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(17) The scourging of the body refers to the pains created through the excessive misconceptions of the mind. (18). The peregrination of the personage over a vast field is the roving over the world, unconscious of the Reality that can be attained only through the mastery of the perishable Vasanas* Hence it is that all the Sankalpas and Vasanas, which a man generates, enmesh him as in a net. All become subject to bondage through their own Sankalpas and Vdsanas like a a silk-worm in its cocoon. Having delved into your mind through your stainless mind and thoroughly sifted it, may you destroy your stainful mind. So said the illuminated Yasishta to Rama of clear mind. 8o THE STORY OF A BA'LA (LAD). Summary. — Through this story, it is sought to be shewn that persons without Atmic enquiry will see, as real this world which is nothing but of the nature of Sankalpa. The stainless mind of Jnanis is no other than the ever- imperishable Brahman that has all 6aktis potencies and is ever full. Nought else is but that One. There is nothing which is not found in this Brahmic Reality. This indescribable Reality manifests itself as the many. Out of the infinite potencies in it, arises at one time one potency. This Jnana Sakti of the stainless Brahman then manifests itself as in the perishable bodies. The different Saktis producing fluctua tion, hardness, heat, voidness, moisture and destruc- tiveness in Vayu, stone, fire, Akas, water and Pralya are no other than the one Brahmic potency latent in Brahman like trees in seeds. They appear multiform like the plants, &c. , on this earth variegated by dint of time, space, &c. It is only the Brahmic Reality that is always and everywhere. It is only that Brahman which manifests itself as Manas through contemplation or as the Jivatma subject to bondage or as the emancipated Paramatma as well as the universe and the many Saktis in it. All the Vikalpas of the world seem to be as real to men as to a fickle child that in an old story is reported to have heard, as if true, all that her mother had narrated to her. At these words of Vasishta, Rama of lotus-hands who was like a cloud raining his bounty upon all, wished to be acquainted with that story. Whereupon the Rishi of rare Tapas began thus this story of mind's illusions. A certain lad that had not yet attained discretion prayed to his mother to tell a tale for his diversion. Whereupon she related, as if true, the following entirely mythical story. Once upon a time three princes of unflinching bravery and good qualities resided in a city called void. Of these three, two were never born and the third never went into any womb to be generated. These triumvirs bent upon the acquisition of all, rested in the forest of Akasa, full of countless fruits and having allayed their keen hunger by feeding themselves upon the delicious fruits therein, went on their way up- There they THE STORY OF A SIDDHA. 8 1 witnessed three rivers with dashing waves, winding their way on the out-skirts of that forest. Of these three rivers with speedy current, two had no water in them, while in the third the dry white sands were quite visible on its surface. In this last river they bathed and drank its waters. At sun set they retired to a town to rise thereafter (and not then in existence) and there built three houses. Of these three houses, two did not at all exist. The third one did not rejoice in the possession of any encircling- walls or wooden superstructure. The three princes went to reside in these three contiguous houses without any wall (or support). These three persons who abode in the three buildings in an invisible town in the Akasa, found three golden vases by them there. Two were tiles only, while the third was a mere pulverised one. They deposited, in this formless vessel, a quantity of rice equal to 6 measures minus 10 measures and cooked the same. Having done so, they meted it out to innumerable mouthless Brahmins. After the Brahmins had thus filled their stomach to the brim, the three princes partook of the remaining meal as a God-send. Then delighting them selves with hunting and other pursuits, they spent their rime most joyfully therein." When the mother thus concluded her story, her innocent child rested in the profound conviction of the genuineness of the mother's tale. Similarly do the ignorant conceive and observe this world to be really existent. The expansion of this mind alone isSankalpa; and Sankalpa, through its power of differentiation, generates this universe. Therefore, Oh Rama, may you divest yourself of all Sankalpas and be a Nirvikalpa. THE STORY OF A SIDDHA. Summary. — Having shewn that persons who have not cognised the seer believe the visual to be real, the author now proceeds with this story to exemplify the fact that time is but a mode of the mind; the visible though illusory being nothing but a manifestation of Chit. AjnAnis (the ignorant) will fluctuate greatly in mind through their Sankalpa ; but Jnanis will never do so through ii 82 YOGA-VA SISHTA. the Jnana of Atmic enquiry. May you, after clearing, through your discrimination, your mind free of all illusions cognize the pure Truth. Do not be appalled at the idea that you are under trammels, while in fact you are not so. Is it possi ble for the immaculate and indestructible Brahmic Principle to be bound ? While Brahman alone is that which is not subject to the limitations of Time, Space and Substance, is non-dual and is Absolute Consciousness devoid of all heterogeneity, what is there in this world to be bound or to gain salvation ? All are nothing but the expansion of Sankalpas (and Vikalpas). The expansion of the mind's thoughts (towards objects) is bondage ; while the abandoning of the same is emancipation. Through the play of the mind in objects, proximity appears to be a great distance and vice-versa. Through the force of the mind, a Kalpa is reckoned by it as a moment and vice-versa. There is a story current which illustrates this idea well. Thereby it will be quite apparent to you that this legerde main of the world is enacted by the mind and the mind alone. Vasishta continued — A King who traced his lineage to Harischandra ruled over the country of Uttara Pandava. He commanded the eulogies of Lakshmi (the goddess of wealth) and Saraswati (the goddess of knowledge). On his arms rested Vijaya-Lakshmi (the goddess of victory). This personage, who bore the appellation of Lavana, was once seated on his throne bedecked with the nine gems and encircled by his sagacious statesmen. Into that stately synod, stalked in majestically one who was well versed in the art of Indra- Jala (psychological tricks). Having paid due respects to and eulogised the King, he entreated him to witness his feats. So saying, he waved his bunch of peacock's feathers dotted with moon-like eyes. Like Maya which, through the im maculate Para Brahm, deludes as real men with the varie gated creations of the world, this Siddha played several feats before the King by waving the large circle of peacock's fea thers, which the Kins: no sooner saw than lo ! before his mental vision he saw the following events enacted. A messenger des patched by the king of Sindu entered upon the scene with a high mettled charger like unto Indra's, and said that that victorious one was intended by his master for the king Lavana. Whereupon the Siddha asked the king to mount THE STORY OF A SIDDHA. 83 upon the same, since no other horse could vie with it. In obedience to the words of this great personage, the king stared like a statue intently in the direction of the horse and lay entranced for a Muhurta, like yogis in Samadhi. Then those assembled before the king, became seized with doubt and surprise with their faces contracted like lotuses with closed petals. After the courtiers were thus in a state of mental perplexity and fear for about four Muhurtas, the king's body relaxed its rigidity and began to fall prostrate before the throne, when those hard by propped it up. Then the king gradually recovered consciousness and the obedient ministers asked him as to how it was his pure mind had lost its equilibrium.