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his all-full Jnana as still as an ocean without waves, having previously controlled the speed of PranaVayu with his body and neck erect and thrust the tip of his tongue below the base of the uvula.* His face began to radiate with lustre with his eye and mind diverted from all objects, external and internal, high arid low as well the void Akasa. The speed of Prana Vayu being arrested with his two rows of teeth closely set, one over another, his body grew impregnated with Jnana; and quite exhilarated with joy with his hairs standing on end in his body, he became through practice the Chit-Samanya itself, and through it, Brahmic bliss reigned in his mind. After quaffing fully the ocean of Brahmic bliss, he quitted the Chit-Samanya stale for Satta-Samanya seat which being itself infinite is the substratum of all. In which state he was completely quiescent and free from all the pains of mind. Through this grand bliss far above all measurable bliss, his face was blooming like a fresh lotus. Having reached the stainless state, his hair ceased to stand on ends in his body, his mind gradually melted away, all delusions of birth wore away little by little and he became pure Satwa itself. Like a statue and a full moon in a cloudless sky, he commingled for sometime in his Reality and at last became one with the Brahmic Light, like the verdure of the trees scorched by the rays of the sun. THE STORY OF SURAGHU. Summary. — This story is intended to prove that the results of quiescence of mind, &c., which were developed through Samadhi as in the previous story can also be obtained through Atma-Vichara (Atmic-enquiry). I.layest thou, Oh Rama, attain quiescence in the endless All-full Seat by cognizing through thy mind the knower and treading this path and moving in the world. Oh lotus-eyed Rama, so long as thou attainest that Seat through the inces sant practice of the mastery over the visible objects, thou shalt ever be engaged in the enquiry through thy mind into thatboundlessTatwa-Jmina which is inculcated by thy virtuous * This is called the Kechari Mudra. THE STORY OF SURAGIIU. 195 Guru and the Jnana-Sastras. The supreme seat can be attained through Vairaggya (indifference to sensual objects) the means of averting visibles, the true signification of Jnana- books, one's own intelligence, the initiation by a Guru and the performance of Yama and Nyama ; or it can be attained through one's intelligence alone. Even should one be devoid of other means, he will get Moksha, provided he gets the initiation of a Guru and has a subtle and stainless intelligence. At these words of Muni Vasishta, Rama interposed thus — (Of the personages named by you), one class frees itself from all pains and attains the non-dual Jnana by going into Samddhi, while it is in the performance of worldly actions. Another disconnects itself altogether from all worldly actions and retires into Samadhi. Which of these two is the superior ? Please enlighten me clearly on this point. Vasishtacontinued — In Samadhi therearises that coolness which arises in the hearts of those wise persons who have cognized this world of three gunas to be non-Atma (or inert). Some will remain in Svvarupa-Samadhi* without in the least concerning themselves with worldly actions and without any longings for objects. Other will go into Samadhi in the midst of the performance of worldly actions. Should both of these preserve a cool mind, then there is no difference between them. Such a coolness of the mind will generate all the in calculable fruits of a great Tapas. The mind of one who is in this state will never be affected with pains, though engaged in actions. In this illuminated state, the serenity of his mind towards externals can be compared to that of an idiot. But if the mind of the idiot be deprived of all its vagaries (or internal pains), then such a state might be termed Sama dhi. In trying to find out the difference between Jnanis who retire into a forest and those who are amidst excessive worldly actions, there will be found none. Both are equal to one another and will undoubtedly reach Moksha. With the extinction of Vasanas, all actions performed will be as if not done, like the mind of a person who, when he is deeply engaged within, does not hear the sounds uttered by bystanders. But if the gross mind, though it has ceased to perform all actions, has yet its Vasanas clinging to it, * Swarupa SamAdhi— Meditation of the Atmic Reality. i9'> VOGA-VA'SISHTA. then it performs actions in Swapna (the dreaming1 state) when the whole body is paralysed, like persons falling- headlong from a precipice down below. Know that when the mind though performing all actions is yet free from them, that state is termed the blissful Samfidhi, the non-fluctuating Nirvana and the transcendent bliss. The fluctuation of the mind and its steadiness are the inseparable causes of the two kinds of vision, non-Dhy.ina and Dhyana (non-medi tation and meditation). Therefore you should destroy all the attributes of the mind. It is stated that Dhyana is the firm mind itself, devoid of Wisanas which are of the nature of Chinthana (thoughts). Quiescence and Kaivalya are (or per tain to) this mind only. On account of this Nirvanic seat, all internal pains should wear away gradually. A mind which is never with its worries, will reach the Nirvanic Seat devoid of actions through the extinctions of Vasanas. The Vasanas generate never-ending pains arising from mental actions. .Therefore they should be made to gradually wear away. After destroying all conceptions of ** I" in the hosts of visible objects through the mind, it matters not where you live, whether in a house or hills or any other place. The abode of those householders who are of quiescent mind and not tainted with Ahankara can \vell be termed a forest with one of a solitary (or renunciatory) mind. Persons who stroll through a bazaar street without any longing for the things therein are like those who have sojourned therein. Similar ly to persons in full spiritual beatitude, cities and wood will constitute no difference. Though successively performing the functions of sleeping, waking, reading, going, &c., those who consider as forest their permanent abode, city and country through their spiritual introvision, are the most intelligent ones. Through this stainless introvision, all will become (to them) JnSna-Akas itself. Oh thou equal unto Prfma itself, if thy mind become cool and thy heart full, then all the universe too will be cool. Should the mind wax warm with the illusions (of the world), then the universe too will appear burnt by the blaze as of a forest fire. In all Jivas, whatever arises internally will manifest itself externally. The ambrosial Swarga-loka, earth, VAyu, Akasa, mountains, rivers, quarters and other THE STORY OF SURAGHU. 197 objects surrounding us are so many external manifestations of the Antahkarana (the lower mind) with its parts. He only will ever enjoy Samudhi who takes delight in Atma-Jnftna, per forms actions on account of Indryas (organs) only and is unaffected by pleasures or pains. He only is the seer (knovver) of all who regards all lives as his own and who, spurning all wealth as mere tiles, sees the world in its real state and not through any fear of it. Whether death visits them now or at the end of a Kalpa, such wise persons will never be stained in their minds, like (a lump of) gold stuck in the mud. Having reached the quiescent state of the All and the Divine vision, such person ages are predicated by the Vedas with the characteristics of non-duality, mere bliss, light and non-universe without destruction, beginning or end. AH the characteristics given out before are for the purpose of cognizing Jnana. Of what use are well-expressed words^in the conception of Parabrahm). Therefore all names might well be simplified into the one Pra- nava (Om) to describe Brahman. Oh beneficent Rama, to illustrate this kind of experience, I shall relate to thee, a story of old, The history of Suraghu who belonged to the low class of Kirathas* and lived by the slope of a hill is indeed marvellous. A class of hunters surnamed Hemajata lived in the Kailasa hills on the sum mit of the Himalayas who were adepts in archery. Over them reigned the hero of the present story who was an undaunted warrior.