THE
GREAT EGOIST--BALI
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 bliss
[**]--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, [***] 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 Lakshmi [**] 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 Patala [***] 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 [****] 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? 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-Rishi [**] 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 by pain, you will enable it to reach
liberation through control."
So
saith the great Master, Rishi Vashisht.
"When old and grey, when strength
decays,
By foes when crushed, in evil days,
From fortune's heights when downward hurled--
Yes, then let men renounce the world;
But not in days of youth and health,
When crowned with glory, blest with wealth.
Those scripture texts which praise as best
A life ascetic, lone, unblest,
Dragged sadly on in gloomy woods,
And dreary, doleful solitudes,
Are fictions hatched in squalid schools
By needy unbelieving fools,
Which look like truth, but proved, are found
To rest on no substantial ground.
"To savage beasts it is not given
By forest life to merit heaven;
Yet this same life, by hermits led,
Their future bliss ensures, 'tis said!
"When men no pleasure feel, nor pain,
A state of stupid torpor gain.
They then have reached perfection, rise
To heaven, so say the would-be wise.
But should not trees,--if this be true,--
And boulders, gain perfection too?
For they are calm and torpid, feel
Nor pain nor pleasure, woe nor weal;
They dread no want, they seek no ease,
Like self-tormenting devotees.
"Abandon, then, thy vain design;
By kingly virtues seek to shine.
See how by acts all mortals strive
Their ends to gain, through effort thrive,
Inaction ne'er perfection brings;
From strenuous deeds alone it springs."
Translation
by J. Muir. For more, readers should look in the Metrical Translation from
Sanskrit writers.
QUEEN CHUNDALAI, THE GREAT YOGIN
THE
POWER OF DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE
POWER OF THE PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO
THE KUNDALINI—THE MOTHER OF THE UNIVERSE.
Yoga
Vashist part-1 -or- Heaven Found
by Rishi Singh Gherwal
Shakti
and Shâkta -by Arthur Avalon (Sir John Woodroffe),
Mahanirvana
Tantra- All- Chapter -1 Questions
relating to the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद, GVB THE UNIVERSITY OF VEDA
यजुर्वेद
मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10,
GVB THE UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
इसे भी पढ़े-
इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
इसे भी पढ़े
- भाग- ब्रह्मचर्य वैभव
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इसे भी पढ़े-
भाग -2, ब्रह्मचर्य की प्राचीनता
वैदिक इतिहास
संक्षीप्त रामायण की कहानीः-
वैदिक ऋषियों
का सामान्य परिचय-1
वैदिक इतिहास
महाभारत की सुक्ष्म कथाः-
वैदिक ऋषियों
का सामान्य परिचय-2 –वैदिक ऋषि अंगिरस
वैदिक
विद्वान वैज्ञानिक विश्वामित्र के द्वारा अन्तरिक्ष में स्वर्ग की स्थापना
राजकुमार और
उसके पुत्र के बलिदान की कहानीः-
पुरुषार्थ और विद्या- ब्रह्मज्ञान
संस्कृत के अद्भुत सार गर्भित विद्या श्लोक हिन्दी अर्थ सहित
श्रेष्ट
मनुष्य समझ बूझकर चलता है"
पंचतंत्र- कहानि क्षुद्रवुद्धि गिदण की
कनफ्यूशियस के शिष्य चीनी विद्वान के शब्द। लियोटालस्टा
कहानी माधो चमार की-लियोटलस्टाय
पर्मार्थ कि यात्रा के सुक्ष्म सोपान
जीवन संग्राम -1, मिर्जापुर का परिचय
KING JANAK
"We
must understand, in the words of Muni-Kacha, that this universe in reality IS
NOT, and that it is formed only by the varying intensities of the flow of
consciousness. Consciousness may be compared to a powerful revolving light
which leaves in darkness, that which it illumined so brightly the instant
before. Therefore, when the light of consciousness reveals this universe, the
universe seems real. Take away the light and the world loses reality. So it is
that from conscious knowledge and Atmic wisdom the universe becomes real to us.
"To
the seekers after name, fame and pleasure, the house of the mind is founded on
the delusion of birth and death. But the adherents of truth will be free from
these delusions, for birth is but death (or cessation of consciousness) to
former life, and death is birth (or renewed consciousness) into another period
of life.
"All
is Brahma and the 'I' is Brahma,--relinquish the idea that the universe is
something outside the 'I'. The objects of creation arising from Brahmic wisdom
do not really exist, but are as the foamy spray cast up by the ocean. One
principle alone Brahma is constant, enduring and eternally IS. Pleasure nor
pain, nor the whirlpool of birth and death do not really exist. Brahma alone
exists.
"Experience
and inference teach the transient nature of fleeting pleasure and pain. Why
then dwell upon them? Forget the past and the future and rest in the neutral
state of truth, putting aside the duality of love and hate. Look equally upon
all, steadfast in the certainty of Atmic wisdom, secure in the stronghold of
mind withheld from objects.
"So
may you, O lotus-eyed Ram, be the crystal, which mirrors pain but does not
suffer it.
"Thus
Atmic wisdom will flush the dawn of the final birth. For where shall one seek
the lustrous bamboo pearl, but in the bamboo clusters? For in these blessed
ones, nobility, love, benevolence and clarity of intellect find residence, and
these qualities of Atmic wisdom draw to them the people of the world like the
melodious flute brings rapture even to the hearts of kine. "Two paths lead
to liberation. On one, the faithful following of the precepts laid down by a
Guru shall let delusion fall away, to be replaced with emancipation. Peace
shall come either in the immediate birth or in a succeeding birth. The other
path is open to one whose mind is already bulwarked by knowledge, and who will,
by meditation, cultivate the fertile seed into the full blossom of wisdom.
"Of
the second path this story is related: An emperor, fearless, generous and of
untold wealth once reigned over this universe. Into his domain never a taint of
jealousy or envy entered. This King, Janak by name, and Videha by reputation,
whose noble heart embraced the world, was a true protector of his people.
"In
the first days of vernal spring King Janak walked in his charming garden among
his flowers. Without its gates the
guards were stationed. Strolling about, the King heard the murmuring voices of
the Sidhas (they who have attained the One-ness) from the hills. Hear
attentively, O Ram, the songs of the Sidhas--they who have withdrawn from the
pleasures of the visible.
"Chanted
a Sidha...
"'In
the union of the Knower and the Known lies the bliss or wisdom. Seek this
wisdom, so that the unreal many become the real.'
"Another
sang...
"'Desire
will destroy the visible. Contemplate Atmic reality--the beacon to the eagle
vision of higher spirituality.'
"From
the chorus of voices...
"'Having
become all-pervading, like he who sits between truth and untruth, meditate
always upon Atmic wisdom, the Light of Lights.
"'To
seek without for God, is like one who goes in quest of bright bits of glass,
unmindful of the jewel blazing his own hand.
"'Atma
is attained only by those who have controlled their desires. Those who
recklessly entangle themselves in the quick sands of human experience, knowing
better, can only be called asses.
"'The
hissing serpents of the desirous organs must be slain by the mind; just as the
great god Indra levelled the mountains to dust by his thunderbolt.
"The
mind, free from delusion which calmly surveys all as one, will attain Atmic
Reality--the plenum of complete bliss. This is liberation.
"The
sage counsels of the Sidhas, awoke consternation in the mind of King Janak. He
left behind his cool scented garden, entered his palace and dismissed his
attendants.
"Seeking
a quiet apartment on the top floor of his palace, he gave himself to meditation
upon the wise utterances of the Sidhas. In contemplation he hoped to discover
the true meaning of these blissful counsellors. He thought how the people of
the world were like birds forever on the wing, fluttering hither and thither
from this bush to that flower, only to drop at last with weariness, and perish.
The good King cried out in his anguish of mind.
"'Annoyances
beset me. Worries, doubts and circumstances enmesh me in this uncertain world.
I spin about like a leaf in a whirlpool. When I reflect that time in its true
nature is eternal. I cannot but deem the one hundred years of my life, as a moment
in eternity. Why, then, do I value my life so greatly and allow my strong
desires to throw me into confusion and dejection? What greater debasement than
a mind despoiled of tranquility? That I should consider for a moment this
unsettled existence. This world of pain I rule is but an atom among the
countless universes. Search as I will, I can find nothing which remains
constant and beneficent, even for a fleeting moment. Behold the incongruities
of this world. The greatest shall be dust, even as the lowliest. Wealth! Have I
fancied riches real? Name and fame! The great men of ancient times and their
valorous deeds have vanished. Where, then, is the certainty that the
achievements of my time shall persist?
"'The
myriad worlds with their rulers and wealth have perished, like sand washed into
the sea. Where, O my distraught mind, have these universes gone? So shall this,
my world, go the way of eternity. My desires and my illusions have led me to
believe in a permanency, which does not exist. My many deaths have taught me
nothing. When shall the blessed time come when I shall seek and find THAT,
which has no end? About me the objects of the world wear the shrouds of
destruction. Every instant of every day, the ignorant walk the paths of
perdition their bodies enacting the baneful deeds of pleasure and pain. In
youth they are unwise; maturity finds them entangled in the meshes of passion
and the burden of the world bows them down in old age.
"'Harassed
from birth to death, doing the deeds of desire, how can they find time to
pursue virtue and seek the eternal truth? Illusion dances in this world like a
will-o-wisp, and my mind dances in unison with illusion--both specters of the
Real in this unreal theatre.
"'Untruth
is an excrescence upon the Crown of Truth, and pain thrusts its talons into the
side of Virtue. Since pain is the accompaniment of pure and impure pleasure
alike, how may we discern the difference between them? If between the opening
and closing of my eyes many Brahmas are created and destroyed, what is my puny
self before them? Great wealth breeds pain in the mind of its owner, but a
thing fraught with peril, becomes a source of 'happiness, for a mind which
controls it rightly. It is only the worldly life which is the source of pain.
Can happiness enter a life submerged in worldliness? The tree of the ignorant
mind sprouts from the root of delusion and its branches bear poison fruits.
"'Mind
is the thinking principle. By the discipline of thought, the mind itself can
easily be controlled. The extinction of delusion controls birth and death. Oh,
I know at last the thief who has robbed me of the Atmic jewel of my Self. His
name is Mind. Long and grievously I have suffered, I shall impale him with his
own bright sword of thought.
"'Until
now I have not been able to pierce the pearl of mind. Now I will string this
pearl upon the strand of experience, and with it adorn my person. I have
listened well to the wise counsels of the omniscient Sidhas. At last I rest in
the bliss in which the great Brahma floats. The unrealities of me and thee have
dropped away, and I will never permit them to return.
Victory
is mine over the mighty adversary of mind, who despoiled me of Atmic wisdom,
and pain has ceased its affliction. I have attained the life of sustained
peace. Great wisdom has rolled back the ponderous door to freedom; my adoration
is thine.'
"Thus
did King Janak rest motionless in Samadhi, having controlled the fluctuation
and vacillation of his mind. After a long period of Samadhic bliss he looked
anew upon his world, his vision cleared of the fog of desire. He reflected that
he had no objective for which to strive in this world. His clear sight
scrutinized the world for illusion and found pure wisdom.
"'I
know nothing,' he rejoiced, 'but my immaculate divine wisdom, the realization
of my Self. I shall neither seek nor turn from any object in this world. I
shall remain constant in my divine Self. Events will transpire as
pre-ordained.' So saying, the King was enveloped in Brahmic bliss.
"As
the warm sun in the sky, without volition or desire, causes the growth of seeds
in the ground, so King Janak performed the duties, which arise daily without
exultation or longing. Giving heed neither to the past nor the future,
productive as such cogitation is of discontent,. King Janak met the present
serenely, with an undivided heart and mind.
"The
Atmic enquiry engendered by the words of the Sidhas, brought quiescence of
mind, O Ram, to the ruler of the world, King Janak; for the wisdom of Atma can
be attained only by the pure and beautiful Atmic enquiry, and not by following
the ways of the worldly. For worldlings long for other goals than Atma, and
realization comes only to those who have sought it faithfully. Therefore, O
Ram, destroy ignorance, which slinks like a hungry wolf on the desert, that is
the world.
"To
the wise, the precious jewel of wisdom enthroned in their minds, will bring in
a moment whatsoever they wish, like the Kalpa tree which produced any fruit one
desired. Love and hate cannot dent the armour of those who dwell in Atmic
bliss. The dense mist of egoism screening the Sun of Brahma obscures the
intelligence, and will be cleared only by the heavenly wind of divine wisdom.
He who aspires to the Supreme Brahmic throne must banish desires from his mind,
for is not the ground well-tilled before the planting of the seed?"
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