October 21, 2026
kākatālīyavadbhānti sarvātmani susaṁvidaḥ
svāṅgabhūtāḥ svataḥ svasthāstā eva smṛtayaḥ kṛtaḥ (24)VASIṢṬHA continued:
The Creator is only the mind, devoid of any trace of materiality. Hence, he has no body or the senses or vāsanā or mental conditioning. Since he had attained liberation at the end of the previous world-cycle, there is no memory in him. When there is no memory at all, there is no cause for embodiment. Even if such memory were possible in the Creator, even that would be devoid of matter, like a dream-city. However, this is said for the sake of argument: memory is impossible in the liberated ones.
RĀMA asked:
Lord, tell me why is there no memory in them and how do the guṇas (the building blocks of creation) arise in the absence of memory.
VASIṢṬHA replied:
Memory arises only in relation to the objective universe thus providing the cause-and-effect sequence. When such an object of perception itself is non-existent, how and where does memory arise or exist? When the truth is that all this is indeed Brahman or the infinite consciousness, there is no room for memory.
The contemplation of objects that arises in living beings is considered smṛti (remembrance). Of course such objects are non-existent. How can smṛti exist then? However, since the infinite consciousness is the reality in all beings, such contemplation of objects is, in a manner of speaking, inherent in consciousness – hence I referred to smṛti. However, it is only from the point of view of the common ignorant men. Enough of it. The natural movement that arises in consciousness is also known as smṛti. When that movement occurs repeatedly it is seen externally as matter. Whatever the consciousness experiences by its own nature, that is said to be smṛti. All these experiences arise in the infinite consciousness of their own accord, as the very limbs of consciousness, without any causal connection (just as a ripe cocoanut falls coincidentally when a crow happens to alight on it). They are called memory. This is true of all happenings, even when there appears to be coincidental cause.
Why should we investigate memory which is thus accidental when we realise that the objects of perception to which it is related themselves are non-existent? They exist only in the eyes of the ignorant. I am not expounding the means of liberation for the benefit of such ignorant people. It is only meant for those who have been awakened but who have some doubts concerning it. One should never associate with ignorant people who cannot recognise the truth. When a thing is experienced by the consciousness even just a little and when that experience is repeated, a mental impression (saṁskāra) is created. Thus is the world-appearance created. However, all this is pervaded by the infinite consciousness. There is neither a form nor memory related to it. When duality itself is non-existent, then surely there is no bondage.