Oh, my ignorant mind, of what avail are all your illusory lives ? Will the wise ever involve themselves in actions generating pains P Those who, not caring for the insatiable nectar of quiescence, long for material objects, resemble per sons who give up an Elysian garden of Kalpa trees breathing good fragrance in favour of a poisonous and hot oasis. Whe ther Brahma-loka or Patalaloka is reached by one, he will never be able to attain Nirvanic bliss without this supreme nectar of quiescence. All these vain actions which are of the nature of the mind within, are productive of intense pains and are never pleasurable. Oh ignorant and idiotic mind of mine which squats like a toad in sound and other properties, why dost thou reel in vain ceaselessly r Why hast thou subjected thyself to pleasures or pains ? Why is it, thou art not able to immutably fix thyself in the ever nectar-like equilibrated state of quiescence ?
Oh my ever-expanding foolish rnind, do not die. like the deerf, through associating thyself with sound, the property of the organ of hearing. Neither shouldst thou subject thyself to pains by running after the property of touch arising from theskin, like amale elephant going in amorous quest after its consort. Nor shouldst thou, O mind, associating thyself with form, the property of the eye, singe thyself to death, like a moth in the light of a lamp. Nor shouldst thou, O mind, associating thyself with taste, the property of the tongue, perish like a fish caught by a bait. Nor shouldst thou, O mind, be bound by odor, like bees in quest of honey, through associating thyself with breath proceeding from the lotu:.- like heart. Hence the deer, elephant, moth, fishes, and bees (which here do stand for the mind as compared above) do each die through sound, touch, form, taste and odor respectively. But if thou art afflicted with all the five com bined together, then where is true bliss to thee ? In order to bind thee, the Va,sanas are the woven net. Oh thou stainful mind, if these Vasanas of objects are mastered, then thou hast scored a tremendous victory. What for do I address thee thus r In those wise persons in whom Atma- Jnana enquiry is fully developed, there exists not the (lower) mind.
How is it possible for the all-pervading eternal Jnana, subtle as it is, to exist in the mind ? Can an elephant enter a Bilva fruit ? Notwithstanding the analysis and examination in diverse ways of this body from top to toe, k 1 does not pertain to this body. The ideation of I pervades every where. I shall look upon this universe as the supreme Jnana itself, pervading all the quarters, being invisible with out fluctuation and self shining. In that Jnana, I do not find names or forms, dualities or non-dualities, smallness or great ness or any other characteristics. As I am myself the true Jnana, thou alone, oh mind of mine, that hast generated all differences in this world art the cause of pains. I shall promptly destroy thee through the dint of Jnana developed through discrimination.
This thou shalt presently witness. How can I be the flesh, blood, bones, Prana composed of Vayu or any other thing pertaining to this body P In this body flesh, blood, bones and Karmendyas (organs of ac tion), Jnanendryas (organs of sense), etc., are different and separate. While so, how can it be applied to them ? How can it be applied to the eyes, skin, fat ears, nose or the moist tongue ? The I is all-pervading one. Not even in the slightest degree can I exist in objects? This is the true vision (of knowledge). There is no other path ; Oh ignorant and artful mind of mine, thou hast beguiled and intimidated me in all manner of ways me who am the stainless Jnana itself, like wild dogs frightening a cow s calf.
I have, through divine laws, now discovered that villain of Ajnana who purloined out of my hands the Atmic jewel. Never hereafter shall I have to do anything with him.”
The five organs, though free from Vasanas, do yet in cline towards their respective external objects. The Vasanas are not the cause of ail the organs. Therefore, oh ignorant five organs, if after purging the stains within you should perform all actions, no pains of any degree will begin to fix their habitation in you. Like a silk-worm which having spun a web out of its mouth dies in its meshes, thou, oh child of the organs that play in all visibles, wilt share the same fate. Oh thou mind, the seat of all Indryas (organs), mayest thou cognize the Reality of Jnana with the Indryas perfectly under thy control. Mayest thou permanently attain Jnana of non-dual Nirvanic bliss without any attractions (towards objects).
Having without any the least stains given up all Vasanas of 1 which is attended by its poisonous disease of objects and having overcome re-births through the means of the Mantra of non-desires, mayest thou, oh mind, be come of the nature of the Lord and reach that state from whence there is no return. I shall disport myself in this long Jndna state, having disentangled myself from this forest of I, wherein Sankalpas are the trees and desires are the plants. Amusing myself according to my free will and pleasure, I have now reached the Brahmic seat. I am alone. I am a victor. I have here become of the nature of Moksha. I am actionless, differenceless and seatless.
Spiritual illumination, excessive intelligence, Tatwic know ledge, Jnana, the inseparable Satya, the noble bliss, quies cence, a true exultation in the performance of good Karmas, all-fulness, nobility, good qualities, an unveiled vision, a bountiful heart, an undiminished lustre, the qualities leading to the oneness, fearlessness, homogeneity these are the virgins which though associating with the mind of myself that has attained its Atmic Reality, do not agitate it.”
Then he began (to calm himself and) meditate power fully through his all-pervading mind now brought into subjection without any fluctuation ; seated in Padmasana with his eyes partially opened like a half-blown lotus, this su preme personage uttered Pranava (Om) without any difficulty and with its appropriate high-sounding intonation. Then Muni Uddhalaka who uttered Pranava of the nature of Jnana began to cognize Brahman. But when he intoned the first part or Akara of Aum which is of 3^ matras and raises one by itself without any support to the transcendental Jnana that is all-pervading and stainless, all the noble Pranavayus shone with effulgence in his body, producing and raising sound in it.
Then did the process of Rechaka (expiration) arise in the whole body exhaling the Pranavayu without. Like Muni Agastya who sipped with one sip the whole ocean and rendered it void of water, his whole body was rendered void of Pranavayu which lifted itself up to the regions of Brahmdkas of partless Jnana essence. The great Agni of the heart (or Jnanagni) pervaded the whole body and burnt it up (within). This is the first stage of Pranava. This stage of Rechaka shines or (arises) not through Hatayoga. For does not Hatayoga generate dire pains ? Then in the equil- librated stage of the second, viz., Ukara of the noble Pranava, the immoveable Kumbhaka (cessation of breath) was induced in the Pranavayus which pervaded the whole body, The non- agitated Pranavayus were then full both externally and inter nally, high and low and in the quarters and the Akas, like bellows stuffed with air. In an instant, the Agni which burnt the body in the previous stage was now extinguished, like a flashing- lightning.
The body became snow-white like the burnt white ashes, thereby revealing within it bones, muscles and other things in regular order. All the net- work of bones appeared in a regular gradation, as if sleeping in a bed of camphor. With Vyu, these white ashes were raised up in the air and in a moment permeated the whole Akasa. All these collected themselves in one place like wintry clouds. Thus was the second stage of Pranava attained, wherein he was till his longed*for required time. This stage was developed not through Hatayoga ; for does not Hatayoga generate endless pains? Then in the third quiescent stage of Pranava, vis., Makara, the Pranavayus reached the stage called Puraka on account of their Purna fullness). In that painless stage, all the Pranas entered the nectar of intelligence. All the Pranavayus which were cool, as if drenched in snow, became the Mandala (sphere) of the moon in the midst of the Akasa, like the evaporated smoke in the atmosphere transmuted into the cool clouds.
Then the PrAnas laden with the nectary showers descended down from the Akasa and soaked the bodily ashes lying below. The strong resplendent body of Muni Uddhalaka glowed like the form of Vishnu with the four arms and the lustre of the moon stainlessly through the ambrosial draughts as of the divine Ganges flowing from the head of Siva All the Pranas satu rated with nectar, permeated the whole body and saluting Kundilini Sakti (in the navel), circumambulated it.
