Yoga Vashist part-1 -or- Heaven Found by Rishi Singh Gherwal

Yoga Vashist part-1 -or- Heaven Found

Rishi Singh Gherwal

INTRODUCTION

We have two Yoga Vashishts, one going under the name great, the other small. This is the small book; both hooks are the work of the Rishi Vashisht, and it is the book for those who are seeking truth but not for the ignorant. It is the best book on wisdom and gives seven states of wisdom by understanding the liberation easily to be attained, and it also gives us the seven states of ignorance. It gives spiritual food for those who hunger. "No one can miss the God consciousness within," Swami Ram Tritha once said. It is true and I agree with the Swami. It is the best work for self realization. In it, one will find the answer to, who created this universe; the cause of and how to cure diseases. It reveals the mastery of the Kundalini, the Mother of the Universe, and her power; how to perform levitation, and the secret of the long lived Yogi. How to master mind, and control matter and all the miseries of the world. In the story of Bali, it gives us encouragement and faith, that even a great egoist can attain liberation,--the goal of the Yogi or the truth seeker.

More than a year ago, I was at Los Angeles and for the first time, heard that the truth seekers were searching for this book.

Many asked if I would get some copies of it, for them. I wrote to India and also tried here, but was unable to find a copy. I then advertised in Europe but could not find it there.

A student of mine, in Los Angeles, brought a copy to my class but the owner refused to part with it, even when offered thirty dollars. I then decided to translate this work for the truth-seeker.

The reader will find this work contains the records of spiritual truths, the secret doctrine or eternal teaching of the Munis and Rishis, of India.

The ideals are wonderfully clear. They always begin on the gross and gradually take the student to a higher and finer stage of self realization. They do that because the thought, at first, is undeveloped, but step by step becomes finer and finer.

The Hindus in their attempt to find a solution to the problems of life and death in the external world, failed, as the nations of the West do to-day. They found that the senses could not help them in the problems of life, therefore, they gave up the external world and turned their attentions upon the internal. They gave all their time to the study of the Atma, which gave them finally, the solution of the problems of life and death. Their teachings give us a glimpse of the Atma that is the Absolute. They found that the individual soul is no other than the Brahma, Himself.

Those readers who will follow closely the teachings of this work and concentrate upon them will surely reach the goal "where the sun cannot shine, nor the moon nor the stars--the lightning cannot illumine, how can they? For when the Self shines, all shine."

I have put here the way my Master taught me about this work, for the benefit of the truth-seeker.

It is the guidance for the daily life. The work of the Great Master, who has it made so very easy, by illustrations.

THE AUTHOR.

VRIDDHA CHANAKYA XV.

The list of books is long; mishaps arise

To bar the student's progress; Life is brief;

Whatever, then, in books is best and chief.

The essence, kernel--that attracts the wise.

J. Muir--Metrical Translation.

CHAPTER I.

Sri Ram, the Truth Seeker.

Ram who had acquired a great deal of knowledge, asked his father if he might make a pilgrimage to the Holy Land known as the Sacred Ashrams (Hermitages). His father granted him this wish. When he returned sometime later, there was a decided change in his mood. It had been his custom to rise early in the morning and follow the daily ceremonies of his religion, but now instead of practicing his usual habits of worship, he sat in the Padma posture and assumed an indifferent attitude to all things.

Raja Rishi Viswamitra arrived at the King's palace (Ram's father's place). The King saluted the Raja Rishi and paid him great respect. He then bestowed greater marks of honor upon him, by saying: "By thy visit all my sins, misery and unhappiness have been removed. Tell me, what is thy need?"

Therefore, Raja Rishi said: "O King of Kings, true to your Master, Rishi Vashisht, an embodiment (in the cause) of justice, I came seeking the services of your son, Ram. I cannot bear the injustice forced upon me by the Rakshasan, for they do not permit me to do any good work."

The King answered him thus: "My son is indeed very young and is not trained in the art of fighting. He does not seem to be himself at this time and has become indifferent to the world. Life would become bitter and unhappy, to me and my family, should anything happen to my son, Ram. Therefore, in his stead, I will go with thee, and with my army I shall meet the Rakshasan in battle."

Raja Rishi Viswamitra with great anger said: "Tell me truthfully and without faltering, if you, the King, will perform such beastly acts of deception, who will keep his word? I shall go back from where I came to endure (or submit to) the injustice of the Rakshasan. You may live happily with your son and others."

The Rishi Vashisht said: "O King of Kings, keep thy word, for thy sacred duty is to protect thy subjects, and let there be no injustice at any price. Thy son will be safe with the Rishi Viswamitra. Thy son is impassive and unconcerned toward worldly things, and his association with this Great Raja Rishi will be a great enlightenment to him. Send him forth and do not reveal the knowledge of his departure to his brothers. His indifferent state of mind, toward the world and life, is not the result of disappointment in his desires, but is a longing for liberation, which is a stepping-stone toward self-realization. When all the delusions have been removed from his mind, he will attain the highest Brahmic state and will then perform his daily duties, as we are now doing."

Ram came and paid his respect to all. Although his father, the King, tried to persuade him to sit on the throne with him, he refused and sat quietly among the crowd.

Raja Rishi Viswamitra then said to Ram: "O Brave Enemy of Sensual Objects, why art thou drowning thyself in the Ocean of Delusion, which is only fit for the Ajnani (ignorant)? If thou wilt tell us the cause of thy suffering, then thou shalt be relieved of it; thou wilt then be able to attain that for which thou art longing. Therefore,

I beseech thee to speak to us the truth."

Ram answered:

"O Great Rishi, embodiment of Grace, thou hast allowed me to tell the cause of my suffering, and I beseech thee to please listen to my story. I was born in my father's home (the King's palace), studied and attained an education and gained much knowledge. I have journeyed around the earth visiting all Holy and Sacred places. When I returned from this pilgrimage, I found that my desires for this Universe had ceased; that life was full of delusion, without an iota of bliss within it. This world is illusion from birth to death, and from death to birth. The worldly things are nothing except seeds of all unhappiness (pains). What is wealth or a kingdom? If we are seeking happiness, we find all unreal except Atma. When I try to learn what generates all worldly things, then I have no love for any of it. It is like the traveller who, when he has learned of the unreality of the wave of the mirage in the desert, does not crave it. I am trying to set myself free of the sensual fire, but I am burning within like the old tree which has burned within by heat generated by itself. The load of delusion is pressing me down. I cannot bear it longer. I have tried to please my relatives, that they may not condemn me for my grief, but I cannot find a way out of it, though I have cried from the house-top.

The Wealth:

"Wealth causes the mind of men to roam--seeking joy but bringing dangers. I have not seen anyone whose mind does not melt like snow, at the sight of wealth. This wealth not only destroys peace and joy which arises from the spiritual wisdom, but it also produces hate, dishonesty, envy, jealousy and the like. All people, whether rich or poor, wise or foolish, peaceful or warlike, bow down to the degrading wealth. It causes people to be unjust, although it is useless as a flower under the hood of a Cobra.

The Prana:

"The Prana (vital force) is like water pouring from a jar: it is going out of the body with the five senses; it is cutting short the lives of the ignorant. I am not enjoying this life of mine as my body is unreal. It is easy to control the ether, the winds, the waves of the ocean that rise and fall, but it is hard to control Prana (vital force). This body is not permanent. It is like winter cold and summer heat----it comes and goes. If we try to find its fruits, we only find bitter disappointments and sorrows. The life most worthwhile is that of those who have attained the highest Atmic wisdom, blessed with liberation, and freed from sorrows (pains). Life is worthwhile only to those who have freed themselves from rebirth. Others are only lives of folly--lives of the foolish. People without the power of discrimination, find that learning is only a burden to them. The person without peace of mind, finds that his mind is only a burden to him. The person who is full of passion, finds that the Atmic wisdom is only a burden to him. The person who has not found the blissful joy within himself finds that the body, the mind, the egoism and the actions are only burdens to him. Prana stays awhile in the body but often departs when the person is young, like the wise who do not stay in the company of the wicked.

The Egoism:

"I am terrified by this harmful enemy of mine, egoism, which was born by illusion. It is the mother of many dangers. There is no worse danger than that of egoism. I fear this egoism will not leave me, as I have had to contend with it for a long time. I do not eat food with water. What is the use to speak of the other enjoyments? Doing anything through egoism is unreal. The sooner this egoism is given up, the better. As long as we tolerate egoism, just so long are desires created within us. I have given up all active thoughts that I may be free from egoism, but unhappiness (pain) is still clinging to me. I have not realized my own self. May thou, O Rishi, be kind enough to bless me, that I may liberate myself of this enemy, egoism, which is the mother of all dangers in the universe. Its home is in the mind. It is false in its nature and is without intelligence or discrimination.

The Mind:

"My mind is flying to sensual objects, resistless as though drawn by a magnet. This baneful mind does not like the real joy that comes from within, but travels outward (to worldly pleasures). It is like a torrent, seething, writhing, uncontrolled, destroying in its onward rush, all the finer sensibilities. As a straw is tossed into the air, and a tree is shaken by the wind, so is the action of the mind. It lifts me up to the highest realm, then drops me unmercifully to the lowest depths of the earth. This terrible state of mind is more dangerous than a consuming flame. It is possible to dry up the ocean, to root out the Himalaya Mountains, or to eat fire, but it is harder, by far, to control the mind. It is the creator of all objects. This universe appeared when the mind came into existence, then disappeared with the absence of mind. Hence the mind should be controlled. With the control of mind, all pains and all sorrows will perish.

The Desires:

"The desires, like owls of the air (anger, passion, etc.), fly into the sky of the Atma. During the night's slumber, these restless desires are mingled with the gloom of delusion. All my longing for good works is defeated by my desires. Without spiritual mind, I am caught by desires, like a bird in a trap. The fire of my desires is burning me up, and I think that even a bath in ambrosia will not cool me. This owl of desires stirs up vain hopes within a person to strive for wealth, to attain- joy, or likes an old woman who dances for remuneration, rather than the joy of dancing. Likewise, all my desires try to roach for that which is impossible, because it is within. Desires, like monkeys, roam about without any place in view, passing over objects of desire, then longing for them again. It is these desires which bring the disease of re-birth--the worst of all diseases. This disease of desire can reach into well-guarded forts. It is such desires as these that make the inner man manifest outwardly, like the rays of sunshine which cause the lotus buds to burst into blossom. These desires of the mind are like a two-edged sword or like a red-hot iron which consumes the greatest of men into nothingness

"The body is made of five elements which vary in form--some lean and others fat. It is a house of ill, oscillating between pleasures and pains. What good can be gained through this body, except joys and sorrows? 'It is the house of egoism. The owner of the house has ten mischievous monkeys (the organs). The servant of this house is the mind which produces thoughts. If this body should exist forever, then it would be worthy of the longing, but it will perish at the sight of death. What is this body? "It Is a composition of blood, tissues, and bones. It is subject to diseases and decay, and alike it serves for the poor, and for the rich. He, who believes in the illusory as the real, will cling to the body in delusion.

Childhood:

"Anyone who is born in the ocean of the universe will keep rolling to and from with its waves. Childhood is possessed of dangers, helplessness, and is unable to express thoughts, ideas, etc. This stage of life is so filled with fears incurred by the parents, relatives, and elders, that none can enjoy it.

Youth:

"The fearful and helpless time rolls out to the. next dangerous step as youth, when he receives hard blows dealt by the devil known as, The God of Love, whose hiding place is in the mind. The broadening of his view, the achievements of knowledge, the help of the teacher, and all good works, could not save the youth when he falls blindly into the pit of the sensual, or is caught by the Hunter known as The God of Love. The pleasures of youth increase until he finds that the youthful period is over; that he is only a man who has attained Nirvana while in the youthful age. Such a man is fit to be worshipped. Is there any period in the life of man which is safe from surrounding dangers? Yes, if we find a tree in the sky above.

The Lusts:

"There are lusts for women, gold and wine. When man has indulged in any of the above lusts, then his body and mind burn without fuel, so that it produces heat. Men are caught through greediness for these lusts, as fish are caught with bait. If the lust for the above ceases, then men are free from all worldly bondage, which has its seat in the mind. Without giving up lust there is no chance of obtaining the Brahmic state, which is the highest state of existence.

The Old Age:

"The time of childhood is past, the youth is spent, and now the worst time of all, that of old age must step into reign. If it arrives in company with disease and sorrow, then the Atma will bid it adieu. Like the love which ceases for the old wife when the husband finds a new mate, so the Atma gives up the old body full of diseases, for the new one. In old age, one suffers more and more as he has no power to gratify his desires. He is helpless to accomplish his desires, and quivers with old age while those about are laughing at him. If he happens to possess yellow dust (gold), then his children and relatives are praying for his death--that his gold may become theirs). Old age, which is beset with dangers and helplessness, is burning within and has no power to cope with the desires. The longing for various lusts will increase with old age but the power to gratify the thirst for more will leave. Day and night the fear of death seizes him from all sides. It is more difficult to control the desires in old age, for they have increased with the experiences of life.

The Time:

"As all pains arise through ignorance, so is the end of life at the sight of death, which comes to all. As certain as fish die without water, so sure is death to the rich and the poor, to the powerful and to the weak. The forest, the mountains, the whole universe will die at its given time, and the whole will be born again after that time (the cycle) is over.

The Sakti: (Power)

"This destructive Sakti (power) puts an end to all things. It melts this universe to nothingness and draws the whole to it for a time. There is no one who can withstand its victorious bow and near its arrows, for this great Sakti (powers is superior to them all. Its head is the Heaven its feet are the Hells, its body is the earth, its eyes are the sun and the moon, etc. Sometimes it takes the form of Rudra (the God of Death), another time it is Vishnu (one of the Hindu Trinity who Preserve), another time it became Brahma (the Creator), and the Pralay (at the time this universe melted to water) it took the shape of a terrific Bhairava (a powerful woman). All these things or objects which I have described, are not real, but have arisen through egoism and the mind. I do not know the object or aim of this birth or the reason of disease of desires within the heart of every being. It is very hard to find one who has freed himself from the diseases of desires, but a great spiritual enlightenment is gained through the contact with such a one. The wise are few and for that reason the means of liberation are not known. The mind which is deluded by illusion lacks the kindness of heart, has no compassion for good and is indifferent to good or bad. When it realizes what is good, then cowardice is replaced by courage; this world by Heaven. It is seldom we meet the blessed one whose mind is controlled, but we meet the ignorant often. All baneful thoughts produce bondage. All desires and egos will leave the body and go to the Heavens or other worlds or planets. All countries will change, all mountains become dust, all three worlds will perish, the oceans, the stars, the sun, the people, with or without power, the Trinity (Brahma--Creator, Vishnu--Preserver and Rudra--Destroyer) will be absorbed up to the highest reality. Brahma who creates by His will and along with its law, comes to an end; all the Akasa (matter) and the Macrocosm merge into the [i.e., Parameshwara--JBH.] (non-dual; the highest God), that which is the liberator from the delusion of illusions. Ono reality, above thought or speech, is the pure wisdom. People are always anxious to engage in such thoughts as: "This is the time for good works" "When will be a good time to visit the Holy Places?" "Relatives are a great help." "I cannot do as I use to do." "I cannot enjoy the things that I once enjoyed." These people want to follow the Great One, but are too engrossed in home, wife, comforts of life, and obtaining wealth. They are always between the two. When a child is born, they are happy; when death claims another, they are grieved. Should one succeed in obtaining a great amount of wealth he is called the King of Riches. But lo! There comes death who puts an end to all!

"Lead me to the path by which I shall be free from all delusions. Surrounded by great danger, the brave hero dies at the hands of a coward. Hundreds of people die at the mercy of a man. This is the play of Sakti (power). My mind is burned by earthly fire. I have no desire for wealth. I prefer death to the pleasures of life. I prefer to live without sorrow and disappointments, but I find it impossible to free my mind. If you, with your well controlled mind, will not remove my grief, then to whom shall I go? The dangers of poison are not poisonous to me, but the sensual objects are my woe. The former kills only the body, but the latter ruins many bodies of future birth. Free from objects of love or hate, the sages, like thee, with quietness of mind are ever engaged in seedless Samadhi (highest meditation). My mind is indifferent toward the material or the spiritual. Please show me the way to bliss that is above pain or pleasure, doubt or delusion. That eternal state can't be reached by the five senses. I desire the path by which the Great Righteous ones manage to escape, from the suffering's of this world. Please be kind enough to tell me--is there not a higher state of existence? Is there not a state of quietness? If there is no one who will unlock that door for me, then may I not attain that peaceful state by my own efforts alone? I am without doubt and egoism, I do not care for food, water, nor fine clothes. I will not perform my daily duties. I do not care to read scripture, nor do I care for pleasures or pains. Above love and hate, I shall always be silent and desireless."

Thus, Ram ended his story of misery and darkness, and asked for light.

HOW THE WISE OUGHT TO LIVE:

- A Dialogue -

SON

Since soon the days of mortals end,

How ought the wise their lives to spend?

What course should I, to duty true,

My sire, from youth to age pursue?

FATHER

Begin thy course with study; store

The mind with holy Vedic lore.

That stage completed, --seek a wife,

And gain the fruit of wedded life,

A race of sons, by rites to seal,

When thou art gone, thy spirit's weal.

Then light the sacred fires, and bring

The gods a fitting offering.

When age draws nigh, the world forsakes,

Thy chosen home the forest makes;

And there a calm, ascetic sage,

A war against thy passions wage,

That, cleansed from every earthly stain,

Thou may’s supreme perfection gain.

SON

And art thou then, my father, wise,

When thou dost such a life advises?

What wise or thoughtful man delights

In formal studies, empty rites?

Should such pursuits and thoughts engage

A mortal more than half his age?

The world is ever vexed, distressed;

The noiseless robbers never rest.

FATHER

Tell how the world is vexed, distressed;

What noiseless robbers never rest?

What means thy dark, alarming speech?

In plainer words thy meaning teaches.

SON

The world is vexed by death; decay

The frames of mortals wear away.

Dost thou not note the circling flight

Of those still robbers, day and night,

With stealthy tread which hurrying past,

Steal all our lives away at last?

When well I know how death infests

This world of woe, and never rests,

How can I still, in thoughtless mood?

Confide in future earthly good?

Since life with every night that goes,

Still shorter, and yet shorter grows,

Must not the wise perceive how vain

Are all their days that yet remain?

We, whom life's narrow bounds confine,

Like fish in shallow water, pine.

While men on other thoughts are bent, --

Like those on gathering flowers intent, --

As lambs by wolves are snatched away, --

They fall to death a sudden prey,

Before they yet the good have gained

For which they every nerve had strained.

No moment loses; in serious mood

Begin at once to practice good;

To-morrow's task to-day conclude;

The evening's work completes at noon: --

No duty can be done too soon.

Who knows whom death may seize to-night,

And who shall see the morning light?

And death will never stop to ask,

If thou hast done, or not, thy task.

While yet a youth, from folly cease;

Through virtue seek for calm and peace.

So shalt thou here attain renown,

And future bliss thy lot shall crown.

Death interrupts the futile dreams

Of men who, plunged in various schemes,

Are thinking: "This or that is done;

This still to do; that just begun."

As torrents undermine the ranks

Of stately trees that crown their banks,

And sweep them downwards to the main,

Death tears from earth those dreamers vain.

While some are all on traffic bent,

And some on household cares intent,

Are fighting hard with pressing need,

And struggling wives and babes to feed,

Or with some other ills of life

Are waging an incessant strife;

Death these hard toiling men uproots,

Before they yet have reaped the fruits

Of all their labour, all their thought,

Of all the battles they have fought.

Death spares no class, no rank, nor age;

He carries off the fool, the sage,

The knave, the saint, the young, the old,

The weak, the strong, the faint, the bold.

As soon as men are born, decay

And death begin to haunt their way.

How can’s thou, thoughtless, careless, rest,

When endless woes thy life infest;

When pains and pangs thy strength consume--

Thy frame to dissolution doom?

Forsake the busy haunts of men,

For there has death his favourite den.

In lonely forests seek thy home,

For there the gods delight to roam.

Fast bound by old attachment's spell,

Men love amid their kin to dwell.

This bond the sage asunder tears;

The fool to rend it never cares.

Thou dost advise that I should please

With sacrifice the deities.

Such rites I disregard as vain;

Through these can none perfection gain.

Why sate the gods, at cruel feasts,

With flesh and blood of slaughtered beasts?

Far other sacrifices I

Will offer unremittingly;

The sacrifice of calm, of truth,

The sacrifice of peace, of ruth,

Of life serenely, purely, spent,

Of thought profound on Brahma bent.

Who offers these, may death defy,

And hope for immortality.

And then should say’s that I should wed,

And sons should gain to tend me, dead,

By offering pious gifts, to seal,

When I am gone, my spirit's weal.

But I shall ask no pious zeal

Of sons to guard my future weal.

No child of mine shall ever boast

His rites have saved his father's ghost.

Of my own bliss I'll pay the price,

And be myself my sacrifice.

From Mahabharata xii. 6526 ff. (- 9932 ff.); 8307 ff.

(From Metrical Translations, Page 28, by J. Muir, C. I. E., D. C. L., LL. D., Ph. D.)

HOW SUKA ATTAINED HIGHEST STATE OF BLISS.

After hearing the story of Ram concerning the Universe and its miseries, everyone in the assembly hall were not only pleased but the Sidhas (masters of psychic power who can remain in the air as long as they wish) showered flowers and spoke words of praise.

"O Ram, your utterances are full of wisdom. It is very difficult to drive joy from this world, for though it was created for Devas, who were full of joy, it is now full of suffering and pain. if Ram's indifference toward the world is true. O Rishis, then we may be justified with what we are doing. If we, the Siddhas and Rishis, love the things or objects which Ram hated, we should perhaps be classed with the ignorant."

Raja Rishi Viswamitra said to Ram: "Thou knows all that should be known. Thou and Rishi Suka are full of spiritual wisdom. Both of you have attained equally the highest wisdom, but you need to acquire the state of quietness and stillness."

Ram: "O, please inform me how Brahm Rishi Suka achieved wisdom without quiescence of mind, and how he secured that blissful state?"

The Master: "Rishi Suka had absolute spiritual wisdom which is the only sword to cut the rope of re-birth. Once he tried to inquire of the origin of things, as thou art doing, and he then became doubtful of his wisdom. The object of his mind became disturbed, but he was free from sensual desires. Rishi Suka went to the Himalaya Mountains to his father, who was one of the Masters there, and asked for instruction that he might not lose his faith. Thus, he said to his father: 'O Father, from whence came all this Maya (illusion), which produces misery and darkness? How did it originate? How may it be destroyed?' What part does it play in the origin of the universe?' His father replied with wisdom, as he did unto all others, but his answer did not dispel his son's doubt. Suka said to his father: 'I know all that'. And alas! his father was unable to remove his doubt. His father then requested him to go to King Janak, who was the highest being in spiritual wisdom of his time.

"Rishi Suka left the Himalaya Mountains and later approached the golden gates of the King's palace. Although the King was aware of Brahm Rishi's (Suka) arrival, he refused to go forth and meet him. He requested that the Rishi should not be admitted into his palace, as he wanted to test the sincerity of his mind. Rishi Suka waited full seven days at the golden gate. At last he was conducted into a magnificent hall where beautiful women were indulging in worldly enjoyments. But Suka's mind did not lose its balance. He was not affected by the unjust act of the King in making him wait seven days at his gate, nor was he moved by the disgraceful conduct of worldly association. The King came and addressed him thus: 'O, Brahm Rishi (there are three kinds of Rishis), thou hast reached the highest state. The worldly joys and sorrows do not affect thee. I beseech thee to tell what hast brought thee here?' Rishi Suka asked: 'What has caused my illusion? How does it generate? How can it be destroyed? Please instruct me.' The King gave him the same explanation that his father had given him. Rishi Suka returned: 'I know that, and my father gave me the same information. If Maya (illusion) which is produced by a differentiation of one Atma as breath, etc.) and merged again into the Atma, then no benefit can be derived from this perishable Maya (illusion). O Highest Guru, thou art able to dispel this delusion of my mind! Please enlighten me on this matter.'

"The King: 'Thou hast known what should be known, but still thou asked me--although thy father has instructed thee aright. The enlightenment we have given to thee is the real one. Atma alone, is that which is everywhere, just as the ether pervades all space and atmosphere. Wisdom is bound by naught else but its own thought. Freeing thyself from sensual thoughts, is freeing thyself from bondage. Thou hast clearly realized the Atmic wisdom for thou hast given up all longing for sensual objects. Thou hast by thine own efforts, through the higher mind, reached the highest Brahmic State; thou hast become a Jivanmukta (the state of emancipated embodiment). But one thing thou hast yet to accomplish--that of giving up the delusion of the illusion which has arisen through doubt in thy mind. When thou hast accomplished this, then thou wilt be free.' King Janak thus initiated Rishi Suka into the Atmic mysteries, where he acquired the highest state of wisdom, and was freed from all misery, doubt, death and rebirth. He lived for 1000 years, then merged into that higher wisdom, which is Brahm. As water returns to the ocean, so the light which departs from the "I", returns to the higher light (Atma), and becomes Brahm. Thus Rishi attained that liberation, which is above all else. O Ram, you should follow the same path.

"To become a slave of desire is bondage; to master it, is liberation. Master your desires and become indifferent to worldly enjoyments; become a Jivanmukta (emancipated embodiment), without the assistance of austerities of religions; follow the path of wisdom and you will realize the reality. O Ram, there is but one person who can remove the doubt from thy mind, and that is the Omniscient Vashisht, who knows the past, present, and the future. He is the Guru (spiritual teacher) of all mankind."

Rishi Viswamitra turned toward Rishi Vashisht and suggested that he should be taught the stories of Brahmic Wisdom, since he is qualified for such instruction. The Brahmic Wisdom should be given only to those who have complete control of themselves and from those who doubt and are full of vice. Thus Viswamitra ends the story of Suka.

The Munis and Rishis, who were present in the assembly hall, praised Rishi Viswamitra's noble instruction.

Rishi Vashisht said: "O Muni, well Learned One in all Knowledge, I shall do according to thy request. I shall relate the stories of pure wisdom, which have been given out by Brahma, that mankind may be liberated from the chain of rebirth."

Shakti and Shâkta -by Arthur Avalon (Sir John Woodroffe),

Mahanirvana Tantra- All- Chapter -1 Questions relating to the Liberation of Beings

Mahanirvana Tantra

Tantra of the Great Liberation

Translated by Arthur Avalon

(Sir John Woodroffe)

Introduction and Preface

CONCLUSION.

THE VAMPIRE'S ELEVENTH STORY.

THE VAMPIRE'S TENTH STORY.

THE VAMPIRE'S NINTH STORY.

THE VAMPIRE'S EIGHTH STORY.