Extremely bewildered at the marvelous manner in which they baffled all his attempts to make them feel pain, he asked them the why of their being proof against all tortures. At which, the exulting pair breathed the following words “ Oh thou of Atlantean shoulders, as our eyes are regaling them selves with the lunar ambrosia of one another s face, we revel, within, in unimpeded bliss and hence are entirely oblivious of our body. While so, is it possible for us to (feel any pain or see our body)? We never experience the slightest pain, even when the body is ripped open. When the mind is intensely fond of anything, there will be no percep tion of pain, even when destruction awaits the body. When the mind is completely drowned in any object, who else is there to observe (and feel from) the actions of the body ?
Even the curses of Munis and the many Karmas will not be able to divert that mind from its beloved seat within. There is no end to the bodies which perished, beyond number, but in vain (in the many previous births.) All these bodies have their seat in (or originate from) the mind only. With out water, can a forest exist ? It is the mind which transacts all business and is the highest of bodies. Even should this gross body be dissolved, the mind will assume fresh bodies to its liking, as speedily as actions done in dreams. Should this mind be paralysed, then the body will not evince any intelligence.” So said the adulterous couple, on hearing which, the King eyed them with pleasure. Muni Barata close by him remarked that the two gave vent to words of wisdom, notwithstanding their minds being under the thraldom of passions. Therefore he banished them both from his realms, so that they might enjoy themselves in foreign lands.
THE STORY OF MANAS (MIND).
Summary. After having shewn that the mind manifests itself as the external world in the shape of pains or pleasures, the author now illustrates the fact that the mind subjectively is consciousness while objectively it is this universe.
Thebliss enjoyed by the adulterous couple in the previous story was given out for the purpose of giving a faint idea of Brahmic bliss. All persons have two bodies, a subtle one suitable to the mind and a gross one. The mind performs all actions very speedily in this mental body and fluctuates thereby. But the gross body knows not anything and is inert.
At these words of Vasishta,Rama asked to be enlightened as to the nature of this inert and formless body of the mind.
To which, Muni Vasishta of the nature of Jnana replied thus, in the words of Brahma “ The form which the endless Atma of all potencies assumes through Sankalpa is Manas.
All conceptions associated with actions arising out of that (real)state which is intermediate between the powerful Sat and Asat are nothing but the forms of the mind. No matter whence that mind proceeds or what form it manifests itself with, if it is made to tread the path leading to Moksha or to merge into Atma, then it will be conducive to its progress.
Now hearken to an archaic story related by Brahma of old. There was a great forest of dire illusion, terrific to be hold and replete with dire pains. A fractional part of its utter most limit measured many myriads of Yojanas.* In that forest lived a Purusha (personage) with eyes and hands un told. He had a Chitta (mind) which flitted everywhere. He had the all-distending form of Akasa. Armed with many car ved sticks of great speed on his person, he scourged himself with them, and then smarting under those pains and setting up a vociferous yell, he would run in all directions without having any mastery over himself. Dashing himself against all objects in intense gloom, he would precipitate himself down the deep and desolate well of terrific sins and there would be eking out a life of misery.
Then emerging out of that well, he would, as before, lash his body and scream out, whirling ever on his heels. In his impetuous haste, he would entangle himself in a forest of trees full of long brambles and being perforated all throughout the body, would flutter like the moth in a flame. Then running to a fine plantain garden, he would run to the other extreme of intense exultation. Again and again would he recur from this pleasurable gar den to the previous thorny forest and thence into the well and back again, finding pleasure in none.
Seeing him reel thus giddily many times, we (Brahma) caught him under our grip to free him from all fears and questioned him thus. * Who art thou that thus art groan ing under pains ? what art thou about here ? and what is thy intention ?”
To which that person replied thus “All persons having the concept of I (and other differences) are non-existent to me. I have not been able to find any actions for me to per form in this world. I am quite pained by the heterogeneous differentiations set up by thee. Thou art my enemy, though paltry. It is only through thee, that I have identified myself with the pains and pleasures, I have been suffering from.” Having said so, he cast a survey over his body. His heart began to melt and he cried aloud with a thunderlike sound. Desisting, in a moment, from his loud wails, he again cast his eyes over his beautiful form and laugUed aloud for a long time, as if to burst open his belly. Then, in my very presence, he freed himself from the many fat bodies he had assumed (in the many births).
Though the force of dire destiny, another person was born in another spot. Like the former person, he appeared before us in a plight similar to the other and scourged him self, when I consoled him as previously. Then this wayfarer passed along his path and gave up that body. Again did he come in another guise and in this life of his, he fell into that deep unfrequented well. We did not see him emerge out of that well for a long time. Then there appeared on the stage of this ever perturbed forest (this person as) another who, though he was greatly checked in his path and shewn the road to true knowledge by us, spurned our advice and still persisted in his obstinate course of lashing himself as he went along.
Even now do such ferocious persons exist writhing under great pains and dwelling in such dire forests replete with sharp-pointed thorns and enveloped in such a thick gloom as to instil fear into all hearts. But wise men, even should they live in the midst of a fiery burnt-up forest, will regale and rejoice in it as in a cool flower garden wafting sweet odors.
Here Rama asked Rishi Vasishta to give the underlying meaning of this story. At which the great Muni thus conti nued.
