My reality is the Kevala and all-full Jn&na-Atma comparable only unto itself, without mental actions, egoism, Manas, or any other actions. Where has that solitary mortal bird of Ahankara flown to, freeing itself from the trammels of desires, and flying out of the cage of this body. According to the holy sentences which postulate that Thou art 1 and T am thou , there has been again an identification brought about between thou and 4 I. Though possessing the whole world s wealth, thou art yet devoid of it. Therefore thou wilt never shine to (or be cognized by) those persons who are like the blind unable to perceive the rapturous beauty of a fair damsel. Victory to thee, imperishable God. Victory to thee, the seat of final quiescence. Victory to thee, beyond the reach of all Vedas.
Victory to Thee, the source of all Vedas. Victory to thee, the cause of creation. Victory to thee, the causeless cause. Victory to thee, the perishable cause. Victory to thee, the imperishable cause.”
Thus did the noble son of Hiranya meditate through his pure mind and enjoy bliss in the supreme differenceless Nirvikalpa Samadhi of great omniscience. As he seated him self statue-like in Nirvikalpa Samddhi for 5000 years and remained steadfast in one vision (or thought) only, there prevailed anarchy in the world of P&ta!a of which he was the the king and all the Asuras in it were, like shoals of fishes in a muddy pool preyed upon by vultures and other birds of prey.
While so, Vishnu, the protector of all worlds and its laws, awoke from his yoga sleep in the ocean of milk and began to contemplate upon the safe concerns of the world in his heart of protection thus “The whole, creation of Brahma has begun to decline through Prahlada going into the quiescent state, wherein no difference exists. The stainful D^navas who are the night-rovers bearing axes having ceased to exist, all the Devas will be deprived of war in their absence and will become quiescent and attain Moksha.
With the quiescence of Devas, all the Yajnas done on earth in their honor as well as Tapas, &c., will be barren of results, and therefore fade away from earth. With the cessation of the laborious performance of these Yajnas, and other actions, the universe will have to come to a stand still. And then all created objects will cease to exist. Should all the created objects such as the sun, moon, &c-, disappear, then we shall have to give up this form of ours and reach the non-differentiated state of * That. Were all the archaic universes to perish before their allotted time, then no real benefit (or law) will reign in this world. To remedy the defect, we have to resort to the following expedient. May the Asuras prosper long. In their longevity only lies war*. With the opportunity of war, Devas will rise in great numbers. With their advent, Yajnas and Tapas will be performed.
With their performance, the incomparable mundane existence will arise. May therefore Prahlada, the lord of Asuras live, until the end of the Kalpa in this his present garb of body, inasmuch as the whole creation will cease to exist with the extinction of the Asuras, etc.”
Therefore in order to continue and maintain the divine law of justice of the great Lord (Parameswara), the red- eyed Vishnu quitted his serpent couch and approached Prahlada in his world of Patala which was like unto Satya- Lokaf itself. Seated on his vehicle of Garuda (eagle), having on his right hand Lakshmi of red arms waving the chowris and saluted by the Munis and Devas and accoutred on both sides by the five weapons, the beneficent Vishnu caused his Panchajanya (conch) to be sounded in order to intimate to Prahlada his arrival. Through the terrible reverberating sound which pierced the earth, the skies and the quarters, Prahldda who was merged in the primal seat of “That”, slowly recovered consciousness on this plane. The Chaitanya Sakti (or consciousness potency) issuing first out of Brahmarandhra pervaded, as before, the Nadis to all the parts of his body and when it got to the nine apertures of the body, Prahlada became conscious of this (physical) plane.
Then his Chaitanya (consciousness) began to perceive material objects, only alter it shone as the reflection in the glass of the internal Prana. Hence that intelligence of his which manifested itself in objects, may be compared to the reflected image in a mirror and thus assumed the attributes of Manas. As he recovered con sciousness little by little like a lotus unfolding its petals gradually, his beautiful eyes opened. Then the beneficent Prana and Apna began to percolate all throughout his Ndis fnerves) and organs, thus producing a complete perception of the world. Like a lotus fanned by the mild zephyrs, Prahlada began to move in his position. In ..he twinkling of an eye, his mind became gross and his eyes, mind, Prana and body began to glow with life with their respective functions. Then this patient personage ap peared in sight of Vishnu of rare grace. Descrying, with his full-blown eyes, Vishnu before him, his mind became all-full (with self-satisfaction).
Thereupon Vishnu eyed, with great grace, Prahlada and blessed him thus “Oh immaculate Prahlada, go and look after your wealth which is praised and coveted by Indra, the lord of Devas. Also look after your body. Why do you think of abandoning this, your body at such a premature period as this ? So long as you are not haunted by the San- kalpa of attraction and repulsion towards objects, what mat ters it whether your body exists or not ?
Now get you up from Samddhi. May you, O Prahlada, be in the Jivanmukti state. May you, until the end of this Kalpa, administer due justice in this world with this body of yours in the Jivan mukti state, but yet without groaning under the load of Samsara. Why do you now in vain die (or disappear from this world), when neither the fires nor the twelve suns burn the universe out of existence (and the Kalpa has not yet closed) ? Is not death welcome to those only whose minds, being pampered by the bondige-giving desires, do ever travel in that path and get agitated under the load of Sams<ara? The lives of those only are blissful, who, having mastered egoism and desires, do cast their eyes equally upon all, which vision confers infinite bliss.
The lives of those only are blissful who, devoid of love and hatred and having rendered their minds cool, are witness to all actions, though performing them. He who is attracted towards objects as well as the objects themselves are both bondage-giving ; the severance (of the mind) from objects constitutes quiescence. It is only when this quiescence is mastered that Moksha is attained. Now inasmuch as you have reached that state, you should seat yourself on your victorious throne (of the quiescent mind) and reign over your kingdom. You shall presently be invested with the regal diadem in the midst of the reverberating sound of conches and of the auspicious acts and praises of the Devas. May you reign till the end of this Kalpa.”
So saying he ordered auspicious waters to be brought with which he anointed the king ; and then with his hands adorned with conch and discus, he decorated the king s head with a precious rubied crown in the midst of the eulogies of Devas, hosts and then addressed the king thus “ Mayest thou live and reign, so long as the immoveable Mahameru, the earth, the sun and the moon endure and then enter the supreme state.
With these words Vishnu disappeared in a moment with all the Deva hosts, like the instantaneous disappearance of a false Mayavic creation.
At these words of Vasishta, Rama questioned him thus “ How did the king of the Asuras, after attaining Jnana and becoming merged in the true Brahman, return (unto the normal state) at the conch-sound of Vishnu ? In the case of all Jivanmuktas without the load of Samsara in whom the pure Vasanas are like a burnt seed, such a seed in their heart will never be productive of re-birth. But these pure Vasanas inasmuch as they are pure, all-pervading, sub ject to manifestion, origin, &c., associated with Satwaguna, full of the pure Atmic-Dhyana (contemplation), and without beginning will always be in Jivanmuktas like Vasanas in Sushupti.
Even after the lapse of a thousand years, so long as the body is in existence, the pure Vasanas will be latent in the heart and will melt away gradually. It is only through these pure Vasanas that Jivanmuktas are awakened to an external perception of objects.”
