YogaVasishta Nirvaana Prakaranam Part 2

YOGA
VAASISHTA

A PHILOSOPHICAL TREATISE

COMPOSED BY

VAALMIKI MAHARSHI

q~ 9*

*
ESSENCE OF YOGAVAASISHTA
Compiled by
1
Tejasvini

91

~9

*
91

FIRST HALF OF SECTION SIX

FINAL EMANCIPATION

PART TWO

INTRODUCTION

Herein is presented the story of Bhushunda the eminent crow.
Bhushunda is one of the ever-living beings who never have to discard their identity at any
time. Many attain such eternality through devotion or boon or the acquirement of
knowledge. Bhushunda has done it through the contemplation on the Praana-course.

Previously in Leelaas story related by Vasishta, Jnapti advises Leelaa to concentrate on
the interval between two thoughts and attain the Self-state.The Praana-contemplation of
Bhushunda also is somewhat similar to it.

Bhushundas Praanaayaama practice is not something which needs a highly disciplined
work-schedule. It is similar to the contemplation of the Self. Any one of any age or any
gender can practice Bhushundas Praana-control at all times awake or asleep or doing
their regular work. It is very simple. You just have to have the common knowledge that
you inhale and exhale air incessantly till the body perishes. This air, this Praana, this
power which makes possible the movement of air within you is what keeps you alive.

Praana is named variously according to its functions. When it goes out through the nose it
is the path of Praana upwards and is known as Praana. When it goes in through the nose
inwards it is the path of Praana downwards and is known as Apaana.
Praana starts somewhere in the subtle region of the heart; and ends in the outside air at a
distance of some particular measure. Instantly it becomes the Apaana and goes inward
through the nose. Yogis can keep the distance of the Praana-reach outside to twelve or
sixteen inches by practice. This can be achieved slowly through regular practice by any
sincere student.

Bhushunda advices us to cease the breathing process for as long as possible either after
Praana ends outside or at the point where Apaana ends in the heart. At that interval where
Praana and Apaana both are not functioning, one remains in the suspended Praana state
and will be in the Self-state. This practice can go on incessantly at all times and can
become the very nature of the Yogi. When one remains in that pure state of the Self
where it remains as the subtle Praana force without any function, he conquers death.
But along with this Praana-control practice, one should give up attachments, desires,
dislikes etc like any regular aspirant of Self-realization. Unless dispassion and
discrimination are cultivated along with Praana-control, the state of the Supreme cannot
be achieved.

Bhushunda assures that this Praana-control method where one stays in between Praana
and Apaana functions surely leads to deathlessness and can become ones natural state.

OM TAT SAT

91

FIRST HALF OF SECTION SIX

FINAL EMANCIPATION

PART TWO

CHAPTER ONE

*
Vasishta spoke

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There exists some world-appearance
as a vibration of that endless Supreme
like a mirage in a desert!

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There the Lotus-born Brahma became the cause (of the birth of Manu etc)
and stayed as the Grandfather
by creating the delusion abounding with beings.

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I am Vasishta the Sage of excellent behavior,
his son created by his mind.
I live in the Saptarshi Loka centered by Dhruva star in every Yuga.

Once I was present in the court of Lord Indra.
At that time Naarada and others were discussing about long-lived beings.
A Sage named Shaataatapa renowned for his wisdom mentioned about a crow named
Bhushunda. He said-
In the north-east side of the Meru Mountain, there is the Kalpa-Vriksha (wish-fulfilling
tree) known by the name of CHOOTA (mango tree) on the ruby-peak touching the sky.
On the topmost edge of that Kalpa tree, on its southern branch, there is a birds nest
woven by golden creepers. There lives a crow named Bhushunda inside a big hollow like
the dispassionate Brahma residing in his lotus.
The Crow has lived for long in this world-hollow. There has been no one even in heaven
who has lived so long like him and will not be there also. That long-lived crow has no
attachments or desires. He is extremely wise.
His mind rests in the Self. He is peaceful; pleasant; and knows all about Time.
If any one can live like that bird, then his life is indeed worthy of all merits and
goodness.

I was intrigued and again questioned the Sage about the crow. He said the same thing.
After all the Gods left, I was moved by curiosity and desired to see that crow named
Bhushunda.
In a second I reached that excellent ruby-peak of the Meru Mountain shining with reddish
luster. All types of birds lived on that tree. On the southern branch I saw the colony of
crows named Kaakolas. In one of the hollows of that branch spread out with fragrant
flowers I saw the assembly of crows. In their midst was the noble Bhushunda standing
tall and high.

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He had a fulfilled mind. He was honored by all.
He was equal minded.
He was looking very handsome.
He was always blissful by contemplating on the Praana-vibration in his mind.

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Because of a long life-span, he was famed as long lived one.
He was well known all over the world as Bhushunda, a person with prolonged life.

He had seen manyYugas come and go. He had counted the line of Lokapaalas, Sharva,
Indra, Marut and others appearing and disappearing like at the turn of a wheel in each
Yuga and was awed.
His mind had been amused and matured by remembering countless appearances of Gods
and kings. He was soft-spoken. He addressed everyone with affection and guilelessness.

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He could simplify any abstract topic and explain it to others.
He was a knower of all.
He had no mine-ness. He had no ego.
He was a well-wisher, relative and a friend of all.
He was the son of Death (and liked by all).
He was wiser than Brhaspati.
At all times, in all ways, he adored the truth of the Self
as all and as the essence of all.

I with my lustrous body dropped in front of him like star descending from the heaven,
creating a slight disturbance in the assembly.
The abode of crows felt disturbed like a lake of blue lotuses by the wind produced by my
descent, like an ocean by the earthquake.
Though I appeared there without informing, Bhushunda saw me and recognized me as
Vasishta.
He got up from his seat of leaves like a tiny cloud rising out of the mountain and spoke
sweet words and said Sage! Welcome!
He conceived two hands and offered flowers at my feet like a cloud dropping a heap of
snow.
He dismissed the servant who brought a seat for the guest. He himself brought a seat
made of Kalpa tree leaves and requested me to be seated on it saying-This is your seat.
All the crows had stood up along with Bhushunda. Now they saw me seated in comfort
and all sat around us both. Bhushunda was overjoyed by my presence and offered me
Arghya and Paadya. Then he spoke to me sweet and tender words.

Bhushunda spoke

After a long time you have graced me with your visit.
We are the trees drenched by the nectar of your vision.
Though you have arrived here by the results of the merits I have acquired, why did the
honored Sage choose to visit me now?
You always are wandering in the world abounding in great delusion and you entertain
unbroken equal-ness in your sacred mind at all times. Why have you taken trouble to
come this far to see me?
We are ready to oblige any of your commands!
By the sight of your feet itself we have understood why we have been blessed by your
visit. You remembered me when there was a discussion going on in the court of Indra
about long-lived beings. That is why you have sanctified our abode by your visit. Though
I know the purpose of your visit, still I ask you O Great Sage because I want to taste the
nectar of words to be uttered by you.

CHAPTER TWO

*
Vasishta spoke (to Bhushunda)

Hey King of Birds! You have correctly guessed my purpose of visiting you.
I wanted to see you who have lived from time immemorial. You are with a cool mind and
healthy always. You are wise and have not fallen into the net of worldly existence.
Please clear my doubt.
Who are you? In which family were you born in?
How have you become a Knower of that which is to be known?
How much life-span have you passed?
Do you remember anything that happened in the past Yugas?
You are a far-seer. Why have you chosen this tree as your abode?

Bhushunda spoke (to Vasishta)

I will tell you in detail what all you want to know. Patiently listen to everything.
When noble ones like you who are worshipped in all the three worlds listen to some ones
story, all inauspicious occurrences get destroyed like the heat of the Sun by the arrival of
dark clouds, for those who repeat the story and for those who listen to that story.

*
Vasishta spoke (to Rama)

Then O Rama, Bhushunda handsome and dark like the monsoon cloud, who never was
given to wasteful excitement or grief, spoke to me in detail about his life.

CHAPTER THREE


[STORY OF BHUSHUNDAS BIRTH]

In this creation, there is the God of Gods Hara the best among all heaven-dwellers and
worshipped by all Gods.

Half of his body is adorned by the pretty lady Uma with bee-like eyes and blossoming
high-raised breasts, like a creeper enveloping the Chuta (mango/Kalpa) tree.

The flower garland of Gangaa white like a snow-garland covered with blossoms of
waves encircles his matted locks.

Moon the mirror reflecting the beauty of the locks; the treasure which came out of the
milk-ocean; one who oozes out nectar-streams, is the crest jewel adorning his head.

The poisonous serpent bathing continuously in the nectar oozing out of the moon on the
head is the sapphire-garland adorning his neck.

Bhasma (ash) - washed by the waters of Knowledge; made of the subtle formless beings
who entered him at the time of dissolution; formed when the fire of his third eye burnt all
the worlds; the dust-line floating on the surface of the dissolution waters - covers his
body.

Astheeni (Bones) the precious stones more lustrous than the moon; purified and woven
as garland; made of beautiful forms of all Gods; adorns his chest.

His Ambara (garment) is the Ambara (sky) washed by the nectar of moon; with folds
of clouds and patterns of stars.

His abode situated away from all palatial mansions is the cremation ground white like
snow, spread all over with the cooked food (burnt flesh) carried by the Shivaanganas
the auspicious ladies (female foxes) moving around there.

The Mother-Goddesses () wearing skull-garlands, drinking blood and juice
extracted from the flesh, covered by garlands of sinews are his relatives.

The smooth bodied serpents wearing gems on their heads and shining like gold are his
bangles.

His stories are awe-inspiring; for he destroyed all demons with ease; burnt the king of
mountains who was greedily devouring the world, with just a glance from his eyes.
He remains absorbed in contemplation and yet keeps the worlds protected! If by chance
he just moves his hand a little in his Samaadhi-state, all the demon-worlds get
annihilated!

The mountains with lakes () which remain silent in contemplation, rid of
attachment and hatred as if satiated completely are () essence less for him.

His attendants (9) are weird beings. Some have hoofs on their heads; some have
hoofs as their hands; some have teeth in their hands; some have the belly in their face.
Some are bear-faced; some are goat-faced; some are serpent-faced.

The Mother-Goddesses whose faces reflect the taintless luster of his three eyes also have
weird forms and weird faces.
These Goddesses dance in front of him along with other Bhuta-Ganas.
They consume food in the form of the countless beings of the fourteen worlds.
They relish the liquor of blood and wander all across various worlds in the wilderness,
cremation grounds and inside the bodies of the embodied beings.
Their names are Jayaa, Vijayaa, Jayanti, Aparaajitaa, Siddhaa, Raktaa, Aalambusaa, and
Utpalaa. They are the chief Goddesses among all the Mother-Goddesses.

Amongst them the Goddess named Aalambusaa had a vehicle of crow like Vishnu has
Garuda. The crow was named Chanda (). His bones were made of diamond. He
shone like a huge sapphire mountain.

These eight Mothers of terrifying deeds once met in the sky for some reason. They had a
lot of festivities on this occasion. They had drinks which could give them the bliss of the
Supreme. They followed the left-hand doctrine and worshipped the Rudra named
Tumburu. After worshiping Rudras named Tumburu and Bhairava, the Goddesses got
intoxicated drinking their liquors. They talked about various matters randomly. Then the
question came about as to whether they were disregarded by the Lord of Uma. They
decided to prove their power to him so that he will never again humiliate them with his
glance.
They stole Uma (Rudra-Shakti) from her husbands body through their magical powers
and placed her in their midst. Uma became pale in her face being separated from Shiva.
They brought her under control through chants. Uma trembled, helpless to do anything.
The Goddesses sprinkled water over her and cursed her to become a food ready to be
consumed.
The day of Paarvatis sprinkling became a joyous occasion and they celebrated it with
great festivities. They drank liquors and danced in sheer madness moving their hips and
bellies weirdly and clapping their hands loudly. The sky resounded with their shrieks and
screams. Forests and hills echoed their shouts. Some entered huge caves overly
intoxicated by the drinks and made them shake. Some drank with huge sucking noises
through their hoofed faces filling the skies with the gurgling sounds.

They drank; jumped high; ran fast; talked; laughed; embraced each other; threw fire at
each other from their mouths; fell; prattled loudly; danced; ate delicious flesh
continuously. All these Goddesses polluted the world with their mad behavior.

As the festivities went on, their vehicles (Chanda and others) also drank blood; got
intoxicated; laughed and danced.
The seven swans belonging to Brahma and the crow Chanda also got intoxicated and
danced in the sky. As the swans got heavily drunk, they were overcome with passion.
Though belonging to a higher group they mated with the lowly crow one by one on the
ocean beach. The crow fulfilled the desire of each swan and enjoyed their company.
Those swans were highly pleased and became pregnant.

The Goddesses finished their dances and approached Shiva who was absorbed in
contemplation. They offered Uma the great power of Shiva, MahaaMaayaa, who had
turned into food for Shiva to eat. Shiva understood that they had offered his own beloved
in the form of food. He was angry. The Goddesses apologized and offered each of their
limbs and recreated Uma and married her off to Shiva. All were happy and left to attend
their own duties.

The pregnant swans approached Goddess Braahmi and informed her about their
pregnancy. The compassionate Goddess told them that they were unfit to pull the chariot
and relieved them of their duties. She remained in Nirvikalpa Samadhi.
The swans lethargic by their pregnancy-state wandered freely in the lotus-abode of
Brahma. In course of time they delivered twenty one eggs. We all were born out of those
eggs. We are the twenty one brothers and our father is Chanda. We grew up in the lotus
petal. We soon developed wings and were capable of flying.

When Goddess Braahmi woke up from her Samaadhi-state, we worshipped her with
devotion along with our mothers. She blessed us with knowledge and we all were
liberated. We had subdued our minds and wanted to spend our lives in contemplation. We
went to our father Chanda who was serving Goddess Aalambusaa. He embraced all of us
with affection. With the permission of the Goddess we stayed there with our mind under
full control.

Chanda spoke

Sons! Have you freed yourself of this net of Samsaara woven by the threads of
Vaasanaas? Otherwise we will pray to our Goddess who always is kind to her servants
and obtain Knowledge from her.

Crows spoke

Father! We have known that which is to be known by the grace of Goddess Braahmi.
However we would like you to suggest some solitary place for our living which is
excellent for contemplation.

Chanda spoke

There is huge mountain named Meru. It is the storehouse of all gems and the shelter of all
Gods. On its north-eastern side there is a peak made of ruby shining like the rising Sun.
On the topmost edge of that peak is the Kalpa tree sheltering many beings. It shines like a
reflection of the world in the mirror of the peak.
On its southern trunk there is a branch with golden leaves and covered by blossoms of
precious stones with fruits like the moon disc. In the past, I had built a nest there out of
precious stones. When the Goddess was absorbed in contemplation, I went there to relax.
Go to that nest my sons! It cannot be approached even by Gods. You will attain both
enjoyments and liberation there, undisturbed by anyone.

Bhushunda spoke

Our father kissed us on our fore-heads and embraced us. He gave us the meat brought by
the Goddess. We ate it; saluted the feet of the Goddess and our father; and flew away
from that Vindhya Mountain where Aalambusaa stayed. We returned home after crossing
many worlds and told Goddess Braahmi and our mothers what our father suggested. They
embraced us with love. Goddess gave us permission to leave. We saluted them all and
flew from that BrahmaLoka. We flew across many divine worlds and arrived at the nest
on the Kalpa tree. We stay here absorbed in contemplation undisturbed by the outside
world.
I have now answered all your questions about my birth and why I chose this tree as my
abode. You can ask anything more you want to know O Great Sage!

(Though Bhushunda described the events of his birth as if it was a recent event, it was not so. The events he
mentioned had occurred before many many Yugas. In his eternal life the time-interval was very small. As
the tree had similar looks in all the Kalpas by his own will, he talked as if it was the same Kalpa tree. He
apologizes for his vague time-talks.)

CHAPTER FOUR


The world which was there in the Kalpa of the past is not much different from what is
today. For me it is not a distant event. By habit, I talked about my birth as if it happened
in this Kalpa.
The merits of my long life have today rewarded me with your visit. This nest, this branch,
this tree and myself have attained sanctity by your sight. Accept the Arghya and Paadya
offered by this bird and command me as to what more service I can offer you.

*

Bhushunda-bird again offered Arghya and Paadya himself.
Then I asked him-
Hey King of all birds! Why your brothers of great wisdom are not seen here? You seem
to be the only person here!


A great time has passed as we stayed here Great Sage! Rows of Yugas have passed away
like days. Long time ago my brothers discarded the body like a straw-piece and attained
the auspicious state.

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Whether long-lived or great, or noble, or mighty,
all get devoured by Kaala the unfathomable one!

(Kalpas change after dissolutions. Everything that is perceived gets destroyed by the waters, winds and
fires. Even Meru Mountain is not an exception. How can Bhushunda keep his body in tact through all these
dissolution calamities? How does the tree remain unscathed? That is the next question Vasishta asks.)

*

How do you remain unaffected by the dissolution storms wearing the garland of twelve
suns and moons?

How do you remain unaffected by the hot rays of the dissolution Sun which burns even
the Udaya Mountain along with hosts of forests and stays so close to you and for so long?

How do you remain unaffected by the cold rays of the dissolution moon which freezes
the waters and makes huge hails stones fall from the sky?

How do you remain unaffected by the countless clouds of dissolution resting here
creating such a thick mist which can cut even an axe?

How is it that this Kalpa tree does not ever get affected by all the calamities of the world
though staying on the topmost edge of the world?


(Even great people cannot escape the difficulties. Birds suffer the worst. Yet Bhushunda survives by the
power of his Viveka.)

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Brahman!
The life of a bird sheltered by the sky and disregarded by one and all
is the worst state ever possible.

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The Creator has conceived a life style for even such insignificant beings
living in deserted forests and empty skies!

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Lord! How can any bird born in such lowly state live without sorrow
in such a long life-span?

(We are happy because we are established in the Self-state. We are not deluded.)

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Bhagavan! We always remain in the bliss of the Self.
We never get fooled by any delusory appearance that rises in the formless.

(We do not have any desires and so we do not start any enterprise.)

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We are happy only in the Self.
We are free from the difficulties accompanying enterprises.
We just spend our life in our own abode O Brahman!

(We are not caught in the cycles of birth and death bound by Karma. We do not do anything. We always
stay as the pure Praana-state and have no doer-ship.)
(Bhushundas state is like the state of Aakaashaja which cannot be approached by Death.)

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We do not want the cessation of the body born of Karma through birth or death.
We remain as we are with all desires subsided.

(We have seen the impermanent nature of all creations and all gods. We know that any one with a form
cannot be long-lived. So we stay formless and in the Praana-state only.)

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The abject states of the worlds have been witnessed.
Instances which pass off like dreams have been perceived.
We have renounced the fickle natured body completely.

(Being in the state of Praana which is actually the state of Chit manifesting as the entire perceived
phenomenon, we know all that happens anywhere and everywhere, remaining in the state of Praana itself.
We do not have to do any willful effort to know anything.)

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I know the happenings in time at all times
in my own continuous vision without any agony as I reside on this Kalpa tree.

(The brightness of this Meru Mountain blocks the light of the Sun etc. of the creation; yet I know the
change of time in the creations through the Praana-Apaana flow.)

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Brahman!
Even though this nest made of the creepers of Kalpa tree
remains extremely lustrous by the shine of the precious-stone blossoms,
I know the passing of Kalpas by the flow of Praana and Apaana.

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Though residing on this topmost edge of the mountain where no night or day is known,
I know all about the world by my own intelligence.

(I am not bothered about the good or bad of the events of any creation. I know that they are just illusory
patterns projected by the mind of the creator.)

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Hey Sage! My mind has now rid of the understanding of
divisions of essence and essencelessness.
Restlessness has been cast off. It is quiet and stabilized.

(A man with attachments is no better than a lowly crow.)

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I do not become helpless and shriek like the earth-crow
bound by the countless imaginary ropes of attachments of the worldly life.

(We watch all the events of the creation from the witness-state.)

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Being quiescent in nature and with cool observation
we see the delusory play of the world and have become very courageous.

(When dissolution times arrive, we face them bravely and do not panic in fear.)

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Hey wise one! Even when met with dire circumstances,
we remain with stable intellect like the taintless crystal stone.

(We know that the created world itself is unreal! We know that the dissolution states are also unreal.)

If the nature of the world which is outwardly pleasant and essence-less inside
is analyzed again and again,
nothing affects you any more.

(When we see emptiness after the whole dissolution process is over, we do not cry for the dead. We are not
afraid to be alone also.)

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Whether all the beings of the world go away (die) or return,
why should we have any fear?

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When the waves of the entire lot of beings enter the ocean of Time (Destruction),
we stay firm on the bank of the Samsaara River (in the Self-state),
and remain indifferent to everything.

(We do not get involved in the narratives of the beings in the creation. We do not willfully try to change
any event that occurs. We just watch everything with amusement. We are careful not to disturb any event
of any creation by any willful thought of ours. We do not bother about the sufferings undergone by the
created beings and remain cruel as it were.)

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We do not reject nor accept nor remain involved here.
We remain on this tree
treading with soft steps (in the thorn-filled world-appearance)
yet with a cruel vision (shattering it away in the level of Brahman).

(We feel happy only when great people like you care to visit us.)

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Blessed by excellent men like you who are in the blissful state,
and who are free of pain, fear and exhaustion.
we remain without any afflictions.

(We never swerve from the state of the Self.)

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Bhagavan!
Our mind does not remain without reflecting on the true nature of the Self
and does not wallow in the events that occur all around (through attachment).

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Having attained the quiescent state of the Self
which is bereft of changes and free of all disturbances,
we remain enlightened (seeing Self in all) as the waves of Chit (seeing the Self as all)
like the ocean at the time of full moon.

(When the moon rises, all the waves of the ocean rise up high and shine forth reflecting the moon.
When the Moon of Self-realization rises, we remain as the waves of Chit shining in the light of realization
blissful in the Self-state.)

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Brahman! By your arrival now we are extremely happy in the mind,
like the (already sweet) milk ocean overflowing with the nectar of immortality
by the rise of the Mandara Mountain.

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I do not think there is nothing that is better than the Self-state,
which the saints seek after renouncing all the desires.

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What gets achieved by seeking the sense experiences
which give joy only at the moment of contact?
By the wish fulfilling gem of Chintaamani namely the company of the knowers,
the essence of everything (Knowledge of the Self) gets obtained.

1

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With a speech which is affectionate, profound, tender, sweet, sincere and wise,
you alone are the single bee hovering in the lotus-calyx of the tri-worlds.

(You are the humming bee sucking the honey of Self in all the three worlds.)

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Though I have reached the state of the Supreme Self,
I believe that all the results of any bad action done by me has been destroyed
by your sight.
O Good one! My birth has indeed fructified today.
The company of the noble indeed removes all the fears!

CHAPTER FIVE


Even in the direst occurrences at the end of Yugas, this Kalpa tree stays extremely stable
and does not shake at all. This tree is unapproachable to all the other beings of the
worlds. So we stay here with the least of apprehensions.

{Bhushunda describes the various events of the God-world where the tree remained
unaffected.}

How can we face any problem residing on such a stable tree O Best among Sages?
Only if one stays in an unstable place can one get affected by the calamities that happen
around him!
(We are established in the Self which is the most stable.)

*

O Wise one! When dissolution storms blow throwing the moon into the sphere of stars
and suns, how do you remain unaffected by all that?


(A person who is identified with a form perishes along with the form. A person identified with the Self can
take on any form, as the Self is the essence of all that is there.
Bhushunda is a realized Yogi. So he can contemplate on any subtle element and remain as that subtle
element because he is the very essence of that element, being the Self.)

(When dissolution process starts, Bhushunda discards his abode and allows it to perish along with the
created world. He remains unaffected by the heat and cold of the dissolution process by remaining in the
subtle nature of the elements. After the dissolution is over, he conceives a Kalpa tree of his own and stays
there absorbed in the Self. When creation starts, he adjusts the directions of his Meru Mountain to the Meru
Mountain of the Lotus-born Brahma. Yet he remains unapproachable to one and all, because his abode is
his own mental space and no one can pierce through it.)

{I LEAVE THIS NEST}

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7 c+

At the end of the Kalpa, when all actions cease in the world phenomenon,
I discard this nest
like an ungrateful man renouncing his good friend.

{I REMAIN WITHOUT CONCEPTIONS}

* ~
19q

With all vibrations stilled,
I remain as the void-sky completely rid of all conceptions,
like the mind stays with all the limbs unmoving
when it is without Vaasanaas.
(not chasing sense objects)

{VAARUNI DHAARANA IN THE MIDST OF FIRE}

97 c |

q *

When the twelve suns scorch the earth powdering all the mountains,
I endowed with courage,
remain in the contemplation of Varuna (the god of waters).

(Vaaruni Dhaarana -I contemplate that I am Varuna the essence of water extremely cool in nature, spread
out undividedly in all the directions.)

{PAARVATI DHAARANA IN THE MIDST OF STORMY WINDS}

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When the dissolution storms blow crumbling the great mountains,
I remain unmoving holding on to the Paarvati Dhaarana.

(Paarvati Dhaarana- I am the unmoving mountain.)

{VAAYAVI DHAARANA IN THE MIDST OF WATERS}

q c
q 1

When the world attains a single undivided ocean state
with all the Meru and others melted away,
I float in the sky,
unmoving in my mind holding on to the contemplation of Vaayu.

{SELF-STATE TILL THE NEXT KALPA BEGINS}

[q cc7
1

c*+F
c
*
9 [ *

I remain unmoving like this in the state of the deep sleep
established in the taintless state of the Self;
transcending all the subtle principles of existence;
across the phenomenon of the cosmic egg;
till the Lotus-born starts his creation work.
Then I enter the cosmic egg and start residing in the bird-nest.

(Bhushunda has to willfully keep alive one Vaasanaa i.e. that he should continue to live forever through all
Kalpas with all his memories in tact as one single perceiving consciousness. Instead of attaining the state of
Unmanifest Brahman bereft of all perceptions, instead of attaining the state of Manifest Brahman which
projects as all world perceptions, he remains as Witness Brahman who perceives all creations remaining at
the edge of it all.)

(The Kalpa tree is not the same Kalpa tree as it also perishes at dissolution times. When Bhushunda stays
formless witnessing the dissolutions, the Kalpa Tree exists as an unmanifest conception in his mind. When
the next creation begins, he conceives his own Meru Mountain, his own Kalpa tree and lives there.
Though he can take on any form he wants, he prefers to remain as a Bhushunda crow and continue the
same existence in the same way by his own personal preference.)

(Are you ready to renounce all attachments to your families and friends, all the desires and ambitions, all
the gods and deities you adore, all your belief systems, even the desire for Videha Mukti and remain only
with the single desire of watching creations after creations unfolding their stories in front of you, like
Bhushunda?
Can you remain alone- completely all alone in the space less space?
The state of ever-living Bhushunda requires extreme detachment and dispassion; and unfathomable
courage. He is a unique Yogi of unparalleled eminence in the entire Chit manifestation.)

*

* H7g
~7
177 *7

Hey Best of Yogis!
Why other Yogis do not follow the same contemplative methods like you
and continue to exist even after dissolutions?

(Any one can aspire to attain the state of Bhushunda. But it is difficult.
When Bhushunda was born in SatyaLoka, he was blessed by Goddess Braahmi with knowledge. He was
realized before he could develop any desires of the world. With a pure mind he entered the unique state of
Praana and prolonged his existence.
But others who try to reach his state might be bound by the results of the previous Karmas. They have to be
completely free of all Karmas before they aspire for the state of Bhushunda.
Everyone cannot become every other one. Each individual is a unique manifestation of Chit. Each identity
is different. But anyone can practice the Praanaayaama methods taught by Bhushunda and attain the
Praana-state. What they want to do from that Praana-state lies within their own power.
Bhushunda wants to be a crow and live on a Kalpa tree always. It is his personal choice.)


[7 q
|
T 71
T
4

q c @ 11

Brahman!
This rule made by the Supreme Lord cannot be transgressed by all.
What I contemplate has to be adopted by others also.
But one cannot change what has to happen.
Whatever happens is because of ones own innate nature.

c~ ~ ~

17 q
c c

By my conception alone in each and every Kalpa,
this tree appears on this peak on this very same Mountain.

CHAPTER SIX

*

O Auspicious one! You remain always liberated. You are of a long life span. You are the
Master of your own life. You are endowed with Knowledge and understanding. You are
extremely courageous. Your mind is controlled by Yoga. You have seen countless
appearances and disappearances of creations. What interesting events still are in your
memory?


{Bhushunda describes the various scenes he had seen on the earth under the base of the
Meru Mount, where
sometimes in some creation plant life was absent;
sometimes in some creation only ashes remained for long without any life-form for about
ten thousand and ten hundred years;
sometimes creations remained without any light of the Sun or Moon and only the light of
the Meru was there;
sometimes in some creation only the arrogant Daityas were on the dominance and were
holding the rulership for four Yugas making all others flee;
sometimes in some creation except Meru all other lands were covered by ocean and only
the Trinities were left on the Mountain;
sometimes in some creation the earth was densely covered with trees alone and other
things had not risen at all for almost two Yugas;
sometimes in some creation only mountains filled the terrain and no humans lived;
sometimes in some creation almost for about ten thousand years the lands were covered
by mountains of bones belonging to the dead daityas;
sometimes in some creation the sky was dark without stars and the gods traveling in their
air-vehicles were hiding because of the fear of the darkness;
sometimes in some creation there was no Agastya and the mad Vindhya mountain was
the single mountain covering all directions.}

These and many other happenings I remember!
What more to say? Still I will brief it out to you, listen!

I remember countless Brahmas and hundreds of four-fold Yugas passing through.

I remember a creation where there were no demons or Gods and where Brahma was
absorbed in some serious ponderings remaining in solitude.

I remember a creation filled with collections of shining beings alone.

I remember a creation where there were arrogant Brahmins and Gods were considered as
polluted beings.

I remember a creation where women had many husbands.

I remember a creation where men were created by the power of the mind (without
copulation process) and the earth was filled with trees and without oceans.

I remember a creation where there were no mountains at all, no land at all (being sunk in
water), no light of the moon or sun shone and the Siddhas and gods stayed in the sky.

I remember a creation where there was no Indra, no king, no differentiation of excellent,
middle and lowly men and the directions were not seen at all.

I remember a creation in the beginning state where the three worlds were divided, and the
JambooDveepa appeared as separated from the Meru Mountain.
I remember that again followed by the creation of caste and their duties; the creation of
star-spheres along with the Dhruva star; the birth of Moon, Sun, Indra, Upendra etc;
Hiranyaaksha stealing the Earth and the Earth getting rescued by Varaaha; the conceiving
of kings and bringing out the Vedas in the Matsya Avataar; the uprooting of Mandara
Mountain and the churning of the milk ocean for getting the nectar; Garuda before he
grew the wings and the birth of Sagaras Sons!
All these events which I recall have happened just at the recent times and are
remembered even by children; what is to say much about them!?

I have lived long and have seen-
Vishnu taking over the creation functions of Brahma;
Brahma destroying the worlds as Shiva;
Shiva protecting the worlds as Vishnu!

CHAPTER SEVEN


Bhagavan! Only before long, very recently were born-
Sages like you, Bharadvaaja, Pulastya, Atri, Naarada, and Indra, Marichi, Pulaha,
Uddhaalaka, Kratu, Bhrgu, Angirasa (Brahmarshis), Sanatkumara (Siddhrshis),
Bhringeesha, Skanda and the elephant faced (Shivas attendants), and the Goddesses of
power Gouri, Sarasvati, Lakshmi, Gaayatri and others; mountains like Meru, Mandara,
Kailaasa, Himavaan and Dardura; Daanavas like Hayagreeva, Hiranyaaksha, Kaalanemi;
Daityas like Hiranyakashipu, Kraatha, Bali and Prahlaada; Kings like Shibi,Nyanku,
Prthu, Laakhya, Vainya , Naabhaaga, Keli, Nala, Maandhaatr, Sagara, Dileepa and
Nahusha; Munis like AAtreya, Vyaasa, Vaalmiki, Shuka and Vaatsyaayana, Upamanyu,
Manee, Mankee, Bhageeratha, Shuka and others!
All these were born in quite recent creations!
What is there to remember much of them?!

Sage! You are Brahmas son born for the eighth time! I remember that you were with me
in the eighth creation. Sometimes you were born from the sky; sometimes from the water;
sometimes from the wind; sometimes from the rock; sometimes from the fire.

I remember three creations where similar behavior, similar directions were there.

I remember ten Creations where the Gods were stable in their positions, had similar
life-spans, with similar forms, similar behavior, and similar situations.

The earth which sunk under the ocean was lifted out five times by Koorma (not Vaaraha)
in five Creations!

I remember twelve times of the ocean-churning where the demons and gods were
anxiously churning the Mandara Mountain with speed.

Hiranyaaksha who had the full heaven under control and received forced offerings took
the prosperous earth under the ocean three times.

Hari became the son of Renukaa six times and destroyed the warrior class in between
many creations.

Hey Best of all Sages! I remember Hari attaining the state of Buddha hundred times in
hundred KaliYugas as the son of Shuddhodana.

I remember Shiva in thirty creations as burning Tripura (demon-cities), two creations
where the destruction of Dakshas sacrifice took place, and ten creations where
punishments were rendered to Indra.

I remember Hari and Sharva in eight battles against Baanaasura, and the subduing of the
army of Gods which were creating the divisions of the followers of Vishnu and
Maheshvara.

Sage! I remember each Yuga having different Kriyaangas in the Vedas as per the
intellectual capacities of the men born there.

O Taintless one! In each Yuga the Puraanas though having the same content have various
versions.

In each Yuga I remember the same historical poems of Raamaayana and Bhaarata and
others too getting composed by Vaalmiki and Vyaasa (the Knowers of Vedas) again and
again.

I remember an amazing historical poem named as another Raamaayana (Vaasishta
Raamaayana) having the essence of all the Knowledge-scriptures and explaining the
Supreme Knowledge.

Vaalmiki composed a Raamaayana where the advice is given to all that one should act
like Rama in the world and not like the wicked Raavana. He will compose the same again
now. Another one also will get composed and become well-known in the world which
you will come to know of in course of time. It might be composed by the same Jeeva
named Vaalmiki or some other one. This will be forgotten and recreated twelve times.

I remember another one similar in essence to that text named Bhaarata composed by
Vyaasa in the past and forgotten. It might be composed by the same Jeeva named Vyaasa
or some other one. This will be forgotten and created again for seven times.

Hey Lord of Sages! I remember many scriptures filled with stories containing strange
events in each Yuga. Again O Sage, I remember those and other narratives and remember
them too.

Vishnu will descend on this earth now for the eleventh time to kill the demons and be
named as Rama.

Hari took the form of Narasimha and killed Hiranyakashipu like a lion killing a deer three
times.

Hey Lord of Sages! At present Vishnu will take birth in the house of Vasudeva to remove
the burden of the earth for the sixteenth time.

7 H7 q
q
q

c1

This delusion of worldly existence never exists in reality.
If it ever exists, it is as unstable as the bubbles of water.

TH7c 71 c
|
+

This delusion of the perceived phenomenon is impermanent
and exists within the conscious Self.
It appears and dissolves like the erratic wave of the ocean.

(Creations can have same types of beings behaving differently or different types of beings behaving in the
same way. Like in movies, story might be same but actors may be different; actors may be same, and story
might be different.
Possibilities can repeat or not repeat. Creation is a random occurrence where random Vaasanaas or stored
memories manifest as an experienced world.

Bhushunda escapes the dissolution calamities by remaining formless. In the beginning of his long life he
had to lose his Kalpa tree too, when the creation was dissolved. He started living in different mountains in
different creations. Later he conceives his own Kalpa tree just like the one his father built and starts living
there. After each dissolution process, he conceives a new Kalpa tree and lives there till the end of the
Kalpa. That is why his Kalpa tree is very stable as he mentioned before. His Kalpa tree and his Meru
Mountain are Smrtis (memories) in his mind. They never can be affected by dissolution suns or
dissolution floods.)

I remember similar events of various nature and only half-similar events also in the three
worlds.

I remember those very beings, those very actions and other type of behavior; those very
actions and other types of beings.

In each Manvantara, when there is a different Brahma creating differently, when other
events occur and known people disappear, I get other new friends and relatives, other
new servants, other abodes.

Sometimes I live alone in the Vindhya peak; sometimes in the Sahya Mountain;
sometimes in the Dardura Mountain; sometimes in the Himalayas; sometimes I remain
stable in the Malaya Mountain.

Sometimes I obtain the same mountain as in the past and make a nest on the branch of
this Kalpa tree.

O Chief of the Sages! When beginning less and endless Yugas have passed, this tree has
arisen now in a similar manner. The tree which was there when I renounced the body and
remained blissfully in the Self has not undergone any change. The tree has arisen with the
same amazing characteristics which it possessed when my father was alive. Having
conceived the same scenario I live on the same tree.

(As new creations come up, directions also change. Directions are based on the position of Meru Mountain.
Each Brahmas Meru Mount is different from what Bhushunda conceives. So he adjusts his directions
accordingly. After all, perceptions are all mind-projections.)

Neither the northern direction nor this Meru Mountain was there before. This northern
direction was something else. The mountain was also something else. I alone am the
same one with the same form as Brahmas nights passed away. At the end of my
contemplation, I look at the new creation and conceive what I remember as the
movement of the Sun and the stars and the directions based on the Meru Mountain.

The directions of the creation are different from what directions I perceive. I am of the
opinion that the world is neither existent nor non-existent and only the mind gets deluded.
All this shines forth by the magic of ones own ideas.

Son becomes a father and a friend becomes an enemy. I remember hundreds of males
becoming females.

Hey Best among Sages! I remember observing the people in Kali Yuga acting the ways
of Krta Yuga in Kali Yuga and acting the ways of Dvaapara in Tretaa Yuga.

I remember people acting with their own independently made rules unaware of the Vedas
and their meanings; and behaving unrestrained in some creations.

I remember the world completely void and empty without gods or demons or humans at
the end of four Yugas when Brahma was in the contemplation of Brahman.

I remember ten creations where there were beings made of air and not any gross elements
getting created by the mind at all.

I remember countless days of Brahmas filled with varied situations, varied lands, varied
modes of behavior, and varied beings wearing varied types of attires.

CHAPTER EIGHT

*

Hey Best of Crows! I ask this question wanting to know more about all this.
Though staying at the peak of the Kalpa tree and being a part of the world also, how is it
that your body is not attacked by Death?


Though you know everything Brahman, you are questioning me as if you want to know
something. The Lords always are amused by making the servants speak.
Even then, I will answer your question.
The Noble are to be worshipped only by obeying their orders; so it is said!

{DEATH DOES NOT ATTACK HIM WHO!}

[DO NOT BE A SLAVE OF VAASANAAS]

49 77

( 0 1 c1 +

Death does not attack him
whose mind does not wear
the successively rising Vaasanaa strings
with the pearls of faults strung through.

[DO NOT GIVE WAY TO ANXIETIES AND APPREHENSIONS]

HH

77 c1 +

whom the mental afflictions do not eat through, like the termites in the body-creeper;
which act as the axes in tearing apart the breathing tree (body).

[DO NOT HAVE DESIRES]

|l7
7c7 c1

+

Death does not attack him whom
the desires
like the hosts of serpents with the hoods of worries
residing in the hollow of the body-tree,
do not burn away.

[DO NOT HAVE GREED]

q 1
7
q
c

1 +

whom the serpent of greed
which is living in ones own hollow of the mind,
which is filled with the poison of attachment and hatred,
does not bite off.

[DO NOT HAVE ANGER]

+
|
1 c

+

whom the anger,
the Vaadava fire residing in the body-ocean,
evaporating away all the waters of discrimination,
does not burn off.

[DO NOT HAVE PASSION]

7 0

q1 c

+

whom the Manmatha (passion) the powerful seed-crushing machine
does not crush off like the heap of oil seeds!

[BE IN THE SELF-STATE]

17
c71 c

+

who has obtained the quiescent state of the mind
by remaining in the supremely sacred taintless state of the single Self.

[DO NOT HAVE A RESTLESS MIND]

1 c

+

whose mind is not restless like the monkey
which suddenly enters the flower garden of the body
and creates havoc.

{MIND-CONTROL}

[7
+7 c

These O Brahman,
are the great faults causing the disease of the worldly existence.
They do not in the least affect the mind which is under control.

c
H
+7
c

The sufferings which rise out of mental and physical afflictions
and increase through great delusions,
do not shatter the mind which is under control.

1 1

0c1c 1

He whose mind is under control
does not sink (in pain),
does not rise (in joy),
has no worldly connection (no attachments),
has no forgetfulness (of the Self),
does not sleep (is not Vaasanaa filled),
and is not awake (to the reality of the world).

7(

7 7 c 1

Worries which darken the space of the mind and which turn into desire and anger
do not harass a man whose mind is under control.

+

(
*H1 77 c 1

Those wrong actions which have
wrong purposes (desire fulfillments),
wrong beginnings (beset by anxieties and selfishness),
wrong characteristics (hatred, attachments),
wrongly spoken (rude and hurting),
do not torment the mind which is subdued.

7 7 7

7 c 1

All shining riches of great qualities follow him
whose mind is under control.

{BE ESTABLISHED IN THE SELF-STATE}

c H
|T74 c 7

One should engage the mind in that (Self-state)
which is conducive to ones welfare in the later stage;
which is real;
which does not disappear;
which is not due to delusion;
which is free of the purpose of fulfillment of sense-pleasures.

T*@ c

c c 7

which is not seen
by the impure devil of manifoldness
depriving the mind of the fulfillment of lifes goals.

7
c 7

which is the most befitting state
bestowing bliss in the beginning, middle and also at the end;
which is beautiful, sweet, and good for ones welfare
(unlike the sense objects).

7 : q7
1 * c 7

which is endless,
which cures the mind in the end of all miseries;
which is a true experience of bliss in the beginning, middle and end;
which is sought by all noble ones.

q@ q

c c 7

which is the first one beyond the grasp of the intellect;
which is supreme nectar bestowing immortality;
which is the most excellent prosperity.

{NOTHING SO STABLE AND AUSPICIOUS LIKE!}

7 q7

1 1
c1

Nothing so stable and auspicious like that (Self-bliss) is found
in the heaven
filled with gods, demons and Gandharvas,
Vidyaadharas and Kinnaras,
and the group of heavenly damsels.

d

+

7 1

in the earth
filled with trees, kings, mountains, cities and oceans, O Brahman!

1

1 7 1

in the entire nether-world
filled with Naagas, army of Asuras and groups of Asura damsels.

1
4
c171 17 7 1

anywhere in this entire world-phenomenon
filled with heaven, experience of gods, nether world, and the boundaries of directions.

H c c

1

in the day to day life of worthless actions (and their results)
accompanied by mental and physical afflictions,
surrounded by hosts of miseries.

|c (7

c c1

in the minds engaged in (uncontrolled) thinking processes
or in the ever vibrating minds feeling happy in just (meaningless) thoughts.

(qH177 *

1~~
c1

in the various modes of wants and aversions
rising out of the ever churning Mandara in the mind- milk ocean.

11
* c1

in the varied actions of the senses
which keep on vanishing as they appear and hurt like the sharp edge of the sword.

|
F

The single emperorship of the earth is not greater than-
the life of an immortal god in heaven is not greater than-
the life of a Naaga under the earth is not greater than-
that quiescent state of the Self where the mind of the knower remains established.

1

H
1

The talent of analyzing the fourteen types of learning is not greater than-
the capability of perfectly analyzing the actions done by others is not greater than-
the flair for narrating principal stories like Bhaarata methodically is not greater than-
that quiescent state of the Self where the mind of the knower remains established.

T

*
1
4

A long life-span afflicted by anxieties is not great.
The complete cessation of activities through death is not great.
The hell which gets rid of the sins through punishments is not great.
The ownership of all the worlds is not great.
A restful state is nowhere to be found in all these!

cH 1
1 +

7 1 7

All these states sought for in this world appear pleasing
because of mans foolishness.
How can the noble ones attain a stable state in any object which lasts not for long!

CHAPTER NINE

(Self-Contemplation is the highest state to be aspired by all; no doubt; but is everyone capable of such
abstract contemplation? Bhushunda here reveals another equally capable path for those who find the path of
knowledge difficult.)


T* H
q cc * 7

c7 1 7

7c1 77 9

Only one state
which is single, harmless and free of delusion
is the best and highest of all Knowledge states.
Self-contemplation ends all the miseries once for all.
It rises within like the moon-light destroying all the darkness along with its effects.

1c7 7 ~
*
9 *91

That contemplative state of the Self O Brahman,
is bereft of all conceptions.
It has been attained with ease by people like you.
For people like us it is attained with difficulty.

1

7c c 7@

How can men of ordinary intellects attain that state
which is completely free of all faults
and transcends everything?

c7711 E

7c+
7
c7

c71

H|
1 97

The companions (other methods of self realization)
of the pretty lady named Self-Contemplation O Great Sage,
are a little like her and shine forth cool because of the moon-light of understanding.

Hey Great Sage! Among all the companions of Self-contemplation,
I have taken shelter in the contemplation of the Praana,
who destroys all miseries and who increases all prosperities,
and who is the very cause of life here.

*

When Bhushunda spoke like this, though I knew very well what he was talking about,
I questioned him playfully without in any way disregarding him.
Hey you of long life span! You are capable of clearing all doubts.
Tell me O Noble one, what is known as 97 Praana-contemplation?


Hey Sage! You know all the Vedantas (Upanishads)! You can clear the doubt of any one.
You are questioning this crow for amusing yourself.
Or, what harm is there for me if I answer your question and ascertain my own
understanding in your presence?

1c

9 +

Listen to the topic of Praana-control as explained by me
which has given this eternal life to Bhushunda
and which has made Bhushunda rest in the Self.

{BODY-HOUSE}

7
91

Bhagavan!
Observe this body-house which is very beautiful.
It has three types of huge pillars (Vaata, Pitta, Kapha), and nine doors (holes).

*
71
1

It is maintained by the owner namely Ahamkaara (ego)
who has a wife namely Puryashtaka (eightfold city) (eight constituents)
and relatives namely Tanmaatras (subtle elements).

7 c *|7g
HH

You will observe the body-house described by me from the witness state.
It has the two rooms on the terrace where moon-light falls
namely the orifices of the ear;
and a roof covered by hairs;

19q
|7

7 P q

eyes acting the windows;
mouth acting as the main door;
shoulders acting as the two side rooms;
the door-hollow decorated by the reddish flower garland around the dental rows;

F1 q
71

the door-keepers namely the senses always in touch with the forms and tastes;
crowded all around by various sights;
the pupils acting as the terrace windows;

4 1*

11*@
q

painted by the paste of blood, flesh and marrows;
bound all over by sinews;
held together by the sticks of bones;
having good walls; and well-built.

{PRAANA-MOVEMENT IN THE BODY}

q 1 1
*

Hey chief of Sages!
Ida and Pingala are the two hidden soft and stable side-rooms in the center of the body.

(Ida and Pingala are the two soft and subtle Naadis in the central portion of the body. They are on the left
and right sides; and remain concealed; and are evident by the air passing through them; and are highly
stable.)

71

77c

There are three pairs of lotuses acting as controlling machinery
made of bones and flesh; and soft;
with stalks running up and down;
the tender petals overlapping each other.

(The word Yantra means something which controls or restrains)
(There is an intestine named Pureetat near the heart | which is the root-place of all the
seventy two thousand Naadis supporting all the Praana-powers. It is in the shape of three pairs of lotuses
closed together and having stalks).

c
7 1

By the sprinkling of nectar the petals bloom;
the petals move by the tender touch of the Vaayu moving in all the spaces.

(The petals bloom by the sprinkling of nectar by the Apaana Vaayu named Chandra which moves all over
the space of the body from the tip of the nose to the end of the feet. By this Praana movement, the petals
contract a little. That is why that Yantras petals slightly contract and expand at every Ucchvaasa and
Nishvaasa breaths; being pervaded by the Praana Apaana Vaayus which move tenderly.)

c
c

As it moves among those petals the Air increases all around,
like when the creeper with leaves is hit by winds,
it fills up outside and all around.

(Air enters all the pores in all the Naadis restrained by Pureetat and expands when moving through them.)

@
179c

Expanding like this,
it stays in various forms in the Naadis which are above and below,
and spreads all over the body.

(After expanding it becomes five-fold with various functions and enters all the Naadis and their branches;
and spreads all over the body.)

9q1 (
9 77 *

That wind of the heart is designated various names like
Praana, Apaana, Samaana etc, by the learned,
as per its various functions.

(c7 1 94
9
7g+

All the Praana-powers spread out above and below
from the three pairs of the Heart-Lotus-Machine,
like the rays shining forth from the Moon.

7c7 7 7 7
c7 7c
94

These Praana-powers go; come; pull; carry; wander; jump; and fall.

(c 9 c

That which is in the Heart-lotus is known as Praana (Subtle power of vibration).

1 7
4 917
c1 c
q
7 q4 +

Some of its power throbs in the eye;
some of it takes on the function of contact;
some moves through the nose;
some digests the food;
some speaks out words.

|
7 7
7

What is there to say much Bhagavan?
Vaayu does everything in the body,
like a mechanic (machine controller)
makes all the parts work in his machine.

{PATHWAYS NAMED PRAANA AND APAANA}

q 9

9 E 9
7c
1

Sage!
There are two prominent winds
which are evident by moving upwards and downwards;
well-known as Praana and Apaana.
I remain following their courses always.

They both are of cold and hot natures.
They always move in the body space.
They move the great machine called the body.
They are free of tiredness.
They are the Sun and Moon shining in the Heart-sky.
They are of the nature of Agni and Soma.
They are the chariot wheels for the Mind which rules the city of the body.
They are the prominent horses favored by the king Ahamkaara.
They are the winds moving in the body; never cease their movement as long as the body
remains; are named Praana and Apaana and I follow their courses always.
They are of equal nature (twelve inches and sixteen of moving space externally and
internally through practice) in the waking, dream and deep sleep states.
Brahman, the days pass away for me as if I am in the Deep sleep state (Self).
Their movement though is there, is subtler than a tiny piece of lotus stalk cut into
thousand pieces.

c ( c

c7
9*

Hey Mahaatman!
That embodied person-
who knows (through various scriptures)
and follows the paths of these winds which rise from the heart and which never stop,
- gets rid of the binding of death;
remains blissful and never ever is born again.

(Any action even subtle is an invitation for death.
All actions of the senses are to be stopped as they contact sense objects.
Even speech etc is to be stopped as they are also tainted by sense objects.
Praana is just the movement in the mouth and nose by nature. It is not tainted by the contact of sense
perceptions. It is not considered as an action or effort. Death does not grasp the Praana.
A person who identifies only with the Praana conquers death.)

(1 d c9 7 c c

-Brhadaaranyaka Upanishat)

(Through this Praana-control method suggested by Bhushunda one attains knowledge and is liberated.)

CHAPTER TEN

*

Raaghava! I asked him again-
What sort of a course is followed by the Praana wind? (91 )


Though you know everything, you are questioning me for your own amusement.
Even then I will answer your questions as per my ability. Listen.

{PRAANA-GATI/PATHS OF PRAANA/PRAANA AND APAANA}

9 [7174
[7 9
1

Brahman!
This Praana is the incessant power of vibration; always moving.
This Praana always is turned upwards
both externally and internally in the body.

[7174
[7 c41

Brahman!
This Apaana also is the incessant power of vibration; always moving.
This Apaana always is turned downwards
both externally and internally in the body.

0 1 9c

9 177 cQ

This Praanaayaama is an excellent method to be practiced while awake or asleep.
I will tell you from where the Praana flows.
You are the Knower of the Self. Listen for the good of the world!

INTRODUCTION

Praanaayaama means the practice of the cessation of air as long as possible, after either
inhalation or exhalation process and keeping the air in suspension as long as possible
after inhalation or exhalation.

Praana is actually the vibrating power of Chit and is very pure. When it takes on the
functions in a body its movements are named as Praana and Apaana. One is the source
and the other is the movement though both are referred to by the word Praana.

The exhaling movement is Praana moving outward. The same Praana moving inward in
the inhalation process is Apaana.

According to Patanjali-

That practice where the movement of Praana is suspended after exhalation is External
Praanaayaama.

That state where the movement of Praana is suspended after inhalation is Internal
Praanaayaama.

That which suppresses Praana is equalization state. Here the other two are absent.

These exercises are regulated by space- so much space and time counting of
moments and number.

Terms like Rechaka, Pooraka and Kumbhaka had different meanings in the Vedic times.

External Praanaayaama, Internal Praanaayaama and Suppression are not the same as
Rechaka (expulsion of air), Pooraka (inhalation of air) and Kumbhaka (suspension of
breathing) as understood in these days.

External Rechaka is not expulsion of air but is the state which is ready to move after
exhalation.

When the process of exhalation or inhalation ends, before the alternate process begins, if
the movement of Praana is controlled there is the withheld power of Praana which is in a
ready to move state.

After exhaling the air completely, not inhaling immediately is an external operation.
Here air is exhaled and suspended also.
Internal operation also combines both inhalation and suspension.

The extent of time up to which the suppression of breath does not cause discomfort while
exhaling or inhaling, is about forty eight seconds or twelve Maatraas.

By practice Praanaayaama time can be prolonged. It becomes subtle when equalizing the
inhalation and exhalation effortlessly. When a fine piece of cotton is held near the tip of
the nose and it remains without movement; the exhalation is said to be subtle.

***

The terms used by Bhushunda as Rechaka, Pooraka or Kumbhaka are not the ordinary
inhalation, exhalation and suspension of air as understood in the modern times.

In this type of Praanaayaama, where air is suppressed, all the limbs of the body get
contracted internally. By practice the suspension state can be prolonged. But in the
beginning it can be maintained only for a few minutes only.

One has to consider the complete Praana-path of Bhushunda as
from when the Praana-power which as Praana path starts from the Heart-Lotus; moves
upward to Moordhaa; and to the edge of the nose and ends outside at some fixed measure
of distance; and again when the same Praana power as Apaana-path starts from the
outside point and reaches the nose and enters inside ending in the Heart-Lotus.

The cessation of breath has to be practiced either at the origin point of Praana-path or the
origin point of Apaana path.

***

The complete exhalation of air from the inner heart-lotus to outside point at twelve inches
from the tip of the nose is like this:

Praana flow from Heart-Lotus to the head to the tip of the nose is the first half of the
process and is INTERNAL RECHAKA and the first half of EXTERNAL POORAKA

Praana flow from the edge of the nose to twelve inches outside is the next half of
EXTERNAL POORAKA

This completes the Praana path from the Heart-lotus to the outside at the specified twelve
inches distance.

***

And when from that outside point Apaana starts, it enters inside effortlessly and fills the
air internally; it is INTERNAL POORAKA.

***

Consider these three states outside also.

When Praana sets at the distance of twelve inches and Apaana has not yet risen,
that state of equal-ness is EXTERNAL KUMBHAKA.
Here one has exhaled the air completely.

When Apaana is ready to flow yet has not started, it is EXTERNAL RECHAKA
Here one has not started the inhalation process.

When Apaana starts moving towards the inside, it is EXTERNAL POORAKA
The inhalation process has begun.

These states are to be analyzed and understood.

Though in the beginning the student has to effortfully maintain the equalization states,
later they can be maintained without break at all times.

***

[RECHAKA AND POORAKA]

[7c
9 @+

11c

qq 7
[H
9q1|

The outward flow of Praanaas
from the hollow of the heart-lotus by ones own effort,
is known as Rechaka by the wise.

When the Praana within the body
flows downward occupying the outside space for a length of twelve inches,
and is felt in all the parts of the body,
it is called Pooraka.

(From the heart to the head is Internal Rechaka. (half)
From the head to the outside for twelve inches is is Baahya Pooraka (other half).)

[cc7 c
9
1| 1

When the Apaana enters effortlessly inside,
and fills completely and felt within,
that is also known as Pooraka.

(Apaana enters from outside into the nose and up to the head and from the head to the heart; though of two
stages, this is also called internal Pooraka.)

[INTERNAL KUMBHAKA]

1q 9 7
(
c +1

When the Apaana ceases and
Praana has not risen in the heart,
that is called the state of Kumbhaka experienced by Yogis.

(Inhalation is complete; Exhalation has not started. This suspended state is Kumbhaka.)

[THESE THREE ARE EXTERNAL ALSO]

+
1
11 q7

Rechaka, Kumbhaka and Pooraka are the three states
existing at the origin place of Apaana,
twelve inches downward, outside.

(The point outside straight from the tip of the nose and twelve inches of measure is the point where Apaana
path begins. From that point also the Rechaka, Kumbahaka and Pooraka are to be considered.)

1 1 +c
94 11

c

They are naturally like that by their very nature
and are there at all times and without any effort;
so say the learned.
Wise one, listen to this knowledge.

qq 7q[

9
11 1c

71
*7q 1
qq 7

+ c1

Lord!
That wind which rises outside at the distance of twelve inches,
by nature becomes Pooraka etc.
The state outside like the unrevealed pot in the clay
at a distance of twelve inches in the space, straight in front of the tip of the nose,
is always the Apaana course.
The wise call it the Kumbhaka.

(After exhalation process, Apaana starts from the external point where Praana has ended. When you do not
allow it to start, it is the state of Chit like where the clay has not yet become a pot. The Praana path has
ended; so that has stopped its function. The Apaana has not yet started its function. There only remains the
Chit-power as the vibration-force of Praana.
The Apaana air rushes back and fills the empty space and is called Kumbhaka.)

[EXTERNAL POORAKA]

[71
0
[
cq |

0 c q7
1 |
[

When the wind moves outwards (Praana) to the length specified to the tip of the nose,
that is External Pooraka and the first half
so say the knowers of Yoga.

That wind
which moves away from the tip of the nose to a length of twelve inches outside
is known by the wise as the next half of External Pooraka.

(Exhalation process starts; the air moves till the tip of the nose. Half the operation is complete here.
The air moves from the tip of the nose to the measure of twelve inches straight down and this process is the
next half of the operation. The whole operation is called External Pooraka)

[EXTERNAL KUMBHAKA]

1q 9 7 q
c
1 * +

When the Praana sets outside and the Apaana has not risen,
then that state of equal ness is known as External Kumbhaka.

(The Exhalation process is complete; Praana has set outside. The inhalation has not started yet.
This is the equalization state. It is called External Kumbhaka.)

[EXTERNAL RECHAKA]

c7 c
11
[ q7c 4

That which is turned inwards without the Apaana rising yet,
that is External Rechaka.
When practiced it bestows liberation.

(Apaana path or inhalation process has not begun. It is ready to begin; ready to rush back. This is External
Rechaka.)

{POORAKA}

q7qc
F
1 *

That which rises from the distance of twelve inches (outside)
and expands in form
that external course of Apaana is known as another Pooraka.

(The inhalation process starts and air fills the outside path. It is another Pooraka.)

{ONE WHO KNOWS AND FOLLOWS THESE !}

[7 7+|

9117q

One who knows the Kumbhaka etc which are always there outside and inside;
and (who knows) the nature of Praana and Apaana;
does not take birth again.

(The point (not in space) from where Praana-path rises and the point (not in space) from where Apaana
path rises is the same point which is the vibration state of Chit ready to manifest as the Brahmas mind.
There is no outside the body or inside the body for that Chit state of Praana-vibration.
The moment one enters that state, he is freed of the body limitation. He is no more bound by Brahmas
creation rules. He is in the pure state of Chit just before the process of manifestation.
A Yogi in the Praana-state conquers death; is beyond the limitations of space and time. )

(However if the aspirant is attached to his limited identity, he cannot enter that Chit-Praana state where
Praana and Apaana end. Unless one renounces all attachments, one cannot get established in that state of
Praana-equalization.}

The eight (ten in general) methods are to be practiced day and night. I have discoursed
about the winds in the body which will bestow liberation.

These extremely vibrating winds get controlled whether moving, or standing, waking or
sleeping. Whatever one does or consumes, one should remember these Kumbhaka etc and
practice them.

He has no doer-ship. (It becomes his natural state)

Renouncing the outside world in the mind, when one practices the control of Praana; he
will attain the Supreme state within a few days itself.

A man who practices Praana-control does not get attracted to the sense objects outside
like a Brahmin despising the milk kept inside a dogs skin.

Purified in the mind, even when a man does all the actions belonging to the world, if he
knows the movement of Praana and Apaana, he remains happy and attains the blissful
state.

91
[7@ 1
qq 7
91 c

Brahman! Praana which rises from the lotus petals of the heart
sets outside at twelve inches from the tip of the nose.

1 [qq77

1+ (1

Great Sage!
Apaana rises from the twelve inch distance outside
and dissolves in the lotus situated in the heart.

9 q7
c1 7

When Praana reaches the end of the twelve inch, in the outside space,
Apaana immediately rises from that point in the outside space.

[7
9 c
(7
+

Praana turned towards the external space moves like the fire-flame.
Apaana turned towards the heart-space flows downward like water.

7g [
9 |
c7

Apaana-Moon enters the body from outside filling all over.
Praana is the fire or the Sun which burns this body.

9 ( c 9H
0
ccc

Praana heats up the heart-space every moment
and heats up the space in front of the face like the shining sun.

7 0

cc (+
c 7

Apaana-moon cools the space in front of the face
and floods the Heart-space next minute.

{SELF STATE}

71 91
01 q

A person never suffers again reaching that (Brahman) state
where the Praana-Sun catches the edge of the Apaana-moon.

(The interval between Praana and Apaana state where one does not allow both the functions of the Praana-
power is the state of Brahman.
977 c q Chandogya Upanishat)

9 1 71 +

01 cq
7q

A person never takes birth again reaching that (Brahman) state
when the Apaana-moon catches the edge of the Praana-Sun.

9 [7 +
| c*

Praana (Main Vital force in the Heart-Lotus)
alone acts as the Sun in the space inside and outside the body (Praana-flow).
Later it attains the state of the Moon and fills up the body (Apaana flow).

9 7
c4c |
H c

Praana (Main Vital force in the Heart-Lotus)
alone discards its moonlike nature which cools the body
and instantly becomes Sunlike and dries up the body.

(When Praana-flow reaches the twelve inch distance outside, it loses its heat and takes on the coolness of
the moon. That point is the joining point of the two.
When the Praana dissolves outside, the Self is now without the body; without action; without mind; and the
natural state of the Self only remains. One should then contemplate on that state.
In that External Kumbhaka there is no division of space dividing the body and the outside world; there is
no division of time decided by the Praana-Apaana flow; the Yogi remains in the Self-state.)

c7 7g
91q 7

After discarding the Sun state when Praana has not attained the Moon state,
one analyzes and does not worry about space and time which are not there.

( 7g 7c c1
c

The mind does not rise up again
by understanding always
the setting and rising of the Moon and the Sun, as its support
(as the Self-state).

1 7

( 1

He alone sees the truth,
who sees the Self in the heart
as Praana-Sun
rising and setting along with the Moon (Apaana),
along with the rays (varied functions)
appearing and disappearing.

H H * @

H q7 cH c

The outside darkness whether is destroyed or not destroyed
does not lead towards the goal of the Self-state.
The darkness in the heart should be destroyed.
When that is destroyed, the excellent state is gained.

[ H 9

H 1

If the external darkness is removed, the vision of objects is attained.
If the darkness in the heart is destroyed,
vision of the Self is gained, O Sage!

7H 7 4

1 cc9

One should observe the Praana-Sun along with his rising and setting,
which when understood destroys the darkness of the heart and bestows liberation.

(The conception of the outside darkness is there because of the ignorance (darkness) in the heart. Once it
gets destroyed, the outside darkness also perishes. External light can light up the objects not the Self.)
(4 )

7
9c1 (c
c1 c7
9| 7

Praana-Sun rises within
moving outwards from that point in the heart-lotus
where the Apaana wind sets.

1 9

(+

q

When Apaana sets,
Praana rises from the Heart-Lotus,
like the Sunlight appearing when the shadow is removed.

9 c1q [ 9 H
*

When the Praana sets outside
the Apaana rises up instantly;
as when the sunlight is removed all around,
the shadow appears immediately.

97 * @ 7
7
9 *

Understand O Good One that
at the point where Praana rises, Apaana disappears; and
know that at the point where Apaana rises, Praana disappears.

1 9 c7

++

When Praana sets and Apaana rises
one should practice External Kumbhaka.
He never ever suffers.

1 9 7

7+~+

When Apaana sets and Praana is slightly on the rise,
one should practice Internal Kumbhaka.
He never ever suffers.

9 +
1 +1

Practicing Rechaka of Praana
when the Apaana from its rising place of twelve inches distance
is pushed further away (16 inches)
one should practice Kumbhaka which is pure (because no air is left back).
He never suffers again.

97
1
11
T*

As Apaana moves inside (through the nose)
supported by (external) Rechaka (which is pure)
with the Praana complete within
when one sees (practices) the Pooraka within himself
that man never again takes birth.

97

+ 7c

Where both Praana and Apaana dissolve,
by taking shelter in that quiescent state of the Self one does not suffer again.

9H7
*
7

In the interval where Apaana is consuming the Praana,
if one analyzes the undivided state of time and space (Self)
outside (Praana-Laya) and inside (Praana-Nigama)
he never again comes to grief.

H 9 (
9 +

In the interval where Praana is consuming Apaana
in the heart and outside,
one should analyze the place and time (as undifferentiated Self).
His mind never rises again.

9 [ 9
| 7

Where Praana is devoured by Apaana and Apaana by Praana,
observe that
time and place, and outside and inside
dissolve away.

(Time and place also are devoured along with Praana and Apaana-observe!
Though this state is common to all, only Yogis know it.)

H19
c@ [71+

The interval where the Praana is set and Apaana has not risen,
the Internal Kumbhaka occurs without effort.
It is the Supreme state.

cc F @

cccc9

This is the state of the Self.
It is pure; the Supreme Chit.
It is the shine of the Self.
One does not grieve after attaining that state.

{CHIT-SELF, THE POINT BETWEEN PRAANA AND APAANA}

(As the student practices the Breath-suspension state, he must simultaneously contemplate on Chit.
When one is in the state where Apaana ends or Praana ends, he must naturally lose the sense of space and
time.
He must contemplate that -
I am the Chit where Apaana ends and Praana rises.
I am the Chit where Praana ends and Apaana rises.
In me Apaana ends. From me, Praana rises
In me Praana ends. From me, Apaana rises.
I am neither Apaana nor Praana.
But I am the vibrations less state from where vibrations of Praana and Apaana rise up and end.
There is no distance between the two points.
(How can there be a difference of space or time? The outside point and inside point both are the single Chit-point!)
There is no differentiation of external and internal points.
There is no difference between the two points of origins and ends of both Praana and Apaana.
I am the only one from where they both rise.
I am the only point in which they both end.
I am !
I!
Aum!
Silence!
The student should remain silent as the Chit state where no external and internal differentiations exist.
He should remain silent in that state where no Praana and Apaana are.
Praana is the support of the Mind.
Once Praana state is attained, mind also remains subdued.
The student should contemplate on Chit in the Praana state, as Bhushunda explains in the following verses.)

{THAT WHICH IS IN PRAANA AND IN APAANA IS CHIT-STATE}

*17
9171
9 c1

We worship the Chit-Self
which is neither the Praana nor the Apaana;
which is established inside the Praana like the fragrance in the flower.

171171
9 c1

which is neither the Praana nor the Apaana;
which is established inside the Apaana like the taste inside the water.

{THAT WHICH ALONE IS WHEN PRAANA AND APAANA ARE NOT}

9H171H
9 c1

which is in-between Apaana and Praana,
which is where Praana is moving towards its end
and where Apaana is moving towards its end.

{CHIT IS THE SUPPORT OF ALL}

91 9 9 1
1
c1

which is the very Praana of the Praana;
which is the very life of the life;
which is the main support of the body.

c @
c1

which is the very mind of the mind;
which is the enlightenment of the intellect;
which is the ego of the ego.

17 c
c c
1

in which everything is;
from which everything rises;
which is everything;
which is in everything;
which is the essence of all;
which is eternal.

c1

which is the sight of the sight,
which is sacred;
which purifies all pure objects;
which cannot be thought off;
which cannot decrease.

{TAINTLESS CHIT}

1 9
H
q c1

which is without any taint of movement;
which is at the interval where Apaana sets and Praana has not risen.

97

0 c1

which exists as the whirlpool (dissolving point)
in the space (of twelve inches) in front of the tip of the nose;
which is at the point where Praana has dissolved
and Apaana has not risen.

91 1
qc7
c1

where Praana has set and Apaana also has set;
where both have not risen.

(Chit state is undivided. There is no differentiation of inside and outside. The Chit is the same point where
Praana ends and Apaana ends. A Yogi at this point sees no divisions of internal and external points. He
remains as the Self, the origin point of both Praana and Apaana. He is formless in that state.)

9{1 [71
q 1cc1

We worship the principle of Chit
in the origin point of Praana and Apaana,
in the outside and inside,
which two points are the support of the state Yogis take shelter in.

(Praana-power is what keeps the functions of the body going on.
Praana vibration alone is the mind-vibration. Mind-vibration alone is the perceived world.
Praana-power is the basic power of all powers.)

9F 9
4F 4 ccc1

which rides the chariot of Praana and Apaana
which is not in the Praana and Apaana;
which is the power of powers.

(c9+

*

cccc1

which is the divinity in the Praana Kumbhaka in the heart;
and Apaana Kumbhaka outside;
and which appears as the Pooraka.

9 c F
c9 9cccc1

which is attained by contemplating on the Praana,
which is the analysis of Praana and Apaana,
which awakens one to the Truth,
which is formless.

c917 c177
cccc1

which is the vibration of the Praana;
which gives the joy of contact of sense objects;
which is the cause of all causes.

c7 9
H 9 1c

This restful state of the mind in the taintless Self has been attained by me
through the regular practice of Praana-Samaadhi.

CHAPTER ELEVEN

Bhushunda spoke

(Only Praana Samaadhi is not enough for a prolonged life. Unless one is free of all vices and attachments
and hatreds, one cannot attain the Self-state.)

O Great Sage! This is the state of quiescent mind I have attained through the path of
Praana-Samaadhi and am in the Self state always.

I do not move even a little from that state even if Meru Mountain may move.

My state of Samaadhi does not waver whether I walk, or stand, or am awake or sleeping
or dreaming.

Even when the world appearances appear and disappear, I remain stable and remain
turned within in the state of the Self naturally.

Even if the wind stops its movement or the water stops its quivering I do not ever swerve
from this peaceful state.

By following the course of Praana and Apaana and by realizing the Supreme Self, I have
attained the original blissful state, O Great Sage.

Brahman! From the time of the great dissolution, I have been seeing the drowning and
rising of beings and I yet live on bravely.

I never think about the past or the future. I remain in the present, always established in
the Self-state.

Whatever actions are to be performed, I do them without desiring the fruits and remain as
if asleep.

I disregard the ideas of existence and non-existence of objects accompanied by likes and
dislikes and I live continuously without any affliction.

I am blissful only in the Self.
I always contemplate on the equalizing of Praana and Apaana.
Therefore I live for long free of afflictions.

Today I have got this; tomorrow I will get another beautiful thing.
I do not worry like this.
Therefore I live for long free of afflictions.

I do not praise or blame a little also of anything of anybody else or myself.
That is why I have attained the auspicious state.

I do not feel joy when good occurs. I do not feel worried when bad occurs.
My mind is always in equanimity.

By taking recourse to supreme renunciation (of duality) I have renounced all that is there
at all times as connected to life.

My mind is no more restless; has no grief.
It is controlled and absorbed in the true nature of the Self. It is composed.

I see a wooden stick, a pretty girl, a hill, a grass piece, snow, and sky as the same
everywhere.
That is why I live without afflictions.

What I got today? What will I get in the morning? Such feverish thoughts do not harass
me. That is why I live without afflictions.

I do not feel anxious about pains like old age and death, or joys like attainment of
kingdoms.

This one is a relative. This one is not. This one is mine. This belongs to the other.
I do not know of such differentiations O Brahman.

I know that I am the Chit which is beginning less, without afflictions and which shines
forth as all and which is all.

I do not know me as the body whether I carry, or wander, or stand, or get up, or breathe,
or sleep.
That is why I live long.

I remain as if asleep in the world phenomenon knowing that it is not real. That is why I
live long.

Good and bad met by me are seen by me as equal like the two hands of the body.

I have stabilized power of the mind and see all plainly as my own Self bereft of
attachment.

I have no mine ness towards this body from the head to the foot.
I have escaped from the mire of ego.

Whatever I do, whatever I eat, though engaged in such acts, I renounce the ego-state and
remain as a non-doer. That is why I live without afflictions.

Whenever I understand something, my mind does not become impolite.

Though I can control others, I do not harass others; nor do I bother if anyone tries to hurt
me. Though I own nothing, I do not want anything.

As I see my own form as the Chit which is all, I see all the beings as my own body.

Being controlled, I do not allow the thoughts bound by desires to touch me.

Whether asleep or awake I see the world as unreal and the Self as real very clearly like a
Bilva leaf held in my hand.
That is why I live long.

I see all things as new whether they are worn out, or broken, or shattered, or wasted, or
disturbed, or decreased, or destroyed. That is why I live without afflictions.

I act happy with those who are happy; sad with those who are unhappy.
I am a good friend of all.

When met with difficulties, I face them bravely. When riches are there I share with all
and am a friend of all. I do not get involved with the presence and absence of objects.

{I AM BRAHMAN}

1 7 71 1
c +

I am not there. Nothing belongs to me. I belong to no one.
Thus my mind has the ascertained thought.
So I live without any affliction.

H
H 1
+

I am this world. I am the sky. I am the time and space phenomenon.
I am the action. I have such an ascertainment in the intellect.

cc c@
c 1 +

Pot is Chit. Cloth is Chit. Sky is Chit. Money is Chit. Cart is Chit. Chit is everything.
Such ascertainment I maintain.

c

Hey Best of Sages!
That is how this crow named Bhushunda,
a mere bee hovering above the tri-world lotus,
is said to be long-lived.

(Bhushunda is comparing himself to a bee because he is black in hue and stays on top edge of the Meru like
hovering above the pericarp of the lotus.)

CHAPTER TWELVE

Bhushunda spoke

Brahman! You are a person who has crossed the boundaries of Knowledge!
I have dared to explain to you (who are so great) how I am living for so long and what I
am, just to fulfill your command.

*
(Vasishta spoke to Bhushunda)

Aha! Your story is an ornament to the ear. It greatly amazes me.
You are highly noble; have lived for so long and are like another Creator!
They indeed are blessed who are able to have your vision; for you have fully related your
story which sanctifies the intellect. (You have disclosed the secret of your long life.)
We have seen many Gods and many learned and know about all their wealth and
knowledge. But such a wonderful person like you has not been seen in this world!
Maybe some unique personality could be seen if one searches for long wandering all over
the world. But a magnificent person like you cannot be easily seen.
Pearl is found only rarely in some bamboo plant. In this world-bamboo also, persons like
you are very rarely found.
Today I have achieved great fulfillment because I have seen you who are of a meritorious
form and liberated always.
May auspiciousness be yours.
Enter into your auspicious cave of the Self.
It is middle of the day and I will return to the heaven (Abode of Seven Sages).

*
(Vasishta spoke to Rama)

Hearing my words, Bhushunda jumped out of his branch.
He conceived two hands holding a golden leaf filled with the cool pollen of the flowers of
the creeper growing on the Kalpa tree. He filled that leafy bowl with pearl like water to
be offered as Arghya to me.
That elderly one then offered Arghya, Paadya, flowers and devotedly worshipped me
from top to bottom as if I was Shiva.

Enough! Hey bird-king. Do not tire yourself by following me.
So saying I got up from the seat and flew in the sky like a bird.
But he followed me for one yojana holding my hand in his hand.
I forcefully stopped him after that.
The moment I was gone, the king of birds vanished from sight.
It is very difficult to take leave of good people!
Though so close, we both vanished in the sky like waves in the ocean.
I returned to my abode thinking about the Bird.
I reached the abode of seven Sages and was worshipped by my wife.

I had seen the bird at the Merus peak at the beginning of Krta Yuga when only two
hundred years had passed.
Now the Krta Yuga has ended and Tretaa is running.
You have been born in the middle of Tretaa.
I again saw the bird on top of the Mountain in the eighth year of Tretaa.
He was looking the same as before without aging.

I have now related to you the excellent story of Bhushunda.
Analyze well within your mind and do the needful.

~
Valmiki spoke

c

9*
1
9c *

The taintless one who understands the story of the wise Bhushunda in this world,
will surely cross over the river of Maayaa
where the miserable Jeevas tormented by the fear of worldly existence are stuck.

CHAPTER THIRTEEN

*
Vasishta spoke

Thus I have related to you the story of Bhushunda O Rama!
With this understanding alone, Bhushunda crossed over the misery of delusion.
You also can practice the control of Praana; attain such an understanding like Bhushunda
and cross over the huge ocean of worldly existence.
Just like Bhushunda who practiced Yoga incessantly and attained the Supreme state, you
also attain that state through Knowledge.
All those who have rid themselves of attachments will observe the paths of Praana and
Apaana and reach the Supreme state.
You have heard the different methods leading towards the Supreme state. Use your
intellect and do whatever you deem fit.

Rama spoke

Bhagavan! You are the Sun emanating rays of Knowledge. All the darkness enveloping
the heart has been destroyed now.
We are now awakened; happy; and established in the Self-state. We now have understood
the Supreme Knowledge and are like another You.

You have related the amazing story of Bhushunda. In that context you mentioned about
the body-house made of flesh and skin. Whoever made it? How did it arise? How did it
come to stay? Who is inside it?

*
Vasishta spoke

Raaghava! To understand the Supreme truth and to remove all the doubts of the mind,
listen to this explanation given by me.

This body-house held by the pillars of bones, with nine doors and painted by blood and
flesh - has not been made by anyone whosoever!

c
q7gH 1

It is only an appearance that shines like this.
It is like the illusory perception of two moons
existing as both real and unreal.

(There is no maker of the second moon. Darkness alone causes such an illusion. Ignorance alone results in
the appearance of a Jeeva and a body. Only when conceived, the body is there. It of course is seen but is not
real.)

q7g 7gqc
1
1

In the process where two moons are seen,
the second moon is always perceived as existing.
In reality there is only one single moon.
Body is a similar illusory perception.

9c 1
7 c1c94 c

Only when there is the belief in the bodys existence
that this body seems to exist.
Though it is unreal, it is seen as existing.
That is why it is said to be both real and unreal.

1 1 1c7

q

q

c 7
c [1 q

While dreaming, the dream is seen as real.
But otherwise (when awake) it is not real.
When bubbles are seen as real, still one knows them as unreal.
When the body gets perceived as real, yet it is known as not real
when the Self-state is attained.

9 7 7
9 77 1

When the water appears in the mirage, though it is seen as existing, it is not real.
When the body gets perceived, the perception of the body is real
but the body is not real when the Truth is known.

c 9
c7 |
1

The body is just an appearance shining forth like this.
I am of such and such a name the idea of such limited identity rises within
causing the appearance of the body.

1c H
c ~ 7 [P

Renounce the delusion that I am the body made of flesh and bones.
There are thousands of bodies which exist through conception.

{THOSE OTHER BODIES THAT BELONG TO YOU}

~
1 4
H 1 4 1

Hey Rama! Where is that body situated through which
you are wandering all over the ends of the quarters
with the dream-body
as you recline on the comfortable bed?

7 1 7

H 1 4 1

Where is that body of yours situated
through which you wander in the heavenly city,
in your mental kingdom,
in the waking state?

1* 11 |
H 1 4 1

Hey Rama!
Where is that body situated through which
you wander to the ends of the world in the dream within the dream (of the world)?

7 7 q

H 1 4 1

Where is that body situated through which
you wander in wonderful rich lands in the mental kingdom
within the mental kingdom (of the perceived world)?

7 cH
9 1 4 1

Where are those (imagined) bodies situated, O Mighty armed Rama,
through which you perform all the various actions of the world
in your mental kingdom
and which are not there now?

7
~7

1 4 1

You become happy by the union of the beloved conceived by you,
who charms you and is loved by you (in imagination)!
Where is that body situated?

{BODY IS THE CREATION OF THE MIND}

7
T 1

Rama! These bodies rise from the mind and are true yet untrue.
This body also in the same way is of the same nature and said to rise from the mind.

H
c c 1 ~1 +

This is wealth This is the body This is the country;
all these delusions extend forth by the conceptions of the powerful mind.

| 1 | cH
| 7 7

Hey RaghuNandana!
Understand this worldly existence
as a long dream or a long span of mental delusion,
or a long span of mental kingdom.

9* c 1
g+ c +|

When you get the Awakening by desiring the Supreme Self by yourself,
then you will have the clear vision
as at the rise of the Sun
(that dream objects are unreal).

1~ 7 c1
~

Just like you experience another world by the power of your own imagination,
this world perception is also something like that (unexplainable)
rising out of conception.

cc 94 7
17~{
1cH
~
~
q7 171

My origin from the Lotus-born has been explained already in the past
as to how I arose from the conception of the mind of Brahma by his will.

This splendorous appearance is also of a similar nature.
Here also the mind alone is engaged in creating these wondrous products
through mere delusion.

This appearance is there, only because of the conception of the mind.

Mind attains the state of the Creator and howsoever it conceives that appears as real.
If the body is conceived, body appears to exist.
All other things also appear in the same way.

{HABITUATED VAASANAA OF THE BODY}

9491
T 1c

That idea which has attained the state of a dominant Vaasanaa,
rising out of the previous existences,
that alone is perceived as a body
and appears with a particular shape.

9c ~ [
7
7

This Chit itself conceiving with effort as an embodied person
thinks of itself as different Rama,
and appears as a different person here.

c

That is such and such a person. This is mine. This is the world.
When such ideas are conceived and believed as real Rama,
all objects come into existence by the firmness of the ideas.

d

T 7c7~

Whatever is conceived intensely that alone is seen everywhere Rama,
like the beloved who is very much loved.

c1
T
1 4

Just like one sees the various morning activities in dreams,
so does the world gets perceived just by the repetition of conceptions.

1 H9
~1 + 1

In the dream world, the day appears instantly inside the dream.
So also this world appears stable and real
though it remains for a very short span of time.

7 T
q ~

A river (mirage) is seen in the empty sky when there is extreme heat.
Similarly though the earth (including heaven and nether world) does not exist,
it is perceived through conception.

T T*Fq
~4 7

Just like the bunch of feathers is seen in the sky by the fault of the eye,
similarly this splendorous world is seen through incorrect knowledge (delusion).

T T* +
+T* ~41

If one has proper vision, the bunch of feathers is not seen in the sky.
Similarly if there is proper understanding,
this splendorous world does not shine forth (as real).

1 ~
H
1~ +

A coward is not frightened of the objects (tiger etc) of his own imagination.
A knower of the Self is not frightened of a world-appearance
conceived by his own mind.

1 1c 9
1c 1c

This Self alone by its very nature shines forth as an external world in this manner.
In this flow of world appearances,
who has to fear what from whom?

7c q

17 T 1

That one who is frightened that one
has to be enquired into.
When through enquiry he is known as the taintless state of the Self,
then this delusion rising as the world does not get seen (as real) O Rama!

{CORRECT UNDERSTANDING}

+ 1 @

[
1H

By proper understanding alone, ones nature gets purified.
The gold (misunderstood as copper) once purified by fire
does not absorb dirt like the copper again.

77c
c7c +

The entire tri-world phenomenon is just an appearance only.
It is neither real nor unreal.
This renouncement of the belief in the reality of the world
is known as the correct understanding.

1| 77
T 1c +H

Death, life, heaven, knowledge and ignorance do not exist
except as the appearance arising from the Chit.
This understanding of the oneness alone is known as the correct vision.

c7
1 +

You, I and mine, world such things seen in all the ten directions,
all that is the shine of the Self.
This is known as the correct understanding.

7

1 +7

Through correct understanding,
the mind does not rise and fall
in this world phenomenon made of real (Chit) and unreal (Maayaa),
because of the knowledge of the exact truth.

| cc cc
* 7 +7

Through correct understanding
the mind attains peace discarding all desires
by ascertaining the real (as Self) and unreal (as delusion) nature of all objects.

7 1 (*
c +7

Through correct understanding
the mind becomes cool
by the removal of all three scorching torments (TaapaTraya).
It does not blame or praise.
It never feels joyous or miserable.

7

All the relatives have to definitely die some day or other.
Then why do you feel sad
when the relatives get separated through death?

cc9

I also have to die some day.
If you have ascertained this in the mind,
Then why do you feel miserable about your death?

c

9
1

When some good things have to get experienced for sure
by anyone born here with a body,
what is there to gloat about it?

1 + 1
c1

For every man who is living in this world,
some difficulty has to be experienced.
What is there to feel gloomy about that?

c

1
q

The network of the world expands and rises like countless bubbles in the ocean.
What is there to grieve about?

c
H
7c

Reality is at all times is real.
The unreal is unreal at all times.
It is just a misconception that makes it look different.
What other thing is there that one should feel sad?

1
* s

c 7c

I (limited ego) am not there; was never there; will not be there also.
I am not this identity now.
This body has risen out of various faults like desire, Vaasanaa, Avidyaa etc.
What other thing is there that one should feel sad?

7 1q
{ 7*

My dear Rama!
If I am different from the body which is just an appearance shining forth from Chit,
what are these ideas of real and unreal,
bound by which one suffers?

c17 +7c

1 7

One who has such an ascertainment within,
such a Sage with correct understanding
does not feel depressed or joyous and suffer in the mind.

7c
1
c c| q

Remaining in the excellent state, the knower always holds on to
the Supreme alone, which never perishes,
like the Tittiri bird which selects soft unbroken grass piece only (to build a nest).

c 171
77
|l 71

Therefore, you should never feel attached to the unreal even in the least.
A man gets bound by attachment like the bullocks by thick rope.

1c T | @

1 q

Therefore O Taintless Rama, you must ascertain with your intellect
that this is firm (like the Tittiri bird does)
and wander in this world with a mind freed of attachment.

+
11 c7 |

That which has to be done has to be done.
That which should not be done should be ignored.
A wise man should renounce both attachment and non-attachment
and live with ease.

1
7 7

For whom this world shines forth only as an appearance,
he attains coolness in the mind like the world becomes cool at the end of the day.

9 c7 d
7

O Taintless Rama!
Renouncing the appearance of this array of objects made of element-combination,
observe it as just a single delusory appearance.

c q
1 7c7 c

O Excellent one!
This is just an appearance Rama, tainted by the ideas of the mind.
Renounce that too and remain freed of the unreal appearances.

c
1 c 1 7

When the appearance is completely renounced,
you will be the Chit-space,
alone, taintless, bereft of all, present in all, and eternal.

{EITHER THINK NOTHING BUT THE SELF IS}

1 c c

I am not there. These sense experiences which I have are not real.
If this is realized,
then this worthless pompous show will not shine forth fooling you.

{OR THINK EVERYTHING IS SELF}

c

If one realizes, I alone am everything,
then this worthless pompous show will not shine forth fooling you.

{BOTH VISIONS LEAD TO THE SELF-STATE}

q ccc7@
c + g

Both these visions are true and lead towards the Supreme state for sure.
Whichever pleases you between the two,
take shelter in that contemplation.

q
7
~ qH

Hey Rama! Hey auspicious one!
Or practice both understandings and destroy hatred and attachments.

{ATTACHMENTS AND HATRED}

c
71
c 9 qH

Whatever has risen in the world Rama,
in the sky or in the heaven,
all that can be attained by the destruction of hatred and attachment.

q
T0 *
c 9c
|

Rama! Whatever gets done by the fools with their minds beset with attachment,
that ends up only in a contradictory result.

q@
cc

7
1|

Virtues do not stay in the minds turbulent by waves of hatred,
like deer do not seek the burnt lands.

q | q |
1 ~11c q

Dear Rama!
In whose mind-hollow of the Kalpa tree
the two serpents of hatred and attachment do not stay hidden,
what cannot be obtained by that tree?

97 1
q1 +1

Those learned men, those who are disciplined,
those talented men, those specialized in all sciences-
if they still retain hatred and attachment
then they are not different from deceitful foxes!
Fie on them!

@ 47
c4 7
q H

Rama! What disgusting ways of killing, violence etc
belong to those with attachment and hatred
with ideas like-
My money has been eaten by him. I have lost my money because of the other one!

7 7
97 7 7

Wealth, relatives, friends come and go again and again.
What is there for a wise man here to want or discard?

|
4 c

The entire created phenomenon of the world
with its various wanted and unwanted objects
is the Maayaa of the Supreme Lord.
It ruins a man with attachment.

c c 1

c +

Raaghava!
Money, people, Self, - nothing is real in actuality.
Falsity alone is seen as adorned by falsity.

q7 7 1
4 97 [7~g

At the beginning and end also everything is unreal.
In the middle also it is unstable and filled with anxieties.
Which wise man will get attracted to a tree in the sky imagined by some one else?

~ 1 q4

q H

One person imagines a woman in the void.
Another one at a distance enjoys her.
This world experience is like that Dear Rama!
Do not get deluded by that.

Dear Rama! All these hurried movements gone through excitedly by all beings
are said to be like the construction of an illusory city.

{WAKE UP FROM THE DREAM}

1~ c

1

| 1g

7g1c

1H7 1
g 7c
c4 c

This world has risen falsely like a city imagined in a dream.
It is indeed everywhere all around; yet is deviated from reality,
as you are imagining it in your sleep.

You are seeing the prolonged dream of Samsaara-tree
which is the product of the sleep of ignorance
as permanently connected.

You are here lost in the dream of Samsaara.
So discard this prolonged sleep of the nature of dense ignorance,
like a wise man who has found the real treasure
throws away the worthless objects he owns.

{WAKE UP}

9 1c

~ 9

Wake up!
See yourself without perturbations,
and as always risen,
and projecting this appearance of Chit,
like the Sun who blooms up the lotus in the morning.

9q1
9q1

9 c

O Mighty armed Rama! Wake up! Wake up!
You are woken up by me again and again!
Look at the Self which has no afflictions.

*
[

I have poured the cold waters of Knowledge (like a cloud)
with a loud (thundering) noise.
That is why you are awake!

9q
c| c4c H

Raaghava! Understand and wake up fully at this very moment!
See the truth, casting afar the false delusion of this world!

7
1 H
~c7

*c 1

You have no birth! You have no suffering! You have no faults! You have no delusions!
Discard all conceptions and remain established in the Self.

~
Vaalmiki spoke

As Rama was listening to these words, he rested in the Self and attained the blissful state.
As he remained absorbed in the Self, the Sage stopped his flow of nectar like towards
those who were sitting there with controlled minds; not wanting to disturb Rama in his
Samaadhi state, like a cloud ceasing to pour waters.
After half a Muhurta, Rama was woken up.
The Sage continued his discourse.

+49@
1cc
+ *

Rama! You are fully awake!
You have attained the Self by the Self!
Remain in this vision only.
Do not step into the false state of the world!

PART TWO OF
SECTION SIX - NIRVAANA PRAKARANAM
COMPLETE

About the Author:

Maa Tejasvini

The author spent many years doing research on ancient Sanskrit texts in the Himalayan
region. She was exposed to many unique spiritual experiences which are beyond human
comprehension.
Her mission in life was to translate all renowned spiritual texts and literature of Sanskrit
and bring them to the light of the public.

YogaVasishta Nirvaana Prakaranam Part 2

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