDGE to ostentive existence is the POOJA or worship of this ĀTMA GOD. This world is of shimmering existence only by the brilliance of SIVA or the ĀTMA GOD only. Thus everything in the world is substantially ĀTMA only. Even so, it is a wonder of wonders that this ĀTMA after the ostensible conversion becomes worldly things including JEEVA by completely forgetting its pristine form. A question would arise as to how from such God the SIVA who is all pervasive and endless, how did these feelings of worship, worshiper, and the worshiped had arisen. SIVA answers that these conceptions about worshipful and worshiping belong to the limited sphere and do not occur in the infinite tranquil form of Easwara. The God limited to the ambit of worship and worshipfulness does not deserve to be the
eternal pure almighty and infinite god head. Melding into formful conception of the purest CHAITANYA from which the world had come up is not tenable. These teachings, Easwara said, meant only for those for whom the supreme God the Parameswara is incarnated in the form limited by space and time limitations. It is not meant for the GNANEES who had realised the truth, as knowing that ultimate Truth leaves nothing else worthy of Knowing. So one should give up surveying in the limited ambit for the truth and take to the philosophical view so far enunciated and become equanimous, tranquil, bereft of amour and animus, and disease. One should take up to one’s self whatever enjoyments that offer themselves in the natural course with no regrets and offer them in the worship of the ĀTMA by all odds. Such an ascetic subject would now be able to pull himself out from body consciousness and gets freed from the distressful consequences of birth etc. The worldly blemishes will by any means, no longer touch him, the Non-entity, the crystal pure Embodiment. At this juncture doubts were expressed by Sri Vasista thus: “If no characteristics could be assigned to PARA BRAHMA, what is the need for naming it as SIVA (beatitude) the ĀTMA or PARAMATMA. If He is SATTA (entitative existence) and non-existence also, how could by appellations like void, VIGNANA (enlightenment) etc. fit in, and why is it called PARAMATMA”. Easwara answers saying that: It is beginningless and endless, self illuminative ever existing entity. As It is beyond the reach of sensory organs as such it exists as a non entity. Sri Vasista asks again: “Then how could one attain with certainty the entity which is non-cognizable to even the senses and intelligence”. Easwara answers saying that there is no use of intelligence or BUDDHI in the enlightening of ĀTMA. The BUDDHI which identifies itself with BRAHMAM and becomes SATWIKA can only dispel the AVIDAYA or Ignorance consequent on which the BRAHMAN shines on Its Own. Such is the order of Enlightenment called the ĀTMA SAKSHATKARA or the self Exposition. When the BRAHMAN reveals
Itself. There is no needful utility of the INDRIYAS or the sensory organs, for the Enlightenment. So the one who desires MŌKSHA or Enlightenment, should in the first instance imbibe SAMA and DAMA or the full restraint of Mind and Limbs, and get himself to the cult of SATWIKA AVIDYAMSA derived from the Sastras or classics and other means to make it a virtue by a process of dichotomy to wash off the AVIDYA by AVIDYA only just as dirt is washed off by the application of dirt only. In so doing AVIDYA gets liquidated and the ĀTMA looks sharp at its own self by its own self. This is but its own nature. Just as children rubbing their dirty hands with charcoal and washing off, lose both the dirt and black charcoal from their hands. So also IGNORATIO ELANCHI created by the study of classical knowledge will destroy itself along with the ignorance caused by the presence of SATWA and TAMA Gunas or characteristics resulting in the dawning of the ĀTMAN. ĀTMAN alone does the lucubration about itself, perceives itself, and finally settles down as ĀTMA, and never the ignorance or AVIDYA. Thus the destruction of AVIDYA is accomplished. The essential point to be understood is the absolute NIHILITY or NIHILISM proclaiming of the non-existence of all things in the conception and an absolute denial of plurality of entities. As long as such plurality remains in the conception, ĀTMA Gnānam cannot be achieved. Even GUROOPADESA the highest aid for GNĀNA, contributes to the sense of plurality as such it does not become the cause for GNĀNA. This is because the GUROOPADESA is an entity resulting from the investigation of the senses or Indrias, as such its prevailence asserts pluralism, which obstructs ushering of ĀTMA GNĀNA. When the non-prevailence of an entity is an essential condition for achieving a particular objective how could the positive prevailence of such an entity achieve the particular objective. As such Guroopadesa does not become the cause for ATMA GNĀNA. Nevertheless, the Guroopadesam had become very much the cause of ĀTMA GNĀNA. The lethean ignorance of the SISHYA or the disciple is
gradually let up and with the gain of GNĀNA of the undefinable and the invisible ĀTMA becomes benevolent. The ĀTMA GNĀNA does not accrue by the study of classics nor by the teachings of Gurus, it accrues only through one’s won Gnāna awareness only. Even so the knowledge of ĀTMA is not occurring without the teaching of the Guru and the musing over on the knowledge portrayed by the Sastras or classics, by the SADHAKA or the disciple. The combination of Guru’s teaching and the knowledge from the Sastras is responsible for the enlightenment of the ĀTMA GNĀNA. As such the combination is not directly responsible for the production of ĀTMA GNĀNA, but the prolonged and protracted association with such a combination of Guru’s teaching and self musing even though not related to the state of enlightenment, it produces the enlightenment even as an uninitiated natural consequence, Just as day break would produce the hulla baloo of the world’s activity. What remains after the liquidation of misery and happiness along with the Indriyas or organs of sense and activity, is termed as SIVA, ĀTMA, TAT, SAT etc. When nihility descends on everything in the true understanding, and when existence prevails on the ascribed state it is the only entitative existence, which is more pellucid and unending than the Sky, and settles down as SAT, the reality. Brahma, Rudra and other rulers of the world and the Supanditās, intellects, for the fulfillment of the tenets of PURANA and VEDA, concocted the appellations of CHID BRAHMA, SIVA, ĀTMA EASWARA PARAMESWARA etc. to name and cause the separation to unappellative EASWARA. This is the secret of the Universe and the theophany of the soul or ĀTMA called SIVA. This is for all time and by all means for all, the concillative repose. Such differentiation by names had been written up in the ancient time, but there is no difference in substance. The GNĀNEES or the knowers of the Devine wisdom performing this Devarchana reach to a position where even Gods become servants.
Sri Vasista again asks Easwara as to how the non-existent world appears to be existing. Easwara clarifies saying that the meaning of all the words like Brahman etc. is SAMVIT or sentient conscious awareness only where even the subtle space or the sky is more STHOOLA or grossly bloated like a mountain against an atom. This sentient gaining of objectivity becomes worthy of Naming, but it soon loses such credibility in the disturbed state of mind. This CHAITANYA in a moment in the conceived air of objectivity (VĒDYA BHĀVA) becomes Egoism like one becoming a wild elephant in his dream. From its egoistic conception the notions of space and time had come up. Those conceived notions are non-existent and allied to Egoism. With such allies of Space and Time this Egoistic conception had built up the sign of JEEVA after acquiring the sense of reactivity of life style. Then the JEEVA Force having established its individuality arrives at the stage of BUDDHI (discriminative knowledge) staying in the region of ĀGNĀNA or ignorance. Then later on the arrival of the abilities of hearing, acting, and knowing etc. it specially displays its inner propensities. Combination of all these forces, with concordant memory form the seeds for the volitive Tree and acquires the appellation of the MIND the seed for the Pancha Bhootas or the Five Elements with volitional branches. Learned people properly call this mind as ATIVĀHIKA DĒHA or the itinerant body. This Mind alone with the help of inner Brahmic Energy is being called the GNĀTA or the KNOWER. The self illumination of the ĀTMA or the SOUL is responsible for such a state of knowership. In this state certain forces are generated in the CHAITANYA. These forces appear to be existing and shining from the outside. Thus the inner volitions create the impression of the existence of outside forces which had never been created. These forces manifest themselves as Air, Reaction, Touch, Skin, Illumination, Form, Water, Taste, Solution, Smell, Earth, Gold, World, Space, Time, Mind, etc. The CHAITANYA identifying its personality with all these forces manifests and behaves as a seed of a tree holding in itself the parts of a tree such as leaves,
branches etc. All this is the ATIVĀHIKA or the Itinerant body called Puryāstakum. This limitless knowledge field alone startles the feeling of differentiation. All these Sundries that occur to the ignorant had never occurred. They display neither wisdom nor the displayed object nor sentience. This PURYASTAKAM seemingly exists in the PARA BRAHMAM like the trivials of liquification in the ocean. This world viewed with ĀTMA GNĀNA is a knowledge field or else it becomes nonsentient and inert. By becoming known it becomes SAMKALPANAGARA or volitive edifice. By knowing, it assumes SIVA BHAVA or beatitude and by unknowing how could entitative existence prevail. So if it is thought that ATMA of the subtle nature of the knowledgeable atomic dimensions imagines itself within itself the gross world, it amounts to saying that everything is gross only at the cost of subtle body or Sookshma Sareera. But such imagination which is unreal Samkalpa only. As such it is to be thought that sentient Brahman only is perceiving in itself the world in the physical form or Shoola Bhava. Then the Tan Matra Indriyas (the Sense Datum) perceive in their order. Then by the thinking up solely of human form the mind perceiving incidentally the human form, settles down to a state of joy and entelechy. The Jeeva staying in that state perceives the body which is fictitious as dreamland or Gandharvapuram (imaginary township in the sky). Then Sri Vasista asks even if the world is like the Gandharva Nagaram or like a man in the dream, the world is causing misery and so what is the skill that is necessary to bring out its destruction. Iswara replies that the world manifests itself under the sway of VĀSANA or the age old passionate enticements, but then such a manifestation of the world which is like the waves of water in the mirage does not occur. Who desires what, and where from the VASANA arises. How does the dream man get to drinking mirage water.
When the on looker, the mind and the thought process etc. do not manifest in the world, the ever existing BRAHMAN shows up itself with greater revealiation. Where there is no VASANA nor the desirable nor who desires, that is the state of KAIVALYA or ABSOLUTISM. That is where the SAMKALPĀS or mental volitions (conjunctures) are laid to rest. No matter, whether this world is true or untrue, when the YAKSHA KALPANA (or the concoction of the Magician) Vanishes, what else remains except the absolutism. Like the false imagination of a Devil (Bēthāla) in the empty space, one’s own false mental volition (Sankalpa) about the world had arisen, and it subsides when the volition subsides to an unbroken calm and peace. Fie! on such a person who entertains a sense of reality in the Egoism, the world and in the water of a mirage. He is not fit for initiation. Seers of knowledge initiate only the wise and not to the stupid and Ignorant, enchanted in unrealities. Giving initiation to such person amounts to giving away in marriage one’s daughter fully decorated with gold ornaments to a person witnessed in the dream. Then Sri Vasista asks “Oh God! you had told me that the JEEVA perceives later on the delusion of body consciousness. So, after that, what status does he get staying in the Sky at the beginning of the creation. Iswara replies that the JEEVA staying in the celestial sky witnesses the body in the order as previously described from, BRAHMAN only. As the sentient Brahman is all pervasive, the JEEVA even with donning the body performs duties like a man seen in the dream. Then the JEEVA naming himself as SANATANA AVYAKTA PURUSHA (primeval latent soul) gets famously the appellation as PRADHAMA PURUSHA (the first male person). Such a PRADHAMA PURUSHA is named as SADĀ SIVA in one creation and as VISHNU in another creation. PITAMAHA or BRAHMA is generated from the lotus of VISHNU. In certain creations he is called PITAMAHA and in some others by different names. He is called SAMKALPA PURUSHA (or conceptive PURUSHA) as He had derived His
form by conception only. Such of His first matured SAMKALPA had taken the form of MANAS or the Mind (HIRANYA GARBHA) and whatever He conceives, He soon experiences. All that is fictitious like the BĒTHALO (imaginary demon). They look as real to the deluded understanding of the ignorant. Thus the egoistic understanding alone prevails as the world. Thus the first Jeeva becomes the on looker for the creation made by his own self and becomes CHID AKASA or the KNOWLEDGE FIELD in a moment with his perception of his true identity, but later on forgetting his real self gets transformed in to the endless SĀMSARA (worldliness) again in one moment. In a moments time this JEEVA, only with a flash of the mental contrariety can experience a series of MAHĀ KALPAS (one Kalpa =432 x 107 solar years) In Every atom and in every Sky, in every moment, STRUSTI, KALPA, MAHĀKALPA, the existence and nonexistence take place. These creations appear in the same pattern with common VASANĀS or understandings to some people, but they are not seen by the ĀTMA GNĀNEES or Visionaries of soul. The creation precipitates itself only to those who are engrossed in it but not in SIVA the cosmos signifying nihility. By themselves being of real and unreal formations, they vanish as in the wakeful period like a mountain seen in a dream, occupying no space, time or activity. They (the creations) are not real nor fabricated, nor momentary. They are never born nor destroyed. They are merely one’s own volitional get up like the regional directions (DIK, DESA, KALA) to ĀTMA which gets littleness and with the help of TANMATRAS (Sense Datam) becomes JEEVA. Later on it assumes the forms of DĒVA, DĀNAVA, VRUKSHA, LATA, HARINĀDAI (Angles, Demons, Trees, Creepers, Deer etc.). All these forms rest in the Infinite and Eternal BRAHMAN like a garland of flowers. This existent and non-existent universe rests in VISWAGĀMI and VISWAKARMA. He is neither far off nor near about, neither in upper regions nor in the under worlds. He is neither of you nor of me. He is neither ancient nor upto date nor the early hours. He is neither existence nor non-existence nor even in between the two.
Easwara concludes saying: who else is the standard precept PRAMATA except the BRAHMA CHAITANYA, by whose unmanifest hand all this fictitious activity bears fruit. In Him all the PRAMANĀS the standard beliefs become unstable like Fire in the Water. Thus initiated by Easwara Sri Vasista thinking about deeply on the discourse of Easwara, brightened up in the conscience in favour of the ĀTMA ARCHANAM, took to it giving up the traditional materialistic worship with material objectives.