“If you are able to solve these riddles through your intelligence, then you can aspire to a seat on my head, like fragrant blossoms gracing my locks. Otherwise, if you muddle yourself over these questions through your obtuse head, you will but serve as a fuel for the gastric fire blazing in my stomach.”
Thereat the minister replied thus “Your questions point but to the non-dual Brahman. Being above the reach of mind and the five Indryas (organs), it is the endless abso lute Jnana more subtle than Akasa and the Supreme Atom of atoms (Paramanu). Out of that Atom, all the former Mun dane eggs arose and into It were (or will be) all absorbed.
Question (2). As there is no such attribute as exterior (or interior) to this all-pervading- Brahman, it can be said to be Akasa itself ; but yet it is not the Akasa of the elements, as it is pure Jnana itself.
Question (3). As there is no abode for it to abide in, it is not limited ; and yet it abides in them ever as the Absolute Sat.
Question (4). Through its relationship with many ob jects, it moves about ; and yet it is devoid of motion, as it has no space outside of itself to move.
Question (5). As it is not possible to be known by being pointed to (as this or that), It is not, and yet It w, as It is Be-ness itself.
Question (6) As it is the self-shining Light, it is consciousness per se, and yet it is like the inert stone, since it has not the power of knowing, (being itself the All) (also since It is that which manifests itself in the two aspects of intelligence and matter.)
Question (7) This is it that depicts the pictures of the series of universes in the Chidakas which is very subtle, immaculate and self-existent.
Question (8) (10) As the heterogeneous universes are but the light or manifestation of that One, therefore nought else is but That ; yet all the different worlds arising- out of the conception of I, Thou, &c. , are inseparable from It, being but Its aspect.
So replied the intelligent courtier standing by the side of his king, when Karkati became overjoyed with him and then addressed the king for a solution of her questions, in order to sound his depth of knowledge. The king there upon said thus “ It is indubitably certain that this universe is not and it is also as certain that the partless One alone is. Now thou shalt hear an account of the nature of that one vis.) Brahman. The mastery of Brahman can be effected through the mind alone after abandoning its Sankalpas and Vikalpas.
The origin and dissolution of this universe (which is nothing but a mode of consciousness), take place with the complete origination and destruction of the Sankalpas of the mind. Such a process is the real seat (or import) of the holy sentences in the Vedas ; but yet it is exterior to them, as it is through self-experience alone that such a process can be developed. It occupies a seat intermediate between Sat* (being) and Asat (non-being) and is the real state of the two. It is this Sankalpa of the mind that brings into play this world with all its moving and fixed creatures. Thou hast in thy questions referred to Brahman only which, manifesting itself as this universe, is yet theimpartite plenum of Jnana through its being the non-dual Principle from of old. This is the one Reality cognized by men of true love.”
At these words of the king, the Rakshasa lady felt her whole body cooled as if showers of nectar were rained on it.
Having steadied herself after her exultation was over, she gave vent to the following words: “Do not all men wear, as their crown, the feet of such holy personages like yourselves who have rare intelligence, like unto a Jn^na-sun, which has neither degree nor stain, nei ther setting nor rising? Will despondency ever rise in the breasts of those who associate with Atma Jnanis, being, as they are, invincible conquerors of Moksha-loka ? Despite your acquisition of all things through Atma, please lay your commands on my head, so that I may serve you in some respect ?”
To which the king said thus “Oh wench, that is like a poisonous fruit in the forest of Vishadhruma (or the poi sonous trees) of the Rarkshasa race, desist from thy massacre of all lives in this world.” The lady having nodded assent, the king queried her as to what such a carnivorous person, as she was, would do to appease her hunger. The lady said that she would resort to Nirvikalpa Samadhi as she did be fore to alleviate her gastric fire.
She remarked further that she would thus pass a long time in the state of Jivanmukti, tasting the ambrosia flowing within and then reach Vidheha- mukti. Then she promised on her honor not to hurt any creatures, now that she had developed Jnana.
While she was meditating upon beating a retreat, the king said “ We have encompassed our object very smoothly.
If you will choose to accompany us to our palace and there remain as one of our family, we will bestow upon you plenteously the bodies of those villains who betake themselves to murder and other crimes. So long as this body endures, thoughts and other pains incidental to it will not bid adieu to it. Therefore you can devote yourself to Nishta (medita tion) after quenching the fire in your stomach with the vic tuals supplied to you in the form of the bodies of the vicious. Thus shall you act in this world with true love.”
Thereupon the lady with great exultation walked along with the leonine King and his minister to their golden palace when the sun rose. In six days after their arrival, three thousand wretches were handed over to her by the King. Discarding during nights the resplendent form of Lakshmi with which she shone during the day in that palace, she trans formed herself into a Rakshasa woman and piled upon her shoulders the ignorant suicides. Then having taken leave of the King and his counsellor, she fled for meditation to the golden Himalaya mountains. Even to this very day, both the King and *Karkati are thus moving friendly towards one another. So said Vasishta to Ramachandra.
