SURAGHO
"Even
though thou pursue thy appointed path through the world, O Ram, there is
beneficent peacefulness in the throne of the All-Wise, if thou but recognize
the Knower with thy mind. So long, Ram, as you attain the Atmic state by thy
constant mastery of externals, your mind will ever be engaged in enquiry into
the unlimited pure wisdom (inculcated by your wise Guru and the Holy precepts).
The supreme state may be reached through Atmic enquiry; by turning aside from
worldly objects., discernment of the true significance of the Books of Wisdom;
one's own intelligence; initiation by a Guru; refraining from taking the life
of any living thing; purity; or it can be attained by one's intelligence alone.
Lacking all else, liberation will be his who is possessed of subtle and
stainless intelligence, and is initiated by a Guru.
Upon
hearing Muni Vashisht, Ram enquired: "The persons named by you divide into
two classes. One class frees itself of pain and attains the unity of wisdom by
going into Samadhi while still doing the work of the world; the other retires
from action in the world and goes into Samadhi. Of these two which is superior?
Please enlighten me clearly on this point."
To
which Vashisht answered: "In Samadhi there is recognition of the
inactivity of this world. The mind becomes completely passionless, with no
concern for the world or its objects. Whether one enters Samadhi from amid the
turmoil of the world, or the quiet depths of a forest, there is no difference.
Both have attained complete equipoise of mind, and the incalculable fruits of
the great meditation are theirs. In this state of illumination, the serenity of
mind is absolute. Therefore, O Ram, it matters not by what door one enter:, the
sublime state of Samadhi--within lies liberation.
"When
the desires are extinct, the performance of actions will be as if not done,
like one, who, deep in mental concentration does not hear the voices of
by-standers. But if the gross mind still has desire, though one has withdrawn
from
worldly action, then one's actions are performed in the dreaming state when the
body is as if paralyzed. Know, O Ram, when the mind performs action, but is yet
free from it, that state is called the blissful Samadhi; the unchanging Nirvana
and bliss.
"The
two kinds of vision, meditation and non-meditation, are the results of the
steady mind and the oscillating mind. Therefore, all the attributes of the mind
must be controlled. It is said, that meditation is the firm mind itself, devoid
of desire or vexatious thoughts. Pain, internal or external, wears away in this
Nirvanic state. A mind which is above its worries will reach Nirvana. Desires
breed endless pain and misery in mental worry, and should therefore be
reliquished.
"When
all conception of "I" among the multitude of visibles is vanquished,
it does not matter where you live, O Ram, whether in a house, on a hillside or
in the great forest. The blessed of quiescent mind, who have let go egoism find
in the busiest household, the solitude of the forest. They who stroll in a
street. desiring nothing therein, really possess the street. Similarly, to those
in full spiritual beatitude, the city and the wood are the same. The forest
retreat and the city abode become alike to him of introspective mind, and the
functions of sleeping, waking or walking do not disturb this tranquillity of
mind.
"O
quiescent mind, thou twin of Prana, thy cooling dew will chill the hot flowers
of desire, and over all the universe shall be sweet peace. But should the mind
become heated with the illusion of the world, then the hot breath of desire
will sweep over the universe, like a great raging forest fire, leaving but
ashes in its wake.
"The
inner processes of mind are revealed in external actions. The earth, sky and
air are all manifestations of the lower mind. He who loses himself in earthly
joys will never enjoy the surpassing delight of Samadhi. But he who recognizes
that the function of the lower mind must operate, but yet is aloof from mundane
enjoyment, finds pure delight in Atma (wisdom). He who lives in the life of
others, spurning wealth, and seeing the world as it really is, is the real
Knower.
"Whether
death comes now or at the end of a cycle, these wise ones will never be
corrupted in mind. The Vedas proclaim them as the blessed conquerors of the
illusory conceptions of duality and belief in endings and beginnings, true
enjoyers of bliss. By these characteristics, may we recognize those who have
attained wisdom. But the recognition will not aid, O Ram, in the conception of
the universal soul, for in words alone wisdom does not lie. Only in the divine
word OM is Brahma hidden.
"O,
benignant Ram, I shall relate to thee a story which illustrates the attainment
of Atmic wisdom. Hear thou this history of Suragho, which is indeed wonderful.
"Suragho
was a mighty hunter and ruler of the Kiratas [**]. He lived with his people,
who were adepts in archery, in the Kailasa hills on the summit of the
Himalayas.
"Whilst
he administered royal justice with strict impartiality, rewarding the righteous
and punishing the wrongdoers, he soliloquized: 'If in the exercise of my royal
power I afflict my people, are not their pains mine? Yet, if I do not punish
them according to prescribed law, they shall have lived in vain. It is indeed a
difficult task to rule over a kingdom.'
"The
tender king was sorely troubled in mind.
"Muni
Mandavya made a timely appearance. To him Suragho paid honor, and addressed
him: 'O virtuous Muni, thy coming fills me with happiness. It is indeed a
blessing to know that I am in thy notice. Thou, righteous Lord, hast long been
free from melancholy of spirit. Help me to clear my mind of the misgivings that
assail me. What else torments the mind of man more than doubt? My head is
awhirl, O Muni, with the miseries and joys my subjects experience in obeying my
will. Let the sun of wisdom light the darkness of my mind, and equality of
vision comfort me.'
"Muni
Mandavya replied: 'Atmic enquiry will clear away the fog of illusion, . Ask
thyself ceaselessly, Who am I? Whence came the universe? Whence came birth and
death? If you do this faithfully the reward of the Brahmic Seat shall be yours.
When you make Atmic enquiry habitual, your mind will obey your will and you will
cease your agonizing. To a poised mind the ups and downs of life appear
trivial. Does the elephant flee at sight of oxen tracks? What is of no
consequence to the wise is appalling to others. For does not the rain, gathered
in the footprint of a cow, seem an ocean of incalculable area to a mosquito?
Know thou, Suragho, that the farther removed thou art from worldly
distractions, the brighter the light of God illumines thee. Just so long as you
are engrossed in the affairs of the world, the true principle of God will not
be recognized by you. Deific light will not shine when dualities still exist in
the mind. It is as difficult to realize Atmic Reality, as to know that the
alchemy of gold is not more to nature, than that of the baser metals. Therefore,
longing for the things of the world must cease. The reward is the attainment of
--the supreme Brahmic state. O illustrious hunter, control your mind, and keep
it free from bodily and unwise desires; so shall you then attain the stainless
and beneficent Principle.'
"So
saying Muni Mandavya returned to his own abode.
"The
mighty hunter withdrew into his cave and in solitude began enquiry into origin
of the "I". His meditations took the following form.--How absurd, he
thought, to call my body "I", for my body is composed of flesh and
bone, which in its separate arts is passive. Hence my body is not 'I'. The ten
organs of sense are other than the 'I'. I am not, then, the organs of my body.
What remains is ego. What actuates my ego? Consciousness. But the universal
consciousness cannot be termed the Reality. Therefore, I shall free myself from
the Jiva [**] state and become "THAT" [***] which above all else, I
desire to know. The fullness of wisdom,
and stainless, alone is my Reality. This
Wisdom pervades all like the strand upon which pearls are
strung,--Vishnu, Brahma, Devendra, Yama and all other states. This supreme and
powerful Wisdom or Realization is not tainted by worldliness, is of divine
aspect, and finds completion in all objects; has neither existence nor
non-existence; is subtle and permeates all, even the abode of Truth where lives
Brahma. This consciousness is the residual of all other potencies. It is due to
motion or fluctuation of this consciousness, and to nothing else, that the
diversified objects of this world are due.
"Having the objective world and freed himself from
the shackles of desire and delusion--delusion which follows one even in his
seventh rebirth--Suragho maintained equality of vision, as one stationary in
the Sushupti [**] state. Free at last, though living in Atmic reality, he
reached the Brahmic state and attained the status of a Brahman, like unto Raja
Rishi Viswamitra, of extraordinary meditation.
"Thus
did Suragho reach the Sushupti or dreamless state, wherein action is stilled,
like a picture of a candle alight. In that state he was, and the opposites of
love and hate, blessing or curse, association or separation, intelligence or
ignorance, assailed him not.
"Vashisht
continued, O Ram, pillar of strength hear also what took place between Suragho
who attained, and a Raja Rishi named Parnada. Suragho had a friend, Parigha by
name, of the race of Paraseeka, who was also a king. When Parigha's kingdom
suffered a ten year drought, and famine and his people perished in great
numbers, his heart gave way . He left his native country and went into a forest
to meditate, denying himself food and subsisting upon dry leaves. Because of
this he was called Parnada. Through the renunciation he practiced and his holy
meditations, he attained Atmic wisdom, for none could compete with the
strenuosities of this kingly recluse. This Muni, who traveled the three worlds
as though he walked thru the room of a dwelling, appeared before King Suragho.
Each responded to the other's affectionate greeting and found pleasure in
reciting their respective experiences.
"In
welcome Suragho said, 'My heart overflows with joy and exquisite bliss. I hail
thee, O, honorable One.'
"Parnada
answered; 'The sight of thee lifts me into that Jnana state into which Muni
Mandavya initiated you. O, King, art thou able to direct thy worldly affairs
with equality and clarity of vision? Hast thy body, changed by the passing
years, remained free from diseases, either physical or mental? Canst thou
preserve thy equilibrium of mind amid the inordinate luxuries of wealth? Hast
thou been able to merge into Samadhi [****] without thought, by following the
paths of extreme serenity and solitude and forms actions or not, he who has
Realized will always be poised in the Samadhic state. O Brother in Attainment,
they who have not equanimity of mind will never be able to go into Samadhi,
even though they sit in the Padme posture and offer salutations to Brahma. It
is the fullness of Atmic wisdom which constitutes the noble Samadhi. If the
mind controlled by concentration knows Reality, such a wise one may be said to
enjoy Samadhi. The intelligence of the wise, free from illusion, yet mindful of
worldly action, will not forget for a moment the eternity of Atmic Reality. As
air flows freely in any direction, the wise intelligence will always follow the
path of unchanging Atmic wisdom. The wise, who are in rapport with the
indivisible Intelligence, having abandoned the illusion of the opposites except
as worldly recognition is necessary, can be said to have attained the Brahmic
Seat. Therefore, those blessed in wisdom, who refrain from too much
consideration for bodily action, and who have enlivened the intelligence by the
acquisition of holy knowledge, may penetrate everywhere. Thou hast recognized
the Intelligence which is wondrous and changeless. Thou hast attained the
Brahmic state. Thy mind has been purged from worldliness, and thy heart is
liberated from egoism. Having known the certainty of Atma, thou art complete
and full in thy Self.
"Suragho
made answer: 'Of what avail are circuitous expressions? To say it briefly, it
is this, when all longing for the fruits of action cease, and the mind looks
upon all equally, being directed within itself, then Brahmic bliss arises, the incomparable
Wise-Vision is developed, and the resolute Atmic Reality alone
illumines.'"
QUEEN CHUNDALAI, THE
GREAT YOGIN
THE POWER OF
DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE POWER OF THE
PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO THE KUNDALINI—THE
MOTHER OF THE UNIVERSE.
Yoga Vashist part-1
-or- Heaven Found by Rishi Singh Gherwal
Shakti and Shâkta
-by Arthur Avalon (Sir John Woodroffe),
Mahanirvana Tantra-
All- Chapter -1 Questions relating to
the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद,
GVB THE UNIVERSITY OF VEDA
यजुर्वेद
मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10,
GVB THE UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
इसे भी पढ़े-
इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
इसे भी पढ़े
- भाग- ब्रह्मचर्य वैभव
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इसे भी पढ़े-
भाग -2, ब्रह्मचर्य की प्राचीनता
वैदिक इतिहास
संक्षीप्त रामायण की कहानीः-
वैदिक ऋषियों
का सामान्य परिचय-1
वैदिक इतिहास
महाभारत की सुक्ष्म कथाः-
वैदिक ऋषियों
का सामान्य परिचय-2 –वैदिक ऋषि अंगिरस
वैदिक
विद्वान वैज्ञानिक विश्वामित्र के द्वारा अन्तरिक्ष में स्वर्ग की स्थापना
राजकुमार और
उसके पुत्र के बलिदान की कहानीः-
पुरुषार्थ और विद्या- ब्रह्मज्ञान
संस्कृत के अद्भुत सार गर्भित विद्या श्लोक हिन्दी अर्थ सहित
श्रेष्ट
मनुष्य समझ बूझकर चलता है"
पंचतंत्र- कहानि क्षुद्रवुद्धि गिदण की
कनफ्यूशियस के शिष्य चीनी विद्वान के शब्द। लियोटालस्टा
कहानी माधो चमार की-लियोटलस्टाय
पर्मार्थ कि यात्रा के सुक्ष्म सोपान
जीवन संग्राम -1, मिर्जापुर का परिचय
THE
LONG-LIVED YOGI THE SECRET OF HIS LONGEVITY
Master
Vashisht: "As there is no time, no place, the non-dual Brahma alone is
radiating as Absolute Consciousness, without beginning or end; none else
exists. With this in mind, you should not identify yourself with objects.
Reaching the Jivanmukta (bodily emancipated) state, you may attain the non-dual
latent silence and enjoy the final blessedness. So long as the ideas of
ignorance remain with us, so long the Brahmic state will not be reached. As
long as there is enjoyment of illusory sense, that long the false creation of
mind will continue. In fact, neither illusion, nor mind, nor ego exist, but the
Shining One, Brahma, alone, which is like a Great Ocean rising and falling. As
long as this "I" identifies itself with the body, etc., so long the
illusions of the mind exist. So long as one has a love for possession of
objects, so long the illusion of the mind will exist. If through the pure and
eternal, the desire for the three worlds be sacrificed in the fire of Wisdom,
then the illusion of mind will drop away. Those who are constantly meditating
upon the All-Pervading Self, which is the One Wisdom above material sense. looking
with equal eye upon those who want to feed them and those who want to kill
them, they may be said to have realized their Alma. Those who have meditated
continually upon the Pure Wisdom and have put an end to the desires are like
the sun which dispels darkness. Those who have known the real meaning of AUM
(OM) as it should be known, will find. that their minds have become peaceful.
Those who have dried to realize, but have not succeeded in seeing the Brahmic
Principle, which is pure Wisdom, will be ever like a whirlwind in their mental
attitude, or like a dry leaf in a storm.
"Though
this Wisdom is imperishable, all beings do not try to attain it and are ever
downcast. The egoist and the ignorant are attacking from all sides, like arrows
on a battle field. These worthless ones will kill their time, but will not try
to find the imperishable True Wisdom. To the ignorant, the significance of OM
is like unto casting a treasure into the ocean. "Cast not your pearls
before swine." All dangers are caused by the ignorant. No danger comes
from the wise. This Maya (illusion) is that which appears as the only reality
to the ignorant. This world is as a shallow pool to the wise, but as a great
ocean of pain to the ignorant.
"Reality
cannot be realized by the senses. Out of this Reality, which is the witness of
all an Intelligence arose, and subject to change, produced three states, the
Finer, the Middle, and the Grosser. By these three qualities, Sattva
(goodness), Raja (passion for name and fame) and Tamas (darkness or doing
evil), all beings are bound to rebirth. By rising above these three qualities,
the Brahmic state is attained. This triune may be divided into nine classes
each. Under the class of goodness are: Rishi, Munis, Nagas, Sidhas,
Vidyadharas, Devas, and others. Nagas and Vidyadhara come under the Tamasic
aspect of the Sattva. Sidhas and Munis come under the Rajasic aspect. All the
others come under the Sattva aspect of Truth fulness. The Vidya (knowledge)
arose out of Avidya (ignorance). This Vidya is no other than the Avidya itself.
Again it is stated that Raja and Tamas each have their three divisions. The
Tamasic intelligence has to live within the ignorant body."
Ram
asked: "How came the Intelligence to be entangled in the ignorant
body?"
Rishi
Vashisht replied: "The Intelligence, when it is without meditation, will
first be as in a wild savage state; then it reaches the middle state between
truth and untruth, and finally Wisdom, which has been lying dormant within the
finer body. It will be idle as an indolent person without pains, until awakened
by the Absolute One."
Ram
asked: "Why not consider the fixed state of objects in the universe as
liberation, as long as the Intelligence is in harmony with One-ness?"
Master
Vashisht answered: "The attainment of the One-ness belongs to all beings.
When one knows what is real and what is not real, that is the Supreme
Liberation. When all desires have been sacrificed on the fire of Wisdom, then,
one attains the state of One-ness and Freedom..As a tree is in the seed, so are
the desires within the heart. This is
the dreamless state from which arose all rebirths, the cause of all desires
within the heart. After the different worldly thoughts are killed, then the
mischief maker, (the cause of pains) goes to sleep--goes to the dreamless
state--but arises again and again, like a tree from the seed, or dust from the
earth. The unkilled desires will be hiding within the heart. This dreamless
state, which is the mother of all desires, cannot be called liberation. The
only one which is not the seed of that dreamless state is liberation or
freedom. We should not be friendly to our enemy, namely impure desires, which
like fire or poison, will ruin our life. The person who has done away with
impure desires will never be affected by pain. The powers of mind are desires;
its seed is ignorance. The wise stated that not to realize the eternal wisdom
is the Avidya (ignorance). Do away with all ignorance and unreality and become
nondual. Believe that this universe is the Brahma and not Avidya (ignorance).
To understand and see this universe as Brahma, alone is the emancipation. May
you be blessed with that certain understanding which is found within the pure
minds of Rishis and other great ones."
Ram
asked: "Will you please enlighten me concerning the painless state of the
Great One?"
The
Master replied: "All varieties of things, whether large or small, are only
Brahma. Wisdom is Brahma. We are Brahma. Our friends, kinsmen and our enemies
are Brahma. To the blind this universe seems dark, but it is shining to those
who have eyes to see; it is blissful to the wise, but painful to the ignorant.
He, who sees and realizes this universe as Brahma, is Brahma himself; he will
never miss immortality.
"The
spotless is the self alone, which shines everywhere. That silent wisdom is
Brahma, which will become a direct perception when a, person sees only one
alone. The wisdom which exists then is called the all-pervading wisdom of
Brahma, and that is what we are.
Let
us call that, Atma, which gives us the fruits of all thoughts, which is the
Light of Lights and which is neither with nor without qualities. Let us offer
our solution to that Pure Wisdom which is devoid of all thoughts, pleasures or
pains. Those who have conviction of the nothingness of thoughts and who act
according to truth only, will enjoy the highest of the Brahmic state, which is
filled with truth, quietness and equality. Those brave persons whose minds are
filled with pure wisdom, and are looking with equal eyes over all, are free
from desires, and will never become slaves of any thing."
Ram;
said: "Please explain the two paths through which the Jivanmukta (body
emancipated) has freed himself from all pains and desires.
Master
Vashisht replied: "There are two methods of Yoga to overcome dire pains.
The two are True Wisdom and the Control of Prana (vital force), which are given
out by Paramesuara [i.e., Parameshwara--JBH.] (Shiva). To the constitution of
some, Yoga is the most desirable; also, to the constitution of others,
knowledge is preferable. These two, as I have explained, are based upon True
Wisdom. [**]
"Now
I shall explain the meaning of Yoga. I shall tell you a beautiful story. Once
upon a time I was in the company of other Rishis and heard from them the story
of the long-lived Yogin. A little hut was built in the top of the Kalpa Tree (a
tree that produces what one wishes). This was a lofty one, on the northeast,
side of the top of a big mountain. In that hut lived Bhusunde, a Yogin. There
was no one in Heaven nor on earth who could sit with this Yogin in his practice
of Yoga. This Yogin was the longest lived Yogin in the world, and was without
desire. He possessed the wealth of liberation, and could see clearly the three
periods of time. When the story was finished by the Great One in the assembly
of the great, I was very eager to go and see personally, the long-lived Yogin.
So I did, and saw the tree, the mountain with its slopes and caves and flowers
in full bloom. On the tree were sitting many colored birds (persons), some
chanting Samaveda, others Mantras. Many parrots, kokilas, peacocks, and others.
were developing in knowledge. Then I came before the long-lived Yogin, who was
amid the-others. He was in perfect silence, without any motion of Prana (vital
force) and was enjoying bliss within himself. He came to greet me, and was
overcome with joy when he recognized me. He welcomed me with kind words, and
beautiful bunches of flowers which he produced by the power of his thought. He
asked me to be seated, and showed me much kindness and courtesy. He said to me:
'I am overjoyed by thy visit. Thou hast taken a long journey. By thy holy
presence I have known all. All the learned ones think of me; therefore, thou
hast come here, too. I wish to sip the nectar of thy words.'
"I
said: 'It is true, as thou hast stated, O King of birds (men) . I came here to
see thee, who hast been here a very long time. To what race dost thou trace thy
family? How didst thou attain pure Wisdom? How long hast thou been in the
present body? What hast thou learned about Nature's laws? By which Wisdom hast
thou been here? Please answer.'
"The
long-lived One replied: 'In the best company of Supreme Shiva (who is higher
than the Hindu Trinity), who is elephant faced, sheep faced, camel faced, bear
faced, etc.. Many of them have different heads, hands, etc.. These elementals
(beings) will encircle around Shiva at Kailasa Hills (holiest mountain in the
Himalayas). The Saktis (powers) will dance before Him, having their abode
everywhere. These powers have different names, which are according to their
degrees and forms (bodies). Once upon a lime, a crow by the name of Chanda (an
element) went to a meeting ordered by Shiva, where all Saktis (powers and
elements) get together to celebrate the great festival in the sky, where they
dance and laugh with intoxication. The Chanda (elements) sported himself with
the female swan (another Saktis or element), and by the joining of the two, the
female swan became pregnant. When the dance was over, the pregnant swan of the
power told the fact, of the incident of the conception, to their head one.
"'Thereupon,
the Saktis power spoke: 'Thou art pregnated by destiny. Thou wilt not be able
to hold our pace, hence thou must live according to thy free will.' Saying
this, Devi (God) went to the highest Samadhi.
"'My
mother and father lived on Manasa Lake, and I, and my twenty brothers and
sisters were born there, lived with our parents, and worshipped the Brahma
power for a long time. Devi (divine Mother) awoke from her Samadhi and blessed
us with her love--with liberation. Great peace was established within our
hearts thereafter. In order to live alone without mixed associates, we said
farewell to our parents. We attained liberation through the grace of a Sakti (spiritual
power). We asked for a place where divine bliss could be enjoyed. We were
directed to this place, giving thanks for the liberation, or freedom. We came
here to live free from pain. All the karma I had made up to that date was now
bearing fruit.
"'What
will not be blessed by the Brahmic bliss? All good things arise by the grace of
the wise. I am a knower of Brahma, and will free myself soon of all material
existence, by thy visit. This birth of mine is full of wonderful experience.
You know, as thou art Iswara (God), himself. By saying this, he increased his
respect to me.'
"I
asked him how his brothers and sisters parted from him.
"'Here
we lived for many yugas (a yuga is more than four million years. Relative to
"yugas" see page <page 80>, Great Master of the Himalayas). At
last my brothers and sisters wearied of the body and gave it up for liberation.
They were blessed with great power and longevity and disappeared at will."
"I
asked him: 'How did you save yourself at the time of pralaya, when the twelve
suns melted all the universe?'
"The
long-lived Yogin answered: 'Do you think that action of nature will ever stop?
At the time of pralaya, when the twelve suns melted the universe, I gave up
this place of mine and by the Dharana I went up to the sky. When the mountains
burst forth, red hot rocks were thrown high into the air. I changed to the Fire
Dharana (one who practices Fire Dharana cannot be burned by the fire). When all
the world was sunk under the water, I floated by the Air Dharana. When the time
came for the destruction of the universe, I took the Brahmic state and remained
there until the beginning of creation over again. After the new creation, I returned
again to this place. As for living, by my power, I rose above the mountains and
created this tree.
"I
interrupted him and asked: 'By Dharana you preserved long life, while other
Yogis perished?'
"The
long-lived one answered: 'No, they did not perish, but they got tired of the
burden of the human body and gave it up at will.'
"I
asked him: 'You are master of all divine wisdom, and you see three worlds by
the marvelous power of Yoga. I desire to know what you have seen.'
"The
long lived one explained: 'For eleven thousand years of Devas there was one
nebulous mass, devoid of anything. The next four yugas, over 11,000,000 years,
there was a forest; the next four yugas over 11,000,000 years, this earth was a
chain of mountains; the next four yugas, this earth was overspread. Then Brahma
became crafty and created by his will. At that time, men and women were not
chaste but did as they liked. O Vashisht, I was witness to all these; the
origin of the sun, and such like. I saw Vishnu, one of the Trinity, who
preserves, saving the earth and gathering together the Vedas (the holy book of
knowledge) that was scattered in all directions. Many of these happenings,
juniors may be able to tell thee, but you should know there have been countless
Avatars (Christs), and it is difficult to count their number. O Great One, thou
hast reincarnated eight times; this is our eighth meeting.
"'First,
thou wert born of Akasa (ether or air), then of fire, and then of water. I have
witnessed this and seen great ones like Buddha reincarnated, and many others.
The eternal Vedas (the Wisdom) will arise again and again in every age, as
suited to human beings. They will understand it more and more.
"'As
they advance, pure wisdom will be embodied in every yuga in the shape of
Ramayana, like this one recited by Rishi Valmik. Twelve Valmiks had been before
this one. They wrought the same wisdom in the form of Ramayana. Notable Vyasa
composed Mahabhart. The Ram has been on this earth eleven times. He will incarnate
again in the wealthy house. The illusion of this world sometimes will manifest,
and other times not. All this illusion will be hidden within the Atma (self),
as the foam in the ocean some times arises and again disappears. So I have seen
the universe come and go.'
"I
interrupted him by asking: 'When acting in a worldly way, how did you save
yourself from the hands of death?'
"The
long-lived one answered: 'What good will they gain if they will not act as the
great ones have advised? You know all, but I will explain to thee. Yama (death)
will not come to those whose minds are above pain. Death will not come to those
who have mastered the serpent of desire. Yama (death) will not come to those
whose minds have attained peace; death will not come to those who have overcome
the serpent of greed; yama (death) will not come to those who have control of
anger and passion; death will not tome to those who have reached the highest
divine state by daily meditation; death will not come to those who have attained
the non-dual state. Mental diseases and pain will not reach those who are
non-dual, but have equal vision upon all.
"The
mind should be kept under control. It should not become abstract on the way to
reaching the highest state which is the Atma, or God, where no differentiation
of this or that exists, having overcome all fear. Reaching this state is a
difficult work, as it is all Bliss, without pain, and cannot be attained by the
ignorant, who are roaming in the darkness. Wisdom is the way which leads to the
state of highest bliss, the control of Prana, which is the way to control old
age and death.'
"I
then asked him, 'will you please explain what it means to control Prana.'
"The
long-lived one answered: 'Within this body, composed of the five elements,
there are two vital forces, Prana and Apana. These two forces run smoothly, one
upward and the other downward. Both are very fine forces and produce vibration.
When these forces are arrested, then the Yogi can do most wonderful things, and
he knows all. One should always practice to control the Prana and Apana, as
that leads to liberation and sets one free from rebirth.'
"'How
can pain arise when one has mixed Apana in the Prana or Prana in the Apana?
When Prana and Apana become as one, there will be no more pain or death. I
followed this course. After controlling Prana, I attained the Supreme State. I
do not care for the past nor the future, but only the present. I do not
recognize that, by one course or another, I have succeeded in living a long
life. I am all things to all men,--with the married I am married, with the
suffering I suffer, with the happy I rejoice, as I am one with the whole
universe.
"'My
own life has been a happy one, free from pain, riches or poverty which do not
affect me. My long life is due to the absence of egoism, and to thy grace. With
pure Wisdom I am blessed.'
"Thus
did the long-lived one end his story. I said to him: 'I am enchanted with all
that you have related. It is indeed marvelous. May your glory shine as the sun.
May I start on my way.'
"So
I started by air. He accompanied me many miles; then I forced him back to his
palace. It was heart-rending to part with such a wise one.
"O
Ram, this is the path of the Long-Lived Yogin. O Ram."
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