DIALOGUE BETWEEN MANU AND IKSHAKU.
Argument:--Manu's Exposition of the Inquiries what am I &c. to Ikshaku.
Vasishtha said:--Know Ráma, 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 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 earnestly sought, and happening to meet the sage Manu
one day, coming to him from Brahmá-loka or the seat of Bráhmans, 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 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 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 merely phenomenal 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 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 souls.
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 is 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).