Yoga Vasishta - Post 44

RAMA  asked

When the only reality is the infinite consciousness and its own inherent kinetic power, how does the jiva acquire an apparent reality in the second less unity?

VASISTHA replied:

In the mind of the ignorant alone does this terrible goblin known as jiva arise as a reflected reality or appearance.  No one, not even the men of wisdom or sages can  definitely say what it is: because it is devoid of any indications of its nature.

In the mirror of infinite consciousness countless reflections are seen, which constitute the appearance of the world. These are the jivas. Jiva  is like unto just a little  agitation on the surface of the ocean of Brahman; or just a little movement of the flame of a candle in a windless room. When, in that slight agitation the infinitude of the   infinite consciousness is veiled, limitation of consciousness appears to arise. This too is inherent in that infinite consciousness. And that limitation of consciousness is  known as the jiva.

Just as when a spark from a flame comes into contact with flammable substance it bursts into an independent flame, even so this limitation of consciousness, when it is  fed by latent tendencies and memories, condenses into egotism—'I'­ness. This I­ness is not a solid reality: but the jiva sees it as real, like the blueness of the sky. 

When the egotism begins to entertain its own notions, it gives rise to the mind­stuff, the concept of an independent and separate jiva, mind, Maya or cosmic illusion,  cosmic nature, etc.

Creation (of the mind) is but agitation in consciousness; and the world exists in the mind! It seems to exist because of imperfect vision, imperfect understanding. It is  really not more than a long dream. If this is understood, then all duality will come to an end, and Brahman, jiva, mind, Maya, doer, action, and the world will all be  seen as synonymous with the one non­dual infinite consciousness.

  

The one never became many, O Rama. When many candles are kindled from another, it is the same flame which burns in all candles; even so, the one Brahman  appears to be many. When one contemplates the unreality of this diversity, he is freed from sorrow.

Jiva is nothing more than the limitation of consciousness; when the limitation goes, there is peace—even as for one who wears shoes the whole world is paved with leather. What is this world? Nothing but an appearance, even as a plantain stem is nothing but leaves. 

When the mind perceives duality, then there is both duality and its counterpart which is unity. When the mind drops the perception of duality, there is neither duality nor  unity. When one is firmly established in the oneness of the infinite consciousness, whether he is quiet or actively engaged in work, then he is considered to be at peace  with himself. 

When one is thus established in the supreme state, it is also known as the state of non-­self or the state of know­ ledge of the void or emptiness. On account of the agitation of the mind, consciousness appears to become the object of knowledge! Then there arise in the mind all sorts of false notions like 'I am  born' etc. Such knowledge is not different from the mind. Hence it is known as ignorance or delusion.

When the mind entertains notions of objects, there is agitation or movement in the mind; and when there are no objects or ideas, then there is no movement of thought  in the mind. When there is movement, the world appears to be; when there is no movement, there is cessation of world­ appearance. The movement of thought itself is  called jiva, cause and action; that is the seed for world­ appearance. Then follows the creation of the body.

Continued….

Love.