Reading section 22

Salutation to the Lord, the universal soul, shining manifest in heaven, earth and the sky, and both within and without myself.

2. One convinced of his constraint (in this mortal world), and desiring his liberation from it, and, who is neither wholly ignorant of, nor quite conversant with divine knowledge, is entitled to (the perusal of) this work.

3. The wise man, who having well considered the narrative (of Ráma) as the first step, comes afterwards to think on the means of liberation (as are expounded herein), he shall verily be exempt from transmigration (of his soul).

4. Know, O destroyer of thy enemies! that I have first embodied the history of Ráma in this Rámáyana (as the preparatory step to salvation).

5. And I have given the same to my attentive pupil the obedient and intelligent Bharadwája, as the sea yields his gems to their seeker.

6. These historical preparatories were rehearsed by the learned Bharadwája in the presence of Brahmá, seated in a certain forest of the Sumeru Mountain.

7. Then the lord Brahmá, the great grandfather of the inhabitants (of the three worlds), was so highly pleased with him that he addressed him saying: “Oh my son! ask the best boon that thou wishest for.”

8. Bharadwája said:—“Oh thou lord, that art master of the past and future times, grant me the desired boon of communicating to me the means whereby people are liberated from their miseries.”

SECTION II.

BRAHMÁ’S BEHEST.

9. Brahmá said:—“Go ask diligently of thy preceptor Válmíki, to complete the faultless Rámáyana that he has undertaken (to write).

10. “By the hearing of which men will get over their manifold errors, in the same manner as they pass over the sea by the bridge built over it by the great Ráma, who was fraught with all good qualities.”

11. Válmíki said:—Saying this to Bharadwája, the supreme maker of all beings (Brahmá) accompanied him to my hermitage.

12. In right earnest was the god welcomed by me with the _argha_ and offerings of water and the like, when the lord of truth spoke to me for the good of all creatures.

13. Brahmá spake to me saying:—“Do not Oh sage! give up your undertaking until its final completion. No pains ought to be spared to make the history of Ráma as faultless as it ought to be.

14. “By this work of yours men will forthwith pass over this hazardous world, in the same manner as one crosses the sea in a vessel.”

15. Again said the increate Brahmá to me:—“I come to tell this very thing to you, that you complete the work for the benefit of mankind.”

16. Then Oh king, the God disappeared from my sacred hermitage in a moment, just as the wave subsides in the water no sooner it has heaved itself.

17. I was struck with wonder at the disappearance of that (deity), and then being composed in my mind, I inquired of Bharadwája, saying:—

18. Tell me, Bharadwája, what Brahmá spoke (to me) in the hermitage; to which he answered saying:—

19. “The God commanded you to complete the Rámáyana for the good of men, and as a means of their crossing over the gulf of the world.”

SECTION III.

INQUIRY OF BHARADWÁJA.

20. “Now Sir”, said Bharadwája, “explain to me how the great minded Ráma and Bhárata conducted themselves amidst the troubles of this world.

21. “Tell me also how did Satrughna, Lakshmana, and the renowned Sítá, and all those who followed Ráma, as also the ministers and their highly intelligent sons, conduct themselves (on earth).

22. “Tell me clearly how they escaped all its miseries, that I may do the same with the rest of mankind: (for our salvation).”

23. Being thus respectfully addressed by Bharadwája, I was led, Oh great King! to carry out the behest of my lord (Brahmá), and to narrate the Rámáyana to him; saying:—

24. Hear my son Bharadwája, I will tell you all that you have asked, and by the hearing of which you shall be enabled to cast away the dross of errors (under which you labour).

25. You are wise and have to manage yourself in the manner of the felicitous and lotus-eyed Ráma, with a mind free from (worldly) attachments.

26. (Know that) Lakshmana, Bhárata, the great minded Satrughna, Kausalyá, Sítá, Sumitrá as well as Dasaratha;—

27. With Kritástra and the two friends of Ráma, and Vasishtha and Vámadeva, and the eight ministers of state as well as many others, had reached the summit of knowledge (by this means).

28. Their names are Dhrishta, Jayanta, Bhása, Satya, Vijaya, Vibíshanah, Sushena and Hanumána. And also Indrajíta (who had attained his highest knowledge).

29. These were the eight ministers of Ráma, who are said to have been equally dispassionate in their minds, and content with what was their lot. They were great souls, and free in their lives.

30. Well my son, if you follow the manner in which these men observed sacrificial rites, gave and received their offerings, and how they lived and thought, you are at once freed from the turmoils (of life).

31. One fallen in this boundless ocean of the world, may enjoy (the bliss of) liberation by the magnanimity of his soul. He shall not come across grief or destitution, but remain ever satisfied by being freed from the fever of anxiety.

CHAPTER III.

VÁLMÍKI’S ADMONITION.

SECTION I.

ON TRUE KNOWLEDGE.

Bharadwája said, O Bráhman! relate to me first about Ráma, and then enlighten me by degrees with the conditions of attaining liberation in this life, that I may be happy for ever.

2. Válmíki replied:—Know, holy Saint! all worldly conceptions to be as erroneous as the various hues that taint the clear firmament. It is better therefore to efface them in oblivion, rather than revive their reminiscence (in repeated states of existence).

3. All visible objects are absolute negation; we have no idea of them save from sensation. Inquire into these apprehensions, and you will never find them as real.

4. It is possible here (on earth) to attain to this knowledge (of worldly vanities) which is fully expounded herein: if you will listen to it attentively, you shall get at the truth and not otherwise.

5. The conception of this world is a mistake, and though we actually see it, it is never in existence. It appears in the same light, O sinless saint, as the variegated colours in the sky.

6. The conviction of the non-existence of the objects of vision, leads to efface their impressions from the mind. Thus perfected, there springs in it the supreme and eternal bliss of self-extinction.

7. Otherwise there is no quietism to be had herein by men like you, rolling in the depths of science for thousands of years and unacquainted with the true knowledge.

8. Complete abandonment of desires, styled as the best state of liberation, is the only pure step towards beatitude.

9. The absence of desires leads to the extinction of mental actions, in the same manner as the absence of cold conduces to the dissolution of small particles of ice.

10. Our desires which uphold our living bodies (and minds), bind us fast as by strings to our bodily prison. These being loosened, the inward soul is liberated (as a bird from its cage).

11. Desires are of two kinds, pure and impure. The impure ones are the cause of transmigration, while the pure ones serve to destroy it.

12. An impure desire is of the form of a mist of ignorance, consisting in the feeling of an obdurate egoism. This is said by the wise to be the cause of birth (transmigration).

13. A pure desire is like a parched seed incapable to bring forth the germ of transmigration, and only supports the present body (in its dry rigidity).

14. The pure desires which are unattended with transmigration, reside in the bodies of living-liberated men, like unmoving wheels (unable to move them to action).

15. Those that have the pure desires are not liable to transmigration, and are said to be knowing in all things that ought to be known. These are called the living-liberated and are of superior intelligence.

16. I will explain to you how the high minded Ráma attained the state of liberation in life, hear you this that old age and death may not come upon you.

SECTION II.

EARLY HISTORY OF RÁMA.

17. Hear, Oh highly intelligent Bharadawája, the auspicious course and conduct of Ráma’s life: whereby you shall be enabled to understand everything at all times.

18. The lotus-eyed Ráma after coming out of his school, remained for many days at home in his diversions, and without anything to fear.

19. In the course of time as he took the reins of the Government, (in his hand), his people enjoyed all the bliss that absence of grief and diseases could impart (to them).