Exposition of the Virtuous Path to Liberation

1. On hearing this speech, full of profound truth, the king respectfully bowed to him and submitted:

2. Venerable Sir, what has been authoritatively staled by you certainly contains the ultimate truth, but on hearing it, the functioning of my mind is as it were whirling.

3. If this discriminative knowledge exists in remaining beings, that which is superior to and beyond the ken of Prakrti has been shown by you.

4-5. But the statements: “I do not bear the palanquin, the palanquin does not rest over me. The body whereby this palanquin is borne, is different from me. The propensity of creatures is due to influence the gums (attributes) and it is urged by activities (Karmans). (This being the case) what is there asinine (done by me) in it.” This is what was spoken by you.f

6. Oknowerof the highest truth! When such doctrines arc heard by me, my mind which has become anxious to know the ultimate truth gets agitated and perplexed.

7. Even at the outset, I was out to go to the sage Kapila, О highly fortunate Brahmana, to enquire of him about the doubt “What is the most excellent thing in this life.”

This chapter is a combination of chapters 14, 15 and 16 of the II Amia of VP. (Vishnu Purana).

VP reads: yad aseshefu for yadi setefu ot the NP. VP. means: The discriminative knowledge existing in all creatures is the Brahma (the great principle) itself, beyond the ken of Prakrti (I have no doubt about it.)

8. But in the meanwhile such a statement has been made by you as makes my mind rush to you, Гог getting acquainted with the great objective in life.

9. It is reported that verily, the sage Kapila is the ray (portion) of Lord Vishnu, the pervader (embodiment) of all beings, who has incarnated for the dissipation of the delusion of the world.

10. Me-thinks really it is the venerable Lord Kapila himself, who with a desire for our welfare, has manifested himself to me in what has been spoken to me.

11. О twice-born one! Your honour is the veritable ocean with billows of all divine wisdom. Be pleased to explain to me what is the excellent-most welfare for the dissipation of my delusion.

12. You arc asking again what is a welfare? You are asking this in the real sense of the term. О king, all ultimate truths are certainly conducive to welfare.

13. To a person who, after propitiating deities, covets for wealth and property, desires to have sons or a kingdom, everyone of these is respectively the highest good.

14-15a. The association of the great Atman of a person possessing discrimination is an excellence conducive to welfare. Excellent is the performance of sacrifice (and other rites) the fruit of which is obtaining the pleasures in the heaven. But the real excellent welfare lies in not coveting its fruit.

15b-16a. There are hundred and thousand types of welfares of this kind, but these are not the real objects in life. Listen from me what is the ultimate truth or welfare.

16b-17a. If wealth be the ultimate reality, why is it spent for the sake of Dharma? Or why is it utilised for obtaining desired objects?

VP. (ibid) 12b reads SreyAmsyaparamdrthdni. The VP. verse means the opposite of the NP. verse above: ‘‘O king what are you again enquiring about — What is the most excellent thing or the ultimate truth? All such kinds of welfare arc not the ultimate truths.

17b 18a. If a son be the highest object (worth coveting) then, О king, he himself becomes the highest object of another (i.e. of his father) and his father thus being the son of another (viz. that of his father), becomes the greatest object of another person.

18b-19a. Hence, in the world of mobile and immobile beings, the son (who is the product of his father) cannot be the highest object. Or, otherwise, the products of all causes would be the highest covetable objects.

19b-20a. If the acquisition of a kingdom (and such other forms of prosperities) in this world be the highest object, the Paramartha sometimes becomes accomplished only to disappear or to be destroyed later on (as the highest objective is never thus lost, acquisition of kingdom cannot be with Paramartha — the highest object.)

2Ib-22a. If in your opinion, the performance of sacrifices accomplished with the mantras of the fig, Tajur and Sama Vedas, be the highest object in life, may my say in the matter be listened to.

22b-23a. О king! The thing that is the product of the earth as its cause, partakes of the nature of its cause (i.e. becomes of the same material as its cause) and becomes made of clay.

23b-24a. In the same manner, the act (of sacrifice), the performance of which is accomplished with perishable objects like sacrificial sticks, clarified butter, KuSa grass and such other things, is bound to be temporary and perishable.

24b-25a. But the ultimate truth (or the highest objective in life) is considered as imperishable by all the (spiritually) wise. There is absolutely no doubt that (the life in heaven, etc.) which has been attained by using perishable objects is certainly transient and perishable.

25b-26a. If it be my (your) view that a religious act performed without the desire of getting its fruit in recompense, is the real paramartha (the highest object or the truth), (it is wrong for), it is only the means of Liberation (from Sarhsdra but theparamdrtha is never the means (but the end).

26b-27a. If meditation over the soul (distinguishing it as different from the body) be called the highest truth, it (that meditation) is for the establishment of the discrimination between the soul and the non-soul. But paramdrtha (the highest truth) is above such distinctions and differences. (Hence, such a meditation cannot be paramdrtha).

27b-28a. If the merging of paramdrtha (rather paramdtman the Supreme Soul) and the individual soul is desired (accepted) as the highest truth, it is illusory and false, for one (different category or) matter cannot be substantially and completely merged with another kind of matter. (If the individual soul and the Supreme soul are essentially different, they can never merge. But the fact of the matter is that they are really one. And the highest Truth is the recognition of their essential oneness and not their combination or (merging).

28b-29a. Hence, О king, there is no doubt that all these are (different kinds of) welfares (but they are not the ultimate objectives — paramdrtha). Listen from me, in brief, what is the highest objective or the truth.

29b-31a. О king! It is the soul (that is the ultimate end or the truth). It is one, all-pervading, uniform, pure, attributeless, transcendental to Prakfti, devoid of birth, growth, etc., omnipresent, embodiment of knowledge, never related or un-relatable with unrealities like name, form, etc. in the past, present or the future.

31b-32a. The specific knowledge that He (i.c. the soul) is essentially one, though abiding in one’s own body as well as that of others, is the true knowledge. He who knows it has the real knowledge.

This is a misprint for Paramdtman t for there i«the repetition of Paramdrtha in the same line in the NP. which is meaningless. The line in NP is as follows:

32b-33. The diffusive wind, though one and pervades the whole of the flute, is distinguished as Sadja and other notes of the musical scale, when it passes through the different perforations (of the flute), the supreme soul, though one, has manifold forms arising as a consequence, of different external acts.

34-35a. He assumes different forms like gods, etc., but he is not of such behaviour. Listen here, О king, what happened formerly and what was sung by Ribhu who wanted to awake (i.e. impart) enlightenment in the Brahmana Nidagha.

35b-36. Ribhu was the son of the Supreme god Brahma. He was innately endowed with the knowledge of true spiritual wisdom. He had formerly a disciple (called) Nidagha, the son of Pulastya.

37-38a. With extreme delight, he imparted to him the whole of spiritual wisdom. Although he acquired the knowledge of reality, he had no inclination towards non-duality. Ribhu surmised this about Nidagha, О king.J

38b. О warrior! It is reported that there was a city called Nagara (VP. Viranagara) on the bank of the river Devika!sh

39-40a. It was founded by Pulastya and was prosperous and very beautiful. О excellent king, in the beautiful grove adjoining the city, dwelt an expert in Yoga named Nidagha who formerly became his (Ribhu’s) disciple.

VP. reads: Dvaifino' tathya-darsinafi / He who secs the duality (in the Soul and in the non-soul or in the individual and Supreme soul) has no correct vision (of the true knowledge).

devddibhedam adhyastc nastyevdcarasho hi sah is defective. The original line in the VP. (ibid) v. 33 is: devddibhede'padhvaste ndstyevdvaraye hi sah /

When the difference in the investing form such as that of god, eic., is lost, there is then no distinction.

40b-4Ia. After a lapse of one thousand divine years, Ribhu went to his city (Viranagara) with the intention of seeing his disciple.

41b-42a. When the (daily) sacrifice to Vishvedevas was over and he (Nidagha) was standing at the door (waiting for a guest), he (Ribhu) was seen by Nidagha who conducted him to his house.

42b-43a. After washing his hands and feet and when he was (comfortably) seated, Nidagha respectfully requested: О

43b-44a. О prominent Brahmana! If I am to partake of food in your house, please mention the articles of food (to be served). I never like to take bad food.

44b-45a. О excellent Brahmana, you may partake of whatever food you like such as saktu (barley), gruel, fried cakes of meal, available in my house.

45b-46a. These are bad food-stuffs. Please give me such sweet food such as rice boiled with sugar, wheat, flour cakes (Samydva), milk-pudding, sugar-cane juice (and such sweet dishes).

46b-47a. О mistress of the house! Prepare a sweet dish from whatever is the most delicious and sweet edible in the house.

47b-48a. When thus instructed, his wife, in compliance of her husband’s commands, prepared sweet and delicious dishes.

48b-49a, Nidagha who stood before him till the great sage had partaken of the sweet dishes, bowed him respectfully and enquired:

49b-51a. Are you well satisfied with the food? Has your mind felt contentment from the food partaken by you?

What is the place of your residence? Where do you propose to go? Be pleased to tell us from which place you have come?

5lb-52a. О Brahmana! When a hungry person takes food, he docs feel satisfied. How can I feel satisfaction, when I had no hunger? How is it that you ask me about it?

52b-53. When the earthen element in the body is parched by the fire (element), hunger is engendered. Thirst is produced among men, when the moisture of the body is absorbed by the gastric fire. Hunger and thirst are the functions of the body with which I am not concerned.

54b-55a. Pleasure and satisfaction of the mind are the faculties of Citta (mind), О Brahmana. These are in no way related to the Purus a (soul).

residence? Whither you go, or whence have you come?” Please listen to me. Purusha is omnipresent and pervades everything like the sky.

57. Hence is the query ‘Whence’, ‘Where’, ‘Whither’ about the purusha meaningful and rational? I am neither going, nor coming, nor is my dwelling place in any place.

58b-59a. If you are curious what explanation I offer for the distinction I made between sweetened and unsweetened food, listen to what I say, О excellent-most Brahmana.

59b-60. What is sweet becomes unsweet when it causes satiation and repulsion (when overeaten) and what is not sweet tastes sweet when a person (out of hunger) imagines it to be so. Does such a food exist there, which at first, in the middle and in the end is equally tasty?

61. Just as a house built of earth becomes reinforced when plastered with clay, similarly this body which is made of earth becomes strengthened with the particles of the earth which constitute articles of food.

62. Barley, wheat, puke, butter, oil, milk, curds, raw sugar, fruit and the like consist of atoms of earth.

63. Hence, having realised that it is the mind which decides what is sweet and non-sweet, one should be cquanimous in outlook with the notion of identity and this serene mind with this effect of identity is the only means ofliberation.

64. О king, having heard his (Ribhu’s) speech implying the essence of the ultimate truth, the highly fortunate Nidagha fell at his feet and spoke the following words:

65. Be gracious unto me, О Brahrnana, please let it be disclosed who you arc that have come for my good, as by listening to your words, my delusion has been dispelled.

66. I am Ribhu, your spiritual preceptor who have come here to impart to you spiritual wisdom, О Brahrnana! I shall communicate to you enlightenment about the highest truth.

67. Know that the whole universe is only one. It is of undivided, entire nature of the Supreme spirit designated as Vasudeva.

68. “So be it,” said Nidagha. Then being worshipped with fervent devotion and due prostration at his feet by Nidagha, the venerable Lord (Ribhu) went his wayj

69f Again after the expiration of another (divine) millenium, the spiritual preceptor (Ribhu) came to the same city (Viranagara) for imparting spiritual knowledge to Nidagha, О Lord of the people.

70-71. Then he saw sage Nidagha on the outskirts of the city. While a king escorted with a large army and attendants was entering the city, his disciple Nidagha was standing far afar, avoiding the crowd. His throat was parched with hunger, and he was returning from the forest with sacred sacrificial sticks (fuel) and kusa grass.

f This is verse no. 1 of ch. 16 of the VP. (ibid) and it is preceded by (Brdhmaita uvaca).

72. Seeing Nidagha there Ribhu approached him (and finding that he was not recognized by Nidagha) saluted him and asked him, “Why arc you standing here in such a lonely place, О Brahmana?”

73. О Brahmana! There is such a huge crowd of people, as this king is desirous of entering this beautiful town. Hence I am standing here.

74. О excellent Brahmana! I believe you to be well informed. Please tell me which is the king here and who are the other persons?

75. He who is riding the stately elephant that is in rut and huge like a mountain peak, is the king and the others are his attendants.

76. Both the king and the elephant are seen by me simultaneously. But you have seen them separately with their special features.

77. Explain to me, therefore, what is the difference between them, as I wish to know which is the elephant here and who is the king, О highly fortunate one.

78. That which is under is the elephant and he who is above it (the elephant) is the king. О Brahmana, do you not know the relation between that which is borne and that which bears.

NP reads nirvisefena for VP na vtiefepa "without specific characteristics distinguishing them”.

79. О Brahmana \ Please enlighten me so that I can understand what is that which is called the underneath (the lower section) and what is it that is above (the upper section).

80. As soon as he spoke this, Nidagha jumped upon Ribhu and said: Please listen to my reply to what you are enquiring about.

81. I am above like the king and you are underneath like an elephant. This practical demonstration is given by me for your understanding, О Brahmana,

82. О excellent Brahmana! If you are sitting as if you are a king and if 1 am the elep)hant, please let me know which of us is you and which is I.

83. As soon as Nidagha heard these words, he instantly bowed down to his feet and said, Venerable Sir, you are Ribhu, my spiritual preceptor.

84. The mind of no other person is so much consecrated by the concept of non-duality as that of my spiritual preceptor. I, therefore, presume that you are my preceptor who have come to me for imparting instruction.

85. Due to the service rendered by you previously and out of deep love, your teacher called Ribhu has come to impart him spiritual instruction.

86. О highly intelligent one! The entire range of the philosophy of non-dualism which is the epitome of the highest truth — the essence of which is the non-duality of all — has been succinctly communicated to you.

87. After saying this, the preceptor Ribhu imparted to him the lore, (the non-dualistic philosophy). Impressed by that advice, Nidagha became devoted to non-dualistic philosophy.

88. He saw all creatures as being non-distinct from his Atman. And thus (in due course) the Brahmana got the highest liberation into the form of the Brahman.

89. In the same way, О knower of the dharma you also be equal to your friends and enemies. Acquiring the knowledge of the soul, identify yourself with the soul who is all pervading.

90. Just as the sky, though one, appears diversified as white, blue, etc., so is the soul though one, looked upon as different by persons with erroneous visions.

91. That one which abides here in all things is the Immutable Vishnu. There is none other than He. He is I, you and all others. He is the embodiment of the Universe. Give up the error of differentiation.

92. The king when thus enlightened, became truthful of vision, eschewed the notion of distinct existence. While the Brahmana, who, due to the recollection of his previous births, had obtained the perfect knowledge, and in this very life, attained Emancipation (from Samsara and had not to take another birth).

93. О prominent sage! The highest truth pertaining to the soul which has been elucidated to you is efficacious to grant Liberation to Brahmanas, Kshatriyas and Vaishyas who ever listen to it.

94. I have explained to you as and what has been asked by you, О Brahmana! This is the pure knowledge about the Brahman. What else shall I explain to you?

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