THE STORT OF THE GREAT BALI.
Summary. Having in the previous story seen that the concentration of the mind from the visible upon the seer leads one to cognize his own Reality, the author illustrates through this story the fact that, through the performance in this world of Nishkdma-Karma, even sensual bliss is transmuted into Brahmic bliss.
The heart of Pavana became illumined with the Jnana into which he was initiated by his brother, the Muni Punnya, like the universe beaming with light at sunrise. Then both these Siddha-Purushas having attained Atma-Jndna were living in that forest.
Disporting themselves in diverse ways at their sweet will and pleasure, they passed a long time and at last reached that quiescent state of Videhamukti that state which a light attains to, when it is divested of its wick and ghee. Similarly is the fate of all Jivas after they die in this world.
If one person in his many incarnations is related to all, where then is the necessity for loving or hating any ? There fore the best course is only to give up the load of excessive desires and not to enlarge them. If desires are allowed to grow, then they become the fuel for the fire of Chintana (or contemplation). With the passing away of the fuel of desires, the Sankalpas do also perish. This is perfectly a true statement (and not a mere theorizing).
Oh puissant Rama, mount up the great car of Deya- Tyaga and behold, through the much-eulogised transcendent spiritual vision, this paltry universe palpitating with ex cessive desires and then you will not lack anything. This state is the certain truth of Brahman that is without impurity, delusions or disease (of Ajnana). If this state is attained without doubt, then persons will not be subject to delusions, though they are without much intelligence. Therefore, oh Sri Rama, lead your life thus.
With the intimate friendship (or development) of good intelligence and nice discrimination, all pains will cease. Even though one may find an asylum in a person (who is a Guru), it is only through his own energy and will that he can destroy all pains arising from association with diverse objects and kinsman. Having labored hard through Vai- raggya, Jnana books and the noble good qualities of benevo lence, &c., if your mind is made to lead the Atmic life, then all pains will cease. Not even the happiness arising from all the collective wealth of the three worlds, will in any way bear comparison with the bliss of a mind that has reached Kaivalya (emancipation).
Like a shoe worn on the foot that is able to protect it wherever its wearer goes, so also the mind fills the whole universe with ambrosial bliss wherever it becomes all full. A mind filled with the ponderous non-desires will never sink into desires ; but a mind filled with desires, will never have its grievances redressed completely. Compared to a desire- less mind which yields pure thoughts as easily as Muni Agastya sipped* in one breath the waters of the ocean, even the full moon does not shine so bright ; nor is the milky ocean yielding bliss so full ; nor will the radiant face of Lakshmi residing on the fragrant lotus bestow (upon her devotees) such a boon (as this desireless mind).
The ghost of desires will spoil the lustre of the pure mind, just as the clouds envelop the moon or the black stains tarnish a polished white mortared floor. Moksha means nothing but thed Destruction of the impurities of the mind which mind is developed only when all desires and fears of re-birth are destroyed. If this is not possible (viz., of controlling your desires, &c.), thou shalt, oh Rama, be able to attain Jnana through the path followed by the great Bali through his intelligence. Such a course is beneficial.”
At which Rama asked him to be enlightened as to the nature of that course. To which Vasishta of rare Tapas re plied thus. “ There once lived a matchless king of Asuras named Bali who reigned over Patala as an emperor over it. He made the whole word tremble underneath his potent arms and was able to overpower and humiliate even Eswara, Vishnu and others. He was the son of the noble Virochana and reigned powerfully for ten crores of years.
Having as cended the topmost story of his palace teeming with windows and bedecked with gems brought from the Mahameru heights surrounded by guards, alone he gave vent to the following train of reflections with a mind disgusted with material plea sures and contemplating upon Samsara (this mundane existence). Of what avail to me is this undisputed sovereignty of mine which has enabled me to enjoy from a long time the wealth of all these three incomparable worlds ? When I begin to contemplate upon the pleasures of wealth which flit away at once, wherever and whosoever enjoyed in the past, I find I am but repeating the same actions as yester day, yielding but momentary happiness. Enjoyed things do recur again. Things seen yesterday do again present them- selves to-day.
Ornaments worn with exultation yesterday, are again donned by us. And yet we find that even intelligent persons do not become disgusted with them and are not ashamed to enjoy them again and again. Like ignorant children that do taste again and again sweetmeats which im part sweetness for the time being, we are also afflicted, ig norant of the true path. Days, fortnights, months, years and yugas do cycle again and again as formerly and nothing new crops up. In spite of the performance of all my duties, how have they in any way improved my life a whit ? Through what shall I be able to come into the in dubitable possession of that, after which I shall be action- less ? What is that path which will enable me to go higher up to “ That” which is free from the illusory sensual ob jects ?”
Then in order to find out that path, which leads to that Principle which is indestructible and alien to objects, he reflected deeply in his mind and then with full-blown eyes under well-knit brows, he was beside himself with joy at the solution that instantaneously flashed in his mind and then burst out with the following words :
“Formerly I enquired of my father, the omniscient Virochana in this very spot and about this very point. He then explained to me the manner in which I can remove my doubts. I questioned my father thus what is that in comparable seat where all the illusions of pleasures and pains and other heterogeneities fade away ? What is that seat where the mind s delusions will wear away ? What is that seat where all desires are eradicated to their root ? Please enlighten me with answers to these questions.
Again what is that quiescent seat which is free from desires and mental despondencies ? What is that seat which is permeated right through by Absolute bliss ? Please, oh thou, who hast cognized the Supreme, throw light upon the means by which I can free myself from the pains and excruciating doubts I am suffering from.”
