The Yoga-Vasishtha-Maharamayana of Valmiki · 445 of 665

Book VI: Nirvana Prakarana (Extinction) — Purvardha: Chapter CXXII: The Same. Manu’s Admonition to Ikshaku

Argument.—On the Elevation of Humanity and its ultimate liberation.

Manu continued:—Now the living liberated yogi, in whatever manner he is clad, and however well or ill fed he may be, and wherever he may sleep or lay down his humble head, he rests with the joy of his mind, and in a state of perfect ease and blissfulness, as if he were the greatest emperor of the world. (Hence the fakirs are called shah sahibs by people).

2.He breaks down all the bonds of his caste and creed, and the rites and restraints of his order by the battery of the sástra; and roves freed from the snare of society, as a lion breaking loose from his cage, and roaming rampant every where. (Here the sástra means the upanishads on the esoteric faith of spiritual freedom).

3.He has his mind abstracted from all sensible objects, and fixed on an object which no words can express (i.e. the unspeakable rapture of his mind); and he shines forth with a grace in his face, resembling the clearness of an autumnal sky.

4.He is always as deep and clear (i.e. grave in his mind and clear headed), as a large lake in a valley; and being rapt in holy and heavenly joy, he is always cheerful in himself, without his care for or want of anything else.

5.He is ever content in his mind without having anything for his dependance, or any expectation of the reward of his actions; and is neither addicted to any meritorious or unworthy acts, nor subject to joy or grief for aught of pleasure or pain.

6.As a piece of crystal does not receive or emit any other colour in its reflexion, excepting that of its pure whiteness; so the spiritualist is not imbued with the tinge of the effects of his actions. (i.e. The spiritualist does not benefit by the retribution of his acts).

7.He remains indifferent in human society, and is not affected either by the torture or subministration of his body; he deems his pain and pleasure as passing on his shadow, and never takes them to his heart, as they do not touch his intangible soul. (It was by virtue of this indifference, that the holy saints did not shrink under their persecutions and martyrdom).

8.Whether honoured or slighted by men, he neither praises nor is displeased with them; and remains himself either connected or unconnected with the customs and rules of society.

9.He hurts no body, nor is hurt by any; and may be free from the feelings of anger or affection, fear and joy (and other passions which are allotted to humanity).

10.No one can have the greatness of mind of his own nature, but it is possible for the author of nature, to raise the greatness of mind even in a boy.

11.Whether a man quits his body (dies) in a holy place, or in the house of a low chandála; or whether one dies at this moment (in youth), or many years afterwards (in old age).

12.He is released from his bondage to life, no sooner he comes to his knowledge of the soul and gets rid of his desires; because the error of his egoism is the cause of his bondage, and the wasting of it by his knowledge, is the means of his liberation.

13.He the living liberated man is to be honoured and praised, and to be bowed down to with veneration, and regarded with every attention, by every one who is desirous of his prosperity and elevation. (Because we honour ourselves by honouring the great).

14.No religious sacrifice nor wilful austerity, no charity nor pilgrimage, can lead us to that supremely holy state of human dignity; which is attainable by us only by our respectful attendance upon the godly, who have got rid of the troubles of the world. (Hence attendance on saints and at their holy shrines, is accounted as productive of our sanctity).

15.Vasishtha said:—The venerable sage Manu, having spoken in this manner, departed to the celestial abode of his sire Brahmá; and Ikshaku continued to act according to the precepts, which were delivered to him by the sacred seer.

CHAPTER CXXIII.

ON THE DIFFERENCE BETWEEN THE KNOWING AND UNKNOWING.

Argument.—Theoretical and Practical Yogas and the practices of Aerial journey &c.

Ráma said:—Tell me sir, that art most learned in spiritual knowledge, whether the living liberated man of this kind (as you have described) attains to any extraordinary power; (or remains neutral with his theoretical knowledge of yoga only).

2.Vasishtha replied:—The all-knowing sage, has sometimes a greater knowledge of one thing than another, and has his mind directed in one particular way than any other; but the learned seer of a contented mind, has his soul quite at rest in itself.

3.There are many that have by their consummate knowledge of particular mantras, tantras, and the virtues of certain minerals, attained the power of aerial flight &c.; but what is there that is extraordinary in these (when these powers are in constant practice in the flight of ordinary birds and flies?).

4.So the powers of self-expansion and contraction &c., have been acquired by others by their constant practice of the same, (anima, laghima and the like), which are disregarded by other seers in spiritual knowledge.

5.There is this difference of these knowing seers, from the bulk of idle practitioners in yoga, that they are content with their dispassionate mind, without placing any reliance in practice.

6.This is verily the sign of the unconspicuous seer in yoga, that he is always cool and calm in his mind, and freed from all the errors of the world; and in whom the traces of the passions of love and anger, sorrow and illusion and the mischances of life are scarcely visible.