THE STORY OF DAMA, VYA LA AND KATA.
Summary. Having seen that the universe shines as Atma Sankalpa, the author illustrates in this story that the conception of the reality of the universe will increase with contemplation upon Non-Atma, The true nature of “ That” will truly dawn with surpriseless bliss in the hearts of those only who are engaged in ceaseless enquiry (after Atma) j who are freed from the base thoughts of the mind or Sankalpa ; who are ever in the enjoyment of (spiritual) bliss ; who have known the true
nature of Sachidananda which destroys the unreality, inert ness and pains of the visible objects, that are the result of Sankalpa ; who have cognized their Atmic Reality, the seer after giving up all conceptions of non-Atma, the nonseer ; who, though alive, do enjoy the Jagrat (waking) state in the supreme Tatwa of Jnana ; who are quite dormant, so far as the paths leading to re-births are concerned ; who have cut themselves asunder from all Vasanas of good or evil, through their fully developed non-desires and who after destroying the snares of Vasanas, relieve their minds from their bondage.
In such minds only, will there be the illumination of the true Jnana, like an adulterated water cleared of its sedimentations through clearing-nuts. It is only when the mind, being divested of all its desires, is indifferent to pleasures or pains and is not attracted by any objects that it will be rendered pure, free from the grip of the great delusion like a bird freed from its cage, and roaming freely the Akasa ; and then without any doubts, will ever be without any particle of desire. Then it will be Plenum itself and will shine like a full moon. Persons in tliis state will even bless (and aid) the Trumurtis (Brahma, Vishnu and Rudra), the highest of deities, The Supreme principle should be attained through firm enquiry. The tumultuous delusions of re-births will be envel oping us like a mist, so long as there is no firm enquiry about the nature of the universe and of the “I” in man.
Those only are the cognizers of Tatwa (or Reality) who do perceive objectively, through their non-fluctuating Jna”na-Vision, that all the countless universes and egos of men are none else but the light of the imperishable Jaana. Those only are the cognizers of Tatwa who perceive objectively that it is the immeasurable Atina Jnana alone which manifests itself as all potencies and yet is non-dual (in its innate condi tion) and which is the latency of all possible ideations. Those only are the cognizers of Tatwa who perceive objectively that Brahman alone is, as being the laya centre between being and non-being and that in it there is nothing, as apart from It, such as the knower of “ I” or the known of the universe.
Like a wayfarer who, as he travels along, sees things in the different quarters without any longing for them, the stainless knowers of Brahman, even though their minds are immersed in sensual enjoyments in the performance of actions, will never be affected by them. Even thieves will become their friends, since they will derive Brahmic bliss from material enjoyments. The wise will regard the worldly enjoyments in the same light as a traveller meets unconcernedly, in his way, a host of men bound on a marriage. Those who have mastered their minds will look upon even a scintilla of desires in their hearts as a great evil and therefore will not long after them. Akins released from prison after great difficulties will estimate greatly his kingdom; but an emperor who has won much laurels and wears the great sword, will care two straws for the whole earth over which he reigns.
The conquerors of mind should previously have mastered it through theirmindjlike thehand with hand, thelegs with legs, the teeth with teeth, and so on with reference to the other parts of the whole body. There is no other vessel on this earth to wade the ocean of re-birth than the mastery of the antagonistic mind.
Those only will reach the world of Moksha who have control led the serpent of mind replete with the venom of its actions in the hole of their heart. Even pure and virtuous men as well as the famous and the greatly intelligent will wear, on the crown of their head, the lotus-like feet of those Great Ones who have, under their control, their minds. Therefore, oh Rama, may you quell your tremendous foes of the organs, accoutred in this world of many cities with the weapon of excessive desires and riding upon the elephant of sins gene rated through your former enjoyments which elephant is ever rutting with the three, passion, anger and delusion.
If you will only destroy the painful Ahankara of the mind and conquer the foes of organs, then will the ever-waking Vasanas subside like a forest of lotuses enveloped by snow. So long as one through the mastery of his mind is not convinced of the reality of the non-dual Principle, so long will the anguish of his mind not cease like the (conception of) ghosts inseparable from intense gloom. This mind whirling through pains is sometimes stated to be a clever statesman, as it enables Jnanis to cognize their own Self through the discrimination of Tatwas. It is also dubbed with the appellations of “crafty general,” or a “menial,” through the different functions it fulfils, of annihilating its enemy of organs or itself performing any actions it chooses through its own volition.
In the case of true Jnanis, their pure mind for which there is no choice of discrimination (between the two paths of virtue and vice) constitutes their better half, as it enables them to enjoy un alloyed bliss. It can, at the same time, be stated to be their father or true friend father on account of its protect ing nature; a rare friend through the true counsels it imparts in the way of obtaining the higher g oaL The mind of the wise will but tread the virtuous paths through the study of the beneficient Atma-Jnna Sastras, will contemplate upon Atma and having attained the true cog nition, will destroy its own form. Like a true father, such a mind will confer, upon one, Jnana Siddhi. If one should see, unimpeded within himself with true illumination, immo bility and stainlessness and be also initiated into the All-full Jnana, then will his stainless mind shine with the lustre of a gem through its being of the nature of his own Self in the Akasa of the heart. This pure jewel of the mind gets stuck in the mire of the weak Vasanas of heterogeneity J and hence is invisible to all.
But if it be bathed in the waters of Jnana and thus cleansed of all its impurities, then the shining Moksha wHl disclose itself to all. Now, oh R&ma, you should through dint of discrimination understand the true Jnana and having worshipped it, should master the organs along with Ahankara and thus liberate yourself from all trammels of re-births. Through such a course all the certain ideas of differentiation existing in man, such as He, I, etc., will cease to be. Having given up all these differentiations of thoughts, may you find asylum in the one Reality which is other than these things and resting in your Atma, the seat of “That,” perform all actions as you list. Then the objects being en joyed by you with a false* mind will no longer be a bondage to you.
