The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER CLXXXXVI.
STORY OF A WOOD-CUTTER AND HIS GEM.
Argument:--Illustration of the efficacy of knowledge
derived from
Books and Preceptors. In the story of the Wood-cutter,
and his obtaining
a precious Gem.
Válmíki relates:--After the lotus-eyed Ráma, had said
these words, he fell into a trance and remained silent,
with his mind reposing in the state of supreme bliss.
(The
ecstatic state of rapture and transport of the devout).
2. He felt himself supremely blest at his repose in the
Supreme spirit, and then awaking after a while from his
holy
trance, he wistfully asked his sagely preceptor,
saying:--
3. Ráma said:--O Venerable sir, that art the dispeller of
my
doubts, as the clear autumn is the scatterer of dark
clouds; that
the doubt which had so long rankled in my breast, has at
last
quite set at rest.
4. I find this knowledge of mine to be the best and
greatest
of all, and capable of saving me from the
boistrous[**boisterous] ocean of
this
world; it transcends all other doctrines, which are mere
berbiology[**verbiology/verbiage]
to ensnare the heedless minds of men.
5. If all this is certainly the very Brahma, and our
consciousness
of him; then O Venerable sir, he must be unspeakable
and inexpressible in words, even by the most learned and
wisest of men.
6. Remaining thus in the meditation of the knowable One,
and without any desire in our minds of any earthly good;
we
are enabled to attain the consciousness of our highest
bliss
(The Turya[**Turíya] state), which is unattainable by
learning and
unutterable
in words. (The divine state is only known [**[to]]
one[**one's] self,
but never to be spoken or expressed).
7. How can this certain and invariable state of felicity,
be
obtained from the dogmas of the sástras; which are at
variance
with each other, and are employed in the enumeration of
-----File: 507.png---------------------------------------------------------
their several categories. (The ever varying sástras
cannot give
us any knowledge of this invariable felicity).
8. We can gain no true knowledge from the tenets of the
different sástras, that are [**[at]] best but
contradictory of one another;
it is therefore in vain to except any benefit from them,
that are [**[at]]
best [**[based]] upon mere theories of our pretended
leaders.
9. Tell me therefore, O Venerable sir, whether it is of
any
good to us, to learn the doctrines of the sástras or
attend to
the teaching of our preceptors; (when our true knowledge
is
derived from within ourselves: i. e. from our intuition,
self-consciousness and our personal experiences).
10. Vasishtha replied:--So it is, O mighty armed Ráma,
the sástras are not the means to divine knowledge; those
being profused in wordy torrents, and this beyond the
reach of
words.
11. Yet hear me to tell you, O thou best of Raghu's race,
how the dictates of the sástras and the lectures of your
preceptors,
are of some avail towards the improvment[**improvement]
of your
understanding.
12. There lived in a certain place some wood-cutters, who
had been ever unfortunate and miserable in this lives;
(or who
were miserably poor all their lives). They pined and
faded
away in their poverty, like the withering trees in summer
heat.
13. Excessive poverty made them cover themselves with
patched up rags, and they were as emaciated in their
despair
as the fading lotus flowers for want of their natal
water.
14. Being parched by famine, and despairing of their
lives;
they only thought of the means of filling their bellies.
15. In this state of their distress and
dispondence[**despondence], one
thought gleamed in their minds; and it was to carry the
woods
day by day to the town, and to live upon the profits of
their
sale as fuel.
16. Thus determind[**determined] they went to the forest
to fell down the
woods, because any plan that is hit upon in distress, is
best to
be availed of, for the preservation of life.
17. Thus they continued daily to go to the forest to fell
the
-----File:
508.png---------------------------------------------------------
woods, and fetch them to the town for sale; and to fill
their
bellies and support their bodies with the sale proceeds
thereof.
18. It happened that the skirts of the forest
wither[**whither] they
went, were full of woods with hordes of treasures,
consisting of
gold and precious gems, lying hidden under the trees, and
also
exposed to view.
19. It then turned out that some of the log-bearers,
happened
by their good luck to espy the brilliant gems, which they
took
with them to their homes from the forest.
20. Some saw the valuable sandal wood trees, and others
beheld beautiful flowers in some place; some found fruit
trees
some where, all which they took and sold for their food
and
livelihood.
21. Some men of dull understanding, slighted all these
goods; and kept collecting the blocks of wood, which they
bore
to the way side of the forest, and there sold at
triffling[**trifling] prices.
(Nothing is valued at home unless it is taken to a
distance).
22. Among all these wood men, who were employed in
common in collection of woods, some of them happened by
their
good luck, to find some precious gems where[**there],
which set them
at ease for every care.
23. Thus amongst all of these that had been toiling and
moiling in the some[**same] field of labour; now it
happened to obtain
their desired boon the Philosophers[**Philosopher's] gem.
(That converts
all things to gold, and is desired by all but found by
few).
24. Now they having obtained the desirable gem, which
bestowed upon them all the blessings of affluence and
prosperity;
they became pre-eminently[**hyphen inserted] happy with
their fortune,
and remained
quite content in the very woods.
25. So the seekers and sellers of worthless wooden
blocks,
been[**being] gainers of the all bounteous gem of their
heart's desire
(Chintámani); remained happily with themselves, as the
gods
dwelling together in harmony in the Elysian field.
26. Thus the Kirwood man[**men], having obtained their
best
gains of what forms the pith and gist of every good in
the
main, remained in quiet and quite content in themselves,
and
-----File:
509.png---------------------------------------------------------
passed their days without any fear or grief, in the
enjoyment of
their everlasting equanimity and felicity.
27. This world is compared to the wilderness, and all its
busy people are as the day-labouring Kiri foresters,
daily toiling
and moiling in their hard work, for their help of daily
bread.
Some amongst them are happy to find the precious treasure
of true knowledge, which gives them the real bliss of
life and
lasting peace of mind,[**.]
-----File:
510.png---------------------------------------------------------
CHAPTER CLXXXXVII.
ON THE EXCELLENCE OF LEARNING.
Argument:--Study of the sástras whether for temporal ends
or ultimate
bliss tends mainly to the edification of the Mind.
Ráma said:--Do thou, O greatest of sages, deign to give
me
the best treasures of knowledge, as the wood-cutter obtained
their precious treasures of the Philosopher's stones, and
whereby I may attain to the full, perfect and indubitable
knowledge of all things.
2. Vasishtha replied:--The woodmen that I have mentioned
bear allusion to all mankind in general and their great
poverty
that I have described, refers to the extreme ignorance of
men
which is the cause of all their woe:-[**--](three fold
miseries-[**--]tritapas
of the body, mind and soul, or of this world and the
next.
Gloss).
3. The great forest which is said to be the place of
their residence,
is the vast wilderness of knowledge, which the human
kind have to traverse under the guidance of their
preceptors
and the sàstras[**sástras]; and their labour in felling
and selling the
wood for their daily food, is the hard struggle of human
kind
in their life time for their simple fare and supportance.
4. The unavaricious men that are unemployed in business,
and are yet desirous of the enjoyments of life; are the
persons
that devote themselves to the acquisition of learning.
(Such is
the literary body of students and scholars).
5. And those people also, who pursue their callings for
the
provisions of life, and are dependents [**[on]] others
for their
supportance;
become successful in the acquirement of learning in their
minds, by their practice of the precepts and studious
habits.
6. As the wood-cutters, who sought for the worthless wood
at first, get[**got] the very valuable gems at last; so
men prosecuting
their studies for a paltry maintenance and self
supportance,
-----File:
511.png---------------------------------------------------------
succeed to gain divine knowledge at the end. (Secular
knowledge
often leads to the spiritual).
7. There are some sceptics who say by way of derision,
what
is the good to be derived from pouring[**poring] upon
books? but these
have been found to have turned to true believers at last.
(Those
who came to deride, returned believers at the end and
confessed
the truth).
8. Worldly men devoted to the objects of their fruition
in
life, and acquainted with the objects of mental and
spiritual
truths; coming distrustfully to listen to the doctrines
of the
sástras, have become fully convinced of their truths at
last.
9. Men are led away to many ways by the different tenets
of
the sástras, and by direction of their various desires
and
inclinations; but they come to meet at last in the same
path of
glory, as the gemming forest of the woodmen.
10. He who is not inclined to the injury of others, but
goes
on in his own beaten course; is called the upright man,
and it
is his judgement which is sought and followed by every
one.
11. But men ignorant of truth, are dubious of the result
of
righteous conduct, in earning their livelihood; and are
doubtful
also of the benefit, which is derived from the study of
the
sástras. (Hence they fall to misconduct and neglect their
studies
also, in order to earn their bread by foul means).
12. But men persisting in their righteousness, gain both
their livelihood and liberation at once; as the honest
woodmen
obtained their wood as well as the gems together, and in
the
same place.
13. Among these some succeeded to get the sandal woods,
and some to gain the precious gems, while others met with
some common metals, and a great number of them, found the
wood of the forest trees only. (So are our lots
differently cast
among different individuals, according to our respective
deserts).
14. Some of us gain the objects of our desire, and some
acquire riches or deeds of virtue and merit; others
obtain their
liberation; and attain their proficiency in the sástras.
15. Know, O Ráma, that the sástras deal only with
instructions
for the acquirement of the triple blessings of our
-----File:
512.png---------------------------------------------------------
livelihood, riches and virtue; but they give no direction
for our
knowing the supreme One, who is inexpressible in words.
(Because
no word nor thought can ever approach to the unknowable
One).
16. The words and their significations (which are used in
the sástras), serve only to express the intelligible
objects which
are signified by them, as the seasons denote the season
fruits
and flowers which they bear; but the knowledge of the
supreme
being, is derived from one's intuition, and is felt in
our
consciousness alone.
17. Divine knowledge is said in the sástras, to transcend
the
knowledge of all other things; and the transparency of
the
Divine person, surpasses the brightness of all objects,
as the
beauty of the female body excels the lustre of the
brightest
gems. (The personal grace of females, transcends the
beauty
of all her[**their] decorations).
18. The transcendental knowledge of the Deity, is not to
be
derived from the doctrine of the sástras, nor from the
teachings
of our preceptors; it cannot be had by means of our gifts
and
charities, nor by divine service and religious
observances, can
we ever know the unknowable One.
19. These and other acts and rites, are falsely said to
be the
causes of divine knowledge, which can never be attained
by
them; now attend to me, O Ráma, and I will tell you the
way
to your rest in the Supreme soul.
20. The study of the sástras, serves of course to purify
the
mind from vulgar errors and prejudices; but [**[it]] is
the want of
desire or aversion to worldly enjoyments, that makes the
mind
look within itself, wherein it sees clearly the image of
God shining
in it.
21. This sástra[**à-->á] stablishes[**OK/SOED] right
understanding in
lieu of
ignorance, and this right reasoning serves to drive away
all
gross errors from the mind at once.
22. The sástra or learning serves principally to cleanse
the
mirror of the mind, from its dross of errors at first,
and then it
purifies the persons[**person] of its possessor, by the
force of its doctri-*
-----File:
513.png---------------------------------------------------------
*nes. (So the sástra has the power of purifying both the
body
and mind of the learned man).
23. As the rising sun casts his image spontaneously, on
the
dark bosom of the ocean; so doth the luminary of sástra
or
learning, shed of its own accord the bright light of
truth, in the
minds of ignorant.
24. As the sun enlightens all objects, by his presence
before
them; so doth the light of learning illume the dark
understandings
of the illiterate, by its benign appearance therein.
25. In this manner there is an intimate relation, between
the learning derived from the sástra, and the mind of the
man
that is desirous of his liberation; in as much as the
sástra alone
affords the knowledge of the otherwise
knowable[**unknowable] One to
our
minds.
26. As the sight of the sun and the ocean, shows us the
blue waters of the one, turning to a bright
expance[**expanse] by the rays
of the other; so the instance of the sástra and its
doctrines,
shows the enlightenment of human intellect by means of
the
other.
27. As boys in their play with pebbles, rub them against
one another in the water, and have their hands cleansed
of dirt
by abrasion of the stones; so the discussion of the
sástras, clears
the minds of the disputants of their errors, by
refutation of
discordant opinions.
28. So also do learned men, by their confutation of
repugnant
doctrines, clear their minds of doubtful questions; and
become perfected in forming right principles, and
ascertaining
the truth from falsehood.
29. The sástras distil with sweetness of the holy texts,
and
infuse the sweet balm of true knowledge into the mind;
they
are as profuse of dulcitude, as the sugarcane exudes with
its
saccharine juice, which is so delectable to taste.
30. As the rays of sunlight falling on the walls of
houses,
become perceptible to us, by means of our visual organs;
so
the light of spiritual knowledge, pierces into the souls
of men,
by means of our hearing the sástras through the medium of
our ears.
-----File:
514.png---------------------------------------------------------
31. Learning acquired for the acquisition of the triple
good
of this world, namely virtue, wealth and the objects of
our
desire; is no learning at all without the knowledge of
the
sástras leading to our liberation. Much learning both in
theory and practice, is worth nothing without the
salvation of
our souls.
32. That is the best learning, which gives us the
knowledge
of truth; and that is true knowledge, which causes our
equanimity
in all states of our being; and that is called perfect
equanimity,
which produces our hypnotism in waking; (i. e. whereby
we may sleep in sensibility[**in insensibility] over the
waking and
tumultuous
world).
33. Thus are all these blessings obtained from learning
of
the sástras, therefore let every one devote himself to
the study
of the sástras with all diligence.
34. Hence know, O Ráma! that it is the study of the
sástras,
and meditation of their recondite meanings; together with
one's attendance on his preceptor, and audience of his
lectures
and counsels, as well by his equanimity, and observance
of his
vows and discipline, that he can attain his supreme
bliss, in
the everlasting god, who is beyond all worldly things,
and is the
supreme lord God of all.
-----File:
515.png---------------------------------------------------------
CHAPTER CLXXXXVIII.
EXCELLENCE OF UNIVERSAL TOLERATION.
Argument:--Sama-darsana or equanimity agreeing with stoic
fortitude
under all the various shades of its meaning, elaborately
treated here.
Vasishtha continued:--Hear me Ráma, to tell you
again for the perfection of your understanding, (after
what I have said already in praise of the virtue of
equanimity);
because the repetition of a lesson, serves to impress it
the more
in the memory of inattentive persons.
2. Ráma! I have told you before about the existence of
the
world, after I had related to you in length regarding its
creation
or production; whereby you have come to know, that
both the appearance and subsistence of the world, (i. e.
its
coming to and being in existence), are mere fallacies of
our
understanding.
3. I have next explained to you also, in the
Upasama-Prakarana
or my lecture on Insouciance, of the necessity of
observing
and maintaining a total indifference in regard to the
whole creation; (which is here repeated as leading to our
nirvána or lukewarmness in this our living state).
4. In my discourse on indifference, I have described to
you
the different stages of nonchalance; the attainment of
the
highest pitch of which, will conduce ultimately to your
obtaining
the blissfulness of the niráana[**nirvána] numbness,
which is treated of
in this book on an[oe]thesia[**anaesthesia]. (From the
stage of Upasama
or
allaying of all excitements to that of upasánti or
absence of
excitability, there are some intermidiate[**intermediate]
states spoken of
before).
5. You shall have here to hear (or learn) from me,
regarding
the manner in which the learned are to conduct themselves
in this phenomenal world, after they have learnt and
obtained,
whatever there is to be known and obtainable herein: (i.
e. after
their attainment of divine knowledge and wisdom).
-----File:
516.png---------------------------------------------------------
6. A man having received his birth in this world, should
habituate himself from his boyhood, to view the
phenomenals
as they are of themselves, and without any concern with
himself;
in order to have his security and happiness apart from
all
others. (i. e. Constrain yourself to yourself, and
without any
concern of yours with any).
7. Regard all in the one and same light with yourself, and
observe a universal benevolence towards all beings, and
then
placing your reliance in your own equanimity, conduct
yourself
safely and securely every where.
8. Know the plan of your even-mindedness, to be
productive
of the fruits of purest and,[**delete ','] most delicious
taste; and bearing
the
blossoms of unbounded prosperity, and the flowers of our
unfading
good fortune.
9. Meekness of disposition, yields the fruit of universal
benevolence,
and makes the prosperity of the whole world wait at
its service. (Blessed are the meek; for they shall enjoy
all the
blessing &c[**.]).
10. Neither the possession of a kingdom on earth, nor the
enjoyment of the best beauties herein; can yield that
undecaying
and essential happiness, which is derived from the equanimity
of the meek.
11. The utmost limit of a cool disposition, and the
entire
want of all anxious cares, are the two antidotes that set
at
naught the fervour and vapours of sorrow from the human
mind.
12. It is very rare to meet a person, amidst the spheres
of
all these worlds; who is fraught with the ambrosia of
cool insouciance,
who is friendly to his enemies and whose enemies
are his friends, and who looks on all alike as he does
to himself.
13. The mind of the enlightened man, shines as brightly
as
the luminous moon; and dazzles with drops of ambrosial
dews; the sages all lived to drink the cooling draught of
immortality,
as you learn from the lives of the royal sage Janaka
and others of immortal fame.
14. The man practicing his demureness, has his faults
-----File:
517.png---------------------------------------------------------
described as his qualities, his sorrows seem as his
pleasure, (i. e.
he rejoices in his misery); and his death is eternal life
unto
him.
15. Sámyam or stoicism is ever accompanied, with a good
grace, good lot and placidness; all of which are constant
attendants on the
stoic sage, as faithful wives fondly cling to the
sides of their beloved husband.
16. Equanimity is the perpetual prosperity of the soul,
and
not the transitory hilarity of the mind; therefore there
is no
treasure (i. e. spiritual bliss) whatsoever, which is a
stranger to
the meekness of spirit.
17. He that is honest in all his dealings, and steady in
his
own professions[**profession]; and liberal in his
minds[**mind], (i. e.
taken[**taking] no heed
of the faults of others); are men as valuable as richest
gems,
and are deemed and desired by all as gods upon earth.
(Because
men with godly virtues, are deemed and deified as
gods).[**First part of
the verse singular, second part plural]
18. The even minded man, that is righteous and upright in
all his doings and dealings, who is magnanimous in his
soul and
benevolent in his mind; such a man is neither burnt by
fire,
nor ever soiled or sullied by water: (i. e. nothing can
alter the
even tenor of his mind and the smoothness of his
conduct).
19. Who can foil that man that does what is right, and
observes thing[**things] in their true light; who is not
susceptible of
joy or grief, (but goes on in the even course of his
life).
20. The righteous and unflinching man, is relied upon and
esteemed by all his friends and enemies also; he is
honoured by
his king and master, and loved by all wiseman[**wise men]
with whom he
has any dealing.
21. The wise and even sighted men are of indifferent
minds,
and do not try to flee from evil, nor rejoice to receive
any
good; they are content with whatever comes to pass upon
them, as aught of good or bad, they care for naught.
22. These meek minded men are unmindful of any good or
desirable thing, which they may happen either to lose or
leave from them; because they have to resort to the happy
state of their equanimity (Samatá or stoic sameness); of
which
no calamity or chance can deprive them.
-----File: 518.png---------------------------------------------------------
23. Men enjoying the felicity of equanimity, laugh to
scorn
at the tribulations of the world; and live uninjured
under all
the varying circumstances of life; they are venerated by
the
gods also, for the invariable samatá or sameness of their
minds,
(as those of the gods themselves).
24. If the (unfavorable) course of events, ever happened
to
unruffle the countenance of the forbearing men[**man];
yet the inward
equanimity of his mind, serves to shed the ambrosial
beams, of a placid moon light within himself.
25. Whatever the even minded man acts or does for
himself,
and whatsover[**whatsoever] he says in
opprobium[**opprobrium] of the
misdeeds of others;
are all lauded with appluse[**applause] by the majority
of men, (who like
to see the goodness of others, and to learn of and
correct their
own faults).
26. Whatever good or evil is known or seen to be done by
the impartial observer, at any time whether past or
present;
are all approved of by the public, (under the impression
of their
being done for common good).
27. The man that sees all things in the same light (of
indifference),
is never displeased or dejected in his countenance
at any calamity or danger, that may betide him at any
time.
28. The prince Sibi of old, is recorded in history to
have
passed pieces of flesh from his own body, and to have fed
a hawk
therewith, in order to save the life of a captive pigeon
from
his claws. (This is an instance of samadristi or fellow
feeling
even towards the brute creation).
29. Again mind the impassible prince, who did not sink
into
despondence seeing his beloved consort to be maltreated
before
his sight. (This is an instance of
uninpressible[**unimpressible] fortitude).
30. Mind also how the king of trigarta[**Trigarta],
offered his only son
who was accomplished and successful in all his desires to
the
horrible Rákshasa; upon his being vanquished by the
feind[**fiend],
at a certain wager he had lay with him.
31. Look at the great king Janaka, how he remained
undismayed
and undejected, at the burning of his well decorated city
of Mithila.
32. Look at the quiet and submissive prince of Sályadesa,
-----File:
519.png---------------------------------------------------------
how he calmly struck off his head from his body, as if it
were
the plucking off of a lotus leaf or flower from its stem,
in order[**space
added]
to satisfy the demand of a deity for the same.
33. The Sauvira soverign[**sovereign], who had won the
big
Airabata[**Airavata] elephant
of the god Indra, in a combat with him; made at last a
gift of him to the very god, with as much unconcern, as
one
offers a heap of white kundu flowers, or huge heaps of
rotten
straws upon the sacrificial fire.
34. You have heard how the elephant named kundapa,
employed
his trunk in sympathy to the Brahman's kine, in lifting
them from being plunged in the mud; and afterwards
devoted
his body to the service of the Brahman; wherefore he was
taken
up to heaven in a celestial car.
35. Let your continued observance of toleration, preserve
you from acts of intolerance, which tend at best to the
oppression
of others; and know that the spirit of intolerance, is as
the
gobling[**goblin] of the kadamba forest, (whose business
was the havoc
and depredation of all living beings). (i. e. By want of
forbearance,
you make yourself an enemy to all, and make them as
enemies to you).
36. Remember the young and gentle
Jarabharta[**Jadabharata], who by
the
natural hebetude[**ok/SOED] of his mind, devoured the
firebrand that
was
thrown into his almspot[**stet], thinking as a piece of
meat, and without
any injury to him-self; (To the meek and tolerant, a
furnace
of fire, becomes a bed of roses and flowers).
37. Think of the soberminded kura, who notwithstanding
his following the profession of a huntsman all his
lifetime, was
at last translated to heaven, and placed by the souls of
the
righteous men after his demise.
38. Think of the listlessness[**ok/SOED] and want of
concupiscence, in
the person of the royal sage Kapardana, who being seated
in
the garden of paradise in his youth, and beset by
celestial damsels
all about, felt no desire for any of them.
39. Know how many princes and Lords of peoples have
from the unperturbed apathy of their souls, resigned
their
realms and society of mankind, and betaken themselves to
-----File: 520.png---------------------------------------------------------
lonely forests and solitary caves of Vindhyan Mountains,
and
there spent their lives in motionless torpidity.
40. Think of the great sages and saints, and of divine
and
devoted adepts, who were adored by even the gods, for the
steadiness of their holy devotion, that have passed away
in the
observance of their rigid and unruffled vows of an
universal indifference,
[**.]
41. Call to your mind the instances of many a monarch, of
ordinary men and of base and mean huntsmen also, that
have
been honoured in all ages and countries, for their
observance of
an unimpressed equality in all states and circumstances
of their
lives.
42. All intelligent men strictly observed the rule, of
preserving
their equanimity in their course through life; whether it
be for the achievement of their acts for this life or the
next, as
also for the success of their understandings of every
kind.
43. They neither long for longivity[**longevity] nor
desire their death
in difficulties; but live as long as they have to live,
and act as
they are called to act, without any grudge or murmur.
44. It is the business of the wise man[**space added], to
conduct himself
in
the career of his life, with a contented mind and placid
countenance,
both in his favourable and unfavourable circumstances,
as well as in the happiness or misery of himself or
others.
-----File:
521.png---------------------------------------------------------
CHAPTER CLXXXXIX.
STATE OF LIVING LIBERATED MAN.
Argument:--The liberated man neither gains nor loses
anything, by
his observance or neglect of the acts of life; and yet he
is enjoined to
act in conformity with the prescribed rules of conduct of
his society and
country.
Ráma said:--Tell me sir, why the wise and liberated man
is not freed from his subjection to the prescribed rules
of conduct, when his soul is beatified with the spiritual
light,
and his mind is emancipated from all earthly cares.
2. Vasishtha replied:--The observance and avoidance of
all
ritual and pious acts, are equal and of no avail, to the
truly
enlightened man; who is indifferent to aught of good or
evil to
his life; (i. e. who is neither solicitous to have
anything
desirable or leave what is unfavourable to him into the
world).
3. There is nothing whatever in this frail world, which
may
be desirable to the man of right understanding, not aught
of
positive evil, which deserves the avoidance and
abhorance[**abhorrence]
of
the wise man.
4. The wise man derives no positive nor permanent good,
by his doing of any act prescribed by custom or usage;
nor does
he lose anything by his neglect of them; wherefore it is
best
for him to stand in the middle course, and according to
the
common rules of society and his country.
5. As long as there is life in the body, it is called a
living
body and has its motion also; therefore measure your
movements
according to the breathings of your life, nor accelerate
nor slacken them beyond their just measure, (i. e.
neither outrun[**space
removed]
thy breath, nor halt in thy course).
6. If it is equal to any one, to walk either by
his[**this] way or
that to his journey's end, yet it is much better for him,
to walk
by the beaten path, than in a strange and unknown one.
(So if
it be the same thing[**space added] to sleep at home or
abroad; yet it must
be
-----File:
522.png---------------------------------------------------------
safer and more comfortable to every one to sleep at his
own
lodge than elsewhere).
7. Whatever action are done at any time, with meekness
and
mildness of disposition, and with a placid frankness of
the mind,
is ever held as perfectly pure and contrite in its
nature, and
never blameable in anywise.
8. We have seen many wise, learned and farsighted men,
to have conducted themselves very honorably and
blamelessly
in this world, which is full of faults and pitfalls, and
beset by
traps and snares on every way.
9. Every one is employed with perfect compliance of his
mind, in discharging the duties of the particular sphere
in which
he is placed; some commencing their career in life, in
the state
of householdership and others ascending gradually to
state of
living liberation: (when they are not exempted from
observances
of particular duties also).
10. There are many wise and well discerning kings and
princes, like yourself and those sitting in this assembly
who
are vigilently[**vigilantly] employed in the ruling of
their respective
states,
witout[**without] their attachment or tenacity to them,
and without their
desire of reaping any fruition from them, and by way of
the
disinterested discharge of duty.
11. There are some that follow the usages, according to
the
true sense of the Vedas, and take their food from what is
left
after their daily offerings to the sacrificial fire. (The
early
Aryans ever fed[**space added] upon cooked food, after
their first
offerings to
the gods by their mouth of the fire; (Agner
vaidevanam[**=print]
Mukham).
12. All men belonging to any of the four classes, are
employed
in the observance of their respective rites and duties,
and in
the acts of the worship of the gods, and in their
meditations
with different end and views (Kamya-karma).
13. Some men of magnanimous minds, and higher aims of
future liberation or Moksha, have renounced all their
ritual acts
kurma[**karma] kánda; and remain inactive as ignorant
people, with
their spiritual knowledge of the only One.
14. Some are seen to be sitting silent and insensitive,
in
-----File:
523.png---------------------------------------------------------
their posture of deep and unbroken meditation; in dreary
and
dismal deserts untraversed by the deer and wild beasts;
and
in distant and lovely solitudes, where no trace of a
human
beings was never[**ever] seen even in a dream.
15. Some are found to resort to some sacred place of
pilgrimage,
and there to perform their acts for future rewards;
while others are known to recline in some holy hermitage
or
sacred shrine of saints, and there to pass their lives in
the
practice of resignation and indifference and quite
unknown to
men.
16. Many are seen to leave their own houses, and
quiet[**quit]
their native countries, in order to avoid the enmity and
scorn
of their fellow countrymen; and betake themselves to
other
lands, where they settle as strangers.
17. There are many who being dissatisfied with their
families,
forsake their company and desert their homes; and rove
about as wanderers, from forest to forest, over hills and
dales,
and cities and towns, without being settled any where.
18. How many are there that travel to the great city of
Benaras[**Benares/Banaras], and to the holy city of
Allahabad and visit
the holy
hills and cities, and the sacred shrine of Badarikásrama
(for
performance of their acts of righteousness there).
19. How many are seen to resort [**[to]] the holy places
at Sálagrama,
and to the sacred cell in kalapagráma[**K-], how many are
on their way to the holy city of Mathura, and the sacred
hill at
kalinjar[**K-].
20. See the numbers of pilgrims thronging in the
woodlands
on Mahendra mountains, and upon table lands of Gandha
Madana hills; see also the pilgrims on the plains of
Dardura
hills; as those also upon the level lands of sahya[**S-]
Mountains.
21. See the pilgrims thronging on the craigs[**ok/SOED]
of the Vindhyan
range, and those dwelling in the hollows of the Malaya
Mountains;
see them that dwell in the happy groves of Kailasa, and
those in the caverns of Rikshavata mounts.
22. In these as well as many other holy places and
mounts,
you will find a great many hermits and far-sighted
devotees
dwellings in peace, and wholly devoted to their holy devotion.
-----File:
524.png---------------------------------------------------------
23. Those among them that have become sannyasins, are
deserters of their prescribed duties, while they that are
Brahmacharins,
are strict observers of the law and their sacred rites:
but those that have the faith of Buddha, are apostates
from the
holy faith, and fanatics in their practices.
24. Some of these have left their native homes, and
others
have quitted their natal lands altogether; some have
their
settled habitations in some place, and others leading
their
nomadic lives from place to place.
25. Among these, O Ráma, that dwell in the sublunar
sphere of this globe, as also among them that live at the
antepodes[**antipodes],
and are known as daityas:--[** missing lines?--P2: No,
continues next
verse]
26. Some are of clear understandings, and well acquainted
with the civil laws of their society; some are of
enlightened
understanding, and others again are acquainted with the
past,
and have a foresight of the future.
27. Some are of unenlightened understandings, and are
always in suspense, and suspicion of their minds; they
are addicted
to vice, and unable to govern themselves, are always
under
the government of others.
28. Some there are who are half-enlightened, and proud
withal of their knowledge of truth; they break loose from
the
observance of customary duties, and are not yet the
esoteric
yogi or spiritualist.
29. Thus among these great multitudes of men, that are
wading in the vast ocean of life, every one is striving to
get
the end, according to his different aim and object.
30. But it is neither one's confining himself at home, or
remaining in his native country, nor his betaking him to
hermitage
or dwelling in some solitary forest; nor the observance
of customary duties; nor practice of painful austerites,
whereby
one may ford over the unfordable gulf of this world.
31. Neither dependance on righteous acts nor the
forsaking
of them; nor one's employment in the observance of
customary
usages, or his attainment of great powers, can be of any
avail
to him, in saving him from the turmoils of the world.
32. It is one's self-control only, that is the means of
his
-----File:
525.png---------------------------------------------------------
salvation, (lit[**.], getting over the sea of the world);
and the man
whose mind is not attached, or tied down to anything in
this
world, is said to have got or gone over it.
33. It is no matter whether a man does or neglects, the
righteous deeds of his religion and society; provided he
keeps
the contriteness of his mind in both, and is never
attached to
nor affected by either: such a man is deemed a sage and
saved
from his return to this nether world.
34. The man that does neither any righteous or
unrighteous
action in his life, but has his mind fixed in this earth,
and
attached to earthly objects, is deemed a hypocrite, and
destined
to revisit this earth in his repeated births.
35. Our minds again are of the nature of nasty flies,
which
are prone to fly about and pour[**pore] upon the sores of
worldly
pleasures;
from which it is hard for us to deter them, as it is
impossible for us to kill them at once for attainment of
our
salvation: (or;[**,] our minds are as surfeited
beas[**bees], cloyed with
the
honey of their cells from which they cannot fly away,
gloss).
36. It sometime comes to happen and by the good fortune
of a person, that his mind turns of itself towards its
perfection;
and then by a flash of inward light within itself, comes
to see
the presence of the divine spirit in the very soul.
37. The mind being enlightened by the flash of spiritual
light in the soul, becomes enrapt at the sight, and
losing all
earthly attachment, is unified with the supreme unity.
38. Being unmindful of everything, and conscious of thy
entity
as a particle of the infinite vacuity, remain perfectly
happy
with thyself, and in the everlasting felicity of thy
soul.
39. Being reptete[**replete] with the knowledge of
transcendental
truth, and devoid of the faults and frailties of thy
nature, have
the magnanimity of thy soul, with the equanimity of thy
mind
and elevation of thy spirit; and thus remain O thou
support of
Raghu's royal race, without sorrow and fear of death and
rebirth,
and be as holy as the holy of holies.
40. Know the translucent state of the most Holy Brahma,
to be quite clear of all the grossness and foulness of
nature, and
free from all the qualities and properties that are
attributed to
-----File:
526.png---------------------------------------------------------
Him. He is beyond our conception and above the reach of
our
thought. He is increate and ever existent of Himself, and
manifest in his abode of our intellect. Knowing him then
as
thyself, remain quite free and dauntless for ever.
41. There is nothing more that can be gleaned, from
greater
verbosity on this subject; nor is there anything
remaining to
be communicated to you, for your best instruction in
divine
knowledge. You are roused, O Ráma, to your full knowledge
of
the essential doctrines of divinity, and you have become
cognizant,
of whatever is knowable and recondite in nature.
42. Valmíki[**Válmíki] says:--After the chief of sages
had spoken so
far, he saw Ráma rapt in his ecstasy and bereft of his
mental
efforts; and the whole essembly[**assembly] sitting fixed
in the one and
same tenor of their meditation. They were all entranced
in
their reveries and musings, in the mysterious nature of
the
Divinity; as the humming bees ramble over the lotus
petals
with their soft and silent murmur, and revel upon the
sweetness
of the honey cups of flowers.
-----File:
527.png---------------------------------------------------------
CHAPTER CC.
THE LOUD APPLAUSE OF THE COURT ON THE SAGE'S SPEECH.
Argument:--Narration of the plaudits of the assembly,
accompanied
with the showering of flowers and uproar of musical
instruments, at the
end
of the holy sermon.
Válmíki continued:--Upon the termination of the holy
sermon on Nirvána-[**--]anesthesia, there arose loud
hubbub
without the court house, which put a stop to the sage's
proceeding
further in continuation of his discourse.
2. But the whole audience in the court hall, was immerged
in a state of stead fast hypnotism, and settled
intentiveness in
the Supreme; and the faculties of their mind were quite
clear,
and there[**their] workings at rest.
3. The whole audience on hearing the lecture on
investigation
after intellect, became passengers on the raft of sat,
and
they all gained their salvation.
4. Immediately there arose a loud chorus of applause,
from
the mouths of the emancipated sages or siddhas, dwelling
in the
upper regions of the skies, and it filled the concave of
heaven,
with the acclamations of praise to the venerable sage.
5. In the same manner their[**there] rose shouts of
praise also, from
the holy sages seated in the assembly; together with the
loud
acclamation given by the son of Gádhi-[**--]Viswamitra,
who sat
at their head.
6. Then was heard a swelling sound, filling the face of
the
four quarters of the firmament; just as the blasts of
wind filled
the hollows of the withered bamboos in the forest, and
make
them resound with a sound with a soft sweet melody.
7. Next arose a flourish of trumpets from the celestials,
mingling with the hosannahs of the siddhas; which rumbled
together and resounded loudly, amidst the hollow caves of
distant
mountains and dale.
-----File:
528.png---------------------------------------------------------
8. Along with the flourish of celestial trumpets, there
fell
showers of flowers from above, resembling the driving
rain of
snows, which blocked the faces on all sides of heaven.
9. The floor of the court hall was strewn over with
flowers,
and the fanfare of the drums and timbols[**timbals],
filled the mouths of
hollow caves and caverns; the flying dust covered the
face of
the sky, and the rising odours after the rain were borne
upon
the wings of the winds to all sides.
10. Then their rose a mingled rumble of the shouts of
applause,
and the peal of heavenly trumpets; joined with the
whistle
of the hissing showers of flowers, and the rustling of
the
winds all about.
11. The courtiers all looked around with their up lifted
faces and eyes, and were struck in their minds with
wonder
and surprise; while the beast all about the palace and in
the
parks, remained amazed at the event with their pricked up
ears.
12. The women and children in the inside, sat staring
with
their wonder stricken eyes; and the princes sitting in
the
court hall, looked astonished on one another with their
smiling
faces.
13. The face of the firmament became exceedingly
brightened,
by the falling showers of flowers from above; and the
great concavity of the world, was filled with the hissing
sound
of the falling rains.
14. The showers of flowers and drizzling rain drops, with
their hissing sounds, made the royal palace an appearance
of
festivity. (With the scattering of fried rice, sprinkling
of rose
water and blowing of conchshells).
15. Not only the palace, but all places in the worlds,
seem
to celebrate their festive mirth, with tossing of flower
garlands,
joined with celestial music.
16. The shouts of the siddhas and their ejaculations of
joy,
rolled and growled as high in the upper sky; as the
rolling
billows and rebellowing waves, howled in the depth of the
ocean and sea.
-----File:
529.png---------------------------------------------------------
17. After the hubbub of the heavenly hosts had subsisted,
(in the lull of the rains and rackets); the following
words of
the siddhas proceeded from above, and were heard to be
uttered
in an audible and distinct voice.
18. The siddhas said;[**:]--We have erewhile since time
erst began,
listened to delivered thousands of sermons, in the
assembly
of siddhas or perfect beings, on the means of attaining
liberation,
(which is the highest pitch of perfection of the living
soul); but
never heretofore heard a lecture so impressive on the
mind, as
this last location of the sage.
19. We see boys and women and the bending brute
creatures,
together with the creeping and crawling animals, are all
enrapt by this soothing speech, which will doubtless
enrapture
its readers and hearers in future.
20. The sage has used every argument and example, for
rousing Ráma to his beatification; such as it is doubtful
whether
he had ever shewn such affection to his Arundhati or not.
21. Hearing this lecture on liberation, even the brute
creation
of beasts and birds, become emancipated from the burthen
[**burden?--
P2:burthen ok/SOED]
of their base bodies; and as for men, they forget
altogether the
trammels of their bodies in their embodied state.
22. Our draught of these ambrosial drops of divine knowledge,
through the vessels of our ears; has not only satiated
our appetite for wisdom, but renovated our
understandings, and
added a fresh beauty to our spiritual bodies.
23. On hearing these words of the heavenly host of
siddhas,
were struck with wonder, and looked upward with full open
eyes; and then as they cast their looks below, they
beheld the
surface of the court-hall, to be strewn over with flowers
and
lotuses, falling in showers from above.
24. They saw heaps of mandara and other celestial
flowers,
piled up to the roof of the lofty hall; and observed the
court
yard to be covered over with blossoming plants and
creepers,
and with wreaths and garlands of flowers without an
interstice.
25. The surface of the ground, was strewn over with buds
and blossoms of Párijata plants; and thick clouds of
Santanaka
-----File:
530.png---------------------------------------------------------
flowers, shadowed over the heads and shoulders of the
assembled
people in the court.
26. The saffron flowers of Harichandana (yellow sandal
wood), hang over the jewelled crests of the princes; and
seemed
as an awning of rainy clouds, spread over the glittering
chandiliers[**chandeliers]
of the court hall. (Harichandana is a tree in the garden
of Paradise).
27. Seeing these events in the court, the people all gave
vent
to the repeated shouts of their loud applause; and talked
to
one another of this and that, as was fitted to the
solemnity of
occasion.
28. They then adored the sage with the prostration of
their
bodies and limbs, and made him their obeisances, with
offerings
of handful of flowers.
29. After the loud peals of applause had somewhat abated;
the king also rose and prostrated himself down and then
worshipped
the sage, with the tay[**tray?] of his presents and
wreaths of
flowers held in his hands.
30. Dasaratha said:--It was by your admonition, O thou
Lord of Arundhati; that I was released from this my
mortal
frame; and gained the transcendent knowledge which filled
my
soul, and joined it with the supreme essence in perfect
bliss.
31. We have nothing in this nether earth, nor is there
anything
with the gods in heaven, which I ween is worthy enough
to be given, as a proper offering in thine adoration.
32. Yet I beg to pray you[**beg you to pray] something in
order to acquit
myself of my duty to you, and to render my services to
thee
prove effectual to me, and hope you will not be irritated
at this
address of mine.
33. That I adore you myself with my queens and my weal
in both worlds, together with all these dominions and
servants
of mine, (all [**[of]] which I now offer humbly at your
venerable feet).
34. All these possessions of mine are yours entirely at
present,
so my lord take tkem[**them] as yours, and make them as
parts
of your hermitage; please to dispose of these as you please,
or use them as you like.
-----File:
531.png---------------------------------------------------------
35. Vasishtha replied:--Know, O great king, that we
Brahmans are pleased, only with the mere obeisances of
people;
we are verily satisfied with receiving reverence of men,
and
these you have already done and shown to me.
36. You know to rule the earth, and therefore its
sovereignty
is suitable to thee; nor can you show a Brahmin to have
ever reigned as a king, keep therefore what is yours to
yourself
and prosper therein.
37. Dasaratha answered:--What is this triffle[**trifle]
of a realm to
me, which I am ashamed to call and own as mine; it cannot
lead me to the knowledge of its true Lord, therefore do
so as
I may clearly and truly know the most high.
38. Válmíki relates:--As the king was saying so, Ráma
rose from his seat, and threw handfuls of flowers on the
sacred
person of his preceptor; and then lowly bending himself
before
him, he addressed him as follows.
39. Venerable sir, as you have made the king speechless,
by
telling him that you are pleased with mere obeisance of
men;
so I am taught to wait here, with my bare prostration at
your
venerable feet.
40. Saying so, Ráma bowed down his head, lowly at the
feet of his guide; and then scattered handful of flowers
on his
pure person, as the trees on the sides of a mountain,
sprinkle
their dew drops at the foot and base of the mount.
(Gloss.
The branches of trees serving as their hands, and the
leaves as
their palms).
41. Then the pious prince made his repeated bows of
reverence
to his venerable preceptor; while his lotus like eyes
were
suffused with the tears of his inward joy and piety.
(Ánandásru-[**--]tears
issuing from pious and joyous feelings).
42. Next rose the brother princes, of Dasaratha's royal race;
namely Bharata, Satrughana[**Satrughna] and Lakshana
[**Lakshmana],
together with their
equals in kith and kin; and they all advanced to the
sage, and
bowed down to him with their respectful reverence.
43. The other chiefs and nobles and regents, that sat in
their order at a distance; together with the saints,
sages and
-----File:
532.png---------------------------------------------------------
the clergy at large, rose in groups from their seats, and
did their
homage to the sage, with flinging handfuls of flowers
upon him.
44. At this instant the sage was almost covered with and
hid
under the heap of flowers, that were poured upon him from
all
sides; in the same manners as the snowy mountain of
Himalaya,
is wrapped and concealed under the snows of water.
45. After clangor of the assembly was over, and the peals
of their pranama-hailings had ended; Vasishtha remembered
his saying with the assembled sages, of proving to them
the
truth of his doctrines, and of removing the doubts of his
audience
regarding the miracles he had wrought.
46. He then shoved off with both his arms, the heaps of
flowers from about his sides; and showed out his fair
face from
amidst them, as when the disc of the moon, shines forth
from
within the hoary clouds.
47. Then there ensued a hush over the flourish of the
trumpets,
and a silence upon the fanfare of applauses; the falling
of flowers was at a stop, and the murmur of siddhas
above,
ceased with the clamour of the assemblage below.
48. After the princes and assembled nobles, had made
their
obeisances and greetings, there occured[**occurred] a
calm stillness in the
assembly, as when a lull takes place in the atmosphere
after a
storm.
49. Then the chief of sages Vasishtha, upon hearing the
applauses poured upon him from all sides; spoke softly to
the
royal sage Viswamitra, from the unblemished purity of his
soul.
50. Hear me, O sage, that art the lotus of the princely
race
of Gádhi, and ye sages that are assembled here, namely
Vámadeva,
Nimi and Kruta, together with Bharadwaja[**Bharadwája],
Pulastya,
Atri, Narada and Ghrishti, and Sándilya.
51. Hear me also, O ye sages Bhása, Bhrigu, Bharanda,
Vatsa and Vátsayana, with all others that are assembled
here at
present, and had the patience to listen to this
contemptible
discourse of mine.
52. Please now with your well known affability to me,
-----File:
533.png---------------------------------------------------------
point out to me whatever you have found as meaningless or
untelligible[**unintelligible] and ambiguous in my
discourse.
53. The audience reponded[**responded]:--O Venerable sir,
we have
never heard or marked in[**a] single word in this
spiritual and
divine discourse of thine, that is meaningless or
unintelligible
to anybody.
54. We confess that whatever foulness was inbred in our
natures, by our repeated births in this sinful world; has
been
all purged out by your holy lecture, as the alloy in gold
is
burnt away by the purifying fire.
55. O sir, our minds are as expanded by your divine
sermon,
as the blue lotus buds are opened to bloom, by the cold
and
ambrosial beams of moon light.
56. We all bow down to thee, O thou chief of sages, as
our
best guide in divine knowledge; and the giver of true
wisdom
to us, with regard to all things in nature.
57. Válmíki relates:--The sages said so far and then
hailed
and bowed down to Vasishtha again, and their united
applause
of him, rose as high as the loud roar of raining clouds.
58. Then the speechless siddhas, poured down again their
showers of flowers from above; and these hid the body of the
sage under them, as the clouds of winter cover the rocks
under
ice and snows.
59. Afterwards the intelligent and learned men in the
court,
gave their praises to King Dasaratha and to Ráma also;
saying
that the four princes were no other than the four fold
incarnation
of the God Mádhava[**à-->á] or Vishnu himself.
60. The sihddhas[**siddhas] said:--We hail the four
princes of
Dasharatha's
line, who are the quadruple forms of the self incarnate
Vishnu, and are quite liberated from the bonds of flesh,
in these
their living states of humanity.
61. We hail king Dasaratha, as having the mark of the
sovereignty of the whole world. (Imprinted in his
person);
that is of this world which extends to the limits of the
four
oceans, and lasts forever in his race.
62. We hail the sage Vasishtha, who is as bright as the
sun,
-----File:
534.png---------------------------------------------------------
and stands at the head of the whole host of sages; and
also the
royal sage Viswamitra of renowned fame and dignity.
63. It is through their means, (i. e. because of their
assemblage
in this court), that we had this fair opportunity of
hearing
this divine discourse, which is so full of knowledge and
fraught with reason, that it serves to dispel the great
gloom of
error at once.
64. So saying the siddhas of heaven again, let fall their
handfuls of flowers in showers; and made the assembly
look up
to them in silence, with their uplifted eyes and
gladdened
minds.
65. And then there was a mutual greeting of the siddhas
from above, and of the assembled people to them from
below.
66. At last the assembly broke, with their respectful
greetings
to one another, accompanied with their mutual offerings
of flowers and salutations. And the celestial and
terrestial[**terrestrial],
the
great Munis and sages, the Pandits and Brahmans; together
with the princes and nobles, bade adieu to and took leave
of
one another, (in order to repair to their respective
abodes)[**.]
-----File:
535.png---------------------------------------------------------
CHAPTER CCI.
EXPLANATION OF REST AND REPOSE IN ULTIMATE
AND PERFECT BLISS.
Argument:--Ráma's conclusion on the lecture of Vasishtha,
and
Viswamitra's
request over Ráma.
Valmiki[**Válmíki] related:--After the assembly had
rejoined the
next day, there was observed a profound silence over it;
and there appeared a cheerfulness in the countenances of
princes
from the enlightenment by the last lecture.
2. The people seemed to be smiling in their faces, by
reflecting
on their former errors and follies, after their coming
to the light of truth. (The reminiscence of the freaks
and follies
of boyhood, is a source of delight in old age).
3. The wise men[**space added] in the assembly, appeared
to be sitting
fixed in their steadfast meditation, by having the
feelings and
passions of their minds, curved[**curbed] and subdued
upon their access
to the relish of true knowledge.
4. At this time, Ráma sat with his brothers, in their
posture
of padmásana-[**--]having their legs legs[**delete 1 ×
'legs'] crossed upon
one
another; had the palms of their hands folded together,
and their
eyes fixed steadfastly upon the face of their preacher.
5. The king Dasharatha remained in a sort of entranced
meditation, and thought himself as liberated in his life
time,
and placed in a state of infinite bliss.
6. The sage after holding his silence, as long as he was
adored by his reverential audience, spoke to them at last
in
distinct words, and wanted to know what they would now
like
to hear about.
7. He said, O lotus eyed Ráma, that art as the cooling
moon in the clear sphere of thy race, tell me what thou
now
wishest to hear, as most desirable and delightsome to
your
mind.
8. Tell me the state in which you find yourself at
present,
-----File:
536.png---------------------------------------------------------
and in what light you view the appearance of the
appearance
of the world now before you.
9. Being thus addressed by the sage, Ráma looked at his
face; and then bespoke to him in his
distinctlly[**distinctly] audible voice,
and has plain and unfaltering accents.
10. Ráma said:--It is all owing to thy favour only, O
Venerable
sir, that I have attained to my state of perfect
holiness,
and become as pure as the clear atmosphere in autumnal
calm
and serenity.
11. I am entirely freed from all the errors, which are so
detrimental
to the right course of our lives in this world, and an
act as pure as the clear sky, in the true and very state
of finite
vacuity. (The very state of the deity).
12. I am set free from all bonds, and released from all
attributes
and adjuncts; I find myself situated in a crystalline
sphere, and shining there as clear as crystal.
13. I am quite pacified in my mind and am neither willing
to hear or do anything else; I am quite satiate in
myself, and
require nothing more for my satisfaction. I am quite at
rest as
in the state of hypnotism.
14. My mind is quite calm in its thoughts, and entirely
pacified in its wishes; all my desires have fled from it,
and I
find my mind to rest in its perfect peace and supreme
bliss.
15. I am staid in all my thoughts and allayed in my
desires,
whilst living in this waking world; I am enrapt and
entranced,
while I am quite sane and sound and sleepless at all
hours by
day and night.
16. With my soul devoid of all wishes and expectations, I
live while I am destined to live in this material body of
mine;
and remain smiling (i. e. rejoicing) as long as I sit to
listen to
your inspiring lessons.
17. Now I am no more in need of admonition or instruction
of the sástras, or of the acquisition of riches or friends;
nor am
I willing either to get rid of them at any time. (Because
of
my utter indifference to them as is theirs also to me).
18. I have found and am in the enjoyment of that
unalloyed
-----File:
537.png---------------------------------------------------------
happiness, which attends on one in heaven or Paradise, or
in
his attainment of the sovereignity of the whole world.
19. The world which I perceive within myself by my
outward
senses, is conceived to be brighter far and more
transparent
than the outward atmosphere, by being viewed in the
light of the intellect, and considered as a part of its
infinite
vacuous sphere.
20. This world I ween, is certainly a vacuum; and it is
by
my belief in the nihility of the phenomenal, that I am
awaked[**
awakened?--P2: awaked ok/SOED]
to my immortality. (The visible world is a passing and
vanishing
sight, and it is by our belief in the spiritual only,
that we
see the everlasting scene).
21. Let me remain content with all that is, or comes to
pass
on me, whether they are desireable[** desirable] to me or
occur
themselves;
and let me act as the law enacts to its full extent and
without
fail, but without any object of mine or expectation of
reward.
22. I am neither content nor discontented with anything,
nor
rejoice nor repine at any event; I do what is my duty in
society,
without retaining the erroneous conception of reaping
their reward.
23. Let this creation be otherwise or go to perdition,
let the
winds of the last destruction blow with their fury also;
or let
the land smile in its plenty and beauty, yet I sit
unmoved by
them, and remain in the divine self or spirit.
24. I rest in myself which is unseen or dimly seen by
others,
and is undecaying and untainted in itself; I am not
enchained
to my wishes, but am as free as air, which you cannot
compress
in your clutches.
25. As the fragrance of flowers upon the trees, is wafted
by the breeze and deposited in the air, so is my soul
borne
away from the confines of my body, and posited in empty
vacuity, (where it ranges at large in its freedom).
26. As these princes and rulers of people, live and enjoy
themselves in their realms at pleasure; and whether they
are
enlightened or not, they are employed in their respective
occupations.
27. So do I enjoy myself with the steadiness and equa-*
-----File:
538.png---------------------------------------------------------
*nimity of my mind, which is freed from all fear, grief
or joy
and desire.
28. I am happy above all happiness, (derived from this
frail
world[**)]; my happiness is in the everlasting One, than
which
there is no happiness to be preferred by me. But because
I
live here as a human being, you are at liberty to appoint
me
to any duty, in common with all mankind and becoming to
humanity.
29. I cannot be averse, to manage myself with the trifles
of this world, as long as I am destined to them; in the
same
manner as boys are never to be blamed, for indulging
themselves
in their playthings in their boyhood. So long sir, as I
shall have to live in this body of mine, I must do my
bodily
acts, with my mind fixed in the sole One only.
30. I must live to eat and drink, and continue in the
course
of my business in life; but I am freed from all fear of
my failings
in them, by the kind counsels to me. (That the liberated
man is at liberty to do or undo his duties).
31. Vasishtha replied:--O Bravo Ráma! that you have
chosen for yourself the most meritorious course of life;
wherein
you shall never have to repent, from the beginning to the
end
of your career.
32. By this cold indifference in thy self, and complete
equanimity
in every state, you have verily secured to the unbroken
rest in your life, as the visible firmament has found in
infinite
vacuity.
33. It is by your good fortune, that you have got rid of
your
sorrows, and it is fortunate to you to be set so well
composed in
yourself; it is your good luck to be freed from the fears
of both
worlds, and it is happy for you to be at your heart's
ease and
rest.
34. You are lucky, my lord, to be so fraught with your
holy
knowledge; and to have purified the lineage of Raghu,
with
your knowledge of the present, past and future,[**.]
35. Now prepare yourself to accomplish the object, of the
chief of sages--The great Viswamitra's request and by
completion
of his holy sacrifice at your sire's behest, continue to
enjoy
-----File:
539.png---------------------------------------------------------
the sovereignty of the earth; in subordination to your
royal
parent.
36. May the mighty king reign for ever in prosperity,
over
this prosperous realm of his; in conjunction with
yourself and
his other sons, relatives and nobles and in possession of
all his
infantry, cavalry, his chariots and his lines of
elephants &c[**.], and
without any disease and fear of his enemies.
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
Post a Comment