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Válmiki
Yoga-Vāsistha, Book 3: Utpatti-Prakarana (Evolution of the World). Chapter 94 - Brahmā the Origin of all
Vasistha said : Hear me now relate to you, Rāma! the several classes of higher, lower and middling species of beings, and the various grades of their existence here and elsewhere in the scale of creation. 1
They were the first in their production, and are known as the idam-prathama- or the first class in their birth, whose long practice in a course of virtuous actions in prior states, has secured to them the property of goodness-satya-guna only. 2
The second grade is called the guna pīvari or state of sound qualities, which is attained by the prosperous, and leads them to meritorious deeds, to the acquisition of their desired objects, and their right dealing in the affairs of the world. 3
The third grade is termed the sasatwą, or the state of substantiality of men of substance. It is attended with like results, proportioned to the righteous and unrighteous acts of men, who may obtain their liberation after a hundred transmigrations of their souls on earth.
-The fourth grade comprises infatuated people called atyanta tāmasi, who are addicted to their varying desires in this changeful world, and come to the knowledge of truth, after passing a thousand lives in ignorance and sin, and suffering the effects proportionate to their good or evil deeds.
The fifth grade is composed of men of a baser nature, called adhama- satwa by the wise, and who may possibly have their liberation, after a course of numberless births in different shapes and forms.
The sixth grade is composed of those extremely benighted men (atyanta tāmasi), who are doubtful of their liberation (Sandigdha-moksa), and continue in the vicious course of their past lives.
Those who after passing two or three previous births in other states, are born afterwards with the quality of gentleness, these are reckoned as the seventh grade, and are denominated the Rājasi-gentry or gentility.
Those who remain mindful of their duties, and are employed in discharge of them in this state of life; are said by the wise to be entitled to their liberation, soon after their demise.
Those among the Rājasi- gentility, whose acts are commensurate with those of gentlemen and the nobility, are included in the eighth class, and are called Rāja Sātwiki- or noble gentlemen; and are entitled to their liberation after a few births on earth.
The ninth class comprises the rāja- rājasi or right gentlemen, whose actions conform with their title, and who obtain their long longed-for liberation, after a course of hundred births in the same state.
The next or tenth class is composed of the rājatāmasī or blinded gentry, who act foolishly under their infatuation; and who are uncertain of their liberation, even after a thousand births.
The most giddy of this class is called atyanta-rāja-tāmasi, or the excessively infatuated gentry, whose conduct in life correspond with their name, and whose transmigration does not cease at any time.
Then the lower classes comprise the children of darkness or ignorance- tamas; of whom the tämasas form the eleventh grade, and are said to be deprived of their liberation forever more. 4
There have been a few however them, who have obtained their salvation by means of their divine knowledge, and their good acts during their life tune; (such as Prahlāda, the son of a demon, and Karkotaka-the son of a Nāga).
Next follows the twelfth order of tāmasa-rājasa, who combine in them the qualities of darkness and enlightenment, and who are liberated after a thousand births in their former demoniac state, and one hundred births in their progressive improvements.
Then comes the thirteenth order of tāmas-tāmasī or those in darkest darkness, who have to transmigrate for millions of years both in their prior and later births, before they can have their liberation from the bondage of body.
Last comes the fourteenth order of beings, who continue in their state of gross ignorance (atyanta- tāmasī) forever, and it is doubted whether they can have their liberation at all. 5
All other masses of living beings also, have proceeded from the body of the great Brahmā, as the moving waves rise from the great body of waters.
And as the lamp flickering by its own heat, scatters its light on alt sides; so does Brahmā glowing in himself, irradiate his beams in the shape of scintilla, to spread all over the universe: (which is the vacuity of Brahmās mind, and comprises the cosmos within it).
And as the sparks of fire are flung about by force of the burning flame; so do these multitudes of produced beings, rise from the substance of Brahmā himself.
As the dust and filaments of Mandara flowers, fly to and fill the air on all sides; and as the beams of the moon shoot out of its orb, to fill the four quarters of heaven and earth; so the minutiae of Divine essence emanate from the Deity, and spread throughout the universe.
As the variegated arbour, produces its leaves and flowers, of various hues from itself; so the varieties of created beings, spring from one Brahmā- the source of all.
As the gold ornaments are in relation to the metal gold of which they are made, and wherein they subsist, so Rāma! are all things and persons in relation to Brahmā, out of whom they have sprung and in whom they abide.
As the drops of water, are related to the pure water of the cascade, so Rāma, are all things related to the increate Brahmā, whence they issue as drizzling drops.
As the air in a pot and about a basin, is the same with the surrounding air of heaven; so are all individual objects the same, with the undivided spirit of the all-pervading Brahmā.
As the drops of rain-water, and those of water spouts, whirlpools and waves, are identic with their parent waters; so are all these phenomenal sights, the same with the great Brahmā, whence they spring, and wherein they exist and subside.
As the mirage presents the appearance of a billowy sea, by the fluctuation of sunbeams on sand; so do all visible objects how themselves to the sight of the spectator, beside which they have no figure or form of themselves.
Like the cooling beams of the moon, and the burning light of the sun, do all things shine with their different lustres derived from Brahmā.
It is He, from whom all things have risen, unto him they return in their time; some after their transmigrations in a thousand births, and others after longer periods of their revolutions in various bodies.
All these various forms of beings in the multiform world are moving in their respective spheres by the will of the Lord. They come and go, rise and fall, and shine in their transitory forms, like the sparks of fire, fluttering and sparkling for a moment, and then falling and becoming extinct forever.
Footnotes
1. The spontaneous production of beings suo motu, when they were not bound by karma- vipāka or acts of a prior life, to be born in any particular form or state on earth.
2. These are the holy saints and sages, who are entitled to their liberation in life time, and upon separation from their bodies.
3. This meritorious state becomes entitled to liberation after some births in this earth.
4. These are the Rāksasas and demons of various orders.
5. All these classes of human beings have proceeded from Brahmā, whose life and spirit circulate in all of them; else they could neither live nor breathe.
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