35 - A Disquisition on Spiritual Knowledge (The Anecdote of Vedamāli.) 

Although the chapter is called “Disquisition on Spiritual knowledge (Jnana-Nrupana) in its colophon, it is the story of a Brahmana called Vedamali who after earning wealth by unscrupulous means repented in after-life and after giving half of it to his sons, spent his share in public welfare-works and under the spiritual guidance of sage Jananti, performed austere penance, was enlightened about the nature of the Atman and ultimately reached Moksha at Varanasi.

This Vedamali does not appear in any other Purana (vide V. Mani’s P.E.- Puranic Encyclopaedia). Obviously this narrative is the special contribution of the NP. to illustrate how charity, spiritual knowledge and penance lead to Liberation from Samsara.

This chapter and the subsequent ones give the story of two generations of the Vedamili family.

Sanaka said: 

1.  Again I shall recount the greatness of the discuss bearing Lord of Devas. Heaps of sins of those who read and listen shall perish thereby. 

2.  Those who are quiescent, have conquered the group of six enemies, viz. lust, fury, covetousness, delusion, arrogance and malice and have not become arrogant even due to their Yogic power, and worship the unchanging deity of the form of Jnana (spiritual knowledge) through Jnana Yoga (the path of knowledge). 

3.   Those who are purified by means of ablution in holy waters, observances of holy vows, charitable gifts, austerities and sacrifices, worship Achyuta, the creator of all, by means of Karma Yoga, the path of holy rites.²

2. The NP. prescribes both Jnana-yoga and Karma-yoga for attaining Moksha but as emphasised in V.7 below, the path of devotion is the best one to illustrate which the narrative of Yajnamali and Sumali is told (in the next chapter and this chapter is limited to the story of their father Vedamali.)

4.    Greedy persons, ignorant ones, those who indulge in vices--do not worship the lord of the universe. Those men of confused intellect think they are devoid of old age and death. They are worms of men who continue to remain so. 

5.    Those who are proud due to their prosperity and glory that is as evanescent as the streak of lightning, those who are vainglorious and defiled by arrogance, do not worship the lord of universe who creates and lays down all sorts of welfare. 

6.  In this world, fortunately, a few are born who are engaged in Hari’s Dharma, are quiescent, serve the lotuslike feet of Hari and who take interest in blessing all worlds. 

7. He who worships Hari with devotion mentally, physically, and verbally, attains the greatest abode which is the most excellent of all excellent things in the universe. 

8. In this context, they cite this ancient mythological anecdote which destroys the sins of those who read and listen. 

9. I shall (now) recount that narrative of Yajnamāli and Sumali, by merely listening to which one may attain the benefit of a horse-sacrifice. 

10.  O Brahmana, formerly in the Raivata Manvantara³ there was a Brahmana well-known as Vedamāli. He was a master of the Vedas and the Vedangas (the six ancillaries like Shikshä, Chandas, etc.). 

3. This is the fifth Manvantara of the present era. According to the Bh.P., Vikuntha is Vishnu's incarnation, Vibhu is the Indra and Hiranyaroman, etc. are the seven sages in this Manvantara.

11.  He was kind-hearted and merciful towards all living beings. He was absorbed in the worship of Hari. He became interested in amassing wealth for his sons, friends and wife. 

12.  He regularly sold those things which are forbidden; he regularly conversed with Chandālas and others. He accepted monetary gifts from them. 

13.   He sold his austerities; he sold his Vratas (holy rites) (i.e., performed them in return for monetary consideration), he went on pilgrimage on behalf of others. He did (all those) for the sake of his wife. 

14.  O Brahmana, as time passed on, two sons were born to him. They were Yajnamāli and Sumali. They were twins of great splendour. 

15.   Then, out of affection, the father who was full of too much of affection, nourished them by means of many articles. 

16. After strenuously amassing wealth by many means, Vedamāli began to count it in order to understand how much it amounted to. 

17.  After counting his treasure which amounted to many billions, he was much delighted. He wondered at the thought of so much of wealth. 

18. (He thought :-) "This wealth has been earned and accumulated by me through the acceptance of monetary gifts from bad people, through selling prohibited goods and through such other means such as selling of austerities. 

19.   My unbearable thirst (for gold) has not been pacified till now. It covets to possess innumerable gold pieces as huge as the mount Meru. 

20.   Alas, I consider it as one (involving) great pain and the source of all strenuous means. One attains all desires, but again one covets still other things.⁴ 

4. Such wise sayings (Subhashitas) as recorded in VV. 20ff are common to many Puranas and other works like Vairigya-Shataka (vide Index to Subhashita- ratna-bhandara). Their counter-parts in Pali (e.g. in the Dharma Pada, Thera and Theri gathas) and in Prakrits show that this fund of wisdom was the common legacy of ancient Indians.

21. As one grows old his hairs (turn grey); the teeth become old (and feeble); the eyes (sight) and ears (power of listening) become feeble but his longing and yearning for more grow young. 

22.   All my sense-organs have become feeble and weak; my strength has been subdued (and dwindled) by old age but my longing has attained its prime of youth. 

23.  Only he is a real scholar and a learned man, the man whose Asha (yearning, hope) has been quelled. (If it is not quelled) the quietest man will be the most furious and the most intelligent one will have extremely confused mind. 

24. Asha (longing) causes frustration and disappointment among men. It is like an invincible enemy. If an intelligent man desires permanent happiness he must eschew Asha. 

25.   With great force, Asha destroys strength, brilliance, fame, learning, honour, prosperous state and nobility of birth. 

26. This is being mentioned to the dismay of men overwhelmed with Asha (yearning, hope) that even a Chandala who gives away something is superior to them. 

27.  Those who are in the vicious grip of Asha (yearning) are men of great delusion and of too much arrogance. Alas! they are never conscious of the pangs of being miserably) disrespected, etc. 

28. This enormous wealth has been hoarded by me after undergoing many hardships.  The body has been rendered old and emaciated. Old age has taken away the energy. 

29.   Henceforth, I shall endeavour eagerly (and earnestly) for the sake of the other world". After deciding thus, O leading Brahmana, he became absorbed in the path of righteousness. 

30.  At the very same time, he divided his assets into four parts. He kept two parts of his accumulated wealth for himself. 

31-32. The two remaining parts he gave his two sons. Thereafter, with the intention of destroying the sins accumulated by him, he built water sheds and parks, got lakes dug up, and built many temples.⁵ He distributed cooked food and other charitable gifts on the banks of the Ganga. 

5. Such acts come under Purta-dharma and include works of public utility. In the Upanishads the compound Ishtapurta is used to include sacrificial performances as well (vide Prashna I-9, Mundaka I.2.10, but there these are denigrated as not leading to Moksha but to Svarga after which the person falls to lower worlds). But Varaha Purana declares that the Purta-dharma leads to Moksha

ishtena labhate svargam purte moksham cha vindati |

—VarahaP. 172.33

Cf. Yama-Smriti 68, Atri Samhita 145.

33.  After having distributed his entire possessions thus, he became imbued with devotion to Hari. He went to the forest-abode of Nara and Narayana for performing penance.⁶ 

6. i.e. Badari-Vana in the Garhwal, U.P.

34.  There he saw a very beautiful hermitage frequented by sages and embellished with groups of trees bearing fruits and flowers. 

35.  Its splendidness had been heightened by old sages who eulogised the great Brahman, who were engaged in pondering over the topics in the scriptural texts and who were absorbed in service to the lord. 

36. There he saw a sage named Jånanti⁷ who was surrounded by his disciples, who was eulogising the great Brahman, and who appeared like a mass of splendour. 

7. The Sage Jänanti is untraced in other Puranas (vide Puranic Ency. under J). Like Vedamali this is a creation of the NP. The Prakrit Jana— ‘to know’ (<Sh. Jnå) seems to have influenced the author in coining this name:

37. On seeing the sage who was devoid of passionate attachment and other similar base feelings, who was endowed with the good qualities of Shama (self-control), etc. and who subsisted only on dry decaying leaves, Vedamāli bowed to him. 

38. O sage, with bulbous roots, roots, fruits and other things, sage Jänanti greeted the guest taking him to be Narayana himself. 

39. On being hospitably received and honoured by him, Vedamāli bowed down with humility, kept his palms joined in reverence and spoke to the sage who was the most excellent among fluent speakers. 

40. “O holy Sir, O learned one, I am contented. My sin is removed. O blessed one, uplift me by imparting me (the gift of) perfect knowledge.” 

41. Thus requested by him, the excellent sage Jänanti the eloquent speaker laughingly spoke to Vedamāli endowed with good qualities. 

Jänanti said: 

42. O leading Brahmana, listen: I shall succinctly enunciate the way of severance from worldly existence. It is very difficult to get (bring into practice) indeed for those who are not self-possessed. 

43. Perpetually worship Vishnu, the greatest deity; continuously remember lord Narayana. Never indulge in slandering others or backbiting. 

44. O highly intelligent one, be always engaged in helping others and in worshipping Hari. Avoid close contact with the fools. 

45. By avoiding lust and fury, covetousness and delusion, haughtiness and malicious spite and by viewing (considering) the whole world like your own Ātman, you will attain peace and quietude. 

46. Never be envious. Never blame others. Avoid hypocritical conduct of life, egotism and ruthlessness. 

47. Show kindness to all living beings. Render service to the good. Even to those who enquire, do not reveal the righteous actions performed by you. 

48. Do not overlook if you see people engaged in evil ways of life. Worship guests every day in accordance with your capacity and without detriment to your family. 

49. Without any (specific) desire, worship Narayana, the lord of the universe, by means of flowers and leaves, Durva grass, sprouts or fruits.⁸ 

8. An echo of Patram pushpam phalam toyam yo me bhaktya prayacchati, etc. in the BG. IX.26.

50. In accordance with the injunctions, propitiate Devas, pitrus and sages. O Brahmana, be interested in the due maintenance of holy fire. 

51. Every day, with great concentration be engaged in the sweeping and scrubbing of the temple (of Vishnu) with due care. Smear it also duly.⁹ 

9. The NP. lays great stress on the repairs, maintenance, etc., of old (Vishnu) temples; vide the story of Yajnamāli in the next chapter. 

52. Join the broken parts and always repair the decaying sections in a temple. Beautify the path of and illuminate the temple of Vishnu. 

53. Always worship Madhava at least with bulbous roots, fruits and roots. Worship him by means of circumambulations, obeisances and recitals of prayers. 

54. Every day, according to your capacity listen to or read the Puranas as well as the Vedantic texts. 

55. If this is strictly followed, you will have the most excellent knowledge. Certainly, one is absolved of all sins, through perfect knowledge. 

56. Thus enlightened by him, Vedamāli, of great intellect, became absorbed in the (path of) knowledge continuously and attained a small quantum of perfect knowledge. 

57. On one occasion, urged by the quantum of perfect knowledge, Vedamāli began to think to himself like this. “Who am I? What is my duty? 

58. How was I born? Of what nature is my form?” Thus, he began to think and muse by day and night alertly. 

59. Unable to come to any decision, Vedamāli, the excellent Brahmana, came again to Jänanti, bowed to him and said thus: - 

Vedamāli said: 

60. O preceptor, O foremost one among the knowers of Brahman, my mind is much confused. Who am I? What is my rite? How am I born? Tell me. 

Jänanti said: 

61. O highly blessed one, true. It is certainly true that your mind is confused. The mind is the abode of Avidya (ignorance). How will it attain good nature? 

62. When you say the word ‘My’ it is certainly a misconception. O learned one, the egotism is a quality of the mind and not of the Atman. 

63. Moreover, O Vedamāli, it has been mentioned by you thus: “who am I?” How can I ascribe a name to one who is devoid of name and nativity? 

64. How can I mention the name of the deity devoid of form, of the deity who is incomprehensible? His nature is incomparable. He is the supreme Atman, devoid of attributes. 

65. How can the activity of the Atman who is the embodiment of Supreme Splendour, perfect, immutable and of indiscernible nature be described. 

66. O Brahmana, the Atman is the self-luminous, eternal, infinite, Supreme Soul. How can the action and the birth of that Atman be spoken of? 

67. The great eternal Brahman is devoid of age, is comprehensible only through perfect knowledge. O Brahmana, there is nothing else that is fuller and more blissful than that. 

68. The knowledge through the statements such as “That thou art etc. is the means of achievement of salvation. When the unobstructed knowledge is achieved, everything becomes identical with Brahman. 

69. O excellent sage, thus enlightened by him, Vedamali realised the Atman, Lord Achyuta, in his own soul and rejoiced. 

70. He came to the conclusion.... “I alone am the self-luminous Brahman, unsullied and unlimited by the conditioning factors”, and he attained the deepest calmness and peace. 

71. Thereafter, Vedamali bowed down to his preceptor Jänanti, the leading sage, for the sake of formality and became absorbed in the meditation for ever. 

72. After a lapse of time, O leading sage, Vedamali reached the city of Varanasi and attained salvation. 

73. He who reads or listens to this chapter with great attention shall be severed from all bonds of Karman and attain happiness.