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.
2. The understanding when sharpened by reasoning, comes to view the transcendent state. It is reasoning which is the only best medicine for the chronic disease of worldliness.
3. The world is of the form of a wood of troubles, shooting in sprouts of endless desires which being once felled under the saw of reason, will germinate no more.
4. O wise Ráma! our understandings are shrouded under unconsciousness at the loss of our friends, at times of danger, and even of quiet. It is reason that is our only companion (at these times).
5. There is no expedient for the learned and wise except reason; it is by means of reason that the minds of good people can avoid evil and secure their good.
6. All our strength and understanding, our valour and renown, and the ends of our actions, result from our reasoning with the intelligent.
7. Reason is the lamp to show us the right and wrong, and the instrument for accomplishment of our desires:—by reliance on right reason, one crosses over easily the wide ocean of the world.
8. Pure reasoning like a strong lion, tears asunder the elephants of great error, which ravage the lotus beds of the mind (or mental faculties).
9. If ignorant men have at any time attained a better state in life, it was all owing to the light of the lamp of their reasoning.
10. Know O Rághava that, dominion and fair prosperity, together with our enjoyments and eternal salvation, are all but fruits of the celestial Kalpa plant of reasoning.
11. The minds of great men, which are expanded by reasoning here, are never liable to be immerged under the currents of calamity (but float above them) like gourds upon water.
12. Those who conduct themselves with their intellects shining forth with reason, become the recipients of its most liberal gifts.
13. Want of reason is like the thorny and sour plant of Karanja sprouting forth with blossoms of woe, and growing in the brakes of ignorant minds in order to shut out their hopes and prospects.
14. Do you, O Rághava! shake off the lethargy caused by your neglect of reasoning. This torpor darkens your vision as it were by the inky powder of collyrium, and maddens your mind as it were, by the ebriety of wine.
15. The man of right judgment is not liable to fall into the long and dangerous maze of error (like others); but remains as a blaze of light amidst the gloom (of ignorance).
16. The reasoning faculties shine, as a bed of lotuses in the limpid lake of the mind: whoso has such a reasoning mind, exalts his head as high as the Himálayan height.
17. The man having a dull mind and incapable of reasoning (of reason) as a flash of lightening, and like boys, sees false apparitions about him.
18. Ráma, you must shun at a distance the base unreasonable man, who grows as plump as a Khanda cane to cause sorrow and resembles the spring season to grow fresh weeds of evil.
19. Whatever misdeeds, misconducts and mischances present themselves to man, they are all the effects of his want of the light of reason, and lay hold on him like ghosts appearing in the dark.
20. O support of Raghu’s race, do you shun at a distance the unreasonable man of the nature of a solitary wild tree, which comes to no good use (to mankind).
21. The mind that is fraught with reason and devoid of the impatience attendant on worldly desires, feels the light of transcendent quietism shining in the soul with the full lustre of the moon.
22. When the light of reason shines in any person, it imparts the coolness and good grace of moon-beams to all things around him.
23. The reasoning power of man accompanied with the flag of divine knowledge and the silvery flapper of good understanding, shines as moon-light in the darkness of night.
24. Men with the good grace of their reason, throw a radiance like that of the sun on all sides about them, and dispel the gloom of worldliness.
25. Reasoning serves to destroy the false apparitions of errors which present themselves to the minds of boys like ghosts in the sky at night.
26. All things in the world appear as charming (as if they were realities); but they are (in fact) but unrealities, and liken the clods of earth that are broken (to pieces) by the hammering stone of reason.
27. Men are theirself tormenters by the false imagination of their own minds; it is reason alone that can drive away this inveterate spectre from the mind.
28. Know the fruit of the high arbor of reason, to be the even, unobstructed, interminable and independent happiness called Kaivalya.
29. It is by means of reason and its evident influence on the deprivation of (physical) gratifications, that there rises an unshaken and exalted disinterestedness in the mind, like the cooling beams of the moon.
30. When the saint has reached his perfection by means of the elixir of judgment seated in his mind, he neither desires for more nor leaves (what he has).
31. The mind relying on that state of equanimity and perceiving the clear light (of truth within itself), has neither its fall nor elevation, but enjoys its inward expansion as that of vacuum for ever.
32. One unconcerned with the world, neither gives nor receives any thing, nor feels himself elated or depressed at any event, but views every thing as an indifferent spectator.
33. He is neither torpidly cold nor does he dwell on anything internally or externally. He is neither inactive nor merged in activity.
34. He slights the loss of anything, and lives content with what he has; he is neither depressed nor elevated; but remains as full as the (tideless) sea.
35. It is in this manner that the high-souled and high-aspiring Yogis conduct themselves in this world, with their fullness (of joy) and living as they are liberated in this life.
36. These saintly sages having lived as long as they like (in this earth), abandon it at last, and gain their कैवल्य eternal unity (after death).
37. The sapient man should intently consider within himself, who and whose he is, what is his family and by whom he is surrounded, and think on the remedy (of his worldliness).
38. It is the king, O Ráma! who well knows the difficult and doubtful state of the business (before him); and his success or failure depends solely on his right judgment and on nothing else.
39. It is the dicta and data established by the Veda and Vedánta that form the grounds of our evidence, and these are to be ascertained by our reason as by the help of a lamp in the gloom of night.
40. The bright eye-sight of reason, is neither blinded by the darkness (of night), nor dimmed by the full blaze (of the day), even when it has to view things (situated) at a distance.
41. He who is blind to reason is as one born blind, and a demented man is an object of universal pity; but the man with a reasoning soul is said to be possessed of divine eye-sight, and becomes victorious in all things (he undertakes).
42. The miraculous power of reason is acknowledged to be a divine attribute and an instrument to highest felicity; wherefore it is not to be lost sight of for a moment.
43. The man graced by reason is loved even by the great, as the delicious and ripe mango fruit is delectable to all.
44. Men with their minds illumed by the light of reason, are like travellers acquainted with their way, and are not liable to pit falls of incessant danger and misery.
45. Neither doth the sickman nor one beset by a hundred evils wail so bitterly, as the ignorant man whose soul is deprived of reason.
46. Rather leap as a frog in the mud, or creep as a worm in the dirt, rather lie as a snake in a dark cell or crawl on the ground, than walk as a man devoid of reason.
47. Therefore get rid of unreasonableness which is the abode of all your dangers, is reprobated by the wise (as the bane of mankind), and is the terminus of all your calamities.
48. Great men must always be in full possession of their reasoning, because those unsupported by their reason are liable to fall into the pits of darkness.
49. Let every one keep his soul under the control (of his own reason), and by this means, deliver the fawn of his mind from falling into the mirage of this world.
50. It is the province of reasoning to consider logically in one’s self, whence the evil, known as worldliness, had its rise.
51. The thick mist of error is only for the continued misery of man, and it prevails on the stony minds of those that are demented by the loss of reason.
52. The wise that hold fast on the truth and forsake all untruth in this world, are yet unable to discern their true natures without the aid of reason.
53. It is by means of reason that one comes to the knowledge of truth; and by means of truth that he gets the peace of his mind; and it is the tranquility of the mind that dispels the misery of men.
54. Now Ráma, do you take delight in such acts as may be productive of utility to the world, and whereby you may arrive to perfection. Weigh all things with the clear eye of reason, which will make you blessed for ever.
CHAPTER XV.
On Contentment.
Vasishtha continued:—Contentment is the chief good; contentment is called the (true) enjoyment; and the contented man, O thou destroyer of enemies, gets the best repose.
2. Those who are happy with their prosperity of contentment, and possess the calm repose of their souls, are as holy saints, and think a sovereignty no better than a bit of rotten straw.
3. Whoever retains a contented mind amidst all the affairs of the world, he is never disturbed O Ráma, in adverse circumstances nor ever dejected (in his spirit).
4. The saints that are satisfied with the ambrosial draught of contentment, think the highest affluence and enjoyments (of the rich) but poison (to their souls).
5. Even the waves of liquid nectar fail to afford that pleasure, which the sweetest taste of contentment—the healer of all evils; gives to its possessor.
6. Abandonment of unfruitful desires and calmness in those that are obtained, feeling no pain at and having no sense of pleasure (in any thing), constitute what is called contentment here below.
7. Until the mind can enjoy the contentment rising spontaneously in the soul of itself, so long will troubles continue to grow in it as briars and brambles in a bog.
8. The mind cooled by calm contentment, and purified by the light of philosophy, is always in its full bloom as the lotus under sun-beams.
9. The ungoverned mind which is under the subjection of desires and devoid of contentment, does not receive the light of knowledge, as a soiled mirror takes no reflection of the face.
10. The man whose mind is always bright with the sunshine of contentment, does not shrivel itself like the lotus in the dark night of ignorance (or adversity).
11. A man though poor, enjoys the happiness of sovereignty, who is devoid of diseases and anxieties, and whose mind is contented.
12. He is called a contented man, who does not long after what he is not possessed of, and enjoys what he has in its right manner, and is always graceful in his manners.
13. There is a beauty shining in the face of one, whose mind has the satisfaction of contentment, the fulness of magnanimity and the purity of thoughts like that of the milky ocean in it.
14. Let a man entertain his self-possession within himself, and abandon his craving of all things, by reliance on his manly exertions.
15. He whose mind is full with the ambrosia of contentment and a calm and cool understanding, acquires a perpetual composure within himself, as it were by the cooling beams of the moon.
16. All great fortunes wait on him whose mind is strengthened by contentment, as if they were his servants, and as they remain in attendance upon a king.
17. One remaining content and composed in himself, quells all his anxieties and cares, as the rains set down the dust of the earth.
18. Ráma! a man shines by the contentment of his mind and the purity of his conduct, as the cooling and spotless moon when she is full.
19. No one receives so much delight from his accumulation of wealth, as he derives from the sight of the beautiful placid countenance (of a contented person).
20. Know, O thou delight of Raghu’s race! that the best of men who are decorated with grace of equanimity (the only quality that adorns the wise), are more honoured both by gods and sages than any.
CHAPTER XVI.
On Good Conduct.
Vasishtha resumed saying:—
Know, O highly intelligent Ráma! that the company of the virtuous is everywhere of the greatest benefit to men for their crossing over the ocean of the world.
2. It is the arbour of virtuous company that produces the fresh blossom of discrimination; which being cherished by high-souled men, yields to them its fruits of prosperity.
3. The society of the learned makes solitude appear as company, and the evil of death as good as a festivity; and converts a difficulty to ease.
4. It is the society of the virtuous which wards off all disasters, that like the frost, invade the lotus beds of our hearts; and baffle the icy breath of ignorance (which deadens our souls).
5. Know the society of the virtuous to be the best improver of the understanding, the destroyer of the tree of ignorance; and remover of all our mental diseases.
6. The society of the virtuous produces the light of reason, which is as charmingly fair as a cluster of flowers after its being washed by rain-water.
7. It is the influence of virtuous company that teaches us the best mode of life, which is never impaired or obstructed by anything, and is ever full in itself.
8. Let no man ever keep himself from the association of the virtuous, though he is involved in utmost distress, and cast in irremediable circumstances.
9. The society of the virtuous, lends a light to the right path. It destroys the internal darkness of man, by the rays of the sun of knowledge.
10. Whoever has bathed in the cold and clear stream of good company is not in need of the merit derived from acts of charity, pilgrimage, austerity and sacrifice.
11. Whoever has the society of virtuous men, and whose lives are free from passions and sins, and doubts and the knots (of scruples in their hearts), of what use is (the observance of) austerity, or (performance of) pilgrimage (to him)?
12. Blessed are the peaceful in their minds, who are viewed with as great an ardour by people, as poor men fondly dote upon gems and jewels.
13. The intelligent mind with its gracefulness derived from good company, shines always as the goddess of riches in the company of fairy nymphs.
14. Therefore that blessed man is renowned as having attained the crown of a clear understanding, who never abstains himself from the company of the holy.
15. Hence all unscrupulous believers, holy men and those who are revered by people, are to be served by all means for crossing over the ocean of the world.
16. Surely do they serve as dry fuel to hell-fire, who neglect the company of the saints, which is known as rain water to extinguish the flames of hell.
17. The medicine of holy association, serves to allay entirely all the afflictions consequent to poverty and death and tribulations of worldly affairs.
18. Contentment, society of the virtuous, ratiocination and quietism, are the several means for crossing over the ocean of the world by mankind.
19. Contentment is reckoned as the best gain, good company the right course, reasoning the true knowledge, and quietism the highest bliss (of man).
20. These are the four surest means to break off the trammels of the world, and whoever is practiced in these, has surely passed over the erroneous waters of the terrestrial sea.
21. Learn, O best of the intelligent! that the practice of some one of these pure virtues, leads to an assuetude of all the four (cardinal virtues).
22. Every one of these separately is a leader to the others; wherefore diligently apply yourself to one of these for your success in getting them all.
23. Association with the good, contentment, right reasoning, and good judgment, joined with peace and tranquility, serve as cargo-ships in the ocean of the world.
24. All prosperity attends on him who is possessed of reason, contentment, quietism and the habit of keeping good company, like the fruits of the kalpa tree (satisfying every desire).
25. The man possessed of reasoning, contentment, quietude, and a proclivity to keep good company, is attended by every grace, as all the digits unite in the full moon.
26. The happy mind which is fraught with contentment, quietness, reasoning power, and a tendency to good company, meets with the prosperity and success, as they attend on kings (who are) guided by (the counsels of) good ministers.
27. Therefore, O delight of Raghu’s race! do you bravely govern your mind, and always practise with diligence some one of these virtues (for your conduct in life).
28. Exert your best manliness to subdue your elephantine mind, and know that until you have mastered one of these cardinal virtues, you can make no progress (in holiness).
29. It must be, O Ráma! that you shall have to set your heart to work by the exertion of your manliness and the gnashing of your teeth, for your success in meritorious deeds.
30. For whether you be a god or yaksha or a man or an arbor, you cannot, O long-armed Ráma! have a better course till then (i.e. before mastering one of these qualities).
31. As soon as one of these virtues is strengthened and made fruitful in you, it will serve to weaken the force of the faults of your ungovernable mind.
32. The cultivation of virtues leads to their full growth and suppression of vice; but the fostering of vice will (on the other hand) conduce to the increase of vices and suppression of good qualities.
33. The mind is a wilderness of errors, in which the stream of our desires is running with full force, amidst its two banks of good and evil whereon we hold our stand.
34. It bears away and throws the man on that bank which he strives to reach by his own exertion, therefore O Ráma, do as you like to reach to either shore.
35. Now try by degrees with all the exertion of your manly force, to turn the course of your desires towards the happy shore in the forest of your mind; and know, O high-minded Ráma; that one’s own disposition is as a rapid current to him, which must not be permitted to bear him away (to the perilous coast).
CHAPTER XVII.
On the Contents of the Work.
Thus, O progeny of Raghu! it is the reasoning soul that is worthy of attending to the words of wisdom, as a prince (is inclined to listen) to a discourse on polity.
2. The clear and high-minded man, who has renounced the company of stupid folks, is capable of fair reasoning, as the clear sky has the capacity of receiving the moon-light.
3. You who are replete with the entire grace of this quality, should now attend to the words, that I say, to remove the errors of your mind.
4. He, the arbour of whose merits is bending down with the load of its fruits, feels a desire to hear these words for the sake of his salvation.
5. It is the noble minded only and not the base, that are receptacles of grand and holy sermons conferring the knowledge of their future state.
6. This collection consisting of thirty-two thousand stanzas, is deemed as containing the essence of the means conducing to liberation, and conferring the final annihilation (of our being).
7. As a lighted lamp presents its light to every waking man, so does this work effect the ultimate extinction of every person whether he would like it or not.
8. One’s knowledge of this work whether by his own perusal or hearing of it from the rehearsal of others, tends to the immediate obliteration of his errors and augmentation of his delight, as it is done by the holy river of heaven (Ganges).
9. As the fallacy of a snake in the rope is removed by examining it, so the fallacy of the reality of the world is removed by perusal of this work, which gives peace to one who is vexed with and tired of the world.
10. It contains six books all fraught with sentences full of reason, and each distinct from the other in its import. It has many verses containing chosen examples on all subjects.
11. The first book treats of Indifference, and causes the growth of apathy (in the mind) like that of a tree in the desert soil.
12. It contains one thousand and five hundred stanzas, which being well considered in the mind, must impart a purity to it like the lustre of a gem after its polish.
13. The next book dwells on the conduct of one longing after his liberation, and contains a thousand slokas arranged in judicious order.
14. It describes the nature of men desiring their liberation. Then follows the book on the creation of the world, and filled with narratives and examples (of various kinds).
15. It has seven thousand stanzas teaching sound philosophy about the spectator and spectacle of the world in the forms of—I and thou, designated the ego and non-ego.
16. It contains a description of the production of the world from its state of non-existence. A diligent attention to this chapter will convey a full knowledge of this world into the mind of the hearer.
17. This ego and non-ego, and this vast expanse with all the worlds, space and mountains, are (to be viewed) as having no form nor foundation, and as there are no such things (in reality).
18. There are no elements as the earth and others which exist in our fancy only, and are like phantoms appearing in a dream, or as aerial castles and chimeras of the mind.
20. They resemble the moving hills on the shore to one passing in a boat, without any actual movement in them; or liken the hobgoblins appearing to an unsound mind. Such is the appearance of the world without any seed or source or origin of its own.
21. It is as the impression of a tale in the mind, or the sight of a chain of pearls in the sky, or taking a bracelet for its gold or a wave for the water. (i.e. Taking the appearance for its cause, or the phenomena for the noumena).
22. Or as the blueness of the sky is always apparent to sight without its reality, and evercharming to behold without the existence of any colour in it.
23. Thus whatever unreal wonders always appear to us in our dreams or in the sky, they are but the resemblances of a fire in a picture, which seems to be burning without having any fire in it.
24. The word “jagat” or passing, is appropriately applied to the transitory world, which passes like the sea with its heaving waves, appearing as a chain of lotus flowers in dancing.
25. It is (as false) as one’s imagination of a body of waters at a spot, from the sound of the ruddy geese (that live by rivers); and (as useless) as a withered forest in autumn, when the leaves and fruits fall off, and yield neither shade nor luscious nutriment, (to the traveller).
26. It is full with delirious cravings as of men at the point of death, and as dark as caverns in the mountains. Hence the efforts of men are but acts of their phrensy.
27. It is better to dwell in the clear sky of the autumnal (atmosphere of) philosophy, after subsidence of the frost of ignorance, than to view at this world, which is no more than an image at a post or a picture upon the wall.
28. Know all sensible and insensible things to be made of dust (to be reduced to dust again). Next follows the book on Existence.
29. It contains three thousand stanzas full of explanations and narratives, showing the existence of the world to be a form (or development) of the essence of the Ego (in a subjective light).
30. It treats of the manner in which the spectator (Ego) is manifest as the spectacle (non-ego), and how the ten-sided sphere of the arbour of the world is manifest both as the subjective and objective (at the same time).
31. It has thus arrived at its development which is said to be everlasting. Next follows the book on quietude consisting of five thousand stanzas.
32. The fifth is styled the book on holiness, containing a series of excellent lectures, and shewing the erroneous conception of the world, as I, thou and he (as distinct existences).
33. It is the suppression of this error, which forms the subject of this book; and the hearing of the chapter on quietude, serves to put an end to our transmigration in this world.
34. After suppression of the train of errors, there still remain slight vestiges of it to a hundredth part, as the dispersed troops in a picture afford us some faint idea of them.
35. Aiming at the object of another person is as vain as looking at the beauty of an imaginary city, and sitting in expectation of an unattainable object. It is as a noisy fighting for something in sleep.
36. It is as vain as a man of unsubdued desires, bursting into a roaring like that of the loud and tremendous thunder-claps, and as the raising of a city on the model of one’s effaced impressions in a dream.
37. It is as vain as a would-be city, with its garden and flowers and fruits growing in it: and as a sterile woman bragging of the valorous deeds of her unborn and would-be sons.
38. Or when a painter is about to draw the picture of an imaginary city on the ground work of a chart, by forgetting to sketch a plan of it beforehand.
39. It is as vain as to expect evergreen herbage and fruitage of all seasons, and the breeze of an ungrown arbour; or to it in a future flowery parterre, pleasant with the sweets of spring.
40. Then follows the sixth book entitled annihilation, which is as clear as the waters of a river after subsidence of its billows within itself.
41. It contains the remaining number of slokas (i.e. 14500 Stanzas of the aggregate number of 32000 Slokas composing the entire work), a knowledge of these is pregnant with great meanings, and the understanding of them leads to the chief good of utter extinction and pacification of desires.
42. The intellect being abstracted from all its objects, presents the manifestation of the soul, which is full of intelligence and free from all impurity. It is enveloped in the sheath of infinite vacuity, and is wholly pure and devoid of worldly errors.
43. Having finished its journey through the world and performed its duties here, the soul assumes a calmness as that of the adamantine column of the sky, reflecting the images of the tumultuous world (without changing itself).
44. It rejoices exceedingly at its being delivered from the innumerable snares of the world, and becomes as light as air by being freed from its desire of looking after the endless objects (of its enjoyments).
45. The soul that takes no notice of the cause or effect or doing of any thing, as also of what is to be avoided or accepted (i.e. which remains totally indifferent to every thing), is said to be disembodied though encumbered with a body, and to become unworldly in its worldly state.
46. The intelligent soul is compared to a solid rock, compact and without any gap in it. It is the sun of intelligence which enlightens all people, and dispels the darkness of ignorance.
47. (This soul) though so very luminous, has become grossly darkened (in its nature), by being confined to the vile fooleries of the world, and wasted by the malady of its cravings.
48. When freed from the chimera of its egoism, it becomes incorporeal even in its embodied state, and beholds (the glory of) the whole world as it was placed at the point of one of the myriads of hairs (on its body), or like a bee sitting on a flower upon the Sumeru mountain.
49. The intelligent and vacuous soul contains and beholds in its sphere a thousand glories of the world, shining in each atom, as it was in a mirror.
50. It is not even possible to thousands of Haris, Haras and Brahmás, to equal the great minded sage in the extent of his comprehensive soul; because the liberated have their chief good (of internal joy) stretched to a far greater limit than any.
CHAPTER XVIII.
Ascertainment of the Example Or Major Proposition
Vasishtha said:—
The several parts of this work as already related, give rise to the understanding, as seeds sown in a good field never fail to produce good fruitage.
2. Even human compositions are acceptable when they are instructive of good sense; otherwise the Vedas also are to be renounced (as unreliable); because men are required always to abide by reason.
3. Words conformable with reason are to be received even if spoken by boys; otherwise they are to be rejected as straws though pronounced by the lotus-born (Brahmá himself).
4. Whoever drinks from a well by reason of its being dug by his ancestors, and rejects the holy water of the Ganges even when placed before him, is an incorrigible simpleton.
5. As early dawn is invariably accompanied by its train of light, so is good judgment an inevitable attendant on the perusal of this work.
6. Whether these lessons are heard from the mouth of the learned, or well studied by one’s self, they will gradually make their impressions upon the mind by one’s constant reflection on their sense.
7. They will first furnish (to the learner) a variety of Sanskrit expressions, and then spread before him a series of holy and judicious maxims, like so many ornamental creepers to decorate the hall.
8. They will produce a cleverness joined with such qualifications and greatness, as to engage the good grace of gods and kings.
9. They are called the intelligent who know the cause and effect of things, and are likened to a torch-bearer who is clear sighted in the darkness of the night. (Like the stoa of the Stoics).
10. All their erroneous and covetous thoughts become weaker by degrees, as the regions of the sky are cleared of their mists at the approach of autumn.
11. Your thoughts require only the guidance of reason (to hit the right), as every action needs be duly performed to make it successful.
12. The intellect becomes (by culture) as clear as a great lake in autumn, and it gets its calmness (by reason), like that of the sea after its churning by the Mandara mountain.
13. Like the flame of a chandelier cleansed of its sootiness and dispelling the shroud of darkness, the refined intellect shines forth in full brightness, and distinguishes (the different natures of) things.
14. The evils of penury and poverty cannot overpower on them, whose strong sight can discern the evils of their opposites (wealth and riches); as no dart can pierce the mortal parts of a soldier clad in full armour.
15. No worldly fears can daunt the heart of the wise man, however nearest they may approach to him. Just as no arrow can pierce through a huge solid stone.
16. Such doubts as “whether it is destiny or our own merit that is the cause of our births and actions,” are removed (by learning), as darkness is dispelled by day-light.
17. There is a calm tranquility attending upon the wise at all times and in all conditions (of life); so also does the light of reason like solar rays, follow the dark night of error.
18. The man of right judgment has a soul as deep as the ocean and as firm as a mountain, and a cool serenity always shines within him like that of moon-light.
19. It is he who arrives slowly at what is called “living-liberation;” who remains calm amidst the endless turmoils (of the world), and is quite aloof from common talk (i.e. unnoticed by the world).
20. His mind is calm and cool at every thing; it is pure and full of heavenly light; shining serenely as the autumnal night with the radiance of moon-beams.
21. When the sun of reason illumines the cloudless region of the mind, no portentous comet of evil can make its appearance (within its sphere).
22. All desires are at rest with the elevated; they are pure with the steady, and indifferent to the inert, like the body of light clouds in autumn.
23. The slanders of envious ill-wishers are put out of countenance (by the wise), as the frolics of goblins disappear at the approach of day.
24. The mind that is fixed on the firm basis of virtue, and placed under the burthen of patience, is not to be shaken by accidents; but remains as a plant in a painting (unmoved by winds).
25. The knowing man does not fall into the pit-falls lying all about the affairs of this world: for who that knows the way will run into the ditch?
26. The minds of the wise are as much delighted in acting conformably to the precepts of good books and the examples of the virtuous, as chaste women are fond of keeping themselves within the bounds of the inner apartments.
27. Of the innumerable millions of atoms which compose this universe, every one of them is viewed in the light of a world in the mind of the abstracted philosopher.
28. The man whose mind is purified by a knowledge of the precepts of liberation, neither repines nor rejoices at the loss or gain of the objects of enjoyment.
29. Men of unfettered minds look upon the appearance and disappearance of every atomic world, as the fluctuating wave of the sea.
30. They neither grieve at unwished-for occurrences nor pine for their wished-for chances; and knowing well all accidents to be the consequences of their actions, they remain as unconscious as trees (totally insensible of them).
31. These (holy men) appear as common people, and live upon what they get; whether they meet with aught of welcome or unwelcome to them, their minds remain unconquered.
32. They having understood the whole of this Sástra, and having read and considered it well, as well as pondered (on its purport), hold their silence as in the case of a curse or blessing (which is never uttered by saints).
33. This Sástra is easy to be understood, and is ornamented with figures (of speech). It is a poem full of flavours and embellished with beautiful similes.
34. One may be self taught in it who has a slight knowledge of words and their senses; but he who does not understand the purport well, should learn it from a pandit.
35. After hearing, thinking and understanding this work, one has no more need of practising austerities, or of meditation and repeating the Mantras and other rites: and a man requires nothing else in this world for the attainment of his liberation.
36. By deep study of this work and its repeated perusal, a man attains to an uncommon scholarship next to the purification of his soul.
37. The ego and the non-ego, that is, the viewer and the view, are both but chimeras of the imagination, and it is their annihilation alone, that leads insensibly to the vision of the soul.
38. The error of the reality of ego and the perceptible world, will vanish away as visions in a dream; for who, that knows the falsehood of dreams, will fall into the error (of taking them for truth?)
39. As an imaginary palace gives no joy or grief to any body, so it is in the case of the erroneous conception of the world.
40. As no body is afraid of a serpent that he sees in painting, so the sight of a living serpent neither terrifies nor pleases one who knows it.
41. And as it is our knowledge of the painted serpent that removes our fear of it as a serpent, so our conviction of the unreality of the world, must disperse our mistake of its existence.
42. Even the plucking of a flower or tearing of its (tender) leaflet, is attended with a little exertion (of the nails and fingers), but no (bodily) exertion whatever is required to gain the blessed state (of Yoga meditation).
43. There is an action of the members of body, accompanied with the act of plucking or pulling off a flower; but in the other case (of Yoga), you have only to fix your mind, and make no exertion of your body.
44. It is practicable with ease by any one sitting on his easy seat and fed with his usual food, and not addicted to gross pleasures, nor trespassing the rules of good conduct.
45. You can derive happiness at each place and time, from your own observations, as also from your association with the good wherever it is available. This is an optional rule.
46. These are the means of gaining a knowledge of the highest wisdom, conferring peace in this world, and saving us from the pain of being reborn in the womb.
47. But such as are afraid of this course, and are addicted to the vicious pleasures of the world, are to be reckoned as too base, and no better than faeces and worms of their mother’s bowels.
48. Attend now, Ráma, to what I am going to say with regard to the advancement of knowledge, and improvement of the understanding in another way.
49. Hear now the recent method in which this Sástra is learnt (by people), and its true sense interpreted to them by means of its Exposition.
50. That thing which serves to explain the unapparent meaning (of a passage), by its illustration by some thing that is well known, and which may be useful to help the understanding (of the passage) is called a simile or Example.
51. It is hard to understand the meaning given before without an instance, just as it is useless to have a lampstick at home without setting a lamp on it at night.
52. Whatever similes and examples I have used to make you understand (the precepts), are all derived from some cause or other, but they lead to knowledge of the uncaused Brahma.
53. Wherever the comparisons and compared objects are used as expressive of the cause and effect, they apply to all cases except Brahma (who is without a cause).
54. The examples that are given to explain the nature of Brahma, are to be taken in their partial (and not general) sense.
55. Whatever examples are given here as explanatory of divine nature, they are to be understood as appertaining to a world seen in a dream.
56. In such cases, no corporeal instance can apply to the incorporeal Brahma, nor optional and ambiguous expressions give a definite idea of Him.
57. Those who find fault with instances of an imperfect or contradictory nature, cannot blame our comparison of the appearance of the world to a vision in dream.
58. A prior and posterior non-entity is considered as existent at the present moment (as is the visible world which was not, nor will be afterwards). So the waking and dreaming states are known to be alike from our boyhood.
59. The simile of the existence of the world with the dreaming state is exact in all instances, as our desires, thoughts, our pleasures and displeasures, and all other acts are alike in both states.
60. Both this work and others which have been composed by other authors on the means of salvation, have all pursued the same plan in their explanation of the knowable.
61. The resemblance of the world to a dream is found also in the Srutis or Vedánta. It is not to be explained in a word, but requires a continued course of lectures (on the subject).
62. The comparison of the world to an imagery in the dream or an imaginary Utopia of the mind, is also adduced in examples of this kind in preference to others.
63. Whenever a causality is shown by a simile of something which is no cause, there the simile is applied in some particular and not all its general attributes.
64. The partial similitude of this comparison with some property of the compared object, is unhesitatingly acknowledged by the learned in all their illustrations.
65. The light of the sense (of some thing) is compared with a lamp in its brightness only, in disregard of its stand or stick, the oil or the wick.
66. The compared object is to be understood in its capacity of admitting a partial comparison (of the properties); as in the instance of sense and light, the simile consists in the brightness of both.
67. When the knowledge of the knowable thing is derived from some particular property of the comparison, it is granted as a suitable simile, in understanding the sense of some great saying (passage in the scriptures).
68. We must not overshadow our intellect by bad logic, nor set at naught our common sense by an unholy scepticism.
69. We have by our reasoning well weighed the verbosity of our opinionative adversaries, and never set aside the holy sayings of the Vedas, even when they are at variance with the opinions of our families.
70. O Ráma! we have stored in our minds the truths resulting from the unanimous voice of all the Sástras, whereby it will be evident that we have attained the object of our belief, apart from the fabricated systems of heretical Sástras.
CHAPTER XIX.
Ascertainment of True Evidence.
It is the similarity of some particular property (of one thing to that of another) which constitutes a simile; whereas a complete similitude between the comparison and compared object, destroys their difference (and makes them the one and same thing).
2. From the knowledge of parables follows the cognition of the one soul treated of in the Sástras (Vedánta); and the peace which attends on the meditation of the Holy Word, is styled Extinction.
3. It is therefore useless to talk of either (the complete or partial) agreement (of the properties) of the example and the exemplar; it is enough to the purpose to comprehend the purport of the holy word in some way or other.
4. Know your peace to be the chief good, and be diligent to secure the same. When you have got the food for your eating, it is useless to talk about how you came by it.
5. A cause is compared with (or shewn for its explication by) something which is no cause at all: so is a comparison given to express its partial agreement in some respect with the compared object.
6. We must not be so absorbed in the pleasures of the world as to be devoid of all sensibility; like some blind frogs which are generated and grow fat amidst the stones.
7. Be attentive to these parables and learn your best state from them; all reasonable men should abide by the lessons of religious works for their internal peace.
8. As also by the precepts of the Sástras, by the rules of humanity, prudence and spiritual knowledge; and also by the continued practice of the acts of religious merit.
9. Let the wise continue their inquiries until they can obtain their internal peace, and until they may arrive at the fourth stage (turya) of felicity known by the name of indestructible tranquility.
10. Whoso has gained this fourth state of tranquil felicity, he has really passed beyond the limits of the ocean of the world, whether he is alive or not, or a house-holder or an ascetic.
11. Such a man remains steady at his place like the calm sea undisturbed by the Mandara mountain, whether he has performed his duties according to the Srutis and Smritis or not.
12. When there is a partial agreement of the comparison with the nature of the compared object, it is to be considered maturely for the well understanding of the point in question, and not to be made a matter of controversy.
13. From every form of argument you are to understand the intelligible (that is explained to you); but the confounded disputant is blind both to right and false reasoning.
14. The notion of self (soul or God) being clear (self-evident) in the sphere of our consciousness within the mind. Any one who prattles meaninglessly about this truth, is said to be defective in his understanding (i.e. our consciousness of self-existence according to the maxim “Ego sum qui cogito,” is an undeniable truth).
15. It is partly by pride and partly by their doubts, that the ignorant are led to altercate about their cognitions, and thereby they obscure the region of their inward understanding, as the clouds overshadow the clear firmament.
16. Of all sorts of proofs it is the evidence of perception which forms their fountain-head, as the sea is the mainspring of all its waters. It is this alone which is used in this place as you shall learn below.
17. The substance of all sensations is said to be the supersensible apprehension (or inward knowledge of things) by the wise; and it is verily their right concept which is meant by their perception.
18. Thus the notion, knowledge and certainty (of things) as derived from words, are styled the triplicate perception as we have of the living soul.
19. This soul is consciousness and egoism, and is of the masculine termination, and the cognition of the object whereby it is manifested to us, is called a category. (Viz. samvid, samvitti and padártha).
20. It becomes manifest in the form of the passing world by the multifarious acts and shifts of its volition and option, as the water exhibits itself in the shape of its waves and bubbles.
21. It was uncausal before, and then developed itself as the cause of all in its act of creating at the beginning of creation, and became perceptible by itself.
22. The causality was a product of the discrimination of the living soul, that was in a state of inexistence (before); until it became manifest as existent in the form of the material world.
23. Reason says, that the self-same being destroys the body which was produced of itself, and manifests itself in its transcendental magnitude (of intelligence).
24. When the reasoning man comes to know the soul, he finds by his reason the presence of the indescribable being, before him.
25. The mind being free from desire, the organs of sense are relieved from their action, the soul becomes devoid of the results of its past actions as of those it has left undone.
26. The mind being set at ease and freed from its desires, the organs of action are restrained from their acts, as an engine when stopped in its motion.
27. It is sensuousness which is reckoned as the cause that puts the machinery of the mind to work, just as the rope tied to the log and fastened about the neck of a ram, propels him to fighting.
28. The sight of external objects and the purposes of the internal mind, set all men at play, as the inward force of the air puts the winds to motion.
29. All spiritual knowledge is holy wherever it is found in any one: it adds a lustre to the body and mind like that of the expanded region of the sky.
30. He sees the appearances of all visible objects, and maintains his own position among them. He views the spirit in the same light in which it presents itself in any place.
31. Wherever the universal soul appears itself in any light, it remains there and then in the same form in which it exhibits itself unto us.
32. The universal soul being alike in all, the looker and the object seen are both the same being. The looker and the looked being one, their appearance as otherwise is all unreal.
33. Hence the world is without a cause (because it is an unreality and not caused by any one). All existence is evidently Brahma himself, the perceptible cause of all. Hence perception (pratyaxa) is the basis of evidence, and inference and others as analogy and verbal testimony are but parts of it (anumána, upamá, sábdah).
34. Now let the worshippers of fate who apply the term destiny to all their exertions, cast off their false faith; and let the brave exert their manliness to attain their highest state.
35. Continue O Ráma, to consider the true and lucid doctrines of the successive teachers (of mankind), until you can arrive to a clear conception of the infinitely Supreme being in your own mind.
CHAPTER XX.
On Good Conduct.
It is the society of the respectable and reasoning with them, that leads most efficiently to the improvement of the understanding, and next to the making of a great man, with all the characteristics of greatness.
2. Whatever man excels in any quality here, he becomes distinguished by it: therefore learn it from him, and improve your understanding by the same.
3. True greatness consists in quietness and other virtues, without a knowledge of which it is impossible, O Ráma! to be successful in anything.
4. Learning produces quiet and other qualities, and increases the virtues of good people; all which are praised by their good effects on the mind, as the rain is hailed for its growing the new sprouts of plants.
5. The qualities of quietude and other virtues serve to increase the best knowledge (of men); as sacrifice with rice serves to produce felicitous rains for the harvest.
6. As learning produces the qualities of quiet and the like, so do these qualities give rise to learning; thus they serve to grow each other, as the lake and lotuses contribute to their mutual benefit (excellence).
7. Learning is produced by right conduct as good conduct results from learning; thus wisdom and morality are natural helps to one another.
8. The intelligent man who is possessed of quietude, meekness and good conduct, should practise wisdom, and follow the ways of good people.
9. Unless one should bring to practice his wisdom and good conduct in an equal degree, he will never be successful in either of them.
10. Both of these should be conjoined together like the song united with percussion, as it is done by the husbandman and his wife in sowing the seeds and driving away the (seed-picking) birds from their fields of grain.
11. It is by practice of wisdom and right conduct (as causes of one another), that good people are enabled to acquire both of them in an equal degree.
12. I have already expounded to you, O Ráma, the rule of good conduct, and will now explain to you fully the way of gaining learning.
13. Learning conduces to renown, long life and to the acquisition of the object of your exertion; therefore should the intelligent learn the good sciences from those who have studied and mastered them.
14. By hearing (these lectures) with a clear understanding, you will surely attain the state of perfection, as dirty water is purified by infusion of the Kata fruits.
15. The sage who has known the knowable, has his mind drawn insensibly to the blissful state; and that highest state of unbounded felicity being once known and felt (in the mind), it is hard to loose its impression at any time.