Yoga Vasistha Sara 26-30 - Witness of creation and destruction
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कल्पान्तवायवो वान्तु यान्तु चैकत्वमर्णवाः ।
कल्पान्तवायवो वान्तु यान्तु चैकत्वमर्णवाः । तपन्तु द्वादशादित्या नास्ति निर्मनसः क्षतिः ॥10.26॥
Whether the violent storm blows, to end the cycle of creation, or all the oceans become one, surpassing their shorelines, or even if the twelve suns, jointly pour out fire, by their blazing rays - no harm is caused at all, to the knower of Brahman, who has gone beyond his mind. Mändükya-kārikā, 3.32 says:
आत्मसत्यानुबोधेन न संकल्पयते यदा । अमनस्तां तदा याति ग्राह्याभावे तदग्रहम् ॥ When the mental impressions are consciously witnessed, they lose their power of sprouting and mental modifications or vritties, stop. This is called no mind, where mind remains, without any perception or commitment, in absence of any desire.
या चितिः सर्वभूतानामुदयव्ययसाक्षिणी । तां चितिं पश्यतावस्थां पूर्णानन्दघनामृताम् ॥10.27॥
Through discernment, realize that Consciousness, which is the Witness of, creation and destruction of all beings. That Consciousness, is ever-existing, nectar- like and full of condensed Bliss.
मनोदृश्यमिदं सर्वं यत् किञ्चित् सचराचरम् । मनसो ह्युन्मनिभावात् द्वैतं नैवोपलभ्यते ॥10.28॥
This whole moving and unmoving, visible world, is merely the fantasy of mind. All dualities vanish, at the attainment of, no-mind state. Verse 9.30 चिच्चेत्यकलना बन्धस्तन्मुक्तिर्मुक्तिरुच्यते । चिच्चेत्याखिलमात्मेति सर्वसिद्धान्तसंग्रहः ॥ cit-chetya
All Vedantic scriptures say that, both seer and seen, are Self alone. Seeing them separately, is bondage and opposite of that, is liberation.
यदस्पन्दनं शिवं शान्तं यस्यान्तर्जगतः स्थितिः । स्पन्दास्पन्दविलासात्मा स एकोऽत्र चिदाकृतिः ॥10.29॥
The Self is vibration-less, auspicious and calm, inside of which, this world is situated. It is one alone, of the nature of consciousness and plays the play of, vibration and absence of vibration.
अहि-निर्वलयानिमाहरात्मतया जगृहे परिमोक्षणतस्तु पुरा । परिमुच्यतु तामुरगः स्वविले न निरीक्षित आत्मतया तु पुनः ॥10.30॥
Before giving up the slough, the snake identifies itself, with that skin. But after discarding it, the snake does not consider, that skin as its own, even though, that skin remains, in its own hole or residence. In a similar manner, after the attainment of Knowledge, the wise one no longer identifies, himself with his body.
Acharya Shankara said in Brahma Sutra Bhasya 1.4
अस्मात्-न-अवगत- ब्रह्म-आत्म-भावस्य यथापूर्वं संसारित्वम्। यस्य तु यथापूर्वं संसारित्वं न-असौ-अवगत-ब्रह्म- आत्म-भाव इति-अनवाद्यम् (ब्रह्म-सूत्र-भाष्य, 1.4)
One who has experienced, the Oneness of Brahman and the Self, no longer has the worldly understanding, that the body is the Self, which he, used to have before. One who still continues, to have the worldliness as before, has not realized, the Brahman-Atman identity. This is surely, a flawless conclusion.
Whether the violent storm blows, to end the cycle of creation, or all the oceans become one, surpassing their shorelines, or even if the twelve suns, jointly pour out fire, by their blazing rays - no harm is caused at all, to the knower of Brahman, who has gone beyond his mind. Mändükya-kārikā, 3.32 says:
आत्मसत्यानुबोधेन न संकल्पयते यदा । अमनस्तां तदा याति ग्राह्याभावे तदग्रहम् ॥ When the mental impressions are consciously witnessed, they lose their power of sprouting and mental modifications or vritties, stop. This is called no mind, where mind remains, without any perception or commitment, in absence of any desire.
या चितिः सर्वभूतानामुदयव्ययसाक्षिणी । तां चितिं पश्यतावस्थां पूर्णानन्दघनामृताम् ॥10.27॥
Through discernment, realize that Consciousness, which is the Witness of, creation and destruction of all beings. That Consciousness, is ever-existing, nectar- like and full of condensed Bliss.
मनोदृश्यमिदं सर्वं यत् किञ्चित् सचराचरम् । मनसो ह्युन्मनिभावात् द्वैतं नैवोपलभ्यते ॥10.28॥
This whole moving and unmoving, visible world, is merely the fantasy of mind. All dualities vanish, at the attainment of, no-mind state. Verse 9.30 चिच्चेत्यकलना बन्धस्तन्मुक्तिर्मुक्तिरुच्यते । चिच्चेत्याखिलमात्मेति सर्वसिद्धान्तसंग्रहः ॥ cit-chetya
All Vedantic scriptures say that, both seer and seen, are Self alone. Seeing them separately, is bondage and opposite of that, is liberation.
यदस्पन्दनं शिवं शान्तं यस्यान्तर्जगतः स्थितिः । स्पन्दास्पन्दविलासात्मा स एकोऽत्र चिदाकृतिः ॥10.29॥
The Self is vibration-less, auspicious and calm, inside of which, this world is situated. It is one alone, of the nature of consciousness and plays the play of, vibration and absence of vibration.
अहि-निर्वलयानिमाहरात्मतया जगृहे परिमोक्षणतस्तु पुरा । परिमुच्यतु तामुरगः स्वविले न निरीक्षित आत्मतया तु पुनः ॥10.30॥
Before giving up the slough, the snake identifies itself, with that skin. But after discarding it, the snake does not consider, that skin as its own, even though, that skin remains, in its own hole or residence. In a similar manner, after the attainment of Knowledge, the wise one no longer identifies, himself with his body.
Acharya Shankara said in Brahma Sutra Bhasya 1.4
अस्मात्-न-अवगत- ब्रह्म-आत्म-भावस्य यथापूर्वं संसारित्वम्। यस्य तु यथापूर्वं संसारित्वं न-असौ-अवगत-ब्रह्म- आत्म-भाव इति-अनवाद्यम् (ब्रह्म-सूत्र-भाष्य, 1.4)
One who has experienced, the Oneness of Brahman and the Self, no longer has the worldly understanding, that the body is the Self, which he, used to have before. One who still continues, to have the worldliness as before, has not realized, the Brahman-Atman identity. This is surely, a flawless conclusion.
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