English
Persons qualified to read this work called Vdsishta (the work of Vasishta) should neither be Ajnanis (the ignorant or the worldly wise), nor those Jivanmuktas (liberated ones), who have reached their Jnana-Atma, freeing themselves from all pain, but only those who, conscious of being under bondage, long after freedom from it, and are in that vacilla ting position, from which they contemplate attaining Moksha. Muni Baradwaja having prostrated before his omni scient Guru, Muni Valmiki addressed him softly thus — How did Sri R£ma of rare Satwaguna come to be in this terres trial Samsara (mundane existence) full of pains and genera tive of dire re-births. To which Vdlmiki replied thus. — "My son* Bdradwaja, thy question is fraught with incalculable happiness (to thee and all the world). Thou art in possession of the four-fold f means of salvation which entitle thee to question me about Nirvanic bliss. Hence hearken to what I am going to say to thee. Thereby thou wilt be able to master Ajndna which is the source of all pains. This illusion of the universe manifests itself, though it really is not, in Parabrahm (the one Reality) * Soa here refers to a disciple. t The four-fold means are (i) The discrimination of Atma and Non-Atma, (2) Indifference to the enjoyments of objects both in this world and the higher, (4) Sama, Dama, Uparati, Titiksha, Samadhana and Sraddha, (4) Mumukshatwa or the longing after salvation. like the blue colour which is unreal, though it appears in the sky overhead. The Supreme NirvAnic bliss is attained the moment when one, after having: decided in himself, that it will be decidedly beneficial to, not in the least, bring to recollec tion and to forget this illusion of the universe, cognizes, through intuitive spiritual perception, the unreality of the universe which appears, as real, to the mind that is of the nature of Samskaras (self-reproductive thoughts). This Supreme Bliss is ever-shining, not created by any, self-existent and imperishable. But it will not be cognized and enjoyed by those ignorant persons who wallow in the mere pitfalls of the ^astras (book-learning) inculcating the lower (terrestrial) wisdom, as contra-distinguished from the higher (Divine) wisdom, which sets its face against the recollection of things; visible. The wise say that the best thing for a man to do in this world is to give up, without the least longing, Vasanas, (all affinities for objects) which cause the mind to fluctuate, and that such abdication constitutes the Eternal Moksha (salvation) and the stainless path." "VAsanas are of two kinds. The impure Vasanas are those which, generating re-births, are terrific in their results while the pure ones are those which liberate one from such re-births. The great Ones say that the generation of the ever- recurrent cycle of re-births when excessive Ahankara (egoism) is developed in the body which is nothing but a transforma tion of Ajnana is termed the impure Vasanas ; while the pure V&sanas which free one from re-birth, may be likened to a seed that will not sprout after being fried in (a pan of) red- hot fire. Those who having developed the pure Vasanas support a body simply to wear out their Prdrabdha * karmas, and do not again subject themselves to the pangs of rebirth may be said to have attained the Jivanmukti state (embodied salvation) which enables one to perceive all spiritual things through subtle Jnana experience, and to enjoy the bliss of Chid£nanda (conscious bliss state.)" Again Muni Vdlmiki continued thus — " Mayest thou, oh my son, liberate thyself from births and deaths after medita ting truly, through thy intelligence upon the path pointed out * Prftrabdha Karmas are those past actions, the results of which are being enjoyed by one during his present birth. VAIRA'GGYA-PRAKARANA. 3 by Vasishta to R4ma who heard him intently, and reached the glorious and incomparable Jivanmukti state. Becoming well versed in all the four Vedas and all the depart ments of knowledge, Rama spent his youth sportively and hence fearlessly for some time. After his frolicsome days were over, there arose in him a desire to visit all places of pilgrimage able to confer spiritual benefits and the sacred Asrams (hermitages) of the wise. For this purpose, Rama of blue complexion and lotus eyes, approached his father like a Hamsa (Swan), and having prostrated himself before his lotus feet addressed him thus : — "oh father, my mind longs after the visiting of ancient places of pilgrimage, sacred shrines, and the forest resorts where the Munis perform their Tapas (religious austerities). There is no boon, how ever great, which it is not in thy power to grant. Please therefore be kind enough to allow me to carry out my inten tions. Thereupon Dasaratha (his father), in consultation with his world-famous Vasishta, gave his assent to it with a request to his son to return soon. Then Rama of blue complexion, having paid due respects to his father, set out on liis holy pilgrimage along with his brothers on an auspicious day. Having crossed their Kosala kingdom, they spent their days delightfully passing through and observing all kinds of rivers, forests in which Tapas was performed, the hermitage of ascetics, sandy deserts, seaport towns, slopes of hills, &c. Then Rama, eulogised by Devas (celestials) and worshipped by men, returned like Esa (lord) and Jayantha, son of Indra returning to 6ivapura and Devaloka respectively and reached, amidst the thick showers of flowers and praise of men, Oude where his father abode. There he described, in detail, all the events of his trip and the diverse customs obtaining in different countries- Thereafter, he was in the habit of daily rising up from his bed before daybreak and performing his daily ceremonies. Having paid due respects to his father Dasaratha, he would daily hear many kinds of stories pregnant with wisdom and justice from the lips of Vasishta and other Munis of great Tapas. According to the directions of his father, he would be sometimes engaged in the chase along with his retinue. Having supped with his distant relatives, friends and 4 YOGA-VA SISHTA. brothers, he would pass his night sweetly. Thus did he pass his fifteenth year, assisting and pleasing kings and others, like the cool moon or delicious nectar. At this period of his life, his once radiant body became all at once emaciated, like the river floods going down in summer ; his red cool face of long eyes became wan like a white lotus ; and he ever seated himself in the Padma posture, with his hands resting on his chin, and his young feet tinkling with bells. Then wholly absorbed in pensive thought, he forgot to perform his daily allotted duties of life, and his mind grew despondent. His followers noticing the ever statue-like position their master assumed, fell at his feet and asked him the cause of his moody temper. To which Rama merely replied by performing his daily rites with such a depressed mind and dejected face, as affected all who saw it. Being apprised of this fact, his father Dasaratha sent for him one day, and having seated him on his lap, asked him to explain the cause of his grief. Rama simply prostrated himself at his father's feet and took leave of him, saying there was none. At this juncture, the world-famed Muni Viswamitra appeared in the council hall of the king. Thereupon, the crowned King of Kings, Dasaratha having saluted the Muni and paid, according to rules, due respect to him, addressed him thus : — " thou wert pleased, through thy kind grace, to vouchsafe me a visit at a time when thy servant least antici pated it. Thy presence has removed all my sins. I am now like a lotus which has blossomed fully at the approach of the sun. Never did I before feel the bliss I do now. To me thy presence here resembles the rain cooling the plants suffering from long drought, or the eye miraculously recovered by a person blind. The bliss arising from the advent of thy vene rable self has cooled my whole body like Ganges water and removed all depression from my heart, as if this very body of mine had levitated and been moving in the Akasa, or as if the Jiva (ego) that once departed out of a body came in again to tenant it, or as if 1 had come by the nectary vase deposited within the fortress of Agni in Devaloka and containing ambrosia churned out of the roaring ocean of milk.