August 24, 2026
prabodhamanugacchantyā aprāptāyāḥ paraṁ padaṁ
ekasyā apyanekasyāḥ sarvaṁ sarvatra yujyate (18)
VASIṢṬHA continued:
When the king that went east was under the spell of the water he had drunk, it was the one that went west that rescued him. When the king that went west became a rock, it was the one that went south who rescued him by the use of beef, etc. When the king that went west had been transformed into a bull by a female goblin who had the form of a cow, it was the one that went south that rescued him again. When the king that went south was turned into a celestial, he was rescued by another celestial at the intercession of the one that went west. When the king that went east was turned into a lion, it was the one that went west that rescued him.
RĀMA asked:
But how do these yogis perform such varied actions in the three periods of time? Pray tell me this.
VASIṢṬHA continued:
Whatever be the explanation that the unenlightened people may give for this, let them: but listen to the enlightened explanation.
In the vision of the knowers of the truth, there is nothing other than the pure and infinite consciousness, and the objective universe is completely and totally non-existent. There is neither a creation nor its opposite. He who rests for ever in this pure and infinite consciousness is the omnipresent and omnipotent Lord; he is the all and he is the self of all at all times. Tell me who can restrain him, how, where and when? The omnipresent shines as and when he likes, for he is the self of all. What is not present in the self of all? Hence, he shines how, when and where he likes, whether it is the past or the future or the present and whether it is the gross or subtle field in which such action takes place. Without ever abandoning his reality as pure consciousness, he functions at a distance and near, creating an epoch or the twinkling of an eye. All this is in the self but the appearance is Māyā (illusory); he is unborn and uncreated nor has he been restrained or inhibited. What is is as it is. Whatever is is a mass of consciousness; and that itself is the three worlds. It is the self of the world, it is the form of the world which has arisen on account of the polarisation of consciousness into the subject and the object. Who has created this seer of all, the subject of all, how and when?
Nothing is impossible for this consciousness. The consciousness of Vipaścit had become awakened but it had not attained the supreme state. Hence, though it is one it manifests as the all everywhere. In a state in which there is both awakening and non-awakening, all these things are possible; when the supreme truth has not been attained, such materialisation is possible. It is when there is such partial awakening that one enjoys psychic powers. Thus, the four Vipaścits experienced the states that the others had.