Meanwhile Kumbha-Muni resumed his soft tendril-like form of Chudalai and journeying 1 through Akasa, reached her chamber in the palace. There she began to rule over her subjects, and protect them as she was wont to do. Thus she passed three years. After which, she went again in the guise of Kumbha-Muni to the forest where her husband was, and beheld him as immovable as a pillar in Nirvikalpa Sam&dhi. Then, in order to acquaint him with his arrival, she made a leonine roar, which even did not wake him up from his trance.
Though she tossed him up and down, no impression was made on him in the least, in spite of his body falling down. Then she thought thus It is certain the supreme King of the form of Kumbha has merged into the Seat of Brahman. Oh this is really wondrous. If, after concentrating my mind on his (subtle) body, I should find any residue of Satwa typifying the seed of intelligence in his heart, I shall join my husband and live with him happily. Otherwise, I shall have to renounce this my present female form, (and myself also) attain the Supreme Seat of Brahman, so that I may not render myself again liable tore-births.
Having come to this sure determination, she concentrated her mind and cognized through her (spiritual) touch and eyes a residue of unsoiled Satwa in the King s heart, deno ting the intelligence yet animating that body.
At these words of Vasishta, Rdma questioned him thus :
“ How can there remain a residue of Satwa in those whose minds have been destroyed, and who have merged themselves in their divine inner vision ?” To which Vasishta Muni, of high intelligence, thus replied : * Like flowers and fruits latent in a seed, a residue of Satwa, the cause of intelligence, rests always in the heart. Even in the case of a Jivanmukta, whose mind is destroyed, the strong body does not perish ; but without being affected by the pleasures or pains of enjoy ments, though moving in them, his mind will become inured to them. Therefore, O Rama, this most Divine lady Chuddlai gave up the Kumbha-Muni form and entering (in a subtle form) into the stainless consciousness (or mind) of the King, devoid of beginning, middle or end, caused that part of it to vibrate which she found had the residue of pure Satwa in it. Then she returned to her stainless body, like a bird re turning to its prison of a cage. Afterwards, as Kum bha-Muni, sitting in a certain posture on the earth, she chanted the Sam a- Veda songs, as if playing on the Vina.
Thereupon the Satwic intelligence, which now began to mani fest itself in the log-like body of the King, heard the Sama- Veda songs and blossomed little by little, like a lotus flower blooming at the sight of the rays of the sun. Then the King s mind became steady (as regards external objects) and he saw Kumbha-Muni before him. With an enraptured heart, and with the idea that his Lord Guru, who had previously come to him in order to bless him with happiness, had come again of his own accord, he showered on him the choicest flowers, and eulogised him. Whereupon, Kumbha-Muni regarded the Lord of the earth and thus said : * From the day I parted from you up to this very date, my mind has been inseparably blended with yours Even Devaloka is not so pleasant to me as my association with you.
Here the King burst out, say ing : O transcendental and holy god, I have attained bliss through thy favor, I have liberated myself from all pains through the Samadhi of true bliss. Even in Svarga (Deva- chan) replete with virtuous actions, the bliss of Nirvikalpa Samdhi does not exist. Having attained that incompara ble bliss, I shall roam freely in Devaloka and Bhurloka (earth). Kumbha-Muni then asked : * Have you been en joying the rare Brahmic bliss devoid of all pains ? Have you annihilated all the pains which are of the nature (or spring from the idea) of heterogeneity ? Are you able to maintain an equal vision over all, after destroying entirely all the plea sures flowing from Sankalpa P Have you been able to tran sact all the present duties of life, without in the least being ruffled by objects, being liberated from love or hatred towards them ?
At these questions of the Muni, the King made the following answers : I have powerfully mastered all the (spiritual) benefits that can possibly be derived (by me). There is nothing more for me to long to see or to hear. In this wise spoke the King &ikhidwaja, whose mind had over come all delusions.
Thus did these, whose love for one another knew no bounds, cognize their Higher Self through the beautiful en quiry of Atmatatwa and through most instructive discourses thereupon ; remaining happy in one another s company, with out the least difference of mind, and roaming in the forests, and over the hills, they were matchless in real Jnana and in true loving actions. Having destroyed completely the delu sion of love and hatred, they were immovable, like the great Meru, which cannot in the least be shaken by the playing of the zephyr. Sometimes they would apply to their bodies Vibhuti (sacred ashes) ; at other times they would apply to them the fragrant sandal- While they were thus associating themselves together, the sweet-tongued Chudalai concentrated her mind on that of the King* and found it to be now free from all stains and to be stable by reason of his present ex periences.
Also she thought within herself that the palace, with its enormous wealth and luxury, would languish for want of persons to enjoy them. If persons filled with Jndna should give up things that had come to them without their seeking, how then can they be said to have known Tatwa (Truth) ? Then thinking of creating (in herself), through her imperish able will, the body of a lady fit to live in wedlock with the vir tuous King, Kumbha-Muni, alias Chudalai, addressed him thus : To-day there will occur a festival remarkable in the annals of Devaloka. I should, without fail, be there in the company of Narada. Who is ever able to overstep the powers of the Supreme Law ? Immediately at sunset, when the sun goes down over the evening hills, I shall be back with you. So saying, he parted from the King, after presenting him with a fragrant bunch of flowers.
Having gone from the King s sight, Kumbha-Muni relinquished the burden of the Muni s body and assumed that of Lady (Jhudalai, after which, she entered unperceived (the chambers) in her palace, which shone like a Devaloka presided over by Indra, and then performed in regular order her allotted regal duties during the day.
Then Chudalai re-assumed the form of Kumbha-Muni, and descending in that form before her husband, appear ed with a dejected countenance. As soon as this Muni, whose mind was (really) free from all pains, appeared before the King with a downcast rnien and overcast face, like a lotus enveloped with snow, the latter was startled to see the Muni thus, and rising- up at once besought him with these words : my father, you seem to be like one afflicted with pains what are they ? May you destroy them ! Never will persons of true Jnana succumb to despondency or joy. Will water floating on a lotus leaf ever affect it ? At these words of the King, Kumbha-Muni related the following amusing anecdote of himself in tones as musical as the Vina.
Persons of firm and equal vision as regards all things will never constitute Jnanis (the wise), unless they commingle with the actions of the Indriyas (^organs), so long as they possess a body. Otherwise, such persons are only impostors. Those who are so ignorant as not to perform the existing Karmas and think of mastering them through their avoidance, will only generate fresh ones and suffer therefrom ; i. e., like the oil which is inseparable from the gingelly seed, the differ, ent Avasthas (states) of pains will exist so long as there is the body. Those who try to sever themselves from these states, in order to do away with affection, &c., are, O King, like one endeavouring to rend asunder the immeasurable Akasa with a sword. If the inevitable pains of this impure body be sought to be averted by the control of the organs of action (Karmendriyas), will the bliss arising therefrom compare in any way with that generated by the renunciation of bodily pains through the path of Jnana ?
Even in the case of Brahma and others, who have Karmendriyas (organs of action) on one side and Jnanendriyas (organs of sense) on the other side of the body, the certain dictates of the imperishable Law demand that they cannot rise above the Avasthas incidental to their body, even though they are illumined in mind. As both Ajnanis and Jnanis are exposed to the visible objects of the world, they both move only in consonance with the universal Law, like the waters in an ocean. Daily do Jnanis, through the certainty of their intelligence, looking equally upon all, perform unruffled their duties so long as they are relieved from their bodies. But Ajnanis are ever agitated by and drowned in pains and pleasures.
They are born in different bodies and follow the laws regulating them. This have I described to you in extenso.
