MUMUKSHU PRAKARANA.
Vasishta said “ Now, oh Rama, hearken to what I am going to say. Through right endeavors in this life (of the world), all the ends of human aspiration can be achieved by following strictly the Sastraic (or scientific) injunctions. Such endeavors are two-fold, one in the direction of Atma Jn3na Sastras (or the sciences relating to divine wisdom) and the other in the direction of (ordinary) Sastras (treating of terrestrial wisdom). The former is, on account of Moksha and the latter which is not the true Sastraic path leads to bondage. Those virtuous persons only will gain Moksha who from their early boyhood, train themselves up in the Atma Jnna (or spiritual) lore, associate themselves with the un flinching great men and develop benevolence and other good qualities.”
At which Raghava exclaimed “ Being under the control of Vasanas generated by me in my former births, 1 have not been making efforts in the direction of the right path. Oh Guru, what then am I to do ?
On Vasanas pure and impure. To which Vasishta replied thus “Oh Rma of marvellous qualities, it is through one s efforts alone and none else that the Brahmic seat can be mastered. Now the hosts of Vasanas may be divided under two heads, vis., the pure and the impure. Of these two, those alone which were generated by him in his many lives will cling to him (in his future births). Should the pure ones cling to him, he will easily attain the immaculate Brahmic Seat through them ; but in the case of the impure Vasanas, pains will be generated. Thou shouldst, oh Rama, even through dint of painful efforts, avoid these impure ones. Through the two ordained paths of good and evil, the current of Vasanas swells enormously.
On Vasanas pure and impure. To which Vasishta replied thus “Oh Rma of marvellous qualities, it is through one s efforts alone and none else that the Brahmic seat can be mastered. Now the hosts of Vasanas may be divided under two heads, vis., the pure and the impure. Of these two, those alone which were generated by him in his many lives will cling to him (in his future births). Should the pure ones cling to him, he will easily attain the immaculate Brahmic Seat through them ; but in the case of the impure Vasanas, pains will be generated. Thou shouldst, oh Rama, even through dint of painful efforts, avoid these impure ones. Through the two ordained paths of good and evil, the current of Vasanas swells enormously.
Mayest thou, after straining all thy nerves in the cultivation of Brah- mavidya (Brahmic science), liberate thyself from the impure Vasanas and rest firmly in the (pure) Vasanas appertaining to the beneficent Reality. Thou shouldst, through thy equal vision over all and thy own efforts, play fully check the lad of mind from getting into the impure Vasanas and make it associate with the pure ones. If after annihilating the many impure ones which are the products of the many previous births, thou shouldst make the pure ones dawn now, then they will conduce to thy (future) efforts. Even should any doubt arise in thy mind as to what the pure ones will lead thee, thou shouldst always be cultivating them only, as any excess therein is not, in any way, injuri ous. Till thy mind is illumined by the Reality of Brahman, thou shouldst always be following the path of initiation into Brahman by the Gurus through the sacred sentences of the Vedas.”
“Mayest thou, Oh Rama, remain immutably fixed in that state of direct cognition, after purging thy mind of its impure Vasanas and making it, through the pure ones, attain the Atmic Seat, free of all stains and pains. Destroy all thy illu sory thoughts, so that they may not resurrect again. Develop extreme quiescence of mind and bliss within thyself. And then through thy intelligence freed from the longing after objects, thou shouldst, Oh Rama, commingle thyself with Brahman, engaged in the investigation of the significance of the holy sentence, Tatwamasi (That art Thou) and me ditate upon such identity. Now listen to the utterances of Brahma seated on the honey-dropping lotus flower.”
Vasishta s own history. At which Rdghava enquired of Vasishta the cause of such utterances when Vasishta went on thus “ Out of Chidakasa
Vasishta s own history. At which Rdghava enquired of Vasishta the cause of such utterances when Vasishta went on thus “ Out of Chidakasa
* which is the endless, the all-per vading, the seat of all and the illuminator of all objects, there arose Vishnu. Brahma arose out of the lotus of his heart and evolved, as so many creations of his mind, this earth and other diverse objects. Now the author of the universe, Lord Brahma, (in the course of its progress), found the many noble souls in Bharata-Varsha (the portion of land including India) writhing under extreme pains and was moved to pity, like a father towards his afflicted son. Contemplating upon the salvation of these afflicted ones, he came to the conclusion that the cycle of births and deaths cannot be arrested by either Japas (uttering of Mantras) or Tapas (religious auste rities) macerating the body or the many kinds of gifts or bathing in such holy waters as the Ganges and others or any other means except through Atma Jnana.
Therefore, through his stainless mind, he created us all, like himself, with a bowl and, in the hand, a rosary of beads. So was I born and having saluted him, I was shewn a seat on a petal on the northern side of the lotus in which he was gloriously seated- There he pronounced a curse on my mind that it should be enveloped by Maya for one Muhurta (or 48 minutes). There at my mind became stupified and I began to play the woman like an illiterate and ignorant person devoid of all spiritual wisdom. Observing me thus, Brahma questioned me as to the cause of my dire sorrow. To which I asked him how this Samsara arose and how Moksha can be attained after freedom from existence.
Upon which he blessed me with a true cognition of the higher state. As its result, I was in a non-fluctuating state, owing to my cognition of Jnana Atma Reality. Upon which Brahma remarked to me thus. “it was we that enveloped thy intelligence by the base Maya and then cleansed it of Maya after having annihilated the latter. We have ordained that all souls shall be initiated by thee and attain Moksha- After the dawning of full Jnana, thou shalt soon go to Bharata-Varsha in Jambudwipa which is the land of all perishable Karmas (religious works). There shalt thou initiate men, having the four qualifications (of attaining salvation), into Atma Jnana; but shalt initiate lovers of (ritualistic) Karmas), in whom the conception of egoism has not vanished, into the due performance of such Karmas.”
“ According to his mandates, I go to Bharata-Varsha and live in it so long as humanity exist there. I have no longing for any objects in this world. I shall ever be in the Sushupti (dreamless sleeping) state and thus be able to overstep the limits of the painful mind, though engaged in the daily ac tions of the world No actions of mine identify themselves with my Self. Oh valorous Rama, those intelligent disciples alone will be knowers of Atma who, after thoroughly dis criminating between a guru of all-full Jnana and another of Ajnana, find an asylum in a supreme immaculate Guru (vis., the former).
Those only who understand the teachings of their Gurus (from all aspects) by an instantaneous appre hension of what they (the Gurus) mean and at what they drive, will see them realised (afterwards) as in an objective vision. The stainless Guru will never initiate into Tatwa Jnana those who are weak-willed and addicted to sensual desires.
The four means of Moksha. “ If the four sentinels that wait at the gates of Moksha (salvation) viz., Silnti (sweet patience or quiescence of mind), Vichara (Atmic enquiry), Santosha (contentment of mind) and Sadhu-Sanga (association with the wise) be befriended, then will there be any obstacle to the attainment of salvation ? (No). Like the waiters, posted at the gates of the palace of a king protecting the earth, who allow ingress to the visitors without to see the king within, the above four sentinels allow admittance within into Moksha.
Even if one of them be befriend ed, then he will introduce him (the new comer) to the the rest of his fellows. Therefore thou shouldst cease lessly endeavour to hold fast to one at least, throwing aside all obstacles that come in the way and associate with him inti mately. In order to put an end to the ephemeral re-births, we should, above all, develop our (spiritual) intelligence through association with the wise, enquiry into Atma Jnana books and deep Samadhi (or Meditation).
The venom of the pains of Samsara will be dispelled (and the man bitten will be cured of the poison) through the Garuda-Mantra called Jnana. Then (with the development of Jndna), even showers of arrows discharged at him will be (to him) like those of soft lily flowers ; a bed of flames will resemble to him a soft cushioned bed redolent of rosewater besprinkled in it; and the chopping off of his head will be like Sushupti (the dreamless sleeping state) wherein happiness is enjoyed. The ripping open of his stomach will be like the application of sandal over his body and the piercing in his breast of straight- pointed innumerable lancets will be like cool water sprinkled from a pump in the long summer season. The poisonous disease of sensual objects unfit to be associated with, can be avoided only by those who have developed the discrimina tive (spiritual) wisdom and not by any others.
“ It is not through a mere enquiry into Atma Jnana know ledge that Nirvanic bliss is attained ? If one should conduct himself in such a way as to assimilate” (as one), within him self, the knowledge derived from the three sources of his self- experience, the true significance of the holy sentences in the spiritual Books and the instructions of a wise Gtfru, then the inseparable Atmic wisdom will rise in him. The mere study of rare Jnana books by persons of petty intelligence will but breed Ajnana in their minds. Books treating of devotion and the performance of rituals will generate less Ajnana than the study of Jnana books (unaccompanied by the other two above mentioned). And it should be remembered that it is far better to lead a mendicant s life by begging for food at the doors of even outcastes with a bowl in hand than to pass a life of Ajnana. Immense wealth, friends, relatives, Benares and other sacred places, bathing in the Ganges and other waters, the hermitage of Munis, religious austerities afflicting the body and other like things are not the sure means of ever reaching the higher state ; but it is through the mind s efforts that the immacu- j late and supreme Seat can be attained.
8dnti. “Now listen, oh Rama, to the ineffaceable charac teristics of the four sentinels placed at the gate of Mok.sha. If the supreme “ sweet patience that nought can ruffle” be mastered, then all desires and sorrow will fly like gloom be fore the rising sun. Being confided in (and loved), like a mother, by the virtuous as well as the vicious, such persons of sweet patience will never be ruffled in mind, whether they get nectar to drink and enjoy the bliss of Lakshmi residing in the luxuriant lotus flower, or are engaged in great wars, entailing excessive carnage, or whether they are born or dead. They never rejoice or grieve through the enjoyment of plea sures or pains arising from sensual objects.
These pure men of sweet patience will shine aloft far higher than such persons as men of mere ripe intelligence, performers of sacri fices, men well versed in all departments of knowledge, puissant kings, virtuous men and others (not possessing this one attribute). Great men having quaffed this ambrosia of sweet patience which is rare for all intelligent men who long after it, have attained the glorious Moksha. Mayest thou too, oh Rima, act in this virtuous path.
Atma Vichdrana. “ If along with this, thou shouldst de velop fully Atmic enquiry through thy subtle pure intelligence after a study of the holy &astras, then such an incomparable intelligence will reach the Supreme Seat. It is this enquiry alone that enables one to differentiate causes from effects and constitutes the rare remedy for the cure of the disease of re births. Having cleared oneself of all doubts through this discriminative power which gets not blurred even in the midst of the intense darkness (of ignorance) shines with undiminished lustre even in the midst of any light and through which all things are visible, one should always be engaged, even when threatened by dangers, in the enquiry of whence am I ? Whence came this universe of Samsara ? And of whom is this universe an attribute ? Such an enquiry averts the dangerous disease called the gloom of Agyana.
Santoska. “ Now to noble contentment. It is the bliss arising from the enjoyment of objects, good or bad, without any longing or aversion and the non-grief (or indifference) shown towards objects not obtained. Should this incompar able ambrosia of contentment become permanently settled in one, then all enjoyment of objects will become a poison to him. Then the mind which was immersed in sensual objects raises up its eyes towards Atmic wisdom and sees not a distorted image as in a stained glass. Such a person of true contentment will be revered by the great Tapaswins and the chief of meo.
Sddhu Sangha. (To all those who wish to master this world of Maya, the association with the wise is the unfailing means. Like the Ganges which yields its fruits to those who bathe in its cool waters, the association with the wise expands the poor intellect of men, transmutes the acci dents arising out of material objects into a real wealth (for progress) and converts a mind, which is miserable amidst any objects, into one which sees happiness everywhere. To such, neither sacrificial fires, nor Tapas, nor bounteous gifts nor holy waters are indispensable. One should, at any cost, long- to approach those great personages replete with wisdom who are friendly to all, relieving them from bondage and form the ferry to cross the ocean of rebirths.
Thus are the four-fold means for getting rid of this oppres sive Samsara. Those who have intimately befriended these four have crossed the ocean of Samsara. OhRama of sweet patience and other qualities, please hearken to the stories (narrated in this book) which will relieve thy pining mind of its delusion. Atma Jnana, the end of all Vedas, will dawn of itself in one who probes into their underlying meaning without caring for their (surface) attributes or meaning. All delu sions, such as love and hatred, &c., will vanish ; the mind will become as pellucid as the waters of a pool in the autumnal season. Such persons of adamantine armor will never be pierced by the arrows of pains, such as poverty and others.
The fruits of an enquiry without desires.-“ A mind enga ged in (Atmic) enquiry will never be afflicted by the awe-in- spiringMaya and will maintain the equilibrium of a waveless ocean. All persons of excessive enquiry will acquire the depth of the unfathomable ocean, the stability of Mahameru and the coolness of the noble moon. The virtuous who tread the path of Atma Jnana will take delight only in Samadhi and other Karmas congenial to their pursuits, like a spotless and chaste dame contemplating, in her harem, upon her lord as God and rejoicing in such thought.
The characteristics of a Jivan Mukhta.” Then the above- said rare Jivan Mukhti state will gradually ripen in him who is desireless and in whose eyes there is nothing supernatural. His state is indescribable and yet he will move in the world like anybody else. His mind will not be bound by any long ings after Karmas. He will be indifferent to joy or pains arising from good or bad results. He will preserve a pleasant position in the happy enjoyment of whatever he obtains. He will not in the least concern himself with the enjoyments foreign to the path of the wise. He will ever be engaged in the ceaseless enquiry into the path of salvation which arises through interrogating the wise without transgressing their words in order to enjoy bliss uninterruptedly and be oblivious of this body.
Having attained Atma Jnana, he will not be re born and subject himself to the pangs of delivery from his mother s womb. Those sinful men whose minds are reeling amidst sensual pleasures, being led away by them, can truly be said to be the mere vermin generated out of the offal in their mother s womb. In the absence of the company of those great men of supreme intelligence, one should be per forming those actions which fetch him food gotten through right-earned and well-spent wealth. So long as he gets quiescence in his stainless Atma and the certain (mental) quiescence of the Turya (4th) state dawns in him, he should ever be engaged in Atmic enquiry through a study of Atma Jnfma books, quiescence of mind, right conduct, acuteness of intellect and association with the wise. How can this certain and stainless Turya state, arising through Atmic enquiry, be described in words ?
Turya State. “ A person who gets quiescence in this Turya state devoid of all Bavanas (thoughts) and thus crosses the ocean of Samsara, will attain the Seat of Moksha. Such a one will never be affected by anything, whether he is in a state of J iva or iva devoid of the J i va state, whether he moves in a family or is a solitary recluse, whether he is bound by the delusions of Srutis and Smritis or not, or whether he per forms all actions or not. He will then be in the one Reality of Atma as in one vast ocean without (any intercepting object as) the Himalayas.
The proper path of enquiry. “ Thou mayest place thy credence in the words of even a child, if they are consistent with the Srutis, Guru s words and thy self-experience. Otherwise thou shouldst reject as straw the utterances of even Brahma himself. Know also that the many analogies given out, in order that Brahma Jnana may arise in thee, are for the purpose of exemplifying the One Principle. The ignorant assert that the formless and real Jnana is subject to no ana- logics involving form and name (and hence should not be made the subject of enquiry) ; but such a mischievous argument will only be subversive of the good results of the intellectual acumen arising from Jnna enquiry. Therefore, oh Rfima,. thou shouldst not let thy mind take that groove of thought. On the development of Jndna.
“ The sound of Atma Jn&na will vibrate only on the strings of S&nti and other qualities. Jnana and the above four good qualities shine mutually in best relief only in juxtaposition. Both these flourish well like a tank and the lotuses growing in it. Should both these be developed pari-passu, then the result will be the attainment of Brahman ; but if separately, no results will accrue. A hearing of the (following) real stories (and an acting up to them), will confer, on one, the virtues of true renunciation, imperishable wealth, eternal bliss, the glorification by the wise and a happy life. Moreover a mind illumined thereby, will attain Moksha of immutable bliss.”
UTPATHTHI PRAKARANA.
THE STORY OF AKA SAJA. THE SON OF AKASA.
Summary. Having initiated Rama, bent upon attaining salvation, (he, having developed the first three means before), into the nature of the non-dual One and into the endeavours that should be made in attaining that One, viz., through the creation of pure Vasanas and, for their furtherance, the development of &nti and other qualities, Vasishta, in order that the self-cognition of Turya Jnana may dawn in the Prince, now continues in four Prakaranas or chapters by stating that the consciousness reflected in the Lila-Sankalpa of Brahman which ever is, before creation, of the nature of Sat, Chit and Ananda, is alone the origin of the universe, its manifestation and its absorption and that the one Chaitanya (absolute consciousness, vie., Brahman) which contains in itself this Trinity and is its seat, is the Nirvanic bliss. Thus in order to show that all is Brahman, the author in the succeeding four Prakaranas, begins with Utpaththi Prakarana (or the chapter treating of the origin of the universe or “ I”) teeming with 9 stories, wherein it is sought to illustrate first that all the universes, &c., are nothing but the first creations of the Sankalpa of the mind proceeding from or the cosmic Ideation of the one Chaitanya.
Atma is this universe. In the preceding chapter, we expatiated upon the regular means of Mumukshus (or aspirants after emancipation) which thou shouldst adopt in order to attain Moksha. Now listen attentively as to how the several universes were evolved. Our Jiva (ego) is no other than the one Jndna which can alone be directly cognized through one s self and is dubbed, with different appellations, by different religionists.
It rejoices in the appellations of Kutastha, Eswara of agency and the visible Chidabhdsa. The distorted consciousness. It is Jnana through which the Jiva shines with the intelligence that manifests itself as Akasa and other objects. Like the vast waters manifesting themselves as waves, foam, etc, the above mentioned Jiva alone shines as the earth and other objects through the heterogeneous illusions of Sankalpas (thoughts) and Vikalpas (fancies) which arise and die.
The causeless Satta-Matra (Absolute Be-ness) existing from before creation, manifests itself through its (inherent) Lila (sportive) power of creation, as this world composed of the myriads of objects which are no other than our objective vision (or ideation) and rests in its own all-pervading Jnana like the fluctuating power in Vayu (air). The innumerable quarters and time, being but the diverse forms (or aspects) of the non-dual all-pervading Atma Jnana, is “That” only from which they start. Know therefore, through this means, that the universe, the illusory creation of Brahman is one that has no other cause than “That.”
The disappearance of the universe with Jnana. Atma- Chaitanya alone evolves, in a moment, this universe into a visible shape. The evidences of inference, etc. are the means (through which Jnana can be known). The reality of belief in the diversified visible ohjects, constitutes bondage but a freedom from it, constitutes Moksha. We shall put forth, to thee, things in such a manner as to relieve thee from the attraction of all visibles. Please therefore hearken well to the following.
At the end of a Kalpa, when all the visible universes are annihilated like a dream in Sushupti, there remains the in comparable Tatwa Jnana existing by itself alone, devoid of the fluctuations of thought, form, name and others and without the transcendant vast darkness of Ajnana and the light of Vritti* or mental Jnana. This Supreme Principle is termed by the wise, for the purpose of understanding it, Satya (Truth), Brahman, Atma, Param (the Supreme) and such like ; and manifesting itself as another in a mysterious manner, shines with the title of Jiva; it becomes thereafter, subject to all pains. Then this Atma which goes now by the name of Jiva and which is the Spirit of the latter, concretes itself through the Sankalpa of thought into Manas (mind).
It becomes Manas. This ever-agitated Manas having come into existence out of the ineffable Brahman creates the world according to its own Sankalpa. This legerdemain of the universe springs out of the Sankalpa of the Manas (mind). The word, ornament signifies no other than the gold (or other metal) of which it is composed : there fore it is needless to apply the epithet “ golden” to the word ornament. Likewise the word universe means Brahman and none else. The wise apply the many epithets of the painful Moha (delusion), bondage, Tamas, Mala (impurity), Avidya, Maya and Samsara to this universe which, though arising out of the unreal mind, appears as real to it, like the waves in a flitting mirage. Now if thou wilt hear from us the nature of bondage, then thou wilt understand clearly Moksha.
The existence in men of the differences of conception of “ I” and “ thou” is bondage. So long as this Sankalpa in the visibles exists, so long is it difficult for them to attain salvation. Like a tree latent in a seed, all the visibles will be merged in the seer then without again manifesting itself. In the heart of a banian seed as the cause, there exist the variegated differ ences of flowers, leaves, &c. Like the marvellous potency of creation which preserves everything potentially and then brings them out, without in the least being injured thereby, there arises, out of the womb of the all-pervading Principle called Jnana-Atma, a sprout which naturally expands itself into this universe of form, name, &c. Just as the seed begins to germinate in its proper time and place, so also the seer (the knower) appears as the visibles through the Sankalpa of the mind the visibles being no other than the seer itself.
Upon hearing the adventures of him who rose out of Jn&na-Akas, thou wilt easily understand the origin of the creation of this universe replete with Tamas.
Upon hearing the adventures of him who rose out of Jn&na-Akas, thou wilt easily understand the origin of the creation of this universe replete with Tamas.
Thou wilt therefore hear this story. Once upon a time, in the race of Brahman was born one, Akasaja (the son of Akasa), having, as his cause, the Jnana-Akas itself. He rejoiced in the possession of uninterrupted Samadhi, earnest regard to wards all creatures and good Dharmas (or virtuous actions). Having seen him live for along period, Kala (Time) soliloquised to himself thus “ How is it I am not able to encompass this one, when I am able to devour the whole universe as a mere paltry trifle. My powers are such as to annihilate everything. I am led to infer my powers have been much dullened of late, like the blade of a sword in poison. Persons of determined efforts will never abandon their pursuits.” With these cogitations in his mind, he at once marched straight to the habitation of the Brahmin (Akasaja) and entered his gates when he was (bedazzled and) scorched by the in tense glory of the BrAhmin s spiritual fire.
Nothing un daunted, Kala pierced through the spiritual glory and with his tall and stalwart arms, 1,000 in number, seized hold of the Brahmin but was disappointed in his efforts, as he was too much for K&la. As Akasaja was immovable like one of the forms (aspects) of Sankalpa (Divine will), Kala was unable to overpower him and so returned from that place to go to Yama (or God of death) and consult with him. To Yama, Kala related all that happened between him and the Brahmin. Theadviceof Yama. At which, Yama said thus “This universe which arose through Karmas will perish through Karmas only.
The weapons with which we can wield the destruction of the universe are the former Karmas. There fore try to take hold of those Karmas (in the life of the Brahmin) through which means you will be able to overpower him.”
Hearing those words of Yama, Kala fished about for the former Karmas of the Brahmin in different places, such as the holy waters, tanks, the sphere of the earth, quarters and others. But nowhere was he able to discern any, in spite of all his tedious search. At last, he returned and disclosed, to the wise Yama, the fruits of his vain search. Thereupon Yama deliberated for a long time and delivered himself of the following words “ Born, as he is, out of the pure Akasa, this imperishable Brahmin is no other than Jnana Akas itself. And as he has no cause, instru mental or material, he cannot be said to perform Karmas, though performing them.
There being really no cause at all, the Karmas he performs do not really exist. The Sanchita Karmas (past Karmas in embryo) which will enable you to put an end to him, do not exist in his case.” So said the fulfiller of Dharmas (laws), vfs., Yama, at which the noble Kala quietly betook himself to his own place in great won derment. At these words of Vasishta, Raghava having eyed him said thus “ From the story given out now by thy re verence, I am led to conclude that the son of Jnana-Akas is no other than Brahma, the self-create and the non-dual one of the nature of Vijnana.” Thereupon the immaculate Vasishta said thus “ We have known thus the words which passed between the havoc-producing Kala and Yama.
(We shall describe still further what took place between them.) When, at the end of a Manu, the never-idle Kdla who had swallowed up all the universes rose up, he tried to over power even Brahma (as stated before). Then the lofty Yama delivered himself of the following words to the grieness Kala “ Will that thought of yours fructify, which aims at destroying the incomparable Brahma that is of the nature of the stainless and matchless Brahma-Akas, (or Jnana-Akas) alone? The indestructible Brahma shines like the above mentioned Sankalpa-Purusha of the form of pure Akasa alone without being composed of the elemental forms. It is the self-existent Para Brahm only which is Chidakas itself, alone and without beginning, middle or end, that manifests itself as true, like one having a body of dimensions or an eternal Purusha ; but it really has no form (and is unreal) like the son of a barren woman.” So said Yama to Mrithyu (or Kala).
At these words of Vasishta, Rama lifted up his eyes and questioned him thus “ While all souls possess two kinds of bodies, viz., the lasting Adhivahya and theflittingAdhiboutika how comes it that Brahma possess the former subtle body alone?” To which, Vasishta said thus “As all the Jivas have two causes, vie., Brahman and the universe due to Brahmic light, they have two kinds of bodies ; but as Brahma who is not separate from Brahman has no other cause than Brahman, he has the one Adhivahya body alone. Then as this universe is nothing but a mode of the mind self-evolved from Brahman, the cause of the universe, hence this all-pervading world is but consciousness itself.” So said the Muni lovingly, when RAma asked to be enlightened as to why this illusory universe is but a mode of the mind. The mind creating the universe.
Vasishta continued thus “The individualised mind which is Avidya-full, form less and all-pervading though existing in name, has no form, either externally or internally, like the Akasa permeating everywhere. The mere manifestation in all objects of reality (or non-reality therein) is the mind. Wherever there is the Sankalpa, there does the mind exist. The form of the mind is Sankalpa alone. Both of them are identical. The multitudinous denominations of unreality, delusion, impu rity, bondage, Avidya, Mdya, Tamas and others are the fit synonyms of Sankalpa. With the annihilation of this Sankalpa, all conception of the differences between the seer and the seen will vanish and then the Reality of Brahman will begin to shine unintercepted. Then this shadow of all the universe moveable and fixed, will be found absorbed in It in a non-dual state, though, in another sense, they cannot be said to commingle with it. Then Consciousness alone will shine without the reflections of a glass.
If all the heterogeneous differences of objects arising through the con ception of the mythical “ I” and “Thou” are controlled and even a scintilla of the visibles be completely destroyed beyond resurrection, then such a destruction is itself the certitude of Kaivalya (or Salvation).
The time for the mind s destruction. Like a dream gene rating another dream in it, the mind having no visible form will generate non-existent visibles. Not resting on any object firmly, it is characterised by an excessive fluctuating power. It will fluctuate and be confused ; will flit away (from an object) and then return to it ; will rejoice jubilant in vain and be intoxicated with Ahank&ra (or egoism). But at the period of Mahpralaya which alters the form of everything, Akawa and others will be absorbed in their highest essence and there will remain the solitary all-quiescence (of Jn^na).
The time for the mind s destruction. Like a dream gene rating another dream in it, the mind having no visible form will generate non-existent visibles. Not resting on any object firmly, it is characterised by an excessive fluctuating power. It will fluctuate and be confused ; will flit away (from an object) and then return to it ; will rejoice jubilant in vain and be intoxicated with Ahank&ra (or egoism). But at the period of Mahpralaya which alters the form of everything, Akawa and others will be absorbed in their highest essence and there will remain the solitary all-quiescence (of Jn^na).
This is the primeval Brahman, the one Reality which is the Sun of never- setting Self-Jyotis (effulgence), limitless and not in the least painless, which is the all and the evolutor of all, and is in all places and times and which is all-pervading. Though above the reach of all words, it is yet dubbed with different illusory appellations by the wise. The most intelligent Sankhyas term It Atma ; the Vedantins of pure Jnana call It Brahman ; the Vijnanis* say It is Vijnana ; the atheists give It the pseudonym of Void ; and so on. (But this much may be said of It, that) It is the light of Sun s light, illumines all and shines as the (abstract) Light only. From this Principle which is firmly tacked to the world and the body and yet is not and which (seems to) talk, examine, hear, see, eat and think, a Jnana-light arises like light from the sun. Now this (light of) consciousness pervading the Akasa has the Manas full of Vasanas as its root, the organs as the flowers, the mundane eggs as the fruits and Maya as the ground on which to take root. With these, It enacts its affairs in this Puri- ashtakaf body, like a gem in a casket.
Atma is Nature. Being the immaculate Jnana, It is the all-pervading Akasa itself. Whatever objects It contemplates upon, those objects come into existence (at once). In that Jnana, all the three worlds will arise and be destroyed, like water in a mirage. Having evolved all objects, It will yet be in its true state unaffected, as if disconnected with them. The origin and absorption of the universe do not take place from and into NirvikalpaJ Atma direct. If one should hold communion with that Supreme Principle, devoid of mental fancies and modifications, then the great bondage of the mind will cease, all doubts will vanish, and all Karmas will perish.
How all can enter into Brahman? Here Rama asked Vasishta thus “ I may rather believe the entire Mahameru mountains to enter a mustard seed than the whole of Brahma s egg to merge into Brahman which is (said to be) the atom of atoms. To which, Vasishta of rare Tapas replied thus “This doubt of thine can be removed only after a study of Atma- Jnna Sastras and the association with the wise for a number of months and not days. The conclusion of all Sastras points to this only. Those who have with great pains understood clearly this abstruse account (of evolution, &c.,) go into Sama dhi and who through it, attain a direct cognition of the all-full Jnna, will reach the supreme state of a Jivanmukta, devoid of this illusory universe, though exis tent to others ; and then this Jivanmukti state is no other than the Videhamukti state, the progress to the latter state being a mere matter of course.
Then Rama asked the Muni to enlighten him as to the efforts that should be made by him to tread the path laid down by the ^astras to attain the Jivanmukti and Videha mukti states. Vasishta replied thus “Such persons, though moving in worldly objects, do not participate in them like the Chidakas, which though permeating all objects, yet appears not to be so (to our visible eyes). Such Jivanmuktas are persons of transcendental nature in the enjoyment of eternal bliss. They are immaculate like Akasa and undefiled by love and other desires, though associated with their modi fications. Whether performing Karmas or not, they are not enmeshed by them, as they have no egoism.
Though acting up to the worldly observances of life, they remain cool and unaffected by them, like utter strangers. Notwithstanding the possession of a full-shining mind and attention, they have not the least of longings-for objects. The certitude of their conviction is of such a nature that they neither sink under any load of griefs nor rejoice at any pleasures. They are in that undisturbed state of mental equillibrium when they enjoy the JAgrata (waking) state in Sushupti or the Sushupti state in Ja”grata, devoid of all Vasanas, Neither are they afraid nor do they instil fear into the hearts, of any in the universe. The great ones who conduct themselves thus, are called the Jivanmuktas and do not break loose from the bonds of Samsa ra though in possession of minds, since their minds are above the worldly things.
On Videha Muktas. (Now about the Videhamukti state). Should the above certain state be bridged and the body perish, then one will attain Salvation in a disembodied state, like the all-perrneating air in the immovable Akas. Its nature is such that it is imperishable, unveiled, invisible, remote, endless and fluctuationless. It is neither “I” nor any others nor anything else (we know of).
It is neither light, nor darkness, nor motion, nor evidence, nor gunas, nor the heterogeneous objects of the world compounded of the five elements. Mayest thou, through they discrimination, cognize clearly and unfailingly that Non-dual state \vhich is in the midst of (or above the knower, knowledge and the known, being the all- full reality, neither Rupa (form) nor Arupa (non-form), neither Sat (being) nor Asat (non-being) and yet one.
On being questioned by radiant Ra”ma as to a clearer elucidation of Brahmic Reality replete with Chidananda (con scious bliss) in order that Jndna may develop in him to the uttermost, Muni Vasishta went on thus “ During the period of Mahakalpa, the cause of all (imaginable) causes, vis., the Brahmic Reality shines alone. If the modifications of the mind which lean to sensual pleasures be destroyed, then Atma divested of its Ahankdra (egoism) becomes the unnameable Brahmic (or the all-pervading) Reality. The Jivic conscious ness which does not regard (as real) the universe before it, may truly be stated to be Brahman itself. A mind which, though enjoying the diverse objects, does not yet enjoy them may be stated to be Brahman itself. That consciousness which is a witness to all thoughts of objects, the light of the Sun ? &c., mind and the other visibles may be said to be Brahman itself. This Principle may be said to be the long Yoga sleep devoid of end, dream or non-intelligence. It is “ that” from which evolve and into which merge, the trinity of the knower, knowledge and the known.
It is the immutable. Jnana-Akas and not the Bhuta-Akas (composed of the elements.) The internal state of self-cognition devoid of the modifications of Manas, Buddhi and Chitta and being as imperturbable as a block of wood, may also be likened to that Brahmic Reality. When Brahma along with Vishnu, Rudra, Sadasiva, Deva, Indra, Sun and others are absorbed (during Pralaya), this one Fount of Ommiscience, viz., the Brahmic Reality free from the base Upadhis (or vehicles of matter, &c.), and devoid of the desires of the universe, will alone shine effulgent, stain less, all full and ever blissful.
THE STORY OF LILA.
Summary. Having seen that it is Paramatma, the Self- Cousciousness, which manifests itself as Jiva, Eswara and Universe and which is identical with them, though appearing different, the author deals in this story with the heteroge neous actions of the Manas Maya arising out of the One Consciousness and the means of arresting that Maya.
The Story of Padma. Now, O Rama, in order to relieve thee from this dubious predicament of thine and to attain qui escence of mind, I shall relate to thee an archaic story which thou shalt hear. There reigned, upon the earth, a king named Padma.
The Story of Padma. Now, O Rama, in order to relieve thee from this dubious predicament of thine and to attain qui escence of mind, I shall relate to thee an archaic story which thou shalt hear. There reigned, upon the earth, a king named Padma.
He rejoiced in the possession of Satisoaguna and ripe discrimination. On his puissant arms rested Vijaya-Laksh- mi (or the Goddess of Victory). His royal partner went by the name of Lila and had the good qualities of strictly con forming to her husband s mind. She lived inseparable from him, like his shadow and mind.
Lilcts doings. In this state, a thought flashed across her mind to adopt some means by which she could ever perpetuate the youth of her lovely lord, free from dotage and death and so enjoy his company always. For this purpose, she consulted with the Brahmins well versed in all the ancient four Vedas. They were unable to hit upon any means of arresting death in this world; Japas (utterances of Mantras), Tapas (religious austerities) and others condu cing to the mere development of Siddhis (psychical powers). Thereupon Lila soliloquised within herself thus * If I should pre-decease my lord, then I shall enjoy Nirvanic bliss unatten ded by any pains. But if he should die before me, I can be happy only in the event of his Jiva living in my house and casting it s gladsome glance on me.
To this end, I shall wor ship the feet of Saraswati, the imparter of the Vedas and eulogise her. So without apprising her lord of her intentions, she strode the path pointed out by those great men, the masters of powerful Mantras and Sastras and worshipped the Devas and Brahmins. Having refrained from tasting food for three nights together, she took a slight refreshment on the fourth day and that only once. Thus she was engaged in sweet Nishta (meditation) for ten months, when Sarasvati overjoyed (at her meditation), appeared visibly before her with the radiance of a full moon in the sky and said “ Oh Lila, what is thy desire ?”
Whereupon the spouse of Padma saluted her and ad dressed her thus “ Oh thou, who art like the moon s rays which do not disappear before Agni (the fire) or like the sun s light which dispels the gloom of mental grief, please grant me the two boons (ist) of allowing my lord s Jiva (ego) to remain in my house, even after his death, and (2nd) of thyself appearing before me visibly, whenever I should think of thee.” Which boons, the noble Saraswati conferred upon her with good grace and returned happily unto her seat. Then the wheel of time rolled on rapidly with its nave of Paksha (fortnight), month and Rithu (seasons, each of two months), its spokes of days, its axle of years, and its axle- hole of moments with all the vibrations. When thus Lila had passed her days in the company of her lord in illimita ble bliss, he suddenly in a short time died. Fearing lest the elegant Lila should pine away under the fire of her excessive grief, Saraswati stayed in the Akasa invisibly prior to the separation of the king s Jiva (from his body) ; and in order to dissipate her delusion, gave vent (on her husband s death), to the following words “Cover up thy deceased husband s body with flowers. Then the flowers only will fade and not the body.
The (king s) Jiva without quitting the body will rest in the golden harem. Then resting on the arms of the king, thou shalt assuage thy grief.” So saying, Saraswati vanished from view. According to the words of the “ Voice of Silence,” vis., Saraswati, Lila buried her husband s body amidst flowers.
Then fainting at the separation from her lord, Lila con templated internally upon Saraswati who, no sooner appeared before her than she addressed her thus “ I can no longer endure the parting from my lord ; thou shouldst take me soon to where he is.”
Thereupon Saraswati said thus “ Of the three kinds* of Akasa, vis., Chit-Akasa, (Chidakasor Spiritual Akasa), Chitta- Akasa, (or mental Akasa) and Blmta-Akasa (or elemental Akasa), Chittakas is that intermediate state in which the mind is, when it flits from one object to another in the elemental Akasa of objects. When the hosts of Sankalpas (in us) perish, then it is that the light of Chit will shine in us which is \ quiescent and immaculate and manifests itself as the universe. If one becomes convinced of the unreality of the visible objects, then, through that Jna*na, he will attain at once Chidakas.
Mayestthou attain through my grace that Chidakas.” Through this blessing, Lila went into Nirvikalpa Samadhi and was able to escape, like a bird from its cage, out of her body which is generally replete with stains and desires through the long ing mind. There in the heart of Jnana-Akas (or Chidakas), she saw, in a large town, a mucli beloved valiant prince six teen years old, reclining on a soft cushion and surrounded and extolled by innumerable kings, women of intense desires and the four-fold armies* Having recognized him to be her dear lord, she entered the king s synod which she found graced on the eastern side by Munis and Brahmins well versed in Vedas, on the southern side by handsome ladies, on the western side by kings, and on the northern side by the four fold armies and others. Then having visited many fertile tracts of earth, hills, cities, towns, many holy rivers and others, she, sparkling like lightning, returned unto her abode and entered her body lying entranced in her harem, where she contemplated with great love upon Saraswati of white com plexion.
Having saluted Saraswati who made herself visible as seated in her supreme throne, Lila questioned her thus How is it that my lord even after his death, has subjected himself to another Amurtha (formless) creation which is as illusory and bondage-giving as the present state? Please remove my doubts with reference to this, so that I may know the real truth.”
To which Saraswati replied thus “ The original evo lution of the supreme Brahmin differentiated out of the one Jnana-Akas brought about in its turn through delu sion of (mental) regality the Padma creation and thus it is, a fresh creation arose. Similarly has thy husband now a second birth as Viduratha. Therefore after giving thy ears to what I am going to relate to thee, thou shalt have thy doubts therein cleared by me. In the stainless and immaculate Chiddkas, there is, on one side of it, a Mdydvic dome. This vault is covered by countless pea cock s feathers, viz., the immeasurable Akasa.
On its golden pillars, large and small, viz., Mahameru, are engrav ed the picturesque beauties of Indrani and others, the spouses of Indra and the regents of the quarters. On one side of that dome are hillocks called (the elemsnts), Prithivi (earth) and others as well as the tiles called the seven mountains. It is the seat of the residence of the revered and old Brahma surrounded by his sons,* Marichi and others full of desires. It is ever reverberating with the songs of Devas, roving on their beautiful vehicles which songs vibrate from the Vina (flute) of Akasa. It is ever resonant with the buzzing sounds of the gnats of Siddha hosts living in the Akasa.
It resounds with the never ceasing sound arising out of the strife between Devas and Asuras, the mischievous imps of great egoism. It is, in such an incomparable Mdyavic dome, that there was a town called Girigrama in the midst of a certain tract on one side and that, in a certain spot of that dome. That town was a fertile tract boasting of the possession of hills, rivers and forests. There lived in it a great Brahmin householder who had sacrifical fire and was well versed in Sastras and Dharmas, away from the reach of kings. He equalled Vasishta in beauty, wealth, age, humility, actions, and education, but could not be called Vasishta himself in real knowledge.
In name at least, this Brahmin may be called Vasishta. The name of her who worshipped his feet (as his wife) was equal unto Arundhati but had not her knowledge; yet she passed by the name of Arundhati. The wife of Vasishta was this lady on Bhuloka (earth) but the true Arundhati in Devaloka. No compeers to these two ladies could be found in all the three lokas.
“While this Vasishta, the lord of the above mentioned Arundhati, was residing with her in the valleys, a crowned king came to the forest there on a hunting excursion along with his retinue. The Rishi saw them and reflected within Marichi and other Rishis are associated here with those of desires, in accordance with the doctrine of “ The Secret Doctrine” which calls them as Barhishads yielding to humanity their bodies of desires himself thus ( The wealth of kings is indeed beneficent and enviable. When shall I be able to be the ruler of the earth with retinues encircling me and with Chamaras (chowris) waving ? When shall I be able to reign triumphant as a monarch, having all under my sway and be locked in the embrace of sweet females of beautiful breasts bedaubed with red ointment ? From that day forward, Vasishta was seized with intense desires and though, in eager anticipation of the realization of such desires, he went on performing Karmas regularly.
Dotage having come upon him like the frost upon a lotus, his lady implored me for aid like yourself and was blessed by me with the similar boon of her husband s Jiva not leaving her house. The Brahmin, Yasishta expired thus with his longing after regality ungratified. Thus was he of the nature of Jiva-Akas in his house.
“Through the Sankalpa of the mind which led, into the pleasures of regality, Yasishta who was originally of the nature of the Jnana Akas, he became a King. In that state, after his wife found him dead who was a Brahmin of great Tapas, there arose a two-fold thought in her of leaving the corpse of her husband s gross body and joining him in his subtle body. While the Brahmin s sons, house, lands, forests, mountains, and others were thus (in the gross state), his Jiva was living separate for about 8 days and was of the nature of Chidakas in that very house. In your former birth, this Brahmin of 1 your husband was a king.
Then you were his wife, going by the name of Arundhati of peacock-like gait. Both of you who reign here as husband and wife, like the loving fresh Chakra- vaka* couples or Parvatif and Parameswara, living on the left side of the earth are no other than Arundhati and Vasishta. Therefore, oh Lila, who has a face like unto the waxing third moon, the first creation as a Brahmin when regality was longed for, which I described to you before is itself illusory. Likewise is this Padma creation. Even the third creation of Viduratha birth which you were a witness of, is also unreal, like the reflected image in water.” So said Saraswati, the world s mother.
On hearing these words, Liia questioned her thus 4 Oh Goddess, thou hast uttered untruth only. How can thy words hold ? Where is the Jiva of the Brahmin that lived in this house? Where did we, who separated here, meet together? How did those who were in the other world as well as its hells, the ten quarters* and others join together and come to this pleasant habitation of ours ?
Is it possible to bind the infuriated Indra s elephant within a part of a mustard seed ? Will the Mahameru mountain enter a lotus seed and be crushed by a small bee sitting over it? Will the lions be vanquished in a war with the angry paltry gnats and then enter an atom ? All thy words are as incredible as these and will not fit in with truth.”
To which the Goddess replied thus” I never told thee an untruth. I will now explain thee how my words are true. Persons like myself will never derogate from the laws of Eswara but will hold to them as the true ones. The Brah min s Jiva lives invisibly in his own house in the city. All his kingdom and Padma regality are of the nature of Jnana- Akas only. Now, Oh Lila, with eyes bedaubed with black ointment, Vasishtaof the nature of Chidakas, when he became overjoyed (with the sight of the king), saw all these things in the Manas Akas.
This old thought (or creation) of Vasishta without manifesting itself as such to thee now appears to thee as different (as Padma creation). Just as the many events of the Jagrata (waking) state are not enacted in the dreaming state, Padma creation and its thoughts do then predominate without the reminiscences of the Vasishta state. Out of the above mentioned all-pervading Jnana-Akas shining through Sat which is its own power and form part essence of that (JnAna)Akasa arose this terrible universe through the Sankalpa of the mind, like an image reflected in a glass. All the shining universes will be latent as light within the Jnana Reality which is the illuminated supreme Atom. There fore it is that the abovementioned earth and others of the Brahmin will manifest themselvey in (and out of) Jnana. Now thou shalt know all these directly.” So said Saraswati, when Lila asked her “ It was stated by thee, that the Brahmin expired on the eighth day.
That period passed with me as milleniums. Please explain this to me.” Then the goddess continued thus “Just as space, which, as mentioned before, is nothing but a play (or mode) of consciousness, is not all-pervading and hence not real, so also is time. As it is the Jnana light alone devoid of the modifications of Maya, that manifests itself as time and space, hence there is no such thing as the limit of time or space. Through the illusion of death, the body became en tranced for a moment and the Jiva parted from it. Becoming oblivious of all the thoughts of its former body, it is filled with the thoughts of this life only. It is only when the Jiva revives from the fatal trance of such false concep tions as I am greatly supported by these, * My body is getting fat, he is my parent, I am going to die in so many years, My relatives are augmenting in number, this is my beloved seat and so on it is only then that the Jiva will begin to know its real state. Therefore thou forgottest all about thy former birth, remembering only this birth.”
After Saraswati had finished these words, Lila said “ Having been blessed by thee with Divine vision, I have understood all things truly. Now to gratify my desires, please show me the abode of Vasishta and others.”
To which Saraswati of the form of Vedas thus said “ This gross body of thine bred out of Karmas is an impedi ment in the way of thy getting such knowledge. If thou shouldst become entirely oblivious of thy body and know thyself as distinct from it and then become of the nature of Pure Bliss Enjoyer that is also Jnana light and Sat after being cleansed of all Maya impurities, then thou shalt be able to visit the hallowed Seat. Thou shalt then know, with delusions off thy mind, that Brahman only is thyself and all the universe, like one gold converted into many orna ments. It is not the worldly desires but the pure Vasanas that tend to develop the true Jnana. Thou are not yet bereft of the easily performed (or the desires for) worldly objects. Therefore it is not possible for thee to attain it. Persons like myself can easily get into the pure Brahman. But those who are like thyself, have a subtle (lunar) body of the nature of mind, replete with desires and hence it, in turn, generates the gross body.
Just as a snow ball melts with the rays of the sun and is converted into water, so thy gross body will be changed permanently into the subtle body through develop ment of the true Jnana and the abandoning of the Vasanas. This is the Jivanmukti state. Then the all-full Jnana alone will prevail in thee. Therefore thou wilt have to perceive the former creation through thy original subtle body (of Adhivahya), after stopping (or entrancing) then this body of thine.”
When Saraswati had blessed her thus, the latter asked the former as to the efforts that should be made to realize that end. To which Saraswati replied thus “Those only can cognize experimentally the higher states who have deve loped in themselves the processes of Sravana (hearing and study of spiritual books), Manana (contemplation) and Nidhitya- sana (reflection from all standpoints), uninterrupted bliss arising through concentration upon that ancient (one) Princi ple, renunciation of all, non- desires, and the intense reasoning practice followed through the path of Vedas that this great world is not ever-existent. Those only are in that path of Brahman, who are ever engaged in the intense practice of deriving bliss through the certain knowledge that the uni verses, which are no other than “I” or “It”, do not really exist, as they did not exist from the very beginning and who are engaged in liberation, through such knowledge, free from the seer and the visual and from the enemies of love and hatred.
After one is convinced that that knowledge which renders itself oblivious of all the visibles is the true one and the obtainer of Atma, ceaseless endeavours in the certainty of Brahman is alone Salvation. With such a practice, the pure Jnana will dawn.”
Saraswati and Lila who had thus conferred together that night, went into Swarupa Samadhi free from the trammels of their body and remained motionless. In this state, Saraswati shining with her former Jnana body along with Lila with her newly assumed Jnana one, rose up high in the Akasa, as if 10 digits high. Having penetrated far into the Akasa which is like an ever-ebbing great ocean at the time of deluge, they observed there the following. In the immeasura- ble, transparent and subtle Chidakas replete with the bliss arising from zephyrs, there were to be found the hosts of Siddhas who journeyed fleeter than wind. In it whirled, in all quarters, Rakshasas and Pisachas as well as successive rows of innumerable yogins, having the faces of dogs, cows, camels and asses.
There were also the multitudinous Dakinis (elementals), dancing about gleefully and the white Ganga running with its speedy current. There the songs of Narada and Tumburu were heard vibrating on their lyre in non- immured space. Clouds, as at the end of a Kalpa, rained down their currents without any noise like a painted picture. To wit, they saw bevies of fair houris collected together. Then they passed through diverse places for the immeasur able 10 Ghatikas distance, some replete with petrified sable gloom inaccessible to any and others, radiant with the lustre of Agni (fire) or the Sun journeying on his swift car. Thus waded they through the Akasa of the three worlds, wherein nbode the myriads of Jivas created by Brahma buzzing like ihe swarms of flies collected in a ripe fig fruit.
Then contemplating upon reaching their longed-for place } they crossed Brahma s egg- and reached Girigrama in the Loka where Vasishta lived. As the new arrivals were invisible to the menials, relatives and offsprings of the Brahmin suffering from dire pains, Lila, of Satya-Sankalpa willed that the inmates of the house should see her and her co-mate. Thereupon taking these two, who were like Lakshmi and Parvati, to be some sylvan goddesses, the menials, &c., worshipped them and paid them proper respects.
Of these, the eldest son ad dressed them thus “ You should lighten us of the load of grief under which we are groaning ever since the demise of our parents. Oh ladies of great knowledge, are there any results not attainable through the visits, of great personages like yourselves?” Thereupon the effulgent, Lila touched their forehead and relieved them of their grief. Then both these disappeared from view, from that spot that very in stant.
Now that we have accomplished our object of seeing the different states of the universe according to our thought please acquaint me with thy further wish. So said Saraswati to Divine Lila, at which the latter asked the former. “ How come that during our Samadhi, the persons seated in the regal assembly were unable to see me whilst those in the beautiful house alone were so able ?”
Saraswati replied “It is only through the development of Jnana that all the dual substances in this world will become non-dual. As thou wert in possession of Jnana (knowledge) not freed from the thoughts of “ I” (or individuality), the true (or voluntary) Sankalpa did not arise in thee. Hence it was that all those in the royal assembly were not able to see thee. But then in the second case, with the possession of the true Jndna divested of all thoughts of individuality, thou created the conception of u I” through thy own Sankalpa and it was only then that the sons, etc. did see thee.”
Then Lila overjoyed gave vent to the following words “ Through thy
grace, Oh Saraswati, I have known all my former births as clear as daylight. I have cleansed myself of all sins arising from the three gunas. After being differentiated as a separate entity out of the one Brahman, 1 have undergone different births in 800 bodies. Like bees in a lotus flower, I have been inhabiting the many worlds created through Maya-Vikalpa (or the modifications of Maya). I was born as a Vidyadhara lady and then as a human being through the force of Vasanas. In another loka of Maya-Vikalpa, I went through a series of births in the different bodies of Indrani, a huntress clad in leaves, a bird rending the snare it was enmeshed in, a king of Sourdshtra country and a musquito. Thus have I been whirling in many births, and having been tossed too and fro in the clutches of Maya, like a straw in ocean waves, I have now been landed safely on the shore of Mukti (Salvation) through thy aid.” Thus did Lila eulogise her and both then mounted up the Akasa.
grace, Oh Saraswati, I have known all my former births as clear as daylight. I have cleansed myself of all sins arising from the three gunas. After being differentiated as a separate entity out of the one Brahman, 1 have undergone different births in 800 bodies. Like bees in a lotus flower, I have been inhabiting the many worlds created through Maya-Vikalpa (or the modifications of Maya). I was born as a Vidyadhara lady and then as a human being through the force of Vasanas. In another loka of Maya-Vikalpa, I went through a series of births in the different bodies of Indrani, a huntress clad in leaves, a bird rending the snare it was enmeshed in, a king of Sourdshtra country and a musquito. Thus have I been whirling in many births, and having been tossed too and fro in the clutches of Maya, like a straw in ocean waves, I have now been landed safely on the shore of Mukti (Salvation) through thy aid.” Thus did Lila eulogise her and both then mounted up the Akasa.
Passing through the Akasa by dint of Yoga power, they went to where Padma was and saw his body. After that was over, they went to where the king Viduratha was, who was the second incarnation of king Padma. At this juncture, both these peacock-like ladies observed the incomparable king of Sindhu of tremendous prowess march against Viduratha. A fierce war was waged between the two armies, striking terror into the heart of Death even. Viduratha s innumerable army was reduced by the enemy to an eighth of its original number. Then the sun disappeared from view, as if afraid of either this terrible war or the mountain heap of carcases. With the setting in of intense darkness, both the armies ceased to battle. With the dis appearance from the field of the enemies hosts, king Vidu- ratha returned with a broken heart along with the shattered remnants of his army to his own palace. Whilst he rested upstairs in sleep, Saraswati and Lila came up to where he lay. Being quite refreshed by their Tejas (radiant effulgence) which was like the nectary rays of the moon, his lotus-like eyes began to bloom and beheld, before him, these two ladies whom he saluted and eulogised.
Then in order to acquaint Lila with the glorious lineage of this race, Saraswati willed that the minister lying hard by the king should wake up from his deep sleep. Instantane ously, the minister shook off his lethargy and seeing Saras wati saluted her. At which she asked him to trace from the beginning, the history of the king s family. The minister then began thus In the race of ManuVaivaswata,* the most esteemed of kings, there was born a king of the name of Kumbaratha (or Kundharatha) who had a son Bhadra-ratha, the king of kings. The last had in his turn Akhila-ratha (or Viswa-ratha) as son and through him a grandson by the name of Manoratha. This grandson brought forth Vishnu-ratha who, in his turn, had as his offspring Brihad- ratha.
This last king, had, in his line of descendants, Sindhu- ratha, Sailaratha, Kamaratha and Maharatha, till at last the last king Maharatha begat, in this place, the present king of kings, Viduratha. The mother who begat the present king, went by the appellation of Sumitra. His father, having con trolled his mind, abdicated his kingdom in favour of his son, then 10 years old, and led the life of a recluse in the forest. Now Viduratha, our king, reigns with perfect justice”.
As soon as the minister had finished these words, Saras wati, in order to enable the king to easily know the events of his former births through his Jnana (spiritual) vision, touched lovingly, with the palm of her hand, the king s head and blessed him with Divine vision. Whereupon the gloom of Maya that had obscured his mind like a great antagonist flitted away from it and he was able to recognise himself in the previous body of kingPadma sporting with Lila.
Then the plea sant sensation of marvel and joy arose in him, the former on account of the diverse workings of Maya, and the latter, since the knowledge of Maya he derived through the grace of these, the (world s) mothers. With these thoughts in his mind, he wore their feet on his head and said “In the one day that passed from the extinction of my former body up to now (as seen through my Divine vision), 1 have spent 70 years with this my present body. I have also known all the events that transpired during that period. Whence are all these curious anomalies of Maya ?”
Thereupon Saraswati of the form of Divine grace vouch safed the following reply- -“ The trance called Death is always accompanied at that very spot and in that very instant, by the great delusion of re-births (and vice versa). Now the conception of the duration of 70 years arose only through the delusion of the Karmas performed by thee, while in life. Know therefore and perceive for thyself that when thy mind was rendered immaculate like Akasa free from all illusions, such conceptions of time vanished, (as all concep tions of time arise through the vikalpas of the mind only). They the events of 70 years) are only like long-drawn dreams of many events enacted in one Muhurta (48 minutes). Even our life during the waking state appears prolonged in diverse ways through the many unreal events performed. To tell thee truly, there is no such thing as births or deaths to thee. Thou art the true Jnana alone. Thou art the eternal supreme Seat. Hence though seeing the whole universe, thou seest it not.
Being of the nature of all, thou art shining through thy wisdom in the Atmic Reality. The old adage runs to the effect that a non-lisping baby, which is obsessed while in the cradle, will be freed from such pos session in the crematorium only. Similarly is the Ajnana (illusion) in man ; and to the ignorant full of this painful Aj nana, the universe appears to be real. Persons ignorant of gold will assert an ornament made of gold to be the former alone and not the latter. Likewise, persons devoid of spiri tual vision will maintain this universe to be the inert one only, (and not spirit, the seer free from the seen). Know also all the universes, arising through the egoism of “ T” and “ mine,” etc, to be nothing but a dream and the different objects seen therein to be as illusory as things in a dream. Such objects and universes are no other than of the nature of that Jnana (Reality) which is all permanent Param-Akas, actionless, full, vast and immaculate.
It is the one reality which, being all and having all with the different Saktis (potencies), manifests itself, without being diminished thereby, in different forms according to the fructification of time and Karmas. Through Lila, I have initiated thee into the mysteries of the true Jnana state. Thy mind has been illumined through the undecaying Tatwa (Truth). Therefore we shall depart.”
After reflecting well upon the enjoyment (of bliss) into which he was now initiated, Viduratha remarked thus “Even persons coming to me for aid are accustomed to receive at my hands whatever they long for. Therefore is it sur prising for me to attain any object of my quest at the hands of you both who are like fresh Chinthamani? When shall I be able to resume my former body of Padma ?” To which Saraswati replied thus “You will perish in this war and with your death, you will resume your Padma body.” Here a herald came in with the following announcement to the king.
“An ocean of army is discharging showers of arrows at us, and our town is reduced to ashes through the enemy s flames. Oh puissant king, I have to announce to thee these painful tidings.” While the information was thus being given to the king, his ears were deafened by the terri ble sounds of the enemy s hosts which made the hearts of all in the three worlds to quail. The cries of shrieking rov ing townsman collided with those of the enemy and rent the air like a thunderbolt. The hissing flames which were like Vatava Agni, enveloped the whole welkin with its volumes of smoke.
Thus all eyes and ears ceased to function and the whole town became nothing but a heap of ruins. All these devastations were personally witnessed by Sarasvvati and Lila, the king and his minister. At this time, the queen of the king Viduratha, came to where her husband was with great trepidation and giddiness. Her handmaids who accompanied her, apprised the king of the fact that all the damsels and wealth in the palace were being ravished and ravaged by the foe. Hearing which, he entrusted his wife to the custody of those near him and sallied forth for war.
Now Lila, the spouse of Padma was extremely surprised to find Lila, the spouse of Viduratha, an exact counterpart of herself, like an image reflected in a glass. Thereupon she queried Saraswati as to how it was she was re-duplicated afresh ? The moon-coloured Saraswati cleared her doubts in the following manner “ Actuated by an excessive love towards thee thy husband Padma thought, at the moment of death, of enjoying thy company without being ever separated. Accordingly he was able to get thee here. Whatever is thought of by one at the time of his agonizing death, that will be realized by him afterwards. Will a glass reflect other than that which is placed before it? Inasmuch as death, birth, mental delusion, the waking, dreaming and dreamless states are all one, not being in another as its cause (or each of them not having another as the cause), all things that are and that are not, are of the nature of delusion only and hence increase beyond number.
Now the stainful enjoyments are of two kinds. Please hearken to them. Some experiences arise as the result of former ones. Others arise newly, being entirely different from the previous ones. Hence, as in the former case, the new Lila with all your former form, observances, race and conduct of life, appeared not different from you like your shadow. It was through the thought of the king, that she was molded unto her present form like yourself. Vidti- ratha will perish in this war and then assume the body of Padma.”
So said Saraswati, when the new Lila submitted thus “ Oh thou, who seemest to be fearaswati herself whom i adored in former times, please confer on me the boon that, in the event of my partner perishing in this war, I may live in this body of mine along with him wherever he is.” To which Saraswati nodded assent.
Again the old Lila questioned the Mother of Vedas thus “How was I able to journey to the higher Loka and the supreme Girigrama with the aid of Adibhoutika body only and not with the Adhivahika body (while the new Lila was blessed otherwise) ? * To which the goddess replied thus “ I never give anything (without any cause) k to any person. People get all things according to (or as the result of) their thoughts. You thought of (acquiring) Jnana before and implored me for it and I gave you therefore the Divine Vision longed for by you. This damsel, your shadow, promp ted by excessive desire asked of me another boon which was, as promptly, granted. All men through my grace get what ever their minds long after.”
With a terrible angry face, the valiant Viduratha mount ed his car, marched into the field of battle with his multitu dinous host and attacked his enemies so furiously as to drive them into the path of Death. Both the Lilas of un dying affection for their Lord and yet in anticipation of his death addressed Saraswati thus * Oh mother, how comes it that in spite of our Lord s dauntless courage and your grace, our husband should die so soon in this war ?” Saraswati replied “ As the learned Viduratha longed after the higher spiritual state, he has to merge secondless into the supreme Seat.
This king of Sindhu who has come to oppose him will gain the day over Viduratha in accordance with my mandates at his propitiation of myself and will become a king.” Whilst these were discoursing thus, the day broke and the battle field on both sides became completely void of all its living contents. Then both the kings alone survived and took up their bows and filled the sun, the moon, the quarters and the welkin with showers of arrows.
The arrows hissing flames everywhere, it seemed as if the end of the Yuga was approaching. Then Viduratha was left alone without his car and driver. His bow was unstrung ; his diamond armour was shattered to pieces by his enemy s semi-circular arrows ; all his limbs were rent asunder and thrown promiscuously ; and then Vidiiratha s trunk came flat upon the ground.
Whereupon the new Lila addressed her of the white lotus thus “My husband is about to breathe his last; please allow me to join my husband,” Saraswati having prepared the way for it, the new Lila became light and ascended the Akasa.
Having crossed one after another the Mandalas (spheres) of clouds, Vayu, the hot Surya (Sun)and Nak- shatra (stars) and then Satyaloka and other divine lokas and then breaking open the Mundane egg and piercing through the septenary veils of (Ap) water and others, she reached soon the immeasurable and endless Reality of Chi- dakas at last. There she went into the harem where Padma s dead body was lying, after crossing the Jnana-Akas with its Avarnas (veils) in the midst of the many mundane eggs which are as innumerable as the fig fruits in a fig forest and which are uncrossable even in a long time with the speed of Garuda (eagle). Concluding that the dead body covered up with flowers, was her Lord s and that some how, through Saraswati s grace, she came ahead of him, she sat beside his body and fanned it gently.
While so. the Jiva of king Viduratha was winging its way in the Akasa and without noticing the two ladies of Saraswati and Lila of Divine vision who were going behind it, reached the recess where Padma s body was lying. There these two ladies accompanied it and saw the new Lila before them. In the golden dome, the Jiva of Viduratha was arrested in its progress and prevented by Saraswati from getting ingress into the body of Padma. Then the old Lila look ed about for her former body and not finding it there, asked Saraswati as to what became of it. The goddess re plied thus When you fell into a profound trance of medi tation, the ministers taking you for dead have disposed of it by consigning it to flames.
If you stay on earth with Adivahika body, then it will only revolutionize the world with wonder that the deceased Lila came corporeally here from Devaloka. And as you have divested yourself of all Vasanas in this your Adivahika body, it is but right that you should abandon that Adibhoutika body of yours,” Saras wati then willed in her mind that the new Lila should see her. Whereupon the latter was like one who had dis covered the hidden treasure of a long lost personage and then saluting Saraswati by falling at her two feet, eulogised her.
After reflecting well upon the enjoyment (of bliss) into which he was now initiated, Viduratha remarked thus “Even persons coming to me for aid are accustomed to receive at my hands whatever they long for. Therefore is it sur prising for me to attain any object of my quest at the hands of you both who are like fresh Chinthamani? When shall I be able to resume my former body of Padma ?” To which Saraswati replied thus “You will perish in this war and with your death, you will resume your Padma body.” Here a herald came in with the following announcement to the king.
“An ocean of army is discharging showers of arrows at us, and our town is reduced to ashes through the enemy s flames. Oh puissant king, I have to announce to thee these painful tidings.” While the information was thus being given to the king, his ears were deafened by the terri ble sounds of the enemy s hosts which made the hearts of all in the three worlds to quail. The cries of shrieking rov ing townsman collided with those of the enemy and rent the air like a thunderbolt. The hissing flames which were like Vatava Agni, enveloped the whole welkin with its volumes of smoke.
Thus all eyes and ears ceased to function and the whole town became nothing but a heap of ruins. All these devastations were personally witnessed by Sarasvvati and Lila, the king and his minister. At this time, the queen of the king Viduratha, came to where her husband was with great trepidation and giddiness. Her handmaids who accompanied her, apprised the king of the fact that all the damsels and wealth in the palace were being ravished and ravaged by the foe. Hearing which, he entrusted his wife to the custody of those near him and sallied forth for war.
Now Lila, the spouse of Padma was extremely surprised to find Lila, the spouse of Viduratha, an exact counterpart of herself, like an image reflected in a glass. Thereupon she queried Saraswati as to how it was she was re-duplicated afresh ? The moon-coloured Saraswati cleared her doubts in the following manner “ Actuated by an excessive love towards thee thy husband Padma thought, at the moment of death, of enjoying thy company without being ever separated. Accordingly he was able to get thee here. Whatever is thought of by one at the time of his agonizing death, that will be realized by him afterwards. Will a glass reflect other than that which is placed before it? Inasmuch as death, birth, mental delusion, the waking, dreaming and dreamless states are all one, not being in another as its cause (or each of them not having another as the cause), all things that are and that are not, are of the nature of delusion only and hence increase beyond number.
Now the stainful enjoyments are of two kinds. Please hearken to them. Some experiences arise as the result of former ones. Others arise newly, being entirely different from the previous ones. Hence, as in the former case, the new Lila with all your former form, observances, race and conduct of life, appeared not different from you like your shadow. It was through the thought of the king, that she was molded unto her present form like yourself. Vidti- ratha will perish in this war and then assume the body of Padma.”
So said Saraswati, when the new Lila submitted thus “ Oh thou, who seemest to be fearaswati herself whom i adored in former times, please confer on me the boon that, in the event of my partner perishing in this war, I may live in this body of mine along with him wherever he is.” To which Saraswati nodded assent.
Again the old Lila questioned the Mother of Vedas thus “How was I able to journey to the higher Loka and the supreme Girigrama with the aid of Adibhoutika body only and not with the Adhivahika body (while the new Lila was blessed otherwise) ? * To which the goddess replied thus “ I never give anything (without any cause) k to any person. People get all things according to (or as the result of) their thoughts. You thought of (acquiring) Jnana before and implored me for it and I gave you therefore the Divine Vision longed for by you. This damsel, your shadow, promp ted by excessive desire asked of me another boon which was, as promptly, granted. All men through my grace get what ever their minds long after.”
With a terrible angry face, the valiant Viduratha mount ed his car, marched into the field of battle with his multitu dinous host and attacked his enemies so furiously as to drive them into the path of Death. Both the Lilas of un dying affection for their Lord and yet in anticipation of his death addressed Saraswati thus * Oh mother, how comes it that in spite of our Lord s dauntless courage and your grace, our husband should die so soon in this war ?” Saraswati replied “ As the learned Viduratha longed after the higher spiritual state, he has to merge secondless into the supreme Seat.
This king of Sindhu who has come to oppose him will gain the day over Viduratha in accordance with my mandates at his propitiation of myself and will become a king.” Whilst these were discoursing thus, the day broke and the battle field on both sides became completely void of all its living contents. Then both the kings alone survived and took up their bows and filled the sun, the moon, the quarters and the welkin with showers of arrows.
The arrows hissing flames everywhere, it seemed as if the end of the Yuga was approaching. Then Viduratha was left alone without his car and driver. His bow was unstrung ; his diamond armour was shattered to pieces by his enemy s semi-circular arrows ; all his limbs were rent asunder and thrown promiscuously ; and then Vidiiratha s trunk came flat upon the ground.
Whereupon the new Lila addressed her of the white lotus thus “My husband is about to breathe his last; please allow me to join my husband,” Saraswati having prepared the way for it, the new Lila became light and ascended the Akasa.
Having crossed one after another the Mandalas (spheres) of clouds, Vayu, the hot Surya (Sun)and Nak- shatra (stars) and then Satyaloka and other divine lokas and then breaking open the Mundane egg and piercing through the septenary veils of (Ap) water and others, she reached soon the immeasurable and endless Reality of Chi- dakas at last. There she went into the harem where Padma s dead body was lying, after crossing the Jnana-Akas with its Avarnas (veils) in the midst of the many mundane eggs which are as innumerable as the fig fruits in a fig forest and which are uncrossable even in a long time with the speed of Garuda (eagle). Concluding that the dead body covered up with flowers, was her Lord s and that some how, through Saraswati s grace, she came ahead of him, she sat beside his body and fanned it gently.
While so. the Jiva of king Viduratha was winging its way in the Akasa and without noticing the two ladies of Saraswati and Lila of Divine vision who were going behind it, reached the recess where Padma s body was lying. There these two ladies accompanied it and saw the new Lila before them. In the golden dome, the Jiva of Viduratha was arrested in its progress and prevented by Saraswati from getting ingress into the body of Padma. Then the old Lila look ed about for her former body and not finding it there, asked Saraswati as to what became of it. The goddess re plied thus When you fell into a profound trance of medi tation, the ministers taking you for dead have disposed of it by consigning it to flames.
If you stay on earth with Adivahika body, then it will only revolutionize the world with wonder that the deceased Lila came corporeally here from Devaloka. And as you have divested yourself of all Vasanas in this your Adivahika body, it is but right that you should abandon that Adibhoutika body of yours,” Saras wati then willed in her mind that the new Lila should see her. Whereupon the latter was like one who had dis covered the hidden treasure of a long lost personage and then saluting Saraswati by falling at her two feet, eulogised her.
The two Lilas bearing thus the company of Saraswati, the latter let slip the grip she had on the Jiva of Viduratha which therefore entered into the nasal orifice of Padma s body in the form of Prana and permeated the whole parched up body. Whereupon blood began to circulate freely throughout its fleshy tenement and the deceased king woke up, rubbing his eyes. With a thundering noise, Padma asked the by standers who those were, that were there. WTiereupon the old Lila prostrated herself before the king and saw that she herself was the wife congenial to him, that the new Lila was the offspring of his mind which thought of a form similar to hers and came to enjoy with him, and that the third person age was no other than the immaculate Saraswati.
After she had pronounced these words, Padma fell at the feet of Saraswati who, laying her beautiful hands on the head of Padma, blessed him with a long life with his wives, an exalted fame and an ever increasing wealth in order to render people happy by extirpating vices and peopling the world with the great wise men. With these words, Saras wati withdrew unto her silent abode, when the king praised her with the following words “ May Saraswati. the Goddess, who presides over the tongues of all men and the departments of all knowledge, prosper long in this world.” Then the Em peror Padma along with his wives wielded the sceptre over the earth for 80,000 years. With the blessing conferred by Saraswati, he shortened then and there the seven kinds of births and attained on earth the Jivanmuktt State. At last he attained the state of Videhamukti which never perishes, even though great Kalpas come to an end.
THE STORY OF KARKATI.
Summary. Having- shewn fully that the universe is nothing but a diversity of Maya, being in its true state but Chaitanya (consciousness) per se, which fact can be perceived through Divine Vision, the author in this story gives out the play of that Chaitanya in the present state.
Now that thou hast heard the story of Lila which removes all belief in the reality of the visibles, know that Brahman alone is that which is the non-dual one and which is Sat, Chit and Ananda, but which manifests itself as this paltry universe.
Now that thou hast heard the story of Lila which removes all belief in the reality of the visibles, know that Brahman alone is that which is the non-dual one and which is Sat, Chit and Ananda, but which manifests itself as this paltry universe.
Therefore shake thyself free from this terrible burden of a universe subject to destruction. Know also that the eternal supreme Jiva is no other than theLight of Brahman, shining steady and quiescent like a lamp in a windless place or an ocean without waves and being, like Brahman, above speech, all-pervading, all-full, transcendant, immaculate and indescribable even by the cognizers of that Sat. Like small pieces of wood, which by attrition generating a little fire, ex pand into a vast flame, Jiva through its manifold experiences of many objects generates in itself the differentiated concepts of I,” &c. Through its Sankalpa, Ahankara, is engendered, and by virtue of this Ahankara, different names such as Chitta, Manas, Prakriti, Maya and others have been super-imposed, by the wise, upon this all-full Jiva.
This Manas which ex pands through Sankalpas and Vikalpas is generated thus with Brahman as its cause. All the universes which appear only through Manas are no other than its modes. Alone the ocean of Jnana shines with its countless grand waves of Vritti-Jnana (or mental modifications). The universe appears to be real through Manas only. This reality is only like a dream extending over a long period.
Like the conception of a thief, arising out of the want of true knowledge, in a log of wood (lying by the wayside in a dark night), the conception of the reality of the universe arises in the absence of the knowledge that all is Brahman. Just as there is no difference between Jiva and the imperishable Brahman, when one forgets all about them, no difference at all there is between Jiva and Chitta. Simi larly there is not the slightest difference between the epheme ral Manas and the universes.
Now hearken to the story of a powerful Rakshasa woman who lived in days of yore and questioned another through her ripe intelligence and then it will relieve thee from all thy doubts.
She lived on the northern slopes of the Himalayas and was called Karkati. Being a Rakshasa lady, she was large- mouthed, crescent-teethed and lightning-eyed. It seemed as if the sable rocks themselves yielded their contents to frame her hands and legs wherewith to move and act. Her smile was like a thunder clap. Her eyes whirled in their sockets, like the finny creatures that circle round and round but do not run away.
Her two thighs which were like big date trees sup ported a huge cumbrous body. Her nails able to pierce the clouds were of adamantine density. She afflicted the minds of all creatures on the face of the earth with her insatiate gastric fire of hunger which was blazing day and night like the Manwantaric flames. Even should all creatures ofjambu- dwipa fall a prey to her capacious stomach, she would yet find them a scanty meal, like an ocean in spite of its receipt of river-waters, and crave for more.
Her gastric fire would be but slightly appeased like an autumnal heat with slight show ers. Now she wanted to appease this fire without any injury to herself and so made Tapas by propitiating Brahma for aid. For this purpose, she resorted to the Himalayas and having bathed, stood on one leg on the ground and concentrated her eyes upon the sun shining in the sky. After she had passed thus a painful Tapas for 1,000 years, the Lotus-seated Brahma appeared visibly before her. Are there any objects which cannot be acquired in this world even by the vicious through the performance of rare Tapas r” With the arrival of Brahma before her, she made obeisance to him mentally without stir ring from her spot and reflected thus” In order to assuage my ever-increasing fire, if I transform myself into the form of an iron-like Jiva-Suchika (living needle). I can enter into the bodies of all in the world and consume as much food as I require.” Whilst these thoughts were revolving in her mind, Brahma asked her the object of her wish. Karkati replied thus “Oh Lord that favorest those, thy devotees who con template upon and praise thec. thy servant wishes to be come a Jiva-Sfichiku.”
Thou shalt become Suchika having the prefix V attached to thy name and hence be called Vishiichika*. Thou shalt afflict those who feed themselves on unwholesome food, who betake themselves to vicious courses, who are ignorant or ferocious, who live in insanitary places, and who are wicked. Thou shalt commingle with Pr^na Vayu in the heart and afflicting people with the diseases Padma, Pleeha* and others shalt be (the disease) Vishuchika. Thou shall enter both Saguna and Nirgunaf people. But in the case of entry in Saguna men, to remedy the above disease, the follow ing Mantras will have to be uttered.
The reciter of the above Mantra should write it on the ieft hand (with the left) and should pass it (the left hand) over the body of the diseased person.
The reciter of the above Mantra should write it on the ieft hand (with the left) and should pass it (the left hand) over the body of the diseased person.
Then he should contem plate upon Karkati, who is crushed with the pestle of the Man tra and hence angry, as having departed for the Himalayas. Then he should regard the diseased person as bathing in the ambrosia of the moon and as free from diseases, mental or physical. Being pure and having duly performed Achamana (sipping water) with all his senses under perfect control, he will destroy all Vishuchikas through the due performance of the above mentioned means.”
So saying Brahma vanished from view, whereupon this mountain-sized personage reduced herself to the size of a Jiva-Suchika and entered into the minds of the ferocious as well as the timid in order to make them perish. Having entered in the form of Vyu within all Jivds in earth and in Akasa, she fed upon all their lives in the form ofjiva Suchika and Vayu-Suchika. Surfeited with such an enjoyment, she exclaimed “ Whirling and making me despondent, my desires do make even the needle to wear away and making me giddy, do destroy me.
Away with these desires of mine ! With a cruel heart. I have afflicted many lives in vain. Therefore, I shall divest myself of all desires and perform Tapas in the Himalayas “ So saying, she gave up all fluctuation of mind, devoid of any longing- for objects. Thus a thousand years passed, purifying her of the two-fold Karmas, (virtuous and sinful).
While thus, she was engaged in spiritual contemplation with an illuminated mind, free from all the pains of love and hatred and slighting this universe, the all-full Jnana dawned in her mind and therefore Brahma came voluntarily to her and imparted to her the following truths : (< Thou hast attained the Jivanmukti state. Thy mind has been quite illumined ; yet thou shalt be in thy old form of a Rakshasa lady and sup port thyself on earth in the bodies of persons without Jnana as well as the cruel and the base. Happiness thou shalt en joy thus.” With these blessings, Brahma disappeared.
Contemplating upon Brahman alone as the non-dual one and as the All, she rested in the actionless seat of occult;( That. “ After remaining thus in Nirvikalpa Samadhi for a very long time, she returned to the normal state and with infinite bliss, commingled herself with her mind. Instantaneously the thoughts of her old hunger revived. And as the conception of “ I” is incidental to this body so long as it exists in the universe, she resolved upon tasting flesh, the food peculiar to Rakshasas.
Then exulting as nectar in the consumption of the body of the ignorant as directed by Brahma, she retired to the slopes of the Himalayas and reached the country of the hunters. While she was dwelling in the forest there, a king chanced to go to it along with his just minister. Then the night was enveloped with such an intense gloom as not to be dissipated by the light of even sun, moon and Agni (fire combined together. Fearlessly did they perambulate together on such a night, scaring away Pisachas and other mischievous imps.
So soon as Karkati saw these two passing in the forest, she reckoned upon a good repast in them. At first, she thought that they were ignorant persons without true JnAna and as such were productive of pains both in this and the higher worlds as also everywhere. On further reflection, she soliloquised to herself thus “ According to the direction of Brahma, those who are not content with any things that come in their way are of weak minds only. On the other hand, will any one be so foolish as to injure those who are of illuminated mind and good qualities? Besides, will such virtuous persons suffer thereby? Such Illuminatii will be of undying fame, long life, and impartial bliss, worthy of being venerated by all. As they are more endearing to one another in their ranks than even their own lives, they will, even at their own risk, protect another amongst themselves.
They have even the power to make their devotees get into the good graces of Yama and thus overcome him. While even a Rakshasa lady like myself goes the length of worshipping the wise, who else will not do the same, like a fond dog ? Like the full moon which protects this earth (and makes it appear gay), the wise will gladden the hearts of those visiting them. Persons not associating with such wise men will de base themselves and be but as men dead ; otherwise they will attain the good effects of Moksha and others.” Thus therefore she came to the conclusion of testing them as to whether they were Jnanis or not.
With this purpose, she roared aloud (unperceived) in the Akasa outvieing the thunder-clap with the following words “ Oh ye who resemble the sun and the moon in the ineffable forest of Akasa, showering rain like clouds, Oh ye who are like the countless hosts of vermin writhing and perishing underneath the dark and terrible stone of Maya, have ye come here simply for the purpose of falling a prey to me this very instant ? Ye seem to me to be the wise ones, and yet it strikes me ye belong to the other class also. To which class then do ye belong?
At which the king thus addressed her “ Oh Rakshasa lady, ever prone to injure all creatures, hear me. But where are you now? We listened to all the sounds you uttered like the buzzing of a young bee.” Thereupon the lady exclaimed “ well done” and laughed aloud, standing before them. The king, observing her large form through the intense lustre of her large teeth, was not in the least appalled at the sight and said to her thus “ Do not open wide agape your capacious mouth like the Minaka (mountain) and afflict yourself thereby.
Whatever may be said by persons, who do not long after the fruits of actions, that such fruits are baneful and do not really exist, the light-minded are ever engaged in such light ones only ; but the wise of great quiescence are” bent upon the transcendant spiritual actions through their subtle intelli gence. Our valor is such as to blow away, like musquitoes, persons of vicious proclivities like yourself. Therefore abandon all your impetuous foolhardiness. Please apprise us of your real intentions. We are able to confer, even in dream, any objects begged of us through intense desire by any person approaching us then.”
At these words of the king, the lady came to understand that they were persons of unlimited Jnana, knowledge, power and quiescence of mind. Then in extreme marvel at their noble words and stainless truth, she muttered to herself thus “ A stainless mind can be judged through speech, face and eyes. Through those expressions, can their opinion also be well gauged. Those whose doubts (about the higher spiritual path) have not been cleared along with the love of wealth, should be classed under the inferior class of the ignorant.” Then addressing these two grandees, she queried them as to who they were.
The minister replied thus to the questions put by Karkati “(Pointing to the personage near him), he is the King of hunters and I am his Minister. Nightly do we patrol every where to punish the vicious and protect the virtuous. On that mission it is, we have wended our way thither.”
Whereupon Karkati said thus “ With the counsels of a wicked minister, a good king too is turned into bad ways ; even a bad king becomes virtuous, if counselled by an honest and virtuous statesman. Conversely, a wise King generates a good minister. Therefore when a king is counselled by a statesman of great discrimination, what blessings will he not achieve ?
As is the king, so will be his subjects. Those only are qualified to be kings or ministers who have deve loped nobleness of disposition, equal vision over all and a profound study of Jnana works. Otherwise they are not worthy of discharging such duties. Therefore, if you are not well versed in these Jnana books, you will have to reple- nish my stomach and thus forfeit all chances of enjoying your youth. I will now enmesh you both, who are like two lions, in the cage of my questions. Now try to unlock their portals with the keys of your discrimination. Else, you will not be able to outlive that period.” On the King asking her to state the questions, the lady rained her queries on them both like ambrosia. Muni Vasishta continued Oh Rama, listen attentively to the questions proposed by the Rakshasa lady. They are the following :
(1) What is that atom which is the cause of the origin, preservation and destruction of the myriads of heterogeneous universes springing up like so many bubbles on the surface of the ocean?
(2) What is that which is Akasa and yet is not?
(3) What is that which, though it is unlimited, has yet a limit?
(4) What is that which though moving, yet moves not?
(5) What is that which, though it is, yet is not?
(6) What is that, which manifests to itself as Chit (con sciousness) and is yet a stone (or inert)?
(7) What is that which pourtrays pictures in the Akasa?
(8) What is that atom in which are latent all the micro cosms, like a tree in a seed?
(9) Whence do all things originate, like volatility in water, being non-different from that cause like the tidal foams in the ocean?
(10) And in what will these two (volatility and water) become merged as one?
(2) What is that which is Akasa and yet is not?
(3) What is that which, though it is unlimited, has yet a limit?
(4) What is that which though moving, yet moves not?
(5) What is that which, though it is, yet is not?
(6) What is that, which manifests to itself as Chit (con sciousness) and is yet a stone (or inert)?
(7) What is that which pourtrays pictures in the Akasa?
(8) What is that atom in which are latent all the micro cosms, like a tree in a seed?
(9) Whence do all things originate, like volatility in water, being non-different from that cause like the tidal foams in the ocean?
(10) And in what will these two (volatility and water) become merged as one?
“If you are able to solve these riddles through your intelligence, then you can aspire to a seat on my head, like fragrant blossoms gracing my locks. Otherwise, if you muddle yourself over these questions through your obtuse head, you will but serve as a fuel for the gastric fire blazing in my stomach.”
Thereat the minister replied thus “Your questions point but to the non-dual Brahman. Being above the reach of mind and the five Indryas (organs), it is the endless abso lute Jnana more subtle than Akasa and the Supreme Atom of atoms (Paramanu). Out of that Atom, all the former Mun dane eggs arose and into It were (or will be) all absorbed.
Question (2). As there is no such attribute as exterior (or interior) to this all-pervading- Brahman, it can be said to be Akasa itself ; but yet it is not the Akasa of the elements, as it is pure Jnana itself.
Question (3). As there is no abode for it to abide in, it is not limited ; and yet it abides in them ever as the Absolute Sat.
Question (4). Through its relationship with many ob jects, it moves about ; and yet it is devoid of motion, as it has no space outside of itself to move.
Question (5). As it is not possible to be known by being pointed to (as this or that), It is not, and yet It w, as It is Be-ness itself.
Question (6) As it is the self-shining Light, it is consciousness per se, and yet it is like the inert stone, since it has not the power of knowing, (being itself the All) (also since It is that which manifests itself in the two aspects of intelligence and matter.)
Question (7) This is it that depicts the pictures of the series of universes in the Chidakas which is very subtle, immaculate and self-existent.
Question (8) (10) As the heterogeneous universes are but the light or manifestation of that One, therefore nought else is but That ; yet all the different worlds arising- out of the conception of I, Thou, &c. , are inseparable from It, being but Its aspect.
So replied the intelligent courtier standing by the side of his king, when Karkati became overjoyed with him and then addressed the king for a solution of her questions, in order to sound his depth of knowledge. The king there upon said thus “ It is indubitably certain that this universe is not and it is also as certain that the partless One alone is. Now thou shalt hear an account of the nature of that one vis.) Brahman. The mastery of Brahman can be effected through the mind alone after abandoning its Sankalpas and Vikalpas.
The origin and dissolution of this universe (which is nothing but a mode of consciousness), take place with the complete origination and destruction of the Sankalpas of the mind. Such a process is the real seat (or import) of the holy sentences in the Vedas ; but yet it is exterior to them, as it is through self-experience alone that such a process can be developed. It occupies a seat intermediate between Sat* (being) and Asat (non-being) and is the real state of the two. It is this Sankalpa of the mind that brings into play this world with all its moving and fixed creatures. Thou hast in thy questions referred to Brahman only which, manifesting itself as this universe, is yet theimpartite plenum of Jnana through its being the non-dual Principle from of old. This is the one Reality cognized by men of true love.”
At these words of the king, the Rakshasa lady felt her whole body cooled as if showers of nectar were rained on it.
At these words of the king, the Rakshasa lady felt her whole body cooled as if showers of nectar were rained on it.
Having steadied herself after her exultation was over, she gave vent to the following words: “Do not all men wear, as their crown, the feet of such holy personages like yourselves who have rare intelligence, like unto a Jn^na-sun, which has neither degree nor stain, nei ther setting nor rising? Will despondency ever rise in the breasts of those who associate with Atma Jnanis, being, as they are, invincible conquerors of Moksha-loka ? Despite your acquisition of all things through Atma, please lay your commands on my head, so that I may serve you in some respect ?”
To which the king said thus “Oh wench, that is like a poisonous fruit in the forest of Vishadhruma (or the poi sonous trees) of the Rarkshasa race, desist from thy massacre of all lives in this world.” The lady having nodded assent, the king queried her as to what such a carnivorous person, as she was, would do to appease her hunger. The lady said that she would resort to Nirvikalpa Samadhi as she did be fore to alleviate her gastric fire.
She remarked further that she would thus pass a long time in the state of Jivanmukti, tasting the ambrosia flowing within and then reach Vidheha- mukti. Then she promised on her honor not to hurt any creatures, now that she had developed Jnana.
While she was meditating upon beating a retreat, the king said “ We have encompassed our object very smoothly.
If you will choose to accompany us to our palace and there remain as one of our family, we will bestow upon you plenteously the bodies of those villains who betake themselves to murder and other crimes. So long as this body endures, thoughts and other pains incidental to it will not bid adieu to it. Therefore you can devote yourself to Nishta (medita tion) after quenching the fire in your stomach with the vic tuals supplied to you in the form of the bodies of the vicious. Thus shall you act in this world with true love.”
Thereupon the lady with great exultation walked along with the leonine King and his minister to their golden palace when the sun rose. In six days after their arrival, three thousand wretches were handed over to her by the King. Discarding during nights the resplendent form of Lakshmi with which she shone during the day in that palace, she trans formed herself into a Rakshasa woman and piled upon her shoulders the ignorant suicides. Then having taken leave of the King and his counsellor, she fled for meditation to the golden Himalaya mountains. Even to this very day, both the King and *Karkati are thus moving friendly towards one another. So said Vasishta to Ramachandra.
THR STORY OF AINDHAVA THE SON OF INDHU OR THE MOON.
Summary. The author, having in the previous story shewn that the light of Brahman alone is Jiva and others now gives this story to exemplify the fact that its (Brahman s) manifestation, etc. The mind alone is the universe.
From the foregoing story it is evident that Brahmic Reality which is the one Truth alone is. All the visible objects do not really exist. The mind alone shines as the cause of all the manifold created objects. To illustrate this (last proposition that it is the mind which makes the uni verse), I shall relate to thee, Oh Rama, a story which thou shalt presently hear. Thou shalt then be impressed with the firm conviction that the potency of Jnfina alone manifests itself as this universe.
This puerile Manas which ever rises and falls with the ebb and flow of desires, fancies this illusory universe to be true through its ignorance ; but if it should be informed of the real nature of this world, then it will cognize it to be Brahman itself and pains will bid adieu to such a mind. Should the mind be subject to the trammels of the heterogeneous modifications of love and other desires, then it tends to rebirth, but a freedom from their thraldom is emancipation.
Once upon a time, Lord Brahma rose up at dawn of day wishing to generate afresh a new creation, after having been refreshed by his sleep over a night (of his), when the whole creation was merged in the one Fount. For this pur pose, he surveyed the Akasa which began to prevade every where through his mind ; and lo, that Akasa became filled with all kinds of motley creations. Marvelling over the event and longing to know its author, he pointed his finger at one of the suns therein to approach him and inquired of him as to the authorship of himself and all the universe.
Where upon the sun paid due respects to Brahma, and said thus “If even you Brahma, the cause of this endless uni verse, do not know it, I shall try to give it out as far as I can. There is a noble country answering to the ap pellation of Suvarnathala in a part of the extensive Jambhu- dwipa situated on the Kailasa hills. It abounds with crea tions that are all thy offspring. In it, there lived a noble Brahmin rejoicing in the name of Indhu (the moon) and trac ing his lineage to Kasyappa, the Rishi. Not blessed with any offspring, he and his spouse with an agitated heart resorted to Kailasa, the abode of Parameswara and underwent severe Tapas, tasting water alone and being as fixed asatree.
Where upon Paramasiva was greatly pleased with them and having approached them, demanded of them what they wanted. With head prostrate on the ground, they entreated to be blessed with ten erudite sons to free them from all pains. The boon having been granted, both the husband and wife lived in joy and were blessed with 10 goodly babes. These babes grew up with age, well versed in all departments of knowledge. In course of time, the parents died and their sons retired to the Kailasa hills where they began to soliloquise within them selves thus “ Shall we, to relieve ourselves from this in- digency which is afflicting us, become a leader of men ?
As even this situation is but a paltry one, Jet us become a king” or rather an emperor ruling over all worlds. Even this is insignificant, when compared with the status of Devendra, the lord of nine wealths. This too will not suffice us. Therefore let us become the lotus-seated Brahma wherein we can enjoy all kinds of stainless wealth.”
With this fixed resolve, all the ten personages seated themselves in Padma posture and with one concentrated and same purposed mind were engaged in a non-fluctuating meditation thus “We alone are Brahma; all the creations are out of ourselves only.” Thus did they pass long asons of time, oblivious of their body and immovable as a wood. When thus their mind s thoughts (were perfected and) concreted them selves (into a solid mass), all the ten became Brahma himself. Then the ten lokas* were created.
Ten kinds of creations were generated by these ten personages in their Manas-Akas. Out of the ten creations of ten Suns. I am one.” So saying, he (the sun) vanished out of sight.
Said Vasishta to Rama As all the visible universes are existent only through the expansion of this crass mind, the swan-seated Brahma created, in accordance with this law, all the worlds through his mind only.
THE STORY OF THE DECEITFUL INDRA.
Summary. Having shewn that the universe is nothing but the mind manifesting as such only through the potency of Brahman, the author now proceeds to illustrate, in this story, the fact that the body with its organs, &c., is no other than mind.
The creator of the incomparable worlds and the slayer of Atma (the Real) is the mind only. The actions of the mind alone are, indeed, actions ; but not so, those of the body.
In the previous narrative of the ten Brahmins related by the sun, they became Brahma after performing Tapas in Padma posture and created the worlds. Who else than Brahma can easily and truly understand the wonderful potency of the mind ? The mind contemplating upon the body, becomes the body itself and then (enmeshed in it), is afflicted by it. The all-full Jnanis through the contemplation of Brah man within, are never affected by the pains assailing this body of nine gates. So indeed were, in days of yore, Indra and Ahalya who were guilty of incest.
Here Rama asked Vasishta as to who these two were. On which Vasishta continued thus In former times, there lived a King by the name of Indradyumna reigning over the country of Magadha. The lady that ministered to his enjoy ment like his Prana, was called Ahalya. In that town abode a person named Indra. True to the tradition of the incestu ous intercourse which occurred in former times between the once Ahalya and Indra which the present couple of the same name had heard, the living couple began to have criminal intimacy with one another. Like two lovers who come in contact after long parting, she passed some days alone in the enjoyment of the company of her paramour.
The King s subjects who were eye witnesses to this scandalous affair reported it to the just King. On hearing which, he waxed exceedingly wroth and caused the stray couple to be sunk into deep waters. Finding that this did not affect them in the least, he caused them to be subjected to many ordeals, such as trampling them with rutting elephants of fierce tusks, bathing them in flames of fire and beating them with hammers, &c. In spite of the infliction of all tortures, they did not evince the least symptoms of pain but merely laughed at them, eying one another with one-made mind as they sat opposite.
Extremely bewildered at the marvelous manner in which they baffled all his attempts to make them feel pain, he asked them the why of their being proof against all tortures. At which, the exulting pair breathed the following words “ Oh thou of Atlantean shoulders, as our eyes are regaling them selves with the lunar ambrosia of one another s face, we revel, within, in unimpeded bliss and hence are entirely oblivious of our body. While so, is it possible for us to (feel any pain or see our body)? We never experience the slightest pain, even when the body is ripped open. When the mind is intensely fond of anything, there will be no percep tion of pain, even when destruction awaits the body. When the mind is completely drowned in any object, who else is there to observe (and feel from) the actions of the body ?
Even the curses of Munis and the many Karmas will not be able to divert that mind from its beloved seat within. There is no end to the bodies which perished, beyond number, but in vain (in the many previous births.) All these bodies have their seat in (or originate from) the mind only. With out water, can a forest exist ? It is the mind which transacts all business and is the highest of bodies. Even should this gross body be dissolved, the mind will assume fresh bodies to its liking, as speedily as actions done in dreams. Should this mind be paralysed, then the body will not evince any intelligence.” So said the adulterous couple, on hearing which, the King eyed them with pleasure. Muni Barata close by him remarked that the two gave vent to words of wisdom, notwithstanding their minds being under the thraldom of passions. Therefore he banished them both from his realms, so that they might enjoy themselves in foreign lands.
THE STORY OF MANAS (MIND).
Summary. After having shewn that the mind manifests itself as the external world in the shape of pains or pleasures, the author now illustrates the fact that the mind subjectively is consciousness while objectively it is this universe.
Thebliss enjoyed by the adulterous couple in the previous story was given out for the purpose of giving a faint idea of Brahmic bliss. All persons have two bodies, a subtle one suitable to the mind and a gross one. The mind performs all actions very speedily in this mental body and fluctuates thereby. But the gross body knows not anything and is inert.
At these words of Vasishta,Rama asked to be enlightened as to the nature of this inert and formless body of the mind.
At these words of Vasishta,Rama asked to be enlightened as to the nature of this inert and formless body of the mind.
To which, Muni Vasishta of the nature of Jnana replied thus, in the words of Brahma “ The form which the endless Atma of all potencies assumes through Sankalpa is Manas.
All conceptions associated with actions arising out of that (real)state which is intermediate between the powerful Sat and Asat are nothing but the forms of the mind. No matter whence that mind proceeds or what form it manifests itself with, if it is made to tread the path leading to Moksha or to merge into Atma, then it will be conducive to its progress.
All conceptions associated with actions arising out of that (real)state which is intermediate between the powerful Sat and Asat are nothing but the forms of the mind. No matter whence that mind proceeds or what form it manifests itself with, if it is made to tread the path leading to Moksha or to merge into Atma, then it will be conducive to its progress.
Now hearken to an archaic story related by Brahma of old. There was a great forest of dire illusion, terrific to be hold and replete with dire pains. A fractional part of its utter most limit measured many myriads of Yojanas.* In that forest lived a Purusha (personage) with eyes and hands un told. He had a Chitta (mind) which flitted everywhere. He had the all-distending form of Akasa. Armed with many car ved sticks of great speed on his person, he scourged himself with them, and then smarting under those pains and setting up a vociferous yell, he would run in all directions without having any mastery over himself. Dashing himself against all objects in intense gloom, he would precipitate himself down the deep and desolate well of terrific sins and there would be eking out a life of misery.
Then emerging out of that well, he would, as before, lash his body and scream out, whirling ever on his heels. In his impetuous haste, he would entangle himself in a forest of trees full of long brambles and being perforated all throughout the body, would flutter like the moth in a flame. Then running to a fine plantain garden, he would run to the other extreme of intense exultation. Again and again would he recur from this pleasurable gar den to the previous thorny forest and thence into the well and back again, finding pleasure in none.
Seeing him reel thus giddily many times, we (Brahma) caught him under our grip to free him from all fears and questioned him thus. * Who art thou that thus art groan ing under pains ? what art thou about here ? and what is thy intention ?”
To which that person replied thus “All persons having the concept of I (and other differences) are non-existent to me. I have not been able to find any actions for me to per form in this world. I am quite pained by the heterogeneous differentiations set up by thee. Thou art my enemy, though paltry. It is only through thee, that I have identified myself with the pains and pleasures, I have been suffering from.” Having said so, he cast a survey over his body. His heart began to melt and he cried aloud with a thunderlike sound. Desisting, in a moment, from his loud wails, he again cast his eyes over his beautiful form and laugUed aloud for a long time, as if to burst open his belly. Then, in my very presence, he freed himself from the many fat bodies he had assumed (in the many births).
Though the force of dire destiny, another person was born in another spot. Like the former person, he appeared before us in a plight similar to the other and scourged him self, when I consoled him as previously. Then this wayfarer passed along his path and gave up that body. Again did he come in another guise and in this life of his, he fell into that deep unfrequented well. We did not see him emerge out of that well for a long time. Then there appeared on the stage of this ever perturbed forest (this person as) another who, though he was greatly checked in his path and shewn the road to true knowledge by us, spurned our advice and still persisted in his obstinate course of lashing himself as he went along.
Even now do such ferocious persons exist writhing under great pains and dwelling in such dire forests replete with sharp-pointed thorns and enveloped in such a thick gloom as to instil fear into all hearts. But wise men, even should they live in the midst of a fiery burnt-up forest, will regale and rejoice in it as in a cool flower garden wafting sweet odors.
Here Rama asked Rishi Vasishta to give the underlying meaning of this story. At which the great Muni thus conti nued.
Here Rama asked Rishi Vasishta to give the underlying meaning of this story. At which the great Muni thus conti nued.
i) The interminable forest referred to in the story is nothing but this Samsara (mundane exis tence) which is devoid of beginning, middle or end, is asso ciated with Maya (or is illusory) and is lofty, dire and replete with excessive Vikalpas.
(2) The Purusha (personage) resid ing in this forest of the universe filled with the vapor of fiery ire stands for the mind whirling with pains.
(3) He who checked the impetuous passage of the mind represents the incomparable discrimination.
(4) The mind attained through its enemy of discrimination the quiescent state of Para Brahm.
(5) The mind at first turned its back upon discrimination and hence entan gled itself in the folds of Vasanas of objects.
(6) The well into which the egos sink after macerating their bodies is Naraka(hell) ;
(7) but the plantain garden symbolises Swarga- loka (or Devachan) full of enjoyments.
(8) The forest of trees abounding with thorns is this Bhuloka (earth) filled with the two sexes of beings of excessive passion.
(9) Then the fact of that personage who, after toppling down into the well, was not able to rise from it for a long time and then (in another incarnation) entered the city, stands for the mind not yet freed from its sins.
(10) The long-pointed thorns represent the males and females of this world full of passions, (n) The words Thou art my enemy though paltry and It is only through thee that I have identified myself with the pains and pleasures, I have been suffering from are the outbursts of the mind in its last gasp of death through discrimination.
(12) The cry set up is when the desires are sought to be annihilated. (13) The bewailings and the invocation for aid are through the pains which the mind with half-developed Jnana feels when it relinquishes all desires.
(14) The final cool joy and the laugh consequent upon it, is the bliss arising from the mind merging into the stainless Jnana.
(15) And the real bliss is that one which arises when the mind, divested of all desires through the eternal Jnna, destroys its subtle form.
(16) The bridling of the mind through excessive power, refers to the concentration of the same through initiation into Jnana.
(17) The scourging of the body refers to the pains created through the excessive misconceptions of the mind.
(18). The peregrination of the personage over a vast field is the roving over the world, unconscious of the Reality that can be attained only through the mastery of the perishable Vasanas Hence it is that all the Sankalpas and Vasanas, which a man generates, enmesh him as in a net.
(2) The Purusha (personage) resid ing in this forest of the universe filled with the vapor of fiery ire stands for the mind whirling with pains.
(3) He who checked the impetuous passage of the mind represents the incomparable discrimination.
(4) The mind attained through its enemy of discrimination the quiescent state of Para Brahm.
(5) The mind at first turned its back upon discrimination and hence entan gled itself in the folds of Vasanas of objects.
(6) The well into which the egos sink after macerating their bodies is Naraka(hell) ;
(7) but the plantain garden symbolises Swarga- loka (or Devachan) full of enjoyments.
(8) The forest of trees abounding with thorns is this Bhuloka (earth) filled with the two sexes of beings of excessive passion.
(9) Then the fact of that personage who, after toppling down into the well, was not able to rise from it for a long time and then (in another incarnation) entered the city, stands for the mind not yet freed from its sins.
(10) The long-pointed thorns represent the males and females of this world full of passions, (n) The words Thou art my enemy though paltry and It is only through thee that I have identified myself with the pains and pleasures, I have been suffering from are the outbursts of the mind in its last gasp of death through discrimination.
(12) The cry set up is when the desires are sought to be annihilated. (13) The bewailings and the invocation for aid are through the pains which the mind with half-developed Jnana feels when it relinquishes all desires.
(14) The final cool joy and the laugh consequent upon it, is the bliss arising from the mind merging into the stainless Jnana.
(15) And the real bliss is that one which arises when the mind, divested of all desires through the eternal Jnna, destroys its subtle form.
(16) The bridling of the mind through excessive power, refers to the concentration of the same through initiation into Jnana.
(17) The scourging of the body refers to the pains created through the excessive misconceptions of the mind.
(18). The peregrination of the personage over a vast field is the roving over the world, unconscious of the Reality that can be attained only through the mastery of the perishable Vasanas Hence it is that all the Sankalpas and Vasanas, which a man generates, enmesh him as in a net.
All become subject to bondage through their own Sankalpas and Vdsanas like a a silk-worm in its cocoon. Having delved into your mind through your stainless mind and thoroughly sifted it, may you destroy your stainful mind. So said the illuminated Yasishta to Rama of clear mind.
Summary. Through this story, it is sought to be shewn that persons without Atmic enquiry will see, as real this world which is nothing but of the nature of Sankalpa.
The stainless mind of Jnanis is no other than the ever- imperishable Brahman that has all 6aktis potencies and is ever full. Nought else is but that One. There is nothing which is not found in this Brahmic Reality. This indescribable Reality manifests itself as the many. Out of the infinite potencies in it, arises at one time one potency. This Jnana Sakti of the stainless Brahman then manifests itself as in the perishable bodies. The different Saktis producing fluctua tion, hardness, heat, voidness, moisture and destruc- tiveness in Vayu, stone, fire, Akas, water and Pralya are no other than the one Brahmic potency latent in Brahman like trees in seeds.
They appear multiform like the plants, etc., on this earth variegated by dint of time, space, &c. It is only the Brahmic Reality that is always and everywhere. It is only that Brahman which manifests itself as Manas through contemplation or as the Jivatma subject to bondage or as the emancipated Paramatma as well as the universe and the many Saktis in it. All the Vikalpas of the world seem to be as real to men as to a fickle child that in an old story is reported to have heard, as if true, all that her mother had narrated to her.
At these words of Vasishta, Rama of lotus-hands who was like a cloud raining his bounty upon all, wished to be acquainted with that story. Whereupon the Rishi of rare Tapas began thus this story of mind s illusions.
A certain lad that had not yet attained discretion prayed to his mother to tell a tale for his diversion. Whereupon she related, as if true, the following entirely mythical story. Once upon a time three princes of unflinching bravery and good qualities resided in a city called void. Of these three, two were never born and the third never went into any womb to be generated. These triumvirs bent upon the acquisition of all, rested in the forest of Akasa, full of countless fruits and having allayed their keen hunger by feeding themselves upon the delicious fruits therein, went on their way up- There they witnessed three rivers with dashing waves, winding their way on the out-skirts of that forest.
Of these three rivers with speedy current, two had no water in them, while in the third the dry white sands were quite visible on its surface. In this last river they bathed and drank its waters. At sun set they retired to a town to rise thereafter (and not then in existence) and there built three houses. Of these three houses, two did not at all exist. The third one did not rejoice in the possession of any encircling- walls or wooden superstructure. The three princes went to reside in these three contiguous houses without any wall (or support).
These three persons who abode in the three buildings in an invisible town in the Akasa, found three golden vases by them there. Two were tiles only, while the third was a mere pulverised one. They deposited, in this formless vessel, a quantity of rice equal to 6 measures minus 10 measures and cooked the same. Having done so, they meted it out to innumerable mouthless Brahmins. After the Brahmins had thus filled their stomach to the brim, the three princes partook of the remaining meal as a God-send. Then delighting them selves with hunting and other pursuits, they spent their rime most joyfully therein.” When the mother thus concluded her story, her innocent child rested in the profound conviction of the genuineness of the mother s tale. Similarly do the ignorant conceive and observe this world to be really existent.
The expansion of this mind alone isSankalpa; and Sankalpa, through its power of differentiation, generates this universe. Therefore, Oh Rama, may you divest yourself of all Sankalpas and be a Nirvikalpa.
THE STORY OF A SIDDHA.
Summary. Having seen that persons who have not cognised the seer believe the visual to be real, the author now proceeds with this story to exemplify the fact that time is but a mode of the mind; the visible though illusory being nothing but a manifestation of Chit.
Agyanis (the ignorant) will fluctuate greatly in mind through their Sankalpa ; but Jnanis will never do so through the Jnana of Atmic enquiry. May you, after clearing, through your discrimination, your mind free of all illusions cognize the pure Truth. Do not be appalled at the idea that you are under trammels, while in fact you are not so. Is it possi ble for the immaculate and indestructible Brahmic Principle to be bound ? While Brahman alone is that which is not subject to the limitations of Time, Space and Substance, is non-dual and is Absolute Consciousness devoid of all heterogeneity, what is there in this world to be bound or to gain salvation ? All are nothing but the expansion of Sankalpas (and Vikalpas).
The expansion of the mind s thoughts (towards objects) is bondage ; while the abandoning of the same is emancipation. Through the play of the mind in objects, proximity appears to be a great distance and vice-versa. Through the force of the mind, a Kalpa is reckoned by it as a moment and vice-versa. There is a story current which illustrates this idea well. Thereby it will be quite apparent to you that this legerde main of the world is enacted by the mind and the mind alone. Vasishta continued A King who traced his lineage to Harischandra ruled over the country of Uttara Pandava. He commanded the eulogies of Lakshmi (the goddess of wealth) and Saraswati (the goddess of knowledge). On his arms rested Vijaya-Lakshmi (the goddess of victory). This personage, who bore the appellation of Lavana, was once seated on his throne bedecked with the nine gems and encircled by his sagacious statesmen. Into that stately synod, stalked in majestically one who was well versed in the art of Indra- Jala (psychological tricks).
Having paid due respects to and eulogised the King, he entreated him to witness his feats. So saying, he waved his bunch of peacock s feathers dotted with moon-like eyes. Like Maya which, through the immaculate Para Brahm, deludes as real men with the varie gated creations of the world, this Siddha played several feats before the King by waving the large circle of peacock’s feathers, which the Kins no sooner saw than lo ! before his mental vision he saw the following events enacted. A messenger des patched by the king of Sindu entered upon the scene with a high mettled charger like unto Indra s, and said that that victorious one was intended by his master for the king Lavana. Whereupon the Siddha asked the king to mount upon the same, since no other horse could vie with it. In obedience to the words of this great personage, the king stared like a statue intently in the direction of the horse and lay entranced for a Muhurta, like yogis in Samadhi.
Then those assembled before the king, became seized with doubt and surprise with their faces contracted like lotuses with closed petals. After the courtiers were thus in a state of mental perplexity and fear for about four Muhurtas, the king s body relaxed its rigidity and began to fall prostrate before the throne, when those hard by propped it up.
Then the king gradually recovered consciousness and the obedient ministers asked him as to how it was his pure mind had lost its equilibrium. After shaking off his stupor fully, the king replied thus When the Siddha revolved the circle of peacock s feathers and uttered some words, I got giddy and noticed a horse which I ascended with full memory and jour neyed on speedily a long distance on account of chase.
Like Ajnanis who wallow amidst their painful wealth through a non-discriminative mind, I entered, on horseback, a desolate waste with a seething heat that scorched all things and even the senses. There I and my charger became quite jaded through our peregrinations in the forest with despondent heart and ceaseless pains, till the sun set in the west. Like a Jnani who frees himself from the load of Samsara and pro ceeds onward in his path, 1 after crossing the waste reached a delicious forest teeming with many kinds of trees such as Jambu, Kadamba and lime and rever berating with the songs of feathered songsters. Whilst I was thus riding on the horse, a creeper high up in a tree twined round my neck and immediately the speedy horse bolt ed out of my sight, like sins from a bather in the Ganges, leaving me rocking to and fro aloft in the air with the creep er encircling my neck.
Thus dangling down, my body be came stiffened with the cool winds blowing on it and my mind became paralysed. Without bath, worship, meditation or food during the day, I saw night approach with her grim attendants of darkness, pains and extreme shivering which set my teeth against one another.”
“At dawn of day the glorious orb arose, dispelling that darkness like Jnanis driving away their mental gloom. Then I cast my eyes around and cut asunder the creeper that twin ed round my throat and then having descended from there, looked about for some living person but in vain. After an hour and a half had elasped, an outcaste girl quite an alien to me arrived on the scene, like darkness facing the moon. This girl, who had a dark skin and sable vesture, approached me with some nectary viands in her hand.
Unable to control my hunger, I entreated of her thus * Oh Swan-like one, please bestow on me that which thou hast in thy hand. But I paid the penalty of all those poverty stricken persons who go and beg of another in haste through their extreme hunger ; for this girl did not vouchsafe to give it to me, as if I had not earned the right to get it through my Tapas, and took to her heels. Then ensued a chase in which I hunted her through out the forest and after getting at her, piteously complained to her of my extreme hunger. To which the dark skinned one replied thus * I am an outcaste and it is not meet that thou shouldst taste the food I have. But if thou deignest to do so, thou shouldst first promise to wed me in my own place before my parents and live with me there.
If so, I will give thee this very instant what I have in my hand. To which I nodded assent reluctantly ; and instantly she handed to me with great avidity what she had. After having partaken of a moiety of this nectar and tasted the juice of Jambu fruits to quench my thirst, my sharp appetite was appeased. Then she took hold of my hand, saying I was a good fellow and led me on to her parents, like the subtle body of a person conducted to the terrific hell. There she asked leave of her father to bestow her hand upon this lover of hers. Finding no obstacles in the way on the part of the father, the pair left this forest laden with ghosts, and were taken over to the village by this dark Neecha (outcaste) of a father who was like Yama s servant the village which was redolent of the stench of flesh.
In order to celebrate their marriage, he killed for flesh the bodies of monkeys, horses, fowls, crows and pigs and dried them like festoons in the strings of nerves. Birds were pouncing upon them as they were exposed. Swarms of flies were buzzing in the pieces of flesh held by boys in their hands as they trudged along in the streets.
In this hamlet bespattered with blood and bones, a panddl (shed) was erected with plantain trees as the four pillars.”
In this hamlet bespattered with blood and bones, a panddl (shed) was erected with plantain trees as the four pillars.”
“Then with great hilarity, the marriage festivities began. The old hunch-backed grand-mother of the house surveyed, through her large fleshy eyes, me, her son-in-law and was greatly pleased with the choice. All the out-castes being as sembled on the occasion, the drums were caused to be bea. ten. Toddy and flesh were distributed freely among the audience. Like sin which produces a Yathana-sarira vbody of suffering) for men in hell, the Neecha father gave me this girl in marriage. As usual with these low-caste people, the wedding lasted seven days.* After it was over, I passed eight months in the company of this lady who was as if all sins had solidified themselves in her. Through my union with this lady of budding breast, a child was born like pains, the offspring of dire accidents. The complexion of this child was like that of a burnt brand and it grew up like the minds of the ignorant. Then in the course of three years she bore me a son, like birth generating ignor ance.
Then again another child was born of her through me, as if human miseries arising out of excessive desires in carnated in the form of that child. With these, spouse and children I lived for a long time. Then what with the cares of Sarnsara and the pains I and my family had to undergo, my body became old and emaciated. And when I was thus enfeebled through dotage, the whole earth near the base of the Vindhya mountains, became parched up through drought and all lives about there palpitated through hunger. The verdant foliage of trees with long branches, creepers, grass and others were not to be met with there, The whole air was saturated with volumes of dust raised through heat. Then one by one began to perish my new relatives, and a few that were alive fled to foreign dominions.”
“ In order to survive this shock, I and my wife abandoned my country under the scorching rays of the sun, myself bearing two of my children on my two shoulders and the third on my head. Having crossed my country I saw a big palmyra tree under the shadows of which I dismounted my children and rested myself along with my wife for some time, like one who, having crossed the terrible hell of vicious deeds, enjoys the happiness resulting from his past good deeds. There my wife expired in the very embrace of her children, having been quite jaded through dotage and the efforts of a long travel under a tropical sun, though to all appearances she was like one, faint or asleep. At this, my heart gave away.
One of my younger children mounted on my lap without a wink of sleep and weeping incessantly with his two eyes ever trickling down tears, demanded of me flesh and blood to eat, as he was unable to endure his hunger. Unable to find out any means to appease the hunger of him who was greatly distressed with it in my very presence, I was like a lifeless carcase ignorant what to do. Thus did the piteous and incessant weepings of my boy break my heart and the misgivings about his life rise to a certainty in m?. There fore I resolved to put an end to my life, by rearing a great forest fire and falling into it. Thus I approached the flames and rose up to fall into it, when I tumbled down from the throne here and woke up to see you, courtiers, uplifting me and pronouncing the words Jaya, (victory to thee) Jaya (victory to thee) and to hear the sound of musical instruments herein. Thus did I find myself here not as a Neecha but as the king Lavana.
I lost my senses only through the fasci nating power of this Siddha. Now did I learn that the ego of man has different states of experiences to undergo.” Whilst he was saying thus, the ministers in Court enquired as to who this Siddha was, whereupon Sambarika, the Siddha disappeared from view then and there, in the twinkling of an eye.
Vasishta continued. This personage is no other than the Divine Maya, sent here to illustrate clearly the fact that this universe is no other than the mind itself. Know also, oh valiant Prince, the wise say that the self-light of Para Brahm alone is, appearing as mind or this universe.
Vasishta continued. This personage is no other than the Divine Maya, sent here to illustrate clearly the fact that this universe is no other than the mind itself. Know also, oh valiant Prince, the wise say that the self-light of Para Brahm alone is, appearing as mind or this universe.
THE CONCLUSION OF UTPATHTHI-PRAKARANA OR THE CHAPTER ON ORIGIN.
Summary This chapter summarises all that was said in the previous stories as to the origin of the mind and the universe.
It is the actions of the mind that are truly termed karmas. True liberation results from the disenthralment of the mind. Those who have freed themselves from the fluctuation of their mind come into possession of the supreme Nishta (meditation). Should the mind be purged of all its impurities, then it will become as still as the milky ocean undisturbed by the churning of Mandara hills ; and all our Samsaric delusion attendant with its birth and deaths will be destroyed.
Muni Vasishta continued The poisonous tree of the great Maya s illusion flourishes more and more, out of the seed of the mind s modifications full of Sankalpa, in the soil of the variegated enjoyments of the world.
It is the actions of the mind that are truly termed karmas. True liberation results from the disenthralment of the mind. Those who have freed themselves from the fluctuation of their mind come into possession of the supreme Nishta (meditation). Should the mind be purged of all its impurities, then it will become as still as the milky ocean undisturbed by the churning of Mandara hills ; and all our Samsaric delusion attendant with its birth and deaths will be destroyed.
Muni Vasishta continued The poisonous tree of the great Maya s illusion flourishes more and more, out of the seed of the mind s modifications full of Sankalpa, in the soil of the variegated enjoyments of the world.
The panacea prescribed by the wise for the removal of the diseases of the mind can be got at very easily through the mind alone. Now hearken to what I say. Those who without longing for ob jects avoid them, can be termed the subjugators of their Manas (mind). Those who do not develop the painless Vairaggya inhering in one s Self and that with great facility and happiness, are at best but vermins in human shapes. If the mind be divested of the Sankalpa of “I,” then through the meditation of Atma after being initiated by a guru and having known the real significance of the Vedas given out by Lord, the mind can be turned back from the pains generat ing externals into the internals where it can be made happy.
Like one iron shaping another iron, the pure mind of a person which makes efforts in the virtuous path, should correct and mould his impure mind. To lovers of Moksha in whom the invincible desires take a tangible shape and who try to win their way up to Salvation through their own efforts, the easy abandonment of their dire mind is itself their transcendental path and they then feel as if a great load were off their heads. No other path is truly beneficial.
If the mind which flits from one object to another, is slain with the sword of non-Sankalpa, then will, the selfshining Principle which shines as the all and permeates them all, be cognized. May you, Oh Rama, tread this path and destroy, through your Jnana the much-longed for mind ; and after attaining Atma Jnana through the renunciation of all, devoid of Samsara and Vikalpas, know your Reality wherein the mind is merged. May you rest in the self-existent Brah- mic Seat which is neither Sat nor Asat.
after developing with great difficulty the process of Sravana and others and destroying the mind. It is only through dauntless energy that the painless wealth of Moksha can be acquired. With the destruction of the mind, * all the three periods of time vanish into nothing. If all objects which have an enchanting appearance become eyesores and present the very reverse of the former feelings, then is the mind destroyed.
If all doubts vanish through the discus of spiritual know ledge arising through the meditation of Jndna in the heart, then it is the mind will be destroyed. All the excessive afflic tions will cease with its destruction.
If all doubts vanish through the discus of spiritual know ledge arising through the meditation of Jndna in the heart, then it is the mind will be destroyed. All the excessive afflic tions will cease with its destruction.
The (ideas of) differen tiations of that or this person, or “ I” or “ Thou” or that or this object are (or do pertain to) mind only. May you put an end to that mind with the sword of Abhavana (non-thought). Like thick clouds that are dispersed through stormy gales, the mind will get absorbed into Chit (absolute conscious ness) through the extinction of Kalpanas (thoughts). If one s mind is destroyed, then will one not suffer from pains even though, as at the end of a Kalpa, the fierce winds, the Pralaya ocean with its furious bubbling waves and the twelve Adityas (suns) smelting even the earth with their heat should all combine together to simultaneously play their havoc on the surface of the earth ? If the (lower) mind is done away with through the (higher) mind alone, then will one become his own Self and perennial happiness will flow therefrom as in the case of the Universe.
Then will you be in the full acquisition of Moksha and reach the Brahmic seat of surpriseless bliss. Now the enemy of Atma is this impure mind only, which is replete with the wealth of excessive delusion and hosts of thoughts. Lest this enemy of mind should spoil you in diverse ways through the enjoyments of the many pleasures in this world, slay it in the hope of getting contentment in the long run which will pave your way towards spiritual illumination. Then will the immaculate, cool and all-full Bhava (state), dear unto the wise never be affected by the idea of “I.” Though this all-full Bhdva, which is neither capable of increase nor diminution, the Brahmic Seat free from births and confer ring supreme bliss, becomes the imperishable one. It is indeed rare to find a mind that is not affected by its contact with fluctuation. Like heat inseparable from fire, fluctuation which debases the mind is inseparable from it. The power of fluctuation or motion of Jnanais the mind itself. And this fluctuating mind alone is this universe ; devoid of this fluctua tion, the mind ceases to exist. It is this certain conviction that constitutes a Tapas without a desire of its fruits, the underlying meaning of all Atma-Jnana books and the imma culate Moksha or the illuminated One Principle.
This fluc tuating power of the mind is dubbed with several names such as Maya, the impure Vasanas and others. The flitting mind is no other than the fluctuating Sakti itself. It is this fluctuating potency of the mind that you should destroy through ceaseless Atma-Jnana enquiry.
Elysian bliss will flow from the renunciation of all attrac tions towards the much-longed for paltry objects. The mind which occupies an intermediate state between Brahman that ever is and the universe that is not, ever oscillates gravitating towards the one or the other. This mind becomes of the nature of Jnana through dint of the efforts towards spiri tual direction ; but becomes of the nature of the universe through Ajnana.
Elysian bliss will flow from the renunciation of all attrac tions towards the much-longed for paltry objects. The mind which occupies an intermediate state between Brahman that ever is and the universe that is not, ever oscillates gravitating towards the one or the other. This mind becomes of the nature of Jnana through dint of the efforts towards spiri tual direction ; but becomes of the nature of the universe through Ajnana.
Through its own efforts, the mind assumes the shape of any object it concentrates itself upon. There fore you should, through your Atma-Jnana mind, avoid the mind which runs in the direction of objects ; and progress ing higher up, should, without any despondency of heart, accumulate wealth for that imperishable Supreme Seat. Like an emperor who brings under his sway all kings on earth, the fluctuating mind should be brought under the perfect control of the non-fluctuating mind and then the latter reaches its own state which is the Supreme one.
In this ocean of Samsara, those only find a safe asylum in the vessel of their mind who are conscious of their being- whirled about in this Maelstrom of life with the grip of the crocodiles of desires fully upon them.
In this ocean of Samsara, those only find a safe asylum in the vessel of their mind who are conscious of their being- whirled about in this Maelstrom of life with the grip of the crocodiles of desires fully upon them.
Let not your heart give away under your trials ; but having- done away with the impure mind through the pure mind, befriend the latter and make your Atma rest in its blissful state. Will your mind progress through any one else ? Certainly not. Whatever pains or impediments to progress arise in the mind, there at the very moment they should be crushed out of existence; then is the destruction of Maya accomplished. Having divested yourself of all longings for enjoyments and con ceptions of heterogeneity as well as the two, Bhava (existence) and Abhava (non-existence), may you enjoy Elysian bliss without any the least stain. Should all longings for visibles cease, then such an abnegation of mind is itself the destruc tion of Ajnana or the mind. Desires of objects are them selves pains ; but non-desires are themselves Nirvanic bliss. Such a bliss is generated through one s efforts only.
The knowledge of the ignorant which makes them conceive the world to be real, while it is illusory and exists but in name, is dissipated as unreal when they cognize all things to be Con sciousness per se.
At these words of Yasishta, Rama queried him thus “How can this ignorance which fructifies out of the wealth of Avidya in this world, be effaced clean off from here? Please favour me with your elucidation on this point.” To which Vasishta of powerful Tapas replied thus. If the eternal Atma is hurled on the slopes of the hills of dire re-births, beset with the sharp thorns of excruciating pains, and if Maya which is associated with the Atma there be seen as real, then it is certain that no Tatwic Vision (or vision of the Reality) will arise. If the all-pervading transcendent Reality,after the Avidya of re-birth is crossed, should begin to illumine a person, then it is he will perceive objectively that desires are the form of perishable Maya and that the mere extinction of Maya is Moksha.
At these words of Yasishta, Rama queried him thus “How can this ignorance which fructifies out of the wealth of Avidya in this world, be effaced clean off from here? Please favour me with your elucidation on this point.” To which Vasishta of powerful Tapas replied thus. If the eternal Atma is hurled on the slopes of the hills of dire re-births, beset with the sharp thorns of excruciating pains, and if Maya which is associated with the Atma there be seen as real, then it is certain that no Tatwic Vision (or vision of the Reality) will arise. If the all-pervading transcendent Reality,after the Avidya of re-birth is crossed, should begin to illumine a person, then it is he will perceive objectively that desires are the form of perishable Maya and that the mere extinction of Maya is Moksha.
With the extinction of the base Sankalpas, there is the extinction of Avidya. With the drawing of the sun of Jnana in the heart, the sable gloom of Ajnana resting therein will at once take to its heels, Here Rama interposed and said <( Thou wert pleased to say that all visible things are but Maya ; also that Maya will perish without any hindrance through Jnana or Atmic medita tion. What is Atma ?”
To which Vasishta of immeasurable Tapas replied thus It is the transcendental Jnana of Brahman which does not manifest itself objectively in the visibles, is the Plenum, and the one that is, possessing no name. All the things in the world that are pointed out as this or that are no other than the eternal Brahman of the nature of Jnana. The illusory stainful mind is not. All things such as birth and death in the three worlds are not really in them ; nor are the six changes.
But the non-dual Absolute Consciousness which can be known by its pervading nature is alone objectively existent. Out of that Jnana-Atma which is absolute, self-shining imperishable, immaculate, all-pervading, impartite with Jnana alone and without the least pains and quiescent, and which commingling with all objects is yet unaffected by them, arose through its own power an intelligence generated through its desire of Sankalpas. This Jnana generating countless Sankalpas permeates all. This intelligence consti tutes the mind of Brahman itself. In this Brahman are infi nite Saktis. In this fleeting mind which pervades equally in all without a second, arise the diverse supreme Saktis like waves in water.
Now this mind which arises through Sankalpa perishes through it alone like a flame of fire which, though fanned by wind, is yet extinguished by the same. The non-cognition of oneself as Brahman which is the Laya (neutral) centre of all, is itself the bondage of the mind ; but the firm cognition of oneself as Brahman is itself Moksha. The conception as real of I, Ajnana, pains and the forms of bodies having limbs, &c., and the conduct of life in accord ance thereto, generate desires and bondage ; but if such thoughts arise in persons as “ I am not these inert objects, I am neither the flesh nor nerves, nor bones nor ulcer water, &c.,” and if they identify themselves with Brahman which is beyond all bodies, then only they disentangle themselves from the folds of Maya and become the knowers of their own Self.
The base Maya of Ahankaric conception which arises through the identification of “ I” with bodies and others is gifted with a living reality only through the fancy of the ignorant, but to the wise this Maya is non-existent. Like a minister obeying a king, the five organs of the body act in accordance to the dictates of the mind. Therefore you should, through your own pure mind and proper efforts, eradicate the V^sanas of desires for objects. All the Vdsanas which are generated in one through his identifying himself with his sons or wealth or creating the differences of I, he, thou, this or that, do wax more and more like Indrajala (psychological trick) which is as ephemeral as lightning. Having become the beneficent knower and relinquished all Ajnana qualities, may you abandon all thoughts of the visibles.
Why should you pine like the ignorant, being bewildered in the illusions of son and others who are not your Self? What is this body which is dull and inert? Who is that “you” which, on account of this body, is drowned amidst pleasures and pains and is ever chafing therein without the least avail ? Truly a wondrous riddle is it ? You have not cognized these diversified things in their true state of unity. While the self-shining Brahman, which is non-dual and true, is pervading everywhere, this painful and illusory Maya, though uncreate, yet manifests itself. Like a crystal which, though tinged by the five colours, is yet unaffected by them, you should perform all actions by associating with them and yet be untainted by the desires therein. So said at great length Rishi Vasishta.
Valmiki said “ Oh Baradwaja, hearken to what passed between Sri Rama replete with good qualities and with his heart like a full-blown lotus and Rishi Vasishta.” Rama remarked thus “ Really passing all belief. How is it possible for the universe to be affected with manifold pains through this illusory Maya, like a series of hills bound and crushed by the filament of a lotus ? I can rather believe a straw to assume the density of adamant than this universe to become concreted into its present shape, through the power of Maya which is unreal. Still another doubt has flashed across my brain. Whence the pains of King Lavana previously mentioned by thee.”
Lavana s mental Yajna. Vasishta answered his queries thus As Lavana performed actions through a stainless mind, his body did not share in their fruits. This King was one day spending- his time solitarily in his pleasure garden and then began to fall into the following profound reverie. He thought of performing mentally the Raja-Suya* Yajna which his ancestor, Harischandra had done with his phy sical body. Through his Sankalpa, he willed the existence of ploughs and other utensils and things necessary for Yajna and entering the place of Yajna according to Vedic recitals and observances, appointed and worshipped Munis for the same. Then rearing up a large fire and having invoked the Devas through the chaunting of Vedic Mantras, he conducted the worship of Devas, Tapaswins and Brahmins for one year by feeding them and justly distributing to them all his wealth.
Thus did he conclude his Yajna and awake, from his intense reverie, to find the night approaching. Therefore you should gather from this episode that it is the mind alone which brings on pleasures or pains to itself and enjoys them through its excessive inclination towards any single object.
Now I will here supplement to you some information about Sambarika, the Siddha. When he appeared before the King Lavana seated in a conclave of his courtiers, he deluded the King with his Indrajala and then disappeared. I formed one of the group and witnessed all these things. Being questioned as to the mysterious disappearance of this Siddha by the powerful King and courtiers as well as others, I dived into my heart to probe into the three periods of time and gave the following explanation.
Oh Rama, as it is a rule that all persons who perform Raja Suya Yajna have to under go dire sufferings for a period of twelve years, Lavana had to suffer from his merited suffering after the completion of his mental Yajna. So it was that Indra sent a messenger of his to afflict the King with pains. This celestial messenger assumed the guise of a Siddha, meted out rare pains to the King and departed back to his realm.
Jnana and Agyana. Well, Oh Ramachandra, I have to impart to thee here some piece of instructive information.
There are two states Jnana and Ajnana. Each of them is septenary in its nature. Both these paths or states corre late with one another. They are also mutually inter-depen dent. Infinite are the sub-divisions of paths, which overlap one another in the septenary* divisions of both these states. The Jnana path which enables one to cognize perceptively the one Reality is Moksha, whereas the other, which makes men detract from the one Reality and identify “ I “ with their bodies, &c., is bondage. Thus briefly have I described to thee these two states.
Now about the leading characteristics that go to differ entiate a person who has cognized the one Reality from ano ther who has not. Those are immovably fixed in the Jnana Reality, the eternal Absolute Sat, who have conquered all passions, anger and delusions, but in the case of those who are not truly illuminated, they will be but the slaves of their passions, &c. The intelligence of one who dotes on the body and its organs, leads him but off the track of the one Reality. The intelligence of men which makes them swerve from the path of Atmic Reality, is itself Moha or delusion. There is really no other than this, which deserves the name of Moha, in all the thre-e periods. (The one) Reality can be defined to be that Jnana which exists without Sankalpa, in a state in termediate between the conception of an object and that of another.
This Jnna is devoid of fancies and fluctuation and of the Vritti-Jna”na of (Swapna) the dreaming state or the Ajnana of (Sushupti) the dreamless sleeping state. That non- fluctuating certainty of mind, wherein it is of the nature of bliss and when all the conceptions of the identification of “ I “ with the body, as well as all differences between Jivatma and Paramatma (the two Selfs) are annihilated, is the true nature of Atma-Jnana.
The seven Ajnana States. Now listen to a detailed explanation of the 7 states of Ajnana, I gave out before. They are called Bindu-Jagrat, Jagrat, Maha-Jagr^t, Jagrat- Swapna, Swapna, Swapna-Jagrat and Sushupti. These 7 different states do interpenetrate one another and receive different appellations. As the one Jnana, which is name- less and stainless, is the substratum and the generating Bindu (or the seed) of all those which pass under the names and actions of Manas, Jiva and others evolving and flourishing, hence the first state is called Bindu-Jagrat.
This is the first or primary state. After the incipient manifestation of Jiva, the feeble conception of the dif- erences of “I and He” and “Mine and Thine” which arise then, they not having existed in it before, is the second or upper Jgrat state. Then the third state is induc ed, when, after repeated births, the conceptions of the hetero geneity of man and the universe do concrete in the individual. Jagrat-Swapna is that state in which the mind holds undis puted sovereignty over the things of the world in the Jagrat state through previous effects, and overpowered by such objects, whether seen or unseen before, revels in delight in them.
This Swapna state is enjoyed in the Jagrat or waking state and is of various kinds, through the experience of various delusions, such as the misconceptions of water in a mirage, silver in mother-o -pearl, two moons and others. Then in the fifth state of pure Swapna, a review is made of the innumerable events which one passes through in a moment as if in a dream or reverie, and the individual remembers them in his normal Jagrat state. The sixth state is Swapna- Jagrat in which one in the waking state, in trying to recollect things long past has that Swapna consciousness, which makes the past things to be clearly in recollection now, not as in Swapna but as in the Jagrat state.
A Jiva after crossing these six states, reaches the Sushupti state in which its intelligence, finds all these Avasthas (states) to be but inert and beset with sore pains. All the worlds will seem to be (or are) generated out of and perish in the mist of Maya in these Avasthas or states. These 7 states of Ajnana have countless ramifications, each being divided a hundred-fold. Thus are the seven Ajnana-Bhumikas (or states).
The seven Jndna states. Now to the seven Jnana-Bhumi- kas. Disputants hold to infinite divisions of these Jnana states. In my opinion I prefer to classify them thus under a septenary head. The cognition of the real nature of these Jna na states is Atma-Jnana. The goal of all these is the imperish able Nirvana. The seven stages are Subechcha, (spiritual longing after the bliss given out in the Vedas), Vicharana (enquiry therein:, Thanumanasi, (the melting of the mind in enquiry), Satwapaththi, (the passage of the mind in Truth) Asamsakti, (being without Sankalpa), PathaYtha Bhavana (knowledge of Truth), and Turya. Persons who have known these states will never welter in the mind of delusions.
As Moksha arises therefrom, there will be an end of alj pains. Of what avail to us is the wretched Moha ? That desire which ever arises in one to enjoy directly the Jnana- essence through the path of indifference to objects after a study of Atma-Jnana Sastras and association with the knowers of Brahman is Subechcha. The second or Vichirana is the mastery of the good qualities of the wise and of Atmic contemplation with the rise of spiritual desires in one. When after these two states are fully developed in him, he abandons the natural desires and his mind is concentred on one object at its will, then it (the mind) is rendered lean like Thanu (fine thread) and the third stage is reached.
All desires being eliminated from the mind through the above three processes, Tatwa Jnana is developed and this is the fourth state of Truth. Beyond these is the fifth state when he disconnects himself from all Sankalpas by merging into the blissful enjoy ment of true Jnana without association with objects. When these five states are fully developed in an individual, he is drowned in the Elysian bliss of Atma-Jnana and then he loses all affinities for objects. After the ripening of these five states and the development of quiescence through merging into one s own Self of Atma-Jnana, all perception of objects, exter nal and internal, is lost and the person, if at all he has any perception of objects, has it only through sheer external compulsion. This is the state called Pathartha-Bhavana.
Then the Turya, the seventh state is reached, when, having rendered objective the hitherto latent Atma-Jnana, he firmly stays in his own Self, having completely divest ed himself of all conceptions of heterogeneity which arise through his experiences on earth. This is the spiritual path of the stainless Jivan Muktas. Above this Turya state of Jivan Mukhtas, is the Turyatheetha* state of Videha Muktas. This state is one that can be attained only by those Mahatmas (great souls) who have known their own Self through Atma-Jnana.
Such Jivan Muktas, as have reached this imperishable Turya state, will never be affected by the pairs. They will automatically perform karmas at the instance of their disci ples or others, simply to maintain their body ; and like a per son in brown study or just awake from sleep, they will not be the actors of their present karmas, though performing them and will enjoy Nirvanic bliss. These Jnana Bhumikas can be cognized only by those who have fully developed Jnana. There is no doubt that if a person masters these seven states, he becomes an emancipated person whether he animates beasts full of Ajnana, whether he conforms to the worldly observan ces or not, or whether he is associated with body or dies.
Tatwa-Jnana is the release from the trammels of one s own mind. Such a release alone leads to the attaiment of Moksha. If the illusions of the world are considered as un real as a mirage in a desert, then the Ajnana in the man will bid adieu to him. If this Avidya or ignorance be considered unreal, then it will be annihilated.
Those transcendentally holy personages who have cognized all the true Jnana states through Samadhi which leads to the realisation of their own Atma, do truly deserve the worship and meditation of all. Those who have subjugated their long standing foes of the sensual organs and have reached thereby the supreme state in which they are reverenced by all and do regard, as insig nificant, the position of even Devendra and emperors are the knowers of these seven states. But those who have not so at tained these septenary states are simply drowned in the ocean of births.
The proper means to subjugate the mind is Jnana or the development of spiritual wisdom. And it is done only through the path of (the realisation of) these Jnana Bhumikas. Without the aid of these transcendent Jnana Bhumikas, the noble Brahmic Seat can never be attained.
That Self-shining principle is non-dual which has not the heterogeneity of con ceptions such as thou, I, or one self or another, &c., which is differenceless, stainless or causeless ; which is the surprise- less bliss, the quiescent Jnana and the one, without destruc tion, name, highness or lowness, being, or non-being, begin ning or end, affinities, positive or negative (attributes), diversity, light, Jnana (wisdom) or ignorance or any like, which is in Chidakas, all pervading, the all, non-existent (to us) above the reach of Manas and speech, the bliss of bliss and the Plenum of all bereft of all desires. This is that Brahman to which you can reach, through the septenary Bhumikas.
Now hearken, oh Rama, to the marvellous effects of Maya. After the great King Lavana had recovered from his trance, he saw, through his mirror of mind, the forests on the slopes of the Vindhya Mountains, and consulted with his courtiers as to whether it was possible for him to go and see thosesit.es through his physical vision and witness (if true) the events enacted therein ; and being resolved upon trying the experiment, he started with all his suite towards the south and came in sight of the Vindhya hills, like a King bent upon extending his conquests in all directions.
He roved about in all quarters except the north but all in vain. But all at once (in the northern direction), he saw the forest he had lived in formerly, as if his thoughts had taken a tangible form.
There he scrutinizingly observed the several places and towns in the forest he had passed in as Neecha (outcaste) which were like unto the city of Yama. To his great surprise, the King of Kings observed, without fail, all the huts of Neechas of both sexes who were tenanting them then ; and his heart began to give way under the grief caused by his old associa tions.
At this juncture, a troop of old Neecha dames turned upon the spot with their minds full of racking pains, eyes trickling down tears, and bodies emaciated to the last degree ; and one of the group, unable to overpower her grief, opened her mouth wide agape and gasping, gave went to a long and loud wailing, wherein she thus recounted the incidents connected with her children and others who had died on the previous date “ oh my darlings, who have forsaken my lap and embrace to only perish in some foreign land, whether have you gone through your bad Karmas ? how distressed will you be at the sight of strangers faces ? Oh my daughter, my daughter, when will you too return to alleviate my scorching- fire of grief with the cool embrace of your arms bedecked with scarlet garlands.
Oh my son-in-law of a King, who came to us through our previous Tapas, like a treasure newly dis- covered, and led to the hymeneal altar my daughter after having 1 abandoned his harem containing ladies like unto Lakshmi herself, have you forgotten us ? Will you again present yourself before us with your moon-like face in this very spot ? Or are you estranged from us through any paltry venial offences committed by my daughter like Lakshmi ? Being caught in the snare of Karmas in the great ocean of dire births, you abandoned your regality, accepted my daugh ter s hand and degraded yourself, a lord of men, into the most degraded condition of an outcaste through such an alliance. Our lives of re-births flash like lightning and are as imperma nent.
Dire indeed are the decrees of destiny.” So saying she wailed more and more.
The King, having heard her weep, told his handmaids to go and pacify the old dame and return with her, The old lady having approached him, he accosted her thus “Who are you? who is your daughter? And \vhc are your children ? Relate to me all without omittlnsr any incident.” At which she replied “ In this hamlet of Pariahs lived an outcaste who was my lord. Through him, I beg.it a daughter. She lived as wife with a king who came to this forest like another Devendra. Through her good fate from a long time, she bore three children to him and lived happily ; to make amends for it, the fates become perverse and my children were subjected to misfortunes and died.
After my daughter and others were living happily for a long time, the clouds became relentless and shed not a drop of water ; there was a drought all throughout the land and the outcastes flew in all directions and lay dead in piles of carcases jet black as Yama. We have survived all these shocks only to be alone, and to surfer all the more.”
Whereupon the king wearing lance, eyed his ministers with great marvel and ordered them to furnish the Neecha ladies with all necessary things, relieve them of their pains and conduct them to his kingdom. Having returned to his city, he reflected over the situation and becoming convinced of the seemingly real nature of the universe created by the potent power of Maya, he sought initiation into the mysteries of Brahman at our hands and attained quiescence in it. Oh Ramachandra of fate bounty, this great Muya generates such dire -delusions as are indeed uncrossable. Through the power of this Maya, Sat will appear as Asat and vice-versd.”
So said Vasishta when Rama questioned him thus “ Oh guru of my race, how came the things enacted in the regions of the perturbed mind to objectivise themselves in the physi cal world ?” To which the Rishi replied thus “ You will be able to better understand the heterogeneous manifestations of Maya, later on, in the story of Gadhi, wherein Maya is shown as producing diverse objects. Like the coincidence of the fall of palmyra fruit on the perching of a crow thereon, the wise of great knowledge say that the mind will merge unto itself through Vasanas.
Therefore King Lavana saw as true, on the subsequent day, that illu sion which Sambarika, the Siddha imposed on the previous day through his Indra-Jrda on him (the king) as a Chandala (outcaste) and so on. That illusion which was wrought on the king s brains in his Jagrat-Swapna state, the Chandalas, living on the slopes of the hills, saw to be real through their own intelligence. Now what happened was this. That which dawned on the king s mind (as Jagrat- Swapna) was reflected on those of the Chandalas as Jagrat for waking reality) ; and that which happened among the Chandalas again reflected itself on the mind of the king (as the same Jagrat reality). If this is the work of Maya, who will be able to gauge its tremendous powers ? It is only to Jnana light that all the visible Mayavic objects owe their ex istence in this world.
Likewise are all objects observed through the five organs, non-existent except through Jnana. Jnana-Atma occupies a state intermediate between the knower and the known. Hence Moksha may be said to^be that state wherein are not to be found the objects, their knower or the knowledge but which is yet the source of all these three. May you be ever impartite in that Chidananda wherein are uni fied “that,” the Brahman and “thou,” the Kutastha, which is the neutral state of the mind when it passes from one ob ject to another, and which is without name, intelligence or inertness.
May you rest in your innate self in an illuminated state, having enquired thoroughly through your subtle mind and having eradicated all the conceptions of your mind which makes you falsely believe yourself to be under the trammels of Samsara.
Now, Rama, you should rend asunder, through enor mous efforts on your part, the long rope of Vasanas tied to the vessels (of men) whirled on waterlifts. All the univer ses with their heterogeneity, though really Atma-Jnana, shine as worlds only through our illusory mind like the blue- ness in the sky which is really non-existent. If with the ex tinction of the pains-producing Sankalpa, the mind is also destroyed, then will the thick frost of Moha (delusion) affect ing us from remote periods dissipate itself. Then like an un- obscured sky in the autumnal season, Brahman alone will shine resplendent, blissful, imperishable, non-dual, formless and without birth or death.
THE STORY OF SUKRA (VENUS).
Summary Having in the previous Prakarana given out the Ajnana stages to shew that the play of the mind, arising out of Chaitanya, constitutes this universe, as also the 7 Jnana stages to relieve one from that universe, the author begins with this Prakarana of five stories to show that this universe shines as Chaitanya only, even after its rise and during preservation.
Without the aid of a painter or a canvas or any other materials of painting, the picture of the universe appears depicted on the stainless Chidakas. Having itself appeared, it is ever seeing- itself, (as there is none else for it to see). Therefore this universe is like a Swapna in Jagrat and not Hke the state of Sushupti (sleep), when all conceptions of or gans are lost. The reflections of all the universes in the non- differentiated Atma-Jnana which is witness, all full, immacu late and all-pervading is like that of the image in a glass They shine through Brahman without any relationship of cause and effect.
Their true nature can be said to be the reflection itself* May you, oh Rama, through painful endea vours contemplate, as one, upon the eternal Brahman which is partless, the Atma (Self) of all, the all-full Jnana and the alKpervading Chidakas. Should you firmly master, such a certitude of mind, you will be rid of all fluctuations of mind mid become of the nature of Atma-Jnna itself. Just as one stone has in it carved many pictures, so in the one Brahman <dlo manifest themselves the motley worlds. Since to consti tute a second there is no cause or effect associated with It (Brahman), there is really nothing to be called the universe. Atma-Jnana alone is. All the universes are nothing but the reflections in the one certitude of Brahman.
Now to exemplify the truth of my remarks, thou shalt hearken to the story of (Venus) Sukracharya. In days of old, Muni Bhrigu was engaged in the performance of an immutable Tapas on the slope of the lofty and ancient moun tain called Mandaragiri. His son who rejoiced in the name of Sukra was a remarkably intelligent person and shone like the moon. He never used to part from the feet of his father. He was in that great Laya (neutral) state which is inter mediate between the incomparable Chit and Achit states.
Whilst he was thus in an intermediate state unaware of them both, like King Trusankuf who was left in the middle of the sky without being able to go higher up or come lower down to the earth, his father was in Nirvikalpa Samadhi. Then the son who never used to part from his father, remain ed separate and looked up through the pure Akasa where he saw a Deva (celestial) lady approaching him.
Her graceful tresses were bedecked with Mandara flowers, the odor of which was gently wafted by the zephyrs as she trudged along with the gait of a she-elephant. Having eyed her fully before him, he became quite enamoured of her ; and then closing his two eyelids, he revelled in the vast fields of his mental region, through the over-powering desire in him. Coming to the conclusion that she belonged to Devaloka, he resolved upon going to that Loka (world), when lo ! he saw that Loka before him and Indra, the lord of Devas shining in it like lightning-flashing clouds and seated on his beautiful throne, eulogised by the Devas therein. Thereupon formal courtesies were exchanged between Sukra and Indra.
Whilst Sukra was living there amidst luxurious enjoyments, the self same Deva lady, whom he had before seen, emerged out of a bevy of houris living therein and presented herself before him with budding breasts peeping out of her fine petticoat. Then the two eyes of Sukra gleamed with inexpressible delight at the sight of this fair creature who, in turn, returned to his King. It was he who applied to Vasishta to be transported physically to the heavens but he was refused ; and hence he applied to Viswamitra who unable to take him up to Swarga, the heavens left him in the Antariksha, the intermediate space.
While thus their hearts and eyes were melting into one with love, Sukra who never failed to bring into existence whatever he willed through his Sankalpa willed that sable darkness should envelop the space. With intense gloom enveloping therein as at the end of a Kalpa, all who were there fled to other quarters panic-struck and thus cleared the field for the pair. Then the celestial houris came under the embrace of Sukra, beneath the foliage of the beautiful Kalpa tree of Paradise. Thus passed the pair, 8 Chatur- Yugas in sensual enjoyments without any let or hindrance. Then fearing lest all his Dharmas should be wasted thus, he descended to Bhuloka (earth) from Devaloka. It was here (on earth) that he forgot all about his pristine reality. In his descent from Indra loka, Sukra s Jiva commingled itself with the soft rays of the full moon and became the cool snow. This snow falling on paddy fields converted itself into paddy.
The rice arising from the fertile stalks was cooked and eaten by a Brahman of Desarna country and was converted into the seminal fluid in him. Sukra, who was thus in the form of sperm in the Brahmin, ultimately came out as his sonf out of the womb of his spouse. Associating himself with Tapaswins, he performed a rare Tapas for the period of a Manu, in a forest encircling the golden mountains of Mahameru.
Then Sukra bore an offspring of a man through a hind. Through the Ajnana[(Ignorance) with which he was enslaved to the material things of the world, through his fond love to his off spring, he fell off from his true state. Passing through a series of incarnations subject to births and deaths generated by his illusory Vasanas, he at last incarnated in the body of a Tapaswin, as the son of a Muni on the banks of the holy Ganges.
Let me turn to the former body of Sukra which was lying entranced by the side of his father and from which life had de parted. The rays of the sun aided by the wind had reduced it to a mere skeleton. But it remained intact on earth without being” assailed and destroyed by birds or beasts, as they were instinctively afraid of doing away with it through the glory of Bhrigu sitting hard by. Having passed many divine years in Nirvikalpa Samadhi, Bhrigu opened his eyes only to find the shrivelled carcase of his son with mere bones which looked the very incarnation of poverty and misfortune.
Then this Muni of rare Tapas and renunciation became quite dis consolate in mind at finding sparrows chirping in the nine avenues of his son s body and frogs squatting and playing within his stomach. Without trying to dive into the cause of all these occurrences, he concluded that his beloved son was dead. With the flaming anger of Rudra riding on his bull, he began to vent his whole anger against Yama and began to curse him, in order to destroy him, on account of the prema ture death of his son caused by the latter. At which, Yama quailed with fear and having assumed a. body composed of the five elements, appeared before the disconsolate Bhrigu with 6 faces, 6 hands, blade, noose, pendants and the diamond- hiked armor of protection and surrounded by his enormous hosts.
Then this All-devourer, in order to explain the real situa tion to the Muni, softly addressed him thus “We who are only administering the laws of Eswara will not but extol you who have immeasurable and noble Tapas. Therefore it is not meet that you should spoil your all-full Tapas through your dire anger. Even the fire at the period of Pralaya, will not consume me, much less your words. Indeed many are the Rudras and the large lotus-eyed Vishnus that fell a prey to me, having been enmeshed in the snares of Sam- sara. There is none in this world of pains, who ever van quished me. All came under my jaws. It is the unaltera ble and eternal decree of Parameswara and not myself, that I should be the cause of the destruction of all created lives. This law ever endures. In the immaculate Jn^na introvision, all the differences of actor and enjoyer are lost, but in the Ajnana vision of people, these exist in concrete shapes.
All creatures arising through the force of their Karma are born through Sankalpa and perish at the end of a Kalpa. Then at the time of Pralaya, where shall we find the Jnana- Vision developed through a recitation of the Vedas ? Where will all your firmness of will then be? Where will your glory then be? Where will be then all your present despondency which trembles like a person full of mental darkness, ignorant of the path laid down by the Great ? Are you justified in cursing me through your anger, without trying to understand the present situation of your son brought on by his own Sankalpa? (Mind you now what I say). It is the mind alone that (in esse) is Atma and none else. The mind s acts (and not the bodily ones) are alone the true acts. Through its life in this world, it is called Jiva. It is called Buddhi, through its certainty of knowledge. It is called the direAhankara when the conceptions of “1” and “mine” assert themselves with the signs of anger, &c- And it is this mind alone, that is the universe through the conception of excessive differentiations. Whilst you and your son were engaged in Nirvikalpa Samadhi, your son abandoned his fleshy tabernacle through excessive desires and mentally joined, in the Akasa, a Deva lady by the name of Viswavasu.
Then he incarnated -on earth in the country of Desarna as the son of a Brahmin. He went the round of lives as a King in the country of Kosala, a hunter in an extensive forest, a swan on the banks of the Ganges, a great King in the Solar family ruling over Poundra country and the Guru of the Solar race in Salwa country. For the long period of a Kalpa, he passed his life as the King of Vidhyddaras ; he was the intelligent son of a Muni of great Tapas ; a chieftain in Souvira country with large tanks with fishes playing in them ; the Guru of Sivites in another country ; a bamboo cluster in another country, full of fragrance ; a stag in a decayed forest ; a firece-looking boa-con strictor in a spacious forest.
Thus did he pass through various, wombs; going through births high or low, with a stainful mind and under the influence of Vasanas and was at last born as the incomparable and true son of a Rishi on the banks of the Ganges. In this birth, he got the mastery over his weak foes of the illusory organs and wearing matted locks, &c., and going by the name of Vsudeva, has been engaged in Tapas for the last 800 years. If you, through your love for your son, wish to behold the series of illusory births which flitted across your son s mind like a whirling dream, you can do so now through your divine vision.” So said Yama when the Muni of great culture observed in a moment, through his introvision, all the events of his son s lives reflected in the transparent mirror of the pure mind, which in its turn manifested itself out of the transcendent Jnana-light. Then this Muni of non-desires returned from his trance (at the end of which he was) by the river Ganges, to his normal state by entering and animating his tenement of body lying in Mandaragiri.
Greatly astonished, he asked of him many pardons (for his conduct) and addressed him thus “Oh ommiscient Kala (time), thou art the foremost dispenser of Law; thou art the only one thoroughly acquainted with the three periods of time. Persons like myself are mere tyros in Brahma Jnana.”
Then the ever-ending Yama took hold of Bhrigu s hand and led him out of the caves of Mandaragiri to where the divine river Ganges flowed. There the Rishi saw, with in tense delight, his son who there passed under the pseudonym of Vasudeva. So willed Yama. Again when Yama willed that Vasudeva should come back from his Samadhi state and see them, the latter accordingly did and seeing them before himself saluted them. Thereupon all the three noble souls seated themselves upon a stone with true love towards one another. Then the son eying these two, remarked thus
“Through your presence here, I have been cleansed of all the delusions arising from stainless Tapas, Yajnas and wealth. Even copious draughts of nectar will not yield such a bliss as your advent here.” Thereupon Bhrigu saw him endear ingly and blessed him thus “ May bliss ever increase in thee, mayest thou possess Jnana fully, and may Ajnana fly from thee.” Then closing his two mutilated* eyes, Sukra reviewed all his past lives through his Jnana-Vision. Thus was he freed in a moment from future births.
After observing all through his divine vision, Sukra remarked in wonder thus “ Passing strange is it that the dire delusion called Prakriti (matter), having transformed itself into this universe, flourished friendly in my mind. I have known all that should be known I have seen all that should be seen. I have been released from the pains incidental to the many re-births. I have been whirling in them for a long time. I have attained Atma-Jnana, the good effects of all.
Therefore, sirs, let us here after betake ourselves to Mandara hills and see the body lying there. Do not think that I have either love or hatred towards objects, albeit my intention is to visit the skeleton of my body due to Karma and derive happiness therefrom.” After Vasudeva spoke thus, all the three started for Mandara hills and reached it in a moment. When these triumvirs who had known the extent and true nature of the whole universe ar rived at the spot, Vasudeva surveyed, with unmingled plea sure, his former body as the son of Bhrigu and then casting his glances at his father, asked him, whether it was that bony body which he had reared up as his son s. Then con tinuing, he said “ Oh father, this body you brought up be fore with rare happiness, being without pains, desires, doubts, or sense of gain or loss was in a state of immutable bliss with mind destroyed. Is there any happiness to Jivas (egos) other than in the state when the mind is destroyed ? This soli tary body had then attained the bliss of those who have got by the All-pervading Jnana wherein one is drowned in the one ocean of the great bliss, or the extreme quiescence or that Atrnic certainty, wherein the Jnanis are free from all pains. It is only through dint of my rare Tapas, I have been able to witness the miracles I have seen here.”
So said Vasudeva, when Kala (Yama) who was by in terrupted him with these words. “ Now sir, enter this body like kings, their cities. And there be administer ing the duties of a guru to the Asuras who need cor rection/ Having given these orders to ukra, he bid adieu to them both and instantly disappeared from the very spot where he was standing. At his departure, the father and son were greatly grieved. But $ukra of great prowess abandoned the conception of Vasudeva and then entered his former body according to Yama s injunction.
Thereupon the matchless Bhrigu bathed with the waters in his bowel purified through Vedic Mantras the body of Sukra into which the son had to enter through sheer fate. With this application, the Nadis (nerves) in his body became pliant and allowed the Prana to circulate freely over them throughout his body. Then Bh&rgava(the son of Bhrigu) rose up in that body and having paid due respects to his father, stood by him. Thus did the father and son utterly rout their enemy of the stainful mind and pass their days in the Jivan- mukti state like a waveless ocean. Thus said Vasishta of great Jnana and erudition to Rama of true grace like the clouds.
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