N ir vuna Prakarana 2> 3

llr:i un:Hrn is beyond logic, uniotelligibk , everywher~ tte One tqe,

most auspicious, the blotlcssform of Nirva na, F ull with fnsh
eolighteumeot. This is the subtlest of the subtl e, biggest of the
biggest, the weightiest of the we igh ty, the best of· the best Tbis
Brahman is so subtle that the sm :il~e st a~om is b:::f.J re the Great
Meru; it is so big that the widest sky r1p p ~ ars b~fore it as the
smallest atom. The entire wor Jd ·group appears as a too s ruril I
atom; some times it will not appear a~ ail as the world-group
is not even a smail particle of dust before it . Toe eqtire group
of world s, you see is existent in the ego of the creator Brahm<l'
Hie existence of the worlds 1s the object of the form of Vi rat.
Just as th~re is r.o diffe rence be'tween the: · wind and the
movement of the wind, the vaccum and the sky' there is no·
difference between Cbiornatra and Hiranyagarbha. In · ,be
waters divided by place and. time;; 1 th~ waves exist without reason;
1 bus, in t-he _Brahman indivisible by time . .and place, the world
exists without any cause. To the entire kingdom .of the world·form
tbe Brabman is the emperor. Before the Brahman, tbe greatest'
tha highest the most indestructibk, non·dua], pure and calm, the
world appears as a piece of straw, very iosigni ficant, Due to the
existence of that Brahman, the most beneficial, the thing called
the world is aglow. The Brahman, the Essence, is spread ,every-
wh ere, as the form of only the Chit, non-dual, noo-n.on-dual. There.
fo r ~, except tbe Brarrna o, there is nothing else. It is 'aiways tbe ali-
form, it is not senJ by the SfDS(>S Lke the eyes, it is beyond the catcb
0f the band e!c. Hence it is oeitbcr the caµse ....nor the effect. ft
does oot yield to tbe direct authorities of the worldi It is known
aod re alis ~ d bv self-eiz perience only, the form of . immortal bliss,
the ali-great. the all-form. the all -e:nbraciog > to o s ubde and too
pure and is o nly to b·~ tXp.: ri~nce d The f p rm vf ali tbiogs, the
txprtssibk, rbc ioeXpf t: SSible - true in r.:dliiy, fahe in tbe worldly
seose, th e Brahm a1) is sat as well as cis_i t. Su.c h ~rnb ;na~ can no t
have cause. As the Bra hm an is devoid o f name ar.d form etc, it
 Yoga Vasishtha

is neither the seed of every thi ng nor the cause of any thing.
Therefore the world is not born from the all-expansive form of
the Paramatma. Devoid of s u bjec tivit y, o bjectivity true, indes -
JI

tructible, onl y the Cbidghana, the form of 1he Brahma a is only

to be ex perieoced. Thus, nothing is born from the Parabraman.
As the waves will not be available separate fr om water, the world
will not be available without the Brahman, from whom 1 bough it
is born wit bout cause. 1 have already told yo~ that the world is
in the Brahmao, indivisible by time place t tc without any reason
whatsoever 1

Sikhidhwaja :· "Sir, I am u11b ble to understand that the

waves etc in water e x is~ with cause and the world in the Brahman
exists without cause.

The Brahmin :- ''Water ere a.re the causes of the ocean;

the external wind etc are co-causes. So, the env . lved waves etc
are with cause; but the cause of the Brahman is not evident, it
has no co-causes; so it is not evolved as the world. Tb is fact is
not known to tbe ignorant, Either the world or ego the etc arc not
in the Paramatman, but the world is in it in the form af Para-
matma. Just as the town of the Gandh arvas created by iii usioo
appears in the vaccum sky, the world also is in the Brahmao.
having the form of Brahman when it is known as C haitanya or
a vaccum clearly. By the power of correct und erstanding poison
becomes nectar-l ike. by noo-non-clear-uflderstaodi ng the world is
inauspicious and sorr owful. The Brahman wh lt ever experiences
by the covering of maya, delusion, beeomes that, just as nectar
becomes posion when it is thought so. Due to the peculiar disea._
ses of the eye, one may find in the sky hair, pearls etc but they
all appear in the form of the sky the world though appears, is
9

the power of tbe Brabmao. When the Brahman, the form Of

Chit, bas a bit of forgetfulness of reality, it appears as body etc
the forms of the world; but wben the reality i8 known it appears
Nirvana Prakarana 295

as Peace, Siva, the all-auspicious. Hence, the question 'How can

tbe world, ego etc be the Brahman' does not arise because the
question about what i! re;.al bas meaning, but about what is not
real bas no meaoing. There is no use of enquiring and question·
ing about the thing that has no existence at all. Without the
form of ornaments, gold bss no existence; so, without the world
aad ego, there is no scope of questioning in the Brahman. The
causeless world really does not exist. Hence, it is the Brahman
tbat exists as the world, without any cbacge in itself. Just as a
love·intoxicated pair, joining together produces a wonderful child:
a ll 1he illusory things join together and produce the five ele·
ments and produce actions peculiarly.

'Poornat poornanyuddbaranti poornatpoornanicbakrire

Bbavanti poornat poornani poornamevavclsishyate.'

The Jivas joining the Brahman at the time of Deluge, are

uplifted from the Brahman itself in the new creation; they arc
the: form of the Brahman, the Full, and do the acts of the Brabs
man; they beco me Full again with the knowledge of the Self; the
rest or the residue (with the destruction of illusion and delusion)
is the Brahman. In th e Atman full with Chit only, the Cbinm1'-
tra alone is seen in reality, in the form of cr~ation, it is not
see n but it appears to be seen . The Chaitanya, in the beginning
of creation without leaving its rl!al form of Chit, whioh is spot·
less, devoid of beginning, middle and end full of lustre get-
innumerable forms of the mind itself. It takes the form of
Virat itsel f shining resplendent. But due to illusion, be finds
the world as tru~ or sees the world as sat; the Virat by the
power of bis thought becomes the four kinds of jivatwa and
drisyaroopatwa (individual soul and the form of drisyatwa) in a
moment. The peaceful Brahman by is nature n ~Hneless and form-
less and indescribable. Really lus~rous, in the fom of experience
 Yoga V asislztha

on·~ a nd the or.ly one, the P :ira bn:.hrna , by its own illusion ,
by iis own power appears as th e seen wrold. (1·52)

97. Sikhid hwaja,s E nii g11 l nrnent

Just as in gold tbere are the ornamen1s, ·in Pa1am e:1..tma
there is the world. The same jaoyajanak<Abhava, the idea or the
producer a nd the produced exists. In reality, nothing is born and
nothing is dissolved in the perfectly calm Brahman. The Brahwan
is in itself, its own power. It is neither the seed nor the cause
of any thing. It is nothing but pure experience. There is neither
the world nor ego etc. The Brah man is all, the endless and
the absolute.

Sikhidhwaja;- ' I realised that there is neither the world

nor ego eic .i n t'l1 t Brabma.o. Pray ceH me how the crea liu11 ,
the koowl eJgc Jf crc:atJoo anj the glory of creation exist.

The Bra.h:nin:- The sanrnatra, only sat 9 tbat spr ~ ad s 1hc

creati on tlrnt is beg i n.nin gl ~ ss, endless but is th e all-source app ~ ars
as 'lbe knowledge of creation. The world etc are nothing buc tbe
Chinmatra i tsd f. To S.:JY th e fact o i her w 1sc is fa!se. Know !.i. dge
is of essefJce in a ll the reiigions . fo the ab .ence of knowkdge
who will see th e reality of thin gs? Just a:-; rh~r e is liquidity in
water in all thin gs th~ Chiomatra, knowkdg~ . jnana is cf essence .
The apperance of Cbi t ia t be form of th e i oan imate world is
like the silver in the mot :ler-o f·p.;a.rl is with o ut cause or 1rndefi -
nabJe , liie Par zmatma, the endless Chit. is cap :1 ble of sbioiog
as '~ he world in itself and in tbe form of Ciliomat ra; it exists 10
itself. It bas only th e puri ty in entirety To say tbat th ~ puriry
of the Chit is the caus~ of impurity of th ::i world is wrong b~c::lUS\!
the qualities of impurity cao never b~ with tbe all-ever pure
Cbii1rnc::tra. Hence the Brahman is oeit lie r th~ seed nor the cause
of any thing. Therefore the world is non-existent Tbe inanimate
Nirvana Prakarana 297

crea tion is oothi r. g other than Cbinina tra. The eg:i a nd the world are
the a ppec~ ra n ce.s
of Chiomatra. not realities. The p~ra ma tma a ppears
so. the world is not born all flf a sudden as some say. Without cause
nothif"lg ,no effect,t here wil! b .!. The Par am at ma i s dev \)id o f du'1lity •
noa-d uality, cause and t.ffec t. T be ioani mi 1y i11 t be wur Id is like
the sky ·flowe!, fals:! . Tbe j iaoi nev er sees th! worl d which is
destructible. If tbe Chit also is destruct ible, there muse be some
thing th at makes the birth and d ~ alh of C hit po 1sible. The
birth and death of Cbit if a[ all there are must be known to the
Chic ooly. The gain o f maoy c bings in the world is only the
peculiarity of the Chit. The only po ...vcr 1u the world is the
power of Chit only. There are no duality and non-duality.
Really the re is nothing but the Coit in the world. The abs.:uce
of the idea of the possibility of thiogs m1kes one devoi d of
the ego, the world etc. Th~ impossibility of things that makes
cbitta~ the mind, different from the Chit also is impossible . So
there is neither chitta ego, differ~ac i atton nor any such thing ·
Then what remains is yourself, devoid o f vasanas, the peaceful
minded, calm, the only Atmau . Due to pure Consci ousness,
due to the a bsence of inanimate t bio gs, whether you are with body
or without body, yo u are quit~ different from the m. like a
mountain you sb1ll alway s rc r111i a p~rn C 011sciousness, ever.
When there is n .> idea of a thing in jj mind, ego also is absent.
As per the meaoing o f tbe Vedas. tbe expei·ieoce of the wise
only the Brahman is. By thinking of the Brahman, the Brahrnao
only is experienced, Tn ioking ceases as ooltij ag else than the
Brahman .r e mains: Yo u are lbJt Br ~ b :uaa, lh~ puic, the cau -
seless, th~ beginnin g o f every thio g, th ! liberated, the o r;ily one
thougb appeari og a :> many, tbe vaccum, Lb.:. diseasekss, che source
of all false t bings, t hougb the form of all tae w ..;£lds, C bangeless
as eX!)ouoded by tb e Sr Ul is- (I-21)
 98· -rh e EnHgh tenme nt of Sikhidb waja

Sikhid hwaja:- "I am unable to Uliderstand clearly that there

·1s no min d; please tell me the previously told or new reasons
to say so .

T l1e Br ...4bmin:· 4 The mind is not in the form of any thin g,

an y place, any time; what is termed as mind is notbing other than
the Brahman, the eternal. 'Nben tbe world becomes non -existent
by knowledge wberefrom do th~ fa l se ideas like he 9 you, I etc
arise? Jn reality there is no world; every thing 1s tbe Brahman•
one who comes to this correct: conclusion wjll not see the world
but the Brahman. Trhe &tate in which ever y thing is tbe Brab rnan.
th ere is nothing else. Aft er tbe great Deluge, at the beginaiog of
creation also there wa.:> no world; wby 1 told you th :H it exists
like the mind was only for tbe sake of instruction to you. By
1 h ~ absence of c1use, co ·c~use, tbe impogsibility of things, the
causeless ignorant mind, the mind·full world are non-existent,
\fv1 ba1: all that shines as th e world is only the Brahman. The words
l1bout the nameks:> aod formless Paramatm1 are mere words used
! O p rove some t hin g; lhev ar e fal ' e ar.d :-1g1 inst th e :ex p eri ei"lce of

ti :\: wise ddcr~. !"L e lswarn dev oid of form. lld 1 U~~ toe pair~ of
opposites, creates the worlds·-such statements are only riaicu l o u~ ·
Thus. the mind is non-existent. When in reality, tbe w...,r! d i :self
does not exist, where are the mind etc? The mind is t he form o f
vasaoa: the world is the deed of vasana; when tbe world is oon -
existent, where is the mind? All this is the 1llusor y process
of lhe Brahman, creating in itself the group of mind e r e~
Tbe seen world, the vasana-effect is really non - existent; due to
c he abse nc~ of cau se tbere is no mind ; tbe Chidakasa only having
tile name of Paramakasa is experieoc~d in a broaj form, tbere is
no world. ( n the mirror of the form of Cb it a little tbat shines
as inexpressible is Chidakasa itself. as io realit y, th ere is no
Vi r vana Prakarana

m11 1.l or rbe acti ons of the wcrld, u oprod uced. The id ~ a 1bat i s
a 11 -d ;1 ngerous ' l , you, the world" is false, To me t be wi1ness 21t
a p P L'c1 1 s as a dream. Oue to the non ~existence of th~ wor Jd 1h ~

vas t n ·, its object is also non • existent. The ignornnl

rcco P. n is·-~ the mind. t be world, the drisya, hut t bat mind is non
ex is1c: 1 ; ~ from the begi nning itself. Due to ca uselessness, the wor ld
is nevtr txistent. Moreover, the thing ca lled the creatioo or t he
wor id with form and physique is never beginnioglcss, birthless and
permanaot as per tbe world, the Sastras a nd self· expc ri enc~ . fh'!
f"ct o f the final Delu g ~ can no t be thro wa asid e. He is mad
who speaks that there are no deluges and there are no experten·
ces of the Sas tras or Vedas. Ooe who does 'not a ccept the
a utho rity. of the Vedas and the Sastras is worse than the Cbarvak~,
,
who merely follows the world. Such a wretched fellow, good
men should never entertain, With form and liable to attack,
this seen world can not have its ~a11se the formless and the
iovincible Brahman. The world from the point of view of re:dity
is false and should be ignored; from the point of view of unre-
ality, the world is with form and fit for wo rldly use- The
formless, the endless, the most ancient of the. anc1 eots, full with
lhe natu:-e of fullness, the peaceful, the all· p redominant
lh ahman takes its real form of Self· Lum in0.;iry at the
ume of l he Great Delu ge etc. The real for m ot 1 be A tmaa due to
ig norance appears in a moment as tb e world; the next moment
by itself appears a s the Brahman, no n- d ua l. ' Brahcnai vedama-
tassarvamt To the knower, all is Brahman . fben there is no
world, no mind. no non-mind, no duali-' m an d no non - dualism
Tbus to tht: knower, ail is the Brahman, tbe f0 rm of Peace•
Propless, birthless, beginningks3 and oev~r -chan g iag. To the
ignorant, the world is neither 5 i:H nor <:: hH n~iher tbe one nor
t he many. T herefo re, Oh king, in the worJJly sense,·perform the
der d s 1ha l fa ll upon you and in tbe sense of the knower observe '
k'i ~ htl"lamou n a , absolute s1knc .: u f a log of wood, (l-30)
300 Yoga Vasishtha

99. Sikhidhwaja becomes the kno\ver

Sikhidhwaja : - ' Sir, by your grace, my ignorance vanished

a ~ d t be real form of tbe Atmaa is rea!ised. I have no
douhrs now. I take rest in the Atman. I realised the realisah le
cr os~f d orer the ocean of illusion· I am now si\eor, lo pe<•Cc,
egok~s.devoid or
vikaras with the glory of realisation. r oa-
med sensel1ssly in the samsara for over a very long time; now
I am sorrowless in the indestructible state; The three worlds
known uu ty to the igaorant and full of ego ar~ oon-exis~erit
All that is tbe Brahman.

The Brahmio:- '' Right you are wben the w0rld itself 1s
non-existent, where is ego? Like the town of the Gao dharvas"
the world can not be tru~~ By doing deeds as they fall upon
you, silently, peacefully, contemplaling, be like a wave in the ocean
of peace. All that is is the peaceful Brahman. I, tbis, the world
are all a vaccum, meaningless. The Chidakasa, devoid of begin.
niog and end. the form of the Atman ~1lled lhe ' Chitc'1arnatkriti-
p~culiarily of lbc Chit, by its act of glory sbines as the W-Jrld,
Just as the form of the ornaments van.isbes, only gold rJmains·
when th e form and name of the world vanish, only 1 be Brahman
rhe all rem:lius Just as Brabma is only the samk:ilpamatra, so
also, tbe jiva is a samkalpamatra, Samkalpa brings bondage and
the destruction of sa mkalpa brings Moksha, Ii beratioa. Tbe
Atma tbat is witness-like to tbe meanings of bondage, liberation
samkalpa etc, when realised and attained as the one reality . is
called · sadbrahma' or• kaivalya' The Utter ab::ence of abambbava
egoism, is salvation; its pres~ nce is bonda5e. Therefore, le wing
aside tgoism, realise that you are the form of sat, devoid of ego.
Tbe abse11cc of samkalpa leads to salv ition; then the false sam·
kalpa disappears itself. The Paramata. that can not be discussed
or argued has ao cause; hence has no effect. When tbe objects
f\Tirvana Prakarana 301

are non-existent, the kriowledge of them also is non-existent. Ego

can not intervene, when there is no ego there is no world; when
there is no world,every thing is th~ Br1nm'l1. That which s1hes as
the world before realisation,but ~n re~litv Parabrahma, becomee sta-
tic in itself. After realisati · n, the Paramitma in full expresses itself
io its full real form. Thus ev:ry thing is staiic aod firm as the
vajra-stone. Realise that ' the world full with P:;iram1tma as,
the refleclion of the group of The rays o f the vc1jra-stone. ca\kd
the Para mat ma, Wbt.n th e s'.imkaJpa va n isbe ~. the r~al form of
s.1mkalpanagara, the town 0f samk~lpa, that is purer than tbe sky
full of sat as well as asat is tbe real form of the world. One
wbo sees the world as tbe moving shadow as reflected in the
vajra-stone, with peace and nfgligence, like tbe meaningless world
is the real seer. The state in wbicb the outward appi!ar .inces and
physical forms and the internal creal ions are seen as esseaceleis 1s
called 'Nirvana' or 'Moksha ·, salvation Just as the wiad 1s
without movement, the h.1stre of the sky without the forms of
light and gold without the form of various ornaments exist. the
Brahman exists without tbe world, To one wbo by reaJis.1tion
treats tbe world as tbe Brahman, the forms add appearances and
creations appear as e3sence]e~s. All the waves in tbe oce~n ar~
nothing but water; thus, all the creations are notbiug but tl.e
Brahman. The creation is the Brabmao; tbe Brahman 1s tbe
creation. This is the real and ev~rlaSiLoi; meaniog. Tne rn(!aniog
of Lhe word Brnbrn1u aud ch e rneanin:; of tbe word ' sarga· are
one and the same. Brahman means Cnidakasa whicb exisrs with
all words, their meanings, tbeir jmaginatio .1. its rise and its real
form. With the re~~isation of tbe self, tbe meaning of £be world
and th~ Brdbman returo b:tck from tbe Parabrahruan, the birth~
less. tbe deatbless and the divine. Tbe world as is reaUy situated
is like the vajra-stone very bard and is tbe form of Parabrabma·
When ignorance disappears the form of par.1 brabma alone remains.
1n a word tbe Brah man and the world are oae. (1-30)
302 Y oga Vasishtha

100. Sikhidh\v aja's Highest Enlightement

Sikhidhwaja :- '• lf the power of the Brahman is the same
as that of the world the cause called Parabrahma is true; so
also the c use of the form of the world also must be true, I think.

The Brahmio • '' The cause of the world is io the Brahman

covered by maya, so its effect is fit. There is no cause in the
pure Coosciousnrss. which has uo q ualities. So, it bas no effect,
Thus, there is no c:::us ~ or effect in the Brahman. But, by illusion
tbe cause and effect are stated and accepted. In reali1y tbe whole
seen world is the peaceful, birthiess Brahman. The effect born of
the cause resembles the cause. But . what is not born at all can
not have similarity. That which bas no seed can oot be born.
There can not be any seedoess io that which is beyond logic aod
which bas no name and form. All causes and standards exist du~
to place, time and object; the Brahmao, the noo -·doer can not be
the object of cause or standard. Ther e is no cause for the expe
rieoce of meao ing to the word Para brahma because the Parabra-
hman is not the doer, th-! object or che cause . Always be con-
scious that you are the Brahm1n tbe sat, lik.e the pure sky,
endles3, In rhe o piaion of the ignorant. the Bralnnan is spread
as tbe world. Tbe world as tbe Brahman bas the authority of
prarna (the koowiedge-: of the Self) the One, the peacefu l, the
Chinmatra. By the illusion of the mind , d ~vo id of the form of
the Brabman lbe disturbed sat is koown as the world . The mind's
thinking of it as otherwise is the loss of Br c.1 hmaswarupa say tbe
wise with experience. Know that tbt! m1ad is liable to destruction
aod of the nature of destruction. Forgetting the r~alicy of the
Atman even for a moment is said to be desiruction till the end
o( tbe kalpa. By the mere absence of samkalpa or asa mkalpa
which causes the r igb t know ledge, tbe mind, 1be form
of samkalpa vanisbe§ aod salvation is attained. Tbe meaniog of
Nirvana Prakarana 303

1be world is 'tbat which enters the Brahman, its source;' thus by
its very name; the world is acceptiog its o o n~cxistenc e , how can
it be evident ot berwise? One who by lift i og up his two haods
cr 1t s <:l loud that he is a ooo-brahmin, how cao he become a
Brah min? One who cries aloud by delirium, 'l am dead, I am
dead' must be treated as already dead; his life is only an illusion.
The world, the mind, ere the forms of il lusion <ire all false like
the wheel of fire, the mirage-water, the two Moons, th e beta la
of the boy. What h always a seried of illusi ons cao never be true.
'.fbt: illusi on ·Caused by ignorance is said to be the mind and ant-
abkarana, and other words lgnorclnce that is asat appearing
as sat is the miod, The experi ence of th e Brahman is knowledge;
its non-experience is ignorance. The power of ignorance dwin-
dl es before the power of knowled ge. The ignorance of wat er in
tbe mirage vanishes witb the knowledge of ihe mirage. Thus,
the knowledge that the mind is noo·existent destroys the filth
of ignorance that there is mind. The idea of snake vanishes when
there is the clear idea of the rope; thus, the illusory rniod vani-
shes with the firm belief that there is no mind at all. The mind
the ego. etc a1e existent due to ignorance . Really, they are not.
O nly the Brahman is. when the Chinmatra is shrouded with
igno rance, it creates samkalpa, chitta etc; when it is wit.h Joana,
it rejects every thing- The flames in fire ri se with the wind and
spread up; when the wiod ceases, the flames subside; thus, every
thin g lhat is created by sarnka1pa ceases with the absence of
samkalpa. Just as the sea spreads by water; the whoJe world
is spread by th e power of the Brahman . In this world , either
you, I, be, others, the mind, the senses, ths elements etc are not
at all exii,tent; the only O ne Atma, the pure and serene exists,
It apoears as the pot. cot, goat etc, Then what is the creation
of I you he etc for? Jn the three worlds, nothing is born, nothing
ls dead; all this in the form of sat and asat is the play of Chai.
304 .Y n g a Vasi s ht ha

tan ya ooly. At one and the same time, the ~ JI-form, Para brahrna
is ex plicit; there is neither bi rth nor death, oeit ber 01:1e nor many nei
ne the r.fear.illusion ,oor dea •h e1c;You are spread in all the senses, in
1be ft..rms of fire, etc und ersi cod by Lhe senses; henco, you can
not be burnt bl' any th iog, i m roersed in any thing. Friend. your
real fe rro, like the pure sky. the salvation, and the endless, can
never be destroyed or diminisbed, or increased. Likes and d .s-
likes. the powers of acrion are all your sdf; Lbe rays can n . .i t be
d iffe1 en t from Lhe Moon, who can not be separated fr om the
r1)'s; The tr!.le nature of ALma is this; it is unborn, n(ver old,
b:g. irningless. devoid of increase, change etc, always pure, the
f J rm o f lustre, the sat, tbe one, having no creations, playful
w;th the introductiou of its real form, born with rbe saomatra,
io a ll hffairs, previo us1y ever ready . that is tbe Atman, the true
form. (1-35)
101 Sikhidhwajabodbana
Vasisbtha :- •' Sri Rama, ki1~g Sikhidbwaja pond ering over
the words of wisdom of the Brahmin (Kurnbha) becam e enligh-
tened with a tremendous chan ge io bis nature . G iving up the
actions of the eyes, th e mi nd and th..: tongue like a figure c a rv~d
on the stone., be remain ed static, mo tion less. aft er a wbile the·
Brahmin asked the enlighten : .: d kiog thus· ' .l\re you able to repose
yourself. the t;verblissful, in tb = self tbe immacul ate,ttle bighesr,th!
All-spreading, the pure. aod the austere bed to the Yogis ia SJtr. ..
adhi? Is your mind enlightened? Ar.-; you rid o f th.! great illusiorls
and de\usioos? Oid you realise the reali sab le? Have you se~n that
which you ought to see?
Si l<bidhwaja :- '· Great Soul. by your grace-, I atr.ained
the state of all-bliss, the state of th e Atm 10, thao woicb tbere is
no higher stal~. Tbc asso.;iatiun of great souls like you g. vc me
neccar-like essence of every tbin g. I never drank sucb a oectal'
as this in my life. Sir, wbat is the reason for my inability to
actain this state so far?
1Virvana Prakarana 305

The Brahmio·• '' With the cooling down of the mind, the
giving up the desires . and the rectific3tion of the defects of the
~enses and the rninj . the mind catches and retains the great words

of 1he good guru, just as the white pure cloth catches aud reta~
ins the colour of the kumkum. Accumulated io a number of
bir :bs forming themselves as the vasanas and bec ·Jroiog endless,
my sins and defcc ;s are now destroyed just as tbe fruits ripened
fall dow o from 1 he tree. When the sins of the vasanas ~tc are
destroyed !be po:ent words of t be practical teacher enters deep
down into the hearts of the devotees, just as the arrow reaches
its target. As you are purifi ed by tapas, I enlightened you now;
your ignorance vanished jus 1 r!Jw . Heoce, good words are tasteful
to you no w, So you wore tbtm in your heart. You are now
fie for it, with the sel f-kaowkdge you attained. Due to the
a ass\ oiation of tbe saintly wise, all your previous actions good
and b:id are destr0yed now; so far the pow er of ig1wrance in the
form of mind, ego aod attachment, is prevalent in you. h vanished
now; tbe miod is non-existent now, so you a.re now enlightened.
When the mind ceases to be mind; igoorances vanishes; knowledge·
dawns. The idea of ooe. two is tbe mind; it is called igooraocee·
the destruction of both one, · two, by Self-realisation is kn owledge
P aragati, the highest state . You are really now enlightened why
because you destroyed your mind, the cause for the creation of
the Cbit. sat as well as asat. Remain now sorrowless, WJrri!ess.
disassociated and full wilh non .dualism, sage,, saint and tee
form of s~lf,

Sikbidhwaja :· ' Sir, the mind is only for the fool. But if
tbe Self realised, the enlighteo·ed wise man bas no mind, bow can
great S!Juls like you live in the world?
3fl6 Yoga Vasishtha

Th ~ B1al1main :- ' Just as the s~one will not sprout. the

1van1u u K ta bas n n mind~ Strong vasana that is solidi fi~d,
C->mi r. ~ int) existcnc~ again and again is called the mind. Tba t

is abs :n t in a jn ini. That Vasana, with which the knowers of

1 he Sc I f ro a rn i o t. h i ~ world is like a boiled seed which will never

sprout; th at is called sat iwa ' the rebirth-less. The jivanmuktas

the disa ssociat ~d , live in Sattwa. They never remain in the mind.
The mind is the mir.d of the fool: the mind of the wise is
Ciilled Sattwa, Fools live in mind while wise men live io Sattwa .
Tl·. e miod is boro again and agaio; the sattwa will never. To
th e ignoranr is the bondage; to the wise there is no bondage.
You are in Sattwa eiS a great renouncer, of chitta. You now
shine resplendent giving up all vasanas; your mind attained the
sk)' - stale, You are now m the statr. of tranqullity and the all -
t q Uii li ty and the all- Brah man. You cooquered your mind, l he
form of all things. that 1s your glory. You renounc;: d
by yo ur enlightened mind, heaven, salvation, riches and the
results of penance, charity etc They Cdfi not rl'mov e so rrcws
from you . The tranquillity attained by the r~nuociati oo of the
mind is the direct result of knJ.vledge; this Self- Blis5 is devoid
of ebb and fl ow. The re~ ult of !<aowledge is sa ·; the resulc of
penance, charity etc is heavenly enjoyments which are transitory,
en gu lfed with production and destruction and like th e things in
the dream tempurarily enjoyable only. fbe JOY of attaining
htaven is doub1 ful, transient and illusive; Jt is desired only by
the ignorant. Oo~ who can not a1tain gold 1 eed nol give up
br'JL zc. You would have easily atlained knowledge by your
associarioo with Choodala and others bur you went straight into
the fore!>t a11d en g ulf~d yourself by the woes, wornes, wearioes~ of
penance at the expense of real knowledge. There is no happiness
in 1he be ginning a11j e1..d of penance; in the middle there is a bit
of happiness OLiy. A!i a result of your severe penance you are
 Nirvana Prakraana ·:'o 7
.)

now qui:ol1f1 rd o attain kno"' led ge, t~e fru ir of i::en r nce nc.
Therefore firmly establ ish yourself in Self· knowled ge. All chin gs
are of Chidakasa, they arpcar in Chidakl:lsa and disso lve in Ch1 -
d aka s a. U ode 1~ : and wh d t Ch i d aka s a is . ' T t1 i s i s 1o be do n~ ;
this is not to be done' such ideas as rhese are the vain drops
of the ocean of the Brahman; Leave the drops and immers~
yourself 1n the c c~an of Self, the full St:a. Is ls not bttter for a
lady to request ht r own lover to f u lfi I her desire in stead of re-
questing some one else to recommend to her lover to get her
desire fulfilled? He will satisfy her fulfiliiog ber a!J desire~ . .T he
wise will not worship the refl ected Sun; the great will oot care
for the worldly things, the mind-created and the most ugly. Give
up all actions tha[ accrue:= lo y~u heaven, riches and the Jike;
become the form which treats all as equal. Tal<e the sat io all
tb1ngs as eternal and tbe asat as transient destructible. With oo
desire whatsoever acc;'.pt all Lhings havingno elauon or dejection; All
: he woes in the wo: ld are the result of f1ckk-rnindedness Tbere fore.
tbe men whose minds are tab peacef 1l, unmoved · and actionless,
1

are qualified to enjoy the bliss eternal. Unite the movewent and tn~
non-movement by being tbe witness of both; join the witness also
with the Brahtnan:lnd remain with all well fulfilled desires. ,

S1khidhwaja :- 'Sir, you are capable of de~troying aH clo-

nbts. Please tell me how l can unit~ the movement ao 1 th ~
non-movement.

The Brahmio :- 'ln the forms of waves, foam . whirl-winds

the ocean is different; in tbe form of water, it is one wiLh no
difference, In the same way, in t~e form of Chinm<ltra all tbings
are one; it does deeds by tbe fa cutels of the mind . The pure
Brabman, eulogised 1n the Vedas as truth, knowkdge and the
endless is the all and .sundry. Fools take it as the world, All
creation is the movement or the throbbing of the Cbai1aoya, which
303 Y oga V asihtha

shines as the world like the Vind bya wi tb the movement of form
and name. Cbaitanya is 1be witness w~· en treated as tie one form
of the movement and the non-movement, tbe residue is the pure
Brahman, the auspicious. To tbe man of knowledge who takes
tbe creation as the m ere movement or throbbing of the Cbit, the
creation vanishes; to the ignorant it arises as the serpent in the
rope. The Cbit with movement is th e Crea~10n; the w0 r1d is sp-
read by that movemeot of the Chit . 1/be Cbit without mov ~ rn ~n t
is stable io the state abov~ tbe tureeya; it is reyood word :; o r
expression, When tbe eye is dc'.fectl ess. the moon appears only
as one; with tbe constant practice of rbe association of tbe w1s e
rnintly and the consultation of the sacred Sastras, tbe mind be
comes pure; the whol e world appearE. as Brahman, tbe witness.
Both tbe world and tbe Drahmao become ooe and the same-,
Tbe ooiene~s of every t biog wi tb tbe At ma a, the Witness is only
experienced. Those wbo experie nce their real fo rm can rev eal their
true nature. You attained tbe real form, the essence of all. tbe
begioninog\ess, middleles; and tbe endless. Be firm ia it. Realising
the falseness of the division as bodies etc . you attained tbe Lrm
of the great Chit. B::: happy devoid of so&row and illusion~ (l ·62)

102. Sikhidhwaja's Reply

•Oh Sikbidhwcija, I to ld you rn full bow the world exists·

and bow it is dissolved. Understanding this realicy in full, medi·
tatiog upon it, attainiog the Pararnapa.d a remain in it as you
please . I will now go to heaven, where in the court of Indra
Narada arrives and awaits me; lf b~ d oes not find m e there, be
will be angry . We sbo.uld not c:ius~ anger to our gurus. Always
give up samkalpa and iccba p lanaiog and desiring, be stable rn
the state of the Self.
Nirv.nza Prakarana

While Sikhidhwaja was preparing the ofr'eriag of a h?.ndful

of flowers ~nth his rep ly, the Brah ·~1i o dis ·lppear~d. Ju •11 ~s ib~

r iches of the dream van ish at th e end of the dream, Sikhidhw<i.i ·•

co uld not see the Brahm in bf fore him. \Vo nde ri og at hi d isopp-
e3raoce, thio1<iog of him the king remaioeJ unmoved like a pictur e
dr awn. He said ro · hi ms ~ lf wondc ri og at the p E"cu liar happenings
' On the pretext of the Brah min, I am . ta ught the ever prevalence
erer ywhere of the Brahman h the form of ~uminositY• Wb e r~ is
Kumbha, son of Narada and wh ere am I? How wonderful is bi s
teac hi ng~ Immersed in the f ul!y
sleep of illusion, I am now
awakened to the realit y, ' This is to be done; this · sbould riot be
done' in the mud of these dead thoughts . fooHsh myths and wheel
nf v ~i n acrions, l was stuck· In the fine form of Kumbh a, in the
f oru.1 of his glor ious tf'3 chio g, the highest sta te of blis~ made my
mind coo }, purp, devoid of vasa mas aod very de] ight f u I. I ·am now
(lt peace, satis! ed and utterly happy . Now, r d(, not dt'sir e e v ~n

a particle of st raw . am in my real glori o us state ' T hus

thinkin g the king wen,t. into samadhi a nd rem ained like a picture
carved on th e stone. He rema ined unm oved in that state. devoid
of samkalpa and p rop, like a rocky mountain firm . He at1ained
~is r f'~ I for m of al 1-eq uality; . all 'Atman; he took rest in Self, fear
es) all · gloriou., and remained as . if he was in sound sleep. (l-17)

103· Kumbha Bra hmin's re·ap p ear an ce

Remainin g in nirvikalpasar:nadbi,Sikhidbwaja was like a log of wood

and a mass of s1ooe. Cho od ala go in g to tl1c sky, leavin g aside t he
illusory form wore the form of a beautiful lady. She weo t Lo h ~r ki11k
-dom to hcrcapital and to her ha r ~m . As u ~u .:d ::,h{.! bcga11 ru 11 g
the kin gdo m. After three day s, soe wenr to tbe sky , wore the::: f~rm
of Kumbha Brabmio and went co tb e forest where Sikhidbwajd
lived. She saw Sikhidhwaja tberi! 10 deep s1m1dhi like a tr ee in a
paicture ' Lucky , he is in pe<lc.:, happy and of equali ty . l will make
 Yoga Vasihtha
him wake up from tbe Param~p1da' Why should be leave bis
hody now? For some lime m0re he shall ltve with his kin gdom or in
tbe forest. Then both of us together will leav.! the body anj
attaio the Paramap 3d<l. May his knowledge not reach its pinnae!~
now. 'So thinking Cnoodala went near her husband and roared
like a lion again and again. S~e moved hi in with her hand. He,was
unmoved. She tboughc thus: ' He is so immersed ia samadh1. How
to wake him up? Or why should I wake him up? Let b1m be
so. Jf be attains Videharnukti, I shal\ follow him, She aga1r1
!bought .as under: I 5hall firsr se~ if there ii) any residue of h .s
mind_; wbich will be the s~ea for his waking up. }fhe wakes up, he
shall continue PS jivanmukta; l shall be witb him so; If be attaini;
Videhamukti, 1 shall follows him She then examined her hu)b wd
by Louch aPd te'iL She was able co uad~rsta.nd thH t icrc: w .s
the rtsidue of tbe mind.

Rama :-' H"w could she know that there was the residue
of the mind of Sikh1dbw1.ija wllose mind was fully at ped.O<::• wbt>
was like i log of W\l'1d or a mas'> of stones and wbo was in
deep cont empla \ion?

Vasisbtha:.. • Rama, by observing with a subtle mind and

with an eye of knowl edge. she was able to understand that there
was the rt.sidue of the mind th! cause for the enli~bten'U!Ot of the
heart. like tbe flowers and fruits in the seed . Tha one whose
mind is devoid of actions, who bas no dualism or non-dualism'
who is firmly established in the form of the Self, \he sat and
tbe Chit will not have hi~ body ever·injured. Hi~ body bas no
rise: aod fall, it always remains tbe s1 :n~ with eq'lill\briu n an 1
traaquilli1y. Ooly th e boJy of the one who has duality and whos..:
mind is immersed in activities will bave changes like growth and
decay. but never the body of one who is in samadbi, Just i1s
tbe Spring Seasoo is the cause for flow~rs, for the · existP.oce o (
the world, the stat ~ and deed of the miod is the cause. When
 Nirvana Prakarana 311

there is 1be seed for a not her birth, the residue of the mind . the
mind goes from one body to anothfr body. Exen if it is cootrolkd
for a while, Joy, sorrow anger etc canoot be controlled. When che
mind is ioabsolute peacr, the body, that gives up aJI cbangees like the
~ky will ,not tronble the mao. Wben tbe water is calm, there will be
no waves. When the mind is at peace attaining equality, it will
have no growth or decay and the defdcts of passion etc_ As
long as . the past prarabdha remains, the residue of the mind of
the Jivanmuktas remains; with the extinction of tbe prarabdba
the residue vanishes. The body in which there is no m10d and
no quality, is dissolved by death just as the ice-drops are eva-
porated by the heat of the Sun. Sikhidhwaja's body is, though
mtLdless wi<h lustre and fine sentiment (sattwa): hence it will
not decay. ' Tb us, Cboodala seeing the body of her bus band,
and not leaving her body began to think thus: ' I shal 1
enter bis mind, the all-spreddiog and all-pure, wake him
up soon tbougb be wakes up him~elf for h•ug so tbat I need
not be alone. • Thus deciding Cboodala leaving her body entered
the body of her husband and stay~d firmly in bis endless Cbll-
tal twa. She moved his mind and separated it which joined like
water . and milk .with the one Chaitanya and entered her body
like the bird enters ~its nest: She wore again the form of the
Kumbha brabmin and sat on a bed of flowers singing the sama
hymns that resemole the sound superior to that of the black bees
Hearing tbe sound the mind of ~Sikhidbwaja became awakened
like the lotus·h~ke in the Spring S.;ason- J nat as the Sun makes
the lotus-lake flourish, the opening of his eyes made bis sight
flourish. He saw before him Kumbba Brahmio witb the divint:
body that was like the personification of Samaveda, ' Lucky 1
am. The sage came to me again by himself. • So sayiag be
offered flowers to him, and said ~Our entering into Your noble
heart is our gcod fortune. Or you might have come to shower
3 12 Yn ga Vasishtha

yo ur grace upotJ us . Your arriv11l mu)t b~ to m ake us rncrrd:

ir there is any thi ng el$e pl ease tell me.

Ku mbha ;- a From tbe moment ! C.r me t) y o11 my mirci

hao; b ~ en wi th .you firmly e~tablisbed. I co uld no t be so ewn rn
b!· aut1ful heave n. J am happy with yo u only 10 iiee yo u and b~
wilh you I C'"lme r hav.? none dearer and nearer tbaa you, friend
relative: well·wi ~h e r . 1rustw0rthy. follower or student.

Sikhidhw aj1 :- 'Si r, I Rm r xt1 c:- ml ly b. ck y, for thou gh

you are th~ re nou ncer of< vay t hin :z evcr.y associa i!on , you des ir erl
my ;; ~SOC ! a tiono Sir, this is th e best forest; · these are beaut ifu 1
trees, my sdf yo ur worshipper . Pkase stay on here if your heaven
does not satisfy you . By your words a nd grace, l am enj . :· y ing
bJ1~s of repose which I am sure is not a va1~able in heaven, Sh ar~

my repose and enjoy here as in heaven if not more tban.

Knmbha:- Are you able to rest in the Paramapada? D id

you give up samsara full of sorrow and differences? Are Y.o u
able to sbuo samkal pas .which appear good by indiscretion and
ea rth ly cnjoymeots of a m~an nature completely? ls your mind at
peace with no jnys an d sorrows in likes and dislikes, but
e11joying . the oleasures lhat fall on you on their own accord.?

Sikhidhwaja:-By your grace, I attained th e s tate a b0v -

drisya f ~aw the tod of sam:is.Ha and a11ain~d th ·~ 11i~ hest .
After a long time, i w as in a b.so lute res( fJr th rc ~ J1vs unh i-
nd ered . I attained the eter11al sati sfaction and con teotrn~ ot . No
more instruction is n eeded, Evcrwbere in every thing { am all-
cou ieoted 9 woe Ies.>, uri weary . I rea lised wbi ch was oot rta l1 scd
previou sly; at tC1ined 1hai which could oot be a l tained previ_
ously; 1 gave up that \\'hi cb 1 ~h o uld
gi ve up, my miad, devoid of
vasana& is im me rsed in the Atm an. Except tbe Atman, l d o O(>t f10d
any thing else. I am now devoid o f all de fec ts and diseases of
Nirvana Prakarano 3l3

samsara, illusion, fear, passion etc. I am eva ekvated , a[ l·equ ii

the all-sameness, all · el1::gent, all-embracing all-souled, devoid of
a11 creations, all-pure like tbe sky, the all-one everywhere, I
shine resplendent. (l- 61)

t 04. The Behaviour of the jivanmukta

Thus engaged io philosophical discussion, they were in tbe

forest for some time. Tht!n they went up a mountain forest with
a lake and wilh the Saarasa birds which &hone like the nandana
forest. They got down and roam~d ag~in in tbe fine fores.
leading lhe hfe <.,f the Jivanmukhs. Both of them went to anotbet
forest roamed in peculiar places with lakes. shores, shrubs, hills and
bill-tops; they saw rivers. countries, towns, forests, hermitageu
pilgrim centres etc. With mutual friendliness, mutual joy and inspi·
ration and with mutual praises they were. together. q'hey worshipped
together gods. manes, .dined togetlber and experienced heat and:
cold; they remained as good friends. Even the great winds
cao not move the Sumeru; thus, tbey were never adversely in•
fluenced by narrow-mindedness and petti·mindedness. Sometimes
their bodies were filled witb dust; some tim!s with saodal paste .
some times with with good ornaments, . some times ashes. s1cred
some times 1bey wore fine dress, some times Jeaves·dress and
som.: umes fl~wer·dress they wore. Io a very short time, tn;
king became equ~l with Kumbha due to the same ser'!ne minded ..
ness and tht! glory of the m!r;id devoid of vasaoas

·choodala thought in her, heart of h~arts. thus •My husband is '

now broad· minded unaffected by the beauty and . passion of tbe
fure5t. This stctte dawned on him very naturally~ 'I'he Jivanmuktas
should not confine themselves only to passionlessness; it will be
great foolishness to be so· My husband i~ now fine, .·young and ·
active; maoy bowers of fl owers and leaves are here. The weather
is fine. At such time as this. to be passionless for a woman is
~14 Yoga Vasishtha

a sin. In tbe sweet bowers if the lady does not enjoy the u111 n 11
of her good husband ~he is no lady at all. Fie up ci n her who d ot s
not enjoy the bliss of union with her dear husband at a congen1 ,:i
p:ace like this. If unblemished and naiural enjoyments fall upon
their own accord. what will a jivanmukta gain by being far away
from them? So. I :.-ihall now · devise a plan by which my husband
gives me the best bliss of phy~ical union. 'She s 1id to the krng
thus just as a lad'y - ko~I speaks to her dear husb.tad· 'Sir. this
is the fascinating Cbaitra month, the first day of the, first quart~r .
There will be a good conference i.1 che c.:>urt of Iodra of gods
and saints attending in good numbers, I have to go and be with
my father inevitably. Etiquette must always be observed. Be
here in ·the new flower-garden awaiting me impassionately. I shaH
return to you this evening itself. I have better happiness with
you than in heaven/ 'Thus saying Kumbha gav~ the king a bunch
of flowers as a token of love and friendship. ' Please return quickly
said the ki·ng. Choodala flew to the sky like a waterless cloud
fo the sarat season. G )i ng on the sky -way, Jike the cloud show·•
ering snow-drops left down a hanaful of flowers to her husband. The·
king looked at her like the ~eacock looking at the skyi The love Qf
tbe wise is consistent. and constant. Going beyond the sigbt of the
king just as the disappearan.;c of the whirl -winds makes the water
st ill, Chooda}a wore her feminine form leaving the form of Kucnbha.
Sbe reached her C3pital, shining bright with the creepers like the
k<ilpa tree, with flags flying gaily and fascinating · like heaven.
Just as the goddess of the Spring enters the tree surrounded by
creepers, sbe entered her harern surroundt!d by women. !lnseen
by o\h~rs. Actending to the urgent affairs of the kingdom, like
the fiowe ; s aad fruits falling from th~ tree, she came ~nd gol
down before . the . kil'lg," in the form of Kumbba. Just as the Moe n
covered wil h I be fog makes the sorrowful lot US black coloured, the
face-Moon of Cbo, d ..da, sorrowfol in the middle of the forest
cippeared as black-faced. The king getting up said, • Son of goJ
 Nirvana Prakarana JL 5

how is it that your face 1s filled with sorrc w? Kumbha, givin g

up your mental worry please take this seat. -Juft as the lotus does
not take the wetness of the · water, philosophers like you wilt
never attain tbe Joyous or sorrow·Striken state. , Kumbha sat
o n the seat and said in a low voice lb us. "Those who are· not .
~d free from prarabdha, being of equal mind do not enjoy the
pleasures that fall upon them; they are fools but not ·philosophers.
Foo]s who are not knowers run away due to their foolishness from :
1 he natural states of joy or sorrow As. long as t be sasarue seeds
are there, there will be oil in them; as long a~ th~ body is lbere.
so long there will be st~tcs of joys acd sorrows. Ooc who cu1 s
off tbe states of tbe senses of aqion, is one who cu(s off the sky
with a sword, Tbe sorrows of the body during the Slag~s of life.
must not be felt by tbe t~rce of knowledg~; tbat is cbe-.conquest.
of sorrows but not feeling sorrow by forcibly controlliog the s~nses
As long as the body remains, eveo tbe kao,yer of Self must be .
attending to tbe actions of the seuscs. but by the sen~es of kno-
wledge iike the mind one must keep ·up equali1y and tranquilli1y
Even Brahma and others obs~rvc Lh1s prrnciple, Ttlis is the fore~
of divine ordination, Niyat1. Water runs towarJs t'he ocean; all
bdngs wise or ignorant ruo towards Niyati. Tb~ WtSI;! keeping up eq .
uality and tranqudliry do actions witb theirlimbs as long al:i ch;; bJo·
ies remain fully obse1 ving Niyati. Tbe igJora rll with coofus100 worse
confounded swept away by the stages of jeys and ·:sorro..vs, g~ tt­
ing lakbs of births and bodies follow the Niyali. All tbe being.l
must and sbould undergo the result of ltlei" prarabdbakarma to
SUCb and SUCh a way as is Wrli.tell on lbeir foreheads, There fore
· either for the knower or th e ·ig norant the e xperienc~ of prara-
bdhakarma is inscrutab l~ a ad inevitable. (l-4 9)

105. Kumbha's womanhood, Choodalatwa

Sikbidhwaja:- Sir, when this is the cours.! of N iya :i, why
did you undergo worry though being the son of god?
316 Yoga Vasishtha
Kumbha:~ 'Please here my story in heaven; revealing ont'~

owa sorrow to his friend reduces it to some extent, just as the

black cloud raioing water becomes while. Just as impure water
becomes pure by the paflte of the karaka seed~ tbe mind becomes
cool when the dear friend sympathises hearing his sorrow. After
giving you a bunch of flowers l went to he veo oo r he sky-way,
I sat with my father in the assembly~ after the me~ting C<imc tc>
an end, I took leave of my father reached tbe sky follo-Ning the
path of the horses of the Sun's chariot; be: took a different WdY
I took another way. I saw sage Durvasas . t brough the clouds
full with water; be was with t t:le arm-ornament shining like a
Jightning, be was covered by a black cloud resembling black-dre-
ss~d love-Jorn lady; Ua1 sandal paste over his body was washed
off by the water. He- was going to bis dear lady. the goddrss
of penace. I saluted him and said ' As you are covered by
a black cloud. you appear to b: an abhi'arika, a lady lorn
with love going to b~r illicit lover. ' Hearing the words, 1he
sage grew angry with me and said 'You d~red in cut jokes with me~
I Cllrse you to he a women at nigh•s with long luxurious hair bulky
bre~sts and fa~ cinating ]ooks.' ' Hearing the curse I thought of
apologisngi but he soon~disappeared. I came here thus sorr')w-
strik!!n, During nights I will be a woman with !ong hair, hulky br{·
asts and other limbs, How can I spend 1he nights? How can I sit
near my fat i:er as a lady? How terrible is the state of being'i in
the work~? 1 shall be the object of quarrels between yo'.:ag men
for my hand; every young man wants to el op~ w 1th me; so t bey
fig.ht {with e ch other forme, How can ( behave by being a
woman at n igbt s before 1 he god , g·1d- rrnchec and th c hrah min s
wich shame and shamelessnes~?

After a whil:t, Kumbba took courage ~nd s1id ' Why should
J feel like a foo\? If my body becomes feminine, what harm is
there for my soul? My body experiences the results of actions
aod not myself, the soul.
 Nirvana Prakarana 3l7

Sikhidhwaja:- Of what use is lh ~ re for your worry? Let

any thing fall on the body; it has noLhing to do with tbc soul.
Joys or sorrows ordained by Niyati are on1y for the body n:!ver
for the soul, When the destroyer of sorrow is hi rnsel f sorrowful
who will cure the sorrows of others? This •is not your sorrow
You! spoke words fit for a sorrowful man. Be of equality and
equillibrium and joyous, Thus they lived consoling each other,
being friendly in the fore~t. Just as the Iamp becomes extingui-
shed with the lack of oil· with the end of the time of day, the
Sun set as if to give Knmbha femininity. Then with the affairs
of the people, thl! lot uses also became closed. The paths of t ra·
vellers became dim. Theirs and the h'arts of their wives . also
became sorrowfuJ due to separation. The earth gathering all birds
at one plac~, full with che diamonds of stars resembled . the .sky
The Chakravaaka birds maldng sounds and the black· bees · singing
songs began to fly towards the sky filled with stars lau&hing at
the blossomed lilies. Both of them got up and s a.luted dawn
with the rising Moon, offered the evening prayers and stayed in the
middle of creepers and bush:s. Kumbha began to become a lady and
said to Sikhidhwaj i thus: ' Oh ki og, see I am becoming a lajy,
walking as if falling, meltiog, foeling shyenss. See my hair gro·
wing like the darkness with the garlands of stars; see. my breasts
growing like two buds of lotuses facing the sky; my dress grows
to the feet down . The ornaments, gems and garlands fit for a
lady are corning out from my body. Just as :the fl0wers come
out of the branches of trees, aarees and jackets fit. for a lady are
coming out from my body. Like snow fiHing the mouutain,
, smooth silk-clothing as bright as the moonshine are coming out
of my bead, See. I possess the limbs of the lady now. I bt;came
a full·rledged lady; how difficult it is. Sec I have become an
young beautiful lady· ' So . saying, Kumbha became sorrowful;
the king also was so. After a while Sikhidhwaja said 'How
difficult it is, You became a nic:i lady; since you are a reali5ed
318 Yoga Vasishtha .
soul you are able to undtrstaf\d the effect of Niyati. You should
not be sorrowful for the inevitable happening. The stages of
happiness and unhappiness are only for •the body of the wise
not to their soul; but they enter the minds of th~ ignorant.

Kumbba: - ' Ob king, you are right. I do oot feel sorry

for tbe happening; !ec me t>e a lady duri 1g Digbts. Wbo cdn
escape divine ordination?' Thus, rec:mciling they spent the night
together steeping on tbe s~me b=d uotoucbed. Again the morning
gave Kumbha the masculine form. Thus Choodala first became
Knmbha ano next becam ~ the lady at oigbts and both lived as
friends. They both roamed on the Kailasa, Mandara, Mabendra,
Sumeru,, Sabya mountain-tops unobstructed. During nights she
used to behave like an unmarried lady and during d~ys like Kumbha
the bachdor Brahmin. She lived happily witb tbe king as a dt:ar
friend, (I .. 50)

106. The Marriage

Kombba said to the king' Sir, every night I am becoming
a lady. To fulfil the aspirations of a lady, I want to give my-
self to some one in maniage. In the three world~ you are my
friend and husband. So please marry me and !ct me serve you
as husband during nights. I want to enjoy tbe ba ppiness of a
lady with you, who are available with no effort. Please do not
say no. This marriage and happiness of man witb woman ball
been there from times immemorial. What harm is there if we
eajoy marital bliss? Both of us are the ,conq11erers of likes and
dislikes, joys and sorrows aod Lh~ fruits thereof. Therefo~e let us
be wedded.

Sikhidhwaja:- ' I neither gain nor lose any thing by this.

So,, do as you please, As my miod is full of equality and cqui·
rlibrium and I see the Atrnao in every thing ever, your will ii
my wil!.
Nirvana Prakarana 31~

Kumbha:- 'Thanks. To·day itself is ausp1c1ous, tbe full ..

moon day io tbe month of Sravana. To-night wh~n the pure
Moon rises, our marriage in the Gaodbarva method will be sole
mnised on the beautiful peak of the Mabendra Mountain in tbe
CGlve of gems and rubies, with the diamood·lamps shining bright,
with the merry daace of the creepers of the forest, fascinating
with flowers, while tbe Moon and his star-wives gazing and
blts~ir.g us. Let us gather from the forest things very suitable
for the solemn occasion.

Both of them then set out to gather gems, flowers ete·

They soon did so· Just as the accumulation uf good gather 8
all joys and happiness at one place, they gathered many things on
another peak. Both of them took their bath in the sky-gange& one
making the other take the batb. After their sacred bath, tbey wor·
shipped the gods, the manes and the saints. They ·were neither -
interested nor disinterested in doing acts or non-doing. They were
satisfied · wit b the nectar of knowledge: they did eat to observe the
etiquette of the world; they ate food created by their divine power.
Wearing the dress supplied by the katpavriksba, eating the fruits
they came to tbe place of marriage. Meanwhile tbe Sun as if
interested in their marriage set. Afcer perfor rn i og sand bya vandana
and agbamarshana rituals, tbey saw the brillii:int stars oa tbl! sky
as (f tO see tt.e marriage-function, Tbeir ded fiic:nd the nigbt
with the blossomed lilies appeared as smiling raioi tig drops cf
snow~ Just ai the. creator established on t be sky t b~ Suo' the
Moon and the stars, .. Cboodala establisbed many diamofids on the
peak of the mountain. Taking the form of a lady, Kumbba wilb
sandal paste, camphor etc, with garlands of gems and flowers,
bunches as ornaments fine dres() from th e K dp-:AvriKsha, fine dress
etc decorated Sikhidhwaja with gems·b.:dc:ckc:d crowa. Ko:nbha
became a full-fledged lady with the fascioat .ng looks <:ia.ld very
beautiful appearance, filling with joy and gra11d. 1.1r. She Cd mane -
320 Yoga Vasishlha

the kiog just as Rati · approaches Kamadeva Cupid. H~ was like

the ris1r.g Sun. Sbe said 'Sir. I am Madanika your wife; l am
saluting at your feet• ' Sbe salu1ed him • Adore me with ornat-
ments; light the fire; <-c~ept my band. You are so beautiful that
1 am vrey infatuated. You defeated as it were Karnadeva at the
time of the marriage of Rati. Your nctklaces app~ar as the rays
of the Moon. · The igarlaad around your neck i'i lik~ the Ganges
on the Sumeru in briltianc.! . You are splendid wilb your hair
decorated with thi;l Maodara flow<::rs ju~H as \be golden locu.; shi-
nes with the fickle black·bees anJ tbc filaments of flowers. You
are defoating tbe Sumeru. tbe g . m ·on: by the rays of gems, flow·
ers, your natural beauty and effu1gence ett:rnal. ' Thus forgetting
the previous conjugal love, they praised each other's grandeur and
were pleased. Tbe king decorated Madanika making her sit oo
the golden throne with his own bands himself also sitting on it.
He said ' Lady, dressed with the finest clothing, decorated with
the finest flowers, gems, garlands, neeklaces etc with sandal paste
and scents
.
you are shining like
.
the gooddess Lakshmi newly born .
I'he same glory and happiness which ladr:~ had wit b Sachi, V lsbn u
with Lakshmi, Siva with Parvati, I shall have with you; you shal
have "ith me.'

Madanika sbone·like Padmini, with breasts like lotus buds

•
eyes like movi og black lilies, splendid with serene~ smell and stable
with the songs of the black-bees. The king said • Your b~ndi
arc like red leaves; your breasts arc like bunches of flowers; you
are yielding many fruits; You are the Kalpa'ka·creeper. Your
limbs are cool like snow and pure like tbe sky, your sJlile is
like the moonshine. By looking at you I feel all-joyfulness,
Come along. Decorate the marriage.ground with your own ban·
ds. ' ·Then both of them decorated the marriage platform with
flowers, gems, pearls, coconuts aad tumblers full of water from
the aacred Ganges and other rivers. In the middle of the plat·
Nirvana Prakaran:i 321

-form they lit the fire with sandal sticks, rounded the fire with
reveren tia l awe and sat b efo re it . Offe1in g sacred f-.>od to tht1
Fire-G J d, the king acc ~ pt e d hi s d ear lady with both h.tnci.- Tbey
shone wirh all glory like Parvari and Para neswara . Th ey rouodcd
the fire ag ain with fo!d~d hands. With knowledg '.! full they offer~d
their hearts to each other. With a be a utiful smill! on their faces
th ey ro111d i!d th~ Fir~·God a g iin, nffered sacr ~ d things and were
q !1ite happy. With faces shining bright like the face of the
full Moon, they entered the auspiciou~ fhw er·bed. previ-
ously prepared. ·rbe Moon enteriog the middle of the sky spread
bis cool r.:iys on their bed. With m 11 tu 1l j0y and admiration,
they bot ' l aw 1ited the auspicious moment f Jr coalition. They than
entered a n 'lth ~ r c1ve fully d ee Hued with flow !rs, with lam pg of
diam~n l~, and mide golden . Tney enter!j tbe bed of maodara
and other fl )W ~ rs with good h eigit as an aeroplane, created by
tbeir sarn'<a ·p1 . It was like th ~ flow of water of the ocean of
milk, b~au iful like the m Jonshine, wide and pure. Tbey were
like the reflections of Cupid and Rati, their bod ies emitting
fragrance of e"c ~ pti::>nal sc'!nts, the very beautiful couple shone
like the Maodara in the ocean of milk. With extremeJy
affectionate and amorous exchange of words and stories,
with e\'er·fresh quite satisfying love acls, they soent the
night as if a minute. (1·70)

107. The Appearance of Jndra

After.the night, when the Sun ent ered the sky, M.tdanika
became Kumbba . As they enjoyed diviae bliss, they b cc1rne
divine, Full with ripe fruits, shining witb fruits and flowers, the
happy forest .. life they led as dear friends during the day and
dear couple at night. Like the lamp aad lustre they were
always together and never separated. In the forest • bowl!rs, in the
322 Yoga Vasishtha
caves of mountains under the shades of the tc. ma]a trees, in the
forests of the Mandaarnas, on (he m )UOtainq of Sahy;i, Dardura,
Kailasa, M ci henjra, Malaya, Gaadha1naadana, Vindhya, Lokaa-
loka etc they roameJ and enj )yed divine bliss. When the king
slept Cboodala used 'i:o go one~ io e very three days to her capiraL
fbeo she us~d to r~1 urn to h-::r husband
and ruled the peopJ.,:: ,
Botb of them during the day use j to actor-:: each och~r with flo·
wers~aod liv~d . with all cooteotm~nt. They rem<iioed on the
Meheodra Mountain, full with the beautiful ::)ara!a trees in the
cave-hou3es the walls of which wet'c b e d~cked w1 th ge ms and rub-
ies and worsbi p p~d by the go::ls aad kinnaras, for a m )nth. Th~y
stayed · on the we3rcrn shor;: of the Main1aka for ~s t. with fruils
and flowers . within the rd~Ch of the hand, surr,rn11ded by kalpa-
vriksbas and fine with creeper-bowers, for two months. They
stayed for a moa1h in the J ambu oo the: M~ru Mount:tin on the
golden sh.o re of tbc Jambu ·river, drinking the iotoxicHiog JUIC~
of the Jarubu fruits Thus, they stayed for tea days in the Nor-
thern Kuru ·country, twenty sc:veo days in the Northern ·K :sala.
M.oreover, they stayed and enjoyed f~r some . days in the countries
of various kin gs as f rieods during the day and as wife and bus -
band during the ni~hts. Cboodala wanted to test whether the
king was immersed in. the pleasures of the flesh or quite disinter-
ested. She then created an illusion in which fodra witb fair hea·
venly nymphs and dam;:;els aod they visited the hermihge of
Sikhidhwaj:1. Sikbidhw.!ja worshipped Indra and ask(!d ~ ~.1:ly !
know the cause of your going over here taking all the trouble
from · the bi1:;h heaven to this earth down?

Indra :· 'Just as the birds entangled rn the net are drawn

towards the hnnter.,we are drawn to you by your virtues from hea- ·
ven. Come on. We shall all go to Heaven where · all are awai -
ting your presence. The gods aad goddesses are enamoured of
you hearing your name and fame, Plese accept :the siddbis- called .
 Nirvana Prakarana 323
paaduk::t., Gutika; Khadg·u asa etc and reach heaven through the
Path of the Siddhas. Theie you ctn very well enjoy all pleasures of'
heav ~ n
as a Jivanmukta, Tn invite you there, 1 came hen with
my retinue. Great sou!s l1 ki:: you will never sho ..,v disres pect by
rejectiog plesures that fail o n them unsought; they never d -:sire or
aspire for pleasures that would not come to th·~m. Jasr as the
great worlds will be sanctified by Vishnu, by your entrance
Heaveo becomes sanctified.

Sikhidhwaja .- 'Sir, to me every place is beaven·like. Mv

heaven is all-spreading; it is not confined to one place, I ~m all-
happy, always ev.::rywhere. My mind i3 free frorn desire; so, I
enjoy bliss ever ev~rywh e re. I do not want your heaven or its
bliss. l regret my inability to accept your iovit . tion to visit h:aven.

Indra .- ' Sir. to great intellectuais and fully realiJed souls

like you enjoyment and non -enjoyment are equal. But [ bel ieve
that for good men t ii I the ead of prarabd ha, the acci!p tanc;;: of
pleasures is worthwhile.

The king kept quiet. Indra said tha t ir w.is better for hirn
to· return to he:lven if the kiog is not willing to accompany birn'
Wbtle the king was replyiog ' Not n;>w' bul ' 1a[cr 0.1,· Indra
disappear(d sayi11g ' Victory to Kumbha' As the wind ceases. all
the w.tves with fo~m etc subside, Thus, with the disapp~arance
of Indra. all his retinue, the apsaras etc dtsdpp~ucd tl-32) .

10 8. Choodq_ala appears in her true form

Withdrawing the illusion of Indra, Chaodala said to herself
'I arn happy that the kin g is nJt couqu:!r ~ J oy tbe dl!sire for
enjoyments of the heaveo. He wa-s not enamoured of Indra's
invitation. He remained as calm as the sea. He worshipped
Indra observing all diquettc. 1 sha!l do another test cwd see if
the king is immersed rn attachm~at and anger, ' Durin° 0
324 Yo ga V asishtha

the night, aft er th e M oon rNe 111 the sky: Choodala took
the form of Madanika. wh -~n the brl' ez ~ was cool, wben
the king was in contemplation on the s b o re of the river
a1 d entered rbe sweet bower of the forest ~ godd esses
fil l\ d with frag r~g ra nt bu n c h ~s of flow.!r S and beautiful with
the creeper s of tb ~ o~sire·-Yi e tdin6 K:ilp1vriksh a~, on the flowet
bed speci ·d ly made with a paramour nicely c reated embracing bis
eieck, cover c>d wttb flowers and was in an am oro us mood, Just then
Sikhidhwaja came out of bis cootemplat100, searc·1 iog fot bis love
saw the situattn'1, H~ saw his wife ' s lover io the food embrace
of his wife, bis chest c0vercd by he r long fair bead-bair, having
all bis body sc 11ted paste of the fine s1ndal ·wo od, golden co-
loured, with his ornamen[s seattered due to bis movement this
side and tnat, haviog tbe band l>f Madanika as bis pillow,
shining with the head- 1 air o f Madanika on bis ears and
cheeks. He ctea rly saw eheir mutually fond faces with smiles
of love, embracing again and again v~ry tightly each other with
acts of love, wearing very smooth and thio dress, mutually
love-lorn aod mutu~'lly exchanging love mutually turned againfit
each other, very happy with the intoxication of ml4tual love,
beating each other wttb fiae flowers, his hands crusbi ng her
turbulelit bulky breasts . Without any envy or perturbation.
happy at their mutual happiness, the king said ' How happy
are you; be happier still. I d~ not like to disturb you and
binder your pleasure; do not be afraid of me; I am going.·
So saying he went away.

Cboodala in a moment withdrawing the ilJosive world, as

Madanika came to the king with a face clumsy with coalition
with her lover and confused f~aring its effect. The king was
in contemplation, with half· closed ey~s. She bung her bead in
shame, stood before him with no word good or bad After a
while, coming out of his sama:ihi with a cheerful ., face Sikbi db-
Nirvana Prakarana 325
waJa said 'Lady, wbo disturbed you from your bliss to c1me
away leaving your lover aside, f iois hi ng your act of great love?
Were you quite happy with your lover? All beings try to aeh1eve
joy and happiness. I am not in a hurry to meet you. Go again
aod please him and be pleased with him because in the thrte
worlds mutual , love is imp.ossible between pairs. I am neither
perturbed nor disturbed by your act because a dear thing in the
world must be to tbe use of all. Myself and Kumbha are friend :;
wi rh no passion. You are curst>d by Durv .lsa; do what please:;
you most.,

Choudala said ' King, you are right. The iotrioisic nature
of a lady is peculiar; it is vascillating; the lady's d~sire for s~x:
is eight times greater than tbat of a man. Kuowlng this, kindly
do not be angry. When you were immersed in your meditatioo
this love·lorn young mQn desired my coalition and b~gged of me
for it. [ w1s also ioclioc!d for it naturaily. Married or uomarri·
ed, oo lady caa say no to an youog rnao wbea alone and in pri-
vacy. The absence of beauty in a lady is the reason for man's
neglect of her. A beautiful young lady is ttb.:: desire of every you·
ng man. A love-intoxicated beautiful young lady and an equally
love-intoxicated young man fiod each other in privacy or loneline~s

the anger of the elders. th.! pr~hibitioa of th~ Sastras. the iofamy
of the people the idea of chastity can never obstruct their desirt;
unfulfilled, I am a lady, weak and foolish. the culprit so please
excuse rn~ f ..Jr my wrong ·doing, b!ca :.ise the great are famous fo
their excusing the wrong-doers.

Sikbidhwaja •• ' Lady, I have no anger just as the sky bas

no tree in it. As per tbe worldly etiquette, I will not treat you
as my wife~ when you b\!co01e a lady; but we shall be good frien-
ds us before wben you are Kumbha.
Finding tlbe king coming out very successful in her test
She was very much pleased wiLb his Oneness: devoid of atr.icb n ;rt
'
326 Yoga Vasishtha

and anger, Sht! thought thus (This my husband is full with

Oneness. Detached and dispassionate, he became a Jivaomukt a.
Great pleasures, great powers, joys and sorrows, riches and pov-
erty can not sh1ke hi.s rnind. P~ac~. courage. C3nteatmont, pati·
eoce and other virtues of a Jivanrnukta, all what I desired him
to oossess are coming and staying in him . I will show my real
forfll to him .' Kicking off her form as Madanika,,she appeared as
Choodala in full, like a gem coming out of the gem- box. Sb ~ shone
like a bnght gem before the king. The king was happily stunned
to see Cboodala before bim. Like the lake of lotuses in the Sp-
ring Season, like tbe goddess of fortune coming to tbe earth. like
a bright gem coming out of tbe case, tbe king saw Cboodala,
his better-half. ( l -31 )

109. Choodala establishidg her identity

Sikbidhwaja : - ' Ob fair lady who are you? Wherefrom
have you come here? Why and how long have you been here? By
look~ smile and humility, you are like my dear wife Chrodala·
Are you?

Cboodala :- • Yes, Sir, by all means I am Choadala undo ..

ubtedly. 1 am before you with my natural original body. To en-
lighten you, I had the forms of Kumbha etc. From the time you
left the kingdom and reached ttle forest, all my efforrs were to
enligbteo you. I taught you taking the body of Kumbba. ~y
taking ttle forms of Kumbha, Madanika etc was to ealighrcn you
the forms were illusory, not real. Now that you became a full
fledged Jnani; understand all this by your contemplation.

Sikhidhwaja sat in a fit posture for contemplation and saw

every thing from the reoonucing of the kingship to the present
moment in full by a minutes' time. Overpleased, his eyes became
aglow; his body and shoulders became fasci aated, with all love
and affection, shedding tears of joy tightly embrace after a long
Nirvana Prakarana 327

time Choodala just as a male mangoose embraces female

the
mangoose. The overf1owing j~y of both at the ti me of mutual
embracing and exchange of sincere love, even the th )USaod·ho·
oded Vasuki can not describf'. with his thousand tongues. Like
the Sun and the Moon joining together on the no-moon·day,
t beir bodies became wet with sweat and sweet joy. Like two
statues joined together they remained so for a long .time. Later
wi1 h hearts full with nectar, becoming inanimate by the excess
of joy. they slowly came out of the embnce. Th -y remained
silent for a while with too much of love and affection looking
this sid.! and· that. side. The kiog placing his band oa the fiae
cheek of Cnoodala said • Sweet lady, the pure and sacred lova
sweeter than the sweet nectar, you showered on me. You have
undergone innumerable troubks for my sake for long. Your in ..
telkct with which you uplifled me from the deep Pit of ~samsara
has no peer. Before the glory of your virtues, l am reminded of
the glory of virtues of Arundhati, Sacbi, Gowri. Gayatri, Laksmi
and Saraswati. Inte]lect, glory, lustrt>, patienc~ friendliness and
kindness are famous in famous ladies. Of them you top the list.
By every effort you enlightened me. How c1n I repay the debt
of my gratitude to you? The chasr e ladies of noble f<lmilies can
uplift their husbands fallen d ;!ep do Nn to the d~pths of the ocean
of samsara and illusion - Great sp~lls and fa~ous Sastras are
not as powerful as the chaste ladies of no Jle families in uplifting
their husbands and m1king them eras'> over the ocean of moha·
An inf elligent chaste lady is to ber b u:ibaod the best associate,
obedient brother, dear fciead, faitbful f.JlloweL great well-wisher
all-riches, divine happiness, guidiog Sastra, sweet home, intelligent
servant and all in all. H.!nce one must worship sue h a wife,
adore her sine~ the happ m~ss of this world and the next world
is in her. Conquering, desire crossing over th~ ocean of samsara, you
made me conquer all desire, and crossing ovJr the ocean of samsa ra
you made me conquer all desires and cross over th! ocean of
328 Yoga Vasishtha

samsara, How can I repay my deht of gratitude to you? I treat you

as the best chaste lady of the world. You are peerleiS you top the List
of chaste, vsrtuou!I and intelligent ladies.of the wor'd l believe tbat
Aruodbati etc are angry upon Brabma who created you with
all virtues. You ara the golden box of beauty, virtue, humility
You are a great lady. Come let me embrace you once more as
I am infatuated with your virtues.

So saying be drew her near and tightly embraced Choodala ·

and said :· ' Wben you were vainly engaged in fruitless actions, l
went and wept for you by enligh teaing you, I achiev;':d my sel·
fish end. hence no respect is needed to me.

Sikhidhwaja :- 'I wisb that all noble ladies achieve the

same selfish end wh!ch you so greatly achieved! as this.

Choodala :- ' Dear Sir. have you crossed over the ocean of
samsara and do you take compJeter est on thb other shore? Hive you
realised the only one. Truth? Are you still in ignorance with
thoughts •I will do this; I will not do th:tt. I shill achieve
this etc?' Are you able to smiJe at thost~ petty thoughts of past
ignorance? As tbere are no hills in tbe sky, let there be no
wretched avarice. foolish thoughts and criminal designs. How are
you? In what are you establislaed in full? What is your desire
now? How do you think of your.ielf as you were bjfore?

Sikhidhwaja :· ~ Fair lady, l am as you are well establi·

s bed in discrimination and in the all-one reality; What you now
experience, I also experience· I am now desireless, effortless, aim
fess like the clear blue sky. I am at peace. 1 am paracnartba·
swaroopa, I am the Chidatman, devoid of all ill.usions anct ego
Whe mind which can not be conquered even by Hari, Hara etc
I conquered and confine myself strictly to tin stage of ev~r·
Nirvana Prakarana 329

blessedness. I remain as the Chinmatra without thinking aoy

thing else, I am I firm and happy in my own eternal state of Ever-
Blessedoess . I am rid of the illusion of samsara. I am ne11her
satisfied nor dissatisfied, I am neither the big form oor the subtle
form. I am the form of the only reality. I am tbe ever lusuous
sons growth or decay. I am of the all-equal. tbe ever-Calm; I
arn the destroyed of the unevenness of the world; I am all-even.
I :\m mindless I am the form of all. Wbat I am I am; 1 can no
say more· You are my Teacher. Saluta1ions to you By your
g ·ace I crossed over the ocean of samsara I am as pure as hun-
dred times purified gold. I ?. m immaculate, peaceful, happy . elegant
conqurror of the senses, dispassionate, iotellige-nt without vasanas
abc ve every thing, all-spreadiog and Sky-pure.

Choodala :- ' Then what is it that you like now?

1
S1kbidhwaja I have no likes and dislikes Jnow. What
you do, I know only after coming out of samadhi, Whatever
you do, what is dear to you is dear to me. so please do as you
please. I hav~ no attachment or detachment or reckles~ness.
Do what you do. Just as the gem acceepts reflection I accept that
which falls upon me, if it is not ignoble. I praise none; blame
none. Do as you pl ease.

Choodala : - • Tben bear me We and do accordingly.

both have the absolute knowledge of oneness and hence without
any ignorance whatso~ver • We are as pure as tb~ sky devoid
of any longing. We have neither the desire for nor the halred
for the pleasuns of kingship, both are equal to us. If the senses
enjoy the objects of their pleasure. what joy is there for the
Atman? The knower aecepts pleasures with no attachment or
interest. Let us continue to be the same as were first, next aod
the end, to experience the residue of our prarabdha. Let us rule
over the kingdom and at the end attain videhamukti, liberation
after tbe fall of the body,
330 Yoga V as is htha

Sikhidhwaj ~ :- ' How were we io the beginning, middle

and at the end? H o w can v.. e he af ter exper iencing ihe residue
of o ur longevity and p rara b db a?

Ch oodal a :- Ftrst, next and at the end we are rulers.

Leaving aside attac hme nt~ and avarice, let us become rulers again
Be kiag in your own c.<:lpital for your own kingdom . I shall be
your coroo:l tion- queen in tbe harem. T hen t he kingdom shin< s;
tbe capital will be aglow; tbt! people wil l be . happy. Tbertt wi lb
b~ daf:lce of joy everywhere; flags tly joyfully; trum pe t-sounds
predominate; bu nches o f flo wers and groups o f crt epers flourish ;
there sball be th e Spring beauty everywhere agai o.

Sikh id h waja . - ' Lady, we are capable of living in heaven,

where the the riches and pleasures are innumerable, Can we not
1 ve there?

Cbo odala - I have oo love lost for pleasures and ri·cbes

·what I get get natuually I like. Neither heaven.kingdom nor action
gives me joy. Hence. I am happy in my owo real state, This is
good ; this is bad this distinction vanisbed from me long ago; lam
at peace jn equal mindedness,

Sikbidhwaja :· ' Right you are. We have nothiog to do

with acceptance or rejection of the kingdom Without the idea of
JOY and sorrow, let us be happy.

Thus talking with each other. they spent the day. As they
were devoid of vasanas, they were nei ther pleasure~loving nor p,1 .;
easure-hatiog. They worshipped the evening dawn. During night
they slept together with fit acts of love as Jivanruuktas, The
night passed off, as if. in a moment. as they enjoyed the happi-
ness of Bhoga and Moksba, bliss and 'blessedness. They talk_ed
of Moksba as the time though long moved (ast. ( 1-76)
Nirvana Prakarana 331

110. The Nirvana of Choodala and S1khidh waja

Tben the Sun rose like the gem from the box makiog the
world devoid of darkness Likf'. red-coloured eyes the lake of
)otu~es blossomed. People engaged themselves in thei r activities;
the rays of the Suo spread everywhere. ·The couple performed
the duties of the morning dawn They both S?t oo the golden
cavewllke seats of flowers and leaves. Then Cboodala wished that
the gem-bed('cked pot before her shouJd be filled with the waters
of the sevca seas. It so h3ppeued. Wilb it she performed
the corooat!on ceremony of her husband who sat turning to the
east. By ·ber yogic power a godlen throne arrived there. Sbe
made him sit on it. As he salt she said ' Sir, you have now to
le~ve as!de the peaceful. saintly demeoour aud assume the dignity
and glow of the ralers of tht! eight quarters Indra etc. ' Tbe
king said ' Yes' He assumed it. Next, Sikbidhwaja said ' My
dear, I will perform the coronation cirernony of Quer.nsbip to
you. ' So saying, taking his bat b, making her sit oa the throne
of the queen. the king said • Queen. by your wish, create a great
army for me' She did so just a~ the rdiny season creates grea~
clouds At 0nce, with great elephants aud horsess with bauners
filling the sky, with the blowing of trumpet s. dispelling darkness
with the light of tbe gems of their head-dress, with the souod
reverberating. they saw a great army. With subocdinate kings
following, protecting him the king and tbe queen sat on an ex-cellent
chariot With footmen, cavalry etc follGwing, the army with
the king and tbe queeo, with chariuts accompanying. like qust
ot wind piercing through the bi Ils goes fur ...vard started to the
eapital. Passing through the Mahendra mountain, observiog
hills. countries, riv~rs. pretty vilJag ~ s, th~ king s o.owing tbi~ bea- ,
tiful ways, tbe king reJched bis b~autiful cap1Lal wihlhio a ~bort
time_ Knowi1Jg that the king and tbe queeu arc returning,
the ministers, subordinate kings etc anxiously awaiting their happy
 J

332 Yoga Vasishtha

arriva l, with the army went to the l< ing. With bo th the armies
the king eotered his capital. The lad ies of th e town f11Jed the
king with flowers and other a uspici o us thin gs, The king aod
the queen passing thro ugh tbe important streets reached the
ro val palace spread wi•h royal flags, decorated with pearls witb
fair young dancing girls, resembling Kailasa on earth. The kin
received with joy his ministers and important perso;Js with due
reciprocation of their goodwill. For sev~o days there were j oyous
celebrations. The king then attended to all the affairs
of the state; in the hirern, be p(eased all and w ~ re pleaseq by
all. Afler ruling over the kingdom justly for many years be alon g
with Choodala b ecame rcluctaot to tbe t:xisteuce of che body.
Peaving aside their b odies, both Choodala and Sikhidhwaja atta·
in~d Nirvana, 1he Blessed State or n~ver re'uroing Without fea1·
or favour, without attachment, jealousy, sorrow be ruled dispassi-
onat~ly, conquered death. becoming all-even.

Rama. thus Sikbidbwaja becoming the crest -jewe\ 10 the

.g uland of very great and glorious kings, enjoying the pleasures
of the world , becoming one with the Slit. attained immortality.
Like him you also do all acts that fall on you dispassionately
and remain firm in samadhi or enjoying the pleasures and attain,,
mg Emancipation be eternal and the model for all kings. ( i- 30)

111. The Story of K acba

I told you the whole story of Cboodala aod Sikhidbwajao
If yon follow the essence of the story, you shall have no grief
whatsoever. Have no attachment, passion or anger~ stand firm in the
pa.th of full bliss and like Sikhidhwaja ruling the kingdom be ever
emancipated. Kacba, son of Brihapati also attained salvatiou thus.

Rama :• ' Sir, kindly tell me how Kacha, the son of

Bribaspati attained salvation briefly.
Nirvana Prakarana 333
in the patb of ruJI btjss and like Sikhidhwaja ruling the kingdom
be ever emancipated. Kacba. son of Bdbaspati also attained
salveition tbu~,

Rama :- ' Sir. kindly tell me briefly bow Kacha, the soo
of B ri baspat i attained salvation.

Vasishtha :· ' Thea bear me attentively. After leaving

aside boyhood and entering the stage of youth, Kacha fm sbing tbe
fioaJ courses in all subjecrs approached bis father and asked
' Father, the knower of all dbarmas. please tell me bow the jiva
tied by the thread of life and imprisoned in the cage of samsara
can come out of it.

Bribasoati : - • Dear son, the ocean of samJar J, the plac.!

of " 11 crocodile-dangers can easily be got over by aH·renunciation
happily . Para Hearing his words. Kacba renounced every thing went
to a lonely place. Brihaspati never felt sorry for Kacba ·s sepa -
ration because the great souls remain steadfast in meeting as we.It
as parting. After eight years in a big forest Kacha met his
father, who embraced him with all affoction after bis son wor·
shipped him.

Kacha : ~ ' Fat her, I renounced a 11 sIDc: eight years. So·

far I am not at peace absolu1r.

Brihaspati .- • Renounce every thing.' So saying he went

away to heaven, Kacha then lefc his tree-bark-dress also and
became as pure as tbe ~icy at the time of SuGrise devoid of stars
the Moon etc. For (hree morl:! years he lived in another forest
naked io a cave to protect himself from tbe inclement weathei:
etc. He met his father again and fel! sorry for his ioabilicy to
be at peace. Bribaspati said 'Tbe mind is the all in all. Renouncing
it is renouncing every thing. Renounce it and be happy, , So
saying, he disappeared. Kacha tried his best to find out the way
334 Yoga Vasishtha
for the renuaciation of the mind. Uaable to. find it out. he thought
of bis father. •The group of tbiogs hke :the bodies etc is not
the mind. Then why sbould t vainly renounce tbe dispassionate
bodies elc. I Shall go to rny fatber to know as to wbat con-
stitutes the rniod. Theo ( will renounce it. ' he thought and
went to bis fatber a.ad r c' questcd him to tell birn toe na~ur~ of
the mind so : lba.t he will rl!oounc~ it for good. The father
r~plied that the ego in mar.i is called the mind~

K::acha !r ' Father, how can ego be tbe .wind? It is a o

impossible- task to renounce it,1 fee). Tell me how to reaounc;: ego
Brihaspat-i :-;. ' Soo, there .. is n<>'" difficulty at alL To con·
quer ego is easier tban crusbing the flower and clo:iin.g the eye.
Tbe ego is the resua of igooraoce; it caa be co:iquereJ by know-
ledge. Jusl as the illusioo IS fclsc, tgJ is false; liKe l he ghost to
the boy. tbo~gb it is non-existe()t. it appears to exist. The serpent
i'n the': . rppe. · thl! water in a mfr age ~-od che eg0 io man appear.
f~lsely. Like the _ap.pc~raace of do_uble-m .ion to ·l h :- diseased eye,
ego appears as .exisleot th ougb ~on·e: xisi i:- nt. Wbat is c::xis.teut is
only the Atman, the Ooe, . the .· beg1ooiogless and endless, as _pure'
as the sky, the form of expe rieoc~ ·w ail· aud only the ·chiL.
Ever aod 01no 11 , in all beings, in tbe form of lus ·re, · the Atma
alone,:. ·~ike W(]ler in the _moving. waves of the oc.;:all, exisis. E~o
can pot be in such Atman· Can water.. come out of _fire? Drive
away tbe vain thought and belief l bat exist as ; [' ' he' · this'
• tbat' etc. Indivisible by time, pl~ce, etc: the all-pure, the Ever
shining, the all·- Spreadiog the S)Urce of all, ioc1usiv~ of ev~ry
thing, non-dual, the oo\y Cbir, the Pur~ Atman you are. _Just
as the essence of flowers. fruits aod leav~s 1s tbe vegetarian
juice. you are tbe ptop of all the worlds. You are tbe Chidatm~
the .all-pure, eternal' endless aod tbe form or'eternal happiness is
yourself, The Full. tbe ladivisib.le~ the noa-dual, tbe only sat
youare devoid of ego, t be divisible a,nd tbe false. (1-41)
Nirvana Prakarana 335
112· The story of The False Man
"
With this best instruction from his father. Kacha became
a jivaom11kta. Rama, like Kach~ giving up ego aod attachment.
breaking asunder the knot s of tbe heart, cool-minded: devoid of
vicissi1 udes, be h1ppy. Realise that aba.m or ego is utterly false.
H_enc~ there is no question of accepting il or rejecting it. Will
thtr~ be tbe aoceprnnce or r~jection of the horn of tb~ h4r\'.!?
When abamkara is irnpossibk, where is birth. growth or death?
Who sows the s~ed in the sk.y and who gets the fruit thereoJ?
You arc; the only Cbiomatra, d~voJd of aay_ ocbe,r particle devoid
of samkalpa, tbe form of dll lhings, tbe all-~preadiog, q_uile smaller
I .

t ban t l1e atom a'1d devoid of m1 lld. J U'i t .~s. water is thougb _
t of.
as waves, gold asornaments yJu,_ lhe Ch.i arnatra are though( tO
be the form of ego. Tbe· wbok ·illusory . w6rld is existent d·ue to ·
. -
ignorance; by koo~ledge , eve ~ y thing appears as tbe Brabaian·.
Giv\'.! up the idea of dualism and oon-d:.ialism; catch hold of the
residue; lbe happy in ·it. Like ·.~ false ·mao, do not be ·sorra·wrui.··
I

The . i1l us ion ·of 1he wor1d is very strong becomiog impe>ssi ble to -
i;et rid ·of. Just as tbe sarat SC'ason destroys mist, knowledge _
destrc. ys jt.

Rama; "Sir, like the Cbaataka bird wbich is afraid of tbe absence
of raio •. <lnd w bi ch will be most pleased wi 1h t be L.111 of rain,.I am very
l appy in wardly by jriuking the uectar _of your know.ledge. My . mind
1~ cool as lf il is drencl;ed by the nectar. ! am above all ricbes
a nd fortunes. But lam ooc contt:oled with your words just as the
c.bakora bird. is no.t contented with the ray:, of ttie moon .. Tbougb I am
conten1ed [ waot your words more anu rn0re;wbJ will uot desire the
nectar-drink again and again? pl ease tell me who is tbe f.:1lse person,
who make;; as at as sat and sat as asat?
Vasishtba :- ' Hear a. . bumourous st ory which I will teU
you now as r~gards tbe false man·Full of illusions,.as idiotic as a cbilp
336 Yoga Vasishtha
duocc aod rogue, there was one, Like the tuft of hair in the sky, like
water in mirage, he was born at a lonely place and lived alone·
There were none eJse; what he saw was false other than himself, \

but be docs nut know it Af1er growing there, he thought ' l

belong to the sky. I am the sky, the 5ky is mine; hence I wil 1
protect the sky firmly st,aying' So thinking, he built a house for
the protection of the sky. Jn th: ~ky of the interior of the house
bis belief tbat be protec1 ~d the sky lay. H~ was pleased with
the sky in the house. In course ·o f time. the bou~e colldp~ed
just as the rains collapse with the dawn of th<! sarat s~asoo
and the wave with the blow of the wind. He began to Wt!cp
thus; • " Alas. ob the sky of the house, you are destroyeJ. Where
did you go in a minute? You, the pure art: destroyed rh1.1 '- •rbeo
he dug a well and be was immersed in the protection of the sky
in the well. In course of time, the we 11 w ~ covered up by dust
and mud. He began to cry again. He next created a pot and
immersed io protecting the sky in it. Jn course of time, It was
broken. In whatever b~ used to protect tbt" sky, it was destroyed.
Thus he created ttie Kundak \Sa, 1 he Balakasas. Chatussldkasa,
Kusoolakasa etc. In coorse of time,, all Wt!re destroyed. ln the
vain bid 10 protect tbe sky, a long time has pctssed aw;iy. Thus
the fa ~ se mei n fdlsely tbioking that the sky in the house, w.1 1 and
p\Jt etc as J111melf, with attachment and worry at their dtsrruclion
and 1 eleasing himsdf from it, be spent th~ tim~. ( l -35)

113. The Protection of the Sky

Ramct :- ' Sir, who 1s tbat illusory mau? What is the
meaning of the protection of the sky ?

Vasisbtba :· 'The, false man, quite illusory, is abamkara

··ego. born from lhc sky. The sky in which the world exists is
endless. B~fore cre~tion it was a vaccum, asat, false. The illusory
sky from which the ego is born has in it the Brahmau, the form
Nirvana Prakarana 337
of tbe real source · existing~ From the i1Iusory sky existing in the
Chidakasa, is born this ego like mov~ment in wiocJ. Though it
is nof the · Atman, it assumes the Atman, grows in it and creates
many falseboods like ' this I like an.d this I dislike 'etc.It tries for the
attainment of likes and for the rejection of dislikes. Trusting that the
physical body which is Anatma as Atma, trying to protect it, it be co·
mes confused ;while the previous bodies perish.it creates future bodies
of innumerable types. This ego 1s the false man, quite illusory. He
is false but by illusion appears to 'be real. Creating bodi«s like
the well, the ~ot, th~ quadrangle house etc and· trusting the
sky m them by illusion as Atma and it; the ego protects it."
These are the nam~s with wbich the ego deceives the Atman:
Jiva, buddhi, manas, ch itta, m1aya, Prakriti. samkalpa,
It thus bee Jmes· m 1ny, wears thousa.nd9
kal-{:>111a, k :ula, kala etc ·
of bodies and· expands by th·e things created by its~lf, in itself. lo the
full Brahman, this false man ahamkara creates the Bhootaakaasa
and the world; it experiences innumerable joys and sorrows
by it. The false man taking the pot etc as Atma, protecting
tbe sky in them experienced ·many sorrows; like htm Rama, do
not experience such sorrows. Who can protect the Atma. grasp
it which is · more endless than the sky, mo ..e all-spreading, pure,
subtle. auspicious, and hol)? When the body, is destroyed only the
sky of the heart, is destroyed, fools thinking that the Atma is destr
oyed varnly w :ep bitterly. Even if the pot etc a rod estroy~d, the sky
remains safe; even if the · body· is dt!stroyed, the soul remaifia in tact;
it is eternal, ind<:structi b le · and unattached. The Atma, the only
pure Chit, the sky-pure, the smaHest atom and the greatest one
at the same time ·will never be destroyed like the sky. It JS
never, nowhere, is born and it never nowhere gels destroyed. it is
the form ·of the world. The Alrna ·· is the Sat, the One, the
Calm, devoid of beginning, middle and tbe end, with no likes and
(43)
338 Yoga Vasishtha
d islikc:s; Koowiog this, be happy· Give up the ego, the source
of all daagers, the transient, never i ndependea t, tbe arch enemy
of Viveka, the ignoble, ignorant~ inclusive of all passions. by kn -
owledge and remain firm in the residue, tbe glorious state of lhe
Eternal Atman . . (1 ..20

114. Attainment of the highest End, Paramartha

Rama, ftnt from tbe Paramatma tbe mind, at the beginning
Qf creation always in contemplation and the cause ot the wide
crearion was born. It is io tbe Parawatman being lhe CciUSe of other
~reation till now, It is in the Paramatma just as fragrance is in
tbe flo~er,the wave in the ocean,the rays in the Sun. Tne mind for-
g.et,ting the unseen kaowledge of the Self beiag the origin of tbe crea ~
tions oJ tbt: ~01 ld,is in.existence.;it has not come from elsewhere like
the seq,,t:ut ill tbe rope. One wbu lhinks lbat the rays of the Sun
3 re d1ffrcnt from the Sun lhcy appear to him so . Only the orna •.
menls appear to one wbo lhiaks of ornaments only a.od not goJd·
One who thmks that lhe rays of the Sun are not different from the
Sun looks aL tb~m as tbe Sun. H~ is call~d Nirvikalpa, di:.void of
vikalpa~ difference. One who thinks the waves as different from
water wi l not see water but tbe waves- Ooe who tbioks that the
waves are not diffaent from water, will have wa<er in miod and
not th~ waves. He is called one devoid of difference. One wbo
thinks lhat the ornaments are not d1 ffereut from gold finds only.
gold and not ornaments. He is called \likalparahita. One who
takes the flame as different from fire sees onJy the flame not t be.
fire. He is called Nirvikalpa. One who finds the diffemce sec:s
only lhe flame not the fire : One who is devoid of . vikalpa is
called a Mahatma. He is the undoubtful; he is the realiser of
the Self. He will never takct tbjngs of vikalpa as true. Rama
give up the idea of maoyness and be firm in oneness, tbc only pure
chit, wi toess, tbe only thing in and out, the only one r~ality, Like
 Nirvana Prakarana 339
the wind exhibiting the power of movcment the Atman exhibi t1
1

the power of creating and spreading the worlds 11.s the mind and
thinks it differen-t from the Atman. As the all·mind desires. it
becomes so in a moment. It is the mind that attains wormhood,
creator of the worlds, the Meru Mouotaio, the mind, the jiva,
ego, chitta etc. as per its samkalpa. By its samkalpa, the mind
becomes the world in the form of oneness, dualism etc and attains
manyntss. By samkalpa tJ-.e whole world appears; it is neither
true nor .false; it appt:ars as ·a series of dreams, as neither this nor
that. Jnsr i:IS the kingdom of th e mind of the . ji.v1 appears. so
che wide kingdom of the mind of Brahma is existent . When the
real form is contemplated the illusory form disappean. Though
the oce~n is nothing but full of water. it appears as wa~es dp-
ples. foam, bubbles; thus the world is nothing but the para·
matma, but it appears as the drisya appears as many with many
forms and names. just as the ocean appearing as the waves of
big and small size, is . only water, the j1va also is the doer of
thousands of deed9. except moving the mind, does not affect the
Chaitanya. Therefore, you dlso leaving aside the wretched, diff:-
rcoce. walking, hearing, seeing, touching, smeUiag. talking and
sleeping etc, you will not find any peculiarty in the form of your
real Atma. Contemplating oa the · truth, whatever you do or sec
all that is nothing but th~ vure. th: all -sprt!.idiug Cbinmatra;
Tbe real form of Cbi(, the root of all, exists in tl\e form ·of all
things. There is nothing else thaa ~b1t . All that appears and spre-
ads far end wide is nothing but the ~rahman . When all is the
Brahman _and wbeo there is no scope for creation .in it, how
can there be false ideas like this is difft!reot and this is differonL?
• • t •

Wben there is ooly one Cbaita.oya_, WIH:re is lsome thing else to

be known? Theo wbere is bondage aoj liberation? Rama, give up
the .wretched idea that thi~ is bondage and this is lib~ration by
all means, conquer all the senses like talk, llttending to afairs
340 Yoga · Vasishtha

that fall on you. be calm, self-controlled, devoid of attachment

and interest, pride and ego, shine resplendent as Mahatma
the great soul. (y .. 30)

1 15· The Three Vows

Vasishtha. :.. RamJ, be Mabakarta (the Great Subject)
Mahabbokta (the Great Enjoyer) and the Mahatyagi (Tbe Great
Renouncer) dri_ving away from you the doubts of all sorts, with
courage of conviction, remain firmly in the Brahman.

Rama :- ' Kindly t.nlighteo me as to who is a Mahakarta

Mahabhokta and a ·Mahatyagi.
Vas1shtha :· ·• Rama, when requested by Bhringiaa, Lord
Siva gave tb ree vows to b: strictly observed to him. He observed
them <ind became happy. On lhe Nortern peak of tbe Mtru
Mountain, brilliant like the flaming fire. Lord Siva was with all
his retinue. Bhringisa wit.b folded bands aod effulgence aqked
Siva thus: ' Revered Sir. Kindly answer me. I am falling into
illusion whenever I think of tbe creation of samsara, quite fick le
like the wave. Pray tell me bow I can be io this di lapdated ho-
use of the world, happy by thinking of which thing, the greatesl.
Iswara :.. · Dear Bhringisa. driving away all your doubt~.
be a Mabal{arte, Mahabhokta and Mabatyagi remaining firmly in
the Brahman.

Bbringisa :· ' Sir, kindly define the terms Mahakarta

. .
M ahabbokta and Mahatyagi.
Iswara :- ' He is tbe Mahakarta, who fully realising that
the A.tman bas no subjectivity or other qualities attends. to the
deeds good or bad that fall upon him, with ab~olutely no doubt
or hesitation whatsoever. He is the Mdhakarta who performs b1i
duties only for the sake of the· worl:l. with ao desire and no p.iirs
of opposites like attachm~nt and anger; joy or sorrow, just
Nirvana Prakarana 341
or unjust; He is the M1hakarra. who observing silence, always
meditative, devoid of egoism, pure, devoid of jealousy etc and
~ho acts without any emotion. He is the Mahakarta, wbm.e
mind never gets confused in acts good or bad. worrying about
its justness or unjustness. He is called Mabakarta, who alway•
remains dispassionate 1ooks at as a witness, does acts with no
desire. He is called Mabakarta, whose mind ba9 th~ virtues of
rq uality and purity of mind. devoid of hastiness or joy and not
sorrowful in the states of joy and s1rrow. He is the Mahakarta
who acts with grit, mind dispdssiooate, always thoughtful and
contemplative and wis~. He is Mahakarta, who is reckless. disi-
nterested, in doing acts co ·u plllsory or optional without thinking
that he is the su'1j~ct, which is instigated by others and always
remains equal-minded He is the Mahakarta who is calm by
nature a'ld who who acting in -iuspicious or auspicious never lea·
ves equ~lity. He is the M4bakarta whose mind remains equal in
birth, growth . eJti:;teoc~. decay and destruction.
He is the Mahabhokta, who never hates any body. never
desires anything and who enjoys every thing tbat falls upon birn.
He is the Mah:ibbokta, who though accep : s by the senSl:!S but
never accepts from the point of view of the Atm.ln,who pbysi~al'ly
acts but never acts from the point of view of the Atman, thou~h
enjoys ail but never enjoys any thing as be ever contented.
He is the Mahabbokta. who d~sireless like a witness looks at
the affairs of the world, H ~ ts the Mahabhokta, whose mind
never gets confused or disturbed by the joys and sorr()WS of
victory and de f.:a l and gain ~nd bss in affairs. He is lb..! Ma-
habhokta. who treats as be:-..utiful old age death, danger, king•
dom. poverry from the point of view of the Atman. He is
Mahabhokta who treats equally great joy as well as great sorrow
just as the ocean aecepts all waters equdlly. He is th~ Mab..1bh-
okta. from whoru vinues like non-violence. equality contentment
 342 Y9ga Vasishtha

etc quite naturally emerge like the rays of the moon emerge from
the Mooo naturally. He is the M·a habhokta who relishes equally
all sorts of tastes good and bad. He is the Mababhokta, who
trears equally the juicy as well as the noa ·juicy things, coalition
as w~ll as oon-coa]ition equally and wbo is the Great Soul of
equal mind. He is the Mahabbokta who bas all equality towar-
ds sweet, sore and bot substances and towards the auspicious as
well as the inauspicious thing .; , He is the Mababhokta who
never discri mina tes the ea tables and the non ·eatables . with out any
desire. or repulsion takrs in all. He is the Mababbokta, who
treats equally danger riches, joy, the worst and the best.

He is the Mahatyagi, who renounces the right and the

wrong joy aod ScHrow, birth and death with mind filled with the
ever-joyfulness of the realisation that every thing is false. He is
the Mahatyagi, who renounces all desires, all doubts, all actions
physical, mental and all decisions knowing that the objects are
trou blesorne. He is tbe Mahatyagi, who renounces from tho
depth of b is heart tbe power of the body. the senses and their
sorrows. H ~ is th~ Mahatyagi, who firmly establishes in bis
·miod the ideas 'l have no body I have no duties imposed or
prohibit ed. acts of liking aad disliking' He is the Mabatyagi,
who renounces the ri gbteous and the unrighteous, the acts Of
the mind like contemplation etc., the talks of tho tongue and all
such things from th e heart 3f his heart. He is tbe Mahatyagi,
w ho realising tbat the drisya, the seen world 1s f <il se in full
by the glory of bis knowledge.

Rama, get at chis spiritual state of thought to ge1 rid of

sorrows .

Nityoditam vimalaroopamaaantamaadyam, Brabmaasti ne-

:· tarakalakalanam bi kinchit
 Nirvana Prakarana 343
Ttyeva bbava ya niraojanata mupeto, nirvaanamehi sakalama•
lasaotavrittih.
At ta in the form of disease-Iessness, be firmly of tbe
idea that all aod every t hiog is t be Brah man. the ever rising
tbe ever immaculate, the ever endless and existing from time!I
immemorial and there is absolutely no creation of any kind in it;
thus get red of all filth of false creations and attain Nirvana.
salvation.
Anaamayam Brahma samastakalp:ikaryaikabeejam parama-
tmaroopam
Bruhascha ted br Lt mb itasarabhav .t m khamastibhatcehayadan•
g~ki'lchit.

All that y0u see 1~

tha Rrahmao, the form of Paramatma
the seed of all actions of all kalpas-AJI the sumtotal of the things
with wide and wide creation and growth is the Chidakasa.
'ArJyatkwachitkinchit idam kadaachit na sa:nbhavatyeva
sadasat cha.
ltyeva saadho drudhaniscbayontah sthitwa gatasanka
Vilaasamaasswa
Firmly establish in your heart of haarts that there is nothing else
sa t or asat different from tbe Brahm1n, small or great: drive
away all doubts : be very bappy.
'Antarmukhahsaasatatam samastam
Kurv; obahisht hamk.ba I u k1aryajaatam
Na khedarnaayaasi kadaachideva
N iraakrotaahamkruti t aamupaishi.

I
Rama, if you drive away abam, ego from you and always look
within the Brahman, the outward affairs eventhough you are
. immer~ed in will never give you sorrow of any kind big or
small. { l-43)
344 Yoga Vasishtha
116. Tbe qualities of cooled mind

Rama :- Kiodly Jet me know the qualities of the mind

cooled dowo.

Vasisbtha When the mind begins to cool down, when

lbe 1in is destroyed by the fire of knowledge, just as tbe lotus ·
is uoaffecred by wa<er il remains unaffected by the defects of
kama, krodha etc Ou tile other band, virtues like self ·satisfied
happiness, fcicndlioess, compassion etc. make the face and mind
of tbe pure soul bright and brilliant. when the mind cools
down, the knots of vas mas slowly get loosened, cut into pieces.
Anger disappears. passion gets weakened. Desire disappears; avari·
ce runs away; the senses will not trouble or torment; sorrow gets
lessened. Worries will not increase; Joys do not give pride., ..
Evenness that dcsrroys worries reigns supreme in tbe heart. Even
the minute signs of joy or sorrow appear on Ib is face only momena!ily
The moment they arl! realised as false, they will not touch the mind.
The coolrd-mioded even the gods worship. Tbe evenness, the
co->l moonshine appears on bis face . The cooled·minded person
nat urn lly bears a cal rn . d\!ar, worshipful. uni oimical, bumble. full
of lustre and very pure body. oa•urally. To tbe ego less great
souls the illusion of sam• ara, however great or powerful or
p -:culiar by riches or poverty does no l cause joy or sorrow . Ac·
quiring lhis Self-knowledg :· , th ·u easily destroys all dang :rs, quite
p asstble by the brightness of the bright, one who r1 enr fa i ls into
(be abyss of moha is lucKy; one who f..dls into it is the most
ignoble creature,

One who wants to repose tn the joy of ever·bless~doess or

the Atmao crossing over the great ocean of samsara. the source
of all sorrows causing births and deaths again aod agaio. must
concentrate con temp lat ing, who a m I ? Wbat is this world ?
·Nirvana · PrakarfJna 345
What is Self·know ledge ? What is the -use or the pleasures of
flesh? This Self-enquiry is the b~st method . (1-12)

117. The Conversation bet we ea lksbwaku and Manu

"Rama. I will tell you bow your original grand grandfather
kiog Il<shwaku attained salvation. Wbile he was ruling his vast
kingdom, be ooce went to a lonely place for conterni)lation and
began to think thus : What is the cause for this drisyaprapancha
the seen world which is the source of all illusions like old age.
death, confusion worse confunded, joy sorrow etc. But he was
unable to understand it. He requested his father God Mano,
who came from the world of Brahma to his court after worsbipp-
ing him 'Father, ·I t i~ your grace that made me question you thus
Where from has the c"eatioo of the world corue ioto existence ?
What is its nature real? What is its · numerical cap1city? What
is its witb and breadth? Wno when created this? Like a bird
caught ia the oer.. I am caught in the labyrinth of s amsara. How
can I get out of it?

Manu :· "lkshwaku, y"u asked me this pertinent questiou

after a very loog time: it cuts asunder all dangers and calamities·
It is the essence ·of all essences. All what you see it is ' really
non.. existent; it is like the town of the Oandharvas . watnr in
a mirage. false. That which in not se;!n is not io existence. That
which js beyoaj mind and the five seose5, t bat which is b ~ yond
words, aad that which is indes truct i bl~ t bat alone is existent.
Tbat is called the sat, the Alm l . The series of creations that
comprise the drisya is the rcflecLi on of that ~ reat mirror Chida.
tma. Those · suggestive forces oat Ut"dlly b,)ru from Chidatrn.i,
called the chidaabbaJsaas at tained the forrn of the Brahcnar.adas.
Some .of them b~came the elements like th e earth, water, the sky
etc. So..ne took the forru of tbe four kinds of beings. This is the.
state of the world. Here ther~ is oeitber bondage, oor liberation
346 Yoga Vasishtha
There 1s only the One Brahman . cbaogeless, There is neirber onc-
nrss nor duality in it. Tbe mpst es,encial Cbidatma is verily
appearing as the world, expandiog·

Ack am yadha sph urati varit araogabhangaih

Aevam parispburati chinoacbakinchidev .1
Twam eandbamoksbalane pravimucbya doore
Swasthobhavaabbavabhayo abhavasara aeva.
Tbo one warer appears as innumerable waves thus the one Brah-
man appears as innumerable world ·creations of diff~rent kiods.
As the differences arc iHusory they are fals~, non -existent. There·
fore, drive away far fu away frorn you the very false illusion
of bondage and liber ·H ion. Be devoid of all f~ars of s1msara.
Be the Brahman, rhe essence of fearlessness. ( 1-15)

118. lksbwakumanusamvada, lkshwa.k u and Maous Conver•

sa ti on,

The Cbinmatrasamvit, the knowledge that every thing i9

nothing but the Chit, reflected in Avidya, peculiar with various
vicissitudes, turning towards samkalpa becomes Jiva just as water
becomes waves. The jivas rol:lm io the samsara created long
before. In reality, the illusion of joy and sorrow is in the mind
not tbe Atman; Though the monstar Rahu does not appear. be
is seen by tbP- Moon who is caught by him; thus. tbo Ati;nan
is unseen ; it is in the form of experience but it is soen by the
inner mind to Self- realisation. This Atman Parameswara
8.!t
is se~n by rhe iatellcct whioh is devoid of egois and artach·
ment but not by the sastras and not by the Gurus. Just as tbe
passers-by look at the way with d isinterestedoess the senses
must be treated so without any ego or attachment. The body
and the senses must neither be worshipp~d nor rejected; they
must be kept bappy with things; that come to them unasked•
The body and senses are only of things; they must be kept at
Nirvana Prakarana 347

a loog d~t1nce; be fully cool minded and ever rest in the Atman.
The idea that •r am the body' binds one to samsara ; therefore
one should reject that idea. The idea that I arn nothing else
I am only the Cbit subtlt"r than the sky always preval~nt will
never biad one to samsara but liberates him from it. The
sunshine exists in pure water in tand out: tbe Atman is In

and out of ev~ry thing . The ornaments of iunurnera':>le kinds

appear with peculiar shapes ;. but gold only prevaila in all; thus
the objects of the world due to illusion appear as inournarable
forms and kinds, but the Atma in all of them is one and the
same. Surrounded by the sea-fire, badabtl, the rivers of i nau-
mer able worlds, full with the waves of beings flow towards the
frarful ocean of desire kam1: In spite of it, tbe ocean of tirne
never satisfied with the devouring of the innu·nt!rable worlds
till to· day. bas the Atman as tbe great Agastyi. Destroy ·
1he idea of Atma i a the body and senses. tbe drisya the form
of Aoa tma the non-Atma, get into tbe chariot of nirvasaoa. ·
secretly and be ever happy, Forgetting that the baby is sleeping
sucking her breasts, the lady begins to weep for tbe baby; thus
forgetting 1 he Atman, remaining ever in his , own mind, the jiva
weeps for the Atman, by illusion. Without knowing that the
Atm 10 is deathless, diseaseless indestructible, tbe jiva weeps I am
d :~ad; ( am helpless; 1 acn destroyed wbeu the body is destroyed.
By the movement of water the river appears in the form of
many waves etc. thus tbe Cbitbrabrna. by its samkalpa gro ws
as innumerable works and deeds. Be devoid of samkalpas: keep
tbe pure mind in the Atman ; do acts that fall upon you and
be really non·subjec!ive; as the Atma is actionkss. be ever absol 1Jt~1y

bappy. well·~ituated and rule over the kingdom tbat f~ll on you( l· l S)

119 The Same Continued

Tbe Pararnatma, the Brahman, by the power of hi11 av1-
348 Y sga Vasishtha

dya in the form of , cr~1tion, doing acts of creati~n,· like an

1goorant boy plays ia iL He by the power of Vidyai knowledge
performs tbe action .of desiructbn. exists in his own Self.
The power by which he is bound is born in itsel f; rooreove·r
the power .. of his liberatioll' also 1s born in him by itself.
Tbe Sun, tbe Moon, th.e fire - burnt irori have their lustre :
the trees have their ·. leaves . the streams have theif water-drops
created diffc:renlly; tbus in the w·i de wide Brahman, the worlds.
t be mind, etc are differently creared. Though all is the B'rahman
appearing as difforent from the Brahman becomes sorrowful to the
j gno, ant. How peculiar is this illusionwh ich deceives the world.
Though the Atman is in every particle of every limb, the jivais una·
ble to find him oul; firmly believing 1 bat the world is tbe rdlection
of the mirror of Chit destroying the desires in him one who w~ars the
shield of b1eAtmirn, which is inpoetrable becomes happy. Ooe should·
fjrml.y believe that all is the wide, wide, vaccum-l1ke Brahman of the
form of Chit, having no ego and think.i.ug. that tlle exisitiog things
are non-existent. Tbis is fine: this is not fine, this idea of difference
is the .seed for all your sorrows. By the .fire of equity, burn this
seed; there is no pla ~ e for s ,r.roW; Destroy the idea of the bea-
utiful and the ugly, tbe creation of d•ffernoc~ in your heart of
bfarts by great self-effort by the practice of samadhi and by the
weapon of t be forgetfulness of all drisya Sy n oo· thought
(Abhavana) of thought (d/isya) cut off ~be . thick forest of actions
attaining the Brahman, subtler tban. the sky. be happy destroying
all-~o row.

First be full with discrimination ; ·destroy by sa rnadhi. all

the exteraaJ creations; spread the eotir~ · world witb the Full Atman
be ·devoid of difforence; attain tbe highest happiness; des1roy the
disease of samsara; bave the body of Chit only, lhat is calm. the
One a1Jd ch e most immaculate! be happy devoid of tbe fear of
Sa msara . ( l - 11 )
 Nirvana Prakarana 349
l 120 The Seven Stage"s to Life
I

I By the association of Sa!tras and saintly men, one must

first increase bis prajaa; Tbis is tb~ first stage of tbe Yogi and
the yoga. The second is Vicharaoa (self-enquiry) and the third
is asanga.bhavana, th~ id~a that Atm!ln is not associated with any
thing . The fourth is vilaapani, the stage of the destruction of
avidya, the source of all vasanas. in the fifth atage, the yogi att-
aining Jivaornukti remiios as b df asleep aod half - awakeo1ng :
Tbig stage is t be form of bliss and is full with tho pure Con·
sciousness. The next stage i& th~ scage like ~ouad sleep, . nat ur all~.
full with unending joy and the experi ~ nce of the form of the
Brahman. The next stage is above this stage turecya and is
called above tureeya stage in which the experience of the form
of the Brahman and the tureeya stage also are abseat except the
liberation stage in which every thing appears equal, pure and
elegant. 'Ibis stage is above Nirvana stag:: Cf this stage becomes
perfect. one attains videhamukti. This is not thcs subject for the
living Yogis~ The first tbtee stages are of the form of awakeni-
ng: The fourth is said to be dream·like : in it the world appears
as a dream, Tbe fifth is said to be of the form .of sound slt!ep
since one becomes identical with tbj Atman, fulil with bliss . fhe
sixth is called tureeyapada as in this stage one ba<l no knowledge
of other things present but imms:ese in the original form, Lhe
swarupa')tbitia Tbe seveotb is tbe stage above tureeya , Tbis is
beyond the reach of mind aod word and is the form of Self~
luminosity. lo this sta~e the Yogi is liberated undoubtedly as
the Yogi becomes all-equal minded an J everything disapp~ars from
the mind. Either joys or sorrows horo of the enjoyrneot of
pleasures will not affect his mind He will be of the opiaion 'let
this body remain or fall down , 'One who remains as the enjoyer
of self thinking that I arn neither dead nor alive; I am neith er
350 Yoga V aslshtha

sat or a sat. He is called tho Jivanmuk ta . The yogi never fee Is

sorrow of any kind thinkiug lhat. ' [ am only the chit, nothing else
engaged in affairs or not, an House holder, ~ aany:isi or forest·dwclle r
he is oevcr sorrowfu.t knowing fu! I w~l l that, · t am not immersed ia
samsara not have any attachment with it; r am d.!void of old age
attach mentor anger or vasanas I am pure Cbidakasamatra. lam devo'
id of beglnnicag or end, I am ever pure, ever intelligent, ever awake.
ned, I am ever devoid of old age, dea th I am absolute peace
I Shine resplendeot always equal everywhere Knowing this one
will be happy. Tbc yogi never grieves thinking and knowin~ fully
the meaning of •jo the tips of green grass. in the sky, in 1he Sun•
in meo. in serpents, in gods, the sat l am ; I am the ~nly Chit
Realisiug the glory of param:ltma foeling I am all spreadin..:i
power obove, dowo, the middle and underneath, one never feel
the sorrow of death etci Ont who enjoys a rhing without any
vasana is all-joyful one who enjoys a thing with vasana, when
joy dwindles, he shall hav~ only sorrow. Joys and sorrows are
inseparable ; one who eoj.oys a thing wit tout vasana or with
1ubtle vasana that does not give him joy, uor ~orrow when it is
gone, Acts done without vasana mindedness will not harm one
just a as b oiled or burnt seed will not spro~t The pure 'consciou~
sness which becomes one with the senses C<tn o.:ver be tbe subject'
the enjoyer as that pure consciousness is quite differen t from ego
etc . It is full with the coolness of the Moon; lik~ the Sun it sp-
reads its Justre of C11it ttself. The gust of wind of knowledge
drives away far far away, tbe bill of co ~ton of the! body-cocton
plaot in tho form actions done or to be done, to an unknown
destination. The great craftsmanship of tbe jivas due to constant
exerciselessncss is destroyed in course of time. But the art of
knowledge grows ever wbcn ence its seed is planted in the heart
like the graio planlcd in a fertile: field In all lakes,, tanks, rivers
 351
and o~e1 n, only water is f u und th us, 1n all things, only the
Atman in the form of tbe world is There fore, koow that the
wholes world is devoid of various peculiar creations know it as
the only sat, the Brahman ( 1-26)

121 The same continned

As long as there exists the desire for the plessure~ of the
fJesb, wbich exists due to ignoranct", so lnng the Atma hEls the
state~ of the jiva OiscrirninatiJn drives out the desire for pleasures
then the Atman leaves aside irs Jivatva and b~comes tbe disease·
less Brahmatwa. Do not get bound yourself like the pot by the
rdpe of worry or sorrow to th! mechanicJI d~vice, which ~oes
up and down. down, and up to fetch W-'ter. This ia mine. [ belong
to him, those wbo are entangled in this labyrinth of sam~ara wil
always be going down and d:->wa. Those who reject for good the
ideas I belong to him, he is my re)ative. I am this body oy Self·
realisatioo will go higher and bigher1 Gee at the Atman, the
form of seJf-lurninosity and see the Cbidakasa only which fills
the length and breadth of tho entire creation with all its fuHness
When the Jiva realising this sees the form of Chit, the all sprea·
ding the indivisibre Chit, he crosies over the ocein of samsara
and becomes 011e with the paramatma. What Brahma . rndra .
Vishnu, Varuoa, rswara . etc try to do is beiog done by my Chit
•
body. What the great Sastras say whenever and wherever is all ·
true because the glory of Cbit is endless and unobstructable On;
who attains the chinm;jtratwa,conquers death, gets his mind cooled
down attains the bight st bliss peerless. Tbe world is not a vaccum
not a noo • vaccum; it is neither the form of the chit nor a chit It is
neither the form of the Atma nor Anatma rt is und:r fioabk, So
thinking be the form of tbe real Brahm au, By tb ~ at ta inmeol of thiS
reality of the At maa the Prakriti, nature va ·1 i5 hes This is moksba
liberation. It is not the narue of any country or any time; it has
352 Y9~a
0
Vasishtha
no other form, tbao ·the attainment of th ~ form of Self. By the
disappearance of the ilh~sion of aham, ego. Prakriti also vanish es.
Moksba is rhe -rea\iation, the reality of the Atma11.
Prasaanta saastrathavicbarachaapalo, nivritranaanaarasakaa •
vyakoutukab.

Nirasta nissesbavika~payab, sama8sukhati sa11wataat makab.

The Jivaamukta, whose fickle-mindedness in going through in.
numerabl: meanings of Sastras vanishes, whose inexhaustible thirst
for drinking the sentiments of innumerable kavyas, poetic fan·
ci~s1 whose innumerable Vikalpas are extinguished and who is
the for.n of Oneness and equality shines resplendent in the world
with ali joy and happiness with the form of eternal bliss of sat
and Chit, (l-14)"

122. Manu's Exhortation to Ikshwaku

The Jivanmukta is dressed by some one, be is fed by some one
sleeping where he plea~os, the enjoys 1ike an emperor. He gets rid of
tbe machiner.y . of the Sastras, caste. stage of life, laws of behaviour ·
etc, like the lion from.the: cage, he comes out of the world. Enjoy
ing the happiness endless and very pure, beyond description in
words leaving behind the ephemeral happiness of the senses, he
attains an ever fresh new glory Jike the sky in the sarat. With
depth of mind and thought, always pure never fallin g from the
state -of everjoyfulness, he takes refuge in the Self playing with
the self overjoyfully leaving aside the fruits of all actions, always
self c0ntented, with no prop other than the self, he lives una·
ffected by good and sia, joy or sorrow etc. l'he crystal by re-
flecti_o o never gets changed; the J1vanmukta remains · un<:iffected
by the joy or sorrow of bis past ac tions. L\viug amidst people
he neither gets elated by honour nor dejected by· insult -like
tht refleclion of a man. praised ~ honoured or worshi pp~d, un., ·
Nirvana Prakarana 353
praised unhonoured and unworshipped, he remains the ·same
he follows strictly all laws of behaviour some ti mes and never
follows some times. He is a fr a id of none; none is afraid of
bim. He never shows attaebment, ang~r, fear; j oy some times
~ome times be plays with them. Even a great intellectual cao
not find out the depth of' his Self • knowledge. In the day to
day n ffairs he wi\l be within the reach even or a boy. Leaving
the body in a sacred place, in the bouse of a parai'1h, or never
leaving tbe body. or leaving .in a moment, alt are equal to
him because he is never body - miflded. The m ·J1nent he gains
knowledge, he is liberated; it is the illusion of ege that causes
bondage; when it is by knowledge. it ts liberation
destroyed
One who d.!sires glory or great b3nefit. he must worship by
all means such a Jivanmukta. salute him, lie prostrate at his,
feet, visit him again and again, praise him. Trhe great souls of
Self-knowledge who ar~ devoid of the di~:ase of samsara, deser ..
vc all devotion and respeet the glory that is won by it can never
be acbieved by sacrifices, visits of holy places, doing severe pen'"
ance and giving innumerable al ms.''
So saying, Manu wont to lord Brahma. lkshwaku folio~
wing his instructions strictly, attaiaed firm Self·koowledge (1·15)

123. The special glory of the Knowers of Self

Rama •· 'Will the Jivanmukta possess any siddhis like
the going in the sky etc ? Will he have anything special ?
Vasishtba :- T·be knower will not have any particular
internst iCl the Siddhis as he is all contenctd. ever-poaceful, and
ever stays in the Self, People attain siddhis of going in tbe sky
etc by spells. penance, practice etc. As the Jivanmukta sees every
thing as Self and so ho will not find the gc Lting of aidd bis as a
apcciality. They are in vogue already; they are not new, As tho
Jivanmukta is the all-Atma, :ill sddbis ar:e bis. He need not get
354 Yoga V asishtha
them agarn. The knower of tbe self wi 11 n ~ ve r be fo olish: th is is
his speciality His mind will 11tlways be calm as he is the reooun-
cer of everything, The dispassio·1a1e mind will always be purr.
and calm . He will never 1mm.:rsc ia thing1 vain. Th:! sign of
the Jnani, who is signless, calm -miaded. the non·possesser of long
illusion of samsara is the dwindling day by day of tbe dangers
caused by desire, anger, avatice. illusion and sorrow. (I-o)

12 4." The story of the hunter of anima ls

Rama . just as a Brahmin falls in love with a non-brabmio
lady, leaving aside bis virtuous brahmiohood accepts the non·
brahmiohood, the lswara forgetting his ever fresh eternal pure
bliss, as he jJins the mind etc becomes a jiva . In every ereaiion
without any reason like the town of the Gandbarvas, with the
movement of Hiranyagarbba two kinds of beings appear. All
jivas first cowi n.g out of Iswara, by their various actions experi-
ence the auspicious and the inauspicious births First all jiva!i
corue out of the Paramapada without any reason. The cause and
effect the births and actions "f jivas are so. Tbe actions of the
Jivas later become the cause of their joys or sorrows. The cause
of action is tbe samkalpa born of the idea that tbe body is the
soul. tfhe samkalpa is the cause of bondage; therefore have no
11amkalps ! having no samka1pa is lib@ratioo; hence, practise it.
Slowly and steadily leave aside the stages of samkalpa alway&
never fall in the illusion of the taker and tbe takiog be ever
oo the alert. Be neither the taker nor foe giver : i ro merse your
self in the form of the Atman. Your attachment for rbe objects,
on which tht.1 senses always fall is bondage; non - attachment is
liberation lf you are interested in anything chat is tasteful to you and
if you are attached to it, you ar1 bound: if not you are liberated
Therefore, develop no taste and be ace attach :nl!nt to any
thing in world from the lowest grass · piece to the highe~t body
Nirvana Prakarann 355
of the very creator Brahma. Wha tevcr you do, whatever you eat,
offer in the fire. giving as alms, in all those things, actions, you
are neither the subject. oor the cnjoyer, but ooly the witness.you
are the desireless. unattached one taki1lg interest only in the Atman
The real koowers, the great souli will never grieve for the past
never bother for tbe future but accept the present the effect of
their pa~ t action Avarice, passion, pride and otber such vicissi·
tudes are in tbe mind: thercf0re, the wise vvin the mind by the
mind. Just as iron is cut by iro 1, cut off the ruinj by the mind
for th• destruction of tbe illusions of tbe mind, The experts re•
move dirt by washing in dirty water;forbid or remove the arrow by
the arrow and poison by poison.The jiva has three forms-the physical
the subtle a11d the eternal Chaitanya. Leave aside the first two
and worship the third, The physical body with hands and feet
etc. runs ·after pleasures of the fles b, it is for that; this is bis
physical body. 'l'be u1btle form of tbe Ji va is the miod, by the
samka1pa of which tbe wotlds arc created. The beginningless.
cod less, the true. the Only Chit, tbe changoless, that wb ich creates
power to the would is the third para form of Jiva. This is the
\f.ureeya, Chit, pada, Tr~at this as the Atman and not the other
two.
Rama :- Revered Sir, kindly elaborate the form of the
Tureeya, which is unseen ia the waking dreaming and sound slc;:ep
stages.

Vasi sshtha • The Tureeya or pure Consciousn~ss state is

the state iu which tbe ide1s of ego aod non·ego. sat and asat, are
rejected and never immersed in them; rhat watch is pure, equal
and impassioaate, Tbe state of" Turc:eya is that ia which tbe
state of tbe Jivanmukta is that of a more witness wbicb is pur~
equal and peaceful, As there will be no samkalpas. tbe tuceeya
is neither a waking state, a drea.rni11g stat~. nor sour:id sie~p state
356 Yoga Vasishth a
as there will be no jadatwa, inanimation . Theil wbich is cornple
tely aonihilat~d and absorbed to the Jo an is that state or the world
is Tureeya, ro the ignarant, the world remains forever, the
created idea of ego when completely vanish !S, when all equality
is firmly established, the mind becomes cool and calm; then it bas
the tureeya state. I shall give you another ex~ . npl e; tb~a though
you are enlightened, you will b~ cnore so aft.!r hearing this, In a
certain forest there was a saint im-nersed io penCA:ice. A hunter
striking a beast with an arro..v, follo Ning the ru:-i1iag d~~r asked
the saint Sir, I wounded a deer; it ca!lle here ruaaiag; l aru aot
able to find it out. Where is it sir? The saint replied Hunter,
we are saints living ia a forest with the virtue of equality. We
have no ego to understand the affairs of the world. It iS
the mind that does all actions. The ego-full mind in me is re :.;
lly calmed down. wo do not know tbe waking drearning and sound
sleep stagc1 we are in the Tureeya state in which there is no
drisya at all, Hearing his words, not at all understanding him,
the bunter went away. Therefore, there is no other state in thcs
state of fur~\jyd·fureeya 1s pur~ Consciousness devoid of various
vicissiwdes ~in reality. there is that Chaitanya 1s. There is
nothing else. Tbe thr~~ stages, J c1grat, Swapna aad S usbupti arc
the forms of the mind, rbe mind bas three forms fierce, peace·
ful, and the dullard. The first is full of awakening, the second
is full of peaca and the third is dull. That which doef) not havo the
three states is doad mind, Io it ail r hat is equal remains. All
yogi~ try to atcain it. Be firmly established io the Atman, tbc
Tureey~ state which is devoid or samkalpa. Beiog there so, the
sttges b~eame liberated. the differcnc! vanishing and b:comiag great
-
tiOUIS1 (l-39)

l 25. How to be firm in the Tureeya State

Rama, the abn1gation of all arisya is tbe essence of all
Philosophy. lo this the.re is no avidya, no illusion; there is only
Nirvana Prakarana 357
the Brahman, which is beyond word etc and is aU-peace, Only in
the Brahman, the all-peace, the all pure, the Forrn of all, the same
in every . bing and fud with all powers and the form of Cbidabba~
sa, as p:!r th'!ir V.iri~d brains, created co nclusioas and are fighting
with each other, some calling it a vaceurn, some only Vijoaoa,
and some Iswara etc . Kie .< ofr' all their coacl•Jsions, driving
away all drisya, destroying the mind, with all mental peace,
mental equilibrium, maintaining. observing silence be firm in the
At !nan. Do your duties b~ing in the wakirig stat! ali one in sound
sleep, d.:>ing thingg c.1\teraally but inwardly not doiog anything
tbat falJ on you. Ttie existeace of the mind is all sorrow; the
non•eJdsteoc.! of the rni aJ ;all · j.Jy. Becorning the only Chit. never
tbinkio~ of likes and dislikes see that the mind is annihilated.
looking at the bcauciful and the ugly be equal like a stone, By
fo1Jowing this simple principle, you will be able to conquer sam-
sara. Never think of joys or :sorrows and their instruments.J You
will get endless joy.
Aapeena mandala sasaankavadantareva, Srimadrasaayanam-
ayah sukhameti tadjnah
Vijnaata s 1rvabbuvaoatrayavastusaarah, Kurvaonanaama
kurute paramabbyu peta h
One who knows the essence of all th ings of all worlds, ·one who
is full with tbe unending nectar of tbe bliss of the Brahman,ooe wbo
attained the Pare1matma1 resecubling tbe full and fascinating Moon,
attains tbe joy of J1vaomukti . Tbougb doing many tbio~s oJt
wardly, inwardly be is no doer of · anything. ( L- l 0)

12.S. The De scrip Lion of the Real form of

Paramatma.
Rama ;- 'Sir, what is the method of practising the seven
stages of life? What are tbe sigo~ of the Yogis practising them?
358 Yoga Vasishtha
Vasishtha -,~.. 'Rama,. there are ·two ways the pravritti and
th,e. nivrHti for men to follow which -le11d tbern to beaven a.ad
saJva-t-ioo .resp-! ctvdy H!ar their qualities. ·wnat jq salvation
w_itbout enjoyiog the pleasures? I pnfer the s unsara full with
pl~a-sures ·to -salvation' thinking so ooe wbo performs all actions
is C.:llled- Pra.,rittaJust as tbe tortoise in a fierce situation
e~p-aads anJ contracts again and agiin its n~ck, nna a\s) gets bis
births a:od deatbs - -again and aga10 aod attains discrimination
H ~ -then tbinks thlt - tbc rnst-i.tution of sarnHra h u~eless, essence·
less aod .dan.geroug and ·-rasists · from performing non-beneficial acts
Siopptn~ u~~l~ss deeds and raking rr:st
in ever peacefulness one
becomes a n1vrutla.· He eoqaires in self how can I get rid of this
sa, hsira by r:ou1ciiuioo 'fb~n slJwly ·be leav.!s aside pleasures· ·
the· mca·ns of pleasures and ·worri~s with discriminate renunc-iation ·
Tnen h~ will be i.nrne "Se.J in the mind-cleansing peoance god-
w~rst.Yip· etc As avarice vanishes. he b ' Comes · c ll ru aod cool. He
never indulges 111 bruti~b acts; never finds fault with other and
i r d!Jlgcs in .. good deeds. He evades actions that hurt
others a ld bi ·n 1 :If. He alw ys h-as foar of sin and batred for
olfa.;ures. H;! pJSsesses a sweet toagu~, frieodly, de.u, tender,
fit spea·~b as p!r tirn! · place and si 1uation. Tbis is the first stage
of ltfe on the path of progress. H~ worsbips tbe good with
mind; word and deed:. He sludies the science of salvatiott, ·brou•
gbl from ., chas . He .will nave - a mind ro cto&s over the ocean of
sam-sara .

Tben be eaters tl::e rcond stage, tbc vichaara He then

t~kcs as Guru the best scholar famous iD t'Xperience, pracnce,
meditation, reteo-t-ion . good principles as per the Vedas and tbe
Sastras Learnir;g wo.-ds aod their meanings exhorted by rbe
Gurus kno~s tbe deserving and t be undeserving deeds. just as
the houseboldel' knows tbe bous" clearly. Though possessmg a
Nirvantl Prakat()na 359
bit of attachment outwardly, he leaves a side in his heart of hearts
prid~. a 't achm~rit, j.:a lousy, a var ice ~tc . S ucb a one with the aid
of Sas1ras Guru and g~od men knows the secrets of tbe life thourou• ·
ghly. rheo he enters the third stage 'asanga' non·attacbment, just
as a lover enters the -bed room ·of bis d.!aC' lady and her flow 8
ery bed. Tbeo h ~ , ~st ablisbes in his h~art of hearts t be meaning
of the sentences of tne higbesr philosophy; ·he sits on earth or
st.one; takes· rest rn the hermitages of the penance-doers,
studying the sciences of salvation, by blaming the cJurse of
samsara, he spends his long tJme. He ·live1 in the forest. ··with
equilibrium of mind~ · decent It fe by , non ·association Tb us, he
becomes more Atrndo•minded by the study · of good sastras, •
doing · good deeds . · In this· stage ·be expet1i€oc~s· two kinds of -
nol:l·association die ordinary i!i-Od the · best. · I am noc the subject~
not the cojoye r, nGt -the responsible and not the irrespoasiolcs
lhioking. thus -haviog ·Do.atractv.nent to anytbing is the ·o rdinary
oo•j - attachment. .Every thing is predestined, every f'bing is in
his bands. la joy and soHow, · l have · no subjc=ctivi 1y. ·The
pleasures . tbe· ooo·pkasures. tbe diseases, the ·non•Jiseases. the
riches. tbe daPgers, ass0ciations are for · dissociatioti~ only, The
mental worries are the dtseas.:s of it, Tirno is ever the devou·
rer of everything, thu~ ( bi'akiog keeping the mind unatcached to
anything is the ordina· y f noa.atlachrn~nt. Following this pro<1:eu
wi1b the association of 'the saintly and the dissociation of
vulgar th~ wicked hearing and contecnpla1~ng on g->od ·thio'g
words and acl1oos, by prdCl1Si:lg sdf·dfurc ever, keeping the Atma
the end of samiaia, the ess·e oce of all· and -the ca'llSe of all
causes. and i is koowiedg~ at the tips or the f ingcr like , the
fruit . in hand . . l am not tbe subj=~t,' ls~·ara 1n the subject;
1 havt: oo effect by the pas{ actwns or the pesent aations, kee· •
ping this idea also far off, ha vi og peace within · and silence ii
called ·the greatest nou•attacbment. To remain ever in the Brah·
360 Yoga Vasishtha

man, wh ich will never exist only in, out, up, down, ia the quarters
1
n the sky, io tbings or non•things, iu animation or inaoimation,
but which is Lbe form of Chit as luminosity hwing ao otber
lustre, sky·li ke beginnmgJess endl ess, never born . e v.:r beautiful
is~ the grearest non·attacbment. Tho fruit of this stage ripens,
f1 , e wi1h the joy·fragraoce, with lovdy"'leaves of desireless actions
banging at tbe top of the mind-lotus· bead, thick with thorns of
obsiacles, blossomed with the inner contemplative Sua. the mo•
m ~ nt the discrirnioaton-lotus fully · establishes itself in, The
fruit is called 'asaogasanga,' attachment to non .. attacbrnent. The
first happy stage dawns with the association of tbe pure hearted
great souls the acquisition of innumerablo good deeds in · the
past b:ttbs aod luekily. Just as tbe seed sprouts, it must be
1 rotf cted by pouring water constantly, with the dawn o( tho
first stage. it must be protect~~ with discrimination . Just as
farm tr takes ev·ry care to protect th e sprout, the sadhaka must
take every c1re 10 make the dawn of the first s1age grow with
discrimination. If this is firrn, it leads to other stages. If one
cultiv Hes this - stage, the stage of great noa·attachment, · all the
cre11tions of ::-amkaJp1 will be driven away.

Rama ;.. How can a man, a fool b:ira tn the lower

caste, intercHed. ple-isures a 1d uaable to get tbe association
o f toe saintly attain salvation ? Lf on~ dies in tile first stage,
the second stage or ia the third stage what does happen to
him?

Vasishtha ·• Ram ·\ to tbe fool till ho attains vairagya

dispassion either by the as1tociation of tbe saintly. by his self·
effort or by the principle of kakataliya, per chance, the samsara
rernains for him. With the advent of disp1Ssion, one gets the
good stage witb0ut fa i\i Tben samsara vanishes. 1.7bis is the
essence of all S<l stras, lf one dies · in the · good stages of life
· Nirvana Prakarana 361
as per tbe stage, h-is· ,Jast sin vanishes. Theo be will be happy
with the heavenly darnselg in the aeroplanes of ~ods, 111 the
towns of the rukrs of tbe qu ?rter~, io the forests of the M~ u
Mouolain. Af1er the good and sin ar~ experienced by pleasu--
res aad pains. such people are born on earth as Yogis They
continue their Yoga after b:ing born in the hous ·'s of the pure,
the rich, lbe virtuou!", aod the good as per 1 he v<1sanas of the
previous births. · Tbt~) go further from one good stage to anether
rood st age. The first three sta ;es are ca!kd the J igrat, the waking,
helause as in t be waking stagt', a\l a fairs app .- ar with a diffl!renc'!.
Tbey appear in a state of b ing •Aarya' the worsbi pped. Ttiey
iafluence even fools in io-:ulcating io tbem th: desire for s:slvation
Doing duties and rej.:cdog ooo·du1ies aod attenj ing to the prl!seat
&c 1 ions of efqueite, one beco.nes an· Aarya.
He il!l called an Aryan, who behaves as per his traditiona1
injunctions Sastras, and as. per bis ment~l cont~ntmeot, he atten1s
to bis duties' Tbis Aryata dawn~ on the yogi in the first stage
grows in the second and bears fruit in the third stage. One who•
dies in these tbree stages enjoys pleasures for long and gers aga•
in the birth a yogi. By the constant practice of these three
stages. ignorance va·nishes, good knowledge dawn~, mind· becomes
fully peaceful and the .fourth stage is reached. In this sfage, 1
the yogi sees tbc world as indivisible begioningless · and · ·endless
~otity of absolute bliss. Dualism vanishe.;;. non ... dualism remaing
firm, the yogi sees tbJ world as a dream As the clouds disa-
ppear in tbe sarac, tbu~ all d0ubts get ctarified fo the· f1.f(h sta~e
called susbupti aad the Yogi re'Uains wirb the satta ooly. An-·
pleased, all-knowing. be will remain in the non • dual Atman.
During this stage on:= may be at t~ndiag to bis outward affairs
but be remains great as a susbupta and mind t:.iroed inward Vasana
uneasine!S, the world disappear to him; be appears as a good
3'62 ·Y oga Vasishtah
llccper to ot.hcrs. Ho next r.cache• the sixtb stage in which be
bas nc-ithcr sat or. a sat., ego or oon-: go. Devoid of contemplation,
without t~ inking of dualiscn,, noo·dualiscn devoid of doubts. of al.I
sorts devoid of ignorance of all kinds, without thought he remains
aa a Jivaomukta possessing the body, be is liberated and is a
Jivanmukta; remains ealm as the lamp in a picture just as the
vaccum pot in tbe vaccum sky, he becomes a vaccum in and out. la
this stage, the yoga like the pot full of water ia a s~<l. he lives
full inwardly as weil as outwardly, with a oody wonderful out-
wardly bat has nothing to do 'with anything inwardly, Ho is
a nityasiddha, an ever reahser of everylbiog, Ho next reaches
the seventh stage called the videharnuktata. liberation after lea ..
viog the body. This is the final stage in the woriJ of all stag:»
Some call tbis stage as SIV AM ; so rD! c lll it chc Brahm11n ;
ldme rail it 1he stage of the ooeness of prakruri and purusha·
'
1ome call it as they plc:a1c. It is ao uodepictable stage. With
the :practice of these seven 1tages of life, there shall be no
sorrow at all

There is. an elrphaot-lad'; it is m\d with icbor; it is sl :>w iu

movement; it is fond of war; It bat fierce teeth: It cries aloud.
il-cau1e1 great perils If one kills that elephant,be will be successful
seven atage1. If not, even if be is
iD t.110 a hero he can not
enter the war-fields. tho worldly. riches.

Rama .• Sir, what is that maddened clophant? Where is

the war-field ? How can one kill it? Where is it roaming for
Jona?

Vasish~ha :· 'Rama. I want to have it' such a desire is

the elephant-lad}: it is io the forest of the body, which it makes
joyful,· The maddened senses are its childreo, fiercc:1 She bas a
sweet tongue: it always is' immersed in the miod-fortst. Its two
·Nirvana Prakarana 363
teeth are good and bad deeds; the vasanas s.pr~ad on all the four
sideQ ls its ichor; its· battle fieid·s are tne· places or its experiences
of success and failure. This desire elephant kiJls the inaoceot
poor beings ia· thousands Jts names ar~ Vasana, cbestba, manas
samkalpa, Bbavana, spruba (subtle desires act·ions. thinking of,
idea, r1'membrance, etc). It ts aU·sp.r ead, all-enjoyable form of
objects; it is called iccha. · desire; this elephant must be killed by
a sharpened weap.;n~ w.itbout· an·y mercy by ali me<1ns A!· long
as it exists lively in lhe heart of hearts ia the form of all abjecrs
f 1ercely, so long the dteadf ul, danger au~, damagi og di·sease
of sam~ara exis•s, I- desire to have it ·Chis kind of desiring mind
is samsara; its aaoibilation is salvation. This is the very essence
of all knowledge Th• pure ennobli,ng and happy exhortation
bears fruit in the mind of tbe d~sireless, d~cent, pure men. like
drop of oil cleanses Lhe mirror, When the sense-objects are · not
medirated upon, the desire the seed of samsara does not sprout.
The moment a:n iota of it is found, the perilous desire must be
curbed or cut off by the weapon of senses-forget fullness, just as
the poisonous plants are immediately eliminated from the field.
The. jiva in whom desire spreads will nevrr be rid of the jivatwa
one who is immersed in the effort . to eli ninate from him the
desire for t be sense-objects will neglect everythiog else and lives
in the ACman. This is called Pratyahara (forgetting tha sense~
desires) It h·a ppens in 'be beginning ' by concentrative effort; but
latar it becomes natural wi1bou! any effor.c. By the bait of pra·
tyabara catch bold of tlle desire-fish.The serious thought 1 inust have
this is kalpana,creation.forgettiog the things jq kalpanatyags, . renun·
ciation of creatton Remembering the sense objects it samkalpa. The
non-remembrance is the S1vam, cbe auspicious Samkalpa is the
remembranc~ of the previously experi~nced, aa well as non-experi-
enced. Forget completely tbe experience: as well as noo.expe·
riea~ed . their remembrance; exbt in tt.e bidden form. I ball out
364 Yoga Vasishtha
again aod again at the top of my voice raising both my hands
Jbat Asamkalpa is the greatrst benefactor; none hears me; why?
I do not know· Rama, give up the activities of all aeoses and
the mind; be in utter reckless state; you shall get the .s ta to of.
1

8humaaaoda, Paramaoandapada, before which even the happiness

uf . he kingdom of Brct hma will be too small and ~oo insignificant
The travdlcr who is bent upon reaching bis d estination- quickly.
bas his f~et mo\'iog without any samkalpa, in the same w.J y with-
out any samkalpa~ tbe yogi moves in his actions. Wby, Rama,
thousand words, to put in a nutshell, samkalpa is bondage; i 1s
absence is liberation. Observ.; the whole world as the ever ready
form of chit, tbe unborn• the peacefol, endless, · eternal the in·
destructible. be CJlm and very bappy. Forget all drisya, be calm
this is Yoga: be a Yogi. give up vasanaJ: do acts that fall on
you: or do noc do any thing if you are in samadhi. Forgetting
all drisya is the aon1h1la1ion of the mind: it is .tbe y~ga Be
imme1 sed in 1he Atma you are so; b¢· ev.!r S() Th~ o_neness
with t be At man, th~ all auspicious, tbe all ..spreading •. the all·po .i •
cerut, th~ .form of knowl ~ dge. tbe .uaborn is all·renuociation. keep
this idea in your heart . of hearts, d~ acts tbal fall upoo you.
As Jong as the Jiva tbin'.<.s of 'I' 'Mine' etc . h.! can never drive
out his sorr<i'ws he gets rid of ·t hem the moment he never thinks
ef '1' 'Mioe' ~tc . Know this; do as you please. ( 1·102)

127. Bhan1_dWdja's request; Valmiki's Cl drification

Bh..aradwaj .1 : ·~ Revered Sir, kind :y tell me whet her. Rama
after bearing this asked for anything else or was be satisfied and
enjoyed the highest bliss, full with all knowledge. Rama was t be
greatest Yogi, praised by all the worlds. He was thl! G od of all
Gods, birthless and deathless,_ th~ form of all _k nowledge, the
Ntrvana Prakarana 365
mine of au virtues, the keeper of Lakshmi by bis side; the cr-
eator, the protector and the sbowerc or grace of and on the
three worlds.

Valrniki Hearing Vasishtba R1m1, being equipped with

all philosophy in essence, WlS unconscious enjoying absolute
bliss, having the signs of the pure Consciousness. remained for
a moment coo5cious of bis real form or the ocean or the bliss
of pure consciousness. As be was endowed witb tbe eight
virtues and the eight ~iddhis . de:sires were entirety absent from
him As Rama was one with the all-blissful Brahaun, be cou1d
not say aoytbiog .

Bharadwaja ;· 'Wonderful R,rna attaioed the bight:st stat~.

Cao J ever dream of attaining such a state as Rama att aioed?
People like me are fools, dullard!. know~rs of a little, and
•inners. How can we hlpe to attain that state which is im·
possible even to Brahma ere is spite of their best praycra ?
Pray 1ell me bow l cafl attaitl that abs<llute repose and rest?
Tell me bow I can cross over the endless cc!&n of samsara
quickly.

Valmiki ;- I told you etery thing about Sri R•rn• •• pN .

the instruction of Vasisb1ha. Ponder ever it wi•b conrtnaplatloa
and self • rnquiry and experience the joy, I 1ball •id J•a •f
telling you about the three states etc. The wbelc •~rlli i• t~•
creation of ignoraacc. There is n0t eveo an iola or
trutb iD it.
The wise said so; the unwise and che ignorant are in c<>a&rovet•
sies. There is ab ~ o1utdy nothiQg else tbao Ch1itaoya. Pure Coa-
ac1ousness, Wby do yoll bother about th~ fictitious world 1
I will tell you the secrets of tbc great aphorisms. By right pra·
c~jce become pure·miuded. The happ~oiogs of the world again
and again are sa.td to boas sound sleep even in the wakiag state
366 Yoga Vasishtah
10 it, the lamp of Chaitanya with no blemish whatsoever is
alive, wakiog. Tile whole world in tho beginniag, middle aad the
end is a vaCCllm; it exists only du~ to ignorance; bane~ the good
and the wise do aot care for it. Cau.si ng innumerable illusions·
the world, though false appears to be tru~ like the towo of the
Gandharvas due to defect of Vasanas of endless natur~. Wby don't
you take refuge in the auspicious cl:laita.oya. the planhin tr(!e yielding
fruits of pure nectar but take refug.:: io tbe poisonous vasana creeper
and get disillusioned? By realising the truth and catcl:ling hold of it
you •hall not h.we the w )rid illusion1 and the thre~ stages of wak·
ing draming aud, souod sleep stage~. Toe w.wes of tb~ worlds
exist as long as t be realisation of th! nectar· Ii ke water-f•1l C n 1i·
tanya river as tbe Atrnau is not achi~veJ, All the things of the
world are not in tbe beginnirig aud the end; heoc~ they aro not
in the middle al~o; hence treat the worlds a:; dreams. Due to
ignorance. the difforences in thiog11 bora of ig11ora;ic~ ltk ~ bubbles
in water arise and dissolve in the oc~aa of knowl.:.:dge, Know the
nver of Atman full with cool refreshing Willers, batbe 1n
it: then all the: beat of tbe external illusion full of troubles and
turmoils will vanish. The ocean of ignorance is evc:r flowing far
and wide spreading to all nooks and corners of the world;
in it the vasaom wind from the beginniogl~ss times cl'eated aha-
mkara. egoisn as lhe first wave. Passion, altacbment etc. the
causes for the interest of the mind in ever so many things are
the small waves io this oceao1 The wbirl·\ltind. too much food -
ness is freely prevalent everywhere in the ocean moving freely by it·
self. There are two strong crocodiles fierce and daugerou11 iatbis oce ~
an; they are raaga and dvesha. attachment and anger1 lf they calch
hold of you, they will drag you deep down to the depths of patala,
nether world you are now being drowned in the salt ocean of dua!i1 m
no if you want to bathe and swim,batbe a ad swi rn io the ocean of the
joy of the Self, very cool, calrn. with waves emitting nectar'
Nirvana Prakarana 367
Rama's world vanished with knowledge; you say t bat your wor-
ld is still unvanished. Wbat is remaining and wbat is gone? what
came to whom from what? Why do you fall in ;11usion? Be
carefu], be discriminate, never fall in illusion; · When .all the
sciences of all philosophies say unanimously thal the world is
nothiog but the Atmdn, what is there other than that ? What
Js gone? Why sorrow for it? The reflection of in the Brah-
man as the world is only for boys and fools. The wise know·
ers of tne Self stay always in the chaageless Brnhman of endless
bliss, The indiscriminate person will somc:i times be sorrowful;
som~ times joyous all of a sudden; but the discriminate aod the
wise will always be joyful. His illusion for a while is nothing
but the imitation of thr fool, Igooraot fools are disi lusiooed
when they see the watetery ground as dry ground and vice
vasa thus fools take anatma as at na when Atm~ is covered bY
igaoraooe . Wilh the five elements, the world is full of para-
rnanus, minutest atoms; even to them the Arma is different
from the bodies; when 1 he bodies perish, not hiug w bicb desrves
sorrow is lost. The false thing has no birth coe r~ a l thing has
no destruction, The only 1llussory tbings like the bodies etc have
births and deaths) existence and disappearance. Due to good and
sin of the past actions, the illusory bodies undergl1 poisonous
perils like binh and death. To avoid them worship the God of
all Gods and tb~ Guru or all Gurus. Siva, Thus far . your good
and sin rsrnain. The good and bad deeds of tbe bciogs are the
ropes of Siva to bind tbe Jivas, Till your mind became pure and
cool. worship Lord Siva. whose worship and cvntemplation lead
one to tbe formless Brahman. By the strength of sattwa attained
by the worsl:li p of the Lord, conquer the ill u :1i vc pow;::r of igoo •
ranee:, have faith io tlie Gurll and the Sastras; control the mind
and the senses, Then be in samadhi even for a short ti .ne aad
·""68
r :a lis: the puro Consciousness, the dark miod becomes luminous
1
day. Without His grace, our effort and action• arc in vain. Hi•
grace gives everything. But for bis grace, birth 10 noble family
strict austerities. penance, valour etc aro of no avail. For
the H4dicatioo of the efforts of tbc past actions, numerous
one must attain. His grace to make penance etc effective. But
for knowledge the destroyer to the root of ignoranc~. His grace
also is of no avail. Therefore. worship and knoNl~dg~ bear fruit
Where is the Guru, who c1n teach about the Cbit Brahman, who
ii beyond w~rds. mind and intellect ? Where is the 1tudent who
can understand it ? Where is the creeper of illusion changing to
gel itself ruined by sama, dama etc? When where and bow a\1
these happen under the puTview of Niyati is really unthinkable.
Des roy by your discrimination your illusion definitely; You
SeJf.realis~t1on at once Tbe all-powerful king even at the times
cf great perils can rule over ·cbe kingdom.The weak kiog or feels aor~
row even at small loues. Good knowledge depends upon good deeds .
•
it comes out afcer maay birth• but at i1 evident in 1be Jivanmukt haS
by their actions. good aclioor ala .> when p-:>llutecJ by passion ca use
ondacc like an enemy. lo lbe absence of passion they lead to sal "·
arioo. The di•p•seionacc &ood deeds of good men d=stroy th~ sioa
of the past birU11 aDd cool• down the thr~e raapaas attachment to
wife, mooey and ions. jnst ai rain·w ·1ter c:>ols d\)wn the forest •
fire. If yeu are vexed with the samaara, the ocean full with
whirlwind• aod if yo\I do not desire it. give up all actions and
be firmly establish yourself in the Brahman. A• loag as the
ocean is confused it is fierce; coolness •nd fCICt appear in still
waters: thus ai long as the miad it coof.,aeJ with oxti:raal things
1 t can nor b~ peac~f111. Sorrow envelop' discrimiaation do not
have it. At such ti mes as these Prj•na like walkio& stick to ao
old man bolps him, The greit souls will acvcr consider these
-Nirvana Prakarana .i69
who are drifted away in the w.i_v es of ausp1c1ous and 1naus p1c1~
oua joys and sjrrows likr. pieces of straw . All the beings are
immersed ln the swinging pastime of joys and sorrows of six va-
rieties of swings and are playing wi ch time. The time ford of
. plaY. in ioaumar~ble forms . innumer~ble tirnes crcat1og innumera-
ble world~, protec1 mg them and finally destroying them, plays on
Tbe Time-serp~ at has the beings as its e1tablc:!s, on which it has
no consideration, kindness or speciality it devours all equally .
When tb~ bodies of long·lived gods are. its food, why speak of
the· short lived hurnan bodies? Do not involve yourself in the
drama of life; be a w1rness to it . fhe wise man will never feel
sorry for tbe world transient, of maay waves, quite ~omentary.
G ive up your sorrow whicb . is inauspicio-..s thiok of tbe most
auspioious means of Self--realisatioo1 think of the Pure Chit, th~
r.eal form of the Atman. The grace of Siva fall.s ._only on the
worshippers of gods. brahmias.· and the Gurus who take the
Vedas as the highest authority and the Ii ke.
Bbaradwaja :- · Sir, by your grace, I am able ·to- under-
stand your ceaobiog with no doubt I realise that there is oa
friend greater than renunciation oo enemy worse than samsara.1 want
to hear more aud mo re of Vas1sbtha; poay tell me, the essence
I want of know ~eJge as · d epicted by Vasisbtha in his magnum · opu~·
Valmiki :.. Hear the great know ledge that will lead you
to salvation, By hearing it. you will no more be immersed rn
the ocean of samsara.
Sambruti sthiti sambhut~ bhedaih yo anekadha stbitah
Aekopi ~an namasatas ma i satchid~anandamurtaye.
I salute the form o_f sat. chit and ananda, who though One app·
ears as maoy by the differences of crt!ation, retention and destru
ctioo. I wi.ll tell you authoritatively aod brief !y how the reality
of Atma sbines by dissolving the world in its cause. The rem-
embrance of the past and the future, the pros .and the cons of
 370 Yoga Vasishath
self-erquiry makts everything pl1i11 like the fruit in the hand.
Why did you forget it? Tbe thing by the att'linment of which
the being will get rid of all sorrow, appears ·by 1elf·enquiry, by
it self in one·" heart. The man after renunciation must find out
the reality by means of the ass0ciation of the saintly wise great
Sastra1 and discrimination . (l-65)

128. .Rama's waking up from Samadhi

Valmi~i
;- Oae must become calm, ~ e lf·controlled, medi·
tative. ·He must desist from actions for desired objects and the
pleasures of senses by their objects, with attention, sit on a
amooth seat, conquer the movc:meots of the senses and muse
be utteriag om, om om , tiJl the mind becomes eal-rn Wben for
the purification of the inner mind must ,ractise pranayama, Next
he must eliminate senses from tbcir objects slowly, Tnen be must
find out the Atma, by which the body, the •enses, the mind
•
the intellect. and the jiva are created and in it he mu · t disso-
lve .alla First one mu:;t be · in the vi rat. next in the Atman
next . in the avyakruti and finally in the cause of all causes.
The earthly part of the b )dy the flesh etc must be d issolved,
in the ·ea.rth, the watery part tbe bl Jod etc is to be dis~olved
· in water the lustrotu part in lustre the sky part in the sky
must be dissolved. In the same way the senses like the nose
etc must be dissolved in their causes; For the pleasure of the
jiva; the aubject enteriog the ears and disjotve the gods, present
with the idea of the senses in themselves e. g. the eaF·senses
in the quarters the akin in lightoing, the eye in the Suo. tho
tongue in Varuna, the life-breath in the wind, the s psach in
fire, the bands ia the Moon, the ao us in Vishnu the s~x organ
in Kaayapa the mind in the moon thei intell ect ln Brahma
must be dissolved. There are no tbi ogs ca lied seoses. The gods
exist under th• pretext of senses. I tcH you all this as per the
Srutis, not as I hkc. Toen he must coutempla te tbat be is the
Nirvana Prakarana 371
Viral. The lord of all lords . the .form of ba\f man and ha.lf
woman. ls.wara is responsible for "11 the beings, tbe cause of
-·all · beings. Jn the form of sacrifices and crcatioa, he exists in
the affairs of the world . I a this universe. t be earth is double
the universe; wa:ter is double tbe .earth; the lustre is double the
water; doubt:= the lustre js the wind; double the wind is the sky .
The universe is filled with the elements, separate and cornb ·n·
ed. 'Fheref11re, -tho earth must be dissolved in water its cause ·
water shoulJ be dissolved in fire, -th' fire in the wiod and the
wind in the sky. Dis!olve the sky in tbe cause of all cre1tion 1
the Hiranyagarbha. lo that, the jivi will remain for a while; it
is called lingaaareera; the vasanas the subtle elements, actions;
ignorance. tne teo .senses . mind and intellect when joined to·
getb.~r is c llled lingas.ireera By the dissol11tion of tbe phy::.-
ical body he must come out of it by tbe renuaciatio11 of the fond·
ness of the universe, he must .coaceatrate on tbe idea 'I am
the Hiranyagarbha, the cause of all'. Such one was the first
four-beaded Brahma. Next, tbc lingasareera must b~ dissolved
io the 'avyakrita', the cause of the Iin.g asareera and subtler thao
that. 'Avyakrita' Ol' 'avyakta' is nameless and formless. Some
,c all it Prakriti, seme call it 'maya' some ca! I it 'param "' n1./;
some others whose minds ar.1 di si 11 usiooed by logic ca• I it
'lvidya' or 'samsrutPa At the time of 'Pralaya', all things dis•
solve in it and -wil I ba dormaat, io it. 'Iit I the beginning .of .cre-
ation. tbey remain in avyakta, with no mutua I relationship.
devoid of the enjJym9nt of Chit·juice and the Chit-form, io
the same form as thay were; tbey c.>rn .t ioto existaac0 again.
1n the process of 'an u I oma', (attribution) creations comes into
existence; in tbr process of 'prati loma', all dissolve in it One
must meditate upon the turee.apa.da, the iodastructible, leavi-
ng aside the three stat ·:s (of Virar, HirJ.nyagarbba aod avyak_
ri.ta . .or the ,physic-al, the .'s ubtle .and the casual., or the wak•
ing, dreaming and sl•~ping sound 1y. "fh• li:nga-deb:a must ·be
372 Yoga Vasishtah
dissolvad in tbe Pure Coosciousriess. By the breaki11g of the
pot, the ghat!lkasa b3com :!s th3 mahakasa; by disso~ving the
ling.adeha in the Brahman one must enter rbe Parabrahma. It is
only due to ignorance the five elemen:s. the senses, mind buddhi
vasaoa exist; the sole cause fo~ liogasareera is ignorance Wbe·u
it is destroyed; the bondage of liagasareera vanishes,
Rharad waja ;· ''Sir, I em now rid of tbe bondage of lin·
gasareera, wby because, I, being the part of Cbit, I entered the
ocean of Chit. I am not different from It . Hence, I am para·
matma, devoid of all forms. Wilen the pot and th~ turnbl er are
brok .. a, the sky i11 b1Jtb joins the mabakasa; thus wbea ign ,>ra.ice
vaoiishes, the creation of innumerable names ·and forms vcl11ist1dS
I am aow the all spread, t be pa wer uf Chit a :1d ach it: I am the
kuta~tba, the origrnal ·sourc~ of all. . Tl:lc Vedas speak of tbis Ku-
tastbatrna aod its 0 1eness. The fire thrown in the fire becomes
one .with the fire and is called the fire, not otherwise . If tbe
grass or pcbbks or :brown into the salt·water-sea, tbc:y beeorne
salt: if the iuanin'late world is thrown" in Cbaitanya1 it becomes
Cbaitaaya If the salt-clod is tbrown- in. tbe ,;ea, it los~s all its
name andform and becJmcs .flile with the sea: . wa'ter m~rged ·in
water becom~s water; milk joined ia mitk· becomes mitk only abee
Joined to gtee · becomes ghee· oaly; I alSo joining the Chai tan ya
become the forin of Chlitanya only. I am the ever Blissful: the»
All• Witness, the Brah man. the all ·spread i ag. the all peaceful, the
immaculate. I am the pure Consci~usness . the only, True, the
actionless devoid of the sens-es, likes aad d.islikes. I am the Pure
/
Consciousness. the Brahman, tbe all·cause of lbe world; I a·m
full with SityasarnkaJpa, devoid of the punyapapas good and sin
I am the Brahman, non,dual. i mperisbable, tbe all lustrous, and
1

the form of all-bliss. The sadhaka must think of the Brahman,

meditate upon it. His mind dissolves · in the Brabrnan; the Atma
shines; it is the fotm of all bliss. He.ace, rail 'sorrows disappear
'fberc is none else otber tbaa myself: I am the only Brahman.
 Nirvana Prakarana 373

Valmiki ... One must give up all actions, if one does not
desire the joys of tbe wheel of sa !nsara and desires the onenes3
with the Brahman.

Bharadwaja :- I am able to understand what all you said.

By your grace, my mind became calm. I bave no illusion of
enjoyiog samsara . Kindly leH me the nature of the actions of the
J oani. Does he perform tbe actions of pravritti or o ivritti 7 Does
be perrorm any duty? Or bas be no duty at all ?

Valmiki :- ''He will do such act s that will harm bim tbe
least. H ~ will not perform actions for tbe fulfilment of hi! desi ..
res, nor actions prohibited. Wnen th~ jiv:l leaving the qu1 lities
of the mind joiniog tbe qualities of the Brahman, be becomes the
all•pervadin5 aod all his senses cooled down. When one realises
that he is the Brahman remains medicating upon it, be becomes a
Jivanm i~ kta He will be completely liberated if he becomes non-
subjecf and non-enjoyer, devoid of all upadhis and devoid of joy
and sorrow. The jtva becomes liberated when he sees all beings
in him and in all beings himself, with no difference. When the
Jiva leaves aside all the three states and eaters tbe tureeya. the
form of bliss, he becomes liberated. The tu reeya s-tate, the state
ia the Paramatma, is devoid of vasanas, the seed fol' the three
states, the sleep and beyond sushupti, the form of Chaitanya.
The experience of this happiness. in the apex of Yoga and J aana
Jf the mind is dissolved in the cool-waves-ocean of the nectar or
the Atman, only che Atman and nothiog but the Atman remai
I ms. Enjoy the bath, in the nectar of th~ ocen of the Atman
and not in the saltish waters of dLialism:for it. worshi) the Para me-
awara, the Lord of Lords, This is the essence of the path of salva
tion a.s per sage VASlSHTHA. You oow know clearly the
yogamarga and the Jnarnamarga. By cooternplatiog on the meani·
ng of the Sastras, by understanding tb e words of the spiritual
teacher and by constant practice every thing can be aahieved,
 374 YB go Va si 1,·htah

This JS the command of the Veci ai\. So, give up every f hi og

and J>ractis~ to keep the mind stable.
Bbarad waja :· Sir, kindly let me know bow Vasisbtba made r.
Rama attend to bis daily affairs after becoming one with the
Brahman to enable me to follow suit.
Valmiki :• •'Bbaradwaja afcer Rama realised the Self,beca•
me one with the Brahman and rem1ined ever rnlis~ful. Viswamitra
s•id to Vasisbtha thus:
Viswamitra ·- Vasishtha, by yo ur grace, you made realise
the Self and be one with it and exhibited thus the glory of a
true spiritual teacher.

Darsanat sparsanat sabdat krupaya sishyadehake

Jaoayedyab samavesam sarnbbavam sa hi desikab.
He is the spiritual teacher, who by his presence, touch, speech
makes the student become one with the Paramatma. Rama is by
nature pure•bearted, dispassionate. He desired repose in the Self
and he attained it by your teaching. For the real enlightenment
I the student's capaeity is important, If tbe three kinj s of filth
\ (of body. word and mind) is not d€stroyed bow can a student
l be benefited by the teacher? The direct teaching which you made
is t be purpose of tbe teacher and tbe stuGent, If both are
pure, they will atuio the four ends of lift. You must wako up
Sri Rama from samadhi. You are an expert in attaining, retai-
ning tbe Paramapadaa We are still in t be worldly affairs, You
know why I came here a why req uted Dasaratba, remembering it
)
kindly wake up Rama from samadhi. Kiadly see that the purpo·
se of Raina's avatar1, ta 1( tng birth, is fulfilled. l take him to
the Sidd basrama, the hermitage of tbe Siddbas, wh ere be will
kill the de mons, liberates Ahalya from her curse: then breaking
the b ~ w of Lord Siva, be will marry Sita: takes away the pride
of Pa rasurama1 he rules the kingdom fearless and desireless: on
the pretext of forest lifo. he will protect those who live in the
 Nirvana Prakarana 375
dandaka forest, many pilgrim centres an d rnany b=iags. N~xt
on the pretext of disillusionment due to the loss of Sit~, carried,
\' . away by Ravana, be pretendi great sorrow and attachment to
Sita, kills Ravaoa and exhibits to the world the pitiable condi·
tion of those who are imillersed in the fascinations of fair women.
Next, by the boon of Indra, he brings back to life those who
were killed in war. He next exhibits the purity and chastity of
Sita by asking her to enter the flames of fire; be shows to tho
world the glory of his character. behaviour and nobility. Thea
taking up the reigns of Government, though being a Jivaomukta
and dispassionate, and combines a jnana and karma in hts deeds•
l'hose, who see Rama, those who hear bis story,teach it to~others

and to all bis devotees, he will grant Jivanmukti. at all times

and in all states; Thus. the purpose of the three worlds and my•
self will best he served by Rama. the Mahatma in full. All who
assembled llere please sslute Rama. By just saluting him youwil I
get all your d1sires fulfilled. One amongst you might become as
great as Rama you shall all become Jivanmuktas.

Hearing the words of Viawamitra. the great Yogis, the great

Siddhas, saints and others touched in reverence the dust of 'he
holy feet of Rama. All the assembled were not satisfied with the
Story of Rama as they wanted to hear more and more of it.
Vasaishtha said to Viswacnitra:

~ ~ viswamitra. please tell the audience whether Rama was a man

or god.
)
Viswamitra ... All of you. please ir ust R~ma as the God
of all Gods' who churned the ocean for the sike of the world
and whom all Vedas eulegise, The form of all tb.e highest bliss
is he who treats all as equal, who is Lord Vishnu, He beina
pleased witb the devotion, sincere and sacred, bestows everything
on his devotees. When be is angry, he kills all and destroys
everything. He is tbe creator of a.!J false things; he is the begi-
376 Yoga Vasishtah

noin g of the world, the father of the world . th~ protector the
wearer and the friend of the ontirc world, The dispassionate. the
enlightened souls, who couquer the samsara by their power of
discrimination enter him, the wide wi':le oceao of hli5s. It is he
who is liberated by know\ :'dge sometimes and sorne times ever
lib e rat~d being in the state of tureey:\, some tirue1; the c·eator
of illusion and Bt another pl~ce app ~ a r s as bound by illttsio11•
It is He who bas th~ body full with the Vedas. h is he who is
seen abovt the forest of the ihree qualities Sbioioi with the six
axilorief;,the soul of the Vedas be is tbc Par<lmatcna, tho most won-
derful puru&ha, personality. He 1s the four-shouldered Vishnu; He
is the four-headed Brahma and Hj is t he Mabeswara, the destro·
yer. Though birthless, He is born due to tbe power of the illu·
Stoa; He is the Mahatma as he has no coverage of Yogaoid ra
He is ever awake. 'fbough formless be is the form of the world.
and we a.rs every thing, With exceptional be(oism, success, wi tb
lustre glory. with tbe right study of lhe SastraB, keen intellect are
imagined. Thus , like the G:uutman, the 1:.>e~t of all, be is aaid to
.. e th• P111rusbottama, the best of men, Lucky is Dasttratha
beoan$~ his son happ~os to be tbe pararnat ma, Ravana is also lucky
beoause Rama thi k1 of him as bis enemy. possessing him bere
as Rema, the earth is lucky whereas th" Heaven and the netbcr
worlds aro not. The milky ocean as bed Lord Vishnu lies there·
He came down as Rama; He is the great Chidanaadagbama, tbri:
indestructible Paramatma. The yogis on\y who conquered the
Fcoses can understand him fully . We arc fit to see bis former
I
form and establish bis supcrioly to all the best destroyer of sin
the gem of the Ragbu race is Rama. H~nce, Ob V asisbtha make
liim attend to bis arr.. irs.
Vasisbtha ;- Rama this is not the time for yoLl to ta!(e
reat in the Chit, 'Lok:aa11~adakaro bha va ' make the world happy.
It is not propu fot a Yogi to sit in sa rnad hi quiet ly as loag as the
Nirvana Prakarana 377

duties towards tho world are not . fulfilled by hirn. Th on gh the

pleasures of tbe kiogdom are transi ent eojoy th~m for some time
perform your duries towards g0ds a ·1d the peo ple aad then enter
sarnadbi to be happy,

Finding that Rama, becomin g on;! with the Brahman to

nirvikalpasamadbi, spoke no word. by bis Yogic po we rs Vasish tba
cnterod through the Susbumn th! beatt of Rflrna. At once. the
pfaQ•S and t l1e mind entered the power of t be prop, the seed of
the prao•s etc. Jhe jiVJ. ~oter~d all tbe boles of the naallis
iocreaHd tb.z pow~r of th~ sense~. Rama. then slowly opeoed bis
ey1.5. s~ciog
V asishlb~ 1od otbers, having ao de.s ire to speak to
any body . devoid of the thought of do i ~1 ~ and no a· do i a g. awaited
to hear their words . Hearing tbe words of Vasishtha agaio, Rama
tbiokiug tbat tho words of the spiritual teacher ore biodiog spoke
to him th\ts littootively
Rama ;· By your grace, [ hav~ no duty a .1J n J diso )e •
diel'lce of duty, However yJur words are always to b~ obeyed.
Vcdaagana Puraaae~hu srnrutisbw~pi malaaamuoe
Guruvakyam vidbih proklo nisbedbaswadvip,aryayah
'Ihe Vedas, lhe Ag.imas, the Purauas and the s ,nritis also procl ~
aim <bat the word or the Guru is duty (vidbi) as in duty bound
one m~st imp ~ icitly obey the commiod of tbs tjaoher; its diso-
b&dicnce is str·ict proh ibi tion (nisbed ha )
Saying so . he saluted at the holy fe~t of Vasisbtha and
said to the audience thus; May you all b~ happy. Hear tbi11 de·
finitely cent per ceot correct statement Aat rnajoaaoaat param
nnasti. gurorapicba tadvidah there is absolutely nothing greater thau
Self·knowlcdge and none greater than the Guru, its knower.

The Sidd has etc ,- All o f u~ who c am ~ here are full wi1h
tbe idea or the Atman by your g r ac~ iri our h ~ arts. By th e C~r:l
vusation of you and Vasisbtha it beca, n e cock-sure. May yo:.i
378 Yoga Vasishtha
be happy. Rama, wo salute you. Taking leave .of you and Sri
Vasisbtba, we go back to our respective places.

Valmiki ;· They went away praising Lord Rama, Raio of

flowers ~as showered upon Sri Rama. Thus I told you the whole
story of Sri Rama. Following it. Bbaradwaja, be happy. This
is the spiritual enlightenment of Sri Rama, io the form of words
the peculiar garland of gems This the galaxy of great poets and
the multitudes of yC!gis ii th t obj '! ct af praise, worship and
follow . t'his gives tho path of high ~alvation by the gr.ace of
the great Guru, One who bears regularly every day this con'"
versatioo of Jlama and Vasishtha will be rid of aH sins and
become one with the Brahma, (1· 111)
i

I
f
•