It is neither light, nor darkness, nor motion, nor evidence, nor gunas, nor the heterogeneous objects of the world compounded of the five elements. Mayest thou, through they discrimination, cognize clearly and unfailingly that Non-dual state \vhich is in the midst of (or above the knower, knowledge and the known, being the all- full reality, neither Rupa (form) nor Arupa (non-form), neither Sat (being) nor Asat (non-being) and yet one.
On being questioned by radiant Ra”ma as to a clearer elucidation of Brahmic Reality replete with Chidananda (con scious bliss) in order that Jndna may develop in him to the uttermost, Muni Vasishta went on thus “ During the period of Mahakalpa, the cause of all (imaginable) causes, vis., the Brahmic Reality shines alone. If the modifications of the mind which lean to sensual pleasures be destroyed, then Atma divested of its Ahankdra (egoism) becomes the unnameable Brahmic (or the all-pervading) Reality. The Jivic conscious ness which does not regard (as real) the universe before it, may truly be stated to be Brahman itself. A mind which, though enjoying the diverse objects, does not yet enjoy them may be stated to be Brahman itself. That consciousness which is a witness to all thoughts of objects, the light of the Sun ? &c., mind and the other visibles may be said to be Brahman itself. This Principle may be said to be the long Yoga sleep devoid of end, dream or non-intelligence. It is “ that” from which evolve and into which merge, the trinity of the knower, knowledge and the known.
It is the immutable. Jnana-Akas and not the Bhuta-Akas (composed of the elements.) The internal state of self-cognition devoid of the modifications of Manas, Buddhi and Chitta and being as imperturbable as a block of wood, may also be likened to that Brahmic Reality. When Brahma along with Vishnu, Rudra, Sadasiva, Deva, Indra, Sun and others are absorbed (during Pralaya), this one Fount of Ommiscience, viz., the Brahmic Reality free from the base Upadhis (or vehicles of matter, &c.), and devoid of the desires of the universe, will alone shine effulgent, stain less, all full and ever blissful.
THE STORY OF LILA.
Summary. Having seen that it is Paramatma, the Self- Cousciousness, which manifests itself as Jiva, Eswara and Universe and which is identical with them, though appearing different, the author deals in this story with the heteroge neous actions of the Manas Maya arising out of the One Consciousness and the means of arresting that Maya.
The Story of Padma. Now, O Rama, in order to relieve thee from this dubious predicament of thine and to attain qui escence of mind, I shall relate to thee an archaic story which thou shalt hear. There reigned, upon the earth, a king named Padma.
He rejoiced in the possession of Satisoaguna and ripe discrimination. On his puissant arms rested Vijaya-Laksh- mi (or the Goddess of Victory). His royal partner went by the name of Lila and had the good qualities of strictly con forming to her husband s mind. She lived inseparable from him, like his shadow and mind.
Lilcts doings. In this state, a thought flashed across her mind to adopt some means by which she could ever perpetuate the youth of her lovely lord, free from dotage and death and so enjoy his company always. For this purpose, she consulted with the Brahmins well versed in all the ancient four Vedas. They were unable to hit upon any means of arresting death in this world; Japas (utterances of Mantras), Tapas (religious austerities) and others condu cing to the mere development of Siddhis (psychical powers). Thereupon Lila soliloquised within herself thus * If I should pre-decease my lord, then I shall enjoy Nirvanic bliss unatten ded by any pains. But if he should die before me, I can be happy only in the event of his Jiva living in my house and casting it s gladsome glance on me.
To this end, I shall wor ship the feet of Saraswati, the imparter of the Vedas and eulogise her. So without apprising her lord of her intentions, she strode the path pointed out by those great men, the masters of powerful Mantras and Sastras and worshipped the Devas and Brahmins. Having refrained from tasting food for three nights together, she took a slight refreshment on the fourth day and that only once. Thus she was engaged in sweet Nishta (meditation) for ten months, when Sarasvati overjoyed (at her meditation), appeared visibly before her with the radiance of a full moon in the sky and said “ Oh Lila, what is thy desire ?”
Whereupon the spouse of Padma saluted her and ad dressed her thus “ Oh thou, who art like the moon s rays which do not disappear before Agni (the fire) or like the sun s light which dispels the gloom of mental grief, please grant me the two boons (ist) of allowing my lord s Jiva (ego) to remain in my house, even after his death, and (2nd) of thyself appearing before me visibly, whenever I should think of thee.” Which boons, the noble Saraswati conferred upon her with good grace and returned happily unto her seat. Then the wheel of time rolled on rapidly with its nave of Paksha (fortnight), month and Rithu (seasons, each of two months), its spokes of days, its axle of years, and its axle- hole of moments with all the vibrations. When thus Lila had passed her days in the company of her lord in illimita ble bliss, he suddenly in a short time died. Fearing lest the elegant Lila should pine away under the fire of her excessive grief, Saraswati stayed in the Akasa invisibly prior to the separation of the king s Jiva (from his body) ; and in order to dissipate her delusion, gave vent (on her husband s death), to the following words “Cover up thy deceased husband s body with flowers. Then the flowers only will fade and not the body.
The (king s) Jiva without quitting the body will rest in the golden harem. Then resting on the arms of the king, thou shalt assuage thy grief.” So saying, Saraswati vanished from view. According to the words of the “ Voice of Silence,” vis., Saraswati, Lila buried her husband s body amidst flowers.
Then fainting at the separation from her lord, Lila con templated internally upon Saraswati who, no sooner appeared before her than she addressed her thus “ I can no longer endure the parting from my lord ; thou shouldst take me soon to where he is.”
Thereupon Saraswati said thus “ Of the three kinds* of Akasa, vis., Chit-Akasa, (Chidakasor Spiritual Akasa), Chitta- Akasa, (or mental Akasa) and Blmta-Akasa (or elemental Akasa), Chittakas is that intermediate state in which the mind is, when it flits from one object to another in the elemental Akasa of objects. When the hosts of Sankalpas (in us) perish, then it is that the light of Chit will shine in us which is \ quiescent and immaculate and manifests itself as the universe. If one becomes convinced of the unreality of the visible objects, then, through that Jna*na, he will attain at once Chidakas.
