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The Saivas are ascetics. That is," he added, in another tone, "if the fellow is really a Saiva and not just a plain fraud." "All these fellows are frauds, more or less, aren't they?" I questioned. "No," was Godfrey's unexpected answer; "the real yogin are no doubt sincere; but a real yogi wouldn't waste his time on a soft-brained old man, and fire sky-rockets off at midnight to impress him.
One should never permit oneself to fall away from it. One should not associate with another in either speech, act, or thought. Disregarding all things, and eating very abstemiously, the Yogin should look with an equal eye upon objects acquired or lost. He should behave after the same manner towards one that praises and one that censures him.
Thou art the supreme ordainer of the universe. Thou art a mine of excellent accomplishments. Thou art of the form of the lion and the tiger. Thou art he that is clad in the skin of an elephant. Thou art the Yogin who deceives Time by transcending its irresistible influence. Thou art the original sound. Thou art the fruition of all desires. Thou art he that is adored in four ways.
The Yogin who has attained to that state lives like the steady flame of a lamp that burns in a place where the atmosphere is perfectly still. Becoming abstemious in diet, and having cleansed his heart, that Yogin who applies his Soul to the Soul succeeds in beholding the Soul in the Soul. This discourse, O son, intended for thy instruction, is the essence of all the Vedas.
I have now told thee, O chief of Bharata's race, everything regarding the birth and life of Suka about which thou hadst asked me. The celestial Rishi Narada and the great Yogin Vyasa had repeatedly told all this to me in days of yore when the subject was suggested to him in course of conversation.
Thus dwelling in pure Consciousness which is the soul of all things, it is regarded by the learned as transcending both Consciousness and all things in the universe. All things rest in a pure mind or soul. This is the result attained to by one who is engaged in penances. That yogin, however, who has crossed Darkness or ignorance, becomes possessed of transcending effulgence.
With only his toe, or with his hand or feet, that person can singly cause the whole Earth to tremble who has achieved the lordship of the Wind. Even this is the attribute of the Wind as declared in the Sruti. The Yogin, who has achieved the lordship of Space, can exist brightly in Space in consequence of his having attained to uniformity with that element, and can also disappear at will.
Such a person is said to be distinguished above others. Such a person is said to derive his joys from the Soul. Like the Sun dispelling darkness, felicity dispels the sorrows of that Yogin who transcends both the gross and the subtile elements, as also Mahat and the Unmanifest.
A yogin subsisting upon such food finds his senses gradually withdrawn from their objects. Hence, he should take only that measure of food which is strictly necessary for the support of his body. When knowledge of Brahma arises, necessity no longer pursues the person.
That Yogin, who having transcended Prakriti attains to the Highest Cause, becomes freed from the obligation of a return to the world in consequence of his having attained to that which is the highest.""
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