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" Now if these Vasanas which have acquired the name of the world are destroyed, then there will be an absolute quies cence. Those who are firmly clinging to the idea of perma- nancy in this ' I' or the universe which is but a mirage in an oasis, are not fit to be initiated (into Jnana). Such persons are condemned by the wise as extremely sinful. The wise will initiate those discriminative persons only who have 252 YOGA-VA'SISHTA- avoided all illusions ; but they will never dream of initiating the weak-minded subject to the worldly illusions. Should they do so, it will only be like mating a virgin in the waking state with a husband dreamt of in the dreaming state. Oh Vasishta, we have thus given a reply to thy questions. Mayest thou grow in true love with us. Let us go." So saying Parvati and Parameswara with their suite encircling them, journeyed in the Akasa- At their departure, I saluted them with the worship of flowers. From that day forward, I have been unintermittingly worshipping the true Jnana through the path of ever-increasing bliss and freedom from pains. Through the assiduous and the ever-continued performance of such worship, I feel now the V&sanas to be as light as a feather. Neither during the day nor during the night do I find excess or defect (in my mind) through the sprinkling of the flowers of right conduct in my actions. When the knower and the visibles do unite as one, then all Atmas (egos) do become equal. In such a state of union what the Jnana-Yogis cognize is that which is in that state, (there being nothing external to them then). This is the supreme worship of Jnana-Atma. Therefore, through this kind of vision (or idea), may you live, oh Rama, in this world with a mind unattached to the things therein. Do not afflict your mind by letting it rove over this great forest of the world." Here Rama overjoyed said thus — I have cleared myself of all doubts. I have known all that should be known. I have attained thy grace without the least fluctuation of mind. I have slain all desires which are like huge elephants with long proboscis. I do not get agitated by anything. Having crossed the banks of the ocean of existence free from all delu sions and pains, my mind has become an adamant filled with Brahmic bliss and is now Bliss itself. THE STORY OF BILWA FRUIT.* Summary — In this story, an illustration is given that the expansion of the Bliss arising from the worship of Jnana stated in the previous story is the All. * The fruit of a tree commonly called Bel (sEgle marmelos), being spherical. THE STORY OF BILWA FRUIT. 253 Rama continued — The nectary showers of thy words, though they have become full in me, are not yet to my heart's content. Please therefore throw more light on this all-full Jnana. To which the Muni replied — One thing which is sweet and pleasant to us at one moment produces the very reverse of that sensation in another. Whoever has not experienced this in this world ? Things, when longed for, are pleasant; but are bitter if not longed for. Hence desires are the cause of pleasures. Pleasures will cease, when satis faction arises in the same. But if desires cease, all else will be destroyed. Therefore, oh Rama who wishes to divest thyself of all associations with objects, mayest thou be free from all desires, from all thoughts, from thy (lower) mind. If thy Antahkarana (lower mind) be devoid of all Vasanas, then it will be never disturbed from its equilibrium, in spite of the many obstacles crossing its path. The mind has the potency of creating or undoing the whole world in the twinkling of an eye. Therefore mayest thou slay this mind, either through the destruction of the Vasanas or the control of the Prana. The base Avidya (ignorance) has the property of expanding and contracting. Through these two (expansion and contraction), the ever- gyrating Karmas do take life and die. Therefore thou shouldst annihilate this mind of Ajnana (ignorance) through the power of constant association with Acharyas and Jnana books. The mind will be destroyed through the control of Prana or the arrest of the fluctuation of the mind Such a distrac tion is termed by the wise to be the supreme Seat. The Bliss which arises, when the visibles and sight are merged into one (the seer), is the all-pervading Paramatta (Reality). Beyond " That," nought else is. Through such a vision (or direct perception), the mind will be destroyed and will generate infinite bliss. Such a Bliss has no increase or decrease, no appearance or disappearance. The mind of the discrimi native Jnanis cannot be termed mind but only Tatwa (Real ity). That which gets differentiated through the diverse objects is the mind. It will become immaculate, like copper transmuted into gold. This Reality of Jnana, having become 254 YOGA-VA'SISHTA. the mind, will sport once in this universe and then reaching the Turya (fourth) state will become that Eternal Verity which is above Turya. Hence Brahman can be one as well as many like this variegated cosmos. All are Brahman only. The differentiations of the mind, &c., do not in the least really exist and will appear as so many manufactured illusions of the brain. Now I will illustrate the same. Hear ken, oh Rama, to a small anecdote which will astonish even the learned. A Bilwa fruit there is, of such huge dimensions that neither Kotis (crores) nor Maha-Kotis nor lakhs of Kotis of Yojanas can measure it. It will not decay even when a Maha-Kalpa closes. Though the ancient of ancients, its glory is such that it is more soft and delicious than the moon on the third day of the waxing fortnight. It will remain quite unruffled even amidst the fierce storms and gales at the end of a Kalpa and is the seed of Brahma's egg. It is indeed impossible to set a limit to the number of mundane eggs which generate out of, and are absorbed in, this fruit to which no words can do full justice. Though ripe ever, it will never decay. It is the quintessence in full of all other fruits. The fleshy part of this fruit is illimitable and typifies but the all- pervading nature ofjnana. The marrow in the fruit is the fluctuating Chit-Sakti which, arising in the fruit (of Brahman) that is equal in all, produces, through its intelligential potencies, the heterogeneities of Akasa, the Kalas (parts) the imperishable Law, motion, the dome of Brahma's egg, of time, the several quarters, &c., which are represented by the different seats of marrow in the fruit. B/ama, at this statement of Vasishta queried him thus —Oh first of Jn£nis, I have understood thy allegory of Bilwa fruit. Oh Acharya, this Bilwa fruit is no other than the Supreme Seat of the Sat ofjnana. Ahankara and others are no other than the base aspects of Jn£na. Oh firm Achdrya, Jnana which appears as the one and the many, has never any differences per se. The marrow of the pumpkin of Brahma's egg is Maha-Meru*, &c., while the rind of the Bilwa fruit of Jnana h; no other than Brahma's egg and all the universes. * The central axis or column of man as well as universe. THE STORY OF A GRANITE. 255 THE STOKY OF &ILA — A GRANITE. Summaty — In this story it is sought to exemplify the fact that all things, though appearing different, are no other than Brahmic Light. Vasishta continued — O Rama of exquisite beauty, again listen to another story. There is a glorious huge granite rock which is impartite, thickset, soft and endless in its dimensions. Out of it, have lotuses beyond number risen and bloomed. Their leaves are tacked on, one to another and close-set. Some are visible and some invisible ; some became the higher ones and some, the lower Some are firm in their own state. Innumerable are the shells cropping up in the middle of these lotuses having no root. Discuses also grow up in great numbers betwixt the lotuses. Here R£ma remarked that he observed one such huge granite in the rock of ^aiagrama* whereon Vishnu stood. The Muni continued — The granite I referred to is not one that you have ever witnessed. I applied the word granite to the Chit in the heart in which are the different states of all the worlds. The granite is no other than the Jnana in the heart containing the worlds which are one and yet many. In this non-dual and obdurate Jnana- rock are the hosts of universes like the air pervading the Akasa- Earth, Akasa, Vayu, mountains and the quarters even when combined, will not make up even an infinitesimal small particle of this rock.