Unconditioned
Awareness
in Creative Motion

The Source of All Divinity

Established in the firm conviction that “the ego does not exist”, O embodiment of Consciousness! Let your mind rest in the calm stillness of Infinite Consciousness! As a result of that ego-free state, whatever natural disposition spontaneously arises within you—abide effortlessly in that very state!

Just as a partially blinded person’s vision is afflicted by an eye-disease sees flashes of illusory dark specks and floating specters in the empty sky, in the exact same way, one who fails to abide in the Awareness of Infinite Consciousness sees the appearance of the physical world-form as flashes of illusory specks in the vast open space of Consciousness, and remains established in that illusion alone!

And because this entire process of creation has no cause separate from the Brahman—there being no cause whatsoever for this creation of the world—therefore, nothing in this world or elsewhere is ever created as elemental manifestations, nor do they perish in Brahman!

Whether you know something or nothing, you are the Knower! Abide without doubt, unconcerned about it! Be at peace in your awareness, resting in the Supreme Consciousness where insentient intelligence and its absence are both alike!

Because the concepts of personal identity and non-existence are utterly impossible within the Eternal and Infinite Reality, who is always existent in his own essence! Any descriptive word such as “inherent nature” (svabhāvoktir) is but a misrepresentation of his true nature and quality!

Just as water drops do not taint or cling to a lotus leaf even in the severest tribulation and persecution, in the exact same manner, even when severe mental agonies and afflictions stand directly before the jīva, they do not taint or touch the knower of ultimate reality in the least!

He who is dogged as the empty air (nabhas)—whether weapons strike the physical body, or sensual forms allure it—one whose intellect is completely free from egoic mental involvement perceives them as if they are not touching him at all! He whose self is thoroughly abated (śāntātmā) and sees in this manner—he alone is the only person who sees inwardly what is worth seeing (yaḥ paśyati sa paśyati)!

Without ever abandoning its true reality (svarūpam ajahat), the Supreme Self (ātmā) presides as the underlying Substratum over all infinite jīvas! Thus, the jīvātmā recognises itself entirely through the mere direct recognition of the Supreme Self!

The subtle intellect (reflection of consciousness—cidābhāsa), though infinitely more subtle than empty space (air) itself, becomes dense through mental projection! It thinks itself grosser than subtle matter. Whatever state or nature it conceives within itself, that very conceptualization stands established as this objective creation!

As a transient burst of imagined thoughts, shine forth within the resplendent Supreme Awareness! Consciousness, consisting of the world, appears non-different within Brahman, revolving upon itself just as a current splores itself in pure water!

Internally void and completely devoid of substantial essence, the world-appearance is manyfold layers of multi-colored hues of attachments (rāga)! Yet this illusionary display is instantly wiped off as detachment (virāga) shines forth. Know that whatever goes by the name of mental perception or objective knowledge, in whatsoever form it is conceptualized—be it the mind, the sense of “I-ness”, the understanding, and the like—is nothing but ignorance (avidyāṃ viddhi)! Through self-effort of resolute investigation into each one, it dissolves instantly!

One half of ignorance is destroyed through association with the wise; another quarter through the deep comprehension of scriptural understanding of Yoga Vāsiṣṭha; and the final quarter through one’s own resolute self-effort with unwavering faith and devotion!

Having thus directly linked to the structured path of awakening—wherein ignorance (avidyā) is systematically dismantled through association with the wise, deep comprehension of the scriptural understanding of Yoga Vāsiṣṭha, and resolute personal self-effort filled with unwavering faith and devotion—having traversed the full depth of this teaching under learned guidance and applied unyielding inquiry, that which the seeker now directly understands as Brahman is this dense, undivided Consciousness (brahma ghanam) alone—one, non-dual (ekam), infinite (anantam), eternally free from decay and birthless (ajarādi), and which being but a manifestation of the unsubstantial will (saṃkalpa-sphuraṇam) is utterly non-existent (avidyamānam eva)! Having directly realised this Truth (buddhvā evam), with all delusion regarding the measuring knower (māna) and the measured objects (meya) completely vanished (vyapagata-māna-meya-mohaḥ), living freely from all fears and griefs (pariviharan viśokam), relinquish the desire for nirvāṇa and rest in Supreme quietude (nirvāṇam āssva)!

Somewhere, at some unspecifiable time, upon an indefinable wish-fulfilling tree—and on some indefinite branch of a cosmic age—there appeared the tiny, wild-fig fruit that is this entire universe! 

At some cosmic juncture, when the vigilant god Nārāyaṇ̄a and his heavenly host had been reposing in their rest, the leader of demigods Indra, who had weakened and gone into hiding, approached along with the demigods!  Relentlessly pursued by Indra and the demigods, the asura fled wildly with extreme speed across all ten directions. Yet he found no place of rest or refuge, just as an unrighteous person fails to attain a higher realm. 

Hari then beheld an expansive realm—adorned with diverse mountains, villages, cow pastures, towns, and forests. There, established in the sovereignty of the gods, adorned with an abundance of sensory pleasures, a powerful son named Kunda was born to him. His son too, in that exact same manner, having placed his own son upon the throne, departed at the end of his life to the supreme felicity, sacred state. Thus up to today the narrative concerning the lineage of the lord of the gods; yet within this projected world, the sovereign post of Indra (śakra-padam) is ever assumed anew (vidhatte), even while it is injured, dissolved, slain, or utterly vanished, just like fleeting dust motes dancing in the sunlit sky!

Thereafter, having directly known that which is to be known, he, acting effortlessly in spontaneous accordance with whatever duty naturally presented itself, ruled over the realm as the supreme sovereign of the gods. 

He fought bravely with the Dānavas and conquered all his enemies; he performed a hundred sacrificial rituals, with a mind that had completely crossed over ignorance. 

This immaculate Intellect is then called by many names—Hari, Śiva, Brahmā—who grant the desires of all living beings.

• It is also styled the fire and air, the sun and the moon, and the Supreme Lord.

• Its is the ubiquitous Soul and the reservoir of all intelligence, which is the source of all intelligence.

• It is the lord of gods, the source of celestial beings, and the lord of heaven.

• Any body who feels the influence of this great intellect in himself, is never subject to illusion.

All gods are like sparks from hot iron or droplets in an immense ocean of creation, and all those that are mistaken for gods, springing directly from the Supreme Intellect.

So long as the seeds of error and the endless webs of imagination remain within, the gross illusion will never cease to sprout in endless ramifications. The Vedas, their exposition, and vedic literature are merely tufts on the tree of ignorance when they bind human minds. These again produce  many other sects, to hold men fast in their ignorance. Who can describe the production of nature, in the course of time and place,  even the primary gods—Hari, Hara, and Brahmā—originate from this single Supreme Being, their common Father.

Mahādeva the great god, is the root of all, as the seed is the source of the branches of trees. He is called the All (sarva), because He is the essence of all things, and the sole cause of our knowledge of all existence. He is the giver of strength to all beings, he is self manifest in all, and is adorable and hallowed by all. He is the object of perception to them that know him, and is ever present in all places.