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It is transformed into the Jnana rays through meditation ; 278 YOGA-VA'SISMTA. becomes Jnana through Jnana ; a Jiva through the tendencies of a Jiva ; Manas through Manasa (contemplation) ; the mani fold Sankalpa through Sankalpa ; Buddhi through certain knowledge and Ahankara through egoism. Thus this Sakti rejoices in the name of Puriashtaka. Kundalini Sakti passing as Jiva associates itself with the body which derives great benefit therefrom. Being of the nature of Prana and Apana, it goes up and down. As it is without fixity it becomes of the nature of all and may take an upward course or a down ward one. And it is this Sakti which, though it becomes without any hindrance, the Jiva, produces death in the body through the Pranavayus. Should the upward and downward actions of this Kundalini Sakti be arrested through the con trol of Prana and this Prana be made to rest in the heart, then diseases will not affect permanently those having such control." At these words of Vasishta, Rama interposed and said : — " Please enlighten me as to the origin and des truction of mental disease as well as those arising there from.*' In answer to this Yasishta thus continued : — " The pains that afflict the body are called the secondary diseases, whilst the Vasanas that affect the mind are termed men tal (or primary) diseases. We have reached our present state through the absence of the transcendental Jnana, the want of mastery over our organs and the perpetual growth of desires and egoism in the mind. And our delusion becomes intensified in us by forgetfulness of the degradation of our state through such causes. With the concretion of such delusion, the mental disease also setting in congeals in us like the plenteous snows of winter. Then when the intense desires of a person begin to manifest themselves externally and the Ajnana in him preponderates, he performs fearful karmas and these in their turn breed bodily diseases. Again, the body is further subject to diseases through such actions as the eating of unwholesome food, living in unhealthy countries, and doing things at unseasonable hours, injuries inflicted, association with the wicked, longing after improper things, evil desires, bad thoughts, the distention and contraction of the orifices of the N£dis in the joints, &c., and the interrupted flow of the beneficial Pranas throughout the body— these cause the body \ THE STORY OF SIKHIDWAJA. 279 to shrink away. Then these blossom in the form of diseases in the body, waxing and waning- like the floods in a river during the long seasons of autumn and winter. The body attracts to itself effects according to the nature of its count less affinities good or bad, whether in previous births or in the present one. Thus do we see that diseases, primary and secondary arise through the five-fold Bhutas (elements). Now listen, O Rama, as to the manner in which the two forms of disease, primary and secondary, perish in two ways. The wise say that primary disease has two sub-divisions into Samclnya (ordinary) and Sdra (essential). The former in cludes the diseases incidental to the body, while the latter the re-birth men are subject to. If the diseases which afflict this body return to their primal source, then they are destroyed. Their primary causes being (bad) thoughts, if these thoughts are destroyed, all bodily diseases will vanish. But the disease of re-birth, coming under the head of Sara, will never perish except through Atma-Jnana. Is it possible to suppose that the misconception of a serpent in a rope will be removed except through the discovery of the real rope ? But those grievous diseases of the body, which do not arise through the original cause, can be extirpated by mantras, medicine and the many means proposed by men well-versed in medical lore — I need not expatiate upon this subject any further here." Here Rama asked Vasishta how mental diseases arise and how they are destroyed. Vasishta thus proceeded :— - " When the fixed Manas is agitated, then this body also fol lows in its wake. And when the body is agitated, then there is no proper perception on things that are in one's way and Prana flies from its even path into a bad road : then it will stagger from its proper road like an animal hit by, and reel ing under the wound of, an arrow. Through such an agitation Prana instead of pervading the whole body, steadily and equally, will vibrate everywhere at an unequal rate. Thereby the Nadis will not maintain a steady position (like elec tric wires, but will quiver). Then to the body which is the receptacle of food digested partially or completely, the Nadis are simply death, through the fluctuation of the Pranas. The food which settles itself down in this body amidst such a commotion is transformed into incurable diseases. Thus 280 TOGA-VA'SISHTA- through the primary cause (of the mind) is the disease of the body generated. If this primary cause be annihilated at its root then all diseases will be destroyed. Now hear the path by which diseases may be removed by the uttering of mantras. Like base gold, which when placed in the crucible is trans muted through alchemical processes into pure gold, the mind is unfailingly rendered pure through true, virtuous and pure actions and through dependence upon the wise. In the mind purified thus there will thrill unalloyed bliss. Is not the whole world exhilarated with joy when the soft and delicious moon begins to shed its silvery light on it ? If the mind be- comes purified with true Satwaguna, then Prana-Vayu will begin to circulate freely throughout the body, the food taken in will be digested properly and hence no diseases will arise. I have thus described to you the path through which can be destroyed the two kinds of diseases." " Now hearken to what is taught regarding the path of Yoga, which enables one to master Kundalini &akti. To the Jiva rejoicing in the name of Puriashtaka, Kundalini is like a flower, the seat of the Vusanas. If, through the practice of Puraka (inspiration), the aforesaid Kundalini Sakti is reple nished and caused to shine with a resplendent light, then the body acquires the stability of Mali a* Meru, and becomes strong. Then, if the Intelligence pervading this body which is filled with Prana through inspiration takes an upward course, it will make that body become a ' walker of the skies.' With the agility of a serpent, Kundalini Sakti will rise up erect like a plantain-stalk. Having drawn into itself (from on high) all the Nadis that bind up the body like strings, it will cause them to inflate from below, as does a bladder although im mersed in water. Thus, through intense practice of Yoga, the Yogis rise up into the air, and roam therein, 'though con nected with the body), as a fish that pecks at, and is caught by the bait upon the rod of an angler. If this Kundaiini Sakti gets into Sushumna, going up the Brahmarandhra, and having reached a distance of twelve digits (from the nose), stays there for two Muhurtas (48 mi nutes) after performing Rechaka (expiration), by which the actions of all Nadis are arrested ; then the person is able to see all ' walkers of the skies.' Then, through the Divine THE STORY OF S'IKMIDWAJA. a8l Vision, hosts of Siddhas, able to confer such powers as Anima, &c., will truly appear before him, as things do in the dream state. If the immoveable Pr£na is rendered steady for a long time, flowing to a distance of 12 digits from the face through the practice of Rechaka, then entry into other bodies can be effected." Here R&ma asked Vasishta as to how such persons are able to make themselves atomic or all-pervading in the Akasa or to render their bodies light or heavy. And when thus asked by Rama, the Muni continued ; — " There is that One Princi ple which is non-dual, Absolute Consciousness, perfect equality, purity, quiescence, that has no sort of relationship to the things of the universe, the most subtile of all subtile things, which neither is this universe, nor is associated with it. Through its own Sankalpa, it differentiates (into many units). Then it goes by the name of Jiva, on account of the many surrounding things which agitate it. This fluctuating Jiva, subject to the delusions of Sankalpa, regards this illusory body as real, as ghosts are regarded by ignorant lads. The world will judge of this Jiva by the opinions of the majority of enlightened men in every age, who discern with trained minds.