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The Master Vashisht continued:
"The illumination of wisdom came like the dawn to the heart of
Pavana, who
had been initiated by his brother, the Muni Punya. Both of these brothers having
attained Atmic wisdom, lived in the forest. For many years they enjoyed the
quiet pleasures of solitude and at last reached the calm of bodiless bliss113—like
lights which have consumed both wick and oil. For this is the fate of all
beings.
"If one, in his many incarnations is related to all, where then, is the
necessity of love or hate? The most reasonable course is to forego extreme and
excessive desires, not to enlarge upon them. If desire is allowed to flourish
lit becomes food for contemplation. When desire passes, so does the structure of
thought built about it, collapse and perish. This is indeed. truth.
"O Ram, mount the great edifice of renunciation and behold in spiritual
vision this insignificant universe palpitating with unruly desires—then you will
indeed know that you lack nothing. This exalted state contains the truth of
Brahma without. impurity, delusion or the plague of ignorance. If this state be
attained by faith even though the intelligence is meager, its devotees will not
be subject to delusion. Therefore, O Ram, lead thus your life.
"With the progressive development of intelligence and the exercise of a fine
discrimination all pain will cease. Even though one may find a close ally in a
Guru,114 it is only
through individual energy and will, that all pains arising from association with
kinsmen and heterogeneity can be destroyed. Having labored diligently through
Atmic enquiry, books of wisdom, and noble benevolence, your mind is forced to
follow the Atmic life—then pain will cease. The collective wealth of all worlds
will not compare with the happiness arising from the blissful mind which has
found emancipation.
"Like a sandal protects the foot, however stony the path, so also, does the
mind fill the whole of creation with purest joy. A mind filled to the fullest
with neutrality of vision will never entertain mundane desire; nor a mind
confused by conflicting desires ever have its grievances completely redressed. A
mind free from desire yields pure thoughts, as readily as Muni Agastya sipped
the waters of the ocean in the space of a moment; the radiance of the full moon
has not such refulgence, nor does Lakshmi115
reposing on fragrant Lotus grant such a boon.
"The ghosts of desire will dim the lustre of the stainless mind just as
clouds hide the moon, or black stains deface polished stone. Liberation means
only the destruction of the impurities of the mind and this mind is developed
only when desire and fears of rebirth are destroyed. If this is not possible, O
Ram, thou shalt arrive at wisdom by the path followed by the great Bali. Such a
course is beneficial."
Thereupon Ram asked him to relate the story of Bali. Rishi Vashisht replied: "There once lived a great king who was also a great
egoist. He reigned over Patala116
as an emperor. The whole world trembled beneath his autocratic rule; even the
gods were overpowered and humbled before him. He was the son of the noble
Virochana, and reigned mightily for ten million years.
"One day he mounted to the parapet atop his palace—his palace which was
studded with gems brought from the Manhameru***116
Heights. There in solitude he spoke the travail of his mind. He was satiated
with the material pleasure of his world and his speech was replete with
bitterness.
"'Of what avail is this undisputed sovereignty which has enable me to enjoy
the wealth of these three worlds, when I reflect that the pleasures of wealth
are but fleeting, and that I repeat to-day's actions again tomorrow with only a
gain of momentary happiness? Enjoyed incidents do recur again; ornaments worn proudly
yesterday are put on again to-day. We observe that even the intelligent do not become appeased by these recurrences and are not
ashamed to enjoy them again, like children who feast repeatedly on sweets.
"'Thy cycle of days, months, years and yugas roll on, and the old is ever
old, though decked in the changing garments of the mode.
"'Has the faithful performance of my duties improved my life in the slightest
degree? What will bring me possession of THAT and free me of action and its
results? Where is the path which will lead me to THAT which is peace, free from
illusion?'
"Deep in reflection he sought the Principle which is eternal and at last was
rewarded by the solution. With eyes flashing with joy he burst into speech.
"'It was in this very place that I enquired about this Principle from my
omniscient father, Virochana. He explained then the manner in which I might
remove my doubts when I asked (him, what is that incomparable state in which the
illusions of pain and pleasure are lost, wherein the mind's delusions find
oblivion, and where desires are uprooted?' I begged that he would describe to me the attainment of that goal which knows not the 'restraint of
desires and the gloomy despondences of the mind.
"'Tell me, O Father, I beseech thee what is the state which is wholly
permeated with Absolute bliss? O thou Knower of the Supreme, enlighten me and
release me from the torment of doubts which arise!'
"And thus Virochana replied:
"'Harken to my words. There is a beautiful country which is illimitable and
all pervading. In it the worlds arise and into it the worlds are absorbed. In
this country there are not the five grand elements, nor are there hills, forest,
temples, Devas or even the ancient souls. Illumination is the name of the King
who exists there, alone. He is omnipotent, omniscient, the cause of all,
perfectly quiescent and refulgent. He is Silence itself. He will unfailingly
cause all acts to be performed by a minister appointed by him. The instant that
a thought arises in the minister, the idea, though previously non-existent,
immediately crystallizes into actuality and as mysteriously disappears. The
minister enjoys nothing by his own right nor does he know anything. Acting
always in concert with the King he is able to do all things. Though the minister stands always
in the presence of the King, the King remains invisible and solitary.'
"So saith the father to his son.
"The son had listened appreciatively to the words of his father. Now he
questioned.
"'What is the character of this enlightened country which is without disease
and misery,. which though apart, yet pervades all? How can it be reached? By
what means can it be attained? Who is the immortal King of that strange country?
Who is his minister? Who is the mighty King, who, as if in sport, will make me
ruler of this universe?'
"His father answered. 'Who is able to over-step the rigorous law of the
powerful minister? Even though the hosts of the world beleaguer him, they can
never overpower him. Though spears be hurled against him they will be as futile
as flowers flung at a stone wall. Only the King can command obeisance from his
minister, for it were easier to move the great Himalayas than to bring Him into
subjection. It takes a very superior intelligence to subdue the minister, for he is like an angry serpent who when trod upon
will hiss and strike.
"'All this, my son, is symbolic. The country in my story is liberation,
incomparable and eternal; the King is Atmic Reality, inseparable from
'liberation and refulgent with eternal light; the -minister of the King typifies
the mind or intelligence. The symbol and realization of supreme authority is the
subjection, control and eradication of sensual pleasures and the building-up of
an indifference to them. When the mind has overcome desire, then it resembles a
mischievous elephant safely caged.
"'Those unacquainted with the true books of wisdom maintain that of the four
parts into which they divide time, one-half should be devoted to a study of
sensual objects, one-quarter to study of the Books of Wisdom, and the remaining
quarter to the worship of a blessed Guru (spiritual teacher); that if this be
done, wisdom will replace ignorance.
"'The partially knowing assert that of the four divisions one should devote
half the time to contemplation and worship of a Guru, a quarter to meditation
upon the spiritual truths contained in the Books of Wisdom, and the remaining quarter to the study of
the actions of the sensual organs. The wisdom will prevail in him, and he will
know the supreme truth.
"'The third class, who are of the wise elect;. affirm that liberation will be
attained by those, who, dividing the concentration of the mind into four parts
devote them to the four purposes of a study of the Books of Wisdom, which
outline the pursuit of the path of Atmic Reality. Self-knowledge,
desirelessness, worship, and worship of a Guru.
"May you, my son, through diligent enquiry and intelligent effort, understand
Atmic worship and the subjugation of desire simultaneously. By a determined
master of your desires, Atmic enquiry naturally follows, and in turn Atmic
enquiry induces a relinquishment of desire. They are mutually dependent one upon
the other, like' the clouds which fill the ocean.
"'Having earned, in proper ways, wealth for. relieving one's kindred and
dependents. one should, by the help of that wealth, promote the qualities of
truthful conduct and gradually assume indifference to the world of objects and futile pleasures. This is the state those reach who live in Jnana (wisdom).
This is the glory of peace.'
"Soliloquizing thus, he asked himself, 'Who am I and what is my real nature?'
After a moment's reflection he concluded that if he invoked his Guru, who had
attained Realization, and should enquire of him the truth, then ignorance would
forsake him. Therefore, with closed eyes he meditated affectionately upon his
Guru. Thereupon his Guru took form before him, a form constituted of the blessed
air. With an enraptured heart the King saluted him and spread fragrant flowers
before the resplendent Guru.
"Beloved Guru, deign to hear my words and bless me accordingly. What is the
NOW? What is there BEYOND? What is THAT which is limited? Who am I who speaks?
And YOU who hear? What is this material universe? Favor me, Divinity, with
answers to quiet all my doubts.'
"'The Guru pondered for a moment and then replied: 'I am on my way to Heaven
where dwell the immortals. Why should I take unnecessary time or waste words?
Briefly, I tell you this, all the manifestations before us here are wrought of wisdom, the unmanifested is also wisdom; I, who speak, am wisdom, and pure
wisdom are you, who hear. The entire universe is naught but all-full wisdom.
Take these conclusions, impress them upon your mind and meditate upon the
Reality of Wisdom. If you can accept Reality, you will attain the Supreme state.
The Sapta-Rishi123*
has just now entered a new state; therefore, I shall pass.' So saying the Guru
of Bali retired.
"Contemplating the truth of his Guru's words, he became convinced that ALL IS
WISDOM. This earth is none other than the manifestation of Wisdom; the three
worlds are Jnana; my real nature is Jnana. The fates are Jnana. I have become
the shining Brahmic One, who scintillates undimmed by the visual or the sensual.
I have become the One principle, which unbound by objectives, pervades all at
one and the same time—intelligence itself.
"Mentally vibrating to Om, which is the true significator of Absolute Wisdom,
Bali entered a trance-like state, which was free from thought, desire or doubts, and there
he remained statue-like in Samadhi for a long period.
"Thus did the Emperor Bali remain motionless, as the flame of a lighted lamp
in a sheltered, windless place. And since he was illumined by the Truth,
unstained by love or hate, his mind merged into Divine Peace. Such a condition
can best be compared to clear, autumnal sky.
"Seeking their Emperor, his courtiers found him deep in Samadhi.
"After a long time, Bali awoke and went about his regal duties, his mind free
from desire and egotism. His pure mind was never again flurried in adversity or
prosperity, neither did he lose himself in either pleasure or pain. Thus his
equable gaze viewed all impartially, however numerous were the hosts of good and
had thoughts that arose in his mind. As the procession of countless objects
passed before him, the controlled them all.
"So shall you, O Ram, pillion your mind, roving amid the pleasures of this
and higher worlds, in the centre of your heart. Wherever your mind stumbles like
an awkward child and falls into
sensuality, you must lift it to the indivisible Jnana and there let your mind
become one with wisdom. By daily and consistent practice you may chain the
terrible elephant of mind, so that
untrammeled by
pain, you will enable it to reach liberation through control."
So saith the great Master, Rishi Vashisht.
Yoga Vashisht Chapter Links
Footnotes
113:* Death.
114:**
Spiritual Teacher.
115:* Goddess
of wealth.
116:**
America.
116:***
Himalaya Mountains.
123:* One of
the seven Rishis.
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