UPASAMA. THE SAMENESS OR QUIETISM OF THE SOUL.
Argument:—The sameness of the Spirit from its want of perturbation by
worldly matters; and equanimity of the mind in all circumstances.
Vasishtha added:—In this manner are these series of worlds, revolving
in their invariable course, and repeatedly appearing and disappearing
in the substantiality of Brahma.
2. All this is derived from the one self-existence, and have become the
reciprocal causes of one another, by their mutual transformations; and
again they are destroyed of themselves by their mutual destructiveness
of one another.
3. But as the motion of the waters on the surface, does not affect the
waters in the depth of the sea; so the fluctuations of the changing
scenes of nature, make no alteration in the ever tranquil spirit of
Brahma.
4. As the desert in summer heat, presents the waters of mirage to the
clear sky, so the false world, shows its delusive appearances to the
mind.
5. As the calm soul seems to be giddy in the state of one’s
drunkenness, so the essence of the intellect which is always the same,
appears as otherwise in its ignorance.
6. The world is neither a reality nor unreality; it is situated in the
Intellect but appears to be placed without it. It is not separate from
the soul, although it seems to be different from it, as the ornament
appears to differ from its gold.
7. Ráma! that soul of yours whereby you have the perception of form and
figures and of sound and smell, is the Supreme Brahma pervading all
things.
8. The pure soul being one in many, and inherent in all external
objects, cannot be thought as distinct from those, that appear
otherwise than itself.
9. Ráma! it is the difference of human thoughts, that judges
differently of the existence and non-existence of things, and of their
good and bad natures also; it judges the existence of the world, either
as situated in or without the Divine Spirit.
10. Whereas it is impossible for any thing to exist beside the Spirit
of God, it was the Spirit that “willed to become many”. And as there
was nothing beside itself, which it could think of or find for itself,
it was necessary that it became so of itself, and without the aid of
any extraneous matter. (Prose).
11. (Prose). Therefore the will to do this or that, or try for one
thing or other, does not relate to the soul but to the mind. Thus the
optionless soul, having no will of its own, does nothing except
cogitating on what is in itself. It is no active agent, owing to the
union of all agency, instrumentality and objectivity in itself. It
abides nowhere, being both the recipient and content, or the container
and the contained of everything in itself. Neither is the will-less
soul actionless likewise, when the acts of creation are palpable in
itself (karmaprasidhi). Nor is it possible that there is any other
cause of them. (_Nanyakartá dvítiryakam. Sruti_).
12. Ráma! you must know the nature of Brahma to be no other
(_vetara—non alter_) than this; and knowing him as no agent and without
a second, be free from all anxiety.
13. I will tell you further that:—Though you may continue to do a great
many acts here, yet tell me in a word, what dost thou do that is worth
doing. Rely on the want of your own agency, and be quiet as the sapient
sage. Remain as calm and still, as the clear ocean when unshaken by the
breeze.
14. Again knowing well, that it is not possible for the swiftest
runners to reach their goal of perfection, how far so ever they may go.
You must desist in your mind from pursuing after worldly objects, and
persist to meditate on the spirituality of your inward and intellectual
soul.