Swami Venkatesananda

BHUŚUṆḌA continued:

There is a shower of nectar from Brahman and this is considered creation. However, since time and space do not exist in reality, such creation is unreal and what appears to be is non-different from the Lord. Just as it is water that appears as a whirlpool and just as smoke seen from a distance has the appearance of a cloud, even so when consciousness becomes aware of itself, thus giving rise to a notion (which is inert), between the two (consciousness and notion) there arises the third factor which is known as creation. This creation is but an appearance like a plantain tree reflected in a pillar or crystal. But when rightly investigated this notion of reality in the unreal appearance vanishes.

This world-appearance is like an empire painted on a canvas. Just as the canvas is made attractive by the use of different colours, this world-appearance seems to be attractive with diverse sense-experiences. This appearance is dependent upon the seer, the egosense, which itself is unreal. Hence, it is non-different from the supreme self, even as liquidity is inseparable from water.

The light of consciousness is the self. It is when the notion of “I” arises in it that this creation comes into being. Other than this notion, there is neither a creation nor a creator. Motion being the inherent nature of water, there is no flow of water in relation to itself (it is as it is, flowing water). Even so, consciousness is vast and stable like space and is therefore not aware of a space within itself. When the same water is seen at a different time and place, the notion of motion arises. Even so, the awareness that arises in consciousness in conjunction with the notions of time and space gives rise to the notion of creation. (Though in fact, since time and space are unreal, such creation is impossible and the comparison of consciousness with water is inadequate.) Know that all that you experience in the name of mind, egosense, intellect, etc., is nothing but ignorance. This ignorance vanishes through self-effort. Half of this ignorance is dispelled by the company of the holy ones, one-fourth of it is destroyed by the study of scriptures and the other one-fourth by self-effort.

(In response to Rāma’s question,) VASIṢṬHA explained:

One should resort to the company of the wise and in their company one should examine the truth concerning this creation. One should diligently search for the holy one and adore him. For the very moment such a holy one is found, half the ignorance ceases in his company. Another one-fourth is dispelled by the study of scripture and the last part by self-effort. The company of the holy one puts an end to craving for pleasure; and when it is firmly rejected by self-effort, ignorance ceases. All these may happen together or one after the other.