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June 3
IV 15    jnasya jnasya ca dehasya yavad dehamayam kramah lokavad vyavaharo yam sakttya sakttya thava sada (35)
Vasistha continued:
Soon they arrived at the place where the body of Sukra, the son of Bhrugu, lay in an advanced condition of decay.
Looking at this, Sukra wailed:
"Ah, look at this body which was admired and adored by even celestial nymphs; it is now the abode of worms and vermin.
The body which was smeared with sandal-paste is now covered with dust.
O body!
You are now known as a corpse and you are truly frightening me.
Even wild beasts are afraid of your dreadful appearance.
Totally devoid of sensations, this body remains in a state of utter freedom from thoughts and ideas.
Freed from the goblin of the mind, it remains unaffected by even natural calamities.
Rid of the frolics of the restless monkey known as the mind, this tree of the body has fallen uprooted.
It is indeed good fortune that I am able to see this body, liberated from sorrow, in this dense forest."
Rama asked:
Holy sir, even though as you have just said Sukra had passed through countless embodiments, why is it that he bemoaned the fate of the bialy which was born of Bhrgu?
Vasistha replied:
Rama, it is because all the other bodies were the hallucinations of this original body, which was that of Sukra the son of sage Bhrgu.
Soon after creation at the end of the previous dissolution, on account of the will of the infinite consciousness, the jiva or the living soul which became the food that entered the body of the sage Bhrgu, was later born as Sukra.
It was in that embodiment that this soul had all the rites and rituals appropriate to the birth of a brahmana boy.
Why did Sukra (now known as Vasudeva) bemoan that body?
Whether one is wise or ignorant, as long as the body lasts its functions continue unaltered according to its nature.
And the embodied person functions as it is appropriate in the world, either attached or unattached.
The difference between the two lies in their mental dispositions: in the case of the wise these are liberating and in the case of the ignorant these are binding.
As long as there is the body, so long shall pain be painful and pleasure pleasant: but the wise are not attached to either.
Rejoicing in joy and suffering in suffering, the great ones appear to behave like the ignorant, though in fact they are enlightened.
He whose sense-organs are freed but whose organs of action are restrained is liberated; he whose sense-organs are bound but whose organs of action are free and unrestrained is in bondage.
The wise behave appropriately in society though inwardly they are free of all need to conform.
O Rama, renounce all cravings and longings and do what needs to be done, in the realisation that you are ever the pure infinite consciousness.
1998 - 2017
[The Supreme Yoga - a new translation of the Yoga Vasistha ] [ Swami Venkatesananda ] ( 2nd ed. 1991 - 2 vol ) - published by The Divine Life Society - Himalayas, India

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