Sri Rama
O Bhagawan, you told me in your natural, majestic, imposing and impressive style that I should not admit ego and desire.
O Lord, if I discard ego, I shall be giving up this house of body (Both are equivalent)
A big tree is held aloft by its massive trunk. In the same way, ego holds up this body in position.
When ego vanishes where is the need for body? When the roots of tree are sawed away, the tree falls (never to grow).
And so tell me, O lord of munis, how do I get rid of ego? How do I continue my life after that? Please tell me, O best of teachers, in a definitive manner.
Sri Vasista
O lotus eyed, respect - worthy Rama, knowers of truth say that giving up vasanas is of two kinds; one, giving up the knowable and two giving up practices (towards a good).
'I am these material things. My life is with these things. If I am not, they are not. If they are not, I am not'.
With such a conviction, proceed to inquire into that with the help of your mind. You will then understand that neither are you of this physical materials nor does your ego belong to those materials.
Then, becoming cool and quiet inside, perform your works with a sense of sport. Such kind of giving up of vasanas is called 'the goal' type (dheya).
The 'knowable' (jneya) type is one in which one gets rid of vasanas, considers all (creation) as equal and casts off this body without any attachment to it.
Vasanas are full of ego. One who gives them up and lives with a sense of pastime and play is called 'dhyeya tyagi' (one who has renounced his goals) and 'Jivanmukta' (liberated while in life)
One who attains quiet and peace by giving up vasanas, which are the cause of all apprehensions and illusions, is a 'jneyatyagi' (one who has given up the knowable) and is a liberated one.
-14 . Janaka and such belong to the class of 'dheyatyagis'. The 'jneyatyagi' are the videha muktas (liberated while disembodied). They abide in Brahman alone.
Both renunciations are equal, O Rama. Both take one to the highest state of liberation. Both relieve one of all anguish and feverishness.
Both are aware of what is right and what is not right Both attain that Supreme, the Pure. One is with a gleaming body (Jivanmukta) one is bodiless (Videha mukta).
One is with body, completely liberated, with all anxieties banished. (The other) One will be disembodied or without body. Being liberated, he abides in the Supreme, giving up all need to know (Jneyatyagi).
A Jivanmukta will neither be happy nor aggrieved by the sorrows and joys that come to him during his life (as consequences of his activity).
He will not have any likes or dislikes. He will perform works as they come to him. It is as if he is asleep to the goings on in the world.
-21 . A Jivan mukta will never entertain the ideas 'I am this or this is mine'. He has nothing called agreeable or disagreeable. All such feelings are totally absent in his heart. He is not touched by joy, sorrow, desire, anger, fear or dejection.
A liberated person moves about in the world in a passive mood like one asleep. He is always like a full moon with all his aspects in full bloom like moon light.
Sri Valmiki
As sage Vasista uttered these words, it became evening and people left for thier homes. After due rest, they returned next day to the assembly
