Now, Rama, do not follow the path trodden by the three Asuras D ama, Vyala and Kata but free yourself from all pains of existence by going in the footsteps of the other three Asuras, vis., Bheema, Bhasa and D rudha.
Here Rama of great Jnana interrupted the Rishi with the question as to who these three Asuras were. To which the great Rishi replied thus, blessing the king with Nirvana into the secrets of which the Rishi wished to initiate him u An Asura by the name of Sambara roamed throughout the regions of Patella, living therein. He was an adept in the manifold wily arts, of Maya (illusion) and rested in Maya itself. Once this Daitya subjected to ignominy Devendra, through his power ful ocean of an army. Thereupon the Devas became infuriat ed and began to harass and destroy in all manner of ways the Asuras whether asleep or travelling in different directions.
Observing this dastardly attack of the Devas, the chief of the Asuras despatched, against them, a large army headed by Mundika, Anka, Dhruma and others. The Devas availed themselves of an opportune occasion to foil their enemies and so did away with all of them. Hearing all these, the irate Sambara marched to Devaloka. The Devas having heard him approach who was well-skilled in Maya-Vidhya (the science of illusion), were struck with terror and hid them selves in the caves of the great Meru mountains. There upon 6ambara shed flames everywhere in Devaloka like the Tripuras (three cities) set on flames by Parame^wara (Rudra) and returned from there to his own place, rendering it a regu lar void and leaving the Deva ladies wailing in the streets. Finding the coast clear, the Devas returned in numbers to their place. Hearing which, the Asura despatched through Maya-Vidhya armies after armies without any intermission. But these were repulsed and killed completely by the Devas. Sambara became greatly infuriated at these disastrous results and so created through his Mayavic power D ama, Vyala and Kata. These had “ Atlantean shoulders fit to bear the weight” of Mahameru on them.
They were not subject to the bond of Vasanas and were devoid of desires or egoism. They knew neither death nor life, neither pleasures nor pains, neither victory nor defeat, neither waging war nor retreating. They were therefore incapable of defeat and were able to put an end to their antagonists through the discharge of arrows. Fully convinced of their invulnerability, Sambara living in Patala, gathered together all his hosts living over hills, ocean and earth and sent them along to reinforce these three Mayavic personages. The countless hosts sent by Sambara sallied forth like so many hills walking on their legs or as if the ocean full of fishes overflowed the land or the Kalpacame to an end. Similarly did the Devas march out in great numbers. Both the armies came into direct rencontre like wind facing fire. Thus it seemed as though the next Kalpa was already come. Weapons breathing flames Came into contact with human bodies which at once dropped down dead and began to accumulate like a mountain.
Even mountains be gan to be tossed to and fro in the scarlet ocean of blood ooz ing out of the lifeless bodies. The angry and deceptive Asuras approached close their enemy and drove them away. All the Devas fled the field with a despondent heart. But the three Mayavic personages mentioned above went in quest of them in all quarter:;. Not being able to trace them to their places of concealment, the victorious triumvirs returned from Devaloka to where their leader was.
Meanwhile all the Deva hosts, ignorant what to do, re sorted for aid to Brahma seated on his lotus seat. Having, with true love, paid the homage of due respects to him, they related to him the atrocities committed by ambara flaming like fire and their utter rout at the hands of the three persons created by the Asura.
Thereupon Brahma meditated and pacifying them, gave vent to the following words “ After the lapse of a thousand years, Devendra will kill the Asuras in the war between himself and &ambara who is now over powering his enemies. Till then, we shall advise you thus. From to-day forward, you go to D ama and others and ap prise them of your intention to war with them. Having made a pretence of fighting with them, withdraw when they make onslaughts on you. If you conduct yourselves thus, repeating it over and over (for 1,000 years), then the VAsana of Ahankara, will begin to reflect itself in the minds of the three Asuras like a shadow in a glass.
Then if this idea of 11 1” gets firmly rooted in their minds, then they will be in bondage, like birds caught in a trap and can be easily dis posed of. It is desires that, like Yama (death), bring on manifold pains to persons in this world ; devoid of them, there is bliss unsullied with pains. All creatures in this world being bound by the cord of pains are greatly affiicted thereby. With tight bonds, pains are generat ed ; freed from them, pains also cease. It is only through desires that persons, whether they be stainless or omniscient or all-puissant, do get trammelled in this world. Even persons, who are in a high state, fall low through their desires, like a lion in a cage. Therefore do not be disheartened. 1 With these words, Brahma instantaneously disappeared at the very spot where he was.
The Devas having heard these words of Brahma, while in the full possessions of their five faculties of organs, departed for Devaloka and there caused large kettle-drums to be sounded for war so as to reverberate through earth and the rest of the whole universe*. Having heard these sounds, the Asuras rushed with great ire from Patdla to Devaloka and hurled at their enemies all kinds of destructive weapons- The latter, who were bent upon merely eking out the time according to Brahma s injunctions, made the pretence of fighting and retreating again and again.
Thus did a long period of time elapse, the war being waged in divers ways, when the insidious desire of “ I” otole into the hearts of the three Asuras through such a process of warfare, and their minds got trammelled. Then fear was generated in their hearts and all kinds of delusions took firm hold of them. Being drowned in the pain-giving Mya and emaciated through pains, they were at a loss what to do. Then in order to preserve their body from deterioration, they began to deliberate upon the many means of enjoying happiness through the illusory worldly things. Being ever engaged in this thought, their minds got enthralled and unsteady.
On the battlefield, consternation and depression of mind arose in them and they were appalled at the idea of death- Hence they were greatly agitated in their hearts and looked about for a safe asylum. Being completely denuded of all powers, they were not able to face even an antagonist, should he face them. Were there no fuel, will Agni (fire) be able to consume anything and offer oblations to the Devas ? To cut the story short without many words, the three Asuras fled away panic-struck and died.
Now Rama, we have related the story of the Asuras, D ama and others in order that you may attain Jnana thereby (through not falling into their wrong path). If the minds of persons should sportively associate themselves with Ajnana (or worldly things) without any impediment, then the pains of existence arising through such Ajnna, will never affect them. Therefore you should not follow the path pur sued by the above three Asuras.
Here Rdma questioned Vasishta thus. “ How did the three Asuras arise from Parabrahm” ?
To which Vasishta replied thus The fearful D dma and others had their bodies as only the manifestations of the Supreme. Like D ama and others who had their bodies as mere appearances, we who are here are no other than Chidakas itself. Therefore, thou redoubtable warrior, the conceptions of “I” or “ thou” or D ama and others are no other than untrue. The Brahmic light manifesting itself visibly as the All-pervading Atmic (Sakti) potency -became agi tated through the potent thought of the A sura, Sambara. It then assumed the three forms of D ama and others and began its sportive pilgrimage in such forms. Therefore neither these persons having- the above attributes nor we are really existent anywhere (as such).
That which really is, is Para- brahm which is the knower of all as the witness, the know ledge itself, the immaculate, the all and the quiescent without heterogeneity or dawning or setting. The Chit (Sakti) potency of that All-full Principle is this universe. All the heterogeneous visibles, perceived through the organs of sense, are only unreal ; but that which is real is the one Brahmic Principle. May you rest happy in it.
