July 3, 2026
deśakālakriyādravyamanobuddhyādikaṁ tvidaṁ
cicchilāṅgakamevaikaṁ viddhyanastamayodayaṁ (20)
THE OTHER WORLD’S BRAHMĀ continued:
Now I wish to enter into the plane or space of infinite consciousness; hence, I have manifested this dissolution which signals the cosmic dissolution. Hence, there is this dispassion in us. When I abandon the cosmic mind and merge in the infinite consciousness the destruction of all vāsanās (notions, etc.) is certain. Hence, this woman (who is the embodied vāsanā) has become dispassionate and follows me.
Now the world-cycle comes to an end and with it the end of the gods. This is also the moment of cosmic dissolution. It is the end of my own conditioning (vāsanā) and the utter transmutation of the body into space. Therefore, this vāsanā is about to perish. The desire for liberation arises in the vāsanā for no apparent reason; that is how vāsanā finds its own destruction. She had undertaken the practice of meditation, etc., but could not realise the self. She then saw the world in which you (the enlightened sage) lived.
At that time, she even saw the corner-stone of this my creation. This corner-stone of creation can only be perceived when the mind is ready to abandon perception of diversity, not while it is bound to such perception. There are countless worlds within worlds, within all these objects and elements at all times, as if in this rock. Its appearance as “the world” is of course an illusion, for it is pure consciousness. This illusory vision of “the world” vanishes for one who has understood its true nature; but it continues to exist in the eyes of others.
By the previous practice of concentration, meditation, etc., she (the vāsanā) had gained dispassion; then in order to gain self-knowledge, she sought you.
Thus it is the power of the infinite consciousness alone that exists here as the impassable illusory power or Māyā. This power is beginningless, endless and imperishable. Time, space, matter, motion, mind, intellect, etc., are but parts of the consciousness like parts of the rock. The infinite consciousness alone exists as the rock of consciousness; its limbs are the worlds. This mass of consciousness thinks of itself as the world. Though it is beginningless and endless, it thinks it has a beginning and an end. Thus it seems to become. This mass of consciousness is formless yet it assumes the form of a rock. There are no rivers here. There is no revolving wheel nor matter undergoing change and transformation. All these are but appearances in the space or plane of infinite consciousness (cidaṁbaraṁ). Just as in the cosmic space there appear to exist the space called house and another called a pot (though surely space is indivisible and the existence of the space within the house does not diminish the total space), all these “worlds” seem to exist in the infinite which is indivisible and which does not undergo any diminution thereby.