Chapter 61 — Rajas and Sattva Qualities to Be Desired

Vasishta continued:—

Those who are born with the nature of rajas-sattva remain highly pleased in the world and are as happy on their faces as the face of the sky with the serene light of moonbeams. Their faces are not darkened by melancholy but are as bright as the face of heaven. They are never exposed to troubles, like lotus flowers are exposed to night frost. They never deviate from their even nature, but remain unmoved like immovable bodies. They persist in their course of beneficence, like trees yielding their fruit to all.

Rama, the rajas and sattva natured man gets his liberation in the same manner as the disc of the moon receives its ambrosial beams. He never forsakes his mildness, even when he is in trouble. He remains as cool as the moon even in her eclipse. He shines with the lovely virtue of fellow-feeling to all.

Blessed are the righteous who are always even tempered, gentle and as handsome as forest trees beset by vines with clusters of blossoms. They keep in their bounds, just as the sea remains within its boundaries, and they are meek with their even tempers, like yourself. Hence they never desire or wish for anything in the world.

You must always walk in the way of the godly and not run to the sea of dangers. You should go in life this way without pain or sorrow. Your soul will be as elevated in the rajasic and sattvic states by avoiding the ways of the ungodly and considering well the teachings of the scriptures. 10 Consider well in your mind the frail acts that are attended with various evils. Do those acts which are good for the three worlds, both in their beginning and end and forever to eternity.

11 The intelligent, because they are free from narrow views, think that false mental images, the offspring of ignorance, are dangerous to them and not otherwise. 12 For the enlightenment of your understanding, you should always remember and say, “O Lord! What am I, and where does this multiplicity of worlds come from?” 13 By diligently considering these subjects in the society of the wise and righteous, you must neither be engaged in your ceremonial acts nor continue in your unnecessary practices of rituals. 14 You must look at the disconnectedness of all things in the world from you and seek to associate with the righteous, like peacock yearning for rainy clouds.

15 Our inner egoism, outer body, and the external world are the three seas surrounding us one after the other. Only right reasoning provides the raft to cross over them and bring us under the light of truth. 16 By refraining to think of the beauty and firmness of your exterior form, you will come to perceive the internal light of your consciousness hidden under your egoism, like the thin, connecting thread concealed under a string of pearls. 17 That eternally existent and infinitely extended blessed thread connects and stretches through all beings. Like pearls strung with a thread, all things are linked together by the latent spirit of God.

18 The empty space of Divine Consciousness contains the whole universe just like the emptiness of air contains the glorious sun, and like the hollow of the earth contains an ant. 19 The same air fills the cavity of every pot on earth, so it is the one and the same consciousness and spirit of God which fills, enlivens and sustains all bodies in every place. 20 As the ideas of sweet and sour are the same in all men, so the consciousness of the Intellect is alike in all mankind. 21 There being only one real substance in existence, it is a tangible error for ignorant folks to say, “This one exists and the other perishes or vanishes away.”

22 There is no such thing at anytime, Rama, which being once produced is resolved into nothing. All these are neither realities nor unrealities, only representations or reflections of the Real One. 23 Whatever is visible and of temporary existence is without any perceptible substantiality of its own. It is only an object of our fallacy, beyond which it has no existence.

24 Why, O Rama! should anybody suffer himself to be deluded by these unrealities? All these accompaniments here are no better than causes of our delusion. 25 The accompaniment of unrealities tends only to our delusion here. If they are taken for realities, to what good do they tend other than to delude us the more?