THE STORY OF DEVA-PUJA THE WORSHIP OF GOD.
Summary Having, jn the previous story, described that Nirvanic bliss wherein all are Brahman only will result through Jnana and Yoga, the author gives out the rationale of the Puja (or worship of God) made by the Hindus in order that they may know that what they worship is the perishable matter only and that they may rise to a higher ideal.
All these things composed of the five elements are appearances only. So also is time through right discrimina tion. Moreover, it is quite false on our part to identify the “I.” with this body to which the terms “ I,” he, etc., are applied. Therefore may you free yourself from the illusory con ception of this body composed of net work of bones, muscles, &c., being the “ I”. Is there any limit to the myriads of forms created through Sankalpa? Oh Rghava after sleeping on cushioned beds at home, you roamed about in all directions and lost your equilibrium of mind in the contemplation upon the dreamy things of the world. Where is the body which can be called yours ? Please reflect well upon it.
Through letting loose the reins of mind in the waking state, it wanders about in diverse places such as Mahameru or Devaloka and is lost in a labyrinth. Where has the body, which can be called yours, taken its refuge in? Know this Samsara to be a long dream or a mental sovereignty or delusion. This universe which is nothing but a manifestation neither is nor is not. Tatwa-Jnanis say that the annihilation of the differentiated thought leads to the worship of the All-benefi cent.
It is certain that one and all of us are destined to die. Therefore why should people in this world weep in vain over the death of a person ? Oh valiant Rama, persons born in this world enjoy but a tittle of happiness. Therefore why should Ahankara be manifested in actions which bring on but a tinge of bliss ? Having given up all conceptions of duality, may you look equally upon all in this reflection of an universe, it is nothing but a stain in the glass of the mind.
Whoever renders his mind free of all diversities and reflections and does not allow the serpents of love and hatred ingress into the hole of his mind, will be like a Kalpa tree which yields anything and everything to its owner. Oh intelligent Rama, erudite persons who are self-presumptuous through their ability to solve any doubts are only like an ass carrying much burden and not worthy of being approached, if they are not devoid of love and hatred.
Should the axle called Sankalpa of the car of existence, having the wheels of illusory re-births, be stopped completely, then the car will come to a dead halt ; but if the axle of San kalpa be a little in motion, then none, however mighty, will be able to arrest the motion of the car. Such a stoppage should be made through the power of Jnana, subtle intellect and self-efforts. The whole universe contains not an object which cannot be encompassed by the efforts of true Jnana, the qualities of the wise and a study of Atma- Jnana Sdstras.
This mischievous and powerful imp of the lower mind is the generator of all pains and all fears, and the destroyer of all noble (spiritual) wealth. Having slain this slayer, may you become “ That” which you are. Should this dire imp of mind take a firm possession of a person, any amount of study or kindred will not exorcise it. Even Acharyas will find it difficult to scare it away. But if this evil spirit be divorced from one without even the shadow of thought, then will the Sastras and others be of help to lift him out of re-births, like a beast that, falling into a shallow pool without mire, can be easily lifted up.
If one after re lieving himself from all objects of enjoyment as well as the enjoyment itself wishes to attain his non-dual and all-full Atmic Reality through the graces of the Guru and his own discriminative enquiry, then he should hear what passed bet ween me and Parameswara wearing the moon in his matted locks, in order to divest himself of all garments of illusion. Now I will relate it to you which you will presently hear with a clear mind.
Once upon a time, I spent a long time most instruc tively and delightfully in Kailasa* hills in the worship of Para- meswara, in the performance of Tapas in a raised shed on the banks of the Ganges and the study of many books in the com pany of Siddhas. One night on the 8th day of the first half of the lunar month of Simha (August September), it was 15 Ghatikas (12 o clock) when bustle in all quarters was hushed up and nature was, as it were, in a state of Samadhi with utter silence.
Not even a single footstep was heard. The darkness was so thick as to be cloven by the sword. Mountain caves, forests, &c., melted into thin void in the sable gloom. I then returned from Samadhi and let my mind rove in the heterogeneous objects of the universe. Then flashed before me in that darkness an incomparable light which I had never witnessed before. It was, as if countless moons and pure white clouds contributed their mite to increase the daz zling splendor. In the light, I observed Parameswara and Par- vati locked in each other s arms and preceded by Nandikes- wara.
If Along with my disciples, I rose up and went to them with requisite materials ot worship. Standing at a distance,! eulogis ed them first ; and nearing them, I worshipped Parameswara with prostrations, Arghya (oblations of water), sweet and cool flowers and other objects Him whose mind is ever cool and who has a merciful eye, free from pains. Similarly did I worship his consort, Parameswari and prostrate myself before her. Then I paid lovingly my due respects to Siva s and Parvati s attendants. After which the resplendent Parameswara with significant words as cool as the nectar-like moon addressed me thus “ Has thy intelligence merged itself in the Brahmic Seat and attained quiescence therein, free from all pains and full of bliss ? Hast thy Tapas being going on without any obstacles ? Hast thou attained that which should be got at ? Have all the visibles perished from thy mind ?”
So said the cause of all the worlds, when I prostrated before him and submitted the following under his orders “Oh Deva of Devas, there is nothing which is beyond the power of one who has duly obtained thy Grace. Never will fears of objects come in proximity to them. It is thy devotees that are worshipped by all in the world. Whatever place the Great Ones who have found an asylum in thee live in that is the real body, that is the true country and that is the fine mountain for others to take their abode in. The medit ation on thec is but the result of one s past virtuous Karmas, showers Dharmas on him in his present life and is the seed of future Dharmas. It is like a Purnakumbha* for storing up Jnana nectar ; is like a moon shedding its mild light and is the path leading to Moksha. Having come into the posses sion of the Chintmani (gem) of thy meditation, I am now trampling the heads of all unreal existences.”
Having thus eulogised him, I again prostrated myself at the two soft feet of Parama-Siva, the First Cause, blooming with a face of mercy and ixgain addressed him which thou shalt hear, oh Rdma. “ Oh ocean of grace living in Kailasa hills, there is yet a doubt lingering in me who has understood all through thy grace. Please favour me with truth as regards it. What is meant by Deva-Puja (or the worship of God) which is said to destroy pains and confer bliss ? And how should it be done?” To which the Lord replied “ Deva (God) is neither the solitary Vishnu nor Siva nor any other having the body of five elements.
Nor is it the mind. But it is the Jnana, the Self without beginning or end. Can It be these paltry objects such as bodies, etc. ? As Brahma-Jnana is the Jnana which is illimitable, actionless, beginningless and endless, such a Jnana alone is true and fit to be worshipped. But in the case of the ignorant devoid of Jnana (wisdom), worship of forms alone is ordained to be the best. Just as wayfarers when they are unable to travel a long distance are told that their goal of destination is but a call s distance in order not to let their spirit droop, so persons without Jnana are told to worship diverse forms at first ; but the wise say that they will not get the certitude of Jnana through such a process. It is the beginningless and endless Jnana-Akasa that pervades everywhere. As it is imperish able out-living all Kalpas, it alone is God. The pujah (or worship) of It should be conducted with the flowers of Jnana (spiritual wisdom), equality of vision and content ment.
Worship of particular forms is no worship at all. Through no other path, can the partless Jnana-bliss be secured. It is only through the sprinkling of the flowers of Jnana (wis dom), &c., that the bliss will become replete. This illuminated Jnana is beyond the reach of all S astras. It is the Satta- Samanya which is common to, and occupies, the intermediate state between Sat and Asat in all internal thoughts. God is the great Satta-Matra alone. Should this Jnana subject itself to Vikalpas, then it abandons its real form and becomes individualized and separate. The one Chit (Consciousness) contracts Sankalpa through the contemplation in regular succession upon the different states of Avidya (or matter.) Then conditioned by space, time and other powers (and having conceptions of the same), it becomes the ignorant Jiva fulfilling the functions of Buddhi, Ahankara and Manas.
With this Manas (mind), it will long for birth and death and cling to them. With the thought of the en vironment of the body, it will be sunk in the mire of the great delusion. Excessive pains will make it to go lower and lower along with its endless trail. These will go on af flicting it, so long as there is Sankalpa ; otherwise not. San kalpa itself is pains; its absence is Brahmic bliss. If through the tempestuous gate of thy discrimination, thou dispellest the cloud of Sankalpa, then there will remain the stainless one like a permanent autumnal and pure sky. Mayest thou live drowned in the ocean of Brahmic Bliss in an illuminated state, having- destroyed the stains of Sankalpas through thy stainless efforts.
“ Atma-Tatwa has all Saktis (or potencies) in it. These Saktis through their sportive play generate bondage and emancipation. In Atma which is equal in all and the pure Jnana and which yet generates all Vikalpas, there are numberless Saktis such as Ichcha Sakti, Vyoma (Akas) Sakti, Kala (Time) Sakti, Nyati (Law) Sakti, Moha Sakti, Jnana Sakti, Krya (Doer) Sakti, Kartru (Agency) Sakti, Akartru (non-agency) Sakti and others. The sportive Sakti of Ajnana generates births and deaths. But they are arrested through the Sakti called Nirodha (Control).
The annihilation of all Bavanas ^thoughts through the different kinds of Ara- dhana (respects paid to or worship of God) constitutes the pure pujah (worship). The avoidance of identification of “I” with this body arising through Karmas is the supreme ArAdhana. Through such contemplation should the Aradhana be made to It. It is the Jnana-Light compared to which, even millions of suns appear but as a speck. It is this Light which all should reach up to, considering their “I” as no other than this Light. To this Jnana-Purnsha, the highest Akasa is his head ; the lowest Akasa is his golden lotus feet. All the quarters are his long hands. The heterogeneous universes are his hosts.
All the countless myriads of mundane eggs will be absorbed in but a corner of his heart. The resplendent Paramakas is the beginning- less and endless form of it. All lives such as Brahma, Vish nu, Rudra, Devendra and others are like so many hairs in the pores of the body of this great Principle. Ichcha and diverse other Saktis which start a creation or are the motors of al! in the mechanism of this universe rest in his body. Those who realize that such is the nature of the Supreme one are fit objects of worship by all will be of the nature of Jnana and will enjoy themselves in Atmic Reality. They will live every where, will be courted by all : will be the source of all seats; will have Sat alone as their bodies ; will have time, which regu lates all things in the world, as the porter at their gates; and will be the immaculate Self-Light.
Enjoying at ease all ob jects of enjoyment through the five organs of sense and mind and contemplating within that all is Parameswara who is above all Sankalpas, one should pay respects to the Supreme according to the dictates of the Vedas. All the external forms of worship paid to Atma are not the proper ones. But one should through his nectary wisdom and without any pains or conception of duality pay respects to It. So long as there is the pure intelligence of wisdom within, so long will there be Dhyana and proper Aradhana. One should be ever Jnana, whether engaged in the perception of objects through his five organs of sense or in sleeping, talking, walking and breathing.
It is the Dhydna (contemplation) of Atma-Tatwa that constitutes the articles of worship in this Aradhana of God. Through no other path will the great attain the true Jnana. Even if the much-slighted ignorant per form this Dhyana of Aradhana for 13 twinklings of an eye, then it will generate the good effects of the gift of a cow ; if the real Atmic deity is contemplated upon for 100 seconds, then it will be tantamount to the good effects of a thousand Asva-medha (Yajnas) ; if continued for 12 minutes, then the good effects of a lakh of such Yajnas will ensue. If steadfastly continued thus for 24 minutes, the beneficial results of a Raja-Suya sacrifice flow in ; but if for half-a-day Atma- Jnana is meditated upon without any distraction of thought, then there is the benefit of a lakh of such Yajnas. Again if for a full day such a meditation is continued without any in termission, then the stainless Brahmic Light can be merged in by him. This is the highest Yoga and this is the highest Karma.
“I have treated, up to now, of the external worship of Jnana-God. Now I shall deal with its internal worship. Without ever forgetting the God of Parama Siva within the body, one should ever be contemplating upon him in all his actions as going and coming, sleeping and rising, enjoy ing wealth and objects and yet be disconnected with them. Though associating with the diverse objects of the world, he should ever worship the Siva-Linga* of blissful Jnna with the flowers of Jn&na after bathing in the sacred waters of Tatwa-jnna.
This Jnana-God pervades everywhere in the 36 centres without the modifications of the mind in Manas, Sankalpas, the state intermediate between Prana and Apana, the heart, the middle of the throat, the middle of the brow, the tip of the nose and other seats. Ceaseless and continued contemplation should be made upon God, shining- as Light in the body as inseparable from Manas, eyes, organ of speech and other organs and all the hosts of Saktis as chaste women inseparable from their Lord ; also that the Manas which makes one cognize the three worlds should be con templated upon as no other than the guard at his gates ; the good thoughts should be known as no other than His cook ; the Vritti-Jnana thoughts as no other than ornaments to the perishable body ; the Jnanendryas, and Karmendryas as no other than His gates. With these thoughts, he should contemplate that he is no other than “ That” which is the direct Jnana of Atma- as endless, partless, non-dual and yet wearing all in Itself, full in Itself and making all full, equal everywhere and having Its natural laws and light and being the incomparable Jnana. Thus should the internal worship be made that he is inseparable from It.
“ Much illumination will arise through this course of pure worship. Through the expansive intelligence of equality of all, the knowledge of body will be known by pure souls to be burdensome. Therefore they will ever worship the Jnana which is above all body through the above articles of wor ship. The wise say that such is the worship practised by the great. They should go on worshipping Jn&na without ever longing for things they cannot get or being hindered in the acquisition of objects.
They should go on worshipping Jnana, extracting Atmic bliss out of eating and drinking, enormous supreme wealth, rest, going in vehicles and other pleasures. They should go on worshipping Jnana by bestowing on it the flowers of unsullied actions, whether amidst mental or bodily malady, incipient Moha (illusion) or dire pains, the cumber- someness of the administration of regal justice or sharp adver sity. They should go on worshipping Jnana, whether they enjoy stainless objects or abandon stainful enjoyments.
Enjoying with a sweet mind and a non-dual concep tion whatever objects one comes by and not longing for things inaccessible is Jnana-Archana (or the sprinkling of flowers, etc., on God). Unfailing worshippers of Jn&na should regard pleasures and pains as of the nature of Jnana (and hence be indifferent to them). They should ever regard all forms and places as no other than Brahman and worship them as such. Like an ocean receiving unto itself innumerable rivers, Jnana will be a capacious reservoir of all enjoyments, neither hating any things nor longing after them. Without in anywise being affected by appearances, base or high, they should be engaged in worship, in order to free themselves from all duali ties of conception arising from pleasures and pains in the differences of space, time and substances. These are the beneficent articles of worship dictated in the great worship of God.
“Just as the six tastes, sourness, pungency, bitterness astringency, etc., are rendered full (and enjoyed completely), only when the Saktis of tastes and the mind join together, so the Plenum arises when all these articles of worship are com bined with Snti (sweet patience or quiescence of mind). When this quiescence of mind is contemplated upon (along with the mind), then in an instant all objects will become one Universal nectar, like the ever-showering ambrosia of the moon ; but if contemplation is made without quiescence of mind, then even Jnana (spiritual) objects will appear but as stones. If the illusions of pleasures and pain, arising from objects which are differentiated through space, time and sub stance be dispelled, then the God within the temple of the body will be clearly cognized without any desires coming across.
“ Pure Maya dispels impure Maya. It will destroy the virulent poison of the great Sankalpa. Like a washer man who removes dirt through dirt, the impure Maya should be slain by the pure Maya. Though pure Maya is not the cause, yet it will appear so through Acharya s (Teacher s) words. To the real enquirers after knowledge, they (the Guru s words) will enable one to know his own Self.
An Acharya s grace, if it becomes emapport with his disciple, will of itself, in a mysterious manner, enable the disciple to perceive directly the Brahmic Principle within, though it is impossible for the Guru to point to Brahman as this or that or for the disciple to understand how it is prior to his direct perception. Each should cognize It within him self through his own Jndna with the aid of an A charya and an understanding of the true significance of the many Sastras. It is indeed very rare to attain that state without the help of a Guru and spiritual books. Should all the three combine, vis., an Acharya, Jnana-Sastras and a true disciple, then it is certain that the Seat beyond all bondage will be attained.
If the link between these three last long, then it will generate stainless Jnana like the sun bring ing, in its train, actions in this world. According to the abovementioned path, there is no doubt they will render themselves fit objects of eulogy by such as Myself and attain the Brahmic Seat.
“ This world, though it really is not, appears to be. Know, oh Vasishta of great Tapas, that it is no other than a reflection. Know also that Jnana is that Principle which is known by the Vak (Speech) of Brahma and others. This Chaitanya (Consciousness) which is above all, manifests it self as the dual visibles. Undergoing different names, it will contract Ahankara through the thoughts of the mind. This idea of “ I” will bring in its train the idea of time, space and other potencies. With these environments, the name Jiva accrues to it. Contemporaneously with it, there arises Buddhi in ignorant souls. Associated with the potencies of sound, actions and Jnana, the collective entity will produce in one instant memory and in another instant will become Manas in order that it may be the seed of the tree of Sankalpa. This is what is called the Puriashtaka body. It is said that this is the seat of words.
Through Atma, Manas assumes countless forms. This alone assuming the form of Akasa and others, generates Prakriti and other elements. Like evil spirits arising in the seeming void, the Vasanas of the mind will arise in it.
“ Now if these Vasanas which have acquired the name of the world are destroyed, then there will be an absolute quies cence. Those who are firmly clinging to the idea of perma- nancy in this I or the universe which is but a mirage in an oasis, are not fit to be initiated (into Jnana). Such persons are condemned by the wise as extremely sinful. The wise will initiate those discriminative persons only who have avoided all illusions ; but they will never dream of initiating the weak-minded subject to the worldly illusions.
Should they do so, it will only be like mating a virgin in the waking state with a husband dreamt of in the dreaming state. Oh Vasishta, we have thus given a reply to thy questions. Mayest thou grow in true love with us. Let us go.”
So saying Parvati and Parameswara with their suite encircling them, journeyed in the Akasa- At their departure, I saluted them with the worship of flowers. From that day forward, I have been unintermittingly worshipping the true Jnana through the path of ever-increasing bliss and freedom from pains. Through the assiduous and the ever-continued performance of such worship, I feel now the V&sanas to be as light as a feather. Neither during the day nor during the night do I find excess or defect (in my mind) through the sprinkling of the flowers of right conduct in my actions. When the knower and the visibles do unite as one, then all Atmas (egos) do become equal.
In such a state of union what the Jnana-Yogis cognize is that which is in that state, (there being nothing external to them then). This is the supreme worship of Jnana-Atma. Therefore, through this kind of vision (or idea), may you live, oh Rama, in this world with a mind unattached to the things therein. Do not afflict your mind by letting it rove over this great forest of the world.”
Here Rama overjoyed said thus I have cleared myself of all doubts. I have known all that should be known. I have attained thy grace without the least fluctuation of mind. I have slain all desires which are like huge elephants with long proboscis. I do not get agitated by anything. Having crossed the banks of the ocean of existence free from all delu sions and pains, my mind has become an adamant filled with Brahmic bliss and is now Bliss itself.
THE STORY OF BILWA FRUIT.
Summary In this story, an illustration is given that the expansion of the Bliss arising from the worship of Jnana stated in the previous story is the All.
Rama continued The nectary showers of thy words, though they have become full in me, are not yet to my heart s content. Please therefore throw more light on this all-full Jnana.
To which the Muni replied One thing which is sweet and pleasant to us at one moment produces the very reverse of that sensation in another. Whoever has not experienced this in this world ? Things, when longed for, are pleasant; but are bitter if not longed for. Hence desires are the cause of pleasures. Pleasures will cease, when satis faction arises in the same. But if desires cease, all else will be destroyed. Therefore, oh Rama who wishes to divest thyself of all associations with objects, mayest thou be free from all desires, from all thoughts, from thy (lower) mind. If thy Antahkarana (lower mind) be devoid of all Vasanas, then it will be never disturbed from its equilibrium, in spite of the many obstacles crossing its path.
The mind has the potency of creating or undoing the whole world in the twinkling of an eye. Therefore mayest thou slay this mind, either through the destruction of the Vasanas or the control of the Prana. The base Avidya (ignorance) has the property of expanding and contracting. Through these two (expansion and contraction), the ever- gyrating Karmas do take life and die. Therefore thou shouldst annihilate this mind of Ajnana (ignorance) through the power of constant association with Acharyas and Jnana books.
The mind will be destroyed through the control of Prana or the arrest of the fluctuation of the mind Such a distrac tion is termed by the wise to be the supreme Seat. The Bliss which arises, when the visibles and sight are merged into one (the seer), is the all-pervading Paramatta (Reality). Beyond “ That,” nought else is. Through such a vision (or direct perception), the mind will be destroyed and will generate infinite bliss. Such a Bliss has no increase or decrease, no appearance or disappearance. The mind of the discrimi native Jnanis cannot be termed mind but only Tatwa (Real ity).
That which gets differentiated through the diverse objects is the mind. It will become immaculate, like copper transmuted into gold. This Reality of Jnana, having become the mind, will sport once in this universe and then reaching the Turya (fourth) state will become that Eternal Verity which is above Turya. Hence Brahman can be one as well as many like this variegated cosmos. All are Brahman only. The differentiations of the mind, &c., do not in the least really exist and will appear as so many manufactured illusions of the brain. Now I will illustrate the same. Hear ken, oh Rama, to a small anecdote which will astonish even the learned.
A Bilwa fruit there is, of such huge dimensions that neither Kotis (crores) nor Maha-Kotis nor lakhs of Kotis of Yojanas can measure it. It will not decay even when a Maha-Kalpa closes. Though the ancient of ancients, its glory is such that it is more soft and delicious than the moon on the third day of the waxing fortnight. It will remain quite unruffled even amidst the fierce storms and gales at the end of a Kalpa and is the seed of Brahmas egg. It is indeed impossible to set a limit to the number of mundane eggs which generate out of, and are absorbed in, this fruit to which no words can do full justice.
Though ripe ever, it will never decay. It is the quintessence in full of all other fruits. The fleshy part of this fruit is illimitable and typifies but the all- pervading nature ofjnana. The marrow in the fruit is the fluctuating Chit-Sakti which, arising in the fruit (of Brahman) that is equal in all, produces, through its intelligential potencies, the heterogeneities of Akasa, the Kalas (parts) the imperishable Law, motion, the dome of Brahma s egg, of time, the several quarters, etc., which are represented by the different seats of marrow in the fruit.
Brama, at this statement of Vasishta queried him thus Oh first of Jnnis, I have understood thy allegory of Bilwa fruit. Oh Acharya, this Bilwa fruit is no other than the Supreme Seat of the Sat. Ahankara and others are no other than the base aspects of Jnna. Oh firm Achdrya, Jnana which appears as the one and the many, has never any differences per se. The marrow of the pumpkin of Brahma s egg is Maha-Meru, etc., while the rind of the Bilwa fruit of Jnana h; no other than Brahma s egg and all the universes.
THE STORY OF A GRANITE
Summaty In this story it is sought to exemplify the fact that all things, though appearing different, are no other than Brahmic Light.
Vasishta continued O Rama of exquisite beauty, again listen to another story. There is a glorious huge granite rock which is impartite, thickset, soft and endless in its dimensions. Out of it, have lotuses beyond number risen and bloomed. Their leaves are tacked on, one to another and close-set. Some are visible and some invisible; some became the higher ones and some, the lower Some are firm in their own state.
Vasishta continued O Rama of exquisite beauty, again listen to another story. There is a glorious huge granite rock which is impartite, thickset, soft and endless in its dimensions. Out of it, have lotuses beyond number risen and bloomed. Their leaves are tacked on, one to another and close-set. Some are visible and some invisible; some became the higher ones and some, the lower Some are firm in their own state.
Innumerable are the shells cropping up in the middle of these lotuses having no root. Discuses also grow up in great numbers betwixt the lotuses. Here Rma remarked that he observed one such huge granite in the rock of Saliagrama whereon Vishnu stood.
The Muni continued The granite I referred to is not one that you have ever witnessed. I applied the word granite to the Chit in the heart in which are the different states of all the worlds. The granite is no other than the Jnana in the heart containing the worlds which are one and yet many. In this non-dual and obdurate Jnana- rock are the hosts of universes like the air pervading the Akasa- Earth, Akasa, Vayu, mountains and the quarters even when combined, will not make up even an infinitesimal small particle of this rock.
In this beautiful one are to be found the sacred marks of lotus, dis cus and conch. f It may be said to be in the Sushupti state. All the universes awe no other than Jnana itself, like parts of a rock which are no other than the rock itself. The wise say It will ever be as It was before. Though, like the granite rock, there are absorbed in the heart heterogeneous univer ses with their various marks, yet Chit is non-d .al without any differences. Like the analogy of a forest of lotuses ap pearing (at a distance) like one stone, all the universes with out being differentiated in Jnana are one replete Chit. Have you ever seen lotuses and the like hatched or generat ed out of a big rock ? Similarly are the three worlds, (not born out of and absorbed into Jnana) but the light of Jnana only.
As in fhe afore-mentioned illustration of the marrow of the Bilwa fruit, the many mundane eggs that have differentiat ed merge into the one Chit. But you should not conclude therefrom that it is many. The Sat-aspect of Brahman mani fests itself as this grand motley universe of forms which are like lotuses in a granite Then they will reach the seat of Atma conquered through Sushupti, quiescence and equality of mind and Jnana. All these ephemeral creations are of no avail and will not ever be composed of these diverse forms.
THE STORY OF ARJUNA.
Summary. Even wars, etc., will not create differentiations in the mind, if it longs not for the results of actions.
At these words of Vasishta, Rama said thus I have known all that should be known. I have seen all that should be seen. And yet I have to put another question to you in order that bliss may be enjoyed in full. Please describe the form of this Puriashtaka body which, like an image in a glass, creates this universe many times over and over again.
To which Vasishta replied Brahman which is without beginning or end and which is the seed of the universe, becom ing differentiated, is Jiva ; subjecting itself to the idea of separateness, it becomes Ahankara ; with Manana (contem plation), it becomes Manas ; with the certainty of intelli gence, it becomes Buddhi ; then the (five) .objects (sound, etc.), through Indryas (the organs).
To which Vasishta replied Brahman which is without beginning or end and which is the seed of the universe, becom ing differentiated, is Jiva ; subjecting itself to the idea of separateness, it becomes Ahankara ; with Manana (contem plation), it becomes Manas ; with the certainty of intelli gence, it becomes Buddhi ; then the (five) .objects (sound, etc.), through Indryas (the organs).
With the thought of the body, it becomes the body itself; with the thought of a vessel it becomes the vessel itself. A form (or subtle body), having such a nature, is called by the wise Puriashtaka body (com posed of the eight Manas, Ahankara, Buddhi and the five objects of sense, sound, &c). The speedy transformation of the pure knower, or actor, or enjoyer and witness into the Jiva consciousness is called Puriashtaka body. Through the newly engendered Puriashtaka body, dreams upon dreams will pile up and this universe will appear (real) with the many creations of illusion.
Now therefore hearken to the path pointed out by Lord Krishna who strode the earth. Just as Vijaya (Arjuna) will pass his time fearlessly, so also, Oh Rama, shalt thou pass thy time.
There Rama queried When will Arjuna (Vijaya) be born ? And what will Sree Krishna, the Lord of Lakshmi initiate him into ? Then Vasishta related the path pointed out by Sree Krishna to Vijaya in the following manner :Yama (death) will, at the end of every four Yugas, brood over the carnage of Jivas (egos) perpetrated by him during the Yugas and therefore will perform Tapas, At one period, he will sit at it for eight years ; at another, for ten years ; at another, for twelve years.
Sometimes he will sit for five years ; again for seven years ; again for sixteen years, and so on. While Yama thus performs Tapas without slaying any Jiva, the Jivas will become so great in number that the earth will be thickset with them. It is at this juucture that the Lord has been relieving the earth of its burden through proper means from the very commencement. Then will the four Yugas, the countless Jivas, the universes and all else will perish.
In conformity to this universal law, Yama, the son of the sun will retire into solitude for the performance of Tapas for twelve years, satiated with the carnage of Jivas, in order to attain a state free from the trammels of pains. Then the goddess of earth unable to bear the load of the multitudinous hosts of non-deceased Jivas will fly for asylum to Vishnu. Vishnu, exhorting her to return with the promise that he would incarnate on earth in two forms, one as the son of Vasudeva and another as the son of Pandu will fulfil his promise by passing under the two names of Vasudeva (Krishna) and Vijaya (Arjuna). Then the victorious sons of Dhritarashtra, Duryodhana and others along with their kith and kin will wage an unjust war with Arjuna and his hosts. In the battlefield, melting with compassion at the prospect of the death of his innumerable kinsmen, Arjuna will relax his hold over his bow and faint. On account of which, Krishna will initiate him into Jnana. Now mark well the truths which Krishna, the Sariri (the spirit within the body) will impart to Vijaya, the Sarira (the body).
They are thus “Now Arjuna, cognize, without any fluctuation of mind, the Atmic Reality which cannot be known through the mind and which is without beginning or end. It will be without stains. You will, thereafter, not be born or die in this fleshly tabernacle. You will be Sat only. There will be no birth or death then ; no form then to differentiate with the terms, “I,” “ thou,” etc.; no ego to reincarnate then. Though in the body of this eternal and ancient Principle, you will never be destroyed. Without omitting to perform your actions, do them without the least longing after their fruits.
If you tread the in destructible path of Brahmarpana (relegating all things to Brahman), you will, in an instant, be of the nature of Brahman. Ascribing all things to the Lord, may you be come of the form of Eswara himself ; and having become the Lord of all Jivas under bondage, may you reach Moksha without the hold of Sankalpas and with equal vision over all, of quiescent mind and with Tapas, Sannyasa (renunciation) stainless Yoga and Jnana.”
Arjuna asked : “Oh red-eyed one, what dost thou mean by the destruction of Sanga (association or attraction), the relegating of all things to Brahman or Eswara, Sannyasa and the undifferentiated Jnana and Yoga ?
Krishna replied : “ The wise say that the Brahmic Princi ple is “that” which is devoid of Sankalpas, pains or thoughts. The efforts at attaining the non-dual Brahman is Jnana. Such efforts are also termed Yoga by the wise. The cognition, after true discrimination of the identity of the universe and “ I” with Brahman is Brahmarpana. The renunciation of the fruits of Karmas (actions) is Sannyasa. The destruction of the painful Sankalpa of the mind is the destruction of Sanga in the eyes of the great.
The giving up of the conception of duality through the idea that there is one only Eswara in all our thoughts is Eswarrpana (or Brahmarpana). If after contemplating upon and worship ping me you attain unto me with due prostrations and eulogies, then the true Reality of “ I” will shine within you with its full light.
“ I have two forms (or aspects), one the ordinary or the lower and the other the Supreme. The ordinary is where I am represented with a body having hands with discus, conch, etc. In the other, I am Brahmic Reality of a non-dual and an imperishable nature without any beginning or end. All that are stated in this world to be Brahman, Param, etc., are no other than the latter. This is the supreme aspect of mine. So long as your mind is weak enough not to grasp this aspect of mine, you better engage yourself in the worship of a god with four hands. Through such a worship, your Jnana will become full in you and you will then attain my supreme form.
Then the disease of existence will not afflict you. Being freed from (Abhimana) identifi cation of self with objects, Ajnana and all other attractions, those Jnanis will ever continue in the path of Brahmic seat, who worship my supreme reality, indifferent to plea sures and pains and devoid of all desires. The wise say that those who are engaged in the continued efforts of ac tions without any Sankalpa generating desires, have burnt all Karmas in Jnana fire. May you without afflictions be always performing only those actions which will help you to obtain Jnana, the Reality without any thought of world ly prosperity or objects in the future.
The wise will never in the least deviate from the proper path into which they are initiated by their Acharyas, whether Pralaya (deluge) sets in with unabated fury or the Vindhya hills are shatter ed to pieces. Through the absence of stainless Tatwa- Jn&na, Vasanas will appear as if eternal ; but if the great ocean of Tatwa-Jnana begins to expand in one, then it will wash away all Vasanas.
So was Sree Krishna pleased to initiate Arjuna into Jnana and then the former kept silent when the victorious Arjuna addressed him thus.
Oh Acharya, all the pains afflicting my mind have bid adieu to it, and like a full blown lotus at the approach of the sun, it has merged into the Brahmic Principle.
Oh Acharya, all the pains afflicting my mind have bid adieu to it, and like a full blown lotus at the approach of the sun, it has merged into the Brahmic Principle.
THE STORY OF SATA (THE HUNDRED) RUDRAS.
Summary Having 1 shewn that Jndna will arise, even though a person is engaged in such actions as wars, &c., the author preceeds to state in this story that Jnana vision will enable one to cognize Atma personally.
“ Again hearken to another story,” So said Vasishta to the valiant Rama and continued “ A Sannyasi (ascetic) living in a certain country was a great Jnani, and able to go into Samadhiat his will. Through along course ofSamddhi,he had reached such a stage as to objectivise all mental impres sions into real images- The Vedas say that every thought has got its own reflected image.
“ Again hearken to another story,” So said Vasishta to the valiant Rama and continued “ A Sannyasi (ascetic) living in a certain country was a great Jnani, and able to go into Samadhiat his will. Through along course ofSamddhi,he had reached such a stage as to objectivise all mental impres sions into real images- The Vedas say that every thought has got its own reflected image.
One day he returned from Samddhi. And then a thought arose in his mind that he should engage himself sportively in the ordinary actions of the work-a-day world. With the motion of the mind (that he shall become another person), he at once transformed himself into another. Then no thought arose in him of rebe- coming the Sannyasi (ascetic) he was before. Like the analogy of a crow and the palmyra fruit, the Sannyasi became through his desire another person named Jivata. Now the mind functioning in the body of Jivata roamed in the streets of a certain town produced by a similar phantasy and then dwelt in the same.
There he quaffed in sport some alcohol, became quite excited thereby and went to sleep through its soporific effect, like a bee intoxicated with money. In that sleep he dreamed of becoming 1 another Brahmin, like a tree becoming a seed. The Brahmin in the dream now became a sovereign over earth. Then again this king be came an erudite Brahmin in his dream. Through the mental reflection, this Brahmin Pandit seemed as if to go to another country and live in it for some days. Then he slept one night and found himself transformed into a celestial lady in his dream. She, tired of her amorous sports, was locked in the embrace of deep sleep, when she metamorphosed herself into a hoofed hind.
This hind, while asleep, saw itself as a creeper with which it is ever associated. Oh king, even beasts will have in their dream the reflections of objects which their minds have cognized in the waking state, through sight or hearing”. This creeper which shone with diverse flowers^ soft tendrils, fruits, &c., formed, as it were, the abode for the sylvan goddess to reside in, like sprouts latent in seed. This goddess through her power of intelligence presided over the whole forest and looking within, went into the Sushupti state in which state her body of creepers was transformed into that of a beetle.
Boring its way into the lotus stalk in a pond, it went within. Even the seeming inert worms and other creatures with life have got their own states of consciousness (in their own peculiar planes). While the beetle was disporting itself in the lotus leaves in the waters, a rutting elephant rushed into the waters and agitating them, began to squeeze the lotuses in the tank and the beetles over them. While so, the abovesaid beetle eyed the elephant into which the former was transformed at once. This tusker with its long proboscis fell into a pit. Thereupon the mahout of a certain king bound him fast and leading him to a war made it perish. Ere its death, it became a beetle through its association with an other beetle.
This beetle being again reduced to dust through another irate elephant which set up a tremendous tumult in the waters, was tranformed into a Hamsa (swan) through such an idea. This swan then underwent a series of incarnations in different wombs and at last was born as an incomparable swan in the lotus of a certain tank. This swan flew up at once in the Akasa and seeing Rudra in his world, contemplated upon him as itself. Thereupon it attained the form of Rudra who, roving according to his free will and pleasure along with his Ganas (hosts) in the world of Rudra, was full of Jnana and became Siva itself.
It was in this stage that Rudra began to have a retros pect of all his past lives, through his pure mind. Having as Rudra an unobscured vision and a Jnana body, he sat in soli tude and began to contemplate over the marvels of all his past hundred dreams of lives, thus “ Truly wonderful is it to behold Maya deluding all in this universe with the idea that it (the universe) is real while it is as unreal as a mirage in an oasis. Thus have I been whirling in diverse places of this great forest of Maya. With the creation of my mind, I became in one creation a person by the name of Jivata. In another creation I incarnated as a Brahmin well versed in all departments of knowledge then a king 1 in another creation then I underwent through a series of wombs amounting 1 to a hundred in all. Now I am a Rudra.
Enormously long years and yugas and numberless actions have passed. Let me therefore dive into my past many births and see them face to face. Let me, after observing them fully, relate them to one another and render them a homogeneous whole.”
Meditating thus, Rudra traced his way to the former Sannyasi and, having awakened him from his trance, concen trated his mind with true Jnana. Thereupon the Sannyasi woke up and looked about himself free from all the remini scences of his illusory life. Again did Rudra contemplate upon the illusory form of Jivata and reach along, with the ascetic, a certain part of Jnana-Akas.
Through them, Jivata attained a conscious state and accompanied them both. Then all these three Rudra, the ascetic and Jivata full of Jnana, were with out the least surprise, though there was every reason for it. They had three separate bodies, though they were the non- dual Siva itself. Then they visited the several localities in which the Brahmin and others incarnated. Being freed from all stains, they found that the divine Jnana alone incarnated in so many bodies and as so many resplendant Rudras.
Thus did all these Rudras* attain Jnana. Being asked by Rudra, the real one to go to their respective places, each departed to his own realm. Jivata, Brahmin and others then lived in their respective seats along with their consorts, quitted their bodies at the appointed time and merged into Siva itself.
At these words of Vasishta s, the valorous Rama re marked upon the wondrous nature of the Muni s words and wishing to know the cause of all these marvels said thus “ How came the Sankalpa of the Sannyasi to generate the living forms of Jivata and others and become an actuality ? Are not all forms created out of Sankalpa unreal ? Please enlighten me about the same.”
Vasishta replied All things are in Chit and out of Chit only. It being all, whatever it contemplates upon as being this or that, that it becomes. This is the real truth. That which is seen in dreams, that which arises through Sankalpa, such a thing- will be always in that place, and will be of the form contemplated upon. Those objects which arise through Sankalpa or dream will not appear to be an actuality now, except through the practice of Yoga which makes one merge in Brahman. It is only through Yoga and Jnana, that Eswara and other Devassee all things as they are every where.
Objects longed for, will be easily obtained by those who have practised continued meditation. How can persons, going towards the southern direction, be able to reach the north pole ? Those who long for objects through their Sankalpa will attain them ; but those who wish to attain their own Atma will never think of objects. The ignorant mind which is the seat of all objects before it and which fondles with Sankalpa in great amity is impeded in its progress, if it should concentrate itself upon two objects at the same time and not upon one of them alone for its destruction. With the thought of one being a Yidyadhara or a Brahmin, he becomes so. This is an illustra tion of the Siddhi which flows out of an intense concen trated thought. Therefore through the powerful S amadhi, the Sannyasi s Jiva became Rudra in the non-dual Princi ple. Then through the Sankalpa of Rudra, it understood the real nature of all objects attained.
Then Jivata and others, who arose through the Sankalpa of the illuminated Sannyasi saw joyfully, each their respective universes, through Rudra s form. Through true Sankalpa, they attained Tatwa, the Reality ; and through their Sankalpa, they reached their seat of Rudra-Jnana.
HE STORY OF VETALA. THE SPHYNX.
Summary Having shown that the series of births which appear as so many illusory dreams will be of the nature of Brahman itself through the true (divine) vision, the author gives out this story, to furnish one more illustra tion.
“ May you be in the partless Brahmic seat, having des troyed all the stainful Sankalpas to prevent even the dawn of the (lower mind) and thus to be in the (Mouna) silence of Sushupti.” So said Vashista when Sri Rama question ed him thus What is meant by the (Mouna) silence of (Vak) Speech, organs and (Kashta) body as well as that of Sushupti ?
To which the Muni replied thus There are two kinds of Munis, ordinary and Supreme ; the former is called the (Kashta) bodily Tapaswin and the latter is called a Jivan- mukta. Oh protector of the earth, the wise say that under the former head come those persons, who, developing- a firm will through the process of Pranayama, control their organs through the Hatayogic method.
But those, who, having known the true nature of the universe, contem plate upon Atma within themselves, and are quiescent within though moving with the world in their actions are the pure Jivanmuktas. Therefore the true Mouna (silence) is that exalted state in which the mind of a Muni rests. The control of speech is Vak-Mouna, the subjugation of the organs is Karana-Mouna ; the cessation of one s physical actions is Kashta-Mouna ; these are the three kinds of silence, wherein the mind s functions are not paralysed. These three pertain to the first class of Tapaswins. But the wise say that Brahmic bliss without beginning or end and without the differentiated pains, whether enjoyed by one with direct cognition of such a bliss or not is Sushupti Mouna in Jivanmuktas.
The expurgation from the mind of all doubts, after realising firmly the illusory character of this world with all its gunas is Sushupti Mouna. The settled conclusion that the universe is no other than the all-full, auspicious Jnana is termed by the wise to be Sushupti Mouna. Equality of vision over all, and quiescence of mind with the idea that all which are Sat, Asat, or Sat-Asat are no other than the eternal ^Chidakas, is stated to be Sushupti Mouna.
In the case of Yogis, this Sushpti-Mouna, has got its two sub-divisions of Sankhya and Yoga. Those who cognize everything to be Brahman itself, through extensive erudition, daily unfailing (Nishta) meditation and enquiry through the sacred books, are the Sankhya-Yogis. Those who easily attain the supreme eternal seat through such means as the control of Prna etc., are called the Yoga Yogis. The eternal quiescent seat is the asylum of all. This self-same seat is the goal of destruction for both. Should both Prdna and mind caught in the trap of Vasanas be annihila ted, that alone is the Brahmic Seat.
Without enquiry, the mind appears to be real ; but with enquiry, it will vanish into thin air. Can that death be real which one dreams of in his dreams, as occurring to himself? Firmness of practice in the stainless non-dual Principle, con trol of Prana and the subjugation of the mind these three are the paths to cognize the meaning of Moksha. Out of these three, should one of them be mastered quite, then the good effects of all the three will be obtained, as all the three are inseparably related to one another. If mind and Prana cease to exist, then thoughts will not arise in any. Both these are one only like the flower and its (Vasanas) odor or a sesamum seed and the oil in it.
Prana and mind stand to one another in the relationship of the supporter and the support ed. If either of them is slain, then the other also will cease to exist. The destruction of both will confer, on all, Moksha. So long as the thoughts of one are not thoroughly destroyed through persistent practice, he should ever be concentrating his mind on one truth at a time. Through such an un- intermittent practice, one pointedness will accrue to the mind and instantly all the hosts of thoughts will vanish.
Now listen, oh Rdma, to the queries of the powerful Vetala waking up in the Turya state, after its long dream of births and deaths. So saying, Vasishta continued thus Sore pressed by hunger, a Vetala living in the great Vindhya forest went to a foreign country for prey. It was ever in the habit of feasting itself upon the enormous meals of the wise. In spite of its suffering from the effects of gastric fire within, it would never make as its prey any human being without sufficient reasons. Will ever the great deviate from the path of rectitude ?
This Vetala left its forest for the country to find out its prey of a human being, after discriminating between a spiritual minded being and his reverse. The ruler of that country was one night patrolling his kingdom, when Vetala, observing him, thundered aloud to him in the following words “ Oh king, thou art now under my clutches. Thou art going to lose thy life at the hands of myself who am like a terrible he-lion. Thou wilt presently fall a victim to my stomach.”
The king said. “ If thou wilt approach me without true Jnana, th} head will be splintered into pieces.”
Vetala replied I never slay a person without good rea sons. I deal with all in perfect justice. As thou, O king, art able to redress the grievances of all seekers unto thyself, I hope thou shaltbe extending thy helping hand to me too. That which harrows me is the doubt I have in my mind. Mayest thou relieve me from my perplexities with the bounty of thy replies. (The questions are the following). To which sun are all the mundane eggs like so many scattered units ? Through what Vayu does all the endless Akasa alias Atom shine ? What is that light which is clear and unchanging, even though dreams upon dreams arise in it ?
What is that Atom which, though penetrated within, preserves the same nature like a plaintain stalk which, when bored into, preserves the same form ? What is that non-differentiated primal atom which expands itself into infinite small atoms of the mundane egg, Akasa, the numberless egos, the resplendent sun, Meru and other objects ? To what great mountain of the original formless atom, these universes resemble a stone ?”
At these queries of Vetala, the resplendent crowned king simply laughed. Listen, Rama, to the replies made by the king. The king answered “ It is in the ever-dawning Jnana- Sun, that all the universes shine. Compared to the rays of this sun, all the universes are so many atoms only. Through this much eulogised Sun s light the universes shine. It is the whirlwind of Brahman that reduces to dust, Kala (Time) Aka/u, fluctuation, Jnana and other existences, and makes them shine in their true state.
The all-pervading Brahman shines in its own nature, impartife and with true quies cence, though dreams upon dreams arise in this prolonged dream of the universe. Like a plantain tree which, when probed into, yields layer after layer till at last there is the plantain stalk, so Brahman alone shines within the infinite series of universes after universes arising deeper and deeper in the recesses of space. It is the Brahman, spoken of above, that, being subtle and above all intelligence is the supreme atom. As it is endless, it is the cause of Merii and other objects.
The vast expanse of Meru, &c, will appear but as infinite small atoms, when compared to this. Being unreachable, this supreme Atom of Brahman being the Plenum is yet a great mountain. This Atma, though having diverse forms, is yet without forms and of the nature of the true Jnana, being the substratum of all. To this unknowable Atma, all the universes are the Vijnana essence or marrow. In the midst of that which is Vijnana alone, the universe is.”
Having heard these words of the king, Vetala cognized his reality through his mind, and became of a quiescent mind through stainless enquiry. Then retiring to a solitary place, he entirely lost sight of all his hunger and remained in pure Samadhi without any fluctuation of mind.
THE STORY OF BHAGEERATHA.
Summary. Having shown that all will be Brahman through Sushupti-Mouna. the author now proceeds to illus trate the fact that the same result can be achieved through the giving up of Sanga.
Oh Rama, be of an illuminated mind as clear as Akasa through the non-fluctuating internal Atma, having drawn your mind away from objects and performing worldly things for duty s sake only. Making your mind be at peace without any desires or despondency, destroying your impure mind through your pure mind and being the non-fluctuating Mouni, non-dual, of the nature of quiescence alone and of an equal vision over all, you will” be able to encompass all things, if you can conduct yourself like king Bhageeratha who was c-f a firm and pure mind unadulterated by ignorance and performed all duties that he came across.
Rama asked “ Oh Acharya through what power of mind, was king Bhageeratha able to enjoy supreme bliss and to bring down the divine Bhgeerathi (Ganges) from on high ?”
Muni Vasishta acquainted with the four Vedas replied thus. “On this Earth, there lived a king by name Bhageeratha who had cognized the non-dual Principle. He was a just protector over earth. His hand was more liberal than Chinta- mani(gem) itself. He was able through the introduction of the Ganges waters to revive to life his many sires who had been reduced to ashes (through the mere glance of Kapila) in Patala and thus transported them to Satya-Loka, free from the pains of hell. He brought all subjects under the one sway of his parasol white as the moon.
Such a king began in his infancy to observe the ways of the world, teeming with pains. It is indeed passing strange that at such a tender age the subtle enquiry of spiritual things should dawn in his mind with great steadfastness. Therefore reti ring into solitude, in order that he might give vent to his thoughts like a flower plantin its congenial soil, he cogitated in his mind upon the real nature of this universe composed of heterogeneous objects utterly disconnected with one another. There is nothing new (under the sun). All things pass away but to re-appear under another form.
Days gone by return again ; nights recur again and again. The same gift and the same alms-giving again and again recur. So are repeat edly performed eating and other Karmas. Persons entan gled in delusion perform the same things over and over with out in the least being ashamed or tired of such acts. They will ever be immersed in actions which make them droop without conferring any good on them. That is true Karma (action), the performance of which will enable one to attain that stainless One, after which there is nothing more to be longed after ; but all other Karmas which tend to a concep tion of duality are nothing but poisonous diseases. Ajnanis will ever be repeating the same acts ; but not so the Jnanis.
Bhageeratha whose mind was seized with the fear of worldly things after a proper understanding of their true nature, went in search of a Guru and having found one by name Trithula prostrated himself at his feet and addressed in him secret with a great trepidation of heart thus “ Oh Lord of Munis, is there any limit to the dire pains of mankind generated Rishi Kapila reduced through a mere glance of his eyes the 100 sons of S&gara when they troubled him in reference to the horse let loose for Aswamedha sacrifice. by dotage, death, delusion and other fears ? Please enlighten me clearly on this point.”
Trithula said” If thou cognizest well thy resplendent Jnanatma, all thy pains will at once vanish ; all the bondage of thy heart will be severed ; all doubts will be cleared up and all Karmas will be destroyed. Then thou wilt become the Chinmatra (Absolute Consciousness) itself that should be known. This Paramatma thou shalt hear about from me. This external and all-pervading One is neither capable of repletion or depletion. It is the true Jnana, quiescent, immacu late, indestructible and without Gunas. Such is the One Principle.” So said the Muni Trithula without the concep tion of duality.
Bhageeratha said How can one be without any impedi ment of the nature of Jnana stated by the Devas, without perceiving body and other objects which are different from one s Self and without associating with the base worldly ac tions ? Oh Acharya, please favour me with a reply.
Trithula said The mind will attain Swarupa Nishta (the meditation of Reality) through its all-pervading intelli gence. Then the supreme Jiva which has become all-forms will never after subject itself to the base re-births. The wise, having the acquisition of Moksha, do define Jnana as asso ciated with the characteristics of the giving up of the attrac tions towards wife, house, &c., indifference towards pleasures and pains and an equal eye over all, the conception of non- duality within though moving in body, love of solitude with out associating with the hosts of mankind, a never-ceasing spiritual contemplation and an intuitive direct perception- Paths other than these will but breed pains arising from igno rance. The annihilation of the identification of “ 1” with this body forms the panacea for the cure of the disease of birth and death generating love and hatred. Then the Chaitanya will be directly perceived.
Here Bhageeratha interrupted the Muni thus How is the idea of “ I” to be removed from this body which has been serving long as its seat, like a tree on a rock ?
The supreme Acharya replied thus Should the mind be firmly repressed from entering into objects of enjoyments and be made to rest in the state of the all-pervading Sat, then Ahankara will cease. If after the destruction of desires and all objects thou art in a non-fluctuating state, then the appearance of “ 1” will be no more and the non-dual state of Brahman will alone be. This is the Brahman declared by all Vedas. Having” given up all conceptions of differences of caste, orders of life, &c., having assumed poverty without an iota of attraction towards the three kinds of desires (wife, pro geny and wealth), having relinquished thy wealth in favor of thy enemies as well as thy Ahankara and having given up thy avocations and living on the alms of thy enemies if thus thou livest without any load on thy mind, thou mayest be come Brahman, the Supreme of Supreme.
Having heard these words of the Muni, Bhageeratha of mountain-like shoulders was performing diverse actions with a view to control his mind. After the lapse of some time, he performed a noble Yajna called Agnishloma ; and all his justly accumulated wealth was spent, after the enquiry of the deserving and the non-deserving, amongst poor Brahmins of divine intents, relatives and others who came over there. In three days, he was left with nothing but a single cloth on Amidst the deafening cries of his subjects and all others, he abdicated his beloved country in favor of his enemy and being replete with all the good qualities of a Muni, wandered alone as such a personage. Fearlessly did he rove over old towns, hills and forests wherein the citizens had not known him through his face or name. In a short time, he dispelled all the desires in his heart.
Then he merged into Atma through extreme quiescence of mind. Having ranged the whole earth, he one day entered the country he had abdicated previously in favour of his enemy, and having completely mastered all his organs, he went from door to door to beg alms at the gates of his former ministers and others. Per sons, who recognized in him the former crowned king, began to shed tears at his approach. Even when he was paid res pects and requested by his enemy of a king to resume the scep tre and protect his subjects, he would not give up his present avocation and long for even the smallest trifle. Thus to the infinite chagrin and disappointment of all, he went to foreign places. Filled with bliss through true quiescence of mind and without despondency of heart, he indulged in Atmic vision within himself wherever he went along with his Guru, whether over mountains or forests or countries.
Thus did the Acharya and his disciple become of full and equal minds ; and supporting- their bodies, as if in sport, were listless as to whether they had their bodies of clay or not Then roving at pleasure and reflecting well upon the adoption of the course consistent with the universal law, they were indifferent to pleasures and pains or their intermediates and spurned as paltry baubles wealth, women and the 8 Siddhis, such as Anima, &c., and then left for a foreign country.
The king of that spacious country having died without any male progeny, the ministers therein deliberated upon the nomination of a successor, when the beggar Bhageeratha of graceful mien appeared upon the spot and was pitched upon as a fit successor to the late king. Being anointed a king, he wielded the sceptre over his realm, protected by innumerable hosts of armies.
The king of that spacious country having died without any male progeny, the ministers therein deliberated upon the nomination of a successor, when the beggar Bhageeratha of graceful mien appeared upon the spot and was pitched upon as a fit successor to the late king. Being anointed a king, he wielded the sceptre over his realm, protected by innumerable hosts of armies.
This news was wafted over to his former country from which the courtiers therein repaired to him and implored him thus “ The king, whom you installed in your stead, has expired. We are left without a ruler. So please accept the responsibilities of ruling over our kingdom too.”
As it is not proper to spurn the wealth which comes to one of its own accord, he assented to their entreaties. So Bhageeratha of beautiful breast, began to rule over the whole earth. Maintaining a perfect silence (or control over senses), quiescence of mind and an equal vision over all, he was without desires or oscillations to extremes. So following the even path of rectitude in all affairs, he performed a faultless Tapas for many years to emancipate his grandsires, brought down on earth the divine river Ganges, and established it there without any decay of its sacredness.
THE STORY OF SIKHIDWAJA.
Summary In this story, it is sought to show that the path to the higher goal will be rendered smooth by an A charya who is able to make his disciple progress through various means as well as by true renunciation, though many obstacles may intervene.
“Oh mayest thou merge thyself in thy all-peaceful Atma, like the King Sikhidwaja who annihilated that Great Bird called mind.” So spoke Vasishta to Rama, whereupon the latter questioned him thus: “Tell me, O Guru, who was this King Sikhidwaja, who was absorbed in the ecstatic enjoyment of all-embracing bliss ? Be pleased to bestow on me thy bless ing, so that Jnana, which is the basis of every thing, may arise in me and wax to its fullest strength.” Thereupon the Muni thus replied : “This king who bore the name Sikhid waja was born in the Dwapara Yuga after the seven Manus* who presided over the country like the sun had passed away.
His justice knew no bounds, and he was moreover devoid of the bad qualities arising from desire. For he was replete with the goodness of charity and other virtues, and preserved that silence which avoids the discord born of words. He had cultivated mental and also bodily restraint and other powers of will, and especially delighted in doing good toothers. The partner of his marriage was Chudalaif born through Tapas in the womb of the Queen of the Sourashtra country, who resembled the peacock in beauty, and could not in the space of the whole world find one to compare with her in her imperishable virtue. And these two lived together in perfect happiness with their two minds interblended performing all actions without the least difference of opinion, having mas tered all the departments of knowledge. Delightfully indeed they passed their youth, as if but one breath of life pervaded in common their bodies. As the years glided sweetly by.
The present story, though intended to illustrate the idea of Acharya s grace and true renunciation, has itself an esoteric meaning underlying it. For instance, Chudalai is composed of two roots mean ing, resting on the head. Hence that which rests on the head, or the Pineal Gland, is Buddhi the Atmic Ray. It is Chudalai who though the wife of Sikhidwaja yet initiates him into Jnana. S ikhidwaja means one having the peacock flag. Close students will understand from the color of the peacock that he typifies the higher Manas. Their ephemeral youth passed away like water from a broken pot, and middle age fell upon them, like flakes of snow on lotuses in the waters of a rivulet.
Like water trickling from the palm of the hand, so their lives sped away, day by day. Then the desires, which had in youth expanded themselves more and more like a gourd plant that grows in the rainy season, ever winding itself round and round, began to lessen like waters in the time of autumn. All the pleasures that once arose in the body now darted from out it, like arrows from a bow. Just as a plantain tree grows useless after it has put forth its fruit-bunches, so they became indifferent to worldly actions after tasting of their fruit. In unison of heart they thus both began to contemplate. Of a surety that is the most beneficial state from which the mind, when it once reaches it, never returns to another. But such a discriminative state is impossible in the case of those plunged in mundane existence. Therefore the most exalted Adhyatmic-Jnanic knowledge alone is the sure panacea for the cure of the disease of re-birth.
Coming thus to the conclusion that re-birth cannot be avoided except through Atma-Jnana alone, both betook them selves to such a life, with their minds absorbed in it and with true meditation. And for the attainment of their wish they ever associated with the wise and learned. Thus did they live long together, exulting over their store of accumulated knowledge and leading a practical life of spirituality in ac cordance with that knowledge. Then the Lady Chudalai, of true discrimination, having heard and clearly understood the real signification of the Sastras, taught by the wise for the attainment of the different stages leading to the realms of the higher spirituality, thus began to commune with herself:
“ While there exists Atma (as I clearly perceive it), to what do we apply the term 1 ? Whence is this delusion in the mind ? To whom is it due ? How and whence did it arise ? How can we apply the term 1 to the body visible to us ? As the body is inert and ignorant, therefore the term * T cannot be applied to it. Again, can the term I be applied to the ten organs which vitalise the body ? No, since like a tile which is moved by a rod, the ten inert and separate sense- organs (Indryas) are moved by the flitting mind. Can the term I be applied to the Manas which agitates, through its power of Sankalpa, the organs ?
No, since even the Manas is inert, being goaded on to action by the certainty of Buddhi, like a stone flung from a sling. Nor is * I* Buddhi,* as it is in turn galvanised by Ahanka”ra. Nor is it the baneful Ahankdra which galvanises Buddhi, as it (Ahankdra) is the inert seat of Jiva (the higher ego). Once more, can I be applied to Jiva which moves Ahank^ra ? Being of the nature of actions and Prna, it rests in the heart and there enjoys the bliss of Pratyag&tma. Hence Jiva is not I ; thus I have now learnt through this enquiry that what renders Jiva blissful is Atma, the true Jnna. Such a Jnana will never be bedimmed by objects, but will ever become clearer and clearer.
My own Jiva exists only through Atmic reality, the eternal Jnana. Verily the state of Jiva, which gets, ensnared by objects through Jncina, may well be likened to that of water standing in a deep pool, or an odor wafted by the breeze. This Jndna- power, ensnared by the perception of objects which are illu sory and composed of Tamas, becomes besmeared and conse quently inactive : hence is the present Jiva oblivious of its true state, like heat in a copious supply of water. Thus does the true Chit-^akti, become the Jiva, and, having become unreal and Tamasic through longing after objects, cognises again its true state through Atma-Jnana (by re-becoming that Jnna).
This Atma-Jndna is known only through one s self and not through another. I have now cognised Atma-Jna”na, which can be done only after endless geons of time. Through the non-cognition of the all-pervading nature of the Supreme Consciousness, there arose in us the six organs, but if that true Chit is thoroughly cognised, then Manas and the others are found to be quite illusory.
This Atma-Jndna is known only through one s self and not through another. I have now cognised Atma-Jna”na, which can be done only after endless geons of time. Through the non-cognition of the all-pervading nature of the Supreme Consciousness, there arose in us the six organs, but if that true Chit is thoroughly cognised, then Manas and the others are found to be quite illusory.
The immeasurable Plenum of Jn&na alone truly is. This Jnna is also called Maha. This self-light that is stainless, without suffering, inequality or egoism, goes also by the appellations of Parabrahm or Param, and shines everywhere at the same time, being eternal, all- pure and all-potent.”
And thus it happened that through her divine intro-vision, the queen enjoyed daily the consciousness of the reality of Atma, and remained steadfast in that condition. Also through the strict performance of her daily actions, without the least onging after their fruits, all her desires and the tendency of her mind towards objects entirely ceased nor was she troubled by the pairs of opposites , or desires, or hatred. Thus in the performance of actions without attachment to results, her mind ripened and became the receptacle of bliss. Then through the unceasing practices which developed in her, Atmic reality that true realisation of certainty which is beyond all compare and cannot be estima ted by any except one s self became to her direct cognition, and she shone with a radiant spiritual light* and became like a soft tendril bearing flowers.
Now it came to pass that King Sikhidwaja, noticing with pleasure the glorious effulgence that shone more and more round the form of his wife, and marvelling to see a glory which surpassed any he had seen before, gave utterance to the following words:
How is it, O beloved one, that you now appear radiant with so much beauty, as if your youth had returned to you, as if you had become as it were the prototype of beauty, had quaffed divine nectar and attained the Brahmic seat of eternal, heavenly bliss ? How happens it that your mind is now blessed with tranquillity, devoid of the desire of enjoyment and free from instability ? By what chance do you possess this perfect beauty of both mind and body ? By your purity, I desire you to answer me.
To this Chuddlai vouchsafed the following reply :
“ Having abandoned this universe, which is both rupa and arupa, I attained that mighty and incomparable One which survives the destruction of all things in the uni verse; hence the radiant Tejas in my body. I have cog nised that which is the substratum of all, being the atom of atoms and the homogeneous whole without creation or destruction ; thus arises this radiant Tejas in my form. Though I do not enjoy objects of the senses, yet do I derive happiness therefrom without the pains attendant upon such enjoyment, and therefore love and hatred have.
“ Having abandoned this universe, which is both rupa and arupa, I attained that mighty and incomparable One which survives the destruction of all things in the uni verse; hence the radiant Tejas in my body. I have cog nised that which is the substratum of all, being the atom of atoms and the homogeneous whole without creation or destruction ; thus arises this radiant Tejas in my form. Though I do not enjoy objects of the senses, yet do I derive happiness therefrom without the pains attendant upon such enjoyment, and therefore love and hatred have.
This corroborates the fact that when one becomes a Brahma- gnani, a Tejas or spiritual glory arises in him, taken farewell of me. I exult through the divine vision (taught of in books) in the company of Jnna, the mistress of the household, who has love and hatred as hand-maidens performing mental duties. Hence do I glory in the posses sion of contentment and bodily beauty. In no way affected by the objects which I perceive by my eyes and through my mind, I realise within myself that Consciousness (Chaitanya) which has not the characteristics of the universe but is un- create. Thus arises my beauty.”
At these words of Chudaldi, her husband the king, with out even trying to probe deeper into her heart, simply smiled at her with a look of derision and addressed her thus: * O damsel with waist like a slender plant, thou hast uttered words which but ill-suit thee. Thou speakest as one who has lost his mental balance. How is it possible for thee, who revellest in the luxuries of regal wealth, to cognise Atma? Even the greatest of men, who, after giving up this paltry universe, have attained that exalted all-pervading principle, have done so only after disconnecting themselves from this visible universe.
How is it, Lady, that thou can st aspire after that which can be directly cognised by the wise only r” Thou can st be said to enjoy it only as those unfortunate per sons do, who not being able to attain that state, profess to have sensed it intuitionally within, and then turn away in sheer disgust. Therefore tell me what thou meanest ? How can persons like thee of the above class be able to realise the fact that they see Atma within. Thou art but a fragile crea ture, without intelligence, unstable, liable to be tossed to and froby emotion. So saying, he laughed aloud and departed. At this Chudalai only pitied the ignorance of the king, and became cairn with the consciousness of the Atma-Jnana within, thinking that the king had not appreciated her words through his conception of the duality of the visible universe and his lack of enjoyment of true bliss.
Yet this couple continued to live together harmoniously and happily as before. Preserving as she did a perfect equili brium of mind, the wife had complete mastery over her desires. But there arose in her, through her own volition, a desire to be a “ walker of the skies” (in order to convince her husband of her real powers and so lead him into the spiritual path).
For this purpose she freed herself from all pains arising from enjoyment and seated herself in a solitary spot, in a pleasant posture, in order to obtain enlightenment.
At this point Rama asked Vasishta to enlighten him as to the path by which such psychic powers as walking in the Akasa, &c., might be developed after a long and difficult course of practice. Vasishta replied thus: “Albeit thou hast in the midst of the story of Sikhidvvaja asked for some light to be thrown on the practice of Yoga, yet I shall vouchsafe a reply to thee. O king, hearken to the means which having enabled one to control Prana, will yield him a rich return.
The first and fundamental essential is that one should divest himself of all affinities for objects, except those which adhere to the mind in the further ance of those actions upon which it is bent. Next follow proper diet, easy posture, purity of mind and body, knowledge of the true meaning of the many treatises on Yoga and unintermittent practice accordingly, with the help of a wise Guru. He should completely divest himself of all anger and greed as well of attachment to enjoyments and should be free from all love or hatred for others. If he should only study practically the nature of the Pranas and then master them, their nature will, like subjects, enable him to rule the universe, to attain Moksha like and develope Siddhis. There is among the one hundred Nadis one incomparable, called Antraveshtini It is spherical, like a vortex, or the circular sounding-board of the vina.
This will be found to pervade all places and all bodies from those of Brahma down to Jiva (the Ego). Like the coiling body of a serpent when it sleeps, shivering with cold, this ever-immoveable Nadi coils itself up and rests firmly through Prana-Vayu. Like a plantain flower it is exceedingly delicate within. In this Istadi, it is said, there is a pure and resplendant Sakti (power) called Kundalini which will enable men to have mastery over the tremendous powers of nature. This Sakti will ever be hissing like an angry female serpent.
It will ever rear its head aloft. It is the cause of the fluctuation which takes place in the mind. All the other Nadis are connected with this Kundalini Sakti. This Sakti becomes purified only by the immaculate rays of Jnana. It is transformed into the Jnana rays through meditation ; becomes Jnana through Jnana ; a Jiva through the tendencies of a Jiva ; Manas through Manasa (contemplation) ; the mani fold Sankalpa through Sankalpa ; Buddhi through certain knowledge and Ahankara through egoism. Thus this Sakti rejoices in the name of Puriashtaka. Kundalini Sakti passing as Jiva associates itself with the body which derives great benefit therefrom.
Being of the nature of Prana and Apana, it goes up and down. As it is without fixity it becomes of the nature of all and may take an upward course or a down ward one. And it is this Sakti which, though it becomes without any hindrance, the Jiva, produces death in the body through the Pranavayus. Should the upward and downward actions of this Kundalini Sakti be arrested through the con trol of Prana and this Prana be made to rest in the heart, then diseases will not affect permanently those having such control.”
At these words of Vasishta, Rama interposed and said: “Please enlighten me as to the origin and des truction of mental disease as well as those arising there from.
In answer to this Yasishta thus continued: “The pains that afflict the body are called the secondary diseases, whilst the Vasanas that affect the mind are termed men tal (or primary) diseases. We have reached our present state through the absence of the transcendental Jnana, the want of mastery over our organs and the perpetual growth of desires and egoism in the mind.
And our delusion becomes intensified in us by forgetfulness of the degradation of our state through such causes. With the concretion of such delusion, the mental disease also setting in congeals in us like the plenteous snows of winter. Then when the intense desires of a person begin to manifest themselves externally and the Ajnana in him preponderates, he performs fearful karmas and these in their turn breed bodily diseases. Again, the body is further subject to diseases through such actions as the eating of unwholesome food, living in unhealthy countries, and doing things at unseasonable hours, injuries inflicted, association with the wicked, longing after improper things, evil desires, bad thoughts, the distention and contraction of the orifices of the Ndis in the joints, &c., and the interrupted flow of the beneficial Pranas throughout the body these cause the body to shrink away.
Then these blossom in the form of diseases in the body, waxing and waning- like the floods in a river during the long seasons of autumn and winter. The body attracts to itself effects according to the nature of its count less affinities good or bad, whether in previous births or in the present one. Thus do we see that diseases, primary and secondary arise through the five-fold Bhutas (elements).
Now listen, O Rama, as to the manner in which the two forms of disease, primary and secondary, perish in two ways. The wise say that primary disease has two sub-divisions into Samclnya (ordinary) and Sdra (essential). The former in cludes the diseases incidental to the body, while the latter the re-birth men are subject to. If the diseases which afflict this body return to their primal source, then they are destroyed. Their primary causes being (bad) thoughts, if these thoughts are destroyed, all bodily diseases will vanish. But the disease of re-birth, coming under the head of Sara, will never perish except through Atma-Jnana. Is it possible to suppose that the misconception of a serpent in a rope will be removed except through the discovery of the real rope ?
But those grievous diseases of the body, which do not arise through the original cause, can be extirpated by mantras, medicine and the many means proposed by men well-versed in medical lore I need not expatiate upon this subject any further here.”
Here Rama asked Vasishta how mental diseases arise and how they are destroyed. Vasishta thus proceeded : – “ When the fixed Manas is agitated, then this body also fol lows in its wake. And when the body is agitated, then there is no proper perception on things that are in one s way and Prana flies from its even path into a bad road : then it will stagger from its proper road like an animal hit by, and reel ing under the wound of, an arrow. Through such an agitation Prana instead of pervading the whole body, steadily and equally, will vibrate everywhere at an unequal rate.
Thereby the Nadis will not maintain a steady position (like elec tric wires, but will quiver). Then to the body which is the receptacle of food digested partially or completely, the Nadis are simply death, through the fluctuation of the Pranas. The food which settles itself down in this body amidst such a commotion is transformed into incurable diseases. Thus through the primary cause (of the mind) is the disease of the body generated. If this primary cause be annihilated at its root then all diseases will be destroyed. Now hear the path by which diseases may be removed by the uttering of mantras.
Like base gold, which when placed in the crucible is trans muted through alchemical processes into pure gold, the mind is unfailingly rendered pure through true, virtuous and pure actions and through dependence upon the wise. In the mind purified thus there will thrill unalloyed bliss. Is not the whole world exhilarated with joy when the soft and delicious moon begins to shed its silvery light on it ? If the mind be- comes purified with true Satwaguna, then Prana-Vayu will begin to circulate freely throughout the body, the food taken in will be digested properly and hence no diseases will arise. I have thus described to you the path through which can be destroyed the two kinds of diseases.”
“ Now hearken to what is taught regarding the path of Yoga, which enables one to master Kundalini &akti. To the Jiva rejoicing in the name of Puriashtaka, Kundalini is like a flower, the seat of the Vusanas. If, through the practice of Puraka (inspiration), the aforesaid Kundalini Sakti is reple nished and caused to shine with a resplendent light, then the body acquires the stability of Mali a* Meru, and becomes strong. Then, if the Intelligence pervading this body which is filled with Prana through inspiration takes an upward course, it will make that body become a walker of the skies. With the agility of a serpent, Kundalini Sakti will rise up erect like a plantain-stalk. Having drawn into itself (from on high) all the Nadis that bind up the body like strings, it will cause them to inflate from below, as does a bladder although im mersed in water.
Thus, through intense practice of Yoga, the Yogis rise up into the air, and roam therein, though con nected with the body), as a fish that pecks at, and is caught by the bait upon the rod of an angler.
If this Kundaiini Sakti gets into Sushumna, going up the Brahmarandhra, and having reached a distance of twelve digits (from the nose), stays there for two Muhurtas (48 mi nutes) after performing Rechaka (expiration), by which the actions of all Nadis are arrested ; then the person is able to see all walkers of the skies. Then, through the Divine Vision, hosts of Siddhas, able to confer such powers as Anima, &c., will truly appear before him, as things do in the dream state.
If this Kundaiini Sakti gets into Sushumna, going up the Brahmarandhra, and having reached a distance of twelve digits (from the nose), stays there for two Muhurtas (48 mi nutes) after performing Rechaka (expiration), by which the actions of all Nadis are arrested ; then the person is able to see all walkers of the skies. Then, through the Divine Vision, hosts of Siddhas, able to confer such powers as Anima, &c., will truly appear before him, as things do in the dream state.
If the immoveable Prna is rendered steady for a long time, flowing to a distance of 12 digits from the face through the practice of Rechaka, then entry into other bodies can be effected.” Here Rama asked Vasishta as to how such persons are able to make themselves atomic or all-pervading in the Akasa or to render their bodies light or heavy. And when thus asked by Rama, the Muni continued ; “ There is that One Princi ple which is non-dual, Absolute Consciousness, perfect equality, purity, quiescence, that has no sort of relationship to the things of the universe, the most subtile of all subtile things, which neither is this universe, nor is associated with it.
Through its own Sankalpa, it differentiates (into many units). Then it goes by the name of Jiva, on account of the many surrounding things which agitate it. This fluctuating Jiva, subject to the delusions of Sankalpa, regards this illusory body as real, as ghosts are regarded by ignorant lads. The world will judge of this Jiva by the opinions of the majority of enlightened men in every age, who discern with trained minds. It is only by the exercise of a deter mined will that persons, although ignorant, can transform poison into nectar, and the reverse, thus entirely chang ing the nature of things.
By contemplating the body, it becomes gross ; and thus also the visible body, through the conception of its unreal nature, again becomes a subtile one, All psychic powers, such as Anima, and others acquired through meditation, are awakened by this course (of Will- Thought) alone. This will be self-evident only to those who have mastered the Siddhis of Yoga through self-illumination.” “ Having by these means developed the powers of Anima, &c., Chudnlai instantaneously moved and disported herself in all the universe, encircled by the ocean full of jewels, simply for the purpose of bringing home conviction to her husband s mind.
This lady who was not, at any time, a celibate, tried by all available arts to give her husband some idea of the bliss-giving Jnana ; but he was unable to benefit himself there by, nor even for a moment to gain repose in that pure Jnna. Like a child entirely ignorant of what education means, he was quite oblivious to all the noble qualities of that grand Yogini Chudalai. As he did not rest peacefully in the Atmic Jnana within himself, she never initiated him into the real secrets of Jnana. Would any one be so foolish as to com municate to Sudras (who have no longing for knowledge) the real secrets of Yajna (sacrifice) ?”
At these words of Vasishta, Rama questioned him thus:
At these words of Vasishta, Rama questioned him thus:
“ How can others obtain Jnana, O Acharya, when even King &ikhidwaja failed to do so, notwithstanding the repeated inculcations of it by Chudalai of great Siddhis ? What is therefore the right way of obtaining the true end ?” To which Vasishta thus replied: “It is faith in the words of the Guru that paves the way for Brahma-upadesa (initiation into Brahman). The pure and unalloyed intelligence of the dis ciple is alone the means of attaining to the rare Atma-Jndna.” Here again Rama asked the Muni why an Acharya s words should be necessary for the development of Atma-Jna”na, if the disciple s pure intelligence is alone the means of it ?
At which Vasishta continued thus : * In a certain forest in the Vindhya Mountains, there lived a hunter, who was a man of great pedigree. One day, having lost a cowrie-shell whilst travelling along a grassy road in the forest, he went in quest of it, filled with grief. Having vainly searched for it three days, he came at last in contact with a gem radiant with the lustre of the full-moon- But the hunter passed by the gem a gem so invaluable as to purchase even the seven worlds in his anxiety to find the lost cowrie. Similarly, Jn&na will come to a man in due season through the initiation of a Guru. When the mind is concentrated on one thing, there v\ill arise in it, through the action of the Guru, another kind of know ledge, not anticipated.
Though the initiation by an Acharya will rot of itself enable a person to obtain Jnna, it will be the rowans of developing Jn^na in him, as the lost cowrie was the cause of the hunter finding the & em.”
With this, Vasishta returned to the story of Sikhidwaja. “ Being without Atma-Jnana, the King began to reel under illusion and gave way to grief, regarding the enormous wealth he had so easily acquired as destructive as a great forest-fire. He therefore gave various rare gifts, underwent many religi ous observances, and bathed in the holy water ; but yet he was not free from the load of grief in his mind. Sorely afflicted at heart, he drew to him his wife Chudalai, and poured forth his heart to her thus :
I have now abandoned all love of sovereignty and wealth, and 1 desire to enter the forest life. Neither pleasure nor pain, danger nor wealth, will there haunt those who live noble lives. Let me no longer associate with the delusions of this earth. A forest life is, in all respects, preferable to the regal one, wherein the long ing after life and property do not die. Even the cool moon or the God Brahma, or Indra, the Lord of the Devas rolling in great wealth, cannot enjoy that bliss which comes to a self- centred mind free from desires. Therefore, do not blame me for leaving you thus, and going to the forest Married women, O well-beloved ! will not oppose the desires of their husbands.
To this Chudalai replied : Flowers begin to blossom in the spring season, while autumn sees them yielding fruit. Thus do our Karmas begin to fructify in their due time. If the body should begin to droop with old age, when bodily desires sub side, then is the forest a fitting abode. But, at this period of your life, it is not meet that you should retire ; wherefore it behoves you not to go now. To this the King made answer ; * Do not impede me in my plans. I will go to the forest for solitude ; but as thou art young, it is not proper that yon should accompany me. Thou shalt reign over the earth unfailingly in my stead. When a husband goes from home, it is the wife s duty to protect those around him, and not to languish at his absence.
Thus saying he retired to his bath. The day beng over, he performed his Sandhyavandhana* rites, and, having quietly slept by his wife upon the floor, he stole out in the dead of night, unperceived by her. Having given out to the people outside that he was going on a city patrol, he desired them to stay where they were, and departed from the town. Then, bidding adieu to his great, but enslaving posses sions, he entered into the forest, crossing, in the course of twelve days, many rivers and hills. At last he reached the in accessible forest on the slopes of the Mandara Hills, and took up his abode there, in a spot surrounded by tanks replete with lotuses, and by delicious flowers.
There he erected a parna- .i!a (raised shed), and furnished himself with a bamboo- rod, a rosary for recitation of Mantras, a cloth, vessels to hold fruits, &c , and deer skins. Then, in order to perform Tapas, in the first Yama^three hours), he performed the San- dhyavandhana rites ; in the second, he gathered flowers ; in the third he performed worship to Devas ; and in the fourth he fed upon fruits fit for food. All night through he was en gaged in the chanting of Mantras. Thus did the King per form Tapas.
Chudalai who was sleeping in the palace, awoke; and not finding her lord who had lain by her, was greatly afflicted ; and then she melted with compassion at the condition of the King, who she inferred must have abandoned all his wealth and gone to the forest. Then she resolved to find out the where abouts of her husband, for the husband is a wife s only goal. She sprang forth (in her double), and passing through the win dow, went up into the sky, journeying through the air with so bright a face that the Siddhas in the skies exclaimed, “ Lo ! another moon has arisen here !” Then seeing her husband travelling in the forest with a bright scimitar in his hand, she meditated as to what course she should pursue in regard to him.
Having done so, this sweet-tongued one came to the following conclusion : “ It is right that I should see him only after his desires and hatred have ceased.” With that she returned to her palace.
This divine lady gave out to her subjects that her hus band had gone to a certain place on matters of a private nature. So she wielded the sceptre alone for eighteen years with true regal justice and an equal eye to all, thus passing her time in her palatial mansion ; while at the same time the King eked out his life of suffering in the forest.
Finding that the time was ripe for her to see her husband, she went forth one night and walked the skies.
This divine lady gave out to her subjects that her hus band had gone to a certain place on matters of a private nature. So she wielded the sceptre alone for eighteen years with true regal justice and an equal eye to all, thus passing her time in her palatial mansion ; while at the same time the King eked out his life of suffering in the forest.
Finding that the time was ripe for her to see her husband, she went forth one night and walked the skies.
Having mounted on the shoulders of Vdyu (airj, invisible to all, she alighted on the Mandara Hills, and saw there a decrepit and melancholy body, which, at first, she did not know for her husband ; but having, by her powers of great Yoga, discover ed it to be none other than he, she yielded to her grief and gave vent to these words : Lo ! dire is Ajn&na 1 Through it the King is groaning 1 in pain.
I have undoubtedly the power to confer Atma-Jnana on him at this instant ; yet, lest he should spurn me if I, his young wife, should appear in my present form, I will assume another form suitable to accom plish my end. Moreover, the King is in a state of mind which permits of his Ajnana (ignorance) being dissipated. At a single word from me, JnAna will reflect itself in his now ripened mind.
Therefore, availing herself of this most opportune hour, she changed her bodily form by her incomparable Dhyana, and descended from the Akasa before her husband under the form of the son of a great Brahmin. The King at once arose, and paid him all due respect. This young Brahmin had a beauteous form, and, upon his breast, was a garland of pearls ; he wore a white cloth and a sacred thread ; and stood in the air at some distance from the ground. The King showed the newly. arrived guest to a seat beside him.
The young Brahmin returned the salutations of this royal Rishi of true Tapas, and took a seat by his side ; when the King, with a full heart, thus spoke : It is only now with your advent, son of a Deva, that I have reaped the fruits of Atma. So saying, he showered on the youngBrahmin more devotions, regarding him as his holy tutelary god. The Brahmin, advocating the King, said : 4 Who in the world has the graceful qualities and modesty which you evince ? May you live long ! Did you, with a ste.-xdfast mind and with all worldly delusions extinct in you, perform Tapas only for the sake of obtaining salvation ?
Your abode in this forest, after abandoning the state of a King like unto Indra, may well be likened to Tapas performed on the point of a sword ! At these words of the Brahmin, the King said : Being a god, thou hast well understood my condition. This thy know ledge surprizes me ; whose son art thou, and what is thy name? What occasion has brought thee here ? Be pleased to tell me all this. To this the Brahmin, consenting to answer him fully, thus began : There was a Brahmin of the name ofNdrada, like unto the true Jnana-light, and he sat in a delightful spot on the banks of the Ganges of holy waters, absorbed in Nishta (meditation). In the transition stage from that highest Samadhi down to the normal state, a sportive sound fell upon his ears, and he directed his gaze in the direc tion whence it came.
There he saw some Deva-girls, like unto Arambha and Tilothama*, of matchless beauty. Seeing them thus alone, and not ashamed of their nudity, his Prana began to fluctuate, and he experienced the effects of sensual desire in himself. When the Brahmin had said this, the King remarked : I have attained perfect equilibrium of mind through the sweet nectar of your words. It is difficult for me to follow their meaning as they are mystical like those per taining to Paramarta (the reality of the Higher Self). Therefore please inform me plainly of your origin/ To which Chudalai, the Brahmin s son, continued to reply: Then, having fastened the must-elephant of the ever-fluctuating mind to the great pillar of true discrimination with the strong rope of love by the aid of the goad of true intelligence, the Muni Narada (caused that to be done, which produced the embryo). Then the embryo began to grow like the luxuri ant moon in the Milky Ocean.
Having been endowed by Narada with a never-failing wealth of knowledge and other gifts, I, who issued out of the Pot, as the son of N&rada, was taken over to the presence of Brahma, who, as in duty bound to me, his own grandson, paved my way to the attainment of the goal of Brahma-Jnana. Immediately my grandfather called me by the title of Kumbha-Muni, as I was born in a Kumbhaf (pot). The noble Saraswati is my mother; Gaya- tri I my junior mother. I was always engaged in sporting with my friends, the four stainless Vedas. At these words of Kumbha-Muni, the King said that he had reaped great benefit from the Muni s present visit to him, and felt assured that all he said was true. Kumbha-Muni said that he had truly related his own life, and desired the King to inform him of his identity and origin. The King made reply: Being afraid of the worries of existence, I sought freedom from actions in this f This probably refers to the advent of all egos which are so only through their limitation, just as things are deposited in a limited recep tacle as that of a pot.
Hence, Chudalai does not make a false report of herself, as in describing- the origin of all egoes she describes that of herself too. Kumbha-Muni is the name of Agastya Rishi. I go by the name of Ikhidwaja, and am here, after having relinquished my regal duties. My mind stands aghast at this ever-recurring cycle of re-births. Though I made Tapas here after obtaining all things necessary for that pur pose, I have but enhanced beyond description my pains in the endeavour to do away with them. Oh incomparable Muni, milk has indeed been converted into poison !
Then Kumbha-Muni, addressing the King, replied :
There will be true bliss only when the Jnana instilled into a disciple by the Acharya (Guru) truly fructifies in him. Are not all acts of Tapas simply diversions to while away the time ? Oh King, to those without Jnana, Karma is alone their security. Virtuous actions serve, but to remove the impure Vasanas. Therefore, Karmas are useful only in so far as they confer upon us heavenly and other pleasures. If the impure Vasanas are destroyed, then the effects of all Karmas cease alike, as the effects of one season cease when another sets in.
There will be true bliss only when the Jnana instilled into a disciple by the Acharya (Guru) truly fructifies in him. Are not all acts of Tapas simply diversions to while away the time ? Oh King, to those without Jnana, Karma is alone their security. Virtuous actions serve, but to remove the impure Vasanas. Therefore, Karmas are useful only in so far as they confer upon us heavenly and other pleasures. If the impure Vasanas are destroyed, then the effects of all Karmas cease alike, as the effects of one season cease when another sets in.
Like reeds which never produce fruit, Karmas freed from the varying Vasanas never fructify. If, through the sure conviction that all is Brahma, Ajn&na is destroyed, impure Vasanas will never arise. Who is so foolish as to suppose there is water in a mirage? If the Vasanas alone are destroyed, then birth, old age or death, will not affect one, and he will reach the immaculate Brahmic seat. All minds associated with Vasanas are but differentiated Ajnana itself; but a mind -without them” is the unborn Atma-Jnana itself. If through the immaculate Jnana, the Jiva (ego) cognizes Brahman, then all births cease. Since even Brahma and the other Great Ones have said that Jnana alone is the most excellent of all things, how is it that you do not long after it ?
How is it that you do not question yourself as to who you are, whence came the Universe, and into what it will be absorbed ? Why do you repine at your lot like the ignorant ? Why is it, that after having prostrated yourself at the feet of a great Guru, you do not try to understand from him the nature of bondage and Moksha ? If, approach ing those persons who look equally upon all things through their abundant Jnana you are ceaselessly engaged in the noble pursuits of enquiry, then you will surely gain that subtile Jnana which leads to emancipation !
“ At these words of Kumbha-Muni, the king 1 shed tears of joy and said : Oh Acharya, I, poor soul, have learnt all this (the attainment of bliss through Atma-Jnana) by thy grace. I am here in this solitary forest, having left the company of great men through Ajnana. I have this moment been released from the pains of existence. Since thou deigned to be pre sent with me in this forest, and hast deemed it thy duty to point out the path to me, thou alone art my Acharya, my parent and my friend. Therefore, do I prostrate myself be fore thee as thy steadfast disciple.
Be thou graciously pleased to accept me as thy Chela. Be pleased, O thou equal unto Brahma, to enlighten me upon that One Principle which thou hast cognized as the most bounteous, the One which, if known by a person, relieves him from all pains, and confers the blissful Sat.”
To which Kumbha-Muni replied : I can enlighten you, only if you will concentrate your mind, which now runs quick ly from one object to another, with singleness of purpose. Otherwise the Guru s words, taken lightly and not conceived and meditated upon, would be of no avail even though heard.
To which Kumbha-Muni replied : I can enlighten you, only if you will concentrate your mind, which now runs quick ly from one object to another, with singleness of purpose. Otherwise the Guru s words, taken lightly and not conceived and meditated upon, would be of no avail even though heard.
How can the eyes perceive objects in the darkness ? Here the king affirmed that he would receive the words with impli cit faith, as the teachings of the Vedas, and would meditate upon them truly through the Muni s grace. On hearing these words, the lovely Muni continued : I have to demand as a first condition that you, O valiant king, w-ill hear my words without interruption, and, in the full belief that they will con duce to your welfare, as in the attitude of an ignorant child that hears the words of its father who is solicitous of its well- being. Therefore, in order to instruct the King, the Muni thus continued : O king, please hearken to a story I shall relate to you, and I will afterwards reveal to you its hidden mean ing.
In ancient times, there lived a great man, well-versed in all departments of knowledge, and possessed of great wealth ; but, alas ! without Atma Jnanam. This person pursued the search for Chinthamani, (a gem supposed to yield anything thought of), with much effort. Through the performance of rare Tapas, he came into possession of it after a good deal of trouble ; for what cannot a man attain to if he takes the necessary trouble ? Now, when the gem appeared to him, shining with the lustre of the moon, he, without bringing it under his grasp, ^thus soliloquized : * I fear this is not Chinthd- mani, but only some paltry stone. Can it be otherwise attained than by long and tedious search and when a man s life is nearly spent and his body debilitated by the search ? Sin ful persons like myself will never attain it, though they sub ject themselves to all kinds of hardship.
The virtuous and some of them only will come by it. Shall individuals acquire things readily by mere repining, and without regard to their respective Karmas ? I am but a man ; my Tapas is very significant, and my powers small. In short, I am poor in all respects. Therefore can it be possible for poor me to behold the rare Chinthamani before me ? I will proceed to make further search for it. And thus saying, he let slip the golden opportunity, and the real Chinthamani vanished from his sight. Shall good ever accrue to the ignorant ? Thus did he again go in search of the gem, with great pains.
After thus wandering in a perturbed state for some days, some Siddhas (persons possessed of psychic powers), intending to befool him, screened themselves from his view, and let drop in his path a broken piece of earthen bracelet, which he no sooner saw than he picked it up. Then, this deluded man, mistaking it for the true Chinthamani, began to exult in its discovery and to mar vel over it. Being in possession of this burnt gem, he re nounced all his wealth, fully believing that the gem would fetch him anything he wanted, and that his present posses sions were superfluous.
Therefore, he gave up his country and retired to the forest, believing that happiness could only be obtained there apart from the men of depraved tendencies in his own land. Thus did this man, who had anticipated the enjoyment of real bliss through this stone, subject himself to all kinds of hardships, and degrade himself to the lowest level.
Hear from me another story which will be of great help to you in the improvement of your knowledge. In the heart of this ancient forest, there lived an elephant, the hugest and loftiest of his kind. Certain Mahouts of the forest associa ted with, and entrapped, this elephant whose tusks were exceedingly long, sharp and strong, and fettered it with strong iron chains. Becoming infuriated with its painful fetters, it shook itself free by the aid of powerful tusks in two Muhurtas (48 minutes). The Mahout, in thehowdah above, seeing” this, became giddy, and fell to the ground. The tusker, finding him upon the ground, passed by without hurting him.
But the driver, picking himself up with unappeased passion, went again in quest of the elephant, which he found in the midst of the forest. There he dug a trench, covering it up with dry leaves and grass. The elephant, after roaming through the forest, came at length to the place where the trench was, and fell into it. Instantly the Mahout made it fast. Thus again was the elephant subjected to torture. Had this creature, which was like unto the great (king), Bali, when guard ing his own mansion, dashed out the brains of its enemy at the time when the Mahout lay prostrate before it, it would not again have fallen into the trap, nor have been thus again agitated. Likewise, those who make no enquiry concerning the good and evil of the future, will come to grief.
When Kumbha-Muni had related this [story, 6ikhidwaja asked him to give the reason why he had narrated the inci dents concerning Chinthdmani and the elephant ; to which Kumbha-Muni, of steady mind, thus replied : By that person, who, though acquainted with all the Sastras, yet without the beneficent Tatwajnana went in search of Chinthamani, I meant only yourself.
For, although well-versed in all book- learning, you have not yet developed an undisturbed equili brium of mind. What I intended by the story of Chintha mani is this : In order to attain true renunciation devoid of all pain and hypocrisy, you have forsaken your regal office, your wife, and other relatives, wherein there was the true Chinthdmani, and have betaken yourself to this forest. While the true renunciation was developing itself little by little in you although in the world, your mind was led astray by undue zeal to a wrong conception of renunciation, and was enveloped by that delusion as by a dark cloud which obscures the sky.
This renunciation of yours is not the true one, generating real happiness, which you lost track of, because you thought that this one of yours, if persisted in sufficiently long, would, at length, give rise to the true one, Having lost the gem of true renunciation, which is in the proper path of life, you have been misled by the false idea of the burnt stone of Tapas through your faulty vision, and have, therefore, been greatly afflicted.
The wise say that those who reject the happiness accessible to them in their daily lives, and allow their minds to search after imaginary and strange things without limit, are only self-destructive and of corrupt thought. Through the idea of Tapas as the means of bliss, your mind in no wise acquired that peace it desired, even when the graced and priceless Chinthamani was before you ; nor was there any ad vantage in the discovery of the bit of earthen bracelet.
Now hear about the elephant. The epithet “elephant,” I applied to yourself. The two long tusks are Vairaggya (indiffer ence to pleasure and pain), and Viveka (discrimination). Your Ajnana is the driver who sits aloft upon the elephant and goads it on. Your Ajnana afflicts you in many ways. You are now palpitating with the pains inflicted by Ajnana, like the elephant bound by the Mahout and led by him. The iron chains and fetters are the bonds forged by desires, and you have been bound by them. Know that these desires are stronger and more durable than iron itself.
Iron chains wear out in a length of time, but the desires which prevail grow more and more. The breaking loose of the elephant from its strong bonds stands for your late relinquishment of all desires and going into the forest. The fall of the driver from the howdah represents the destruction of your Ajnana through your Vairaggya. If once we free ourselves from desires, shall Ajnana and the necessity for re-births exist ?
Should the delusion of wealth be abandoned through sheer asceticism, Ajnana will only be hovering about like a ghost in a tree when it is being felled. But if the delusion of wealth be destroyed through the action of Viveka, then Ajnana will take its flight like a ghost from a tree already felled. With the relinquishment of Ajnana, all its retinue will bid adieu. As soon as you reached this forest, all your Ajnana was levelled to the ground like nests of birds in a felled tree.
But you did not chop off the Ajnana with the sharp sword by un interrupted renunciation of all. Inasmuch as you did not do so, you again began to groan under the pains arising therefrom. Now the excavation of the trench by the ele phant-driver refers to the generation of pains in you through the growth of Ajnana. Again, the leaves and dry grass spread upon the pit-fall, refer to your actions during your very painful Tapas. Thus are you suffering from the restraint of your Tapas like the powerful Bali with a fateful sword, but imprisoned in the lower regions of Patala. Why do you grieve and not listen to the words of the delicate Chudalai of infallible utterances ? Why have you rejected the true renunciation of all?
To this the King replied as follows : “1 have given up my kingdom, my palace, my wealth, and even my dear wife, Do not all these actions constitute a perfect renunciation ? What more would you have me renounce ?
Kumbha-Muni replied : Though you have given up your kingdom and the rest, that will not constitute the true renunciation. You have yet desires in all objects. It is only by entire rejection of them that you can hope to attain the Brahmic bliss of the wise. Then the King said : If you are pleased to say that the giving up of the many worldly things does not amount to renunciation, and that I have yet desires in me, then what I have left is this forest alone.
Therefore do I now renounce my longing for the forest full of hills and trees. Hence I suppose I have made the true renunciation. Kumbha-Muni then said : Even the aban doning of this hilly and luxuriant forest does not effect the true renunciation. You have yet the painful desires in themselves. Only when they depart from you, can you obtain and enjoy the Supreme happiness. To which the king replied that, if this was not enough, he would lay aside his cloth, Rudraksha (garland), deer-skin, earthen vessels, and wooden-bowl.
So saying, he consigned them all to the fire, and rejoiced in his entirely new appearance. Then turning to Kumbha-Muni of eternal Jnana with the comment that he had now stripped himself of all desires, the king said : “It is through your divine self alone that I have acquired right understanding, liberated myself from all pains, and freed myself from contamination. Through my Sankalpa I have given up all these things entirely. The innumerable things of this world lead only to bondage which conduces to re-birth.
The enlightened mind receives a degree of bliss commensurate with the loss of desire for objects. I have obtained bliss only through successive victories over my desires. I am free from the bondage of delusion. I have now attained through your grace the perfect renunciation, and am divested of everything. What else remains to be done, O Muni ?
Kumbha-Muni replied : Alas ! you have not renounced anything. All your delusive renunciations are in vain. On this the King reflected and said : There is left with me only this body composed of white bones and flesh, in which the serpents of the five sense-organs hiss. I shall instantly dis pose of it without care. You shall soon see. So saying, he ascended to the summit of a high cliff, and was about to cast himself down, when the supreme Kumbha-Muni arrested him with these words : * What is this folly that you are about to do ? How, O ignorant man, did this body of yours hinder your progress ?
How will death in any way help you ? Though you should fall down and destroy this body, like a bull that is angry with a tender calf, yet you will not complete the true abnegation. But if you, O King, will but give up that which is the cause of motion in this body, and which yields the seed of all births and Karmas, then true renunciation will be made. This is the unqualified truth.
Then the King asked the Muni to give out the means by which that which is the cause of the motion of the body might be avoided. Thereupon the Muni of transcendent qualities replied thus : The wise say that the mind (manas) which, through its Sankalpa passes under the different appellations of Jiva and Prana, is the cause of attachment to delusive objects, and is distinct from the beneficent Nonjada and Jada (inertness).
At the same time it is said that this Chitta (the flitting mind), forms the universe as well as the bondage. It is this mind which is the germ of all Karmas of existence and daily agitates this body of ours like a tree when swayed by the wind. Therefore true renunciation, O King, lies in the abnegation of the mind- It is this which leads to Brahmic bliss. All other renunciations cause us sufferings. If, after true renunciation you are illumined in mind, with perfect quiescence, and without hatred, then will the identification of yourself with the Self of Brahman take place, and you will shine with resplendent glory.
Then the King asked the Muni : What is the cause of the mind ? What is its true nature ? How can I destroy it r” To this the Muni replied : The true nature of the mind consists in the Vasanas. The two are synonymous. Know, O, King, that the idea of “ I,” which is the nest contain ing all frailties, is the seed of the tree of mind. The sprout which at first germinates from this seed of Ahankara (I-am-ness), originates without form and is ascertainable only by internal experience. This sprout is termed Bud- dhi. From this sprout the ramifying branches called. Sankalpa take their origin. Through such a differentiation, the great Manas (of Sankalpa) as also Chitta and Buddhi are but the different names or qualities of the one Ahankdra.
Therefore, daily should you lop off the branches of this dire tree of Manas, and eventually destroy the tree at its root completely. The branches of Vdsanas will naturally produce innumerable crops of Karmas; but if, with the sword of Jnna, you sever them from the heart s core, they will be des troyed. They are the true vanquishers of the mind in the heart, who perform without a murmur the Karmas which fall to them ; controlling all thoughts and desires in regard to such. The lopping of the branches is considered only as a secondary thing, the first being the eradication of the tree at its root.
Therefore, if through virtuous actions you destroy the idea of “I” at the root of the tree (mind), then it will not again spring up. At these words of the Muni, the King asked him as to where the fire which destroys the conception of Ahankara, the seed of the tree, was to be found. To which Kumbha-Muni replied : “ It is Atma-Jnana which enquires concerning the true nature of “ I” ; that is the fire which destroys the mind.
The King then said : Through my intelligence I en quired into the origin of “ I” in divers ways. As this world is non-intelligent, it is not “ I,” neither is this body of offal, nor the organs, nor the contemplating Manas, nor Buddhi, nor the injurious Ahankara creating egoism. Here Kumbha- Muni interposed and asked him, if the “ I” were not all these, what else was it ?
To which the King thus replied : I am of the nature of that stainless Absolute Consciousness which, having evolved everything, preserves and destroys it. I cannot find out the cause of this “ I,” which is of the nature ofjnana. I have not been able to divine the means which removes Ahan kara the seed of the pains-giving mind My mind misgives me when I find that Ahankra clings to me, howsoever much I thrust it aside.
Kumbha-Muni said : Oh King, no effects can ensue without a cause. Search within to find out the cause of Ahankara ever present before you, and tell me what occurs in your mind.
The King replied : The cause of the stainful AhankaTa is Bodha (knowledge). How does Bodha get absorbed here within me ? I droop only when Bodha arises in visible objects- How then am I to avoid these visibles ?
Kumbha-Muni said : If you tell me the cause of know ledge, T shall then throw light upon it.
The King said : Through the existence of such illusory objects as the body, &c-, knowledge is induced ; but if they cease to exist, then no knowledge can arise. Then the seed of Manas, vis., Ahank^ric ideation, will consequently be absorbed.
Kumbha-Muni questioned him thus : * If the body, and other objects of sense, do really exist, then knowledge exists; but as the bodies, &c., do not really exist, what then is the basis of knowledge?
The King, in reply, said : * But tell me first, Acharya, how this visible body, which palpably enjoys the effects of all Karmas performed by the hands and other organs, can be non-existent ?
Kumbha-Muni answered: * As this body, arising through Karmas, is not itself the Cause, therefore the effect of intelli gence is itself non-existent. That intelligence is itself illu sory. Hence Ahankara and other effects which arl.se through the excessive delusion (of knowledge), are also non-existent. Hence also all objects which are not of the nature of the cause are illusory, like the conception of a serpent in a rope.
Then the King asked: There were the many creations of Brahman, who is the primeval one in the universe. How then can you say that Brahman is not the cause of the Uni verse ?
Then the King asked: There were the many creations of Brahman, who is the primeval one in the universe. How then can you say that Brahman is not the cause of the Uni verse ?
Kumbha-Muni replied : * Prior to (every fresh) creation Parabrahm alone shines as Sat, which is the non-dual and the quiescent. As That alone is without a second, the Supreme Brahman cannot be the Cause.
The King asked : * Then is not Parabrahm the cause of Brahma ?
And Kumbha-Muni replied : Parabrahm is that which is emancipation itself, the imperishable, the immeasurable, the immaculate, the birthless and deathless, without pain, without distinctions, having no period, the beginningless and endless, without existence, the non-dual and the ineffable One beyond the reach of thought. How can Parabrahm which is unthinkable be the Cause ? How can it be the actor or enjoyer? Therefore this universe is not in the least created by any one, nor is it self-created. The Supreme Sankalpa of that Absolute Consciousness is Brahma. Nought else is but the one true Jnana, All the created objects out of that Jndna are said to be no other than the form of that Jnana. All here are Brahman itself devoid of re-births. Therefore, it is neither an actor nor enjoyer.
And Kumbha-Muni replied : Parabrahm is that which is emancipation itself, the imperishable, the immeasurable, the immaculate, the birthless and deathless, without pain, without distinctions, having no period, the beginningless and endless, without existence, the non-dual and the ineffable One beyond the reach of thought. How can Parabrahm which is unthinkable be the Cause ? How can it be the actor or enjoyer? Therefore this universe is not in the least created by any one, nor is it self-created. The Supreme Sankalpa of that Absolute Consciousness is Brahma. Nought else is but the one true Jnana, All the created objects out of that Jndna are said to be no other than the form of that Jnana. All here are Brahman itself devoid of re-births. Therefore, it is neither an actor nor enjoyer.
Having thus convinced yourself of the one Reality, if you destroy the Ajnna (ignorance) within your heart, then it will cease to have any resurrection. Through no other path than the destruction of these excessive Karmas can the delusion, which has become in us a certainty, vanish. If the Ajnana in us fades away gradually, then the conception of the certainty attributed to the universe will diminish and the Brahmic state will be attained. Such a mind through the all-pervading Jnana, viz., the primeval god, Paramatma, into which it is absorbed, will ever be evolving fresh creations (through its Sankalpa). That which is named Brahman through A tmatatva is none other than the quiescent (or passive) aspect of this universe.
Here the King said : All that you have taught me is quite reasonable. As prior to creation there is no creator, there is really no Universe. Hence there really does not exist the (objective) vision of all things. Through your clear elucidation I have well understood and have become of the nature of my auspicious Self. Hence, I do not cognize all external objects as really existent. I have worshipped my (real) Self. Through the knowledge derived from the per- ception of many substances, I have come to perceive them to be unreal. Through this Jndna, I have become the quiescent without thought and the Plenum like the A.kasa. Then Kumbha-Muni, able to confer Atma (Self) upon the king caused him to cognise it, and said : The true discrimina tion of space, time, the spacious quarters, mental actions and the rest > is only to understand the universe in its differenti ated aspects.
Though these distinctions have been existing in you from a remote past, yet they will perish [in you] in a short time. The quiescent and indestructible Brahman will alone be [as you will presently cognize].”
Instantaneously, the king attained Jnna, and shone with it. Thus was he released from the fold of dire Mya. Then through the grace of the Muni, who was pleased to dispel the delusion from his mind, he was absorbed into the Brah- mic state. Being freed from the actions of his mind, sight and speech, he, in one moment, became the Plenum in Brah- mic state. After he had been for two ghatikas [48 minutes] in that state of NidithyAsana [meditation], he awakened, and the Supreme Muni said : Have you enjoyed to the full, free from all pains, the Elysian bliss of Brahmic seat, which is ever the beneficent, the stainless, the pure, the soft, the seat of all Nirvikalpas [non-fancies] and the fulness of all wealth. Have you been illumined with Atma-Jn&na ? Have you been freed from all delusions ? Have you known that fit to be known ? Have you seen that fit to be seen ?
Instantaneously, the king attained Jnna, and shone with it. Thus was he released from the fold of dire Mya. Then through the grace of the Muni, who was pleased to dispel the delusion from his mind, he was absorbed into the Brah- mic state. Being freed from the actions of his mind, sight and speech, he, in one moment, became the Plenum in Brah- mic state. After he had been for two ghatikas [48 minutes] in that state of NidithyAsana [meditation], he awakened, and the Supreme Muni said : Have you enjoyed to the full, free from all pains, the Elysian bliss of Brahmic seat, which is ever the beneficent, the stainless, the pure, the soft, the seat of all Nirvikalpas [non-fancies] and the fulness of all wealth. Have you been illumined with Atma-Jn&na ? Have you been freed from all delusions ? Have you known that fit to be known ? Have you seen that fit to be seen ?
To these questions the King made reply : Oh Lord, through your grace I have been able to cognize that seat of Brahman which remains after all else is over, which confers the divine wealth of bliss, and which is the grandest and the most transcendental of all. Oh, I have been able to ac
quire the otherwise unattainable heavenly nectar of great bliss, and move in the company of those great souls of power ful Brahmajnana through the b]essing of association with your grace. How was it not possible for me, your humble servant, to attain this immeasurable supreme nectar before?
quire the otherwise unattainable heavenly nectar of great bliss, and move in the company of those great souls of power ful Brahmajnana through the b]essing of association with your grace. How was it not possible for me, your humble servant, to attain this immeasurable supreme nectar before?
Kumbha-Muni said: It is only when thereis quiescence in the mind and an indifference in it towards all enjoyments, and when the powerful Indryas (organs) are turned inwards and the AjnAna of the mind is destroyed, that all the noble words of the wise guru will infiltrate and spread in the mind of the disciple like the scarlet water of the forest impinging on a perfectly white cloth. Otherwise such words will drop down like the impurities of the body or the fruits of a tree. The mere doubt arising in one s mind of the existence of du ality or non-duality in this world betrays Ajna”na ; the removal constitutes Jnana. It (Jnana) alone is our highest goal.
Through illumination you have attained Moksha (emancipation). You have levelled down your mind. May you be alone as the great Mouni* after having acquired Divine wealth and given up all the stains of the world. To which the King questioned : Are not the actions of Jivan- muktas performed through the mind ? How can things go on without the actions of the mind? Please inform me on these points.
Kumbha-Muni replied: The mind is no other than the Vdsanas generating many re-births. If one knows his own self, then there is no such fears of re-births. In those that have cognized their Self without any obstacles, the pure Vasanas with which they perform Karmas will not entail upon them re-births. Such a mind is called Satwic ; but a mind without Jnana is generally termed the Manas. A mind of Jnana is Satwa itself, while persons without Jnana will act in the path dictated by their minds.
The stainless and wise will always follow the Satwic path. Having given up all that tends to the attainment of Swarga (Devachanic or Swargic bliss), may you become that self-light which shines equally in all. This is your real nature. Without hankering after paltry terrestrial things, and causing your mind to fluctuate thereby, may you be immovable as a rock. Those who have no (lower) mind drive away re-births to a great distance from tlu m. In this spacious earth, no pains will affect them. A mind becomes a prey to fear through its fluctuation. Having commingled motion and non-motion into one, and destroyed fluctuation (of mind), may you be one with Jnana?
The King then said : How is this identification to be brought about ? How are Motion and non-Motion to be commingled into one ? And how am I to reacli that state ? Kumbha-Muni continued : Like the waters of an ocean, all the Universes are nothing but the non-dual Chinmatra (Absolute Consciousness). When this Chinmatra draws unto itself intelligence, then there is a fluctuation caused, like the wide waters moved by great waves.
But the ignorant without true Nishta (Meditation) regard the Supreme Princi ple going by the several names of Siva (the auspicious one), Chinmatra, Satya (Truth) and Brahman, as the universe itself. A slight motion in this Chitta (Consciousness) generates this universe. If this visible universe of objects is truly cognized as the Jnana bliss, then it will die. But when its real nature is not powerfully grasped, then the visibles are seen as real, as the (misconception of a) snake in a rope. Should the pure mind concentrate itself for some time (steady and pure as the moon) through (a. study of) the visible Jnana Sastras, the association with the wise and an uninter rupted practice (of Meditation), then in such persons develop ing Jnana, a divine vision will arise, in which there will be a direct cognition (of the One Reality). Thus have I described to you the truths relating to the origin and des truction of the Universe. Having with true bliss brought these into practice and meditated upon them, may you, with out fail, and according to your free will, attune all your ac tions of daily life to the attainment of the Brahmic seat.
I shall now go to Swarga-loka the gem of all Lokas (worlds). This is the most opportune time for it. If I do not appear before my father Narada upon his descent from Satyaloka into Deva (or Swar) loka, he will be mightily displeased with me. A loving disciple should never incur the displeasure of his Supreme Acharya. Oh king, having done away with all differentiation arising through delusion, may you be in the Divine vision (of Nirvikalpa Samadhi). And with the words “ I go away,” the Muni disappeared on the instant. There after, the king thus thought within himself * Marvellously strange is it that this incomparable state was in myself un observed by me a state like unto the crystal waters of a fountain, cool, pure and quiescent.
It has enabled me to at tain quiescence in the Absolute Sat. Then the king entered the Samadhi state without any pains or fluctuation, without any mobility, with a true mouna (silence) and Nirvikalpa immovable as a stone, tree or forest, without any desires.
Meanwhile Kumbha-Muni resumed his soft tendril-like form of Chudalai and journeying 1 through Akasa, reached her chamber in the palace. There she began to rule over her subjects, and protect them as she was wont to do. Thus she passed three years. After which, she went again in the guise of Kumbha-Muni to the forest where her husband was, and beheld him as immovable as a pillar in Nirvikalpa Sam&dhi. Then, in order to acquaint him with his arrival, she made a leonine roar, which even did not wake him up from his trance.
Though she tossed him up and down, no impression was made on him in the least, in spite of his body falling down. Then she thought thus It is certain the supreme King of the form of Kumbha has merged into the Seat of Brahman. Oh this is really wondrous. If, after concentrating my mind on his (subtle) body, I should find any residue of Satwa typifying the seed of intelligence in his heart, I shall join my husband and live with him happily. Otherwise, I shall have to renounce this my present female form, (and myself also) attain the Supreme Seat of Brahman, so that I may not render myself again liable tore-births.
Having come to this sure determination, she concentrated her mind and cognized through her (spiritual) touch and eyes a residue of unsoiled Satwa in the King s heart, deno ting the intelligence yet animating that body.
At these words of Vasishta, Rdma questioned him thus :
“ How can there remain a residue of Satwa in those whose minds have been destroyed, and who have merged themselves in their divine inner vision ?” To which Vasishta Muni, of high intelligence, thus replied : * Like flowers and fruits latent in a seed, a residue of Satwa, the cause of intelligence, rests always in the heart. Even in the case of a Jivanmukta, whose mind is destroyed, the strong body does not perish ; but without being affected by the pleasures or pains of enjoy ments, though moving in them, his mind will become inured to them. Therefore, O Rama, this most Divine lady Chuddlai gave up the Kumbha-Muni form and entering (in a subtle form) into the stainless consciousness (or mind) of the King, devoid of beginning, middle or end, caused that part of it to vibrate which she found had the residue of pure Satwa in it. Then she returned to her stainless body, like a bird re turning to its prison of a cage. Afterwards, as Kum bha-Muni, sitting in a certain posture on the earth, she chanted the Sam a- Veda songs, as if playing on the Vina.
“ How can there remain a residue of Satwa in those whose minds have been destroyed, and who have merged themselves in their divine inner vision ?” To which Vasishta Muni, of high intelligence, thus replied : * Like flowers and fruits latent in a seed, a residue of Satwa, the cause of intelligence, rests always in the heart. Even in the case of a Jivanmukta, whose mind is destroyed, the strong body does not perish ; but without being affected by the pleasures or pains of enjoy ments, though moving in them, his mind will become inured to them. Therefore, O Rama, this most Divine lady Chuddlai gave up the Kumbha-Muni form and entering (in a subtle form) into the stainless consciousness (or mind) of the King, devoid of beginning, middle or end, caused that part of it to vibrate which she found had the residue of pure Satwa in it. Then she returned to her stainless body, like a bird re turning to its prison of a cage. Afterwards, as Kum bha-Muni, sitting in a certain posture on the earth, she chanted the Sam a- Veda songs, as if playing on the Vina.
Thereupon the Satwic intelligence, which now began to mani fest itself in the log-like body of the King, heard the Sama- Veda songs and blossomed little by little, like a lotus flower blooming at the sight of the rays of the sun. Then the King s mind became steady (as regards external objects) and he saw Kumbha-Muni before him. With an enraptured heart, and with the idea that his Lord Guru, who had previously come to him in order to bless him with happiness, had come again of his own accord, he showered on him the choicest flowers, and eulogised him. Whereupon, Kumbha-Muni regarded the Lord of the earth and thus said : * From the day I parted from you up to this very date, my mind has been inseparably blended with yours Even Devaloka is not so pleasant to me as my association with you.
Here the King burst out, say ing : O transcendental and holy god, I have attained bliss through thy favor, I have liberated myself from all pains through the Samadhi of true bliss. Even in Svarga (Deva- chan) replete with virtuous actions, the bliss of Nirvikalpa Samdhi does not exist. Having attained that incompara ble bliss, I shall roam freely in Devaloka and Bhurloka (earth). Kumbha-Muni then asked : * Have you been en joying the rare Brahmic bliss devoid of all pains ? Have you annihilated all the pains which are of the nature (or spring from the idea) of heterogeneity ? Are you able to maintain an equal vision over all, after destroying entirely all the plea sures flowing from Sankalpa P Have you been able to tran sact all the present duties of life, without in the least being ruffled by objects, being liberated from love or hatred towards them ?
At these questions of the Muni, the King made the following answers : I have powerfully mastered all the (spiritual) benefits that can possibly be derived (by me). There is nothing more for me to long to see or to hear. In this wise spoke the King &ikhidwaja, whose mind had over come all delusions.
Thus did these, whose love for one another knew no bounds, cognize their Higher Self through the beautiful en quiry of Atmatatwa and through most instructive discourses thereupon ; remaining happy in one another s company, with out the least difference of mind, and roaming in the forests, and over the hills, they were matchless in real Jnana and in true loving actions. Having destroyed completely the delu sion of love and hatred, they were immovable, like the great Meru, which cannot in the least be shaken by the playing of the zephyr. Sometimes they would apply to their bodies Vibhuti (sacred ashes) ; at other times they would apply to them the fragrant sandal- While they were thus associating themselves together, the sweet-tongued Chudalai concentrated her mind on that of the King* and found it to be now free from all stains and to be stable by reason of his present ex periences.
Also she thought within herself that the palace, with its enormous wealth and luxury, would languish for want of persons to enjoy them. If persons filled with Jndna should give up things that had come to them without their seeking, how then can they be said to have known Tatwa (Truth) ? Then thinking of creating (in herself), through her imperish able will, the body of a lady fit to live in wedlock with the vir tuous King, Kumbha-Muni, alias Chudalai, addressed him thus : To-day there will occur a festival remarkable in the annals of Devaloka. I should, without fail, be there in the company of Narada. Who is ever able to overstep the powers of the Supreme Law ? Immediately at sunset, when the sun goes down over the evening hills, I shall be back with you. So saying, he parted from the King, after presenting him with a fragrant bunch of flowers.
Having gone from the King s sight, Kumbha-Muni relinquished the burden of the Muni s body and assumed that of Lady (Jhudalai, after which, she entered unperceived (the chambers) in her palace, which shone like a Devaloka presided over by Indra, and then performed in regular order her allotted regal duties during the day.
Then Chudalai re-assumed the form of Kumbha-Muni, and descending in that form before her husband, appear ed with a dejected countenance. As soon as this Muni, whose mind was (really) free from all pains, appeared before the King with a downcast rnien and overcast face, like a lotus enveloped with snow, the latter was startled to see the Muni thus, and rising- up at once besought him with these words : my father, you seem to be like one afflicted with pains what are they ? May you destroy them ! Never will persons of true Jnana succumb to despondency or joy. Will water floating on a lotus leaf ever affect it ? At these words of the King, Kumbha-Muni related the following amusing anecdote of himself in tones as musical as the Vina.
Persons of firm and equal vision as regards all things will never constitute Jnanis (the wise), unless they commingle with the actions of the Indriyas (^organs), so long as they possess a body. Otherwise, such persons are only impostors. Those who are so ignorant as not to perform the existing Karmas and think of mastering them through their avoidance, will only generate fresh ones and suffer therefrom ; i. e., like the oil which is inseparable from the gingelly seed, the differ, ent Avasthas (states) of pains will exist so long as there is the body. Those who try to sever themselves from these states, in order to do away with affection, &c., are, O King, like one endeavouring to rend asunder the immeasurable Akasa with a sword. If the inevitable pains of this impure body be sought to be averted by the control of the organs of action (Karmendriyas), will the bliss arising therefrom compare in any way with that generated by the renunciation of bodily pains through the path of Jnana ?
Even in the case of Brahma and others, who have Karmendriyas (organs of action) on one side and Jnanendriyas (organs of sense) on the other side of the body, the certain dictates of the imperishable Law demand that they cannot rise above the Avasthas incidental to their body, even though they are illumined in mind. As both Ajnanis and Jnanis are exposed to the visible objects of the world, they both move only in consonance with the universal Law, like the waters in an ocean. Daily do Jnanis, through the certainty of their intelligence, looking equally upon all, perform unruffled their duties so long as they are relieved from their bodies. But Ajnanis are ever agitated by and drowned in pains and pleasures.
They are born in different bodies and follow the laws regulating them. This have I described to you in extenso.
Now I shall describe to you the pains I underwent in iny path. Are not pains which are like unto a grinding saw, re lieved when revealed to those we love ? After I gave the bunch of flowers to you, and rose up in the Akasa, 1 went to my all-truthful father in Devaloka, and attended the court of Indra, the Lord of Devas. Then, having in mind to return to this place from there, I descended through the Akasa and was in the act of coming over to this earth, through the spatial Vayu path (viz., North-west of Surya-Mandala, ie., the Sun s sphere), when I saw before me the Rishi Durvasa journeying on in the region of clouds. Having prostrated my self before his venerable feet, I addressed him thus Thou art clad in dark clothes* and art beginning to act like an ill-famed woman longing for her paramour.
Whereupon the omniscient Rishi became incensed at me and with fury cursed me for my impertinent words to be transformed every night into a female wearing beautiful ornaments. Hearing these words, I cried aloud and having contemplated the lotus feet of the Rishi, was going to beg pardon of him, when all at once he disappeared. With this thought afflicting me very much, I have now come here to you. I shall hereafter every night have to submit myself to this process of transformation into a female f How can I, without being ashamed, be a female every night, moving as I do in the company of my Gurus, Devas, Munis and hosts of others r * But the King solaced him thus : Please, god, do not be afraid. What is the use of giving way to grief? Let come what may through the dire force of the irresistible Law.
This womanhood of thine will, I think, not attach itself to the Eqfo within, but only to the body without. It behoves thee not thus to give way to grief, thou who art replete with Jnfina. It is only the ignorant that are afflicted in mind Then the sun began to set as if to hasten on the wise Kumbha-Muni to assume a female form. With the coming of twilight they performed all their daily religious Karmas. Then the Muni looked into the face of the King, who was sitting before him, and remarked thus in a plaintive tone : To my great shame, be it spoken, King, a female form is enveloping me and my present form is disintegrating- itself.
The significant marks of a female are developing themselves in me. Behold my waist forming itself, the female dress gradually covering my body, and the remainder of the female form appearing in all its entirety. Thus did the quiescent Kumbha-Muni deliver himself, as if in terms of grief. The King beholding his des pondent Guru, thus said : As a Jnani you have known well the true path of Law. While so, do not be afflicted through events which will inevitably come to pass. To which Kumbha- Muni said thus : 4 There is nothing to be done now. Who can thwart the insurmountable Law ? Every night will but entail on me a female form.
So saying, both quietly slept. With early dawn she re sumed her Kumbha-Muni form. Thus did Chudalai pass some time, the days in the form of Kumbha-Muni and the nights in the form of a female ; and yet she preserved her virginity. One noon Chudalai in the guise of Kumbha-Muni addressed thus the King “ Oh King, how long am I to remain in a state of virginity without tasting the pleasures inci dental to the female sex ? Therefore I wish to get at a lord for myself. In all the three worlds, 1 cannot pitch upon a more affectionate husband than thyself. Thou shalt accept me as thy spouse overnights. If so, thou shalt have the fear of neither heaven nor hell.” To which the King nodded assent.
Whereupon the Muni remarked :” To-day is a very propitious day for marriage, it being the month of Simha (August September). At moon-rise we shall perform the marriage rites.” Then the beautiful-eyed King fetched from Mahameru rare gems and sandals, bathed in the holy waters and made prostrations to Devas, Munis and Pitris according to Vedic injunctions. Then both these individuals clad themselves in white silken robes yielded by the Kalpa tree. The sun having set, the resplendent moon began to shed its silvery rays when the king, after performing the Sandhya rites, cele brated the marriage on Mandhara hills. Then they roved over hills and dales enjoying themselves but yet without the least clinging towards such an enjoyment, Every three days, while the King was asleep, Chudalai would regularly go to her husband s realm and administer justice there and then would return to her husband s side, as if she had not parted from him.
Then this lady Chudalai, who now passed under her new marriage pseudonym, viz.) Mad- hanika, lived with her husband for some time and reflected thus within herself : The king will never hereafter centre his desires on worldly enjoyments. Therefore I shall test his mind in the enjoyments of Devaloka. I shall, by the force of my yoga practice, through which I have developed AnimA and other psychic powers, create a Mayavic (illusory) pana- roma in this forest, wherein Devas will appear with their Lord Devendra at their head. Accordingly, when Indra ap peared before the king, the latter saluted the former, and having paid him all the necessary respects, said O Chief of Devas, I do not know what good Karmas I have per formed to merit this visit of yours to me. To which Indra replied in terms of affection thus : * Attracted by the force of your good qualities, I. have come here along with my reti nues of Devas.
The Devaloka is a fit abode for you alone. The Deva maidens are awaiting your arrival there. May you be pleased to appear there like the Sun, to cause to bloom the lotus-like face of Rambha and other Deva maidens. O King and Jivanmukta, you may stay there for the period of a Kalpa, and plunge yourself in diverse ways in Devalokic enjoyment. Therefore do not tarry here any longer, but come at (Mice there. It is for this purpose I came here to take you.
Hearing these strange words of Indra, the noble king said thus: O my parent Deva, I have known all the plea sures of Svarga-loka. I have not even the conception of differences of locality, such as this or that place. Wher ever T am, there is Svarga (heaven) for me, and there it is I enjoy bliss. Therefore I do not long after Svarga pleasures- Be pleased to return to your seat, fhave not the least desire for it. When the kine had given vent to these words, the whole troup of Devas returned to their abode. Thus did Chudalai ob serve that the King s (lower; mind had been destroyed, not withstanding the different trials to which she had subjected him through her powers of M&ya. Still she wanted to try him further, and so hit upon another expedient.
One day, while the pure King was performing Japa on the banks of the Ganges, Just at moon-rise, Chudalai entered a thickset bower hard by and having created within it, through her Mayavic power, a lover seated on a pleasant seat of Neerandra flowers, she made a show of embracing him. After having performed the daily rites and sought in vain for his wife (Madhanika) over all the hills and dales, the king saw on his return his wife and a male figure in a mutual embrace, but was not in the least disconcerted. Nearly forty-eight minutes after the King, who went away unruffled without evincing the least anger towards Madhanika, disappeared from view, she, in order yet to ob serve his demeanour appeared before this Rajayogi with signs of her late love tryst still visible in her, such as dishevelled hair, &c., and stood as if penitent in a submissive attitude of great shame.
While Chudalai, surnamed Madhanika, was thus stand ing as if greatly stricken by grief and remorse, the King re turned from Samadhi, and saw her before him. Then, with out showing the least symptoms of anger, he said softly the following words with calm deliberation: How is it you have hurried so and come away so soon as this ? You may, O girl, if you like, still gratify your passion by returning to your lover. At these words of the King, Madhanika said thus : It is the supreme duty of the unblemished to put up with and overlook the faults of the ignorant. The quali ties of females are unsteady in diverse ways. Therefore, be pleased to excuse me for my heinous crime.
Thereupon Sikhidwaja of mighty Jnana said the follow ing words to his wife Madhanika : A tree may grow in the sky, but never will anger rise in me, O lady. Tnus was he in full possession of equal vision over all. Then Chudalai soliloquised to herself thus : The King has destroyed to the root passion and anger. He will not subject himself to the many enjoyments and the love of transcendental Siddhis, This king of puissant arms has at last attained the end ot Jnana.
Let me no longer pass under false colors. Let me cast aside the body of Madhanika, and assuming that of Chudalai appear before him. With this thought in her mind she transformed herself into Chudalai and presented hersalt in that true character before him, when the quiescent King eyed her and remarked in wonder thus: * Is it true that I see before me Chudalai with her entire form, speech, modesty of mien and her other inestimable good qualities? O lady who are you ?
To which she replied that she was his lawfully wedded wife and continued : O dearest one, it was I that initiated you into the mysteries of Atma-Jndna, assuming the bodies of Kumbha-Muni and then Madhanika. Through such a course, I sounded the depth of your Jnana by the power of Maya. Now go into Nirvikalpa Samadhi, and you will under stand all things truly.
Accordingly the King made his mind merge into the Uni versal Consciousness, and in that Samadhi surveyed all the events that had happened, from the date of his quitting his magnificent country down to the present period of the appear ance of Chudalai (in her real form). After^Samadhi, the just King became quite enraptured with joy and having embraced Chudalai, who stood shining before him as the personation of true love and grace, was struck dumb for a long time, and completely submerged in bliss for a moment.
Then having recovered himself, he seated her on his lap and said to her thus : * Thou hast, through thy vast intelligence, lifted me out of the unfathomable cave of thick darkness that I was entangled in. Who is there to compare to thee in all this wide world ? How can I> O tendril-like lady, requite thee for all thy kindness ? thou who hast reached the other side of the ocean of Samsara (mundane existence), O thou the perso nation of Justice without any desires, how can I aid thee in any way ?
To which the lady replied : Observing you drooping under the many actions of Tapas (penances) in the forest, I came with great effort in quest of you to elevate you above Samsara. Hence there is no necessity for you to eulogise me thus, as I but did my duty. Have you not, O my husband, freed yourself from all petty worldly actions, Sankalpas (thoughts) and Vikalpas (fancies) ?
Then the King said : * All doubts have now vanished out of my mind. I am devoid of desires and the idea of he terogeneity. I have become as immaculate as Akasa. I shall never hereafter fall through becoming of the form of (or, thinking about) objects. I have attained the incom parable Samadhi, the highest thing worthy of being attained.
I am free from mental joy or dire pains. I shall never here after shine as this or that (object). I am like the pure light ot the resplendent sun s sphere, which does not come into contact with any medium such as a wall, &c., and is there fore subject to no increase or diminution. I am like the Akasa which permeates all objects, and is yet undefiled. I am of the nature of Absolute Consciousness. I can now cognise my Reality to be no other than That. Therefore thou art my well-favored Guru. I worship thy lotus feet.
I am free from mental joy or dire pains. I shall never here after shine as this or that (object). I am like the pure light ot the resplendent sun s sphere, which does not come into contact with any medium such as a wall, &c., and is there fore subject to no increase or diminution. I am like the Akasa which permeates all objects, and is yet undefiled. I am of the nature of Absolute Consciousness. I can now cognise my Reality to be no other than That. Therefore thou art my well-favored Guru. I worship thy lotus feet.
At which Chudalai asked him as to his future course of action. To which the King said : I am free from all love and hatred. From this day forward, I shall daily perform my duties strictly according to your dictates, like a crystal tinged with the five colors.
Then Chudalai said thus : If thou art willing to act up to what I say, it behoves thee then to now give up all thy ignorance and resume the regal duties once relinquished by thee. Let us both wield the sceptre of our kingdom for some time as Jivanmuktas and then attain Videhamukti, after the body is thrown aside. To this the King acquiesced. Then Chudalai rose up and, through dint of her concentrated San- kalpa, she acted as follows : She then and there first anointed him by bathing him in jewelled vessels full of the waters of the seven oceans, and then, having installed him on an effulgent throne bedecked with rubies, &c., blessed him with a long life. Then the King and his wife Chudalai, who were both of one mind, mounted upon a decorated elephant and went back to their town with their four-fold army amidst great rejoicings.
As soon as they reached the outskirts of their town, the four-fold army in their town came in advance to meet them. Thus both the armies joined together and went gaily along. There the King reigned with true love along with his wife for 10,000 years, and then attained a dis embodied emancipation.
“Thus, Oh Rama, if by associating yourself with the Karmas of the world, your quiescent Jnana is ever developed without the longing after objects, you will be able to enjoy real bliss and emancipation.” So said Muni Vdsishta of Hlu minaied mind and great Tapas to Sri Rama.
THE STORY OF KACHA.
Summary. Again is illustrated the tact that Chitta- Tyga alone constitutes the renunciation of all.
In the previous story I have related to thee the story of S ikhidwaja, the most enlightened of persons. If thou art as ripe as he, thou wilt never be affected by dire pains. Follow ing the same path is the learned Kacha, the son of Brihas- pati, the Deva-guru.* Thou shouldst be acquainted with his story also.
Rama asked “Please throw light upon the path through which Kacha came into direct cognition of the Supreme”.
Vasishta replied Muni Kacha, the son of Brihaspati, who had known the substratum of all things through a know ledge of the higher seat, approached the Devaguru, his father for enlightenment upon the best means of divorcing the dire elephant of Prana from the Keddha of mundane exist ence.
Devaguru said thus “This large expanse of the ocean of births, wherein do live the countless hosts of crocodiles, fish es, &c., can be bridged over only by the incomparable power of all-renunciation, involving great troubles and responsibili ties.” At these words of his father/Kacha abdicated all things and retiring into the forest, lived there 8 years, at the end of which period, he was visited by his father. Having accosted his father with due respects, he asked him the reason why in spite of the renunciation of all for about 8 years, his mental pains had not subsided- To which his father replied merely that he should give up everything and departed. After the departure of his father, he denied himself of even the barks of trees, cloths, &c., he had on. Thus was he stark naked, like a clear sky in the autumnal season, when the sun, moon, stars, &c., are clearly visible in the skies.
Again did Kacha visit his father and having prostrated himself lovingly before him, laid before him in plaintive tones the fact of his inability to get quiescence of mind, albeit the complete renunciation of all things. Thus did he consult his father who gave him the following advice “It is the opinion of the great that the mind is the all-in-all and that its mastery leads to the renunciation of all. Through such a mental abnegation it is, that thou wilt be able to free thyself from ail pains.” So say ing, Brihaspati (Jupiter) vanished.
Thereupon the resplendent Muni Kacha soliloquised to himself thus “I have been inquiring as to what mind is and have not been able to come to any conclusion. If the body with its parts is different from the mind, then all our efforts to separate them both are useless ; for how can the separation take place between the mind and the body, while they are themselves different from one another?” All his doubts about mind not being resolved, he again applied to his father to aid him in the solution of his doubts.
Brihaspati said thus “The wise who have understood what mind is, say that it is no other than Ahankara (the idea of one ). The idea of I existing within all creatures is the stainful mind.”
Kacha asked “lt; It is indeed difficult to avoid this idea of I . How is this adamant to be splintered to pieces ?”
Brihaspati replied All excruciating pains do not really exist. It is very easy to remove this Ahankara. Within the time taken in the squeezing of a flower or the twinkling of an eye, this AhankSra can be easily eradicated. No long dissertation is necessary in this topic. One only Principle alone is, which is the non-dual, the endless, the supreme Jnana, the immaculate, and the Plenum purer than Aka.sa. Meditate upon It without fluctuation of mind and free thy self from all pain with true calmness of mind. Being quite unreal, Ahankara will perish (through efforts). How ran Ahankara grow in the atmosphere of the meditation of the eternal ? Can dust arise out of the waters, or waters, out of the fire? Contemplating upon the Eternal, mayest thou be free from the differentiated conceptions of * I, he, &c. Tatwa Jn&na is that non-dual one which is subtle, imma culate, the supreme self-light, and the all which is not sub ject to the forms generated by the quarters, time, etc., and is not obscured or sullied by pains, &c. Mayest thou be in this certitude of Atmic Reality.”
So gave out Brihaspati the highest of mysteries. May you be, Oh Rama, in that self-same desireless state in which Muni Kacha was, who having abandoned the idea of “I,” “thou,” &c., and destroyed all internal attractions, was full of Atmic meditation as a Jivanmukta without any Vikalpas in his mind. In Kaivallya (or emancipation), this Ahankara is nothing but unreal. Therefore do not set your heart upon giving or taking it up. Whoever will ever dream of taking hold of or letting go the horns of a hare which are nothing but unreal.
Here Rama asked How in the Plenum of Brahma-Jna*na did there arise an element foreign to it ? Vasishta replied The laying hold of heterogeneous ideas which are unreal tends to the paltry re-births ; but the merging of the ideation into the one Reality without any doubts is the emanci pation from re-births.
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