THE SAME. MANU'S ADMONITION TO IKSHAKU.
Argument.--On the Elevation of Humanity and its ultimate liberation.
Manu continued:--Now the living liberated yogi, in whatever manner
he is clad, and however well or ill fed he may be, and wherever he
may sleep or lay down his humble head, he rests with the joy of his
mind, and in a state of perfect ease and blissfulness, as if he were
the greatest emperor of the world. (Hence the fakirs are called _shah
sahibs_ by people).
2. He breaks down all the bonds of his caste and creed, and the rites
and restraints of his order by the battery of the sástra; and roves
freed from the snare of society, as a lion breaking loose from his
cage, and roaming rampant every where. (Here the sástra means the
upanishads on the esoteric faith of spiritual freedom).
3. He has his mind abstracted from all sensible objects, and fixed on
an object which no words can express (_i.e._ the unspeakable rapture of
his mind); and he shines forth with a grace in his face, resembling the
clearness of an autumnal sky.
4. He is always as deep and clear (_i.e._ grave in his mind and clear
headed), as a large lake in a valley; and being rapt in holy and
heavenly joy, he is always cheerful in himself, without his care for or
want of anything else.
5. He is ever content in his mind without having anything for his
dependance, or any expectation of the reward of his actions; and is
neither addicted to any meritorious or unworthy acts, nor subject to
joy or grief for aught of pleasure or pain.
6. As a piece of crystal does not receive or emit any other colour
in its reflexion, excepting that of its pure whiteness; so the
spiritualist is not imbued with the tinge of the effects of his
actions. (_i.e._ The spiritualist does not benefit by the retribution
of his acts).
7. He remains indifferent in human society, and is not affected either
by the torture or subministration of his body; he deems his pain
and pleasure as passing on his shadow, and never takes them to his
heart, as they do not touch his intangible soul. (It was by virtue of
this indifference, that the holy saints did not shrink under their
persecutions and martyrdom).
8. Whether honoured or slighted by men, he neither praises nor
is displeased with them; and remains himself either connected or
unconnected with the customs and rules of society.
9. He hurts no body, nor is hurt by any; and may be free from the
feelings of anger or affection, fear and joy (and other passions which
are allotted to humanity).
10. No one can have the greatness of mind of his own nature, but it is
possible for the author of nature, to raise the greatness of mind even
in a boy.
11. Whether a man quits his body (dies) in a holy place, or in the
house of a low chandála; or whether one dies at this moment (in youth),
or many years afterwards (in old age).
12. He is released from his bondage to life, no sooner he comes to his
knowledge of the soul and gets rid of his desires; because the error of
his egoism is the cause of his bondage, and the wasting of it by his
knowledge, is the means of his liberation.
13. He the living liberated man is to be honoured and praised, and to
be bowed down to with veneration, and regarded with every attention, by
every one who is desirous of his prosperity and elevation. (Because we
honour ourselves by honouring the great).
14. No religious sacrifice nor wilful austerity, no charity nor
pilgrimage, can lead us to that supremely holy state of human dignity;
which is attainable by us only by our respectful attendance upon the
godly, who have got rid of the troubles of the world. (Hence attendance
on saints and at their holy shrines, is accounted as productive of our
sanctity).
15. Vasishtha said:--The venerable sage Manu, having spoken in this
manner, departed to the celestial abode of his sire Brahmá; and Ikshaku
continued to act according to the precepts, which were delivered to him
by the sacred seer.