Welcome 
 Âtmavedi I 
 Âtmavedî II 
 Âtmavedî III 
 Âtmavedî IV 
 Âtmavedî V 
 Initiations 
 Courses 
 Yajña 
Goloka Community
MahaVideha University
Site Map
Newsletter
Vis'vamitra
Âtmavedi Crystals
Log In
 Search
 Translate
 Introduction to S'rî Vyuha   Brahman Consciousness   Knowledge & Experience   Âtmavedi Crystals™   The Goloka Community   Collection of Articles   Join The Association   Make a Donation 
 

Chudala: Chapter 12, Samadhi

 

Chudala: Chapter 12, Samadhi

Now we lead Michael to a higher perspective of the Universe. Thought Chudala.

Kumbha continued: “Nothing is ever produced or destroyed by the ever-tranquil spirit of God. Everything appears as the panorama of the one all God, just like the various kinds of ornaments are made of the same metal of gold. Brahman remains forever in his own essence. He never becomes the seed or cause of any other thing. He is ever of the form of our innate conception of him, and therefore never becomes anything other than our simple idea of him.

Michael said, “I grant that there exists no separate world or any other individual ego in the one pure Shiva, except his own essence of omniscience. But please tell me, what is this world and what are these individual egos that seem to be infinite in number and appear as distinct creations of God?

Kumbha replied: “The essence of Brahman is without beginning or end and extends to infinite space and time. The same is also true of this transparent cosmos, and that is the body of this world which is simply a form of Divine Consciousness and not any void or any separate thing. The essential property of Brahma is his consciousness; therefore, He is said to be of essence of consciousness. Just as fluidity is the property of water, so consciousness is the essential property of everything. There is no reason to suppose that the prime cause of all is an unintelligent principle. Brahma is infinite in Himself. He is situated in His infinitude forever without the grossness of even infinitesimals ever attaching to pure intelligence in the subjective soul.

We cannot attribute the creation of the impure world to the pure essence of the Divine Spirit. The purity of the Divine Soul cannot admit the impurity of creation, which would amount to a duality of purity and impurity in the Supreme Soul. Brahma can never be supposed as the seed or cause of the universe. His nature is inscrutable and beyond our conception. He cannot be thought of as the root of anything whatever. There is no creation or production of an effect without its cause or seed, and reason does not suggest any other source of creation. Therefore, there is no gross creation whatsoever, only the form of the intellect itself. All that is visible to us is nothing other than the solid intellect itself.

The feeling of egoism and the term ‘world’ are meaningless words and mere inventions of men because nothing can be called an effect or product which has no cause assigned to it. The duality of the world appears in the unity of Brahman in the same manner as sky flowers appear in the hollow vacuum of the sky. All things, being perishable in their nature, can exist only in the intellect in which they live and die.

Destruction is not the giver of life to destruction, nor is it a giver of life to perishable things. Therefore, consciousness is the giver of light to all, but you may call it by whatever name you like the best. What difficulty is there, provided all things are to called one, when all have come from the intellect? What you call duality is only a mystery of consciousness. The intellect is the only true entity, and it admits no unity or duality in it. Therefore, you must know that all other entities are nothing beside it.

The feeling of your individual ego is as false as your conception of any other thing. If the idea of individual ego is proved false, what else can there be except the only entity of the intellect? Thus, ego being nothing other than a form of the intellect, there is no difference whatever between them. Hence the words ’I’ and ‘you’ and the like are mere human inventions to distinguish one form from another.

Whether you remain in your embodied or disembodied state, continue to remain always as firm as a rock by knowing yourself only as the pure intellect, and the nothingness of all other things. By always thinking of yourself as the intellect, you will lose the sense of your individual ego and personality. By reflecting on the meaning of the Vedas, you will be led to the same conclusion. From all these know yourself as the pure essence, which is uncaused and unmade and the same with the first and original principle. You are the same with the free and everlasting Brahman, and multiform in your unity. You are as void as emptiness, having no beginning, middle or end. This world is the intellect and that intellect is the very Brahman Himself.” Kumbha concluded.

Michael said, “I understand that there is no such thing as the mind. But as I have no clear and correct knowledge of this subject, I beg of you to tell me, whether it is as I understand or not.

Kumbha replied: “Michael, you have truly said that there is no such real entity as the mind at any time and in any space whatever. That which appears as the mind is nothing other than a faculty of the only one everlasting Brahman. Everything else which is fallible or unconscious of itself, such as the mind or anything of this world, can never be a positive or self-existence substance. Therefore, the words ‘I’ and ‘you’ and ‘this’ or ‘that’ are only fabrications of our imagination with no existence in reality. There is no reality of the cosmos or any of its contents. All things that seem to be in existence are no more than various representations of the one self-existent Brahman Himself.

It is said that there was no mind or its personification of Brahma, or any final dissolution of the world, and this proves their unreality. Again, it is said that the mind took the form of Brahma and created the world in the beginning, which also proves the mind to be the Divine Mind, represented by the metaphor of Brahma. There can be no material object without the prior existence of a material cause. So, without a material cause, it is impossible to believe the existence of the many material objects of the senses and of the mind that experiences sensations. Hence there is no such thing as a dull and unconscious world. All that appears to exist as such is nothing other than a representation of the Divine Spirit, just as gold exhibits itself in the shapes of many ornaments.

It is completely false to believe that the nameless and formless Brahman does all this. Although the world is visible, yet our subjective knowledge of it offers no proof of its reality. That the nameless and formless spirit of Brahman, without shelter or support for itself, should make this world as a home, is a laughable assumption of only the ignorant. From these reasons it is plain that there is no world in existence, not even the mind which is only a part of it. The world being a non-entity, there can be no mind which is only familiar with the world.

The mind means nothing more than a wish. We say that someone has a wish only if there is an object to be wished for. This world which appears to be so very desirable is a nothingness. So how can there be the mind to desire it? That which manifests to us under the name of the mind is nothing other than a manifestation of the spirit of Brahman in itself, although it may be called by various names. These visible phenomena which are so desirable to everyone are no productions of anyone. They are an uncaused entity ever existent in the Divine Mind, from before its production by the mind of Brahma the Creator.

Therefore, the Divine Soul has the form of an intellectual vacuum. It is as empty as the transcendent air. It is full with the light of its intelligence and has no shadow of the gross world in it. The slight light which shines in the Divine Soul is like the twilight that fills the ethereal sphere. It is the reflection of the mirror of Supreme Consciousness. It is neither the dim light of the mind nor any reflection of the phenomenal world. Our knowledge of ‘I’ and ‘them’ and this world is never real or reliable. It is like the appearance of our dreams that serve only to delude us into mistakes.

The absence of the desirable world removes our desire of it, so the privation of our desire displaces the mind which is the seat of our desires. The ignorant believe that this visible world is the mind, but the unreal and formless mind did not have this visible form before it developed itself into the form of creation. This world is said to be contemporary with the eternal mind, which is altogether impossible because we read nowhere in the scriptures, nor do we find in the ordinary course of nature, that a visible object has ever come into existence without some cause or other, either in the beginning of creation or at any time afterwards.

How can eternity, un-created-ness and everlastingness be affirmed of this visible world which is a gross material substance subject to decay and dissolution? There is no testimony of the scriptures and no visual evidence or any reasonable deduction to show any material thing to be uncaused by some agent or other and which survives the final dissolution of the world. There is no written testimony of the Vedas, any other scriptures, or the Siddhantas to show that any material thing is ever exempt from its three conditions of birth, growth, and decay, and which is not perishable at the last dissolution. He who is not guided by the evidence and dictates of the scriptures and Vedas is the most foolish among fools, and is never to be relied upon by good and sensible men.

It is never possible for anyone to prevent the accidents that are incidental to perishable things, nor can there be any cause to render a material object an immaterial one. However, if we recognize the world as immaterial we identify it with the unchangeable Brahman, exempt from the accidents of action and passion, and of growth and decay. Therefore, know this world is contained in the undivided and unutterable emptiness of Divine Consciousness which is infinite and formless emptiness and is forever more in its undivided and indivisible state.

Brahman who is having every form and ever tranquil in himself, manifests his own self in this manner in the forms of creation and dissolution all in himself. Brahma now shows Himself to our understanding as embodied in His body of the world, and now He manifests himself to us as the one Brahman in His spiritual form. Know after all that this world is only the essence of the one Brahman, beside which there is no separate world or anything else in existence. Only our imagination represents Brahman sometimes in one form and then in another.

All this is one, eternal and ever tranquil soul, which is unborn and without any support and situated as it is. It shows itself as various without any variation in its nature. So, learn to remain yourself with yourself as motionless as a block of wood, and with your dumb silence in utter amazement at all this.” Kumbha concluded.

Michael said, “By your good grace I am freed from my ignorance and brought under the light of truth. My doubts are removed and I am situated with my tranquility of my spirit. I have become as one knowing the knowable and who sits silently after crossing over the sea of delusion. I am quiet by quitting my egoism. I am separated of all disquiet by my knowledge of true self.

O, how I have wandered amidst the confusing depths of the world! After such a long time I have now arrived to the safe harbor of my peace and security. Being so situated, I perceive neither my individual ego nor the existence of the three worlds. It is ignorance to believe in their existence, but I am taught to believe in Brahman alone.

Kumbha replied: “How is it possible for your individual ego or that of anyone else to exist anywhere when this universe and this air and sky do not exist anywhere? Sit quietly as usual and be as calm and silent as a sage. Remain as still as the calm ocean without the disturbances of the waves and whirl pools within its bosom. Such is the quiet and tranquil state of Brahman who is always one and the same as he is. The words ‘I’, ‘you’, ‘this’ and ‘that’ and the world are as devoid of meaning as the universal emptiness is devoid of anything. What you call the world is a thing having no beginning or end. It is the wonder of the Intellect to shine as the clear light which fills the ethereal firmament. The changes that appear to take place in the spirit of God are as extraneous as the different colors that paint the dome of heaven and the various pieces of jewelry which are wrought upon gold. These have no intrinsic essentiality and never affect the tranquility of the Divine Spirit, the uniform serenity of the empty sky, or the nature of the pure metal of gold.

As Brahma is self-born, so His eternal will is inherent in and born with Himself. What we call free will or fate depends upon the nature of our knowledge of them. Think yourself as something and you become a slave to your desires, but believe yourself as nothing and you are as free and liberated as free air itself. Your personality, whether you are subject either to bondage or freedom, is the certain knowledge or conviction of yourself as a reality. The deprivation of your knowledge of yourself or your egoistic personality leads to your ultimate end. Your knowledge of your personality exposes you to danger. Therefore, think yourself as Himself and not yourself, and you are safe from all calamity.

No sooner do you get rid of the conviction of yourself than your soul is enlightened by the light of true knowledge. You lose the sense of your personality and become complete in your knowledge of yourself as one with the Supreme Spirit. The inscrutable nature of Brahman admits of no cause because causality refers only to what is caused. Causality cannot come to existence without a cause. Causality cannot apply to the uncaused cause of all. As we have no knowledge of an object which is not in existence, so we cease to have any knowledge of our personality if we cease to consider ourselves as caused and created beings.

What is this world to us if we are unconscious of ourselves and if we are free from our knowledge of the objective world? We see only the Supreme Soul remaining. Whatever is manifest here before us is all situated in the spirit of the Lord. All these are transcendent and are situated as such and same with the full and transcendental spirit of Brahma. Therefore, all these that are prominent to view are like figures carved on a rock. The light that pervades the whole is the glory of the great Brahma. If the world disappears from view, Brahma’s light which is more transparent than that of the transparent sky will vanish away into nothing.

The unconscious world seems to move about like a shadow or a phantom in the air. Therefore, it is called the moving world. But he alone sees it in its true light who sees it as motionless, without its sense of mobility, perfectly calm and stationary in the spirit of Brahma. When the sight of that which can be seen, together with the sense of that which can be sensed and the feelings of the mind, become tasteless to the dormant soul absorbed in divine meditation, then the wise call it nirvana absorption or the full light and knowledge of Brahma.

As the breezeless winds sink in the air and jewelry melts in its gold, so the protruding form of the world subsides in the even spirit of Brahma. The sight of the world and the perceptions of the mind which testify the existence of the world to us, are only the representations of Brahman, just as the false mirage represents water in the desert sands. Like a vast body of water exists without a wave to disturb its surface, so the spirit of Brahma remains in its state of calmness when it is free from its operation of creation.

Creation is identical with Brahman. Brahma is the same with His creation. This is true from the statement of the Veda which says, ‘All this is Brahman and Brahman is this all.’ The meaning of the word Brahman, immensity, equally establishes the existence of the world, just as the meaning of the word world or cosmos establishes the entity of Brahman.

The meaning of all words taken collectively expresses a multitude, which is synonymous with Brahman, the great and immense collection of the whole. And if we reject the sense of the greatness of Brahma and of the world, as they are usually meant to express, yet the little or minuteness of Brahma that remains is so very minute that words cannot express it. Brahma remains as the inherent and silent soul of all bodies is only one soul in the collection. He remains as a huge mountain of His intelligence in the form of the whole of this universal cosmos.” Kumbha concludes.

Michael said, “If is it so, that the world is like the nature of its maker, then the world must resemble Brahman in every respect.

Kumbha replied: “Where there exists a cause, there is also an effect associated with it. Where there is no cause whatever, there can be no resulting effect. Therefore, there is no possibility of any cause or its effect in this world which is manifest before us. It is the identical essence of the ever tranquil and unborn spirit of Brahma. The effect of a cause necessarily has the same nature as the cause, but what similarity can exist between one which is neither the cause or effect of the other? Tell me, how can a tree grow which has no seed for its growth? How can Brahma have a seed whose nature is inscrutable in thought and inexpressible in words?

All things that have their causality at any time or any place have the nature of their cause, but how can there be a similarity of anything with Brahma who is never the cause of an effect? Brahman the un-causing uncaused cause of all has no causality in him. Therefore, the meaning of the word ‘world’ is something that has no cause whatever. Therefore, think of yourself as Brahman, according to the view of the intelligent. The world appears as something created in the sight of men of imperfect understandings. When the world is taken as one and the same with the tranquil intellect of Brahma, it must be viewed in the light of the transparent spirit of Brahman.

The intelligent say that any other notion which the mind may entertain about the nature of Brahma is a destruction of the right concept of Brahma. The destruction of the mind is equivalent to the destruction of the soul, and slight forgetfulness of the spirit is hard to regain in a whole kalpa age.

As soon as you are freed from your personality, you find yourself to be full of divine knowledge. Your false personality flies away from your perfection in spirituality. If you think the world exists from the meaning of the word vishwa, then tell me how and from where could all this come into existence? How can you call one a brahmin who lifts up his arms and proclaims himself about to be a shudra? If someone cries out that he is dead because his pulse is weakening, take both his death and his life to be mistaken. All these false appearances that present themselves before us are as false as a circle described by the whirling flame of a torch, and as delusive as water in a mirage, a secondary moon in mist, and ghosts appearing to children.

The mind is the common, true name of this false substance which misleads us to error. It is wrapped in ignorance and error. The mind is another name for ignorance, an unreality appearing as a real entity. Here ignorance takes the name of the mind and unreality passes under the title of reality. Ignorance is the lack of true knowledge and knowledge is the absence of ignorance. Ignorance or false knowledge is driven away by our knowledge of truth, just as the error of water in the desert is dispelled by knowledge of mirages. As the knowledge of mirages removes the error of water in a sandy desert, so the knowledge of the mind as gross ignorance removes the false mind from the inner seat of the heart.

Knowledge that the mind is an unreality immediately roots out its projections, just as knowing that a rope is not a snake removes the fear of the snake in the rope. As the knowledge of the falsehood of the snake in the rope removes the mind’s projection of the snake, so the knowledge of unreality of the mind removes its offspring of error and ignorance from within us.

The knowledge that there is no such thing as the mind removes its false impressions from the heart, because mind and our individual ego are only the young offspring of our ignorance. There is no mind or ego in us as we commonly believe. There is only one pure consciousness both within and without us, something we can hardly perceive. You have had the sense of your desire, your mind and your personality for such a long time. They are only from your ignorance. Now you are quite set free from all of them by being awakened to the light of knowledge. All the troubles that you have suffered are due to fostering the inborn desires of your heart. They are all driven away by your lack of desire, just as the wind disperses a forest fire.

The dense essence of Brahma pervades the whole universe, just as the ocean surrounds all the continents of the earth. Nothing exists such as ‘I’, ‘you’, ‘this’, or ‘that’ or anything else. There is no mind or senses and no earth or sky. They are all manifestations of Divine Spirit. As visible objects appear in the forms of a frail pot and other fragile bodies on earth, so the many false invisible things appear to us in the forms of the mind, egoism and the like.

There is nothing that is born or dies in all these three worlds. Only the display of Divine Consciousness gives rise to the ideas of existence and nonexistence. All these are only representations of the Supreme Soul, now evolved and now spread out from it. There is no room for unity or duality or any error or fallibility in its nature.

You are the true one in the shape of your senses. These will never be burnt at your cremation, nor will you be utterly destroyed by your death. No part of you is ever increased or annihilated at any time. The entirety of your pure self is immortal and must remain entire forever. The powers of your will and unwillingness and the other faculties of your body and mind are attributes of yourself, just as moonbeams are the significant properties of the moon. Always remember the nature of your soul to be unborn and uncreated, without beginning or end, never decaying and ever remaining the same. It is indivisible and without parts. It is the true essence existing from the beginning without end.” Kumbha concludes.

Michael remained silent and in deep meditation for some time, integrating these new knowledge constructs presented by Kumbha, which balanced his array of individual karmic trace knowledge constructs. When Chudala sensed he had completed this integration, she once again presented more new information.

Kumbha said: “Say Michael, how did you enjoy yourself in your short-lived trance? Did you feel that sweet composure of your soul which the yogis experience in their steadfast meditation and unshaken samadhi trance? Tell me, were you awakened in your innermost soul and set free beyond the region of error and darkness? Have you known the knowable one and seen what is to be seen?

Michael replied, “By your good grace I have seen a great glory in the highest heaven of heavens. I have seen a state of bliss which is full of ambrosial delight never known to mortals and whose sight is the most ultimate reward of the wishes of the best and most intelligent men, and of saints and mahatmas. 8 In your company today I have felt a delight which I have never experienced before. Never have I enjoyed such a degree of spiritual bliss which knows no bounds and is a sea of ambrosial delight!

Kumbha said: “The mind becomes composed and tranquil after its desire of enjoyments is subordinated, when it becomes indifferent to the taste of sweet and bitter, and when it has full control over the organs of sense. There arises a peace in the mind which is purer than any earthborn delight. It is as delightful as dew drops falling from flowers under bright, cooling moonbeams at night.

It is today, Michael, that your bad desires, like bitter tastes, are improved by your advancement in knowledge. By your attentiveness to Pure Knowledge, the incorrect knowledge constructs of your mind have been balanced. Only as the desires of the impure heart become purified by reason does it become capable of receiving the instructions of the wise, just like a straw drawing water inside.

After the bitterness of your disposition was softened by my lectures, you have been awakened by me to your spiritual knowledge. Just now you have been cleansed from your impurity and immediately purified by your pure knowledge. Even now you have received my admonition and have been instantly awakened to your knowledge. Today you are cleansed from the merits and demerits of your good and bad conduct. You have a new life in you through the influence of good society. It was before midday today that I have come to know the enlightenment and regeneration of your soul to spiritual light. I find you now to be weakened in your mind from taking my words to your heart. Having rid feelings from your mind, you are awakened to your spiritual knowledge.

As long as the mind has its seat and operations in the heart of man, it retains its companion of ignorance by its side. As soon as the mind forsakes its residence in the heart, pure knowledge comes to shine forth in it like midday light. The mind suspended between unity and duality is called ignorance. Reducing these is known as knowledge and the way to the salvation of the soul.

You are now awakened and emancipated. Your mind is driven away from your heart. You are now the reality and rescued from your unreality. You are set beyond this world of unreality. Rest in the pure state of your soul by being devoid of cares and anxieties. Forsake all society and do not place the reliance of your soul upon anyone or anything here. Become like a devout, divine and silent sage, saint or muni.

Michael said, “So I see that all ignorant people rely mostly on their minds, but the few who are awakened to the knowledge of Brahma do not pay attention their minds. Now sage, please tell me. How do living liberated men conduct themselves in this world? How do these unmindful men, like you, manage yourselves here? Tell me fully and by the brightness of your glowing words, dispel the deep darkness that is seated in my heart.

Kumbha replied: “All that you say is exact and indisputable truth. The minds of living liberated men are dead in themselves. Like blocks of stone, their minds never grow or sprout forth in desires. Gross desires that grow from wishes become the causes of men’s reincarnations in some form or other. This is known by the name of mind. When that becomes altogether extinct in men, they know the truly knowable one. The desire which guides those who know the truth in this life of action in this world is known by the name of goodness. This is unproductive of future birth. Great souls and living liberated men, being placed in their quality of goodness and having their organs under control, do not place any reliance upon their minds. The darkened mind is called the mind, but the enlightened mind is known as the principle of goodness. The unenlightened rely upon their minds, but enlightened men of great understanding rely only upon their goodness. The mind is repeatedly born with the body, but the nature of goodness is never reborn anymore. The unawakened mind is under perpetual bondage, but the enlightened soul is under no restraint.

Now you have become of the nature of goodness and you deserve the title of he who has forsaken all things. I understand that you have completely gotten rid of the inclinations of your mind. I find you today as brilliant as the full moon freed from the shadows of an eclipse. Your mind has become as lucid as the clear sky without any stain in it. You have that equanimity which is characteristic of the complete yogi. This which you exhibit in yourself is called total renunciation of all.

Enlightened understanding is free from the restraints of any desire for heaven or future rewards. By means of superior divine knowledge, it is free from the restraints of observing austerities and charity. All austerities and mortifications serve only to obtain a short-lived cessation of pain. The happiness that is wholly free from decay is only found in one’s equanimity and detachment under all circumstances of life. That thing must be truly good if it is different from the temporary enjoyment of bliss of heaven, and altogether different from a transitory pleasure that is preceded and followed by pain.

We are all doubtful of the happiness that awaits us hereafter in heaven. Our religious acts serve to procure some happiness for those who are unacquainted with the complete joy of their souls derived from their spiritual knowledge. Let them use their ornaments of brass who have no gold ornaments for their decorations. Let the ignorant adhere to their rituals and not the wise who are quite happy in their knowledge.

But you have happily come both to your knowledge and happiness. Therefore, why are you vainly devoted to the observance of your austerities? Mortifications and penance of asceticism are prescribed for the atonement of men’s prior misdeeds. Both the beginning and end of asceticism are attended with pain. Only the middle promises a short and temporary happiness. Mortifications are mere preparations for the purification of the soul.

Remain steady in that pure knowledge which is said to be the result of penitence. When the soul is pure with the clarity of the intellectual sphere, all things and thoughts will be as transparent to view as in the clear light of the sky. All things are seen to rise and disappear in the empty sphere of Divine Consciousness. Thoughts of our good and bad actions are like drops of rain that mix with the waters of the immeasurable ocean of the Divine Soul.

Therefore, abandon the barren soil of rituals and resort to the abundant field of Divine Knowledge. As you would ask a good friend, ask me to know your best good. As a wife who wants to be close to her husband should refrain from asking him for petty things, so you should refrain from asking Brahma for trifling blessings if you want to be in communion with Him. Know that the objects of your desire are not always for your good.

No wise man runs to grasp the sun’s reflection in water. You should never pursue the pleasures of heaven or the joy of liberation after you have found Him in your own spirit. Forsake what is unstable, though it may appear stable to you. You are always stable by leaving the unstable to perish by itself. Knowing the instability of things, preserve the stability of your mind, because the motionless mind perceives no fluctuation of its thoughts and no change or motion of things.

All our evils proceed from the actions of our bodies and the thoughts of our minds. These two are the mainsprings of men’s miseries in all places and times. If you desire to enjoy the happiness of quiet and rest, curb the unsteadiness of your mind and be ever calm and quiet. Know that all motions and their lack dwindle into perfect rest in the mind of a truly wise man. Therefore, hold them in equal light and be happy forever.

Michael said, “Tell me sage, how can the motion and force of a thing be one and the same with its immobility and rest? I dare say that you, who is the remover of my doubts, will quickly clear this point for me.

Kumbha replied: “Only one thing is the all and whole of this universe. It is like the water of the sea and it is agitated by its intelligence, just as the sea is agitated into waves. The immensity of Brahman, which is called the only essence and has the form of pure consciousness, is seen in the shape of the world of forms by the ignorant. The agitation of consciousness is all in all in the world and constitutes the moving principle of the universe. The agitation of consciousness, being the Divine Spirit, is the same as its stillness. The unity of these two forms, agitation and stillness, is the spirit of Brahma called Shiva.

The agitation of the Divine Spirit in the work of creation vanishes before the sight of perfect understanding. To the ignorant, it appears to be in active operation, like seeing a false snake in a rope. Conscious intellect is ever busy and active, from which it derives its name. But the inactive spirit which is all pervasive is both inexpressible as well as inconceivable because it is devoid of all attributes. By long study of the scriptures and association with the wise, and also by continued practice of yoga, the light of the Supreme Spirit dawns in the inner soul like the rising moon with her benign beams. The Supreme Spirit is only perceived from the benign rays it radiates, which the wise call the light of the Supreme Spirit. We perceive it by our understanding.

Now you have known the essence of your soul which is without beginning, middle or end and which must continue forever as your real and true state. There is no other distinct form of the great intellectual soul. Know this as yourself, and remain free from all sorrow and pain.

I have already told you, how all the phenomena of the world sprung from Brahman and how they all also disappear in him. Having heard all this from me and having understood and reflected upon all that I have said, you are at liberty to repose in the supreme bliss which you have well known and felt within yourself.

I am now returning to my heavenly abode at this time of the conjunction of the moon, when it is very likely that sage Narada may have come before the assembly of the gods from his seat in the high heaven of Brahma. He may be angry at not finding me there, and it is not showing good manners in a youth to tease his superiors at any time.

May you ever abide at your ease by your utter abandonment of every tint of desire, and by your firm reliance in these holy precepts which the wise have always in their view.” Kumbha said then vanished.

Michael plunged into deep sorrow after Kumbha departed. He remained motionless like a painted picture, his thoughts dwelling on his vanished friend. He thought how marvelous it was and how very inscrutable are the ways of providence that it should bring him to the light of the self-manifest Lord through the means of a stranger, Kumbha.

Where is this sage Narada, Michael thought, and who is his son, this Kumbha, to me? How did it happen that after so long I should come to be awakened by him? How very fully has that son of the divine sage explained everything to me with his good reasoning. I am now awakened from my long slumber in ignorance. How I had been plunged in the mud of my acts for such a long time! I was rolling on the wheels of distinguishing between doing what was right or wrong. How very pure and cold, tranquil and quiet is my present state. I find my essence to be cooling to me as I am washed in the cold bath of Self-realization. I am quite calm and lost in my trance. I sit alone as one with Unity. I have no desire for even a straw, but remain solely by myself.

Thinking thus in himself and relieved of the impressions of all karmic traces, Michael entered into the state of samadhi and sat as quiet as a statue carved in wood. He became silent and had no desire or refuge for his reliance. He remained in his immovable posture, like the peak of mountain. Being freed from fear in an instant, he remained a long time with the tranquility of his soul and mind. Being united with the Supreme Spirit in his samadhi, he continued long in his dreamless trance, his soul shining like the rising sun.

2 Comments     Email

Add your comment...

Your Name (required)
eMail Address (required - never shown publicly)
Location City & State or Province & Country
Comments
Kevin Trainor, LA, CA , August 10, 2019 at 5:11 PM | Reply
“As long as the mind has its seat and operations in the heart of man, it retains its companion of ignorance by its side. As soon as the mind forsakes its residence in the heart, pure knowledge comes to shine forth in it like midday light."
I thought humanity was learning to love with the mind and think with the heart? This seems to suggest the opposite.
Sri Visvamitra, Cedar Crest, NM, United States , August 10, 2019 at 7:13 PM | Reply
What this refers to is the mind being attached to the physical body. This is due to karmic traces. When the mind is free of this attachment, then pure knowledge can come in.

Comments Bookmark and Share Email Print Permalink



 
 
Twitter FaceBook Bookmark and Share
Copyright © 2002-2018 Sri Vyuha Association All rights reserved. Terms of Use | Webmaster | Privacy