At this portion of the narrative, Rama asked thus “Please describe to me the painless state of Sankara (&iva) and others.” To which the Muni replied “All the mani fold things of the cosmos, whether great or small are the stainless Brahman only ; Jnana is Brahman only ; the world is Brahman only ; the five elements are Brahman only ; we are Brahman ; our enemies are Brahman ; our friends, kins men are Brahman only. Such is the doctrine of Sankara and others.
Just as this universe appears dark to the purblind, and shining to those having eyes to see, so it appears blissful to Jnanis and painful to the Ajnanis. Who ever contemplates upon all as the partless Brahman, he alone is Brahman ; he alone is the drinker of ambrosia. He will never fail to attain immortality.
The Self-Light alone is immaculate. To all, their conciousness is everywhere. That the quiescent Jnana is Brahman, will then become an object of direct perception. When a person sees an utter stranger without in the least noticing him in his mind, the knowledge which exists then might be stated to be the all-pervading Jnana of Brahman which is no other than “ we.” Let us eulogise that non-dual Jnana-Atma which yields us the fruits of all Sankalpas, which is the light of lights and which is devoid of all Gunas.
Let us offer our salutations to that Jnana-Atma which is devoid of all San kalpas, pleasures or beginnings. Those who have this cer tainty of conviction with nothing of thoughts and who act according to truth only, will enjoy their final beatitude in the Brahmic seat, replete with Satya (Truth), quies cence and equality. Those sturdy persons who, being filled with the Plenum of Jna”na, have their minds of equal vision over all and free from desires will never droop with the thirst of anything, whether living or dying.”
Rama at this stage interrupted the Muni thus “ Please explain, in detail, the two paths of true Jnana-sport and control of Prana through which Jivanmuktas are able to give up all Vasanas and pains”
To which the Vedic Muni replied “There are two means of Yoga to avert the dire melting pains of existence. The two means, true Jnana and control of Prana should, rightly speaking, be classed under Yoga ; yet in ordinary usage, the control of Prana alone is called Yoga. Both these paths have been given out by Paramesvara. To the temperament of some, Yoga is most desirable ; to the temperament of others, Jnana is most desirable. Of these two, I have already expatiated upon the true Jnana. Now I shall deal with Yoga. To illustrate it, I shall recite to you a nectar-like sweet story. Once upon a time, I was in the august synod of Devendra along with Deva Rishis and others. There I heard, from the lips of Narada and other Munis, the stories of Chiranjivis (the long-lived). Please lend your ears to one of them.
A big nest like a mountain was built on the southern branch of a Kalpa tree which reared its head aloft on the north-eastern side of the summit of Mahameru dazzling like a diamond. In that nest, lived a crow named Bhusunda, a Yogi. Who could, either before or after this Yogi, vie with him in all the worlds Swarga world even in the length of time a Yogi can sit in Yoga ? This Bhusunda was the longest lived and desireless; had the wealth of Moksha, the greatest intelligence, extreme quiescence and the faculty of a seer to cognize clearly all the three periods of time.
When all in the celestial assembly had heard this story of Bhusunda, as related by Satatapa Muni, I was filled with an intense desire to go and witness him in person. Accordingly, I went and observed, like a Kalpa tree, Bhusunda in a fragrant Kalpa tree on the tops of Meru. In its slopes and caves and on plants filled with flowers as well as on the branches of trees were seated large birds. The young ones of the moon- coloured swans, the vehicle of Brahma chanted Smaveda and other Mantras with the sound Swdha. I saw there Kokilas, parrots and other birds as well as many peacocks which develop Siva Jnana taught by Subbrahmanya.
Then the moment I appeared before Bhusunda, amidst a crowd of crows who was Atlantean in form, of tall stature, of full mind, observing silence, without the fluctuation of Prana and enjoying bliss in his own self, he came to meet me half way and being frantic with joy at recognizing me to be Vasishta, poured forth kind words. Then welcoming me with the flowers in >his large hands generated through his Sankalpa, he pointed me to a seat hard by. After I was seated, he kindly treated me with Arghya, etc., and gave vent to the following dulcet words “I and my suite are exhilarated in heart at the nectar-like shower of thy visit. Thow hast afflicted thy body with thy long travel. Through the visit of thy reverend feet, I have known all. All the great ones thought of the longest lived and hence of me too. Thou hast come here on that errand only. I wish to drink the nectar of thy words.”
Thereupon I addressed him thus “King of birds, true it is as thou hast stated. I came here to visit thy gracious self who has been deathless here from a very long time.
To what race dost thou trace thy lineage? How didst thou attain Tatwa-Jnana? What is the duration of thy present life? What hast thou learned of nature s laws? Through whose unlimited wisdom hast thou been here? Please answer them all in such a manner, so that I may understand them little by little.
The virtuous Bhusunda said “In the beautiful presence of the supreme Siva, are myriads of Ganas (hosts) who are elephant-faced, sheep-faced, camel-faced, bear-faced, etc. Some of them have hoofs in their heads or hands; some of them have their faces in their abdomen. Similarly many are the vagaries of nature that could be witnessed therein. These Bhuta-Ganas (or elementals) will encircle Siva in Kailasa hills while the Saktis will dance before him, having their abode on the tops of mountains, Akasa, earth, forests, crematoriums and bodies.
These Saktis are, according to their different degrees, named Jaya, Vijaya, Jayanti, Aparajita, Siddha, Rakta, Alambusha and Utpala. Of these, Alambusha has a Vahan (vehicle) by the name of Chanda, a crow. Once upon a time according to the mandates of Siva their chief, all the Saktis who had developed the wealth of the major 8 Siddhis, congregated together and celebrated a grand festival in the Akasa in which they danced and carolled, laughed and reeled under excessive intoxication. Meanwhile in another part of the sky in the same tipsy state was Chanda disporting himself with the female Swans the vehicles of the other Saktis who joining with the above said beautiful crow, became pregnant thereby.
While the swans were thus jubilant, all the Saktis of Parameswara put an end to their dance and song and retired to their respective places. Then these pregnant swans of the Saktis narrated truly the fact of, and the incidents connected with their conception to their respective heads who were without Sankalpa.
