A History of Indian Philosophy v2.c19.s1.1

v2.c19.s1.1

The third book of the *Yoga-vāsiṣṭha* deals with origination (*utpatti*). All bondage (*bandha*) is due to the existence of the perceptible universe (*dṛśya*), and it is the main thesis of this work that it does not exist. At the time of each dissolution the entire universe of appearance is destroyed, like dreams in deep sleep (*suṣupti*). What is left is deep and static (*stimita-gambhīra*), neither light nor darkness, indescribable and unmanifested (*anākhyam anabhivyaktam*), but a somehow existent entity. This entity manifests itself as another (*svayam anya ivollasan*); and through this dynamic aspect it appears as the ever-active mind (*manas*)—like moving ripples from the motionless ocean. But in reality whatever appears as the diversified universe is altogether non-existent; for, if it was existent, it could not cease under any circumstances¹. It does not exist at all. The ultimate indefinite and indescribable entity, which is pure extinction (*nirvāṇa-mātra*), or pure intelligence (*paro bodhaḥ*), remains always in itself and does not really suffer any transformations or modifications. Out of the first movement of this entity arises ego (*svatā*), which, in spite of its appearance, is in reality nothing but the ultimate entity. Gradually, by a series of movements (*spanda*) like waves in the air, there springs forth the entire world-appearance. The ultimate entity is a mere entity of pure conceiving or imagining (*saṃkalpa-puruṣa*)². The Muni held that what appears before us is due to the imagination of *manas*, like dreamland or fairyland (*yathā saṃkalpa-nagaram yathā gandharva-pattanam*). There is nothing in essence except that ultimate entity, and whatever else appears does not exist at all—it is all mere mental creations, proceeding out of the substanceless, essenceless mental creations of the ultimate entity. It is only by the realization that this world-appearance has no possibility of existence that the false notion of ourselves as knowers ceases, and, though the false appearance may continue as such, there is emancipation (*mokṣa*).