“Therefore in my mind severely scalded by the forest fire of these earthly stains, there will not arise the ever- increasing desire of wealth like the misconception of mirage in a desert. I do not long for a life of the pleasures of realty or for death which is inevitable to it. Therefore I shall rather be as T am now, without any pains to suffer from. But then, there is the despondency in my mind harrowing me which I have to free myself from. And if you through your well-trained mind cannot remove it now, when else will it be done ? Even the most virulent of poisons, is no poison to me ; but the sensual objects are truly so. The former defiles one body only, whereas the latter adulterates many bodies in successive re-births.”
“Pleasures, pains, relatives, friends, life, death and others will in no way enthrall the mind of the (emancipated) Wise. To them, this passing life is like water drops sprinkled by the wind and the sensual enjoyments are like a lightning flash. Also the period of youth which is conducive to men’s salvation (if properly utilized) is only ephemeral. Having reflected well upon these things, quiescent sages like yourselves are ever engaged in deep.- Samadhi (meditation).
The proclivities of my discriminative mind are also towards the identification of myself with; Kutastha (Brahman) ; but like a lady separated from hen deaf lord, my* mind will neither attain the certainty of Brahman nor incline towards material desires. Therefore in this dilemma of mine, please point out to me that ever resplendent and eternal seat devoid of pains, frailties, < Upadhis (or vehicles of matter), doubt or delusion. What is that eternal state unapproachable by pains wherein I shall i remain unscathed by the fire of sensual objects, though moving in them, like a ball of mercury exposed to fire? Like the ocean which is ; nothing else but its waters all over,, Samp, sara ( mundane existence) rests; on words only, proceeding from the power of speech. How did the righteous Great Ones manage to avoid the pains of this world ? Please ; be gracious enough to import, to me that certainty of yours.
Does this supreme state exist ? Is, there not the seat of quiescence.? If so, will not any one unlock to me the real mysteries,. Even i they do, I shall not, through my efforts alone, able to attain the quiescent Seat. For being devoid of doubt and Ahankara, I shall not perform any duties. N.eitjier fqpc^nor, swe.st; water nor fine clothes will I long for. I shall npt perform the daily ceremonies of bathing, giving and others. My mind will not incline topwards wielding the regal sceptre or Cowards pleasures or pains. Without love or hatred, I shall only preserve taciturnity and be desireless, statue-like.
Thus did Eama, with a face like the stainless cool full moon, a sweet accent and a mind now full blown through. Atmic discrimination, deliver himself before the assembly of the joyful Munis and then remained silent like a peacock ceasing its cry at the sight of the sable threatening clouds.
THE STORY OF SUKHA.
Summary. In this chapter, Viswamitra relates this story to Rama to impress upon him (who was convinced of the un reality of the universe and the ego, as is evident from the foregoing chapter) the truth that he alone is the One Consciousness (Reality).
Hearing these wondrous words of Rama, the heir ap parent, which will relieve one from the great Samsara, all those assembled in the Council Hall of Dasaratha were exhilarated with joy with their hairs standing on end, as if they came there to expressly hear Rama’s words. Even the efful- g ent hosts of Siddhas exulted in the Akasa above.
After ex- pressions of approbation of Rama s words, and copious showers of flowers (viz., contentment) had filled the hall for about 12 minutes, the Siddhas, who had been roving in the Akasa for about a Kalpa with extreme pains, said thus to themselves “ We who were labouring under delusion till now, are fortunate enough in having to-day drunk the sweet nectar of Rama s words and thereby purified our mind of all stains.
We shall benefit ourselves with what the Munis say and attain the Supreme Principle given out by them.” So saying they descended from the Akasa down to Dasaratha s assembly on earth, when all in the hall rose up and advanced to meet them. First and foremost did Vasishta and Viswa mitra pay respects to them who returned the same to both. Then king Dasaratha came in for his share of res pect from the Siddhas through their kind expressions on his saluting them. Then showering flowers and kind words on Rama who was before them, they exclaimed “ Oh Munis, the recent abnegatory utterances of R&ma possess ed of the practice of benevolence and other qualities are passing strange and noble in their nature.
It is indeed difficult to derive happiness in this most injurious Samsdra which, though created by Devas full of pleasures, is fraught with pains ? True if Rama of supreme indifference towards objects had longed after Samsara, we may be justi- tified in doing so ; but in as much as we long after things hated by Rama, we Siddhas as well as Devarshis and others should be classed under the ignorant.”
THE STORY OF SUKHA. 23
Viswamitra eying Rama with great love said “Thou hast cognized all through thyself, through thy stainless intelligence. There is nothing more for thee to understand clearly. Thou and Muni Sukha replete with spiritual wisdom are on a par with one another. Even those who have acquir ed the matchless spiritual wisdom endeavour to attain the quiescent state. At which Rama questioned him thus – “ Please, oh father, enlighten me as to how Sukha-Muni though possessing intelligence devoid of Ahankara had no quiescence of mind at first and how he came into possession of that bliss afterwards.”
To w r hich the Muni replied thus “ Brahmarshi* Sukha who was replete with Jnana (spiritual wisdom) which, if de veloped, puts an end to a series of seven re-births at once, enquired, like thee, into the origin of things. In doing so, he became seized with doubts as to the certainty of his convic tions and his equilibrium of mind was disturbed. But with a non-fluctuating mind freed from the thraldom of sensual ob jects, he approached his father Vyasa living on the mountains of Mahameru and asked him for a solution of the following questions “Whence this Maya generating great pains? How does it perish? Whom had it as its originator? What part of it, if any, does endure? When did all the things of the universe originate ?”
After Vyasa had, given suitable replies to the many questions proposed by ukha, the latter simply remarked that his (father s) explanation had not dispelled his doubts, he having been aware of the same before. Finding it was not possible for him to convince Sukha (his son), Vysa asked him to apply for solution to King Janaka of stainless and supreme spiritual wisdom. Whereupon he descended from Mahameru down to earth and reached the gates of the golden palace of Janaka. Though apprised of the arrival of Sukha, the ^rahma-rishi, he king did not go in advance to meet him as he wished to^fet the new-comer s equillibrium There were 3 classes of Rishis, in India who were the earliest adepts known ; the Royal or Rajarshis, king s and princes (like Viswamitra and others) who adopted the ascetic life; the Divine or Devarshis, the sons of Dharma or Yoga (as Narada and others) ; and the Brahmarshis, the descendants of those Rishis who were the found ers of Gotras of Brahmins or of caste races, (as Baradwaja, Vasishta and others).
