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The Story of Ganda Hill


Horse implies mind reined by ten senses. King is the Soul riding the Horse. Human body is the country ruled by many kings - Ignorance, Lust, Anger, Greed, Attachment, and Ego with their subsidiaries. …

Horse implies mind reined by ten senses. King is the Soul riding the Horse. Human body is the country ruled by many kings - Ignorance, Lust, Anger, Greed, Attachment, and Ego with their subsidiaries. Powerful King is one who overcomes all resistance, recovers entire bodily kingdom from opposing forces and sacrifices this Horse (Mind) at the eye centre to the Creative Power. There is no physical sacrifice.

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  • 1. ADVAITAC STORIES – PART TWOIntroductionTripura Rahasaya and Yogavaashishta are two of the best Advaitic texts gifted by theSages of the yore to the sincere seekers of Self-realization. The charm of these two bookslies in the fact that the abstract Truths of the Advaita are presented here throughintriguing narratives. Without the hardships of Yoga, penance and asceticism, any oneof any age or gender can reach the state of Self-realization just by comprehending thehidden truths in the narratives.Unfortunately these two scriptures are not very popular. Their unpopularity might bedue to the fact that most of the narratives present ordinary women playing the role ofwives as realized souls teaching their husbands the truths of Advaita. However, theseunique narratives contain highly abstract topics like space/time paradox, paralleluniverses etc. Each narrative is indeed a ladder to Self-realization and highlybeneficial to any sincere seeker of Self-State.It is sincerely hoped that spiritual students will attain the state of Self-realization soonerthan ever like Sri Rama and Sage Parashuraama who listened to these stories withsincerity and realized the Self.Om Tat Sat!
  • 2. THE STORY OF GANDA HILLGANDASHAILAKATHAThe Sacred City of Sundara in the country of Vanga was ruled by a wise King namedSusena. His younger brother Mahasena was extremely loyal and revered his brotherlike Lakshmana devoted to Sri Rama. Under the righteous rule of the King thecitizens lived happily without any problem. They adored their King like God.Once, Susena performed the Horse-Sacrifice or Ashva-Medha Sacrifice.(This Sacrifice can be performed only by the most powerful of Kings. A suitable horse chosenand dedicated for Sacrifice is allowed to roam wherever it pleases. The King himself or hischosen representative follows the horse at a distance accompanied by a retinue. The horse is achallenge to the kings in whose country it roams; many battles are fought until the horse issuccessfully brought back and the Sacrifice performed.)As ordained by the scriptures, the horse was left free to wander as it pleased. Manyvaliant princes accompanied by a huge army followed the horse. They conquered manya king who opposed them and at last reached the banks of River Irrawaddy. (TheAyeyarwady River or Irrawaddy River flows from north to south of Burma (Myanmar).It is the countrys largest river –about 1350 miles or 2170 km long.)One Royal Sage named GANA was sitting on the river bank absorbed in penance.The princes and their army were too bloated in their heads by their victorious journey
  • 3. and did not even bother to salute the Sage. They just ignored him and walked pasthim with marked arrogance.The Sage had a son aged about ten years. He was playing on the river bank when henoticed the arrogant behavior of the Princes and their army. He was infuriated by theinsult rendered to his Father. He caught the horse and ran away. All the soldiers wereannoyed by the child’s prank and chased him. He was soon surrounded by the wholeof the army. The child ran towards a small hillock called GANDA situated nearby.In front of their very eyes, the boy entered that hillock and vanished from sight. Thesoldiers puzzled by this magical feat went round and round the hillock searching forany hidden door. Finding no entrance anywhere, they started to break the hill in anger.Immediately the boy came out of it with a huge army, fought them all and defeatedthem in no time. He took many prisoners of war, including all the princes and re-entered the hill. Some wounded soldiers somehow escaped from there and reported allthat had happened to King Susena. Susena became anxious about the whole thing.He called his younger brother Mahasena and addressed him thus: “Dear brother! I amhighly anxious about the happenings at the banks of the River Irrawaddy. A Sageshould never be disrespected. These Sages who perform penance have more powerthan even gods. You immediately go there where Sage Gana is performing penance.Apologize to him profusely and ask forgiveness for the idiotic behavior of the princesand their armies. Bring them back with his permission. The horse Sacrifice has to beperformed soon and there is no time to waste.Do not in any way act arrogantly towards the Sage. Do not become the object of hisanger in any way. If enraged, these Sages have the power to reduce the whole world toashes. Approach him with respect. Appease him with proper worship. Your purpose isto bring back the horse and the army. So be very careful as to how you behave.”Mahasena accepted his assignment without hesitation and immediately left on hismission. Soon he reached the place where Sage Gana was performing penance. TheSage was deeply absorbed in contemplation. He appeared devoid of thoughts andwas like a deep calm ocean where there danced no waves. Mahasena was overcome bydevotion and saluted the Sage with all humility he could muster. He recited hymns inpraise of the Sage and praised him with wonderful words. The Sage was not moved.But Mahasena continued his worship without a break. Three days passed this way.The Sage’s son was watching all this unobserved by the visitor. He was highlypleased. He approached Mahasena and said: “I am happy that you have shown respectto my Father. Tell me what you desire and I will immediately fulfill it. I am the sonof this Sage Gana, the Supreme ascetic.”
  • 4. Mahasena did not feel much enthusiastic about the words uttered by the boy. He saidhe wanted to talk only to the Sage and was waiting for him to wake up from hispenance.The boy patiently explained to him everything. “Listen O King! My father is now inKevala Nirvikalpa Samadhi – The contemplative trance state of Self without theslightest vibration! He remains in that state for twelve years before he wakes up. Nowonly five years have passed. You have to wait seven years for him to wake up. Sobetter tell me what you want! Do not think degradingly of me. I am in every way a trueson of my revered father. Nothing is impossible for a Sage in penance! I will fulfill anyrequest of yours. Ask!”Mahasena understood the greatness of the boy and immediately saluted him with duerespect. He held the hands of the boy and pleaded: “O Child of the Great Sage! I wantonly one thing! Please fulfill it! I want to request your father for something urgently.Wake him from his contemplative state. Then I will ask him what I want to ask. Icannot wait for seven years as you say!”The boy patiently replied: “O King! Your request is hard to grant. But I cannot breakmy promise to you too! But wait for at least an hour or so and be a witness to my Yogicpowers. My father is in deep trance. He cannot wake up by external efforts. I willhave to enter his inner faculty and wake him up”.So saying he sat in a yogic posture; withdrew his senses; united the in-going andoutgoing breaths; exhaled all the air out; and was motionless for a while. He enteredhis father’s mind in a subtle form by yogic power, created an agitation there andreturned to his own body.Next moment the Sage woke up. He saw Mahasena sitting in front of him in a humbleposture. Mahasena recited hymns in praise of the Sage and saluted him. The Sageunderstood immediately all that had happened. A gentle smile appeared on his faceand he called his son near him. Seating him on his lap with affection said: “Child! Whatyou have done is not the right thing. Anger is an obstacle to penance. We Rishis canpeacefully perform penance because the King protects us from all dangers. The Kingis now performing a Sacrifice and we should not cause any hindrance to it wantonly. Bea good boy and return the horse and the Princes immediately. Do not delay becausethe Sacrifice needs to be completed in the appointed hour.”The boy consented to his father’s command and immediately went to the hill. Heentered inside and brought back the horse and the princes. He handed them over toMahasena and sat happily on his father’s lap.
  • 5. Mahasena ordered the Princes to return to the city with the horse quickly. He salutedthe Sage once again and enquired in wonderment: “O Lord! The hill is so small.Moreover there is no visible entrance also anywhere on it. Then how was it possiblefor your son to hide the horse and the army inside the hill?”The compassionate Sage replied: “Listen O King! In the past, I was an emperor rulingthe Kingdom bound by oceans on all sides. I was an ardent worshipper of TripuraDevi. Soon Her Grace descended on me and I got disinterested in all worldly affairs.All the wealth and luxuries appeared worthless like trash to me. I handed over theKingdom to the care of my sons and retired to the forest. My wife also accompanied me.We passed many years in austerities and penance.But one day my wife was overcome with passion and embraced me when I wasabsorbed in contemplative trance. She gave birth to this child. She was struck withremorse. She woke me up, deposited the child in my hands and gave up her life. Ibrought up this motherless child with extreme care and affection. When he grew up alittle he heard that I was an emperor in the past. He requested me that he too wants tobe an emperor.I initiated him in Yoga. He practiced it diligently and attained Siddhis. By his ownpower, he created a world inside this hillock and rules it. That is where he took thehorse and the princes. This is the secret of the hill”. The Sage smiled and embraced hisson affectionately.Mahasena’s curiosity now knew no bounds. He asked the Sage eagerly: “Ah! What awonderful account! Such a small hill and a world inside it! Can I be permitted to seeit? Will you please grant my request?”The Sage nodded his head and addressed his son thus: “Son! Take him wherever hewants and satisfy his curiosity”. The Sage relapsed back into his Trance state.The boy took Mahasena’s hand in his hand and went near the hill. As soon as hereached the rocky wall, he just entered inside and vanished. Mahasena was strandedoutside. He stood there stupefied. He called out for the Sage’s son from outside the hill.The boy shouted back from the inside. He came out and said: “Listen King; this won’tdo! You do not seem to possess enough Yogic power to enter the hill. We have to usesome other technique. I cannot disobey my father. You saw how I used my Yogic powerto wake up my father. You have to do something similar to it.So leave your gross body in a hole and cover it with bushes, so it is safe from animalsand insects. Then enter the hill along with me only covered by Manomaya Kosha- themind sheath.”
  • 6. The King prepared a hole and sat there. He covered the hole with bushes and controlledhis breath. Nothing happened. He called out to the boy and said: “I am not capable ofmoving out of my gross body. If I forcibly block my breath I will die. Tell me how towalk out of this body and obtain the subtle form!”The boy laughed aloud and said: “You do not seem to know any proper Yogicmethods. I will help you. First close your eyes.”The King closed his eyes and became unconscious within seconds by the Yogic powerof the boy. Then the boy entered the King’s inner faculty in a subtle form, draggedthe subtle form of the King which was desirous of seeing the Kingdom inside thehill. The gross body of the King lay in the hole covered with bushes as if lifeless.The boy entered inside the hill along with the subtle body of the King. Once inside hewoke up the sleeping mind of the King to the dream state. The King woke up to see awide expanse of space all around him. He was overcome with fear. He pleaded withthe boy not to forsake him in that infinite space to perish. The boy was amused by thebehavior of the frightened King and laughed aloud.He consoled the King saying: “Do not be frightened. I will not forsake you. Justobserve everything fearlessly and enjoy the journey.”The King gathered up courage and looked all around him. He understood that he wasnow in his subtle body and had more freedom to float anywhere without meetingany obstacle.He looked up. Above him was the dark sky filled with innumerable stars. Heascended into the night sky and looked down below. He floated towards the moon andshivered in cold. He was frozen. He floated towards the sun and felt its scorching rays.He was burnt. The boy used his powers to make the King feel normal.Then guided by the boy, the King understood that the region where they were was acounterpart of heaven. The boy took him to the summit of the Himalayas and the Kingsaw the Earth below it. The boy gave him yogic vision and now the King was able tosee the entire Earth. He could see distant lands and even other worlds beside thisone.In some worlds there was only darkness; In some worlds everything was gold; therewere oceans and island continents traversed by rivers and mountains; there wereheavens peopled by Indra and the Gods, the Asuras, human beings, the Rakshasasand other races of celestials.
  • 7. He witnessed a huge court room where the boy was sitting on a diamond studdedthrone as the Emperor of that world. The court room was filled with ministers andother attendants.He saw an enormous fortress where a huge army was waiting to do any bidding ofthe emperor. He saw a beautiful city where people moved about doing their variouserrands.He also observed with wonder that the boy had divided himself as Brahma in SatyaLoka, Vishnu in Vaikunta and Shiva in Kailaasa while all the time he remained as hisoriginal-Self, the emperor ruling in the present world.‘Such a small hill; and inside it - a complete Universe with its own gods’! The Kingwas unable to understand the phenomenon. He felt overjoyed by all these amazingsights. He wandered here and there like a child with a new toy and at last returned tothe presence of the boy beaming in happiness.The boy looked at him with amusement for a few seconds and announced with anexpression less face: “Well done! Only a day has elapsed in all these sightseeingadventures. But twelve thousand years have passed in your world by now. Let usreturn to my father.”The King was shocked by his statement. Before he could retort he was drowned insenseless sleep. The boy came out of the hill with the subtle body of the King; united itwith the gross body in the hole covered with bushes and woke him up.Mahasena opened his eyes and walked out of the hole. He looked around in utterdisbelief. The world had changed completely. The people were different; river wasdifferent; trees were different; in fact it was in no way like the world he left behindwhen he entered the hill! He collapsed on the ground exhausted by the sheer shock.With choking voice he asked the boy: “O Great one! What has happened? Where arewe? Where are all the familiar scenes? In which world are we? How long have webeen inside?”The Sage’s son laughed again and said: “O King! This is the same world we left behind!We have been away for quite a long time. Countless changes have occurred heremeanwhile. In our world we spent just a day touring all the places. But in this worldour one day of that world equals some twelve thousand years; that is why everythinglooks so different now!People have changed a lot and so has the language, culture all changed! But it isnatural; nothing to be amazed about it. I have seen such changes myself many times.
  • 8. See in that direction. My father is still sitting in his trance state. See that place..? Thatis where you sat and recited hymns in his praise. See in the other direction. That is thesame hill we entered and came out now!”The King held his head in his hands and closed his eyes in utter bewilderment. Hecould not even scream. The shock was too much for him. Incoherent sounds came out ofhis mouth. He managed to steady himself for a second and asked: “My brother? Mycountry? My wife, children..? Where are they?”The boy was not able to understand the agony of the King. For him this time-changewas just a sport. It was his regular game. Go inside the hill and come out, the wholeworld outside would be different. He used to enjoy the changed environment andplayed there till its newness was exhausted. And getting bored of that world he wouldenter the hill again. After a few hours when he reentered this world many thousandyears would have elapsed and he would again play for some time in the new world.Since only a few hours passed in his life, he never aged. His father was there alwaysin a trance state. He could wake him up any time he wanted; so their life had noproblems. It was a common occurrence for them. The Sage safe guarded his own bodyand the hill by the power of Yoga. But to the King who was used to only one life inone world, all this was shocking. The boy was unable to understand his anxiety. TheKing was weeping aloud now!The boy felt compassionate and explained everything to him patiently. “O King! Yourbrother is no more ruling your country. His progeny has increased to thousands. Evenyour country does not exist anymore. Dark impenetrable jungles cover that area;jackals, tigers and many other wild creatures wander there now.The Vanga country with the city of Sundara is not there. But one VeeraBahu who isborn in your brother’s line rules the Country of Maalva, with his capital as Vishaala onthe banks of the River Kshipra. Another Susharma of the same dynasty rules thecountry of Dravidas with his capital as Vardhana, situated on the banks of RiverTambrabharani. That is how the world changes in course of time. Nothing everremains the same even for a short span of time!Rivers change their courses; mountains break down and raise elsewhere; lakes getcovered with grounds and new lakes appear elsewhere! Mountains subside; plainsheave high; deserts become fertile; plateaus change to sandy tracts; rocks decomposeand become silt; clay hardens sometimes; cultivated farms become barren and barrenlands are brought under tillage; precious stones become valueless and trinkets becomeinvaluable; salt water becomes sweet and potable waters become brackish; some landscontain more people than cattle, others are infested with wild beasts; and yet others areinvaded by venomous reptiles, insects and vermin. Such are some of the changes that
  • 9. happen on the Earth in course of time. But there is no doubt that this is the sameearth as we were in before.”Mahasena could not believe what he heard. His head reeled. A wailing screamescaped his throat and he fainted instantly. The boy felt anxious. He sprinkled somecool waters on the King’s face and revived him. He made the King comfortably seatedunder a shady tree. The King was weeping uncontrollably. He remembered his noblebrother and his family; he remembered his own wife and sons. He called out theirname again and again and shed tears.The boy waited till the King poured out all his sorrow. The King had no more tearsleft. He leaned on the tree trunk exhausted by sheer mental anguish. His eyes werestaring blankly at nowhere.The boy sat next to him and said in a tender voice: “O King! You are sensible man!What are you crying for? Who are you mourning for? What have you lost? Whatpurpose does your crying serve? Do not act childish! Do not act senseless! Steadyyourself and answer me; why are you immersed in such heavy sorrow? What use isyour grief? What do you think you have lost?”The King was surprised by the boy’s enquiry. He answered in a slightly irritated tone:“Why am I sad? As if you cannot understand it, being a great Yogi of unknownpowers! Can’t you see? I have lost everything; everything..!” The King burst out cryingonce more.Then after a while he composed himself and said: “Everyone feels sad when anymember of the family dies; nay even if an acquaintance dies. I have not lost just arelation or friend; I have lost my whole world! I am in a strange world with nobodyto call my own! I am alone in this world now; I miss my brother, my wife, and mychildren! Oh! What shall I do? What shall I do?” he again started weepinguncontrollably.The boy waited for some time and said: “O King! Do not get offended by my words.My intention is not to hurt you. I just want to bring clarity into your thoughts. Whyshould one cry if any one dies? Is it a custom or followed as a necessary ritualgeneration after generation? Is it a great sin not to cry at death and destruction? Or doyou think you can get back everything by such grieving? Why should you weep atall? What has happened to make you so sad?”The King stared at the boy with slight irritation. He turned his face away and looked atsome far away mountain, as if not interested in further conversation. The boy was not tobe disconcerted. He continued his talks as before: “Ok! Let us agree that you have tomourn for your close relatives and friends as a customary ritual like eating when
  • 10. hungry or drinking when thirsty. You may have been habituated to cry at deaths. Butdeath has been happening always to everyone. Even your fore-fathers have died in thepast; why don’t you mourn for their loss?Maybe you will tell me that you are mourning for those related by blood. Then dothe bacteria which existed on the bodies of your parents and others are also related toyou? They were part of your parents’ bodies too! Why don’t you cry for them too? Theywere nourished by the blood of your parents. They are your relations too! Who areyou and who are they? Whose deaths cause you this unbearable grief?”The King looked at boy. His interest was kindled. But he did not give any reply butdid not seem to mind the continuous chatter of the lad.The boy continued: “You think you are this body made of flesh, blood and bones!Your body is just a conglomerate of different substances! Even if one small part isdamaged, the whole body suffers. Every second old cells keep dying and new cells getgenerated without a break. If all the bacteria, cells, and limbs are the ‘You’, then youmust cry when sweat pours out too, when excretions happen too! But you don’t mindtheir loss!Those whom you consider as mother, father, brother, wife, children etc. are bodiestoo made of similar parts. The bodies are just a collection of atoms and dissipate intothe atmosphere when death occurs. Dust returns to dust! Bodies are just made ofearth and return to earth at death; earth resolves into energy! Nothing is lost!Moreover the body you identify with as ‘you’ is actually ‘yours’ and not ‘you’! It is asmuch ‘yours’ as the garment you wear is ‘yours’! There is no difference between both.Can you doubt this statement? Neither this body nor any other body of any otherperson has any relation to you.But you call this body as yours; that is all! Just like any garment worn by others andyour own garment do not differ except for the ownership; just like you cannotconsider another person’s clothes as yours; you do not claim ownership of otherbodies too!There is indeed no difference between a garment and a body. Why then mourn overthe loss of bodies, which are in no way different from garments? Whatever part of thebody you identify with as yourself is actually referred by you as ‘my’ body, ‘my’ eyes,‘my’ life, ‘my’ mind and so on! Just tell me who you are!”Mahasena was intrigued by this topic and started to think over the matter. But hecould not find any suitable answer to the query placed by the boy. He requested for
  • 11. some free time to analyze the topic and got up. He wandered for some time alone onthe river bank thinking deeply about all that was said by the boy.But unable to come to a conclusive answer, he returned and addressed the boy withhumility: “O Lord! I do not know who I am! I have thoroughly analyzed the topic, butstill cannot find out my true identity. I cannot tell you also why I cry for the dead ones;it is just a natural reaction of the mind; I cannot account for it. O Master! I seek yourshelter.Explain to me everything. Every one cries when someone dies; everyone isoverpowered by grief when his or her relative dies. And no one knows his or herown Self; and no one mourns all deaths and losses. It is an individual preference! Youseem to know everything. Please accept me as your disciple and enlighten me abouteverything.”Being thus requested, the Sage’s son spoke to Mahasena: “Listen, O King! Misery issynonymous with ignorance. All are deluded by the illusion cast by the SupremeQueen Tripura. Ignorance of the Self alone is the cause of all miseries. As long as theignorance lasts; so long will there be misery. Misery is meaningless. Ignorance alonetakes the form of misery.A person who is dreaming is alarmed by the happenings in the dream and suffers inthe dream; a fool is terrified by the serpents created in a magic performance. Similarlya person who does not know his own Self is miserable and afraid of life.A dreamer when awakened instantly loses all fear; a person who understands theunreal nature of magic creations instantly laughs at his own foolishness; one who isaware of his Self stops grieving about anything. O Valiant One! Batter down theimpregnable fortress of illusion and get rid of your sorrow; realize your own Self and bealways blissful! Take recourse to discrimination and do not act brainless!”Mahasena now was stable enough in mind to argue back; he said: “Master! Yourexamples are not correct. The unreality of the dreamer or a magic trick can be realizedto be illusory by waking up or after the show is over! But this hard concrete Universewhich you term as illusory is always there as a real experience. It cannot be disproved;it exists as a continuous perception; you cannot wake up out of this illusion likewaking up from a dream; you cannot wait for the show to be over! The show endsonly with death!”The Sage’s son answered:S.S: No, the analogy is not wrong. You are now having a double delusion like a dream inside the dream! Tell me your experience of the dream. Answer me from the position of the dreamer and say whether the trees do not afford shade to the
  • 12. pedestrians, and bear fruits for the use of others in the dream-world? For the dreamer dream experience is real; he does not realize its unreality inside the dream any time.M.S: Dream is rendered false after waking up.S.S: But in a dream or in deep sleep, the waking world is falsified; is it not so?M.S: Waking state continues as it was after the dream is over; not so in dreams. Dreams vary and differ every night! There is no continuity in dreams night after night. The continuity is not evident in dream states.S.S: But don’t you know that every moment you are seeing a different world in the waking state? Is not the continuity broken up there? Do you suggest that the hills, the seas and the earth itself are really permanent phenomena, in spite of the fact that their appearance is constantly changing? Is not the dream-world also similarly continuous with its earth, mountains, rivers, friends and relatives?M.S: One cannot believe in the permanency of dream objects.S.S: Extend the same reasoning to the nature of the wakeful world and know it to be equally evanescent. The ever-changing objects like the body, trees, rivers, and islands are easily found to be transitory. Even mountains are not immutable, for their contours change owing to the erosion of waterfalls and mountain torrents; ravages by men, boars and wild animals, insects; thunder; lightning and storms; and so on. You will observe similar change in the seas and on earth. Analyze and tell me whether it is not so?M.S: Dream and wakefulness resemble each other in their discontinuous harmony like a chain made up of links. There is no unbroken continuity in any object; one new appearance presupposes the disappearance of a previous state; the new appearance implies its later disappearance; but continuity cannot be denied in the fundamentals underlying the objects; Clay becomes a pot; pot breaks again and becomes pieces; but clay is the fundamental similarity in all the three states of the pot. The Dream objects get falsified in the present wakeful state.S.S: The fundamentals underlying the dream objects and waking state objects are same. Both the dream pot and the waking state pot are made up of clay only.M.S: Dream is an illusion; the fundamentals are also of illusory nature. Clay of the dream pot is as illusory as the pot. But in the waking state the objects do not get obliterated and are therefore real!
  • 13. S.S: What is an illusion?M.S: Illusion is determined by its transitory nature.S.S: Transitory nature means appearance to and disappearance from the senses. Right? But everything gets obliterated in deep sleep.M.S: Dream state is false in waking state and waking state is false in dream state; both are false in deep sleep state. Such mutual contradiction is unreliable as evidence and so proves nothing.S.S: It means Self-evident sight alone furnishes the full proof! This world experience is self evident! Quite so, people like you do not have a true insight into the nature of things.Listen to my words. The present world is only similar to the dream world. Longperiods pass in dreams also. Therefore, purposefulness and enduring nature are inevery way similar to both states.Just as you are obviously aware in your waking state, so also you are in your dreamstate. These two states being so similar, why do you not mourn the loss of yourdream relations?The wakeful universe appears so real to all only by force of habit. If the same beimagined vacuous it will melt away into the void. One starts imagining something;then contemplates it; and by continuous or repeated association resolves that it is trueunless contradicted. In that way, the world appears real in the manner one is used to it.My world that you visited furnishes the proof thereof; come now, let us go round thehill and see.”Saying so, the Sages son took the King, and went round the hill and returned to theformer spot. Then he continued: “Observe O King! The circuit of the hill is hardly twomiles and a half and yet you have seen a universe within it. Is it real or false? Is it adream or otherwise? What has passed as a day in that land, has counted for twelvethousand years here, which is correct?Think, and tell me. Obviously you cannot distinguish this from a dream and cannothelp concluding that the world is nothing but imagination. My world will disappearinstantly if I cease contemplating on it. Therefore convince yourself of the dream-likenature of the world and do not indulge in grief at your brother’s death. Just as thedream creations are pictures moving on the mind screens, so also this worldincluding yourself is the obverse of the picture depicted by pure intelligence. It isnothing more than an image in a mirror.
  • 14. Realize this and tell me. Will you anymore be elated by the accession of a dominion ordepressed by the death of a relative in your dream? Self is the Self-contained mirrorprojecting and manifesting this world. Self is pure unblemished awareness. Do notwaste time! Realize the Self and attain transcendental bliss!”Mahasena pondered over all the truths he heard from the boy. At last he got convincedof the dreamlike nature of the world. He stopped sorrowing for his dead relatives.He addressed the Sage’s son thus: “O Great one! You know this world and beyond. I donot believe that there is anything that you do not know. Please answer me now. Howcan you say that the whole Universe seen is pure imagination? However much I mayimagine, my imagination does not materialize. But you have created a Universe bythe force of your will. How do time and space differ in these creations? Please tellme.”On being thus asked, the Sages son replied: The grossification of an imaginationdepends upon the strength of the mind whether it is uniform or broken up byindecision. We know that this world is a Creation of Brahma. This Universe is hisimagination. This looks real and permanent because the original desire is sopowerful. Whereas the world of your creation no one takes seriously, and your ownmistrust makes it useless.How can we materialize conceptions?• Lord Brahma naturally conceives this world and creates it because it is his ordained function.• Yakshas and Rakshasas (classes of celestial beings) possess magical gems which can make true their wishes.• Gods have the magical tree to bestow their desires. Yogis do it by the power of Yoga.• Siddhas have attained miraculous power of hymns and create anything they want.• Sages perform penance and gain power to do any impossible feat.• Viswakarma can build any wondrous structure because the boons he possesses.How can imagination become grossified?• As long as the old idea is alive, a new idea cannot take root and materialize. Suppose I ask you create a Universe inside this hill, you cannot do it because you have a fixed notion that the hill is small and the Universe is big and will not fit inside the hill.• Your own doubt about your own creation proves an obstacle in grossifying your imagination.• One should forget the old associations in order to make one’s new conception effective. The new conception will remain alive as a material as long as your will holds it as true. Smallest doubt about its existence will immediately destroy it.
  • 15. • Your will must be strong. Only then can the imagined world of yours can be stable. Anything is possible that way.• You must practice focusing your thoughts if you desire your creations to be stable.And you were asking me also about the mystery of space and time.• This world is full of varieties. What is good for one proves harmful to another.• The Sun helps all to see but blinds the owls; water is the abode of fishes but drowns man; fire burns a man but is food to tittiri (a species of bird); fire is ordinarily put out by water but it flourishes in the middle of ocean at the time of dissolution.• Similar discrepancies are evident elsewhere.Similarly what we perceive also differs from person to person.• A jaundiced eye sees everything yellow and myopia produces the double image of a single object. Abnormal visions are thus the direct result of abnormal eyes.• The Karandakas, in an Eastern island, are said to see everything red; so also the inhabitants of Ramanaka isle see everything upside down.• One hears many more strange stories of the kind, all of which are based on abnormalities of vision. They can all be remedied by proper treatment.• Other senses also give different experiences to different people.Mental faculty also differs in everybody.• Every one’s personal experience is unique. We can confirm the similarities only with the help of language, but actually each person carries his own world in his mind.• For a man waiting, time is lengthy; for a person who moves, time is shorter.• For a person who walks, the distance proves to be longer. His conception of space and time is longer than the person who travels by a horse.• Even the space and time experienced by a horse rider is smaller for a person who uses an air vehicle.• Thus space and time experience is different for different persons and relative to the mind of the observer.• There is no absolute space and time fixed as such. We only create space and time projections and place the objects nearer or distant.I have conceived that only a few hours should pass for me inside the hill incomparison with the hundreds of years outside the hill. It helps me pass time quicklyand my father can remain in penance for a longer time without being anxious about mywelfare. He knows I am safe inside the hill-universe. Every time I come out I see thechanges that have happened outside the hill and get entertained. I do not age alsobecause of living in the hill-universe.The space and time inside the hill are my imaginations. I keep them alive as fixedideas in my mind. I believe and know for sure that there is a world inside it; whereas
  • 16. others see it only as a rocky surface. They can never imagine a world inside it. So theycan never see it. If I stop imagining it, it will cease to exist.You observe that there is an inside the hill world and outside the hill world. How dothese ideas of external and internal occur? Let us analyze now!What do we mean by ‘external’?• All that is outside of us is external!• We conceive of the outside world as some picture on a screen.• We perceive it; so it is outside; thus we imagine.• But here we have a misconception and identify ourselves with the body.• We always imagine the world to be outside the body.How is it feasible?• Like a pot seen outside in the world, this body also is seen by us outside only. It is also a part of the picture seen on the outside screen limited by space time ideas.• But because we have the misconceived idea of our identity we think that the world is outside our body which is actually a wrong conception. Even our wrong imagination makes it real for us.• From generation to generation we maintain the wrong idea that the world is outside our bodies.How does it happen?• When we say that the world is outside the hill, we remove the picture of the hill from the outside world. We then project the world outside the hill with the hill as the idea inside us.• We thus have many external and internal space ideas. Inside the house, outside the house, inside the cart, outside the cart etc.; each time we withdraw the picture of a particular object and see the world as external to it.• Body has become a permanent inner idea for us. We never project it as external; we make it the centre of our perceptions and see the entire world as external to it. The world all around the body alone is our external world.• Each one keeps his or her body as the central point of his or her universe.What our consciousness illuminates only becomes the picture of our universe.• Each person is aware of only his or her universe. The illuminated objects are within the vision of the illuminant. Body also is part of the illumined external world.• All those which are illumined by the illuminator are objectified as existing outside the illuminator. The illuminator and illuminated cannot be the same.• The illuminant cannot be the object of his own illumination. How can the illumination by which he sees be apart from him?
  • 17. Light reveals all the objects. Light does not reveal itself. Light is self-revealing.Illuminant illuminates all the objects including the body; illuminant does not needanother illuminator to illuminate him. He is self-luminous. He is the Self; he is theillumination in perfection - only one, and the being of all. The illuminator projects theconceptions of limited by space and time and illuminates them as if they are outside.But he is all the three; the illuminant, illumination and the illumined.The ideas of external and internal also are part of the illumination only. He extendsas time and space. How can then anything be ‘outer’ unless it is like a peak on amountain?The whole universe is thus in the illumination which shines self-sufficient, by itself,everywhere, and at all times. Such illumination is Her Transcendental Queen Tripura,the Supreme. She is called Brahma in the Vedas, Vishnu by the Vaishnavites, Shiva bythe Saivaites, and Shakti by the Shaaktas. There is indeed nothing but She. She holdseverything by Her prowess as a mirror does its images. She is the illuminant in relationto the illumined.The object is drowned in illumination like the image of a city in a mirror. Just as thecity is not different from the mirror, so also the Universe is not apart fromconsciousness. Just as the image is part and parcel of the clear, smooth, compact andone mirror, so also the universe is a part and parcel of the perfect, solid and unitaryconsciousness, namely the Self.There is no solid world outside one’s mind. Space is just a void projected by themind to locate objects. The universe is, always and all-through, a phenomenon in theSelf. How then the Pure Consciousness being void, is dense at the same time?A mirror is dense and impenetrable and contains all the images within itself as itself.Pure consciousness is dense and impenetrable and yet displays the universe by virtue ofits self-sufficiency. Pure consciousness is all-pervading, dense and single; it holds themobile and immobile creation within it; wondrously variegated; with no immediateor ultimate cause for it.Whatever be the amount of reflections appearing in the mirror, the mirror is nevertainted by them. It continues to reflect as clearly as always. In the same way the oneconsciousness illumines the waking and dream states; but is never affected by themand stays as pure as ever.O King! Analyze again your dream experience and imaginations of the mind. Thoughthey are perfect in detail, they belong only to the mind. Consciousness permeating themobviously remains unblemished before creation or after dissolution of the world; evenduring the existence of the world, it remains unaffected as the mirror by the images.
  • 18. The mirror reflects the space inside it as external to itself. Though unperturbed,unblemished, thick, dense and single the absolute consciousness being self-sufficientmanifests within itself what looks ‘exterior’.This is the beginning of ignorance and also the beginning of creation. It is thedarkness! Starting as an infinitesimal fraction of the whole, this ignorance manifests asthe idea that something exists outside it. It is a property of the ego-sense.The unmanifested vaasanaas prepare a stage for their manifestation through this firstseed of ignorance. Each Vaasana projects outside a field of experience for its ownmanifestation and ego-sense appears as the experiencer seeing a world outside him orher. There is no identity with the original consciousness. It is now simple, insentientenergy. The present creation is the mental product of Brahma or Hiranya Garbha,appointed as the Creator by the will-force of the Primal Being, Sri Tripura Devi.Time, space, gross creations, etc., appear in it according to the imagery of the agent. Acertain period is only one day according to my calculation whereas it is twelvethousand years according to Brahma: the space covered by about two miles and a halfof Brahma is infinite according to me and covers a whole universe. In this way, both aretrue and untrue at the same time.Similarly also, imagine a hill within you, and also time in a subtle sense. Thencontemplate a whole creation in them; they will endure as long as your concentrationendures - even to eternity for all practical purposes, if your will-power be strongenough. That is why I say that this world is a mere figment of imagination. Thereforewhat looks like the external world is really an image on the screen of the mind.Consciousness is thus the screen and the image, and so yogis are enabled to see longdistances of space and realize long intervals of time. They can traverse all distance in amoment and can perceive everything as readily as a gooseberry in the hollow of onespalm.Therefore recognize the fact that the world is simply an image on the mirror ofconsciousness and cultivate the contemplation of ‘I am’, abide as pure being and thusgive up this delusion of the reality of the world. Then you will become like myselfand be self-sufficient.On hearing this discourse of the Sages son, the King overcame his delusion; his intellectbecame purified and he understood the ultimate goal. Then he practiced Samadhi, andbecame self-contained, without depending on any external agency, and led a longand happy life. He ceased to identify himself with the body, and became absolute astranscendental space until he was finally liberated.Om Tat Sat!