Sri Vasista
O Rama, in this regard there is a nice example of a conversation between two brothers who were the sons of a sage in ancient times.
In this story a surprising controversy arises about 'this is a relative, this is not a relative'. Listen to this story.
-11 There was a mountain range on the island of Jambu. In that there was a lofty mountain called 'Mahendra giri', full of trees and creepers. Munis and kinnaras were takng shelter under the shade of 'kalpa' trees. The sounds made by the people in the caves on that high mountain peaks rang like the sound of Samaveda. The creepers adorning those peaks and the lightining in the clouds encircling them appeared like flowing hairs (of a lady) flying around (due to winds). The cascading streams made musical sounds as they rolled down through the stones. River 'Mandakini' was flowing down the slopes of one of the peaks. This was (arranged) for the convenience of the people living around. On that golden peak lived a generous, noble seer called 'Dinghatapa'.
-13 . He lived on the banks of 'Mandakini' with his wife and two sons. The latter were beautiful like moon. They were very virtuous. They were named Punya (the elder) and Pavana (the younger).
-15 . In course of time Punya became a knower of Truth, a jnani, while Pavana was partly enlightened. The latter was like a half-blossomed lotus. He was not able to overcome his ignorance completely and was, therefore, in a state of confusion and uncertainty.
-19 . Meanwhile time passed. Dinghatapa attained the age of hundred. His body became emaciated. And so he lost interest in life. He passed away like a petty pedlar who keeps unloading for rest. He reached the Brahman state like fragrance penetrating the atmospheric air.
-22 . His wife saw the lifeless body lying on the ground, like a lotus separated from its feeder cord, the tubular stalk. She also left her body with the help of her well-practised yogic ability. She followed her husband and disappeared from the view of people like moonlight which vamishes on the setting of moon.
-25 . The two sons performed the funeral rites as prescribed by the scriptures. While Punya was undisturbed by the death of the parents, Pavana was seized by grief. He started wandering about in the forest (without finishing the rites). Punya finished the rites and went to Pavana. He said to Pavana.
Punya
-28 . O my brother,why are you in tears? Your eyes are like lotuses with rain- water drops. Your father has departed along with mother to the supreme state which is called liberation. Brahman is the refuge of all people. That is the nature of all knowers of truth. Why are you grieving for such parents?
Such feelings are born out of delusory attachment. You are grieving for things which are not worthy of sorrow.
These are not your only parents. Nor are you their only son. These parents had hundreds of sons.
O my brother, you had many parents who passed away. In many forests, there are many slopes down which waters flow.
You are one of the innumerable sons (of innumerable parents) These sons are like waves which rise and fall in a river.
Our parents had many children (over many births) They are like a number of flowers on a creeper.
For a being there will be relatives and friends in each birth. It is like fruits and flowers on a tree changing every season.
If you think you should grieve for our parents now, why not grieve for all those millions of parents over millions of births?
O fortunate one, this world that we see is all a delusion. From the point of view of the supreme truth, there are no relatives or friends.
There will not be a drop of water in a mirage in a desert that is scorched over a long time. Similarly from the point of view of the supreme truth, there is nothing that gets destroyed.
O great intellect, all this wealth, pompously showing up with glittering adornments, is a transient thing for two or three days.
My brother, perceive and inquire from the point of view of truth. Cast aside the false notion of 'I and you.'
'This is destroyed, that is dead' - such feelings are the products of your own mental conception and belief. While they are visible before you, they are not real, not true.
This infinite form (of world) is a vast desert spread with ignorance. Good and bad are the waves in the 'vasana'- filled waters of a mirage in the desert.
