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 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 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 Prna 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 Rama 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. It is only by the exercise of a deter mined will that persons, although ignorant, can transform poison into nectar, and the reverse, thus entirely chang ing the nature of things.
By contemplating the body, it becomes gross ; and thus also the visible body, through the conception of its unreal nature, again becomes a subtile one, All psychic powers, such as Anima, and others acquired through meditation, are awakened by this course (of Will- Thought) alone. This will be self-evident only to those who have mastered the Siddhis of Yoga through self-illumination.” “ Having by these means developed the powers of Anima, &c., Chudnlai instantaneously moved and disported herself in all the universe, encircled by the ocean full of jewels, simply for the purpose of bringing home conviction to her husband s mind.
This lady who was not, at any time, a celibate, tried by all available arts to give her husband some idea of the bliss-giving Jnana ; but he was unable to benefit himself there by, nor even for a moment to gain repose in that pure Jnna. Like a child entirely ignorant of what education means, he was quite oblivious to all the noble qualities of that grand Yogini Chudalai. As he did not rest peacefully in the Atmic Jnana within himself, she never initiated him into the real secrets of Jnana. Would any one be so foolish as to com municate to Sudras (who have no longing for knowledge) the real secrets of Yajna (sacrifice) ?”
At these words of Vasishta, Rama questioned him thus:
“ How can others obtain Jnana, O Acharya, when even King &ikhidwaja failed to do so, notwithstanding the repeated inculcations of it by Chudalai of great Siddhis ? What is therefore the right way of obtaining the true end ?” To which Vasishta thus replied: “It is faith in the words of the Guru that paves the way for Brahma-upadesa (initiation into Brahman). The pure and unalloyed intelligence of the dis ciple is alone the means of attaining to the rare Atma-Jndna.” Here again Rama asked the Muni why an Acharya s words should be necessary for the development of Atma-Jna”na, if the disciple s pure intelligence is alone the means of it ?
At which Vasishta continued thus : * In a certain forest in the Vindhya Mountains, there lived a hunter, who was a man of great pedigree. One day, having lost a cowrie-shell whilst travelling along a grassy road in the forest, he went in quest of it, filled with grief. Having vainly searched for it three days, he came at last in contact with a gem radiant with the lustre of the full-moon- But the hunter passed by the gem a gem so invaluable as to purchase even the seven worlds in his anxiety to find the lost cowrie. Similarly, Jn&na will come to a man in due season through the initiation of a Guru. When the mind is concentrated on one thing, there v\ill arise in it, through the action of the Guru, another kind of know ledge, not anticipated.
Though the initiation by an Acharya will rot of itself enable a person to obtain Jnna, it will be the rowans of developing Jn^na in him, as the lost cowrie was the cause of the hunter finding the & em.”
