P. 1
YogaVasishta Upashama Prakaranam Part 3

YogaVasishta Upashama Prakaranam Part 3

|Views: 6|Likes:
Published by NeoHooda
YogaVasistha
YogaVasistha

More info:

Published by: NeoHooda on Mar 02, 2013
Copyright:Attribution Non-commercial

Availability:

Read on Scribd mobile: iPhone, iPad and Android.
download as PDF, TXT or read online from Scribd
See more
See less

11/02/2013

pdf

text

original

YOGA

VAASISHTA

A PHILOSOPHICAL TREATISE

COMPOSED BY

VAALMIKI MAHARSHI

आîदकÍव¬ीमqवािFमîकमहÍष 9णीतोयोगवाÎस*ठः



योगवासठसारं
ESSENCE OF YOGAVAASISHTA
Compiled by
तेजि÷वनी
Tejasvini

उपशमकरणम् पचमं






आîदकÍववािFमîकमहामÎन9

णीतः
योगवासठः
उपशमकरणम् पचमं


INTRODUCTION



Herein the story of the demon king Bali is given, as to how he by just analyzing well
within, the words of his father Virochana and his Guru Shukraachaarya, attained the Self
state through his own effort.

OM TAT SAT



















UPASHAMA PRAKARANAM

SECTION V– PART THREE

‘QUIESCENCE’


CHAPTER ONE


¬ी वÍस*ट उवाच
Vasishta spoke

अथवा रघवंशाtयनभ

:पणÍनशाकर


बÍलवqबÍ@भेदे न

7ानमासादयामलं ||

Rama- the full moon shining in the sky of Raghu dynasty!
Otherwise you try to attain the taintless knowledge
like Bali who got it just like a flash in the intellect.

¬ी राम उवाच
Rama spoke

भगवन् सव धम 7 cवc9सादा=मया (lद
9ा¯तं 9ा¯त¯यमÍखलं Íव¬ा=तं चामले पदे ||

Hey Lord! You are an all knower!
By your grace I have attained whatever has to be attained
and I am resting in the taintless state.

बले Íव 7ानसं9ाि¯तं पनम

qबोधÍवव@ये


Íवभो कथय Íखqय=ते स=तो नावनतं 9Íत ||

Please tell me O Lord, how Bali attained knowledge, for my better understanding.
The great ones never get agitated by the humble student.


¬ी वÍस*ट उवाच
Vasishta spoke

शण
ृ ु
राघव ते व°ये बले व

cता=तमcतमं


¬तेन

ये न तं तccवबोधं 9ा¯÷यÍस शा°वतं ||

Listen Raaghava! I will tell you the story of Bali,
listening to which you will understand the eternal truth.


In the hollow of the universe, in some bower of the quarters, there is a world famed as
‘Paataala’ situated under the earth.

The demon king Bali, the son of Virochana ruled that world.
Having conquered easily all the worlds he ruled the kingdom for ten crores of years.
As abundant Yugas came and went, as the gods and demons went through victories and
defeats, after enjoying countless pleasures of the three worlds, the demon king Bali felt
disinterested in all the pleasures.

Seated near the window of his palace made of gems on the peak of Meru Mountain, once
Bali started pondering about the mysteries of the worldly existence.


{Bali thinks}

lकय=तÍमदमHुÞणशिHतनैव मयाधना


सा¬ा=यÍमह कत ¯यं Íवहत ¯यं जगc×ये ||

My power is unbeatable!
For how long should I continue to rule this empire
and move about in all the three worlds even now!

महता मम रा*çे ण ×ै लोHया|तकाÍरणा


lकं वा भवÍत भHतेन

भÍरभोगाÍतहाÍरणा

||

What great thing happens by enjoying this ‘great kingdom of mine’
which is filled with abundant pleasures pleasant to the mind
and considered as a wonder in all the three worlds?

आपातमा×मधरमाव

°यकपÍरHयं
भोगोपभोगमा×ं मे lकं नामेदं सखाव

हं ||

Pleasing only at the time of enjoyment,
definitely perishing some time or other,
only fit for enjoying at that moment,
what happiness does it ever bring?

पनlद नैककलनाशव र|संि÷थÍतः

पनः


पन÷ता=ये व

कमाÍण ल=जायै न च त*टये

||

Again the day rises with all its flurries and worries!
Again the night comes and stays!
Again those very actions get performed!
This is not happiness; but sheer embarrassment!

पनराÍलj¹यते

का=ता पनरे व

च भ=यते


सेयं ÍशशजनH|

डा ल=जायै महताÍमह ||

Again the beloved wife is embraced!
Again she is enjoyed!
Such children’s play is a great embarrassment to the great ones!

तमेव भHतÍवरसं

¯यापारौघम् पनः

पनः


lदवसे lदवसे कव =9ा7ः

क÷मा=न ल=जते ||

Why does not the wise man feel embarrassed
by the same type of tasteless enjoyments and
same types of routine actions day in and day out?

पनlद नं

पना

राÍ×ः पनः

काय पर-पराः
पनः

पनरहं

म=ये 9ा7÷ये यं Íवडं बना ||

Again the day; again the night; again the hosts of routine actions!
This repetition of the same actions,
is just a matter of contempt for a wise man, I believe.

ऊÍम तां पनरासाqय

पनरे Íत

Íन+Íम तां
यथा जलं तथै वायं तां तामेÍत lHयां जनः ||

Just like the water again and again rises as a wave and becomes wave less,
a man keeps on doing the same thing.



उ=मcतचे ि*टताकारा पनःपनÍरयं
ु ु
lHया
जनं हासयते 9ा7ं बालल|लोपमा महः


||

Like the meaningless actions of a mad man,
these repeated actions make a wise man feel awkward
as if participating in the idiotic play of the babies,
where they keep doing the same things.

कता¯यनया

Íनcयं lHयया कतकाय या


कोsथ ः ÷याcता7शो ये न पनः

कम न Íवqयते ||

Even if these actions are done daily,
what action is there which when completed and the result is obtained,
there will not be any more action to be performed again?

lकय=तमथवा कालÍमदमाडं बरं महत्
इहा÷माÍभरन

*टे यं lकं तावcसमवा¯यते ||

Or how long should I keep doing this great show of mockery?
And what am I going to get out of it?

फलमेकं महोदारं नेह प°याÍम lक¯चन
काय म÷तीतर9ा¯ते यि÷म=नाम न lक¯चन ||

I do not see any great result getting achieved here,
like after doing something, where there is no other duty left to be performed!

भोगा7ते lकम=यc÷याcत|¯यमÍवनाÍश यत् ||

Leaving out the enjoyments,
what excellent imperishable achievement could be there?!”



In this manner Bali thought for long.
Suddenly he exclaimed-
“Ah! I remember now!”
His eyebrows wrinkled as he analyzed within his mind some old memories.

“Long ago, my father Virochana had been questioned about this by me!
My father was a realized man. He knew everything – higher and lower.
I asked him-

यथा सकलदःखानां

सखानां

च महामते
य× सव +माः शा=ताः कोsसौ सीमा=त उ¯यते ||

O Wise one!
What is said to be the extreme end
attaining which-
all the delusions, all the pains and pleasures become subdued?

Hवोपशा=तो मनोमोहः Hवातीताः सकलैषणाः
Íवरामरlहतं क×

तात Íव¬मणं Íचरं ||

In which state does the deluded mind gets cured?
In which state do all desires get finished off?
Where O Father, does one get unceasing permanent rest?

lक9ा¯तेह ं सम÷ते+यः 9ा¯ये sि÷मन् त

ि¯तमा=पमा

न्
lकं 7*gवा दश नं भयो

न तातोपकरोcयलं ||

By attaining what does a man get fully satisfied as if he has attained everything?
After seeing what will these ordinary perceptions appear meaningless?

अcय=तबहवो¯ये ते भोगा lह न सखावहाः


Hोभयि=त मनो मोहे पातयि=त सतामÍप ||

These enjoyments though are abundantly available,
do not render any happiness.
They agitate the mind and make even the saintly man drown in delusion.

तcतातÍवहतान=दस=दरं

lकि¯चदे व मे
ता7Hकथय य×÷थि°चरं Íव¬ाि=तमे-यहं ||

So Father, tell me if any such thing is there
which shines beautiful with undiminished bliss,
where I can rest for long!”

‘I asked these questions when my father was sitting under the KalpaVriksha- the divine
wish fulfilling tree, which he had removed from the heaven and planted in his own
garden. He had answered my questions in the following manner.’





CHAPTER TWO


Íवरोचन उवाच
Virochana spoke

अि÷त प×ाÍतÍवततो

दे शो Íवपलको

टरः
×ै लोHयानां सह9ाÍण य× माि=त बह=यÍप

||
य× नांभोधयो नाÍप सागरा वा न चा5यः
न वनाÍन न तीथाÍन न नqयो न सरांÍस च ||
न मह| नाÍप चाकाशं न çयौन पवनादयः
न च=5ाकl न लोके शा न दे वा न च दानवाः ||
न भतयHरHांÍस

न ग¯मा

न वनͬयः
न का*टतणभताÍन
ृ ू
÷थावराÍण चराÍण च ||
नापो न =वलनो नाशा नो²व नाधो न Íव*टपं
न लोको नातपो नाहं न हर|=5हरादयः ||

Yes my son! There is a country with lots of caves.
Thousands of abundant tri-worlds fill in that place.
There are no oceans there, no seas, or mountains.
There are no forests there, no sacred centers, no rivers or lakes.
There is no earth, no sky, no space or winds.
There are no moon and sun there; no guardians of the world; no gods or demons.
There are no beings, no demi-gods or demonical beings.
There are no clusters of trees or beautiful forests.
There are no dry logs or grass or living beings.
There is no plant-life or mobile life there.
There is no water or fire or quarters.
There is no up or down or the heaven.
There is no world there; no hot sun.
I am not there; nor are the Vishnu, Indra and Shiva there.

एक एवाि÷त समहा=÷त×

राजा महाqयÍतः


सव क

त् सव गः सव ः स च त*णीं

¯यवि÷थतः ||

There is only one great person there. He is the king of great luster.
He does everything. He is everywhere. He is all.
He remains silent always.


तेन संकि¯पतो म=×ी सव स=म=×णो=मखः


अघटं घटयcयाश

घटं Íवघटयcयलं ||

A minister has been conceived by him.
He always keeps giving good counsel about everything.
He makes things happen which have not happened.
He completely destroys what has happened

भोHतं

lकि=च¯छHनोÍत न च जानाÍत lक¯चन
राजाथ के वलं सव करोcय7ोsÍप स=सदा ||

He cannot enjoy anything. He does not know anything.
Though he is ignorant, he does everything for the king alone.

स एव सव कायककता त÷य मह|पतेः
राजा के वलमेका=ते ÷व÷थ एवावÍत*टते ||

He alone does all the actions for the king.
The king just quietly sits happily in solitude.

बÍल5वाच
Bali spoke

आÍध¯याÍधÍवÍनम Hतः

कः स दे शो महामते
कथमासाqयते चाÍप के न वाÍधगतः 9भो ||

O Wise one! Which is that country free of physical and mental afflictions?
How is to be reached? Who attains it?

कः स ता7ि¹वधो म=×ी राजा चाÍप महाबलः
हे लालनजग=जालैय|

s÷माÍभरÍप नो िजतः ||

Who is such a minister?
Who is that mighty king not yet defeated
by me who have conquered all the worlds with no effort?

अपव

मेतदाtयानं ममामरभय9द
कथयापनया÷माकं (q¯यो-नः संशया-बदं

||

The story related by you has not been heard by me so far,
O ‘Bestower of fear to the Gods’!
Explain to me everything so that
the cloud of doubt covering my heart-sky gets removed.



CHAPTER THREE


Íवरोचन उवाच
Virochana spoke

स त× म=×ी बलवान् दे वासरगणैः

सत


समेतैल Hग

ÍणतैरÍप नाH-यते मनाक् ||

Son! That minister is so strong that
even the combined armies of demons and gods together
counting up to lakhs of numbers cannot defeat him in the least.

नासौ सह9नयनो न यमो न धने°वरः
नामरो नासरो

वाÍप यlद प×क

जीयते ||

He is not the Indra of thousand eyes.
He is not Yama. He is not Kubera.
He is not a god. He is not a demon.
He cannot be defeated like you deem of defeating these!

त×ाÍसम

सल9ासव5चHगदादयः
हे तयः क

Þठतां याि=त 7षद|वोcपलाहÍतः ||

Swords, maces, thunderbolts, discus, clubs –
all these missiles become useless when attacking him,
like the rock hit by lotus flowers.

ग-योsसौ ना÷×श÷×ाणां न भटो|वकम णां
तेन दे वासराः

सव सव दै व वशीकताः

||

He cannot be defeated by weapons or magical missiles,
or by getting attacked by soldiers.
All the gods and demons are always under his control.

अÍव*णनाÍप

तेनेह lहरÞयाHादयोsसरा

:
पाÍतताः क¯पवातेव मे5क¯प5मा

इव ||

Though he is not Vishnu,
the demons like Hiranyaaksha have been defeated by him
like the Kalpa trees of Meru Mountain by the dissolution storms.

नारायणादयो दे वा अÍप सवावबोÍधनः
तेनाH-य यथाकाममवटे ष

ÍनवेÍशताः ||

Even Gods like Naaraayana who enlighten others with knowledge
are under his control and he pushes them into hollow pits (wombs) as he likes.

तc9सादे न साटोपं प¯चमा×शरः ÷मरः
×ै लोHयÍमदमाH-य संराlडव Íवव¯गÍत ||

By his grace, the God of Passion with just five of his arrows,
ambles about pompously like an emperor
keeping the tri-worlds under his control.

सरास
ु ु
रौघग(यो

sÍप गणह|

नोsÍप दम Íतः


दरा

कÍतर

Íप Hोध÷तc9सादे न ज-भते

||

Though caught by all the gods and demons, though without any virtue,
‘Anger’, the wicked one who is terrifying to look at,
is on the increase everywhere because of his grace.

दे वासरसह9ाणां

संगरो यः पनः

पनः


तदे तqH|डनं त÷य मि=×णो म=×शाÍलनः ||

For that minister who is endowed with magical powers,
the battles that occur between thousands of gods and demons again and again-
is a sport.

स म=×ी के वलं प×

तेनैव 9भणा

यlद
जीयते तcस

जेयोsसाव=यथा cवचलोपमः ||

He is just a minister, my son!
He can be conquered easily only by his master;
otherwise he is immovable like the mountain.

त÷यैव तc9भोः काले जेतं

तं मि=×णं Íनजं
इ¯छा संजायते तेन जीयते sसावयcनतः ||

That Lord sometimes randomly gets a desire to defeat that minister
and he conquers him with ease.

×ै लोHयबÍलनां म¯लम¯UवाÍसतजग×यं


जेतं

चे दि÷त ते शिHत÷तcपराHमवानÍस ||

If you have the strength to conquer that great wrestler
who is the mightiest in all the three worlds,
who has made the three worlds struggle for breath by his power,
then you can feel proud of your valor.

ति÷म=न+यlदते

सय
ू ×ै लोHयकमलाकराः
इमे Íवकासमायाि=त Íवल|य=ते s÷तमागते ||

If that Sun rises, all the collections of lotuses
namely these three worlds, bloom forth.
If he sets, they fade away.

तमेवमेकया बq²या

¯यामोहपÍरह|नया
यlद जेतं

समथ|sÍस धीर÷तदÍस सdत

||

O Disciplined One! If you are capable of conquering him
with a single-minded concentration freed of all confusions,
then you can call yourself an acclaimed warrior.

ति÷मि=जते िजता लोका भÍव*य=cयिजता अÍप
अिजते cविजता एते Íचरकालिजता अÍप ||

If he is conquered, the worlds get conquered though not conquered.
If he is not conquered, these worlds remain unconquered though conquered.

त÷मादन=तÍसq²यथ शा°वताय सखाय


त=जये यcनमाÍत*ट क*टयाÍप lह चे *टया ||

Therefore,
in order to attain the never-ending success and never-ending bliss,
make efforts to conquer him, however difficult the task might be.

ससरदनज
ु ु
नागयHसंघं सनरमहोरगlक=नरं समेतं
Í×जगदÍप वशीकतं

सम=तादÍतबÍलना नन

हे लयैव तेन ||

The mighty one controls with ease,
the entire collection of three worlds along with all its residents
like the gods, demons, serpents-gods, demi-gods, humans, huge serpents and Kinnaras.



CHAPTER FOUR


बÍल5वाच
Bali spoke

के नोपाये न बलवा=स तात पÍरजीयते
कोsसावÍतमहावीय ः सव 9कथायाश

मे ||

Father! What trick is there to conquer him?
Who is this great hero?
Explain to me everything.

Íवरोचन उवाच
Virochana spoke

मि=×ण÷त÷य तनय Íनcयाजेयि÷थतेरÍप
शण
ृ ु
वि¯म ससाधcवं

ये नासौ पÍरजीयते ||

Son! Though his ministers remain unconquerable,
I will tell you the easy means of conquering him.

प×

यHcया

गह|तो

असौ HणादायाÍत व°यतां
यिHतं

Íवना दहcये ष आशीÍवष इवो@तः ||

Son! If you can catch him with this secret trick,
he gets controlled within a second.
If you do not use this trick,
he burns you like snake-poison injected into you.


बालव¯लालÍयcवैनं यHcया

Íनयमयि=त ये
राजानं तं समालोHय पदमासादयि=त ते ||

Those who bring him under control like pampering a child,
they get to see the king and attain the highest state.

7*टे ति÷म=मह|पाले स म=×ी वशमेÍत च
ति÷म=°च मि=×ÞयाHा=ते स राजा 7°यते पनः

||

If that king is seen, the minister gets controlled.
If the minister gets controlled, the king gets seen again.

याव=न 7*टो राजासौ ताव=म=×ी न जीयते
म=×ी च याव=न िजत÷ताव5ाजा न 7°यते ||

As long as the king is not seen, the minister cannot be conquered.
As long as the minister is not conquered, the king cannot be seen.

राज=य7*टे दम =×ी

स दःखाय

फलcयÍत
मि=×ÞयÍनिज ते राजा सोscय=तं याcय7°यतां ||

If the king is not seen, that wicked minister keeps giving pains as gifts.
If the minister is not conquered, the king completely disappears from view.

अ+यासेनोभयं त÷माcसममेव समारभेत्
राजसंदश नं त÷य मि=×ण°च पराजयं ||

Through practice, one should do both the things simultaneously-
the seeing of the king and the defeating of the minister.

पो5षेण 9यcनेन ÷व+यासेन शनैः शनैः
qवयं संपाqय यcनेन दे शमा¯नोÍष तं शभं

||

Through extreme effort, through sincere practice again and again,
by achieving both ends with effort,
you will reach that auspicious country.

cवम+यासे फल|भते

तं दे शमÍभग¯छÍस
यlद दै cये =5 त|यो

मनागÍप न शोचÍस ||

If your practice becomes fruitful, O King of demons,
and if you reach that country for sure,
you will never again worry about anything again.

संशा=तसकलायासा Íनcय9मlदताश

याः
साधव÷त× Íत*टि=त 9शा=ताशे षसंशयाः ||

Having got rid of all the strains, always blissful in the mind,
the knowers stay there with all doubts completely removed.

शण
ृ ु
कः प×

दे शोsसौ सव 9कटयाÍम ते
दे शना-ना मयोHत÷ते मोHः सकल दःखहा

||

Listen to what this country is.
I will explain everything to you.
The term ‘country’ was used by me to refer to
the state of liberation which removes all pains.

राजा त

त× भगवानाcमा सव पदाÍतगः
तेन म=×ी कतः

9ा7ो मनो नाम महामते ||

The king is the Supreme Lord, the Self, who transcends all states.
He has appointed an all-knowing minister called the mind.

मनोÍन*टतया Íव°वÍमदं पÍरणÍतं गतं
घटcवेनेव मिcपÞडो

धमो

अ-बदतयैव

च ||

This world has become a gross phenomenon
because of the subtle Vaasanaas which make up the mind,
like clay becoming pot and the smoke becoming the cloud.

ति÷मि=जते िजतं सव सव मासाlदतं भवेत्
दज यं

तिqवजानीयाqयHcयैव

पÍरजीयते ||

If that is conquered, everything gets conquered, everything gets attained.
Understand that it is not easily conquered.
It can be conquered only through certain tricks.






CHAPTER FIVE


बÍल5वाच
Bali spoke

या यिHतभ गव=त÷य

Íचcत÷याHमणे ÷फटं


तां मे कथय तcतावqयथा जे*याÍम दा5णं ||

Lord, what is the trick by which the mind gets defeated for sure?
Teach that trick to me so that
I can conquer that horrible thing.

Íवरोचन उवाच
Virochana spoke

Íवषया=9Íत भोः प×

सवा नेव lह सव था
अना÷था परमा (ये षा सा यिHतम न

सो जये ||

To conquer the mind, O Son,
the best way is to have no interest at all
for all the sense objects at all times.

एषैव परमा यिHतरनयैव

महामदः
÷वमनोमcतमातjगो 5ाÍगcये वावद-यते ||

This the greatest trick by which
the highly arrogant rogue elephant namely one’s own mind,
gets controlled quickly.

एषा (यcय=त द*9ापा

स9ापा

च महामते
अन+य÷ताÍतद*9ा

पा ÷व+य÷ता 9ा¯यते सखं

||

This is easily achieved and also not at all achieved O Intelligent one!
Difficult to achieve if devoid of practice!
Easy to achieve through incessant practice!

तावq+मि=त दःखेष
ु ु
संसारवटवाÍसनः
ÍवरÍतं Íवषये *वेते याव=नायाि=त दे lहनः ||

The dwellers of the forest called the world (namely), the embodied Jeevas,
wallow in pains as long as they do not get disinterest in sense pleasures.

अ+यासेन Íवना कि°च=ना¯नोÍत ÍवषयारÍतं
अ¯यcय=तबलो दे ह| दे शा=तरÍमवागÍतः ||

Without practice one never can get disinterest in sense pleasures.
Even if a person is very strong,
he has to wander aimlessly if he is lost in another country.

दै वÍमcय¯यते

लोके न दै वं दे हवcHवÍचत्
अव°यं भÍवत¯याtया ÷वेह या ÍनयÍतlHया ||

The so called divine destiny which is believed by all
to be controlling the lives of all those who are born,
does not exist like a person.
It is just another name for what occurs definitely
which belong to a person
as per the rules ordained by the Creator.

उ¯यते दै वश=दे न सा नरै रे व नेतरै ः
दै वं ÍनयÍत+पं च पौ5षेणोपजीयते ||

This term ‘Daivam’ or ‘destiny’
is an imagined entity invented by only humans, not others.
Destiny is just what happens as per rules.
It can be conquered by effort.

प5

षाथा7ते प×

न lकि=चlदह Íवqयते
परम् पौ5षमाͬcय भोगे *वरÍतमाहरे त् ||

There is nothing which can be attained here
except through manly effort.
One should get extreme dispassion
and get the disinterest in sense-pleasures.








CHAPTER SIX

बÍल5वाच
Bali spoke

भोगे *वरÍतरे वा=तः कथं सवासरे °वर


ि÷थÍतमायाÍत जीव÷य द|घ जीÍवतदाÍयनी ||

O Lord of all demons!
How does the ‘disinterest in sense-pleasures’
which bestows the eternal state of the Self for the Jeeva,
become a permanent feature of the mind?


Íवरोचन उवाच
Virochana spoke

आcमावलोकनेनैषा ÍवषयारÍत5cतमा
(दये ि÷थÍतमायाÍत ¬ीÍरवा-भोजकोटरे ||

By the vision of the Self,
this excellent state of disinterest in pleasures
gets established in the heart
like Goddess Lakshmi in the center of the lotus.

त÷माc97ाÍनकाषेण Íवचारे णाÍतचा5णा
दे वमालोकये |ोगा5Íतं चावहरे cसमं ||

Therefore one should at the same time
see the Lord (Self) by the light of
the ‘Knowledge- gem’, polished nicely by ‘proper enquiry’
and also develop disinterest in sense pleasures.

97ाÍवचारवशतः सममेव सदा सत


आcमावलोकनं त*णासंcयागं

च समाहरे त् ||

Along with the analytical process through the intellect, my son,
one should contemplate on the Self and at the same time
completely renounce the desires for sense objects.

पर7ष् टौ Íवत*णcवं

त*णाभावे

च 7Hपरा
एते Íमथः ि÷थते 7*ट| ते जोद|पदशे यथा ||

When the vision of the Supreme is there, the desires vanish away.
When the desires vanish, the Supreme vision occurs.
They both exist complementary to each other
like the light and the lamp with its oil and wick.

न तपोÍभन दानेन न तीथ रÍप जायते
भोगे ष

ÍवरÍतज =तोः ÷वभावनालोकना7ते ||

Not by penance, not by charity, not by visiting holy centers,
does a man get disinterest in pleasures
except by the contemplation of the Self.

पौ5षं यcनमाͬcय दै वं कcवा

सदरतः
ु ू

भोगाि=वगह ये c9ा7: ¬े योqवार7ढाग लान् ||

Mustering as much effort as possible, casting afar the belief in destiny,
the wise man should throw away the desire for pleasures from his mind,
which act as the fastening bars for the door
opening the path for the supreme good.

न पनः

क¯पनापjके दःखाय

ÍनपÍत*यÍस
ि÷थताÍप ना÷था ते श@

नम÷ते s÷त

सदाÍशव ||

Again you will not stumble and fall
into the mire of imagination (conception) and suffer.
Even if you move among objects, you will not show interest in them.
You are pure!
You are the ever auspicious Brahman.
Salutations!









CHAPTER SEVEN

बÍल5वाच
Bali spoke

“This was what my father told me in the past.
Remembering his words of wisdom, I have now understood everything.

I have now lost interest in all the pleasures.
I will from now onwards enjoy the nectar like coolness of the quiescent state.

I am exhausted by again and again fulfilling desires, again and again amassing wealth,
again and again enjoying the women.

This quiescent state of the mind is so blissful!
All states of pains and pleasures disappear in the quiescent state.

Ha! Alas! This body moving everywhere as if set on fire by the violent dancing of the
mind, brings about only pain!

In the past I found pleasure only in pressing my body against a woman’s body, flesh with
the flesh; that was sheer delusion!

I have seen everything that needs to be seen!
I have enjoyed whatever is there to be enjoyed!
I have conquered whatever world is to be conquered!
What have I attained in the end?

Again and again the same objects are seen, here or there or anywhere else!
There is nothing new!

I will renounce everything and remain in the state of the Self complete within myself!
Be it the nether world, or earth or the heaven, the ‘pleasure-level’ obtained from women,
or diamonds or gems, keeps on diminishing.

All these days, I was behaving like an immature child fighting with the Gods, just for the
sake of fulfilling the lowly desire of owning some land!

The entire ‘perceived world phenomenon’ is nothing but an imagined picture of the
mind! What is there to reject or covet?

Let me have no more desires as in the past!
I will change myself from this moment through effort.

I will approach my Guru Shukraachaarya (Ushanas) and ask him questions like-
‘Who am I, ‘What is this I?’ and clear my doubts.

I will meditate on the Supreme Master and will follow his advice.”

{After thinking like this, Bali closed his eyes and meditated on his Guru who was
travelling in the sky.
Shukra understood his student’s wish and immediately appeared before him.
Bali worshipped him in the suitable manner and after he was seated on the bejeweled
throne, spoke to him like this.}



CHAPTER EIGHT

बÍल5वाच
Bali spoke

“Lord! Your grace alone has made me ask these questions like the Sun by his very
presence moves men to do work.

I have lost interest in the sense pleasures which only drown one into delusory states.
I want to know that which destroys all delusions.


lकय=मा×Íमदं भोगजालं lकमयमेव ं वा
कोsहं क÷cवं lकमेते वा लोका इÍत वदाश

मे ||

How long do these pleasures last?
What are they?
Who am I? Who are you? What are these worlds?”

शH

उवाच
Shukra spoke

बहना×

lकमHतेन

खं ग=तं

यcनवानाहं
सव दानवराजे=5 सारं सं Hेपतः शण
ृ ु
||

What more is there to explain?
I was on my way to the heaven.
O King of all demons! I will give you a brief summary. Listen.


Íचlदहाि÷त Íच=मा×Íमदं Íच=मयमेव च
Íचccवं Íचदहमेते च लोकाि°चlदÍत सं¹हः ||

Chit is here! All this is Chit alone! All this is Chit in essence!
You are Chit! I am Chit! All the worlds are Chit!
This is the summary!

भ¯योsÍस चे cतदे त÷माcसव मा¯नोÍष Íन°चयात्
नोचे cब(वÍप 9ोHतं cवÍय भ÷मÍन हयते

||

If you are intelligent, this much instruction is enough
to make you understand everything for sure.
Otherwise, even if I give you a lengthy discourse,
it will just be wasted away like ashes.

Íच¯चे cयकलनाब=ध÷त=मिHतम िHत5¯यते
ु ु

Íचदचे cयाÍखलाcमेÍत सव Íस@ा=तसं¹हः ||

The conclusion of all scriptural doctrines is this-
‘Bondage in nothing but the perceptions conceived by the mind.
Freedom from that is liberation.
Self is that which does not conceive anything and is the essence of all.’

एवं Íन°चयमादाय ÍवलोकयÍस हे लया
÷वयमेवाcमनाcमानमन=तं पदमा¯÷यÍस ||

In this manner if you realize it as a certainty,
if you disregard all perceptions,
you will attain the eternal state in the Self by the Self.”

“I am on my way to the heaven. The seven Sages are all there now waiting for me. I have
got some urgent work to attend to as connected to the gods.
King! As long this body is there, though I am liberated and am always in the state of
Brahman, I do not like to avoid the tasks that belong to me.”

So saying, Shukra quickly rose up in the sky and vanished from sight.






CHAPTER NINE


¬ी वÍस*ट उवाच
Vasishta spoke


After the son of Bhaargava was gone, Bali thought like this-


यHतमHतं
ु ु
भगवता Íचदे वेदं जगc×यं
Íचदहं Íचlदमे लोकाि°चदाशाि°चlदयं lHया ||

‘Yes! What you said is true indeed!
Chit alone is all the tri-worlds.
I am Chit. All these worlds are Chit.
Chit is space.
The very action is Chit.

सबा(या+य=तरं सव Íचदे व परमाथ तः
अि÷त Íचq¯यÍतरे के ण नेह lक¯चन क×Íचत

् ||

Outside and inside everything is Chit alone in truth.
Except Chit there is nothing else here anywhere.

अयमाlदcय इcयक| न Íचता यlद चे cयते
तदक तमसोभदः क इहे वोपल+यते ||

If the sun is not cognized by the Chit as the sun
then how can the difference be seen between the sun and the darkness?

इयं भÍरÍत

भरे षा Íचता

यlद न चे cयते
भमेः

lकं नाम भÍमcवं

त|¯ये भ¯यतां गतं ||

If the earth is not cognized by the Chit as the earth,
then what earthiness is there for the earth?
Because that exists, this also exists!



इमा lदश lदश इÍत चे cय=ते न Íचता यlद
तिcकं नाम lदशां lदHcवं शैलानां चाÍप काl5ता ||

If these directions are not cognized as directions by the Chit,
then where is the direction-ness for the direction,
where is the mountain-ness for the mountain?

इदं जग=जगlदÍत Íचता यlद न चे cयते
तिccकं जगccवं जगतो नभ÷cवं नभसोsथ lकं ||

If this world is not cognized as the world by the Chit,
then where is the world-ness for the world,
where is the sky-ness for the sky?

कायोsयं पव ताकारि°चता यlद न चे cयते
तिcकं नाम शर|रcवं शर|र÷य शर|Íरणां ||

If this mountain-like body is not cognized by the Chit,
then, what bodi-ness is there for the bodies of the embodied ones?

Íचlदि=5याÍण Íचcकायि°च=मनि°चcतदे षणा
Íचद=ति°चqबlहि°चcखं Íच|ावाि°च|वि÷थÍतः ||

Chit is the senses. Chit is the body. Chit is the mind.
Chit is its desire. Chit is inside. Chit is outside.
Chit is the space. Chit is the perceived objects.
Chit is the world-existence.

Íचतैवैनमहं सव ÷पश नैषणपव कं


करोÍम मा×ासं ÷पश शर|रे ण न lक¯चन ||

Moved by desires,
I contact all the sense objects, through touch,
by the Chit alone; not at all by the body (as it is inert).

lकमनेन शर|रे ण का*टलो*टसमेन मे
अशे षजगदे काcमा Íचदहं चे तनाcमकः ||


What use this body for me,
which is as inert as a wood piece or a mud-piece?!
I am Chit of the nature of consciousness,
the complete essence of the entire world!

अहं Íचदं बरे भानावहं Íच|तप¯जरे


सरासरे ष
ु ु ु
Íचदहं ÷थावरे ष

चरे ष

च ||

I am the Chit; the sun in the sky!
I am the Chit in the cage of elements (body)!
I am the Chit in all the Gods and demons, all that moves and all that stays!

Íचद÷तीह िqवतीया lह क¯पनैव न Íवqयते
िqवcव÷यासंभवा¯लोके कः श×ः

क°च वास(

त् ||

Chit alone is here!
There is not a second thing in imagination even!
Since there is no second one at all,
who is a friend or who is an enemy in this world?

बÍलना-नः शर|र÷य ि¯छ=ने ÍशरÍस भासरे


Íचतः lकं त|वेि¯छ=नं सव लोकावपर

णात् ||

If the splendorous head of this body labeled Bali is cut off,
can Chit be cut off as it fills the entire existence?!

Íचता संचे Íततो qवेषो qवे षो भवÍत ना=यथा
त÷माqqवेषादयः सव भावाभावाि°चदाcमकाः ||

Conceived by Chit alone, hatred remains as hatred, not by any other cause!
Therefore, hatred etc are all of the nature of Chit alone.

न Íचतो ¯यÍतरे के ण 9ÍवचायाÍप lक¯चन
आसाqयते lकल ÷फाराद÷मािc×भवनोदरा

त् ||

Without Chit, nothing at all is attained
in the expanse of the interiors of all the three worlds,
even if one makes a thorough analysis.

न qवेषोsि÷त न रागोsि÷त न मनो ना÷य वcतयः


Íच=मा×÷याÍतश

@÷य Íवक¯पकलना कतः

||

There is no hatred; there is no attachment; there is no mind;
there are no thoughts belonging to ‘it’.
Where can there be any perturbation factor in ‘that’
which is just consciousness and excessively pure by nature?!

Íचदहं सव गो ¯यापी Íनcयान=दमयाcमकः
Íवक¯पकलनातीतो िqवतीयांशÍवविज तः ||

I am Chit!
I am everywhere! I pervade all!
I am of the nature of eternal bliss!
I transcend all these perturbing phenomena!
I am bereft of a second part!

Íचति°चlदÍत य=नाम Íननामाया न नाम तत्
श=दािcमकै षा Íच¯छिHतः पÍर÷फरÍत

सव गा ||

Even the words like, ‘of Chit’; ‘Chit’,
denoting the ‘nameless one’ is not its name at all!
This (Chit) is the essence of the sound too!
The power of the Chit shines forth as the essence of all.

7°यदश नÍनम Hतके वलामल+पवा

न्
Íनcयोlदतो Íनराभासो 5*टाि÷म परमे°वरः ||

I am of a taintless nature free of both the ‘Seen’ and the ‘Seeing’.
I am the Supreme Lord who is always shining forth; without any fault!
I am the ‘Seer’ (without the ‘Seen’ and the ‘Seeing’)

{I am the principle of awareness bereft of the perceived phenomenon}

क¯पनाÍवकलाकारः कालका=तकलामयः
आभासमा×मlदतो

ÍनcयाभासÍवविज तः ||

Like the digit of the moon reflected in the water (के ) or at the edge of the hair,
I appear as a limited being through imagination;
just shining forth as the appearance
yet always without any appearance.

चे cयर¯जनÍरHताय ÍवमHताय

महाcमने
9cयHचे तन+पाय ÷व+पाय नमोs÷त

ते ||

Salutation to you
who shines as my ‘Self’,
who is bereft of any coloring of the perception,
who is always free,
who shines as every individual self.

Íचतये चे cयमHताय

यHcया

यHताय

यो¹यया
सवावभास+पाय म(यमेव नमोs÷त

ते ||

Salutation to you,
who is ‘Chit’,
who is bereft of the perceived phenomenon,
who is indivisible and so shines as the single essence of all,
(or, who is fit to be attained through the practice of contemplation etc.)
who shines forth as all this,
who is also ‘myself’.

आकाशवदन=तोsहम¯यणोर¯यण

राततः
नासादयि=त मामेताः सखदःखदशा 7शः
ु ु
||

I am endless like the sky.
I am subtler than the subtlest atom pervading all.
All these perceptions which are just states of pain and pleasure
will never come to me.

l)यते द|यते वाÍप तिcकं क÷य lकल Hतं
सव दा सव मेवाहं सव कcसव संगतः

||

If anything is taken away or given away, who loses what?
I am all the things always. I make everything.
I am in everything.

संHोभया-यहं ताव¯छा-या-याcमÍन पावने ||

I remain disturbed (by ignorance).
I will now remain subdued in the sacred Self (by Self-Knowledge).


Having contemplated thus, Bali remained silent humming the last part of the OMKAARA.

All conceptions subdued, all the hosts of perturbations removed, having thrown afar all
the ideas without hesitation, bereft of the ‘meditator-meditation and meditated’, freed of
all Vaasanaas, he was like the lamplight in a windless room and remained in the Supreme
state.
With his mind in the quiescent state, Bali remained in that bejeweled terrace room for a
long time like a rock pained on a canvas.



CHAPTER TEN


¬ी वÍस*ट उवाच
Vasishta spoke


Bali’s followers climbed the marble stairs quickly.
His ministers, his subordinate kings, his army members, relatives, friends, gods like
Yama, Indra and others, Yakshas, Vidyaadharas , Naagas, all the divine damsels like
Rambhaa and Tilottamaa, oceans, rivers, hills, directions, all arrived there to offer their
services to Bali. Even Siddhas and all prominent people of the tri-worlds arrived there to
see him and get blessed by his vision.

Bali was absorbed in contemplation and was like a mountain painted on a canvas.
All the demons saluted him and felt gratified.
They were filled with apprehension, joy, surprise and fear all at once.
The ministers wondered what could have caused such a state in the king.
They all prayed to their Guru Shukraachaarya who knew whatever was to be known.
They all immediately saw the form of their Guru like seeing a city of illusion.
He was worshipped by all the demons and sat on his throne.














CHAPTER ELEVEN


¬ी वÍस*ट उवाच
Vasishta spoke



Shukra saw the demon-king silent and absorbed in the Self.
He remained silent for a few minutes looking affectionately at his disciple.
He understood that Bali was now freed of the world-delusion.
Like embarrassing the milk ocean by the rays emanating from his body, he laughed aloud
and said these words.
“Lord Bali has now achieved the highest state as ever by just analyzing everything in his
own mind.
O Demons! Let him remain in that state and realize the Self. Let him have the vision of
the state which has no afflictions.
He is exhausted and is resting with his mind freed of all delusions.
He now has no thought about the world. So do not disturb him.

Having suffered in the darkness of ignorance, he has now attained true vision like a man
getting sight at the rise of the Sun.
He will wake up by himself in course of time, like the sprout will rise up by itself from the
sleeping hollow of the seed.
You all take over the duties of the king and see that nothing goes wrong. After thousands
of years, king Bali will wake up.”

The demons felt relieved by their Guru’s words.
They engaged themselves in their works and took care of the kingdom in the absence of
their Master.
All those gods and others who had arrived there to salute the king, returned to their
respective abodes.










CHAPTER TWELVE


¬ी वÍस*ट उवाच
Vasishta spoke


After thousand years, the demon king woke up from his Samaadhi state.
As no one was around, he thought like this-

“Ah! What a blissful state!
I have attained complete rest after being in the Samaadhi state for a moment only. What
do I want with the outside world? I will remain in the Self state alone, absorbed in the
Samaadhi.”

His mind wanted to go back to the state of Samaadhi.

By that time all the demons surrounded him and saluted him with respect.
He again thought-
“What do I want with my mind bereft of all conceptions?
If the mind is dead, the blissful state alone is there.
What do I want to be liberated from?
What am I bound by?
Why am I acting like a child?
There is no bondage! There is no liberation! My foolishness is gone completely!
What do I gain by contemplation, or what do I lose by not contemplating?
I will reject both the states of contemplation and non-contemplation and remain as the
Self.
Whatever comes or goes, nothing increases or decreases.
There is no contemplation, no non-contemplation!
I do not wish for enjoyment or non-enjoyment!
I do not wish for the Supreme state nor am I averse to the state of the world!
I am not dead, nor am I alive!
What matters whether I remain in contemplation or attend to the duties of a king?
I am nothing! Nothing is mine!
I am what I am!
When I have no duty as such ordained for me as the Self, why not I do the regular duties I
was doing before?”

Having made such a decision, he smiled at his people and accepted their salutations.
From then onwards he engaged himself in his routine life as the beloved king of all.


CHAPTER THIRTEEN


¬ी वÍस*ट उवाच
Vasishta spoke

King Bali once, wanted to perform a Sacrifice.
But as Bali was not after the fruits of the Sacrifice, Lord Vishnu himself went there to
attend the Sacrifice to bless Bali.
He deceived Bali and got the three worlds back from Bali.
He gave back Indra the pleasure seeking king of heavens, his ruler-ship.
He bound Bali to the nether world like putting a monkey in a cage.

Rama! Even now Bali remains there absorbed in the state of the Self and rules the nether
worlds living as a JeevanMukta.
He has to act as a king for thousands of years, though he has no liking or liking for such a
life.
Neither the gain of the heavenly lordship elates him nor does its loss brings apprehension
to him.
He is equal-minded towards everything and remains like ‘space’ unaffected by whatever
happens.
I told you this story of Bali only for you to follow such thinking as done by Bali.

बÍलवc9Íववेके ण ÍनcयोsहÍमÍत Íन°चयात्
पदमासादयाqवैतं पौ5षेणे व राघव ||

Raaghava! Like Bali, reason out the truth.
With the affirmation ‘I am eternal’
attain the non-dual state with sincere effort.


The demon king Bali ruled the tri-worlds for ten crores of years and then at the end, felt
dispassionate towards all pleasures.










CHAPTER FOURTEEN


¬ी वÍस*ट उवाच
Vasishta spoke

त÷मादव°यवैर÷यं भोगभारमÍर=दम
संcय=य सcयमान=दमवैर÷यं पदं dज ||

Therefore, O Slayer of enemies,
discard completely the burden of enjoyments
which always end up as unpleasant
and seek the True Bliss which never becomes unpleasant.

इमा 7°य7शो राम नानाकारÍवकारदाः
नेह का=ततया 7ेया द

रा¯छै लÍशला इव ||

Rama! These perceived objects which give forth various maladies,
should not be understood as attractive.
The hills that are far indeed look inviting (but no so when you go near)!

Íचदाlदcयो भवानेव सव × जगÍत ि÷थतः
कः परा÷ते क आcमीयः पÍर÷खलÍत lकं मधा

||

You are the Chit-Sun who shines all over the world!
Who is an enemy, who is a friend?
Why do you waver for no reason?

cवमन=तो महाबाहो cवमाqयः प5षोcतमः


cवं पदाथ शताकारै ः पÍर÷फज Íस

Íचqवपः

||

O Mighty-armed! You are endless! You are the Ancient one!
You are the Supreme Being!
You alone, with the nature of Chit, burst forth in the form of hundreds of objects!!

cवÍय सव Íमदं 9ोतं जगc÷थावरज=गमं
बोधे Íनcयोlदते श@े

स×े

मÍणगणा यथा ||

The entire perceived world of moving and non-moving objects
are sewn through you, the unchanging principle of knowledge,
like hosts of beads in a string!

न जायसे ͬयसे cवमजः प5षो

Íवराg
Íच¯छ@ा

ज=ममरण+ा=तयो मा भव=त

ते ||

You never are born; never do you die!
You are unborn! You are the Supreme Being!
You are the Viraat (First One)!
You are Pure Consciousness!
The delusions of births and deaths do not happen to you!

सम÷तज=मरोगाणां 9Íवचाय बलाबलं


*णामत
ु ् स

=य भोगानां भोHतैव के वलं ||

Analyze well
the strength (if desires are on the increase) and weakness (if desires are not there)
of all the diseases of births (and deaths),
and discard the ‘Thirst for pleasures’ and
remain as the ‘Witness’ of the experiences only.

cवÍय ि÷थते जग=नाथे Íचदाlदcये सदोlदते
इदमाभासते सव संसार÷व¯नमÞडनं ||

If you, the Lord of the world, are there,
if the Chit-Sun is always shining,
all this grandeur of the world-dream shines forth.

मा Íवषादं कथा

¯यथ सख

दः

खै षणा न ते
श@Íचcतो

sÍस सवाcमा सव व÷cववभासकः ||

Do not feel depressed for no reason!
You do not have to chase the pleasures and pains.
You are of a pure mind.
You are the Self of all.
You reveal all the objects.



पव Íम*टमÍन*टं

cवमÍन*टं चे *टÍमcयÍप
पÍरक¯¯य तद+यासाcतcततोsÍप पÍरcयज ||

First of all, make all the liked things (sense pleasures) as disliked things;
and disliked things (the disciplines meant for a seeker of liberation) as liked.
Then practicing those, later renounce them (liked and disliked things) also fully
(as just conceptions, for there is nothing but Chit).

इ*टाÍन*ट7शो÷cयागे समतोदे Íत शा°वती
तया (दयवÍत =या पनज =तन जायते
ु ु
||

When the likes and dislikes are renounced,
equanimity rises up and remains for ever.
When it (equanimity) remains in the heart,
the creature does not get born again.

ये ष

ये ष

9दे शे ष

मनो म=जÍत बालवत्
ते+य÷ते+यः समा(cय तÍ@ तccवे Íनयोजये त् ||

In whichever object the mind gets interested,
divert it from there like guiding a child, again and again,
and direct it towards the Self.

एवम+यागता+यासं मनोमcतमतjगजं
Íनब²य सव भावेन परम् ¬े यो अÍधग-यते ||

By habituating such a practice,
by controlling the intoxicated mind-elephant in all ways,
Supreme state gets achieved.

मा शर|रयथाथ 7ैÍम ³या7ि*टहताशयैः
धतः

संक¯पÍवH|तैÍव म

ढै : समतां dज ||

Do not be like those block-heads who are slaves to their desires;
those cheats, whose minds are blinded by misconceived understanding;
those who believe only in the existence of the material bodies.




अlक¯चनाc÷वÍनण|तो ल-बमानाcपरोिcHतष


न मौtयादÍधको लोके कि°चद÷तीह दःखदः

||

There is no object in this world,
that gives more pain than the ‘foolishness’,
where one cannot ascertain the truth about the Self,
being bereft of all means (like discrimination, dispassion etc);
where one hangs on to the words of the next one
(like blind led by the blind).

cवमेतदÍववेका=+मlदतं

(दया-बरे
Íववेकपवनेनाश

दरं

नय महामते ||

O Wise one! You blow away this cloud of ignorance rising in your heart,
with the stormy winds of Discrimination (Viveka).

आcमनैव 9यcनेन यवदाcमावलोकने
न कतो

अन¹

ह÷ताव=न Íवचारोदयो भवेत् ||

As long as one does not do extreme effort in realizing the Self,
by oneself and grace oneself, (by practicing Shravana, Manana etc)
the rational analysis (Vichaara) will not arise.

वेदवेदा=तशा÷×ाथ तक 7ि*टÍभर¯ययं
नाcमा 9कटतामेÍत याव=न समवेÍHतं ||

As long as one does not do through analysis of the Self
this Self does not get revealed
even by the study of all the Vedas, Upanishads, Scriptures and logical treatises.

cवमाcम=याcमना राम 9सादे समवि÷थतः
9ा¯तोsÍस Íवततं बोधं मqवच÷ये व ब²यसे

||

Rama! You are established in the blissful Self by the Self.
You have attained the complete knowledge.
You will be enlightened just by listening to my words.

Íवक¯पांशÍवह|न÷य cवयै षा Íचिqवव÷वतः
गह|ता

Íवतता ¯याि¯तम दHतया

परमाcमनः ||

You are free of all doubts and apprehensions.
By my words alone, you have received the expansive state of
the Chit Sun, the Supreme Self .

Íवल|नसव संक¯पः शा=तसंदे हÍव+मः
Hीणकौतकनीहारो

जातोsÍस Íवगत=वरः ||

With all the conceptions dissolved;
with all the confusing doubts subsided;
with the mist of curiosity cleared off;
you have become freed of the fever (of ignorance).

यदपग¯छÍस

पाÍस Íनहं Íस वा
ÍपबÍस Íव÷मयसे च Íववध से |
तदÍप तेन तदा÷त

यदा मने


ÍवगतबोधकलjकÍवशिjकतः ||

Rama! You are of a contemplative disposition!
When you are rid of and thrown afar
the taint (desires, attachments etc) enveloping the enlightenment,
then you will understand the means of attaining it by approaching the knowers;
you will protect it by developing dispassion and discrimination;
you will destroy all the obstacles;
you will drink the nectar of the Self-state;
you will be amazed by the discourse which is forthcoming;
you will ascend step by step and reach beyond the topmost state
in ‘Seven levels’ of the ‘Knowledge’.
Even then, let that be not there for you.
Just be ‘you’, the Brahman!





PART THREE OF
SECTION FIVE – UPASHAMA 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.


































You're Reading a Free Preview

Download
scribd
/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->