THE STORY OF SURAGHU.
Summary. This story is intended to prove that the results of quiescence of mind, etc., which were developed through Samadhi as in the previous story can also be obtained through Atma-Vichara (Atmic-enquiry).
I layest thou, Oh Rama, attain quiescence in the endless All-full Seat by cognizing through thy mind the knower and treading this path and moving in the world. Oh lotus-eyed Rama, so long as thou attainest that Seat through the inces sant practice of the mastery over the visible objects, thou shalt ever be engaged in the enquiry through thy mind into thatboundlessTatwa-Jmina which is inculcated by thy virtuous Guru and the Jnana-Sastras.
The supreme seat can be attained through Vairaggya (indifference to sensual objects) the means of averting visibles, the true signification of Jnana- books, one s own intelligence, the initiation by a Guru and the performance of Yama and Nyama ; or it can be attained through one s intelligence alone. Even should one be devoid of other means, he will get Moksha, provided he gets the initiation of a Guru and has a subtle and stainless intelligence.
At these words of Muni Vasishta, Rama interposed thus (Of the personages named by you), one class frees itself from all pains and attains the non-dual Jnana by going into Samddhi, while it is in the performance of worldly actions. Another disconnects itself altogether from all worldly actions and retires into Samadhi. Which of these two is the superior ? Please enlighten me clearly on this point.
Vasishtacontinued In Samadhi therearises that coolness which arises in the hearts of those wise persons who have cognized this world of three gunas to be non-Atma (or inert). Some will remain in Svvarupa-Samadhi* without in the least concerning themselves with worldly actions and without any longings for objects. Other will go into Samadhi in the midst of the performance of worldly actions. Should both of these preserve a cool mind, then there is no difference between them. Such a coolness of the mind will generate all the in calculable fruits of a great Tapas. The mind of one who is in this state will never be affected with pains, though engaged in actions.
In this illuminated state, the serenity of his mind towards externals can be compared to that of an idiot. But if the mind of the idiot be deprived of all its vagaries (or internal pains), then such a state might be termed Sama dhi. In trying to find out the difference between Jnanis who retire into a forest and those who are amidst excessive worldly actions, there will be found none. Both are equal to one another and will undoubtedly reach Moksha.
With the extinction of Vasanas, all actions performed will be as if not done, like the mind of a person who, when he is deeply engaged within, does not hear the sounds uttered by bystanders. But if the gross mind, though it has ceased to perform all actions, has yet its Vasanas clinging to it, Swarupa Samadhi Meditation of the Atmic Reality. Then it performs actions in Swapna (the dreaming 1 state) when the whole body is paralysed, like persons falling- headlong from a precipice down below. Know that when the mind though performing all actions is yet free from them, that state is termed the blissful Samfidhi, the non-fluctuating Nirvana and the transcendent bliss. The fluctuation of the mind and its steadiness are the inseparable causes of the two kinds of vision, non-Dhy.ina and Dhyana (non-medi tation and meditation). Therefore you should destroy all the attributes of the mind. It is stated that Dhyana is the firm mind itself, devoid of Wisanas which are of the nature of Chinthana (thoughts).
Quiescence and Kaivalya are (or per tain to) this mind only. On account of this Nirvanic seat, all internal pains should wear away gradually. A mind which is never with its worries, will reach the Nirvanic Seat devoid of actions through the extinctions of Vasanas. The Vasanas generate never-ending pains arising from mental actions. Therefore they should be made to gradually wear away.
After destroying all conceptions of “I” in the hosts of visible objects through the mind, it matters not where you live, whether in a house or hills or any other place. The abode of those householders who are of quiescent mind and not tainted with Ahankara can \vell be termed a forest with one of a solitary (or renunciatory) mind. Persons who stroll through a bazaar street without any longing for the things therein are like those who have sojourned therein. Similar ly to persons in full spiritual beatitude, cities and wood will constitute no difference.
Though successively performing the functions of sleeping, waking, reading, going, &c., those who consider as forest their permanent abode, city and country through their spiritual introvision, are the most intelligent ones. Through this stainless introvision, all will become (to them) Jnana-Akas itself. Oh thou equal unto Prfma itself, if thy mind become cool and thy heart full, then all the universe too will be cool.
Should the mind wax warm with the illusions (of the world), then the universe too will appear burnt by the blaze as of a forest fire.
In all Jivas, whatever arises internally will manifest itself externally. The ambrosial Swarga-loka, earth, VAyu, Akasa, mountains, rivers, quarters and other objects surrounding us are so many external manifestations of the Antahkarana (the lower mind) with its parts. He only will ever enjoy Samudhi who takes delight in Atma-Jnftna, per forms actions on account of Indryas (organs) only and is unaffected by pleasures or pains. He only is the seer (knovver) of all who regards all lives as his own and who, spurning all wealth as mere tiles, sees the world in its real state and not through any fear of it.
Whether death visits them now or at the end of a Kalpa, such wise persons will never be stained in their minds, like (a lump of) gold stuck in the mud. Having reached the quiescent state of the All and the Divine vision, such person ages are predicated by the Vedas with the characteristics of non-duality, mere bliss, light and non-universe without destruction, beginning or end. AH the characteristics given out before are for the purpose of cognizing Jnana. Of what use are well-expressed words^in the conception of Parabrahm). Therefore all names might well be simplified into the one Pra- nava (Om) to describe Brahman.
Oh beneficent Rama, to illustrate this kind of experience, I shall relate to thee, a story of old, The history of Suraghu who belonged to the low class of Kirathas and lived by the slope of a hill is indeed marvellous. A class of hunters surnamed Hemajata lived in the Kailasa hills on the summit of the Himalayas who were adepts in archery. Over them reigned the hero of the present story who was an undaunted warrior. Whilst he was administering regal justice in his kingdom with strict impartiality, protecting the virtuous and chastising the vicious, a train of ideas ran in his mind to the following effect “ If through my legal powers, I afflict my people, are not their pains mine ?
But if I fail to mete out to them the punishments according to Dharma Sastras, then all my subjects will die in vain without a protector. Oh, this ruling over a kingdom is indeed a difficult task.” With these thoughts rocking in his mind, he became afflicted at heart. At this juncture, Muni Mtindavya appeared upon the scene. Thereupon Suraghu having paid him due respects and eulogised him, addressed him thus “Oh virtuous Muni, with thy advent my heart has been filled with complete happiness. I am glad to see that I have found a place in a corner of the heart of good men like thyself.
As thou, Oh Lord, the cognizer of all Dharmas, hast long been free from all despondencies of heart, I hope thou wilt clear the doubts of myself who am involved in manifold Karmas. There is nothing in this world so tormenting to the mind of an indivi dual as doubt. My mind grows dizzy with the pains or pleasures my subjects undergo in this spacious earth of mine through my favour or disfavour like an elephant before a he-lion. Please bless me in such a manner, so that equality of vision over all may set in upon my mind, like the sun shin ing everywhere.”
