Tale 27 · The Vāsiṣṭha Atlas
Nirvāṇa · first half · Mitra VI.1.28–43 · 36,961 words
The true offering is equanimity; the temple is attention.
After Bhuśuṇḍa's tale Vasiṣṭha tells Rāma that the body is a reflection built by the mind and that whatever is thought “keenly and firmly” comes to pass. His words still the whole court into a “coma” of the mind; he stops speaking until they rise from their torpor. Then he recounts a night on Kailāsa when his trance broke, a white fire rose in the forest, and with the eye of understanding he saw Śiva walking hand in hand with Gaurī. Asked how the gods should be worshipped, Śiva answers that the only god is the boundless intellect present in every body, and that its true offerings are understanding, tranquillity and equanimity. He explains how breath and thought stop together, how the yoga proceeds by stages to the fourth, and how every gain and loss can be offered inwardly. Vasiṣṭha keeps the outward ritual but worships within; Rāma is sent toward “susupta or hypnotism”. Devotion becomes sustained attention.
What is offered matters less than the state of the one who offers: Śiva makes understanding, tranquillity and equanimity the only fitting flowers (VI.1.29.127–128; VI.1.39.54), so any inner condition, including loss, can become the altar.
Breath and thought are yoked: when the breath rests in the heart the mind stops “as the dusts cease to fly after the winds are over” (VI.1.31.45–47) — a bodily lever for entering stillness.
Inner images follow expectation: the deity “takes upon him the visible form, according to the thought in the mind of the worshipper” (VI.1.35.26), which is why such images can be used therapeutically and why they must not be mistaken for the ground they point to.
Something in us keeps witnessing even in sleep (VI.1.31.34–35); suffering belongs to the volitive mind, not to the intellect that watches it.
Inner change does not require a break with social form: Vasiṣṭha keeps the popular ritual while worshipping in spirit (VI.1.43.6–7), carrying the new state inside ordinary routine.
The Vāsiṣṭha Atlas
Śiva tells Vasiṣṭha that flowers and incense offered without understanding stay on the surface, and that true worship offers ‘the flowers of the understanding and tranquillity of the spirit’ (VI.1.29.128): the Repression wound of a devotion performed rather than felt, healed by the Honesty of an inner offering. The gift is found inside the ritual itself, which Vasiṣṭha keeps while worshipping within (VI.1.43.6–7), so that devotion becomes sustained attention.
Every gain and every loss can be laid down as an offering, ‘the equanimity of your soul’ being the best of all (VI.1.39.54), so the whole range of experience is held without being refused or overwhelming.
A leaf, a flower, a fruit or water offered with devotion, and then whatever one does offered too: the Gītā moves from outward offering to the offering of all action, the very step Śiva teaches (VI.1.39.54).
Patañjali offers the expulsion and retention of breath as a way to steady the mind; Śiva says the mind ceases to move ‘when the breath is pent up in the heart’ (VI.1.31.47), the same coupling of breath and thought.
The Māṇḍūkya’s fourth, peaceful, auspicious and non-dual, is where Vasiṣṭha sends Rāma, ‘the fourth stage of susupta or hypnotism’ (VI.1.43.18): worship completed in a state beyond the three.
IEAF: Integrative Emotional Alchemy Framework (Gallardo, Frontiers in Psychology, 2026). FP20: the Fundamental Peace Scale. ITM: the Integrative Transformation Model. Parallels in other yogas are contemplative correspondences, not claims of influence.
Vasiṣṭha has just finished the story of the crow Bhuśuṇḍa and urges Rāma to follow his practice of restraining the breath. Rāma asks who built the body. No one, Vasiṣṭha answers: it is a reflection, like the second moon seen by a faulty eye. Where is your body, he asks, when your mind wanders on Mount Meru in a dream, or when in waking reverie you walk the domains of the gods? Whatever is thought upon keenly and firmly comes to pass; the world is a long dream of the mind. He tells Rāma to stop lamenting the deaths of friends, since all must die, and to wake from the long sleep of ignorance.
At these words Rāma sits in the “coma” of a calmed mind, full of rapture, and the whole assembly grows so still that the sage stops speaking for fear of disturbing their repose. Only when they rise from their torpor does he continue. He warns against the demon of egoism that takes possession of the empty house of the body, and then tells of a teaching revealed to him long ago on Kailāsa.
He had lived there as an ascetic beside the Ganges, weaving baskets for flowers and books. On the eighth night of the dark fortnight of Śrāvaṇa, in a darkness that “required a sharp sword to sever it”, his meditation broke and his trance gave way to outward sight. A fire as white as a cloud rose in the forest; looking with the eye of understanding, he saw Śiva, the crescent on his brow, holding Gaurī's hand, with Nandī walking ahead. Vasiṣṭha told his pupils, went forward with offerings, scattered mandāra flowers, and felt the god's look take away all his pain. Śiva asked whether his mind was at rest. Vasiṣṭha asked him how the gods should be worshipped.
The god answered with a question: do you know who the god is? Not Viṣṇu, not Śiva, not Brahmā or Indra, not the king or the brahman, not you or I. The only god is the boundless intellect, present in every body as sap in a plant, in Arundhatī's heart as in Pārvatī's. Those who offer flowers and incense to images are children playing with dolls; the true offerings are understanding, tranquillity and equanimity.
Over many chapters Śiva explains how the pure intellect, by thinking of particulars, forgets itself and thickens into living soul, mind and body, as a brahman becomes an outcaste by constantly thinking himself one; how mind and breath move together, so that when the breath is held in the heart thought stops, like dust when the wind drops; how at death the body falls like a block of wood or stone while the mind wanders on with its habitual thoughts. He describes the yoga in stages: the curbing of the mind, when a dazzling light appears; the strengthening of the intellect; a third stage; and the fourth beyond them. He shows destiny as a dancer on the stage of the universe, watched by the witnessing God.
Then he gives the worship itself. First an outward meditation: cease to think of the body and picture the Lord with a thousand heads, eyes and hands filling all space. Then the inner worship, done sitting or walking, waking or sleeping: worship the Śiva within your own body in whatever form your understanding presents him; offer him whatever comes — wealth and its loss, sympathy, calamity — and above all equanimity, which turns everything to ambrosia. A minute of such worship with a steady mind, he says, places one among the freed.
Śiva rises with Pārvatī into the sky. Vasiṣṭha stays, reflecting, and gives up his eagerness for outward worship — yet, he tells Rāma, he has kept the popular ritual ever since, while adoring inwardly day and night. He urges Rāma toward the fourth stage, “susupta or hypnotism”, and Rāma declares his doubts gone, as fixed in the self as Mount Mandara in the churning sea.
Passages from Mitra’s translation (1891–99), cited by book, chapter and verse.
“The whole audience also that was present at the place, being all quiet, calm and silent (comatose-upasánta), the sage withheld his speech for fear of disturbing their spiritual repose: (which converted them to stock and stone).”“My intense meditation was broken at this instant, and my trance gave way to the sight of outward objects, which I kept looking upon for sometime; when I observed a flaming fire suddenly rising in the forest to my view.”“Know that to be the true worship of God, when the Deity of the spirit (or spiritual Divinity), is worshipped with the flowers of the understanding and tranquillity of the spirit.”“As the dusts cease to fly after the winds are over; so the mind (thought) ceases to move, when the breath is pent up in the heart.”“He takes upon him the visible form, according to the thought in the mind of the worshipper, and this form is to be worshipped first of all with proper homage, as the most adorable Lord of gods.”“Whatever things are mentioned as fit offerings of the service of the supreme spirit, it is the equanimity of your soul which is deemed the best and fittest offering.”“Do you, O Ráma! betake yourself to the fourth stage of susupta or hypnotism hence forth, as the even tenor of the intellect, is attended by its trance at the end.”In the textŚiva begins the instruction with “call your thoughts home” and tells Vasiṣṭha “to attend to the internal breathings”; earlier he states that when the breath is “pent up in the heart” the mind ceases to move.
In the clinicBreath-focused induction: narrowing attention onto respiration and lengthening the exhalation, as in the respiration formula of autogenic training (Schultz 1932) and the opening phase of most formal inductions.
In the textThe yoga is taught as graded stages: “the curbing and weakening of the mind, which is the first step”, then “the second step of the edification and strengthening of the intellect”, a third stage, and a fourth beyond them, reached “by great enduring patience”.
In the clinicStaged deepening with named milestones — the logic behind staircase and counting deepeners, where each level is entered only once the previous one is established.
In the text“Think in yourself that you are one … keep this single reflection before you, and holding fast to it, you will become the object of your meditation”; the devotee is then “assimilated to and self same with his God”.
In the clinicAbsorption in a single idea until self and object merge, the trait measured by the Tellegen Absorption Scale (Tellegen & Atkinson 1974) and the core of ideational trance.
In the textVasiṣṭha sees Śiva “by the sight of my understanding, or the mental vision”; Śiva states that the deity “takes upon him the visible form, according to the thought in the mind of the worshipper”.
In the clinicPositive hallucination shaped by expectancy; response expectancy theory (Kirsch 1985) predicts exactly that the content of a suggested vision follows the subject's prior belief.
In the textSounds reach the mind while “the intellect is conscious of this as in its sleep. (And as a silent witness of the same)”; the soul dwells “as a witness” like a lamp in windless air.
In the clinicThe hidden observer (Hilgard 1977): a monitoring awareness that registers what the experiencing part does not report, here posited as present even in sleep.
In the text“In all forms of worship you must cease to think of your body, and separate your mind from your person”; Vasiṣṭha repeatedly asks “where is your body situated” when the mind travels in dream or reverie.
In the clinicDeliberate somatic dissociation, the move used in hypnoanalgesia and in imaginal travel (“the body resting over there while you go…”).
In the textŚiva is known “after subsidence of the senses … together with the imperceptibility of our sensations of pain and pleasure”; Mitra glosses the soul's insensibility as like “some anaesthetic agent as opium, chloroform and the like”.
In the clinicHypnotic analgesia; Mitra's choice of anaesthetic vocabulary echoes Esdaile's mesmeric surgery in Bengal (Mesmerism in India, 1846), the best-known case of trance anaesthesia in British India.
In the textThe court falls “comatose” and is “converted … to stock and stone”; Vasiṣṭha “withheld his speech for fear of disturbing their spiritual repose” and resumes only “as Ráma (with the rest of the assembly) came to be rose from their torpor after a while”.
In the clinicSelf-paced emergence: the operator waits for spontaneous re-alerting instead of interrupting a deep state, the standard precaution against abrupt termination of trance.
In the textAfter Śiva departs Vasiṣṭha gives up “the external form of my worshipping”, yet for the rest of his life worships inwardly “at all times, both by day and night” while still “employed in the observance of the prescribed and popular ritual”.
In the clinicDurable post-hypnotic carry-over: a reorganized inner stance persists for years and runs alongside unchanged outward behaviour.
In the text“Whatever is thought upon keenly and firmly, the same comes to take place accordingly”; and the formula “Think in yourself that you are one … you will become the object of your meditation.”
In the clinicAutosuggestion and Baudouin's law of concentrated attention (Suggestion and Autosuggestion, 1920): an idea held with sustained attention tends to realize itself.
Read upward — stage 1 at the bottom, stage 7 at the top
Integration zone
Pure-awareness trance and silent presence — not another state to enter but the ground recognised in every state. Jīvanmukti; Fundamental Peace.
Integration zone
Perceptual shift — the boundaries of things soften; consciousness expands past its usual partitions.
Integration zone
Post-trance integration — sustained non-reactivity carried into behaviour; what was seen in depth becomes how one lives.
Integration zone
Hypnotic absorption meets direct knowing — identity deconstruction at full depth. This is YVH's primary therapeutic zone, and the model's central testable hypothesis.
Integration zone
Progressive relaxation and deepening — the habitual self loosens enough for new pattern to take.
Integration zone
Self-inquiry joined to guided suggestion — narrative reframing and Socratic dialogue inside a gently focused state.
Integration zone
Therapeutic motivation — disillusionment with suffering becomes readiness for change. The first honest wish to be free is itself the induction.
A note on what this map claims. The alignment between stages of knowledge and trance depths is a clinical map — a heuristic correspondence proposed for research, not a claim of identity between contemplative attainment and hypnotic depth.
Bhūmikā 5 · Asaṃsakti
The worship Śiva teaches is equanimity carried through every state — “sitting or walking, or waking or sleeping” (VI.1.39.2) — and Rāma ends “unconcerned with all worldly affairs” though having all things about him (VI.1.43.27): non-clinging in the midst of life (asaṃsakti).
Zone · Medium
The inner liturgy is meant to be sustained with open eyes in daily life, though the tale also records deep states in the audience's “comatose” stillness (VI.1.29.2) and points beyond to “susupta or hypnotism” (VI.1.43.18).
In Calcutta in the 1890s, the translator chose the vocabulary of hypnotism to name these states. More →
See, O Ráma! how you deport yourself to the kingdom of heaven even in your waking state, in the fanciful reverie of your mind; say then where is your body situated.VI.1.28.21Remain steadfast, O high minded Ráma, in your trust in the tranquil and all soul of Brahma, for attainment of the purity and holiness of your own soul, and you will thereby be freed from the snare of your earthly desires, and get a clear sight of that true reality, wherein you will rest in perfect security, as were in profound sleep.VI.1.28.95Hearing this discourse of the sage, Ráma remained sedate with the coma (sama) of his mind, his spirits were tranquil, and his soul was full of rapture.VI.1.29.1The whole audience also that was present at the place, being all quiet, calm and silent (comatose-upasánta), the sage withheld his speech for fear of disturbing their spiritual repose: (which converted them to stock and stone).VI.1.29.2As Ráma (with the rest of the assembly) came to be rose from their torpor after a while; the eloquent Vasishtha resumed his discourse in elucidation of his former lecture.VI.1.29.4The body is a piece of work wrought by the architect of the mind, in its dreaming somnambulation over the sleeping world; wherefore its decoration or disfigurement, is of no essential advantage or dis-advantage to inward soul.VI.1.29.26My intense meditation was broken at this instant, and my trance gave way to the sight of outward objects, which I kept looking upon for sometime; when I observed a flaming fire suddenly rising in the forest to my view.VI.1.29.94The sentient soul passes under many transmigrations in its insensibility, and in utter want of its self consciousness; like one subdued to dull obtuseness by some morphia drug, which makes him insensible of the pain inflicted upon his own person, (This drug is some anaesthetic agent as opium, chloroform and the like).VI.1.32.21When the intellect is strong in its knowledge of perfect susupti or somnolence over worldly matters; it is said to have obtained its rest in the state of supreme felicity, and to be freed from the doom of transmigration in future births. (The perfect rest of the next world, is begun with one's ecstasis in this).VI.1.34.11This is attended with a delight, which becomes manifest within himself; and thus full of spiritual light and delight, the devotee is assimilated to and self same with his God. (This is the state of ecstacy, in which the adept loses himself in his God).VI.1.40.2Do you, O Ráma! betake yourself to the fourth stage of susupta or hypnotism hence forth, as the even tenor of the intellect, is attended by its trance at the end.VI.1.43.18Indications. Spiritual practice that has become mechanical or anxious, reframed as attention rather than performance. A daily self-hypnosis routine for clients with devotional imagery, using whatever form of the sacred they already hold (VI.1.39.6). Anxiety with disordered breathing. Loss and adversity, using the instruction to offer gains and losses alike (VI.1.39.35–44). Existential fear of death, using the chapter on the body's dissolution (VI.1.32) as a frame for disidentification.
Cautions. Śiva's polemic against image worship (VI.1.29.124–130) can offend religious clients; use the method without the polemic, as the god himself permits ritual (VI.1.39.31). Breath retention is contraindicated in panic disorder and in cardiovascular or respiratory conditions; use lengthened exhalation. Deity visions in clients with psychotic vulnerability require careful reality-testing and grounding; screen before working with sacred imagery. Framing the world as "a long dream" (VI.1.28.28) can worsen depersonalisation or derealisation; pair it with grounding, or leave it out. The language of the "demon" of egoism possessing the body (VI.1.29.66) should not be used with clients who fear possession.
Practise with a qualified professional if you have a history of dissociation, trauma or psychosis.
The Inner Pūjā: A Contemplative Self-Hypnosis Liturgy
Fifteen minutes, once a day. Seated.
Before you begin. This practice suits most healthy adults of any faith or none. Use only gentle breathing; do not hold the breath. If you have a history of psychosis, or of seeing or hearing things others do not, practise only with a clinician. If the world or your body starts to feel unreal, stop and use the return below. Never practise while driving.
How to return at any moment. Open your eyes, press your feet into the floor, name five things you can see.
Sit. Let the body settle. Call your thoughts home, as one calls children in at dusk.
Set one intention: to worship by attention alone.
Now attend to the breathing inside. Let each out-breath lengthen a little, and at its end, rest, without holding. The breath seems to settle in the heart. Thoughts slow, as dust settles when the wind drops.
Let a presence appear, in whatever form your understanding offers. Light. A figure you love. Open space. Do not force it. It takes the shape your mind can receive. Greet it.
Now the three flowers. Offer them one by one.
Understanding. Whatever you have understood, place it here.
Tranquillity. Whatever stillness you have now, place it here.
Equanimity. The evenness that holds both gain and loss. Place it here. This is the best offering.
Now bring what this week has brought. One gain. Lay it down. One loss. Lay it down beside the gain. Both are offerings. Let equanimity touch them, and notice what changes.
Rest now as the witness. Something in you knows, even in sleep. Hold one simple thought: I am one. Rest in it.
(Silence: two to three minutes.)
Now rise, as the court rose from its stillness, slowly, in its own time.
I will count from one to five. One: the breath full. Two: the hands and feet. Move them. Three: the sounds of the room. Four: a deep breath, shoulders rolling. Five: eyes open, awake, here.
Say your name, the day and the place. Then take up your next ordinary task, and keep the worship inside it, as Vasiṣṭha kept the outward ritual and adored within, by day and by night.
Meta Pets World · Your ally · Meta Pet 20
I vibrate with the sacred sound of creation.
Vasiṣṭha meets Śiva in the night forest and asks how the gods should be worshipped; Śiva answers that flowers and incense, offered without understanding, stay on the surface: that is The Sacred Om’s Shadow, Superficiality. The Gift is Self-Assurance, trusting the flow of life enough to offer whatever comes, gain and loss alike, with equanimity. The arrival is Presence: worship carried inwardly, sitting or walking, before the boundless intellect.
Superficiality is worship that stops at the hands: Śiva tells Vasiṣṭha that understanding, tranquillity and equanimity are ‘the most acceptable offerings than wreaths of flowers’ (VI.1.29.127), and that the true worship is ‘with the flowers of the understanding’ (VI.1.29.128).
Self-Assurance is offering whatever life brings, its gains and its losses, trusting that ‘it is the equanimity of your soul which is deemed the best and fittest offering’ (VI.1.39.54).
Presence is the worship that never stops: Vasiṣṭha keeps the popular ritual while adoring inwardly day and night (VI.1.43.6–7), and urges Rāma towards ‘the even tenor of the intellect’ (VI.1.43.18).
No candles needed today, though you may light one if you like. Śiva’s favourite flowers grow inside you: understanding, quiet, an even heart. Bring him one of those, and stay a moment.
If the sacred Om has no beginning and the truest offering is equanimity, where do you start: in the gesture you make, or in the attention you bring to it?
Tonight, write one honest sentence about something you did today on the surface that deserved your presence.
Light trance, eyes open if you prefer. For the full, deeper script, see “The practice” above and its cautions.
The sacred Om has no beginning: where do I start today, and which ordinary task will I make into an offering?
Hawaiian · Hilo, Hawaii · Aloha Ke Akua
Visit Pualani, the Hawaiian kahuna lapaʻau, or healer, of Hilo, whose ‘Aloha Ke Akua’ places the sacred in love itself, close to the inner altar Śiva describes.
Guided Meditation
#20 · The Sacred Om
Aim. To turn practice that has become mechanical or anxious into attention, offered inwardly and carried into daily routine, within whatever faith or none the client holds.
ITM 3 Gift Discovery. The tale is Gift Discovery: Vasiṣṭha’s question about worship leads him to discover that equanimity itself is the offering (VI.1.39.54), which changes how he practises without changing its outward form.
In a circle of mixed faiths, say clearly at the start that each person may picture the sacred in their own way, or as open space, or not at all. After the Umbral and the tale, hum the affirmation together as a short shared sound. Guide the inner offering at light depth: lengthened out-breath, the three flowers, a gain and a loss offered. Afterwards, invite each person to name aloud, in one word, the ordinary task they will turn into an offering this week, and close with a minute of shared silence and the affirmation.
Training and certification in the Meta Pets Method: metapetsworld.org/facilitators ↗
The correspondence between tales and Meta Pets is contemplative: the Yoga Vāsiṣṭha does not contain the Meta Pets; each tale enacts its ally’s arc. Felicia is an artificial-intelligence companion; her words are contemplative reflections, not clinical advice.
From the cycle The Sixty-Four Tales
Figure — Vasiṣṭha on Kailāsa, and Śiva, who taught him the inner worship.
Where in the text — Book VI, first half (Nirvāṇa-prakaraṇa), Mitra chapters 28–43.
Hypnotic phenomenon the song enacts — IND into PHS: a liturgy that induces by lengthening the out-breath ("when the breath is pent up in the heart" thought settles like dust when the wind drops), absorbs attention in a list of offerings, and then carries the worship out into waking life, "sitting or walking, or waking or sleeping".
Mantra — Oṃ namaḥ śivāya (ॐ नमः शिवाय), the five-syllable (pañcākṣara) mantra. Source: Śrī Rudram, Taittirīya Saṃhitā 4.5.8 of the Kṛṣṇa Yajurveda (namaḥ śivāya ca śivatarāya ca). Meaning: "Om — homage to Śiva, the auspicious one." Sung on the out-breath, so that the listener's exhalation lengthens.
Performance: the song opens in near darkness, drone only. A bell and a high white tone enter with the fire. Between the lines of each chorus, one bell stroke. Every line of Verse 3 and the bridge is sung on a single long out-breath. The outro opens into daylight.
Verse 1 (drone only) By the Ganges on Kailāsa I wove baskets for my flowers and my books. A night in the dark half of Śrāvaṇa: a darkness you would need a sword to cut. My trance broke, and a fire rose in the forest, white as a great cloud.
Verse 2 (the bell enters) With the eye of understanding I saw Śiva, the crescent on his brow, holding Gaurī's hand, Nandī walking before. I scattered mandāra flowers. His look took my pain. "Lord, how should the gods be worshipped?" "Who is the god? Not Viṣṇu, not Śiva, not Brahmā, not the king, not you, not I."
Chorus (one bell between lines) No lamp, no incense, no rice, no camphor, no water poured from the jar. Bring him the flower of understanding, bring him the flower of a quiet spirit, bring him the flower of an even mind: that is the best one.
Verse 3 (each line one long out-breath) Call your thoughts home. When breath rests in the heart, thought stops, as dust lies down when the wind drops. He rides in the car of the breath and sleeps in the cell of the heart. Worship him sitting, walking, waking, sleeping.
Chorus When fortune comes, bring it to him; when it goes, bring him that. Bring him the flower of an even mind: that is the best one.
Bridge (mantra) (on the out-breath) Oṃ namaḥ śivāya (homage to Śiva, the felicitous) Oṃ namaḥ śivāya
Outro (daylight) An even mind is sweet to taste; it turns everything to ambrosia, like dew under the moon. "Be happy, sage, and go your way." I kept the common ritual, flowers as they came, and worshipped him within, by day and by night.
Interpretación: la canción empieza casi a oscuras, solo el bordón. Una campana y un tono agudo y blanco entran con el fuego. Entre los versos de cada estribillo, un toque de campana. Cada verso de la tercera estrofa y del puente se canta en una sola espiración larga. El final se abre a la luz del día.
Verso 1 (solo el bordón) Junto al Ganges, en Kailāsa, tejía cestas para mis flores y mis libros. Una noche de la quincena oscura de Śrāvaṇa: una oscuridad que había que cortar con espada. Se rompió mi trance, y un fuego se alzó en el bosque, blanco como una gran nube.
Verso 2 (entra la campana) Con el ojo del entendimiento vi a Śiva, la media luna en la frente, de la mano de Gaurī, Nandī caminando delante. Esparcí flores de mandāra. Su mirada me quitó el dolor. "Señor, ¿cómo se adora a los dioses?" "¿Quién es el dios? Ni Viṣṇu, ni Śiva, ni Brahmā, ni el rey, ni tú, ni yo."
Estribillo (un toque de campana entre verso y verso) Ni lámpara, ni incienso, ni arroz, ni alcanfor, ni agua vertida del cántaro. Tráele la flor del entendimiento, tráele la flor del espíritu en calma, tráele la flor de la mente ecuánime: esa es la mejor.
Verso 3 (cada verso, una espiración larga) Llama a casa a tus pensamientos. Cuando el aliento reposa en el corazón, el pensar se detiene, como el polvo se posa cuando cae el viento. Él viaja en el carro del aliento y duerme en la celda del corazón. Adóralo sentado, caminando, despierto, dormido.
Estribillo Cuando llega la fortuna, llévasela; cuando se va, llévale eso. Tráele la flor de la mente ecuánime: esa es la mejor.
Puente (mantra) (en la espiración) Oṃ namaḥ śivāya (homenaje a Śiva, el dichoso) Oṃ namaḥ śivāya
Final (luz de día) La mente ecuánime es dulce al gusto; todo lo vuelve ambrosía, como el rocío bajo la luna. "Sé feliz, sabio, y sigue tu camino." Guardé el rito de siempre, las flores que venían, y lo adoré por dentro, de día y de noche.
EN: Bring what comes, and what goes, with an even mind. ES: Ofrece lo que llega y lo que se va, con ánimo sereno.
On a night so dark it needed a sword, Vasiṣṭha's trance breaks and a white fire rises in the forest: Śiva, walking with Gaurī's hand in his. Asked how the gods should be worshipped, the god answers that the only god is the boundless intellect present in every body, and that it wants no lamp or incense, only three flowers: understanding, tranquillity and equanimity, the last the best. Devotion becomes sustained attention, a liturgy kept sitting or walking, waking or asleep. Bells between the offerings, a drone that opens into a high white tone, the mantra sung on the out-breath so the breathing lengthens; and Vasiṣṭha going back to the common ritual, worshipping within by day and night.
Source: Vihari-Lala Mitra, The Yoga-Vasishtha Maharamayana of Valmiki (1891–99), public domain.
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