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— Like a dream gene rating another dream in it, the mind having no visible form will generate non-existent visibles. Not resting on any object firmly, it is characterised by an excessive fluctuating power. It will fluctuate and be confused ; will flit away (from an object) and then return to it ; will rejoice jubilant in vain and be intoxicated with Ahank&ra (or egoism). But at the period of Mah£pralaya which alters the form of everything, Akawa and others will be absorbed in their highest essence and there will remain the solitary all-quiescence (of Jn^na). This is the primeval Brahman, the one Reality which is the Sun of never- setting Self-Jyotis (effulgence), limitless and not in the least painless, which is the all and the evolutor of all, and is in all THE STORY OF A KASAJA. 43 places and times and which is all-pervading. Though above the reach of all words, it is yet dubbed with different illusory appellations by the wise. The most intelligent Sankhyas term It Atma ; the Vedantins of pure Jnana call It Brahman ; the Vijnanis* say It is Vijnana ; the atheists give It the pseudonym of Void ; and so on. (But this much may be said of It, that) It is the light of Sun's light, illumines all and shines as the (abstract) Light only. From this Principle which is firmly tacked to the world and the body and yet is not and which (seems to) talk, examine, hear, see, eat and think, a Jnana-light arises like light from the sun. Now this (light of) consciousness pervading the Akasa has the Manas full of Vasanas as its root, the organs as the flowers, the mundane eggs as the fruits and Maya as the ground on which to take root. With these, It enacts its affairs in this Puri- ashtakaf body, like a gem in a casket. Atma's Nature. — Being the immaculate Jnana, It is the all-pervading Akasa itself. Whatever objects It contemplates upon, those objects come into existence (at once). In that Jnana, all the three worlds will arise and be destroyed, like water in a mirage. Having evolved all objects, It will yet be in its true state unaffected, as if disconnected with them. The origin and absorption of the universe do not take place from and into NirvikalpaJ Atma direct. If one should hold communion with that Supreme Principle, devoid of mental fancies and modifications, then the great bondage of the mind will cease, all doubts will vanish, and all Karmas will perish. How all can enter into Brahman? — Here Rama asked Vasishta thus — " I may rather believe the entire Mahameru mountains to enter a mustard seed than the whole of Brahma's egg to merge into Brahman which is (said to be) the atom of atoms. To which, Vasishta of rare Tapas replied thus — "This doubt of thine can be removed only after a study of Atma- Jn£na Sastras and the association with the wise for a number of months and not days. The conclusion of all Sastras points to this only. Those who have with great * Those who cognize it directly. f Puriashtaka body is the body composed of eight principles as the organs of sense, &c. £ Nirvikalpa Atma — Atma free from Vikalpas, &c. 44 pains understood clearly this abstruse account (of evolution, &c.,) go into Sama'dhi and who through it, attain a direct cognition of the all-full Jn£na, will reach the supreme state of a Jivanmukta, devoid of this illusory universe, though exis tent to others ; and then this Jivanmukti state is no other than the Videhamukti state, the progress to the latter state being a mere matter of course. Then R^ma asked the Muni to enlighten him as to the efforts that should be made by him to tread the path laid down by the ^astras to attain the Jivanmukti and Videha mukti states. Vasishta replied thus — "Such persons, though moving in worldly objects, do not participate in them like the Chidakas, which though permeating all objects, yet appears not to be so (to our visible eyes). Such Jivanmuktas are persons of transcendental nature in the enjoyment of eternal bliss. They are immaculate like Akasa and undefiled by love and other desires, though associated with their modi fications. Whether performing Karmas or not, they are not enmeshed by them, as they have no egoism. Though acting up to the worldly observances of life, they remain cool and unaffected by them, like utter strangers. Notwithstanding the possession of a full-shining mind and attention, they have not the least of longings-for objects. The certitude of their conviction is of such a nature that they neither sink under any load of griefs nor rejoice at any pleasures. They are in that undisturbed state of mental equillibrium when they enjoy the JAgrata (waking) state in Sushupti or the Sushupti state in Ja"grata, devoid of all Vasanas, Neither are they afraid nor do they instil fear into the hearts, of any in the universe. The great ones who conduct themselves thus, are called the Jivanmuktas and do not break loose from the bonds of Samsa'ra though in possession of minds, since their minds are above the worldly things. On Videha Muktas. — (Now about the Videhamukti state). Should the above certain state be bridged and the body perish, then one will attain Salvation in a disembodied state, like the all-perrneating air in the immovable Akas. Its nature is such that it is imperishable, unveiled, invisible, remote, endless and fluctuationless. It is neither " I" nor any others nor anything else (we know of). It is neither light nor dark- THE STORY OF A KASAJA. 45 ness nor motion nor evidence nor gunas nor the heterogeneous objects of the world compounded of the five elements. Mayest thou, through they discrimination, cognize clearly and unfailingly that Non-dual state \vhich is in the midst of (or above the knower, knowledge and the known, being the all- full reality, neither Rupa (form) nor Arupa (non-form), neither Sat (being) nor Asat (non-being) and yet one. On being questioned by radiant Ra"ma as to a clearer elucidation of Brahmic Reality replete with Chidananda (con scious bliss) in order that Jndna may develop in him to the uttermost, Muni Vasishta went on thus — " During the period of Mahakalpa, the cause of all (imaginable) causes, vis., the Brahmic Reality shines alone. If the modifications of the mind which lean to sensual pleasures be destroyed, then Atma divested of its Ahankdra (egoism) becomes the unnameable Brahmic (or the all-pervading) Reality. The Jivic conscious ness which does not regard (as real) the universe before it, may truly be stated to be Brahman itself. A mind which, though enjoying the diverse objects, does not yet enjoy them may be stated to be Brahman itself. That consciousness which is a witness to all thoughts of objects, the light of the Sun? &c., mind and the other visibles may be said to be Brahman itself. This Principle may be said to be the long Yoga sleep devoid of end, dream or non-intelligence. It is " that" from which evolve and into which merge, the trinity of the knower, knowledge and the known. It is the immutable. Jnana-Akas and not the Bhuta-Akas (composed of the elements.) The internal state of self-cognition devoid of the modifications of *Manas, Buddhi and Chitta and being as imperturbable as a. block of wood, may also be likened to that Brahmic Reality. When Brahma along with Vishnu, Rudra, Sadasiva, Deva, Indra, Sun and others are absorbed (during Pralaya), this one Fount of Ommiscience, viz., the Brahmic Reality free from the base Upadhis (or vehicles of matter, &c.), and devoid of the desires of the universe, will alone shine effulgent, stain less, all full and ever blissful. * All these are aspects of Antahkarana, the lower mind, producing- uncertainty, certitude and fluctuatingness. 46 YOGA-VA'SISHTA. THE STORY OF LILA. Summary. — Having shewn that it is Paramatma, the Self- Cousciousness, which manifests itself as Jiva, Eswara and Universe and which is identical with them, though appearing different, the author deals in this story with the heteroge neous actions of the Manas — Maya arising out of the One Consciousness and the means of arresting that Maya. The Story of Padma. — Now, oh Rama, in order to relieve thee from this dubious predicament of thine and to attain qui escence of mind, I shall relate to thee an archaic story which thou shalt hear. There reigned, upon the earth, a king named Padma. He rejoiced in the possession of Satisoaguna and ripe discrimination. On his puissant arms rested Vijaya-Laksh- mi (or the Goddess of Victory).