THE CONCLUSION OF STHITHI PRAKARAA.
Summary Having shewn in the previous chapter that all shines as Brahman, the author summarizes the five previous chapters of Sthithi Prakarana. Persons born with rare Satwaguna live on earth with Brahmic effulgence like unto the moon shining in the Akasa. They will never groan under the load of pains. Will ever the golden lotus fold its petals with the approach of the n:ght ? They will concern themselves \vith nothing else but their present actions only. They will tread the path of the superb wise men of rare intelligence. With a non-fluctuating mind, their hearts \vill be full and bent upon noble thoughts.
They will rejoice in the possession of amity, grace and other good qualities. Persons of such innate good qualities will be in different to high and low stations of life. They will look with an equal eye upon all and be virtuously disposed. Like the (ordinary) ocean, they will never go beyond their bounds. They will be without delusion and like the sun will never tres pass the strict Law.
What is fit to be taken in and acted up to is the quality of the stainless ; what should be shunned is the path of the stainful. After having enquired into the nature of the uni verse, one should consider it as an object of indifference. He should thoroughly sift the nature of “ I” through the aid of his Guru and his own intelligence and become clear minded. Utmost pains and efforts should be undergone in the path of knowing Atma. The mind should be perfectly controlled in the due acting out of worldly affairs. Association should be contracted with the virtuous. The object fit to be gulped out is the idea of “ 1”.
That which should be shunned is the delusion caused by this body composed of boney, muscles, &c. But that which should be seen (and worshipped) is Para- Brahm which permeates all bodies. From the sun journeying in the car drawn by his green horses down to the vermin of the earth, Jn&na alone shines. Through our own efforts? we can acquire different births in which one of the three gfunas, Satwa, Rajas or Tamas predominates. But it is only though Satwic actions, that the Supreme Moksha is reached.”
THE STORY OF KING JANAKA.
Summary Having seen in the previous chapter the play of Chit (consciousness) alone shines as this universe, the author through the nine stories stated in this Prakarana, shews that this universe as universe, ever is not.
According to the abovementioned words of Muni Kacha, son of the Deva Guru (Jupiter), all these universes are of the nature of Atma-Jnana only. The delusion of birth and death will only haunt those persons who have Rajas and Tamas gunas and will abide in them as firmly as a dome supported by strong pillars. But persons of powerful Satwic tendency like yourself will ever be free from the fear of births. Such Satwic men will liberate themselves from the tram mels of Maya, like a serpent giving off one by one its sloughs.
Having contemplated that all are Brahman and the I is that Brahman only, you should destroy the idea that the I and the universes are different. All the created objects arising out of Brahma Jnana the cause, do not really exist, like the foam in an ocean. There are really no such thing s as pleasures and pains, birth and death, or persons whirling- in the vortex of birth and death ; but one only Principle, that always is, endures.
Having tasted all things through experience and in ference, do not grieve for them. Do not think of the past or of the future ; but remain in that non-dual state with the transcendent Satwa-Guna and without the dualities of desire and hatred and others. With an equal eye to all, with the certitude of conviction in Atma-Jnana and a powerful Jnana, and with extreme quiescence and a mind silent to all worldly objects, may you, Oh Rama, relinquish all pains with a mind as transparent as crystal. In the closing birth whereafter there is no more re-birth, Atma-Jnana will dawn in one easily.
Will the resplendent bamboo pearls be found in other than bamboo clusters? In such persons, who will no more be re-born, are found nobleness, benevolence, love, clearness of intellect and all the qualities of a Jivanmukta and an Atma Jnani. The good qualities of these great persons who walk in this amiable path will attract all persons unto themselves, like the melodious tunes of a bamboo flute enrapturing the hearts of even cows.
Now to those persons who, through these qualities, are able to arrest all at once the seven births. There are two* kinds of paths leading to Moksha. Now hearken to them. If one should, without the least fail, follow the path laid down by an Acharya, delusion will wear away from him little by little and emancipation will result, either in the very birth of his initiation by his guru or in some succeeding births. The other path is where the mind, being slightly fortified with a stainless spontaneous knowledge, ceaselessly meditates upon- it ; and then there alights true Jnana in it, like a fruit falling from above unexpectedly. Now listen attentively to a story that I shall now relate to you, in which Tatwa-Jnana arose in one like a fruit in the Akasa, as in the second of the two paths mentioned above.
Over this universe, reigned once a King of kings wha never at any time labored under any fear from his foes. He was exceedingly wealthy and liberal. He wielded the sceptre over a country called Videha which had not the least taint of jealousy or envy. This king going by the name ofjanaka rejoiced in the possession of good qualities transcending the ocean and befitting him to protect his subjects like Vishnu. In the beautiful season of spring, this king with a great joy of heart stepped into his Elysian garden redolent of sweet smelling flowers, whilst his courtiers, armies and others were stationed outside the garden.
Perambulating the garden alone, the king heard the songs of Siddhas whose minds had attained to the one Chit. Now, oh Rama, listen attentively to the songs containing the experiences of the Siddha hosts residing on the fragrant hills and withdrawing themselves from all pleasures of the visibles and heard by Janaka. They are “ That Jn&na-bliss which arises out of the commingling of the knower and the known is of Atma- Jndna. And it is this Atma-Jnana bliss, that should be long ed after.” So said one Siddha. Another Siddha said “ After eradicating the seen and the visual with their Vasanas, one should contemplate upon Atmic Reality which is the primeval Light to the eagle vision (of high spiritual personages).
Another Siddha remarked : “After having become all- pervading like that One which occupies the neutral centre between Sat and Asat, we should ever be contemplating upon Atma-Jnana, that eternal Light which illuminates all other lights. “ Another Siddha remarked: “We will contemplate upon that effulgent Atma-Jnana which always calls itself I in all Jivas.”
