ASSOCIATION OF AERIAL AND EARTHLY BEINGS.
The Siddhas said:—
It behoves us to hear the decision of the great sages, in reply to the
holy sermon, already delivered by the chief of Raghu’s race.
2. Come forward you great chiefs of the sages, you Nárada, Vyása,
Pulaha and all ye great sages, and be ready (to hear).
3. Let us descend to the full open court of Dasaratha, which is as
bright as gold and free from stain, in the manner of bees alighting on
the aureate and immaculate lotus.
4. Válmíki said:—
So saying, the whole company of divine sages alighted themselves in
that court from their aerial abode.
5. There Nárada the chief of sages, sat foremost playing on his lute,
and in the midst was Vyása, with his dark blue complexion resembling a
rainy cloud.
6. It was more over adorned with the presence of the chief sages
Bhrigu, Angiras, Pulastya and others, with Chyavana, Uddálaka, Usira,
Saraloman and many more about them.
7. Their garments of deer skins hang loosely down as they embraced one
another. Their beads of _rudráksha_ moved in one hand, and their water
pots shook in the other.
8. Their bodies shed a lustre in the Court-hall, resembling the yellow
light of the stars in the sky, and like the beams of so many suns
blazing upon one another.
9. They appeared as a shower of moon beams or as a halo about the full
moon, or as a circle about the orb of the sun out of its season.
10. They looked like a circlet of gems of varied colors, or like a belt
of pearls of great lustre.
11. Vyása appeared at the place where he sat, to be as a dark cloud
amidst the stars; and Nárada was beheld upon his seat as the white orb
of the moon amongst the starry group.
12. Here Pulastya shone as Indra among the gods, and there Angirá
blazed as the sun amidst the heavenly bodies.
13. On seeing the body of Siddhas descending from the sky on earth, the
whole court of king Dasaratha rose up (to greet them).
14. There was a promiscuous assemblage of the aerial and earthly sages,
whose commingled glory spread a lustre to the ten sides of the Court.
15. Some of them held bamboo sticks in their hands, and others had
lotuses in theirs. Some had put the sacred grass in their crests, while
others had inserted some gems to the braids of their hair.
16. Some had matted and tawny brown hairs on their heads, and others
wore garlands of flowers on theirs. Some had strings of beads for their
bracelets and others wore wristlets made of the jasmine flowers.
17. Some were clothed in tatters, and others wore garments made of
bark, while there were others who wore raiments of silk. Some were girt
with girdles of grass and skin about their waists, and others wore
waist bands with pendant strings of pearl.
18. Vasishtha and Viswámitra honoured the aerials one by one; with
respectful offerings and water and courteous address.
19. The great body of the etherials also honored Vasistha and
Viswámitra in their turn, with water and offerings worthy of them and
with polite speeches.
20. The king also honoured the gods and the body of the Siddhas, who in
return greeted the monarch with inquiries about his welfare.
21. Then the heavenly and earthly saints interchanged their greetings
with one another with cordial welcomes and gestures, and were all
seated afterwards on seats made of the _kusa_ grass.
22. They next honoured Ráma, who lay bowing before them, with gentle
words and congratulations accompanied with shedding of flowers.
23. There were seated in that assembly the sages:—Viswámitra,
Vasishtha, Váma Deva and the ministers of state.
24. There were also Nárada, the son of Brahmá, Vyása the greatest of
sages, Maríchi, Durvása and Angirá.
25. There were Kratu, Pulastya, Pulaha, Saraloma, the great sage
Vátsáyana, Bharadwája, Válmíki the great bard and sage.
26. There were also Uddálaka, Richika, Sarjati as well as Chyavana.
27. These and many others versed in the Vedas and their branches, and
knowing all things worth knowing, were the leading members (of the
assembly).
28. Then Nárada and others joined with Viswámitra and Vasishtha in
addressing Ráma, who was sitting silent with his face turned downwards;
and said:—
29. We admire the blest and graceful speech of the prince which is
dignified with the spirit of stoicism that breathes through the whole
of it.
30. It is full of thought, perspicuous, elegant, clear, dignified,
sweet and worthy of noble minded men, by its lucid style and wants of
faults.
31. Who is there that is not struck with admiration at the speech of
Ráma? It is well expressive of his thoughts, correct in its diction
plain and sweet and agreeable to all:
32. It is rare to find one man among a hundred who is so eloquent as
to combine dignity and force with a clearness and sweetness, that may
command the admiration of all.
33. Who has such a clear head as our prince, a head which is as
penetrating as the best pointed arrow, and as fruitful and beauteous as
the creeping plant.
34. He is truly a man whose intellectual light like that of Ráma’s,
burns as the flame of a lamp within himself and enlightens all about
him.
35. Man’s blood, flesh, and bones with other (parts of his body) serve
as machines to supply him with sensations of external object; but there
is no intelligence in them.
36. Life and death, old age and troubles, repeatedly overtake every
man; but they are beasts who are so infatuated as never to think of
these.
37. There is scarcely any man to be seen, who is of so clear an
understanding as Ráma (the destroyer of his enemies), who is able to
judge of the future by the past.
38. Ráma is the most excellent, admirable, useful, and well shaped
person amongst men, as is the mango tree (in the vegetable world).
39. It is only to-day that we see that a man of Ráma’s age has acquired
so much experience of the world, and such extraordinarily mature an
understanding.
40. There are many such trees found growing in every place as are
beautiful to see, easy of ascent, abundant in flowers and leaves; but
there is no tree of paradise growing on earth.
41. There may grow in every forest, trees with goodly flowers and
leaves; but the extraordinary and fair clove tree is not always to be
met with.
42. Ráma has displayed the wonder of his knowledge, as the moon
displays her cooling beams and good trees their clusters of blossoms,
and as the flowers diffuse their fragrance all about.
43. It is very difficult to get the essence of true knowledge in this
accursed world, which is constructed by the ungovernable and dominant
predestination (of our past acts for misleading us to error and misery).
44. Those only are reckoned the best of men, and leaders of the good,
who try their best to gain the essence of truth, and whose minds are
fixed on glory as their best treasure.
45. We do not see any one in all this world, who is equal to Ráma in
discrimination and magnanimity; nor shall there be one like him in
future. This is our firm conviction.
46. If this speech of Ráma, which has filled every one here with
admiration, fail to get its reply to the satisfaction of Ráma’s mind,
it is certain that all of us here, must pass for senseless sages (on
earth).
YOGA VÁSISHTHA.
BOOK II.
MUMUKSHU KHANDA
OR
THE MEANS OF FINAL LIBERATION.
CHAPTER I.
_Liberation of Sukadeva._
After Ráma had delivered his speech in an audible voice before the
assembly, he was tenderly accosted by the sage Viswámitra who sat
before him; saying:—
2. Ráma! that art the best of the most intelligent, and hast nothing
more to learn besides all that thou hast come to know by thy nice
observation.
3. Thou hast an understanding clear as the mirror by its own nature
(reflecting every image within itself); and yet thy queries about the
same, serve as the cleansing of the reflector (in order to refract its
light to others).
4. Thou hast a mind like that of Suka—the son of the great Vyása, who
knowing the knowable by intuition, was yet in need of some precepts for
confirmation of his belief.
5. Ráma said: How was it sir, that Suka—the son of the great
Vyása—who did not rest assured at first of his knowledge of the
knowable, came to be settled in his belief afterwards.
6. Viswámitra answered: “Hear me relate to thee Ráma, the narrative
of Sukadeva, whose case was exactly like thine, and the narration of
which is a preventive of future births (in this world).”
7. There is the great Vyása sitting on his seat of gold by thy father’s
side, swarthy in his complexion like a coal-black hill, but blazing as
the burning sun (by his brilliancy).
8. His son was named Suka, a boy of great learning and wisdom, of a
moon-like countenance, and a stature sedate as the sacrificial altar.
9. He reflected in his mind the vanity of worldly affairs like thyself,
and became equally indifferent to all its concerns.
10. It was then that this great minded youth was led by his own
discriminative understanding to a long inquiry after what was true,
which he found out at last by his own investigation.
11. Having obtained the highest truth, he was still unsettled in
his mind, and could not come to the belief of the certainty of his
knowledge.
12. His mind grew indifferent to its perceptions of the transitory
enjoyments of the world, and like the _Chátaka_ thirsted only after the
dew drops of heavenly bliss.
13. Once upon a time the clear sighted Suka finding his father the sage
Krishna-Dwaipáyana—Vyása, sitting quietly alone by himself, he asked
him with reverence; saying:—
14. Tell me, O sage! whence this commotion of the world had its rise,
and how it may subside. What is its cause, how far is it to extend, and
where is it to end?
15. The sage Vyása who knew the nature of the soul, being thus asked
by his son, explained to him clearly all that was to be said (on the
subject).
16. Suka thought that he already knew all this by his good
understanding, and did not therefore think much of his father’s
instructions.
17. Vyása understanding the thoughts of his son, replied to him saying
that, he knew no better the true nature of these things.
18. But that there was a prince named Janaka in this land, who well
knew the knowledge of the knowable, and from whom Suka could learn
every thing.
19. Suka being thus directed by his father, repaired to the city of
Videha at the foot of mount Sumeru, which was under the rule of Janaka.
20. The club-bearer (door keeper) informed the high minded Janaka of
his coming, telling him that Suka the son of Vyása was waiting at the
gate.
21. Janaka who understood that Suka had come to learn from him, gave no
heed to the informant, but held his silence for seven days afterwards.
22. The prince then ordered him to be brought in the outer compound,
where he had to remain in the vexation of his spirit for seven days
more as before.
23. Suka was then commanded to enter the inner apartment, where he
continued a week more without seeing the prince.
24. Here Janaka entertained the moon-faced Suka with abundance of
eatables, perfumeries and lusty damsels.
25. But neither those vexations nor these entertainments could affect
the tenor of Suka’s mind, which remained firm as a rock at the blasts
of wind.
26. He remained there as the full moon (without any wane or increase),
tranquil in his desires, silent and contented in his mind.
27. The prince Janaka having thus known the (unalterable) disposition
of Suka’s mind, had him introduced to his presence, where seeing the
complacency of his soul, he rose up and bowed down to him.
28. Janaka said: “You have accomplished to the full all your duties
in this world, and obtained the object of your heart’s desire to its
utmost extent; what is it that you now desire for which you are welcome
at mine”.
29. Suka said: “Tell me my guide whence sprang all this bustle
(of worldly life); and tell me also how it may soon come to its
subsidence.”
30. Viswámitra said: Being thus asked by Suka, Janaka spoke to him the
same things which he had learned from his great souled father.
31. Suka then said: “All this I have come to know long before by my own
intuition, and then from the speech of my father in answer to my query.
32. “You sir, who are the most eloquent of all, have spoken to the same
purport, and the same is found to be the true sense of the Sástras.
33. “That the world is a creation of volition, and loses itself
with the absence of our desires; and that it is an accursed and
unsubstantial world after all, is the conclusion arrived at by all
sages.
34. “Now tell me truly you long armed prince, what you think this world
to be (whether a reality or unreality); that my mind may be set at rest
by you from its wandering all about the world (in search of truth).”
35. Janaka replied: “There is nothing more certain, O sage! than what
you have known by yourself and heard from your father.
36. “There is but one undivided intelligent spirit known as the
universal soul and nothing besides; it becomes confined by its desires,
and freed by its want of them.
37. “You have truly come to the knowledge of the knowable, whereby your
great soul has desisted from its attachment to objects of enjoyment and
vision.
38. “You must be a hero to have overcome your desire in the lengthening
chain of attractive enjoyments from your early youth. What more do you
want to hear?
39. “Even your father, with all his learning in every science, and
devotedness to austerities, has not arrived to the state of perfection
like you.
40. “I am a pupil of Vyása, and you are his son; but you are greater
than both of us, by your abandonment of the taste for the enjoyments of
life.
41. “You have obtained whatever is obtainable by the comprehensiveness
of your mind; and as you take no interest in the outer and visible
world, you are liberated from it, and have nothing to doubt of.”
42. Being thus advised by the magnanimous Janaka, Suka remained silent
with his mind fixed in the purely supreme object.
43. Then being devoid of sorrow and fear, and released from all
efforts, exertions and doubts, he repaired to a peaceful summit of the
mount Meru to obtain his final absorption.
44. There he passed ten thousands of rains in a state of unalterable
meditation, till at last he broke his mortal coil, and was extinguished
in the supreme soul like a lamp without oil.
45. Thus purified from the stain of transmigration by abstaining from
earthly desires, the great souled Suka sank into the holy state of the
Supreme Spirit, as a drop of water mixes with the waters or merges into
the depth of the ocean.
CHAPTER II.
SPEECH OF VISWÁMITRA.
Viswámitra said:—
Ráma! it now becomes you to have your mind properly purified from its
doubts, as it was done in the case of the son of Vyása.
2. You see, O great sages! how perfectly the knowable is known to Ráma,
whose good understanding has learnt to feel a distaste for worldly
enjoyments, as if they were diseases unto him.
3. You well know that the fixed principle in the mind of one knowing
the knowable, is to have an aversion to all the enjoyments of life.
4. It is the desire of fruition that chains down a man fastly to the
earth; but the knowledge of the frailties here serves to dispel his
darkness.
5. Know Ráma that it is the curtailing of desires which the wise call
liberty, and the fastening of our desires to earthly objects, is what
is termed our confinement here.
6. Spiritual knowledge is easily obtainable by most men here, but a
distaste to (pleasurable) objects is hard to be had (however painful it
is to procure them).
7. He who fully comprehends a thing, is said to know it, and who so
knows what is knowable, is called a learned man; no earthly enjoyments
can be delectable to such high minded men.
8. The mind that has no zest for earthly pleasures, except the glory of
disinterested deeds, is said to be liberated even in the present life.
9. As there grows no vegetable in a sterile soil, so there grows no
disinclination to worldliness, until one comes to know the knowable
reality (_i.e._ to say: neither the godly can be worldly, nor the
worldly be godly).
10. Hence know this supporter of Raghu’s race to have verily known the
knowable, which has made him disgusted with his princely enjoyments.
11. I tell you great sages that, whatever Ráma has come to know by his
intuition, requires to be confirmed by Vasishtha for the tranquility of
his mind.
12. It is only a reliance in the Unity, that Ráma now requires for his
repose, just as the beauty of autumn depends on the clearness of the
firmament.
13. Let the venerable Vasishtha then reason with the high minded Ráma,
and restore the peace of his mind.
14. For he is the master and family preceptor of the whole race of
the Raghus; besides he is all knowing and all seeing; and has a clear
insight (into all things) of the three times (present, past and future).
15. Then addressing himself to Vasishtha he said:—you _well remember
sir_, the instruction given us of old, for pacifying our mutual enmity,
and promoting the welfare of the high minded sages.
16. When our lord the lotus-born Brahmá, seated on the table land of
Nishadha mountain, and shaded by the Sarala trees, delivered his wise
lectures to us and the sages.
17. It is by means of that knowledge of liberation that our worldly
desires are dispelled like the darkness of night by sun-beams.
18. Please now, O Bráhman, to communicate that rational knowledge of
the knowable to your pupil Ráma, whereby he may gain the peace of his
mind.
19. It will be no difficult task for you to teach the spotless Ráma,
whose mirror-like mind is quite clear to take the reflection.
20. The wisdom of the holy, their learning of the Sástras, and the
scholarship of the learned, are then only praiseworthy, when they are
communicated to a good student, and those who are disgusted with the
world.
21. But instruction given to one who is no student nor disgusted with
the world, becomes as polluted as milk put in a hide vessel.
22. Again the instruction imparted by one devoid of passions and
affections, fear and anger, pride and sin, serves to infuse tranquility
into the mind.
23. At these words of Viswámitra the son of Gadhi, the assembled sages
Vyása, Nárada and others, honoured his saying with the exclamation
“bravo”, “well said” &c.
24. Then the venerable Vasishtha brilliant as Brahmá his father, and
seated by the side of the king, spoke in reply:
25. O sage, I will perform without fail, what you have commanded me to
do, for who, though mighty, can refuse to perform the behests of the
good and wise?
26. I will destroy the mental darkness of the princes Ráma and others
by the light of knowledge, as we dispel the gloom of night by the light
of a lamp.
27. I well remember the instructions which were given of yore by the
lotus-born Brahmá on the Nishadha mountain, for dispelling the errors
of the world.
28. Having said so, the high-minded Vasishtha made up his mind as one
girds up his loins, to deliver his lecture to Ráma for dispelling his
ignorance, and showing him the state of supreme felicity.
CHAPTER III.
ON THE REPEATED CREATIONS OF THE WORLD.
Vasishtha said:—
“I will now expound to you Ráma! the knowledge that was imparted of old
by our lord the lotus-born (Brahmá), after creation of the world, for
the peace of mankind.”
2. Ráma said:—I know sir, you will expound to me the subject of
liberation in full length; but remove first my fallacy about the
frailty of this world.
3. And how it was that, the great sage Vyása—the father and guide of
Suka, did not attain to disembodied emancipation (after his death) with
all his omniscience, while his son did so.
4. Vasishtha said:—(Hear me Ráma), there is no counting of the atoms
proceeding from the spirit and forming the three worlds both before and
after the birth of the glorious sun.
5. There is no body even who can count the millions of orbs which at
present form the three worlds.
6. Nor can any one say by calculation, what numbers of creation
will rise from the (unlimited) ocean of divine existence, like its
interminable waves (for ever).
7. Ráma said:—It is needless to talk of worlds gone by or yet to come;
say what you will of the present (state of existence).
8. Vasishtha said:—This world consists of brute, human and heavenly
beings, whose lives when they are said to perish in any part of it are
really existent in the same part.
9. The mind is called to be ever-fluctuating, and gives rise to (all
things in) the three worlds in itself. It resides in vacuity in the
form of the heart, and the increate (God) also residing in the vacuous
soul (gives the mind the power to realize the latent ideas of the soul).
10. The millions of beings that are dead, those that are dying
and will die hereafter, are all to be reborn here according to the
different desires in their minds.
11. The external world appearing as a reality, is in truth but a
creation of our desires; it is an ideal castle in the air, and a magic
view spread before us.
12. It is as false as an earthquake in a fit of delirium, as a
hobgoblin that is shown to terrify children, as a string of pearls in
the clear firmament, and as the moving trees on the bank to a passenger
in the boat.
13. It is an illusion as the phantom of a city in a dream, and as
untrue as the imagination of a flower growing in the air. The unreality
of the world best appears to one at the point of and after his death.
14. But this knowledge of (the unreality of the world) becomes darkened
upon one’s being reborn on earth, when the shadow of this world falls
again on the mirror of his sentient soul.
15. Thus there is a struggle for repeated births and deaths here, and a
fancy for the next world after one’s death.
16. After one’s shuffling off his body, he assumes another and then
another form, and thus the world is as unstable as a stool made of
plantain leaves and its coatings.
17. The dead have no sensation of the earth and other elementary
bodies, nor of the course of the world; but they fall again to these
errors upon their being reborn here.
18. There is an interminable ignorance resembling an immense river
enveloping the face of creation, and breaking into streamlets of
unfordable ignorance.
19. The Divinity like a sea shoots forth in the various waves of
creation, which rise incessantly and plentifully one after the other.
20. All beings here are but the waves of this sea, of which some are
alike to one another in their minds and natures, while others are half
alike, and some quite different from the rest.
<21.> I reckon yonder sagely Vyása as one of the thirty two of these
waves, on account of his vast knowledge, and good looking appearance.
22. There were twelve of them possessed of a lesser understanding, they
were the patriarchs of men, and endued with equal energy. Ten of them
were men of subdued spirits, and the rest were adepts in their family
duties.
23. There will be born again other Vyásas and Válmíkis, and likewise
some other Bhrigus and Angirás, as well as other Pulastyas and others
in different forms.
24. All other men, Asuras and gods with all their hosts are repeatedly
born and destroyed either in their former or different shapes.
25. Like this there are seventy two Tretá cycles in a Kalpa age of
Brahmá, some of which have passed by and others to follow. Thus
will there be other people like those that have gone by, and as I
understand, another Ráma and Vasishtha like ourselves (by the eternal
rotation of ideas in the Divine mind).
26. There have been ten successive incarnations of this Vyása, who has
done such wondrous acts, and is famed for his vast knowledge.
27. Myself and Válmíki have been contemporaries many a time, as also
born in different ages and very many times.
28. We have been many times, and there were others also like myself,
and so was I born also in many forms (in many ages).
29. This Vyása will again be born eight times hereafter, and again will
he write his Mahábhárata and the Purána histories.
30. He having divided the Vedas and described the acts of Bhárata’s
race (in the Mahábhárata), and established the knowledge of Brahm (in
the Vedánta), is to attain to his disembodied liberation (after his
final termination).
31. This Vyása who is devoid of fear and sorrow, and has become
tranquil and emancipate in himself after subduing his mind and
discarding the worldly desires is said to be liberated even in his
present life time.
32. The living emancipate may sometimes be associated by his relatives
and estates, his acts and duties, his knowledge and wisdom, and all his
exertions like other men’s, or he may forsake them all at once.
33. These beings are either reborn a hundred times in some age or never
at all (as in the case of divine incarnations), and depending on the
inscrutable will (Máyá) of God.
34. There souls undergo the like changes by repetition, as a bushel of
grain, which is collected to be sown repeatedly, and to be reaped again
and again (in the same or some other field).
35. As the sea heaves its incessant surges of different shapes, so are
all beings born incessantly in various forms in the vast ocean of time.
36. The wise man who is liberated in his life time, lives with his
internal belief (of God) in a state of tranquility, without any doubt
in his mind, and quite content with the ambrosia of equanimity.
CHAPTER IV.
PRAISE OF ACTS AND EXERTIONS.
Vasishtha said:—
I know gentle Ráma that, liberation of the soul, whether in its
embodied or disembodied state is both alike, as the sea-water and its
waves are the same liquid substance.
2. The liberation whether of embodied or disembodied spirits, consists
in their detachment from the objects of sense: hence the soul
unattached to sensual gratification, is (said to be) liberated, having
no idea of sensible objects.
3. And though we see before us the living liberated sage (Vyása) as an
embodied person, yet we have no doubt of the detachment of his inward
soul from the (mortal coil of his) body.
4. The difference between the embodied and disembodied souls, when they
are equally enlightened and liberated, is like that of the sea-water in
its calm and billowy states.
5. There is no more difference between bodily and unembodied liberation
than there is betwixt the air in motion and at rest.
6. Liberation whether with or without the body, is productive of
unselfishness; we have lost our selfishness ever since we have come to
the knowledge of an undivided unity (of the soul).
7. Now therefore attend to the true doctrine that I am going to deliver
to you, which will be a jewel to your ears as it will dispel the
darkness of ignorance (from your mind).
8. Know, O son of Raghu, that every thing in this world is obtainable
by our efforts being properly employed (to our purposes).
9. This (knowledge of truth) rises as the moon (in the human mind), and
sheds its cooling and delightsome influence to the heart, that there is
no other way to gain the fruits of our exertions but by our efforts.
10. We evidently see the results of the exercise of our efforts, and
nothing coming out from what the dull and mistaken call as chance or
fate.
11. An effort when directed according to the counsel and conduct of the
good in the exercise of the action of the body and mind, it is attended
with success, otherwise it is as vain as the freak of a madman.
12. Thus he who wishes to acquire riches, and perseveres in its
acquisition, surely succeeds in gaining them; or else he stops short in
the midway.
13. It was by means of the exertion of their efforts that some
particular persons have obtained the paramount dominion of Indra over
the three worlds.
14. It is by the exertion of one’s efforts that he attains to the rank
of the lotus-born (Brahmá); and some even gain the inward joy of the
state of Brahm by it.
15. It was by virtue of his self-exertion that some body has become the
best among men, even as he who bears the ensign of the eagle (Vishnu
among the gods).
16. It was by the exertion of one’s efforts that some persons succeeded
to obtain the form of Siva accompanied by his female power, and adorned
by the semi-circle of the moon in his crest.
17. Know our actions to be of two kinds namely, those of former and
present lives: and that acts of the <present> life generally supersede
those of the past.
18. Know also that energy joined with constant practice, and supported
by wisdom and some stimulating force, is able to break down the mount
of Meru, and the demerits of acts in the former lives of men.
19. The exertions of a man proceeding from his good efforts and
countenanced by the law, lead to his success, or else they either go
for nothing or turn to his disadvantage.
20. So a man laid up in a state of disability, is unable to twist his
fingers in order to hold a little water in the hollow of his palm for
drink: while there is another who (by his well directed efforts) gets
the possession of seas and islands, mountains and cities for himself,
supports all his dependents and relations, and does not think this
earth too great for him.
CHAPTER V.
NECESSITY OF ACTIVITY.
Vasishtha said:—
It is the will or inclination that is the prime instrument of all
actions done even according to the rules of law and sástras, as it is
the reflection of light that gives various hues to things.
2. Whoever wishes to do anything desirable to him by unlawful acts, it
becomes as fruitless as the endeavours of a madman.
3. As you try so you get both of good and evil: and fortune and
exertion are the joint causes of acts according to fatalists.
4. Human exertions are either lawful or unlawful; the former leading to
success, and the latter to dangerous consequences.
5. Fortune and exertions contend with each other like two rams of
unequal strength, wherein the mightier overcomes the other.
6. Therefore should man apply himself diligently (to his duties), and
employ his skill and promptness after them in such a way, as his to-day
may overcome the morrow (_i.e._, do the works of to-morrow to-day).
7. When two unequal forces (of two persons) contend with one another
like two rams, the stronger force whether of this or that man,
overcomes the other.
8. When one incurs a failure or danger even by his lawful exertions, he
should know it to be the result of his misapplied exertions.
9. One by his utmost exertion in the right way, as by the gnashing of
his teeth (and the like), can overcome his misfortune and so does his
bad luck sometimes baffle his exertions.
10. When one finds himself to be led astray by the demerit of his acts
of a former state of existence, he must attempt to subdue the same by
greater energy of his present state.
11. So far should one diligently endeavour to exercise his exertions,
as he may be able to beat down the evils resulting from his bad fortune
(or predestination).
12. The evils of bad fortune are undoubtedly removed by the meritorious
acts of the present life, as the bad consequence of an act of yesterday
is averted by its remedy of today.
13. Having trampled over an unfavorable fortune by one’s reliance on
his continuous energy, he must attempt to secure to himself every good
for his well-being in his present life.
14. Know that tranquility is not to be found by the effortlessness of
dull ass-like men; it is the lawful energy of men which is said to
secure his welfare in both worlds.
15. And that one should make his way out of the pit of this world by
force of his energy and diligence, just as the lion breaks out from his
cage.
16. One must ponder in himself every day that his body is subject to
corruption, his beastly acts must be kept backward and man like acts
put forward.
17. It is our good exertions that are attended by good results as the
bad ones are followed by bad consequences. Chance is a mere meaningless
word.
18. Do not make your bloom of youth useless as ashes by sitting idly at
home and enjoying the bliss of the harem like a worm in the sore.
19. He who has no reliance on present objects, but depends upon
suppositions of the past, is as a man flying for fear of his own hands
supposing them as snakes.
20. It is a pleasure to men of perverted understandings to think
themselves guided by their fortunes, prosperity flies away far off from
such men who depend on their fortunes.
21. Therefore let a man diligently apply himself first to (the
cultivation of) his reason, and then investigate into the works of
abstruse spiritual knowledge.
22. Those who do not set their hearts to acts according to the dictates
of the sástras, but exert themselves otherwise to gain (their ends),
are accursed as mad men for their vain attempts.
23. Thinking there is no end of exertions one declines to take the
pains (after anything), and says that, no pains can bring out a gem
from a stone (or oil from water).
24. Know that there is a limitation both of human lot and exertion, as
of all other things as a pot or picture having a (limited capacity and
length).
25. And that it is by means of good conduct derived from best precepts
and the company of the good, that one succeeds to his object, and a
disposition that breaks loose of these (bounds), is sure to fall to the
contrary (extreme of) ruin.
26. Again any man who conducts himself in the right course of action,
never fails in his attempts at any time.
27. Some among the best of men, who had been reduced to misery by their
poverty and helplessness, have again risen to the eminence of Indra by
exertion of their manhood.
28. By learning the Sástras well from boyhood, by keeping company with
the good, and by possession of good qualities, as also by diligent
application, a man is sure to gain his object.
29. It has been seen, known, heard, and experienced (by us) that acts
are rewarded with success; and they are dull-headed who think of
obtaining it from fortune or by chance.
30. Had there not been the folly of idleness in this world, what man
would fail either to be rich or learned? It is by reason of idleness
that this earth is filled to its utmost limit of the sea with indigent
and beastly men.
31. Let a man after passing his childhood, and getting rid of its false
and idle playfulness and when he has attained the age of youthful
vigour, apply himself diligently to the company of wise men, and to
the cultivation of his understanding by a knowledge of the Sástras and
their meanings, and by scanning well his own faults and qualities.
32. Válmíki said:—After the sage had said these sayings, the day
passed away, and the sages went to bathe after taking leave of the
assembly, where they joined again with the rising beams of the sun
dispelling the gloom of night.
CHAPTER VI.
REFUTATION OF FATALISM.
Vasishtha resumed saying:—
Now fate being no other than the result of our actions of the former
state of our existence, it is possible to leave it at a distance, and
to extricate one’s self (from its fetters) by betaking himself to good
company and study of moral Sástras.
2. Whatever one attempts to do, he readily meets with its reward: this
being the effect of exertion. Fate is no other but the same thing.
3. Men laboring hard, are heard to exclaim “O how painful it is”: so
men suffering under fate cry out “O hard is fate!” (so the one is as
bad as the other).
4. Thus then fate being no other than a name for our past actions, it
is as easily overcome (by present acts) as a boy (is subdued) by an
adult youth.
5. As some bad conduct of yesterday is corrected by proper behaviour of
the present day, so the anterior fate is removed by (posterior) acts.
6. Those carnal minded libertines who do not try the means (of
reforming their fate), but depend upon the favor of fortune, are
perverted in their nature and marked for misery.
7. Thus if the acts of manliness are capable of forefending one’s
misfortunes, it must be acknowledged that manliness which destroys the
other, is the mightier of the two.
8. As of two fruits growing on the same fore-stalk, the one is found to
be empty within and the other full of juice, so the fruit of fate is
rendered abortive by that of manliness.
9. Seeing the decay of the best things in the world, we must own the
predominant power of the cause of this decay.
10. Like two rams our fate and exertions are fighting with one another,
wherein the victory is always on the side of the stronger.
11. In the case of the royal elephant’s taking up a beggar boy for
being made the ruler (of a country), its cause is to be attributed more
to the vote of the country-men and citizens (than to chance or fortune).
12. As a man takes his food and grinds it under his teeth, so is one
(depending on fate) crushed by the stronger party relying on his
exertions.
13. Inferior servants are thus employed like clods of earth by their
more active masters in any work they like.
14. Silly and impotent men seeing the strong thriving by their
exertions whether apparent or unseen, are apt to attribute it to their
good fortune (instead of their diligence).
15. The strong efforts of men truly constitute their presiding fortune,
and these two are viewed alike by the wise.
16. In the case of the (aforesaid) beggar boy’s installation to
the ruling and protection of the people of a realm, the unanimous
concurrence of the law and ministers, of the elephant and citizens (is
to be taken as the chief cause).
17. Should the beggar boy be ever elected for a ruler by the royal
elephant itself (without the assent of men), in that case it is to
be attributed to the boy’s good fortune only (because there was no
sensible exertion on his side).
18. Present acts destroy those of the past life and so also the
vice-versa comes to pass; but the exertions of a man are undoubtedly
successful (at all times).
19. Of these two powers that of the present state is manifestly
superior to the other; hence it is as possible to overcome the past by
the present, as to lick a boy by an adult.
20. As a hail shower lays waste the cultivation of a whole year, so
also doth the predominant fate sometimes overpower the attempts of this
life.
21. However it does not behoove us to be sorry at the loss of our long
earned treasure (as of the harvest), for what avails our sorrow at what
is beyond our control.
22. If I should sorrow for what I have not the power to prevent, I must
then weep all the days of my life because I am not to be spared by
death.
23. All our acts are subject to their proper time and place, and to
the modes of their operation and combination according to the course
of nature; hence it is that the more diligent are the most successful
(everywhere).
24. We ought therefore to rely in our exertions and clearness of
understanding by the help of Sástras and association with the wise, for
fording over the ocean of this world.
25. Actions of the past and present lives are the two fruit trees
growing in the garden of humanity; of which the one that is cultivated
best, thrives and fructifies the most.
26. He who is unable to overcome his false fate by his best exertions
(in this life), is no better than an ignorant beast that has no power
over its pain or pleasure.
27. He who thinks of going to heaven or hell by the will of the Maker,
is also a slave to destiny and no better than a beast.
28. The man of a noble mind and one employed in acts of goodness,
breaks off from the errors of the world as a lion from its cage.
29. Those who vainly imagine themselves to be led about by some
(supernatural power), and so slight their necessary duties, are to be
shunned at a distance as the mean and base.
30. There are thousands of acts that are attended with gain or loss to
their doers; but it is the duty of man to do what is right whether they
are pleasant or painful.
31. He who does not transgress the bounds of law, nor forsake the
duties (of his race), is attended by every blessing abundant as the
pearls in the sea.
32. Devoted diligence in acts leading to one’s object, is termed to be
his manliness by the wise; and that being guided by the Sástra leads to
his success.
33. An act accompanied by exertion, is of itself the accomplisher of
one’s object, and the company of the wise and study of good books
serve to raise a man by brightening his understanding.
34. The infinite happiness or a tranquil spirit is known as the _Summum
bonum_ by the wise; and those good works are fit for study which lead
to that state.
35. The acts of our former lives constitute what we call our destiny,
and they return to us from the region of the gods, for our good in both
worlds.
36. We blame the fate which is a creation of the fancy of the ignorant,
who by their adoration of the same come to meet their destruction.
37. One benefits himself always by his activity in both worlds, as his
good acts of to-day gives a grace to those of yesterday.
38. Whoso therefore applies himself with diligence to his acts, reaps
their fruits like that of an _Amalaki_ in his palm, which though it is
within his grasp, yet it could not be obtained without the cost of some
labour:
39. It is the ignorant only that depart from the beaten path, and fall
into the error of fatalism. Therefore give up that false faith in an
unreal fate, which is a mere creation of the imagination and devoid of
any cause or effect; and apply to your manly exertions.
40. The fruit of following the Sástras and observing the good customs
and local usages, is long known (to be wholesome), as exciting the
heart and the exertion of the limbs to action. This it is what they
called “manly activity.”
41. All wise men after discussion of the subject of fate and acts, have
applied themselves to activity by utter rejection of fatality, and
accomplished their ends by attendance on the good and wise.
42. Knowing the efficacy of activity, every one should betake himself
to his personal exertions, and attain to his highest perfection by
attending to good Sástras and the wise counsels of learned men.
43. And knowing the bondage of our births to be full of pain, let
people strive for the exercise of their activities, and obtain the true
and sweet blessing of tranquility by their attendance on the wise.
CHAPTER VII.
ON THE NECESSITY OF ACTIVITY.
Having obtained a body free from disease and a mind free from trouble,
one should try to know the knowable to prevent his further birth (in
this world).
2. Whoso wishes to avert his destiny by means of his activity, obtains
the acme of his wishes both in this world as well as in the next.
3. But whoever is averse to assiduity and relies in his luck, he is an
enemy to his own soul, and sacrifices all his virtues, riches and hopes
(to his idleness).
4. It is the exercise of our sensuous and mental faculties as also
of the members of the body, which are the different modes of our
exertions, that leads us to success.
5. Our perceptions are the cause of our mental activity, and this
actuates the body to action, whereby we obtain the fruits of our desire.
6. In whatever case there is some act (enjoined in the Sástra), it
points us to our exertions and never to destiny. Even children are well
aware of this.
7. It was by the exercise of their exertions that Divaspati (Jupiter)
became the lord of gods, and Sukra obtained the preceptorship of demons.
8. There have been many weak, poor and miserable men, who have by means
of their manly exertions become equal to Indra himself.
9. So also there have been many great men on earth, who after enjoyment
of a great many extraordinary things and luxuries here, have become
guests in hell for want of the exercise of their manly virtues.
10. In this manner have all beings evaded the effects of their various
states of want and opulence by means of their own exertions (in the
right way).
11. There are three fold benefits derived from the study of books, from
lectures of a preceptor, and from one’s own industry, all of which are
attendant on our exertions and not destiny.
12. This is the long and short of all the Sástras, that diligence
preserves our minds from all evils, by employing them to whatever is
good and right.
13. To apply with diligence to whatever is excellent, not low or
mean and not liable to loss or decay, is the precept of parents and
preceptors to their sons and pupils.
14. I get the immediate fruit of my labour in proportion to my
exertion: hence I say, I enjoy the fruit of my labour and not of
fortune.
15. Activity gives us success and it is this that elevates the
intelligent. But men of little understandings rely only in fortune in
their miserable state.
16. We have ocular evidence (of the efficacy) of activity every day, in
the instances of men travelling in distant countries (for the sake of
gain).
17. He that eats becomes satiate and not who starves: so he who walks
is said to proceed and not one who rests: and in like manner whoso
speaks is called a speaker and not the silent man: thus action makes
the man.
18. Wise men escape from great difficulties by means of their
exertions; but not so the mistaken fatalist by his fruitless inertness.
19. Whoso acts in any manner, gets his reward accordingly; but the
restive man has nothing to expect anywhere.
20. By well directed industry a man reaps the best reward, as he meets
with its reverse by his misapplied labour: think upon this O Ráma! and
do as you like.
21. The reward of industry which a man meets with sooner or later at
any time or place, the same is said by the wise to be his fortune.
22. No one can see his fortune, nor has any body ever seen the same,
nor is there such a thing to be found in any world: it is but the merit
of our acts here which they place in the other world.
23. A man is born on earth to grow up and decay in his time, and no
destiny is seen therein in the same way as his childhood, youth and old
age.
24. One’s application to diligence and action for the attainment of an
object, is known by the term exertion by the wise, whereby all things
are accomplished (and which is no destiny).
25. One’s going from one place to another, his holding a thing in the
hand, and the movement of his limbs, are all the acts of his exertion
and not his destiny.
26. There is another kind of propensity to acts productive of evil;
this sort of action is likened to the attempt of a mad man which yields
no good.
27. Men of acute understandings raise themselves to elevation, by
their association with the virtuous, study of good works and active
employment to duties tending to their own good.
28. The boundless joy arising from equanimity, is said to constitute
one’s _Summum bonum_ (upon earth). This blessing also results from a
man’s diligent application to the Sástras (and not from his destiny).
29. It is the understanding that leads to the knowledge of the Sástras,
as it is the other that tends to our right understanding of things.
Just so does the lotus serve to beautify a lake, as it is the lake
which lends its grace to the lotus. (_i.e._ They serve mutually to
assist each other).
30. It is also by virtue of one’s deep study and good company in youth,
that a man attains his desirable objects afterwards (which are the
results of his exertions).
31. It was by means of his activity that Vishnu had conquered the
demons, and established the order of the world. It was by this that he
created the worlds none of which could be the work of fate.
32. Now, O lord of Raghu’s race! employ your efforts to the exertion of
your manly activities in such a way in this earth, that you may live
free from fear of being bitten by the serpentine people in this arbor
of the world (_i.e._ crush the malice of your enemies).
CHAPTER VIII.
INVALIDATION OF DESTINY.
Vasishtha continued saying that:—
What does destiny mean, which has no form, nor act, no motion nor
might, but is a false notion rooted in the (minds) of the ignorant.
2. It is a word that has come into vogue from the idea of the future
retribution of one’s past actions (or retributive justice) and the
like, which is designated “destiny”.
3. From this the ignorant are led to believe that there is a thing as
destiny: the inscrutability of which has led them to the fallacy as
that of the supposition of a snake in a rope.
4. As a past misdeed of yesterday is rectified by a good action of the
following day, let this day therefore supercede the past, and employ
yourself to-day to action.
5. The perverted understanding that believes in a destiny grounded
on its erroneous conception, may well enter into the fire from his
conviction that it will not burn him unless it is so destined.
6. If destiny is the sole cause of every thing, why then should a man
betake himself to his actions of bathing and making his offerings,
sitting and walking, all of which may be done by his destiny.
7. What then is the necessity of one’s advising another to do a thing
when destiny is the director of all? Let then all be silent and say
nothing to nobody.
8. There is no one to be seen on earth that is motionless except the
bodies of the dead; and if it is action that produces anything, it is
useless to believe in destiny.
9. Nor is there any co-operative power of the invisible destiny
perceptible in the actions of men, whence it is but a meaningless word.
10. Two things as the implements and members of the body being joined
together, have each their several action (as that of the pen and razor
and the hand in writing and shaving); but the hand being wanted,
nothing can be done by destiny (with its having those tools).
11. There is no such clear idea of a destiny like those of the mind
and intellect, even in the (illiterate) cow-herd or in the (learned)
pandit. Hence it is a mere non-entity.
12. If the concept of destiny be other (than that of an agent), it must
mean something else; or if it be the same thing (with the agent) why
then give it a different name (as destiny)? If it be proved to be an
imaginary term, then why not imagine your exertion to be agent (of your
action)?
13. The immaterial destiny like vacuity has no connection with the
material body. If it had a form or figure it would be visible (to some
one or other); hence destiny is a nullity.
14. If destiny is the main spring of the movements of all beings in the
three worlds, then let all creatures rest at ease (with the assurance)
that destiny will perform their parts.
15. The belief that we are guided by destiny and do as we are led to
do, is a deception and an allegation (of self excuse); in fact there is
no such thing as destiny.
16. It is the fool that fancies to himself a destiny and relies on it
to his own disadvantage; while the intelligent raise themselves to
better states by means of their exertion.
17. Say who is there among the mighty and brave, the intelligent and
learned, that looks or waits upon destiny in this world?
18. Destiny may be said good, if it can have the power of saving a
man from being beheaded, whom fortune-tellers had pronounced by their
calculation to be long lived.
19. Again, O Rághava, should one who is foretold by his fortune-teller
to become a learned man, attain his learning without being taught in
it, then may we believe fortune to be true.
20. Mark, O Ráma! how the sage Viswámitra has cast away his destiny at
a distance; and attained to Brahmahood by his own exertions.
21. Look at us and others who have become sages, that it was by our
industry we became aeronauts or wanderers in the etherial regions.
22. Remember, O Ráma, how the chiefs of the Dánava race, have
established their empires on earth by their prowess, and by discarding
their destinies altogether.
23. Look again how the chiefs of gods have wrested the extensive earth
from those demons by their valourous deeds of slaying and harassing
them (in battle).
24. See Ráma! how they make handsome wicker vessels (of bamboo work)
for the holding of water by their own industry, and without the aid of
any destiny to the completion of the same.
25. In all our works of giving and receiving, walking, resting and the
like, we see no causality of destiny in their completion, as we see of
medicines (in healing diseases).
26. Therefore O Ráma, give up this destiny of your mistaken fancy;
which is in reality devoid of its cause or effect, and is a false and
ideal nullity; and betake yourself to your best exertions.
CHAPTER IX.
INVESTIGATION OF ACTS.
Ráma asked:—
“Will you Sir, that art versed in all knowledge, kindly explain the
true sense of destiny in popular use.”
2. Vasistha replied:—It is a man’s activity and no other, O Rághava,
that is the cause of all his actions, and the recipient of their
consequence, wherein destiny has nothing to do.
3. Destiny is a mere imaginary thing, which neither exists nor acts nor
feels (their effects). It is neither seen nor regarded (by any body).
4. The good or bad result which proceeds from the accomplished acts of
successful activity, is expressed by the word destiny.
5. The wished for and unwished for consequences resulting from the good
and bad deeds of human activity, are termed the effects of destiny by
people.
6. Human activity which is the only cause of some unavoidable future
consequence, is called as destiny by the majority of mankind.
7. Truly, O Rághava! destiny though void as vacuity, appears as real to
some body, who thinks it to be an active agent, while others know it to
be inactive.
8. Again destiny is a mere saying uttered by men upon the result of
some good or bad effect of their actual exertion, that “it is this
which has produced the other.”
9. It is my belief and I have known it for certain that, destiny is
no more than the word uttered by people upon their attainment of the
object of their exertions.
10. Destiny is that word of consolation which is uttered by men, as
significant of the good or evil which they meet with and which they
call to be the effect of the other.
11. Ráma asked:—How is it sir, that you who are all wise, do now
contradict your own assertion that destiny is the result of the stock
of our former acts (of past life)?
12. Vasishtha answered saying:—Well said O Ráma! you know every thing;
but hear me tell you the whole of it, whereby you will have a firm
belief in the nullity of destiny.
13. All the various desires which men may have entertained in their
minds before, even those come to be accounted as his deeds (or mental
actions) at last.
14. All animals are seen also to act according to their desires, and to
do nothing to which an inclination was wanting in their natures.
15. As the villager goes to his village and the townsman comes to
the town: so it is the nature of the desire that leads men to their
particular acts.
16. The keen and firm resolution with which an act was done in the
former state of life, that verily is termed destiny in the successive
births, or generations of living beings.
17. Thus are the acts of all active beings conformable with their
natures, and the actions of men are in accordance to their desires, the
desire is no other than the mind itself, and the mind is self-same with
the human soul.
18. The mind is the soul and cause of all acts which they call the
doings of destiny, certainly there is no other thing as destiny beside
the mind.
19. This mind is verily the living soul, which acts as it desires, and
enjoys accordingly the fruits thereof, and is same with destiny.
20. Know Ráma that the mind, the heart, desire, action and destiny are
synonymous terms, and applied by the virtuous to the unascertainable
soul (evolved in these forms).
21. Now whatever the so named soul undertakes to do continually and
with a firm resolution, it obtains the fruit thereof accordingly.
22. It is by means of the activity or exertion of this soul, and by no
other means, O support of Raghu’s race, that it obtains everything, and
may it lead you to your good only.
23. Ráma said:—Being caught in the net of my pre-existent desire, I
remain a captive to them and do as they lead me to. Say then, O sage
what else I can do.
24. Vasishtha replied:—So then O Ráma, you will be able to reach to
your lasting good, if you will but exert your activity for it, without
which there is no other way to it.
25. These desires are of two kinds, some leading to good and others to
evil. Hence the desire of one’s prior state must have been of one kind
or other.
26. If you will be guided now by the pure desires (of your nature), you
will be gradually led by means of your good acts to attain the state of
your lasting welfare.
27. But if your wrong inclinations tend to lead you to difficulties,
you must try your best to overcome such propensities _perforce_.
28. You Ráma are wise and perfectly intelligent, and not composed of a
dull (material) body only; now if you should be in need of another’s
guidance to waken your intellect, say where lies your own intelligence.
29. If you would have one to enlighten your understanding, say where
is that another to illumine him, and who is the other to illuminate
him also. Hence as no one is wholly devoid of understanding, let him
improve it himself.
30. The current of our desires is flowing betwixt the two channels of
good and evil; it must be by exertion of our activity that we must turn
it to the right course.
31. You who are the mightiest of the mighty, must exert the force
of your activity to turn your mind to a profitable course from its
direction to the profitless.
32. By directing the mind to the right way from the wrong, it will
take the right course and so the _vice versa_. But as human mind is
as (tender as) a child, it must not be employed by force (but gentle
measures).
33. The training of the child like that of the mind, is effected slowly
by gentleness and indulgence, and not by force and hurry.
34. You have already by your constant practice, got a mastery over
all your good and bad desires; you have hence forward to direct your
tendencies to good only.
35. O victorious Ráma! When by your pristine habits you have an
aptitude to do what is good, learn that it is the result of your good
nature.
36. O sinless Ráma, your desires are at present lying dormant in your
mind, and require some practice to be employed only to the doing of
good.
37. If you will not exert yourself at present to improve your dormant
desires by constant practice, you can never expect to be happy.
38. When it is doubtful (to know the nature of the innate propensity),
do you incline to what is good, and as you thrive in this, you shall
have no evil to fear.
39. Whatever one practices, he becomes perfect in that in time; as
studying from childhood makes the learned free from error.
40. When you have the good will in you, you must accomplish your
purpose, by means of your activity and subjection of the organs of your
body.
41. So long as your mind is imperfect and unacquainted with the state
of divine truth, you must attend to your teacher, books and reasoning,
and act according to their directions (in the paths of truth).
42. Having first finished your acts and known the truth, you must
abandon even your meritorious deeds, and all your desires with them.
43. Having known by your good understanding, that the virtuous course
led by honorable men is truly good, give particular attention to
know the nature of God, then forsake even that (enquiry), and remain
(silent) as a saint (_muni_).
CHAPTER X.
DESCENSION OF KNOWLEDGE.
Vasistha resumed:—
This thing called destiny is as true as the reality of God. It is the
cause of causes and effect of effects. (It is an attribute of God).
2. Now attend to my words and depend on your exertions, and intently
apply your ever confident mind to the attainment of your chief good.
3. Try your exertions to turn to your subjection the misleading senses
from pursuing their objects.
4. I will now propound to you a code containing of the essence of
the best means of liberation, which will confer the fruits of your
exertions and lead you to your welfare in both worlds.
5. Let them that have great minds, forsake their worldly desires in
order to avoid their future births, and attend to these lectures with
calm contentment (in their minds).
6. Weigh well the meanings of the antecedent and subsequent
propositions, repress your mind from its worldly cares, and dispose
your self to equanimity for its inquiry after truth.
7. Hear me relate to you Ráma, the way to emancipation, which will
remove your feelings of pain and pleasure, and become the surest means
to lead you to supreme happiness.
8. On hearing this lecture on liberation in the company of all those
reasonable men, you will know that highest state which is free from
pain, and of which there is no termination.
9. This was spoken of old in a former _Kalpa_ age by Brahmá abiding in
the Supreme spirit. It is the remover of all anxiety and giver of all
comfort to the soul.
10. Ráma asked saying:—Say O Bráhman—that art my guide, what cause
moved Brahmá himself of old to reveal this knowledge, and in what
manner was it obtained by you.
11. Vasishtha replied:—The supreme soul of infinite manifestations
exists by itself; it passes through and supports the whole in the form
of vacuity and understanding, and as light to all living beings.
12. From him who remains the same (unaltered being) in his rest and
motion, the great Vishnu was born, like a moving wave on the quiet
waters of the sea.
13. Then was Brahmá produced from the lotus of his heart, having the
mount Meru for its pericarp, and the points of the compass for its
petals, and the stars for its pistils.
14. He being beset by gods and sages acquainted with the Vedas and
their significations, created all the worlds and the minds with their
various thoughts.
15. He then created the groups of men in the Bhárata division (India)
in a corner of Jambudwípa (Asia), and subjected them to all manner of
diseases and afflictions.
16. They are also troubled with the possession and want of many
things, and their subjection to dangers and diseases. Here all species
of created beings are subjected to a variety of tribulations and
afflictions.
17. The lord and creator of worlds, seeing the misery of these people,
felt compassion for them, as a father does for his children.
18. He then pondered within himself for a moment with intensity of
thought and for the good of all creatures, how to exterminate the
misery of these beings who were subjected to death and despair.
19. With this thought the lord god (Brahmá), established himself the
rules of austerity, piety, charity, veracity and pilgrimage.
20. Having established these, the lord and creator again thought within
himself, how to make an end of the many miseries of the men he had
created.
21. He thought upon self-extinction as the Supreme bliss, which was
obtainable only through a knowledge of the Deity, and whereby man
might be exempted from repeated births and deaths.
22. It was divine knowledge, he thought, the only means of men’s
crossing over (the ocean) of this world; but austerity, charity and
pilgrimage were no means to it. (But mere preparatives to knowledge).
23. Upon this said he “I will immediately make a new and sure bridge
for the salvation of men and for their liberation from pain.”
24. Having thought so, the lord Brahmá sitting on the lotus, meditated
in his mind, and produced me from himself.
25. Being thus produced, I stood forthwith in the presence of my
progenitor, as a wave rising from the sea leans towards it.
26. I then bowed down to the god who held a water-pot in one hand and
a rosary in the other, with a pitcher and a bead of seeds in my either
hand, and was thus addressed by him.
27. Come my son said he, and then holding me with his hand, made me sit
on the northern petal of his lotus of truth, which shone as bright as
the moon amidst the silvery clouds.
28. Wearing the skin of an antelope, Brahmá my father, spoke to me who
was in the like habit, with the voice of a gander addressing a stork
(_i.e._ a talkative person addressing a mute one).
29. He said “I will for a moment overpower thy ficklemindedness under
a mist of insensibility, as a dark cloud overshadows the disk of the
moon.”
30. It was under this imprecation that I lost my reason and forgot
every thing, even the clear idea I had of God.
31. I then became as helpless as one out of his wits, and came to be
afflicted with distress and sorrow like an indigent person.
32. Ah woeful is this world! said I, and how came evil to dwell in it?
With these thoughts I remained in silence (pondering on the origin of
evil).
33. Then he my father spoke to me saying: Ah my son, why art thou so
afflicted? Ask of me the remedy for thy affliction, and thou shalt
become happy.
34. Then the lord creator of all peoples was asked by me, seated as I
had been on the gold-coloured leaflet of the lotus, about the medicine
of worldly woes.
35. How came, said I, O my lord, this world to be so full of misery,
and how can people get rid of it, is what I ask of thee (to know).
36. I then learnt the most holy wisdom which Bráhman my father
delivered to me, and following his advice, I became quite composed (in
my mind).
37. Then the Creator of the world and revealer of all causes, seeing me
knowing the knowable and restored to my own natural state said:—
38. I had turned thee to insanity my son, by an illusion, in order
to make thee an enquirer into the essence of true knowledge for the
welfare of mankind.
39. Now art thou released from the curse of illusion, and arrived to
thy highest state of understanding. Thou hast become as one soul (with
the Supreme), and art as pure gold (after its purification from dross).
40. Now shut thy heart against the world, and proceed to the land of
Bharata on the surface of the earth for the good of mankind.
41. There employ thyself to ceremonial duties to the best of thy
knowledge; and advise others to ritual acts in their proper order (of
exoteric faith).
42. But such as are disgusted (with the world) in their hearts, and are
rational with their elevated understandings, are to be counseled to
esoteric knowledge which confers true felicity (to man).
43. Being thus appointed by him who was born in the lotus, I continue
to abide herein throughout the succession of beings. (_i.e._ for ages).
44. I have no duty to perform here, but live while I have to live free
from all cares. I do my acts always with as tranquil a mind as it were
in a state of sleep; I do my works with the body; but I do nothing here
with my soul (which is fixed in God).
CHAPTER XI.
ON THE QUALIFICATIONS OF THE INQUIRER AND LECTURER.
Vasishtha continued:—
I have thus related to you fully about the descent of knowledge on
earth, with the reason of my birth and the intention of the lotus born
Brahmá (in making me his apostle).
2. Now Ráma, as you are eager to learn the transcendental knowledge,
and feel so great an anxiety for it in your mind, it must be the effect
of your pristine merit.
3. Ráma said:—How was it sir, that the Supreme lord felt a desire to
send down knowledge on earth after his creation of it (and not along
with it?)
4. Vasishtha replied:—This Brahmá is in his own nature the same with
the Supreme Brahm, and is born in him, as a billow is born of the
waters of the deep. (The co-eternal _logos_).
5. This great lord saw the imperfection of his creation, and saw its
whole course (at one view) in times past, present and future. (The
perversion of mankind subsequent to their fall).
6. He saw the decay of ceremonial rites after the end of the Satya
(golden) and other ages, and considering the error to which men were to
fall afterward, he felt pity for their states (for want of sacrifices).
7. Then the Lord thought of endowing me with true knowledge, and sent
me on the surface of the earth for dispelling the ignorance of mankind.
8. Like me he has sent also some other great sages here, as Sanat
Kumára, Nárada and many others also.
9. He has sent them all for the redemption of mankind from the fetters
of their ignorance by a series of meritorious acts, and their progress
in divine knowledge also.
10. These great sages seeing at the end of the past golden age, the
gradual decay of the holy ritualistic rites on earth:
11. They created the rulers of earth at different divisions of the
land, for regulating the course of duties, and observing their proper
limits (of action).
12. They have made many works on the traditional law and sacrificial
rules to be observed on earth, and many appropriate provisions for the
accomplishment of religious and temporal duties (in the smritis).
13. But in the revolution of time, all these duties became slack in
their course, and men have no other thought except that of seeking
their daily maintenance.
14. Every day disputes are rising among the land-owners on account of
their estates and properties, and the people are subjected to various
penalties in large numbers.
15. In such a state, it is not possible for the rulers to rule over
their states without fighting with one another, when they with their
subjects are inevitably reduced to wretchedness (by warfare).
16. In order to remove the impotence (of such princes), and to lead
them to a comprehensive view of things, we have prescribed to them many
excellent precepts of knowledge.
17. It was the spiritual knowledge which had been at first propounded
to princes; but it came afterwards to be known under the title of royal
science (polity).
18. This royal science is of a recondite nature, and is also the best
kind of spiritual knowledge. Many kings have been set beyond the reach
of calamity by a knowledge of this science.
19. It is after many such fair-famed princes that have gone by, that
your mighty self was begotten by the present king Dasaratha.
20. O slayer of your enemies, I find a very agreeable and holy kind of
apathy growing spontaneously in your most clear understanding.
21. There is another kind of cold-heartedness, O Ráma, which is caused
(by some sorrow) in the minds of the virtuous and reasonable men, that
is styled their casual indifference.
22. But your unprecedented and astonishing apathy, which is produced
without any cause and by your reason only, is called real stoicism by
the wise.
23. Seeing the obnoxiousness of worldly things, what man will not grow
averse to them? The best displacency to them, is what rises in the mind
of one from his own judgment.
24. They are reckoned as great men and greatly wise also, whose
indifference springs without any cause (of detestation to the world),
and whose minds are clear (of all gloomy thoughts).
25. One whose mind feels a disgust (to the world) from its own
judgement and nice discrimination (of things), is as graceful to see as
the youthful bridegroom adorned with chaplets of flowers.
26. They are esteemed as the best of men, who betake themselves to
indifference after judicious consideration of the worldly troubles.
27. It must be by one’s repeated and judicious examination of the
inward and outward illusions (of this world), that he should forcibly
withdraw himself from them.
28. Who is there that feels not an aversion to worldliness at the
doleful sight of a funeral event? It is that aversion however, which is
born of itself that is highly commendable.
29. I see you are sincerely indifferent, and reaching the acme of true
greatness. You are worthy of the best knowledge as is the moist earth
of receiving the seeds.
30. It is by the grace of the Lord God and Supreme spirit, that a lucky
understanding like yours, naturally inclines to reason.
31. It is by performance of ritual duties and observance of the
prescribed rules, that the demerits of former births are expunged.
32. Upon expurgation of former demerits, the understanding turns of
itself to take cognizance of spiritual matters, like the simultaneous
flight of the crow towards the falling fruit of the palm.
33. But those that are devoted only to ritual acts, are like persons
plunged in an eddy, wherein they are whirled up and down until they
come to perceive the state of supreme (felicity).
34. Seeing this (illusory) state of the world, a man must shake off the
delusion of his worldly-mindedness, just as the elephant breaks loose
from his fetters.
35. It is too intricate, O Ráma! to understand the course of this
boundless world, and not even the greatest of embodied beings (as man)
can know it without true knowledge.
36. Know, O support of Raghu’s race! that men of great understandings
have got over the unfordable ocean of the world by means of the raft of
their knowledge and reason.
37. Now hear with attention and steadiness of your mind, this rational
knowledge for your deliverance from the flood of this world.
38. The unceasing excitements of the senses and the fears and miseries
of the world, will continually disturb the mind, without the remedy of
right reason.
39. There is naught beside rational knowledge, that can enable holy men
to endure the afflictions of the opposite extremes of heat and cold and
wind and rain.
40. The incessant cares and miseries which befal to men at every step,
serve sometimes to torment the ignorant mind as a flame of fire burns
away the straw.
41. But the troubles of this world can not afflict the wise man, who
knows the knowable, and discerns all things (in their true light); just
as it is impossible for the flame of fire to burn down a wood drenched
by the rains.
42. The man knowing the truth resembles the firm arbor of the oak
(Kalpa), which no whirlwind of disease or distress, raised by the hot
winds of this desert of the world, has the power to upset.
43. The intelligent man who has a mind to know the truth, must
diligently serve his wise preceptor with loving regard.
44. The sayings of the well-minded preceptor who is asked about
anything, must be carefully preserved in the mind, as a piece of fine
muslin receives the dye (with which it is dyed).
45. O best of the eloquent, you must not receive the instruction of
one unacquainted with truth himself; whoever asks him anything is the
greatest of fools.
46. Whoever does not carefully attend to the words of the truth-telling
preceptor who is asked about anything, is the basest of men.
47. He is the best inquirer who makes his enquiry of one after
ascertaining by his deeds whether he knows the knowable or not.
48. But he is reckoned a vile inquirer and incapable of knowing great
things, who makes a boyish query without ascertaining the lecturer’s
(qualifications).
49. The wise man when asked, will reply to him who is able to
comprehend the antecedent and subsequent propositions, and is possessed
of a good understanding; but he should make no answer to a vile brutish
being.
50. The preceptor who gives his lecture without examining the capacity
of the inquirer to grasp his meaning, is pronounced unwise by the
learned.
51. O delight of Raghu’s race! this our meeting is a very congenial one
and well adapted to each other, wherein you as inquirer are an admirer
of virtue, and I the speaker, am well acquainted (with the subject).
52. You that understand the meaning of words, should well consider all
what I tell you, and take them to your heart.
53. You are truly great and disgusted with the world, and know the
truth among mankind; whatever is spoken to you must be impressed in
your mind as the red dye on muslin.
54. You by your attention to what I say and discrimination of spiritual
matters, can make your understanding receive my instruction as the
waters reflect the sun-light.
55. Receive all that I say and store them diligently in your mind; or
else it is useless to ask me anything.
56. The mind, O Ráma! is as fickle as an ape in the forest, correct it
carefully and attend to spiritual instruction.
57. Keep yourself always from the injudicious and ignorant, and those
addicted to the company of wicked people, and honour the virtuous.
58. It is by association with good people that we can gain wisdom,
which resembles a tree yielding the fruits both of enjoyment and
liberation (_i.e._, both of worldly and future good).
59. There are four guards said to keep watch at the gate of Liberation,
namely: peace, judgment, contentment and the society of the good.
60. All these or three or two of them are to be attended with care,
because they shall open to you the door leading to the abode of
liberation.
61. Or at last one of them is to be resorted to with diligence and even
at the expense of one’s life; because by securing one of these a man
can reconcile and gain all the four (to his favour).
62. The wise man is the receptacle of all _Sástras_ and _Srutis_, of
all knowledge and austerity, and is a gem on earth, as the sun is the
receptacle of light (and gem of heaven).
63. The dull understanding of the senseless man becomes as stiff as a
(motionless) block, and like the frozen water becoming as hard as stone.
64. Your good nature and good qualities, O Ráma! and the counsels of
the learned in the _Sástras_, have made you sit here with a heart
blooming like lotus at the rising sun.
65. Your lifted ears to hear these wise lectures, have enabled you to
repress your thoughts; as the music of the lute attracts the mind of
the deer.
66. Now secure, O Ráma! the treasures of peace and good nature by your
practice of indifference of which there is no decay.
67. Your knowledge of the attainment of liberation will be increased by
your attending to the Sástras and the society of good men, as also by
your practice of austerity and self subjection.
68. You must know that, it is the study of divine knowledge with a
clear understanding, that is a sure remedy against ignorance.
69. Know this world to be a poisonous plant and seat of dangers. It
infects the ignorant at all times, unless one will take the pains to
dispel his darkness.
70. Avarice accompanied by ignorance moves within the heart in a
serpentine course, and expands and contracts it by turns like the
bellows of a blacksmith.
71. The true light of things dawns only in the minds of the wise, as
the gentle moon appears to sight only in the clear and cloudless sky.
72. He is truly called a man who can judge (the truth) by the major and
minor propositions, whose mind is expanded and fraught with brilliant
ingenuity.
73. Ráma! the clear wisdom of your mind, makes you shine as the full
moon dispelling the darkness of the cloudless sky by her cooling and
translucent beams.
CHAPTER XII.
GREATNESS OF TRUE KNOWLEDGE.
Vasishtha said:—
Ráma! I honor you as one of a perfect mind. You know what to ask, and
understand what is spoken to you. I will therefore go on speaking
respectfully to you.
2. Be still to attend to knowledge by keeping your mind fixed in
yourself, and being freed from pride and passions, incline yourself to
pure truth.
3. You are possessed of all the qualities of an enquirer, and I those
of the speaker, in as much as there are gems in the ocean.
4. You have gained my son the _insouciance_ which is cognate with
reason, like the humidity of the moonstone bearing its correlation with
the gentle beams of the moon.
5. Ráma! your long and early practiced pure virtues and good qualities,
have raised your fame, as the long stretching white fibers of the stalk
exalt the spotless lotus.
6. Now hear the words I tell you Ráma; for you alone are fit to receive
them, as the moon only is able to open the _Kumuda_ petals.
7. Whatever business or investigation is undertaken by any body, it
must be brought to a happy close, tending to his peace and tranquility
(or to his rest and quiet).
8. Had not there been the solace of philosophy for men of good
understanding, what rational being could dare to bear the misery
brought on in this world by ignorance.
9. All the faculties of the mind are absorbed in the contemplation of
the Supreme, like the dissolution of the rocks of boundary mountains by
the solar heat at the end of the (_Kalpa_) world.
10. Ráma! the intolerable cholic pain caused by this venomous world,
is healed only by _yoga_ meditation, as the poison of snake-biting is
removed by _Garuda_ incantations.
11. The capacity of _yoga_ is obtained by discussion of the Sástras in
the company of good people, which alone can furnish us with the great
charm of spiritual knowledge.
12. It must be owned that we lessen our woes by acting with reason:
therefore reasonable men are never to be looked upon with disregard.
13. The reasoning man gets released from his worldly sickness, and
quits his frame which is full of diseases, as a snake casts off his
time worn slough; and looks with a placid mind and calm composure upon
the magic scenes of the world. Hence the fully wise man is not subject
to the misery of the imperfectly wise.
14. The rough and uneven pleasure of the world is but a disease to men,
and stings them like a snake. It cuts them as a sword, and pierces them
as a spear. It binds them fast as by a rope, and burns them as with
the fire, and blindfolds their understanding as in the darkness of
the night. It makes them as prostrate and dull as a slab of stone. It
destroys one’s prudence and lowers his position. It casts them into the
pit of error, and torments them with avarice. Thus there is almost no
kind of trouble which does not betide worldly minded men.
15. Worldliness is as dangerous a disease as cholera, which unless it
is healed in time, is sure to trouble its patient with the torments of
hell:—
16. Such as those caused by the eating of stones, wounds of swords and
spears; being pelted with stones, burnt by fire, and numbed by frost;
loosing of limbs, besmearing the body with blood as with sandal paste;
by being bored by worms as worm-eaten trees, and pricked in the body
by pikes and broomsticks, or pierced by the fiery shafts and bolts
continually falling in battle. By toiling and moiling in the sun and
working in cold and rain as in a summer fountain house; or remaining
dumb and deaf and without rest or sleep, and finally by loosing the
head (in war or penalty).
17. Under thousands of such intolerable pangs of worldly life, no one
should remain negligent of his release from this state; but ought to
think that it is his reflection in the Sástras only, that can produce
his real good.
18. Look here Ráma! on these great sages and Rishis, these Bráhmans and
princes, who having fortified themselves by the armour of wisdom, and
being liable to no pain or grief; have yet engaged themselves to the
arduous affairs of this world with minds as placid as yours.
19. Moreover there are many of the best of men, who with their
spiritual light and pure understandings, reside in this world as the
gods Hari, Hara and Brahmá, who were above all concerns and fluctuating
desires of life.
20. The journey of this world is delightful to one, who after the
removal of his errors and dispersion of the cloud of his ignorance, has
come to the knowledge of truth.
21. That the serenity of the mind and calm repose of the heart being
secured, all the senses are subjected to peace, and every thing is
viewed in an equal light; and this knowledge of the truth gives a
delight to our journey in this world.
22. Know also that, this body of ours is the car, and these organs are
its horses, our breathings are the winds blowing upon it, and the mind
is the driver that feels the delight of driving; the atomic soul is the
rider who is conscious of wandering about the world. The knowledge of
this truth makes our earthly journey a pleasant one.
CHAPTER XIII.
ON PEACE AND TRANQUILITY OF MIND.
Intelligent men that have seen the spirit, fix their sight upon it, and
rove about in the world as persons of great and elevated souls.
2. They (that are liberated in this life), neither grieve nor wish nor
ask for aught of good or evil (in this world). They do their works as
if doing nothing (_i.e._ with indifference).
3. Those that rely on theirselves, remain both quietly, as well as act
their parts with a calm serenity (of their minds); and take no concern
either for what is noxious or delectable to them.
4. Their coming and not coming, going and not going, doing or not
doing, and speaking or not speaking are alike indifferent to them.
5. Whatever acts or sights may appear pleasant or disgusting to any
body, cease to affect them in any way after they have come to know
their God (as the Author of all good).
6. The mind getting rid of its desires feels a sweet composure
associated with a bliss as if descending from the heavenly orb of the
moon all about it.
7. By being unmindful of worldly affairs and regardless of all its
excitements, the soul is filled with a felicity resembling the
ambrosial waters in the moon.
8. He who ceases to act his magical parts (in this playground of the
earth), and desists from following his inclinations and childish
pranks, shines forth in his spiritual light.
9. Such are the powers gained from spiritual knowledge, and by no other
means whatever.
10. Therefore should a man try to seek and know and adore the Supreme
soul, by means of his reasoning powers during life.
11. It is the concordance of one’s belief with the precepts of the
Sástra and his instructor, joined with his constant meditation, that
can give him a full view of the Supreme spirit.
12. The fool slighting the Sástra and its instructions, and
disregarding the counsels of great men, are exposed to difficulties and
dangers from which they can have no release.
13. There is no disease nor poison, nor trouble nor affliction, so
painful to one in this earth, as the ignorance which is bred in himself.
14. Those whose intellects are a little purified, will find this work
to be of greater efficacy to dispel their ignorance than any other
_Sástra_.
15. This Sástra with its beautiful examples and pleasing lessons and
want of discordance, should be diligently attended to by every body who
is a friend to good sayings and their senses.
16. Want of dignity, inextricable difficulties, baseness and
degeneracy, are all offsprings of ignorance, as the thorns are the
offshoots of the prickly _Ketaki_ plant.
17. It is far better, O Ráma! to rove about a begging with a pot in
hand to the abodes of the vile Chandálas, than lead a life deadened by
ignorance.
18. Rather dwell in dark dismal cells or dry dreary wells, and in the
hollow of trees, or remain as solitary blind worms (under the ground),
than labour under the miseries of ignorance.
19. The man receiving the light leading to his liberation, will never
fall into the darkness of error or gloom of death.
20. So long will chill frost of penury continue to contract the lotus
of humanity, as the clear light of reason does not shine upon the mind
like the sun.
21. One must know the true nature of the soul both from his preceptor
and the evidence of the Sástras, as also from friends like ourselves,
for the sake of liberating himself from the misery of the world.
22. Try O Ráma! to imitate those that are liberated in their life
time, who are free to roam about like the gods Hari, Hara, and others,
and as the holy sages among Bráhmans.
23. Here (on earth) our miseries are as endless as atoms, and our
happiness as little as a drop of water on the stalk of a straw;
therefore do not fix your sight upon that little happiness which is
beset by misery.
24. But let the intelligent man diligently apply himself to the
attainment of that state of endless happiness which is free from pain
and constitutes his highest consummation.
25. They are reckoned the best of men and deserving of consummation,
whose minds are freed from the fever (of worldly cares), and attached
to the transcendental state (of ultimate beatitude).
26. Those base minded mortals that are satisfied with their enjoyments,
eating and drinking, and the pleasures of their worldly possessions,
are reckoned as stark-blind frogs (in a well).
27. All who are attached to the company of imposters and wicked men,
as of those that are addicted to the practice of evil deeds, and are
enemies in the garb of friendship, and are given up to gluttony:—
28. Such foolish men of mistaken and stupid minds fall into the hardest
of hardships, to the misery of miseries, and the horror of horrors and
the hell of hells.
29. Happiness and misery destroy and succeed each other by turns, and
are as fleeting as flashes of lightnings. Hence it is impossible to be
happy for ever.
30. Those great souls who are indifferent and well judging like
yourself, are known as the most honourable of men, and worthy alike
both of temporal enjoyments and spiritual emancipation.
31. By reliance upon right reasoning joined with a habit of
dispassionateness, men are enabled to get over the dark and dangerous
torrents of this world.
32. No man of reason should allow himself to sleep (in negligence)
amidst the illusions of the world, well knowing their noxious property
to derange the understanding.
33. Whoso remains neglectful in his worldliness, resembles a man
sleeping negligent on a grassy bed when his house is on fire.
34. What being arrived at, there is no returning from it; and what
being gained, there is no cause of sorrowing; that state is undoubtedly
attainable by divine knowledge only; and is a certain truth.
35. Should there be no such future state, yet there is no harm to
believe in it; but if there be such a state, its belief will save you
from the (dreadful) ocean of this world.
36. Whenever a man is inclined to think on the means of his salvation,
he is sure to be soon entitled to his liberation.
37. The undecaying, unerring and fearless state of tranquility, is no
where to be had in the three worlds, without one’s union (with the
Supreme).
38. Having gained that best of gains, no one is liable to the pain from
which no wealth, friend or relation can save any body.
39. Neither the actions of one’s hands and feet in his offerings and
pilgrimage to distant lands, nor the bodily pains of asceticism, nor
his refuge in a holy place can serve his salvation.
40. It is only by means of one’s best exertions and the fixing of his
mind to one object, as also by the subjection of his desires, that the
ultimate state (of bliss) can be arrived at.
41. So it is by means of discrimination, reasoning and ultimate
ascertainment of truth, that a man may avoid the snares of misery, and
attain his best state.
42. One sitting at ease in his seat and meditating within himself (the
nature of the soul), attains the blissful state, which is free from
sorrow and future birth.
43. All holy men are known to be situated beyond the bounds of the
frail pleasures (of this life); their optimum quiescence is reckoned
the ultimate bliss.
44. They have given up all thoughts both of humanity and heaven
(_i.e._ of both worlds), which are devoid of true felicity as the
mirage is void of water.
45. Therefore should one think of subduing his mind, and resort to
peace and contentment as the means (to happiness); these joined with an
unbounded equanimity produce true happiness.
46. It is not to be had by sitting (quietly at home), or going up and
down (from place to place); and neither by wandering (in pilgrimage),
nor prostrating (before the altar). It is not to be acquired by the
Rákshasas, demons, deities or ignorant-men.
47. That ultimate felicity is born of and obtainable from the peace of
mind: it is the fruit of the high arbor of reason from its blossom of
peace.
48. Those that are engaged in worldliness but do not mix in it like the
all-illumining sun, are known as the best of men.
49. The mind that is at peace and rest, that is clear and free from
errors, and without any attempt or desire, doth neither forsake nor
wish for the world.
50. Hear me tell you of the warders at the gate of salvation in their
order, some one of which being secured, one may have his entrance into
it.
51. Thirst after pleasure is a state of protracted disease, and this
world is full of mirage (all parched and dry). It is equanimity alone
that can cool this dryness as the moistening beams of the moon.
52. It is quiescence which leads to all good and is reckoned the best
state of being. Quietism is felicity, it is peace and the preventive of
error.
53. The man who lives content with his quiet and a calm clearness of
his soul, with a mind fraught with stoicism, makes friends of his
enemies.
54. Those whose minds are adorned with the moon light of quietism, feel
a flux of the beams of purity rising in them like the hoary waves of
the milky ocean.
55. Those holy men who have the lotus-like flower of quietism growing
in the lotiform receptacle of their hearts, are said to have a
secondary heart like the two _pericardiums_ of the god Hari (holding
Brahmá in one of them).
56. They whose untainted faces shine as the moon with the lustre of
quiescence, are to be honoured as the luminaries of their families,
and ravishers of the senses of others by the charming beauty of their
countenance.
57. Whatever is beautiful in the three worlds, and in the shape of
imperial prosperity and grandeur, there is nothing in them that can
afford a happiness equal to that of quietism.
58. Whatever misery, anxiety and intolerable difficulty (may overtake a
man), they are lost in the tranquil mind like darkness in the sun.
59. The mind of no living being is so delighted with moon beams, as
that of the peaceful man from his heart-felt joy.
60. The virtuous man that is calm and quiet, and friendly to all living
beings, feels the benign influence of highest truths appearing of
themselves in his mind.
61. As all children whether good or bad, have a strict faith in their
mother, so all beings here have a reliance on the man of an even
disposition.
62. Neither does a cooling ambrosial draught nor the kind embrace of
prosperity, afford such gratification to the soul, as one’s inward
satisfaction of the mind.
63. Whether afflicted by diseases or disasters, or dragged by the rope
of avarice, do you bear up yourself, O Ráma, by the equanimity of your
mind.
64. Whatever thou dost and eatest with the calm coolness of thy mind,
all that is sweeter far to the soul than anything sweet to taste.
65. The mind that is overpowered by the ambrosial flavour of quietism
and desists from activity, may have the body lacerated (for a time),
but it will be filled up shortly.
66. Neither imps nor goblins, demons or enemies, nor tigers nor snakes,
ever annoy a peaceful man.
67. He who has his mind and body well guarded by the invulnerable
armour of meekness, can never be pierced by the shafts of adversity;
but remains as the thunder-stone impenetrable by arrows.
68. The king seated in his palace is not so graceful to sight, as
the quiet peaceful man is graced by his equanimity and clearness of
understanding.
69. No one is so delighted at seeing a thing dearer than his life, as
by the satisfaction which he feels at the sight of a contented and
peaceful man.
70. He who lives a holy life with his gentle and peaceful conduct, is
said to be truly living in this world and no other.
71. The sober minded, meek and honest man pleases every one by all that
he does, and as it were captivates all beings to himself.
72. He is called the meek who neither feels pleasure or pain at the
sight, touch or hearing and tasting of anything good or bad (to the
senses).
73. He who is indifferent to all objects, and neither leaves nor longs
for any thing; but keeps his senses and appetites under subjection, is
called a saint.
74. Whoso knowing all things both internally as well as externally with
a clear understanding, attends and looks to his own concerns, he is
verily said to be a saint.
75. He whose mind is as calm as moon beams both at the approach of a
feast or fighting, and even at the moment of death, is said to be a
saint.
76. Who though present at a place, neither rejoices nor murmurs at any
thing, but remains as if he were absent from it, and conducts himself
as quietly as if he were fast asleep; such a one is called a saint.
77. He whose complaisant look casts a graceful nectarious radiance on
all around him, is said to be a saint.
78. Who feels a cool calmness within himself, and is not disturbed or
immerged in any state of life, and who though a layman is not worldly
minded, such a man is termed a saint.
79. He who takes not to his mind the tribulations of this life, however
long or great they may be, nor thinks this base (bodily frame) to be
himself, is known to be a saint.
80. The man of the world who has a mind clear as the firmament, and not
tainted (by worldliness), is said to be a saint.
81. The quiet Platonic shines forth among sages and ascetics, among
priests and princes, and among the mighty and learned.
82. Great and meritorious men, whose minds are attached to Quietism,
feel a rest rising in their souls like the cooling beams of the moon.
83. Quietism is the utmost limit of the assemblage of virtues, and the
best decoration of manliness; it shines resplendent in all dangers and
difficulties.
84. Do you now, O Ráma! follow for your perfection in the way in which
high-minded men have attained their perfect state, by holding fast on
quietism as an imperishable virtue, preserved by the respectable, and
never to be lost or stolen by any.
CHAPTER XIV.
ON THE ASCERTAINMENT OF AN ARGUMENT.
It must be the duty of one, whose understanding is cleared and purified
by a knowledge of the Sástras, to argue incessantly with a guide
knowing how to reason aright.