Reading section 35

SECTION VI.

Parāçara said:—The Purusottama is also known by holy study and devout meditation; and either, as the cause of attaining him, is entitled Brahma. From study let a man proceed to meditation and from meditation to study; by perfection in both supreme spirit becomes manifest. Study is one eye wherewith to behold it and meditation is the other: he who is identical with Brahma sees not with the eye of flesh.

Maitreya said:—"Revered preceptor, I am desirous to know what is meant by the term Yoga, by understanding which I may behold the supreme being, the upholder of the universe".

Parāçara:—I will repeat to you, O Maitreya, the explanation formerly given by Kesidhwaja to the high-minded Khāndikya also called Janaka.

Maitreya: "Tell me, first. Brahman, who Khāndikya was, and who was Kesidhwaja; and how it happened that a conversation relating to the practice of Yoga occurred between them".

Parāçara. There was Janaka named Dharmadhwaja who had two sons Amitadhwaja and Kritadhwaja; and the latter was a king ever devoted to the existent supreme spirit; his son was the celebrated Kesidhwaja. The son of Amitadhwaja was Janaka called Khāndikya. Khāndikya was diligent and celebrated on earth for pious observances. Kesidhwaja on the other hand was gifted with spiritual knowledge. These two were engaged in hostilities and Khāndikya was driven from his principality by Kesidhwaja. Expelled from his dominions he wandered with a few followers, his priest and his counsellors, amidst woods and mountains where destitute of true wisdom, he performed many sacrifices expecting thereby to obtain divine truth and to escape from death by ignorance.

Once on a time, while Kesidhwaja, the best of those who are skilled in devotion, was engaged in devout practices a fierce tiger slew his milch cow in the lonely forest. When the Raja heard that the cow had been killed he asked the ministering priests what sort of penance would expatiate the crime. They said that they did not know and referred him to Kaseru. And consulted by the king Kaseru told him that he did not know and Sunaka would be able to tell him. Accordingly the Raja went to Sunaka; but he said too. "I am as unable, O great king, to answer your question as Kaseru has been; there is no one on earth who can give you the information except your enemy Khāndikya, whom you have vanquished".

Being thus accosted Kesidhwaja said:—"I will go then and pay a visit to my enemy; no matter, if he kill me, for I shall then obtain the reward that attends being slain in a holy cause; whereas if on the other hand he tells me what penance to perform then my sacrifice will be unimpaired in efficacy". Accordingly he ascended his car, having clothed himself in the deerskin and went to the forest where the wise Khāndikya lived. When Khāndikya saw him approach his eyes reddened with ire and he took up his bow and said to him "You have armed yourself with deerskin to bring about my destruction thinking that in such a dress you will be safe from me; but fool, the deer upon whose backs this skin is seen are slain by you and me with sharp arrows so I will slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom and are deserving of death". To this Kesidhwaja replied: "I have come here Khāndikya, to consult you about my doubts and not with any hostile intention; lay aside therefore both your arrow and anger". Thus addressed Khāndikya retired for a while, with his counsellors and his priest and consulted with them what course to adopt. They strongly urged him to slay Kesidhwaja who was in his grasp and by whose death he would again become the monarch of the whole world. Khāndikya replied to them: "It is undoubtedly true that by such an act I would become the monarch of the whole world but he would thereby conquer the next world: whilst the earth would be mine. And if I do not slay him I shall conquer the world to come and leave him this earth. It appears to me that this world is not so much valuable as the next: for the subjugation of the next world continues for ever while the conquest over this is but temporary. I will therefore not kill him but tell him what he wishes to know".

Coming accordingly to Kesidhwaja, Khāndikya asked him to propose his question which he promised to answer. And Kesidhwaja related to him what had taken place, that death of the cow and desired to know what penance be should perform. Khāndikya, in reply, explained to him fully the expiation that was suited to the occasion; and then with his permission Kesidhwaja returned to the place of sacrifice and regularly fulfilled every necessary act. Having completed the ceremony with its supplementary rites Kesidhwaja accomplished all his objects: but he then reflected thus "The priests whom I invited to attend have all been duly honoured; all those who had any request to make have been pleased with my complying with their desires; all that is proper for this world has been effected by me; why then my mind should feel as if my duty had been unfulfilled". Thinking this he remembered that he had not presented to Khāndikya the gift that it is proper to offer to a spiritual preceptor and mounting his chariot he immediately started for the dense forest where the sage resided. Upon his reappearance Khāndikya took up arms to slay him; but Kesidhwaja exclaimed "Forbear, venerable sage; I have not come hither injure you; throw off your wrath, Khāndikya, know that I have come here to offer you that present which is due to you as my instructor. Through your lesson I have fully completed my sacrifice and I am therefore desirous to give you a gift. Demand what it shall be".

Having once more consulted his counsellors, Khāndikya told them the purpose of his rival's visit and asked them what he should demand. His friends recommended him to take back his whole kingdom for prudent men acquire them without conflicting hosts. The king Khāndikya reflecting laughed and said to them "Why should a person like me be desirous of a temporary earthly kingdom? Indeed you are very good advisers as regards the present worldly affairs—but you are undoubtedly ignorant of the life to come". Saying this he returned to Kesidhwaja and said to him "Is it true that you wish to make me a gift as to your preceptor?" "Indeed I do" answered Kesidhwaja. Whereto Khāndikya replied "Then, as it is known that you are learned in the spiritual learning that teaches the doctrine of the soul, if you will communicate that knowledge unto me you will have discharged your debt to your preceptor. Communicate unto me what acts are efficacious for the alleviation of human sufferings".

SECTION VII.

Kesidhwaja said "But why have you not demanded of me my kingdom free from all troubles; what else save dominion is acceptable to the warrior?" Whereto Khāndikya replied "I will tell you why I did not make such a demand nor require that territory which is an object of ignorant ambition. It is the duty of the warrior to protect his subjects in peace and to kill in fight the enemies of his way. It is no fault that you should have taken my kingdom from one who was unable to defend it, to whom it was a bondage and who was thus freed from the incumbrance of ignorance. My desire of dominion originated from my being born to possess it; the ambition of others which proceeds from human frailties, is not compatible with virtue. To solicit gift is not the duty of a prince and warrior. It is for this reason I have not demanded of you the kingdom, a request which is the outcome of ignorance. Those only, who are ignorant, whose minds are attached to selfishness and who are intoxicated with the liquor of self-sufficiency, desire kingdoms; not such as I am".

Parāçara said:—Being greatly delighted, the king Kesidhwaja praised Khāndikya and said to him affectionately "Listen to my words. Through the desire of escaping death by the ignorance of works I exercise the regal power, celebrate various sacrifices and enjoy pleasures subversive of purity. Fortunate it is for you that your mind has attached itself to the dominion of discrimination. Pride of your race now listen to the real nature of ignorance. The mistaken notion that self consists in what is not self and that property consists in what is not one's own constitute the double seed of the tree of ignorance. The ill judging embodied being, bewildered by the darkness of fascination situated in a body composed of five elements, loudly asserts 'This is I' but who would ascribe spiritual individuality to a body in which soil is distinct from ether, air, fire, water and earth. What man of understanding assigns to disembodied spirit corporeal fruition or what lands, houses and the like that it should say, 'These are mine?' What wise man entertains the idea of property in sons or grandsons begotten of the body after the spirit has abandoned it? Man performs all acts for the purpose of bodily fruition and the consequence of such acts is another body; so that their result is nothing but confinement to bodily existence. In the same manner as a mansion of clay is plastered with clay and water, so the body which of earth is perpetuated by earth and water. The body consisting of five elements is nourished by substances equally composed of those elements; but since this is the case, what is there in this life that man should be proud of? Travelling the path of the world for many thousands of births, man attains only the weariness of bewilderment and is smothered by the dust of imagination. When that dust is washed away by the bland water of real knowledge, then the weariness of bewilderment, sustained by the wayfarer through repeated births, is removed. When that weariness is relieved the internal man is at peace and he obtains that supreme felicity which is unequalled and undisturbed. This soul is pure and composed of wisdom and happiness. The properties of pain, ignorance and impurity are those of nature and not of soul. O Muni, there is no affinity between fire and water but when the latter is placed over the former in a cauldron, it bubbles and boils and exhibits the properties of fire. In the same manner when soul is associated with Prakriti it is vitiated by egotism and the rest and assumes the qualities of grosser nature although essentially distinct from them and compatible. Such is the seed of ignorance as I have explained it to you: there is but one remedy for earthly sorrows—the practice of devotion; no other is known".

Thereupon Khandikya said:—"Do you then the foremost of those versed in contemplative devotion explain to me what that is, for in the race of the descendants of Nimi you are best acquainted with the sacred writings in which it is taught". Whereto Kesidhwaja replied: "Hear the account of the nature of contemplative devotion, which I am imparting to you and by perfection in which the sage attains resolution into Brahma and never suffers birth again. The mind of man is the cause both of his bondage and his liberation its addiction to the objects of sense is the means of his bondage; its separation from objects of sense is the means of his liberation. The sage, who is capable of discriminative knowledge, must therefore restrain his mind from all objects of sense and therewith meditate upon the supreme being, who is identical with spirit, in order to obtain liberation; for that supreme spirit attracts to itself him who meditates upon it, and who is of the same nature, as the lodestone attracts the iron by the virtue which is common to itself and to its products. Contemplative devotion is the union with Brahma effected by that condition of mind which has attained perfection through those exercises which complete the control of self; and he, whose contemplative devotion is characterised by the property of such absolute perfection, is in truth, O sage, expectant of final liberation from the world.

"The Yogi, when he first gives himself up to the practice of contemplative devotion, is called the novice or practitioner; when he has attained spiritual union, he is called the adept or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom after practising devotion through several lives. The latter speedily obtains liberation in that existence, all his acts being consumed by the fire of contemplative devotion. The sage, who would bring his mind into a proper state for the performance of devout contemplation, must be devoid of desire and observe invariably continence, compassion, truth, honesty, and disinterestedness; he must fix his mind upon the supreme Brahma, practising holy study, purification, contentment, penance and self-control. These virtues, respectively termed the five acts of restraint and five of obligation bestow excellent rewards when practised for the sake of reward and eternal liberation and when they are not prompted by the desire of transient benefits. Endowed with these merits, the sage, self-restrained, should sit in one of the modes termed Bhadrāsana and engage in contemplation. Bringing his vital airs called Prāna under subjection, by frequent repetition is thence called Prānāyāma which is, as it were, a seed with a seed. In this, the breath of expiration and that of inspiration are alternately obstructed constituting the act two-fold; and the suppression of both modes of breathing produces a third. The exercise, of yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Alambana. He is then to perform Pratyāhāra, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected: and if they are not controlled the sage will not accomplish his devotions. When by the Prānāyāma the vital airs are restrained and the senses are subjugated by Pratyāhāra then the sage will be able to keep his mind steady in its perfect asylum".

Khāndikya then said to Kesidhwaja "Illustrious sage, inform me what is that perfect asylum of the mind resting on which it destroys all the products of human infirmity". To this Keshidhwaja replied. "The asylum of mind is Brahma, which, of its own nature, is two-fold; as being with or without form; and each of these, is supreme and secondary. Apprehension of Brahma or spirit is again three-fold. I will explain the different kinds to you, they are that which is called Brahma, that which is named from works, and that which comprehends both is the third. So that mental apprehension is three-fold. Sanandana and other were endowed with the apprehension of the nature of Brahma. The celestials and others whether animate or inanimate are possessed of that which regards acts. The apprehension, that comprehends both works and spirit, exists in Hiranyagarbha and others, who are possessed of contemplative knowledge of their own nature and who also exercise certain active functions as creation and the rest. Until all acts, which are the causes of notions of individuality, are discontinued, spirit is one thing and universe is another, to those who contemplate objects as distinct and various; but that is called true knowledge or knowledge of Brahma which recognises no distinctions, which contemplates only simple existence which is undefinable by words and is to be discovered solely in one's own spirit. That is the supreme unborn, imperishable form of Vishnu, who is without form and characterised as a condition of the supreme soul, which is variously modified from the condition of universal form. The sages, in the early stage, cannot perceive this form so they must direct their minds to the gross form of Hari, which is of universal perceptibility. They must meditate upon him as Hiranyagarbha, as the glorious Vāsava, as Prajāpati, as the winds, the Vasus, the Rudras, the suns, stars, planets, Gandharvas, Yakshas, Daityas, all the celestials, and their progenitors, men, animals, mountains, oceans, rivers, trees, all beings and all sources of beings, all modifications of natures, and its products, whether sentient of unconscious, one-footed, two-footed, or many-footed; all these are the sensible form of Hari, to be apprehended by three kinds of apprehension. All this universal world, this world of moving and stationary beings is pervaded by the energy of Vishnu, who is of the nature of supreme Brahma. This energy is supreme, or when it is that of conscious embodied spirit it is secondary. Ignorance, or that which is denominated from works, is a third energy; by which the omnipresent energy of embodied spirit is ever excited and whence it suffers all the pains of repeated worldly existence. Obscured by that energy, the energy that is denominated from embodied spirit, is characterised by different degrees of perfection in all created beings. In inanimate things it exists in a very small degree; it is more in things that have life, but are (without motion); in insects it is still more abundant, and still more in birds: it is more in wild animals and in domestic animals the faculty is still greater: men have more of this faculty than animals, and thence arises their authority over them; the faculty exists in a supreme degree in Nāgas, Gandharvas, Yakshas, celestials, Sakra, Prajāpati and Hiranyagarbha; and is above ail predominant in that male (Vishnu) of whom all these various creatures are but the diversified forms, permeated universally by his energy,

as all-pervading as the other.

"That state of Vishnu, which is without form, is to be meditated upon by the sages and this imperceptible and shapeless form of Brahma is called by the wise 'that which is' and in which all the energies, described before, reside. O lord of men, from this state of Vishnu and which is formless, proceeds his universal form and other great form and other forms endowed with his diverse energies. For the behoof of the universe he assumes various forms, that of the celestial, birds and men—but he is never born being influenced by his pristine actions; he is all-comprehending and irresistible. This universal form of his is to be meditated upon by the sage for the purpose of purification for it washes away all sins. As the fire, combined with wind, consumes twigs with its increased flame, so this form of Vishnu, when meditated upon by the sage in his heart, destroys all sins. Let us therefore fix our mind resolutely upon him who is the asylum of three fold energies and this is the operation of the mind which is called perfect Dhāranā: and thus the perfect asylum of individual as well as universal spirit, that which beyond the three modes of apprehension, is attained for the eternal emancipation of the sage. O foremost of men, the gods and others who rest in the minds are impure and spring from acts. The apprehension by the mild, of that visible form of Vishnu without regard to subsidiary forms is thence called Dhāranā and I will now describe to you the perceptible form of Hari which no mental retention will manifest except in a mind that is fit to become the receptacle of the idea. The meditating sage must think of Vishnu as having a delightful and lovely countenance with eyes like the leaf of the lotus, smooth cheeks, and a broad and brilliant forehead; ears of equal size, the lobes of which are embellished with splendid pendants, a painted neck and a broad breast on which shines the mystic mark of Sribatsa; a belly falling in graceful fold, with a deep-seated navel; eight long arms or else four; and firm and well knit thighs and legs, with well-formed feet and toes. Let him, with well-governed thoughts, contemplate, as long as he can persevere with undivided attention, Hari as clad in a yellow raiment, wearing a rich diadem on his head and brilliant armlets and bracelets on his arms and bearing in his hands, the bow, the shell, the mace, the sword, the discus, the rosary, the lotus and the arrow. The Yogi may believe his retention to be perfect when this image never vanishes from his mind, whether he be going or standing, or be engaged in any other voluntary act. The sage may then meditate upon the form of Vishnu without his arms as the shell, mace, discus and bow and as placid and bearing only his rosary. When the idea of this image is firmly retained, then he may meditate on Vishnu without his diadem, bracelets or other ornaments. He may next contemplate him as having but one single limb and may then fix his whole thoughts upon the body to which the limbs belong. The process of forming a lively image in the mind exclusive of all other objects, constitutes Dhyāna, or meditation, which is perfected by six stages and when an accurate knowledge of self, free from all distinction, is attained by this mental meditation that, is termed Samadhi.

"After accomplishing this stage the Yogi acquires discriminative knowledge, which is the means of enabling living soul when all the three kinds of apprehension are destroyed to attain the attainable supreme being. Embodied spirit is the user of the instrument, which instrument is true knowledge; and by it that identification of the former is attained. Liberation which is the object to be effected being accomplished discriminative knowledge ceases. When endowed with the apprehension of the nature of the object of enquiry, then there is no difference between the individual and supreme spirit; difference is the outcome of the absence of true knowledge. When that ignorance which is the cause of the difference between the individual and universal spirit b destroyed finally and for ever who shall ever make that distinction between them which does not exist? Thus I have, O Khāndikya, in reply to your question, explained to you what is meant by contemplative devotion both fully and summarily. What else do you wish to hear?"

Khāndikya replied to Keshidhwaja and said:—"The explanation that has been given by you of the real nature of contemplative devotion, has satisfied all my wishes and removed all impurity from my mind. The expression 'mine' that I have been accustomed to use is untruth and cannot be otherwise declared by those who know what is to be known. The words 'I' and 'mine' constitute ignorance; but practice is influenced by ignorance. Supreme truth cannot be defined for it is not to be explained by words. Depart, therefore, Keshidwaja; you have done all that is necessary for my real happiness, in teaching me contemplative devotion, the exhaustible bestower of liberation from existence".

After receiving becoming homage from Khāndikya, Keshidhwaja came back to his capital. And having made his son Raja he repaired to woods to accomplish his devotions, his whole mind being intent on Govinda. His whole mind being devoted to one object only and being purified by the practice of self-restraint, self-control and the rest he obtained absorption into the pure and perfect spirit which is termed Vishnu. And in order to obtain liberation Keshidhwaja became averse from his own perishable works and lived amidst objects of sense and practised religious rites without expecting any benefit therefrom. Being freed from ail sins by pure and auspicious fruition he obtained that perfection which removes all miseries.

SECTION VIII.

Parāçara said:—I have thus explained to you the third kind of worldly dissolution, that which is absolute and final which is liberation and resolution into eternal spirit. I have related unto you the primary and secondary creation, the families of patriarchs, the periods of the Manwantaras and the genealogical histories of the kings. I have described briefly to you, who were desirous of hearing it, the imperishable Vaishnava Purāna which destroys all sins, the most excellent of all sacred writings and the means of attaining the great end of man. If you have any thing else to ask, put the question and I will answer it.

Maitkeya said:—"Holy preceptor, you have indeed said unto me all I wished to know and I listened to it with devoted attention. O great saint, all my doubts have been removed and my heart has been purified. By thy favour, I have been acquainted with the account of creation, preservation and destruction. I have also learnt from you of Vishnu in his collective fourfold form; his three energies; and the three modes of apprehending the object of contemplation. By thy favour I have acquired a thorough knowledge of all this and there is nothing else worthy to be known when it is once understood that Vishnu and his world are not mutually distinct. By your kindness, O great Muni, you have removed all my doubts since you have instructed in the duties of the several tribes and in other deities; the nature of active life and discontinuance of action and derivation of all that exists from works. And I have nothing else to enquire of you, O Venerable Brahmin; and pardon me, if by answering to my questions you have been fatigued in any way. Pardon me for the trouble I have given you through that amiable quality of the virtuous which makes no distinction between a disciple and a child".