English
All the hosts of egos which are the result of their Vasanas separate themselves (from their bodies) and go to heaven or hell. All the quarters will cease to exist in the absence of the sun which differentiates them. All countries visited get new appellations and change with times. The grandest mountains are scattered to dust. When Sat (the Reality) alone prevails (at the time of deluge), the three worlds of Bhu, Antariksha and Deva (or Swarga) perish, the oceans become parched up, stars are pulve rized and scattered in space and the hosts of Devas and the Asuras disappear. Then Siddhas* will be annihilated ; Dhruva (polar star) will die ; the Trinity (Brahma, Vishnu and Rudra) will be absorbed in the Supreme Reality ; Time, the power of Eswara, who through his Sankalpa produces creation, &c-, along with its law of ordination comes to an end ; the all-full Akasa perishes ; and even the ancient visible macro cosm becomes merged in the non-dual Parameswara (the Supreme Lord) who is the liberator from the delusion of Maya, the one Reality above the reach of speech and mind and the one Jnana completely devoid of any stains." " People in this world die, ever being engaged in such frivolous thoughts as the following — " This time is an auspicious one, this is the spring season (for doing work), what is the best time favourable for pilgrimage ?, relatives only grace an occasion, 1 cannot hereafter attain the like of the enjoyment I had at such and such a time and such like." If after resolving within themselves to act out the lives of the Great Wise Ones, they do not utilize the day for this purpose, how can they expect to have sound sleep at nights ? Having centered all their affections upon wife, children and wealth as if they were nectar and having identified them selves with them, they ever accumulate wealth for them. But if those much longed-for things disappear through some mishap, their sorrow knows no bounds. Having vanquished all enemies, some men come into the safe possession of * Those persons who have developed psychical powers such as Anima, &c. 20 YOGA-VA SISHTA. immense wealth without any rivals ; but lo ! Yama glides in from some covert place and puts an end to all their fond cherished hopes. All the illusions called wife, sons, &c., are like so many wayfarers who meet together in the course of a journey. Even B rah mas die in a Kalpa which is but a moment of time (compared to eternity). It is absurd on the part of our mind with its very limited perception of time to attempt to know anything about the extreme smallness or greatness of time. All men are subject to diverse pains only. The really learned are very few in number. All the manifold Karmas of the different castes or orders of life generate pains and are illusory. How then am I to live (amidst such pains) ? Let me walk in that path in which i shall be freed from all actions, involving me in auspicious days, great wealth, &c., and become of the nature of thought itself. All things generating pains in this world such as dangers, wealth, birth, death and others perish in the instant of time stated in our books of computation. A brave warrior dies at the hands of a coward and a hundred persons die through one man's hand. How men of cringing spirit exalt themselves to the status of lords ! Thus is the wheel of time gyrating without any limit." " Therefore in my mind severely scalded by the forest fire of these earthly stains, there will not arise the ever- increasing desire of wealth like the misconception of mirage in a desert. I do not long for a life of the pleasures of regalty or for death which is inevitable to it. Therefore I shall rather be as T am now, without any pains to suffer from. But then, there is the despondency in my mind harrowing me which I have to free myself from. And if you through your well-trained mind cannot remove it now, when else will it be done ? Even the most virulent of poisons, is no poison to me ; but the sensual objects are truly so. The former defiles one body only, whereas the latter adulterates many bodies in successive re-births." "Pleasures, pains, relatives, friends, life, death and others will in no way enthral the mind of the (emancipated) Wise. To them, this passing life is like water drops sprinkled by the wind and the sensual enjoyments are like a lightning flash. Also the period of youth which is conducive to men's salvation VAJRA'GGVA-PRAKARANA. 21 (if properly utilized) is only ephemeral. Having reflected well upon these things, quiescent sages like yourselves are ever engaged in deep.- Samadhi (meditation). The proclivities of my discriminative mind are also towards the identification of myself with; Kutastha (Brahman) ; but like a lady separated from hen deaf lord, my* mind will neither attain the certainty of Brahman nor incline towards material desires. Therefore in this dilemma of mine, please point out to me that ever resplendent and eternal seat devoid of pains, frailties, < Upadhis (or vehicles of matter), doubt or delusion. What is that eternal 'state unapproachable by pains wherein I shall i remain unscathed 'by the fire of sensual objects, though moving in them, like a ball of mercury exposed to fire? Li(ce the oqean \vhich is;nothing else but its waters all over,, Samp, sara ('mundane existence) rests; on words only, proceeding frojm.the power of speech. How did the righteous Great Ones manage to avoid tJie pains of this world ? Please ;be grapiou,s epough to import, to me that certainty of yours. Does i¥>,t. this supreme state exist ? Is, there not t|?is s.eat of quiescence.? If so, will not any one unlock to me the real mysteries,. Even i£ they do, I shall not, through my efforts alone, 1}$ afale to attain the quiescent Seat. For being devoid o| 4Qubt. and Ahankara, I shall not perform any duties. N.eitjier fqpc^nor, swe.st; water nor fine clothes will I long for. I shall npt perform the daily ceremonies of bathing, giving and others. ^Iy. mind will not incline tpwards wielding the regal sceptre or Cowards pleasures or pains. Without love or hatred, I shall only preserve taciturnity and be desireless, statue-like/' Thus did Eama, with a face like the stainless cool full moon, a sweet accent and a mind now full blown through. Atmic discrimination, deliver himself before the assembly of the joyful Munis and then remained silent like a peacock ceasing its cry at the sight of the sable threatening clouds. 22 tOGA-VA'siSHTA. THE STORY OF SUKHA. Summary. — In this chapter, Viswamitra relates this story to Rama to impress upon him (who was convinced of the un reality of the universe and the ego, as is evident from the foregoing chapter) the truth that he alone is the One Con- ciousness (Reality). Hearing these wondrous words of Rama, the heir ap parent, which will relieve one from the great Samsara, all those assembled in the Council Hall of Dasaratha were ex hilarated with joy with their hairs standing on end, as if they came there to expressly hear Rama's words. Even the efful- gent hosts of Siddhas exulted in the Akasa above. After ex- pressions of approbation of Rama's words, and copious showers of flowers (viz., contentment) had filled the hall for about 12 minutes, the Siddhas, who had been roving in the Akasa for about a Kalpa with extreme pains, said thus to themselves — " We who were labouring under delusion till now, are fortunate enough in having to-day drunk the sweet nectar of Rama's words and thereby purified our mind of all stains. We shall benefit ourselves with what the Munis say and attain the Supreme Principle given out by them." So saying they descended from the Akasa down to Dasaratha's assembly on earth, when all in the hall rose up and advanced to meet them. First and foremost did Vasishta and Viswa mitra pay respects to them who returned the same to both. Then king Dasaratha came in for his share of res pect from the Siddhas through their kind expressions on his saluting them. Then showering flowers and kind words on Rama who was before them, they exclaimed — " Oh Munis, the recent abnegatory utterances of R&ma possess ed of the practice of benevolence and other qualities are passing strange and noble in their nature. It is indeed difficult to derive happiness in this most injurious Samsdra which, though created by Devas full of pleasures, is fraught with pains ?