May 11, 2026
atrā ‘’hārārthaṁ karma kuryādanindyaṁ.
kuryādāhāraṁ prāṇasaṁdhāraṇārthaṁ
prāṇāḥ saṁdhāryāstattvajijñāsanārthaṁ
tattvaṁ jijñāsyaṁ yena bhūyo na duḥkhaṁ (21/10)
VASIṢṬHA continued:
The cosmic person is himself of the nature of a notion (or concept, thought, etc.). Whatever notion is entertained by him appears to be embodied in the five elements in the cosmic space. Hence, O Rāma, whatever appears to have been created is regarded by the wise as the expansion of notions. The cosmic person is the original cause for all this world-appearance; the effect is of the same nature as the cause.
However, all this takes place in consciousness, not in unconsciousness. All these diverse creatures (from a worm to the god Rudra) have arisen from the original notion, just as a mighty tree grows out of a small seed. Though the universe has thus expanded from a minute subatom, the expansion or evolution is rooted in intelligence not inertia. Just as the cosmic person has come to be manifest as this cosmos, even so have all things come into being, right down to the minutest atom.
But in truth there is nothing large nor minute. Whatever notion arises in the self is experienced as if it were real. The mind arises in the lunar element, and the moon is created by the mind. In the same way, one jīva gives rise to other jīvas. The wise consider jīva to be the essence in the sperm. In it is hidden the bliss of the self which it experiences as if independent of itself. There arises in it its identification with the five elements for no apparent reason. Yet the jīva continues to be jīva, not really limited by these elements; it is inside and outside these elements and their composition known as the body. But veiled by its identification with the elements, it does not see its true nature, even as a man born blind does not see his way. Emancipation or mokṣa is the destruction of this ignorance and the realisation of the independence of the jīva from these elements and the egosense.
O Rāma, one should strive to be a jñānī (man of wisdom or direct experience) and not a jñānabandhu, a pseudo-jñānī. Who is a pseudo-jñānī? He who studies the scripture for pleasure or profit like a sculptor studying art and who does not live up to the teaching is a pseudo-jñānī. His scriptural knowledge is not reflected in his daily life. He is more interested in applying scriptural knowledge to promote his physical welfare and sensual happiness. Hence, I regard an ignorant man as superior to the pseudo-jñānī.
Jñāna or wisdom is self-knowledge; other forms of knowledge are but its pale reflections. One should work in this world as much as is needed to earn an honest living. One should live (eat) in order to sustain the life-force. One should sustain one’s life-force only for the sake of acquiring knowledge. One should enquire into and know that which frees him from sorrow.