The Supreme Vision of Vasishta 1 K.N.

Subramanian

Attainment of Beatitude [ÌlÉuÉÉïhÉ mÉëMüUhÉqÉç in two

parts]
Upasama Prakaranam, as has been seen, deals with the extinction of the illusory process
of creation. This experience is generated by the synthetic practice of tattva-jnana,
manao-nasa and vasana-kshya of which each one strenthens the other two. Such an
enriched experience of all pervasive Existential Awareness xɨÉÉ xÉÉqÉÉlrÉ
oÉÉåkÉ: does not merely do away with the cognition of an ilusory world but also leads
to the positive experiencing of supreme bliss which gives fullfilment to the Purusha, the
individual soul.

Nirvana Prakaranam containing two sections, is more than half the volume of the whole
text and can also be said to contain the core teachings of the whole work, after imbibing
which Sri Rama instantly becomes a perfectly Realized Soul, demonstrating thus the
efficacy of the teaching.

It is worth noting that whenever Sri Rama during the earlier phase of teaching by
Vasishta raises the question relating to the very existence of ajnanam in Brahman of the
nature of Consciousness, Vasishta invaribaly replies that he will deal with the point when
he is giving final teaching – Siddhanta. The commentator identifies the portion in which
Siddhanta is explained as occuring in Pashana Upakyanam in the second part of Nirvana
Prakaranam. This fact emphasises the importance of Nirvana Prakaranam in relation to
the whole teaching in Yoga Vasishta.

The day’s discourse was coming to the close when Vasishta exhorted Sri Rama and other
listeners with words of deep import –
UÉbÉuÉÉlÉbÉ uÉaeÉÉsÉÇ qÉrÉæiÉimÉëÌuÉxÉÉËUiÉqÉç |
iÉålÉ ÍcɨÉZÉaÉÇ oÉSèkuÉÉ ¢üÉåQûÏM×üirÉÉiqÉiÉÉÇ lÉrÉ ||
[6.mÉÔ-1-23]
MüÎccɪØWûÏiÉÉå pÉuÉiÉÉ qÉ̪UÉqÉjÉï DSØvÉ: |
irÉYiuÉÉ SÒoÉÉåïkÉqɤÉÏhÉÉå WûÇxÉålÉåuÉÉqpÉxÉ: mÉrÉ: ||
[6.mÉÔ-1-24]
ÌuÉcÉÉrÉæïiÉSvÉåwÉåhÉ xuÉÍkÉrÉæuÉÇ mÉÑlÉ: mÉÑlÉ: |
AlÉålÉæuÉ rÉjÉÉ xÉÉkÉÉå aÉliÉurÉÇ pÉuÉiÉÉkÉÑlÉÉ ||
[6.mÉÔ-1-25]
AlÉrÉæuÉ ÍkÉrÉÉ UÉqÉ ÌuÉWûU³ÉæuÉ oÉkrÉxÉå |
AlrÉjÉÉkÉ: mÉiÉxrÉÉvÉÑ ÌuÉlkrÉUuÉÉiÉå rÉjÉÉ aÉeÉ: ||
[6.mÉÔ-1-26]
xÉÑaÉ×WûÏiÉÇ ÍkÉrÉÉ UÉqÉ qɲcÉÉå lÉ MüUÉåÌwÉ cÉåiÉç |
iÉimÉiÉxrÉuÉOåû irÉ£üSÏmÉÉå uÉÉlkÉÉå ÌlÉvÉÉÎxuÉuÉ ||
[6.mÉÔ-1-27]
AxÉXçaÉålÉ rÉjÉÉ mÉëÉmiÉÉå urÉuÉWûÉUÉåÅxrÉ ÍxÉ®rÉå |
CirÉåuÉ vÉÉxÉëÍxÉ®ÉliÉqÉÉSÉrÉÉåSÉUuÉÉlpÉuÉ ||
[6.mÉÔ-1-28]
The Supreme Vision of Vasishta 2 K.N. Subramanian

The substance of this remarkable passage is –

O Raghava, I have spread a verbal net. With its help bind the mind bird, restrain
it in the heart and make it one with Self which is Chit. He who has understood
the import of my words would discard imperfect vision, in the way the hamsa bird
discards water from milk. O wise men, do you reflect on the sense of my words
again and again and walk in their light. Acting in this manner, you will never
suffer bondage. Otherwise you would fall into the depth of the pit like Vindyan
elephant. If you do not act on my words, you would fall like a man without lamp
or without vision in darkness of night. But in order to gain perfection in conduct
attend to the affairs as they come with a completely detached mind and
remembering the teaching of the scripture, be the unconditioned Universal Self.

As the assembly dispersed, Dasaratha prostrated to Vasishta and followed him for some
distance. Sri Rama and his brothers accompanied the Sage to his Ashram. Permitted by
the Sage, brothers returned to their royal mansion. They performed the appropriate
rituals of worship. During the night Sri Rama and his brothers as also others who
regularly constituted the audience reflected on the teachings of the Sage for the best part
of the night. Alongwith the rising of the morning Sun Sri Rama and brothers rose up
completed the act of worship of the Sun and went to Sri Vasishta’s Ashram. They
offered their prostrations to the Sage, who had already completed the act of worship.
Followed by Rama and brothers and a vast retinue of ascetics Vasishta arrived at the
royal court where he was reverentially welcomed by the emperor Dasaratha.

All the assembled persons took their respective seats. Sri Rama, taking his seat, before
Vasishta, kept gazing at Vasishta’s face in the way Kumara, Kacha, Prahaladha and
Garuda respectively gazed at the faces of Shiva, Sri Brahaspati, Sukra and Vishnu.
MÑüqÉÉU: vÉÇMüUxrÉåuÉ MücÉÉå SåuÉaÉÑUÉåËUuÉ
mÉë¿ûÉS CuÉ vÉÑ¢üxrÉ xÉÑmÉhÉï CuÉ vÉÉÌXïûaÉhÉ: ||
[6.mÉÔ-2-16]
uÉÍxɸxrÉÉlÉlÉå UÉqÉ: vÉlÉæSØïÌ¹Ç lrÉuÉåvÉrÉiÉç |
[6.mÉÔ-2-17]
Sri Vasishta summed up the essential teachings for the benefit of the listeners there –
O Rama, do you remember the teachings of deep import taught so far. Let me
now impart teachings of equal importance, after imbibing which, one will attain abiding
realization.
uÉæUÉarÉÉprÉÉxÉuÉvÉiÉxiÉjÉÉ iɨuÉÉuÉoÉÉåklÉÉiÉç |
xÉÇxÉÉUxiÉÏrÉïiÉå iÉålÉ iÉåwuÉåuÉÉprÉÉxÉqÉÉWûU ||
[6.mÉÔ-2-21]
Through the practice of Viveka, discrimination and Vairagya, dispassion and tattva-
avabodhana, realization of Truth, samsara, transmigratory process is transcended and
hence one should resort only to the practice of the three mentioned above.

When through perfect realization of the Truth, misapprehension of Truth(SÒoÉÉåïkÉ)

becomes erased, the taint of vasanas gets extinguished, one begins to experience sorrow-
less state [Verse 22]. There is only the Brahman which has no beginning and end and
The Supreme Vision of Vasishta 3 K.N. Subramanian

which remains unconditioned by time and space and which manifests in many different
modes though Brahman has not become anything other than what It is.

Realizing this state as yours, discard the sense of “I” and experience the vast
unconditioned state of Being. “Be of a single nature, distinctly peaceful, enjoying the
bliss of Self” LMüÃmÉ mÉëvÉÉliÉÉiqÉÉ xÉɤÉÉixuÉÉiqÉxÉÑZÉÉå pÉuÉ: |
[6.mÉÔ-2-25]

Further realize,
lÉÉÎxiÉ ÍcɨÉÇ lÉ cÉÉÌuÉ±É lÉ qÉlÉÉå lÉcÉ eÉÏuÉMü: |
LiÉÉ: xuÉMüsÉlÉÉ UÉqÉ M×üiÉÉ oÉë¼hÉ LuÉ iÉÉ: || [6.mÉÔ-2-
26]
Ultimately there is no chitta, no ignorance, no mind and no individual soul. Brahman
only is conceived in different forms.

Brahman is akin to ocean without shores and the various worldly forces are only the
ocean with surging waters manifesting as diverse waves.

Brahman, which is Chit, exists everywhere – be it in hell or earth or heaven and in all
forms and there is nothing besides it anywhere.
How long world experience does last?
rÉÉuÉS¥ÉÉlÉMüsÉlÉÉ rÉÉuÉSoÉë¼pÉÉuÉlÉÉ |
rÉÉuÉSÉxjÉÉ eÉaÉeeÉÉsÉÉå iÉÉuÉÎccɨÉÉÌSMüsmÉlÉÉ ||
[6.mÉÔ-2-30]
As long as one has ajnanam, one suffers from the conviction that one is not Brahman and
one has attraction towards worldy phantons, the illusory existence of chitta etc., persists
in one.

When one discards the notion “I” and “mine” and as a result of association with the
realized souls, experiences the state of all-pervasivness, the mind becomes deeply
dispassionate and does not get fascinated by worldy fantacies and also chitta’s
imaginations get eclipsed. Those who contemplate the infinite Self as one’s being gets
rid of the conception of jivahood. As the Supreme Reality manifests in the hearts of
these realized souls, chitta becomes almost extinct.

In the case of these realized souls, Jivanmuktas, the residual chitta is termed as ‘sattva’
which enables them to attend to the minimum worldly affairs with a highly detached
mind. Highly peaceful at heart, these realized souls even if engaged in worldly affairs are
extremely self-controlled and perceive the non-dual luminous Self and remain untouched
by vasanas. It is as if the world is a tiny grass bit which the liberated souls with the
internalized awareness make an offering of in the internal fire of Chit which is the Self.
As a result all mental delusions get extinguished [6.1-2-46] and the ordinary chitta
becomes burnt (SakÉÇ) as it were by the fire of wisdom (¥ÉÉlÉÉÎalÉ) and becomes
incapable of leading to future birth. Even as heat exists in the solar rays, the world exists
The Supreme Vision of Vasishta 4 K.N. Subramanian

in Chit, Consciousness. Chit and world are not distinct from each other. You are only
Consciousness. If you properly reflect on it, you will realize that there is only limitless
Consciousness.
ÍcÉSÉiqÉÍxÉ ÌlÉUÇvÉÉåÅÍxÉ mÉÉUÉuÉÉUÌuÉuÉÎeÉïiÉ: |
ÃmÉÇ xqÉU ÌlÉeÉÇ xÄTüÉUÇ qÉÉÅxqÉ×irÉÉ xÉÇÍqÉiÉÉå pÉuÉ ||
[6.mÉÔ-2-46]
You are entirely Conciousness that is boundless. Do you remember thy real vast form.
Do not, because of lack of memory, become a conditioned being. Regain your all-
pervasive form and regard the finite world as infinite Consciousness. You are the blissful
non-dual Brahman. All salutations to thee.
The teachings of Vasishta covered in 22 verses of Sarga 3 establish the the perfect
identification of all concerned entitiles – Brahman, Jiva, Mind, Body, World – and with
the extinction of all delusions caused by the different entities, there sets in
mÉÔhÉæïMüÎxjÉÌiÉ blissful Existential Awareness of Oneness. This sense has been
clearly conveyed by the commentator Sri Ananda Bodhendra in his verse,
oÉë¼eÉÏuÉqÉlÉÉåSåWûeÉaÉiÉÉqÉæYrÉSvÉïlÉÉiÉç |
xÉuÉï²æiÉpÉëqÉå vÉÉliÉå mÉÔhÉæïMüÎxjÉÌiÉÂcrÉiÉå ||
Even as wave is non-different from water, world is not different from Chit,
Consciousness. Anubhava, experience is not different from Chit. From Anubhava,
experience, I notion is not different. From ‘I’ is not different the Jiva, the soul. From the
Jiva is not different mind. From mind is not different the sense organs. From senses is
not different the gross body. And from the gross body is not different the world. It has
been stated at the outset that the world is not different from Chit. So this vast cycle of
worldly life (qÉWûccÉ¢üÇ) begins and ends in Chit.[6.1- 3- 6 to 9]

It is clarified that if ‘ahamkara’ gets eliminated it is a sure indication that the person has
totally got rid of likes and dislikes. Such a person who does not experience ‘ahamkara’,
even if he kills the people around he does not kill anyone and does not get tainted. Why
does ‘ahamkara’ manifest? Because of Maya. What is Maya and what is the cause of
Maya? Maya is cognition of a thing that does not exist. Ahamkara manifests though it
does not really exist as a result of ajnanam, ignorance. With the attainment of the
knowledge of Self, ajnanam gets destroyed and along with ajnanam disappears ahamkara
also. The commentator’s remark make the point clear:
AWûÇMüÉUxrÉ iÉÑ iɨuÉqÉ¥ÉÉlÉqÉåuÉ iÉ̳ÉuÉ×ͨÉxiÉÑ
xuÉÉiqÉmÉËU¥ÉÉlÉÉÌSirÉÉvÉrÉålÉ iɧÉ
qÉÉrÉÉvÉoSÉjÉïmÉëÍxÉÌ®Ç SvÉïrɳÉÉWû - rÉÌSÌiÉ [6.mÉÔ-3-20]
In Sarga 4 Vasishta teaches that it is the single Self that manifests in diverse forms as
Mind, Buddhi, Ahamkara and sense organs. That is why, one has the notion ‘my mind’ ,
‘my Buddhi’ etc., This kind of understanding is termed by the commentator as ‘Pratyak-
drishti’, the secret teaching of the entire Vedanta. Such understanding leads to the
successive dissolution of Mind, Buddhi etc., in the Chit, Consciousness. Seeing Sri Rama
absorbed in Self Consciousness, Vasishta exhorts him thus-
qÉlrÉå qɲcÉlÉæoÉÉåïkÉqÉÉaÉiÉÉåÅÍxÉ UbÉÔ²Wû |
ÌuÉaÉiÉÉ¥ÉÉlÉÌlÉSìÉåÅliÉlÉ×ïmÉÌiÉ: mÉOûWæûËUuÉ ||
[6.mÉÔ -4-10]
xÉÉqÉÉlrÉå cÉ sÉaÉlirÉåuÉ eÉlÉå MÑüsÉaÉÑUÉåÌaÉïU: |
The Supreme Vision of Vasishta 5 K.N. Subramanian

AirÉÑSÉUqÉiÉÉæ UÉqÉ lÉ sÉaÉÎliÉ MüjÉÇ iuÉÌrÉ ||

[6.mÉÔ-4-11]
The substance of the passage is –
Rama I think, you have attained realization after listening to my words. You are
free from the sway of ajnanam. Family preceptor’s teachings easily carry
conviction with even ordinary people. But you being exceedingly earnest, how
can the words of mine fail to impart the teaching to you. If my utterances are
contemplated upon in a due manner, they will be fully absorbed by the mind in
the way the water is absorbed by the hot earth.
The profound instruction of the preceptor as also his grace make Sri Rama attain great
repose and enjoy supreme bliss of Self. He reveals,
AWûÉå AWûÇ aÉiÉͶɨuÉÇ pÉuɲÉYrÉÉjÉïpÉÉuÉlÉÉiÉç |
vÉÉliÉÇ eÉaÉeeÉÉsÉÍqÉSqÉaÉëxjÉqÉÌmÉ lÉÉjÉ qÉå ||
mÉUÉqÉliÉ: mÉërÉÉiÉÉåÅÎxqÉ mÉUqÉÉiqÉÌlÉ ÌlÉuÉ×ïÌiÉqÉç |
[6.mÉÔ-5-1,2]
O my Master, what a surprise, as a result of contemplation of thy words, the ‘I’ notion
remains transformed as Self the Chit. The spectacle of world though visible, has become
almost extinct. I have attained great peace in the Supreme Self within. I am absolutely
free from all doubts. The deceptive desires have left me. I experience limitless bliss of
the Self within. I am now in my natural state and remain wholly delighted. How fine! I
am really now Rama – who is immensely happy and can render the world happy – and I
tender salutations to my Self. (lÉqÉÉå qÉWèÇrÉqÉç)

No longer I doubt how the objective world has come into existence. There is only the
Self always and everywhere. How can there be the conception of anything else existing?
xÉuÉïqÉÉiqÉæuÉ xÉuÉï§É xÉuÉïSÉ pÉÉÌuÉiÉÉM×üÌiÉ: |
CSqÉlrÉÌSSÇ cÉÉlrÉÌSirÉxÉiMüsÉlÉÉ MÑüiÉ: || [6.mÉÔ-5-
11]
How could I have been driven by desires so long? Fortunately I completely understand
how I am really all. Really I have bathed myself in the elixir like words that flowed
from you. I find myself in an exalted and enchanting plane. Indeed I am the
Consciousness, which as substratum lends reality to visible and invisible things of the
world. I am the sole principle Self that exists everywhere.

It is Sri Vasishta’s teachings that have led Sri Rama to this state of freedom from sorrow
and Sri Rama freely gives expression to it: O Master!, It is as if the rich sense of thy
utterances has made my mind a bee that forgets itself in Consciousness in the lotus of the
heart. I have now as a result attained the state of freedom from all sorrow. The
commentator states that Sri Rama has now attained the state of a Jivanmukta, one who is
liberated while alive.

Though Sri Rama has attained enlightenment, Sri Vasishta explains how ajnanam,
ignorance can cause manifold miseries. Body and Self are so dissimilar in nature like
light and darkness and there cannot be any identification or any other relationship
between the two. But it is ignorance of the nature of Self that is the cause of all
delusions. The seeming pleasure of the objects, their real disastrous consequences, the
The Supreme Vision of Vasishta 6 K.N. Subramanian

uncertanity and quick extinction of forms are the varied fruits of the tree of ignorance
manifesting in the form of world and the tree keeps alive through successive seeds.

In order to allay the fear that it is too dificult to destroy ajnanam, Vasishta clearly
explains the process of ajnanam.
ÌuÉcÉÉrÉÉïrÉæï: xÉWûÉsÉÉåYrÉ vÉÉxÉëÉhrÉkrÉÉiqÉpÉÉuÉlÉÉiÉç |
xɨÉÉxÉÉqÉÉlrÉÌlɸiuÉÇ rɨÉSèoÉë¼ mÉUÇ ÌuÉSÒ: ||
[6.mÉÔ-10-15]
To remain established in Existential Awareness, after pursuing proper Vedantic enquiry,
study of scriptures under the guidance of competent scholars and contemplation of the
Self, is known to be the experience of Brahman.

From the standpoint of the absolute all this is Brahman and avidya exists no where. [6.1-
10-43]
LiÉÉuÉSåuÉÉÌuɱÉrÉÉ lÉåSÇ oÉë¼åÌiÉ ÌlɶÉrÉ: |
LiÉSåuÉ ¤ÉrÉÉå rÉxrÉÉ oÉë¼åSÍqÉÌiÉ ÌlÉͶÉrÉ : || [6.mÉÔ-10-
44]
To have the conviction that ‘all this is not Brahman’ is to nurture avidhya. To have the
conviction that all this is Brahman is to destroy avidhya.
The importance of abhyasa, repeated practice, is also sufficiently stressed by Sri
Vasishta.
mÉÑlÉ: mÉlÉËUSÇ UÉqÉ mÉëoÉÉåkÉÉjÉïÇ qÉrÉÉåcrÉiÉå |
AprÉÉxÉålÉ ÌuÉlÉÉ xÉÉkÉÉå lÉÉprÉÑSåirÉÉiqÉpÉÉuÉlÉÉ ||
[6.mÉÔ-11-1]
Except throgh repeated practice, O wise man, Self-awareness does not manifest.
Vasishta further exhorts Sri Rama –
Through the sword of the practice of wisdom (Jnanabhysa) destroy the fierce creeper that
has grown in the jungle like heart. O Raghava, do thou sport in the way the liberated soul
Janaka does by devoting himself to the practice of wisdom (Jnanabhysa). [6.1-11-6,7]
The distinction between the ignorant persons and the other can be stated simply –
For the ignorant, the world is filled with misery. For the wise, the world is full of
happiness. The world is dark for the one without vision. All the world is radiant to
the one with vision. [6.1-11-32]

A. Contemplation of Prana, as means for attaing wisdom: Kaka Bushunda’s

Teaching

After listening to the sublime teaching of Sri Vasishta, Sri Rama finds himself in an
exalted mental state and he tells the preceptor –
O Divine Master, certainly through they Grace, like lotus blossoming in the presence of
Sun, my mind has become free from impure stain and I have attained realization. All the
doubts have been dispelled. I am ready to carry out thy instruction. [6.1.12-26,27]

Sri Rama further enquires –

xÉqrÉa¥ÉÉlÉÌuÉsÉÉxÉålÉ uÉÉxÉlÉÉÌuÉsÉrÉÉåSrÉå |
The Supreme Vision of Vasishta 7 K.N. Subramanian

eÉÏuÉlqÉÑ£ümÉSå oÉë¼³ÉÔlÉÇ ÌuÉ´ÉÉliÉuÉÉlÉWûqÉç ||

[6.mÉÔ-13-1]
mÉëÉhÉxmÉlSÌlÉUÉåkÉålÉ uÉÉxÉlÉÉÌuÉsÉrÉÉåSrÉå |
eÉÏuÉlqÉÑ£ümÉSå oÉë¼luÉS ÌuÉ´ÉqrÉiÉå MüjÉqÉç ||
[6.mÉÔ-13-1]
O Knower of Brahman, as a result of perfect understaning of Truth, extinction of vasanas
is attained and I peacefully abide in the plane of a liberated soul. How is one to attain,
through the practice of prana-control, extinction of vasanas and peacefully abide as jivan
mukta?

This vital question of Sri Rama prompts the great Teacher Vasishta, to clearly explain the
role of prana-chinta, contemplation of Prana, in the process of attaining perfect
realization of Self and also narrate his meeting with the spritual adept Kaka Bushunda
and describe Bushunda’s teachings on the subject in detail. The substance of the portion
covered in Sargas, from 13 to 27 in Nirvana Prakarana, section I follows –

To Sri Rama’s query mentioned above Sri Vasishta replies –

xÉÇxÉÉUÉå¨ÉUhÉå rÉÑÌ£ürÉÉåïaÉvÉoSålÉ MüjrÉiÉå |
iÉÉÇ ÌuÉÌ® ̲mÉëMüÉUÉÇ iÉuÉ ÍcɨÉÉåmÉvÉqÉkÉÍqÉïhÉÏqÉç ||
[6.mÉÔ-13-3]
AÉiqÉ¥ÉÉlÉÇ mÉëMüÉUÉåÅxrÉrÉ LMü: mÉëMüÌOûiÉÉå pÉÑÌuÉ |
̲iÉÏrÉ: mÉëÉhÉxÉÇUÉåkÉ: vÉ×hÉÑ rÉÉåÅrÉÇ qÉrÉÉåcrÉiÉå ||
[6.mÉÔ-13-4]
The means by which the samsara, transmigratory process is conquered is termed as yoga.
The yoga which has the effect of bringing about calmness of mind is two-fold in practice.
One means of it which has already been made well known is Knowledge of Self. The
second means is restraint of Prana. I will explain the later process. Do you listen.
mÉëMüÉUÉæ ²ÉuÉÌmÉ mÉëÉå£üÉæ rÉÉåaÉvÉoSålÉ rɱÌmÉ |
iÉjÉÉÌmÉ ÂÌRûqÉÉrÉÉiÉ: mÉëÉhÉrÉÑ£üÉuÉxÉÉæ pÉ×vÉqÉç ||
[6.mÉÔ-13-6]
LMüÉå rÉÉåaÉxiÉjÉÉ ¥ÉÉlÉÇ xÉÇxÉÉUÉå¨ÉUhÉ¢üqÉå |
xÉqÉÉuÉÑmÉÉrÉÉæ ²ÉuÉåuÉ mÉëÉå£üÉuÉåMüÄTüsÉmÉëSÉæ ||
[6.mÉÔ-13-7]
AxÉÉkrÉ: MüxrÉÍcɱÉåaÉ: MüxrÉÍcÉe¥ÉÉlÉÌlɶÉrÉ: |
qÉqÉ iuÉÍpÉqÉiÉ: xÉÉkÉÉå xÉÑxÉÉkrÉÉå ¥ÉÉlÉÌlɶÉrÉ: ||
[6.mÉÔ-13-8]
Although both – knowledge of Self and control of Prana – are generally referred to by the
term yoga, however, in practice, the term is applied only to control of Prana. Both
control of Prana and knowledge of Self are means of transcending samsara. Both lead to
same result. For some control of Prana is difficult to attain. For some others attainment
of wisdom is difficult. My own view is, O wise man, wisdom is more easily attained. Of
the two taught by the scripture, I have already explained the path of Wisdom. The yoga
of control of Prana, which can also lead to Realization of Self and other attainments, let
me now describe.
The Supreme Vision of Vasishta 8 K.N. Subramanian

Meeing with Bushunda

Vasishta tells –
Once in Indra’s court, among the assembled seers, the subject of talk was the longest,
living souls in the universe. On that occasion, the seer Satatapa told “On the southern
branch of Kapila-vriksha tree in the northern cornor of Meru Mountain there is a nest of
birds and among them lives the Crow Bushunda. He is like another Bhrama. He is
without desire and attainment. He is longest living soul and has a broad mind. He is
serene lovely and is proficient in the matters pertaining to Time. Such a life as
Bushunda’s if any one can live, that life is holy, long and immensly blessed”.

After the talk concluded, there arose in my heart a strong curiosity to personaly meet
Bushunda and accordingly I proceeded towards that corner of Meru, where the nest
existed.

I located the tree and branch in a pleasing environment and in that particular nest
bedecked with flowers bunches of leaves, there were a number of majestic crows and
amidst them remainded Bushunda shining like a jewel among glass piecies. He was
attractive in form and was mentally very composed. By virtue of constant contemplation
of prana, he was always mentally inwardized and happy. He was outwardly genial and
inwardly very deep. He was affectionate and endearing in speech. He was without
notions “I” and “mine”. He was recognised as noble soul, who at the same time was
fully conversent with wordly affairs.

There was a mild stir among the birds when I descended amongest them. After seeing
me, Bushunda instantly said “This is Vasishta that has come. O! Sage Welcome to thee”.
He thought of flowers and flowers appeared in his hands, which Bushunda offered to me.
Bushunda led me to a new branch to sit upon. After I sat on the seat, Bushunda happily
did the customary worship and offered water to me for washing the feet etc. Later he
spoke to me these words: “ After a long time you have bestowed kind favour on us, by
offering us an opportunity to have darshan of thee. This is the outcome of the great merit
that had been earned by me. O Sage! What has prompted you to undertake the trouble of
visiting me! You remain always abosrbed in undistracted lofty state of mind. O Sage! By
virtue of the darshan of the holy feet, I have come to know the purpose of your visit.
During the course of talk in Indra’s court about long living saints, you got reminded
about me. That is the reason for this abode getting purified because of thy presence.”

When Bushunda, who had a flawless vision of past, present and future spoke in this
manner, I told him thus:

O King of Birds, what you have said is perfectly true. I have come here to see the longest
living soul that you are. Fortunately you enjoy a happy mind and good health. You have
not fallen a prey to the snares of wordly life. This doubt of mine, do thee clarify without
fail. In which family were you born? How did you become a knower of Truth? How long
is the duration of your past life? What are the events of the past you remember? By
whom were you guided to this abode for living in?”
The Supreme Vision of Vasishta 9 K.N. Subramanian

Bushunda replied, “Whatever you seek to know O seer, I will tell. You may patiently
listen to all that is being said.

Sri Vasishta further tells Sri Rama, - Bushunda, extremely pleasing to look at, was serene
lofty minded and began to tell everything about him. Bushunda said – Of the several
divine mothers Jaya, Vijaya, Jayanthi, Aparajitha, Siddha, Rektha, Alambusha, Chitpala
were the eight deities. They had number of followers. The Goddess Alambusha had
Chanda, the crow as her vehicle even as Garuda was the vehicle of Vaishnavi Goddess.
Once when all the Goddesses and their followers happened to be together in high space,
they had a strong passion to celebrate the occasion with gaiety and merriment. They
sung, danced and drank. The severn Hamsas(swans) birds who served as the vehicle of
the Goddess Brahmi had a fascination for the male crow Chanda. All the seven Hamsa
birds enjoyed Chanda’s company successively. They were highly delighted and all of
them had also conceived. After the celebration they all dispersed.

The Hamsa birds who had conceived were asked by the Goddess Brahmi to spend their
time without doing any task in the lotus-pond. As advised by the Goddess the Hamsa
birds cheerfully spent their time in the pond. In due time, the Hamsa mothers delivered
21 eggs. From those eggs, all of us – twenty one crows – were born in due time.

In course of time, our wings grew and we had the capacity to fly. At this stage, along
with the Hamsa mothers, we the brothers, adored the Goddess Brahmi. The Goddess
Brahmi who was mostly in Samadhi state, came out of it and got highly delighted with
us. Brahmi was inclined to bestow rich blessings on us and as a result al of us became
enlightened and liberated. All of us had great peace of mind and we wanted to dwell in a
place where we could remain in contemplation. With that conviction, we went to meet
our father, the crow Chanda. Father kissed and embraced everyone of us and we
propitiated the Goddess Alambhusha. We were highly blessed by Her. Sensing the need
for a calm and comfortable place of stay for us Chanda gave us details about the nest he
had built on the Kapila Vriksha in the nothern corner of the Meru and we were directed to
go to this place and dwell in it where we can enjoy both worldy pleasures and heavenly
peace. After directing us Chanda kissed everyone of us. The Goddess Almabusha also
blessed all of us. Then all of us, after taking leave of them, went and reported to Goddess
Brahmi. With Her blessing we left and reached the Kapila Vriksha. Here we have dwelt
since that time and have been wholly free from all hardships.

Bushunda further tells: “O Seer, My life has attained a great fulfillment because of your
visit to this abode and because I am able to have darshan of you. This place has become
holier because of your visit.
lÉÉiÉ: mÉUiÉUÇ ÌMüÇÍcÉlqÉlrÉå MÑüvÉsÉqÉÉiqÉlÉ: |
xÉliÉÉå rÉSlÉÑaÉqrÉliÉå xÉÇirÉ£üxÉMüsÉæwÉhÉÉ: ||
[6.mÉÔ-20-38]
Nothing, I think is indication of one’s well-being, apart from the fact that one is being
visited by wise persons who have renounced all desire. All that is of value is attained
from the company of wise xÉixÉXçaÉÍcÉliÉÉqÉhÉÏiÉ: xÉuÉïxÉÉUqÉuÉÉmrÉiÉå
The Supreme Vision of Vasishta 10 K.N. Subramanian

Though I have realized the Supreme Self, I feel that darshan of you has destroyed
whatsoever blemishes were in me and my life has become most fruitfull. The association
with wise removes away all fear. xÉMüsÉpÉrÉÉmÉWûUÉå ÌWû xÉÉkÉÑxÉXçaÉ:
| [6.mÉÔ-20-41]

Vasishta asks Bushunda : “When at the end of each Kalpa, O Great King of Birds, the
cosmic dissolution is taing place how do you manage to remain without any sorrow? “

Bushunda replies : When the cosmic process comes an end, I discard the abode of nest
and remain in the high space without any thought and expectation. When several suns
are burning the world, I practice the contemplation called, “Varuni Dharana” with great
resolution and remain unharmed. When mighty winds blow, I practice “Parvathi
Dharana” and remain without slightest movement like a mountain. Then according to
needs, I practice different kinds of Dharana and survive. When Universe is recreated by
new Brahma, I re-enter it and choose to dwell in the same nest on the Kapila VrikSha
which appears in the same place and in same condition, every time a new Universe is
created after dissolution.

Vasishta raises another relevant question:

“Each time when Cosmic dissolution takes place, O King of Birds, why is it that other
yogins do not survive in the manner you do by practicing several dharanas?”

Bushunda’s significant reply is: O Brahman, such is the ‘niyati’ – cosmic necessity –
which is the will of the Supreme and does not get falsified. Simply, I have to remain in
this manner and others have to remain in a different manner. One cannot sit in judgement
over the cosmic necessity. By virtue of my will, during the time of creation of new
Universe, this Kapila Vriksha appears in the same hill and in the same manner.

Vasishta asks: O blissful soul, you are wholly liberated and have been living for very
very long time. You have witnessed several creations. What are the strange things that
you have seen in the many Universes during your long life time?

Bushunda’s long reply contains description of different type of worlds witnessed by him.
He has seen several incarnations of Rama, Krishna and Parasurama. He also knows
about Ramayana and Bharata composed by a different Valmiki and Vyasa. He also tells
that at present he is seeing eighth Vasishta before him.

When Bushunda concluded this long reply, Vasishta had another question to ask: O King
of Birds, How is that in spite of active life in different parts of the world, death has not
tormented your body? Bushunda’s long reply runs thus:-

O Kumara of Brahma, though you know everything, you just desire to hear my speech
and hence this question of yours. The proper way of adoring great men is to obey their
commands and for this reason, I proceed to reply to your question.
The Supreme Vision of Vasishta 11 K.N. Subramanian

He is not tormented by Death, whose heart contains not the strings of beads of evil
thoughts. Similarly a person is not tormented by Death, if he is free from mental
afflictions(AÉkÉrÉ:), desire(AÉvÉÉ), micerliness (sÉÉåpÉç:) anger(MüÉåmÉ:) and
mental oscilations (cÉÉgcÉsÉÇ qÉlÉ:).
These faults mentioned above bring about bodily diseases but such sorrows do not
torment a person whose mind remains absorbed in non-dual Consciousness.
LiÉå oÉë¼lqÉWûÉSÉåwÉÉ: xÉÇxÉÉUurÉÉÍkÉWåûiÉuÉ: |
qÉlÉÉaÉÌmÉ lÉ sÉÑqmÉÎliÉ ÍcɨÉqÉåMüÇ xÉqÉÉÌWûiÉqÉç ||
[6.mÉÔ-23-13]
The means by which the fear of Death is wholly conquered is according to the
commentator, peaceful abidance in Self that is Brahman - - xÉÇÍ´ÉiÉÉ ÍcɨÉÌuÉ
´ÉÉÎliÉxiÉÇ qÉ×irÉÑlÉï ÎeÉbÉÉÇxÉÌiÉ | [6.mÉÔ-23-11] The entire sarga 23 is
devoted to the elaboration of the ideas mentioned above.

The Contemplation of Prana

The extraordinary process of contemplation called Prana-chinta is taken up next for
exposition by Bushunda from Sarga 24.
AÉiqÉÍcÉliÉÉ xÉqÉxiÉÉlÉÉÇ SÒ:ZÉÉlÉÉqÉliÉMüÉËUhÉÏ |
[6.mÉÔ-24-2]
The Kind of enquiry that ends in realization of Self puts an end to all sorts of sorrows
caused by the dream-like life in the entire past. Here Bushunda clarifies that though
Atma-chinta, realization of Self puts an end to al sufferings, it is easily attainable by seers
like Vasishta, but it is not so for persons like him. So he tells Vasishta -
AÉiqÉÍcÉliÉÉuÉrÉxrÉÉlÉÉÇ qÉkrÉÉSåMüiÉqÉÉ qÉrÉÉ |
xÉuÉïSÒ:ZɤÉrÉMüUÏ xÉuÉïxÉÉæpÉÉarÉuÉÍkÉïlÉÏ ||
[6.mÉÔ-24-8]
MüÉUhÉÇ eÉÏÌuÉiÉxrÉåWû mÉëÉhÉÍcÉliÉÉ xÉqÉÉÍ´ÉiÉÉ |
[6.mÉÔ-24-9]
Of the lady companions of Atma-chinta, there is one called Prana Chinta, Prana
Contemplation who puts an end to all sufferings and develops all-round prosperity. I
entirely depend on Prana Chinta for fulfilling my aims.

Though Vasishta knows what Prana Chinta is, he sportfully asks Bushunda to explain
what Prana-Chinta is, rÉjÉÉjÉïÇ oÉëÔÌWû qÉå xÉÉkÉÉå mÉëÉhÉÍcÉliÉÉ
ÌMüqÉÑcrÉiÉå | [6.mÉÔ-24-10]

Bushunda’s explanation of Prana Chinta has been fully presented in Sargas 24 to 27 and
if the mode of Prana contemplation is well understood and practiced, one can go beyond
the ocean of delusion. Based on Sri Bushunda’s own utterances and the commentator’s
explanation (especially in regard to Verse 20 of Sarga 25) the substance of the entire
passage is briefly stated below, and is made as clear as possible.

Bushunda tells Vasishta: O Seer you already know what it is and yet you ask me a mere
crow to test my knowledge or perhaps you desire to correct me. Anyway let me readily
give reply. I begin to tell you about the mode of Prana-contemplation, which has made
Bushunda’s life exceedingly long and which has bestowed on him knowledge of Self.
The Supreme Vision of Vasishta 12 K.N. Subramanian

Bushunda continues:

O Divine Master, see this body as an attractive house having three pillars – the three are
pitta, gile , Kapha phlegm and vata air – and nine entrances. The Lord of the house is
Ahamkara, Egotism and Puryashtaka, the subtle body is his mistress and the tanmatras,
the base cosmic elements are the swajanas and the dependents and the Lord protects all.
Ida and Pingala are the two tender nerves that rise upwards on the two sides of the centre.
There are three paris of lotus-like organs comprising of bones and flesh, and arteries like
stalk connect the blossoms upwards and downwards in the centre of the body. The
inhaled aire strikes at the leaf like portions with leaves tossing about, the air moves wth
added forces through all the nadi channels of the entire system. The air current rising up
from heart is known by different names like Prana, Apana, Samana etc., according to the
different functions they perform in the physical system.

Of the different forms of air, the two known by the names Prana and Apana are very
important and by carefully watching their course, I carry on with life. Remaining alike in
the states of waking, dreaming and sleeping – almost in sleep-like condition, I allow the
days to pass one after another. O Divine Master, he who keeps watering the incessant
flow of air through different channels, with delightful mind gets freed from al sins and
also from the prospect of rebirth.

After hearing the Bird’s explanation, Vasishta again seeks to know in great detail about
the precise nature of movement of the important airs. [6.I – 25- 41] Bushunda explains -

Prana is moving force, that is in action both inside and outside the body and remains
stationed in the upper portion of the body. Apana is moving force that is in action inside
and outside the body and is located in the lower portion of the body. Whether one is
active or asleep, the contemplation of movement of the Prana that results in the practice
of Pranayama is explained now. Do you listen to it and it will lead you to higher plane.

Eight phases of movement of Prana and Apana and two states of retention of air called
Kumbhaka internal and external, have been identified and their cotemplation leads to the
attainment of realization and freedom.
A¹ÉuÉåiÉå qÉWûÉoÉÑ®å UɧÉÏÇÌSuÉqÉlÉÑxqÉ×iÉÉ: |
xuÉpÉÉuÉÉ SåWûuÉÉrÉÔlÉÉÇ MüÍjÉiÉÉ qÉÑÌ£üSÉ qÉrÉÉ ||
[6.mÉÔ-25-20]

The eight phases are –

1. The rise of Prana from the heart to the crest of head.
2. The movement of Prana from the crest to the tip of the nose.
3. The movement of Prana from the outer tip of the nose to the space at 12inches from
the nose-tip. (This space called Dwadasanta has significance as in the Chit,
Consciousnes present there, Prana is supposed to merge and apana is supposed to rise.
4. The Prana abiding in Dwadasanta
5. The rise of Apana in the Dwasdasanta.
The Supreme Vision of Vasishta 13 K.N. Subramanian

6. The movement of Apana from the Dwadasanta to the tip of the nose.
7. The movement of Apana from outer space to the inner crest of head.
8. The movement of Apana from crest to the heart.

The two Kumbhakas internal and external are,

1. When Apana merges and Prana does not yet rise in the heart it is internal Kumbhaka.
2. When Prana merges and Apana does not yet rise in the Dwadshanta it is external
Kumbhaka.

Contemplation of the different phases of the air movement brings in great results and
these are well-explained:
LiÉå ÌlÉUÉåkÉqÉÉrÉÉÎliÉ mÉëM×üirÉÉÅÌiÉcÉsÉÉÌlÉsÉÉ: |
rÉiMüUÉåÌiÉ rÉSvlÉÉÌiÉ oÉÑ®æuÉÉsÉqÉlÉÑxqÉUlÉç || [6.mÉÔ-25-
22]
qÉÑqpÉMüÉSϳÉU: xuÉÉliÉxiÉ§É MüiÉÉï lÉ ÌMüÇcÉlÉ |
AurÉaÉëqÉÎxqÉlurÉÉmÉÉUå oÉÉ½Ç mÉËUeÉWûlqÉlÉ: ||
[6.mÉÔ-25-23]
ÌSlÉæ: qÉÌiÉmÉrÉæUåuÉ mÉSqÉÉmlÉÉåÌiÉ MåüuÉsÉqÉç |
LiÉSprÉxÉiÉ: mÉÑÇxÉÉå oɽÉå ÌuÉwÉrÉuÉ×ͨÉwÉÑ ||[6.mÉÔ-25-
24]
lÉ oÉklÉÉÌiÉ UÌiÉÇ cÉåiÉ: µÉSØiÉÉæ oÉë¼hÉÉå rÉjÉÉ |
LiÉÉÇ SØ̹qÉuɹprÉ rÉå ÎxjÉiÉÉ: M×üiÉoÉÑ®rÉ: || [6.mÉÔ-
25-25]
mÉëÉmiÉmÉëÉmiÉurÉqÉÎZÉsÉÇ iÉæUÎZɳÉÉxiÉ LuÉ ÌWû |
[6.mÉÔ-25-26]
Prana, Apana etc., though by natural tendency, are always restless, they must get
restrained, whether one is active or asleep. Even if the person keeps doing things or eats,
if he remains contemplating on Kumbhaka etc., he is not a doer of anything. If he
peacefully abides in such a state by totally discarding all sensual acts mental and
physical, with in a few days only, he attains to the state of supreme awareness. A person
practicing such contemplation develops aversion towards all sensual pleasures like a
brahmin towards leather bowl with milk. They who attain such a vision and remain
steadily with minds fulfilled, have attained all that is worthy of being attained without
much pain.

Other facts recorded by Bushunda in this cotext are –

1. The man of wisdom, even if he keeps performing the natural duties with a pure mind,
through contemplation of the course of Prana and Apana attains supreme happiness
(6.I – 25- 28)
2. Prana arising from the midst of the heart assumes the form of Sun and spreads
towards outer space. Apana arising from the Dwadasanda has the form of moon and
flows downward like stream of water. Prana heats the system. Apana cools the
system immediately afterwards.
3. It is the Prana that assumes the form of Apana in Dwadasanta and it is Apana that
assumes the form of Prana in the middle of the heart. He who contemplates on the
rising and setting of Sun and moon realizes the Self which is the substrate of both.
The Supreme Vision of Vasishta 14 K.N. Subramanian

4. With the rise of the Sun in the heart, darkness, i.e., ignorance of the Self gets
destroyed. When the darkness is destroyed, the Self glows with lustre. There
manifests liberation.
5. The contemplation of Prana in the state of Kumbhaka either internal or external frees
one from all sorrows.
6. When Prana is swallowed up in the heart region by Apana and when the Apana is
swallowed up by Prana in the Dwadasanta, during the state, space and time are as if
totally transcended. [6.1.57]
7. Contemplation of Kumbhaka – external or internal – leads to effortless experience of
Chidatma, the Self. As fragnance abides in the flower, Chit is latent in Prana. Chit is
the base of Prana and Apana and is attained through contemplation of the source from
which both arise.
8. Chit manifests during the states when Prana has set but Apana has not arisen, when
Apana has set but Prana has not arisen, when Prana and Apana have both set. Let us
adore Chit in these states.

Bushunda further continues –

LwÉÉ ÌWû ÍcɨÉÌuÉ´ÉÉÎliÉqÉïrÉÉ mÉëÉhÉxÉqÉÉÍkÉlÉÉ |
¢üqÉåhÉÉlÉålÉ xÉÇmÉëÉmiÉÉ xuÉrÉqÉÉiqÉÌlÉ ÌlÉqÉïsÉå ||
[6.mÉÔ-26-1]
Through contemplation of Prana quietude of mind is attained by me and mind is made to
dwell in pure Self.
O Seer, by practicing this kind of understanding I remain firmly and do not swerve from
the state like Meru even for a second. [20-2]
My mind remaining absorbed in the Self does not get disturbed out of it whether I walk
or keep standing whether I am awake or am asleep. [26-3]
Whether world of environment is unchanging or ever changing, I remain unperturbed and
in a natural state. [26-4]
Through attention to the flow of Prana and Apana and through realization of the Supreme
Self, I have attained to the state of freedom from all sorrow. [26-6]
I think not of the past nor of the future anytime. I remain as mere witness of the present.
[26-8]
While attending to things with a mind free from desire for fruits, I pass away the time as
if in sleep. [26-9]
pÉÉuÉÉpÉÉuÉqÉrÉÏÇ ÍcÉliÉÉqÉÏÌWûiÉÉlÉÏÌWûiÉÉÎluÉiÉÉqÉç |
ÌuÉqÉ×vrÉÉiqÉÌlÉ ÌiɸÉÍqÉ ÍcÉUÇ eÉÏuÉÉqrÉlÉÉqÉrÉ: ||
[6.mÉÔ-26-10]
Things plesant and unplesant associated also with desire, I reflect upon and after
resolving that they are unworthy, I abide in Self and am so living for long without
distress. [26-10]
I keep remembering the period when Prana and Apana remain together. I delight in such
state and am so living for long without distress. [26-11]
mÉëÉhÉÉmÉÉlÉxÉqÉÉrÉÉåaÉxÉqÉrÉÇ xÉqÉÑlÉÑxqÉUlÉç |
xuÉrÉqÉÉiqÉÌlÉ iÉÑwrÉÉÍqÉ ÍcÉUÇ cÉÏuÉÉqrÉlÉÉqÉrÉ: ||
[6.mÉÔ-26-11]
The Supreme Vision of Vasishta 15 K.N. Subramanian

This object has been obtained by me today. This beautiful thing I will attain tomorrow –
such thought does not arise in me. So I live for long without distress.
I praise not nor detest anything. I do not rejoice when something good is attained nor
grieve when something bad happens tome. By relying on my sprit of extreme sacrifice I
always mentally sacrifice everything and hence I encounter fortunate situations.
mÉëvÉÉliÉcÉÉmÉsÉÇ uÉÏiÉvÉÉåMüÇ xuÉxjÉÇ xÉqÉÉÌWûiÉqÉç |
qÉlÉÉå qÉqÉ qÉlÉÑ vÉÉliÉÇ iÉålÉ eÉÏuÉÉqrÉlÉÉqÉrÉ: ||
[6.mÉÔ-26-16]
O Seer, my mind having rid itself of craving and sorrow I remain peaceful and
contemplative. Hence I live for long without distress. [26-16] What has been obtained
by me today? What will come to me tomorrow? Such feverish thought does not arise in
me. So I live for long without distress. [26-18] In all times, I am conscious of myself as
Chit. Hence I live for long without distress. [26-21]

Whether I eat or play I remain active or sleeping, I do not think of me as body. Hence I
live for long without distress. Whatever I do, whatever I eat, I remain unconcerned as if I
am seemingly involved. The mind remains only in actionless state and hence I live for
long without distress. [20-27]
rÉiMüUÉåÌiÉ rÉSvlÉÉÍqÉ iɨrÉYiuÉÉ iɲiÉÉåÅÌmÉ qÉå |
qÉlÉÉå lÉæwMüqrÉïqÉÉS¨Éå iÉålÉ eÉÏuÉÉqrÉlÉÉqÉrÉ: ||
[6.mÉÔ-26-27]
Because of sleep experience, the world is non-existent, because of experience of
realization, the Reality is manifest like an orange on the palm. Hence I live for long.[26-
32] The pot is Chit, the cloth is Chit, the space is Chit, the word etc., is Chit. I know
everything to be Chit. Hence I live for long without distress.
CirÉWûÇ qÉÑÌlÉvÉÉSÕïsÉ Ì§ÉsÉÉåMüMüqÉsÉÉÍsÉMü: |
pÉÑvÉÑhQûÉå lÉÉqÉ MüÉMüÉåsÉ: MüÍjÉiÉͶÉUeÉÏÌuÉiÉ: ||
[6.mÉÔ-26-39]
O Great seer, such is the crow called Bushunda who is, as it were, a bee in the lotus like
three worlds and is known to be the one living for long. [26-39]

After hearing at length, Vasishta exclaimed, “O Divine Seer, how fine it is! You have
given an account of your life. This is, as if, like an ornament to ears that heardthe
account. [ 6.I –27– 2]
They are really blessed souls, who have the fortune to see a Mahatma great soul like you
who is really like another Brahma. [6-27-3]
You have told in full the story of thy life which is capable of purifying the mind and my
eyes are blessed that they are able to behold such a holy person as you. [27-4]
All directions external to me are pleasant. All spectacles have been witnessed by me.
Yet I have not seen a great soul like you in the whole world. [27-5]
Rarely indeed a pearl is seen to manifest in a live bambhoo tree. So real also it is to see a
precious person like you. [27-7]
I have been able to attain darshan of so holy a person like you. So I have indeed
performed a mighty auspicious deed!
Let happiness be thy lot. Do thee enter into the cave which the blissful Self is. The time
has come. Let me now go to the heavenly manision.
The Supreme Vision of Vasishta 16 K.N. Subramanian

By virtue of mere wish of Bushunda, a gold vessel appeared in the imagined hands of
Bushunda which he filled with flowers and water and performed duly the worship of my
entire person from the head to the foot.
When I jumped from the tree and rose up into space, the king of Birds, also rose up from
the seat and followed me for a long distance in space. Stopping on the way I held the
hands of Bushunda and pressed him to return. It is really very hard to discard the
association of the wise SÒxirÉeÉÉ xÉÇaÉÌiÉ: xÉiÉÉqÉç.
Shortly we disappeared from each other’s view. Shortly I reached th abode of the Seven
Rishis (SaptaRishi Mandalam) where I was received and accorded worship by my wife
Arundhati.
Such a meeting with Bushunda took place in the former age of Krita Yuga. In the Treta
Yuga which is passing on and in which you have been born, meeting with Bushunda took
place eight years before. The excellent story of Bushunda has been told to you. Reflect
on it and do what you think as proper in its light.
Sri Valmiki concludes the account with the statement that the pure minded soul who
properly ponders over the story of Bushunda will go beyond the miserable and fear-
ridden life and emancipate from false form of existence.
Sri Rama who listened to the entire account from Sri Vasishta told him:
O Divine Master, through thy rays of wisdom the entire darkness gripping my heart has
been destroyed. [6.I – 28 – 6] I am fully awakened and have known truly the knowable.
AWûÉå pÉÑvÉÑhQûcÉËUiÉÇ mÉUÇ ÌuÉxqrrÉMüÉUMüqÉç |
pÉaÉuÉlpÉuÉiÉÉ mÉëÉå£üqÉѨÉqÉÉjÉÉïuÉoÉÉåkÉlÉqÉç ||
[6.mÉÔ-28-8]
How wondrous is the life story of Bushunda which you have told. It teaches the highest
truth. The account of meeting with Bushunda as has been, contains teachings of great
value.

Vasishtas’ darshan of Isvara and Iswara’s sublime teachings pertaining to Devotion and
Wisdom are to be taken up by Vasishta. Even before Vasishta takes up Lavana’s
Teachings presumably prompted by Sri Rama’s exalted state of mind, Vasishta gives
some subtle clarifications.

Sri Vasishta exhorts Sri Rama then –

rÉjÉÉ ¥ÉÉlÉålÉ rÉÉåaÉålÉ xÉÇiÉiÉÉprÉÉxÉeÉlqÉlÉÉ |
pÉÑvÉÑhQû: mÉëÉmiÉuÉÉlmÉëÉmrÉÇ iÉjÉÉxÉÉSrÉ iÉimÉSqÉç ||
[6.mÉÔ-28-3]
In the way through constant practice of either wisdom or yoga, Bushunda attained the
supreme plane, in the some manner do you, Rama, also attain the higher plane.
All those who are mentally detached and who practice Prana-Chinta, abide like Bushunda
in the plane of Supreme Truth. [6.I – 28 – 4]

In this context, Vasishta clarifies –

CSÇ kÉlqÉrÉÇ SåWûÉå SåvÉÉåÅrÉÍqÉÌiÉ ÌuÉpÉëqÉ: |
iÉixÉuÉïÇ ÍcÉiÉuÉÏrÉïxrÉ xÉÇMüsmÉxrÉ ÌuÉeÉ×ÎqpÉiÉqÉç ||
[6.mÉÔ-28-27]
The Supreme Vision of Vasishta 17 K.N. Subramanian

SÏkÉïxuÉmlÉÍqÉqÉÇ ÌuÉÌ® SÏbÉïÇ uÉÉ ÍcɨÉÌuÉpÉëqÉqÉç |

SÏbÉïÇ uÉÉÌmÉ qÉlÉÉåUÉerÉÇ xÉÇxÉÉUÇ UbÉÑlÉlSlÉ ||
[6.mÉÔ-28-28]
mÉëoÉÉåkÉqÉåwrÉÍxÉ rÉSÉ mÉUqÉÉqÉåïcNûrÉÉ xuÉrÉÉ |
Sìè¤rÉÍxÉ iuÉÇ iÉSÉ xÉqrÉÌaÉSqÉMüÉåïSrÉå rÉjÉÉ ||
[6.mÉÔ-28-29]
The deluded notions that ‘here is mental body’ ‘Here is visible real space’ are the
manifestation of the mind’s virility. This worldy spectacle is either a long dream or
mental illusory experience or O Rama it is mind’s wishful imagination – manorajyam.
When through desire to know the Supreme Self, you have vision of the Supreme, you
will know all these as they are as one sees things in the sunlight of dawn.

When the mind gets rid of the taint of delusion, the person realizes his non-dual nature
and does not have to fear from anything. Such a purification of the mind is attained
through the correct comprehension of Self. To comprehend Self is not to cognize any
illusory entity. These ideas are conveyed through these lines by Vasishta –
xuÉ LuÉ ÌWû xuÉpÉÉuÉåÅrÉÍpÉijÉÇ xÉÇmÉëÌiÉ pÉÉxÉiÉå |
xÉÇxÉÉUxÉUÍhÉÎxjÉirÉÉÇ MüxqÉÉiMüÉåÅ§É ÌuÉpÉåÌiÉ ÌMüqÉç ||
[6.mÉÔ-28-44]
xÉ LuÉ ÌMüÇÍcÉixÉÇvÉÉåkrÉ: vÉÑ®rÉÉ ÌuÉqÉsÉiÉÉÇ aÉiÉå |
iÉÎxqÉ³É SØvrÉiÉå UÉqÉ qÉÉåWûÉåÅrÉÇ eÉaÉiÉ: ÎxjÉiÉ: ||
[6.mÉÔ-28-45]
xÉqrÉaÉÉsÉÉåMüqÉɧÉåhÉ xuÉpÉÉuÉ: vÉÑÌ®qÉ×cNûÌiÉ |
lÉ aÉ׺ûÉÌiÉ qÉsÉÇ pÉÔrÉxiÉÉqÉëiÉÉÍqÉuÉ MüÉgcÉlÉqÉç ||
[6.mÉÔ-28-46]
AÉpÉÉxÉqÉɧÉqÉåuÉåSÇ lÉ xɳÉÉxÉeeÉaɧÉrÉqÉç |
CirÉlrÉMüsÉlÉirÉÉaÉ: xÉqrÉaÉÉsÉÉåMülÉÇ ÌuÉSÒ: ||
[6.mÉÔ-28-47]
To comprehend everything as only mere self-revealing Chit is to have samyak alokanam,
correct comprehension. These are two view points and by adhereing to either of the two
one can attain realization –
AWûqÉåuÉ ÌWû uÉÉ xÉuÉïÇ ÍcÉÌSirÉåuÉÇ ÌuÉpÉÉÌuÉiÉå |
lÉåSqÉÉQûqoÉUÇ urÉjÉïqÉlÉjÉÉïrÉÉuÉpÉÉxÉiÉå ||
[6.mÉÔ-28-71]
SvÉïlɲrÉqÉmrÉåiÉixirÉqÉirÉliÉÍxÉÌ®SqÉç |
rÉSåMüqÉåiÉrÉÉåuÉåïÎixÉ UqrÉÇ iÉSìÉqÉ xÉÇ´ÉrÉ ||
[6.mÉÔ-28-72]
“Either I am all, all this visible world is Chit” or “All the visible spectacle is non-existent
and futile and false appearance” – both these view points are correct and can lead to
comprehension of the Truth.

As Vasishta delivers these significant utterances, Rama gets drawn into blissful Self and
as others in the assembly also remain mentally composed, Sri Vasishta suspends his
discourse. After about an hour had elapsed, Sri Rama’s mind gets externalized, Vasishta
tells him –
UÉqÉ xÉqrÉYmÉëoÉÑ®ÉåÅÍxÉ xuÉÉiqÉÉlÉqÉÍxÉ sÉokÉuÉÉlÉç |
The Supreme Vision of Vasishta 18 K.N. Subramanian

LuÉqÉåuÉÉuÉsÉqurÉÉjÉïÇ Ìiɸ lÉåWû mÉSÇ M×üjÉÉ: ||

[6.mÉÔ-29-4,5]
Rama you are perfectly enlightened. You are established in your Self. Remain there
steadily and do not get dragged into worldy happenings.

Sublime Teachings of Sri Shiva [Sarga 29 to 42]

Persumably sensing Sri Rama’s doubt regarding the nature of God and true worship of
Him, Sri Vasishta recounts extensively the teachings, which he directly obtained from Sri
Shiva who appeared before him in Kailas. These teachings have the effect of dispelling
the great delusion (qÉWûÉqÉÉåWû ÌuÉlÉÉÍvÉlÉÏÇ) and destroying all worldy
misery(xÉÇxÉÉU SÒ:ZÉ vÉÉlirÉjÉïÇ).

Vasishta proceeds –
Once I went to Kailas, which is the abode of Gauri and her Beloved Lord and after setting
up an ashram, hermitage on the bank of Ganga, I devoted myself to the performance of
penance. While doing penance in one night, after the first quarter of the night had passed
away, all around there was stillness and intense darkness, I emerged out of samadhi state
and gazed at the surrounding environments, A beautiful mass of light, like moon
appeared not far from me, on a slope. Shortly I beheld the form of the nearer of crescent,
Shiva with his hand placed on the hand of Gowri accompanied by attendent led by Nandi.
Instantly I alerted my disciples and with materials of worship, water, flower etc., in hand,
I walked towards Iswara and even from the distance offered worship and prostrated to
Him. With His benign look, He kept seeing me steadily and I felt as if all my sorrows
had been destroyed by the graceful look. After I performed worship of Gowri also in the
proper manner, I sat near the Lord. He asked me very kindly, whether I had attained the
supreme plane of peace, whether my auspicious thoughts had become fruitful, whether
my penance was proceeding in an uninterrupted manner and whether all my fears had
perished. Replying to Him in words that are appropriate I said, that for those who have
the fortunes of meditating on the three-eyed Shiva, there is nothing unattainable and all
fears become extinct. The Lord was visibly pleased and becoming more modest, I
submitted to Him, “O Divine Lord, through thy Grace all my aims have been fulfilled. In
spite of it, I have a doubt and kindly clear it for me fully.”
xÉuÉïmÉÉmɤÉrÉMüUÇ xÉuÉïMüsrÉÉhÉuÉkÉïlÉqÉç |
SåuÉÉcÉïlÉÌuÉkÉÉlÉÇ iÉiMüÏSØvÉÇ pÉuÉÌiÉ mÉëpÉÉå ||
[6.mÉÔ-29-116]
O Lord, what is the nature of the worship of God which is capable of destroying one’s all
sins, bestowing all good things, to me. Sri Shiva’s long and profound reply is spread
over fourteen chapters (29 to 42) and is worth careful study. The essential teachings are
briefly explained –
Sri Shiva tells -
“O Knower of Brahman, I shall explain what is the excellent way of worship of
God, so that through even solitary act of worship of God one attains liberation.
Does any one really know who is God? God is not Pundarikaksha, the lotus-eyed,
He is not one with three eyes, Trilochana; He is not the one who arose from lotus,
Brahma. He is not the lord of Devas, Indra; He is neither Wind, nor Sun, nor Fire,
The Supreme Vision of Vasishta 19 K.N. Subramanian

nore Moon, nor Brahmana, nor Ruler of earth. He is neither I nor O Vasishta,
you.” [6.I – 29 – 118 to 120]
lÉ SåuÉÉå SåWûÃmÉÉå ÌWû lÉ SåuÉδcɨÉÃmÉSØMç ||
[6.mÉÔ-29-120Éå]
AM×ü̧ÉqÉqÉlÉɱliÉÇ SåuÉlÉÇ SåuÉ EcrÉiÉå || [6.mÉÔ-
29-121]
God is not of the form of body or of the form of Chitta, the cognizer of forms, God is not
the lotus like Mind.

The uncaused(AM×ü̧ÉqÉqÉç) self revealing luminous Consciousness(SåuÉlÉÇ)

which is without beginning and end and is said to be God. How can any being manifest
through a limited form be God? Do thee worship that only which is stated to be God –
the uncaused luminous Chit. (AM×ü̧ÉqÉqÉlÉɱliÉÇ SåuÉlÉÇ) That Chit is Shiva
the auspicious. That alone exists and all the existent and the non-existent arise from It.
A¥ÉéiÉÍvÉuÉiɨuÉÉlÉÉqÉÉMüÉUɱcÉïlÉÇ M×üiÉqÉç |
rÉÉåeÉlÉÉkuÉlrÉvÉ£üxrÉ ¢üÉåvÉÉkuÉÉ mÉËUMüsmrÉiÉå ||
[6.mÉÔ-29-124]
Worship of forms is resorted to by those who know not the real nature of Shiva. For
those who are unable to tread the longer path a shorter path is devised. Worship of God
through limited form is attended with fruits of limited nature. The fruit of worship of the
uncaused luminious Chit is the attainment of Bliss of Self.
oÉÉåkÉ: xÉÉqrÉÇ vÉqÉ CÌiÉ mÉÑwmÉÉhrÉaÉëÉÍhÉ iÉ§É cÉ |
ÍvÉuÉÇ ÍcÉlqÉɧÉqÉqÉsÉÇ mÉÔerÉÇ mÉÔerÉÌuÉSÉå ÌuÉSÒ: ||
[6.mÉÔ-29-127]
vÉqÉoÉÉåkÉÉÌSÍpÉ: mÉÑwrÉæSåïuÉ AÉiqÉÉ rÉScrÉïiÉå |
iɨÉÑ SåuÉÉcÉïlÉÇ ÌuÉÌ® lÉÉMüÉUÉcÉïlÉqÉcÉïlÉqÉç ||
[6.mÉÔ-29-128]
Self awareness (oÉÉåkÉ:) equanimity of vision (xÉÉqrÉÇ) tranquility of
mind(vÉqÉ:) are the main flowers with which Shiva, the Pure Chit is truly worshipped.
If the Self is adored through the flowers tranquility of mind etc., that is proper worship of
God. Worship of form is not worship of God.
Discarding worship of Self of the nature of Chit, those who cling to worship of God in
form invite more afflictions. [129]
If some knowers of Brahman pursue worship of God in form they do so in child-like
manner.
AÉiqÉæuÉ SåuÉÉå pÉaÉuÉÉÎgNûuÉ: mÉUqÉMüÉUhÉqÉç |
¥ÉÉlÉÉcÉïlÉålÉÉÌuÉUiÉÇ mÉÔeÉlÉÏrÉ: xÉ xÉuÉïSÉ ||
[6.mÉÔ-29-131]
The Self, Shiva is the supreme God and the ultimate cause. He is worthy of being adored
constantly through worship in the form of Self awareness. Know the Jiva, soul to be the
imperishable Self which is Chidakasa. To worship such a Self through awareness is real
worship. The commentator cites the following upanishadic verse the sense of which is
identical.
SåWûÉå SåuÉÉsÉrÉ: mÉëÉå£üÉå eÉÏuÉÉå SåuÉ: xÉlÉÉiÉlÉ: |
irÉeÉåiÉçÅ¥ÉÉlÉ ÌlÉqÉÉïsrÉÇ xÉÉåWûÇpÉÉuÉålÉ mÉÔeÉrÉåiÉç ||
The Supreme Vision of Vasishta 20 K.N. Subramanian

Body is stated to be the temple of God and the soul therein is the eternal God. Discard
the worn-out veil of ajnanam and worship through the contemplation ‘That Supreme I
am’.
Vasishta was not totally convinced and so Iswara elaborated the teachings stated above in
several successive chapters. Iswara’s statement about avidhya, ignorance [6.I –41-5 to
10] and its destruction are very significant and require to be carefully understood.
Avidhya has satvic and tamasic aspects. Like thorn being used to remove a thorn, through
satvic aspects, characterized by the disciplines a form of avidhya prescribed in the
scriptures, the tamasic avidhya gets removed. With the destruction of avidhya in this
manner, the self-luminious Self reveals itself.
AÉiqÉæuÉåWûÉÎxiÉ lÉÉÌuÉ±É CirÉÌuɱɤÉrÉÇ ÌuÉSÒ: | [6.mÉÔ-
41-10]
The realization that Self alone exists and there is no avidhya, is termed as destruction of
avidhya, Avidhya Kshaya! The implication is that in the very nature of things, that is,
since Atma is self-luminious, and non-dual, avidhya does not exist and this conviction is
termed as destruction of avidhya.

Concluding the teaching, which contained profound ideas, Shiva said to Vasishta, “O
Seer, what you sought to know I have explained. May you experience beatitude”.
Turning to Parvati he said, “Rise up Parvati, let us go”. Vasishta paid obeisance and
offered flowers. Shiva with His followers flew into space.
Continuing upon Shiva’s teachings, Vasishta told Sri Rama -
iÉÉiÉ ÍcÉlqÉɧÉÃmÉÉåÅÍxÉ lÉ iÉå ÍpɳÉÍqÉSÇ eÉaÉiÉç |
AiÉxiÉuÉ MüjÉÇ MÑü§É WåûrÉÉåmÉÉSårÉMüsmÉlÉÉ ||
[6.mÉÔ-43-16]
My boy, you are entirely of the nature of Chit, Consciousness. The world too being of
the same nature is not different from you. Hence how can there be conceptions of
acceptance and rejection?
ÍcÉSåMüiÉÉlÉiÉÉqÉåirÉ xÉÉæwÉÑmiÉÏqÉÉaÉiÉ: ÎxjÉÌiÉqÉç |
A±mÉëpÉ×ÌiÉ UÉqÉ iuÉÇ iÉÑrÉÉïuÉxjÉÉiqÉMüÉå pÉuÉ ||
[6.mÉÔ-43-18]
xÉqÉ: xÉqÉxÉqÉÉpÉÉxÉÉå pÉÉxuɲmÉÑÂSÉUkÉÏ: |
ÌiɸÉiqÉÉcÉÏUiÉÉå ÌlÉirÉÇ mÉËUmÉÔhÉï CuÉÉhÉïuÉ: ||
[6.mÉÔ-43-19]
LiɨuÉÇ ´ÉÑiÉuÉÉlÉxÉuÉïÇ ÎxjÉiÉxiuÉÇ mÉËUmÉÔhÉÉïkÉÏ: |
rÉÌScNûxÉÏiÉUimÉë¹Ç iÉimÉ×cNû UbÉÑlÉlSlÉ |
rÉimÉ×¹Ç mÉëjÉqÉå MüsmÉå iÉSè± mÉËUcÉÉåSrÉ ||
[6.mÉÔ-43-20]
Attaining the all-inclusive form of Chit and remaining as if in sleep-like condition, from
now on, O Rama, do thou abide in Turiya, transcendental plane of Consciousness. With
all transmigratory notions dispelled, through equnanimous vision, remain like the full
ocean, engrossed in the worship of the Self. You have heard all that is necessary. Your
heart is entirely contended. If you have anything still to ask, you may do so.

Sri Rama’s words by way of reply reveal that he had attained a very exalted spritual plane
as a result of Shiva’s teachings as conveyed by Vasishta.
The Supreme Vision of Vasishta 21 K.N. Subramanian

“O knower of Brahma, my doubts have completely disappeared. All that is to be known

has been known. Mind has attained complete fulfilment. The taint of diversity does not
exist. There is neither imagined object nor imagination. The deluded notion that the
stain of avidhya gets in Atma, has totally disappeared as a result of the Grace.
lÉ eÉÉrÉiÉå lÉ ÍqÉërÉiÉå lÉ cÉæuÉÉiqÉÉ MüsÉXçMüiÉ: |
xÉuÉïÇ cÉ ZÉÎsuÉSÇ oÉë¼qÉrÉÍqÉirÉÑÌSiÉÉåÅxqrÉsÉqÉç ||
[6.mÉÔ-43-24]
Atma neither manifests nor passes away. Atma does not get eclipsed by avidhya. All
this is of the nature of Brahman. I amfully established in the experience.
iuÉimÉëxÉÉSålÉ pÉaÉuÉÇxiÉÏhÉÉï: xqÉÉå pÉuÉxÉÉaÉUÉiÉç |
xÉÇmÉSÉqÉuÉÍkÉ¥ÉÉïiÉÉå Sع: xÉÏqÉÉliÉ AÉmÉSÉqÉç ||
[6.mÉÔ-43-34]
O Divine Master, as a result of the Grace I have gone beyond the sea of worldly life. I
have attained the greatest fortune and have seen what is the worst of misfortunes. Sri
Rama also said that his mind had now become most free(uÉÏUiÉÉÇ AÉaÉiÉÇ qÉlÉ:)
and most serene (AÌiÉ mÉëx³ÉÃmÉÇ).

Dissolution of Mind

Sri Vasishta further explained –

Whatever action is done through the sense organs for attainment of existing things with
an entirely detached mind is really no action. Further (a significant point stressed by
Vasishta is) –
rÉjÉÉ mÉëÉÎmiɤÉhÉå uÉxiÉÑ mÉëjÉqÉå iÉѹrÉå iÉjÉÉ |
lÉ mÉëÉmlÉåMü¤ÉhÉÉSÕkuÉïÍqÉÌiÉ MüÉå
lÉÉlÉÑpÉÔiÉuÉÉlÉç ||
The degree of delignt which a thing gives to the person in the first minute of fresh
attainment, it does not give in the same degree in suceeding minute to the concerned
person and who has not had this kind of experience? [6.I – 44 – 2 ]

A thing gives delight to the person only during the time when he has manifest desire for
it. Such a delight always ends in sorrow of some kind. Hence do thou discard desire
itself. Even if the person has attained all-pervasive awareness (mÉÔhÉÉïlÉlSÇ
mÉSÇ) by succumbing to some desire, he should not fall into the deep pit of I-notion.
This instruction is given according to the commentator for strengthening the person’s
abidance in the unconditioned Consciousness. [Although in Sri Rama’s case, avidhya,
ignorance has been totally destroyed, as is revealed by his equanimity, Vasishta cautions
about the possible reemergence of avidhya for the benefit of others in the assembly.] By
virtue of the non-attachment practiced by you (O Rama) let desires turn into
desirelessness; let all thinking get stilled, let the mind also cease to be mind. As a result
of such practice, whatever things your Consciousness cognizes turn into only all-
prevasive awareness and you will not get conditioned. UÉqÉ iuÉÇ
xuÉÉiqÉlÉÉiqÉÉlÉÇ oÉÉåkÉrÉxuÉ oÉsÉÉSiÉ: |
For this reason, O Rama through intense reflection, elevate the Self to higher plane of
experience. [6.I-44-12]
The Supreme Vision of Vasishta 22 K.N. Subramanian

When the mind does not get swayed by pleasing object and does not get dejected while
through force of past Karma, some sorrow befalls him, the person possessing such a mind
has attained to a desireless state and his mind is as pure as vast space.
The man of wisdom even if he seemingly allows the senses to indulge on a number of
actions, he remains inwardly unexcited. If sorrow has to be experienced, the enlightened
person should contemplate by merging all the three – knower, known and knowing – into
Self Consciousness and in that case, sorrow ceases to excit. Both the verse and the
comment thereon are significant.
¥ÉÉiÉÉ ¥ÉÉlÉÇ iÉjÉÉ ¥ÉårÉÇ §ÉrÉqÉåMüiÉrÉÉiqÉÌlÉ |
vÉÉliÉÉiqÉÉlÉÑpÉuÉÉÅpÉurÉÇ lÉ pÉÔrÉÉå pÉuÉpÉÉaÉÍxÉ ||
[6.mÉÔ-44-15]

ApÉurÉÇ SÒ:ZÉɱÌmÉ Ì§ÉmÉÑrrÉåMüÐMüÉUåhÉÉiqÉiÉrÉÉ

AlÉÑpÉuÉ | iÉålÉ iÉxrÉ mÉëÌiÉMÔüsÉiÉÉ vÉÉqrÉiÉÏÌiÉ pÉÉuÉ: ||

What is important is that mind’s tendency to be active should be nullified either through
discarding of desire or through realization of Selfor through control of Prana. By the
process of making the mind inactive, the mind ceases to exist - rÉÉÌiÉ ÍcɨÉÇ
qÉÍcɨÉiÉÉqÉç. The happiness that manifests as a result of contact of the sense organs
with the object of pleasure really pertains to Brahman. Through exclusive concentration
on the true happiness from this stand point bring the mind to actionless condition. The
relevant verse is below:
SØvrÉSvÉïlÉ xÉÇoÉlkÉÉå rÉixÉÑZÉÇ mÉÉUqÉÉÍjÉïMüqÉç |
iÉSliÉæMüÉliÉxÉçÇÌuɨrÉÉ oÉë¼SعrÉÉ qÉlÉ:¤ÉrÉ: ||
[6.mÉÔ-44-25]
The happiness that wells up in the heart as a result of the dissolution of mind is unique
and indescribable. As a result of realization of Self, the mind gets dissolved. The Chitta,
mind of a realized soul is not called as mind, but as ‘sattva’.
¥ÉxrÉ ÍcɨÉÇ lÉ ÍcɨÉÉZrÉÇ ¥ÉÍcɨÉÇ xÉiuÉqÉÑcrÉiÉå |
lÉÉqÉÉjÉÉïliÉiuÉpÉÉÎYcɨÉÇ oÉÉåkÉɨÉÉqÉëxÉÑuÉhÉïuÉiÉç ||
[6.mÉÔ-44-30]
The mind of realized soul having attained the state of Sattva after sporting in the turya,
trancendental condition for some years, goes beyond that state. (turiyatitam).