November 12, 2026
vamatyantavitate saṁpanne dṛśyavibhrame
na kiñcidapi saṁpannaṁ sarvaśūnyaṁ tataṁ yataḥ (20)
VASIṢṬHA continued:
The expression “in the beginning”, used as if there were such a beginning of such a creation even of a notion, is meant only for the purpose of instruction: it is not true. The notion which arises in consciousness but which is non-different from consciousness itself is known as jīva when it is outgoing to perceive the “object”.
This notion or concept has several names and descriptions. Because through it consciousness becomes a living entity, it is known as jīva. Because it is conscious of the object, it is known as consciousness (cit). Because it designates all things as “This is this”, it is known as buddhi (designating intelligence). Because it thinks of concepts and percepts, it is known as the mind (manas). Because it considers itself “I am”, it is known as egosense (ahaṁkāra). Because it is rich in consciousness, it is known as citta (psyche). Because it forms a network of firm notions, it is known as the puryaṣṭaka. Because it arises in the beginning of creation, it is known as prakṛti (nature). Because it is not known (i.e., it ceases) when one attains enlightenment, it is known as ignorance (avidyā). All these descriptions are based on the existence of the subtle (ātivāhika) body. Though this illusory world-appearance has thus been described, it does not exist.
The ātivāhika body is but a subtle void. It does not arise and therefore has no need to cease. Yet, in the field known as the infinite consciousness, countless universes will continue to appear. The subtle mental body reflects the universe as a mirror reflects an object placed in front of it.
At the end of the period following the cosmic dissolution the supreme being thinks of the subtle (ātivāhika) body which arises in the infinite consciousness. This subtle body thinks of itself as Brahmā, Virāṭ, Viṣṇu, etc. Whatever the subtle body identifies itself with, that it appears to be. Though all these diverse entities seem to have been created, it is only an optical illusion. For nothing is ever created. Everything is but pure void which pervades all. The beginningless Brahman alone exists. However, on account of the fact that this cosmic subtle body entertains the notion that it experiences this diversity, such diversity seems to be uncontradicted truth.
In this ātivāhika (subtle) body there arise the thoughts or concepts of physical bodies and their component parts, concepts of birth, activity, etc., concepts of time, space, sequence, etc., as also concepts of old age, death, virtue and defect, knowledge, etc. Having conjured up these concepts, the subtle body itself experiences the objective universe composed of the five elements as if it existed in reality. But all this is surely illusory, like dream-objects and dream-experiences.