The Seventh Book. Chapter 32
The Seventh Book
Chapter Xxxii
P. 707
On Self-realization, Spoken By The World Mother
1-50. The Dev said :-- "Hear, Ye Immortals! My words with attention, that I am now going to speak to you, hearing which will enable the Jvas to realise My Essence. Before the creation, I, only I, existed; nothing else was existent then. My Real Self is known by the names Chit, Sambit (Intelligence), Para Brahma and others. My tman is beyond mind, beyond thought, beyond any name or mark, without any parallel, and beyond birth, death or any other change or transformation. My Self has one inherent power called My. This My is not existent, nor non-existent, nor can it be called both. This unspeakable substance My always exists (till the final emancipation or Moksa).
My can be destroyed by Brahma Jna; so it can not be called existent, again if My does not exist, the practical world cannot exist. So it cannot be called non-existent. Of course it cannot be called both, for it would involve contradictions. This My (without beginning but with end at the time of Moksa) naturally arises as heat comes out of fire, as the rays come out of the Sun and as the cooling rays come out of the Moon. Just as all the Karmas of the Jvas dissolve in deep sleep (S'usupti), so at the time of Pralaya or the General Dissolution, the Karmas of the Jvas, the Jvas and Time all become merged, in one uniform mass in this great My. United with My S'akt, I am the Cause of this world; this S'akt has this defect that it has the power of hiding Me, its Originator.
I am Nirguna. And when I am united with my S'akt, My, 1 become Saguna, the Great Cause of this world. This My is divided into two, Vidy and Avidy. Avidy My hides Me; whereas Vidy My does not. Avidy creates whereas Vidy My liberates.
My united with Chaitanya (Intelligence), "i. e.", Chidbhsa is the efficient cause of this Universe; whereas My reduced to and united with five original elements is the material Cause of the Universe. Some call this My tapas; some call Her inert, material; some call Her knowledge; some call Her My, Pradhna, Prakriti, Aj (unborn) and some others call Her S'akt. The S'aiva authors call Her Vimars'a and the other Vedntists call Her Avidy; in short, this My is in the heads of all the Pundits. This My is called various in the Nigamas.
p. 708
That which is seen is inert; for this reason My is Jada (inert) and as the knowledge it conveys is destroyed, it is false. Chaitanya (Intelligence) is not seen; if It were seen, it would have been Jada. Chaitanya is self-luminous; not illumined by any other source. Were It so, Its Enlightener would have to be illumined by some other thing and so the fallacy of Anavasth creeps in (an endless series of causes and effects). Again one thing cannot be the actor and the thing, acted upon (being contrary to each other); so Chaitanya cannot be illumined by itself. So It is Self-luminous; and it illumines Sun, Moon, etc., as a lamp is self-luminous and illumines other objects. So, O Mountain! This My Intelligence is established as eternal and everlasting. The waking, dreaming and deep sleep states do not remain constant but the sense of "I" remains the same, whether in waking, dreaming or deep sleep state; its anomaly is never felt. (The Bauddhas say that) The sense of intelligence, Jna, is also not felt; there is the absence of it; so what is existent is also temporarily existent. But (it can then be argued that) then the Witness by which that absence is sensed, that Intelligence, in the shape of the Witness, is eternal. So the Pundits of all the reasonable S'stras declare that Samvit (Intelligence) is Eternal and it is Blissful the fountain of all love. Never the Jvas or embodied souls feel "I am not"; but "I am" this feeling is deeply established in the soul as Love. Thus it is clearly evident that I am quite separate from anything else which are all false. Also I am one continuous (no interval or separation existing within Me). Again Jna is not the Dharma (the natural quality) of tman but it is of the very nature of tman. If Jna ware the Dharma of tman, then Jna would have been material; so Jna is immaterial. If (for argument's sake) Jna be denominated as material, that cannot be. For Jna is of the nature of Intelligence and tman is of the the nature of Intelligence. Intelligence has not the attribute of being Dharma. Here the thing Chit is not different from its quality (Chit). So tman is always of the nature of Jna and happiness; Its nature is Truth; It is always Full, unattached and void of duality. This tman again, united with My, composed of desires and Karmas, wants to create, due to the want of discrimination, the twenty-four tattvas, according to the previous Samskras (tendencies), time and Karma. O Mountain! The re-awakening after Pralaya Susupti is not done with Buddhi (for then Buddhi is not at all manifested). So this creation is said to be effected without any Buddhi (proper intelligence). O Chief of the Immovables! The Tattva (Reality) that I have spoken to you is most excellent and it is my Extraordinary Form merely. In the Vedas it is known as Avykrita (unmodified), Avyakta (unmanifested)
p. 709
My S'abala (divided into various parts) and so forth. In all the S'stras, it is stated to be the Cause of all causes, the Primeval Tattva and Sachchidnanda Vigraha. Where all the Karmas are solidified and where Ichch S'akt (will), Jna S'akt (intelligence) and Kriy S'akt (action) all are melted in one, that is called the Mantra Hrm, that is the first Tattva. From this comes out ksa, having the property of sound, thence Vyu (air) with "touch" property; then fire with form, then water having "Rasa" property; and lastly the earth having the quality "smell." The Pundits say that the "sound" is the only quality of ksa; air has two qualities "viz"., sound and touch, fire has three qualities sound, touch, form; water has four qualities sound, touch, form, taste; and the earth has five qualities sound, touch, form, taste and smell. Out of these five original elements, the allpervading, Stra (string or thread) arose. This Strtman (soul) is called the "Linga Deha," comprising within itself all the Prnas; this is the subtle body of the Paramtman. And what is said in the previous lines as Avyakta or Unmanifested and in which the Seed of the World is involved and whence the Linga Deha has sprung, that is called the Causal body (Krana body) of the Paramtman. The five original elements (Apachikrita called the five Tan Mtrs) being created, next by the Pachkarana process, the gross elements are created. The process is now being stated :-- O Girij! Each of the five original elements is divided into two parts; one part of each of which is subdivided into four parts. This fourth part of each is united with the half of four other elements different from it and thus each gross element is formed. By these five gross elements, the Cosmic (Virt) body is formed and this is called the Gross Body of the God. Jnendriyas (the organs of knowledge) arise from Sattva Gunas of each of these five elements. Again the Sattva Gunas of each of the Jnendriyas united become the Antah Karanni. This Antah karana is of four kinds, according as its functions vary. When it is engaged in forming Sankalpas, resolves, and Vikalpas (doubts) it is called "mind." When it is free from doubts and when it arrives at the decisive conclusion, it is called "Chitta"; and when it rests simply on itself in the shape of the feeling "I", it is called Ahamkra. From the Rajo Guna of each of the five elements arises Vk (speech), Pni (hands) Pda (feet), Pyu (Anus) and Upastha (organs of generation). Again their Rajo parts united give rise to the five Prnas (Prna, Apna, Samna, Udna and Vyna) the Prna Vayu resides in the heart; Apna Vayu in the Arms; Samna Vayu resides in the Navel; Udna Vayu rasides in the Throat; and the Vyna Vyu resides, pervading all over the body. My subtle body (Linga Deha) arises from the union of the five
p. 710
Jnendriyas, the five Karmendriyas (organs of action), the five Pranas and the mind and Buddhi, these seventeen elements. And the Prakriti that resides there is divided into two parts; one is pure (Suddha Sattva) My and the other is the impure My or Avidy united with the Gunas. By My is meant She, who, without concealing Her refugees, protects them. When the Supreme Self is reflected on this S'uddha Sattva, My, He is called s'vara. This Suddha My does not conceal Brahma, its receptacle; therefore She knows the All-pervading Brahma and She is omniscient, omnipotent, the Lady of all and confers favours and blessings on all. When the Supreme Self is reflected on the Impure My or Avidy, He is called Jva. This Avidy conceals Brahma, Whose nature is Happiness; therefore this Jva is the source of all miseries. Both s'vara and Jva have, by the influence of Vidy and Avidy three bodies and three names. When the Jva lives in his causal body, he is named Prja; when he lives in subtle body he is known as Taijasa; while he has the gross body, he is called Vis'va. So when s'vara is in His causal body, he is denominated s'a; when He is in His subtle body, he is known as Stra; and when He is in His gross body, He is known as Virt.
The Jva glories in having three (as above-mentioned) kinds of differentiated bodies and s'vara glories in having three (as above-mentioned) kinds of cosmic bodies. Thus s'vara is the Lord of all and though He feels Himself always happy and satisfied, yet to favour the Jvas and to give them liberation (Moksa) He has created various sorts of worldly things for their Bhogas (enjoyments). This s'vara creates all the Universe, impelled by My Brahma S'akt. I am of the nature of Brahma; and s'vara is conceived in Me as a snake is imagined in a rope. Therefore s'vara has to remain dependent on My S'akti.
Here ends the Thirty-second Chapter of the Seventh Book on Self-realization, spoken by the World Mother in the Mahpurnam S'r Mad Dev Bhgavatam, of 18,000 verses, by Maharsi Veda Vysa.
Chapter Xxxii
P. 707
On Self-realization, Spoken By The World Mother
1-50. The Dev said :-- "Hear, Ye Immortals! My words with attention, that I am now going to speak to you, hearing which will enable the Jvas to realise My Essence. Before the creation, I, only I, existed; nothing else was existent then. My Real Self is known by the names Chit, Sambit (Intelligence), Para Brahma and others. My tman is beyond mind, beyond thought, beyond any name or mark, without any parallel, and beyond birth, death or any other change or transformation. My Self has one inherent power called My. This My is not existent, nor non-existent, nor can it be called both. This unspeakable substance My always exists (till the final emancipation or Moksa).
My can be destroyed by Brahma Jna; so it can not be called existent, again if My does not exist, the practical world cannot exist. So it cannot be called non-existent. Of course it cannot be called both, for it would involve contradictions. This My (without beginning but with end at the time of Moksa) naturally arises as heat comes out of fire, as the rays come out of the Sun and as the cooling rays come out of the Moon. Just as all the Karmas of the Jvas dissolve in deep sleep (S'usupti), so at the time of Pralaya or the General Dissolution, the Karmas of the Jvas, the Jvas and Time all become merged, in one uniform mass in this great My. United with My S'akt, I am the Cause of this world; this S'akt has this defect that it has the power of hiding Me, its Originator.
I am Nirguna. And when I am united with my S'akt, My, 1 become Saguna, the Great Cause of this world. This My is divided into two, Vidy and Avidy. Avidy My hides Me; whereas Vidy My does not. Avidy creates whereas Vidy My liberates.
My united with Chaitanya (Intelligence), "i. e.", Chidbhsa is the efficient cause of this Universe; whereas My reduced to and united with five original elements is the material Cause of the Universe. Some call this My tapas; some call Her inert, material; some call Her knowledge; some call Her My, Pradhna, Prakriti, Aj (unborn) and some others call Her S'akt. The S'aiva authors call Her Vimars'a and the other Vedntists call Her Avidy; in short, this My is in the heads of all the Pundits. This My is called various in the Nigamas.
p. 708
That which is seen is inert; for this reason My is Jada (inert) and as the knowledge it conveys is destroyed, it is false. Chaitanya (Intelligence) is not seen; if It were seen, it would have been Jada. Chaitanya is self-luminous; not illumined by any other source. Were It so, Its Enlightener would have to be illumined by some other thing and so the fallacy of Anavasth creeps in (an endless series of causes and effects). Again one thing cannot be the actor and the thing, acted upon (being contrary to each other); so Chaitanya cannot be illumined by itself. So It is Self-luminous; and it illumines Sun, Moon, etc., as a lamp is self-luminous and illumines other objects. So, O Mountain! This My Intelligence is established as eternal and everlasting. The waking, dreaming and deep sleep states do not remain constant but the sense of "I" remains the same, whether in waking, dreaming or deep sleep state; its anomaly is never felt. (The Bauddhas say that) The sense of intelligence, Jna, is also not felt; there is the absence of it; so what is existent is also temporarily existent. But (it can then be argued that) then the Witness by which that absence is sensed, that Intelligence, in the shape of the Witness, is eternal. So the Pundits of all the reasonable S'stras declare that Samvit (Intelligence) is Eternal and it is Blissful the fountain of all love. Never the Jvas or embodied souls feel "I am not"; but "I am" this feeling is deeply established in the soul as Love. Thus it is clearly evident that I am quite separate from anything else which are all false. Also I am one continuous (no interval or separation existing within Me). Again Jna is not the Dharma (the natural quality) of tman but it is of the very nature of tman. If Jna ware the Dharma of tman, then Jna would have been material; so Jna is immaterial. If (for argument's sake) Jna be denominated as material, that cannot be. For Jna is of the nature of Intelligence and tman is of the the nature of Intelligence. Intelligence has not the attribute of being Dharma. Here the thing Chit is not different from its quality (Chit). So tman is always of the nature of Jna and happiness; Its nature is Truth; It is always Full, unattached and void of duality. This tman again, united with My, composed of desires and Karmas, wants to create, due to the want of discrimination, the twenty-four tattvas, according to the previous Samskras (tendencies), time and Karma. O Mountain! The re-awakening after Pralaya Susupti is not done with Buddhi (for then Buddhi is not at all manifested). So this creation is said to be effected without any Buddhi (proper intelligence). O Chief of the Immovables! The Tattva (Reality) that I have spoken to you is most excellent and it is my Extraordinary Form merely. In the Vedas it is known as Avykrita (unmodified), Avyakta (unmanifested)
p. 709
My S'abala (divided into various parts) and so forth. In all the S'stras, it is stated to be the Cause of all causes, the Primeval Tattva and Sachchidnanda Vigraha. Where all the Karmas are solidified and where Ichch S'akt (will), Jna S'akt (intelligence) and Kriy S'akt (action) all are melted in one, that is called the Mantra Hrm, that is the first Tattva. From this comes out ksa, having the property of sound, thence Vyu (air) with "touch" property; then fire with form, then water having "Rasa" property; and lastly the earth having the quality "smell." The Pundits say that the "sound" is the only quality of ksa; air has two qualities "viz"., sound and touch, fire has three qualities sound, touch, form; water has four qualities sound, touch, form, taste; and the earth has five qualities sound, touch, form, taste and smell. Out of these five original elements, the allpervading, Stra (string or thread) arose. This Strtman (soul) is called the "Linga Deha," comprising within itself all the Prnas; this is the subtle body of the Paramtman. And what is said in the previous lines as Avyakta or Unmanifested and in which the Seed of the World is involved and whence the Linga Deha has sprung, that is called the Causal body (Krana body) of the Paramtman. The five original elements (Apachikrita called the five Tan Mtrs) being created, next by the Pachkarana process, the gross elements are created. The process is now being stated :-- O Girij! Each of the five original elements is divided into two parts; one part of each of which is subdivided into four parts. This fourth part of each is united with the half of four other elements different from it and thus each gross element is formed. By these five gross elements, the Cosmic (Virt) body is formed and this is called the Gross Body of the God. Jnendriyas (the organs of knowledge) arise from Sattva Gunas of each of these five elements. Again the Sattva Gunas of each of the Jnendriyas united become the Antah Karanni. This Antah karana is of four kinds, according as its functions vary. When it is engaged in forming Sankalpas, resolves, and Vikalpas (doubts) it is called "mind." When it is free from doubts and when it arrives at the decisive conclusion, it is called "Chitta"; and when it rests simply on itself in the shape of the feeling "I", it is called Ahamkra. From the Rajo Guna of each of the five elements arises Vk (speech), Pni (hands) Pda (feet), Pyu (Anus) and Upastha (organs of generation). Again their Rajo parts united give rise to the five Prnas (Prna, Apna, Samna, Udna and Vyna) the Prna Vayu resides in the heart; Apna Vayu in the Arms; Samna Vayu resides in the Navel; Udna Vayu rasides in the Throat; and the Vyna Vyu resides, pervading all over the body. My subtle body (Linga Deha) arises from the union of the five
p. 710
Jnendriyas, the five Karmendriyas (organs of action), the five Pranas and the mind and Buddhi, these seventeen elements. And the Prakriti that resides there is divided into two parts; one is pure (Suddha Sattva) My and the other is the impure My or Avidy united with the Gunas. By My is meant She, who, without concealing Her refugees, protects them. When the Supreme Self is reflected on this S'uddha Sattva, My, He is called s'vara. This Suddha My does not conceal Brahma, its receptacle; therefore She knows the All-pervading Brahma and She is omniscient, omnipotent, the Lady of all and confers favours and blessings on all. When the Supreme Self is reflected on the Impure My or Avidy, He is called Jva. This Avidy conceals Brahma, Whose nature is Happiness; therefore this Jva is the source of all miseries. Both s'vara and Jva have, by the influence of Vidy and Avidy three bodies and three names. When the Jva lives in his causal body, he is named Prja; when he lives in subtle body he is known as Taijasa; while he has the gross body, he is called Vis'va. So when s'vara is in His causal body, he is denominated s'a; when He is in His subtle body, he is known as Stra; and when He is in His gross body, He is known as Virt.
The Jva glories in having three (as above-mentioned) kinds of differentiated bodies and s'vara glories in having three (as above-mentioned) kinds of cosmic bodies. Thus s'vara is the Lord of all and though He feels Himself always happy and satisfied, yet to favour the Jvas and to give them liberation (Moksa) He has created various sorts of worldly things for their Bhogas (enjoyments). This s'vara creates all the Universe, impelled by My Brahma S'akt. I am of the nature of Brahma; and s'vara is conceived in Me as a snake is imagined in a rope. Therefore s'vara has to remain dependent on My S'akti.
Here ends the Thirty-second Chapter of the Seventh Book on Self-realization, spoken by the World Mother in the Mahpurnam S'r Mad Dev Bhgavatam, of 18,000 verses, by Maharsi Veda Vysa.
