Sri Vasista

1. O Rāma the tree knowers of truth (Bhrigu, Kāla, Sukra) left the Samanga coast with the help of spirituous liquids shaking (within them).  On the way there were discussing the ways of the visible world.

2. Gradually they crossed the sky and came out of the cloudy regions.  Following the ‘Siddha’ route, they reached the cave in Mandara Mountain in a trice.

3. There on a plateau Sukra saw his decayed corpse of his earlier corporeal body.  It was covered with dry leaves.

4. He then said ‘my dear father, this is the body that was before you, with which all pleasures were enjoyed.’

5. -7.‘This is the body which mused and nourished with all kinds camphorous unguents by my foster mother.  This is the body for which many flower beds had been made in the gardens of Meru.  This is the body which was coaxed and cuddled by celestial maidens in lustful ecstasy.   Now this is lying on bare ground with serpents rolling and crawling on it.’

12. ‘I am scared of that body with which I derived pleasure when it became a corpse.’

13. -15 ‘Ants are seen at places (on the body) where pearl garlands were rolling earlier.  See this body.  With its liquid gold colour, it made even heavenly ladies lustfully and avariciously drawn to it.  Now, this body of mine, is lying like a corpse.  Even wild beasts are afraid of looking at this decayed, crooked face.’

16. -17 ‘It looks as though this decayed body, lying on this hill-stone, is teaching ‘vairagya’ with its distorted and crooked face.’
    

18. -21. ‘Having been liberated from the senses of touch, smell, sound, taste and form, this body gives the impression of being in ‘nirvikalpa samādhi’.  Liberated from the fickle mind, it is now happily situated.  It is not afraid, even a little of any destiny or fate.  The bliss that this body is enjoying with the ‘chitta-vetala’ being out of its way, cannot be achieved even by acquiring an empire.  See how happily it is sleeping with all doubts subriding, with no curiosity or enthusiasm for anything and with no fancies or imaginations.’

22. -23. ‘The tree of a body is (normally) shaken to its roots by the monkey-mind with all its initiatives and actions.  Now this body is not seeing any such calamitous quarrels between wild elephants and lions on this mountain’.  It appears as though it is in supreme bliss.’

24. -26. ‘For beings, there seems to be nothing better than dissolution of mind (‘achittatvam’) which is like the deep mist in the autumn season.  Men of wisdom and peace have achieved the highest bliss (have reached the ends of the regions of happiness).  I am seeing this body which is free of all stages of sorrow.  It is now lying without mind.’

Sri Rāma

27. -28. O Bhagawan, knower of all dharmas, when Sukra had so many bodies, which he had worn during his births again and again, why should he be so much concerned about the one as Bhrigu’s son?
    

Sri Vasista

29. O Rāma, the outfit/body that is called Sukra, is the active form of Bhrigu which reached the livahood.

30. This Bhargava form was existing in an airy form having obtained the status of ‘bhutakasa’ (ether of elements).  This status was obtained from the supreme because of it being the first body (after deluge/dissolution). 

31. This etherican has entered the heart of Bhrigu and gradually got converted as semen.  From that this body called Sukra was created/born.

32. This body got all the brahmanic rites (samskāras like upanayanam etc.) done by Bhrigu, the father.  That body became this decayed body due to the compulsive and great effect of time.

33. Because this body was obtained thus (at the beginning of Kalpa) as the body of a brahmin, Sukra was grieved about it.

34. Even though the Samanga brahmin (Sukra’s later birth) was detached and had no desire and will, this Sukra wept because it is the nature of any embodied being.

35. Whether one is a jnani or ‘agnani, as long as one has a body they will behave so in worldly matters.  The only difference is whether they are interested or disinterested (in life).

36. Whether they have attained knowledge or not or even of animal nature, they behave as if they are in the net of the worldly affairs.

37. In world affairs ignorant and people with knowledge differ in the character of vāsanas (that they bring with them).  And this is the cause of bondage and liberation.

38. As long as this corporeal body exists, there is grief and grief and joy and joy.  Even great souls with intelligence, with a detached mind, look like unenlightened people.

39. Feeling very happy in times of happiness and suffering great grief in conditions of sorrow, even great souls appear to be unenlightened.

40. People with knowledge stay stable even when shaken by worldly events unlike the disturbed reflections of sun which do not return back to stability (easily).

41. Just like recovering the images of sun into a stable state, even an ignorant person can become like an enlightened one with intelligence when worldly works are given up.

42. One, who is free from mental sense, is liberated even if his sense organs of action are bound.  When the mental sense is bound, he is bound even if the sense organs of action are free.

43. Happiness and sorrow, bondage and liberation – the cause of these is the mind (and undiscerning intelligence).  It is like fire being the cause of light.

44. O Rāma, while acting outside in accordance with the accepted practices, be without any prompting for action inside.  Rising above delusions/self-delusions, be quiet without any desires.

45. Liberated from all desires, abiding in the self, perform all works and actions while staying in the body. 

46. Do not fall into the abyss of mutable world which is full of mental and physical ailments.  In your worldly actions, do not fall into the dark well of ego sense (of mire and thire).

47. O lotus-eyed Rāma, you are neither the passions and emotions nor are you in them.  Be established firmly in your self whose nature is pure knowledge.

48. Think and feel that are pure, unpolluted Brahman, the all-soul and all-doer, that everything that peaceful, never born universe and be happy.

49. Moving out of the terrible darkness of affections and fondnesses, without desires if you attain that great supreme state, and move into that high level of consciousness, then I bow to that great person of supreme intelligence.