The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER CXII.
A FANCIFUL BEING AND HIS OCCUPATION OF AIR DRAWN AND
AIR BUILT ABODES.
Argument:--Man likened to a fantastic being, his egoism a
mere
phantasm, and his repeated births and bodies compared to
aerial castles.
VASISHTHA related:--Kacha the son of the divine preceptor
Vribasbati, being thus advised by his venerable
sire in the best kind of yoga meditation; began to muse
in
himself as one liberated from his personal entity, and
lost and
absorbed in essence of the sole and self-existent Diety.
So
says the sufi sadi:--Dui rachum badar kardam Eke binan
Eke
danam. &c" When I kept the duality of my
personality out of
my sight, I saw before me all blending in one, ineffable
blaze
of light.
2. Kacha remained quite freed from his egoism and meism,
with the tranquility of his mind, and cut off from all
the ties of
nature, and all apart from the bonds of worldly life. So
I
advise you, R疥a, to remain unchanged and unmoved amidst
all the changes and movements of earthly bodies and
vicissitudes
of a mortal life.
3. Know all egoistic personality to total nihility, and
never
hesitate to remove yourself from this asylum of unreality,
whose essence is as nothing at all as the horns of a hare
whether you lay hold on it or lose your grasp of it: (and
as
inextricable and inexplicable as the horns of a dilemma).
4. If it is impossible for your egoism to be a reality,
why
then talk of your birth and demise or your existence and
inexistence; which is as it were planting a tree in the
sky, of
which you can neither reap the fruits or flowers.
5. After annihilation of your egoism there remains the
sole
ego, which is of the form of intellect only and not that
of
fickled mind; It is tranquil and without any desire, and
extends through all existence; it is minuter and more
subtile
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than the smallest atom, and is only the power of
intellection
and understanding. (i.e. the omniscience).
6. As the waves are raised upon the waters and the
ornaments
are made of gold; so our egoism springing from the
original ego appears to be something different from it.
7. It is our ignorance or imperfect knowledge only that
represents the visible world as a magic show, but the
light
of right knowledge, brings us to see the one and
self-same
Brahma in all forms of things.
8. Avoid your dubiety of the unity and duality, (i.e. of
the singleness of the prime cause, and variety of its
products);
but remain firm in your belief of that state, which lasts
after
the loss of both (i.e. the one and all the same). Be
happy
with this belief, and never trouble yourself with
thinking any
thing otherwise like the false man in the tale.
9. There is an inexplicable magic enveloping the whole,
and this world is an impervious mass of theurgy or
sorcery,
which enwraps as thickly, as the autumnal mists obscure
the
firmament, and which is scattered by the light of good
understanding.
10. R疥a said:--Sir, your learned lectures, like draughts
of nectar, have given me entire satisfaction; and I am as
refreshed by your cooling speeches, as the parching
swallow
is refrigerated by a shower of rain water.
11. I feel as cold within myself, as if I were anointed
with
heavenly ambrosia; and I think myself raised above all
beings,
in my possession of unequalled riches and greatness, by
the
grace of god.
12. I am never satiated to the fullness of my heart, at
hearing
the orations of thy mouth; and am like chakora or swallow
that is never satiate with swallowing dewy moon-beams by
night.
13. I confess to thee that I am never surfeited by
drinking
the sweet of thy speech, and the mere[**more] I hearken
to thee, the more
am I disposed to learn from and listen to thee; for who
is there
so cloyed with the ambrosial honey, that he declines to
taste the
nectarine juice again?
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[**P1: page compared to print]
14. Tell me sir, what do you mean by the false men of the
tale; who thought the real entity as a nonentity, and
look the
unreal world as a solar and solid reality.
15. Vasishtha related:--Now attend to me, R疥a, to
relate unto you the story of the false and fanciful man;
which
is pleasant to hear, and quite ludicrous and laughable
from first
to last.
16. There lived once a man, like a magical machine
somewhere;
who lived like an idiot with the imbecility of his
infantine[** typo for infantile?] simplicity, and was
full of gross ignorance
as a fool
or block-head.
17. He was born somewhere in some remote region of the
sky, and was doomed to wonder[** typo for wander?] in his
etherial
sphere, like a
false apparition in the air, or a mirage in the sandy
desert.
(as a phantom or phantasmagoria).
18. There was no other person beside himself, and
whatever
else there was in that place, it was but his self or an
exact
likeness of itself. He saw naught but himself, and aught
that
he saw he thought to be but his-self[** typo for his
self?].
19. As be grew up to manhood in this lonely retreat, he
pondered in himself saying; I am airy and belong to the
aerial sphere; the air is my province, and I will
therefore rule
over this region as mine.
20. The air is my proprietory[** typo for proprietary?]
right, and therefore
I must
preserve it with all deligence[** typo for diligence?],
then with this
thought he built
an aerial house for his abode, in order to protect and
rule his
etherial dominion.
21. He placed his reliance inside that aerial castle,
from
where he could manage to rule his aerial domain, and
lived quite
content amidst the sphere of his airy habitation for a
long
time.
22. But in course of time his air built castle came to be
dilapidated, and to be utterly destroyed at last; as the
clouds
of heaven are driven and blown away in autumn, and the
waves of the sea are dispersed by the breeze, and sunken
down
in a calm.
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23. He then cried out in sorrow, saying; O my air built
mansion, why art thou broken down and blown away so soon;
and, O my air drawn habitation, where art thou withdrawn
from me. In this manner, he wailed in his excessive grief
and
said; Ah, now I see, that an aerial something must be
reduced
to an aerial nothing.
24. After lamenting in this manner for a long time, this
simpleton dug a cave in the vacuity of the atmosphere;
and
continued to dwell in that hollow cavity, in order to
look up
to his aerial realm from below. Thus he remained quite
content
in the closed air of the cave for a long period of time.
25. In process of time his cell was wasted and washed
away,
and he became immerged in deep sorrow upon the immersion
of his empty cave.
26. He then constructed a hollow pot, and took his
residence
in its open bowel, and adapted his living to its narrow
limits.
27. Know that his brittle earthen pot also, was broken
down in course of a short time; and he came to know the
frailty of all his habitations, as an unfortunate man
finds the
fickleness of all the hopes and helps, which he fondly
lays
hold upon.
28. After the breaking of his pot, he got a tub for his
residence
(like the tub of Diogenes); and from there he surveyed
the heavenly sphere; as any one beholds it from his
particular
habitation.
29. His tub also was broken down in course of time, by
some
wild animal; and thus he lost all his stays, as the
darkness
and the dews of hight[**night], are dispelled and sucked
up by the solar
light and heat.
30. After he had sorrowed in vain for the loss of his
tub,
he took his asylum in an enclosed cottage, with an open
space
in the midst, for his view of the upper skies.
31. The all devouring time, destroyed also that
habitation
of his; and scattered it all about, as the winds of
heaven dispersed
the dried leaves of trees, and left him to
bewail[**=print] the loss
of his last retreat and flitting shelter.
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32. He then built a hut in the form of a barn house in
the
field, and thence watched over his estate of the air, as
farmers
keep watch and take care of their granaries in the farms.
33. But the driving winds of the air, drove away and
dispersed
his hovel, as they do the gathering clouds of heaven;
and the roofless man had once more to deplore at the loss
of
his last refuge.
34. Having thus lost all his abodes, in the pool and pot,
in the cottage and hut; the aerial man was left to bemoan
over his losses, in his empty abode of the air.
35. Being thus situated in his helpless state, the aerial
man
reflected upon the narrow confines of the abodes, which
he had
chosen for himself of his own accord; and thought on the
multifarious pains and troubles, that he had repeatedly
to
undergo, in the erection and destruction of all his
aerial castles
by his own ignorance only.
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CHAPTER CXIII.
THE PARABLE OF THE VAIN MAN CONTINUED.
Argument.--Interpretation of the parable of the Aerial
man.
R疥a said:--Please sir, give me the interpretation of your
parable of the false man, and tell me the allusion it
bears
to the fanciful man, whose business it was to watch the
air or
sky, (and to make his new posts for that purpose).
2. Vasishtha replied:--Hear me, R疥a, now expound to
you the meaning of my parable of the false man, and the
allusion
which it bears to every fanciful man in this world.
3. The man that I have represented to you, as a magical
engine (m痒a yantra), means the egoistic man, who is led
by
the magic of his egoism, to look upon the empty air of
his personality
as a real entity; (and whose sole care it is to preserve
its vital air as its only property).
4. The vault of the sky, which contains all these orbs of
worlds; is but an infinite space of empty void, as it was
ere
this creation came into existence, and before it becomes
manifest
to view.
5. There is the spirit of the inscrutable and impersonal
Brahma, immanent in this vacuity and becomes apparent in
the
personality of Brahm・ in the manner of the audible sound
issuing out of the empty air, which is its receptacle and
support.
6. It is from this also that there rises the subtle
individual
soul with the sense of its egoism, as the vibration of
current
winds springs from the motionless air; and then as it
grows up
in time in the same element, it comes to believe its
having an
individual soul and a personality of its own.
7. Thus the impersonal soul being imbibed with the idea
of
its personality, tries to preserve its egoism for ever;
it enters
into many bodies of different kinds, and creates new ones
for its
abode upon the loss of the former ones.
8. This egoistic soul, is called the false and magical
man;
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because it is a false creation of unreality, and a
production of
vain ignorance and imagination.
9. The pit and the pot, and the cottage and the hut,
represent
the different bodies, the empty vacuity of which,
supplies
the egoistic soul with a temporary abode.
10. Now listen to me to relate to you the different
names,
under which our ignorant spirit passes in this world, and
begins
itself under one or other of these appellations.
11. It takes the various names of the living soul, the understanding,
mind, the heart, and ignorance and nature also; and is
known among men, by the words imagination, fancy and
time,
which are also applied to it.
12. In these and a thousand other names and forms, doth
this vain egoism appear to us in this world; but all
these powers
and faculties are mere attributives of the true ego which
is imperceptible
to us.
13. The world is verily known to rest without its basis,
in the
extended and vacuous womb of the visible
fermament[**firmament]; and
the
imaginary soul of the egoist is supposed to dwell in it,
and feel
all its pain and pleasure in vain. (But the sense of the
unreality
of the world, as also of one's personality, exempts from
the
sensations of pleasure and pain).
14. Therefore O R疥a, do not like the imaginary man in
the fable, place any reliance in your false personality;
nor subject
yourself like the egoistic man, to the fancied pleasure
and
misery of this world.
15. Do not trouble yourself, like the erroneous man, with
the vain care of preserving your vacuous soul; nor suffer
like
him the pain of your confinement in the hollow of the
pit, pot
and others.
16. How is it possible for any body, to preserve or
confine
the vacuous spirit in the narrow limit of a pot and the
like;
when it is more extended than the boundless sky, and more
subtile
and purer than the all pervading air.
17. The soul is supposed to dwell in the cavity of the
human
heart, and is thought to perish with the decay and
destruction
of the dody[**body]; hence people are seen to lament at
the loss
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of their frail bodies, as if it entailed the destruction
of their
indestructible soul.
18. As the destruction of the pot or any other hollow
vessel,
does not destroy the subtile air, which is contained in
the same;
so the dissolution of the body, does not dissolve the
embodied
and intangible soul.
19. Know R疥a, the nature of the soul, to be as that of
the
pure intellect; it is more subtile than the
circumambient[**space removed]
air,
and minuter far than the minutest atom; it is a particle
of our
consciousness only, and indestructible as the all
pervasive air,
which is never to be nullified.
20. The soul is never born, nor does it die as any other
thing
at any place or time; it extends over the whole universe,
as the
universal soul of Brahma, which encompasses and
comprehends
all space, and manifests itself in all things.
21. Know this spirit as one entire unit, and the only
real
entity; it is always calm and quiet, and without its
begining[**beginning],
middle and end. Know it as beyond the positive and
negative,
and be happy with thy knowledge of its
trancendental[**transcendental]
nature.
22. Now extricate your mind from the false cogitation of
your egoism, which is the abode of all evils and dangers,
and is
an unstable thing depending on the life of a man; it is
full of
ignorance and vanity, and its own destruction and final
perdition
(in hell fire). Therefore get rid of your egoistic
feeling, and rely
only on the ultimate and optimum state of the one
everlasting
Deity.
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CHAPTER CXIV.
SERMON ON DIVINE AND HOLY KNOWLEDGE.
Argument.--Consideration of the Real and unreal, and of
good and evil;
Exhortation to the former and Dehortation from the
latter.
Vasishtha said:--The mind sprang at first from the
supreme
spirit of Brahma, and being possest of its power
of thinking, it was situated in the Divine soul, and was
styled
as the Divine mind or intellect.
2. The fickle mind reside in the spirit of God as the
feeling
of fragrance abides in the cup of a flower; and as the
fluctuating
waves roll about in a river. Know, R疥a! the mind to
radiate
from its central point in Brahma, as the rays of the sun
extend
to the circumference of creation.
3. Men foget[**forget] the reality of the invisible
spirit of God, and
view the unreal world as a reality; as deluded persons
are apt to
believe a serpent[** space added] in a rope, (as they do
in magic play).
4. He who beholds the solar beams, without seeing the sun
whence they proceed; views them in a different light than
the
light of the sun. (Whoso sees the world without its god,
is an
ungodly man, and sees a Godless world).
5. He who looks at the jewel without looking into the
gold
where of it is made, is deluded by the finery of the
jewellery,
without knowing the value of the precious metal of which
it is
made.
6. He who looks at the sun together with his glory, or
sees
the sun-beams as not without the sun whence they proceed,
verily beholds the unity of the sun with his light, and
not his
duality by viewing them separately. (The
motheism[**monotheism] of
vedanta
comprises everything in the unity of the Divinity).
7. He who looks on the waves without seeing the sea,
wherein
they rise and fall, has only the knowledge of the
turbulent
billows disturbing his mind; and no idea of the calm
waters
underlying them (like the tranquil spirit of Brahma).
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8. But who looks on the waves, without exception of the
water of which they are composed; he sees the same water
to be in
common in all its swellings, and has the knowledge of its
unity
and commonalty in all its varieties.
9. In this manner, seeing the same gold in its
transformation
into sundry sorts of jewels; we have the knowledge of the
common essence of gold in all of them, notwithstanding
their
formal distinctions to sight.
10. He who sees the flames only, and is unmindful of the
fire
which emits the flashes; is said to be ignorant of the
material
element, and coversant[**conversant] with its transient
and evanescent
flash
only.
11. The phenomenal world presents its aspect in various
forms and colours, as the multiform and variegated clouds
in the
sky; and whoso places his faith and reliance on their
reality
and stability, has his mind always busied with those
changeful
appearances.
12. He who views the flame as the same with its fire,
has the knowledge of the fire only in his mind, and does
not
know the duality of the flame, as a thing distinct from
its
unity.
13. He who is freed from his knowledge of dualities, has
his
mind restricted to the one and sole unity; he has a great
soul
that has obtained the obtainable one, and is released
from
the trouble of diving into the depth of the duality and
plurality
of all visible objects.
14. Get rid of thy thoughts of the endless multiplicities
and
varieties of things, and keep thy mind fixed steadily
within the
cavity of thy pure intellect, and there employ it in the
meditation
of the supreme Intellect, in privation of the
thoughs[**thoughts] of all
sensible objects. (This is the Buddhistic meditation of
the soul
only, by abstraction of the mind from all objects of
sense).
15. When the silent soul forms in itself its effort of
volition,
then there rises in it the power of its versatile
desires, like the
force of the flactuating[**fluctuating] winds rising from
the bosom of the
quiet air.
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16. Then there rises the wilful mind from it, as a
distinct
and independent thing of itself, and thinks in itself as
the undivided
and universal Mind of the mundane world.
17. Whatever the volitive mind wills to do in this world,
the same comes to take place immediately, agreeably to
the type
formed in its volition.
18. This mind passes under the various names of the
living
principle, the understanding, the egoism, the heart
&c.; and becomes
as minute as an animalcule and an aquatic mollusc, and
as big as a mountain and fleeter than the swiftest winds.
19. It forms and sustains the world at its own will, and
becomes the unity and plurality at its own option; it
extends
itself to infinity, and shows itself in the endless
diversity of
objects which fill its ample space.
20. The whole scenery of the universe, is nothing
otherwise
than a display of the eternal and infinite mind; it is
neither a
positive reality nor a negative unreality of itself, but
appears
to our view like the visionary appearance in a dream.
21. The phenomenal world is a display of the realm of the
divine mind, in the same manner as the Utopia and
Elysium,
display the imaginary dominions formed in the minds of
men; and as every man builds the airy castle of his mind.
22. As our knowledge of the existence of the world in the
divine mind alone, serves to remove our fallacy of the
entity of
the visible world; so if we look into the phenomenal in
its true
light, it speedily vanishes into nothing.
23. When we do not consider the visibles in their true
colour,
but take them in their false colour as they present
themselves to
view; we find them to ramify themselves into a thousand
shapes,
as we see the same sea-water in its diversities of the
various
forms of foam and froth, of bubbles and billows, of waves
and
surges, and of tides and whirlpools.
24. As the sea bears its body of waters, so doth the mind
show itself in the shape of its various faculties (which
are in
constant motion like the waves of water); the mental
powers are
always busy with their manifold functions under the
influence
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of the supreme intellect, without affecting its
tranquility. (The
movements of the mental powers, can never move the quiet
intellect to action).
25. Yet the mind doth nothing otherwise of itself and
apart
from the dictates of the intellect, whether in its state
of sleeping
or waking, or in its bodily or mental actions.
26. Know that there is nothing anew, in whatever thou
dost
or seest or thinkest upon; all of which proceed from the
inherent
intellect which is displayed in all things, and in all
the
actions and thoughts of men.
27. Know all these to be contained in the immensity of
Brahma, and besides whom there is nothing in existence;
He
abides in all things and categories, and remains as the
essence of
the inward consciousness of all.
28. It is the divine consciousness that exhibits the
whole of
the imaginary world, and it is the evolution of the
consciousness,
that takes the name of the universe with all its myriads
of
worlds.
29. Say how and whence rises your supposition of the
difference
of things from once[**one] another, and wherefore you
take this
thing as distinct from the other; when you will know that
it is
your consciousness alone that assumes these various
forms, and
represents itself to you under the various shapes and
colours.
(If therefore there is no other object of which you are
conscious besides our consciousness itself; (i. e. if
there be nothing
objective beside the subjective itself); then you have
nothing to fear about the bondage of your soul to any
object
whatsoever; nor anything to care for your liberation from
such bondage).
30. R疥a, relinquish at once the vanity of your egotism,
together with all its concomitants of pride, self-esteem
and
others, and give up altogether your thoughts of bondage
and
liberation (proceeding from the belief of your
objectivity and
subjectivity); and remain quiet and self subdued in the
continued
discharge of your duties, like the holy Mahatmas of
elevated
souls and minds.
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CHAPTER CXV.
Description of the Triple Conduct of Men.
Argument.--Siva's interpretations of the three duties of
action, Enjoyment
and charity to his suppliant Bhringi.
Vasishtha said:--Take my advise, R疥a, and strive to
be an example or the greatest man in thy deeds,
enjoyments,
and bounty; and rely in thy unshaken endurance, by
bidding defiance to all thy cares and fears. (i. e.
Remain as a
rock against all accidents of life).
2. R疥a asked:--Tell me sir, what is the deed that makes
the greatest actor, and what is that thing which
constitutes the
highest enjoyments; tell me also what is the great
bounty,
which you advise me to practice.
3. These three virtues were explained long before by the
God Siva, who holds the semi-circular disc of the
crescent moon
on his forehead; to the lord of the Bhringis, who was
thereby
released from all disease and disquiet. (Were the fair
Bhringis
the Fringis or Franks of modern times? if not, then who
were
this class of demigods?) [**moved '?']
4. The God who has the horn of the moon as a crown on his
head, used to hold his residence of yore, on a northern
peak of
the north polar mountain, together with all his family
and
attendents[**attendants].
5. It happened that the mighty, but little knowing lord
of
the Bhringis, asked him one day, with his folded palms,
and his
body lowly bending down in suppliant mood before the
godlike
lord of Um・ (Um・is the same in sound and sense with Ushá
the dawn, appearing from the eastern ridge of the north
most
mountain).
6. Bhringi said:--Deign to explain to me, my lord, what
I ask thee to tell for my knowledge; for thou knowest all
things, and art the God of Gods.
7. Lord! I am overwhelmed in sorrow, to see the boister-*
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*ous waves of this deep and dark world in which we have
been
buffetting[**buffeting] for ever, without finding the
calm and quiet
harbour
of truth.
8. Tell me, my lord, what is that certain truth and
inward
assurance, whereon we may rely with confidence, and
whereby
we may find our rest and repose in this our shattered
mansion
of this world.
9. The lord replied:--Place always your reliance in your
unshaken
patience, and neither care nor fear for anything else,
and
ever strive to be foremost in your action and passion and
in your
relinquishment of everything: (passion and relinquishment
here are used in the senses of passivity and liberality).
10. Bhringi rejoined:--Explain to me fully, my lord, what
is meant by being the greatest in action and passion; and
what
are we to understand from the greatest liberality or
abandonment
of every thing here.
11. The lord replied:--He is said to be the greatest
actor,
who does his deeds as they occur to him, whether of
goodness or
of evil, without any fear or desire of fruition. (i. e.
Who expects
no reward of his acts of goodness, nor fears for the
retribution
of some heinous deed, which he could not avoid to do).
12. He who does his acts of goodness or otherwise, who
gives vent to his hatred and affection and feels both
pleasure
and pain, without reference to any person or thing, and
without
the expectation of their consequences, is said to be the
greatest
actor in the theatre of this world.
13. He is said to act his part well, who does his
business
without any ado or anxiety, and maintains his taciturnity
and
purity of heart without any taint of egoism or envy.
14. He is said to act his part well, who does [**[not]]
trouble his
mind with the thoughts of actions, that are accounted as
auspicious
or inauspicious, or deemed as righteous or unrighteous,
according to common opinion. (i. e. Best is the man that
relies
on his own probity, and is not guided by public opinion).
15. He is said to perform well his part, who is not
affected
towards any person[**space added] or thing, but witnesses
all objects as a
mere
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witness; and goes on doing his business, without his desiring
or
deep engagement in it.
16. He is the best actor of his part, who is
dovoid[**devoid] of care
and delight, and continues in the same tone and tenor of
his mind,
and retains the clearness of his understanding at all
times, without
feeling any joy or sorrow at anything.
17. He does his duties best, who has the readiness of his
wits at the fittest time of action; and sits unconcerned
with it
at other times, as a retired and silent sage or saint:
(i.e. discharge
your business promptly, but be no slave to service).
18. He who does his works with unconcern and without
assuming to himself the vanity of being the doer of it,
is
accounted as the best actor, that acts his part with his
body,
but keeps his mind quite unattached to it.
19. He is reckoned as the best actor, who is naturally
quiet in his disposition and never loses the evenness of
his
temper; who does good to his friends and evil to his
enemies;
without taking them to his heart.
20. He is the greatest actor, who looks at his birth,
life
and death, and upon his rising and falling in the same
light;
and does not lose the equanimity of his mind under any
circumstance whatever;
21. Again he is said to enjoy himself and his life the
best,
who neither envies anybody nor pines for any thing; but
enjoys and acquiesces to whatever is allotted to his lot,
with cool
composure and submission of his mind.
22. He also is said to enjoy every thing well, who
receives
with his hands what his mind does not perceive; and acts
with
his body without being conscious of it and enjoys
everything
without taking it to his heart.
23. He is said to enjoy himself best, who looks on at the
conduct and behaviour of mankind, as an unconcerned and
indifferent spectator; and looks upon every thing without
craving
anything for himself.
24. He whose mind is not moved with pleasure or pain,
nor elated with success and gain, nor dejected by his
failure
and loss; and who remains firm in all his terrible
tribulations,
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is the man who is said to be in the perfect enjoyment of
himself.
25. He is said to be in the best enjoyment of himself,
who
hails with an equal eye of complaisance his decay and
demise,
his danger and difficulty, his affluence and poverty, and
looks
on their returns and revolutions, with an eye of delight
and
cheerfulness.
26. He is called the man of greatest gratification, who
sustains all the ups and downs of fortune with equal
fortitude,
as deep sea contains it[**its] boisterous waves in its
fathomless
depth.
27. He is said to have the highest gratifications who is
possest of the virtues of virtues of contentment,
equanimity
and benevolence (lit,[**.] want of malice); and which
always accompany
his person, as the cooling beams cling to the disk of the
moon.
28. He too is greatly gratified in himself, who tastes
the sour and sweet, the bitter and pungent with equal
zest; and
relishes a savoury and an unsavoury dish with the same
taste.
29. He who tastes the tasteful and juicy, as also the
untasteful
and dry food with equal zest, and beholds the pleasant as
well as unpleasant things with equal delight, is the man
that is
ever gratified in himself.
30. He to whom salt and sugar are both alike, and to whom
both saline as well as saccharine victuals are equally
palatable;
and who remains unaltered both in his happy and adverse
circumstances;
is the man who enjoys the best bliss of his life in
this world.
31. He is in the enjoyment of his highest bliss, who
makes
no distinction of one kind of his food from another; and
who
yearns for nothing that he can hardly earn. (Happy is he,
who
does not itch beyond his reach).
32. He enjoys his life best, who braves his misfortune
with
calmness, and brooks his good fortune, his joyous days
and
better circumstances with moderation and coolness.
33. He is said to have abandoned his all, who has given
up
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the thoughts of his life and death of his pleasure and
pain,
and those of his merits and demerits at once from his
mind.
34. He who has abandoned all his desires and exertions,
and forsaken all his hopes and fears, and effaced all his
determinations
from the tablet of his mind, is said to have relinquished
every thing in this world, and to have freed himself
from all.
35. He who does not take to his mind the pains, which
invade his body, mind and the senses, is said to have
cast away
from himself, all the troubles of his mortal state.
(Belause[**Because]
the mind only feels the bodily and sensuous pains, and
its
unfeelingness of them is its exemption from troubles).
36. He is accounted as the greatest giver (forsaker) of
his
all, who gives up the cares of his body and birth (life);
and has
abandoned the thoughts of acts, deemed to be proper or
improper
for himself. (These are the social, civil, ceremonial and
religious acts, which are binding on worldly people).
37. He is said to have made his greatest sacrifice, who
has
sacrificed his mind and all his mental functions and
endeavours,
before the shrine of his self-abnegation.
38. He who has given up the sight of the visibles from
his
view, and does not allow the sensibles to obtrude upon
his senses,
is said to have renounced all and every thing from
himself.
39. It was in this manner that the lord of gods Mahadeva,
gave his instructions to the lord of the Bhringis; and it
is by
your acting according to these precepts, that you must, O
R疥a!
attain to the perfection of your self-abnegation.
40. Meditate always on the everlasting and immaculate
spirit, that is without its beginning and end; which is
wholly
this entire immensity and has no part nor partner, nor
representative nor representation of itself. By thinking
in
this [**[way]] you become immaculate yourself, and come
to be extinct in
the self-same Brahma, where there [**[is]] all peace and
tranquility.
41. Know one undecaying Brahma, as the soul and seed of
all various works or productions that are proceeded from
him.
It is his immensity which spreads unopent[**unopened]
thoughout[**throughout] the whole
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existence; as it is the endless sky which comprehends and
manifests all things in itself.
42. It is not possible for anything at all, whether of
positive
or potential existence, to subsist without and apart from
this universal essence of all, rely secure with this firm
belief in
your mind, and be free from all fears in the world.
43. O most righteous R疥a, look always to the inner soul
within thyself, and perform all thy outward actions with
the
outer members of thy body, by forsaking the sense of thy
egoism
and personality; and being thereby freed from all care
and
sorrow, thou shall attain to thy supreme felicity.
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CHAPTER CXVI.
MELTING DOWN OF THE MIND.
Argument.--The Dissipation of the Mind and its
Affections, as the
only way for salvation of the soul.
R疥a said:--O all-knowing sage please to tell me, what
becomes
of the essence of the soul after one's egoism is lost
in his mind, and both of them are dissolved into nothing.
2. Vasishtha replied:--However great and predominant is
one's egoism over himself, and how much so ever its
concomitant
evils of pride and ignorance, may overpower on man; yet
they can never touch the pure essence of the soul, as the
water
of the lake can not come in contact with the lotus-leaf.
3. The purity of the soul appears vididly[**vividly] in
the bright and
placid countinence[**countenance] of a man, after his
egoism and its
accompanying
faults are all malted[**melted] down in his mortified
mind.
4. All the ties of our passions and affections are cut
asunder
and fall off, upon breaking the string of our desires,
our anger
becomes weakened, and our ignorance wears out by degrees:
(our
desire or greedness[**greediness] being the root of all
evils).
5. Our cupidity is weakened and wearied, and our
coveteousness[**covetousness]
flies away far from us; our limbs become slackened, and
our sorrows subside to rest.
6. It is then that our afflictions fail to afflict as our
joys
cease to elate us; we have then a calm every where and a
coldness
in our heart.
7. Joy and grief now and then overcast his countenance,
(as a cloud and sunbeam hide the face of the sky); but
they
cannot over shadow his soul, which is bright as eternal
day.
8. The virtuous man becomes a favourite of the Gods,
after
his mind is melted down with its passions; and then there
rises the calm evennees[**evenness] of his soul,
resembling the cooling
beams of the moon.
9. He bears a calm and quiet disposition, offending and
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opposing to none, and therefore loved and honored by
everyone;
he remains retired and assiduous to his task, and enjoys
the
serenity of his soul at all times.
10. Neither wealth nor poverty, nor prosperity or
adversity,
however opposite they are to one another; can ever affect
or
mislead or elate or depress the minds of the virtuous,
(who
have alredy[**already] melted them down in themselves).
11. Accursed is the man that is drowned in his ignorance,
and does not seek the salvation of his soul, which is
easily obtainable
by the light of reason, and which serves to save
him from all the difficulties of this world. (Reliance in
the immortality of the soul, supports a man amidst all
earthly
calamities).
12. He that wants to obtain his longed for felicity, by
getting
over the waves of his miserable transmigrations in the
vast ocean of this world; must always inquire in himself
as
what am I, and what is this world and what am I to be
afterwards;
what mean this short lived enjoyments here, and what
are the fruitions of my future state. These inquiries are
the best
expedients towards the salvation of the soul.
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CHAPTER CXVII.
Dialogue between Manu and Ikshaku.
Argument.--Mann's Exposition of the Inquiries what am I
&c[**.] to
Ikshaku.
Vasishtha said:--Know R疥a, that the renowned king
Ikshaku was the first founder of your race; and learn O
thou progeny of that monarch, the manner in which he
obtained
his liberation.
2. Once on a time when this monarch was reigning over his
kingdom, he came to think upon[**space removed] the state
of humanity
in one
of his solitary hours.
3. He thought in himself as to, what might be the cause
of
the decay, disease, and death, as also of the sorrow,
pleasure and
pain, and likewise of the errors to which all living
beings are
subject in this mortal world.
4. He pondered long upon these thoughts, but was unable
to find out the cause he so earnesly[**earnestly] sought,
and happening to
meet the sage Manu one day, coming to him from
Brahma-loka
or the seat of Brahmans, he proposed the same queries to
him.
5. Having honoured the lord of creatures, as he took his
seat
in his court; he said to him to be excused for asking him
some
questions to which he was impelled by his impatience.
6. It is by thy favour sir, that I take the liberty of
asking
thee the question, regarding the origin of this creation,
and the
original state in which it was made.
7. Tell me, what is the number of these morlds[**worlds],
and who is
the master and owner thereof; and when and by whom is it
said to be created in the vedas.
8. Tell me, how I may be extricated from my doubts and
erroneous opinions regarding this creation, and how I may
be
released from them like a bird from its net.
9. Manu replied:--I see O king, that you have after a
long
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time come to exercise of your reasoning, as it is shown
by your
proposing to me so important a question as this.
10. All this that you see nothing real, (they are mere
phenomenal[**phenomena?--P2: no]
and unsubstantial); they resemble the fairy castles in
the air, and the water in the mirage of sandy deserts. So
also
anything which is not seen in reality, is accounted
nothing in
existence.
11. The mind also which lies beyond the six senses, is
reckoned as nothing in reality; but that which is
indestructible,
is the only thing that is said to exist, and is called
the Tatsat
the only being in reality.
12. All these visible worlds and succssive[**successive]
creations, are
but unsubstantial appearances in the mirror of that real
substance.
13. The inherent powers of Brahma, evolve themselves as
shining sparks of fire; and some of these assume the
forms of
the luminous worlds; while others appear in the shapes of
living
soul.
14. Others again take many other forms, which compose
this universe; and there is nothing as bondage or
liberation
here, except that the undecaying Brahma is all in all;
nor is
there any unity or duality in nature, except the
diversity displayed
by the Divine Mind, from the essence of his own
consciousness (samvid).
15. As it is the same water of the sea, which itself in
the
various forms of its waves; so doth the Divine Intellect
display
itself in every thing, and there is nothing else beside
this.
Therefore leave aside your thoughts of bondage and
liberation
and rest, secure in this belief from the fears of the
world. (This
is pantheistic belief of one God in all).
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CHAPTER CXVIII.
CONTINUATION OF THE SAME.
Argument.--Manu's answers to the other questions of
Ikshaku as
"Whence is this creation &c."
Manu continued:--It is by the divine will, that the
living
souls of beings are evolved from the original intellect
(in which they are contained), as the waves rise from the
main
body of waters contained in the ocean.
2. These living souls, retain the tendencies of their
prior
states in former births, and are thereby led to move in
their
course of light or ignorence[**ignorance] ect.[**etc.] in
this world, and to
accordingly
subject either to happiness or misery, which is felt by
the mind
and never affects the soul itself.
3. The invisible soul is known in the
knowablemind[**knowable mind],
which
is actuated by it (the soul); as the invisible node of
Rahu, becomes
visible to us in the eclipse of the moon (which is
affected by it):
(so the mind acting under the impulse of the soul,
becomes
liable to pain or pleasure according to its desert).
4. Neither the precepter[**preceptor] of s疽tras nor the
lectures of our
spiritual preceptors, can show the supreme spirit before
our
sight; but it is our spirit which shows us the holy
spirit, when
our understanding rests in its own true essence: (apart
from
its egoism and meism).
5. As travellers are seen to be journeying abroad with
their
minds, free from all attainment and aversion to any
particular
object or spot; so the self-liberated souls are found to
sojourn
in this world, quite unconcerned even with their bodies
and the
objects of their senses.
6. It is not for good and Godly men either to pamper or
famish their bodies, or quicken or weaken their senses;
but to
allow them to be employed with their objects at their own
option[**.]
7.[**=print] Be of an indifferent, mind (ud疽ina) with
regard to your
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bodies and all external objects; and enjoy the cool
composure
of your soul, by betaking yourself entirely to your
spirituality.
8. The knowledge that "I am an embodied being"
is the
cause of our bondage in this world; and therefore it is
never to
be entertained by them, that are seekers of their
liberation.
9. But the firm conviction that "I am no other
[**[than]] an intellectual
being, and as rarified[**rarefied] as the pure
air[**"]; is the only belief
that is able to extricate our souls from their bondage in
this
world.
10. As the light of the sun pierces and shines, both
within
and without the surface of a clear sheet of water; so
doth the
light of the Holy spirit, penetrate and shine both inside
and outside
of the pure souls of men, as well as in everything else.
11. As it is the variety of formation, that makes the
various
kinds of ornaments out of the same substance of gold; so it
is
the various dispositions of the one soul, that makes the
difference
of things in the world. (The same soul exhibiting itself
in
sundry forms).
12. The world resembles the vast ocean, and all its
created
are like the waves upon its surface; they rise for a
moment, only
to be succumbed to the latent flame of their insatiable
desires.
13. Know all the worlds to be absorbed in the vast ocean
of the universal soul of God, as all things are devoured
by
death or time (K疝a), and lie buried like the ocean itself
in the
insatiable womb of Agastya or Eternity.
14. Cease to consider the bodies of men as their souls,
and to
behold the visibles in a spiritual light; rely solely in
thy spiritual
self, and sit retired from all except alone with thyself.
15. Men are seen foolishly to wail for the loss of their
souls,
though lying within themselves; as a fond mother moans on
missing her child, forgetful of its sleeping upon her
lap. (We
miss our souls though situated within ourselves).
16. Men bewail for themselves as lost upon the loss of
their
bodies, and exclaim as it saying "Oh I am dead and
gone[**"] and
so on, not knowing that their souls are ever undecaying
and
imperishable.
17. As the flucktuation[**fluctuation] of water shows
many forms upon its
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surface, so the will of God exibits[**exhibits] the forms
of all things in the
divine Intellect. (Just as the active principle of our
imagination,
represents endless varieties of scenes in the mirror of
our
minds).
18. Now king, keep the steadiness of your mind, repress
thy
imagination and the flights of thy fancy; call thy
thoughts
home and confine them to thyself; remain calm and cool
and
unpurturbed[**unperturbed] amidst all
purturbations[**perturbations], and
go and rule thy
realm with thy self possession.
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the collection)
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