THR STORY OF AINDHAVA THE SON OF INDHU OR THE MOON.
Summary. The author, having in the previous story shewn that the light of Brahman alone is Jiva and others now gives this story to exemplify the fact that its (Brahman s) manifestation, etc. The mind alone is the universe.
From the foregoing story it is evident that Brahmic Reality which is the one Truth alone is. All the visible objects do not really exist. The mind alone shines as the cause of all the manifold created objects. To illustrate this (last proposition that it is the mind which makes the uni verse), I shall relate to thee, Oh Rama, a story which thou shalt presently hear. Thou shalt then be impressed with the firm conviction that the potency of Jnfina alone manifests itself as this universe.
This puerile Manas which ever rises and falls with the ebb and flow of desires, fancies this illusory universe to be true through its ignorance ; but if it should be informed of the real nature of this world, then it will cognize it to be Brahman itself and pains will bid adieu to such a mind. Should the mind be subject to the trammels of the heterogeneous modifications of love and other desires, then it tends to rebirth, but a freedom from their thraldom is emancipation.
Once upon a time, Lord Brahma rose up at dawn of day wishing to generate afresh a new creation, after having been refreshed by his sleep over a night (of his), when the whole creation was merged in the one Fount. For this pur pose, he surveyed the Akasa which began to prevade every where through his mind ; and lo, that Akasa became filled with all kinds of motley creations. Marvelling over the event and longing to know its author, he pointed his finger at one of the suns therein to approach him and inquired of him as to the authorship of himself and all the universe.
Where upon the sun paid due respects to Brahma, and said thus “If even you Brahma, the cause of this endless uni verse, do not know it, I shall try to give it out as far as I can. There is a noble country answering to the ap pellation of Suvarnathala in a part of the extensive Jambhu- dwipa situated on the Kailasa hills. It abounds with crea tions that are all thy offspring. In it, there lived a noble Brahmin rejoicing in the name of Indhu (the moon) and trac ing his lineage to Kasyappa, the Rishi. Not blessed with any offspring, he and his spouse with an agitated heart resorted to Kailasa, the abode of Parameswara and underwent severe Tapas, tasting water alone and being as fixed asatree.
Where upon Paramasiva was greatly pleased with them and having approached them, demanded of them what they wanted. With head prostrate on the ground, they entreated to be blessed with ten erudite sons to free them from all pains. The boon having been granted, both the husband and wife lived in joy and were blessed with 10 goodly babes. These babes grew up with age, well versed in all departments of knowledge. In course of time, the parents died and their sons retired to the Kailasa hills where they began to soliloquise within them selves thus “ Shall we, to relieve ourselves from this in- digency which is afflicting us, become a leader of men ?
As even this situation is but a paltry one, Jet us become a king” or rather an emperor ruling over all worlds. Even this is insignificant, when compared with the status of Devendra, the lord of nine wealths. This too will not suffice us. Therefore let us become the lotus-seated Brahma wherein we can enjoy all kinds of stainless wealth.”
With this fixed resolve, all the ten personages seated themselves in Padma posture and with one concentrated and same purposed mind were engaged in a non-fluctuating meditation thus “We alone are Brahma; all the creations are out of ourselves only.” Thus did they pass long asons of time, oblivious of their body and immovable as a wood. When thus their mind s thoughts (were perfected and) concreted them selves (into a solid mass), all the ten became Brahma himself. Then the ten lokas* were created.
Ten kinds of creations were generated by these ten personages in their Manas-Akas. Out of the ten creations of ten Suns. I am one.” So saying, he (the sun) vanished out of sight.
Said Vasishta to Rama As all the visible universes are existent only through the expansion of this crass mind, the swan-seated Brahma created, in accordance with this law, all the worlds through his mind only.
THE STORY OF THE DECEITFUL INDRA.
Summary. Having shewn that the universe is nothing but the mind manifesting as such only through the potency of Brahman, the author now proceeds to illustrate, in this story, the fact that the body with its organs, &c., is no other than mind.
The creator of the incomparable worlds and the slayer of Atma (the Real) is the mind only. The actions of the mind alone are, indeed, actions ; but not so, those of the body.
In the previous narrative of the ten Brahmins related by the sun, they became Brahma after performing Tapas in Padma posture and created the worlds. Who else than Brahma can easily and truly understand the wonderful potency of the mind ? The mind contemplating upon the body, becomes the body itself and then (enmeshed in it), is afflicted by it. The all-full Jnanis through the contemplation of Brah man within, are never affected by the pains assailing this body of nine gates. So indeed were, in days of yore, Indra and Ahalya who were guilty of incest.
Here Rama asked Vasishta as to who these two were. On which Vasishta continued thus In former times, there lived a King by the name of Indradyumna reigning over the country of Magadha. The lady that ministered to his enjoy ment like his Prana, was called Ahalya. In that town abode a person named Indra. True to the tradition of the incestu ous intercourse which occurred in former times between the once Ahalya and Indra which the present couple of the same name had heard, the living couple began to have criminal intimacy with one another. Like two lovers who come in contact after long parting, she passed some days alone in the enjoyment of the company of her paramour.
The King s subjects who were eye witnesses to this scandalous affair reported it to the just King. On hearing which, he waxed exceedingly wroth and caused the stray couple to be sunk into deep waters. Finding that this did not affect them in the least, he caused them to be subjected to many ordeals, such as trampling them with rutting elephants of fierce tusks, bathing them in flames of fire and beating them with hammers, &c. In spite of the infliction of all tortures, they did not evince the least symptoms of pain but merely laughed at them, eying one another with one-made mind as they sat opposite.
