Other Siddhas also remarked thus “ To look for the God without, relinquishing the God within, is like going in quest of conch shells after giv ing up the Kousthubha* gem on hand. Atma can be attained only by those who have destroyed completely the forest of the lilies of desires. Those persons who, in spite of their knowledge of the non-existence of happiness both in the past and the present in the baneful objects (of the world), do yet entangle themselves in them with their thoughts clinging to them, deserve the appella tion of an ass, if not a worse one. The serpents of Indryas (organs) which ate hissing again and again, should be slain in the seat of the mind by the rod of firm discrimination, just as Indra reduced to dust the mountains through his adamantine Vajra (thunderbolt).
A mind, devoid of pains, which has developed an equal vision over all, through quiescence, will attain the state of its Atmic Reality which is the plenum of complete bliss. This is Moksha.” So said many Siddhas. Having heard clearly these indubitable words of sage counsels emanating from the Siddhas, Janaka became panic struck like a serpent stunned at hearing the sound of an angry and overwhelming Garuda (eagle). There fore he left his cool pleasure garden for his mansion and dismissed his minister and other attendants.
Having closeted himself alone in a cool mortared room in the topmost story of his mansion, he began to contem- plate deeply upon the true significance of the words given out by the Siddhas. Observing the actions of the world where men and others ever flutter like birds always on their wings and then perish, he could no longer contain himself and cried out the following words Being much hem med in on all sides and whirling in different conditions in this fluctuating world, I am ever whirling with delu sion and afflicted with pains, like dusts of sand floating in the midst of a large stone. Now reflecting upon Time which is eternal (in its true nature), T cannot but term, as a moment, the 100 years of my life. While so, how is it I estimate my life greatly and fall into all sorts of despon dencies through my powerful desires ? Who is there so debased in life as myself, who am spoiled through my gross mind ?
Fie, on this uneven life which cannot be considered as of any moment. Comparing this earth over which I rule to the countless universes, I cannot but consider it as an atom. It is really surprising that I should rate high this universe full of pains. Indeed I am unable to find one object in this archaic universe which is uncreate and sweet and benefi cent for one twinkling of the eye at least. While so, it is really marvellous to see the heterogeneities of the universe. Even the greatest of persons will in course of time become the lowest of the low.
Oh, my mind which fancies as real the ephemeral wealth of this world, whence these illusory thoughts of thine r” All enjoyments, great men and their kindred have appeared in former times. Where then is the certitude of existence of all objects now ? The innumerable earths with their rulers and their wealth, have all perished like fine sands ; the Devalokas with their Indras and wealth have all disappeared like fish in the sky above ; no limit can be Imposed upon the number of universes, Brahmas, mun dane eggs and Jivas that have come and gone. Oh afflicting mind, where then are all the objects that have vanished out of sight? Where then is the permanency of your existence? It is only by bestowing my desires on the illusion of the long dream of bodily delusion in the sable night of the unreal Ma”ya that I have debased myself to this ignorant state. Enough, enough with all the deaths I had undergone in previous times.
I have never been able to find that beneficent Kala (time) which does not put an end to any object. Not one be neficent object exists on this earth, either in the beginning, middle or end, Are not all created objects coated over with the varnish of destruction ? The ignorant, every day of their lives, enact with their body dire sinful acts, painful deeds and illimitable vices. In youth, they will be enve loped with Ajn&na ; in adult age, they are entangled in the meshes of women ; in old age, groaning under the burden of Samsara, they die. Being thus always occupied, when will they find time to devote themselves to the commission of virtuous deeds ? How came this Maya to play and dance in this world ? This ghost of my mind dances in the theatre of this universe to the music of the organs.
Asat is perched on the crown of Sat. Similarly Adhar- ma or pains is ever seated on the crown of the illuminated Dharma in this universe. If pains are seated on the crown of (or are the necessary accompaniments) the stainless plea sures, how can we discriminate between them and find out the stainless? If in the opening and the closing of the eyelids, many Brahmas are created and destroyed, what am I, a puny self, before them ? A rare marvellous wealth becomes a source of pains with the affliction of the mind ; even an object of infinite danger is the source of great happiness through the mind rightly directed. It is only the dire Samsciric life that is the source of all pains. How can happiness be generated in those lives that are drowned in Samsara ?
The mind of de lusion constitutes the root of the tree of Samsara of Ajnana which ramifies in all directions with branches full of flowers, tendrils, fruits, &c. It is this mind which is called Sankalpa. With the destruction of Sankalpa, the mind will be also des troyed easily. The baneful root of mind being destroyed, the tree of birth and death will also be destroyed. Oh, I have detected the thief who robbed me of my Atmic Jewel, viz., my Self.
His name is Manas (Mind). I have been long suffer ing through this villain. I will now gibbet him and make him die. Till now I have not been able to bore a hole in this pearl of mind. Now I will do so and make a rosary of it by stringing it in the string of experience and wear it on my person. I have learnt it all through the omniscient Siddhas, as my Guru. I am now in the enjoyment of that bliss which pertains to the pure Brahman. I have gradually dispelled from my mind such unrealities as I, you and other differences of conception. 1 will never hereafter bring them back to my mind. I am now victorious in the conflict with my great adversary of the mind which spoiled my Atma-Jnana. I have completely divested myself of all the pains which afflicted me. I have attained the life of quiescence. Oh, discriminative Jnana which uplifted me to this lofty state, I adore thee.”
Thus did king Janaka remain statue-like in Samddhi, after having destroyed all fluctuation of mind. After being in it for a long time, he returned from it and then surveyed the universe through his quiescent mind, his impure one having been destroyed past resurrection, with the following remarks: ; What object is there in this world for me to encompass? What is illusory? To my present scrutini zing eye, all is pure Jnana only. I cognize nothing but the one immaculate Atma-Jnana my own Reality. I will never long for any object, I do not come across ; nor will I evince any aversion towards any object that I do not come by. I will remain immutably fixed in my own Self of Atma-Jnana. Things will happen as pre-ordained.” So saying the king was absorbed with Brahmic bliss in the non-dual state.
Just as the effulgent sun in the Akasa causes days, &c., to happen without any volition or desire on their part,so also Janaka contemplated upon performing, without any longing, all actions of his life which crop up spontaneously every day. So never for a moment ruminating upon the past or future, productive as they are of evil, he began at once to transact his present actions with a full heart. Only through the Atmic enquiry created by the words of the Siddhas, did Janaka attain quiescence of mind and Atma-Jnana. Oh lotus- eyed Ra”ma, the supreme seat of Atma-Jnana can be attain ed only through the stainless and beautiful Atmic enquiry and not through the actions done by the low-minded with out a guru.
The worldly-inclined do long after other goals than Atma ; but the longing after the extraordinary enjoyment of spiritual bliss is only through previous Atmic efforts. Therefore one should destroy Ajnana, the seed of the previous tree of existence on this earth productive of fear ful dangers and surrounded by the ocean of pains.
