The Story of Ākāśaja (the Son of Ākāśa) 1
III UTPATTI PRAKARAṆA
1. The Story of Ākāśaja (the Son of Ākāśa)
Summary—Rāma, bent upon attaining liberation (having previously developed the first three means), was thus initiated into the nature of the non-dual One
and into the endeavours that should be made in attaining that One, namely through the creation of pure Vāsanās and, for their furtherance, the development of Śānti and other qualities.
Then, in order that the self-cognition of Turīya-jñāna may dawn in the Prince, Vāsiṣṭha continues in four Prakaraṇas or chapters to state
that the consciousness reflected in the Līlā-saṁkalpa of Brahman which is ever of the nature of Sat, Cit and Ānanda, is alone the origin of the universe, its manifestation and its absorption and that the one Caitanya (absolute consciousness, i.e. Brahman) which contains in itself this Trinity and is its seat, is the Nirvāṇic bliss.
Thus, in order to show that all is Brahman, the author in the succeeding four Prakaraṇas begins with Utpatti Prakaraṇa (the chapter treating of the origin of the universe or ‘I’) comprising nine stories,
wherein it is sought to illustrate first that all the universes, etc. are nothing but the first creations of the Saṁkalpa of the mind proceeding from, or being the cosmic ideation of, the one Caitanya.
Ātman is this universe, Jīva, etc.—In the preceding chapter, we expatiated upon the means which thou should adopt in order to attain Mokṣa. Now listen attentively as to how the several universes were evolved.
Our Jīva (ego) is not other than the one Jñāna which can be directly cognized through one’s self and is named with different appellations by different religionists.
It enjoys the appellations of Kūṭasthā, the Īśvara of agency and the visible Chidābhāsa (the distorted consciousness). It is Jñāna through which the Jīva shines with the intelligence that manifests itself as Ākāśa and other objects.
Like the vast waters manifesting themselves as waves, foam, etc. the above-mentioned Jīva alone shines as the earth and other objects through the heterogeneous illusions of Saṁkalpas (thoughts) and Vikalpas (fancies) which arise and disappear.
The causeless Sattā-mātra (Absolute Be-ness), existing from before creation, manifests itself through its (inherent) Līlā (sportive power of creation) as this world composed of myriads of objects
which are nought but our objective vision (or ideation), and rests, in its own all-pervading Jñāna like the fluctuating power in Vāyu (air).
The innumerable quarters and time, being but the diverse forms (or aspects) of the non-dual all-pervading Ātma-jñāna, is ‘That’ only from which they start.
Know therefore, through this means, that the universe, the illusory creation of Brahman, has no other cause than ‘That ’.
The disappearance of the universe with Jñāna—Ātma- Caitanya alone evolves, in a moment, this universe into a visible shape. The evidences of inference, etc. are the means (through which Jñāna can be known).
Belief in the reality of the diversified visible objects constitutes bondage; freedom from it constitutes Mokṣa.
We shall clarify things in such a manner as to free thee from the attraction of all visible things. Please therefore hearken well to the following.
At the end of a Kalpa, when all the visible universes are annihilated like a dream in Suṣupti, there remains the incomparable Tattva-jñāna existing by itself alone,
devoid of the fluctuations of thought, form, name, etc. and without the transcendent, vast darkness of Ajñāna and the light of Vṛtti or mental Jñāna.
This Supreme Principle is termed by the wise, for the purpose of understanding it, Satya (Truth), Brahman, Ātman, Para (the Supreme), etc.
and manifesting itself as another in a mysterious manner, it shines with the title of Jīva; it becomes, thereafter, subject to all kinds of pain.
Then this Ātman which goes now by the name of Jīva, and which is the Spirit of the latter, materializes itself through the Saṁkalpa of thought into Manas (mind).
It becomes Manas— This ever-agitated Manas, having come into existence out of the ineffable Brahman, creates the world according to its own Saṁkalpa.
The word “ornament” (kaṭaka) signifies nothing else but the gold (or other metal) of which it is composed; therefore it is needless to apply the epithet ‘golden’ to the word ‘ornament’. Likewise the word ‘universe’ means Brahman and none else.
The wise apply many epithets such as painful, Moha (delusion), bondage, Tamas, Mala (impurity), Avidya, Māyā and Saṁsāra to this universe which, though arising out of the unreal mind, appears as real to it, like the waves in a transient mirage.
Now if thou wilt hear from us of the nature of bondage, thou wilt understand clearly what Mokṣa is.
The existence in men of differences through the conception of ‘I’ and 'thou’ is bondage. So long as this Saṁkalpa exists, it is difficult for them to attain liberation. Liberation attained, all visible objects are merged in the seer without again manifesting themselves.
In the heart of a banyan seed as the cause, there exist the variegated differences of flowers, leaves, etc.
Like the marvellous power of creation which preserves everything potentially in a seed and then manifests them, without in the least being injured thereby,
there arises, out of the womb of the all- pervading Principle called Jñānātman, a sprout which naturally expands itself into this universe of form, name, etc.
Just as the seed begins to germinate in its proper time and place, so also the seer (the knower) appears as the visible things through the Saṁkalpa of the mind—the visible things being no other than the seer itself.
After hearing the adventures of him who rose out of Jñānākāśa, thou wilt easily understand the origin of this universe replete with Tamas. Therefore hear this story:
Once upon a time, in the race of Brahman was born Ākāśaja (the son of Ākāśa), having, as his cause, the Jñānākāśa itself. He rejoiced in the possession of uninterrupted Samādhi, regard towards all creatures and of Dharmas (virtuous actions).
Having seen him live for a long period, Kāla (Time) said to himself:
How is it that I am not able to encompass this one, when I am able to devour the whole universe as if it were a paltry trifle.
My powers are such as to annihilate everything. I am led to infer that my powers have been made dull of late, like the blade of a sword in poison. Persons of determined effort never abandon their pursuits.
With these cogitations in mind, he at once marched straight to the habitation of the Brahmin (Ākāśaja) and entered his gates when he was dazzled and scorched by the intense glory of the Brahmin’s spiritual fire.
Undaunted, Kāla pierced through the spiritual glory and with his long, stalwart arms, 1,000 in number, seized hold of the Brahmin, but was disappointed in his efforts, as the Brahmin was too much for Kāla.
As Ākāśaja was immovable like one of the forms (aspects) of Saṁkalpa (Divine Will), Kāla was unable to overpower him and so returned from that place to go to Yama (God of Death) and consult with him.
To Yama, Kāla related all that happened between him and the Brahmin.
The advice of Yama—Yama said:
This universe which arose through Karmas will perish through Karmas only. The weapons with which we can destroy the universe are the former Karmas. Therefore try to take hold of those Karmas (in the life of the Brahmin) through which means you will be able to overpower him.
Hearing those words of Yama, Kāla searched for the former Karmas of the Brahmin in different places, such as the holy waters, tanks, the sphere of the earth, the different quarters; etc.
But nowhere was he able to discern any, in spite of tedious search. At last, he returned and disclosed to the wise Yama the futility of his search.
Thereupon Yama deliberated for a long time and delivered himself of the following words:
Born as he is out of the pure Ākāśa, this imperishable Brahmin is no other than Jñānākāśa itself. And as he has no cause, instrumental or material, he cannot be said to perform Karmas, though performing them.
There being really no cause at all, the Karmas he performs do not really exist. The Sañcita Karmas (past Karmas in latency), which will enable you to put an end to him, do not exist in his case.
So said the fulfiller of Dharmas (laws), namely Yama, at which the noble Kāla quietly returned to his own place in great wonderment.
At these words of Vāsiṣṭha, Rāghava said:
From the story related now by thee, revered one, I am led to conclude that the son of Jñānākāśa is none other than Brahman, the self-created and non-dual one, of the nature of Vijñāna.
Thereupon the immaculate Vāsiṣṭha said:
We have known thus the words which passed between the havoc-producing Kāla and Yama. We shall describe still further what took place between them.
When, at the end of a Manvantara, the never-idle Kāla, who had swallowed up all the universes, rose up, he tried to overpower even Brahman (as stated before).
Then the lofty Yama spoke as follows to the griefless Kāla:
Will that thought of yours, fructify, which aims at destroying the incomparable Brahman that is of the nature of the stainless and matchless Brahmākāśa (or Jñānākāśa)?
The indestructible Brahman shines like the above- mentioned Saṁkalpa-Puruṣa of the form of pure Ākāśa without being composed of elemental forms.
It is only the self-existent Parabrahman which is Cidākāśa itself, alone and without beginning, middle or end, that manifests itself as real, as one having a body of dimensions, or an eternal Puruṣa; but it really has no form (and is unreal) like the son of a barren woman.
So said Yama to Mrityu (or Kāla).
At these words of Vāsiṣṭha, Rāma lifted up his eyes and questioned him:
While all souls possess two kinds of bodies, namely the lasting Ātivāhika and the temporary Ādhibhautika, how comes it that Brahma possesses the former subtle body alone?
To which, Vāsiṣṭha said:
As all the Jīvas have two causes, namely Brahman and the universe due to Brāhmic light, they have two kinds of bodies; but as Brahma who is not separate from Brahman has no other cause than Brahman, he has the one Ātivāhika body alone.
As this universe is nothing but a mode of the mind self-evolved from Brahman, the cause of the universe, this all-pervading world is but consciousness itself.
So said the Muni lovingly, when Rāma asked to be enlightened as to why this illusory universe is but a mode of the mind.
The mind creating the universe—Vāsiṣṭha continued thus:
The individualized mind which is full of Avidya, formless and all-pervading, though existing in name, has no form, either externally or internally, like the Ākāśa permeating everywhere.
The mere manifestation in all objects of reality is the mind. Wherever there is Saṁkalpa, there the mind exists. The form of the mind is Saṁkalpa alone. Both are identical.
Such multitudinous denominations as unreality, delusion, impurity, bondage, Avidya, Māyā, Tamas, etc. are fit synonyms of Saṁkalpa.
With the annihilation of Saṁkalpa, all conception of the differences between the seer and the seen will vanish and then the Reality of Brahman will begin to shine unintercepted.
Then this shadow which is the universe, movable and fixed, will be found absorbed in It in a non-dual state, though, in another sense, it cannot be said to merge with it. Then Consciousness alone will shine without any reflections.
If the heterogeneous differences of objects, arising through the conception of the mythical ‘I’ and ‘thou’, are controlled and every trace of the visible be completely destroyed beyond resurrection, then such destruction is itself the certitude of Kaivalya (Liberation).
The time for the mind's destruction—Like a dream generating another dream in it, the mind having no visible form generates non-existent, visible things.
Not resting on any object firmly, it is characterized by an excessive power of fluctuation. It fluctuates and is confused; flits away (from an object) and then returns to it; rejoices, jubilating in vain, and is intoxicated with Ahaṁkāra (egoism).
But during the period of Mahāpralaya which alters the form of everything, Ākāśa, etc. will be absorbed in their highest essence and the solitary all-quiescence (of Jñāna) will remain.
This is the primeval Brahman, the one Reality which is the Sun of never-setting Self-Jyotis (effulgence), limitless, unafflicted by pain (nirāmaya), which is the all and the evolutor of all, existent in all places and times and all-pervading.
Though beyond the reach of words, it is named with different illusory appellations by the wise:
The most intelligent Sāṁkhya term it Ātman; the Vedāṅtins of pure Jñāna call it Brahman; the Vijñānins say that it is Vijñāna; the atheists give it the pseudonym of Void; and so on.
But this may be said of it, that it is the Light of the Sun’s light, illumines all and shines as the (abstract) Light only.
From this Principle which is involved in the world and the body and yet is not, and which seems to talk, examine, hear, see, eat and think, a Jñāna-light arises like light from the sun.
Now this (light of) consciousness pervading the Ākāśa has the Manas full of Vāsanās as its root, the organs as the flowers, the mundane eggs as the fruits and Māyā as the ground on which to take root.
With these, It enacts its affairs in this Puryaṣṭaka body, like a gem in a casket.
Ātman's Nature—Being the immaculate Jñāna, it is the all-pervading Ākāśa itself. Whatever objects it contemplates, those come into existence (at once).
In that Jñāna, all the three worlds arise and are destroyed, like water in a mirage. Having evolved all objects, it is yet in its true state, unaffected, as if disconnected from them. The origin and absorption of the universe do not take place directly from and into Nirvikalpa Ātman.
In communion with that Supreme Principle, devoid of mental fancies and modifications, the great bondage of the mind will cease, all doubts will vanish, and all Karmas will perish.
How all can enter into Brahman—Here Rāma asked Vāsiṣṭha:
I might father believe that the entire Mahāmeru mountain can enter a mustard seed than that the whole of Brahman’s egg merges into Brahman which is (said to be) the atom of atoms.
Vāsiṣṭha of rare Tapas replied:
This doubt of thine can be removed only after a study of Ātma-jñāna Śāstras and association with the wise for a number of months and not days. The conclusion of all Śāstras points to this only.
Those who have taken great pains to understand clearly this abstruse account (of evolution, etc.) and go into Samādhi and who, through it, attain a direct cognition of the all-full Jñāna, will reach the supreme state of a Jīvan-mukta, devoid of this illusory universe, though existent to others;
this Jīvan-mukti state is no other than the Videha-mukti state, the progress to the latter state being a mere matter of course.
Then Rāma asked the Muni to enlighten him as to the efforts that should be made by him to tread the path laid down by the Śāstras to attain the Jīvan-mukti and Videha-mukti states.
Vāsiṣṭha replied thus:
Such persons, though moving among worldly objects, do not participate in them, like the Cidākāśa, which though permeating all objects, yet appears not to be so (to our visible eyes).
Such Jīvan-muktas are persons of transcendental nature enjoying eternal bliss. They are immaculate like Ākāśa and undefiled by attachment and other desires, though associated with their modifications.
Whether performing Karmas or not, they are not enmeshed by them, as they have no egoism. Though conforming to worldly observances, they remain unaffected by them, like utter strangers.
Notwithstanding the possession of a shining mind and attention, they have not the least longing for objects. The certitude of their conviction is of such a nature that they neither sink under any load of grief nor rejoice at any pleasure.
They are in that undisturbed state of mental equilibrium in which they enjoy the Jāgrat (waking) state in Suṣupti or the Suṣupti state in Jāgrat, devoid of all Vāsanās.
They are neither afraid, nor do they instil fear into the hearts of others in the universe.
The great ones who conduct themselves thus are called Jīvan-muktas; they do not break away from Saṁsāra, since their minds are above worldly things.
On Videha-muktas—(Now about the Videha-mukti state.)
Should the above-mentioned Jīvan-mukti state be attained and the body perish, then one will attain liberation in a disembodied state, like the all- permeating air in the immovable Ākāśa.
Its nature is such that it is imperishable, unveiled, invisible, remote, endless and fluctuationless. It is neither ’I’ nor any others nor anything else (of which we know).
It is neither light, darkness, motion, evidence, Guṇas, nor the heterogeneous objects of the world compounded of the five elements.
Mayest thou, through thy discrimination, cognize clearly and unfailingly that non-dual state which is in the midst of (or transcends) the knower, knowledge and the known, being the all-full reality, neither Rūpa (form) nor Arūpa (non-form), neither Sat (being), nor Asat, (non-being), and yet one.
On being questioned by the radiant Rāma as to a clearer elucidation of Brāhmic Reality replete with Chidānanda (conscious bliss), in order that Jñāna may develop in him to the uttermost, Muni Vāsiṣṭha went on thus:
During the period of Mahākalpa, the cause of all (imaginable) causes, namely the Brāhmic Reality shines alone.
If the modifications of the mind which lean to sensual pleasures be destroyed, then Ātman divested of its Ahaṁkāra (egoism) becomes the un-nameable Brāhmic (or the all-pervading) Reality.
The Jīvic consciousness, which does not regard (as real) the universe before it, may truly be stated to be Brahman itself. A mind which, though enjoying diverse objects, yet does not enjoy them, may be stated to be Brahman itself.
That consciousness which is a witness to all thoughts of objects, the light of the Sun, etc. mind and the other visible things may be said to be Brahman itself.
This Principle may be said to be the long Yoga sleep, devoid of end, dream or non-intelligence. It is ‘That’ from which evolve, and into which merge, the trinity of the knower, knowledge and the known.
It is the immutable Jñānākāśa and not the Bhūtākāśa (composed of the elements).
The internal state of self-cognition, devoid of the modifications of Manas, Buddhi and Citta and being as imperturbable as a block of wood, may also be likened to that Brāhmic Reality.
When Brahma, along with Viṣṇu, Rudra, Sadāśiva, Deva, Indra, Surya, etc. is absorbed (during Pralaya), this one Fount of Omniscience, namely the Brāhmic Reality, free from the base Upādhis (or vehicles of matter, etc.), and devoid of desires will shine alone, effulgent, stainless, all full and ever blissful.