RAMA asked:
But, if they exist as in a state of deep sleep without any concepts or percepts, I think they are close to liberation!
VASISHTA replied:
Moksha, liberation or the realization of the infinite is not existence as an immobile creature! Liberation is attained when one arrives at the state of supreme peace after intelligence inquiry into the nature of the self and after this has brought about an inner awakening. Kaivalya or total freedom is the attainment of the pure being after all mental conditioning is transcended consciously after a thorough investigation. The wise ones say that one is established in pure being or Brahman only after one has onvestigated the nature of the truth as expounded in the scriptures, in the company and with the help of enlightened sages.
As long as psychological limitation and conditioning remain in the heart, even in their subtle 'seed' state, it should be regarded as the deep sleep state; it gives rise to rebirth, even if a state of tranquility is expereinced and even when the mind appears to be self-absorbed. It is an inert state and is the source of unhappiness. Such is the state of the insentient and immobile objects like rocks, etc. They are not free of self-limitation (vasana) but self-limitation is hidden and latent in them even as flowers are latent in seeds (which sprout, grow and yield flowers) and pots in clay. Where the seed of vasana (self-limitation, conditioning or tendency) exists, that state is like deep sleep; it is not perfection; when all vasanas are destroyed and even the potentiality of the vasana does not exist, that state is known as the fourth (beyond waking, dream and deep sleep) and transcendental state. It brings about perfection. Vasana, fire, debt, disease, enemy, friendship (or glue), hate and poison - all these are bothersome even if a little residue is left after their removal.
On the other hand, if all the vasanas have been completely removed, then one is established in the state of pure being; whether such a one is alive or not, he is not again afflicted by sorrow. The chit-shakti (energy-consciousness) lies in immobile creatures etc., as latent vasana. It is this chit-shakti that determines the nature of each object. It is the fundamental characteristic of the very molecules of each object.
If this is not realized as Atma-shakti (the energy of the self or infinite consciousness) it creates the delusion of world-appearance; if it is realized as the truth, which is infinite consciousness, that realization destroys all sorrow. The non-seeing of this truth is known as avidya or ignorance; such ignorance is the cause of the world-appearance which is the source of all the other phenomena. Even as the arising of the first thought disturbs sleep and ends it, the slightest awakening of the inner intelligence destroys ignorance. When one approaches darkness with light in hand, wishing to behold it, the darkness vanishes it. When the light of enquiry is turned on ignorance, ignorance disappears. When one begins to enquire: "what is 'I' in this body composed of blood, flesh, bone, etc.?" at once ignorance ceases to be. That which has a beginning has an end. When all things that have a beginning are ruled out what remains is the truth which is the cessation of avidya or ignorance. You may regard it as something or no-thing: that is to be sought which IS when ignorance has been dispelled. The sweetness one tastes is not experienced by another: listening to someone's description of the cessation of avidya does not give rise to your enlightenment. Each one has to realize it. In short, avidya is the belief that 'there exists a reality which is not Brahmnan or cosmic consciousness'; when there is the certain knowledge that 'This is indeed Brahman', avidya ceases.
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