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This Jndna- power, ensnared by the perception of objects which are illu sory and composed of Tamas, becomes besmeared and conse quently inactive : hence is the present Jiva oblivious of its true state, like heat in a copious supply of water. Thus does the true Chit-^akti, become the Jiva, and, having become unreal and Tamasic through longing after objects, cognises again its true state through Atma-Jnana (by re-becoming that Jn£na). This Atma-Jndna is known only through one's self and not through another. I have now cognised Atma-Jna"na, which can be done only after endless geons of time. Through the non-cognition of the all-pervading nature of the Supreme Consciousness, there arose in us the six organs, but if that true Chit is thoroughly cognised, then Manas and the others are found to be quite illusory. The immeasurable Plenum of Jn&na alone truly is. This Jn£na is also called Maha. This self-light that is stainless, without suffering, inequality or egoism, goes also by the appellations of Parabrahm or Param, and shines everywhere at the same time, being eternal, all- pure and all-potent." And thus it happened that through her divine intro-vision, the queen enjoyed daily the consciousness of the reality of * In the Hindu Ved&r.tic works, Buddhi, Manas, Ahankdra and Chitta are the four aspects of the lower mind. Buddhi should not be taken as the A'tmic vehicle, as in Theosophical literature. THE STORY OF SIKHIDWAJA. 275 Atma, and remained steadfast in that condition. Also through the strict performance of her daily actions, without the least onging after their fruits, all her desires and the tendency of her mind towards objects entirely ceased nor was she troubled by the ' pairs of opposites', or desires, or hatred. Thus in the performance of actions without attachment to results, her mind ripened and became the receptacle of bliss. Then through the unceasing practices which developed in her, Atmic reality — that true realisation of certainty which is beyond all compare and cannot be estima ted by any except one's self — became to her direct cognition, and she shone with a radiant spiritual light* and became like a soft tendril bearing flowers. Now it came to pass that King Sikhidwaja, noticing with pleasure the glorious effulgence that shone more and more round the form of his wife, and marvelling to see a glory which surpassed any he had seen before, gave utterance to the following words : — * How is it, O beloved one, that you now appear radiant with so much beauty, as if your youth had returned to you, as if you had become as it were the prototype of beauty, had quaffed divine nectar and attained the Brahmic seat of eternal, heavenly bliss ? How happens it that your mind is now blessed with tranquillity, devoid of the desire of enjoyment and free from instability ? By what chance do you possess this perfect beauty of both mind and body ? By your purity, I desire you to answer me.' To this Chuddlai vouchsafed the following reply : — " Having abandoned this universe, which is both rupa and arupa, I attained that mighty and incomparable One which survives the destruction of all things in the uni verse; hence the radiant Tejas in my body. I have cog nised that which is the substratum of all, being the atom of atoms and the homogeneous whole without creation or destruction ; thus arises this radiant Tejas in my form. Though I do not enjoy objects of the senses, yet do I derive happiness therefrom without the pains attendant upon such enjoyment, and therefore love and hatred have * This corroborates the fact that when one becomes a Brahma- gnani, a Tejas or spiritual glory arises in him, 276 YOGA-VA'SISHTA. taken farewell of me. I exult through the divine vision (taught of in books) in the company of Jn£na, the mistress of the household, who has love and hatred as hand-maidens performing mental duties. Hence do I glory in the posses sion of contentment and bodily beauty. In no way affected by the objects which I perceive by my eyes and through my mind, I realise within myself that Consciousness (Chaitanya) which has not the characteristics of the universe but is un- create. Thus arises my beauty." At these words of Chudaldi, her husband the king, with out even trying to probe deeper into her heart, simply smiled at her with a look of derision and addressed her thus: — * O damsel with waist like a slender plant, thou hast uttered words which but ill-suit thee. Thou speakest as one who has lost his mental balance. How is it possible for thee, who revellest in the luxuries of regal wealth, to cognise Atma? Even the greatest of men, who, after giving up this paltry universe, have attained that exalted all-pervading principle, have done so only after disconnecting themselves from this visible universe. How is it, 0 Lady, that thou can'st aspire after that which can be directly cognised by the wise only r" Thou can'st be said to enjoy it only as those unfortunate per sons do, who not being able to attain that state, profess to have sensed it intuitionally within, and then turn away in sheer disgust. Therefore tell me what thou meanest ? How can persons like thee of the above class be able to realise the fact that they see Atma within. Thou art but a fragile crea ture, without intelligence, unstable, liable to be tossed to and froby emotion.' So saying, he laughed aloud and departed. At this Chudalai only pitied the ignorance of the king, and became cairn with the consciousness of the Atma-Jnana within, thinking that the king had not appreciated her words through his conception of the duality of the visible universe and his lack of enjoyment of true bliss. Yet this couple continued to live together harmoniously and happily as before. Preserving as she did a perfect equili brium of mind, the wife had complete mastery over her desires. But there arose in her, through her own volition, a desire to be a " walker of the skies" (in order to convince her husband of her real powers and so lead him into the spiritual path). THE STORY OF SIKHIDWAJA, 277 For this purpose she freed herself from all pains arising from enjoyment and seated herself in a solitary spot, in a pleasant posture, in order to obtain enlightenment. At this point Rama asked Vasishta to enlighten him as to the path by which such psychic powers as walking in the Akasa, &c., might be developed after a long and difficult course of practice. Vasishta replied thus: — "Albeit thou hast in the midst of the story of Sikhidvvaja asked for some light to be thrown on the practice of Yoga, yet I shall vouchsafe a reply to thee. O king, hearken to the means which having enabled one to control Prana, will yield him a rich return. The first and fundamental essential is that one should divest himself of all affinities for objects, except those which adhere to the mind in the further ance of those actions upon which it is bent. Next follow proper diet, easy posture, purity of mind and body, knowledge of the true meaning of the many treatises on Yoga and unintermittent practice accordingly, with the help of a wise Guru. He should completely divest himself of all anger and greed as well of attachment to enjoyments and should be free from all love or hatred for others. If he should only study practically the nature of the Pranas and then master them, their nature will, like subjects, enable him to rule the universe, to attain Moksha like and develope Siddhis. There is among the one hundred Nadis one incomparable, called Antraveshtini It is spherical, like a vortex, or the circular sounding-board of the vina. This will be found to pervade all places and all bodies from those of Brahma down to Jiva (the Ego). Like the coiling body of a serpent when it sleeps, shivering with cold, this ever-immoveable Nadi coils itself up and rests firmly through Prana-Vayu. Like a plantain flower it is exceedingly delicate within. In this ISTadi, it is said, there is a pure and resplendant Sakti (power) called Kundalini which will enable men to have mastery over the tremendous powers of nature. This Sakti will ever be hissing like an angry female serpent. It will ever rear its head aloft. It is the cause of the fluctuation which takes place in the mind. All the other Nadis are connected with this Kundalini Sakti. This Sakti becomes purified only by the immaculate rays ofjn&na.