English
Summary — Having- shewn in the previous chapter the play of Chit (consciousness) alone shines as this universe, the author through the nine stories stated in this Prakarana, shews that this universe as universe, ever is not. According to the abovementioned words of Muni Kacha, son of the Deva Guru (Jupiter), all these universes are of the nature of Atma-Jnana only. The delusion of birth and death will only haunt those persons who have Rajas and Tamas gunas and will abide in them as firmly as a dome supported by strong pillars. But persons of powerful Satwic tendency like yourself will ever be free from the fear of births. Such Satwic men will liberate themselves from the tram mels of Maya, like a serpent giving off one by one its sloughs. Having contemplated that all are Brahman and the * I' is that Brahman only, you should destroy the idea that the * I' and the universes are different. All the created objects arising out of Brahma Jnana the cause, do not really exist, like the foam in an ocean. There are really no such thing's as pleasures and pains, birth and death, or persons whirling- in the vortex of birth and death ; but one only Principle, that always is, endures. Having tasted all things through experience and in ference, do not grieve for them. Do not think of the past or of the future ; but remain in that non-dual state with the transcendent Satwa-Guna and without the dualities of desire and hatred and others. With an equal eye to all, with the certitude of conviction in Atma-Jnana and a powerful Jnana, and with extreme quiescence and a mind silent to all worldly objects, may you, Oh Rama, relinquish all pains with a mind as transparent as crystal. In the closing birth whereafter there is no more re-birth, Atma-Jnana will dawn in one easily. Will the resplendent bamboo pearls be found in other 144 YOGA-VA'SISIITA. than bamboo clusters? In such persons, who will no more be re-born, are found nobleness, benevolence, love, clearness of intellect and all the qualities of a Jivanmukta and an Atma Jnani. The good qualities of these great persons who walk in this amiable path will attract all persons unto themselves, like the melodious tunes of a bamboo flute enrapturing the hearts of even cows. Now to those persons who, through these qualities, are able to arrest all at once the seven births. There are two* kinds of paths leading to Moksha. Now hearken to them. If one should, without the least fail, follow the path laid down by an Acharya, delusion will wear away from him little by little and emancipation will result, either in the very birth of his initiation by his guru or in some succeeding births. The other path is where the mind, being slightly fortified with a stainless spontaneous knowledge, ceaselessly meditates upon- it ; and then there alights true Jnana in it, like a fruit falling from above unexpectedly. Now listen attentively to a story that I shall now relate to you, in which Tatwa-Jnana arose in one like a fruit in the Akasa, as in the second of the two paths mentioned above. Over this universe, reigned once a King of kings wha never at any time labored under any fear from his foes. He was exceedingly wealthy and liberal. He wielded the sceptre over a country called Videha which had not the least taint of jealousy or envy. This king going by the name ofjanaka rejoiced in the possession of good qualities transcending the ocean and befitting him to protect his subjects like Vishnu. In the beautiful season of spring, this king with a great joy of heart stepped into his Elysian garden redolent of sweet smelling flowers, whilst his courtiers, armies and others were stationed outside the garden. Perambulating the garden alone, the king heard the songs of Siddhas whose minds had attained to the one Chit. Now, oh Rama, listen attentively to the songs containing the experiences of the Siddha hosts residing on the fragrant hills and withdrawing themselves from all pleasures of the visibles and heard by Janaka. They are — " That Jn&na-bliss which arises out * In the two paths to Jnana, a person is guided by a Guru in one, and in the other, he is guided by himself. THE STORY OP KING JANAKA. 145 of the commingling of the knower and the known is of Atma- Jndna. And it is this Atma-Jnana bliss, that should be long ed after." So said one Siddha. Another Siddha said— " After eradicating the seen and the visual with their Vasanas, one should contemplate upon Atmic Reality which is the primeval Light to the eagle vision (of high spiritual personages). Another Siddha remarked : — "After having become all- pervading like that One which occupies the neutral centre between Sat and Asat, we should ever be contemplating upon Atma-Jnana, that eternal Light which illuminates all other lights. " Another Siddha remarked: — "We will contemplate upon that effulgent Atma-Jnana which always calls itself ' I' in all Jivas. " Other Siddhas also remarked thus — " To look for the God without, relinquishing the God within, is like going in quest of conch shells after giv ing up the Kousthubha* gem on hand. Atma can be attained only by those who have destroyed completely the forest of the lilies of desires. Those persons who, in spite of their knowledge of the non-existence of happiness both in the past and the present in the baneful objects (of the world), do yet entangle themselves in them with their thoughts clinging to them, deserve the appella tion of an ass, if not a worse one. The serpents of Indryas (organs) which ate hissing again and again, should be slain in the seat of the mind by the rod of firm discrimination, just as Indra reduced to dust the mountains through his adamantine Vajra (thunderbolt). A mind, devoid of pains, which has developed an equal vision over all, through quiescence, will attain the state of its Atmic Reality which is the plenum of complete bliss. This is Moksha." So said many Siddhas. Having heard clearly these indubitable words of sage counsels emanating from the Siddhas, Janaka became panic struck like a serpent stunned at hearing the sound of an angry and overwhelming Garuda (eagle). There fore he left his cool pleasure garden for his mansion and dismissed his minister and other attendants. Having closeted himself alone in a cool mortared room in the topmost story of his mansion, he began to contem- * This is the Gem said to be shining on the breast of Vishnu, 19 146 plate deeply upon the true significance of the words given out by the Siddhas. Observing the actions of the world where men and others ever flutter like birds always on their wings and then perish, he could no longer contain himself and cried out the following words — ' Being much hem med in on all sides and whirling in different conditions in this fluctuating world, I am ever whirling with delu sion and afflicted with pains, like dusts of sand floating in the midst of a large stone. Now reflecting upon Time which is eternal (in its true nature), T cannot but term, as a moment, the 100 years of my life. While so, how is it I estimate my life greatly and fall into all sorts of despon dencies through my powerful desires ? Who is there so debased in life as myself, who am spoiled through my gross mind ? Fie, on this uneven life which cannot be considered as of any moment. Comparing this earth over which I rule to the countless universes, I cannot but consider it as an atom. It is really surprising that I should rate high this universe full of pains. Indeed I am unable to find one object in this archaic universe which is uncreate and sweet and benefi cent for one twinkling of the eye at least. While so, it is really marvellous to see the heterogeneities of the universe. Even the greatest of persons will in course of time become the lowest of the low. Oh, my mind which fancies as real the ephemeral wealth of this world, whence these illusory thoughts of thine r" All enjoyments, great men and their kindred have appeared in former times. Where then is the certitude of existence of all objects now ?