Kagbhushundji said, ‘ O Munishvar, Pran arising from heart goes up to 12 finger width and establishes there and from their converting into Apaan establishes in the heart. O munishvar, the pran which goes outside is hot like fire and that which comes to the heart is cool like flowing river. Apaan is like Moon and goes from outside to inside and the pran which flows from inside to outside is like fire, heat and Sun. Pranvayu heats up the area of heart and digest the food, Apaan cools the heart like moon. When Apaan form moon merges into Pran form Sun where the essence is, in that state when mind dwells it does not feel any anguish. When pran form Sun merges into the Apaan form moon, the mind established there does not take birth again.
O Munishvar, Sun form Pran when relinquishing its Sun emotion or attribute till it acquires Apaan form moon, in that very form contemplation it does not feel any grief and all illusions are removed. Apaan form moon arising from the 12 finger realm of ether merges in the Pran form Sun in the heart. Till it has not achieved that Sun attribute, in that mid space whose mind dwells, he attains final emancipation or parampad or realizes. The one, who is knower of setting of the moon and rising of the Sun in the heart and whose support is atma, knowing that mind never arises again. Pran and Apaan form Sun and Moon which arise and set in the space of heart, from their effulgence the Bhaskar dev which is located there in the heart, one who sees him, only sees. Outside Sun sometime makes light and sometime darkness. By neutralization of that light and darkness, nothing is achieved. When the darkness of the heart is removed only then param sidhi is achieved. By the removal of outside darkness various realms are lighted but when darkness of the heart is removed in that very light of realization, jeeva gets free. By knowing the technique of pran-apaan the darkness of ignorance is removed.
O Munishvar, Pran Apaan form Moon and Sun, they arise and set without any effort. When Pran form Sun comes out after arising in the space of heart, at that very moment it dissolves in the Apaan for moon and Apaan form moon arises. When apaan form moon sets moves in to Praan form Sun in the area of heart at that very moment Pran form Sun arises. On setting of Praan, Apaan arises and setting of Apaan, pran arises. As after darkness comes the light and when light ends darkness reigns, same is the movement of pran and Apaan.
When pran arises in the heart, then rechak (exhalation) of Pran happens and Poorak (inhalation) of occurs and Pran sets in Apaan then then Kumbhak (no breath movement state) of Apaan occurs. When one establishes in that Kumbhak then all the pains of the three worlds are removed or banished.
When Rechak (exhalation) of Apaan occurs, then Poorak (inhalation) of Pran happens. When Apaan establishes then Kumbhak of Pran happens. When mind is established in that state, even then all its pains are removed.
O Munishvar, the peaceful atma tattva in the process of Pran and Apaan, when one establishes in that then one mind does not get agitated. When Apaan has established and Pran has not arisen, in that very state of observer, there is the atma tattva. When one is gets established in that then the whole practice becomes easy.
When Pran reaches its own end and Apaan has not arisen yet, in that state of time, place existence, when mind dwells in that then the attribute of mind keeps dimnishing and in the end it is annihilated and it never appears again.
When Pran is established in Apaan, and Apaan has not yet arisen, it is Kumbhak (Outer). When Apaan has established in the space of Pran and pran has not arisen yet, the peace in that Kumbhak (Inner) is the real form of Atma, which is pure and eternal. One who acquires that never faces any anguish again. As in a flower, the purpose its fragrance, in the same way in the process of Pran and Apaan the real matter is the experience in it. That experience is neither Pran, nor Apaan, I pray to that experience form of Atma. Pran dissolves in the space of Apaan and Apaan dissolves in the space of Pran, I pray to chidatma which lies in between the two.
O Munishvar, I pray to that Atma, which is pran of Pran, Apaan of Apaan, Jeeva of the Jeev and the support of the physical body. That, in which is everything, that which is everything and that which is the cause of everything, I pray to that reality.
I pray to that observer in the wind inside the heart, which is everywhere, inside and outside. I pray to that which is the light of the lights, which is cause of everything.
When Apaan sets and Pran has not just arisen, at that moment the blemish less eternity which exists, I prostrate to that. When Pran sets and Apaan has not arisen, the space that exists in front of the nose tip at that time, the truth which exists in that space, I prostrate to that eternity.
That which is the causal space of both pran and apaan, is spread inside and outside everywhere, all is the support of yogkala, I prostrate to that chitt. The chitt which is astride the chariot of Pran and Apaan, I pray to that. That which is free of all kala and blemishes and on which all the kalas are based, such kind of element of experience, and all the divines who go in to his refuge, that atma tattva I always pray to.
O Munishvar, like this I have realized the pran samadhi and am established eternally in the state of self-realization. With this kind of pure gaze I am established here and even for a moment I do not fall down from this state. I established in it like mountain Sumeru and even while moving I am still. Even in awakened state I am established sleep and dream state. This whole creation which is existing in the form of eternal-non-eternal, letting go of all this I am established inside. The pran and Apaan which I explained to you, it keeps on flowing like that and I am always established in it and hence nothing affects me and I am full of joy. One who does not know this technique, he faces pain. Ignorant people till the final annihilation keep going up and down in the ocean of the world and those who with effort achieved the state of self-realization, roam around happily. I do not worry about the past and do not desire future, in the present I keep established without any likes and dislikes. I am still like deep sleep established in the self and that is why I am Eternal. By neutralizing the kala of Pran and Apaan, I am established in my peace filled self. I have no worry that today I received this and tomorrow I will receive that and hence I have no pain. I neither praise anyone and nor condemn anyone, I see everyone in the form of self and hence live happily. I do not rejoice in the receipt of what good and generate anguish on receipt of bad. I have sacrificed everything and see self everywhere. My idea of jeev has left me and hence I am without any pain, all attachments and detachments are gone and I am extremely at peace. Because of this I have no disease. I see a piece of wood, a beautiful lady, a mountain, fire and gold as same.
I am free of the pain of old age and disease and joys of kingship. These are my relatives, these are not, this is me and this is mine, all this does not occur to me, hence I am happy. I socialize, sit, move around, smell, touch and breath but I am free of the idea that ‘I am this body’, free of this ego I am happy. From the point view of this creation I am totally asleep and laugh at it because in reality it does not exist. Due to it I am at peace. I am same in all times and all states, neither happy no sad. You may stretch your hand or contract it, still it is body only. I feel myself as atma like this. I have no attachment from my feet to head. I have come out of the mud of the ego, hence I am disease free. I am seen doing and eating too, but I am beyond any doing. If I do anything effort with all the things or without anything, still I desire no wealth or happiness, only like to be in atma, knowing such I am established. I am free of the gallows of desires and I do not see self in anything which is non-self. I have known the world as untrue and self as the truth. Now it is clear to me like a bael fruit held in my hand. In this world I am in deep sleep and totally awakened. Embracing pain I do not feel pain and embracing happiness I do not feel happy. I am great friend to all and hence without any pains. Amidst the material ownership or non-ownership I am at peace and always happy. Neither I am different from others nor others are separate form me, hence I am always happy. I am strongly established in the idea that I belong to none and no one belongs to me. I am the sky, I am the earth, I am the space, I am the doings and I am everything, this is my strong idea. Everything is totally awake, I see it clearly.
O Munishardool, ‘Whatever I have explained to you here was told to me by Bhushundi names crow, who is a bumblebee of the lotus of the three worlds.
Thus ended the talk between Kakbhushundi and Gurudev Vashishth on the Kalpvriksh located on the top of a cave in mountain Sumeru.