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Objects longed for, will be easily obtained by those who have practised continued meditation. How can persons, going towards the southern direction, be able to reach the north pole ? Those who long for objects through their Sankalpa will attain them ; but those who wish to attain their own Atma will never think of objects. The ignorant mind which is the seat of all objects before it and which fondles with Sankalpa in great amity is impeded in its progress, if it should concentrate itself upon two objects at the same time and not upon one of them alone for its destruction. With the thought of one being a Yidyadhara or a Brahmin, he becomes so. This is an illustra tion of the Siddhi which flows out of an intense concen trated thought. Therefore through the powerful S amadhi, the Sannyasi's Jiva became Rudra in the non-dual Princi ple. Then through the Sankalpa of Rudra, it understood the real nature of all objects attained. Then Jivata and others, who arose through the Sankalpa of the illuminated Sannyasi saw joyfully, each their respective universes, through Rudra's form. Through true Sankalpa, they attained Tatwa, the Reality ; and through their Sankalpa, they reached their seat of Rudra-Jnana. THE STORY OF VETA'LA. — THE SPHYNX. Summary — Having shown that the series of births which appear as so many illusory dreams will be of the nature of Brahman itself through the true (divine) vision, the author gives out this story, to furnish one more illustra tion. " May you be in the partless Brahmic seat, having des troyed all the stainful Sankalpas to prevent even the dawn 264 YOGA-VA'SISHTA. of the (lower mind) and thus to be in the (Mouna) silence of Sushupti." So said Vashista when Sri Rama question ed him thus — What is meant by the (Mouna) silence of (Vak) Speech, organs and (Kashta) body as well as that of Sushupti ? To which the Muni replied thus — There are two kinds of Munis, ordinary and Supreme ; the former is called the (Kashta) bodily Tapaswin and the latter is called a Jivan- mukta. Oh protector of the earth, the wise say that under the former head come those persons, who, developing- a firm will through the process of Pranayama, control their organs through the Hatayogic method. But those, who, having known the true nature of the universe, contem plate upon Atma within themselves, and are quiescent within though moving with the world in their actions are the pure Jivanmuktas. Therefore the true Mouna (silence) is that exalted state in which the mind of a Muni rests. The control of speech is Vak-Mouna, the subjugation of the organs is Karana-Mouna ; the cessation of one's physical actions is Kashta-Mouna ; these are the three kinds of silence, wherein the mind's functions are not paralysed. These three pertain to the first class of Tapaswins. But the wise say that Brahmic bliss without beginning or end and without the differentiated pains, whether enjoyed by one with direct cognition of such a bliss or not is Sushupti Mouna in Jivanmuktas. The expurgation from the mind of all doubts, after realising firmly the illusory character of this world with all its gunas is Sushupti Mouna. The settled conclusion that the universe is no other than the all-full, auspicious Jnana is termed by the wise to be Sushupti Mouna. Equality of vision over all, and quiescence of mind with the idea that all which are Sat, Asat, or Sat-Asat are no other than the eternal ^Chidakas, is stated to be Sushupti Mouna. In the case of Yogis, this Sushpti-Mouna, has got its two sub-divisions of Sankhya and Yoga. Those who cognize everything to be Brahman itself, through extensive erudition, daily unfailing (Nishta) meditation and enquiry through the sacred books, are the Sankhya-Yogis. Those who easily attain the supreme eternal seat through such means as the THE STORY OF VETA'LA. 265 control of Pr£na &c., are called the Yoga Yogis. The eternal quiescent seat is the asylum of all. This self-same seat is the goal of destruction for both. Should both Prdna and mind caught in the trap of Vasanas be annihila ted, that alone is the Brahmic Seat. Without enquiry, the mind appears to be real ; but with enquiry, it will vanish into thin air. Can that death be real which one dreams of in his dreams, as occurring to himself? Firmness of practice in the stainless non-dual Principle, con trol of Prana and the subjugation of the mind — these three are the paths to cognize the meaning of Moksha. Out of these three, should one of them be mastered quite, then the good effects of all the three will be obtained, as all the three are inseparably related to one another. If mind and Prana cease to exist, then thoughts will not arise in any. Both these are one only like the flower and its (Vasanas) odor or a sesamum seed and the oil in it. Prana and mind stand to one another in the relationship of the supporter and the support ed. If either of them is slain, then the other also will cease to exist. The destruction of both will confer, on all, Moksha. So long as the thoughts of one are not thoroughly destroyed through persistent practice, he should ever be concentrating his mind on one truth at a time. Through such an un- intermittent practice, one pointedness will accrue to the mind and instantly all the hosts of thoughts will vanish. Now listen, oh Rdma, to the queries of the powerful Vetala waking up in the Turya state, after its long dream of births and deaths. So saying, Vasishta continued thus — Sore pressed by hunger, a Vetala living in the great Vindhya forest went to a foreign country for prey. It was ever in the habit of feasting itself upon the enormous meals of the wise. In spite of its suffering from the effects of gastric fire within, it would never make as its prey any human being without sufficient reasons. Will ever the great deviate from the path of rectitude ? This Vetala left its forest for the coun try to find out its prey of a human being, after discriminating between a spiritual minded being and his reverse. The ruler of that country was one night patrolling his kingdom, when Vetala, observing him, thundered aloud to him in the following words — " Oh king, thou art now under my clut- 34 266 YOGA-VA'SISHTA. ches. Thou art going to lose thy life at the hands of myself who am like a terrible he-lion. Thou wilt presently fall a victim to my stomach." The king said. — " If thou wilt approach me without true Jnana, th} head will be splintered into pieces." Vetala replied — I never slay a person without good rea sons. I deal with all in perfect justice. As thou, O king, art able to redress the grievances of all seekers unto thyself, I hope thou shaltbe extending thy helping hand to me too. That which harrows me is the doubt I have in my mind. Mayest thou relieve me from my perplexities with the bounty of thy replies. (The questions are the following). — To which sun are all the mundane eggs like so many scattered units ? Through what Vayu does all the endless Akasa alias Atom shine ? What is that light which is clear and unchanging, even though dreams upon dreams arise in it ? What is that Atom which, though penetrated within, preserves the same nature like a plaintain stalk which, when bored into, preserves the same form ? What is that non-differentiated primal atom which expands itself into infinite small atoms of the mundane egg, Akasa, the numberless egos, the resplendent sun, Meru and other objects ? To what great mountain of the original formless atom, these universes resemble a stone ?" At these queries of Vetala, the resplendent crowned king simply laughed. Listen, Rama, to the replies made by the king. The king answered — " It is in the ever-dawning Jnana- Sun, that all the universes shine. Compared to the rays of this sun, all the universes are so many atoms only. Through this much eulogised Sun's light the universes shine. It is the whirlwind of Brahman that reduces to dust, Kala (Time) Aka/u, fluctuation, Jnana and other existences, and makes them shine in their true state. Th? all-pervading Brahman shines in its own nature, impartife and with true quies cence, though dreams upon dreams arise in this prolonged dream of the universe. Like a plantain tree which, when probed into, yields layer after layer till at last there is the plantain stalk, so Brahman alone shines within the infinite series of universes after universes arising deeper and deeper in the recesses of space. It is the Brahman, THE STORY OF BHAGEERATHA.