Yoga Vasishta
THE STORY OF MITHYA -PURUSHA THE ILLUSORY PERSONAGE.
Summary This Ahankara is concreted in the shape of a MithyA-Purusha and illustrated.
May you attain Atma-Jnana and enjoy supreme bliss after giving up all conceptions of diversities. Do not afflict thy self, oh Rama, like the Mithya-Purusha. So said Yasishta, when RAghava asked him thus How did Mithya-Purusha rove about with an afflicted heart and without the least bene fit to himself? Please explain it to me lucidly ; however sur feited it may be, with the ambrosial Jnana.
Yasishta continued This story will be provocative of great laughter and marvellous in its incidents. In a certain retired nook of Chidakas where there is not the universe, a certain male personage arose. He was accoutred in full with the panoply of Maya and replete with Ajniina. He was base in his tendencies, puerile and of dull head with the lowest intelli gence. He arose like rolls of hair appearing in the Akasa or water in a mirage. He was nothing one but a void out of a void.
He went by the name of Mithya-Purusha. Unobservant of his own growth and the Chit (Consciousness) that manifests itself as if distinct from the universe, he contracted the Sankal- pa (or thought) of creating the highest Akasa without any impediments and did create one. Then in order to set a limit to it, he constructed (an enclosed) abode. With the idea that the Akasa was pent up and protected by him in that habitation, his desires were bound by that Akasa as identical with it. In course of time, it began to grow dilapidated and at last gave way, like a hill worn away by (Manwantaric) gusts of wind or like rain ceasing with the close of the rainy season.
Then this Mithya-Purusha bewailed the disappear ance of the Akasa in the following manner, “Oh Akasa, in an instant hast thou vanished with the disap pearance of my house. Where hast thou gone to ?” “ Having finished his lamentations over this house Akasa, he created a fresh well and entering into it without any disturbance from without, became fondly attached to the Akasa therein. Being disappointed as ever in this second effort of his, when the well became quite useless with time and was gradually filled up, he again was afflicted in mind and cried aloud. Then again to preserve the Akasa, he created a fresh pot ; and enamoured with its beautiful struc ture, he gladly entered it and was chained in it with affection.
Time, oh sable coloured Rdma, set again its Rudraic hands on this vessel and disposed of it. Finding that all the things, he created with great belief in their permanency, became the victims of time, he dug a pit in the ground and becoming greatly attached to the Akasa therein, lived in it, as if per manent. Even this was done away by the elephant of time, like light dispelling darkness. Crying over its loss as usual, he built again a circular abode with the four quarters in it and dwelt in it with great joy.
When the time of destruc tion arrived for doing away with this house and all the other mundane eggs, he drooped like a dry leaf in a whirlpool of wind. The usual cries being over, he created a grange for the Akasa, which having served him for a time succum bed to time. Thus did he grieve for a long period over the loss of these many creations of his, mz.^ house-Akasa, well- Akasa, &c. Now this personage was no other than an ignoramus in that he enclosed the Akasa within an earthly tenement and having identified himself with the house, &c., fancied he worked and lived and died with it.
Rama asked What do you drive at, in this story ? What do you mean by enclosing the Akasa?
Vasishta said thus The Mithya-Purusha is no other than the idea of “ I” Ahankaras arising in the void which is like a sable-colored cloud. This Akasa in which all the universes exist, is self-existent before creation, all full and endless. In it the idea of “ I”, arises like the sense of touch in Vayu (air); and then this void of Ahankara fancied itself protecting the Chid-Akasa of Atma. Then encased in the several bodies of well, etc., which he created himself, he again and again subjected himself to pains. With his body, he contracted the thought arising from Bhuta-Akas that he imprisoned the Chid-Akas Atma.
Through it, he rendered himself obnoxious to all sufferings. Therefore, oh lotus-eyed Rama, do not render yourself liable to pains, like Mithya-Puru sha who, being imprisoned in the different bodies of house- Akas. etc., identified himself with Bhuta-Akas. The imperish able 6iva who is more all-pervading than Akasa, stainless and immaculate and cannot be guaged by the mind, is the natural Atma-Tatwa. Can this Atma-Tatwa be easily visited or attained by all ? Such being the case, the ignorant despond that the “ I”, the heart-Akas perishes while the body perishes. Will the indestructible Akasa disappear when pots and others which seem to limit it are destroyed ?
Akasa will never vanish with the disappearance of the pot ? So with the des truction of the body, Atma will never be destroyed. It is only through direct spiritual vision that Brahmic-Reality which is the transcendental Chinmatra and Sat, more subtle than Akasa and the atom of atoms will shine everywhere ; but AhankaTa which is the idea of “ I” is destroyed like a pot. There is really no such thing, as birth or death in any place or time. It is only Brahman which manifests itself as the universe through forms. Therefore having considered all tlie universes as the supreme Principle without beginning, middle or end, without differences or non-differences, without existence or non-existence, may you be without pains.
Should this idea of * I be destroyed through the desireless Atma-Jnana this idea which is the source of all accidents, non-eternal, dependent, discrimination-less, seed of all sins, Ajnana and the seed of birth and destruction then this very destruction is the seat of the stainless Jivanmukti state.
THE STORY OF BHRINGI.
Summary This story will illustrate the fact that actorship, etc., arise through the idea of “ I”.
Such is the true nature of this universe. It manifests itself out of Atma-Jnana, like the misconception of serpent arising in a rope and is no other. To those who contemplate upon the rays of the sun as no other than the sun itself, the sun alone exists. This is the much-longed-for Nirvikalpa state. But if the sun and its rays are considered as two separate ones, then there will appear a diversity between the sun and its rays- Having given up all heterogeneities, may you, oh Rama, be in that direct spiritual experience wherein is not the universe.
Like the wind agitating the waters, Brahman produces the fluctuating motion of Sankalpa. As soon as Sankalpa was set afloat, it expanded itself and differentiated itself into this form-world, when it became the Manas which began to see itself through itself. Therefore know this universe to be nothing but replete with Sankalpa. This universe is neither real nor unreal ; but it manifests itself like dream creations. Know that the seer, hearer, speaker, feeler, smeller, walker and doer are no new creations ; but are the one Truth.
All acts of yours are no other than the stainless Jndna itself. As the real nature of Mahat is Brahmic Reality itself, there is really no such thing as the universe. As all things are no other than the aspect of Chit, the sable clouds of universes are no other than Chinmdtra. As the one Chit pervades all objects without any illusion, all objects do not really exist. Where then is Bandha (bondage) or Moksha (emancipation) ?
Having therefore abandoned firmly all the differentiated conceptions of bondage and emancipation and having observed Mouna (taciturnity) without the least tinge of Ahankara, may you, oh Rama, be engaged in the performance of your higher actions without Ahankara, pride and others. Having cleared up your mind of all doubts arising from illusion and clinging fast to certitude, may you live as the great actor and enjoyer, but yet as the great renouncer of all. At these words of Vasishta, Rama queried him thus What are these three gunas of actorship, enjoyment, and renunciation ?
To explain which, Vasishta began thus To understand the real sig nificance of these three and thus attain the supreme seat without any delusion, Lord Bhringi went to the northern summit of Mahameru and having worshipped and eulogised Parameswara who was like Chidakas itself, submitted the following “Moving in worldly delusion and not getting quies cence in Jndna, I have in vain roved about in perfect igno rance. How can I live with a quiescence of mind in this decayed body of the world? Please throw light upon the path of certitude which I can tread without any the least fear ?”
Parameswara deigned to answer in the following terms u If after destroying thy doubts, thou clingest to Truth, thou wilt become the great actor, the great enjoyer, and the great renouncer.”
Bhringi queried him thus What dost thou mean by the great (true) actor, the great enjoyer, and the great renoun cer ? Parameswara replied He is the incomparable great actor who is indifferent to the inevitable fruits or otherwise of dire love and hatred, pleasures and pains, Dharma and Adharma and performs actions in that manner without any desires. He is the great actor who, being silent, is free from the ideations of “ I” or self-identification with objects or from surprise, performs actions without any despon dency or fear or without any desires in objects so as to be merely a witness to all, is never affected by fear or happiness and does not rejoice or repine, through an equal vision over all. Know also that his mind will be undisturbed, whether in birth or death, appearance or disappearance (of objects).
Now to the second. He is the great true enjoyer who does not, through anger, long for or reject anything but enjoys fully only those things that befal him. We shall say more about him. He will not lose his equilibrium of mind even in the enjoyment of the illusory pleasures and pains productive of excessive fear and no bliss ; he will con sider in the same light and enjoy things productive of dotage or death, regalty or adversity ; he will taste, with neither joy nor sorrow, dainties of all tastes whether bitter, sour, sharp, or saltish.
Like salt, he will associate with both the virtuous and the vicious. Such is the true enjoyer.”
“ Now hearken to the description of the great or (true) re- nouncer. Thou shouldst know that such an intelligent person age will abandon, in toto the stainless Dharmaand Adharma, pleasures and pains, birth and death. He will not have even a scintilla of desires, doubts, actions, and certainties. Oh Bhringi, the S rutis also say that his heart will be free from Dharma and Adharma, mental thoughts and actions. He will also have rooted away from his mind all thoughts of the visi- bles.”
So said Parameswara of the form of grace to Lord Bhringi in days of yore. Having developed through practice this kind of vision over all, may you, oh lotus-eyed Rama protect your subjects. Brahmic reality alone is that which is ever shining, has neither beginning nor end and is immaculate and non-dual. Nought else is. Thus shall you contemplate and being filled with bliss, perform all actions, so that the stainless quiescence of mind may be in you and thereby in all. The Jnana-Akas alone is which is Brahman, devoid of the stainful pains, the seed of all illusions, Paramatma the great, the grand One in which all thoughts merge. Here there is none else but “ That”.
Destroy all Ahankara with the firm conviction that there is nothing else foreign to “That” and that Sat and Asat will never affect It. You will therefore relieve yourself of this formless Ahankara through developing Introvision, making the internals harmonize with the externals and being unaffected by the pains of past actions. Summary In this story, another means of medita* tation besides the three modes mentioned in the previous story is given to cognize that all is Brahman.
Rama asked When the Ahankaric mind is divested of its illusory form and maintains its real state, what is its dis tinguishing characteristic ?
Vasishta replied Now listen attentively to the charac teristics of a mind which has perished, while yet its (spiritual) form survives. No amount of desires, illusions and other stains will unsettle a person who is firmly under the influence of his Atma, like water on a lotus leaf. The good qualities of benevolence, &c., will ever sweetly beam in his face. All sins he will destroy ; the bondage of Vdsanas will gradually loosen their hold on him. Anger will be slain ; the tendency of the mind towards desires will be lost ; all the bad impulses of Kama(passions) will be dispelled.
Vasishta replied Now listen attentively to the charac teristics of a mind which has perished, while yet its (spiritual) form survives. No amount of desires, illusions and other stains will unsettle a person who is firmly under the influence of his Atma, like water on a lotus leaf. The good qualities of benevolence, &c., will ever sweetly beam in his face. All sins he will destroy ; the bondage of Vdsanas will gradually loosen their hold on him. Anger will be slain ; the tendency of the mind towards desires will be lost ; all the bad impulses of Kama(passions) will be dispelled.
All illusions in him, will look about for some befitting quarters elsewhere. The five organs will not be active in the discharge of their functions. Neither pains will arise and afflict him nor pleasures will increase. Through internal contentment and freedom from pains, there will arise in him an equanimity of mind over all and in all places. Even when pains and the rest attaching themselvestohis body, exhibit themselves on his face, his mind will never writhe under them or their antitheses. If the mind should only perish, then Devas even will contract his friendship through sheer love and he will enjoy great felicity.
He will then regard all equally. A perfect harmony and beauty will prevail in him, rendering cool even his very marrow and he will be glorified everywhere. Samsaric illusions, oh gracious Rama of large expanding eyes, will never affect those painless wise person ages, however much such illusions are productive of great surprises, or make them oscillate ever with their never- ceasing changes of birth and destruction or generate many myriads of pleasures and pains. Fie on those low-minded persons of the world who do not long for and attain that Supreme Principle which can be cognized through Jndna. Vision only and wherein all accidents are unknown.
Now hear the means through which persons cross this ocean of existence of bondage replete with the rubies of pains, arising through the conjunction of some periods of time. (It is thus; who am “ I” that has the potentiality of getting the quiescence of mind which will enable it to wade through this ocean of fleshy existence ? What is the nature of this universe? Who is that supreme One sought after ? Of what avail are material enjoyments? Such a discriminative en quiry is, according to the Vedas, the best of means. Therefore, thou shall hear from me, how Ikshwdku, the foremost and the first king of thy race, managed to attain Jnana, the Moksha. While the graceful king was ruling over the seeming earth through the path of the ancients, he held secret com munion within himself thus “ What is the stainless cause of this world teeming with dotage and death, pleasures and pains, fancies and misconceptions, etc., beyond number ?” In spite of his deep thought over the same, he was unable to solve it.
Therefore having visited and paid due respects to the Lord, the first Manuf who came down from Satyaloka, he addressed him thus Oh mine of mercy who deigned to descend easily to this earth from Satyaloka, vouchsafe to enlighten me as to my real self through the attaining of the eternal and the giving up of pains. Whence the origin of this universe? What is its form ? How long does it last? To whom does it owe its origin ? At what period and through what cause did it arise into existence ? Like a bird getting out of a snare, may I get out of this universe of different gradations.
At these words Manu replied “Very wonderful. Thy question arising through thy excessive discrimination and extending over long eeons of period will (when answered) destroy all Mdya. All these paltry universes do not exist, appearing like a Gandharva city or the mirage in an oasis. It is only Atmic Reality that ever is beyond the reach of the organs, more subtle than Akasa, unlimited by space and indestructible. All the visibles of objects composed of the five elements are but reflections in this great mirror of Atma. Some effulgent Saktis (potencies) arising out of Brahman, commingled together and became of the form of the mun dane egg. Some were of the form of Siva s hosts. Some assumed the Devalokic form. Thus is the truth about the manifesting Saktis. There is no such thing as bondage or Moksha. Brahman alone is, that is without pains. It is the eternal Jndna alone, that shines as the world of variegated objects, like waves differentiating” the water into many kinds of foam, etc. Nought else is but the one Brahman.”
“ Having- dispelled the thoughts of bondage and Moksha from arising (in thee) and mastered them, ma>est thou be free from all fears and be as firm as a rock. But if thou shouldst associate thyself with thoughts of Sankalpa, then the Chinmatra Jnana will reach the state of a Jiva (in thee), like water transformed into waves, &c. Then the Jivas will ever be whirling in the cycle of re-births, existing from a remote period. All the delusions of pains and pleasures are the attributes of the mind and not of Attna. Like Rahu* which, though not visible at other times, is manifested in conjunction with the moon, Atma, when it com^s into direct experience, will be seen visibly. This Brahman which can not be cognized through Jna”na-6astras and Acharyas alone can be directly perceived in its own state through one self and his intelligence. Look upon thy enemy, the organs in the same listless manner in which a wayfarer regards objects in his way.
It is not proper on thy part to love or hate the organs, since the body and other objects, being but the re sult of Karma, will inevitably come to take shape. Therefore having given them up mentally and made thy mind cool (without the feverish thirst for it), mayest thou be Brahman itself.”
The self-identification of “ I” with this body, produces the bondage of existence. But this idea is foreign to an aspirant after salvation free from all pains, who becomes of the nature of Chinmatra. An impartial intelligence of such a person, which is more subtle than the all-pervading Aka6a, will destroy existence. Then Atma which shines in all objects, will be like the sun s rays, shining both in clear water and out of it. It will enter the heart of all forms and shine everywhere, like gold appearing in all (golden) orna ments.
It is only his ripened and part-less form (or aspect) that manifests itself, as this world pervaded by the Atmic Satta (Be-ness). Know also Atma to be like Kumbha-Muni, Agastya who sipped the whole of the waters in this ocean of terrific time, pervaded by the destructive Vadava-Agni, fullof the waves of the many rivers of the universes flowing into It.”
“ May you be according to your free will and with great intelligence, having first dispelled, through your intelligence, the countless array of objects such as body, etc., which are non-Atma and as such pertain to the world and being quite humble, through the development of Jnana. Like a mother who, utterly unmindful of the child that rests on her lap, be comes of an afflicted heart, by causing search to be made everywhere for it, so all people, without cognizing Atma within which is without dotage or death, indulge in all sorts of griefs to the effect that they are utterly spoiled, or have-no protector or they are destroyed with the destruction of their body nourished by food. Like water which, through agitation in it, generates waves and others, so also through the excess of Sankalpa, the delusions of Chit greatly increase ; but should the stains of Sankalpa be removed and the expanded Chitta be concentrated firmly upon Atma, thou wilt be able, oh King, to rule thy realm long without any fluctuation, even in the tossing waves of (Samsaric) ocean and being immovable in thy Atma, to be eternal and blissful. Then Atma, which, remains after all, will through its Sankalpic (or voluntary; potencies create diverse sports like children in this world.”
“ Through its destructive potency, all things will be des troyed and will rest in It. The potency of bondage, also will arise of its own accord in this Atma and will merge into that from which it arose. The destructive potency also will arise voluntarily in this Atma.
Like rubies shining with lustre fn conjunction with the rays of the sun or the moon, or the fruits, leaves, &c., of a ripened tree or drops of water In mountain torrents, this illu sory world ofBliddhi, (fee., producing motion, &c., in it, arises out of Brahman. To those who have not cognized Atma, this universe will be generative of pains and will appear as if it were not a delusion. Such is the miraculous working of the diversity of Maya.
Though Atma is ordinarily partless and permeates all parts of the body, yet it, (through Maya) deludes men from cognizing their own Atma. After contemplating upon the worlds as the Param-Akas and freeing thyself from all de sires, thou shalt beajivanrnuktaof great bliss accoutred with the panoply of Brahman. After destroying the idea of I, may you contemplate upon all objects through the idea of Abha”va (non-existence) as formless, without attraction and as Chit and the quiescent. The mere conception of differentia tion that this is good or that is bad, will be the seed of a series of pains. Should this seed be burnt up by the fire of equal vision, then where will be the room for generation of pains? Gently wear, through diverse human efforts, the sword of Abhava (non-existence) in thee.”
“Oh King Ikshwaku wearing a garland in this dire forest of Karmas performed through thy mind, sever all (differentia ted thoughts) through Abhava, attain the supreme seat and being filled with discrimination through the abandoning of Karmas, be immovably seated in that state. Only he who, having merged within himself all the variegated differences of the universe and having crossed all the variety of thoughts, is free from the desires of the ever-agitating women and wealth and from the gloom of Ajnana generating the idea of I and thus has developed true discrimination, will illuminate Brahmic bliss in himself. He alone will be free from pains. May you meditate ever upon that Jnana Reality which is quiescent, equal in all and immaculate.”
Again Manu continued “First Jnfina should be devel oped through a deep study of Jnana Sastras and association with the wise. This Subechcha (or good desire) forms the first Bhumika(or stage) of JnAna. It does not apply to Karma Yogis (who indulge in rituals alone). The ceaseless Atma-Vi- ch^ra (Atmic enquiry) constitutes the second stage. Asanga- bhavana is the third. In the fourth stage, Satwapaththi will destroy to the root all Vcisanas. Ananda-Svvarupa (the blissful Reality) replete with the non-illusory and immaculate Jnana is the fifth stage (of Asamsakti).
This stage in which there is not the Upadhi, (vehicle) of waking or sleeping is the Jivamnukti stage. In the sixth stage, it is like the Sushupti state of replete bliss, wherein there is nothing but the nature of non-intelligence (or ignorance). The exalted stage of the seventh is the isolation of Moksha which is part- less, equal in all, immaculate, beneficent, quiescent and the pure Turya. This seventh state free from all objects and replete with bliss is stated by some to be the Turyatheetha seat of Moksha which is Chit itself.
“ Of these seven stages, the three first may be included under Jagrata Avastha (or the waking state). The fourth stage, in which all the universes do appear like a dream, will fall under Swapna (the dreaming state). The fifth stage which is filled with one uniform bliss alone comes under the category of Sushupti. That which is of the nature of bliss with intel ligence is the sixth stage coming under the head of Turya. Then” comes the Turyatheetha, the seventh stage which is above the reach of the fluctuating mind and speech, self-shin ing and of the nature of Sat.
If through the control of Chitta (mind) within the heart, all the visibles are destroyed by one past all resurrection, then there is no doubt that he will be come a Jivanmukta through the greatBe-ness- If one without suffering from the pleasures or pains of enjoyments becomes of a high intelligence and merges into Atma and enjoys the beati tude there, then to the certitude of such a being, the supreme Moksha will ensue. Such a person is a Jivanmukta, no matter whether he involves himself in many actions or not, or whether he is a householder or an ascetic, or whether he is disem bodied or embodied. Such a sturdy person will never droop in spirit, since he is convinced that he neither dies nor lives, neither exists nor non-exists, neither is one nor another.
Such a sturdy person, will never be afflicted in mind, being without grayness or desires or mind or egoism or any such and never clinging to any. Such a person being without the three gunas, birth and death and being a pure person and a Jnani of eternal quiescence and equal vision, will not in the least be afflicted. Such a doughty person shining as the Jmma which pervades all things such as straw, Akasa, Sun, Devas, Nagas or men, will never give way to despondency of heart. Those who have cognized through rare extensive enquiry that Chit (consciousness) pervades everywhere in the world, warp-wise and woof-wise, up and down, are the indestructible Ones.”
“An object enjoyed firmly through one s Vasanas brings immediately in its train pleasures ; but when it perishes soon with its terrific results, it will of itself be productive of pains. It is indeed a notorious fact that the majority of mankind do not relieve themselves from pleasures or pains. But when V&sanas are either destroyed completely or do decay little by little, no joy will be experienced in sensual objects.
Plea sures and pains are so inseparably interblended that they both manifest themselves together when they orginate or disappear together when they perish. When the Vasa- nas of the mind decay, then the Karmas done by it will never generate pleasures or pains, like a burnt seed. Diverse Karmas have arisen through the separate appearance of the body and its organs. Whoever will like to come forward as the cook and the enjoyer therein ?
One who through his great intelligence, is not attracted by the created objects will be of a heart as cool as the moon and of the lustre of the rays of the sun. Then by the whirlwind of wisdom, the cotton pods of Karmas, Sanchita and Agami* will be broken and scattered away from the cotton plant of this body with its nine gates. All the thoughts of Jivas will flit away from them, they not having had practice in the direction of concen trating their minds ; but knowledge in those having the eye of Jnana, will be firmly imprinted in their minds, though aris ing only once and will ever be on its increase through ardent love for it, like seeds sown in a fruitful soil.
Like waters in a full river or ocean, Atma which is of all forms and non-dual will shine in all potencies. Know thyself as that essence which merges all the worlds into the non-dual Sat without the hosts of ceaseless thoughts.”
Again the Muni continued “ So long as Alma rests in the desire for sensual enjoyments, so long is it termed Jiva. These material desires arise through Aviveka (non-discrimi nation) and will not arise voluntarily. Desires will become extinct with the rise of discrimination. When desires cease, Jiva s state becomes extinct and Atma attains the state of the stainless Brahman. This (Jiva) Atma has been going from heaven to hell and vice versa. Oh King, do not become the water-pot swinging in the cord of thought in the picotta of ex istence. What sensible man will approach the illusions of actions which confirm him in the conception that such and such an object is his or that he is the agent therein ? Such deluded persons, deserve to go to still lower depths. But persons who have eliminated from themselves, through their higher intelli gence, the diverse delusions of agency and ownership of objects or the differentiation of that person, or this person, I or others are able to journey on to Moksha, the Highest of the highest.”
“ Having a firm grip of your Reality, the self-shining Atma, may you look upon this universe as your all-full form. Only when Jnana dawns thus in your heart as non-dual, without any heterogeneities only then can you free yourself from re-births and become Parameswara (the supreme lord) himself. Know also the fact that I am also working my way up to merge into this Jnana which Brahma, Vishnu, the victorious Rudra and others with their five* Krithyas (actions) attain, after merging into the one Tatvva. What ever appearances take place at stated times and whatever truths are said to occur therein, all these are no other than the sweet sport of Jnana. Those w r ho are of a stainless mind and have conquered time (death), having the attribute of Chinmatra, will have none to compare with them in the alt- full bliss they enjoy.”
“ Know that this universe neither exists nor non-exists ; is neither of the nature of Atma nor non-Atma. When the Reality is reached, Maya existing from the archaic period will perish. But Moksha has neither space nor time in itself; nor is there (in it) any state, external (or internal). If the illu sory idea of I or Ahankara perishes, then the end of Bhavana (thoughts) which is Maya is Moksha. He alone will earn Salvation who does not undergo the diverse pains arising from the study of Sastras which do entail ever-fluctuating pleasures in trying to understand their meaning. Such a person will ever be in his indestructible and equal Atma and enjoy bliss. He alone will shine as an emperor over all the world, who is indifferent as to what he wears or eats or where he sleeps.
Like a lion escaping from its iron cage, free thyself from the castes, orders of life and the Dharmas of the world, and having lightened thyself of the load of worldly concerns, reach that state which is indestructible and free thyself from re-births, with an incomparable quiescence of mind, like a clear sky. Then thou wilt be like a deep and crystal water in a mountain ravine. Then thou wilt enjoy within thyself the essence of Brahmic bliss without any the least disturbance of the equilibrium of thy mind.
“ Such a person will be indifferent to all fruits of actions. He will be all-full without any deterioration. He will be proof against the attacks of the Vikalpas of actions, virtuous and sinful. His mind will not cling to any. Like a crystal which, though reflecting the five colors, is yet not discolored by it, so though in his mind are reflected the fruits of actions, yet it will not be tinged with them. In common with other men, he will be worshipping with true devotion ; and though his body is cut asunder through malice, he will be unaffected by pleasures or pains, they being merely like reflections in his mind.
Though engaged in worldly actions such as eulogies (to God) and the celestial sacrifices, whether worshipped by others or not, he will ever be conforming to the dictates of the Vedas and be utterly disconnected in mind with worldly concerns. He will neither be the object of fear to those with whom he comes in contact nor will be terrified by any in the world, Such a full-minded person will rest in the Supreme Seat, whether he associates or not with desires, anger, fear and contentment, whether he refrains from being in the state menrioned before or is in a childlike state or whether he dies in Benares or in a Chandala s (the lowest casteman s) house.”
“ Persons should worship this lofty soul, seeing that with the reaching of the Absolute Consciousness in Moksha, he has destroyed his mind and that inasmuch as bondage is caused by the gloom of Ajnana, he has destroyed this gloom. There fore it is the duty of those who wish to destroy re-births, to venerate such an exalted personage by ever praising, salu ting, worshipping, glorifying and visiting him with entrea ties. Not even Yajnas or ablutions, Tapas or gifts will confer, on one, the same effects as those derivable from the services rendered with true love to those who have glorified themselves in a state of never-fluctuating Jndna, free from Samsaric-existence. “
Having thus taught him with true love, Lord Bra/hma now passing under the pseudonym of Manu, departed to his effulgent mansion in Satyaloka. Oh Rama, with feet tinkling with bells, thus did the famous King Ikshwaku cling fast to this kind of vision and rest in the certitude of Atma.” So said Vasishta.
THE STORY OF A MUNI AND A HUNTER.
Summary. This story is meant to illustrate the Turya enjoyment.
On being questioned by Rama as to what the wondrous traits are in those Jivanmuktas who have worshipped the eternal Brahman through their great wisdom (but without the psychical powers of Anima, &c.) Vasishta said thus The in comparable intelligence of a Jna”ni will ever find wonders (or delight) in the non-dual Atma. With stainlessr.ess, fullness and quiescence, the Jivanmukta will be in Atma only. What wonder is there in walking in the skies and other psy chical powers developed out of Mantras, Tapas and other means? Anima and other powers accrue only to those persons who expand their minds gradually in this world with intense efforts. But Atma-Jnanis long not for these Siddhis. There is one thing peculiar to them. They have not the minds of the base.
On being questioned by Rama as to what the wondrous traits are in those Jivanmuktas who have worshipped the eternal Brahman through their great wisdom (but without the psychical powers of Anima, &c.) Vasishta said thus The in comparable intelligence of a Jna”ni will ever find wonders (or delight) in the non-dual Atma. With stainlessr.ess, fullness and quiescence, the Jivanmukta will be in Atma only. What wonder is there in walking in the skies and other psy chical powers developed out of Mantras, Tapas and other means? Anima and other powers accrue only to those persons who expand their minds gradually in this world with intense efforts. But Atma-Jnanis long not for these Siddhis. There is one thing peculiar to them. They have not the minds of the base.
Their minds are immaculate, being free from desires. Without the characteristics of caste and orders of life and through the freedom from the trammels of the delusion of the longstanding births and deaths, they will be the enjoyers of partless bliss. Besides, desires, anger, pains, greed, accidents, &c., full of Vasanas, will daily dwindle into nothing.
Vasishta continued again : Like a Brahmin who after giving up his noble status, degrades himself into a Sudra, Es a (the Lord) degrades himself into a Jiva. The myriads of Jivas will, at every creation, shine beyond number. Through the flutter of that causal ideation, the Jivic Eswaras will be generated in every stage (of evolution). But the cause is not here (in this world). The Jivas that arise from Eswara and flourish thereby, subject themselves to repeated re births through the Karmas perfomed by them. This, Rama, is the relationship of cause and effect, (though there is no cause for the rise of Jivas), yet existence and Karmas, are reciprocally the cause of one another. All the Jivas arise, without cause, out of the BVahmic Seat ; yet, after their rise, their Karmas are the cause of their pleasures and pains.
And Sankalpa arising from the delusion of the ignorance of Atm;i is the cause of all Karmas. As thus the cause of bondage is Sankalpa, you should root it away from you as completely as possible. The des truction of this primeval (cause) Sankalpa is itself Moksha. This destruction of Sankalpa should be intelligently prac tised. Where there exists the conception of the objects anil the enjoyer of the same r thou shouldst, my son, gradually and at all times destroy this Sankalpa without losing* sight of the same.
Do not become of the form of objects or the knower, enjoying tlie same. Having destroyed all the slight ed Sankalpas, mayest thou become That which remains. When the five organs get into objects (along with the mind), the desires engendered therein do constitute bondage ; but the non-attraction towards them is Moksha. If thou art even in the least tinged with the desires of objects, then it will involve thee in the meshes of existence. Oh beautiful Rama, if thou are not pleased with obj-ects, then thou wirt be free from existence. Do not in the least bestow any de sires upon the hosts of objects, movable and fixed, from straw up to gold.
Where there is no desire, what is there to feed upon or to perform or abandon ? Thou art neither the agent nor the enjoyer. Thou art alone the quiescent personage with thy mind extinct. Again, the wise will never grieve for things past, or about things of the future ; but they will perform their present Karmas duly, and be a master of them. Pride, illusion and desires ar2 so many binding- cords of the mind. Through the discriminative mind, the lower mind is power fully mastered by the wise. Having developed much dis crimination, may you destroy the delusions of the heteroge neous mind through the one pointed Manas (mind), like an iron severing another iron.
The intelligent cleanse a dirty cloth with the dirty earth only. A murderous Agni-Astra (missile) is counteracted by Varuna- Astra. The venom of serpent-bite is removed by its antidote of an edible poison. So also is it in the case of Jiva.
The Jiva has got three forms (or aspects). The first two are the base ones, vts., the gross and the subtle. The third is the supreme Brahman. Having gained this Brahman, may you free yourself from the first two forms. The gross body was designed for the purpose of enjoyment with hands and feet, eyes and the rest. The painful mind which is of the form of Sankalpa and produces the conception of Samsara is the subtle mental body.
The third aspect is, to all Jivas, the Jnana Reality which is without beginning or end or hetero geneities. Oh Rama with lotus hands, the immaculate Turya seat is above this. Being absorbed in this Turya seat, may you not identify yourself with the first two forms but destroy them both altogether.
At these words of Yasishta, Ragava asked the Muni thus: Please describe to me in detail this Turya or Brahmic state which is higher than the three Avasthas (Jgrata, Swa- pna, and Sushupti). To which Vasishta, with words shed ding ambrosial showers, replied Remaining in the certitude of Atma without desires and with an equal vision over all, having completely eradicated all conceptions of differentia tions of (i I or he”, existence or non-existence is Turya.
That state of Jivanmukti free from delusions, wherein there is the supreme certainty of Atma, equal vision over all and the witness-ship to all worldly acts is Turya state. Being without the painful Sankalpa, it is neither the waking state nor the sleeping state. Nor is it the ordinary Sushupti state, as there is (in Turya) the absence of the knowledge (of enjoy ment). All the world becomes then absorbed in the benefi cent Atma. To ripe Jndnis, this world is itself Turya (or they can enjoy the Turya state in this state) ; but to the ignorant, the universe is their settled abode (or they pinion their minds to the visibles only). If after the idea of “I” vanishes, the mind sees all things equally and performs all actions in such a manner that it cannot be said to perform them, then that is the Turya state to it.
Though you are the prince of men full of Jnana, please hearken, oh intelligent Rama, to a story that occurred in days of yore. In a spacious forest, a Tapaswin was in a state akin to that of a Mourn.* A warlike hunter who was a veteran in archery approached this Muni, and addressed him thus :
“Through the infliction of my arrows breathing fire, a stag ran up to this place. Will you please tell me where it fled to ?” To which the stainless Tapaswin replied thus :
Oh person of good qualities, we are only a band ofTapaswins, tenanting this forest, having equal vision over all. We never involve ourselves in the stainful Ahankara prompt ing men to worldly actions. Is it not the mind that associ ates itself with the actions of the organs in objects? It is long since the mind of the form of Ahankara left me truly and completely. I now know nothing of the waking, dreaming, or the sleepless dreaming states. I am now become of the Turya state. All the diverse visibles do not exist in the pure Turya state.” The hunter without understanding the dis quisitions of the Muni quitted that place.
Therefore please listen to me attentively.
Therefore please listen to me attentively.
There is no state other than Turya ; Jn3na divested of all its stainful diversities is Turya. Nought else is in this world but It. The Jagrata state is coupled with terrible actions ; the dream ing state, with becalmed actions and the dreamless sleeping state, with Ajnna (ignorant) actions. These are the three states of consciousness to a discriminative mind. If the lower mind perishes, it becomes the Sat and the non-dual and the all-equal state. Such a certitude of mind it is, the Jndnis develop and attain. In that Turya state in which the differenceless and ancient Jivanmuktas do abide as the great and the transcendent Rishis without any bondage, may you, my son, ever live firmly without the painful Sankalpas and Vikalpas and free yourself from all pains.
THE CONCLUSION OF NIRVA NA-PRAKARANA.
Summary In this chapter is given a summary of all the foregoing fourteen stories leading to Brahman, the Turya- theetha State.
Is it not the certain conclusion of all Atma-Jnana fetstras that all the whole world should be seen but as a dream ? Neither Avidya exists nor the dire Mya generating the pains of actions. But Brahman alone is, which has not the least iota of pains and is quiescence itself. Diverse religionists, super-imposing many attributes upon this Brahman which is the quiescent, Chidkas, the equal in all, the imma culate, the Atma and having endless potencies in it, dub it with different appellations, Some call it a void. Some Para- meswara ; and some others Mahd-Vijnana. Therefore having avoided all things, may you rest in that great silence.
Is it not the certain conclusion of all Atma-Jnana fetstras that all the whole world should be seen but as a dream ? Neither Avidya exists nor the dire Mya generating the pains of actions. But Brahman alone is, which has not the least iota of pains and is quiescence itself. Diverse religionists, super-imposing many attributes upon this Brahman which is the quiescent, Chidkas, the equal in all, the imma culate, the Atma and having endless potencies in it, dub it with different appellations, Some call it a void. Some Para- meswara ; and some others Mahd-Vijnana. Therefore having avoided all things, may you rest in that great silence.
May you rest ever in the full Jnana of the immaculate Atma with true introvision which is the Moksha devoid of the painful Manas, Chitta, Buddhi, and Ahankara and be like a deaf, mute and blind person. Having reached the Jagrat-Sushupti stage and thrust all things within (or made the mind to con template internally), perform all things externally according to your free will. With the growth of the mind, the pains increase ; with its extinction, there will be great bliss. Hav ing lorded over your mind, may you free yourself from this world of perceptions, in order that you may be of the nature of Jnna.
Though surrounded by pleasurable or painful objects to disturb your equilibrium of mind, may you be immovable as a rock, receiving all things equally. So long as you free yourself from the delusions of the endless births, do not, oh mountain-like Rama endeavour to attain pleasures or pains, bliss or non-bliss through thy efforts. Such kinds of efforts will enable you to get the endless Brahmic seat. One whose intelligence is filled with the cool ambrosia, like the moon replete with nectary rays, will enjoy bliss. Having under stood first the Be-ness (Principle) of all the worlds, he is in Moksha, performing actions though not really performing them.
Here Rama queried Vasishta thus: What are the means by which the seven Jndna states can be cognized ? And what are the characteristics of those Jnanis who have cognized them ? To which Vasishta replied thus There are two classes of Jivas (or egos), those that get under the yoke of (material) enjoyments and that do not do so. Now listen to the characteristics of these two aspirants for enjoy ment and Moksha. Not caring for the glorious Moksha, the first class will estimate greatly the worldly path and will perform actions therein with great certitude of mind.
Their tendencies will be towards the vast enjoyments of the world. Such a path will render them liable to fresh re-births, generating discrimination to all. Like a tortoise thrusting its neck into the hole of an yoke floating on the surface of an ocean, he incarnates in repeated re-births associated with the dire organs and then through discrimination developed in them, begins to contemplate thus “ These dire re-births have been utterly fruitless. Enough of the (worldly) delusion. Of what avail are these Karmas ?
All my days have been vain ly spent in them. If there is a diminution in these excessive Karmas, then all pains will cease.” He who has an indomi table heart to find out this seat, will abandon quite (the world), and become a Nivarta (or freed personage). Engaged in ceaseless enquiry, overcoming all illusions and contriving means to cross this Samsara, such a person will every mo ment of his life be engaged in the renunciation of all his de sires, without devoting a special day to it.
Ever bent upon the higher spiritual pursuits, such a per son will daily revel in the bliss of his own Self. He will be loth to participate in frivolous and stainful Karmas.
Ever bent upon the higher spiritual pursuits, such a per son will daily revel in the bliss of his own Self. He will be loth to participate in frivolous and stainful Karmas.
He will perform, but slightly, virtuous actions and will never disclose them to others. He will be engaged secretly in those Kar mas only which do not bring home fear in the hearts of the worldly. He will shrink from dire ones. Never will he long for enjoyments. He will utter appropriate words only according to proper time and place and with great love, due respects, much endearment and prodigious intelligence. Such a personage who conducts himself thus will have reach ed the first stage of Jnana, vis., Subechcha. Moreover, he will, with his three organs (of mind, speech, and body) at one with one another, long to associate with (and worship) the transcendently wise personages. Being an ardent searcher after knowledge, he will study all spiritual books wherever they are.
Such a personage who enters upon this line of enquiry after resolving, within himself, upon the destruction of this Samsara with which he is connected is indeed a knower of the first stage (or has reached the highest ladder of the first stage). A virtuous person who is thus, is a great one indeed.
The second stage is called Vicharana, free from ignorance. In order to know all about the Dharmas (virtuous actions) in the Vedas, the proper path, Dharana, Dhyanas and good actions, he will sweetly associate with the wisest of great love, that will throw light upon the real significance of the stainless holy Vedic sentences and will, after discriminating between the real and the unreal, know what actions ought to be done and whatnot, like the master of a house accquain- ting himself perfectly with a knowledge of his domestic affairs.
Those arising through Avidya (ignorance) such as all the perishable pride, envy, Ahankara, desires, delusion, &c., will be easily disposed of by him, like a serpent throwing off its slough. Such an intelligent person will realize truly the esoteric and mysterious significance of Jndna-Sdstras and of the words of an Acharya or a wise personage.
Then the third stage quite free from all attractions, will be reached by him, where he will rest like one in a soft cushion of brand-new flowers.
Then the third stage quite free from all attractions, will be reached by him, where he will rest like one in a soft cushion of brand-new flowers.
Such a person, after master ing all the observances inculcated by the J^dstras, will spend his life in the hearing of Tatwa-Jn^na stories in the abode of the noble Tapaswins and others. Broad slabs of stones will be his abode and resting place. By virtue of the control of his mind and the absence of attractions towards objects of bliss, he will live a nomadic life in the forest with an equal vision over all. Through a study of Jnana-^astras and the performance of good Karmas, a true cognition of the Reality will arise. A person who has reached the third stage and is a knower of the same, can be divided under two heads in re ference to their enjoyments without any attraction therein. Now mark well their divisions.
They are termed the ordinary and the special. Again, oh Rama, born of the race of Manu, each of these has its two sub-divisions. The ordinary indif ference is the idea of non-association with objects such as I am neither the actor, nor the enjoyer, nor the learning disciple nor the teaching Acharya. All the pleasures and pains experienced, arise through the old law of Eswara only, who is so pleased as to bless us all. How can agency be attributed to me? All the injurious excessive enjoyments are but fatal diseases All our wealth is but a source of infinite dangers. Death is only for birth (again). The staggering pains of keen intelli gence are but maladies and obstacles to progress. Yama (Death) will again and again endeavour to destroy the many universes. Therefore thought of objects will arise in their hearts without any desires. Those who thus are ever absorb ed in trying to know the underlying significance of the sacred sentences are of the ordinary class.
Through the path of non-desires, the association with the wise and not with the ignorant, the illumination within oneself of the Self-Chaitanya, one s supreme efforts and a ceaseless study of Jnana-^astras, the great shore (or seat) of the vast waters of fleshly re-birth and the source (of all) will, oh Rama wearing garlands of gems and honey-drop ping wreaths, be firmly and directly seen like a Piluluka Euphorbia in the palm of the hand. Oh thou like a cloud showering grace, the special (or second) indifference arises, whenone is in the certitude of quiescent silence, dispelling, truly to a distance, all Sankalpas bodying forth in words, he not being the actor, agency being attributable to Eswara or his own destiny. It also arises when there is no differentiation of thought of worldly objects or non-objects, Chit or non-Chit, internals or externals and height or lowness in the quarters or the Akasa and everything merges into the quiescent state free from thoughts or light or many re-births or beginning or end.
This third stage will bring in its train the matchlesss lotus bud of Jnana which blossoms through the sun of Viveka (dis crimination) arising in the heart and which is at the top of the stalk of the clear mind replete with the thorns of obstacles, arising in the mud of Vasanas. The first stage of Subechcha arises in the mind, like the analogy of a crow and the palmyra fruit, through the association with the stainless wise and the performance of all virtuous actions without any desires for the fruits thereof. This will irrigate his mind with the waters of discrimination and protect it. This stage will be develop ed with non-attractions (or indifference). With the development of this indifference every day through proper efforts, it will be found that the first stage is the substratum of the other stages like low-caste men cultivating lands for others sus tenance. From it, the next two stages Vicharana and Thanu- manasi will be reached. With the cultivation of special indifference, the third stage is reached. A person who has reached this stage will be void of all Sankalpas.
Here Rama remarked How can salvation be obtained by those who are of degraded family, without intelligence, per- forming bondage-giving Karmas, of vicious tendencies and without Jnana? Moreover if ,1 person dies having reached the first, second or third stages, what will be his future fate? Please enlighten me on these points, Oh immaculate Lord.
To which the wise Vasishta replied thus : To the ignorant who are subject to many frailties, there will arise many re-births of diverse kinds. These re-births will not cease till the first Jnana stage is reached. Besides, if the virtuous path be strode, there will arise the stainless indifference, like the analogy of a crow and the palmyra fruit; or with the associa tion with the wise, this indifference will arise ; and when there is indifference, the Jnna stage will not but be reached. Through it, all re-births will cease. All the significance of the S a stras point to this goal only.
To which the wise Vasishta replied thus : To the ignorant who are subject to many frailties, there will arise many re-births of diverse kinds. These re-births will not cease till the first Jnana stage is reached. Besides, if the virtuous path be strode, there will arise the stainless indifference, like the analogy of a crow and the palmyra fruit; or with the associa tion with the wise, this indifference will arise ; and when there is indifference, the Jnna stage will not but be reached. Through it, all re-births will cease. All the significance of the S a stras point to this goal only.
Again, hearken to the fates of those who, being in one or other of these Jnna states, breathe their last. Should one satisfy quite the qualifications required of him in the three Jnana states, then all his former Karmas will cease to exist. Then Devas will conduct him on their divine vehicle to Devaloka and other places, where he will feast his eyes upon the pleasant sceneries of Meru, Elysian gardens, caves and beautiful damsels. With the expiry of their enjoyment, all the old two-fold Karmas will perish completely, and then they will at once redescend upon earth as Jndnis. They will incarnate in a family of the wise replete with enormous wealth, good qualities and purity of mind and body) and will unerringly follow the path of Jnna, since they had already subjected themselves to a rigid course of discipline.
As this motley universe is seen without anything special as in the walking state by a Jnani in these three stages, they can well be termed the waking state. It is persons in these three stages that pass for Acharyas to the work-a-day world.
To the ignorant, they appear like those who have attained Moksha and are extolled. They instil spirit into the ignorant to tread the path of Jnana. They will do only things fit to be done, and omit to do things which ought not to be done. They will act consistently with the working of nature. Such men alone are the greatest of men. Those only are the Supreme men who load their lives according to Ach^ras (the religious observances), the Sastric injunctions and the non-noble actions of the world with firmness.
To the ignorant, they appear like those who have attained Moksha and are extolled. They instil spirit into the ignorant to tread the path of Jnana. They will do only things fit to be done, and omit to do things which ought not to be done. They will act consistently with the working of nature. Such men alone are the greatest of men. Those only are the Supreme men who load their lives according to Ach^ras (the religious observances), the Sastric injunctions and the non-noble actions of the world with firmness.
In the first stage of matchless Jnana, the nature (or qualities) of an Acharya will germinate ; in the second stage they will bloom ; and in the third stage, they will fructify. Should a Jnani die while in this (last) state, he will remain in Swarga (Devachan), for a long time ;and after satiating him self with the enjoyments therein which perish on account of their Sankalpa, will reincarnate on earth again as a Jnni. After Ajn^na (ignorance of Truth) perishes through the de velopment of these three stages, the exalted Jn&na will dawn fully in his mind and settle itself firmly there as all- pervading and without beginning and end, like the light of a full moon. It is with this mind associated with Jnana that Yogis shine.
Those who have reached the fourth stage will look stedfastly and coolly upon all things in the universe with an equal eye and like a dream. Oh Rama, all the above three stages can be classified under the Jgrata state, while the abovementioned fourth can be included under the Swdpana state. In this last stage, the mind will perish like the array of clouds in the autumnal season. Then it will remain in the transcendent Sat-Bhdva alone which survives all. With the destruction of the mind, all Vikalpas will notarise.
Then passing over to the fifth stage which will come under Sushupti, he will remain in the absolute certitude of non- duality, when all the specialties of gun^s will disappear. Such a person will be with full Jnana shining in the heart and free from the gloom of duality. He will ever remain in the Sushupti state. He will always rejoice in the possession of the matchless introvision. Though engaged in external ac tions, he will ever be quiescent, as ifin a brown study. The sixth stage being reached, the Turya state ensues, in which he will be engaged in the practices appurtenant to that stage, being completely divested of all the regularly accrued Vasa- nas.
Then passing over to the fifth stage which will come under Sushupti, he will remain in the absolute certitude of non- duality, when all the specialties of gun^s will disappear. Such a person will be with full Jnana shining in the heart and free from the gloom of duality. He will ever remain in the Sushupti state. He will always rejoice in the possession of the matchless introvision. Though engaged in external ac tions, he will ever be quiescent, as ifin a brown study. The sixth stage being reached, the Turya state ensues, in which he will be engaged in the practices appurtenant to that stage, being completely divested of all the regularly accrued Vasa- nas.
Then he spends his time mindless as the Kevala (one) free from all ideas of differences or non-differences, or being or non-being. A Jiva in this state unaffected by the knot of Ahankara and being neither with the idea (of attain ing) Nirvana nor without it, will be within, like the steady and unflickering light of a lamp. All the worldly creation having then no externals or internals, shines all-full both inside and outside through Brahmic vision, like a pot filled to the brim in the midst of the ocean seething with waves. This personage, though he, to all appearances, seems to have every thing is really with nothing. Having solitarily passed this sixth stage, the Jivanmukta reaches the seventh stage alone. It is in this seventh stage that disembodied salvation is attained. Thus is the extreme verge of the supreme Jnna stages reached, of pure quiescence and beyond all power of speech.
Having instituted nice enquiries into this seventh stage of Videha-mukti, diverse religionists ascribe different names to this stage, Some say it is Paramaaiva, some hold it to be a void ; some hold it to be Vijn&na ; some say it is kala (time) ; and some Prakriti. Others there are who find it an up-hill work for them, through their Vikalpas and firm idea of differentiation of objects in this world, to cognize and describe this disembodied (or formless) state which, being homogeneous, is beyond the power of speech. If these seven Jnana stages are crossed in a non-illusory manner, pains will not in the least come in contact with such a person.
There is a mad rutting elephant with tusks, like unto a a white shell, which, showering rutting water as it goes, stalks with a beautiful gait with its long writhing proboscis spotted with white. If this animal which generates never-ceasing pains be slain, then mankind will cross with you all the various stages of the above mentioned Jndna. So long as this tremendous elephant oozing out rutting water be not slain through one s might, who will become a great warrior in the field of battle (in this universe) replete with pains?
At these words of Vasishta, Rama of the form of grace accosted him thus What is this powerful elephant you acquainted me with ? where is the field of battle ? how can it be annihilated ? what is the seat of its residence ?
To which Vasishta replied thus This grand elephant showering rutting water is no other than the pains-genera- ting desires that ever try to appropriate to “ I” all the things of the universe and disports itself with great mirth and joy in the spacious forest of the body. It has as its young ones, the dire Indryas (or organs) full of anger and greed. It will articulate through its sweet tongue and perform its actions by being merged into the forest of the mind. The terrific and dire twin Karmas (good and bad) are its two tusks. The Va”sanas are the rutting waters shed by it. It has a body which ranges everywhere and at all times. All the visible objects of Samsara are the battle field wherein the carnage takes place ; the powerful desires being no other, as said be fore, than the elephant. This rutting elephant of desires which again and again invests persons with victory or defeat, puts an end to the myriads of poor Jivas. All the firm Vasanas having their own modifications, existence, Manas, Buddhi, Sankalpa, desires and the rest pertain to Antah karana, the lower mind only.
It is most conducive to the progress of a Jnani to conquer fearlessly by all means and as if in sport, this elephant of desires whicli is but a combination of all, through sheer might and the arrows of dauntless bravery. If through the imbecility of thy mind, it longs after things of the world, please hear from me the means of arresting it. So long as these desires exist in thee, so long will the poisonous disease of Samsara creep upon and affect thee. The mind which expands itself everywhere, thus enmeshing itself in bondage can be called the despicable Samsara itself. Its des truction alone is Moksha. Such is the fact.
If only a disciple whose mind is cleansed of all its illu sions which make it real is initiated into the sacred mysteries by a Guru, then it will get quiescence like a drop of oil over a glass surface. Through the illumination of Jnana. this mind which was originally of the form of the seed of desires gives up all the delusion of re-births ; and there arises in it nothing (of the worldly desires) through its Asamvedana (non-recepti vity). If the desires which bring in their train manifold mis chief arise at any time in you, you should destroy them at once through Asamvedana.
Though a host of desires mani fest themselves in you in diverse ways, yet the Vasanas which are inseparably associated with body will never fail to be re moved by Asamvedana. Do not fall in love with your de sires but regard them in the light of a carcase to be loathed. When the mind, through the powerful Pratyahara* mode, hankers not after desires which should be thought of as nothing but Vasanas, then the mind will remain still. This effort is called Asamvedana.
The wise say that the ideas of “ mine” and “ thine” are only the foul creations of the mind. If all objects vanish through the contemplation of Jnana, the wise, oh stainless Prince, say that all the unreal illusions will disappear. The existence of Manas is itself Sankalpa ; but its non-exis tence is Siva itself (auspiciousness or bliss). The contempla tion of feeling and non-feeling after crossing all objects is the true one. May you, after abandoning all ideas of in telligence and non-intelligence and becoming oblivious of all things, remain stedfastly and firmly, like a decayed tree, with great Jnana and in a state unchanged.
Now addressing the assembly, Vasishta said thus In order that all persons in this hall may without exception un derstand the drift of what we say, we shall now, with our hands raised on high, proclaim to all thus It is only Sankalpa destroyed beyond resurrection that constitutes the immaculate Brahmic seat.
Now addressing the assembly, Vasishta said thus In order that all persons in this hall may without exception un derstand the drift of what we say, we shall now, with our hands raised on high, proclaim to all thus It is only Sankalpa destroyed beyond resurrection that constitutes the immaculate Brahmic seat.
Why should not men then contemplate silent ly and secretly in their hearts upon the destruction of this Sankalpa ? Then it will so betide that even the throne of an Emperor, who sways his sceptre over the whole earth will be regarded by them as but a paltry bauble. This Brahmic seat is obtained by those only who observe Mouna (silence towards material pleasures). Like a person who journeys on to a great city in complete reverie within himself unconscious of the pains which his feet underwent in the exertion of walking, so an Atma-Jnni performs all Karma, without his being conscious of the performance of them. There is no use gained in dilating farther on the subjects. Now hear from me in brief, the substance of what I said before. Sankalpa only is Samsara ; its destruction is Moksha.
Majest thou be in a state of Elysian bliss, perceiving all worlds to be of the nature of Jnana which is the one quiescence without parts or end or destruction or fluctuation or Sam sara. That which is described as the imperishable state of quiescent Jn&na is Asamvedana. Perform all thy allotted works, being at the same time in the Jnana state and without the attracting desires. That Jnana which tends to the destruction of the mind a great up-hill work truly is Asamve- dana. Mayest thou be, through this path, in that state of beatitude, which is the quiescent Jnana. All ideas of identi fication of all things with one s Self, will not free him from pains.
Asamvedana will confer upon one Moksha as its re sult. Whatever is dear to thee (or proper in thy eyes), that thou shalt enact. The non-dawning self-light of Siva (the auspicious) is the all-pervading Sat. It alone is the quies cent, auspicious and surpriseless bliss, shorn of all objects. It alone is Jnna of ever-dawning Sat. It is this firm direct cognisance of non-duality that constitutes, Oh Rama, Karma Tyaga or the renunciation of all actions.
Thus did Vasishta initiate Sree-Rama which was again reiterated by Muni Valmiki for the benefit of Baradwaja.
OM TAT SAT
The End of Yogavasishta
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