by K. Narayanasvami Aiyar | 1896 | 137,618 words | ISBN-10: 818514141X | ISBN-13: 9788185141411

This page relates “the story of aindhava the son of indhu or the moon”, the 4th part of chapter 3 of Laghu-yoga-vasistha (English translation). This ancient Sanskrit book contains epic legendry (similair to puranas and itihasa) and deals with the Advaita-vedanta (non-dual) branch of Indian philosophy. It is authored by sage (rishi) Valmiki and condensed (laghu) from an even larger work, forming a discourse between Vasistha (Vasishtha) and Rama. This part is included in the chapter “utpatti-prakarana”.

Part 4 - The Story of Aindhava the son of Indhu or the Moon

Summary. The author, having in the previous story shown that the light of Brahman alone is Jīva and others now gives this story to exemplify the fact that its (Brahman’s) manifestation, namely the mind alone is the universe.

From the foregoing story it is evident that Brahmic Reality which is the one Truth alone is. All the visible objects do not really exist. The mind alone shines as the cause of all the manifold created objects. To illustrate this (last proposition that it is the mind which makes the universe), I shall relate to thee, Oh Rāma, a story which thou shalt presently hear. Thou shalt then be impressed with the firm conviction that the potency of Jñāna alone manifests itself as this universe. This puerile Manas which ever rises and falls with the ebb and flow of desires, fancies this illusory universe to be true through its ignorance; but if it should be informed of the real nature of this world, then it will cognize it to be Brahman itself and pains will bid adieu to such a mind. Should the mind be subject to the trammels of the heterogeneous modifications of love and other desires, then it tends to rebirth, but a freedom from their thralldom is emancipation.

Once upon a time, Lord Brahmā rose up at dawn of day wishing to generate afresh a new creation, after having been refreshed by his sleep over a night (of his), when the whole creation was merged in the one Fount. For this purpose, he surveyed the Ākāśa which began to pervade everywhere through his mind; and lo, that Ākāśa became filled with all kinds of motley creations. Marveling over the event and longing to know its author, he pointed his finger at one of the suns therein to approach him and inquired of him as to the authorship of himself and all the universe. Where upon the sun paid due respects to Brahmā, and said thus ** If even you Brahmā, the cause of this endless universe, do not know it, I shall try to give it out as far as I can. There is a noble country answering to the appellation of Suvarṇatala ((Lit. golden seat.)) in a part of the extensive Jambū-dvīpa situated on the Kailāsa hills. It abounds with creations that are all thy offspring. In it, there lived a noble Brahmin rejoicing in the name of Indhu (the moon) and tracing his lineage to Kaśyapa, the Ṛṣi. Not blessed with any offspring, he and his spouse with an agitated heart resorted to Kailasa, the abode of Parameśvara and underwent severe Tapas, tasting water alone and being as fixed as a tree. Where upon Parameśvara was greatly pleased with them and having approached them, demanded of them what they wanted. With head prostrate on the ground, they entreated to be blessed with ten erudite sons to free them from all pains. The boon having been granted, both the husband and wife lived in joy and were blessed with 10 goodly babes. These babes grew up with age, well versed in all departments of knowledge. In course of time, the parents died and their sons retired to the Kailasa hills where they began to soliloquies within them selves thus “Shall we, to relieve ourselves from this indigency which is afflicting us, become a leader of men? As even this situation is but a paltry one, let us become king” or rather an emperor ruling over all worlds. Even this is insignificant, when compared with the status of Devendra, the lord of nine wealths. This too will not suffice us. Therefore let us become the lotus-seated Brahmā wherein we can enjoy all kinds of stainless wealth.” With this fixed resolve, all the ten personages seated themselves in Padma posture and with one concentrated and same purposed mind were engaged in a non-fluctuating meditation thus “We alone are Brahmā; all the creations are out of ourselves only.” Thus did they pass long eons of time, oblivious of their body and immovable as a wood. When thus their mind’s thoughts (were perfected and) concreted them selves (into a solid mass), all the ten became Brahmā himself. Then the ten lokas ((This stands for the 3 worlds of” Brahmā, Viṣṇu and Rudra be sides the 13hu, etc., up to Satya or for the ten solar systems.)) were created. Ten kinds of creations were generated by these ten personages in their Manas-Ākāśa. Out of the ten creations of ten Suns. I am one.” So saying, he (the sun) vanished out of sight.

Said Vasiṣṭha to Rāma: “As all the visible universes are existent only through the expansion of this crass mind, the swan-seated Brahmā created, in accordance with this law, all the worlds through his mind only.

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