Sri Vasista
-5 O Rama, do not engage in the activities of the mind. They are sharp bright and cutting. Their influence is very enduring and delicate. The creeper of 'buddhi' (discriminating intelligence) has grown in the field of mind after a long lapse of time. Nourish it carefully with all discrimination and intelligence. You are an adept in such things. As long as this body does not fall off due to the advent of age, keep nourishing the creeper. You are a knower of the nature and essence of my teaching. If you contemplate on it, you shall be happy. Uddalaka had analysed in great detail the nature of the five elements (to know the nature of the Truth). You also do so. Inquire repeatedly with intelligence and courage.
Sri Rama
O Sage, how did muni Uddalaka conduct the inquiry into the nature of the five elements in his mind and heart.
Sri Vasista
-13 Listen O Rama, the story of how Uddalaka inquired into the five elements and gained the supreme knowledge, which is sealed to ordinary perception. There was a forest on the Gandhmadana mountain, which was situated in the north western part of this world. That place was full of vast pure water lakes. On one of the peaks, which was full of flower-laden trees, there lived a boy, in his teens He was doing great penance with the hope of achieving liberation. He was noble and generous and believed in sucess of his venturesome effort.
Initially he was of low intelligence. But he was with an inquiring nature. He was very much interested in repose in the perfect state. His goal was laudable and noble.
After due penance following the ordnances laid out by scriptures, discrimination blossomed in him like spring on the earth.
After this he was afraid of the disease of 'samsara'. Living in isolation he thought once with his enlightened mind thus.
-25 . 'What is that by obtaining which one does not grieve? What is that by obtaining which one does not have to be born again? When will I repose in that most auspicious state for ever, like a cloud on the peak of Meru? When will the sensual consciousness subside like trubulent waves dissolving into the ocean? When will I ridicule the thoughts like 'after finishing this work, I shall take up the other', with intelligence abiding in the highest state? When will my mind be like a drop of water on a lotus leaf, without getting entangled in modifications and deformations? When will I cross the river of desire increased by ignorance, with the help of the boat of perfect understanding? When will I smile at the unreal activities of the world which are like the unreal play of a child? When will the fickleness of my mind cease like the illusion of a mad man which subsides when he is cured? When will I smile in ridicule at the ways of the world, with perfect intellect like the 'Virat Purusha' and with a fulfilled heart?
-32 . 'When will I become tranquil in heart, free from desire for all things and with a calm heart? When will I be able to look at all desire-filled external world of objects and scenes with a sense of deep sleep in my heart? With all imaginations subsided in the mind/intellect, when will I perceive this entire manisfertation as transcendent. When will I attain that supreme light with all mental consciousness dissolved like a person born blind getting rid of his blindness? When will I see the delicate woman, called time, being far way in distance with the light of consciousness obtained with constant practice? When will I abide in that self-luminous state, liberated from good and bad, likes and dislikes? When will this dark fortnight which is filled with owls of desire and disease-decayed heart, end for me?
-37 . When will I be in Nirvikalpa Samadhi, remaining like a stone in this mountain cave with all thinking quietened? When will this elephant of ego be killed by the lion of knowledge? When will I remain in totally attentive contemplation and the birds build nests on my head? When will the birds take rest in the nests built on my chest? when will I depart from this lake of 'samasara' which is infested with the movements of wild animals called desires?
-44 . Uddalaka was immersed in such thoughts. And so he could not restrain the wandering monkey like mind in spite of repeated attempts at meditation. He could not establish himself in a state of attention. Sometimes he could turn himself inward. No sooner could he do that, the monkey of mind became active and disturbed that sattwic state. Sometimes when he touched the heart, the monkey of mind turned him towards external objects. Sometimes he saw the brilliant luminosity which was a from of Brahman. Mind, however, drew him back to the external things. When he saw the light, his mind became relieved of the darkness of ignorance. But when he turned to the external objects, his mind flew away like a tortured bird. Sometimes his mind discarded both the joy of the external world and the happiness of the light and strayed into the state of sleep.
-48 . Thus Uddalaka fell into a state of disorder like a typhoon shaken tree. Uddalaka started wandering about on the mountain, being unable to tolerate this state of turbulent mind. He was like the lonely sun shining on Meru. During these wanderings he found a cave which seemed perfect for his meditation.
-54 . That cave was free of all birds and breezes. It was invisible even to Gandharvas. It was hidden behind many flower laden creepers. It was like a palace chamber guarded by the gods of the forest. It was like a princess holding a garland in a 'swayamvara', trying to choose a bridegroom for herself. Uddalaka occupied that cave.
