THE STORY OF DEVA-PUJA THE WORSHIP OF GOD.
Summary Having, jn the previous story, described that Nirvanic bliss wherein all are Brahman only will result through Jnana and Yoga, the author gives out the rationale of the Puja (or worship of God) made by the Hindus in order that they may know that what they worship is the perishable matter only and that they may rise to a higher ideal.
All these things composed of the five elements are appearances only. So also is time through right discrimina tion. Moreover, it is quite false on our part to identify the “I.” with this body to which the terms “ I,” he, etc., are applied. Therefore may you free yourself from the illusory con ception of this body composed of net work of bones, muscles, &c., being the “ I”. Is there any limit to the myriads of forms created through Sankalpa? Oh Rghava after sleeping on cushioned beds at home, you roamed about in all directions and lost your equilibrium of mind in the contemplation upon the dreamy things of the world. Where is the body which can be called yours ? Please reflect well upon it.
Through letting loose the reins of mind in the waking state, it wanders about in diverse places such as Mahameru or Devaloka and is lost in a labyrinth. Where has the body, which can be called yours, taken its refuge in? Know this Samsara to be a long dream or a mental sovereignty or delusion. This universe which is nothing but a manifestation neither is nor is not. Tatwa-Jnanis say that the annihilation of the differentiated thought leads to the worship of the All-benefi cent.
It is certain that one and all of us are destined to die. Therefore why should people in this world weep in vain over the death of a person ? Oh valiant Rama, persons born in this world enjoy but a tittle of happiness. Therefore why should Ahankara be manifested in actions which bring on but a tinge of bliss ? Having given up all conceptions of duality, may you look equally upon all in this reflection of an universe, it is nothing but a stain in the glass of the mind.
Whoever renders his mind free of all diversities and reflections and does not allow the serpents of love and hatred ingress into the hole of his mind, will be like a Kalpa tree which yields anything and everything to its owner. Oh intelligent Rama, erudite persons who are self-presumptuous through their ability to solve any doubts are only like an ass carrying much burden and not worthy of being approached, if they are not devoid of love and hatred.
Should the axle called Sankalpa of the car of existence, having the wheels of illusory re-births, be stopped completely, then the car will come to a dead halt ; but if the axle of San kalpa be a little in motion, then none, however mighty, will be able to arrest the motion of the car. Such a stoppage should be made through the power of Jnana, subtle intellect and self-efforts. The whole universe contains not an object which cannot be encompassed by the efforts of true Jnana, the qualities of the wise and a study of Atma- Jnana Sdstras.
This mischievous and powerful imp of the lower mind is the generator of all pains and all fears, and the destroyer of all noble (spiritual) wealth. Having slain this slayer, may you become “ That” which you are. Should this dire imp of mind take a firm possession of a person, any amount of study or kindred will not exorcise it. Even Acharyas will find it difficult to scare it away. But if this evil spirit be divorced from one without even the shadow of thought, then will the Sastras and others be of help to lift him out of re-births, like a beast that, falling into a shallow pool without mire, can be easily lifted up.
If one after re lieving himself from all objects of enjoyment as well as the enjoyment itself wishes to attain his non-dual and all-full Atmic Reality through the graces of the Guru and his own discriminative enquiry, then he should hear what passed bet ween me and Parameswara wearing the moon in his matted locks, in order to divest himself of all garments of illusion. Now I will relate it to you which you will presently hear with a clear mind.
Once upon a time, I spent a long time most instruc tively and delightfully in Kailasa* hills in the worship of Para- meswara, in the performance of Tapas in a raised shed on the banks of the Ganges and the study of many books in the com pany of Siddhas. One night on the 8th day of the first half of the lunar month of Simha (August September), it was 15 Ghatikas (12 o clock) when bustle in all quarters was hushed up and nature was, as it were, in a state of Samadhi with utter silence.
Not even a single footstep was heard. The darkness was so thick as to be cloven by the sword. Mountain caves, forests, &c., melted into thin void in the sable gloom. I then returned from Samadhi and let my mind rove in the heterogeneous objects of the universe. Then flashed before me in that darkness an incomparable light which I had never witnessed before. It was, as if countless moons and pure white clouds contributed their mite to increase the daz zling splendor. In the light, I observed Parameswara and Par- vati locked in each other s arms and preceded by Nandikes- wara.
If Along with my disciples, I rose up and went to them with requisite materials ot worship. Standing at a distance,! eulogis ed them first ; and nearing them, I worshipped Parameswara with prostrations, Arghya (oblations of water), sweet and cool flowers and other objects Him whose mind is ever cool and who has a merciful eye, free from pains. Similarly did I worship his consort, Parameswari and prostrate myself before her. Then I paid lovingly my due respects to Siva s and Parvati s attendants. After which the resplendent Parameswara with significant words as cool as the nectar-like moon addressed me thus “ Has thy intelligence merged itself in the Brahmic Seat and attained quiescence therein, free from all pains and full of bliss ? Hast thy Tapas being going on without any obstacles ? Hast thou attained that which should be got at ? Have all the visibles perished from thy mind ?”
So said the cause of all the worlds, when I prostrated before him and submitted the following under his orders “Oh Deva of Devas, there is nothing which is beyond the power of one who has duly obtained thy Grace. Never will fears of objects come in proximity to them. It is thy devotees that are worshipped by all in the world. Whatever place the Great Ones who have found an asylum in thee live in that is the real body, that is the true country and that is the fine mountain for others to take their abode in. The medit ation on thec is but the result of one s past virtuous Karmas, showers Dharmas on him in his present life and is the seed of future Dharmas. It is like a Purnakumbha* for storing up Jnana nectar ; is like a moon shedding its mild light and is the path leading to Moksha. Having come into the posses sion of the Chintmani (gem) of thy meditation, I am now trampling the heads of all unreal existences.”
