The fruits of an enquiry without desires.-“ A mind enga ged in (Atmic) enquiry will never be afflicted by the awe-in- spiringMaya and will maintain the equilibrium of a waveless ocean. All persons of excessive enquiry will acquire the depth of the unfathomable ocean, the stability of Mahameru and the coolness of the noble moon. The virtuous who tread the path of Atma Jnana will take delight only in Samadhi and other Karmas congenial to their pursuits, like a spotless and chaste dame contemplating, in her harem, upon her lord as God and rejoicing in such thought.
The characteristics of a Jivan Mukhta.” Then the above- said rare Jivan Mukhti state will gradually ripen in him who is desireless and in whose eyes there is nothing supernatural. His state is indescribable and yet he will move in the world like anybody else. His mind will not be bound by any long ings after Karmas. He will be indifferent to joy or pains arising from good or bad results. He will preserve a pleasant position in the happy enjoyment of whatever he obtains. He will not in the least concern himself with the enjoyments foreign to the path of the wise. He will ever be engaged in the ceaseless enquiry into the path of salvation which arises through interrogating the wise without transgressing their words in order to enjoy bliss uninterruptedly and be oblivious of this body.
Having attained Atma Jnana, he will not be re born and subject himself to the pangs of delivery from his mother s womb. Those sinful men whose minds are reeling amidst sensual pleasures, being led away by them, can truly be said to be the mere vermin generated out of the offal in their mother s womb. In the absence of the company of those great men of supreme intelligence, one should be per forming those actions which fetch him food gotten through right-earned and well-spent wealth. So long as he gets quiescence in his stainless Atma and the certain (mental) quiescence of the Turya (4th) state dawns in him, he should ever be engaged in Atmic enquiry through a study of Atma Jnfma books, quiescence of mind, right conduct, acuteness of intellect and association with the wise. How can this certain and stainless Turya state, arising through Atmic enquiry, be described in words ?
Turya State. “ A person who gets quiescence in this Turya state devoid of all Bavanas (thoughts) and thus crosses the ocean of Samsara, will attain the Seat of Moksha. Such a one will never be affected by anything, whether he is in a state of J iva or iva devoid of the J i va state, whether he moves in a family or is a solitary recluse, whether he is bound by the delusions of Srutis and Smritis or not, or whether he per forms all actions or not. He will then be in the one Reality of Atma as in one vast ocean without (any intercepting object as) the Himalayas.
The proper path of enquiry. “ Thou mayest place thy credence in the words of even a child, if they are consistent with the Srutis, Guru s words and thy self-experience. Otherwise thou shouldst reject as straw the utterances of even Brahma himself. Know also that the many analogies given out, in order that Brahma Jnana may arise in thee, are for the purpose of exemplifying the One Principle. The ignorant assert that the formless and real Jnana is subject to no ana- logics involving form and name (and hence should not be made the subject of enquiry) ; but such a mischievous argument will only be subversive of the good results of the intellectual acumen arising from Jnna enquiry. Therefore, oh Rfima,. thou shouldst not let thy mind take that groove of thought. On the development of Jndna.
“ The sound of Atma Jn&na will vibrate only on the strings of S&nti and other qualities. Jnana and the above four good qualities shine mutually in best relief only in juxtaposition. Both these flourish well like a tank and the lotuses growing in it. Should both these be developed pari-passu, then the result will be the attainment of Brahman ; but if separately, no results will accrue. A hearing of the (following) real stories (and an acting up to them), will confer, on one, the virtues of true renunciation, imperishable wealth, eternal bliss, the glorification by the wise and a happy life. Moreover a mind illumined thereby, will attain Moksha of immutable bliss.”
UTPATHTHI PRAKARANA.
THE STORY OF AKA SAJA. THE SON OF AKASA.
Summary. Having initiated Rama, bent upon attaining salvation, (he, having developed the first three means before), into the nature of the non-dual One and into the endeavours that should be made in attaining that One, viz., through the creation of pure Vasanas and, for their furtherance, the development of &nti and other qualities, Vasishta, in order that the self-cognition of Turya Jnana may dawn in the Prince, now continues in four Prakaranas or chapters by stating that the consciousness reflected in the Lila-Sankalpa of Brahman which ever is, before creation, of the nature of Sat, Chit and Ananda, is alone the origin of the universe, its manifestation and its absorption and that the one Chaitanya (absolute consciousness, vie., Brahman) which contains in itself this Trinity and is its seat, is the Nirvanic bliss. Thus in order to show that all is Brahman, the author in the succeeding four Prakaranas, begins with Utpaththi Prakarana (or the chapter treating of the origin of the universe or “ I”) teeming with 9 stories, wherein it is sought to illustrate first that all the universes, &c., are nothing but the first creations of the Sankalpa of the mind proceeding from or the cosmic Ideation of the one Chaitanya.
Atma is this universe. In the preceding chapter, we expatiated upon the regular means of Mumukshus (or aspirants after emancipation) which thou shouldst adopt in order to attain Moksha. Now listen attentively as to how the several universes were evolved. Our Jiva (ego) is no other than the one Jndna which can alone be directly cognized through one s self and is dubbed, with different appellations, by different religionists.
It rejoices in the appellations of Kutastha, Eswara of agency and the visible Chidabhdsa. The distorted consciousness. It is Jnana through which the Jiva shines with the intelligence that manifests itself as Akasa and other objects. Like the vast waters manifesting themselves as waves, foam, etc, the above mentioned Jiva alone shines as the earth and other objects through the heterogeneous illusions of Sankalpas (thoughts) and Vikalpas (fancies) which arise and die.
The causeless Satta-Matra (Absolute Be-ness) existing from before creation, manifests itself through its (inherent) Lila (sportive) power of creation, as this world composed of the myriads of objects which are no other than our objective vision (or ideation) and rests in its own all-pervading Jnana like the fluctuating power in Vayu (air). The innumerable quarters and time, being but the diverse forms (or aspects) of the non-dual all-pervading Atma Jnana, is “That” only from which they start. Know therefore, through this means, that the universe, the illusory creation of Brahman is one that has no other cause than “That.”
