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Title: The Yoga-Vasishtha Maharamayana of Valmiki, Vol. 1 (of 4)
Author: Valmiki
Language: English
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MAHARAMAYANA OF VALMIKI, VOL. 1 (OF 4) ***
Transcriber’s Notes
Inconsistent punctuation has been silently corrected.
Obvious misspellings have been silently corrected, and the following
corrections made to the text. Other spelling and hyphenation variations
have not been modified.
Pages 30 & 31 - Headings referred to “CHAPTER”, but all other
sections are simply numbered. Format of these section headings
was modified to match the rest of the chapters.
Page 201 - Chapter XVIII heading “Ascertainment of the Example Or
Major Proposition” added to match table of contents.
Page 353 - Chapter XXVI heading “Meeting the Siddhas” added to
match table of contents.
Page 403 - Section number changed from III to II, to match table
of contents.
The spelling of Sanskrit words are normalized to some extent, including
correct/addition of accents where necessary. Note that the author uses
á, í, ú to indicate long vowels. This notation has not been changed.
The LPP edition (1999) which has been scanned for this ebook, is of
poor quality, and in some cases text was missing. Where possible, the
missing/unclear text has been supplied from another edition, which has
the same typographical basis (both editions are photographical reprints
of the same source, or perhaps one is a copy of the other): Bharatiya
Publishing House, Delhi 1978.
A third edition, Parimal Publications, Delhi 1998, which is based on an
OCR scanning of the same typographical basis, has also been consulted.
The term “Gloss.” or “Glossary” probably refers to the extensive
classical commentary to Yoga Vásishtha by Ananda Bodhendra Saraswati
(only available in Sanskrit).
Angle brackets <...> have been used by the transcriber to indicate
light editing of the text to insert missing words.
------------------------------------------------------------------------
THE
YOGA-VÁSISHTHA-MAHÁRÁMÁYANA.
VOL. I
------------------------------------------------------------------------
PROSPECTUS.
Plato advised the Athenians to betake themselves to the study of
Mathematics, in order to evade the pestilence incident to the
international war which was raging in Greece; so it is the intention
of this publication, to exhort our countrymen to the investigation
of Metaphysics, in order to escape the contagion of Politics and
_quasi_ politics, which has been spreading far and wide over this
devoted land.
V. L. M.
------------------------------------------------------------------------
THE
YOGA-VÁSISHTHA MAHÁRÁMÁYANA
OF
VÁLMÍKI
in 4 vols. in 7 pts.
(Bound in 4.)
Vol. 1
Containing
The Vairagya, Mumukshu, Prakaranas and
The Utpatti Khanda to Chapter L.
_Translated from the original Sanskrit_
_By_
VIHARI-LALA MITRA
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PREFACE.
In this age of the cultivation of universal learning and its
investigation into the deep recesses of the dead languages of antiquity,
when the literati of both continents are so sedulously employed in
exploring the rich and almost inexhaustible mines of the ancient
literature of this country, it has given an impetus to the philanthropy
of our wise and benign Government to the institution of a searching
enquiry into the sacred language of this land. And when the restoration
of the long lost works of its venerable sages and authors through the
instrumentality of the greatest bibliomaniac savants and linguists in
the several Presidencies,[1] has led the literary Asiatic Societies of
the East and West to the publication of the rarest and most valuable
Sanskrit Manuscripts, it cannot be deemed preposterous in me to presume,
to lay before the Public a work of no less merit and sanctity than any
hitherto published.
The Yoga Vasishtha is the earliest work on Yoga or Speculative and
Abstruse philosophy delivered by the venerable Vedic sage Vasishtha
to his royal pupil Ráma; the victor of Rávana, and hero of the first
Epic Rámáyana, and written in the language of Válmiki, the prime bard
in pure Sanskrit, the author of that popular Epic, and Homer of India.
It embodies in itself the _Loci Communes_ or common places relating
to the science of Ontology, the knowledge of _Sat_—Real Entity, and
_Asat_—Unreal Non-entity; the principles of Psychology or doctrines
of the Passions and Feelings; the speculations of Metaphysics in
dwelling upon our cognition, volition and other faculties of the Mind
(ज्ञान, ज्ञेय, ज्ञाता, इच्छा, द्वेषादि) and the tenets, of Ethics and practical morality
(धर्म्म कर्म्म). Besides there are a great many precepts on Theology, and the
nature of the Divinity (आत्मानात्म विवेक), and discourses on Spirituality and
Theosophy (जीवात्मा परमात्मा ज्ञान); all delivered in the form of Plato’s Dialogues
between the sages, and tending to the main enquiry concerning the true
felicity, final beatitude or _Summum bonum_ (परम निःश्रेयस्) of all true
philosophy.
These topics have singly and jointly contributed to the structure of
several separate Systems of Science and Philosophy in succeeding ages,
and have formed the subjects of study both with the juvenile and senile
classes of people in former and present times, and I may say, almost
among all nations in all countries throughout the civilized world.
* * * * *
It is felt at present to be a matter of the highest importance by the
native community at large, to repress the growing ardour of our youth in
political polemics and practical tactics, that are equally pernicious to
and destructive of the felicity of their temporal and future lives, by a
revival of the humble instructions of their peaceful preceptors of old,
and reclaiming them to the simple mode of life led by their forefathers,
from the perverted course now gaining ground among them under the
influence of Western refinement. Outward peace (शान्ति) with
internal tranquility (चित्त प्रशान्ति) is the teaching of our Sastras, and
these united with contentment (सन्तोष) and indifference to
worldly pleasures (वैराग्य), were believed according to the tenets
of Yoga doctrines, to form the perfect man,—a character which the Aryans
have invariably preserved amidst the revolutions of ages and empires. It
is the degeneracy of the rising generation, however, owing to their
adoption of foreign habits and manners from an utter ignorance of their
own moral code, which the publication of the present work is intended to
obviate.
From the description of the Hindu mind given by Max Müller; in his
History of the Ancient Literature of India (p. 18) it will appear, that
the esoteric faith of the Aryan Indian is of that realistic cast as the
Platonic, whose theory of ontology viewed all existence, even that of
the celestial bodies, with their movements among the _precepta_ of
sense, and marked them among the unreal phantoms (मिथ्या दृष्टि) or vain
mirage, (मरीचिका) as the Hindu calls them, that are interesting in
appearance but useless to observe. They may be the best of all
_precepta_, but fall very short of that perfection, which the mental eye
contemplates in its meditation-yoga. The Hindu Yogi views the visible
world exactly in the same light as Plato has represented it in the
simile commencing the seventh book of his Republic. He compares mankind
to prisoners in a cave, chained in one particular attitude, so as to
behold only an ever varying multiplicity of shadows, projected through
the opening of the cave upon the wall before them, by certain unseen
realities behind. The philosopher alone, who by training or inspiration
is enabled to turn his face from these visions, and contemplate with his
mind, that can see at-once the unchangeable reality amidst these
transient shadows.
The first record that we have of Vasishtha is, that he was the author of
the 7th _Mandala_ of the Rig Veda (Ashtaka v. 15-118). He is next
mentioned as _Purohita_ or joint minister with Viswámitra to king
Sudása, and to have a violent contest with his rival for the
(पौरोहित्य) or ministerial office (Müll. Hist. S. Lit. page 486,
Web. Id. p. 38). He is said to have accompanied the army of Sudása, when
that king is said to have conquered the ten invading chiefs who had
crossed over the river Parushni—(Hydroates or Ravi) to his dominions
(Müll. Id. p. 486). Viswámitra accompanied Sudása himself beyond
Vipása,—Hyphasis or Beah and Satadru—Hisaudras-Sutlej (Max Müller,
Ancient Sanscrit literature page 486). These events are recorded to have
occurred prior to Vasishtha’s composition of the _Mandala_ which passes
under his name and in which they are recorded. (Müll. Id. p. 486).
The enmity and implacable hatred of the two families of Vasishthas and
Viswámitras for generations, form subjects prominent throughout the
Vedic antiquity, and preserved in the tradition of ages (Müll. Id. p.
486, Web. Id. p. 37). Another cause of it was that, Harischandra, King
of Ayodhyá, was cursed by Vasishtha, whereupon he made Viswámitra his
priest to the annoyance of Vasishtha, although the office of Bráhmana
was held by him (Müller Id. page 408 Web. pp. 31-37). In the Bráhmana
period we find Vasishtha forming a family title for the whole Vasishtha
race still continuing as a _Gotra_ name, and that these Vasishthas
continued as hereditary _Gurus_ and _purohitas_ to the kings of the
solar race from generation to generation under the same title. The
Vasishthas were always the Brahmanas or High priests in every ceremony,
which could not be held by other Bráhmanas according to the Sáta patha
Bráhmana (Müll. Id. page 92); and particularly the Indra ceremony had
always to be performed by a Vasishtha, because it was revealed to their
ancestor the sage Vasishtha only (Web. Ind. Lit. p. 123); and as the
_Sátapatha Bráhmana-Taittiriya Sanhitá_ mentions it.
ऋषयो वा इन्द्रं प्रत्यक्षं नापश्यन् । तं वशिष्ठः प्रत्यक्षमपश्यत् ।
सोऽब्रवीत् ब्रह्माणं ते वक्ष्यामि । यथात्वत् पुरोहिताः प्रजाः प्रजनिष्यन्ते ।
“The Rishis do not see Indra clearly, but Vasishtha saw him. Indra said,
I will tell you, O Bráhman, so that all men who are born, will have a
Vasishtha for his Purohita” (Max Müll. Anc. Sans. Lit. p. 92. Web. Id.
p. 123). This will show that the Sloka works, which are attributed to
Vasishtha, Yájnavalkya or any other Vedic Rishi, could not be the
composition of the old Rishis, but of some one of their posterity;
though they might have been propounded by the eldest sages, and then put
to writing by oral communication or successive tradition by a distant
descendant or disciple of the primitive Rishis. Thus we see the
_Dráhyáyana Sutras_ of the Sama Veda is also called the Vasishtha
Sutras, from the author’s family name of Vasishtha (Web. Id. p. 79). The
_ásvaláyana Grihya Sutra_ assigns some other works to Vasishtha, viz.,
the Vasishtha _pragáthá_, probably Vashishtha Hymni of Bopp; the
_Pavamánya_, _Kshudra sukta_, _Mahásukta_ &c. written in the vedic
style. There are two other works attributed to Vasishtha, the Vasishtha
Sanhitá on Astronomy (Web. Id. p. 258) and the Vasishtha Smriti on Law
(Web. Id. p. 320), which from their compositions in Sanscrit slokas,
could not be the language or work of the Vedic Rishi, but of some one
late member of that family. Thus our work of Yoga Vasishtha has no claim
or pretension to its being the composition of the Vedic sage; but as one
propounded by the sage, and written by Válmiki in his modern Sanskrit.
Here the question is whether Vasishtha the preceptor of Ráma, was the
Vedic Vasishtha or one of his descendants, I must leave for others to
determine.
Again in the later _Áranyaka_ period we have an account of a theologian
Vasishtha given in the _Árshikopanishad_, as holding a dialogue on the
nature of _átmá_ or soul between the sages, Viswámitra, Jamadagni,
Bharadwája, Gautama and himself; when Vasishtha appealing to the opinion
of Kapila obtained their assent (Weber Id. p. 162). This appears very
probably to be the theological author of our yoga, and eminent above his
contemporaries in his knowledge of the Kapila yoga sástra which was then
current, from this sage’s having been a contemporary with king Sagara, a
predecessor of Rama.
In the latest Sútra period we find a passage in the
_Grihya-Sútra-parisishta_, about the distinctive mark of the Vasishtha
Family from those of the other _parishads_ or classes of the priesthood.
It says;
दक्षिणकपर्दोवशिष्ठाः आत्रेयास्त्रिकपद्दिनः ।
आङ्गिरसः पञ्चचूडाः मुण्डाभृगवः शिखिनोऽन्ये ॥
“The Vasishthas wear a braid (lock of hair) on the right side, the
Átreyas wear three braids, the Angiras have five braids, the Bhrigus
are bald, and all others have a single crest,” (Müller Id. p. 53). The
Karma pradípa says, “the Vasishthas exclude meat from their sacrifice;
वसिष्ठोक्तविधिः कृत्स्नो द्रष्टव्यात्र निरामिषः ।” (Müller A. S. Lit. p. 54), and the colour
of their dress was white (Id. p. 483). Many Vasishthas are named in
different works as; वशिष्ठ चेकितायनः, वशिष्ठ आरिहणीयः, वशिष्ठ मैत्रावरणिः,
वशिष्ठः राणायणः, वशिष्ठ लाठ्यायनः, वशिष्ठ द्राह्यायनः, वशिष्ठकौण्डिन्यः, वशिष्ठइन्द्रप्रमदः, वशिष्ठः आभरद्बसुः,
and some others, bearing no other connection with our author, than that
of their having been members of the same family (Müller’s A. S. Lit. p.
44).
Without dilating any longer with further accounts relating to the sage
Vasishtha of which many more might be gathered from various sastras, I
shall add in the conclusion the following notice which is taken of this
work by Professor Monier Williams in his work on Indian Wisdom p. 370.
“There is,” says he, “a remarkable work called Vasishtha Rámáyana or
Yoga Vásishtha or Vasishtha Mahárámáyana in the form of an exhortation,
with illustrative narratives addressed by Vasishtha to his pupil the
youthful Ráma, on the best means of attaining true happiness, and
considered to have been composed as an appendage to the Rámáyana by
Válmiki himself. There is another work of the same nature called the
Adhyátma Rámáyana which is attributed to Vyása, and treat of the moral
and theological subjects connected with the life and acts of that great
hero of Indian history. Many other works are extant in the vernacular
dialects having the same theme for their subject which it is needless to
notice in this place.”
Vasishtha, known as the wisest of sages, like Solomon the wisest of men,
and Aurelius the wisest of emperors, puts forth in the first part and in
the mouth of Ráma the great question of the vanity of the world, which
is shown synthetically to a great length from the state of all living
existences, the instinct, inclinations, and passions of men, the nature
of their aims and objects, with some discussions about destiny,
necessity, activity and the state of the soul and spirit. The second
part embraces various directions for the union of the individual with
the universal Abstract Existence—the Supreme Spirit—the subjective and
the objective truth—and the common topics of all speculative philosophy.
Thus says Milton; “The end of learning is to know God.”
So the Persian adage, “Akhiral ilm buad ilmi Khodá.”
Such also the Sanskrit, “Sávidyá tan matir yayá.”
And the sruti says, “Yad jnátwá náparan jnánam.”
_i. e._ “It is that which being known, there is nothing else required to
be known.”
FOOTNOTES:
[1] Dr. Rajendra Lala Mitra in Bengal, Benares and Orissa; Dr. Buhler in
Guzrat; Dr. Kielhorn in the Central Provinces; Dr. Burnell and other
Collectors of Sanskrit manuscripts in the Presidencies of Bombay,
Madras and Oudh, whose notices and catalogues have highly contributed
to bring the hidden treasures of the literature of this country to
light.
------------------------------------------------------------------------
CONTENTS
OF
THE FIRST VOLUME.
PROLEGOMENA.
PROL. PAGE.
1. The Yoga Philosophy ” 1
2. The Om Tat Sat ” 34
VAIRÁGYA KHANDA.
BOOK I.
CHAPTER I.
INTRODUCTION. Page
SECTION I.
Divine Adoration 1
SECTION II.
Narrative of Sutíkshna 1
SECTION III.
Anecdote of Kárunya 2
SECTION IV.
Story of Suruchi 3
SECTION V.
Account of Arishtanemi 3
SECTION VI.
History of Ráma 6
CHAPTER II.
Reason of writing the Rámáyana 8
SECTION I
Persons entitled to its Perusal 8
SECTION II.
Brahmá’s Behest 9
SECTION III.
Inquiry of Bharadwája 10
CHAPTER III.
Válmíki’s Admonition 12
SECTION I.
On True Knowledge 12
SECTION II.
Early History of Ráma 13
SECTION III.
Ráma’s Pilgrimage 15
CHAPTER IV.
Ráma’s Return from Pilgrimage 17
CHAPTER V.
Of Ráma’s Self-Dejection and its Cause 19
CHAPTER VI.
Advent of Viswámitra to the Royal Court 21
SECTION II.
Address of King-Dasaratha 24
CHAPTER VII.
Viswámitra’s Request for Ráma 26
CHAPTER VIII.
Dasaratha’s Reply to Viswámitra 29
CHAPTER IX.
Viswámitra’s Wrath and his Enraged
Speech 33
CHAPTER X.
Melancholy of Ráma 36
CHAPTER XI.
Consolation of Ráma 41
CHAPTER XII.
Ráma’s Reply 45
CHAPTER XIII.
Vituperation of Riches 48
CHAPTER XIV.
Depreciation of Human Life 50
CHAPTER XV.
Obloquy of Egoism 53
CHAPTER XVI.
The Ungovernableness of the Mind 56
CHAPTER XVII.
On Cupidity 59
CHAPTER XVIII.
Obloquy of the Body 64
CHAPTER XIX.
Blemishes of Boyhood 70
CHAPTER XX.
Vituperation of Youth 73
CHAPTER XXI.
Vituperation of Women 77
CHAPTER XXII.
Obloquy of Old Age 81
CHAPTER XXIII.
Vicissitudes of Times 85
CHAPTER XXIV.
Ravages of Time 90
CHAPTER XXV.
Sports of Death 91
CHAPTER XXVI.
The Acts of Destiny 95
CHAPTER XXVII.
Vanity of the World 100
CHAPTER XXVIII.
Mutability of the World 105
CHAPTER XXIX.
Unreliableness of Worldly Things 109
CHAPTER XXX.
Self-Disparagement 112
CHAPTER XXXI.
Queries of Ráma 115
CHAPTER XXXII.
Praises of Ráma’s Speech 118
CHAPTER XXXIII.
Association of Aerial and Earthly Beings 121
BOOK II.
MUMUKSHU KHANDA.
CHAPTER I. PAGE
Liberation of Sukadeva 127
CHAPTER II.
Speech of Viswámitra 132
CHAPTER III.
On the Repeated Creations of the World 135
CHAPTER IV.
Praise Of Acts and Exertions 139
CHAPTER V.
Necessity of Activity 142
CHAPTER VI.
Refutation of Fatalism 145
CHAPTER VII.
On the Necessity of Activity 150
CHAPTER VIII.
Invalidation of Destiny 154
CHAPTER IX.
Investigation of Acts 157
CHAPTER X.
Descension of Knowledge 161
CHAPTER XI.
On the qualifications of the Inquirer
and Lecturer 166
CHAPTER XII.
Greatness of True Knowledge 173
CHAPTER XIII.
On Peace and Tranquility of mind 176
CHAPTER XIV.
On the Ascertainment of an argument 184
CHAPTER XV.
On Contentment 189
CHAPTER XVI.
On Good Conduct 191
CHAPTER XVII.
On the Contents of the Work 195
CHAPTER XVIII.
Ascertainment of the Example or Major
Proposition 201
CHAPTER XIX.
Ascertainment of True Evidence 208
CHAPTER XX.
On Good Conduct 212
BOOK III.
UTPATTI KHANDA.
EVOLUTION OF THE WORLD.
CHAPTER I.
CAUSES OF BONDAGE TO IT.
SECTION I. Page
Exordium 215
SECTION II.
Worldly Bondage 216
SECTION III.
Phases of The Spirit 216
SECTION IV.
Nature of Bondage 218
CHAPTER II.
DESCRIPTION OF THE FIRST CAUSE.
SECTION I.
Narrative of the Air-born and Aeriform
Bráhman 223
SECTION II.
State of the Soul 224
CHAPTER III.
Causes of Bondage in the Body 229
CHAPTER IV.
SECTION I.
Description of the Night-Fall 234
SECTION II.
Nature of the Mind 237
SECTION III.
Kaivalya or Mental Abstraction 239
CHAPTER V.
On the Original Cause 243
CHAPTER VI.
Admonition for attempt of Liberation 246
CHAPTER VII.
Recognition of the Nihility of the
Phenomenal World 249
CHAPTER VIII.
Nature of good Sástras 255
CHAPTER IX.
On the Supreme cause of All 257
CHAPTER X.
Description of the Chaotic State 266
CHAPTER XI.
Spiritual View of Creation 273
CHAPTER XII.
The Idealistic Theo-Cosmogony of Vedánta 277
CHAPTER XIII.
On the Production of the Self-Born 281
CHAPTER XIV.
Establishment of Brahma 288
CHAPTER XV.
Story of the Temple and its Prince 299
CHAPTER XVI.
Joy and Grief of the Princess 303
CHAPTER XVII.
Story of the Doubtful Realm or Reverie
of Lílá 309
SECTION I.
Description of the Court House and the
Cortes 313
CHAPTER XVIII.
Exposure of the Errors of this World 315
CHAPTER XIX.
Story of a Former Vasishtha and his Wife 319
CHAPTER XX.
SECTION I
The Moral of the Tale of Lílá 322
SECTION II.
State of The Human Soul after Death 325
CHAPTER XXI.
Guide to Peace 328
CHAPTER XXII.
Practice of Wisdom or Wisdom in Practice 336
SECTION I.
Abandonment of Desires 336
SECTION II.
On the Practice of Yoga 338
CHAPTER XXIII.
The Aerial Journey of Spiritual Bodies 340
CHAPTER XXIV.
The Aerial Journey (continued) 342
SECTION II.
Description of the Heavens 343
CHAPTER XXV.
Description of the Earth 349
CHAPTER XXVI.
Meeting the Siddhas 353
CHAPTER XXVII.
Past lives of Lílá 359
CHAPTER XXVIII.
SECTION I.
Exposition of Lílá’s Vision 365
SECTION II.
Description of the Mountainous
Habitation 366
CHAPTER XXIX.
Account of the Previous Life of Lílá 372
CHAPTER XXX.
Description of the Mundane Egg 378
CHAPTER XXXI.
SECTION I.
Alighting of the Ladies on Earth 382
SECTION II.
Sight of a Battle Array in Earth and Air 383
CHAPTER XXXII.
Onset of the War 386
CHAPTER XXXIII.
Commingled Fighting 389
CHAPTER XXXIV.
Description of the Battle 392
CHAPTER XXXV.
Description of the Battlefield 398
CHAPTER XXXVI.
SECTION I.
Collision of Equal Arms and Armigerents 401
SECTION II.
Catalogue of the Forces 403
CHAPTER XXXVII.
Catalogue of the Forces (continued) 408
CHAPTER XXXVIII.
Cessation of the War 414
CHAPTER XXXIX.
Description of The Battle Field Infested
by
Nocturnal Fiends 420
CHAPTER XL.
Reflections on Human Life and Mind 423
CHAPTER XLI.
Discrimination of Error 431
CHAPTER XLII.
Philosophy of Dreaming 438
CHAPTER XLIII.
Burning of the City 442
CHAPTER XLIV.
Spiritual Interpretation of the Vision 448
CHAPTER XLV.
Theism consisting in True Knowledge 454
CHAPTER XLVI.
Onslaught of Vidūratha 457
CHAPTER XLVII.
Encounter of Sindhu and Vidūratha 461
CHAPTER XLVIII.
Description of Daivástras or
Supernatural Weapons 465
CHAPTER XLIX.
Description of other kinds of Weapons 473
CHAPTER L.
Death of Vidūratha 477
Conclusion 482
Genealogy 485
THE YOGA PHILOSOPHY.
The Yoga or contemplative philosophy of the Hindus, is rich, exuberant,
grand and sublime, in as much as it comprehends within its ample sphere
and deep recesses of meditation, all that is of the greatest value, best
interest and highest importance to mankind, as physical, moral,
intellectual and spiritual beings—a knowledge of the cosmos—of the
physical and intellectual worlds.
It is rich in the almost exhaustless treasure of works existing on the
subject in the sacred and vernacular languages of the country both of
ancient and modern times. It is exuberant in the profusion of erudition
and prolixity of ingenuity displayed in the Yoga philosophy of
Patanjali, commensurate with the extraordinary calibre of the author in
his commentary of the Mahábháshya on Pánini (Müller’s A. S. Lit. p.
235). Its grandeur is exhibited in the abstract and abstruse reflections
and investigations of philosophers in the intellectual and spiritual
worlds as far as human penetration has been able to reach. And its
sublimity is manifested in its aspiring disquisition into the nature of
the human and divine souls, which it aims to unite with the one
self-same and all pervading spirit.
It has employed the minds of gods, sages, and saints, and even those of
heroes and monarchs, to the exaltation of their natures above the rest
of mankind, and elevation of their dignities to the rank of gods, as
nothing less than a godly nature can approach and approximate that of
the All-perfect Divinity. So says Plato in his Phaedras; “To contemplate
these things is the privilege of the gods, and to do so is also the
aspiration of the immortal soul of man generally; though only in a few
cases is such aspiration realized.”
The principal gods Brahmá and Siva are represented as Yogis, the chief
sages Vyása, Válmiki, Vasishtha and Yájnavalkya were propounders of Yoga
systems; the saints one and all were adepts in Yoga; the heroes Ráma and
Krishna were initiated in it, and the kings Dasaratha and Janaka and
their fellow prince Buddha were both practitioners and preceptors of
Yoga. Mohammed held his nightly communions with God and his angels, and
Jesus often went over the hills—there to pray and contemplate. Socrates
had his demon to communicate with, and in fact every man has his genius
with whom he communes on all matters. All this is Yoga, and so is all
knowledge derived by intuition, inspiration and revelation, said to be
the result of Yoga.
II. SCIENCES CONNECTED WITH YOGA
The yoga philosophy, while it treats of a variety of subjects, is
necessarily a congeries of many sciences in itself. It is the Hindu form
of metaphysical argument for the existence of the ‘One Eternal’—the
Platonic “Reality.” It is ontology in as much as it teaches _a priori_
the being of God. It is psychology in its treatment of the doctrine of
feelings and passions, and it is morality in teaching us to keep them
under control as brutal propensities, for the sake of securing our final
emancipation and ultimate restoration into the spirit of spirits. Thus
it partakes of the nature of many sciences in treating of the particular
subject of divinity.
The Yoga in its widest sense of the application of the mind to any
subject is both practical, called _kriyá Yoga_, as also theoretical,
known as _Jnána Yoga_; and includes in itself the two processes of
synthesis and analysis alike, in its combination (_Yoga_) of things
together, and discrimination (_Viveka_) of one from the other, in its
inquiry into the nature of things (_Vastuvichára_), and investigation of
their abstract essence called _Satyánusandhánná_. It uses both the _a
priori_ (_púrvavat_) and _a posteriori_ (_paravat_) arguments to prove
the existence of the world from its Maker and the _vice versa_, as
indicated in the two aphorisms of induction and deduction _Yatová imani_
and _Janmadyasya yatah &c._ It views both subjectively and objectively
the one self in many and the many in one unto which all is to return, by
the two mysterious formulas of _So ham_ and _tat twam &c._
It is the reunion of detached souls with the Supreme that is the chief
object of the Yoga philosophy to effect by the aforesaid processes and
other means, which we propose fully to elucidate in the following pages;
and there is no soul we think so very reprobate, that will feel
disinclined to take a deep interest in them, in order to effect its
reunion with the main source of its being and the only fountain of all
blessings. On the contrary we are led to believe from the revival of the
yoga-cult with the spiritualists and theosophists of the present day
under the teachings of Madame Blavatsky and the lectures of Col. Olcott,
that the Indian public are beginning to appreciate the efficacy of Yoga
meditation, and its practice gaining ground among the pious and educated
men in this country.
Notwithstanding the various significations of Yoga and the different
lights in which it is viewed by several schools, as we shall see
afterwards, it is most commonly understood in the sense of the esoteric
faith of the Hindus, and the occult adoration of God by spiritual
meditation. This is considered on all hands as the only means of one’s
ultimate liberation from the general doom of birth and death and the
miseries of this world, and the surest way towards the final absorption
of one’s-self in the Supreme,—the highest state of perfection and the
_Summum bonum_ of the Hindu. The subject of Yoga Vasishtha is no other
than the effecting of that union of the human with the Divine Soul,
amidst all the trials and tribulations of life.
III. THE YOGA OF ENGLISH WRITERS.
The yoga considered merely as a mode or system of meditation is
variously described by European authors, as we shall see below.
Monier Williams says “According to Patanjali—the founder of the system,
the word yoga is interpreted to mean the act of “fixing or concentration
of the mind in abstract meditation”. Its aim is to teach the means by
which the human soul may attain complete union with the Supreme Soul,
and of effecting the complete fusion of the individual with the
universal spirit even in the body”, Indian Wisdom p. 102.
Weber speaking of the yoga of the Atharvan Upanishads says; “It is the
absorption in _átman_, the stages of this absorption and the external
means of attaining it.” Again says he; “The yoga in the sense of union
with the Supreme Being, is absorption therein by means of meditation. It
occurs first in the latter Upanishads, especially the tenth book of the
Taittiríya and the Katha Upanishads, where the very doctrine is itself
enunciated”, Hist. Ind Lit p. 153-171.
Müllins in his prize essay on Vedanta says, the Sankhya yoga is the
union of the body and mind, p. 183. In its Vedantic view, it is the
joining of the individual with the Supreme Spirit by holy communion of
the one with the other through intermediate grades, whereby the limited
soul may be led to approach its unlimited fountain and lose itself in
the same.
IV. YOGA-CHARACTERISTIC OF THE HINDUS.
Max Müller characterises the Hindu as naturally disposed to _Yoga_ or a
contemplative turn of his mind for his final beatitude in the next life,
amidst all his cares, concerns and callings in this world, which he
looks upon with indifference as the transient shadows of passing clouds,
that serve but to dim for a moment but never shut out from his view the
full blaze of his luminous futurity. This description is so exactly
graphic of the Hindu mind, that we can not with-hold giving it entire as
a mirror of the Hindu mind to our readers on account of the scarcity of
the work in this country.
“The Hindu” says he “enters the world as a stranger; all his thoughts
are directed to another world, he takes no part even where he is driven
to act, and even when he sacrifices his life, it is but to be delivered
from it.” Again “They shut their eyes to this world of outward seeming
activity, to open them full on the world of thought and rest. Their life
was a yearning for eternity; their activity was a struggle to return to
that divine essence from which this life seemed to have severed them.
Believing as they did in a really existing and eternal Being _to
ontos-onton_ they could not believe in the existence of this passing
world.”
“If the one existed, the other could only seem to exist; if they lived
in the one they could not live in the other. Their existence on earth
was to them a problem, their eternal life a certainty. The highest
object of their religion was to restore that bond by which their own
self (_átman_) was linked to the eternal self (_paramátman_); to recover
that unity which had been clouded and obscured by the magical illusions
of reality, by the so-called _Máyá_ of creation.”
“It scarcely entered their mind to doubt or to affirm the immortality of
the soul (_pretya-bháva_). Not only their religion and literature, but
their very language reminded them daily of that relation between the
real and seeming world.” (Hist A. S. Lit. p. 18). In the view of Max
Müller as quoted above, the Hindu mind would seem to be of that
realistic cast as the Platonic, whose theory of Ontology viewed all
existence as mere phantoms and _precepta_ of sense, and very short of
that perfection, which the mind realizes in its meditation or _Yoga_
reveries.
The Hindu Yogi views the visible world exactly in the same light as we
have said before, that Plato has represented it in the simile commencing
the seventh book of his Republic. “He compares mankind to prisoners in a
cave, chained in one particular attitude, so as to behold only an
ever-varying multiplicity of shadows, projected through the opening of
the cave upon the wall before them, by some unseen realities behind. The
philosopher alone, who by training or inspiration, is enabled to turn
his face from these visions, and contemplate with his mind, that can at
once see the unchangeable reality amidst these transient shadows”, Baine
on Realism pp. 6 and 7.
V. VARIOUS SIGNIFICATIONS OF YOGA.
The Váchaspati lexicon gives us about fifty different meanings of the
word _Yoga_, according to the several branches of art or science to
which it appertains, and the multifarious affairs of life in which the
word is used either singly or in composition with others. We shall give
some of them below, in order to prevent our mistaking any one of these
senses for the special signification which the term is made to bear in
our system of _Yoga_ meditation.
The word _Yoga_ from the root “_jung_” (Lat.) _Jungere_ means the joining
of any two things or numbers together. Amara Kosha gives five different
meanings of it as, संयोगे मेलने ध्याने धारने उपायेच; the other Koshas give five
others, _viz._, भैषज्ये देह स्थैर्ये कर्म्मकौशले विश्वासघातकेच ।
1. In Arithmetic it is अङ्क योग or addition, and योग बिभाग is addition
and subtraction. 2. In Astronomy the conjunction of planets and stars
ग्रहनक्षत्रादि संयोगः 3. In Grammar it is the joining of letters and words
सन्धिः समासः । 4. In Nyáya it means the power of the parts taken
together अबयब शक्तिः, तर्क दीपिका । 5. In Mímánsa it is defined to be
the force conveyed by the united members of a sentence.
In contemplative philosophy it means; 1. According to Pátanjali,—the
suppression of mental functions चित्तवृत्ति निरोधः । 2. The Buddhists mean by
it—the abstraction of the mind from all objects. सर्ब्बबिषयेभ्यः चित्तनिबृत्ति निरोधः ।
3. The Vedanta meaning of it is—जीबात्मा परमात्मनोरैक्यं the union of the human
soul with the Supreme spirit. 4. Its meaning in the _Yoga_ system is
nearly the same, _i. e._, the joining of the vital spirit with the
soul; संयोगं योगमित्याहुर्ज्जीबमात्मनोरिति । 5. Every process of meditation is called also as
Yoga. योगाङ्ग योग उच्यते ।
Others again use it in senses adapted to their own views and subjects;
such as the Vaiseshika philosophy uses it to mean, the fixing of the
attention to only one subject by abstracting it from all others
आत्मनो व्यावृत्त मनसः संयोगो योग उच्यते । 2. The Rámánuja sect define it as the seeking of one’s
particular Deity स्वस्व देवतानु सन्धानमिति रामानुजाः ।
In this sense all sectarian cults are accounted as so many kinds of
Yogas by their respective votaries. 3. According to some Buddhists it is
the seeking of one’s object of desire अप्राप्तस्यार्थस्य प्राप्तये पर्यानुयोगः । 4. And with
others, it is a search after every desirable object. 5. In Rhetoric it
means the union of lovers कामुक कामिनी सम्मेलनं ।
In Medicine it means the compounding of drugs under which head there are
many works that are at first sight mistaken for Yoga philosophy. Again
there are many compound words with _Yoga_ which mean only “a treatise”
on those subjects, such as, works on wisdom, on Acts, on Faith &c., are
called ज्ञान योग, क्रिया योग, भक्त्ति योग इत्यादि । .
Moreover the words _Yoga_ and _Viyoga_ are used to express the two
processes of synthesis and analysis both in the abstract and practical
sciences for the combination and disjoining of ideas and things.
VI. THE DIFFERENT STAGES OF YOGA.
The constituent parts and progressive steps of Yoga, are composed of a
series of bodily, mental and spiritual practices, the proper exercise of
which conduces to the making of a perfect man, as a moral, intellectual
and spiritual being, to be united to his Maker in the present and future
worlds. These are called the eight stages of _Yoga_ (अष्टाङ्ग योग), of which
some are external (बहिरङ्ग) and others internal (अन्तरङ्गानि). The external ones
are:
_1st._ _Yama_ (यम); Forbearance or restraint of passions, feelings &c.,
including the best moral rules in all religions.
_2nd._ _Niyama_ (नियम ); Particular rules and vows for the observance of
the _Yogi_.
_3rd._ _Asana_ (आसन); sedate position of the body to help deep
meditation.
_4th._ Pránáyáma (प्राणायाम); Suppression and suspension of breath.
_5th._ Pratyáhára (प्रत्याहार), Restraint or control of senses and organs.
Among the internal practices are reckoned the following; _viz._;
_6th._ _Dhyána_ (ध्यान); Inward contemplation and meditation.
_7th._ _Dháraná_ (धारणा); Steadiness of the mind in study.
_8th._ _Samádhi_ (समाधि), Trance, the last stage of _Yoga_.
These again comprise some other acts under each of them, such as;
I. _Yama_ (समयम) Restraint includes five acts under it;
_1st._ _Ahimsá_ (अहिंसा); Universal innocence or hurting no animal
creature.
_2nd._ _Asteyam_ (अस्तेयं); Avoidance of theft or stealth.
_3rd._ _Satyam_ (सत्यं); Observance of truth.
_4th._ _Brahmacharyam_ (ब्रह्मचर्यं); consisting in purity and chastity.
_5th._ _Aparigraha_ (अपरिग्रह); Disinterestedness.
II. _Niyama_ (नियम पञ्चधा); Moral rules consisting of five-fold acts. _Viz._;
_1st._ _Saucham_ (शौचं); Personal cleanliness.
_2nd._ _Santosha_ (सन्तोषः); contentment.
_3rd._ _Tapas_ (तपस्); Devotion including self denial and self
mortification.
_4th._ _Sádhyáya_ (साध्याय); knowledge of all nature.
_5th._ _Pranidhána_ (ईश्वर प्रनिधानं); Adoration of God.
III. _Asana_ (आसन); Different modes of postures, tranquil posture
(पद्मासन) &c.
IV. _Pránáyáma_ (प्राणायामः); Rules of Respiration, three sorts,
viz.;
_1st._ _Rechaka_ (रेचकं); Expiration or Exhalation.
_2nd._ _Púraka_ (पूरकं); Inspiration or Inhalation.
_3rd._ _Kumbhaka_ (कुम्भकं अष्टधा); Suppression of breathing, eight ways.
V. _Pratyáhára_ (प्रत्याहारः इन्द्रिय निग्रहः) Restraining the senses from their
gratifications in many ways.
VI. _Dhyána_ (ध्यान चित्तनिरोधः); Abstract contemplation, apart from the testimonies
of:—
1. Pratyaxa (प्रत्यक्ष); Perceptions.
2. Pramána (प्रमाणं); Apprehensions.
3. Anumána (अनुमान); Inference.
4. Sabda (शब्दः); Verbal testimony.
VII. _Dháraná_ (धारणा); Retentiveness.
VIII. _Samádhi_ (समाधि); Absorption in meditation, in two ways;
1. _Savikalpa_ (सबिकल्पः); With retention of self volition.
2. _Nirvikalpa_ (निर्बिकल्पः); _With loss of volition._
The Upáyas (उपायाः); Or the means spoken of before are;
1. _Uposhana_ (उपोषणं); Abstinence.
2. _Mitásana_ (मिताशनं); Temperance.
3. _Ásrama_ (आश्रमः); Sheltered abodes.
4. _Visráma_ (बिश्रामः) Rest and repose from labor.
5. _Avarodha_ (अबरोधः); Self confinement in closets.
6. _Asanam_ (अशनं); _Subsistence on light food._
Beside these there are many vices called _Apáyas_ or _dóshas_
(अपायादोषाः) which are obstacles to meditation, and which we omit on
account of their prolixity.
VII. NATURE OF THE SOUL.
Now as the end and aim of _Yoga_ is the emancipation of the Soul, it is
necessary to give some account of the nature of the soul (_átmatatwa_)
as far as it was known to the sages of India, and formed the primary
subject of inquiry with the wise men of every country according to the
sayings; “_Gnothe seauton_,”
“_Nosce teipsum_,” “Know thyself”, “_Khodra bedan_,” and Arabic
“_Taalam Nafsaka_,” आत्मानु सन्धीयताम् &c.
“The word Atman,” says Max Müller, “which in the Veda occurs as often as
“_twan_,” meant life, particularly animal life” (Vide Rig Veda I. 63, 8.)
_Atmá_ in the sense of _self_ occurs also in the Rig Veda (I. 162. 20),
in the passage मात्वा-तपत् प्रिय आत्मापियन्तं. It is also found to be used
in the higher sense of soul in the verse सूर्य्यो आत्मा जगतस्तष्टूषश्च “The sun is the
soul of all that moves and rests (R. I. 115. 1). The highest soul is
called _paramátman_ (परमात्मा) of which all other souls partake, from
which all reality in this created world emanates, and into which every
thing will return.”
_Atman_ originally meant air as the Greek _atmos_, Gothic _ahma_, Zend
_tmánam_, Sanscrit त्मानं and आत्मानं, Cuniform _adam_, Persian _dam_,
whence we derive Sans. अहं Hindi हम् Uria and Prakrit अमू and Bengali
आमि, मुइ &c. The Greek and Latin _ego_ and German _ich_ are all derived
from the same source. The Romance _je_ and Hindi _ji_ are corruptions
of Sanskrit जीब meaning life and spirit. Again the Páli अत्ता and the
Prakrit आप्पा is from the Sanscrit आत्मा, which is आप् in Hindi, आपन
in Bengali and अप्पन in Uria &c. The Persian “_man_” is evidently the
_Sátman_ by elision of the initial syllable.
These meanings of _átman_ = the self and _ego_ form the basis of the
knowledge of the Divine soul both of the Hindu as of any other people,
who from the consciousness of their own selves rise to that of the
Supreme. Thus says Max Müller on the subject, “A Hindu speaking of
himself आत्मन् spoke also, though unconsciously of the soul of the
universe परमात्मन्, and to know himself, was to him to know both his
own self and the Universal soul, or to know himself in the Divine self.”
We give below the different lights in which the Divine soul was viewed
by the different schools of Hindu philosophy, and adopted accordingly in
their respective modes of Yoga meditation. The Upanishads called it
Brahma of eternal and infinite wisdom नित्यं ज्ञानमनन्तं ब्रह्म ।
The Vedantists;—A Being full of intelligence and blissfulness
सच्चिदानन्द स्वरूपं ।
The Sánkaras;—A continued consciousness of one self. सनित्योपलब्धि स्वरूपोऽहमात्मा ।
The doctrine of Descartes and Malebranche.
The Materialists—convert the soul to all material forms देहमात्रमिति प्रकृत्यः ।
The Lokáyatas—take the body with intelligence to be the soul;
चैतन्यबिशिष्टः देहमात्मां ।
The Chárvákas—call the organs and sensations as soul; इन्द्रियान्येबात्मेति ।
Do. Another sect—take the cognitive faculties as such; चेतनान्यात्मेत्यपरे चार्ब्बाकाः ।
Do. Others—Understand the mind as soul मनो एबात्मेत्यन्ये ।
Do. Others—call the vital breath as soul प्राण एबात्मा ।
Do. Others—understand the son as soul पुत्र एबात्मा ।
The Digambaras—say, the complete human body is the soul देहपरिमानमात्मा ।
The Mádhyamikas—take the vacuum for their soul शून्यमेबात्मेति ।
The Yogácháris—understand the soul to be a transient flash of knowledge
in the spirit in meditation. क्षणं विज्ञाणं ।
The Sautrántas—call it a short inferior knowledge. ज्ञानाकारानुमेय क्षणिक बाह्यार्थः ।
The Vaibháshikas—take it to be a momentary perception क्षणिक बाह्यार्थमिति वैभाषिकाः ।
The Jainas—take their preceptor to be their soul अध्यापक आत्मा इति जैनाः ।
The Logicians—A bodiless active and passive agency देहाद्यतिरिक्त्त संसारी कर्त्ता भोक्त्तेति ।
The Naiyáyikas—understand the spirit to be self manifest प्रकाश्य इति नैयायिकाः ।
The Sánkhyas,—call the spirit to be passive, not active भोक्त्तेब नकर्त्तेति सांख्या ।
The Yogis—call Him a separate omnipotent Being अस्ति तद्ब्यतिरिक्त ईश्वरः सर्ब्बज्ञः सर्ब्बशक्तिरिति ।
The Saivas,—designate the spirit as knowledge itself अनुक्षेत्रज्ञादि पद बेदनीय इति शैबाः ।
The Mayávádis,—style Brahma as the soul ब्रह्मैबात्मेति मायाबादिनः ।
The Vaiseshikas,—acknowledge two souls—the Vital and Supreme
जीबात्मा परमात्मा च प्रत्यक्ष एब ।
The Nyayá says—because the soul is immortal there is a future state
आत्म नित्यत्वे प्रेत्यभाबसिद्धः ।
And thus there are many other _theories_ about the nature of the soul.
The Atmávádis—spiritualists, consider the existence of the body as
unnecessary to the existence of the soul.
VIII. FINAL EMANCIPATION OR BEATITUDE.
The object of _Yoga_, as already said, being the emancipation of the
soul from the miseries of the world, and its attainment to a state of
highest felicity, it is to be seen what this state of felicity is, which
it is the concern of every man to know, and which the _Yogi_ takes so
much pains to acquire. The Vedantic Yogi, as it is well known, aims at
nothing less than in his absorption in the Supreme Spirit and loosing
himself in infinite bliss. But it is not so with others, who are averse
to loose the sense of their personal identity, and look forward to a
state of self existence either in this life or next, in which they shall
be perfectly happy. The Yogis of India have various states of this bliss
which they aim at according to the faith to which they belong, as we
shall show below.
The Vedantic Yogi has two states of bliss in view; _viz._; the one
_inferior_ which is attained in this life by means of knowledge
तत्रामरः जीबन्मुक्ति लक्षणं तत्वज्ञानान्तरमेव, and the other _superior_, obtainable after many
births of gradual advancement to perfection परं निःश्रेयसं क्रमेण भबति ।
The Chárvákas say, that it is either independence or death that is
bliss. स्वातन्त्र्यं मृत्युर्ब्बा मोक्षः ।
The Mádhyamikas say; it is extinction of self that is called liberation
आत्मोच्छेदो मोक्षः ।
The Vijnáni philosophers—have it to be clear and elevated understanding
निर्मलज्ञानोदयः ।
The Arhatas have it in deliverance from all veil and covering
आबरण बिमुक्तिर्मुक्तिः ।
The Máyávádis say, that it is removal of the error of one’s
separate existence as a particle of the Supreme spirit
ब्रह्मांशिकजीबस्य मिथ्याज्ञान निबृत्तिः ।
The Rámánujas called it to be the knowledge of Vásudeva as cause of all,
बासुदेब ज्ञानं ।
The Mádhyamikas have it for the perfect bliss enjoyed by Vishnu
बिष्णोरानन्दं ।
The Ballabhis expect it in sporting with Krishna in heaven
कृष्णेण सह गोलके लीलानुभाबः ।
The Pásupatas and Máheswaras place it in the possession of all dignity
परमैश्वर्य्यं ।
The Kápálikas place it in the fond embraces of Hara and Durga
हरपार्ब्बत्यालिङ्गनं ।
The Pratyabhijnánis call it to be the perfection of the soul.
पूर्णात्मालाभः ।
The Raseswara Vádis have it in the health of body produced by mercury
पारदेन देहस्थैर्य्यं ।
The Vaisesikas seek it in the extinction of all kinds of pain
दुःखः निबृत्तिरिति कणादादयः ।
The Mimánsakas view their happiness in heavenly bliss
स्वर्गादि सुख भोगः ।
The Sarvajnas say that, it is the continued feeling of highest felicity
नित्य निरतिशय सुखबोधः ।
The Pánini philologers find it in the powers of speech
ब्रह्म रूपाया बाण्या दर्शनं ।
The Sánkhyas find it in the union of force with matter
प्रकृतौ पुरुषस्याबस्थानं ।
The Udásína Atheists have it as consisting in the ignoring of self
identity अहंङ्कर निबृत्तिः ।
The Pátanjalas view it in the unconnected unity of the soul
पुरुषस्य निर्लेप कैबल्यं ।
The Persian Sufis call it _ázádigi_ or unattachment of the soul to any
worldly object.
IX. ORIGIN OF YOGA IN THE VEDAS.
[Sidenote: Not in the Vedic Period.]
The origin of yoga meditation is placed at a period comparatively less
ancient than the earliest Sanhita or hymnic period of vedic history,
when the Rishis followed the elementary worship of the physical
forces, or the Brahmanic age when they were employed in the ceremonial
observances.
[Sidenote: Some _Traces_ of it.]
There are however some traces of abstract contemplation “dhyána yoga”
to be occasionally met with in the early Vedas, where the Rishis are
mentioned to have indulged themselves in such reveries. Thus in the
Rig Veda—129. 4. सतो वन्धुमसति निरविन्दन् हृदि प्रतीष्य कवयो मनीषा ।
“The poets discovered in their heart, through meditation, the bond of
the existing in the non-existing.” M. Müller. A. S. Lit. (p. 19.)
[Sidenote: The Gáyatrí Meditation.]
We have it explicitly mentioned in the Gáyatrí hymn of the Rig Veda,
which is daily recited by every Brahman, and wherein its author
Viswámitra “meditated on the glory of the Lord for the illumination of
his understanding” भर्गो देवस्य धीमहि । But this bespeaks a development of
intellectual meditation “_jnana yoga_” only, and not spiritual as there
is no prayer for (मुक्ति) liberation.
[Sidenote: Áranyaka Period.]
It was in the third or Áranyaka period, that the yoga came in vogue
with the second class of the Atharva Upanishads, presenting certain
phases in its successive stages, as we find in the following analysis
of them given by Professor Weber in his History of Ancient Sanskrit
Literature. This class of works, he says, is chiefly made up of
subjects relating to _yoga_, as consisting in divine meditation and
giving up all earthly connections. (Ibid p. 163).
[Sidenote: Yoga Upanishads.]
To this class belong the Jábála, Katha—sruti, Bhallavi, Samvartasruti,
Sannyása, Hansa and Paramhansa Upanishads, Srimaddatta, the Mándukya
and Tarkopanishads, and a few others, (Ibid. p. 164). It will exceed
our bounds to give an account of the mode of _yoga_ treated in these
treatises, which however may be easily gathered by the reader from a
reference to the Fifty two Upanishads lately published in this city.
[Sidenote: Their different modes of yoga.]
Beside the above, we find mention of yoga and the various modes of
conducting it in some other Upanishads, as given below by the same
author and analyst. The Kathopanishad or Kathavallí of the Atharva
Veda, treats of the first principles of Deistic Yoga. Ibid. p. 158.
The Garbhopanishad speaks of the Sánkhya and Pátanjali yoga systems as
the means of knowing Náráyana. (Ibid. p. 160). The Brahmaopanishad,
says Weber, belongs more properly to the yoga Upanishads spoken of
before. (Ibid. p. 161).
The Nirálambopanishad exhibits essentially the yoga stand point
according to Dr. Rajendra Lala Mitra (Notices of S. Mss. II 95. Weber’s
Id. p. 162). The yoga tatwa and yoga sikhá belong to yoga also, and
depict the majesty of _Átmá_. (Ibid. p. 165).
Among the Sectarian Upanishads will be found the Náráyanopanishad,
which is of special significance in relation to the Sánkhya and Yoga
doctrines (Ibid. p. 166).
[Sidenote: Sánkhya and Pátanjala Yogas.]
It is plain from the recurrence of the word Sánkhya in the later
Upanishads of the Taittiríya and Atharva vedas and in the Nirukta and
Bhagavad Gítá, that the Sánkhya Yoga was long known to the ancients,
and the Pátanjala was a further development of it. (Ibid. p. 137).
[Sidenote: Yoga Yájnavalkya.]
Along with or prior to Pátanjali comes the Yoga Sástra of Yogi
Yájnavalkya, the leading authority of the Sátapatha Bráhmana, who is
also regarded as a main originator of the yoga doctrine in his later
writings. (Ibid. p. 237). Yájnavalkya speaks of his obtaining the Yoga
Sástra from the sun, ज्ञेयञ्चारण्यकमहं यदादित्यादबाप्तबान । योगशास्त्रञ्च मत् प्रोक्तं ज्ञेयं योगमभीप्सता ॥
“He who wishes to attain yoga must know the Áranyaka which I have
received from the sun, and the Yoga sástra which I have taught.”
X. RISE OF THE HERETICAL YOGAS.
[Sidenote: The Buddhist and Jain Yogas.]
Beside the Orthodox yoga systems of the Upanishads, we have the
Heterodox Yoga Sastras of the Buddhists and Jains completely concordant
with those of Yájnavalkya in the Brihad áranyaka and Atharvan
Upanishads, (Weber’s Id. p. 285).
[Sidenote: The concordance with the Vedantic.]
The points of coincidence of the vedánta yoga with those of Buddhism
and Jainism, consist in as much as both of them inculcate the doctrine
of the interminable metempsychosis of the human soul, as a consequence
of bodily acts, previous to its state of final absorption or utter
annihilation, according to the difference in their respective views. Or
to explain it more clearly they say that, “The state of humanity in its
present, past and future lives, is the necessary result of its own acts
“Karma” in previous births.”
[Sidenote: The weal or woe of mankind.]
That misery or happiness in this life is the unavoidable sequence of
conduct in former states of existence, and that our present actions
will determine our states to come; that is, their weal or woe depending
solely on the merit or demerit of acts. It is, therefore, one’s
cessation from action by confining himself to holy meditation, that
secures to him his final absorption in the supreme according to the
one; and by his nescience of himself that ensures his utter extinction
according to the other.
[Sidenote: The Puránic yoga.]
In the Puránic period we get ample accounts of _yoga_ and _yogis_. The
Kurma purana gives a string of names of yoga teachers. The practice of
_yoga_ is frequently alluded to in the Vana parva of Mahábhárata. The
observances of yoga are detailed at considerable length and strenuously
enjoined in the Udyoga parva of the said epic. Besides in modern times
we have accounts of yogis in the Sakuntala of Kálidása (VII. 175) and
in the Mádhava Málati of Bhava-bhúti (act V.). The Rámayana gives an
account of a Súdra yogi, and the Bhágavatgítá treats also of yoga as
necessary to be practiced (chap. VI. V. 13).
[Sidenote: The Tántrika yoga.]
The Tantras or cabalistic works of modern times are all and every one
of them no other than yoga sastras, containing directions and formulas
for the adoration of innumerable deities for the purpose of their
votaries’ attainment of consummation “_Yoga Siddhi_” through them. It
is the Tántrika yoga which is chiefly current in Bengal, though the old
forms may be in use in other parts of the country. It is reckoned with
the heretical systems, because the processes and practices of its yoga
are mostly at variance with the spiritual yoga of old. It has invented
many _múdras_ or masonic signs, monograms and mysterious symbols, which
are wholly unintelligible to the yogis of the old school, and has the
carnal rites of the _pancha-makára_ for immediate consummation which a
spiritualist will feel ashamed to learn (See Wilson. H. Religion).
[Sidenote: The Hatha Yoga.]
This system, which as its name implies consists of the forced
contortions of the body in order to subdue the hardy boors to
quiescence, is rather a training of the body than a mental or spiritual
discipline of a moral and intelligent being for the benefit of the
rational soul. The votaries of this system are mostly of a vagrant and
mendicant order, and subject to the slander of foreigners, though they
command veneration over the ignorant multitude.
[Sidenote: The Sectarian yogas.]
The modern sectarians in upper Hindustan, namely the followers of
Rámánuja, Gorakhnáth, Nának, Kabir and others, possess their respective
modes of yoga, written in the dialects of Hindi, for their practice in
the _maths_ or monasteries peculiar to their different orders.
[Sidenote: Yoga an indigene of India.]
_Lux-ab-oriens._ “Light from the east:” and India has given more light
to the west than it has derived from that quarter. We see India in
Greece in many things, but not Greece in India in any. And when we see
a correspondence of the Asiatic with the European, we have more reason
to suppose its introduction to the west by its travellers to the east,
since the days of Alexander the Great, than the Indians’ importation
of any thing from Europe, by crossing the seas which they had neither
the means nor privilege to do by the laws of their country. Whatever,
therefore, the Indian has is the indigenous growth of the land, or else
they would be as refined as the productions of Europe are generally
found to be.
[Sidenote: Its European forms &c.]
Professor Monier Williams speaking of the yoga philosophy says; “The
votaries of animal magnetism, clairvoyance and so called spiritualism,
will find most of their theories represented or far outdone by
corresponding notions existing in the _yoga_ system for more than two
thousand years ago.” In speaking of the Vedanta he declares; “The
philosophy of the Sufis, alleged to be developed out of the Koran,
appears to be a kind of pantheism very similar to that of the Vedanta.”
He has next shewn the correspondence of its doctrines with those of
Plato. Again he says about the Sánkhya; “It may not be altogether
unworthy of the attention of Darwinians” (Ind. Wisdom).
[Sidenote: The yoga &c. in Greece.]
The Dialectic Nyáya in the opinion of Sir William Jones expressed in
his Discourse on Hindu philosophy, was taken up by the followers of
Alexander and communicated by them to Aristotle: and that Pythagoras
derived his doctrine of Metempsychosis from the Hindu _yoga_ in his
travels through India. His philosophy was of a contemplative cast from
the sensible to the immaterial Intelligibles.
[Sidenote: The Gnostic yoga.]
Weber says; “The most flourishing epoch of the Sánkhya-yoga, belongs
most probably to the first centuries of our eras, the influence it
exercised upon the development of gnosticism in Asia Minor being
unmistakable; while further both through that channel and afterwards
directly also, it had an important influence upon the growth of
Sophi-philosophy” (See Lassen I. A. K. & Gildemeister, Scrip.
Arab. de rebus indicis loci et opuscula.)
[Sidenote: Yoga among Moslems.]
It was at the beginning of the 11th century that Albiruni translated
Pátanjali’s work (Yoga-Sútra) into Arabic, and it would appear the
Sánkhya Sútras also; though the information we have of the contents of
these works, do not harmonize with the sanskrit originals. (Reinaud
Journal Asiatique and H. M. Elliot Mahomedan History of India. Weber’s
Ind. Lit. p. 239).
[Sidenote: Buddhistic Yoga in Europe.]
The Gnostic doctrines derived especially from Buddhistic missions
through Persia and Punjab, were spread over Europe, and embraced and
cultivated particularly by Basilides, Valentinian, and Bardesanes as
well as Manes.
[Sidenote: Manechian Doctrines.]
It is, however, a question as to the amount of influence to be ascribed
to Indian philosophy generally, in shaping these gnostic doctrines of
Manes in particular, was a most important one, as has been shown by
Lassen III. 415. Beal. I. R. A. S. II. 424. Web. Ind. Lit. p. 309.
[Sidenote: Buddhist and Sánkhya yogas.]
It must be remembered that Buddhism and its yoga are but offshoots of
Sánkhya yoga, and sprung from the same place the _Kapila Vástu_.
XII. DIFFERENT ASPECTS OF YOGA.
[Sidenote: Varieties of yoga.]
The Yoga system will be found, what Monier Williams says of Hinduism
at large, “to present its spiritual and material aspects, its esoteric
and exoteric, its subjective and objective, its pure and impure sides
to the observer.” “It is,” he says, “at once vulgarly pantheistic,
severely monotheistic, grossly polytheistic and coldly atheistic. It
has a side for the practical and another for the devotional and another
for the speculative.” Again says he; “Those, who rest in ceremonial
observances, find it all satisfying; those, who deny the efficacy of
works and make faith the one thing needful, need not wander from its
pale; those, who delight in meditating on the nature of God and man,
the relation of matter and spirit, the mystery of separate existence
and the origin of evil, may here indulge their love of speculation.”
(Introduction to Indian Wisdom p. xxvii.)
We shall treat of these _seriatim_, by way of notes to or
interpretation of the above, as applying to the different modes of yoga
practised by these several orders of sectarians.
[Sidenote: 1. Spiritual yoga. अध्यात्म योगः । ]
That the earliest form of _yoga_ was purely spiritual, is evident from
the Upanishads, the Vedánta doctrines of Vyása and all works on the
knowledge of the _soul_ (adhyátma Vidyá). “All the early Upanishads”,
says Weber, “teach the doctrine of _atmá_-spirit, and the later ones
deal with yoga meditation to attain complete union with _átmá_ or the
Supreme Spirit.” Web. Ind. Lit. p. 156. “The _átmá_ soul or self and
the supreme spirit (paramátmá) of which all other souls partake, is the
spiritual object of meditation (yoga).” Max Müller’s A. S. Lit. p. 20.
Yajnavalkya says; आत्माबारे द्रष्टब्य ओतब्य मन्तब्य निदिध्यासितब्यः ।
“The Divine Spirit is to be seen, heard, perceived and meditated
upon &c.” If we see, hear, perceive and know Him, then this whole
universe is known to us. A. S. Lit. p. 23. Again, “Whosoever looks for
Brahmahood elsewhere than in the Divine Spirit, should be abandoned.
Whosoever looks for _Kshatra_ power elsewhere than in the Divine
Spirit, should be abandoned. This Brahmahood, this Kshatra power,
this world, these gods, these beings, this universe, all is Divine
Spirit.” Ibid. The meaning of the last passage is evidently that, the
spirit of God pervades the whole, and not that these are God; for
that would be pantheism and materialism; whereas the Sruti says that,
“God is to be worshipped in spirit and not in any material object.”
आत्मा आत्मन्येबोपासितव्यः ।
[Sidenote: 2. The Materialistic yoga. सांख्य बा प्राकृतिक योगः ।]
The materialistic side of the yoga, or what is called the _Prákritika_
yoga, was propounded at first in the _Sánkhya yoga_ system, and thence
taken up in the Puránas and _Tantras_, which set up a primeval matter
as the basis of the universe, and the _purusha_ or animal soul as
evolved out of it, and subsisting in matter. Weber’s Ind. Lit. p. 235.
[Sidenote: Of Matter—Prakriti.]
Here, the _avyakta_—matter is reckoned as prior to the _purusha_ or
animal soul; whereas in the Vedánta the _purusha_ or primeval soul is
considered as prior to the _avyakta_-matter. The Sánkhya, therefore,
recognizes the adoration of matter as its yoga, and its founder Kapila
was a yogi of this kind. Later materialists meditate on the material
principles and agencies as the causes of all, as in the Vidyanmoda
Taranginí; प्रकृतिस्तेमहत्तत्वं सम्बर्द्धयतुसर्ब्बदा ।
[Sidenote: Of Spirit—Purusha.]
These agencies were first viewed as concentrated in a male form, as
in the persons of Buddha, Jina and Siva, as described in the Kumára
Sambhava आत्मानमात्मन्यबलोकदन्तः; and when in the female figure of _Prakriti_ or
nature personified, otherwise called _Saktirupá_ or the personification
of energy, as in the Devi máhátmya; या देबी सर्ब्बभूतेषु शक्तिरूपेण संस्थिता
&c. They were afterwards viewed in the five elements _panchabhúta_,
which formed the elemental worship of the ancients, either singly or
conjointly as in the _pancha-bháutiká upásaná_, described in the _Sarva
darsana sangraha_.
[Sidenote: Nature worship in eight forms.]
The materialistic or nature worship was at last diversified into eight
forms called _ashta múrti_, consisting of earth, water, fire, air,
sky, sun, moon, and the sacrificial priest, which were believed to be
so many forms of God _Ísa_, and forming the objects of his meditation
also. The eight forms are summed up in the lines; जलं सूर्य्योमहीबह्णिः बायुराकाशमेबच ।
दीक्षितोब्राह्मणः सोमः इत्यष्टौ तनवः स्मृताः । or as it is more commonly read in
Bengal, क्षितिर्जलं तथा तेजो वायुराकाशमेव च । याज्ञिकार्कस्तथा चन्द्रो मूर्तिरष्टौहरस्यच । That they were
forms of Ísa is thus expressed by Kálidása in the Raghu-vansa;
अवेहि मां किङ्करमष्ट मूर्तेः । कुम्भोद्भबो नाम निकुम्भमित्रं; and that they were meditated upon
by him as expressed by the same in his Kumára Sambhava;
तत्राग्निमाधाय समित् समिद्धं । स्वमेब मूर्त्यन्तरमष्ट मूर्तिः ॥
The prologue to the Sakuntalá will at once prove this great poet to have
been a materialist of this kind; thus;
या सृष्टिः स्रष्टु राद्या बहति बिधि हुतं या हबिर्याचहोत्री ।
ये द्वेकालं बिधत्तः श्रुतिबिषयगुणा यास्थिताब्याप्यविश्वमं ॥
या माहुः प्रकृतिरिति यया प्रणिनः प्रणबन्तः ।
प्रसन्नस्तनुभिरबतु बस्ताभिरष्टाभिरीशः ॥
“Water the first work of the creator, and Fire which receives the
oblations ordained by law &c. &c. May Ísa, the God of Nature, apparent
in these forms, bless and sustain you.”
Besides all this the Sivites of the present day, are found to be
votaries of this materialistic faith in their daily adoration of the
eight forms of Siva in the following formula of their ritual;
१ सर्ब्बाय क्षिति मूर्त्तिये नमः । २ भबाय जल मूर्त्तिये नमः ।
३ रुद्र ।य अग्नि मूर्त्तिये नमः । ४ उग्राय बायु मूर्त्तिये नमः ।
५ भीमाय आकाश मूर्त्तिये नमः । ६ पशुपतये यजमान मूर्त्तिये नमः ।
७ महादेबाय सोम मूर्त्तिये नमः । ८ ईशानाय सूर्य मूर्त्तिये नमः ॥
Both the Sánkhya and Saiva materialism are deprecated in orthodox works
as atheistic and heretical, like the impious doctrines of the modern
positivists and materialists of Europe, on account of their disbelief in
the existence of a personal and spiritual God. Thus says, Kumárila;
सांख्ययोग पाञ्चरात्न पाशुपत शाख्य निर्ग्रन्थपरिगृहीत धर्म्माधर्म्म निवन्धनानि (Max Müller’s A. S. Lit. p. 78.)
[Sidenote: 3. The Esoteric “_Jnána yoga_.”]
It is the occult and mystic meditation of the Divinity, practised by
religious recluses after their retirement from the world in the deep
recesses of forests, according to the teachings of the Áranyakas of the
Vedas. In this sense it is called “_Alaukika_” or recluse, as opposed
to the “_laukika_” or the popular form. It is as well practicable in
domestic circles by those that are qualified to practise the “_Jnána
yoga_” (ज्ञानयोग) or transcendental speculation at their leisure.
Of the former kind were the Rishis Súka deva, Yájnavalkya and others,
and of the latter sort were the royal personages Janaka and other kings
and the sages Vasistha, Vyása and many more of the “_munis_.”
[Sidenote: 4. The Exoteric _Rája yoga_.]
This is the “_laukika_” or popular form of devotion practised chiefly
by the outward formulae—_vahirangas_ of yoga, with observance of the
customary rites and duties of religion. The former kind called _Vidyá_
(विद्या) and the latter _Avidyá_ (अविद्या), are enjoined
to be performed together in the Veda, which says: यत्तद्वेदोभयं सह &c. The
Bhagavadgitá says to the same effect, नकर्मणामनारम्भ्यनैष्कर्म्मं पुरुषोश्नुते.
The yoga Vásishtha inculcates the same doctrine in conformity with the
Sruti which says: अन्धतमम्प्रबिशन्ति येउबिद्यायांरताः । ततोभूयएबतेतमो ये उअबिद्यायांरताः ।
[Sidenote: 5. The Subjective or _Hansa yoga_.]
The _hansa_ or _paramahansa_ yoga is the subjective form, which
consists in the perception of one’s identity with that of the supreme
being, whereby men are elevated above life and death. (Weber’s Ind.
Lit. p. 157.) The formula of meditation is “_soham_, _hansah_”
(सोऽहं हंसः) I am He, _Ego sum Is_, and the Arabic “_Anal Haq_”;
wherein the Ego is identified with the _absolute_.
[Sidenote: 6. The objective word _Tattwamasi_.]
The objective side of yoga is clearly seen in its formula of _tat twam
asi_—“thou art He.” Here “thou” the object of cognition—a _non ego_, is
made the absolute subjective (Weber. Ind. Lit. p. 162). This formula
is reduced to one word _tatwam_ तत्वं denoting “truth,” which
contained in viewing every thing as Himself, or having subordinated all
cosmical speculations to the objective method.
[Sidenote: 7. The Pure yoga-Suddha Brahmacharyam.]
The pure Yoga has two meanings viz.; the holy and unmixed forms
of it. The former was practised by the celibate Brahmacháris and
Brahmachárinis of yore, and is now in practice with the Kánphutta
_yogis_ and _yoginis_ of Katiyawar in Guzerat and Bombay. Its unmixed
form is found among the _Brahmavádis_ and _Vádinis_, who practise
the pure contemplative yoga of Vedánta without any intermixture of
sectarian forms. It corresponds with the philosophical mysticism of
saint Bernard, and the mystic devotion of the Sufis of Persia. (See Sir
Wm. Jones. On the Mystic Poetry of the Hindus, Persians and Greeks.)
[Sidenote: 8. The Impure or _Bhanda yoga_.]
The impure yoga in both its significations of unholiness and
intermixture, is now largely in vogue with the followers of the
_tantras_, the worshippers of Siva and Sakti, the modern Gosavis of
Deccan, the Bullabhácháris of Brindaban, the Gosains, Bhairavis and
Vaishnava sects in India, the Aghoris of Hindustan, and the Kartábhajás
and _Nerá-neris_ of Bengal.
[Sidenote: 9. The Pantheistic or _Visvátmá yoga_.]
This is well known from the pantheistic doctrines of Vedánta, to
consist in the meditation of every thing in God and God in every thing;
“_Sarvam khalvidam Brahama_” सर्ब्बं खल्विदं ब्रह्म । एतद्धैतत; and that such contemplation
alone leads to immortality. भूतेषु भूतेषु बिचिन्त्य धीरः प्रेत्यास्माल्लोकादमृता भबन्ति । It corresponds
with the pantheism of Persian Sufis and those of Spinoza and Tindal in
the west. Even Sadi says; “_Hamán nestand unche hasti tui_,” there is
nothing else but thyself. So in Urdu, _Jo kuch hai ohi hai nahin aur
kuchh_.
[Sidenote: 10. The Monotheistic or _Adwaita Brahma yoga._]
It consists in the meditation of the creed ओं एकमेवबाद्बितीयं of the
Brahmans, like the “Wahed Ho” of Moslems, and that God is one of
Unitarian Christians. The monotheistic yoga is embodied in the
Svetáswatara and other Upanishads (Weber p. 252 a). As for severe
monotheism the Mosaic and Moslem religions are unparalleled, whose
tenet it is “_la sharik laho_” one without a partner; and, “Thou shalt
have no other God but Me.”
[Sidenote: 11. The Dualistic or _Dwaita yoga_.]
The dualistic yoga originated with Patanjali, substituting his
_Isvara_ for the _Purusha_ of Sánkhya, and taking the _Prakriti_ as
his associate. “From these,” says Weber, “the doctrine seems to rest
substantially upon a dualism of the _Purusha_ male and _avyakta_ or
Prakriti—the female.” This has also given birth to the dualistic faith
of the _androgyne_ divinity—the Protogonus of the Greek mythology,
the _ardhanáriswara_ of Manu, the undivided Adam of the scriptures,
the Hara-Gauri and Umá-Maheswara of the Hindu Sáktas. But there is
another dualism of two male duties joined in one person of _Hari-hara_
or _Hara-hari_; whose worshippers are called _dwaita-vádis_, and among
whom the famous grammarian Vopadeva ranks the foremost.
[Sidenote: 12. The Trialistic or _Traita-yoga_.]
The doctrines of the Hindu trinity of Brahma, Vishnu and Siva, and that
of the Platonic triad and Christian Holy Trinity are well known to
inculcate the worship and meditation of the three persons in one, so
that in adoring one of them, a man unknowingly worships all the three
together.
[Sidenote: 13. The Polytheistic yoga or _Sarva Devopásana_.]
This consists of the adoration of a plurality of deities in the
mythology by every Hindu, though every one has a special divinity
of whom he is the votary for his particular meditation. The later
upanishads have promulgated the worship of several forms of Vishnu and
Siva (Web. I. Lit. p. 161); and the _Tantras_ have given the _dhyánas_
or forms of meditation of a vast member of deities in their various
forms and images (Ibid. p. 236).
[Sidenote: 14. The Atheistic or _Niríswara_ yoga.]
The Atheistic yoga is found in the _niriswara_ or hylo-theistic system
of Kapila, who transmitted his faith “in nothing” to the Buddhists and
Jains, who having no God to adore, worship themselves, in sedate and
silent meditation. (Monier Williams, Hindu Wisdom p. 97).
[Sidenote: 15. The Theistic or _Ástikya yoga_.]
The Theistic yoga system of Patanjala: otherwise called the _seswara_
yoga, was ingrafted on the old atheistic system of Sánkhya with
a belief in the Iswara. It is this system to which the name yoga
specially belongs. (Weber’s Ind. Lit. pp. 238 and 252).
[Sidenote: 16. The Practical _Yoga Sádhana_.]
“The yoga system,” says Weber, “developed itself in course of time in
outward practices of penance and mortifications, whereby absorption
in the Supreme Being was sought to be obtained. We discover its early
traces in the Epics and specially in the Atharva upanishads.” (Ind.
Lit. p. 239). The practical _yoga Sádhana_ is now practised by every
devotee in the service of his respective divinity.
[Sidenote: 17. The devotional or _Sannyása yoga_.]
The devotional side of the yoga is noticed in the instance of Janaka
in the Mahábhárata, and of Yájnavalkhya in the Brihadáranyaka in the
practice of their devotions in domestic life. These examples may have
given a powerful impetus to the yogis in the succeeding ages, to the
practice of secluded yoga in ascetism and abandonment of the world, and
its concerns called Sannyása as in the case of Chaitanya and others.
[Sidenote: 18. The Speculative _Dhyána yoga_.]
It had its rise in the first or earliest class of Upanishads, when the
minds of the Rishis were employed in speculations about their future
state and immortality, and about the nature and attributes of the
Supreme Being.
[Sidenote: 19. The Ceremonial or _Kriyá yoga_.]
This commenced with the second class or medieval upanishads, which
gave the means and stages, whereby men may even in this world attain
complete union with the Átma (Web. I. Lit. p. 156). The yogáchara
of Manu relates to the daily ceremonies of house-keepers, and the
Kriyá yoga of the Puránas treats about pilgrimages and pious acts of
religion.
[Sidenote: 20. The Pseudo or _Bhákta yoga_.]
The pure yoga being perverted by the mimicry of false pretenders to
sanctity and holiness, have assumed all those degenerate forms which
are commonly to be seen in the mendicant Fakirs, strolling about with
mock shows to earn a livelihood from the imposed vulgar. These being
the most conspicuous have infused a wrong notion of yoga into the minds
of foreigners.
[Sidenote: 21. The _Bhakti_ yoga.]
The Bhakti yoga first appears in the Swetáswatara Upanishad where the
Bhakti element of faith shoots forth to light (Web. Ind. Lit. pp. 252
and 238). It indicates acquaintance with the corresponding doctrine of
Christianity. The Bhágavad Gítá lays special stress upon faith in the
Supreme Being. It is the united opinion of the majority of European
scholars, that the Hindu _Bhakti_ is derived from the faith (_fides_)
of Christian Theology. It has taken the place of श्रद्धा or belief among
all sects, and has been introduced of late in the Brahma Samájas with
other Vaishnava practices.
The other topics of Prof. Monier Williams being irrelevant to our
subject, are left out from being treated in the present dissertation.
XIII. THE CONSUMMATION OF YOGA (SIDDHI).
[Sidenote: 22. By assimilation to the object.]
The Yogi by continually meditating on the perfections of the All
Perfect Being, becomes eventually a perfect being himself, just as a
man that devotes his sole attention to the acquisition a particular
science, attains in time not only to a perfection in it, but becomes as
it were identified with that science. Or to use a natural phenomenon
in the metamorphoses of insects, the transformation of the cockroach
to the conchfly, by its constant dread of the latter when caught by
it, and the cameleon’s changing its colour for those of the objects
about it, serve well to elucidate the Brahmahood ब्रह्मभूयः of the
contemplative yogi.
But to illustrate this point more clearly we will cite the argument of
Plotinus of the Neo-Platonic school, to prove the elevation of the
meditative yogi to the perfection of the Being he meditates upon. He
says, “Man is a finite being, how can he comprehend the Infinite? But
as soon as he comprehends the Infinite, he is infinite himself: that is
to say; he is no longer himself, no longer that finite being having a
consciousness of his own separate existence; but is lost in and becomes
one with the Infinite.”
[Sidenote: By identification with _the object_.]
Here says Mr. Lewes, “If I attain to a knowledge of the Infinite, it
is not by my reason which is finite, but by some higher faculty which
identifies itself with its object. Hence the identity of subject and
object, of the thought and the thing thought of ज्ञाताज्ञानयोरैक्यं is the
only possible ground of knowledge. Knowledge and Being are identical,
and to know more is to be more”. But says Plotinus; “If knowledge is
the same as the thing known, the finite as finite, can never know the
Infinite, because he cannot be Infinite”. Hist. Phil. I. p. 391.
[Sidenote: By meditation of Divine attributes.]
Therefore the yogi takes himself as his preliminary step, to the
meditations of some particular attribute or perfection of the deity,
to which he is assimilated in thought, which is called his state of
lower perfection; until he is prepared by his highest degree of ecstacy
to lose the sense of his own personality, and become absorbed in the
Infinite Intelligence called his ultimate consummation or _Samádhi_,
which makes him one with the Infinite, and unites the knower and the
known together; ज्ञाताज्ञेययोरैक्यं ।
[Sidenote: The Sufi Perfection.]
The perfection of the _yogi_ bears a striking resemblance with
_maarfat_ of the Sufis of Persia, and it is described at length by
Al-Gazzali, a famous sophist, of which we have an English translation
given by G. K. Lewes in his History of Philosophy. (Vol. II. p. 55).
“From the very first the Sufis have such astonishing revelations, that
they are enabled, while waking, to see visions of angels and the souls
of prophets; they hear their voices and receive their favours.”
[Sidenote: Ultimate consummation]
“Afterwards a transport exalts them beyond the mere perception of
forms, to a degree which exceeds all expression, and concerning
which one cannot speak without employing a language that would sound
blasphemous. In fact some have gone so far as to imagine themselves
amalgamated with God, others identified with Him, and others to be
associated with Him.” These states are called स्वारुप्य, सायुज्य &c., in
Hindu yoga as we shall presently see.
XIV. THE DIFFERENT DEGREES OF PERFECTION.
[Sidenote: The Eight perfections. अष्ट सिद्धिः । ]
“The supernatural faculties” says Wilson, “are acquired in various
degrees according to the greater or lesser perfection of the adept.”
H. Rel. p. 131. These perfections are commonly enumerated as eight in
number (अष्ट सिद्धिः ।), and are said to be acquired by the particular
mode in which the devotee concentrates himself in the Divine spirit or
contemplates it within himself.
[Sidenote: 1. Microcosm or _Animá_.]
The specific property of the minuteness of the soul or universal
spirit, that it is minuter than the minutest (अण रणीयान्). By
thinking himself as such, the yogi by a single expiration of air, makes
his whole body assume a lank and lean appearance, and penetrates his
soul into all bodies.
[Sidenote: 2. Macrocosm or _Mahimá_.]
This also is a special quality of the soul that it fills the
body, and extends through all space and encloses it within itself
(महतो महीयान्); by thinking so, the yogi by a mere respiration of air
makes his body round and turgid as a frog, and comprehends the universe
in himself.
[Sidenote: 3. Lightness or _Laghimá_.]
From thinking on the lightness of the soul, the yogi produces a
diminution of his specific gravity by swallowing large draughts of air,
and thereby keeps himself in an aerial posture both on sea and land.
This the Sruti says as (लघोर्लघीयान्).
[Sidenote: 4. Gravity or _Garimá_.]
This practice is opposed to the above, and it is by the same process
of swallowing great draughts of air, and compressing them within the
system, that the yogi acquires an increase of his specific gravity
or _garimá_ (गुरोगरीयान्). Krishna is said to have assumed his बिश्बम्भर मूर्त्ति
in this way, which preponderated all weights in the opposite scale.
[Sidenote: 5. Success or _Prápti_.]
This is the obtaining of desired objects and supernatural powers as
by inspiration from above. The yogi in a state of trance acquires the
power of predicting future events, of understanding unknown languages,
of curing divers diseases, of hearing distant sounds, of divining
unexpressed thoughts of others, of seeing distant objects, or smelling
mystical fragrant odours, and of understanding the language of beasts
and birds. Hence the prophets all dived into futurity, the oracles
declared future events, Jina understood _pasubháshá_, and Christ healed
diseases and infirmities. So also Sanjaya saw the battles waged at
Kurukshetra from the palace of king Dhritaráshtra.
[Sidenote: 6. Overgain—_PraKámya_]
Prakámya is obtaining more than one’s expectations, and consists in the
power of casting the old skin and maintaining a youth-like appearance
for an unusual period of time, as it is recorded of king Yayáti (Japhet
or Jyápati); and of Alcibiades who maintained an unfading youth to his
last. By some writers it is defined to be the property of entering
into the system of another person; as it is related of Sankaráchárya’s
entering the dead body of prince Amaru in the Sankara Vijaya.
[Sidenote: 7. Subjection _Vasitwam_.]
This is the power of taming living creatures and bringing them under
control. It is defined also to be the restraint of passions and
emotions as रागादि बशित्वं, and likewise the bringing of
men and women under subjection. This made Orpheus tame the wild animals
and stop the course of rivers by the music of his lyre, and gave
Pythagoras (who derived it from India) the power of subduing a furious
bear by the influence of his will or word, as also of preventing an
ox from eating his beans, and stopping an eagle in its flight. It
was by this that Prospero subdued the elements and aerial spirits
with his magic wand, and Draupadi and Mahommed obtained the powers of
stopping the courses of the sun and moon. The Magis of Persia are said
to have derived their magical powers from the Máyis of India who first
cultivated the magical art.
[Sidenote: 8. Dominion or _Ishitwam_.]
It is the obtaining of universal dominion either in this life or next
by means of yoga, as it is recorded of Rávana, Mándhátá and others in
the traditions. It is also said to be the attainment of divine powers,
when the yogi finds himself in a blaze of light.
XV. THE STATE OF A PERFECT YOGI.
[Sidenote: Authority of H. H. Wilson]
When the mystic union is effected, he (the yogi) can make himself
lighter than the lightest substance, and heavier than the heaviest; can
become as vast or as minute as he pleases; can traverse all space, can
animate any dead body by transferring his spirit into it from his own
frame. He can render himself invisible, can attain all objects, become
equally acquainted with the present, past and future, and is finally
united with Siva, and consequently exempted from being born again upon
earth. (See Wilson’s Hindu Religion p. 131).
[Sidenote: Ditto of Plato.]
We find the same doctrine in Plato’s Phaedrus where Socrates delivers
a highly poetical effusion respecting the partial intercourse or the
human soul with eternal intellectual _Realia_. He says moreover that,
all objects which are invisible can be apprehended only by cogitation
(yoga); and that none but philosophers (yogis), and a few of them
can attain such mental energy during this life (जीबन्मुक्ति); nor
even they fully and perfectly in the present state. But they will
attain it fully after death; if their lives have been passed in sober
philosophical training (ध्यानज्ञान). And that all souls enjoyed it
before birth, before junction with the body, which are forgotten during
childhood, but recalled in the way of reminiscence by association.
The revival of the divine elements is an inspiration of the nature of
madness (trance or ecstasy of the yoga). The soul becoming insensible
to ordinary pursuits, contracts a passionate tendency to the universal.
(Baine on Realism. pp. 6 and 7).
[Sidenote: Authority of Plotinus.]
“It is ecstasy the faculty by which the soul divests itself of its
personality. In this state the soul becomes loosened from its material
prison, separated from individual consciousness, and becomes absorbed
in the Infinite Intelligence from which it emanated. In this ecstasy it
contemplates real existence; and identifies itself with that which it
contemplates.” (Lewes. Hist. of Philosophy Vol. I. p. 389).
XVI. CRITICISM ON YOGA PRACTICE.
[Sidenote: Disbelief in yoga.]
Notwithstanding all that we have said and the authorities we have
cited in the preceding article on the efficacy of yoga, we find some
scholars in Europe and many educated men in this country, are disposed
to discredit the efficiency of yoga to effect supernatural results or
to be good for any thing. We shall state some of these objections which
will be found to bear their own refutation on the grounds of their
misrepresentation and self-contradiction.
[Sidenote: Its painful practices.]
Professor Monier Williams says that, “yoga system appears, in fact,
to be a mere contrivance of getting rid of all thought, or at least
of concentrating the mind with the utmost intensity upon nothing in
particular. It is a strange compound of mental and bodily exercises
consisting of unnatural restraint, forced and painful postures,
twistings and contortions of the limbs, suppression of breath and
utter absence of mind”. (Indian wisdom p. 103) (so also Wilson’s Hindu
Religion p. 132).
[Sidenote: Its questionable Features.]
He then starts the question, “How is it that faith in a false system
can operate with sufficient force upon the Hindu, to impel him to
submit voluntarily to almost incredible restraints, mortifications of
the flesh and physical tortures? How is it that an amount of physical
endurance may be exhibited by an apparently weakly and emaciated
Asiatic, which would be impossible to a European, the climate and diet
in one case tending to debilitate and in the other to invigorate?”
(Ibid p. 104).
[Sidenote: Their Illegitimacy.]
Professor Monier’s statement of the existence of the aforesaid self
mortifications and voluntary contortions of the limbs of the yogis for
two thousand years or since the invention of yoga philosophy, is open
to refutation on the ground of there being no mention of them in the
old systems of yoga inculcated either in the Vedánta or Patanjali’s
philosophy, or even in the yoga Vásishtha, as it is evident from the
practices and processes of yoga we have already given before. Those
processes are seen to be simply moral restraints, and no physical
torture of any kind, and such moral restraints must be acknowledged
on all hands, to be indispensable to the concentration of the mind
on any subject of far less importance than the contemplation of the
inscrutable nature of the Divinity.
[Sidenote: Abuses of Hatha yoga.]
The abuses he speaks of must be those of the arduous practices of
the Hatha yoga, which have been in vogue with pseudo yogis of the
later times, from their superstitious belief in bodily tortures as
their best penance and only means, (as the author himself avows), “of
their fancied attainment of extraordinary sanctity and supernatural
powers.” (Ibid). But such practices as have degenerated to deceptive
tricks in this country, and are carried on by the cheating and cheated
fools under the false name of yoga, present their counterparts also
in the trickeries of the fanatics and fakirs under every form of
faith on earth, without affecting the true religion or creating any
misconception of the yoga doctrine.
[Sidenote: Sacrifice of the spirit.]
In vindication of our spiritual yoga we have to say that it is no
exoteric religion, and requires no bodily mortification or sacrifice
in any shape whatever, as it is the usual practice of all forms of
religion among mankind. The yoga is the speculative training of the
human soul, and concerns the castigation of the spirit and not the
mortification of flesh. It has nothing to do with the body which is of
this earth, and which we have to leave here behind us.
[Sidenote: Sacrifice of the Body.]
The universal doom of death pronounced on the original guilt of man, is
not to be averted by physical death or any deadly torture of the body,
as it is commonly believed by the bulk of mankind, to consist in bodily
mortifications and sacrifices; but in the contrition and penitence
of the spirit, and sacrifice of the soul as the only sin-offering
for the atonement of our original and actual transgressions. The
_Purusha medha_ sacrifice of the Veda which is misunderstood for
the offering of a _male-being_, a man, a horse, a bull or a he-goat
or male of any animal, meant originally the sacrifice of the human
soul, or self-immolation of the _purusha_ or embodied intelligence
to the Supreme Spirit, by means of its concentration into the same
through the instrumentality of yoga abstraction. Dr. K. M. Banerjia’s
interpretation of the _Purusha medha_ as typical of the crucifixion of
Christ, is more conformable with his Christian view of the mysticism,
than the spiritual sense of _self-sacrifice_, in which it is generally
understood by the speculative Yogi and the philosophical Vedantist.
THE OM TAT SAT.
[Sidenote: 1. Preamble of Om tat sat.]
After consideration of Yoga the title of our work, and all its
component parts tending to the exercise of meditation, together with an
investigation into the nature of _Átman_ or soul, as the agent of the
act of meditating and procuring its salvation, we are led by a natural
and coherent train of thought to an inquiry into the nature of that
grand object of our holy and profound meditation, which is the only
means of our emancipation, and which is presented at once to our view
in the exordium of the work in the mystical characters of _Om Tat Sat =
On Id Est_.
[Sidenote: 2. Ambiguity of the word _Om_.]
The word _Om_ forming the initial of the said epigraph standing
prominent at the top of the opening page of the work, and being more
than a multinymous term and ambiguous in its acceptations, requires
to be treated at some length, in order to discover the hidden
meaning lying buried under that mystic emblem of the grand arcanum
of Brahmanical and Universal religion, from amidst a variety of
significations which are heaped upon it in the sacred writings and holy
speculations of the early sages of India.
THE SRUTI SAYS:—
[Sidenote: 3. In the beginning was the word _Om_.]
ॐमित्येवमग्रमासीत् । प्रथम मोङ्कारात्मकमासीत् । तस्माच्च निःसृताः सर्ब्बे, प्रलीयन्ते तत्रवै । So saith the
Holy scripture:—
“In the beginning was the word, the _word_ was with God, and the _word_
was God. All this was made by him, and without him was not anything
made, that was made and” St. John 1.1-3.
[Sidenote: Om, the light of the world.]
And again says the Sruti दीप्यतोँ ज्योतिः । तत्तेजोऽनेनैवोमित्येव तदुद्बुध्न्यति । मैत्री उप ७ ।११
“That _Om_ shone forth as light, but they received it not, and hid it in
darkness.” So the Scripture:—
“That was the light of the world, and the light shone upon the world,
but the world knew it not &c.” St. John, Ch 1, V. 5. 9. 10.
[Sidenote: 5. Its Revelation to mankind.]
Again says the Scripture:—“God sent one to bear witness of the
light, that all men through him might believe.” Id 1.7. So Brahmá
the god revealed its meaning to his first begotten son _Atharvan_,
and Atharvan, the Prajápati, gave instruction on the subject to
_Pippaláda_, _Sanatkumára_ and _Angira_ (Weber A. S. L., p. 164).
Again _Angiras_, who communicated it to _Saunaka_, had obtained it from
Bharadvája Satyaváha, and the latter again from _Ángira_, the pupil of
_Atharvan_, to whom it was revealed by _Brahmá_ himself (Weber A. S.
L., p. 158).
[Sidenote: 6. Works on its Disquisition.]
Hence it is the _Atharva Sikhá Upanishad_ in which the investigation of
the sacred word _Om_ is principally conducted apart from those of the
_Mándukya_, _Maitrí_ and _Táraka_ Upanishads. (Web. Id., p. 164). These
together with their Bháshyas by Sankara, the Kárikás of _Gaudapáda_,
and the commentaries of _Ánandagiri_ on them, are chiefly devoted to
the scrutiny of the sacred syllable, beside the partial disquisition
of every other Upanishad and theological work into the hidden sense of
this mystic word. Weber points out the Saunaka and Pranava Upanishads
among the number (A. S. L., p. 165).
[Sidenote: 7. Mode of our Investigation.]
We shall proceed in this prolegomena first to investigate into the
orthographical character and structure of this syllable, and then to
inquire into the designations and etymological synonyms or the word,
with the lexical meanings that we can get of them, and lastly to treat
of the many mystical interpretations which this single word is made to
bear as a common emblem of them.
II. ORTHOGRAPHY OF OM.
[Sidenote: 1. The letter ॐकारः]
Firstly: Om with respect, to its name and utterance is called
Onkára, that is, the nasal _On_ in combination with the adjunct kára
(signifying a sound) and meaning the letter _On_. For all sounds
whether vocal (स्वरबर्ण) or sonant (व्यञ्जन), nasal (सानुनासिक) or
not-nasal (निरनुनासिक), articulate (ब्यक्तस्फुट) or onomatopoeia
(अब्यक्तास्फुट), are denominated letters; as the letters _a_ &c.
(अकारादि) are called vowels, the letters Ka &c. (ककारादि) consonants;
so the nasals _Án_, _in_ (आं इँ) &c., as also the inarticulate ones
(फङ्कार) &c., are all letters; but the Onkára is the root of all; thus
ॐकारेण सर्ब्बबाक् सस्तणोति । माण्डुक्योपनिषद् । Manu calls it a letter in the
passage:—“This one letter is the emblem of the Most High”. II.83.
_Vide_ Dr. Mitra’s Ch’hánd Up, p. 4.
[Sidenote: 2. A conjunct Letter युक्ताक्षरः]
But here a question is raised as to whether a conjunct vowel
or consonant may with propriety be styled a single
letter or not. To this says Dr. R. L. Mitra in a foot-note to his
translation of the _Ch’hándogya_ Upanishad that—“It is true that this
emblem conveys two sounds, that of _O_ and _m_, nevertheless it is
held to be one letter in the above sense; and we meet with instances
even in the ancient and modern languages of Europe that can justify
such privileges, such as _xi_ and _psi_, reckoned single letters in
Greek, and Q. W. X. in English and others.” (Ch 1. Sec. 1. p. 4). So
is _lámálif_ in Persian &c. The Sanskrit conjunct _ksha_ (क्ष) is
considered a single consonant, when they say, ककारादि क्षकारान्तं ब्यञ्जनं परिकीर्त्तितं ।
[Sidenote: 3. The Syllable Om ओमक्षरं ।]
It is also like every other single or conjoint letter of the alphabet
(युक्तायुक्त बर्ण) termed an _akshara_ (अक्षर) or syllable, which forms
either a word by itself when standing alone, or part of a word followed
by an adjunct as ॐ, ॐकार, ओमक्षर &c.; where the first is a word of one
syllable or monosyllabic term एकाक्षर, and the others as dissyllabic
and trisyllabic words (द्ब्यक्षर, त्र्यक्षर शब्द), according as they are
uttered by the help of one or more articulations of the voice. _Om
akshara_ apart from its other signification of the _Imperishable_ and
the like, and its symbolism of the Supreme Spirit, is also used in the
sense of a syllable in the original writings and their translations.
Thus says the _Kathopanishad_; एतद्ध्येबाक्षरंब्रह्म एतद्ध्येबाक्षरंपरं । एतद्ध्येबाक्षरं ज्ञात्वा ब्रह्मलोकेमहीयते ।
* * * * *
Manu says:—“That which passeth not away is declared to be the syllable
om, thence called _akshara_.” He calls it also a triliteral
monosyllable. II. 84. So says Mon. Wm: “_Om_ is a most sacred
monosyllable significant of the Supreme Being.” (Indian Wisdom p. 103
note 1).
* * * * *
[Sidenote: 4. The character Om ॐकार ।]
_Omkára_ likewise indicates the written character _Om_, because the
suffix _Kára_ like _Ákára_ is used to signify its written form or
sign (आकार चिह्न), and in this sense the Bengali ও,
corresponds with Greek character w _omega_ the inverted ও,
or the _Omikron_ = English O, and Oao Persian, and likens to the
Sanskrit _bindu_ O, which is but another name of _Om_ (ओंकारः ब्रह्मबिन्दुः).
But the ও is formed by the union of two dots or cyphers (O
bindu) like Greek Omega of two omicrons and the English w of two u’s.
So says the Gáyatrí Tantra, ॐकारो ब्रह्म बिन्दुर्बिन्दुद्वय बिनिर्म्मतः । अधोर्द्ध बिन्दुरित्यादि । And again:
समनुः परमाराध्या संयुक्ता ब्रह्म बिन्दुना. “It is the union of two circlets, one
being the symbol of one’s own divinity and the other that of Brahma.”
This character by itself is regarded with high veneration as an emblem
of the Infinite, independent of its meaning or utterance, and is marked
on the forehead of every devotee in the form of a spot or crescent.
* * * * *
[Sidenote: 5. The Symbol ॐ बिन्दुः । ]
The symbolical _Om_ is represented by four cyphers as placed over
one another अधोर्द्धबिन्दु चतुष्टयं, and each designated by a different name
in the aforesaid Tantra, and supposed to form the cavities of the
heart and mouth of Brahm, चतुर्वर्ग प्रदा बिद्या चतुर्बिन्द्वात्मिकासदा । आद्यन्ते प्रणवंदत्वा
गायत्रीं प्रजपेद्दिज । बामाधर्म्म प्रदा बिन्दुर्ज्येष्ठा अर्थ प्रदा तथा । रौद्रीकाम प्रदाबिन्दुः श्रीबिन्दुः मोक्षदायिनी ॥ महेश्वर
बदनं बिन्दुः श्रीबिष्णोः हृदयंतथा ॥ मोक्षदाताच श्रीबिन्दुः चतुर्बिन्दु बिनिर्णयः ॥ These _bindus_ or
cyphers are differently named in the Vedánta, as we shall shortly
come to see under the denominations of _omkára_. (No. IV).
[Sidenote: 6. Symbolized as Jagannátha.]
The best representation of _Om_ is the image of the god Jagannátha,
which is said to be an incarnation of the mystic syllable
प्रणबाबतार, or made in the form of _Om_, and not in that of Buddha,
as some of our antiquarians have erroneously supposed it to be. There
is a learned dissertation on the subject of Jagannátha’s representation
of _Onkára_ to be found in one of the early articles of the Asiatic
Society’s Researches, where the reader will get much more light on this
mysterious subject.
[Sidenote: 7. Comparison of _om_ and _on_.]
It will further be found on comparison that ॐ bears not
only a great resemblance to the Greek _on_ written as ȣ with
the nasal above the O, but their perfect agreement with each other
in sense will leave no ground of suspecting their identity with one
another, as it will be fully treated of afterwards.
III. THE ORTHEOPY OR ANALYSIS OF _Om_.
[Sidenote: 1. A Monad.]
We have already seen that the circular form of the letter O in _Om_,
called a _bindu_ dot or cypher, was used like a geometrical point
to denote a monad without parts, and represent the Supreme Being
subsisting as the central point of the great circle of Universe,
and filling the infinity of its circumference with his own life and
light. The Vedas and the early theology of the Upanishads invariably
understood the _Om_ as synonymous with _One_, and expressive of the
unity of the God-head; as in the motto ओमेकमेबाद्वितीयं ब्रह्म । ओमेकामेवैतत् । of
the Vedantists, corresponding with the monotheistic creed of Christians
and Mahomedans “God is one” and “without an equal” “_Wahed Ho la Sharik
laho_” “The unity of the God-head is the dictum of the Koran and
Vedánta.” (Mon. Wm’s. Hindu Wisd. p. XLI. 1).
The Manduka and similar Upanishads describe the majesty of the one.
(Weber, p. 161). “That _one_ breathed breathless by itself” &c. Max
Müller’s A. S. Lit. p. 560.
[Sidenote: 2. Om a Duad.]
Formerly the letter _O_ of _om_, _on_, and _One_ was considered a pure
and simple sound, and made to represent a monad or Unity; but in course
of time and with the progress of language it was found out to be a
compound letter (सन्ध्यक्षर), formed by the union of a + u = o (अ + उ =
ओ), and two _o’s_ in w omega or two _u’s_ in w. (See. S. Gr. & Baine’s
grs). Then the perfect figure of the great circle was considered to be
composed of two semicircles which the _w_ = उ was made to represent.
This gave rise to the conception of a duality in the divine person,
and hence grew the theory of the male and female पुरुष प्रकृति in the
original androgyne of the _Sankhya_ and _Hara Gauri_ (हर गौरी and उमा
महेश्वर) of the Tantra. Hence it is said; अनइत्यक्षरं ब्रह्म शब्द
प्रकृति कुण्डली । अनन्यं हिबिनाब्रह्मनास्ति कुत्रापि सुन्दरि । इति गायत्री तन्त्रं ।
The syllable ov = on is a word for Brahma (God), and the other cypher
represents nature (the world). There is no Brahma, but ov = ॐ or ओम् ।
The dualism of Sankhya yoga is too well known to require an explanation.
[Sidenote: 3. Om a Triad.]
At a later period and posterior to the dualistic doctrines of the
aforesaid Tantra and Pátanjala yoga systems, the _Om_ branched out into
a Triad by the union of the nasal letter _m_ or _n_ with the उ or w,
and forming the conjoined character ॐ and wn in Sanskrit and Greek.
Henceforward _Onkára_ is regarded as a triliteral word composed of
_a_+_u_+_m_ to represent a triplicate deity. Thus says Monier Williams:—
“_Om_ is supposed to be composed of three letters _A_, _U_, _M_, which
form a most sacred monosyllable (एकाक्षर), significant of the Supreme
Being as developing himself in the Triad of gods, Brahmá, Vishnu and
Siva” (Indian Wisdom p. 103 note I). So we have in Manu II. 83 and 84:—
अकारञ्चाप्युकारञ्च मकारञ्च प्रजापतिः ।
बेवदत्रयाग्निरुदहत भूर्भुबः स्वरितीति ॥
अकारो विष्णुरुद्दिष्टः उकारस्तु महेश्वरः ।
मकारउच्यते ब्रह्मा प्रणबेन त्रयोमतः ॥
So also the Bhagavad Gitá. VIII. 13.
Here the two halves of the circle उ comprise Vishnu and Siva as joined
in the bipartite body of _Hari Hara alias_ Hara Hari, adored by the
dualists called द्वैतवादिनः, or more fully as हरिहराद्वैतवादिनः and Brahmá the god
of Manu, is placed in the circlet above the great circle of his created
world. We need but hint to our readers in this place, to observe how
the original word _Om_ or Ov and One developed itself into the existing
faith of trinity. The Tántrica Sivites however place their god Siva
in the upper semicirclet formed by म = m the initial of Maheswara
(महेश्वर), and say:—
ॐकारपूर्ब्बमुद्धृत्य ब्रह्मबिष्णुशिबात्मकं ।
अधोबिन्दु ब्रह्मबिष्णुरुर्द्धबिन्दु शिबात्मकं ॥
This is more reasonable to believe from both the letter _m’s_ and its
god Siva’s amalgamation with the early Aryan duality to form the present
faith of triality at a much later period.
[Sidenote: 4. Om the Tetrad.]
We next see a further progress of _Om_ in its development from the
triliteral to a quadriliteral form, by its assumption of a crescent or
half circlet (कुण्डली) according to the Tantra, or a half _Mátrá_
(अर्द्ध मात्रा) of the Vedánta. The Tantra says तदूर्द्ध कुण्डलीकारा शक्तिः ।
The Maitrí Upanishad mentions only of the three _Mátrás_ of _Om_
(Ch. vi Sec. 3).
“But the Mundak Upanishad” says Weber, “refers to the half _Mátrá_
(mora), to which the word _Om_ here appearing in its full glory, is
entitled in addition to its three _Mátrás_ (morae) a. u. m. This is
evidently a later addition by some one who did not like to miss the
mention of the subject in the Atharvana Upanishad in which it occurs.”
p. 160. Again says he—“The Mándukya Upanishad which treats of the three
and half _Mátrás_ of the word _Om_, is to be looked upon as the real
Mándukya, all the rest is the work of the _Gaudapáda_, whose pupil
_Govinda_ was the teacher of Sankaráchárya about the seventh century A.
D.”
[Sidenote: 5. Om the Pentad.]
We find next a quinquiliteral figure of _Om_ in its component parts of
the three mátrás, m, and the _bindu_ or चन्द्र बिन्दु the fifth.
[Sidenote: 6. Om the Hexad.]
And then again with a sextuple or Hexaliteral _Om_ composed of the
sixth member of _Náda_ (नाद) over and above the aforesaid five parts.
[Sidenote: 7. Om the Heptad.]
The septuple Om is described in the Ramatápaniya upanishad as
consisting of अ, उ, म, नाद, बिन्दु, शक्ति and नम । Weber’s A. S. Lit. p. 312.
[Sidenote: 8. Om the Octad.]
This consists of the aforesaid seven parts, which together with Sánti
called in Persian Sákat complete the number, Weber. Id. p. 315.
IV. THE DIFFERENT DENOMINATIONS OF OM.
[Sidenote: 1. The Initial of the Veda.]
The _om_ is denominated the heading of the Veda (बेदशिरः) as the
Gáyatrí hymn is termed to be its parent (बेदमाता). It stands
at the top (शिरस्) of every book (मण्डल), chapter
(अष्टक), and hymn (ऋच्) of every Veda either alone
by itself or two or three _oms_ put together, as ओमग्निमीले _on
ignem aiede_ of the Rigveda, ॐ त्रिसप्ता _On triseptem_ &c. of the
Atharvan; again ॐ ॐ ॐ ऋग्वेदाय स्वाहा _on_ I salute thee O Rigveda &c.
It is hence used at the head (शिरस्) of every book on any branch of
knowledge (बिद्या) which is a paronym of and derived from the same root
(बिद् Video) with Veda (बेद्). The Tantra calls it as the heading of
the Gáyatrí which begins with the syllable;
तसेतन्महा गुह्यं गायत्र्याः शीर्षमुच्यते ।
ॐ भूर्भुबः स्वरित्यादिः । गायत्रीतन्त्रं ॥
[Sidenote: 2. The sacred Syllable. पूर्णाक्षरं]
It is called the sacred syllable because it is used in sacred
writings and in the sacred Vedic and Sanskrit languages only, and
never in the popular vernacular tongues, which are known as unsacred
and impure (असंस्कृतं). Moreover it is used in sacerdotal functions
of the sacerdotal class (संस्कारेसंस्कृतात्मनां ) or regenerate
classes of men, and never by the impure Súdra on pain of damnation
(ॐकारोच्चारणाद्धोमात् श्रुद्रोहिनरकंब्रजेत्), unless he is sacrified
by investiture of the sacred or sacrificial thread, (यज्ञोपवीतं). Thus
says the Sástra; श्रुद्रोऽपि अधीकारीस्यात् यज्ञसूत्रप्रदानतः । गायत्री तन्त्रं, ४र्थ पटलः ।
The sacredness of the word _Om_, as the expression for the eternal
position of things, is specially emphasised in the Katha Upanishad
(Weber. p. 158).
[Sidenote: 3. The Holy syllable पबित्रं]
It is held as the most holy syllable being an appellation of the Most
High, and must not be uttered in unholiness even by the holy orders of
men: so says the Katha Up;—“This is the most holy syllable, this the
supreme syllable, whosoever knoweth this syllable getteth whatever he
desireth.” (Cowell’s Maitrí Upanishad. Ch. VI. S. 4) note.
[Sidenote: 4. The Mystic Syllable गुह्यं]
This is styled the mystic syllable because the most recondite and
abstruse doctrines of Brahmanical theism are hidden under its
symbolical garb, and form the foundation of those wonderful structures
of the mystic poetry and philosophy of nations, which have been
beautifully illustrated by Sir W. Jones in his “Mystic Poetry of the
Hindus, Persians, and Greeks.” It was this mysticism which invited
a Pythagoras of old to India. Manu says;—“He knows the Veda, who
distinctly knows the mystic sense of this word.” Chap XI. 266.
These senses are recommended to be deeply studied by the Upanishads
themselves, saying;—“The _om_ is a subject of deep study” (Web. p. 163),
and forms of itself “as another triple Veda.” (Manu XI. 265). It is
enjoined to be carefully kept in secrecy by the Tantras and Smritis.
तत्त्वमेतन्महा गुह्यं गायत्र्याः कुक्षिरुच्यते ।
तदेन्महामन्त्रं गोप्यं गोप्यं हि यत्नतः ॥
[Sidenote: 5. The Mysterious syllable गूढ़ाक्षर]
_Om_ again as a symbol of the eternal position of things प्रकृतिः कुण्डालाकारा,
presents to us a mysterious round of the mystic dance of myriads of
spheres, emitting an inaudible sound reaching beyond its utmost limit
to the unknown One who sitteth above the circumference of its visible
horizon; or as the sacred writer expresses it; “He that sitteth on the
circle of the earth.” Isaiah. Chap. X. 1. The Tantra speaks of its
encompassing the world; ब्यापकत्वादि तत्त्वाच बिन्दुस्तेनैब कथ्यते, अनुस्वारस्वरूपासा
बिन्दुरुपाचिदाकृतिः । गायत्रीतन्त्रं ।
[Sidenote: 6. The sphere of sound नादबिन्दुः]
That _om_ contains within it the whole sphere of sounds (नाद)
is beautifully illustrated in twenty slokas or stanzas in an Upanishad
of that name the नादबिन्दूपनिषद् । (Weber, p. 165). It shows how the
eternal sound _om_ emitted by _Brahma_ pervaded throughout the
Universe, and the manner in which all other sounds are propelled by
continual vibrations of air like curves upon the surface of water
(बीचितरङ्गन्यायेन) to the auditory of the other. The _Vindu_ is a _Mudrá_
in Tantra ब्यपकत्त्वाद्बिन्दुमुक्तं । कुण्डलिनी स्वार सर्ब्ब ब्यापिनी । Compare the Pythagorean music
of the spheres.
[Sidenote: 7. The Focus of light तेजो बिन्दुः ।]
The _Tejovindu Upanishad_ describes _Om_ as the source and focus of
light in fourteen slokas, and the empyrean above it as the abode of
pure ineffable light (परं ज्योतिः) of God that illumines the other
spheres. (Web. p. 165). This light is viewed in the orb of the sun and
in fire by their worshippers. Compare Milton’s hymn to light; “Hail
holy light” &c.
[Sidenote: 8. The spot of immortality अमृत बिन्दुः]
Again _Om_ is termed the reservoir of immortality or endless life in
the Amritavindu Upanishad which describes it in thirty stanzas, to be
the eternal fountain of the infinity of lives that fills all animated
nature, and is drawn back to it. Its circumference extends to the
regions of light and life, and beyond it is the region of death and
darkness. “In this word there is light and life” (John 1)
ॐज्योतिश्च प्राणश्च । इति तत्र ६ । ४ see Weber’s A. S. Lit. pp. 69, 154, 165.
[Sidenote: 9. The centre of Meditation ध्यान बिन्दुः]
Therefore _Om_ is called the centre of meditation in the _Dhyánavindu
Upanishad_ of twenty one stanzas, which direct the concentration of our
thoughts to that centre for the attainment of perpetual light and life
which flow from it. (Weber p. 165). The Tantra takes a चक्र or मुद्रा and
the Buddhist a chink in the wall to fix the sight in meditation.
[Sidenote: 10. The Position of Brahma ब्रह्म बिन्दुः]
And lastly _Om_ is styled the receptacle of the great God, whose
essence fills, pervades, and encompasses the whole orbit of the
Universe, as it is described in twenty two slokas of the Brahma
Vindu-Upanishad. It is called Brahma Mudrá in the Tantra. (Weber, p.
p. 99, 158, 165).
V. ETYMOLOGY OF THE WORD _Om_.
[Sidenote: 1. Etymology of the _Om_. ॐ शब्द]
Having thus far seen the mysterious nature of the letter and syllable
_Om_ in its Orthography, we shall now consider it as a word, and see
that not a less but much greater mystery is attached to its etymology
than has been hitherto thought of by any, and which will be found upon
examination to be more inscrutable in its nature than the mysteries of
Eleusis and the inexplicable hieroglyphics of the Egyptian priests.
[Sidenote: 2. Its symbolism of Brahmanism तद्ब्रह्मण्य ।]
These secret and sacred treasures of Brahmanic enigmas and symbols,
have been carefully preserved by the Brahmahood in their cabalistic
writings of the Tantras, which serve to be a secure safeguard of
their religion amidst the ravages of foreigners in their liberty and
literature, and require to be diligently searched into for a thorough
mastery of these mysticisms.
[Sidenote: 3. Its derivation तदुत्पत्तिः]
_Om_ is denominated a word (शब्द) in the Veda and other sacred
scriptures, and explained as a noun also (संज्ञा) in the Nirukta
and other lexicons. It is derived in the Koshas from the root _aba_
or _ava_ to protect, or save (रक्षणे) with the _Unadi_ suffix
मन् an anomalous formation into _om_ to denote “protection.”
Dr. Mitra too derives it from the radical अब “to preserve”
with the suffix मन to denote the Most High according to Manu
and Gítá. (Translation of Ch’hándogya Up. p. 4).
[Sidenote: 4. Its Primary sense धात्वर्थः]
Apart from the symbolical significations of _Om_ (of which there
are several as we shall come to notice afterwards), its primary and
literal sense would make us give different interpretations of it
according to the derivation of the term both in its verbal and nominal
forms. अव as a verb in the imperative mood means “save”
as मातरब, त्रातरब, दबऽब &c. in the _Mugdhabodha_, corresponding with the
expressions, _Ave Maria_, salve salvator, salve Deus, save O God &c.
[Sidenote: 5. Its Nominal sense ब्युत्पत्यर्थ]
But _aba_ to protect or preserve gives us the nominal (कृदन्त)
forms of aba, ába, ábu, and ábuka (अब, आब, आबु, आबुक), meaning a father
or preserver in the Prákrit Speech of Sanskrit dramas, and these are
found to agree in both respects of sound and sense with the words
_áb_, _ábá_, _ábu_, _ábuka_, _abi_ as _ábuka_ &c. in Hebrew, Chaldee,
Syriac and Arabic languages. This gives us the original meaning of अब
of which ॐ is a derivative form, and shows the close affinity which the
Aryan root bears to the Semitic, both in its sound and signification of
“Father” (पाता and पिता) applied to the Great God.
[Sidenote: 6. The word Om ॐ शब्दः ।]
But our question being _Om_ and not the root अब, we ought to
know to what part of speech it belongs and what sense we are to give of
it here. It is said to be a word indicative of auspiciousness when used
at the beginning; (आदौ ॐ शब्द प्रयोगो माङ्गलिकः). But whether as a verb or noun or any
other part of speech, we know nothing of, and we are utterly at a loss
what word to substitute for it in its translation. This is the reason
why the word _Om_, is used by itself in the translations of Sanskrit
works by Europeans and our countrymen also for want of a proper term,
as it is seen in the English versions of Vedas and Upanishads.
[Sidenote: 7. An aptot noun अब्यय शब्दः ।]
_Om_ is enlisted as an indeclinable word in grammar having no
inflection of its own in gender, number, case or person, and
agreeing with all words in its unchanged state, as in the examples:—
ओमीश्वर, ॐ दुर्गा, ॐ ब्रह्मन्, ॐ देबेभ्यो जुहोमि, ओमुपेत्वा ऊर्जेत्वा &c. It is included in
the (स्वरादिगण) as an aptot noun, and with indeclinable particles
(निपातन), as an adverb, conjunction and interjection also with various
significations.
[Sidenote: 8. The initial _Om_ आद्योमार्थः ।]
The anomalous and multinymous particle _Om_ was first discovered by Ram
Mohun Roy to be no other than the participal noun _on_=_being_ which as
Max Müller says is _to on ontws_ the Being of Beings A. S. Lit. pp.
321 _et passim._ The Latin _ens_ and the French _on_ as _t’on_, bear
close affinity to On and ॐ both in their sound and sense.
[Sidenote: 9. The Final _Om_ अन्त्योमार्थ ।]
Dr. Rájendra Lála Mitra has in one of his works pointed out the Vedic
_Om_, to correspond with the Hebrew “Amen,” and this will be found so
true of the final _Om_ of Brahmanical prayers, that its corresponding
word _Amin_ invariably forms the last word of every prayer in Arabic,
Persian and all other Mahomedan and Semitic languages. Thus it is to
be seen how intimately are both of these grand families of mankind
connected with each other in the main point of their different creeds.
VI. LEXICAL MEANINGS OF _Om_.
[Sidenote: Adverbial Meanings. आभिधानिक निपातनार्थः ।]
After the etymological and philological interpretations that we have
been given of the word _Om_, it is worthwhileto attend to its meanings
given in the current lexicons for the information of the majority, with
whom the evidence of the history of philology is of little weight and
value. Táranáth’s Sanskrit dictionary (वाचस्पत्याभिधान) presents us with
following adverbial meanings of the word.
[Sidenote: 1. An Inceptive Particle. आरम्भार्थकः ।]
The Medinikosha says he, expounds it as an inchoative particle
(आरम्भार्थक शब्द) to mean the beginning of a thing (उपक्रम), and
we find it accordingly used in the form of a proemial monogram at
the exordium of a book or Vedic hymn, sacred rite or lecture, in the
Sanhitas, Bráhmanas and Upanishads according to the passage quoted by
Táránátha in his dictionary;तस्मादोमित्युदाहृत्य कृता बेदवादिनाम । यज्ञाद्याक्रिया
शास्त्रोक्ताः सततं सम्प्रबर्त्तिते ॥ It answers the अथ of the Purána and the
words _now_ and _then_ in English as in the passage of the Kathavalli;
ॐ उशन् हवै बाजश्रबस इत्यादि ।
It is synonymous with beginning (आदि) in the Ch’hándogya
Upanishad, whereupon the poet has well said.
आसीत् महीक्षितामाद्यः प्रणवश्छन्दसा मिब । रघुवंशः । १ सर्गः ।
[Sidenote: 2. Illustrations of Ditto तदुदाहरणानि ।]
Krishna (under the conception of the identity of his soul with that of
the Divine), speaks of himself in the Bhágavadgítá that, he was the
letter _a_ of the alphabet, and the _Om_ of words (वर्णानामकारोऽहं शब्दानाञ्चोङ्कारः).
This is shown in the latest English translation of the work to be a
doctrine derived from Christianity and corresponds with the passage
“I am Alpha &c.” in the book of Revelations (Ch. I. V. 8). There is a
similar passage in the Koran which says “He (God) is the first; _Ho al
awl_ corresponding with the Greek” _Ho esten arche_; and this passage
and sometimes its initial Ὁ (Gr.) and our ॐ, is used by Moslems at the
top and commencement of their books and other writings. Again like
_Alpha_ of the holy Scripture we find the use of Alif upon the head of
all writings in Urdu, Persian, Arabic and Hebrew in daily practice.
Hence it is hard to say who is the borrower, though every one will
boast itself to be the lender. (_Vide_ Weber’s paper on the Rám Tap Up.
pp. 276, and 360).
[Sidenote: 3. An Initiatory Particle मङ्गलार्थ ।]
The Kosha adds the sense of auspiciousness and prosperity
(मङ्गलेशुभे) to the above, and this as we have already observed
forms like the names of gods, the initiatory vocable of meritorious
undertakings (आदाबोम शब्दः माङ्गलिकः). “_Om_” says the Ch’hándogya, “is also
prosperity” (I, 8.) To this the scholiast Sankara says; “the letter
_Om_ is called prosperity, because it is possessed of the property and
attribute of prosperity. The prosperous alone can pass the word _Om_”
(Chh. up. Ch. 1, p. 8).
Its use is not confined to the sacred and antiquated language of Vedic
writing and the liturgy, but is to be met with in the classic Sanskrit
of ancient bards and modern poets. Thus we have in the Rámáyana of our
author (रामायण ५ ।८१ ।११ । प्राज्यस्वर्विजयोङ्कारश्चक्रे). In this sense we discover a curious affinity of
the Aryan _Om_ with the Semitic _Áman_ _Amán_ and _Aiman_, as in the
Persian phrase _Aiman buád_ corresponding with ॐ or शुभं भूयात् ।
[Sidenote: 4. Gratulatory, Particle नमस्कारार्थः ।]
The word has been rendered in our translation by the salutatory
term “Hail”, from a supposed similarity of its meaning with that of
_namo_ नमस् which is used by women and Súdras in lieu of the
sacred _Om_ in their salutations to gods and superior beings, owing
to the denunciation pronounced upon their utterance of the sacred
syllable (स्त्रीशूद्रयोः प्रणवं नेच्छन्ति). We find its use in the same sense in Dr.
Roer’s Translation of the Aitareya Upanishad, where it is rendered
by “salutation to the Supreme Soul” and by “adoration” in Cowell’s
version of the Maitrí Upanishad. We are however at a loss of authority
to warrant our adoption of _namo_ as a synonym of _Om_. We meet with
instances of the use of _Om_ and _namo_ together to mean salutation,
as, ॐन्नमः शिबाय and शिबायोँ न्नमः in the Mugdhabodha, where _namo_,
expresses obeisance and governs शिबाय in the dative, and not
_Om_ which has no governing power.
[Sidenote: 5. Invocatory particle सम्बोधनार्थ ।]
_Om_ in the sense of invocation is an absolute monoptot like भोः,
भगो, अघो, अहो &c., without the power of governing the following
word, as ॐ नारायणा, and its double use as ॐ हरिः ॐ in the Aitareya
Upanishad (1); so भो रक्ष, भगोरक्ष in the Mugdhabodha; but नमो and its
synonyms स्वाहा, स्वाघा, बषट्, श्रौषट govern the dative as नमो हरये,
स्वाहाग्नये, स्वघा पित्रे, &c. The invocatory _Om_ is synonymous with
the interjections O, ओ, अहो, हो and all other single vowels whether
nasal or not (सानुनासिकनिरणुनासिकाः), all of which are ungoverning
particles in this sense.
[Sidenote: 6. A Laudatory particle प्रणबः ।]
_Om_ is usually termed as _pranava_ प्रणबः or praise or word of praise,
from the root _nu_ (प्र + नु + अप) to laud, and in this sense it
might mean the glorification of Te Deum. Thus “_Om_ is the _pranava_
or initial word of the Rigveda priests, and it is termed the Udgítha
(उद्गीथः) of Sáma Veda choristers सामगा who chaunt it”. (छन्दोग्यउपनिषद् १ । ३).
But it is made to signify the object of the verb, or the Being that is
lauded (यंनौति); and in this sense it means, “The Purusha or spirit who
is unaffected by works, affections &c., and having the appellation
of Pranava” (see Monier Williams’ Wisdom of the Hindus p. 103), so
says Gaudapáda in his Káriká. In the former sense, Pranava corresponds
with _halleluyas_ and _hosannas_ of Christians, and _hamd o Salaut_ of
Moslems, which are deemed sacred by their votaries. The Káriká has the
following stanzas on it:—प्रणबोह्यपरं ब्रह्म प्रणबश्च परः स्मृतः । प्रणबं हीश्वरं बिद्यात् सर्ब्बस्य हृदि संस्थितः ॥
युञ्जीतप्रणवे चेतः प्रणवे ब्रह्मनिर्भयं । प्रणवे नित्ययुक्तस्यनभयं बिद्यते क्वचित ॥
[Sidenote: 7. A Permissive Particle अनुमत्यर्थः ।]
It is used in a permissive sense both in Vedic and classic Sanskrit,
and expressed in English by the words “on” “go on” and the like. We
have an instance of it in the Mágha Kávya, in the passage:
ओमित्युक्तबतोथशार्ङ्गिनः इतिब्याहृत्यबाचंनमः ।
[Sidenote: (_a._) An Injunctive अनुज्ञार्थः ।]
“Verily this is an injunctive term (अनुज्ञाक्षरं), signifying
injunction, order, and whatever is enjoined, and ultimately the letter
_Om_.” (Ch’hándogya Upanishad). The scholium (भाष्य) explains it by
saying that, “Whatever is enjoined by the learned or wealthy regarding
learning and wealth, it is done by saying “Om”.” (Ibid I. 8. p. 8.)
[Sidenote: 8. A Particle of assent अङ्गीकारः ।]
It bears also the sense of assent and consent (अङ्गीकारश्वीकारौ)
meaning “ay” “aye” “yea” and “yes”, and in Bengali and Vernaculars हाँ
and हुं. So says Sankaráchárya:—“Whatever is assented to by the learned
and wealthy, it is done by saying “_Om_”.” Thus in the Vedic tradition;
Yájnavalkya having been asked by Sákalya as to how many gods there
were, said; “Thirty-three.” Sákalya assented by saying “Om.” Among
modern writings, the Sáhitya Darpana cites the following instance of
_Om_ being used in this sense:—भ्रातर्द्विरेफ भवता भ्रमता समन्तात् ।
प्राणाधिका प्रियतमा ममबीक्षिता किं । ब्रुतेकिमोमित्यादि ।
[Sidenote: 9. A Particle of Repulse. अपाकृतिः ।]
It is used as the interjectional particle हुँकार expressive of
repelling or driving off another from one like “Avaunt” in English.
We meet with an instance of its use in this sense in the Vetála
Panchavinsati of Lassen (VI.) Thus, कृतोङ्कार बेतालेत्यादि ।
[Sidenote: 10. Do. of Ratifying. दृढीकरणे ।]
It occurs in the sense of confirmation at the end of hymns and prayers
in the Vedic writings, and corresponds with the words “Amen” and “Amin”
at the conclusion of Christian and Moslem sermons and prayers as we
have said long before. We have a verse of Hafiz to this effect, where
he says _bishnow O Ámin bogo_ _i. e._ “Hear and say amen.” There are
many instances of it in the Upanishads, such as शान्तिः शान्तिः शान्तिः
ओं हरिः ओं, and so in the Gáyatrí hymn which begins and ends with _Om_,
agreeably to the precept which says; आद्यन्ते प्रणबं दत्त्वा गायत्रीं
प्रजपेद्द्विजः । चतुर्बर्ग प्रदा बिद्या चतुर्बिद्यात्मिका सदा । गायत्री तन्त्रं ।
VII. THE NOMINAL MEANINGS OF _Om_.
[Sidenote: 1. Nominal Meanings of _Om_. संज्ञार्थः ।]
Besides the meanings already given of _Om_ as a particle, there are
many other nominal significations attached to it as a significant noun
or rather symbol to express certain attributes belonging to the nature
of the Deity, that bear little or no connection with the etymology of
the word.
[Sidenote: 2. _Om_ the Creator जगत् स्रष्ठा ।]
_Om_ is used to denote the creative power of God in Sankara’s scholium.
This sense is had from the primordial word _logos_ the ov
= _be_ or _fiat_ भुयात् _buad_ uttered by God in his creation of
the world, as we have in the scripture. “And god said, “Let there be”
and there was”. Latin _Fiat-et-fit_; and Arabic _Kom fa Kána_.
[Sidenote: 3. Om is _God_ ईश्वरः भिधानं ।]
Pátanjala takes it as denotative of God himself तस्येश्वर वाचकतेति पातञ्जलः;
and others as a denotation of the Supreme God ॐ परमेश्वरेच । एतद्ध्येबाक्षरं
परं । इति कठः । तारानाथ वाचस्पत्याभिधानं ।
[Sidenote: 4. Om is Brahma. ब्रह्म । ]
_Om_ is the verbal symbol of Brahma signifying the Universal spirit ॐ
ब्रह्मणि च । ब्रह्मणः नामबिशेषः तारानाथः so says the Katha Upanishad एतद्ध्येबाक्षरं ब्रह्म । This
meaning is obtained from ॐ = om signifying _being_ or existence, and
referring to the totality of existence expressed by the word Brahma
(formed of बृह + मन) _universal pervasion_.
[Sidenote: 5. Greatness of Brahma ब्रह्मत्वं बृहत्वञ्च ।]
Om is used also to denote the vast magnitude of Brahma (ब्रह्मत्वं बाबृहत्वं)
in the Maitrí Upanishad, which says “_Om_ is the greatness of Brahman,
says one who continually meditates thereon.” (See Cowell’s Translation
of Id. IV. 4. p. 253). This idea is naturally suggested by the
infinity of the Universe pervaded and encompassed by the spirit of
God. सर्ब्बं बिन्दु गतं ह्यैतत् ब्रह्माण्डञ्चापिकोटिशः । गायत्री तन्त्रं । The Ch’hándogya Upanishad speaks of
the greatness and effects of _Om_ (I. 9). To this the scholium raises
the question, what are its greatness and effects? Then answers it by
saying;—“by the greatness of _Om_ is implied the existence of priests,
the institutions of sacrifices &c. &c. Therefore is its greatness.”
[Sidenote: 6. Om is the way to Brahma ब्रह्मज्ञानोपायः ।]
“_Om_,” says the Mándukya Upanishad, “is the means (symbol) leading
to Brahma,” as a hieroglyphic character to its significate. Here says
the commentator Ánandagiri (p.336.) ओङ्कारो ब्रह्म वुद्ध्योपास्य मानो ब्रह्म प्रतिपत्युपायो
भबतीति । आनन्दगिरि टीका । “It is known in all the Vedántas as the best
means towards the accomplishment of one’s adoration.” (Ch’hándogya
Upanishad p. 5 note.)
[Sidenote: 7. Immutable & Imperishable ॐ अक्षरः ।]
It is immutable, undecayable, imperishable, indestructible and immortal
(अक्षरं). Thus in the Mándukya; ओमित्येतदक्षरमिदं बिकार रहितमित्यादि । The circle of O is
considered the most perfect of all geometrical figures, as it was held
by the Pythagoreans to be the best symbol to represent the perfections
of the Supreme Being. It is the sign of divine immutability from the
fact of every other figure changing its shape by its constant rotation
round the centre and becoming a spheroid which is no more susceptible
of change. Such is the changeable nature of all things until they
become one with the Divinity.
[Sidenote: Om Knowable. ज्ञेयं ।]
_Om_ the symbol of God is said to be the knowable, because every part
of its circumference is equidistant from the central observer. So is
God said to be knowable (ज्ञेय) in Yoga philosophy for his
knowableness to every one by means of meditation. Hence the Yoga system
is called gnosticism contrary to the unknowableness of agnosticism.
[Sidenote: 8. Eternity नित्यं ।]
_Om_ is called eternal (नित्यं), because its circular form
is the representation of eternity, having neither its beginning nor
end (अनाद्यनन्तं): so it is the symbol of infinity, the circle
being described by an infinite line. Thus Gaudapáda;
अपूर्व्वोऽनन्तरोऽनन्तः नपरः प्रणबाब्यय । इति माण्डुक्य कारिकायां । १६ ।
[Sidenote: 9. The First and Last.]
Again Om is said to be the first and last of all things, because, says
Táránátha, every thing proceeds from its centre as its source, and
returns to that centre as its reservoir. तस्मान्निःसृताः सर्व्वेप्रलीयन्त तत्रबै । वाचस्पत्याभिधानं;
or that every thing like the line of the circle meets at the same
point from where it is drawn and stretched. Moreover Om as has been
already said, is used both as the initial and final word of Mantras and
prayers, so it is understood to be the beginning and end of all motions
and utterances. In these senses it answers the _Alpha_ and _Omega_ of
the Revelation, and the _initium_ and _finem_—_Hoal awl Hoal ákher_ of
the Koran.
[Sidenote: 10. The First, Last and Midst. आद्यन्त मध्यं ।]
But _Om_ is declared again to be the first, last and midst of things,
from its being uttered in the beginning, middle and end of prayers
and recitals of sacred hymns according to the ordinance which says
that, _Om_ is to be repeated thrice at every recital in the beginning,
middle and end:—प्रशस्तं ब्राह्मणे नित्यं प्रणवत्रय संयुतं । मध्येच प्रणवं गुप्तंचाकारानुमं
प्रिये । इति गायत्री तन्त्रं । This rule is said to bear reference
to the triple state of the progression of mortal beings,—their
evolution, sustentation and dissolution. यतोबाइमानि भूतानि जायन्ते येन
जातानि । जीबन्ति यत् प्रयन्त्यभिसम्बिशन्ति तद्ब्र्ह्मेति ॥ The triple utterance of _Om_ has given
rise to the triplicate invocation of Hari, आदाबन्तेच मध्येच हरिः सर्ब्बत्र गीयते,
and with what Milton has expressed in his glorious hymn in the Paradise
Lost.
“Him first, Him last, Him midst, and without end.”
The reverend Gaudapáda enjoins the same ordinance in his versified
commentary or Káriká to the Mándukya Upanishad, where he says (verse
27):—सर्ब्बस्य प्रणबो ह्यादिर्मध्यमान्तस्तथैबच । एवं हि प्रणवं ज्ञात्वा ब्यश्नुते तदनन्तरं ।
VIII. APPLICATION OF _Om_
IN THE VEDAS AND VEDANTA.
[Sidenote: 1. Pranava = Adorable.]
“O venerable, let me enter thee (viz. the word Om)—the sheath of
Brahmá, swáhá. O venerable do thou enter me, swáhá. O venerable, I
shall be purified by thee.” (Taittiríya Up. IV. 3).
[Sidenote: 2. The Burden of song.]
“Om, the hymns of the Sáma Sing, _Om_, Som, the hymns proclaim.”
[Sidenote: 3. Commanding and assenting.]
“By Om, the Adhwarju gives his reply:—By Om the Brahmá commands;—By Om
he gives his orders for the burnt offering” (Ibid VIII. Anuvák).
[Sidenote: 4. Beginning.]
“_Om_, says the Bráhman, when he commences to read the Veda.” (Ibid).
[Sidenote: 5. Om is Multinymous.]
“Om is Brahman, it is immortal, it is light, it is truthful, and a
portion of holy light.”
“It is the sun, the truthful, the Yajur, devotion, fire, wind and air.”
“It is the moon, strength, immortality, and the means of attaining
Brahma” (Maitrí Upanishad VI. 35.) ॐ ब्रह्म अमृतं ज्योतिस्तेज सोहंश मात्रं ।
आदित्य मध्ये उदुत्वा मयूखे भबतः । ॐकारानुज्ञापणात् ॥ एतत् सवित् सत्यधर्म्म एतद्यजुरेतत्तयः एतदग्निरेतद्वायुरेतदापः ।
एतच्चन्द्रमा एतच्छुक्रमेतदमृतमेतद्ब्रह्म बिषयं ॥
[Sidenote: 6. It is all significant.]
But apart from all the particular objects to which this word is
severally applied, _Om_ is found from its general sense of “a being”
at large, to be significant of “all things,” as its archetype Brahman
is made to stand for universal existence both collectively as well as
singly (_in toto et per singulatim_), as it is said in the Mándukya
Upanishad, ओमित्येतदक्षरमिदं सर्ब्बं तस्योपव्याख्यानं भूतं भविष्यदिति सर्ब्बमोङ्कार एव,
यच्चान्यत् त्रिकालातीतं तदप्योङ्कार एव ॥
[Sidenote: 7. Om includes all things.]
“Om” says the Sruti, “is immortal.” Its explanation is “this all”;
what was, what is, and what will be, all is verily the word “Om”; and
every thing else which is beyond the three-fold time is also verily the
word “Om.” For this all (represented by “Om”) is Brahma, and Brahma is
“all.” (Mándukya Upanishad Bháshya verse 1 and 2). ओमिति ब्रह्मएबेदमोङ्कारः
सर्ब्बमित्यादिश्रुतिभ्यः । अभिधानस्यचोङ्कारव्यतिरेकादोङ्कार एबेदं सर्ब्बं ।
[Sidenote: 8. Scholium on the above.]
According to Sankara’s explanation the rendering would be as
follows:—“Om” this sound (or immortal) is this “All,” and its
explanation is “what was, what is, and will be, all is verily the word
“Om”.” (Sankara’s Bháshya of the above). Ánandagiri’s explanation is to
the same purport; thus says he:—
सर्ब्बास्पदत्वादोङ्कारस्य ब्रह्मणश्च तथात्वादेक लक्षणत्वादन्यत्वासिद्धेरोङ्कार प्रतिपत्ति ब्रह्म प्रतिपत्तिरेबेति ॥
IX. THEOLOGY OF OM IN THE MONADS OF MONOTHEISTIC CREEDS.
[Sidenote: 1. Monads or Unities. एकार्थकः ।]
We have seen that _Om_ expresses all things (Sarvamonkára), by virtue
of the word like its kindred Greek and Latin _on_ and _ens_ (B.
_haon_), signifying “a being” by synecdoche (_laxaná_) of a part for
the whole. And this is done of all things whether concrete or discrete
and taken either singly or by groups of two or more things together; as
it is said—“_Ekasadvisastrisas_” &c., _i. e._ _Singulatim_, _dualiter_,
_pluraliter_ &c. We shall first come to see the monads expressed by
_Om_ and leave it to the reader to discover the relation which the
significates may bear to the symbol, or rest satisfied with the idea of
their being meaningless or arbitrary.
[Sidenote: 2. Om is speech or voice बाक् ।]
Om, says the Sruti is Sarvávák “all voice and speech”; and we shall
come to see below that it is applied alike to denote both human and
brute speech, and words belonging to all the different parts of speech.
[Sidenote: 3. Om is sound and word शब्द ।]
“All things are united with words which express them, and all words
are contained in the mystical syllable _Om_, (ओङ्कार शब्द म ।त्रं). _Om_,
pervades all sounds; he rises above all objects which are expressed by
sounds, who repeats this sound _Om_” (Ch’hándogya II.23.) (Maitrí p.
253).
[Sidenote: 4. Om is Brahman ॐ शब्द ब्रह्म ।]
“_Om_ is Brahman called sound (_sabda_). By means of _Om_ rising above
all things, a man merges in the Supreme called Para Brahma.” “Om is
the emblem of the Most High.” (Ch’hándogya p. 4. Manu II. 83. Bhágavad
Gítá). So says the Maitrí Upanishad (VI. 22) शब्द ब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति । ६ ।२२
[Sidenote: 5. Om is Fire and its splendour ओमग्निश्च तेजश्च ।]
“Om was splendour and fire at first. By this syllable _Om_ the
splendour germinates, it shoots upward, it expands, and becomes the
vehicle of divine worship. The splendour germinates in the form of the
mystic syllable _Om_, as a seed germinates; _i. e._ It is manifested as
the primeval form of the Veda, it next shoots upward as the internal
sound _Om_ itself.” Maitrí Up. VII. 11. तेजो प्रथममोङ्कारात्मकमासीत् ।
तत्तेजोऽनेनैबोमित्येब तदुद्बुध्यति । मैत्री उप ७ ।११ । Fire was the first object of adoration
of the Rigveda and of the fire worshippers of India and Persia. It is
believed to be the _arche_ or beginning of all things according to
Heraclitus.
[Sidenote: 6. Om is light. ॐ ज्योतिः ।]
“Om is light and manifest as light, the sleepless, deathless and
sorrowless light.” Again; “_Om_ is light which shines in yonder sun,
and in the moon, fire, and lightning” (Maitrí Upanishad VI. 25.). So
says the Bhágavad Gítá, “That splendour which abiding in the sun
illumines the whole world, which abides in the moon and in fire, that
splendour know to be mine” (XV. 12.) Light was the first work of
creation and the “first born” of Heaven. God said “_Lux fiat et lux
fit_.”—“Let there be light and there was light.”
दीप्यतोम् ज्योतिः । प्रकाशणाज्ज्योतिः । प्रणबाख्य प्रणेतारमरूपो बिगतनिद्रो बिजरो बिमृत्युर्बिशोको भबतीत्येबं ह्याह । मैत्री उप
६ ।२५ तथा । यदमुस्मिन्नादित्येऽथंसोमोऽग्नौ विद्युति बिभात्यथखल्वेनं दृष्ट्वा मृतत्वं गच्छतीत्याह । ६ ।२५ ।
[Sidenote: 7. _Om_ is Lightening. बिद्युज्ज्योतिः ।]
“The Veda is called lightening, since the moment when it is uttered (as
Om), it enlightens every incorporated being; therefore by the syllable
_Om_ let a man adore the infinite splendour of Brahman” (Maitrí
Upanishad VII. 11.) यस्मादुच्चरितमात्र एब सर्ब्बं शरीरं बिद्योतयति ।
तस्मादोमित्यनेनैता उपासीतापरिमितं तेजः । मैत्री उप ७ ।११ ।
[Sidenote: 8. Om is the Brahman light. ॐ ब्रह्म ज्योति ।]
“The syllable _Om_ is the Brahman light or pure intelligence, veiled
behind the fire and breath, and manifested itself at first as the
one undivided sound _Om_.” Thus the Maitrí Upanishad Tíká (VII. 11).
यस्मात् प्रणबात्मकमिदं ब्रह्मासीत् तस्मादोमित्यनेनैतत् ब्रह्म तेजो उपासीत् । मैत्री ७ ।११ ।
[Sidenote: 9. _Om_ is Water. ओमापः ।]
“Om shines in the waters” (Maitrí Upanishad VI. 35). आपो ज्योतिरसोऽमृतं
ब्रह्मभूर्भुबःस्वरोम् । मैत्री ६ ।३५ । दीप्यतोमापः । ओङ्कारोऽनुज्ञापनादाप्यायनादापः । इति तट्टीका । Water is said
to be the first work of God (आप एबमसजादौ ।) “and the Spirit of God
floated on the surface of the waters” hence called नारायणः (Genesis
and Manu). Thales found water to be the origin of all things.
[Sidenote: 10. _Om_ is Flavour &c. रसोबैतत् ।]
“Om is _Rasa_, moisture, flavour, taste, relish and love (Maitrí Up.
VI. 35). The goodness of God is flavour, a man having attained flavour,
becomes possessed of joy” (Taittiríya Up II. 7.)ॐ रसोबैतत् । रसः कर्म्म
परिपाक निवृत्तत्वात् आदित्यस्य रसतं? सर्ब्ब कर्म्म फलाश्रय इत्यर्थः । By flavour _rasa_ they mean
love also and love is believed to be the formative power according to
Empedocles.
[Sidenote: 11. Om is Ambrosia. ओममृतं मधु ।]
“_Om_ is ambrosia the food of gods. (Gr. _He ambrosia est setos
theon_). It is also honey and all sweet.” So the Sruti;
अमृतं देबानामोदन हेतुत्वात् । मैत्री उप ६ ।३५ । असौबामधु । छान्दोग्यं तैत्तिरीयञ्च । १ ।७ ।
[Sidenote: 12. Om Udgítha. ओमुद्गीथः ।]
“_Om_, this letter the Udgítha, should be adored, Om is chaunted.”
(Ch’hándogya I. 1).
“The Udgítha of Sáma Veda, corresponds with the _pranava_ of the Rig
Veda.” (Cowel’s Mait VI. 3).
“The Udgítha is the principle part of the Sáma verse, and sung by
Udgátri priests.”
“It is chaunted (Udgíyate), and is therefore called Udgítha and is a
_Karmángávayava_ or part of the liturgy.”
“What is Udgítha, that is Om; what is Om, that is Udgítha.” (Maitrí.
Ch’chándogya).
[Sidenote: 13. _Om_ is breath. ॐ स्वासः ।]
“Om called the Udgítha is breath,” (Ch’hándogya Upanishad p. 12).
[Sidenote: 14. _Om_ is sun. आदित्य ।]
“The sun is _Om_, _Om_ is Udgítha, the sun is Udgítha, he is _Om_.”
(Maitrí IV. 4).
“The splendour of Brahman is yonder sun, and it too is the splendour of
Om.” (Ibid). यद्ब्र्हम ज्योतिः यज्ज्योतिः सआदित्यः । यत् सबितृतदादित्यः । मैत्री उप ।
[Sidenote: 15. Om the soul. ओमात्मेति ।]
“The soul is looked upon as _Om_.” (Ch’hándogya Upanishad. p. 12). “For
this all represented by _Om_ is Brahma. This soul is Brahma.” (Mándukya
V. 2). ॐकार एब आत्म स्वरूपमेब । तस्यैतस्य परापर ब्रह्मरूपस्याक्षरस्योपब्याख्यानं ।
[Sidenote: 16. Om the Supreme spirit. ॐ परमात्मा ।]
“_Om_ is the most appropriate name for the Supreme Spirit
_paramátman_.” (Ch’hándogya I. 1). “The Universal soul is the totality
of individual souls.” (समष्टि ब्यष्टि).
[Sidenote: 17. Om is Mind. ओं मनस् ।]
“Om is mind _manas_, the self consciousness or _ahankára_ of the
Sánkhya.” (Ibid p. 3).
[Sidenote: 18. Om is Body. ॐ कायः ।]
“_Om_ is corporeal.” (Ch’hándogya p. 3).
[Sidenote: 19. Om is Adorable ओमुपास्यं ।]
“The letter Om is eulogised for its adorableness, and is an inducement
to its worship.” (Ch’hándogya I. 9. p. 8).
[Sidenote: 20. Om a Vehicle ॐ रथः ।]
“_Om_ is the vehicle of the worship and knowledge of the superior and
inferior Brahma.” (Maitrí Up. 260).
[Sidenote: 21. Om is a Raft. ॐमुड़ुपः ।]
“_Om_ is a raft of Brahman to cross over the torrents of the world.”
(Swetáswatara II. 8. p. 53).
[Sidenote: 22. Om an arrow. ॐ शरः ।]
“The body is the bow, _Om_ is the arrow, with which one pierces the
mark Brahma through darkness.” धनुच्छरीरमोमित्येतच्छरः । शिखास्य मनस्तमो लक्षणं
भित्वात्मानमागच्छतीति ।
[Sidenote: 23. Om a Bridge. ॐ सेतुः ।]
And so _Om_ is used to represent many other single objects. (Maitrí Up.
p. 271).
It is represented as a bridge in the Atharva Veda (VI. 10 and VIII. 4).
X. DUADS OR DUPLES OF THE BIPARTITE OM IN DUALISTIC THEORIES.
[Sidenote: Duads. Om a couple. ॐ मिथुनं ।]
“_Om_ unites couples together and gratifies the wish of the adorer.”
(Ch’hándogya I. 6). Again “couples being incorporated with the letter
_Om_, establish the all-gratifying power and attribute of Om.”
(Sankara’s Scholium to Ch’hándogya).
[Sidenote: 1. The Couple Udgítha & Pranava. उद्गीथप्रणबौ ।]
_Om_ combines the _Udgítha_ of the Sáma with the _pranava_ of the Rig
Veda, the first couple; and therefore speech (Vák) and breath (prána)
the sources of the Rik and Sáma, the second couple; and lastly the said
two Vedas themselves as the third couple. (Ch’hándogya I. 1-8), and
consequently the Hotri and Udgátri priests the fourth couple.
[Sidenote: 2. Brahma and Para Brahma. परापर ब्रह्म ।]
_Om_ is the superior and inferior Brahma conjointly. The superior or
_Para Brahma_ is the one eternal and infinite God; and the inferior
or _Apara Brahmá_ is the finite God:—the demiurge of Plato, and the
_Prajápati_ and Indra of Vedanta theology. The Aitareya reckons the
pentad of the five elementary bodies, under the latter category. (V.
3). Kálidása speaks of this as the _pancha mahá bhúta samádhi_ in the
first book of his Raghu Vansa.
[Sidenote: 3. The two pronunciations. स्वर द्वयं ।]
“_Om_ is pronounced as _svarati_ in the Rigveda and Svara in the Yajur
Veda.” (Ch’hándogya IV. 4. Manu XI. 265).
[Sidenote: 4. The Human & Divine Souls. जीबात्मा परमात्मा ।]
“_Om_ is átman or soul. Two souls are said to enter the body; the
individual and the undivided or universal soul.” (Ait. III. 1). “Two
birds (the supreme and individual souls) dwell upon the same tree of
the body.” (Svetásvatara Upanishad).
[Sidenote: 5. The Soul and Matter. प्रकृतीश्वरौ ।]
“_Om_ is both spirit and matter,” viewed as the same thing in the
materialistic light of the Sánkhya, and dualistic view of others.
Spinoza defines them both as the “_Substantia cogitans, et substantia
extensa, una eademque est substantia, quae jam sub hoc, jam sub illo
attributo_ comprehenditur.” (Ethics. 1 Pr. 7 schol).
[Sidenote: 6. The Male and Female. प्रकृति पुरुषौ ।]
“_Om Strípum_ the divine male and female”; the original androgyne or
bisex being combined in the person of the first human being, Brahmá or
Adam, and called the _Prakriti-purusha_ or _pradhána_ &c., in the Yoga
and Puranic Systems. So says Manu also (I, 32). “The power became half
male half female or nature active and passive, and divided itself in
twain.” (Ibid).
[Sidenote: 7. The cause and effect. कार्य कारणं ।]
“_Om_ implies the two states of mundane existence, _viz_, the cause
dynamic and the effect energy. The effect also is two fold, the gross
and subtile.” (स्थूल सूक्ष्मञ्च).
[Sidenote: 8. The Two Elements. स्थूल सूक्ष्मौ ।]
The subtile elements (सूक्ष्मतन्मात्रं) and the gross elements
(स्थूलभौतिकं) forming the Sthúla or gross body and the _linga Saríra_
or subtile body,—the two component parts of all living bodies.
[Sidenote: 9. Knowledge & Ignorance. बिद्या बिद्ये ।]
The two states of the soul, knowledge and ignorance (बिद्या अबिद्या)
and the two states of knowledge; namely that which is known (बिज्ञात),
and what is unknown (अबिज्ञात), corresponding with two others—the
(ब्यक्ताब्यक्त) the manifest and unmanifest.
[Sidenote: 10. The two states of Life. कर्म्म तथा ज्ञानकाण्डं ।]
Knowledge and action or Jnána and Karman,—theory and practice, are the
two inseparable conditions of life; the one leading to the other, which
is the result of the former, and according to others its cause, in the
celebrated dispute ज्ञान जन्य कर्म्म अथबा कर्म्मजं ज्ञानं between theorists and
practitioners.
[Sidenote: 11. Other Pairs.]
In this way many other pairs are joined together forming as they were
the two halves of the great circle of _Om_, and whether diametrically
or obversely opposed or attached to each other, they form together, the
same circle of which each of them is but an imperfect part or half.
[Sidenote: 12. Geometry of _Om_.]
[Sidenote: 13. Logical Use of _Om_.]
Hence we see the mystery of the cypher of _Om_ to be no less wonderful
and efficacious in the investigation of theological truths, than the
great instrument of Euclid’s compass in the bisection and measurement
of geometrical dimensions. And as the circle is latterly found to be
made use of in the demonstration of propositions in Logic, how much
must we wonder to reflect on the use and application of the sacred
instrument of _Om_ by the ancient Rishis of India, to all things of
the physical, intellectual and spiritual world (_Sarvamonkára eva_) as
their common measure.
[Sidenote: 14. Dualism overthrown द्वतोच्छेदः]
Having thus observed the deficiency of dualities and the imperfection
of dualistic theories, by the instrumentality of _Om_, and the
application of its cypher of unity to them, to make up that unity
which is essential to the true knowledge of God, whose nature is a
perfect unity and without divisibility (Ekamevádwitía), the sages next
proceeded to the investigation of trialities and pluralities of tri-une
doctrines and so forth, which had been gaining ground even in those
early stages of society, by the application of the same test of the
unity of _Om_ to them, till at last all these partitions are lost in
the cypher of One indivisible whole.
[Sidenote: 15. The Metrical Sense of _Om_.]
_Om_ in the sense of a compass or metrical instrument, is derived from
O the cypher, letter or circle, and _ma_ to measure, meaning the circle
of measurement.
XI. TRIADS OR TRIPLES OR TRIPARTITE OM IN TRINITARIAN SYSTEMS.
[Sidenote: 1. Triads or Triples of _Om_ त्रिमूर्त्ति ।]
“But when considered as a triliteral word consisting of a, u, _m_,
(अ, उ, म), _Om_ implies, the three Vedas, the three states of human
nature; the three divisions of the Universe; the three deities,
agents of the three states of things—the creation, preservation and
destruction; or properly speaking; the three principle attributes
of the Supreme Being. In this sense it implies in fact the Universe
controlled by the Supreme Being.” Rám Mohun Roy.
[Sidenote: 2. Their External Manifestations. ब्याहृतिः ।]
The idea of the trisection of the circle of _Om_ followed that of its
bisection, together with that of the three fold division of Divine
nature, much earlier in the minds of the Aryans of India, than the
three sectors of the circle were unfolded by Euclid, and the mystery
of the tri-une nature of the Divinity was discovered by the divine
Plato, or that of the three persons in the God-head was revealed by the
Gospel. But not content with this discovery, the ancient sages applied
this triplicate division of _Om_ to many other things as the three
fold manifestations of the _One_ Deity represented by the triliteral
and trilateral figure of _Om_, and fell to their adoration, until they
were recalled to the worship of the invisible unity of _Om_ by the
Vedánta doctrines. We shall now see these triples called the Vyáhritís
(व्याहृति) or three fold manifestations in their order.
[Sidenote: 1. The 3 Vedas. त्रयो बिद्या बेदत्रयः ।]
Om represents the three Vedas by its three letters, _viz_; the Rik,
Yajur and Sáman, consisting of the Hymns, Ceremonies and Psalms.
The first like the hymns of Hesiod and Orpheus, the second like the
Levitican laws, and the third resembling the Psalms of David, all of
which are said to be of Divine origin.
[Sidenote: 2. The 3 States. ॐ गुणत्रयं ।]
These have no apposite terms in English, and are variously rendered
to express the states of quietism, action and passion or excess of a
feeling, leading to error.
[Sidenote: 3. The 3 Worlds. ॐ भूर्भुबः स्वर् ।]
The earth, sky and heavens, called the three great evolutions
(महा ब्याहृति) of _Om_. But those were afterwards subdivided into
twenty one (3×7) each named as Om (ॐ त्रिसप्तं) as in the beginning
of Atharva Sanhitá ॐ त्रिसप्ता ये परियन्ति बिश्वाः—“The Universe composed of thrice seven
worlds.”
[Sidenote: 4. The 3 states of things. श्रवस्थात्रयं ।]
[Sidenote: 5. The 3 Agencies Personified त्रि मूर्त्ति ।]
These are the creation, preservation, and destruction of all things
(सृष्टि, स्थिति, प्रलय), or as philosophically called their evolution,
sustentation and dissolution (उत्पत्ति, स्थिति, ध्वंस), and their agents,
_Brahmá_ the creator, _Vishnu_, the preserver, and _Siva_ the destroyer
of each and all, corresponding with Jupiter, Neptune and Pluto, and
Osiris, Horus and Typhon (ब्रहमाबिष्ण्वीशाः). But this trinity is refuted
by the Vedántic doctrine of unity, which repudiates a secondary cause.
(सृष्टि स्थिति लयादीनां नान्य कर्त्ता द्वितीयकं). The Maitrí Upanishad makes mention of many more triads
which were glorified with the aforesaid hallowed epithet _Om_ (VI. 5.)
_Viz._ the following:—
[Sidenote: 1. The Trisex Divinity.]
_Om_ composed of the three genders, masculine, feminine and neuter
(स्त्रीपुन्नपुं). But the Vedánta refutes the generic distinctions of
the One unknown (नपण्डनपुमान् शक्तिः).
[Sidenote: 2. The 3 Elemental forms.]
The fire, wind and sun, (सूर्य्याग्नि बायु), the three powerful
manifestations of the Deity each of which had its votaries in the early
fire, wind and sun worshippers of India.
[Sidenote: 3. The 3 Agencies as above.]
The creation, preservation and destruction of things in the forms of
Brahmá, Vishnu and Siva as said above.
[Sidenote: 4. The 3 Fires. अग्नित्रयः ।]
_Om_ the three sacrificial fires called the दक्षिणा, गार्हपत्य and
आह्वनीयाग्न्यः, which were continually preserved in families.
[Sidenote: 5. The 3 Vedas. त्रयोबिद्या ।]
_Om_ the triple learning contained in the Rik, Yajur and Sáman, which
were identified with God for their being his words.
[Sidenote: 6. The 3 Intelligences.]
The three Intellectual faculties consisting of the Mind, Intellect or
Reason, and the conscious soul.
[Sidenote: 7. The 3 Times. त्रिकाल ।]
Present, past and future composing the circle of the eternity of _Om_
(कालत्रयं).
[Sidenote: 8. The 3 Aliments. अन्न ब्रह्म ।]
Food and water and moon. The water and food are eulogised as _Om_ in
Bhrigu Valli as अन्न ब्रह्म, and the moon is reckoned as such for its
containing the ambrosial beverage of the gods.
[Sidenote: 9. The Mental Powers. मनोवृत्तिः ।]
The three intellectual faculties, the mind, intellect and consciousness
as the spiritual manifestations of the Invisible Spirit.
[Sidenote: 10. The three Vital Airs. प्राणादि ।]
Those of respiration, circulation and secretion called प्राणामान समाणाः
the respiratory breath or air and others: there are two others which
with these three will be found among the pentads (पञ्चप्राणाः).
[Sidenote: 11. The three feet of God. त्रिपादाः ।]
These are the different hypostases of God or rather of the Divine
soul in its three states of universality, individuality and external
appearances, each of which is subdivided into three states.
[Sidenote: 12. The 3 Totals.]
The Sútrátmá, Taijana and Hiranyágarbha (universal soul)
(सूत्रात्मा तैजन हिरण्यगर्भः); The three emanations of infinite Intelligence from the
Unity of God.
[Sidenote: 13. The three Specials.]
The Visva, Taijasha, and Prajná (Individual Souls) (विश्व तैजस प्रज्ञा). The
three emanations of finite souls from Divine Intelligence.
[Sidenote: 14. The three externals.]
The Vaiswánara, Visvarúpa and Virát the three manifest and visible
forms; (बैश्वानर बिश्वरूप बिराट्). Hence the nature of God is a triplicate
threefold unity or the thrice three hypostases of the One Being.
[Sidenote: 15. The three Forms of Devotion.]
The three forms of our devotion and Communion with God, that he is
praised, worshipped and ascribed with attributes.
[Sidenote: 16. The Triple man.]
His body—the bow, his mind—the arrow, and his soul—the aim. (Mándukya
II. 4. p. 159).
[Sidenote: 17. The 3 States of the Soul.]
Of waking, dreaming and sound sleep of the soul. (जाग्रत् स्वप्न सुसुप्ति).
[Sidenote: 18. The 3 Humours of the Body.]
The bile, phlegm and choler or flatulence (वात पित्त कफ) are the
preservatives of the body and life.
[Sidenote: 19. Three Matrás. त्रिमात्रा ।]
The three _moræ_ or vowels, the long, short and prolated.
(ह्रस्व दीर्घ प्लूत त्रिमात्रा).
[Sidenote: 20. Three Accents. त्रिस्वरः ।]
The acute, grave and circumflex. उदात्तानुदात्त स्वरितः.
[Sidenote: 21. Three Utterances of speech. बाणि ।]
Human speech consisting of letters, words and sentences treated of in
Orthography, Etymology and Syntax. (ध्वणिः पश्यन्ति मध्यमा बैस्वरी).
[Sidenote: 22. Three Pronunciations स्फूर्तिः ।]
Distinct, indistinct and half distinct. (Anquetil). (स्फुट अस्फुट अर्द्धस्फुट).
[Sidenote: 23. Do. of Three Vedas.]
The _Swaratí_ of Rik, the _Swara_ of Yajus, and _Swánvatí_ of Sáma.
(स्वरती स्वर स्वानबत्यः).
[Sidenote: 24. The 3 Letters.]
Of Om _viz._ a, u, m, agree with the first, second and third word of
every triad, _i.e._, each to each.
[Sidenote: 25. The 3 Merits.]
Of the meditation of the three letters of _Om_ described at length in
the Upanishads.
XII. THE TETRADS OR QUADRUPLES OF OM.
[Sidenote: I. Tetrads of Om.]
We have next to consider the tetrads or quadruple divinities in the
quadrants or four fold divisions of the circle of _Om_ consisting of
its four letters a, u, or crescent of _Om_, and the circlet of entire
Om styled Chandravindu as given by Professor Monier Williams from the
Nirukta of yaska. (Indian Wisdom p. 169).
[Sidenote: II. In sciences.]
1. The Om of orthographers consisting of the four stages of speech;
namely, ध्वनि पश्यन्ती मध्यमा and बैस्वरी ।
2. Of Grammarians; the four parts of speech, nouns, verbs, prepositions
and particles.
3. Of Ritualists; The hymns, liturgical precepts, Bráhmanas and ordinary
language.
4. Of philologers or Sábdikas; the speech of serpents, beasts, birds and
vernaculars.
5. Of Etymologists; The Rik, Yajur and Sáma Vedas and current language.
6. Of Spiritualists; The language of beasts, wild animals, musical
instruments and soul.
7. Of Manu (IV. 126). The Pranava and the three Vyahrtis. (ॐ भूर्भ्रुवः स्वर्).
8. Of Manu (IV. 124). The Rik sacred to the gods, the Yajur relating to
mankind and the Sáma concerning the manes, and its sound.
9. Of _Smártas_; The four stages;—of students, householders, mendicants
and ascetics.
10. Of Puránas. The four Ages;—_Satya_, _Tretá_, _Dwápara_ and _Kali_.
The four castes &c.
[Sidenote: III. In Divinity]
_A_ for _ápta_ or _Vyápta_—pervading all worlds, represents the divine
hypostasis of Viswa.
[Sidenote: 1. The 4 Conditions of Brahma.]
_U_—for _Utkarshat_, _i. e._, more elevated than _A_; as the _Taijas_
than _Visva_. (तैजस).
M—for _mána_ or measure, as the _prajná_ like a _prastha_ measures the
above two. (प्रज्ञा).
_Om_—_i. e._, the entire and without parts, is the fourth and perfect
condition of Brahma. (ब्रह्म).
[Sidenote: 2. The 4 states of the Soul.]
_Á_ for the waking (Jágrat) state, when the soul is subject to gross
senses.
_U_—for the _swapna_ or dreaming state, when the soul is withdrawn from
visible objects.
M—the _susupta_ or sound sleeping state, in which the soul is
unconscious of itself.
_Om_—the absolute and perfect state of the soul viewing all in itself.
[Sidenote: 3. The 4 Manifestations of God.]
A—is external manifestation of the Universal soul in objects.
_U_—Internal manifestation perceived in the operations of the soul in
dream.
M—unmanifested existence; or the self consciousness of the soul.
Om—Unmanifest state of the soul, unmodified and inactive state.
[Sidenote: 4. The 4 Titles of the soul.]
A—_Viswa_ or _Vaiswánara_ who abides manifest in the waking state.
U—_Taijasa_; abiding in dreams and knowing all without objects.
M—_Prajná_, the perfect wise abiding in deep sleep.
_Om_—Absolute Brahma called _Turíya_ which is perfect and all knowing.
[Sidenote: The Four fold Tetrads:]
I.
A—_Áptah_, pervading.
U—_Utkarsha_, Exalted.
M—_Mána_, Measure.
Om—_Brahma_, Absolute.
II.
_Jágrat_, Waking.
_Swapna_, Dreaming.
_Susupti_, Sleeping.
_Sthira_, Calm.
III.
A—_Vyakta_, external state.
U—_Antar_, internal state.
M—_Avyakta_, unmanifested.
_Om Ananta_, Infinity.
IV.
_Viswa_, the visible world.
_Taijasa_, the thinking soul.
_Pragná_, Consciousness.
_Turíya_, Omniscience.
XIII. THE PENTADS &C., OF _Om_.
[Sidenote: The Pentads of Om.]
The quintuples of om are composed of five letters or divisions of the
symbolical circle, standing for so many different things each of which
forms a part of the whole, and is called an _Om_. The five parts are,
A, U, M, O and the _náda_—the nasal half circle above.
[Sidenote: 1. The Five Vital Airs. पञ्च प्राणाः ।]
Respiration, flatulence, circulation, pulsation and assimilation,
commonly known by the names of _Prána_, _Apána_, _Vyána_, _Udána_ and
_Samána_.
[Sidenote: 2. The Five Caverns. पञ्च कोषाः ।]
_Pancha koshas_ or sheaths of the soul, folding one over the other
“like the coats of an onion”. 1. The sheath of the intellect. 2. The
sheath of the mind. 3. The sheath of breathing. 4. The subtle and
corporeal bodies. 5. The sheath of Supreme bliss, not admitted by
all. (बिज्ञानमय, मनोमय, प्राणमय, अन्नमय, आनन्दमय कोषाः ।)
[Sidenote: 3. The Five Internal organs, senses and their objects.
पञ्च ज्ञानेन्द्रियाणि ।]
The ear, eye, skin, nose and tongue, of hearing, sight, feeling, smell
and taste. Their five objects—sound, colour, touch, savour and smell.
(श्रोत्रत्वक् चक्षु जिह्व घ्राणानि तथा शब्द स्पर्षरूप रसगन्धानि ।)
[Sidenote: 4. The Five external Do. पञ्च कर्म्मेन्द्रियानि ।]
The voice, hands, feet, the organs of generation and secretion are
organs of action. बाक्पाणि पाद पायूपस्थानि बहिरिन्द्रियाणि । पूर्ब्बोक्तानि अन्तर बा बुद्धीन्द्रियाणि ।
[Sidenote: 5. The Five Elements. पञ्च भूतानि ।]
Earth, air, fire, water and ether. क्षित्यप् तेजो मरुद्व्योम पञ्च महाभूतानि ।
[Sidenote: 6. The Five classes of Ignorance.]
1. Obscurity (तमस्), 2. Illusion(मोह), 3. Extreme illusion(महामोहः),
4. Gloom (तमिस्र), 5. Utter gloom (अन्ध तमसः).
[Sidenote: 1. The six letters of Hexads or sextuples.]
The sextuples of _Om_ are composed of _a_, _u_, _o_, _m_, the _Vindu_,
cypher, and the _náda_; and according to another account, the _Ardha
mátrá_ of Om is the fourth and the _Vindu_ and _náda_ the fifth and
sixth _aksharas_. (Weber’s Ráma Tapaníya p. p. 292, & 312. Cowell’s
Maitrí Up. p. 271).
[Sidenote: 2. The 6 Organs.]
The five organs of sense; _viz_ the nose, tongue, the eye, ear, skin
and the mind. (Gotama Sutra I. 1, 12). But according to others the mind
is not reckoned an organ.
[Sidenote: 3. Other Sextuples]
The six seasons (षडृतवः), the six flavours (षड्रसाः), the six musical
modes (षड्रागः), the six Vedángas; but I never met a passage of their
being preceded by _Om_.
[Sidenote: 1. The Heptads or Septuples.]
The Septuples are formed by a, u, o, m, _Vindu_, _náda_ and _Sánta_ or
ultimate silence, and these are used to symbolise the pantheistic form
of the god Viráj, in the following description of him given by Sankara.
[Sidenote: 2. The 7 Parts of Viráj Body.]
“His head—the heavens; his eye—the sun; his breath—the wind; his
center—the ether; his urine—the water; his feet—the earth; his mouth
the fire.” Anquetil gives the five senses, the mind and intellect as
his seven members. (Weber’s Indian Studien. Vol. II. p. 107).
[Sidenote: 3. The Other Heptads.]
According to other accounts there is a sevenfold septuples included
in the figure Om comprising the Universe. The first _trisaptaka_ or
triplex septuple comprises the seven spheres of heaven, the seven
pátálas or infernal regions, and the seven _Bhuvanas_ of earth. The
second _trisapta_ consists of the _sapta dwípas_ or seven continents
of the earth, the seven oceans, and the seven planets; and lastly the
_sapta swara_ or the seven notes emitted by the planetary motions.
[Sidenote: The Octads or octuples.]
The octuples consist of the aforesaid seven parts and the _sákti_
or word _namo_ added to them at the end, and are used as symbols of
Viráj for the five vital airs, or the five organs of action and those
of intellect _i. e._ the mind, intellect and self consciousness or
_chítta_.
[Sidenote: The Nonads.]
These are nine cavities of the body नबद्वारगृह the abode of Brahma.
[Sidenote: The _Decads_.]
These are the ten internal and external organs (पञ्चकर्म्मेन्द्रिय
and पञ्चबुद्धीन्द्रिय) of the body—the seats of Brahma.
XIV. PHILOSOPHY OF THE NUMERICAL GROUPS CONTAINED
UNDER THE MYSTIC SYLLABLE OM.
[Sidenote: 1. Inquiry into the numerical groups.]
After the lengthy account we have given of the various classes of words
contained under the different numbers and divisions and subdivisions
of the mysterious letter _Om_, it must be asked by the inquisitive
reader, what do these clusters of concrete and abstract terms which are
numerically jumbled together under the unintelligible character _Om_
serve to mean, and of what use are they to the contemplative Yogi in
his meditation on the attributes of his Maker by that symbol?
[Sidenote: 2 (_a_). Enlargement of the understanding.]
In answer to this query we are bound to repeat the definition of yoga,
that it is the process of joining the ideas in the mind, and practicing
the limited powers of the understanding to rise by degrees from their
grasping the ideas of unities or single objects at a time, to the
comprehension of dualities and pluralities for the enlargement of the
intellect, till at last the mind is fraught with a clear and distinct
idea of every thing in the universe comprised under the several groups
or generalizations of particulars.
[Sidenote: 2 (_b_). Their Pantheistic view.]
And also as we have more than once mentioned in the preceding articles,
that God is _aham bahushyám_—one in many, _to on to pan_ of the Greeks,
or the _unity_ divided into and containing an _Infinity_ of parts; so
His symbol the holy Om is one circle and emblem of infinity, which for
the sake of our conception and convenience is viewed in its Finite
parts of monads &c., and their ever increasing multiples by all other
numbers. But the monad like the prime number one whether multiplied or
divided by any number in arithmetic, remains still the same simple one.
Thus (1 × 2 = 2 × 1); (and 1/2 = 1 ÷ 2, or 1/2 = 1 × 1/2). This is the
root of the pantheistic doctrine of the Vedánta. सर्ब्बं खल्विदं ब्रह्म This
One is all: and the whole being taken from the whole the remainder is
whole. पूर्णस्य पूर्णमादाय पूर्णमेबाबशिष्यते ।
[Sidenote: 3. The Numerical Philosophy.]
It was the oldest _Sánkhya_ or numerical school of philosophy in
India, like the ancient Ionian school of Greece, that first made a
classification of all objects in nature under certain co-ordinate
groups for our contemplation of them under those classes; which its
later development of the _yoga_ system has converted to the objects
of our meditation as same with or pervaded by the Deity; or in other
words, has recommended the meditation of nature’s God in nature itself
as in Natural Theology. It was the Tantra worship of later ages that
divided the symbol of unity and infinity of the divine _om_ into a
decad of parts, as it is the custom of mathematicians to divide the
great circle of infinity into 360 degrees, though it might be divided
into an infinity of parts.
[Sidenote: 4. The Sánkhya and Pythagorean.]
The Sánkhya system of evolution which is closely allied to that of the
Darwinian, views the monad as the elementary _protozoa_, which combined
with other monads make up the duads, triads &c. we have mentioned
before, and all which are resolvable to the primary monad. Om is always
‘one’ thing; nothing can destroy that numerical existence, combine the
thing in every possible variety of ways, and it still remains ‘_one_.’
It cannot be less than _one_, it cannot be more. As (2 = 1 + 1 = II &
3 = 1 + 1 + 1 = III). Resolve it into its minutest particles, and each
particle is _one_. As (½, ⅓, ¼ &c.). One is the only absolute
number; all others are but relations to it. The Infinite therefore
must be one, and if you take infinity and the infinitesimals from
the infinite, there remains also the same infinity; according to the
Vedánta paradox पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदुच्यते । and all modes of existence
are but finite aspects of the Infinite.
[Sidenote: 5. Different aspects of the soul.]
The soul being a self moved monad, is one, whether it connects itself
with two or with three; in other words the essence remains the same
whatever its manifestations may be. The one soul may have two aspects,
Intelligence and Passion, as in brutes; or it may have three aspects,
as in man &c. For more of this see Lewes’ History of Philosophy (Vol. I
p. 33 and p. 34).
[Sidenote: 6. Query concerning Nature Worship.]
There rises another question of some importance in this place as, what
has the Yogi or worshipper of God to do with the objects presented to
him in the different groups under the partitions of _Om_, when his
business is solely to meditate on the nature and attributes of the
Deity?
[Sidenote: 7. Spiritual Worship.]
To this it may be answered that, the Hindu Yogi or meditative sage is
enjoined to meditate on the Supreme Spirit in Spirit, “_átmá átmanyeva
chintayet_”. (आत्मा आत्मन्येबचिन्तयेत्). He does not adore any visible object,
but contemplates his creator with all his attributes as displayed in
creation, which he sums up abstractedly in his own spirit and mind.
There can be no contemplation of the inscrutable and incomprehensible
nature of God apart from the light we derive from the abstract
meditation of all sensible and intellectual natures. “Observe every
thing in thyself and so shalt thou behold the Supreme.”
सर्ब्बमात्मगतं पश्यतेनात्मानं परिपश्यसि ।
[Sidenote: 8. Self knowledge. What?]
The old rule of self knowledge आत्मतत्त्व or know thyself
आत्मानं जानीहि, which was believed to constitute highest wisdom, and
which has given rise to different interpretations in various schools
of philosophy, does not mean the knowledge of one’s state and nature
to be sufficient for him; but that of his soul which makes him truly
great. The wise Socrates looked inwards, and there discovered the moral
and psychological truths the world has derived from him. His pupil the
divine Plato looked within him, and there found the eternal ideas of
which sense awakened reminiscence.
[Sidenote: 9. Knowledge of the Soul.]
The Hindu Yogi too looks inward and views within the circle of his
cranium symbolized as _Om_, his soul seated as a ray and figure of the
Divinity, and encompassed by the abstract ideas of all things whose
impressions he has received by sense and mind. He then learns to
distinguish by his discriminative power called the _átmánátma viveka_,
(आत्मानात्मविवेक) the soul of the Universe from all the representations
which it presents to his mind.
[Sidenote: 10. Of one in Many.]
The Platonic system had also a sort of classification in which the
search for One in Many and Many in One, together with the detection
of the One in the Many was the constant aim, consult for further
information on this head in Lewes’ History of Philosophy. (Vol. 1. p.
237 and p. 405).
XV. THE UNITARIAN FORMULA ॐ तत् सत् ONE THAT IS.
[Sidenote: 1. Om the one.]
From all our investigation into the origin, rise, and extent of meaning
of the word _Om_ in its orthography, etymology and theology, it is
evident that the Indo-Aryan mind was early infused with the idea of an
absolute _Om_ corresponding with the Greek _On_ and _ôn_, and _En_ and
also _Aeon_ of the Gnostics, Latin _Ens_, _Unum_ and Entity, Romance
_On_ and _un_, and _one_ in English, whose unity was the source of all
diversity in the plurality of creation, agreeably to the text _aham
bahu Syám_ = _Ego multus sim_ of the Sruti.
[Sidenote: 2. The Universal soul, = Vìswátman.]
It was at first known as _one_ and then as the _self_ or soul by the
silent and innate intuition of the intellect, as it is declared in the
Mandukya Upanishad II. 2, 5. तमेबैकंजानथआत्मानमन्यावाचो, बिमुञ्चथअमृतस्यैब सेतुः ।
मण्डूकं २ । २१५ ।
Max Müller says (A. S. Lit. p. 23 and p. 322): “The Átman was next
conceived as the Spirit = air, _átmá_ and _anime_.” “That one breathed
breathless by itself: other than it nothing since has been.” Thus says
the Sruti (Müller p. 560). “This one Átman (atmos) fills, animates and
pervades the whole”; as the poet sings “spreads unspent” throughout the
infinity of worlds:
“Which are but parts of one undivided whole
whose body nature is, and God the soul.” (Pope).
एकमेवाद्वितीयं ब्रह्म । रूपं रूपं प्रतिरूपं विभाति ॥
[Sidenote: 3. Called as _Tat_ = that]
The inherent one of all ones “_to on ontwn_,” the unit of unities, the
Ens of entities, the soul of the world “Viswátman” was yet without a
name, nor did they know how to call him, than by the designation of
_tat_ = “that,” which they say is expressive of the idea of Brahma
तदिति ब्रह्मणोऽभिधानमुदाहृतं । Because says Váchaspati, the nature of the one _Om_,
was unknown even to the learned बिदुषां परोक्षत्वाच्च तच्छब्दो ब्रह्मणो नाम; and therefore it was
specified by the demonstrative pronoun _that_ “_tat_,” which sometimes
preceded the एक as तदेकं &c. (Greek _to on_). The
necessity of pronouncing _Om_ with _tat sat_ in the beginning of every
Vedic rite, is strictly enjoined in Bhágavad-Gítá. ॐ तत्सदिति निर्द्देशो
ब्रह्मनस्त्रिविधः स्मृतः । ब्राह्मणश्चैब बेदाश्च यज्ञाश्चबिहिताः पुरा । बैदिके कर्म्मणि तेषां प्रथमतो निर्द्देशः । इति तां बाचस्पतिः ।
[Sidenote: 4. The Impersonal and Personal God.]
The word “_tat_” in the neuter gender, was used for the one self, which
as an element or material cause, had evolved all things out of its
immaterial essence, and expressed an impersonal God, which the creed of
the early philosophers had established in the Vedas. It was at a much
later period that the belief of a personal God, is said to have been
introduced by the sage Sándilya in the Ch’hándogya and Swetásvatara
Upanishads, where the self आत्मा is used in the masculine
gender, and the masculine pronoun _Sa_ and _tam_ (Greek “_ho and ton_,”
Lat “_is_”), was substituted for _tat_ (Greek _to_ Lat _id_) in the
subjective _mantra_ सोऽहं हंस; but in the objective mantra it is
neuter as तत्त्वमसि ।
[Sidenote: 5. Of the Bráhma Somája]
The Bráhma Samáj has preserved both the formula of the Impersonal God
(ॐ तत् सत्) as their motto, as well as addressed their prayers to
the personal God by use of the masculine pronoun _sa_ and _tam_ instead
of _tat_. Thus in the opening hymn of Ram Mohun Roy’s Prayer Book
तमेकं शरण्यं तमेकं बरेण्यं तमेकं जगत् कारणं विश्वरूपं । तमेकं जगत् कर्त्तृपातृ प्रहर्तृ तमेकं विश्वरूपं निर्बिकल्पं भजामि ।
So in Devendra Natha Thákur’s hymn तमेकं स्मरामो तमेकंभजामो । This
is in accordance to the creed of all civilized nations to apply the
masculine pronoun to the Deity. The Koran has “ho=he” in its formulas
of “_Ho’lahad_” “_Ho’lghani_” _&c._, and so also the _ho_ of the Bible.
_Tat_ like _On_ is sometimes used alone and by itself for God, at the
opening of books and chapters, and upon the tops of pages with the Sat
following it as तत् सत्.
[Sidenote: 6. Ditto in the Feminine Gender.]
But those who have heard the preachings of Keshub Chandra Sen, may
well remember his exclamations as तुमि पिता तुमि माता, तुमि पुरुष तुमि प्रकृति, in
imitation of the Roman idolatrous philosopher’s acclamation to God,
“tu pater, tu mater, tu mas, tu femme” &c., in Cudworth’s Intellectual
System. There is no masculine or feminine representative of the pronoun
_tat_ or any other pronoun in the vernaculars, where they are all of
the common gender, hence तिनि, उनि, ओ, से &c., used for _tat_ by the
Heathen Hindus, are applied alike to their gods and goddesses, while
the Sanskrit _sah_ = ho in Greek, Arabic and Hebrew designates the
masculine Deity only. Mahommed says in the Koran, “ye are ashamed of
your female children, but not of assigning female attributes to the
Deity.”
[Sidenote: 7. Ditto in the Neuter Gender.]
The following passages will serve to show the early creed of the
impersonal God, from the application of the neuter pronoun _tat_ to him
in the Mándukya Upanishad. (11. 2)
तदेतदक्षरं ब्रह्मसप्राणस्तदबाङ्गनः ।
तदेतत् सत्यं तदमृतं तद्वोद्धव्यं सौम्यबिद्धि ॥
तदेतत् सर्ब्बाश्रयः आयम्य तद्भाब गतेन चेतसा ।
लक्ष्यं तदेबाक्षरं सौम्य बिद्धि ॥
तद्विज्ञानेन परिपश्यन्ति धीराः ।
आनन्द रूपममृतं यद्बिभाति ॥
तत् शुभ्रं तद् ज्योतिषां ज्योतिस्तदात्मबिदो बिदुः ।
तमेवभान्तमनुभाति सर्ब्बं, तस्य भाषा सर्ब्बमिदम्बिभाति ॥
Meaning:—“The sun, moon and stars what are they? But a glimpse of light
caught from That (_Tat_).” &c.
XVI. ONTOLOGY OF THE SELF EXISTENT
_Sat_ = BEING.
[Sidenote: Philology of Sat.]
1. The last word of the formular motto of Vedánta is _sat_, which
derived from the root _asa_, Lat. _esse_—to be, makes the present
participle _Sat_ and means a being, like the Latin _ens_ and Greek
_On_, the participial noun of _eimi_ meaning a being. Thus the
knowledge of _sat_ which is _Satyam_ = reality, is the doctrine of
_On_—the real being, which as said before is _to on onton_—the being of
beings and prime cause of all existences, and forms the main subject
of Ontology. This primary and fundamental truth of the existence of a
first cause, led the Rishi _a priori_ to deduce all other existences
from it by the text अहं वहुस्यां _Ego in multis et pluribus_—the one
in many: or in other words, when the Bráhman believes in but one real
being in the Universe, he believes also that this being constitutes the
Universe. (M.W. Indian Wisdom p. 36).
[Sidenote: 2. Etymology of Sat.]
2. The noun _Sat_ in its verbal form is equivalent to _asti_,
corresponding with Lat. _est_, Gr. _esti_, Persic _ast_ and _hast_,
Bengali-áchhe, Uria achchhe &c. Eng. _is_, Ger. _Ist_ and the like. And
_tat sat_ together makes the Greek _to estin_, Lat. _Id est_ French _Il
est_ &c.; Arabic _alast_, Persic _ost_, and Hindi _Ohihae_. The Om _Tat
Sat_ is either an identic proposition, meaning the “Being that is” or a
definitive one, expressing _Om_ that (is) existent.
[Sidenote: 3. The Ontology of _Sat_ or Being.]
3. The Ch’hándogya Upanishad says; “In the beginning there was the mere
state of _sat_—being (_to on_)—the one only without a second.” Some
however say that, “in the beginning there was a state of _asat_—not
being; (_Lat. non est_, Gr. _to mi on_), the one without a second.
Hence out of a state of non-being would proceed a state of being. But
how can this be? How can _sat_ = being, proceed out of _asat_ not
being?” It is logically absurd by the well known maxim _Ex nihilo nihil
fit_ of Lucretius. “Hence in the beginning there was a mere state of
being (the _om_). One only without a second. (_om eka mevá
dvitíyam_ ओमेकमेवाद्वितीयं). He willed and became many” (Chánd. VI. 2. M.
W. Ind. Wisdom p. 41).
[Sidenote: 4. A Priori Argument of Vedánta.]
4. The Original text runs thus.
सदेवइदमग्र आसीत्, एकमेवाद्वितीयं ।
तदाह एकेआहुः असदेवइदमग्रमासीत् एकमेवाद्वितीयं ॥
तस्मादसतः सज्जायेत ।
कुतस्तुखलु स्यादिति । कथमसतः सज्जायेत इति ॥
तत्त्वेवइदमग्रआसीत्, एकमेवाद्वितीयं ॥
तदैक्षत वहुस्यां प्रजायेय ।
The above cited passage and numerous other texts of the Vedánta
such as the following, यतो वा इमानि भूतानि जायन्ते येन जातानि । and जन्माद्यस्ययतोऽन्वयात् &c.,
unanimously prove _a priori_ and by deductive reasoning that Brahma
is the primary cause from which all others are derived and deduced
by reason. This is called the _Púrva vat_ or _a priori_ reasoning in
the Nyaya philosophy, which is shewn to be the logical inference of
the effect from its cause. यत्रकारणेन कार्य्यमनुमीयते यथा मेघोन्नत्या
भविष्यतिबृष्टिरिति । वात्स्यायनः ।१ ।१ ।६ ।
[Sidenote: 5. Evidences of the First cause.]
5. The priori inference of a pre-existent cause is supported by
many other modes of reasoning as we shall state below. 1. By the
Cosmological reasoning of Humboldt, Leibnitz and others, it is evident
that some being was uncaused, or was of itself without a cause.
Therefore God is the first cause of all things. (Leibnitz). 2. By
the Anthropological reasoning founded on certain observed facts or
phenomena of human consciousness, its knowledge of the subjective
_ego_ and objective _non ego_ &c. 3. By the Ontological, we find the
existence in the mind of a clear and distinct idea of God, as a perfect
Being or _Ens_ or entity (sat) perfectly eminent. 4. Psychological
Intuitive reasoning shows us clearly that “we may form the idea of a
supremely perfect being of whom we have a conscious proof. And as in
the exercise of our intellect we become conscious of a subjective unity
underlying the external diversity, so by the unvarying revelations of
reason, we are led to recognize the existence of a Deity who, amidst
all the shifting phenomena of the universe remains one and Immutable.”
Vide Devendra Náth Tagore’s Ontology p. 14.
[Sidenote: 6. A Posteriori Argument.]
The Vedánta philosophy pursues also a course of inductive reasoning in
its aphorism of जन्माद्यस्ययतः । अस्यविश्वस्य जन्मादि यतः, rising from the creation
to its maker. This is the process of परबत् or _a posteriori_
reasoning of the Nyáya philosophy, in its inference of the cause
fire from its effect the smoke (पर्ब्बतोवन्हिमान् धुमात्), or of the major term
व्यपकाग्नि from the middle व्यप्यधूम । This is the physical
reasoning of modern inductive science, which infers from the facts of
existence an author of these facts. The Universe exists, therefore it
has a cause, which is prior to all other causes. There are some who
attempt to prove the posteriori परवत् argument of the Veda
from a different construction of the Gáyatri hymn, ascending from the
_Vyáhritis_ or creation of the worlds (भूर्भुवःस्वर्) to their creator
तत् सविता; but this mode of reasoning is not justified by others,
by reason of the initial Om = God.
[Sidenote: 7. Ambiguity of the word _Sat_.]
We shall now take notice of the other meanings which the lexicons
assign to _sat_, beside the being and entity of God परमार्थ सत्व we
have so long dwelt upon. It means the goodness and excellence of a
thing. साधुत्वप्रशस्तादिभिः सच्छब्दोऽपि । वाचस्पत्याभिदानं ॥
In this sense the phrase _Om tat sat_ would mean “God The Good”, which
is quite correct on all hands. In English the etymology of God is good,
and so the Sanskrit _sat_ means both God and good; thus also all systems
of philosophy predicate the attribute of goodness of the nature of God.
The Persian term _Khoda_ though so nearly allied to God and _sat_ in
sound, will be found to bear no affinity with either; but to owe its
derivation to the Sanskrit स्वदा (from स्वदत्तः) meaning self-produced;
_swa_ स्व being invariably rendered into _kha_ in Persian, as _swata_
स्वत _khod_, _swasri_ स्वसृ khwahir &c.
[Sidenote: 8. Another sense of _Sat_.]
_Sat_ appears moreover in the sense of sitting in composition with an
objective word preceding it, as _diri-shad_ a celestial, _sabhásat_
a courtier. It is from the root _sad_, Latin _sedo_—to sit, with the
suffix _kwip_. Thus we have in the Kathá Vallí: (V. 2.)
हंसः शुचिसद्वसुरन्तरीक्षः । सद्धेता वेदिषदतिथिर्द्दूरोन सत् ।
नृषद्वरसदृतसद्व्योमसद् । सद् अब्जा गोजा ऋतजा अद्रिजाऋतं बृहत् ।५ ।२ ।
“The Hansa, (God) sits above the heavens, it dwells in the atmosphere,
as invokers it dwells in temples, and as guests it is not afar from us.
It dwells in man, in truth, in the ether, in water, mountains &c. &c.”
XVII. THE CONCLUSIVE LESSON ON THE PRACTICE OF YOGA.
After our long and lengthy discussion on the subject of Yoga, and the
sacred and mysterious words wherewith it is conducted, our treatise will
be deemed incomplete until we set a form or praxis of the manner in
which it is to be conducted; and particularly by those who are fully
persuaded of its efficacy, and prepared for its practice, but are
prevented from it for want of proper guides to initiate them into it, or
deterred by the arduousness of the rites imposed upon them by false
Yogis, as to give up the exercise in disgust and hopelessness of their
possibility ever to master it.
We shall set to these a short lesson from the Upanishad with directions
from the Bhágavad Gítá, works which are believed to be of the highest
authority and sanctity by every Hindu, and which can never be suspected
of misleading any body; but on the other hand universally acknowledged
as the only luminaries amidst the intellectual gloom of superstition and
ignorance. The Kathopanishad says that the light of truth is to be
gained by yoga only योगीनां योगगम्यं, and the Bhágavad Gítá declares, that
knowledge, faith and practice are the only means of its attainment
ज्ञानकर्म च भक्तिश्च नोपायनास्ति कुत्रचित्. It directs all men of competence to betake themselves to
the acquisition of learning, and the incompetent to the practice of acts
thus: निर्ब्बिन्नानां ज्ञानयोगोऽन्वासिनामिहकर्म्मसु । तेष्यनिर्ब्बिण चित्तानां, कर्म्मयोगश्च कामिनां ॥
The Maitrí Upanishad gives the following directions for the practice of
yoga. “In the same way (is declared) the rule for the exercise of these
means (for the concentration of the mind). This concentration (yoga) has
six parts:—restraint of the breath (_pránáyáma_), restraint of the
senses (_pratyáhára_), meditation (_dhyána_), attention (_dháraná_);
self examination (_tarka_), and absorption (_samádhi_). When beholding
by this manner of contemplation, he beholds the golden coloured, the
doer, the lord, the spirit, Brahman, the cause; then the seer abandoning
his merits and sins, reduces every thing to unity in the Supreme
indestructible (soul). Thus says the Sruti;—As beasts and birds approach
not a blazing mountain, so faults never approach those who know
Brahman”. (18).
“It has been also said elsewhere when the sage, conditioned as _prána_,
has obtained the mastery over his mind, and left outside all the objects
of the senses, then let him remain void of all volition. Since the
individual soul called _prána_ springs from the _non-prána_ (Supreme
Intelligence); hence let the (apparent) _prána_ fix itself in the fourth
stage (of pure intelligence). Thus saith the Sruti;—“That which is
itself apart from intellect, which yet abides in the midst of intellect,
the inconceivable, the supremely secret, on this let him fix his
intellect (_chitta_); thus this subtle body having no object, is merged
(in the Supreme).” (19).
“It hath also been said elsewhere; there is yet a higher exercise of
attention (_dháraná_) for the sage; after pressing the end of his tongue
against his palate and restraining his voice, mind and breath, he
beholds Brahman by contemplation. When thus by the annihilation of the
mind, he beholds the self-manifesting soul, the less than the least, as
identified with the supreme soul, then having seen the soul thus
identified, he becomes divested of self. Being thus divested, he becomes
unlimited, destitute of material support, only an object of pure
thought. This is the great secret,—final emancipation. Thus saith the
Sruti;—By the serenity of the intellect he destroys all action, good or
bad; with serene soul, abiding in the Divine Soul, he enjoys undying
bliss.” (20).
“It hath been said also; the artery, called _sushumná_, which supplies
the passage for the vital air, rises upward (from the heart) and is
interrupted in the middle of the palate. By means of this artery,
conjoined with the _prána_ (brought under subjection), the mind merged
by contemplation into its object Brahman, and the repetition of the
mystic syllable _Om_, let him rise upwards turning the end of his tongue
on the palate, and uniting the senses (with the prána and mind) ]. Let
the absence of limitation contemplate itself (_i. e._ let him
contemplate on the unlimited Brahman). Then he attains freedom from all
organs; and becomes no longer capable of pain or pleasure. He gains
absolute unity.” Thus saith the Sruti:—
“First having mastered _prána_, then having fixed it on the palate,
having crossed the state of limitation, let him in the crown of his
head, merge (the soul) in the unlimited Brahman.” (21).
“Thus he may contemplate _Om_ as the sound and non-sound &c. (22 and
23). Then _Om_ as light, and all other significates of _Om_.” (24 &c.).
Those who may think the English version of the lesson on Yoga as not
very explicit, will do well to consult the subjoined text in the
original.
तथा तत् प्रयोगकल्पः । प्राणायामः प्रत्याहारोध्यानंधारणातर्कः समाधिः । षड्वर्गो इत्युच्यते ।—
अनेन यदा पश्यन् पश्यति रुक्भवर्णं कर्त्तारमीशं पुरुषं ब्रह्मयोनिं ।
तदाबिद्बान् पुण्य पापे विहाय परेऽव्यये सर्ब्बमेकी करोतीत्येबं ह्याह ।
यथा पर्ब्बत मादीप्त माश्रयन्ति मृगद्विजाः । तद्वद्ब्रह्मविदो दोषानाश्रयन्ति कदाचन ॥१८
अथान्यत्राप्युक्तं । यदावैवहिर्विद्वान् मनोनियम्य इन्द्रियार्थांश्च प्राणोनिवेशयित्वा
निःसङ्कल्पस्ततस्तिष्ठेत् । अप्राणादिह यस्मात् सम्भूतः प्राणसंज्ञको जीवस्तस्मात्
प्राणोवैतुर्याख्ये धारयेत् । अचित्तं चित्तमध्यस्तमचिन्त्यं गुह्यमुत्तममं ।
तत्र चित्तं निधायेत तच्च लिङ्गं निराश्रयं ॥
XVIII. SYMBOLICAL YOGA CULT OF MUDRÁ OR CHAKRA DIAGRAMS.
_Om_ the object of Yoga meditation, being already described in sections
IX. &c. of this article as symbolical of Divine nature, and its
different divisions as emblematical of the eternal attributes or
hypostases of the Self—same Unity, they are as shown before, represented
by the component letters of that mystic syllable, and meditated upon by
the mental arithmetic of the speculative theosophist, the vedántist and
yogi. But as the majority of people of grosser understandings are more
dependant on ocular and sensible symbolism than abstract idealism, the
Tantras have purposely contrived many a figure and diagram (_Mudrás_ and
_Chakras_) for their guidance, of which we will give a few below with
their geometrical names and notations.
It will appear from the diagrams described hereafter that _Om_ the
symbol of Brahman the Universal _Sat_ or existence, serves to show us as
a chart of the world, or representation of the cranium, everything
existing in the physical and intellectual world, which is expressed by
the word Om (ॐ शब्द सर्ब्बार्थ वाचकः), in its different divisions and partitions
for our meditation and contemplation. The pious and religious
spiritualist may employ them in Divine contemplation, but the majority
are at liberty to use them in the meditation of every other subject
which comes to be comprised within the compass of their thought, in the
groups of significations which the letters are said to convey. Hence the
Yoga of old, meant only an intense application of the mind to all
subjects of thought and knowledge. Thus the end of our Yoga philosophy
is not only the abstruse meditation of Divine attributes, but the mental
reflection of every thing besides.
XIX. MATHEMATICAL INVESTIGATION INTO THE DIAGRAMS OF OM.
[Sidenote: Correctness of the Diagrams.]
We have seen from the diagrams given in the following section, that the
Tántrika formulists have spared no pains to divide the great circle
of the Universe, filled by the omnipresence of Brahma and represented
by the figure _om_, into several parts for the purpose of meditating
His different hypostases, and contemplation o£ the various orders of
creation. We are now to inquire as to whether these several divisions
of a mathematical circle of 360 degrees are geometrically correct,
or mere arbitrary partitions made by ignorant priests for their own
amusement and deception of their proselytes.
[Sidenote: The Heptagon and Nonagon.]
Now for instance, the problem of inscribing a heptagon or a nonagon
in a circle will at once startle a student of Euclid as altogether
impossible, and identical with that which was celebrated among Greek
geometricians as the problem of the trisection of the angle. If treated
algebraically, it leads to a cubic equation with three real roots, the
arithmetical value of which can be found only approximately.
[Sidenote: The Lílávatí’s solution.]
The author of the Lílávatí has solved the problems, but given no
account of the way in which he got the numbers stated by him; if they
had been obtained by solution of the above mentioned equation, they
would probably have been more accurate than they are. He only lays down
an arbitrary rule, that the side of the heptagon is 52055/120000 of the
diameter, and that of the nonagon 41081/120000 of the same. Neither of
these is very far from the truth. The accurate value of the side of the
heptagon lies between 82/182 and 105/242. The side of the nonagon lies
between 13/38 and 105/307.
[Sidenote: Commentators on Lílávatí.]
Among the commentators on Lílávatí, Rámakrishna, Gangádhara, and
Ranganátha have not attempted any demonstration of the problems in
question, and have contented themselves with merely repeating the
figures contained in the text. Ganesa confesses that the proof of the
sides of the regular pentagon, heptagon and nonagon cannot be shown in
a manner similar to that of the triangle, square and octagon.
[Sidenote: The Pentagon.]
But this is untrue of the pentagon; its side can be geometrically found
as shown in Euclid Book IV. Prop 11; and the admission of Ganesa serves
only to prove, that he was unacquainted with the Sanskrit translation
of Euclid which contains a solution of this problem. Ganesa cannot
mean only that the side of the pentagon is incommensurable with the
diameter; for that is equally true of the triangle, square and octagon,
inscribed in a circle.
THE FIGURES.
OF OM (ON OR EN) OF HINDU ONTOLOGY.
I. Mudrá, Madawar, Sphere or Sphaira.
A Symbol of the Universe and Universalia.
A System of the Universal Religion.
ॐकार मुद्रा । अखण्डमण्डलाकारं व्याप्तयेनचराचर स्वरूपं ।
II. The circle O, An Emblem of infinity and Eternity.
A Type of the Catholic Theism of Hindus.
ॐकार वृत्तं । अनाद्यनन्तसनातन व्राह्मधर्म्मस्वरूपञ्च ।
III. The convexity of O. A Type of the Extramundane,
Unknowable and Absolute Supreme Brahma.
Significant of Agnoism and Agnosticism.
ॐवृत्तपरिधेःपरं । अपरिमेयाज्ञेयतुरीयपरव्रह्म स्वरूपं ।
IV. The concavity of O. Emblem of Intramundane
Immensity of knowable Nature and its God Brahma .
And Indicative of Gnosticism and Pantheism.
ॐकारबृत्तमध्यं । प्रज्ञेय निर्गुणब्रह्मतथाज्ञेयब्रह्माण्डस्वरूपं ।
V. The circle with the Central point or Monad.
A Symbol of the Definite and known world and its God.
And signifying the Monotheism of all nations.
ॐबृत्तं सविन्दुमध्यं । सगुणब्रह्मविन्दुब्रह्माण्डवीजमपर तैजस ब्रह्मस्वरूपं ।
1. The circle with the central A, अ Alif or Unit.
Emblematical of the unity of a Personal God.
And the Primary unity of all things in Nature.
And significant of unitarianity or _Advaita matam_.
ॐकार बृत्त केन्द्रस्थअकार सहितं । सोपाधिक एकमेवाद्वितीयमतरूपं ।
2. The two Semicircles of O. Symbolical of Duad or Duality .
In the dualism of Persons in the God-head as _Dvaitam_.
And the Duads of Co-ordinate Principles in Nature.
And signifying the Ditheism of all Dualistic creeds.
ॐ वृत्तार्द्धद्वयं । सोपाधिकेश्वरस्यभेदद्वयं । जीवव्रह्म पुम्प्रकृत्यादि दैतमतरूपं ।
3. The Trisected circle of _Om_. A symbol of the Triad or Trinity.
Indicative of a Triality of Persons in the God-head as _Traitam_.
And the co-ordinate Triples of the Principles in Nature.
And signifying the Tritheism of Trinitarianity.
त्रिभक्त वृत्तं । अउमयुक्तं । त्रिगुणात्मक व्रह्मादित्रिमूर्त्ति । व्याहृति त्रयादि । त्रैतमतरूपं ।
3. (_a_) The Tripartite circle. With the Inscribed Triangle
Euclid (IV. 2).
A symbol of the Holy Trinity (_Trimúrti_ on the three sides).
And the Triangular female emblem of God-mother in the midst.
And Indicating the Materialistic Trinitarianism of Hindus.
ॐ वृत्तान्तर्गत त्रिभुजं । अव्यक्तशक्ति वा प्रकृत्यात्मकत्रिमूर्त्तिरूपं । त्रैतं मतं ।
4. The Four Quadrants of the circle of _Om_ or a square.
Emblematical of the Tetrad of the Divinity.
And the co-ordinate Quadruples of Things.
And signifying the Quaternity of certain creeds.
ॐकारवृत्तपादाः । अउमविन्दुयुक्ताः । विश्वादितुरीय ब्रह्म । वा सप्रकृतित्रिमूर्त्तिरूपं ।
5. The Pentagon Inscribed in the circle. Denoting the Pentad.
The Angular Points A. B. C. D. & E. Meeting at the Centre O
(Euclid IV. 11).
Indicative of the Quintuple Hypostases of the Deity.
The Quintessence and the Five fold co-ordinates of Elementary
bodies.
ॐ वृत्तस्य पञ्चभुजं । अउमविन्दुनादयुक्तं । पञ्चकोश पञ्चप्राण पञ्चभूतमयं ।
6. The Hexagon in the Circle. Significant of the Hexad.
The Angular Points A.B.C.D.E.F. Meeting at the centre
(Euclid IV. 15).
Denotative of the sextuple Evolutions of the Monad O.
And Indicative of the Six Internal and External Organs of sense.
वृत्तस्य षड्भुजं । ॐ नमो षोढ़ारूपं । अउम॰ ৺नमषडिन्द्रिय षड्रस षडङ्गादिस्वरूपं ।
7. The Heptagon. Inscribed in the circle O. Indicates the Heptad.
The Angular Points A. B. C. D. E. F. G. Meeting at the centre O.
According to the Process of Lílávatí mentioned below.
Indicates the septuple Hypostases of Divine Essence, _viz_;
The Five External senses, mind and intellect. (Anquetil).
And the seven fold co-ordinate bodies in creation, _viz_;
the seven Worlds, seven Planets, seven Continents and Oceans.
ॐवृत्तस्य सप्तभुजं । अउम॰ ৺ नमःयुक्तं । प्रज्ञादि आत्मारूपं । सप्तभुवनमयविराजरूपं ।
सप्त ग्रह सप्त द्वीप सप्त समुद्रञ्च ।
8. The Octagon (A. B. C. D. E. F. G. H). Inscribed in the circle O.
By Bisection of the Quadrants (in Figure 4).
Indicative of the Octad or Octuple states of Spirit and Body.
_viz_, the five Vital airs or the five external or five
Internal senses with the Mind, Intellect and consciousness (Chittam).
All forms of the Spirit.
And the eight material forms of Earth &c., treated of in the Ashta
Múrti.
ॐ वृत्तस्याष्टभुजं । ॐ नमोयुक्तं अउओम॰ ৺ नमः । अष्ट बुद्धीन्द्रिय तथा ईश्वराष्टमूर्तिरूपं ।
9. The Nonagon A, B, C, D, E, F, G, H, I. Inscribed in the circle O.
By Trisection of the three sections of a Tripartite circle.
Symbolical of a _nonad_ or nine fold nature of the Deity.
And the nine doors or organs of Animal bodies.
ॐ वृत्तस्य नव भुजं । त्रिभुजस्यत्रिभक्तभुजत्रयं । ओन्नमो शान्ति युक्तं । अउओम॰ ৺ नमः शान्ति ।
आत्मनः नवधारूपाणि । तथाजीवदेहस्य नवद्वारानिच । आत्मनः नव रूपाणि यथा—
अ-जाग्रत् बैश्वानरः । उ-स्वप्नजतैजनः । म-सुसुप्त प्रज्ञा । ओ-तुरीयपरात्पर व्रह्म ।
৺ नाद समष्टि सूत्रात्मा । ॰ विन्दुव्यष्टि हिरण्य गर्भः । नमः स्थूलविश्वः । शक्ति विश्वरूपः ।
शान्तिविराजरूपं । सर्ब्बमोङ्कारस्य नव रेखभिः दर्शितं । यथा ॐ
10. The Decagon in a Circle. Emblematical of the Decad.
The Decagon A, B, C, D, E, F, G, H, I, J. By Bisection of the
Pentagon.
Significant of the Five Internal and five External Senses.
And the Ten Directions of space. All filled by Divine Spirit.
ॐवृत्तस्य दशभुजं । वृत्तस्य पञ्च भुजंद्विर्बिभक्तं । दशदिग्व्यापि ईश्वरात्माज्ञापकं ।
ॐन्नमः शक्तिःयुक्तं । यथा अ, उ, ओ, म, ৺, ॰, नमः, शान्तिः, ।
वा अ, उ, ओ, म, ৺, ॰, नमः शान्तिः, शान्तिः, शान्तिः ।
These figures might be multiplied _ad infinitum_, as there is no
limit of created things and the attributes of the Creator; but as
neither Infinity nor Immensity is comprehensible by the limited
understanding of man, the Yogi takes some definite ideas and
determinate objects for his meditation, as he is directed by the
Natural Religion of mankind.
NOTE TO FIGURE 7.
Solution of the Problem of inscribing a heptagon in a circle, or
dividing the circle into seven equal parts. According to Súryadása’s
commentary on Lílávatí. वृत्तान्तर्गत सप्तभुजाङ्कनं सूर्य्यदासमतं ।
“For the heptagon समवाहुक सप्तभुजः describe a circle, and an equilateral
heptagon in it, then a line being drawn between the भुजाग्ररेखा extremities
of any two sides—at pleasure, and three lines from the centre of the
circle वृत्तान्तर्गत केन्द्रं to the angles indicated by those extremities
भुजाग्रचिन्हित कोणं, an unequal quadrilateral विषम चतुर्भुजं is formed. The greater
sides and the least diagonal क्षुद्रतरकर्णं thereof are equal to the
semi-diameter व्यसार्द्धतुल्यं”. The value of the greater diagonal, which
is assumed arbitrarily, is the chord of the arc चापस्य पूर्णज्या encompassing
the two sides. Its arrow शरः being deduced in the manner before directed,
is the side of a small rectangular triangle एकजात्य त्रिभुजं ।
Thus the greater diagonal बृहत्तरकर्णं, being arbitrarily assumed to be
93,804, is the chord sought इष्टज्याः; its arrow found in the manner directed
is 22,579; this is the side, and half the base or chord जीवारूप भूम्यर्द्ध कोटि is
the upright 46,902; their squares are 509711241 and 21997604; the square
root of the sum of which is the side वर्गमूलं of the heptagon or
52,055 योगमूलं ।
These numbers are given from the copy of Súryadása’s commentary on the
Lílávatí in the library of the As. Society. There are two obvious errors
in them, probably of the copyist लिपिकर प्रमादः; _viz._ 22,579 should be
22.581, and 21997604 should be 2199797604.
NOTE TO FIG. 9.
To inscribe a nonagon in a circle, वृत्तान्तर्गत नवभुजं i. e., to divide it
into nine parts. “A circle being described as before, inscribe a
triangle वृत्तान्तर्गत त्रिभुजं in it. Thus the circle is divided into three
parts. Three equal chords समान पूर्णज्या being drawn in each of these
portions, a nonagon is thus inscribed in it वृत्तस्य नव भुजक्षेत्रं; and three
oblongs वृत्तस्य चतुर्भुज क्षेत्रं are formed within the same; of which the base is
equal to the side of the (inscribed) triangle भूमिवृत्तस्य त्रिभुजभुजतुल्यं । Then two
perpendiculars लम्बपातद्वयं being drawn in the oblong, it is divided
into three portions, the first and last of which are triangles
परपूर्ब्बांश त्रिभुजं; and the intermediate one is a tetragon. मध्यांश चतुर्भुजं ।
The base in each of them is a third part of the side of the inscribed
triangle त्रिभुजवाहोस्त्रितीयांशः(?). It is the upright (of a rectangular triangle)
जात्यत्रिभुजकोटि; the perpendicular is its side; and the square root of the
sum of their squares भुजकोटिवर्गयोगमूलं is the hypotenuse कर्णः,
and is the side of the nonagon नवभुजं.
“To find the perpendicular लम्बं, put an assumed chord कल्पितज्या equal
to half the chord पूर्णज्यार्द्धं of the (inscribed) tetragon; find its
arrow in the manner aforesaid, and subtract that from the arrow of the
chord तत्रिभुजस्यशर of the (inscribed) triangle, the remainder is
the perpendicular. लम्बपरिमाणं । Thus the perpendicular लम्बं comes out
21,989: it is the side of a rectangular triangle. The third part of the
inscribed एकजात्य त्रिभुजं triangle is 34,641: it is the upright. कोटि ।
The square root of the sum of their squares वर्गयोग मूलं is 41,031: and
is the side of the inscribed nonagon.” वृत्तस्यनवभुजं ।
[Illustration: THE OM TAT SAT.]
YOGA VÁSISHTHA.
BOOK I.
ON MORAL APATHY
CHAPTER I.
INTRODUCTION.
SECTION I.
DIVINE ADORATION
_Hail The Eternal._
Om, salutation to the self-same Reality, from whom all beings proceed,
by whom they are manifest, upon whom they depend, and in whom they
become extinct (in the end).
2. He is the knower, the knowledge and all that is to be known. He is
the seer, the (act of) seeing, and all that is to be seen. He is the
actor, the cause and the effect: therefore salutation to Him (who is
all) knowledge himself.
3. Salutation to Him (who is) supreme bliss itself, from whom flow the
dews of delight (as water springs from a fountain) both in heaven and
earth, and who is the life of all.
SECTION II.
NARRATIVE OF SUTÍKSHNA.
4. One Sutíkshna, a Bráhmana, whose mind was full of doubts, went to
the hermitage of Agasti and asked the sage respectfully:—
5. Oh great sage! that art informed in all the ways and truths of
virtue, and knowest with certainty all the Sástras, I am in a great
doubt (about something) which I pray you will kindly remove.
6. Tell me whether a man’s acts or his knowledge or both of these, is
in your opinion, the cause of his emancipation.
7. Agasti replied:—
As the flight of birds in the air is effected by means of both their
wings, so the highest state of emancipation is attained through the
instrumentality of both knowledge and acts.
8. It is neither our acts nor knowledge alone that produces
emancipation, but both together are known as the means of it.
SECTION III.
ANECDOTE OF KÁRUNYA.
9. I will recite to you an instance on this subject from the old
traditions, relating a Bráhman named Kárunya, who was learned in the
Vedas in days of yore.
10. He was the son of Agnivesya and accomplished in the Vedas and all
their branches, and after finishing his studies at the preceptor’s,
returned to his own abode.
11. He remained a sceptic at home, holding his taciturnity and
inertness to acts: when his father Agnivesya saw his son so slack in
his duties, he upbraided him thus for his good.
12-13. Agnivesya said:—
Why my son do you not discharge your duties, tell me how can you
succeed (in anything) if you remain inactive, and tell me also the
reason of your cessation from acts.
14. Kárunya replied:—
The offering of daily oblations, and performance of morning and evening
devotions during life, are inculcated in the Veda and law as the
_active_ duties (of men).
15. But it is neither by acts or riches, nor by means of progeny, that
one obtains his liberation, it is solely by self-denial that Stoics
taste the ambrosia (of emancipation).
16. Tell me my father! which of these two ordinances is to be observed
by me? Doubtful of this I have become indifferent to acts.
17. Agasti said:—
Hear me my son, that Kárunya after saying so held his silence; when his
father seeing him thus, rejoined his speech.
18. Agnivesya said:—
Hear me relate a narrative (to you) my son, and you having fully
considered its purport in your mind, may do as you may choose (best for
you).
SECTION IV.
STORY OF SURUCHI.
19. There was a damsel named Suruchi, the best of the _Apsará_ nymphs,
who was seated on the mountain peak of Himálaya, beset by peacocks
around.
20. Here Kinnaras inflamed by love sported with their mates, and the
fall of heavenly streams (Gangá and Yamuná), served to expurgate the
gravest sins (of men).
21. She beheld a messenger of Indra making his way through the sky; and
then this most fortunate and best of _Apsarás_, addressed him thus:
22. Suruchi said:—
O thou herald of gods, tell me kindly whence thou comest and whither
art thou destined at present.
SECTION V.
ACCOUNT OF ARISHTANEMI.
23. The divine Ariel replied:—Well hast thou asked Oh pretty browed
maid, and I will tell thee all as it is. Know, Arishtanemi the royal
sage, who has made over his realm to his son.
24. He has (now) with religious indifference (to the world), set out
to the forest for (practice of) asceticism, and is performing his
austerities on the _Gandha Mádana_ mountains.
25. I am now returning from there after discharge of my errand, and
repairing to Sakra’s (palace) to report the matter.
26. Suruchi said:—
Tell me, my Lord, what matter has taken place there. I am with
submission (much) inquisitive after it, nor shouldest thou cause me
(the pain of) anxiety.
27. The messenger replied:—
Hear me gentle maid, relate to thee in length (everything) as it has
occurred.
28. On hearing that the king was practising the utmost rigors of
asceticism in that forest, Indra, the lord of gods, desired me to take
this heavenly car and repair at once to the spot.
29. “Take this car,” said he, “bearing the (dancing) _Apsarás_ equipped
with all their musical instruments, and furnished with a band of
Gandharvas, Siddhas, Yakshas and Kinnaras.”
30. “Convey them,” said he, “with all their wired instruments, flutes
and drums to the auspices of the Sylvan mount of _Gandha Mádana_.
31. “There having placed the Prince Aristanemi in the vehicle, bring
him to the enjoyment of heavenly delight in this city of _Amarávati_
(the seat of immortals).”
32. The messenger added:—
Receiving this injunction of Indra and taking the car with all its
equipments, I proceeded to that mountain.
33. Having arrived at the mountain and advancing to the hermitage of
the king, I delivered to him the orders of the great Indra.
34. Hearing my words, Oh happy damsel! the king spoke to me with
reluctance and said: “I wish to ask thee something O messenger, which
(I hope) thou wilt deign to answer.
35. “Tell me what good and what evils there are in heaven, that knowing
them (beforehand), I may think of settling there as I may choose.”
36. I answered, saying:—
In heaven there is ample reward for merit, conferring perfect bliss (to
all); but it is the degree of meritoriousness that leads one to higher
heavens.
37. By moderate virtue, one is certainly entitled to a middle station,
and virtue of an inferior order, leads a person to a lower position (in
the heavens).
38. But one’s virtue is destroyed by his impatience at the excellence
of his betters, by his haughtiness to his equals, and by his joy at the
inferiority of others.
39. When one’s virtue is thus destroyed, he must enter the abode of
mortals. These and the like are the effects of merit and demerit (with
us) in heaven.
40. Hearing this, Oh good maiden, the king answered and said: “I
do not, Oh divine messenger! like the heaven that is of such like
conditions.
41. “I will henceforth practise the most austere form of devotion, and
abandon this my unhallowed human frame in the same way, as the snake
abandons his time-worn-skin (slough).
42. “Be thou pleased, Oh delegate of the gods! to return with thy
heavenly car to the presence of the great Indra whence thou comest, and
fare thee well.”
43. The celestial emissary resumed:—
Thus being bid, I went Oh goodly dame to the presence of Sakra to
report the matter. Who upon my rehearsal of the matter, was struck with
great wonder.
44. Then the great Indra again spoke to me with a sweet voice and said:
“Go you my herald again to that king, and take him to the hermitage of
Válmíki.
45. “He is well acquainted with every truth, tell him my errand for the
instruction of the dispassionate prince, saying:—
46. ‘Oh thou great sage! remonstrate with this prince who is humble and
dispassionate, and dislikes the enjoyments of heaven.
47. ‘So that this prince who is aggrieved at the miseries of the world,
may gradually come to attain his emancipation.’”
48. I then went and explained my mission to the royal hermit, took him
to the sage Válmíki (who had grown amidst the ant-hills), and to whom I
delivered great Indrá’s charge for the king’s practice (of the means)
for his final liberation.
49. Then the sage (named after the ant-hill in which he had grown),
welcomed the King with gentle inquiries regarding his welfare.
50. The prince replied:—
“Oh great _seer_, that art informed in all the truths of religion, and
art the greatest of them that know the knowable, thy very sight has
given me all that I desired, and therein is all my welfare.
51. “Great sire, I wish to learn from thee how I may escape the
miseries which arise from one’s connection with this world, and which
(I hope) thou wilt reveal to me without reserve.”
52. Válmíki said:—
Hear me Oh king! I will relate to you the entire Rámáyana, by the
hearing and understanding of which you will be saved even while in this
life.
SECTION VI.
HISTORY OF RÁMA.
53. Hear me Oh great and intelligent king, repeat to you the sacred
conversation which took place between Ráma and Vasishtha relating the
way to liberation, and which I well know from my knowledge (of human
nature).
54. The prince said:—
“O thou best of sages, tell me precisely who and what this Ráma was,
what was his bondage and how he got freed from it.”
55. Válmíki said:—
Hari was proscribed under an imprecation to take upon himself the form
of a prince, with an assumed ignorance as that of a man of little
understanding.
56. The prince said: “Tell me who was the author of that imprecation,
and how it could befal on Ráma, who was the personification of
consciousness and felicity, and the very image of wisdom.”
57. Válmíki replied: Sanat-kumára, who was devoid of desires, had been
residing at the abode of Brahmá, to which Vishnu, the Lord of the three
worlds, was a visitor from Vaikuntha.
58. The Lord God was welcomed by all the inhabitants of the
_Brahmaloka_ as well as by Brahmá himself, except by Sanat-kumára who
was thus beheld and addressed to by the god.
59. “Sanat-kumár, it is ignorance that makes thee forsake thy desires
for fear of regeneration (on earth), therefore must thou be born under
the name of _Sara-janmá_ to be troubled with desires.”
60. Sanat-kumára in return denounced Vishnu by saying:—“Even all
discerning as thou art, thou shalt have to sacrifice thine omniscience
for some time, and pass as an ignorant mortal (on earth).”
61. There was another anathema pronounced upon Vishnu by the sage
Bhrigu, who seeing his wife killed (by him), became incensed with anger
and said: “Vishnu thou shalt have also to be bereft of thy wife.”
62. He was again cursed by _Vrindá_ to be deprived of his wife, on
account of his beguiling her (in the form of her husband).
63. Again when the pregnant wife of Deva-datta was killed (with fear)
on seeing the man-lion figure of Vishnu;
64. The leonine Hari was denounced by the husband, who was sorely
afflicted at the loss of his consort, to be thus separated from his
wife also.
65. Thus denounced by Bhrigu, by Sanat-kumára, Deva-datta and Vrindá,
he was obliged (to be born in this earth) in the figure of a human
being.
66. I have thus explained to you the causes of all the imprecations
(which were passed on Vishnu), and will now relate to you all other
things which you shall have carefully to attend to.
CHAPTER II.
REASON OF WRITING THE RÁMÁYANA.
SECTION I.
PERSONS ENTITLED TO ITS PERUSAL.
Salutation to the Lord, the universal soul, shining manifest in heaven,
earth and the sky, and both within and without myself.
2. One convinced of his constraint (in this mortal world), and desiring
his liberation from it, and, who is neither wholly ignorant of, nor
quite conversant with divine knowledge, is entitled to (the perusal of)
this work.
3. The wise man, who having well considered the narrative (of
Ráma) as the first step, comes afterwards to think on the means of
liberation (as are expounded herein), he shall verily be exempt from
transmigration (of his soul).
4. Know, O destroyer of thy enemies! that I have first embodied the
history of Ráma in this Rámáyana (as the preparatory step to salvation).
5. And I have given the same to my attentive pupil the obedient and
intelligent Bharadwája, as the sea yields his gems to their seeker.
6. These historical preparatories were rehearsed by the learned
Bharadwája in the presence of Brahmá, seated in a certain forest of the
Sumeru Mountain.
7. Then the lord Brahmá, the great grandfather of the inhabitants (of
the three worlds), was so highly pleased with him that he addressed him
saying: “Oh my son! ask the best boon that thou wishest for.”
8. Bharadwája said:—“Oh thou lord, that art master of the past and
future times, grant me the desired boon of communicating to me the
means whereby people are liberated from their miseries.”
SECTION II.
BRAHMÁ’S BEHEST.
9. Brahmá said:—“Go ask diligently of thy preceptor Válmíki, to
complete the faultless Rámáyana that he has undertaken (to write).
10. “By the hearing of which men will get over their manifold errors,
in the same manner as they pass over the sea by the bridge built over
it by the great Ráma, who was fraught with all good qualities.”
11. Válmíki said:—Saying this to Bharadwája, the supreme maker of all
beings (Brahmá) accompanied him to my hermitage.
12. In right earnest was the god welcomed by me with the _argha_ and
offerings of water and the like, when the lord of truth spoke to me for
the good of all creatures.
13. Brahmá spake to me saying:—“Do not Oh sage! give up your
undertaking until its final completion. No pains ought to be spared to
make the history of Ráma as faultless as it ought to be.
14. “By this work of yours men will forthwith pass over this hazardous
world, in the same manner as one crosses the sea in a vessel.”
15. Again said the increate Brahmá to me:—“I come to tell this very
thing to you, that you complete the work for the benefit of mankind.”
16. Then Oh king, the God disappeared from my sacred hermitage in a
moment, just as the wave subsides in the water no sooner it has heaved
itself.
17. I was struck with wonder at the disappearance of that (deity), and
then being composed in my mind, I inquired of Bharadwája, saying:—
18. Tell me, Bharadwája, what Brahmá spoke (to me) in the hermitage; to
which he answered saying:—
19. “The God commanded you to complete the Rámáyana for the good of
men, and as a means of their crossing over the gulf of the world.”
SECTION III.
INQUIRY OF BHARADWÁJA.
20. “Now Sir”, said Bharadwája, “explain to me how the great minded
Ráma and Bhárata conducted themselves amidst the troubles of this world.
21. “Tell me also how did Satrughna, Lakshmana, and the renowned Sítá,
and all those who followed Ráma, as also the ministers and their highly
intelligent sons, conduct themselves (on earth).
22. “Tell me clearly how they escaped all its miseries, that I may do
the same with the rest of mankind: (for our salvation).”
23. Being thus respectfully addressed by Bharadwája, I was led, Oh
great King! to carry out the behest of my lord (Brahmá), and to narrate
the Rámáyana to him; saying:—
24. Hear my son Bharadwája, I will tell you all that you have asked,
and by the hearing of which you shall be enabled to cast away the dross
of errors (under which you labour).
25. You are wise and have to manage yourself in the manner of the
felicitous and lotus-eyed Ráma, with a mind free from (worldly)
attachments.
26. (Know that) Lakshmana, Bhárata, the great minded Satrughna,
Kausalyá, Sítá, Sumitrá as well as Dasaratha;—
27. With Kritástra and the two friends of Ráma, and Vasishtha and
Vámadeva, and the eight ministers of state as well as many others, had
reached the summit of knowledge (by this means).
28. Their names are Dhrishta, Jayanta, Bhása, Satya, Vijaya,
Vibíshanah, Sushena and Hanumána. And also Indrajíta (who had attained
his highest knowledge).
29. These were the eight ministers of Ráma, who are said to have been
equally dispassionate in their minds, and content with what was their
lot. They were great souls, and free in their lives.
30. Well my son, if you follow the manner in which these men observed
sacrificial rites, gave and received their offerings, and how they
lived and thought, you are at once freed from the turmoils (of life).
31. One fallen in this boundless ocean of the world, may enjoy (the
bliss of) liberation by the magnanimity of his soul. He shall not come
across grief or destitution, but remain ever satisfied by being freed
from the fever of anxiety.
CHAPTER III.
VÁLMÍKI’S ADMONITION.
SECTION I.
ON TRUE KNOWLEDGE.
Bharadwája said, O Bráhman! relate to me first about Ráma, and then
enlighten me by degrees with the conditions of attaining liberation in
this life, that I may be happy for ever.
2. Válmíki replied:—Know, holy Saint! all worldly conceptions to be
as erroneous as the various hues that taint the clear firmament. It is
better therefore to efface them in oblivion, rather than revive their
reminiscence (in repeated states of existence).
3. All visible objects are absolute negation; we have no idea of them
save from sensation. Inquire into these apprehensions, and you will
never find them as real.
4. It is possible here (on earth) to attain to this knowledge (of
worldly vanities) which is fully expounded herein: if you will listen
to it attentively, you shall get at the truth and not otherwise.
5. The conception of this world is a mistake, and though we actually
see it, it is never in existence. It appears in the same light, O
sinless saint, as the variegated colours in the sky.
6. The conviction of the non-existence of the objects of vision, leads
to efface their impressions from the mind. Thus perfected, there
springs in it the supreme and eternal bliss of self-extinction.
7. Otherwise there is no quietism to be had herein by men like
you, rolling in the depths of science for thousands of years and
unacquainted with the true knowledge.
8. Complete abandonment of desires, styled as the best state of
liberation, is the only pure step towards beatitude.
9. The absence of desires leads to the extinction of mental actions, in
the same manner as the absence of cold conduces to the dissolution of
small particles of ice.
10. Our desires which uphold our living bodies (and minds), bind us
fast as by strings to our bodily prison. These being loosened, the
inward soul is liberated (as a bird from its cage).
11. Desires are of two kinds, pure and impure. The impure ones are the
cause of transmigration, while the pure ones serve to destroy it.
12. An impure desire is of the form of a mist of ignorance, consisting
in the feeling of an obdurate egoism. This is said by the wise to be
the cause of birth (transmigration).
13. A pure desire is like a parched seed incapable to bring forth the
germ of transmigration, and only supports the present body (in its dry
rigidity).
14. The pure desires which are unattended with transmigration, reside
in the bodies of living-liberated men, like unmoving wheels (unable to
move them to action).
15. Those that have the pure desires are not liable to transmigration,
and are said to be knowing in all things that ought to be known. These
are called the living-liberated and are of superior intelligence.
16. I will explain to you how the high minded Ráma attained the state
of liberation in life, hear you this that old age and death may not
come upon you.
SECTION II.
EARLY HISTORY OF RÁMA.
17. Hear, Oh highly intelligent Bharadawája, the auspicious course and
conduct of Ráma’s life: whereby you shall be enabled to understand
everything at all times.
18. The lotus-eyed Ráma after coming out of his school, remained for
many days at home in his diversions, and without anything to fear.
19. In the course of time as he took the reins of the Government, (in
his hand), his people enjoyed all the bliss that absence of grief and
diseases could impart (to them).
20. At one time Ráma’s mind virtuous as he was, became anxious to see
the different places of pilgrimage, the cities and hermitages (that lay
about).
21. So Rághava with this view, approached his father’s feet, he touched
the nails (of his toes) as a swan lays hold on the buds of lotus.
22. “Oh my father”, he said, “my mind is desirous to see the different
places of pilgrimage, temples of gods, forests and abodes (of men).
23. “Grant me my lord this my petition, as there is no petitioner of
thine on earth whom didst thou ever dishonor.”
24. Thus solicited (by Ráma), the king consulted with Vasishtha, and
after much reflection granted him the first request he ever made.
25. On a day of lucky stars Ráma set out (on his journey) with his
two brothers (Lakshmana and Satrughna), having his body adorned
with auspicious marks, and (receiving the) benedictions which were
pronounced on him by the priests.
26. Accompanied also by a body of learned Bráhmans whom Vasishtha had
chosen on the occasion, and a select party of his associate princes;
27. He started from home towards his pilgrimage after he received the
benedictions and embraces of his mothers.
28. As he went out of his city, the citizens welcomed him with the
sounds of trumpets, while the bee-like fickle eyes of the city ladies
were fixed upon his lotus like face.
29. He was bestrewn with handfuls of fried paddy thrown over his body
by the beautiful hands of village-women, that made him appear like the
Himálaya covered over with snow.
30. He dismissed the Bráhmans with honor, and went on hearing the
benedictions of the people, and taking a full view of the landscape
around him until he proceeded towards the forest.
31. He went on distributing alms after making his holy ablutions and
performing his devotion and meditation, as he gradually passed the
limits of Kosala after starting from his palace.
SECTION III.
RÁMA’S PILGRIMAGE.
32. He went about seeing the many rivers and their banks, visiting the
shrines of gods, sacred forests and deserts far and remote from the
resorts of men, as also the hills, seas and their shores.
33. He saw the _Mandákiní_ bright as the moon, the _Kálindi_, clear
as the lotus, and also the following rivers, _Sarasvatí_, _Satadru_,
_Chandrabhágá_ and _Irávatí_.
34. Also _Vení_, _Krishnavení_, _Nirvindhyá_, _Saraju_, _Charmanvatí_,
_Vitastá_, _Vipásá_ and _Báhúdaká_.
35. He saw also the (holy places of) _Prayága_, the _Naimisha_, the
_Dharmaranya_, _Gyá_, _Varánasí_, _Srígiri_, _Kedára_ and _Pushkara_.
36. He saw the Mánasa and the northern Mánsaravara lakes, and many
fiery lakes and springs, the Báda, the Vindhyá range and the sea.
37. He saw the fiery pool of Jwálámukhí, the great shrine of
Jagannátha, the fountain of _Indradumna_ and many other reservoirs,
rivers and lakes.
38. He visited the shrine of _Kártikeya_ and the Gandak river of
_Sálagrámas_, and also the sixty four shrines sacred to Hari and Hara.
39. He saw various wonders, the coasts of the four seas, the _Vindhyá_
range, the groves of Hara, and the boundary hills and level lands.
40. He visited the places of the great _Rájarshis_ and the
_Brahmarshis_, and went wherever there was any auspicious sanctuary of
the gods and Bráhmans. 41. Thus they all honouring Ráma, travelled far
and wide in company with his two brothers, and traversed all the four
quarters on the surface of the earth.
42. Honoured by the gods, _Kinnaras_ and by men, and having seen all
the places on earth, the descendant of Raghu returned home, like Siva
when he returns to the _Sivaloka_.
CHAPTER IV.
RÁMA’S RETURN FROM PILGRIMAGE.
Ráma strewn over with handfuls of flowers by the citizens (surrounding
him) entered the palace, as when the beauteous Jayanta (son of Indra)
enters his celestial abode.
2. On his first arrival he bent himself in reverence before his father,
before Vasishtha, before his brothers, his friends, the Bráhmanas and
the elderly members of the family.
3. Repeatedly embraced as he was by friends, by his father, mothers and
by the Bráhmanas, the son of Raghu bowed down his head to them with joy.
4. The assembled people after their familiar conversation with Ráma
in the palace, strolled about on all sides highly delighted with his
speech, resembling the music of a flute.
5. Thus eight days were passed in festive mirth consequent to the
arrival of Ráma, and shouts of joy were sent forth by the elated
multitude.
6. Thenceforth Rághava continued to dwell happily at home, with
relating to his friends, the different customs and manners of the
countries (he visited) on all sides.
7. He rose early in the morning and performed his morning service
according to law. He then visited his father seated as Indra in his
Council.
8. He next passed a fourth part of the day in company with Vasishtha
and other sages, and was greatly edified by their conversations which
were full of instruction.
9. He used also to go out for sport under orders of his father; and
surrounded by a large number of troops, to forests full of (wild) boars
and buffaloes.
10. Then after returning home and performing his bath and other rites
with his friends, he took his meal with them, and passed the night in
company with his beloved companions.
11. In these and similar practices did he pass his days with his
brothers at his father’s house, after his return from the pilgrimage.
12. Oh sinless (Bharadwája), with his conduct becoming a prince, Ráma
passed his days with giving delight to the good men that surrounded
him, in the manner of the moon that gladdens mankind with his soothing
ambrosial beams.
CHAPTER V.
OF RÁMA’S SELF-DEJECTION AND ITS CAUSE.
Válmíki said:—
Afterwards Ráma attained the fifteenth year of his age, and so also
Satrughna and Lakshmana who followed Ráma (in birth), attained also the
same age.
2. Bhárata continued to dwell with joy at the house of his maternal
grandfather, and the king (Dasaratha) ruled the whole earth as usual.
3. The most wise king Dasaratha (now) consulted his ministers day after
day about the marriage of his sons.
4. But as Ráma remained at home since his return from pilgrimage, he
began to decay day by day as the translucent lake in autumn.
5. His blooming face with its out-stretched eyes, assumed by degrees a
paleness like that of the withering petals of the white lotus beset by
a swarm of bees.
6. He sat silent and motionless in the posture of his folded legs
(_Padmásana_), and remained absorbed in thought with his palm placed
under his cheek and neck.
7. Being emaciated in person, and growing thoughtful, sad and
distracted in his mind, he remained speechless as a mute picture in
painting.
8. On being repeatedly requested by the anxious inmates of the family
to perform his daily rites, he discharged them with a melancholy
countenance (literally—with his faded lotus-like face).
9. Seeing the accomplished Ráma—the mine of merits in such a plight,
all his brothers likewise were reduced to the same condition with him.
10. The king of the earth observing all his three sons thus dejected
and lean, gave way to anxiety together with all his queens.
11. Dasaratha asked Ráma repeatedly and in a gentle voice (to
tell him) what his anxiety was, and what was the cause of his
thoughtfulness; but he returned no answer to it.
12. Then being taken up in his father’s lap, the lotus-eyed Ráma
replied, that he had no anxiety whatever, and held his silence.
13. Afterwards the king Dasaratha asked Vasishtha, the best of speakers
and well informed in all matters, as to the cause why Ráma was so
sorrowful.
14. The sage Vasishtha thought over the matter (for a while), and then
said, “There is Oh king! a cause of Ráma’s sadness, but you need not be
anxious about it.
15. “Wise men, Oh king! never entertain the fluctuations of anger or
grief, or a lengthened delight from frivolous causes, just as the great
elements of the world do not change their states (of inertness) unless
it were for the sake of (some new) production.”
CHAPTER VI.
ADVENT OF VISWÁMITRA TO THE ROYAL COURT.
The king was thrown into sorrow and suspense at these words of the
prince of sages (Vasishtha); but kept his silence for sometime, and
waited (that time might work a change).
2. (Meanwhile) the queens of the palace, kept themselves watchful of
the movements of Ráma with anxious carefulness.
3. At this very time the famous Viswámitra, the great sage came to
visit the king of men at Ayodhyá.
4. The intelligent and wise seer had his sacrificial rites disturbed
by the _Rákshasas_, who were deceitfully powerful and giddy with their
strength.
5. It was for the security of his sacrifice that the sage waited on the
king, because he was unable to accomplish it in peace (by himself).
6. It was also for the purpose of their destruction, that the
illustrious Viswámitra, who was the gem of austere devotion had come to
the city of Ayodhyá.
7. Desirous of seeing the king, he spoke to the guards at the gate,
to report the arrival of Kausika the son of Gádhi to the king with
despatch.
8. On hearing these words, the guards were struck with fear in their
minds, and ran as they were bid to the palace of the king.
9. Coming to the Royal abode, the door-keepers informed the
chief-warder of the arrival of Viswámitra the royal sage.
10. The staff-bearer immediately proceeded to the presence of the king,
seated among the princes and chiefs (under him) in the Court house, and
gave his report saying:—
11. “Please your majestic, there is waiting at the door a mighty
personage of majestic appearance, bright as the morning sun, with his
pendant locks of hair (red and ruddy) as sunbeams.
12. “The brilliancy of his person has brightened the place from the
top-most flag down to the ground, and made the horses, men and armory
shine as with a golden hue.”
13. No sooner had the warder appeared (before the king), and with
hurried words announced the arrival of the sage Viswámitra:
14. Then the best of kings as he heard the herald say so, rose at
once from his throne of gold with all the ministers and chiefs that
surrounded him.
15. He walked immediately on foot with the staff of princes and chiefs
by whom he was held in honour and regard, and in company with Vasishtha
and Vámadeva.
16. He went to the spot where the great sage was waiting, and saw
Viswámitra the chief of sages standing at the gateway.
17. His priestly prowess joined with his military valour, made him
appear as the sun descended on earth on some account.
18. He was hoary with old age, rough-skinned by the practice of
austerities, and covered down to his shoulders by red-bright braids of
hair, resembling the evening clouds over topping a mountain brow.
19. He was mild looking and engaging in his appearance, but at the same
time as brilliant as the orb of the sun. He was neither assuming nor
repulsive, but possessed of an ineffable gravity and majesty in his
person.
20. He was attractive yet formidable (in his look), clear yet vast (in
his mind), deep and full (in knowledge), and shining (with his inward
light).
21. His life time had no limit, nor his mind any bound to it, nor had
age impaired his understanding. He held the ascetics pot in one hand,
that went (through life) as his only faithful companion.
22. The compassionateness of his mind, added to the sweet complacency
of his speech and looks, pleased the people as if they were actually
served with nectar drops, or sprinkled over with ambrosial dews.
23. His body decorated by the sacred thread, and his white prominent
eyebrows, made him appear as a wonder to the eyes of his beholders.
24. On seeing the sage, the lord of earth lowly bent himself at a
distance, and then bowed down to him (so low), that the ground was
decorated by the gems pendant upon his crown.
25. The sage also in his turn greeted the Lord of the earth on the spot
with sweet and kind words, like the sun greeting the lord of the gods.
26. Afterwards the assembled Bráhmans (of the court) headed by
Vasishtha, honoured him with their welcomes.
27. The king said:—We are as highly favoured, Oh holy sage! by thine
unexpected appearance and thy glorious sight, as a bed of lotuses at
the sight of the luminous sun.
28. Oh sage, I have felt at thine appearance the happiness which knows
no bounds, and which has no diminution in it.
29. This day we must be placed at the front rank of the fortunate, as
we have become the object of thine advent.
30. With these and similar conversations that went on among the princes
and the sages, they proceeded to the court-hall where they took their
respective seats.
31. The king finding the best of sages (Viswámitra) so very prosperous
in his devotion, felt some hesitation to offer him the _arghya_
(honorarium) himself with his cheerful countenance.
32. He (the sage) accepted the _arghya_ offered him by the king, and
hailed him during his act of turning round (the sage), according to the
rules of Sástra.
33. Thus honoured by the king, he with a cheerful countenance asked
the Lord of men about the good health (of himself and family), and the
fulness of his finance.
34. Then coming in contact with Vasishtha, the great sage saluted him
as he deserved with a smile, and asked him about his health (and of
those in his hermitage).
35. After their interview and exchange of due courtesies had lasted
for a while to the satisfaction of all in the royal assembly;
36. They both took their respective seats; when every one (in the
court) respectfully greeted the sage of exalted prowess.
37. After the sapient sage (Viswámitra) was seated, they made various
offerings of _pádya_, _arghya_ and kine to him.
38. Having honoured Viswámitra in due form, the lord of men
condescended to address him with a gladdest mind and in submissive
terms, with his palms folded over each other.
SECTION II.
ADDRESS OF KING DASARATHA.
39. He said, “Sir, your coming here is as grateful to me as the
obtaining of nectar by one, as a rainfall after a drought, and as the
gaining of sight by the blind.”
40. Again it is as delightful to me as the getting of a son by a
childless man in his beloved wife, and coming in possession of a
treasure in a dream.
41. Your advent is no less pleasing to me than one’s meeting with the
object of his wishes, the arrival of a friend, and the recovery of
thing that was given for lost.
42. It gives me the joy that is derived from the sight of a deceased
friend suddenly returning by the way of the sky. It is thus Oh Bráhman,
I welcome your visit to me.
43. Who is there that is not glad to live in the heaven (Brahma-loka)?
I feel myself as happy Oh sage! at your advent, and this I tell you
truly.
44. (Now tell me) what is your best pleasure, and what I may do for
you; O Vipra, that are the best of the virtuous, and most properly
deserving of my services.
45. Formerly had you been famed under the title of Rájarshi (or royal
sage); but since, made glorious by dint of your asceticism, you have
been promoted to the rank of a Brahmarshi (or Brahman sage). Wherefore
you are truly the object of my worship.
46. I am so glad at your sight that it soothes my inmost soul, in the
same manner as an ablution in Gangá’s stream cheers the mind.
47. Free as you are from fears and desires, from wrath and passions and
the feelings of pleasure, pain and disease, it is very wonderful, Oh
Bráhman, that you should have recourse to me (for anything).
48. I consider myself as situated at a holy sanctuary, and absolved
from all my sins, or as merged in the lunar sphere (by your presence),
Oh! best of the learned in the truths of the Vedas.
49. I understand your appearance as that of Brahmá himself before me,
and I confess myself, O sage! to be purified and favoured by your
advent.
50. I am indeed so gratified at your arrival, that I deem myself
fortunate in this birth, and that I have not lived in vain but led a
truly good life.
51. My heart cannot contain within itself, but overflows (with joy)
like the sea at the sight of the moon, since I beheld your person here
and made my respectful obeisance to you.
52. Whatever is your commission, and whatsoever may be the object, O
greatest of sages! which has brought you hither, know it as already
granted (by me); for your commands are always to be obeyed by me.
53. You need not hesitate to communicate to me your hest, O progeny of
Kausika, there is nothing, with me which is to be kept from you, if you
should ask for it.
54. You need not dubitate about my performance of the act. I tell it
solemnly that I will execute your behest to the last item, as I take
you in the light of a superior divinity.
55. Upon hearing these sweet words (of the king), which were pleasing
to the ears, and delivered with a humility worthy of one knowing
himself, the far famed and meritorious chief of the sages felt highly
gratified in himself.
CHAPTER VII.
VISWÁMITRA’S REQUEST FOR RÁMA.
After the illustrious Viswámitra had heard the aforesaid unusually
lengthy speech of the lion among kings, his hairs stood erect with joy,
and he said (in reply).
2. This speech is worthy of thee, O best of kings on earth, and one
descended from a royal race, and guided by the sage Vasishtha himself.
3. Consider well O king about the performance of the act which I have
in mind, and support (the cause of) virtue.
4. I am employed, O chief of men, in religious acts for attainment of
my consummation, whereto the horrible Rákshasas have become my great
obstructions.
5. Whenever I betake myself to offer sacrifices (to the gods) at
any place, instantly do these nocturnal demons appear to destroy my
sacrificial rites.
6. The chiefs of the Rákshasas fling heaps of flesh and blood on the
sacrificial ground (before me), on very many occasions that I commence
my ceremonies.
7. Being thus obstructed in my sacrificial duties, I now come to thee
from that spot and with a broken spirit, after having laboured in vain
(for completion of the rites).
8. I have no mind O king, to give vent to my anger by imprecations,
which have no room in my conduct (of religious life).
9. Such being the sacrificial law, I expect to gain its great object in
peace by thy favor.
10. Being thus oppressed I have recourse to thy protection, and thou
shouldst protect me (from wrongs); otherwise it is an insult to
solicitors to be put to disappointment by the best of men (as thyself).
11. Thou hast a son, the beauteous Ráma, powerful as the fierce tiger,
and strong as the great Indra himself. He it is who is able to destroy
the Rákshasas.
12. Now mayst thou deliver to me that Ráma thy eldest son, having his
youthful locks of hair like the sable plumage of a crow, but possessing
the true valour of a hero.
13. Protected under my sacred authority, he will be able by his
personal prowess, to sever the heads of the malicious Rákshasas.
14. I will do him an infinity of good services, whereby he will in the
end become adored by the inhabitants of the three worlds.
15. The night-wandering Rákshasas cannot abide in the field before
Ráma, but must fly like stags in the wilderness before the furious lion.
16. No other man than Ráma can make bold to fight with the Rákshasas;
as no animal other than the furious lion can stand to fight with the
wild elephants.
17. Elated with their strength these vicious beings have become (as
deadly) as poisoned shafts in fighting, and being delegates of Khara
and Dushana, they are as furious as death itself.
18. They cannot, Oh thou tiger among kings! be able to sustain the
arrows of Ráma, but must set down like the flying dust under the
ceaseless showers of his arrows.
19. Let not paternal affection prevail over thee O king (to withhold
thy son), as there is nothing in this world, which the high-minded will
refuse to part with (to their suitor).
20. I know it for certain, and so shouldst thou know also, that the
Rákshasas must be destroyed by him; and (believe me) that wise men like
ourselves will never undertake to engage in an uncertainty.
21. I well know the great soul of the lotus-eyed Ráma, and so does the
illustrious Vasishtha, and all other far-seeing (sages and seers).
22. Should the sense of greatness, duty and renown, have a seat in thy
soul, thou shouldst deliver my desired object—thy son to me.
23. It will take me ten nights to perform the rites of my sacrifice, at
which Ráma shall have to stay with me and kill the Rákshasas, who are
obnoxious to my rites and enemies of the sacrifice.
24. Let the ministers, Oh Kákutstha! headed by Vasishtha join to give
their assent (to it), and deliver thy Ráma to me.
25. Thou O son of Raghu, that knowest the times (of religious
observances) must not allow my time to slip, so do as I may have Ráma.
Be blest and give not way to sorrow.
26. Even the smallest service appears to be much if done in good time,
and the best service is of no avail if done out of season.
27. The illustrious and holy chief of the sages Viswámitra, paused
after saying these words fraught with a virtuous and useful intention.
28. Hearing these words of the great sage, the magnanimous king held
his silence for some time, with a view to prepare a fitting answer;
because no man of sense is ever satisfied with talking unreasonably
either before others or to himself.
CHAPTER VIII.
DASARATHA’S REPLY TO VISWÁMITRA.
Válmíki added:—On hearing these words of Viswámitra, the tiger among
kings remained speechless for a moment, and then besought him in the
lowliness of his spirit.
2. Ráma my lotus-eyed boy is only of fifteen years of age. I do not see
he is a match for the Rákshasas.
3. Here is a full _akshauhiní_ legion of my soldiers; of whom, Oh my
Lord! I am the sole commander; surrounded by them I will offer battle
to the Rákshasas cannibals.
4. Here are my brave generals who are well disciplined in warfare; I
will be their leader in the height of war with my bow in hand.
5. Accompanied with these, I can offer fight to the enemies of the
gods, and to the great Indra himself, in the same manner as the lion
withstands the wild elephants.
6. Ráma is but a boy who has no knowledge of the strength of our
forces, and whose experience has scarcely stretched to the battle field
beyond the inner apartments (of the house).
7. He is not well trained in arms, nor is he skilled in warfare. He
does not know to fight with a foe, arrayed in the order of battle.
8. He only knows how to walk about in the gardens of this city and
amidst the arbours and pleasant groves.
9. He only knows how to play with his brother princes, in the flowery
parks set apart for his play within the precincts of the palace.
10. Nowadays, Oh Bráhman! he has become by a sad reverse of my fortune,
as lean and pale as the withering lotus under the dews.
11. He has no taste for his food, nor can he walk from one room to
another, but remains ever silent and slow brooding over his inward
grief and melancholy.
12. In my great anxiety about him, O chief of sages, I have been, with
my family and dependants, deprived of the gist of our bodies, and
become as empty clouds of autumn.
13. Can my boy, so young as he is, and thus subjected to distemper, be
fit to fight at all, and again with those marauders who rove about at
nights.
14. Oh thou high-minded sage! it is one’s affection for his son that
affords him far greater pleasure than his possession of a kingdom, or
his connection with beauteous females, or even his relish for the juice
of nectar.
15. It is from paternal affection that good people (engage to) perform
the hardest duties and austerities of religion, and any thing which is
painfull in the three worlds.
16. Men are even prepared under certain circumstances to sacrifice
their own lives, riches and wives; but they can never sacrifice their
children: this is the nature with all living beings.
17. The Rákshasas are very cruel in their actions and fight deceitful
warfares: so that Ráma should fight them, is an idea which is very
painful to me.
18. I that have a desire to live, cannot dare to live for a moment in
separation from Ráma; therefore thou shouldst not take him away (from
me).
19. I have O Kausika! passed nine thousand rains in my lifetime, ere
these four boys were born to me after much austerity.
20. The lotus-eyed Ráma is the eldest of these without whom the three
others can hardly bear to live.
21. This Ráma is going to be conveyed by thee against the Rákshasas;
but when I am deprived of that son, know me certainly for dead.
22. Of my four sons he is the one in whom rests my greatest love.
Therefore do not take away Ráma—my eldest and most virtuous son from
me.
23. If thy intention Oh sage, is to destroy the force of night
wanderers, take me there accompanied by the four kinds (elephants,
horse, chariots and foot soldiers) of mine army.
24. Describe to me clearly what these Rákshasas are, how strong they
are, whose sons they be and what their size and figure.
25. Tell me the way in which the Rákshasas are to be destroyed by Ráma
or my boys or by myself, when they are known to be treacherous in
warfare.
26. Tell me all these, Oh great sage! that I can calculate the
possibility of our making a stand against the fiercely disposed
Rákshasas in the open field, when they are certainly so very powerful.
27. The Rákshasa named Rávana is heard as being very powerful, he is
brother of Kubera himself, and is the son of the sage Visravas.
28. If it is he, the evil minded Rávana, that stands in the way of thy
rites, we are unable to contend with that pest.
29. Power and prosperity in all their flourish come within the reach of
the living at times, but they disappear at others.
30. Nowadays we are no match for such foes as Rávana and some others.
Such is the decree of destiny.
31. Therefore, O thou, that art acquainted with law, do this favour to
my son (as not to take him away); unlucky as I am, it is thou that art
the arbiter of my fate.
32. The gods, and Asuras, the Gandharvas and Yakshas, the huge beasts,
birds and serpents are unable to fight with Rávana: what are we human
beings in arms to him.
33. That Rákshasa holds the prowess of the most powerful, we cannot
afford to fight with him, nor even with his children.
34. This is a peculiar age in which good people are made powerless;
I am moreover disabled by old age and want that spirit (that I was
expected to possess) derived as I am from (the most powerful) race of
the Raghus.
35. Tell me O Bráhmana! if it is Lavan the son of Madhu (the notorious
Asúra) that disturbs the sacrificial rites; in that case also I will
not part with my son.
36. If it be the two sons of Sunda and Upasunda terrible as they are
like the sons of the sun, that disturb your sacrifice, in that case
also I will not give my son to thee.
37. But after all, O Bráhman, shouldest thou snatch him from me (by
dint of the supernatural power that thou possessest), then I am also
dead and gone with him. I do not see any other chance of a lasting
success of thy devotion (except by my death).
38. Saying these gentle words, the descendant of Raghu was drowned in
the sea of suspense with regard to the demand of the sage, but being
unable to arrive at a conclusion, the great king was carried away by
the current of his thoughts as one by the high waves of the sea.
CHAPTER IX.
VISWÁMITRA’S WRATH. AND HIS ENRAGED SPEECH.
Válmíki said:—On hearing this speech of the king with his piteous look
and eyes full of tears, the son of Kausika became highly incensed and
replied.
2. Thou art about to break thy promise after pledging thyself to its
performance, and thus wishest to behave as a deer after having been a
lion (before).
3. This is unbecoming of the race of Raghu, it is acting contrary (to
the rules) of this great family. Hot rays must not proceed from the
cool beamed moon.
4. If thou art so impotent Oh king! let me return as I came. Thou
promise-breaking Kákustha live happily with thy friends.
5. As the high spirited Viswámitra now moved with ire, the earth
trembled under him, and the gods were filled with fear.
6. Vasishtha the meek and wise and observant of his vows, perceiving
the great sage and friend of the world thus influenced by ire, gave
vent to his speech (as follows).
7. Oh king that art born of the race of the Ikshákus, and art a form of
virtue itself, and called Dasaratha the fortunate, and art adorned with
all the good qualities known in the three worlds.
8. Being famed for thy meekness and strictness to thy vows, and
renowned in all three worlds for thy virtues and fame, thou canst not
break thy plighted faith.
9. Preserve thy virtue and think not to break thy faith, comply with
the request of the sage who is honoured in all the three worlds.
10. Saying, thou wilt do it, if thou retract thy promise, thou losest
the object of thy yet unfulfilled desires. Therefore part with Ráma
from thee.
11. Descended from the race of Ikshaku, and being Dasaratha thyself,
if thou failest to perform thy promise, who else on earth will ever
keep his word?
12. It is in pursuance of the conduct of great men like thee, that low
people even do not dare to transgress the bounds of their duty, how
then dost thou wish to violate it thyself.
13. Guarded by this lion-like man (Viswámitra) in the manner of
ambrosia by fire, no Rákshasa will have power to prevail over Ráma,
whether he be accoutered and armed or not.
14. Behold him here as the personification of virtue, the mightiest of
the mighty, and superior to all in the world in his intelligence, and
devotedness to asceticism.
15. He is skilled in all warlike arms that are known in the three
worlds, no other man knows them so well nor shall ever be able to
master them like him.
16. Among the Gods, the Sages, the Asuras, the Rákshasas, the Nágas,
the Yakshas and Gandharvas, there is none equal to him (in might).
17. In bygone days when this son of Kaushika used to rule over his
realm, he was furnished with all the arms by Krisáswa, and which no
enemy can baffle.
18. These arms were the progeny of Krisáswa, and were equally radiant
and powerful as the progeny of the Prajápati, and followed him (in his
train).
19. Now Daksha (the patriarch) had two beauteous daughters Jayá
and Suprajá (alias Vijayá), who had a hundred offspring (as
personifications of the implements), that are invincible in war.
20. Of these the favoured Jayá has given birth to fifty sons of old,
who are implacable agents of the destruction of Asúra forces.
21. In like manner, Suprajá gave birth to fifty sons of very superior
qualities, who are very powerful and terrible in their appearance, and
indomitably aggressive.
22. Thus Viswámitra is strengthened and grown powerful (by means
of these). He is acknowledged as a sage in the three worlds, Thou
therefore must not think otherwise than deliver Ráma to him.
23. This mighty and virtuous man and prince of sages being nigh, any
one even at the point of death in his presence, is sure to attain
his immortality (on earth): therefore be not disheartened like an
insensible man.
CHAPTER X.
MELANCHOLY OF RÁMA.
Válmíki related:—After Vasishtha had done saying in this manner, king
Dasaratha was glad to send for Ráma with Lakshmana, and said:
2. Go you chamberlain, and bring here quickly the truly mighty and long
armed Ráma with Lakshmana, for the meritorious purpose of removing the
impediments (in the way of religious acts).
3. Thus sent by the king he went to the inner apartment, and coming
back in a moment informed the king.
4. Oh sire! Ráma, whose arms have crushed all his foes, remains rapt in
thoughts in his room like the bee closed in the lotus at night.
5. He said, he is coming in a moment, but is so abstracted in his
lonely meditation that he likes no body to be near him.
6. Thus acquainted by the chamberlain, the king called one of the
attendants of Ráma to him, and having given him every assurance, asked
him to relate the particulars.
7. On being asked by the king how Ráma had come to that state, the
attendant thus replied to him in a sorrowful mood.
8. Sir, we have also become as lean as sticks in our persons, in sorrow
for the fading away of your son Ráma in his body.
9. The lotus-eyed Ráma appears dejected ever since he has come back
from his pilgrimage in company with the Bráhmanas.
10. When besought by us with importunity to perform his daily rites,
he sometimes discharges them with a placid countenance, and wholly
dispenses with them at others.
11. He is averse, Oh Lord! to bathing, to worshipping the gods, to the
distribution of alms, and to his meals also; and even when importuned
by us he does not take his food with a good relish.
12. He no longer suffers himself to be rocked in the swinging cradles
by the playful girls of the harem, nor does he divert himself under the
showering fountains like the _chátaka_ (in rain water).
13. No ornaments beset with the bud-shaped rubies, no bracelets nor
necklace, Oh king, can please him now, in the same manner as nothing in
heaven can please its inhabitants who expect their fall from it (after
the expiration of their terms).
14. He is sorrowful even while sitting in the arbours of creepers,
regaled by flowery breezes, and amidst the looks of damsels playing
around him.
15. Whatever thing Oh king! is good and sweet, elegant and pleasing, to
the soul, he looks at them with sorrowful eyes, like one whose eyes are
already satiate with viewing them heaped up in piles (before him).
16. He would speak ill of the girls that would dance merrily before
him, and exclaim out saying, “why should these ladies of the harem
flutter about in this way causing grief in me.”
17. His doings are like those of a madman, who takes no delight at his
food or rest, his vehicles or seats, his baths and other pleasures,
however excellent they be.
18. As regards prosperity or adversity, his habitation or any other
desirable things, he says of them to be all unreal, and then holds his
silence.
19. He cannot be excited to pleasantry nor tempted to taste of
pleasures; he attends to no business, but remains in silence.
20. No woman with her loosened locks and tresses, and the negligent
glances of her eyes, can please him any more than the playful fawn can
please the trees in the forest.
21. Like a man sold among savages, he takes delight in lonely places,
in remotest skirts, in the banks (of rivers) and wild deserts.
22. His aversion to clothing and conveyance, food and presents,
bespeaks O king! that he is following the line of life led by wandering
ascetics.
23. He lives alone, Oh lord of men! in a lonely place, and neither
laughs nor sings nor cries aloud from a sense of their indifference to
him.
24. Seated in the posture of folded legs (Padmásana), he stays with a
distracted mind, reclining his cheek on his left palm.
25. He assumes no pride to himself nor wishes for the dignity of
sovereignty; he is neither elated with joy nor depressed by grief or
pain.
26. We do not know where he goes, what he does, what he desires, what
he meditates upon, whence and when he comes and what he follows.
27. He is getting lean every day, growing pale day by day, and like a
tree at the end of autumn, he is becoming discoloured day after day.
28. Satrughna and Lakshmana are, Oh king! the followers of all his
habits, and resemble his very shadows.
29. Being repeatedly asked by his servants, his brother-princes and his
mothers (as to the cause of his dementedness), he says he has none, and
then resumes his taciturnity and indifference.
30. He would lecture his companions and friends saying, “do not set
your mind to sensual enjoyments which are only pleasing for the time
being.”
31. He has no affection for the richly adorned women of the harem, but
rather looks upon them as the cause of destruction presented before him.
32. He often chaunts in plaintive notes, how his life is being spent
in vain cares, estranged from those of the easily attainable state of
(heavenly bliss).
33. Should some dependant courtier speak of his being an emperor (one
day), he smiles at him as upon a raving madman, and then remains silent
as one distracted in his mind.
34. He does not pay heed to what is said to him, nor does he look at
any thing presented before him. He hates to look upon things even the
most charming (to sight).
35. As it is chimerical to suppose the existence of an etherial lake,
and lotus growing in the same, so it is false to believe the reality of
the mind and its conceptions. Saying so Ráma marvels at nothing.
36. Even when sitting amidst beauteous maids, the darts of Cupid
fail to pierce his impenetrable heart, as showers of rain the
(unimpregnable) rock.
37. That “no sensible man should ever wish for riches which are but the
seats of dangers”; making this his motto, Ráma gives away all that he
has to beggars.
38. He sings some verses to this effect that “it is an error to call
one thing as prosperity and the other adversity, when they are both but
imaginations of the mind”.
39. He repeats some words to this purport that, “though it is the
general cry, “O I am gone, I am helpless grown,” yet it is a wonder,
that no body should betake himself to utter indifference.”
40. That Ráma, the destroyer of enemies, the great _Sála_ (oak) that is
grown in the garden of Raghu, should get into such a state of mind is
what causes grief in us.
41. We do not know, Oh great armed and lotus-eyed king! what to do with
him in this state of his mind. We hope only in thee.
42. He laughs to scorn the counsels of the princes and Bráhmans before
him, and spurns them as if they were fools.
43. He remains inactive with the conviction, that the world which
appears to our view is a vanity, and the idea of self is also a vanity.
44. He has no respect for foes or friends, for himself or his kingdom,
mother or riches, nor does he pay any regard to prosperity or adversity.
45. He is altogether quiescent, without any desire or effort, and
devoid of a mainstay; he is neither captivated by any thing nor freed
from worldly thoughts. These are the reasons which afflict us most.
46. He says, “what have we to do with riches, with our mothers, with
this kingdom and all our activities.” Under these impressions, he is
about to give up his life.
47. As the _chátaka_ (swallow) grows restless at the obstruction
of rains (by hurricanes), so has Ráma become impatient (under the
restraint) of his father and mother, his friends and kingdom, his
enjoyments and even his own life.
48. Now in compassion on thy son, incline to root out this chagrin
which like a noxious creeper has been spreading its branches (in his
mind).
49. For notwithstanding his possession of all affluence, he looks upon
the enjoyments of the world as his poison under such a disposition of
his mind.
50. Where is that potent person in this earth, who can restore him to
proper conduct (as by a potent medicine?).
51. Who is there, that like the sun removing the darkness of the world
by his rays, will remove the errors that have been the cause of grief
in Ráma’s mind, and thereby make his generosity effectual in his case.
CHAPTER XI.
CONSOLATION OF RÁMA.
Viswámitra said:—If such is the case, you who are intelligent, may go
at once, and persuade that progeny of Raghu to come hither; as they do
one deer by others (of the train).
2. This stupor of Ráma is not caused by any (external) accident or
(inward) affection; it is I think the development of that superior
intellect which rises from the right reasoning of dispassionate men.
3. Let Ráma come here for a while, and here shall we in a moment dispel
the delusion (of his mind), as the wind drives away the clouds from the
mountain-tops.
4. After his hebetude is removed by my reasoning, he shall be enabled
to repose in that happy state of mind, to which we have arrived.
5. He shall not only attain to pure truth and a clear understanding
of uninterrupted tranquility, but secure to himself a plumpness and
beauteousness of his figure and complexion, as one derives from a
potion of ambrosia.
6. He will then attend with all his heart to the full discharge of the
proper course of his duties without remission, which will redound to
his honour.
7. He will become strong with a knowledge of both worlds, and his
exemption from the states of pleasure and pain, and then he will look
upon gold and stones with an indifferent eye.
8. After the chief of the sages had spoken in this manner, the king
resumed the firmness of his mind, and sent heralds after heralds to
bring Ráma to him.
9. By this very time Ráma was preparing to rise from his seat in the
palace to come over to his father, in the manner that the sun rises
from the mountain in the east.
10. Surrounded by a few of his servants, he came with his two brothers
to the hallowed hall of his father, resembling the heaven of the king
of gods.
11. He saw at a distance his kingly sire seated amidst the assemblage
of princes, as Indra surrounded by the gods.
12. He was accompanied on either side by the sages Vasishtha and
Viswámitra, and respectfully attended by his staff of ministers, all
well versed in the interpretation of all Sástras.
13. He was fanned by charming damsels, waving the fine _chauri_
flappers in their hands, and equalling in beauty the goddesses
presiding over the quarters of heaven.
14. Vasishtha, Viswámitra and the other sages, with Dasaratha and his
chiefs, saw Ráma coming at a distance as beautiful as Skanda himself.
15. He appeared by his qualities of mildness and gravity to resemble
the mount Himálaya (with his cooling frost and firmness), and was
esteemed by all for the depth and clearness (of his understanding).
16. He was handsome and well proportioned (in his features), auspicious
in his look, but humble and magnanimous in his mind. With loveliness
and mildness of his person, he was possessed of all manly prowess.
17. He was just developed to youth, yet he was as majestic as an
elderly man. He was neither morose nor merry, but seemed to be fully
satisfied with himself, as if he had obtained all the objects of his
desire.
18. He was a good judge of the world, and possessed of all holy
virtues. The purity of his mind was the attraction for all the virtues
which met in him.
19. The receptacle of his mind was filled by his magnanimity and
honourable virtues, and the candour of his conduct showed him in the
light of perfection (to every body).
20. Endowed with these various virtues and decorated by his necklace
and fine apparel, Ráma the support of Raghu’s race, approached (his
father) with a smiling countenance.
21. He bowed his head to his father with the sparkling gems trembling
in his locks, and imparting to his head the graceful appearance of the
mountain _Sumeru_ shaken by an earth-quake.
22. The lotus-eyed Ráma came up to salute the feet of his father, when
the lord of the sages (Viswámitra) was speaking with him.
23. First of all Ráma saluted his father, and then the two honorable
sages, he next saluted the Bráhmanas, and then his relations, and
lastly his elders and well wishing friends.
24. He then received and returned the salutations of the chiefs
and princes, bowing to him with graceful motion of their heads and
respectful addresses.
25. Ráma of god-like beauty and equanimity of mind, approached the
sacred presence of his father, with the blessings of the two sages.
26. During the act of his saluting the feet of his father, the lord of
the earth repeatedly kissed his head and face, and embraced him with
fondness.
27. At the same time, he the destroyer of his enemies, embraced
Lakshmana and Satrughna, with as intense an affection as the swan
embracing the lotus flowers.
28. “Be you seated my son upon my lap”, said the king to Ráma, who
however, took his seat on a fine piece of cloth spread on the floor by
his servants.
29. The king said “O my son and receptacle of blessings, you have
attained the age of discretion, so put not yourself to that state
of self-mortification, as the dull-headed do from their crazy
understandings.
30. “Know that it is by following the course of his elders, guides
and Bráhmanas, that one attains to meritoriousness, and not by his
persistence in error.
31. “So long will the train of our misfortunes lie at a distance, as we
do not allow the seeds of error to have access to us.”
32. Vasishtha said, Oh strong armed prince! you are truly heroic to
have conquered your worldly appetites, which are at once as difficult
to be eradicated as they are fierce in their action.
33. Why do you allow yourself like the unlearned, to be drowned in this
rolling sea of errors, causing such dull inactivity in you?
34. Viswámitra said “why are your eyes so unsteady (with doubts) as
the tremulous clusters of blue lotuses. You ought to do away with this
unsteadiness, and tell us what is that grief (which rankles) in your
mind.
35. “What are these thoughts, and what are their names and natures,
their number and causes, that infest your mind like its maladies (in
the same manner) as the mice undermine a fabric.”
36. I am disposed to think, that you are not the person to be troubled
with those evils and distempers, to which the base and vile alone are
subject.
37. Tell me the craving of your heart, O sinless Ráma! and they will be
requited in a manner, as will prevent their recurrence to you.
38. Ráma—the standard of Raghu’s race having listened to the
reasonable and graceful speech of the good-intentioned sage, shook off
his sorrowing, like the peacock at the roaring of a cloud, in the hope
of gaining his object.
CHAPTER XII.
RÁMA’S REPLY.
Válmíki related:—Being thus asked with soothing words by the chief of
the sages, Ráma made his answer in a soft and graceful speech replete
with good sense.
2. Ráma said, Oh venerable sage! I will tell thee in truth, untutored
though I am, all the particulars as asked by thee; for who would
disobey the bidding of the wise?
3. Since I was born in this mansion of my father I have all along
remained, grown up and received my education (in this very place).
4. Then O leader of sages! being desirous to learn good usages (of
mankind), I set out to travel to holy places all over this sea-girt
earth.
5. It was by this time that there arose a train of reflections in my
mind of the following nature which shook my confidence in worldly
objects.
6. My mind was employed in the discrimination of the nature of things
which led me gradually to discard all thoughts of sensual enjoyments.
7. What are these worldly pleasures good for, (thought I), and what
means the multiplication (of our species) on earth? Men are born to
die, and they die to be born again.
8. There is no stability in the tendencies of beings whether movable
or immovable. They all tend to vice, decay and danger; and all our
possessions are the grounds of our penury.
9. All objects (of sense) are detached from each other as iron rods or
needles from one another; it is imagination alone which attaches them
to our minds.
10. It is the mind that pictures the existence of the world as a
reality, but the deceptiveness of the mind (being known) we are safe
from such deception.
11. If the world is an unreality, it is pity that ignorant men
should be allured by it, like the deer tempted by a distant mirage
(appearing) as water.
12. We are sold by none (to any one) and yet we remain as if enslaved
to the world; and knowing this well, we are spellbound to riches, as it
were by the magic wand of Sambara.
13. What are the enjoyments in this quintessence (of the world) but
misery; and yet we are foolishly caught in its thoughts, as if clogged
in honey (like bees).
14. Ah! I perceive after long that we have insensibly fallen into
errors, like senseless stags falling into caverns in the wilderness.
15. Of what use is royalty and these enjoyments to me? What am I and
whence are all these things? They are but vanities, and let them
continue as such without any good or loss to any body.
16. Reasoning in this manner Oh Bráhman, I came to be disgusted with
the world, like a traveller in (his journey through) a desert.
17. Now tell me, O venerable sir! whether this world is advancing to
its dissolution, or continued reproduction, or is it in course of its
endless progression.
18. If there is any progress here, it is that of the appearance and
disappearance of old age and decease, of prosperity and adversity by
turns.
19. Behold how the variety of our trifling enjoyments hastens our
decay, they are like hurricanes shattering the mountain trees.
20. Men continue in vain to breathe their vital breath as hollow-bamboo
wind-pipes having no sense.
21. How is (human) misery to be alleviated, is the (only) thought that
consumes me like wild fire in the hollow of a withered tree.
22. The weight of worldly miseries sits heavy on my heart as a rock,
and obstructs my lungs to breathe out. I have a mind to weep, but am
prevented from shedding my tears for fear of my people.
23. My tearless weeping and speechless mouth, give no indication of my
inward sorrow to any body, except my consciousness the silent witness
in my solitude.
24. I wait to think on the positive and negative states (of worldly
bliss), as a ruined man bewails to reflect on his former state of
affluence (and present indigence).
25. I take prosperity to be a seducing cheat, for its deluding the
mind, impairing the good qualities (of men), and spreading the net of
our miseries.
26. To me, like one fallen into great difficulties, no riches,
offspring, consorts or home afford any delight, but they seem to be (so
many sources of) misery.
27. I, like a wild elephant in chains, find no rest in my mind, by
reflecting on the various evils of the world, and by thinking on the
causes of our frailties.
28. There are wicked passions prying at all times, under the dark mist
of the night of our ignorance; and there are hundreds of objects, which
like so many cunning rogues, are about all men in broad day-light, and
lurking on all sides to rob us of our reason. What mighty champions can
we delegate (now) to fight with these than our knowledge of truth?
CHAPTER XIII.
VITUPERATION OF RICHES.
Ráma said:—It is opulence, Oh sage! that is reckoned a blessing here;
it is even she that is the cause of our troubles and errors.
2. She bears away as a river in the rainy season, all high-spirited
simpletons overpowered by its current.
3. Her daughters are anxieties fostered by many a malpractice, like the
waves of a stream raised by the winds.
4. She can never stand steady on her legs any where, but like a
wretched woman who has burnt her feet, she limps from one place to
another.
5. Fortune like a lamp both burns and blackens its possessor, until it
is extinguished by its own inflammation.
6. She is unapproachable as princes and fools, and likewise as
favourable as they to her adherents, without scanning their merits or
faults.
7. She begets only evils in them by their various acts (of profligacy),
as good milk given to serpents, serves but to increase the poignancy of
their poison.
8. Men (by nature) are gentle and kind hearted to friends and
strangers, until they are hardheartened by their riches, which like
blasts of wind, serve to stiffen (the liquid) frost.
9. As brilliant gems are soiled by dust, so are the learned, the brave,
the grateful, the mild and gentle, corrupted by riches.
10. Riches do not conduce to one’s happiness, but redound to his woe
and destruction, as the plant aconite when fostered, hides in itself
the fatal poison.
11. A rich man without blemish, a brave man devoid of vanity, and a
master wanting partiality, are the three rarities on earth.
12. The rich are as inaccessible as the dark cavern of a dragon, and
as unapproachable as the deep wilderness of the _Vindhyá_ mountain
inhabited by fierce elephants.
13. Riches like the shadow of night, overcast the good qualities of
men, and like moon-beams brings to bloom the buds of their misery.
They blow away the brightness of a fair prospect as a hurricane, and
resemble a sea with huge surges (of disquiet).
14. They bring upon us a cloud of fear and error, increase the poison
of despondence and regret, and are like the dreadful snakes in the
field of our choice.
15. Fortune is (as a killing) frost to the bondsmen of asceticism,
and as the night to the owls of libertinism; she is an eclipse to the
moonlight of reason, and as moonbeams to the bloom of the lilies of
folly.
16. She is as transitory as the Iris, and alike pleasant to view by
the play of her colours; she is as fickle as the lightening, which
vanishes no sooner it appears to sight. Hence none but the ignorant
have reliance in her.
17. She is as unsteady as a well born damsel following a base-born man
to the words; and like a (deceptive) mirage that tempts the run-aways
to fall to it as the doe.
18. Unsteady as the wave, she is never steady in any place; (but is
ever wavering to all sides) like the flickering flame of a lamp. So her
leaning is known to nobody.
19. She like the lioness is ever prompt in fighting, and like the
leader of elephants favourable to her partizans. She is as sharp as the
blade of a sword (to cut off all obstacles), and is the patroness of
sharp-witted sharpers.
20. I see no felicity in uncivil prosperity, which is full of
treachery, and replete with every kind of danger and trouble.
21. It is pity that prosperity, like a shameless wench will again lay
hold on a man, after being abandoned by him in his association with
(her rival) Poverty.
22. What is she with all her loveliness and attraction of human
hearts, but momentary thing obtained by all manner of evil means, and
resembling at best a flower shrub, growing out of a cave inhabited by a
snake, and beset by reptiles all about its stem.
CHAPTER XIV.
DEPRECIATION OF HUMAN LIFE.
Human life is as frail as a pendant drop of water tripling on the tip
of a leaflet; and as irrepressible as a raving madman, that breaks
loose from its bodily imprisonment out of its proper season.
2. Again the lives of those whose minds are infected by the poison of
worldly affairs, and who are incapable of judging for themselves, are
(verily) but causes of their torment.
3. Those knowing the knowable, and resting in the all-pervading spirit,
and acquiescing alike to their wants and gains, enjoy lives of perfect
tranquility.
4. We that have certain belief of our being but limited beings, can
have no enjoyment in our transient lives, which are but flashes of
lightenings amidst the cloudy sky of the world.
5. It is as impossible to keep the winds in confinement, to tear
asunder the sky to pieces, and wreathe the waves to a chaplet, as to
place any reliance in our lives.
6. Fast as the fleeting clouds in autumn, and short as the light of
an oilless lamp, our lives appear to pass away as evanescent as the
rolling waves in the sea.
7. Rather attempt to lay hold on the shadow of the moon in the waves,
the fleeting lightenings in the sky, and the ideal lotus blossoms in
the ether, than ever place any reliance upon this unsteady life.
8. Men of restless minds, desiring to prolong their useless and
toilsome lives, resemble the she-mule conceiving by a horse (which
causes her destruction abortion or unfructification).
9. This world (Sansára) is as a whirlpool amidst the ocean of creation,
and every individual body is as (evanescent) as a foam or froth or
bubble, which can give me no relish in this life.
10. That is called true living, which gains what is worth gaining,
which has no cause of sorrow or remorse, and which is a state of
transcendental tranquility.
11. There is a vegetable life in plants, and an animal life in beasts,
and birds: man leads a thinking life, but true life is above (the
succession of) thoughts.
12. All those living beings are said to have lived well in this earth,
who being once born herein have no more to return to it. The rest are
no better than old asses (of burthen).
13. Knowledge is an encumbrance to the unthinking, and wisdom is
cumbersome to the passionate; intellect—is a heavy load to the
restless, and the body is a ponderous burden to one ignorant of his
soul.
14. A goodly person possessed of life, mind, intellect and
self-consciousness and its occupations, is of no avail to the unwise,
but seem to be his over-loadings as those upon a porter.
15. The discontented mind is the great arena of all evils, and the
nestling place of diseases which alight upon it like birds of the air:
such a life is the abode of toil and misery.
16. As a house is slowly dilapidated by the mice continually burrowing
under it, so is the body of the living gradually corroded by the
(pernicious) teeth of time boring within it.
17. Deadly diseases bred within the body, feed upon our vital breath,
as poisonous snakes born in caves of the woods consume the meadow air.
18. As the withered tree is perforated by minutest worms residing in
them, so are our bodies continually wasted by many inborn diseases and
noxious secretions.
19. Death is incessantly staring and growling at our face, as a cat
looks and purrs at the mouse in order to devour it.
20. Old age wastes us as soon as a glutton digests his food; and it
reduces one to weakness as an old harlot, by no other charm than her
paint and perfumes.
21. Youth forsakes us as soon, as a good man abandons his wicked friend
in disgust, after his foibles come to be known to him in a few days.
22. Death the lover of destruction, and friend of old age and ruin,
likes the sensual man, as a lecher likes a beauty.
23. Thus there is nothing so worthless in the world as this life, which
is devoid of every good quality and ever subject to death, unless it is
attended by the permanent felicity of emancipation.
CHAPTER XV.
OBLOQUY ON EGOISM.
Ráma continued:—
Egoism springs from false conceit, and it is vanity (or vain glory)
which fosters it; I am much afraid of this baneful egotism which is an
enemy (to human kind).
2. It is under the influence of egotism that all men in this
diversified world, and even the very poorest of them, fall into the
dungeon of evils, and misdeeds.
3. All accidents, anxieties, troubles and wicked exertions proceed from
egoism or self-confidence; hence I deem egoism as a disease.
4. Being subject to that everlasting arch-enemy—the cynic egoism, I
have refrained from my food and drink. What other enjoyment is there
for me to partake of?
5. This world resembles a long continuous night, in which our egoism
like a hunter, spreads the snare of affections (to entrap us in it).
6. All our great and intolerable miseries, growing as rank as the
thorny plants of the catechu, are but results of our egoism.
7. It overcasts the equanimity of mind as an eclipse overshadows the
moon; it destroys our virtues as a frost destroys the lotus flowers; it
dispels the peace of men as the autumn drives away the clouds. I must
therefore get rid of this egoistic feeling.
8. I am not Ráma the prince, I have no desire nor should I wish for
affluence; but I wish to have the peace of my mind and remain as the
self-satisfied old sage Jina.
9. All that I have eaten, done or offered in sacrifice under the
influence of egoism, have gone for nothing; it is the absence of egoism
which (I call) to be real good.
10. So long, O Bráhman! as there is (the feeling of) egoism in one, he
is subject to sorrow at his difficulties; but being devoid of it, he
becomes happy; hence it is better to be without it.
11. I am free from anxiety, O sage! ever since I have got the
tranquility of my mind after giving up my (sense of) egoism; and known
the transitoriness of all enjoyments.
12. As long, O Bráhman! as the cloud of egoism overspreads (the region
of our minds), so long our desires expand themselves like the buds of
_kurchi_ plants (in the rains).
13. But when the cloud of egoism is dispersed, the lightning of
avarice vanishes away, just as the lamp being extinguished, its light
immediately disappears.
14. The mind vaunts with egoism, like a furious elephant in the
Vindhyan hills, when it hears the thunder-claps in the clouds.
15. Again egoism residing like a lion in the vast forest of all human
bodies, ranges about at large throughout the whole extent of this earth.
16. The self-conceited are decorated with a string of pearls about
their necks, of which avarice forms the thread, and repeated
births—the pearls.
17. Our inveterate enemy of egoism, has (like a magician) spread about
us the enchantments of our wives, friends and children, whose spells it
is hard to break.
18. As soon as the (impression of the) word (_ego_) is effaced from the
mind, all our anxieties and troubles are wiped out of it.
19. The cloud of egoism being dispelled from the sky of our minds, the
mist of error which it spreads to destroy our peace, will be dispersed
also.
20. I have given up my (sense of) egoism, yet is my mind stupified with
sorrow by my ignorance. Tell me, O Bráhman! what thou thinkest right
for me under these circumstances.
21. I have with much ado given up this egoism, and like no more to
resort to this source of all evils and perturbation. It retains its
seat in the breast for our annoyance only, and without benefiting
us by any good quality of its own. Direct me now, you men of great
understandings! (to what is right).
CHAPTER XVI.
THE UNGOVERNABLENESS OF THE MIND.
Our minds are infested by evil passions and faults, and fluctuate in
their observance of duty and service to superiors, as the plumes of a
peacock fluttering at the breeze.
2. They rove about at random with ardour and without rest from one
place to another, like the poor village dog running afar and wide in
quest of food.
3. It seldom finds any thing any where, and happening even to get a
good store some where, it is as little content with it as a wicker
vessel filled with water.
4. The vacant mind, Oh sage! is ever entrapped in its evil desires,
and is never at rest with itself; but roves at large as a stray deer
separated from its herd.
5. Human mind is of the nature of the unsteady wave, and as light as
the minutest particle. It can therefore have no rest in spite of (the
fickleness and levity of) its nature.
6. Disturbed by its thoughts, the mind is tossed in all directions,
like the waters of the milk-white ocean when churned by the _Mandara_
mountain.
7. I can not curb my mind, resembling the vast ocean (in its course),
and running with its huge surges (of the passions), with whirlpools (of
error), and beset by the whales of delusion.
8. Our minds run afar, O Bráhman! after sensual enjoyments, like the
deer running towards the tender blades of grass, and unmindful of
falling into the pits (hid under them).
9. The mind can never get rid of its wavering state owing to the
habitual fickleness of its nature, resembling the restlessness of the
sea.
10. The mind with its natural fickleness and restless thoughts, finds
no repose at any place, as a lion (has no rest) in his prison-house.
11. The mind seated in the car of delusion, absorbs the sweet, peaceful
and undisturbed rest of the body, like the gander sucking up pure milk
from amidst the water.
12. O chief of sages! I grieve much to find the faculties of the mind
lying dormant upon the bed of imaginary delights, from which it is hard
to waken them.
13. I am caught, O Bráhman! like a bird in the net by the knots (of my
egoism), and held fast in it by the thread of my avarice.
14. I burn in my mind, O sage, like the dried hay on fire, by the flame
of my anxieties and under the spreading fumes of my impatience.
15. I am devoured, O Bráhman! like a clod of cold meat, by the cruelty
and greediness of my heart, as a carcase is swallowed by a hungry dog
and its greedy mate.
16. I am borne away, O sage! by the current of my heart, as a tree on
the bank is carried away by the waters and waves beating upon it.
17. I am led afar by my (greedy) mind, like a straw carried off by the
hurricane, either to flutter in the air or fall upon the ground.
18. My earthly mindedness has put a stop to my desire of crossing over
the ocean of the world, as an embankment stops the course of the waters
(of a stream).
19. I am lifted up and let down again by the baseness of my heart, like
a log of wood tied to a rope dragging it in and out of a well.
20. As a child is seized by the false apparition of a demon, so I find
myself in the grasp of my wicked mind, representing falsities as true.
21. It is hard to repress the mind, which is hotter than fire, more
inaccessible than a hill, and stronger than a thunder bolt.
22. The mind is attracted to its objects as a bird to its prey, and has
no respite for a moment as a boy from his play.
23. My mind resembling the sea both in its dullness as well as
restlessness, in its extent and fulness with whirlpools and dragons,
keeps me far from advancing towards it.
24. It is more difficult to subdue the mind than to drink off the
ocean, or to upset the Sumeru mountain. It is ever harder than the
hardest thing.
25. The mind is the cause of all exertions, and the sensorium of the
three worlds. Its weakness weakens all worldliness, and requires to be
cured with care.
26. It is the mind from which arise our pains and pleasures by
hundreds, as the woods growing in groups upon a hill; but no sooner is
the scythe of reason applied to them, than they fall off one by one.
27. I am ready to subdue my mind which is my greatest enemy in this
world, for the purpose of mastering all the virtues, which the learned
say depend upon it. My want of desires has made me averse to wealth and
the gross pleasures it yields, which are as tints of clouds tainting
the (clear disk of the) moon (of our mind).
CHAPTER XVII.
ON CUPIDITY.
I see our vices like a flock of owls flying about in the region of our
minds, under the darkness of our affections, and in the lonesome night
of our avarice.
2. I am parched by my anxieties like the wet clay under solar rays,
infusing an inward heat in it by extraction of its soft moisture.
3. My mind is like a vast and lonesome wilderness, covered under
the mist of errors, and infested by the terrible fiend of desire is
continually floundering about it.
4. My wailings and tears serve only to expand and mature my anxiety, as
the dews of night open and ripen the blossoms of beans and give them a
bright golden hue.
5. Avarice by raising expectations in men, serves only to whirl them
about, as the vortex of the sea wallows the marine animals in it.
6. The stream of worldly avarice flows like a rapid current within
the rock of my body, with precipitate force (in my actions), and loud
resounding waves (of my speech).
7. Our minds are driven by foul avarice from one place to another, as
the dusty dry hays are borne away by the winds, and as the _Chátakas_
are impelled by thirst to fly about (for drink).
8. It is avarice which destroys all the good qualities and grace which
we adopted to ourselves in good faith, just as the mischievous mouse
severs the wires (of a musical instrument).
9. We turn about upon the wheel of our cares, like withered leaves
(floating) upon the water, and like dry grass uplifted by the wind, and
as autumnal clouds (moving) in the sky.
10. Being over powered by avarice, we are disable to reach the goal (of
perfection), as a bird entangled in the snare, is kept from its flight.
11. I am so greatly burnt by the flame of avarice, that I doubt whether
this inflammation may be assuaged even by administration of nectar
itself.
12. Avarice like a heated-mare takes me far and farther still from my
place, and brings me back to it again and again. Thus it hurries me up
and down and to and fro in all directions for ever.
13. We are pulled up and cast down again like a bucket in the well, by
the string of avarice (tied about our necks).
14. Man is led about like a bullock of burthen by his avarice, which
bends his heart as fast as the string does the beast, and which it is
hard for him to break.
15. As the huntress spreads her net to catch birds in it, so does our
affection for our friends, wives and children stretch these snares to
entrap us every day.
16. Avarice like a dark night terrifies even the wise, blindfolds the
keen-sighted, and depresses the spirit of the happiest of men.
17. Our appetite is as heinous as a serpent, soft to feel, but full of
deadly poison, and bites us as soon as it is felt.
18. It is also like a black sorceress that deludes men by her magic,
but pierces him in his heart, and exposes him to danger afterwards.
19. This body of ours shattered by our avarice is like a worn out lute,
fastened by arteries resembling the wires, but emitting no pleasing
sound.
20. Our avarice is like the long fibered, dark and juicy poisonous
creeper called Kaduka, that grows in the caverns of mountains, and
maddens men by its flavour.
21. Avarice is as vain and inane, fruitless and aspiring, unpleasant
and perilous, as the dry twig of a tree, which (bears no fruit or
flower) but is hurtful with its prickly point.
22. Venality is like a churlish old woman, who from the incontinence of
her heart, courts the company of every man, without gaining the object
of her desire.
23. Greediness as an old actress plays her various parts in the vast
theatre of world, in order to please the different tastes of her
audience.
24. Parsimony is as a poisonous plant growing in the wide wilderness of
the world, bearing old age and infirmity as its flowers, and producing
our troubles as its fruits.
25. Our churlishnesss resembles an aged actress, attempting a manly
feat she has not the strength to perform, yet keeping up the dance
without pleasing (herself or any body).
26. Our fleeting thoughts are as fickle as pea-hens, soaring over
inaccessible heights under the clouds (of ignorance); but ceasing to
fly in the day light (of reason).
27. Avarice is like a river in the rains, rising for a time with its
rolling waves, and afterwards lying low in its empty bed. (Such are the
avaricious by the flux and reflux of their fortunes).
28. Avarice is as inconstant as a female bird, which changes her mates
at times, and quits the arbor that no longer bears any fruit.
29. The greedy are as unsteady as the flouncing monkey, which is never
restive at any place, but moves to places impassable by others, and
craving for fruits even when satiate.
30. The acts of avarice are as inconstant as those of chance, both of
which are ever on the alert, but never attended with their sequence.
31. Our venality is like a black-bee sitting upon the lotus of our
hearts, and thence making its rambles above, below and all about us in
a moment.
32. Of all worldly evils, avarice is the source of the longest woe. She
exposes to peril even the most secluded man.
33. Avarice like a group of clouds, is fraught with a thick mist
of error, obstructing the light of heaven, and causing a dull
insensibility (in its possessor).
34. Penury which seems to gird the breasts of worldly people with
chains of gems and jewels, binds them as beasts with halters about the
necks.
35. Covetousness stretches itself long and wide and presents to us a
variety of hues as the rainbow. It is equally unsubstantial and without
any property as the iris, resting in vapour and vacuum and being but a
shadow itself.
36. It burns away our good qualities as electric fire does the hay; it
numbs our good sense as the frost freezes the lotus; it grows our evils
as autumn does the grass; and it increases our ignorance as the winter
prolongs the night.
37. Greediness is as an actress in the stage of the world; she is as a
bird flying out of the nest of our houses; as a deer running about in
the desert of our hearts; and as a lute making us sing and dance at its
tune.
38. Our desires like billows toss us about in the ocean of our earthly
cares; they bind us fast to delusion as fetters do the elephant. Like
the _ficus indicus_ they produce the roots of our regeneration, and
like moon beams they put our budding woes to bloom.
39. Avarice like (Pandora’s) box is filled with miseries, decrepitude
and death, and is full of disorder and disasters like a mad bacchanal.
40. Our wishes are sometimes as pure as light and at others as foul as
darkness; now they are as clear as the milky way, and again as obscure
as thickest mists.
41. All our bodily troubles are avoided by our abstaining from avarice,
as we are freed from fear of night goblins at the dispersion of
darkness.
42. So long do men remain in their state of (dead like) dumbness and
mental delirium, as they are subject to the poisonous cholic of avarice.
43. Men may get rid of their misery by their being freed from
anxieties. It is the abandonment of cares which is said to be the best
remedy of avarice.
44. As the fishes in a pond fondly grasp the bait in expectation of a
sop, so do the avaricious lay hold on any thing, be it wood or stone or
even a straw.
45. Avarice like an acute pain excites even the gravest of men to
motion, just as the rays of the sun raise the lotus blossoms (above the
water).
46. It is compared with the bamboo in its length, hollowness, hard
knots, and thorny prickles, and yet it is entertained in expectation of
its yielding the manna and a pearly substance.
47. Yet it is a wonder that high-minded men, have been able to cut off
this almost unseverable knot of avarice, by the glittering sword of
reason:
48. As neither the edge of the sword, nor the fire of lightening, nor
the sparks of the red-hot iron, are sharp enough to sever the keen
avarice seated in our hearts.
49. It is like the flame of a lamp which is bright but blackening and
acutely burning at its end. It is fed by the oily wicks (of years), is
vivid in all, but never handled by any body.
50. Penury has the power of bemeaning the best of men to (the baseness
of) straws in a moment, notwithstanding their wisdom, heroism and
gravity in other respects.
51. Avarice is like the great valley of the Vindhyá hills, that is
beset with deserts and impenetrable forests, is terrible and full of
snares laid by the hunters, and filled with the dust and mist (of
delusion).
52. One single avarice has every thing in the world for its object, and
though seated in the breast, it is imperceptible to all. It is as the
undulating Milky ocean in this fluctuating world, sweeping all things
yet regaling mankind with its odorous waves.
CHAPTER XVIII.
OBLOQUY OF THE BODY.
This body of ours that struts about on earth, is but a mass of humid
entrails and tendons, tending to decay and disease, and to our torment
alone.
2. It is neither quiescent nor wholly sentient, neither ignorant nor
quite intelligent. Its inherent soul is a wonder, and it is reason (and
its absence) that makes it graceful or otherwise.
3. The sceptic is doubtful of its inertness and intellection: and the
unreasonable and ignorant people are ever subject to error and illusion.
4. The body is as easily gratified with a little, as it is exhausted in
an instant, hence there is nothing so pitiable, abject and worthless as
our bodies.
5. The face is as frail as a fading flower: now it shoots forth its
teeth like filaments, and now it dresses itself with blooming and
blushing smiles as blossoms.
6. The body is as a tree, having its arms resembling the branches, the
shoulder-blades like stems, the teeth as rows of birds, the eye-holes
like its hollows, and the head as a big fruit.
7. The ears are as two wood-peckers, the fingers of both hands and feet
as so many leaves of the branches, the diseases as (parasite) plants,
and the acts of the body are as axes felling this tree, which is the
seat of the two birds the soul and intelligence.
8. This shady arbor of the body, is but the temporary resort of the
passing soul, what then whether it be akin to or apart from anybody, or
whether one would rely in it or not.
9. What man is there, O venerable fathers! that would stoop to reflect
within himself, that this body is repeatedly assumed only to serve him
as a boat to pass over the sea of the world.
10. Who can rely any confidence in his body, which is as a forest full
of holes, and abounds in hairs resembling its trees?
11. The body composed of flesh, nerves and bones, resembles a drum
without any musical sound, and yet I sit watching it as a cat (for the
squeaking of mice).
12. Our bodies are as trees growing in the forest of the world, bearing
the flowers of anxiety, and perforated by the worms of woe and misery,
and mounted upon by the apish mind.
13. The body with its smiling face appears a goodly plant, bearing the
fruits both of good and evil; but it has become the abode of the dragon
of avarice, and a rookery of the ravens of anger.
14. Our arms are as the boughs of trees, and our open palms like
beautiful clusters of flowers, the other limbs are as twigs and leaves,
and are continually shaken by the breath of life.
15. The two legs are the erect stems (of the arbor of the body), and
the organs are the seats of the birds of sense. Its youthful bloom is a
shade for the passing traveller of love.
16. The hanging hairs of the head resemble the long grass growing on
the tree (of the body); and egoism like a vulture (in hollow), cracks
the ear with its hideous shrieks.
17. Our various desires like the pendant roots and fibres of the fig
tree, seem to support its trunk of the body, though it is worn out by
labour to unpleasantness.
18. The body is the big abode of its owner’s egoism, and therefore it
is of no interest to me whether it lasts or falls (for egoism is the
bane of happiness).
19. This body which is linked with its limbs like beasts of burthen
labour, and is the abode of its mistress Avarice—painted over by her
taints of passions, affords me no delight whatever.
20. This abode of the body which is built by the frame-work of the
back-bone and ribs, and composed of cellular vessels, tied together by
ropes of the entrails, is no way desirable to me.
21. This mansion of the body, which is tied with strings of the
tendons, and built with the clay of blood and moisture, and plastered
white with old age, is no way suited to my liking.
22. The mind is the architect and master of this bodily dwelling, and
our activities are its supports and servants; it is filled with errors
and delusions which I do not like.
23. I do not like this dwelling of the body with its bed of pleasure on
one side, and the cries of pain as those of its children on the other,
and where our evil desires are at work like its bawling hand-maids.
24. I cannot like this body, which like a pot of filth, is full of
the foulness of worldly affairs, and mouldering under the rust of our
ignorance.
25. It is a hovel standing on the two props of our heels, and supported
by the two posts of our legs.
26. It is no lovely house where the external organs are playing their
parts, while its mistress the understanding sits inside with her brood
of anxieties.
27. It is a hut which is thatched over with the hairs on the head,
decorated with the turrets of the ears, and adorned with jewels on the
crest, which I do not like.
28. This house of the body is walled about by all its members, and
beset by hairs growing like ears of corn on it. It has an empty space
of the belly within (which is never full), and which I do not like.
29. This body with its nails as those of spiders, and its entrails
growling within like barking dogs, and the internal winds emitting
fearful sounds, is never delightsome to me.
30. What is this body but a passage for the ceaseless inhaling and
breathing out of the vital air? Its eyes are as two windows which
are continually oped and closed by the eyelids. I do not like such a
mansion as this.
31. This mansion of the body with its formidable (wide-open) door of
the mouth, and (ever-moving) bolt of the tongue and bars of the teeth,
is not pleasant to me.
32. This house of the body, having the white-wash of ointments on the
outer skin, and the machinery of the limbs in continued motion, and
the restless mind burrowing its base like the mischievous mouse, is not
liked by me.
33. Sweet smiles like shining lamps, serve to lighten this house of the
body for a moment, but it is soon darkened by a cloud of melancholy,
wherefore I cannot be pleased with it.
34. This body which is the abode of diseases, and subject to wrinkles
and decay, and all kinds of pain, is a mansion wherewith I am not
pleased.
35. I do not like this wilderness of the body, which is infested by the
bears of the senses. It is empty and hollow within, with dark groves
(of entrails) in the inside.
36. I am unable, O chief of sages! to drag my domicile of the body,
just as a weak elephant is incapable to draw out another immerged in a
muddy pit.
37. Of what good is affluence or royalty, this body and all its efforts
to one, when the hand of time must destroy them all in a few days.
38. Tell me, O sage! what is charming in this body, that is only a
composition of flesh and blood both within and without it and frail in
its nature.
39. The body does not follow the soul upon death; tell me Sir, what
regard should the learned have for such an ungrateful thing as this.
40. It is as unsteady as the ears of an infuriate elephant, and as
fickle as drops of water that trickle on their tips. I should like
therefore to abandon it, before it comes to abandon me.
41. It is as tremulous as the leaves of a tree shaken by the breeze,
and oppressed by diseases and fluctuations of pleasure and pain. I have
no relish in its pungency and bitterness.
42. With all its food and drink for evermore, it is as tender as a
leaflet and is reduced to leanness in spite of all our cares, and runs
fast towards its dissolution.
43. It is repeatedly subjected to pleasure and pain, and to the
succession of affluence and destitution, without being ashamed of
itself as the shameless vulgar herd (at their ups and downs).
44. Why nourish this body any longer, when it acquires no excellence
nor durability of its state, after its enjoyment of prosperity and
exercise of authority for a length of time.
45. The bodies of the rich as well as those of the poor, are alike
subject to decay and death at their appointed times.
46. The body lies as a tortoise in the cave of avarice amidst the ocean
of the world. It remains there in the mud in a mute and torpid state,
without an effort for its liberation.
47. Our bodies floating as heaps of wood on the waves of the world,
serve at last for the fuel of funeral fire (on the pile); except a few
of these which pass for human bodies in the sight of the wise.
48. The wise have little to do with this tree of the body, which is
beset by evils like noxious orchids about it, and produces the fruit of
perdition.
49. The body like a frog, lies merged in the mire of mortality, where
it perishes no sooner it is known to have lived and gone.
50. Our bodies are as empty and fleeting as gusts of wind, passing over
a dusty ground, where nobody knows whence they come, and whither they
go.
51. We know not the course of our bodies (their transmigrations), as we
do not know those of the winds, light and our thoughts; they all come
and go, but from where and whither, we know nothing of.
52. Fie and shame to them, that are so giddy with the ebriety of their
error, as to rely on any state or durability of their bodies.
53. They are the best of men, O sage! whose minds are at rest with the
thought, that their _ego_ does not subsist in their bodies, nor are the
bodies theirs at the end (of their lives).
54. Those mistaken men that have a high sense of honor and fear
dishonor, and take a pleasure in the excess of their gains, are verily
the killers both of their bodies and souls.
55. We are deceived by the delusion of egoism, which like a female
fiend (sorceress) lies hid within the cavity of the body with all her
sorcery.
56. Our reason unaided (by religion) is kept in bondage like a female
slave within the prison of our bodies, by the malicious fiend of false
knowledge (or sophistry).
57. It is certain that whatever we see here is unreal, and yet it is
a wonder, that the mass of men are led to deception by the vile body,
which has injured the cause of the soul.
58. Our bodies are as fleeting as the drops of a water-fall, and they
fall off in a few days like the withered leaves of trees.
59. They are as quickly dissolved as bubbles in the ocean; it is in
vain therefore that it should hurl about in the whirlpool of business.
60. I have not a moment’s reliance in this body, which is ever
hastening to decay; and I regard its changeful delusions as a state of
dreaming.
61. Let those who have any faith in the stability of the lightning, of
the autumn clouds, and in glacial castles, place their reliance in this
body.
62. It has outdone all other things that are doomed to destruction in
its instability and perishableness. It is moreover subject to very
many evils; wherefore I have set it at naught as a straw, and thereby
obtained my repose.
CHAPTER XIX.
BLEMISHES OF BOYHOOD.
One receiving his birth in the unstable ocean of the world, which is
disturbed by the billows of the bustle of business, has to pass his
boyhood in sufferings only.
2. Want of strength and sense, and subjection to diseases and dangers,
muteness and appetence, joined with longings and helplessness, are the
concomitants of infancy.
3. Childhood is chained to fretting and crying, to fits of anger,
craving and every kind of incapacity, as an elephant when tied to the
post by its shackles.
4. The vexations which tease the infant breast, are far greater than
those which trouble us in youth and old age, or disturb one in disease,
danger or at the approach of death.
5. The acts of a boy are as those of young animals, that are always
restless and snubbed by every body. Hence boyhood is more intolerable
than death itself.
6. How can boyhood be pleasing to any body, when it is but a semblance
of gross ignorance, and full of whims and hobbies, and ever subject to
miscarriages.
7. It is this silly boyhood which is in constant dread of dangers
arising at every step from fire, water and air, and which rarely betide
us in other states of life.
8. Boys are liable to very many errors in their plays and wicked
frolics, and in all their wishes and attempts beyond their capacities:
hence boyhood is the most perilous state (of life).
9. Boys are engaged in false pursuits and wicked sports, and are
subject to all foolish puerilities. Hence boyhood is fit for the rod
and not for rest.
10. All faults, misconduct, transgressions and heart-aches, lie hidden
in boyhood like owls in hollow caves.
11. Fie to those ignorant and foolish people, who are falsely led to
imagine boyhood as the most pleasant period of life.
12. How can boyhood appear pleasing to any one, when the mind swings
like a cradle towards every object of desire, however wrong it is
deemed to be in both worlds.
13. The minds of all living beings are ever restless, but those of
young people are ten times more at unrest.
14. The mind is naturally unsteady, and so is boyhood also. Say what
can save us from that state of life, when both these vagrant things
combine to our destruction.
15. The glances of women, the flashes of lightning, the flame of fire,
and the ever-rolling waves, have all imitated the fickleness of boyhood.
16. Minority seems to be a twin brother to the mind, and resembles it
in the unsteadiness and frailty of all its purposes.
17. All kinds of miseries, misdeeds and miscarriages await on boyhood,
as all sorts of men hang upon the rich (for their supportance).
18. Boys are fond of fresh things at all times, and on their failing
to get the same, they fall to a fainting fit, as if from the effect of
poison.
19. A boy like a dog, is as easily tamed as he is irritated at a
little, and he is as glad to lie in the dust, as to play with dirt.
20. A foolish fretful boy with his body daubed in mire with the tears
in his eyes, appears as a heap of dry clay soiled by a shower of rain.
21. Boys are subject to fear and voracity; they are helpless but fond
of every thing they have seen or heard, and equally fickle in their
bodies and mind. Hence boyhood is a source of troubles only.
22. The foolish and helpless child, becomes as sad and sour when he
fails to get the object of his fancy, as when he is thwarted from the
thing desired.
23. Children have much difficulty to get at the things they want, and
which they can ask only by indistinct words. Hence no one suffers so
much as boys.
24. A boy is as much irritated by the eagerness of his whimsical
desires, as a patch of ground in the desert is parched by the summer
heat.
25. A boy on entering his school, is subjected to corrections, which
are as painful to him as the goading and fetters to the elephant.
26. A great many whims and hobbies, and a variety of false fancies,
tend continually to afflict boyhood, which is ever fond of toys and
trifles.
27. How can senseless childhood be said to be a happy state of life,
when the child is led by its ignorance to swallow everything in the
world, and to wish to lay hold on the moon in the sky.
28. Say great sage! what difference is there between a child and a
tree, both of which have sensitiveness, but unable to defend themselves
from heat and cold.
29. Boys are of the nature of birds, being both subject to fear and
hunger, and ready to fly about when impelled by them.
30. Again boyhood is the abode of fear from all sides; such as from the
tutor, father, mother, elder brother and elderly boys, and from every
body besides.
31. Hence the hopeless state of childhood, which is full of faults
and errors, and addicted to sports and thoughtlessness, cannot be
satisfactory to any body.
CHAPTER XX.
VITUPERATION OF YOUTH.
Ráma continued:—
The boy having passed his state of blemishes, gladly steps to his youth
with hopes of gaining his objects that tend only to his ruin.
2. The insensible youth feels at this time the wanton inclinations of
his loose mind, and goes on falling from one tribulation to another.
3. He is overcome as one subdued by the power of delusive Cupid, lying
hidden in the cavity of the heart (hence called _Manoja_).
4. His ungoverned mind gives rise to loose thoughts like those of
voluptuous women, and these serve to beguile him like the magic
collyrium (in the hand) of boys (called _Siddhánjana_).
5. Vices of the most heinous kind betake persons of such (perverse)
minds in their youth, and lead them to their ruin.
6. The paths of youth lead them to the gate of hell through a maze of
errors. Those that have been left uncorrupt by their youth, are not to
be corrupted by anything else.
7. Whoso has passed the dreadfully enchanted coast of youth, fraught
with various flavours and wonders, are said to be truly wise.
8. I take no delight in our unwelcome youth, which appears to us in the
form of a momentary flash of lightning, and soon succeeded by the loud
roaring of the clouds (of manhood).
9. Youth like rich wine is sweet and delicious (at first), but becomes
bitter, insipid and noxious in a short time. Hence it is not delectable
to me.
10. Youth appearing (at first) as a reality, is found to be a false,
transient thing, as deceptive as a fairy dream by night. Hence I like
it not.
11. It is the most charming of all things to men, but its charm is soon
lost and fled. Therefore the phantasmagoria of youth is not pleasing to
me.
12. Youth as an arrow-shot is pleasant to see, but painful to feel
its smart. Hence I do not like youth that produces blood heat (in the
veins).
13. Youth as a harlot is charming at first sight, but turning heartless
soon after. Hence it is not to my liking.
14. As the efforts of a dying man are all for his torment, so the
exertions of the young are portentous of his destruction.
15. Puberty advances as a dark night spreading the shadow of
destruction. It darkens the heart and mind by its hedious appearance,
and intimidates even the god (Siva himself).
16. Errors growing in youth, cause copious mistakes in life, by
upsetting good sense and setting at naught the approved good manners
(of society).
17. The raging fire in the hearts of the young, caused by separation of
their mates, burns them down like trees by a wild fire.
18. As a clear, sacred and wide stream, becomes muddy in the rains, so
doth the mind of man however clear, pure and expanded it may be, gets
polluted in his youth.
19. It is possible for one to cross over a river made terrible by its
waves, but no way possible to him to get over the boisterous expanse of
his youthful desires.
20. O how (lamentably) is one’s youth worn out with the thoughts of
his mistress, her swollen breasts, her beautiful face and her sweet
caresses.
21. The young man afflicted with the pain of soft desire, is regarded
by the wise in no better light than a fragment of (useless) straw.
22. Youth is the stake of haughty self-esteem, as the rack is for the
immolation of the elephant giddy with its frontal pearl.
23. Youth is a lamentable forest, where the mind as the root of all,
gives growth to jungles of (love sick) groans and sighs, and tears of
sorrow. The vices of this time, are as venomous snakes of the forest.
24. Know youthful bloom of the person to resemble the blooming lotus of
the lake:—the one is full of affections, bad desires and evil intents,
as the other is fraught with bees, filaments, petals and leaves.
25. The new bloom of youth is the resort of anxiety and disease, which
like two birds with their (black and white) plumage of vice and virtue,
frequent the fountain of the young man’s heart.
26. Early youth resembles a deep sea, disturbed by the waves of
numberless amusements, transgressing all bounds, and regardless of
death and disease.
27. Youth is like a furious gust of wind, over-loaded with the dust of
pride and vanity, and sweeps away every trace of the good qualities
(early acquired by one).
28. The rude dust of the passions of youths, disfigures their face,
and the hurricane of their sensualities cover their good qualities (as
flying leaves overspread the ground).
29. Youthful vigour awakens a series of faults, and destroys a group of
good qualities, by increasing the vice of pleasures.
30. Youthful bloom confines the fickle mind to some beauteous person,
as the bright moon-beams serve to shut the flitting bee in the dust of
the closing lotus.
31. Youth like a delightsome cluster of flowers, growing in the arbour
of human body, attracts the mind as the bee to it, and makes it giddy
(with its sweets).
32. The human mind anxious to derive pleasure from the youthfulness of
the body, falls into the cave of sensuality, as a deer running after
the mirage of desert heat, falls down into a pit.
33. I take no delight in moony youth, which guilds the dark body with
its beams, and resembles the stern mane of the leonine mind. It is a
surge in the ocean of our lives (that tosses us all about).
34. There is no reliance in youth, which fades away as soon as summer
flowers in this desert of the body.
35. Youth is as a bird, and as soon flies away from our bodily cage as
the philosopher’s stone, which quickly disappears from the hands of the
unfortunate.
36. As youth advances to its highest pitch, so the feverish passions
wax stronger for our destruction only.
37. As long as the night (delusion) of youth does not come to its end,
so long the fiends of our passion do not cease to rage in the desert of
the body.
38. Pity me, O sage! in this state of youth, which is so full of
perturbations, as to have deprived me of the sight (light) of reason. O
pity me as thou wouldst for thy dying son.
39. The foolish man who ignorantly rejoices at his transient youth, is
considered as a human beast.
40. The foolish fellow who is fond of his youth which is flushed with
pride and fraught with errors, comes to repent (of his folly) in a
short time.
41. Those great minded men are honoured on earth, who have safely
passed over the perils of youth.
42. One crosses over with ease the wide ocean which is the horrible
habitation of huge whales; but it is hard to pass over our youth, that
is so full of vices and the billows (of our passions).
43. It is very rare to have that happy youth which is fraught with
humility, and spent in the company of respectable men; which is
distinguished by feelings of sympathy, and is joined with good
qualities and virtues.
CHAPTER XXI.
VITUPERATION OF WOMEN.
Ráma added:—
What beauty is there in the person of a woman, composed of nerves,
bones and joints? She is a mere statue of flesh, and a frame of moving
machinery with her ribs and limbs.
2. Can you find any thing beautiful in the female form, separated from
its (component parts of the) flesh, skin, blood and water, that is
worth beholding? Why then dote upon it?
3. This fairy frame consisting of hairs in one part and blood in
the other, cannot engage the attention of a high-minded man to its
blemishes.
4. The bodies of females, that are so covered with clothing and
repeatedly besmeared with paints and perfumes, are (at last) devoured
by carnivorous (beasts and worms).
5. The breasts of women decorated with strings of pearl, appear as
charming as the pinnacles of Sumeru, washed by the waters of Ganges
falling upon them.
6. Look at these very breasts of the woman becoming at last a lump of
food, to be devoured by dogs in cemeteries and on the naked ground.
7. There is no difference between a woman and a young elephant that
lives in the jungle, both of them being made of blood, flesh and bones.
Then why hunt after her.
8. A woman is charming only for a short time, and does not long last to
be so. I look upon her merely as a cause of delusion.
9. There is no difference between wine and a woman, both of them
tending equally to produce high-flown mirth and jollity, and creating
revelry and lust.
10. Uxorious men are like chained elephants among mankind, that will
never come to sense however goaded by the hooks of reason.
11. Women are the flames of vice, their black-dyed eye and hairs are as
their smoke and soot. They are as intangible as fire, though pleasing
to the sight. They burn the man as fire consumes the straw.
12. They burn from afar (more than fire), and are as dry as bones (in
their hearts), though appearing as soft and juicy to sight. They serve
as fuel to the fire of hell, and are dangerous with their charmingness.
13. The woman resembles a moon-light night, veiled over by her loosened
locks, and looking through her starry eyes. She shows her moon-like
face amidst her flowery smiles.
14. Her soft dalliance destroys all manly energy, and her caresses
overpower the good sense of men, as the shade of night does the
sleeping (world).
15. The woman is as lovely as a creeper in its flowering time. Her palm
are the leaves and her eyes as the black-bees (on the flower). Her
breasts are as the uplifted tops of the plant.
16. The lovely damsel is like a poisonous creeper, fair as the filament
of a flower but destructive of life, by causing inebriation and
insensibility.
17. As the snake-catcher entices the snake by his breath and brings
it out of its hole, so does the woman allure the man by her officious
civilities, and gets him under her control.
18. Concupiscence as a huntsman, has spread his nets in the forms of
women, for the purpose of ensnaring the persons of deluded men like
silly birds.
19. The mind of man though as fierce that of a furious elephant,
is tied fast by the chain of love to the fulcrum of women, just as an
elephant is fastened (by his leg) to the post, where he remains dull
and dumb for ever.
20. Human life is as a pool in which the mind moves about in its mud
and mire (as a fish). Here it is caught by the bait of woman, and
dragged along by the thread of its impure desires.
21. The beauteous-eyed damsel is a bondage to man, as the stable is to
the horse, the fastening post to the elephant, and as spells are to the
snakes.
22. This wondrous world, with all its delights and enjoyments, began
with woman and depends on women for its continuance.
23. A woman is the casket of all gems of vice (Pandora’s box), she is
the cause of the chain of our everlasting misery, and is of no use to
me.
24. What shall I do with her breast, her eyes, her loins, her eyebrows,
the substance of which is but flesh, and which therefore is altogether
unsubstantial.
25. Here and there, O Bráhman! her flesh and blood and bones undergo a
change for the worse in course of a few days.
26. You see sir, those dearly beloved mistresses, who are so much
fondled by foolish men, lying at last in the cemetery, and the members
of their bodies all mangled and falling off from their places.
27. O Bráhman! those dear objects of love—the faces of damsels, so
fondly decorated by their lovers with paints and pastes, are at last to
be singed on the piles (by those very hands).
28. Their braided hairs now hang as flappers of _chouri_ on the arbors
of the cemetery, and their whitened bones are strewn about as shining
stars after a few days.
29. Behold their blood sucked in by the dust of the earth, voracious
beasts and worms feeding upon their flesh, jackals tearing their skin,
and their vital air wafted in the vacuum.
30. This is the state to which the members of the female body must
shortly come to pass, you say all existence to be delusion, tell me
therefore why do you allow yourselves to fall into error?
31. A woman is no other than a form composed of the five elements, then
why should intelligent men be fondly attached to her (at the risk of
their ruin)?
32. Men’s longing for women is likened to the creeper called Suta,
which stretches its sprigs to a great length, but bears plenty of
bitter and sour fruits.
33. A man blinded by avarice (for the supportance of his mate) is as a
stray deer from its herd; and not knowing which way to go, is lost in
the maze of illusion.
34. A young man under the control of a young woman, is as much
lamentable as an elephant fallen into a pit of the Vindhya mountain in
pursuit of his mate.
35. He that has a wife, has an appetite for enjoyment on earth; but one
without her has no object of desire. Abandonment of the wife amounts
to the abandoning of the world, and forsaking the world is the path to
true happiness.
36. I am not content, O Bráhman! with these unmanageable enjoyments
which are as flickering as the wings of bees, and are as soon at an
end as they are born (like the ephemerids of a day). I long only
for the state of supreme bliss, from my fear of repeated-births
(transmigration), decay and death.
CHAPTER XXII.
OBLOQUY OF OLD AGE.
Boyhood has scarcely lost its boyishness when it is overtaken by youth,
which is soon followed by a ruthless old age, devouring the other two.
2. Old age withers the body like a frost freezing the lake of lilies.
It drives away the beauty of the person as a storm does the autumnal
clouds; and it pulls down the body, as a current carries away a tree on
the bank.
3. The old man with his limbs slackened and worn out by age, and his
body weakened by infirmity, is treated by women as a useless beast.
4. Old age drives a man’s good sense, as a good wife is driven away by
her step dame.
5. A man in his state of tottering old age, is scoffed at as a dotard
by his own sons and servants, and even by his wife, and all his friends
and relations.
6. Insatiable avarice like a greedy vulture alights on the heads of
the aged, when their appearance grows uncouth, and their bodies become
helpless, and devoid of all manly qualities and powers.
7. Appetite the constant companion of my youth, is thriving along with
my age, accompanied with her evils of indigence, and heart-burning
cares and restlessness.
8. Ah me! what must I do to remove my present and future pains? It is
this fear which increases with old age, and finds no remedy.
9. What am I that am brought to this extremity of senselessness, what
can I do in this state. I must remain dumb and silent. Under these
reflections there is an increased sense of helplessness in old age.
10. How and when and what shall I eat, and what is sweet to taste?
These are the thoughts which trouble the mind of one when old age comes
upon him.
11. There is an insatiable desire for enjoyments, but the powers to
enjoy them are lacking. It is the want of strength which afflicts the
heart in old age.
12. Hoary old age sits and shrieks as a heron on the top of the tree of
this body, which is infested within it by the serpents of sickness.
13. As the grave owl—the bird of night, appears unexpectedly to our
sight soon as the evening shades cover the landscape, so does the
solemn appearance of death overtake us in the eve of our life.
14. As darkness prevails over the world at the eve of the day, so doth
death overtake the body at the eve of the life.
15. Death overtakes a man in his hoary old age, just as an ape alights
on a tree covered with pearly flowers.
16. Even a deserted city, a leafless tree and parched up land may
present a fair aspect, but never does the body look well that is pulled
down by hoary age.
17. Old age with its hooping cough lays hold on a man, just as a
vulture seizes its prey with loud shrieks in order to devour it.
18. As a girl eagerly lays hold on a lotus flower whenever she meets
with one, and then plucks it from its stalk and tears it to pieces, so
does old age overtake the body of a person and break it down at last.
19. As the chill blast of winter shakes a tree and covers its leaves
with dust, so does old age seize the body with a tremor and fill all
its limbs with the rust of diseases.
20. The body overtaken by old age becomes as pale and battered, as a
lotus flower beaten by frost becomes withered and shattered.
21. As moon-beams contribute to the growth of _Kumuda_ flowers on
the top of mountains, so does old age produce grey hairs resembling
_casla_ flowers on the heads of men (with inward phlegm and gout).
22. Death the lord of all beings, views the grey head of a man as a
ripe pumpkin seasoned with the salt of old age, and devours it with
zest.
23. As the Ganges upsets a neighbouring tree by its rapid course, so
does old age destroy the body, as the current of our life runs fast to
decay.
24. Old age which preys on the flesh of the human body, takes as much
delight in devouring its youthful bloom as a cat does in feeding upon a
mouse.
25. Decrepitude raises its ominous hoarse sound of hiccough in the
body, as the jackal sends forth her hideous cry amidst the forest.
26. Dotage as an inward flame consumes the living body as a wet log of
wood, which thereupon emits its hissing sounds of hiccough and hard
breathing, and sends up the gloomy fumes of woe and sighs.
27. The body like a flowering creeper, bends down under the pressure of
age, turns to grey like the fading leaves of a plant, and becomes as
lean and thin as a plant after its flowering time is over.
28. As the infuriate elephant upsets the white plantain tree in a
moment, so does old age destroy the body that becomes as white as
camphor all over.
29. Senility, O sage! is as the standard bearer of the king of death,
flapping his _chouri_ of grey hairs before him, and bringing in his
train an army of diseases and troubles.
30. The monster of old age, will even overcome those that were never
defeated in wars by their enemies, and those that hide themselves in
the inaccessible caverns of mountains.
31. As infants cannot play in a room that has become cold with snow, so
the senses can have no play in the body that is stricken with age.
32. Old age like a juggling girl, struts on three legs at the sound of
coughing and whiffing, beating as a tymbal on both sides.
33. The tuft of grey hairs on the head of the aged body, represents
a white flapper (_chouri_) fastened to the top of a handle of white
sandal wood, to welcome the despot of death.
34. As hoary age makes his advance like moon-light on the site of
the body, he calls forth the hidden death to come out of it, as the
moon-light makes the _nilumbium_ to unfold its buds.
35. Again as the white wash of old age whitens the outer body, so
debility, diseases and dangers become its inmates in the inner
apartment.
36. It is the extinction of being that is preceded by old age;
therefore I as a man of little understanding, can have no reliance in
old age (though extolled by some)[1]
37. What then is the good of this miserable life, which lives under
the subjection of old age? Senility is irresistable in this world, and
defies all efforts to avoid or overcome it.
CHAPTER XXIII.
VICISSITUDES OF TIMES.
Men of little understandings are found to fall into grave errors
in this pit of the world, by their much idle talk, ever doubting
scepticism, and schisms (in religion).
2. Good people can have no more confidence in the net work of their
ribs, than little children may have a liking for fruits reflected in a
mirror.
3. Time is a rat that cuts off the threads of all thoughts (prospects),
which men may entertain here about the contemptible pleasures of this
world.
4. There is nothing in this world which the all-devouring time will
spare. He devours all things as the submarine fire consumes the
over-flowing sea.
5. Time is the sovran lord of all, and equally terrible to all things.
He is ever ready to devour all visible beings.
6. Time as master of all, spares not even the greatest of us for a
moment. He swallows the universe within himself, whence he is known as
the universal soul.
7. Time pervades all things, but has no perceptible feature of his own,
except that he is imperfectly known by the names of years, ages and
_kalpas_ (millenniums).
8. All that was fair and good, and as great as the mount of Meru, have
gone down in the womb of eternity, as the snakes are gorged by the
greedy Garuda.
9. There was no one ever so unkind, hard-hearted, cruel, harsh or
miserly, whom time has not devoured.
10. Time is ever greedy although he should devour the mountains. This
great gourmand is not satiated with gorging every thing in all the
worlds.
11. Time like an actor plays many parts on the stage of the world. He
abstracts and kills, produces and devours and at last destroys every
thing.
12. Time is incessantly picking up the seeds of all the four kinds of
living beings from this unreal world, as a parrot picks up the seeds
from under the cracked shell of a pomegranate. (_Viz._ the ovipari,
vivipari, vegetables and the ephemerids).
13. Time like a wild elephant uproots all proud living beings in this
world, as the other pulls up the trees of the forest with their tusks.
14. This creation of God is like a forest, having Brahmá for its
foundation and its trees full of the great fruits of gods. Time
commands it throughout its length and breadth.
15. Time glides along incessantly as a creeping plant, composed of
years and ages as its parts, and the sable nights as black bees chasing
after them.
16. Time, O sage, is the subtlest of all things. It is divided though
indivisible, it is consumed though incombustible, it is perceived
though imperceptible in its nature.
17. Time like the mind is strong enough to create and demolish any
thing in a trice, and its province is equally extensive with it.
18. Time is a whirlpool to men; and being accompanied with desire
his insatiable and ungovernable mistress and delighting in illicit
enjoyments, he makes them do and undo the same thing over and again.
19. Time is prompted by his rapacity to appropriate every thing to
himself, from the meanest straw, dust, leaves and worms, to the
greatest Indra and the mount Meru itself.
20. Time is the source of all malice and greediness, and the spring of
all misfortunes, and intolerable fluctuations of our states.
21. As boys with their balls play about their play-ground, so does time
in his arena of the sky, play with his two balls of the sun and moon.
22. Time at the expiration of the _kalpa_ age, will dance about with a
long chain of the bones of the dead hanging from his neck to the feet.
23. The gale of desolation rising from the body of this desolator of
the world at the end of a _kalpa_ age, causes the fragments of mount
Meru to fly about in the air like the rinds of the _bhoja-petera_ tree.
24. Time then assumes his terrific form of fire (प्रलयाग्नि), to dissolve the world in empty space, when the gods
Brahmá and Indra and all others cease to exist.
25. As the sea shows himself in a continued series of waves rising and
falling one after another, so it is time that creates and dissolves the
world, and appears to rise and fall in the rotation of days and nights.
26. Time plucks the gods and demigods as ripe fruits, from their great
arbor of existence, at the end of the world (to make them his food).
27. Time resembles a large fig tree (Ficus religiosus), studded with
all the worlds as its fruits, and resonant with the noise of living
beings like the hissing of gnats about them.
28. Time accompanied by Action as his mate, regales himself in the
garden of the world, blossoming with the moon-beams of the Divine
Spirit.
29. As the high and huge rock supports its body upon the basis of the
earth, so does time rest itself in endless and interminable eternity.
30. Time assumes to himself various hues of black, white and red (at
night, day and midday) which serve for his vestures.
31. As the earth is the great support of hills which are fixed upon it,
so is time the support of all the innumerable ponderous worlds that
constitute the universe.
32. Hundreds of great _kalpa_ ages (of the creation and dissolution of
the world) may pass away, yet there is nothing that can move eternity
to pity or concern, or stop or expedite his course. It neither sets nor
rises (as time).
33. Time is never proud to think, that it is he who without the least
sense of pain and labor, brings this world into play and makes it to
exist.
34. Time is like a reservoir in which the nights are as mud, the days
as lotuses, and the clouds as bees.
35. As a covetous man, with worn out broom sticks in hand, sweeps over
a mountain to gather the particles of gold strewn over it, so does time
with his sweeping course of days and nights, collect in one mass of the
dead all living beings in the world.
36. As a miserly man trims and lights a lamp with his own fingers, to
look into his stores at each corner of the room; so does time light the
lamps of the sun and moon to look into the living beings in every nook
and corner of the world.
37. As one ripens the raw fruits in sun and fire in order to devour
them, so does time ripen men by their sun and fire worship, to bring
them under his jaws at last.
38. The world is a dilapidated cottage and men of parts are rare gems
in it. Time hides them in the casket of his belly, as a miser keeps his
treasure in a coffer.
39. Good men are like a chaplet of gems, which time puts on his head
for a time with fondness, and then tears and tramples it down (under
his feet).
40. Strings of days, nights and stars, resembling beads and bracelets
of white and black lotuses, are continually turning round the arm of
time.
41. Time (as a vulture) looks upon the world as (the carcase of) a ram,
with its mountains, seas, sky and earth as its four horns, and the
stars as its drops of blood which it drinks day by day.
42. Time destroys youth as the moon shuts the petals of the lotus. It
destroys life as the lion kills the elephant: there is nothing however
insignificant that time steals not away.
43. Time after sporting for a _Kalpa_ period in the act of killing and
crushing of all living beings, comes to lose its own existence and
becomes extinct in the eternity of the Spirit of spirits.
44. Time after a short rest and respite reappears as the creator,
preserver, destroyer and remembrancer of all. He shows the shapes of
all things whether good or bad, keeping his own nature beyond the
knowledge of all. Thus doth time expand and preserve and finally
dissolve all things by way of sport.
CHAPTER XXIV.
RAVAGES OF TIME.
Ráma rejoined:—Time is a self-willed sportsman as a prince, who is
inaccessible to dangers and whose powers are unlimited.
2. This world is as it were a forest and sporting ground of time,
wherein the poor deluded worldlings are caught in his snare like a body
of wounded stags.
3. The ocean of universal deluge is a pleasure-pond of time, and the
submarine fires bursting therein as lotus flowers (serve to beautify
that dismal scene).
4. Time makes his breakfast of this vapid and stale earth, flavoured
with the milk and curd of the seas of those names.
5. His wife _Chandi_ (Hecate) with her train of _Mátris_ (furies),
ranges all about this wide world as a ferocious tigress (with horrid
devastation).
6. The earth with her waters is like a bowl of wine in the hand of
time, dressed and flavoured with all sorts of lilies and lotuses.
7. The lion with his huge body and startling mane, his loud roaring and
tremendous groans, seems as a caged bird of sport in the hand of time.
8. The Mahákála like a playful young _Kokila_ (cuckoo), appears in the
figure of the blue autumnal sky, and warbling as sweet as the notes of
a lute of gourd (in the music of the spheres).
9. The restless bow of death is found flinging its woeful arrows (darts
of death) with ceaseless thunder claps on all sides.
10. This world is like a forest, wherein sorrows are ranging about as
playful apes, and time like a sportive prince in this forest, is now
roving, now walking, now playing and now killing his games.
CHAPTER XXV.
SPORTS OF DEATH.
Time stands the foremost of all deceitful players in this world. He
acts the double parts of creation and destruction, and of action and
fate (utility and fatality).
2. Time has no other character but those of action and motion by
which his existence is known to us, and which bind all beings (in the
succession of thoughts and acts).
3. Fate is that which frustrates (the necessary consequences of) the
acts of all created beings, as the solar heat serves to dissolve the
conglomeration of snows.
4. This wide world is the stage wherein the giddy mob dance about (in
their appointed times).
5. Time has a third name of a terrifying nature known as _Kritántah_
(Fate), who in the form of a Kápálika (one holding human skulls in his
hand), dances about in the world.
6. This dancing and loving Kritántah (Fate), is accompanied by
his consort called Destiny to whom he is greatly attached (as his
colleague).
7. Time (as Siva), wears on his bosom of the world, the triplicate
white and holy thread composed of the serpent named Ananta and the
stream of Ganges, and the digit of the moon on his forehead (to measure
his course). (_Viz_:—the Zodiacal belt; the milky way, and the lunar
mansions).
8. The sun and the moon are the golden armlets of time, who holds in
his palm the mundane world as the paltry plaything of a nosegay.
9. The firmament with its stars appears like a garment with coloured
spots in it; the clouds called _Pushkara_ and _Avarta_ are as the
skirts of that garment, which are washed by Time in the waters of the
universal deluge.
10. Before him, dances his beloved Destiny with all her arts for ever,
to beguile the living that are fond of worldly enjoyments.
11. People hurry up and down to witness the dance of Destiny, whose
unrestrained motion keeps them at work, and causes their repeated
births and deaths.
12. The people of all the worlds are studded about her person as her
ornaments, and the sky stretching from the heaven of gods to the
infernal regions, serves for the veil on her head.
13. Her feet are planted in the infernal regions, and the hell-pits
ring at her feet like trinkets, tied by the string of evil deeds or
sins (of men).
14. She is painted all over from head to foot by the god _Chitra Gupta_
with ornamental marks prepared by her attendants (the deeds of men),
and perfumed with the essence of those deeds.
15. She dances and reels at the nod of her husband at the end of the
_Kalpas_, and makes the mountains crack and crash at her foot-falls.
16. Behind her dance the peacocks of the god Kumára; and Kála the god
of death staring with his three wide open eyes, utters his hideous
cries (of destruction).
17. Death dances about in the form of the five headed Hara, with the
loosened braids of hair upon him; while Destiny in the form of Gaurí,
and her locks adorned with _Mandára_ flowers keeps her pace with him.
18. This Destiny in her war-dance, bears a capacious gourd representing
her big belly, and her body is adorned with hundreds of hollow human
skulls jingling like the alms-pots of the Kapáli mendicants.
19. She has filled (reached) the sky with the emaciated skeleton of her
body, and gets terrified at her all destructive figure.
20. The skulls of the dead of various shapes adorn her body like a
beautiful garland of lotuses, which keep hanging to and fro during her
dance at the end of a _Kalpa_ age.
21. The horrible roaring of the giddy clouds Pushkara and Avarta at
the end of the Kalpa, serves to represent the beating of her _Damaru_
drum, and put to flight the heavenly choir of _Tumburu_.
22. As death dances along, the moon appears like his ear-ring, and the
moon-beams and stars appear like his crest made of peacocks’ feathers.
23. The snow-capt Himálaya, appears like a circlet of bones in the
upper loop of his right ear, and the mount _Meru_ as a golden areola in
that of the left.
24. Under their lobes are suspended the moon and the sun, as pendant
ear-rings glittering over his cheeks. The mountain ranges called the
_lokáloka_ are fastened like chains around his waist.
25. The lightnings are the bracelets and armlets of Destiny, which move
to and fro as she dances along. The clouds are her wrappers that fly
about her in the air.
26. Death is furnished with many weapons, as clubs, axes, missiles,
spears, shovels, mallets and sharp swords, all of which are sure
weapons of destruction.
27. Mundane enjoyments are no other than long ropes dropped down by the
hand of death, and keeping all mankind fast bound to the world; while
the great thread of infinity (_ananta_) is worn by him as his wreath of
flowers.
28. The belts of the seven oceans are worn about the arms of Death as
his bracelets resplendent with the living sea-animals, and the bright
gems contained in their depths.
29. The great vortices of customs, the successions of joy and grief,
the excess of pride and the darkness of passions, form the streaks of
hair on his body.
30. After the end of the world, he ceases to dance, and creates anew
all things from the lowest animal that lives in the earth, to the
highest Brahmá and Siva (when he resumes his dance).
31. Destiny as an actress, acts by turns her parts of creation and
destruction, diversified by scenes of old age, sorrow and misery.
32. Time repeatedly creates the worlds and their woods, with the
different abodes and localities teeming with population. He forms
the moveable and immovable substances, establishes customs and again
dissolves them, as boys make their dolls of clay and break them soon
afterwards.
CHAPTER XXVI.
THE ACTS OF DESTINY.
Ráma said:—Such being the all destructive conduct of time and others
(as already described), what confidence, O great sage, can men like me,
have upon them?
2. We all remain here, O sage! as slaves sold to Fate and Destiny, and
are deceived by their allurements as beasts of the forest.
3. This Fate whose conduct is so very inhuman, is always up to devour
all beings, and is incessantly throwing men into the sea of troubles.
4. He is led by his malicious attempts to inflame the mind with
inordinary desires, as the fire raises its flames to burn down a
habitation.
5. Destiny the faithful and obedient wife of Fate, is naturally fickle
on account of her being a female, and is always bent on mischief and
disturbing the patience (even of the wisest of men).
6. As the heinous serpent feeds upon the air, so does cruel Death ever
swallow the living. He ripens the body with old age to create his zest,
and then devours all animals warm with life.
7. Death is called a relentless tyrant, having no pity even for the
sick and weak; nor any regard for any one in any state of life.
8. Every one in this world is fond of affluence and pleasures, not
knowing that these are only calculated to lead him to his ruin.
9. Life is very unsteady. Death is very cruel. Youth is very frail and
fickle, and boyhood is full of dullness and insensibility.
10. Man is defiled by his worldliness, his friends are ties to the
world, his enjoyments are the greatest of his diseases in life, and his
avarice and ambition are the mirage that always allures him (to ruin).
11. Our very senses are our enemies, before which even truth appears
as falsehood; the mind is the enemy of the mind and self is the enemy
of self. (_i.e._ They are all deceptive).
12. Self-esteem is stained (with the name of selfishness), intelligence
is blamed for its fallaciousness, our actions are attended with bad
results, and our pleasures tend only to effeminacy.
13. All our desires are directed to enjoyments; our love of truth is
lost; our women are the ensigns of vice, and all that were once so
sweet, have become tasteless and vapid.
14. Things that are not real, are believed as real, and have become the
cause of our pride, by hardening us in untruth, and keeping us from the
light of truth.
15. My mind is at a loss to think what to do; it regrets at its
increased appetite for pleasure, and for want of that self-denial
(which I require).
16. My sight is dimmed by the dust of sensuality: the darkness of
self-esteem prevails upon me: the purity of mind is never reached to,
and truth is far off from me.
17. Life is become uncertain and death is always advancing nigh; my
patience is disturbed, and there is an increased appetite for whatever
is false.
18. The mind is soiled by dullness, and the body is cloyed with
surfeit and ready to fall; old age exults over the body, and sins are
conspicuous at every step.
19. Youth flies fast away with all our care to preserve it; the company
of the good is at a distance; the light of truth shines from no where;
and I can have recourse to nothing in this world.
20. The mind is stupified within itself, and its contentment has fled
from it: there is no rise of enlightened sentiments in it, and meanness
makes its advance to it from a distance.
21. Patience is converted into impatience; man is liable to the states
of birth and death; good company is rare, but bad company is ever
within the reach of every body.
22. All individual existences are liable to appear and disappear; all
desires are chains to the world, and all worldly beings are ever seen
to be led away perforce where no body can tell.
23. What reliance can there be on human life, when the points of the
compass become indistinct and undiscernible; when the countries and
places change their positions and names, and when mountains even are
liable to be dilapidated?
24. What reliance can there be on man, when the heavens are swallowed
in infinity, when this world is absorbed in nothingness, and the very
earth loses her stability?
25. What reliance can there be on men like ourselves, when the very
seas are liable to be dried up, when the stars are doomed to fade
away and disappear, and when the most perfect of beings are liable to
dissolution?
26. What reliance can there be on men like us, when even the demigods
are liable to destruction, when the polar star is known to change its
place, and when the immortal gods are doomed to mortality?
27. What reliance can there be on men like us, when Indra is doomed to
be defeated by demons; when even death is hindered from his aim, and
when the current air ceases to breathe?
28. What reliance can there be on men like us, when the very moon is to
vanish with the sky, when the very sun is to be split into pieces, and
when fire itself is to become frigid and cold?
29. What reliance can there be on men like us, when the very Hari and
Brahmá are to be absorbed into the Great One, and when Siva himself is
to be no more.
30. What reliance can there be on men like us, when the duration
of time comes to be counted, when Destiny is destined to her final
destiny, and when all vacuity loses itself in infinity?
31. That which is inaudible, unspeakable, invisible, and unknowable in
his real form, displays to us these wondrous worlds by some fallacy (in
our conceptions).
32. No one conscious of himself (his egoism), can disown his
subjection to that Being, that dwells in the hearts of every one.
33. This sun—the lord of worlds, is impelled (by that power) to run
over hills, rocks and fields, like an inert piece of stone, hurled down
from a mountain and borne away by a current stream.
34. This globe of earth, the seat of all the Suras and Asuras, and
surrounded by the luminous sphere in the manner of a walnut covered by
its hard crust, subsists under His command.
35. The gods in the heavens, the men on earth and the serpents in the
nether world, are brought into existence and led to decay by His will
only.
36. Káma (Cupid) that is arbitrarily powerful, and has forcibly
overpowered on all the living world, has derived his unconquerable
might from the Lord of worlds.
37. As the heated elephant regales the air with his spirituous
exudation, so does the spring perfume the air with his profusion of
flowers, unsettling the minds of men (at the will of the Almighty).
38. So are the loose glances of loving damsels directed to inflict deep
wounds in the heart of man, which his best reason is unable to heal.
39. One whose best endeavour is always to do good to others, and who
feels for others’ woes, is really intelligent and happy under the
influence of his cool judgment.
40. Who can count the number of beings resembling the waves of the
ocean, and on whom death has been darting the submarine fire of
destruction.
41. All mankind are deluded to entrap themselves in the snare of
avarice, and to be afflicted with all evils in life, as the deer
entangled in the thickets of a jungle.
42. The term of human life in this world, is decreased in each
generation in proportion to (the increase of their wicked acts). The
desire of fruition is as vain as the expectation of reaping fruits
from a creeper growing in the sky: yet I know not why men of reason
would not understand this truth.
43. This is a day of festivity, a season of joy and a time of
procession. Here are our friends, here the pleasures and here the
variety of our entertainments. Thus do men of vacant minds amuse
themselves with weaving the web of their desires, until they become
extinct.
CHAPTER XXVII.
VANITY OF THE WORLD.
Ráma said:—O sage! this seemingly pleasing but actually unpleasant
world, has nothing in it that is productive of such a thing as can
afford tranquility to the soul.
2. After the playful boyhood is over, the mind wastes itself in the
society of women like the deer fallen in a cavern, then the body bends
down under old age, and the man has only to grieve (for his folly).
3. As the body is stricken with the frost of old age, its beauty flies
afar from it like the bloom of the fading lotus, and then the fountain
of man’s worldliness is at once dried up.
4. As the body gets towards its decline, so much doth death rejoice
in it. The body grows lean with grey hairs upon the head, just as a
creeper fades away with the flowers upon it.
5. All living creatures are borne away by the stream of avarice, which
upsets the tree of contentment growing on the bank and flows on for
ever in this world.
6. Human body is like a vessel covered with skin; and glides over the
ocean of the world (without its helmsman of reason). It is tossed about
by sensual pleasures, and goes down under the water by the pressure of
its whale-like passions.
7. The world is a wilderness abounding in creepers of avarice and
trees of sensuality, with hundreds of desires as their branches. Our
minds like monkeys pass their time in roving about this forest without
getting the fruits (they seek).
8. Those that do not yield to grief in troubles, that are not elated
with prosperity, nor smitten at heart by women, are rare in this world.
9. Those who fight boldly in the battle fields and withstand the
war-elephants, are not so very brave in my opinion, as those who
withstand the surges of the mind amidst the streams of carnal appetites.
10. I see no such deeds in the world which endure to the last (or final
emancipation) of men. Actions proceeding from a desire of fruition in
fools, serve only for their restlessness on earth.
11. Such men are rare in the world, that have filled the corners of the
world with their fame and valour, who have filled their houses with
true riches acquired by honest means and an unwavering patience.
12. Good and bad fortune always overtake a man, even if he were living
in an aperture of the rock or within the walls of mountains, or even if
he were enclosed within an iron built closet.
13. Our sons and riches are mere objects of delight to us. It is as
erroneous to suppose them to be of any good to us at the end, as to
expect any benefit from the decoction of poison.
14. Old people being reduced to calamitous circumstances at the
pitiable state of the decay of their bodies and decline of life, have
greatly to be tormented at the thoughts of the impious deeds (of their
past lives).
15. Men having passed their early days in the gratification of their
desires and other worldly pursuits at the expense of the acts of virtue
and piety, are as much troubled with anxieties at the end, that their
minds are seized with a tremor like that of the plumage of a peacock
shaken by the breeze. How then can a man attain to tranquility at any
time?
16. Wealth whether forthcoming or unattainable, whether got by labour
or given by fortune, is all as deceitful to the worldly minded, as the
high waters of rivers (swelling only to subside).
17. That such and such desirable acts are to be done, are the constant
thoughts of men, who desire to please their sons and wives, until they
are worn out with age and become crazy in their minds.
18. Like leaves on trees that grow to fall, and falling make room for
others to shoot forth, are those men who devoid of reason, die away
daily to be born again.
19. Men having travelled here and there and far and near, return to
their homes at the end of the day; but none of them can have rest by
day or night, except the virtuous few that live by honest dealings.
20. After quelling his enemies and getting enough of riches in his
clutches, the rich man just sits down to enjoy his gains; when death
comes upon him, and interrupts his joy.
21. Seeing the vile trash of worldly gains earned and accumulated
by the basest means to be but transitory, the infatuated mob do not
perceive their approaching dissolution.
22. Men loving their own lives, and making mouths at the demise of
others, are like a herd of sheep bound to the stake, and staring at the
slaughter of their fellows, yet feeding themselves to fall as fattened
victims to death.
23. The multitude of people on earth, is ever seen to appear in and
disappear from it as fast as the passing waves of the sea, but who can
tell whence they come and whither they return.
24. Women are as delicate as poisonous creepers, that with their red
petaled lips and garments, and their eyes as busy as fluttering bees,
are killers of mankind and stealers of their ravished hearts.
25. Men are as passengers in a procession, repairing from this side and
that to join at the place of their meeting. Such is the delusive union
of our wives and friends here (for our meeting in the next world).
26. As the burning and extinguishing of the lamp depend on the wick and
its moistening oil; so does our course in this transitory world (depend
on our acts and affections only). Nobody knows the true cause of this
mysterious existence.
27. The revolution of the world is comparable with that of the potter’s
wheel and the floating bubbles of rain water; that appear to be lasting
to the ignorant observer only.
28. The blooming beauty and graces (of youth), are destined to be
snatched away at the approach of old age. The youthful hopes also of
men fly at a distance like the bloom of lotus buds in winter.
29. The tree which is ordained to be useful to mankind by the loads of
fruits and flowers that it bears upon its body, is fated also to be
hewn down by the cruel axe at last. How then can beneficent men expect
to avoid the cruel hand of death.
30. Society with relatives is (of all others) as perilous as that of a
poisonous plant; it is pleasant for its domestic affections, which are
in reality but delusions of the soul.
31. What is that thing in the world, which has no fault in it; and what
is that which does not afflict or grieve us; what being is born that
is not subjected to death, and what are those acts that are free from
deceit?
32. Those living a _Kalpa_ age are reckoned as short-lived, compared
with those living for many _Kalpas_, and they again are so in respect
to Brahmá. Hence the parts of time being all finite, the ideas of their
length or shortness are altogether false.
33. Things that are called mountains are made of rocks, those that are
called trees are made of wood, and those that are made of flesh are
called animals, and man is the best of them. But they are all made of
matter, and doomed to death and decay.
34. Many things appear to be endued with intelligence, and the heavenly
bodies seem to be full of water; but physicists have found out by
analysis that, there is no other thing any where except (_minutiæ of_)
matter.
35. It is no wonder that this (unreal world) should appear a miraculous
(reality) to the wise, and seem marvelously striking in the minds
of mankind; since the visions in our dreams also appear so very
fascinating to every one in their state of dreaming.
36. Those that are corrupted in their greediness (after worldly
enjoyments), will not even in their old age, receive the sermons on
their eternal concerns, which they think to be false chimeras as those
of a flower or a creeper growing in the sky.
37. People are still deluded in their minds in wishing to attain the
state of their superiors; but they fall down still lower like beasts
(goats) from the top of a hill, in wishing to lay hold on the fruits of
a verdant creeper out of their reach.
38. Young men spending their wealth in personal gratifications, are
as useless as plants growing in the bowels of a deep and inaccessible
cavern, which spread their fruits and flowers, leaves and branches and
their shades to the use of nobody.
39. Men are found to resemble the black antelopes (in their
wanderings): some of them roving about the sweet, soft and beautiful
sceneries of the country, and others roaming in sterile tracts and
parts of boundless forests. (_i.e._ Some living in the society of men,
and others as recluses from it).
40. The daily and diversified acts of nature are all pernicious in
their nature; they appear pleasant and ravishing to the heart for a
time, but are attainded with pain in the end, and fill the mind of the
wise with dismay.
41. Man is addicted to greediness, and is prone to a variety of wicked
shifts and plots; a good man is not now to be seen even in a dream, and
there is no act which is free from difficulty. I know not how to pass
this state of human life.
CHAPTER XXVIII.
MUTABILITY OF THE WORLD.
Ráma said:—
Whatever we see of all moveable or immovable things in this world, they
are all as evanescent as things viewed in a dream.
2. The hollow desert that appears as the dried bed of a sea to-day,
will be found to-morrow to be a running flood by the accumulation of
rain-water in it.
3. What is to-day a mountain reaching the sky and with extensive
forests on it, is in course of time levelled to the ground, and is
afterwards dug into pit.
4. The body that is clothed to-day with garments of silk, and decorated
with garlands and fragrance, is to be cast away naked into a ditch
to-morrow.
5. What is seen to be a city to-day, and busy with the bustle of
various occupations, passes in course of a few days into the condition
of an uninhabited wilderness.
6. The man who is very powerful to-day and presides over
principalities, is reduced in a few days to a heap of ashes.
7. The very forest which is so formidable to-day and appears as blue
as the azure skies, turns to be a city in the course of time, with its
banners hoisted in the air.
8. What is (to-day) a formidable jungle of thick forests, turns in time
to be a table-land as on the mount Meru.
9. Water becomes land and land becomes water. Thus the world composed
of wood, grass and water becomes otherwise with all its contents in
course of time.
10. Our boyhood and youth, bodies and possessions are all but transient
things, and they change from one state to another, as the ever
fluctuating waves of the ocean.
11. Our lives in this (mortal) world, are as unsteady as the flame of a
lamp placed at the window, and the splendour of all the objects in the
three worlds, is as flickering as the flashing of the lightning.
12. As a granary stored with heaps of grains is exhausted by its
continued waste, so is the stock of life spent away by its repeated
respirations.
13. The mind of man is as fluctuating as a flag waving in the air and
filled with the dust of sin, to indicate its wavering between the paths
of heaven and hell.
14. The existence of this delusive world, is as the appearance of an
actress on the stage, shuffling her vests as she trudges along in her
dancing.
15. It’s scenes are as changeful and fascinating as those of a magic
city; and its dealings as bewitching and momentary as the glances of a
juggling girl.
16. The stage of the world presents us a scene of continued dancing
(of the sorceress of deception), and the deceptive glances of her eyes
resembling the fleeting flashes of lightning.
17. The days, the great men, their hey-days and deeds (that are past
and gone), are now retained in our memory only, and such must be our
cases also in a short time.
18. Many things are going to decay and many coming anew day by day;
and there is yet no end of this accursed course of events in this
ever-changeful world.
19. Men degenerate into lower animals, and those again rise to humanity
(by metempsychosis), gods become no-gods, and there is nothing that
remains the same.
20. The sun displays every thing to light by his rays, and watches over
the rotations of days and nights, to witness like time the dissolution
of all things.
21. The gods Brahmá, Vishnu and Siva and all material productions, are
reduced to nothingness, like the submarine fire subsiding under the
waters of the deep.
22. The heaven, the earth, the air, the sky, the mountains, the
rivers, and all the quarters of the globe, are subject to destruction
like the dry fuel by the all-destroying fire of the last day.
23. Riches and relatives, friends, servants and affluence, are of no
pleasure to him who is in constant dread of death.
24. All these are so long delightful to a sensible man, as the monster
of death does not appear before the eye of his mind.
25. We have prosperity at one moment, succeeded by adversity at
another; so we have health at one time, followed by sickness soon after.
26. What intelligent being is there, that is not misled by these
delusions of the world, which represent things otherwise than what they
are, and serve to bewilder the mind?
27. (The world is as varying) as the face of the skies; it is now as
black as dark clay, and in the next moment bright with the golden hues
of fair light.
28. It is now over-cast by azure clouds resembling the blue lotuses of
the lake, and roaring loudly for a time and then being dumb and silent
on a sudden:
29. Now studded with stars, and now glowing with the glory of the sun;
then graced by the pleasant moonbeams, and at last without any light at
all.
30. Who is there so sedate and firm, that is not terrified at these
sudden appearances and their disappearance, and the momentary durations
and final dissolution of worldly things?
31. What is the nature of this world, where we are overtaken by
adversity at one moment, and elated by prosperity at another, where one
is born at a time, and dies away at another?
32. One that was something else before, is born as a man in this life,
and is changed to another state in course of a few days; thus there is
no being that remains steadily in the same state.
33. A pot is made of clay, and cloth is made of cotton, and they are
still the same dull materials of which they are composed: thus there
is nothing new in this world that was not seen or known before, and
that changes not its form. (_i.e._ All is but a formal and no material
change).
34. The acts of creation and destruction, of diffusion, production, and
sustentation follow one another, as the revolution of day and night to
man.
35. It happens sometimes, that an impotent man slays a hero, and that
hundreds are killed by one individual; so also a commoner becomes a
noble man, and thus every thing is changeful in this varying world.
36. These bodies of men that are always changing their states, are as
bodies of waters rising and falling in waves by motion of the winds.
37. Boyhood lasts but a few days, and then it is succeeded by youth
which is as quickly followed by old age: thus there being no identity
of the same person, how can one rely on the uniformity of external
objects?
38. The mind that gets delighted in a moment and becomes dejected in
the next, and assumes likewise its equanimity at another, is indeed as
changeful as an actor.
39. The creator who is ever turning one thing into another in his work
of creation, is like a child who makes and breaks his doll without
concern.
40. The actions of producing and collecting (of grains), of feeding
(one’s self) and destroying (others), come by turns to mankind like the
rotation of day and night.
41. Neither adversity nor prosperity is of long continuance in the
case of worldly people, but they are ever subject to appearance and
disappearance by turns.
42. Time is a skilful player and plays many parts with ease; but he
is chiefly skilled in tragedy, and often plays his tragic part in the
affairs of men.
43. All beings are produced as fruits in the great forest of the
universe, by virtue of their good and bad acts (of past lives):
and _time_ like a gust of wind blasts them day by day before their
maturity.
CHAPTER XXIX.
UNRELIABLENESS OF WORLDLY THINGS.
Thus is my heart consumed by the wild-fire of those great worldly
evils, and there rises in me no desire of enjoying them, as there rises
no mirage from a lake.
2. My existence upon earth gets bitter day by day, and though I have
got some experience in it, yet its associations have made me as sour as
the Nimba plant by its immersion in water.
3. I see wickedness on the increase, and righteousness on the decline
in the mind of man, which like the sour _Karanja_ (crab) fruit, becomes
sourer every day.
4. I see honour is eaten up every day by mutual altercations of men,
using harsh words to each other as they crack the nuts under their
teeth.
5. Too much eagerness for royalty and worldly enjoyments, is equally
prejudicial to our welfare; as we loose our future prospects by the
former, and our present happiness by the latter.
6. I take no delight in my gardens nor have any pleasure in women; I
feel no joy at the prospect of riches, but enjoy my solace in my own
heart and mind.
7. Frail are the pleasures of the world, and avarice is altogether
intolerable; the bustle of business has broken down my heart, and (I
know not) where to have my tranquility.
8. Neither do I hail death nor am I in love with my life; but remain as
I do, devoid of all anxiety and care.
9. What have I to do with a kingdom and with all its enjoyments? Of
what avail are riches to me, and what is the end of all our exertions?
All these are but requirements of self-love, from which I am entirely
free.
10. The chain of (repeated) births is a bond that binds fast all men
by its strong knots of the senses; those striving to break loose from
this bondage for their liberation, are (said to be) the best of men.
11. These haughty damsels whom the god of love employs to ravage the
hearts of men, resemble a group of elephants subverting a lotus bed
under their feet.
12. The treatment of the mind with pure reason being neglected now (in
youth), it is hard to heal it afterwards (in age), when it admits of no
cure.
13. It is the worldliness of man that is his true poison, while real
poison is no poison to him. It is the poison of worldliness which
destroys his future life, while real poison is only locally injurious
to him (in his present state).
14. Neither pleasure nor pain, nor friends nor relatives, nor even life
and death, can enchain (affect) the mind that has received the light of
truth.
15. Teach me, Oh Bráhman! that art the best of the learned in the
mysteries of the past and future, teach me so that I may soon become
like one devoid of grief and fear and worldly troubles, and may have
the light of truth beaming upon me.
16. The forest of ignorance is laid over with the snare of desire,
it is full of the thorns of misery, and is the dreadful seat of
destruction and the danger (of repeated births and deaths).
17. I can rather suffer myself to be put under the jaws of death with
his rows of teeth like saws, but cannot bear the dreadly pains of
worldly cares and anxieties.
18. It is a gloomy error in this world to think that I have this and
have not the other; it serves to toss about our minds as a gust of wind
disperses the dust of the earth.
19. It is the thread of avarice that links together all living beings
like a chaplet of pearls; the mind serves to twirl about this chain,
but pure consciousness sits quiet to observe its rotation.
20. I who am devoid of desires, would like to break this ornamental
chain of worldliness, hanging about me as a deadly serpent, in the
same manner, as a lion breaks asunder the net (which is laid to ensnare
him).
21. Do you now, O most learned sage, scatter the mist which has
overspread the forest of my heart, and the darkness which has overcast
my mind, by the light of true knowledge.
22. There are no anxieties, O sage! which cannot be put to an end by
the society of good minded men; the darkness of night can be well
removed by moon-beams.
23. Life is as fickle as a drop of water pending on a mass of clouds
blown away by the winds. Our enjoyments are as unsteady as the
lightning that flickers in the midst of clouds. The pleasures of youth
are as slippery as water. With these reflections in my mind, I have
subdued them all under the province of peace and tranquility.
CHAPTER XXX.
SELF-DISPARAGEMENT.
Seeing the world thus ingulphed amidst the abyss of hundreds of rising
dangers and difficulties, my mind is immerged in the mire of anxieties.
2. My mind is wandering everywhere and I am struck with fear at every
thing; my limbs are shaking with fear like the leaves of a withered
tree.
3. My mind is bewildered by impatience for its want of true
contentment, just as a young woman is afraid in a desert for want of
the company of her strong handed husband.
4. The thoughts of my mind are entangled in my desire for worldly
enjoyments, as stags are caught in the pit strewn with grass over it.
5. The senses of an unreasonable man, ever run astray to the wrong and
never turn to the right way; so the eyes of a blind man lead him but to
fall into the pit.
6. Human thoughts are linked to the animal soul as consorts to their
lords. They can neither sit idle nor ramble at liberty, but must remain
as wives under the control of their husbands.
7. My patience is almost worn out, like that of a creeper under the
winter frost. It is decayed, and neither lives nor perishes at once.
8. Our minds are partly settled in worldly things, and partly fixed
in their giver (the Supreme soul). This divided state of the mind is
termed its half waking condition.
9. My mind is in a state of suspense, being unable to ascertain the
real nature of my soul. I am like one in the dark, who is deceived by
the stump of a fallen tree at a distance, to think it a human figure.
10. Our minds are naturally fickle and wandering all about the earth.
They cannot forsake their restlessness, as the vital airs cannot
subsist without their motion.
11. Tell me Oh sage, what is that state of life which is dignified
above others, which is unassociated with the troubles (incident to
birth and death), unqualified by the conditions of humanity, and apart
from errors, and wherein griefs are unknown.
12. (Tell me also) how Janaka and the other good men, who are
conspicuous for their ceremonious acts, and distinguished for their
good conduct, have acquired their excellence (in holy knowledge).
13. (Tell me likewise) Oh source of my honor, how a man, who is
besmeared all over his body with the dirt of worldliness, may yet be
cleansed and get rid of it.
14. Tell me what is that knowledge, by resorting to which, the serpents
of worldliness, may be freed from their worldly crookedness, and become
straight in their conduct.
15. Tell me how the foulness of my heart may regain its clearness,
after it is so much soiled by errors and tainted with evils, like a
lake disturbed by elephants and polluted with dirt.
16. How is it possible for one engaged in the affairs of the world, to
be untainted with its blemishes, and remain as pure and intact as a
drop of water on the lotus leaf.
17. How may one attain his excellence by dealing with others as with
himself, and minding the goods of others as straws, and by remaining
aloof from love.
18. Who is that great man that has got over the great ocean of the
world, whose exemplary conduct (if followed) exempts one from misery.
19. What is the best of things that ought to be pursued after, and what
is that fruit which is worth obtaining? Which is the best course of
life in this inconsistent world.
20. Tell me the manner by which I may have a knowledge of the past and
future events of the world, and the nature of the unsteady works of its
creator.
21. Do so, that my mind which is as the moon in the sky of my heart,
may be cleared of its impurities.
22. Tell me what thing is most delectable to the mind, and what most
abominable to it; as also how this fickle and inconstant mind may get
its fixedness like that of a rock.
23. Tell me what is that holy charm, which can remove this cholic pain
of worldliness, that is attended with numberless troubles.
24. Tell me how can I entertain within my heart, the blossoms of the
arbor of heavenly happiness, that sheds about it the coolness of the
full-moon beams.
25. Oh ye good men! that are present and learned in divine knowledge,
teach me so that I may obtain the fullness of my heart, and may not
come to grief and sorrow any more.
26. My mind is devoid of that tranquility which results chiefly from
holy happiness, and is perplexed with endless doubts, that disturb my
peace as the dogs molest smaller animals in the desert.
CHAPTER XXXI.
QUERIES OF RÁMA.
Ráma said:—I have no reliance on the durability of life, which is as
transient as a drop of water that sticks to the point of a shaking
leaf on a lofty tree; and as short as the cusp of the moon on Siva’s
forehead.
2. I have no credit in the durability of life, which is transient as
the swelling that take place in the pouch of a frog while it croaks in
the meadow. Nor have I any trust in the company of friends, which are
as dangerous as the treacherous snare of hunters.
3. What can we do under the misty cloud of error (overhanging our
minds), and raising our tempestuous desires which flash forth in
lightnings of ambition, and burst out in the thunder claps of
selfishness?
4. How shall we save ourselves from the temptations of our desires
dancing like peacocks (and displaying their gaudy train) around us;
and from the bustle of the world breaking in upon us as thickly as the
blossoms of the _Kurchi_ plant.
5. How can we fly from the clutches of cruel Fate, who like a cat kills
the living as poor mice, and falls unwearied and unexpectedly upon his
prey in the twinkling of an eye.
6. What expedient, what course, what reflections, and what refuge must
we have recourse to, in order to avoid the unknown tracks of future
lives?
7. There is nothing so trifling in this earth below, or in the heavens
above, which ye gifted men cannot raise to consequence.
8. How can this accursed, troublesome and vapid world, be relished by
one unless he is infatuated by ignorance?
9. It is the fusion of desires, which produces the milky beverage of
contentment, and fills the earth with delights as the spring adorns it
with flowers.
10. Tell me O sage, how the mist of our desires, which darkens the moon
of our intellects, is to be dispelled from our minds, so as to make it
shine forth in its full brightness.
11. How are we to deal in this wilderness of the world, knowing well
that it is destructive both of our present and future interest?
12. What man is there that moves about in this ocean of the earth, who
has not to buffet in the waves of his passions and diseases, and the
currents of his enjoyments and prosperity.
13. Tell me, O thou best of sages, how one may escape unburnt like
mercury (in its chemical process), when fallen upon the furnace of the
earth.
14. (How can one get rid of the world) when it is impossible for him
to avoid dealing in it, in the same manner as it is not possible for
aquatic animals to live without their native element.
15. Our good deeds even are not devoid (of their motives) of affection
and hatred, pleasure and pain, similarly as no flame of fire is
unaccompanied by its power of burning.
16. As it is not possible to restrain the mind from thinking on worldly
matters, without the process of right reasoning, deign to communicate
to me therefore, the dictates of sound reason for my guidance.
17. Give me the best instruction for warding off the miseries (of the
world), either by my dealing with or renouncing (the affairs of life).
18. Tell me of that man of enlightened understanding who had attained
to the highest state of holiness and tranquility of his mind of yore,
and the deeds and manner by which he achieved the same.
19. Tell me good sir, how the saints (of old) fled out of the reach
of misery, that I may learn the same for suppression of my erroneous
conceptions.
20. Or if there be no such precept (as I am need of) in existence,
or being _in esse_, it is not to be revealed to me by any body.
21. And should I fail of myself (by intuition) to attain that highest
state of tranquility, then I must remain inactive (as I am), and avoid
my sense of egoism altogether.
22. I will refrain from eating and drinking even of water, and from
clothing myself with apparels; I will cease from all my actions of
bathing and making my offerings, as also from my diet and the like.
23. I will attend to no duty, nor care about prosperity or calamity. I
will be free from all desires except that of the abandonment of this
body.
24. I must remain aloof from all fears and sympathies, from selfish
feelings and emulation, and continue to sit quietly as a figure in
painting.
25. I will gradually do away with the inspiration and respiration of my
breath and outward sensations; till I part with this trifle—the seat
all of troubles—this the so called body.
26. I do not belong to this body, nor does it belong to me, nor is any
thing else mine; I shall be null and void like the oil-less lamp, and
abandon every thing with this body.
27. Válmíki said:—Then Ráma who was as lovely as the moon, and
whose mind was well fraught with reasoning, became silent before the
assemblage of the eminent men, as the peacock ceases from his screaming
before the gathering clouds in awe.
CHAPTER XXXII.
PRAISES ON RÁMA’S SPEECH.
Válmíki said:—When the prince Ráma (having his eyes resembling the
petals of a lotus), had concluded his speech calculated to remove all
ignorance from the mind.
2. All the men in the assembly had their eyes beaming forth with
wonder, and the hairs on their bodies stood erect and pierced through
their garments, as if wishing to hear the speech.
3. The assembly seemed for a moment to have lost their worldly desires
in their eagerness after a stoic indifference, and to be rolling in the
sea of nectar.
4. The audience remained (motionless) as the figures in a painting,
being enraptured with internal delight at hearing the sweet words of
the fortunate Ráma.
5. There were Vasishtha and Viswámitra with other sages, and the prime
minister Jayanta and other counsellors (of the king) then seated in
that assembly.
6. There were also king Dasaratha and his subordinate rajas, with the
citizens and foreign delegates, the chieftains and princes, together
with Bráhmans and men learned in the Vedas and divine knowledge.
7. These accompanied by their friends and allies, with the birds in the
cages and the royal antelopes and steeds of sport (about the palace),
listened to Ráma with fixed and mute attention.
8. There were likewise the queen Kausalyá and other ladies adorned with
their best jewels, and seated at the windows, all mute and motionless.
9. Besides these the birds on the trees and creepers of the princely
pleasure garden, were listening to Ráma without fluttering their wings
or making any motion or sound.
10. There were the Siddhas and ærial beings, and the tribes of
Gandharvas and Kinnaras, together with Nárada, Vyása and Pulapa the
chiefs of sages (present at that place).
11. There were also some of the gods and chiefs of gods, Vidyádharas
and the Nágas, who heard the speech of Ráma which was full of meaning
and clearness.
12. As Ráma whose eyes were beautiful as the lotus, whose face was
as lovely as the moon, and who likened the nocturnal luminary in the
atmosphere of Raghu’s family, held his silence.
13. Flowers were cast upon him from heaven in showers by the hands of
the divine personages with their loud cheers and blessings.
14. The people in the assembly were highly regaled with the sweet scent
and beauty of these flowers of paradise fraught with humming bees in
their cells.
15. These flowers when blown in the air by the breeze of heaven,
appeared as they were clusters of stars, which after their fall
brightened the ground with their beauty as with the beaming smiles of
heavenly maids.
16. They appeared in the form of rain drops falling from the clouds,
and blazing by the light of mute lightenings, and scattering about like
balls of fresh butter.
17. They resembled also as particles of snow-balls, or as the grains
of a necklace of pearls or as beams of moon-light, or as the little
billows of the sea of milk, or like drops of ice-cream.
18. There were also borne by the loose and sweet winds of heaven, some
lotuses with long filaments, and attended by clusters of bees humming
and flying about them.
19. There were also to be seen heaps of _ketaki_ and _Kairava_, _Kunda_
and blue lotus flowers, falling and shining brightly among them.
20. These flowers covered the court hall and the roofs of houses and
their courtyards. The men and women in the city raised their heads to
behold them falling.
21. The sky was quite unclouded when the flowers fell incessantly from
above. A sight like this that was never seen before struck the people
with wonder.
22. The shower of flowers fell for quarter of an hour, but the Siddhas
from whose hands they fell were unseen all the while.
23. The falling of the flowers having ceased after the assembly was
covered with them, they heard the following words, coming to them from
the divine personages in the sky.
24. “We have been travelling every where in whole bodies of the Siddhas
from the beginning of creation; but never have we heard any where so
sweet a speech as this.
25. “Such a magnanimous speech of indifference as has been just now
spoken by Ráma—the moon of Raghu’s race, was never heard even by gods
like ourselves.
26. “We account ourselves truly blessed to hear this highly charming
and wondrous speech from the mouth of Ráma himself to-day.
27. “Indeed we are awakened and edified by attending diligently to this
truly excellent speech, delivered by Ráma on the ambrosial bliss of
asceticism, and leading to the highest felicity of men”.
CHAPTER XXXIII.
ASSOCIATION OF AERIAL AND EARTHLY BEINGS.
The Siddhas said:—
It behoves us to hear the decision of the great sages, in reply to the
holy sermon, already delivered by the chief of Raghu’s race.
2. Come forward you great chiefs of the sages, you Nárada, Vyása,
Pulaha and all ye great sages, and be ready (to hear).
3. Let us descend to the full open court of Dasaratha, which is as
bright as gold and free from stain, in the manner of bees alighting on
the aureate and immaculate lotus.
4. Válmíki said:—
So saying, the whole company of divine sages alighted themselves in
that court from their aerial abode.
5. There Nárada the chief of sages, sat foremost playing on his lute,
and in the midst was Vyása, with his dark blue complexion resembling a
rainy cloud.
6. It was more over adorned with the presence of the chief sages
Bhrigu, Angiras, Pulastya and others, with Chyavana, Uddálaka, Usira,
Saraloman and many more about them.
7. Their garments of deer skins hang loosely down as they embraced one
another. Their beads of _rudráksha_ moved in one hand, and their water
pots shook in the other.
8. Their bodies shed a lustre in the Court-hall, resembling the yellow
light of the stars in the sky, and like the beams of so many suns
blazing upon one another.
9. They appeared as a shower of moon beams or as a halo about the full
moon, or as a circle about the orb of the sun out of its season.
10. They looked like a circlet of gems of varied colors, or like a belt
of pearls of great lustre.
11. Vyása appeared at the place where he sat, to be as a dark cloud
amidst the stars; and Nárada was beheld upon his seat as the white orb
of the moon amongst the starry group.
12. Here Pulastya shone as Indra among the gods, and there Angirá
blazed as the sun amidst the heavenly bodies.
13. On seeing the body of Siddhas descending from the sky on earth, the
whole court of king Dasaratha rose up (to greet them).
14. There was a promiscuous assemblage of the aerial and earthly sages,
whose commingled glory spread a lustre to the ten sides of the Court.
15. Some of them held bamboo sticks in their hands, and others had
lotuses in theirs. Some had put the sacred grass in their crests, while
others had inserted some gems to the braids of their hair.
16. Some had matted and tawny brown hairs on their heads, and others
wore garlands of flowers on theirs. Some had strings of beads for their
bracelets and others wore wristlets made of the jasmine flowers.
17. Some were clothed in tatters, and others wore garments made of
bark, while there were others who wore raiments of silk. Some were girt
with girdles of grass and skin about their waists, and others wore
waist bands with pendant strings of pearl.
18. Vasishtha and Viswámitra honoured the aerials one by one; with
respectful offerings and water and courteous address.
19. The great body of the etherials also honored Vasistha and
Viswámitra in their turn, with water and offerings worthy of them and
with polite speeches.
20. The king also honoured the gods and the body of the Siddhas, who in
return greeted the monarch with inquiries about his welfare.
21. Then the heavenly and earthly saints interchanged their greetings
with one another with cordial welcomes and gestures, and were all
seated afterwards on seats made of the _kusa_ grass.
22. They next honoured Ráma, who lay bowing before them, with gentle
words and congratulations accompanied with shedding of flowers.
23. There were seated in that assembly the sages:—Viswámitra,
Vasishtha, Váma Deva and the ministers of state.
24. There were also Nárada, the son of Brahmá, Vyása the greatest of
sages, Maríchi, Durvása and Angirá.
25. There were Kratu, Pulastya, Pulaha, Saraloma, the great sage
Vátsáyana, Bharadwája, Válmíki the great bard and sage.
26. There were also Uddálaka, Richika, Sarjati as well as Chyavana.
27. These and many others versed in the Vedas and their branches, and
knowing all things worth knowing, were the leading members (of the
assembly).
28. Then Nárada and others joined with Viswámitra and Vasishtha in
addressing Ráma, who was sitting silent with his face turned downwards;
and said:—
29. We admire the blest and graceful speech of the prince which is
dignified with the spirit of stoicism that breathes through the whole
of it.
30. It is full of thought, perspicuous, elegant, clear, dignified,
sweet and worthy of noble minded men, by its lucid style and wants of
faults.
31. Who is there that is not struck with admiration at the speech of
Ráma? It is well expressive of his thoughts, correct in its diction
plain and sweet and agreeable to all:
32. It is rare to find one man among a hundred who is so eloquent as
to combine dignity and force with a clearness and sweetness, that may
command the admiration of all.
33. Who has such a clear head as our prince, a head which is as
penetrating as the best pointed arrow, and as fruitful and beauteous as
the creeping plant.
34. He is truly a man whose intellectual light like that of Ráma’s,
burns as the flame of a lamp within himself and enlightens all about
him.
35. Man’s blood, flesh, and bones with other (parts of his body) serve
as machines to supply him with sensations of external object; but there
is no intelligence in them.
36. Life and death, old age and troubles, repeatedly overtake every
man; but they are beasts who are so infatuated as never to think of
these.
37. There is scarcely any man to be seen, who is of so clear an
understanding as Ráma (the destroyer of his enemies), who is able to
judge of the future by the past.
38. Ráma is the most excellent, admirable, useful, and well shaped
person amongst men, as is the mango tree (in the vegetable world).
39. It is only to-day that we see that a man of Ráma’s age has acquired
so much experience of the world, and such extraordinarily mature an
understanding.
40. There are many such trees found growing in every place as are
beautiful to see, easy of ascent, abundant in flowers and leaves; but
there is no tree of paradise growing on earth.
41. There may grow in every forest, trees with goodly flowers and
leaves; but the extraordinary and fair clove tree is not always to be
met with.
42. Ráma has displayed the wonder of his knowledge, as the moon
displays her cooling beams and good trees their clusters of blossoms,
and as the flowers diffuse their fragrance all about.
43. It is very difficult to get the essence of true knowledge in this
accursed world, which is constructed by the ungovernable and dominant
predestination (of our past acts for misleading us to error and misery).
44. Those only are reckoned the best of men, and leaders of the good,
who try their best to gain the essence of truth, and whose minds are
fixed on glory as their best treasure.
45. We do not see any one in all this world, who is equal to Ráma in
discrimination and magnanimity; nor shall there be one like him in
future. This is our firm conviction.
46. If this speech of Ráma, which has filled every one here with
admiration, fail to get its reply to the satisfaction of Ráma’s mind,
it is certain that all of us here, must pass for senseless sages (on
earth).
YOGA VÁSISHTHA.
BOOK II.
MUMUKSHU KHANDA
OR
THE MEANS OF FINAL LIBERATION.
CHAPTER I.
_Liberation of Sukadeva._
After Ráma had delivered his speech in an audible voice before the
assembly, he was tenderly accosted by the sage Viswámitra who sat
before him; saying:—
2. Ráma! that art the best of the most intelligent, and hast nothing
more to learn besides all that thou hast come to know by thy nice
observation.
3. Thou hast an understanding clear as the mirror by its own nature
(reflecting every image within itself); and yet thy queries about the
same, serve as the cleansing of the reflector (in order to refract its
light to others).
4. Thou hast a mind like that of Suka—the son of the great Vyása, who
knowing the knowable by intuition, was yet in need of some precepts for
confirmation of his belief.
5. Ráma said: How was it sir, that Suka—the son of the great
Vyása—who did not rest assured at first of his knowledge of the
knowable, came to be settled in his belief afterwards.
6. Viswámitra answered: “Hear me relate to thee Ráma, the narrative
of Sukadeva, whose case was exactly like thine, and the narration of
which is a preventive of future births (in this world).”
7. There is the great Vyása sitting on his seat of gold by thy father’s
side, swarthy in his complexion like a coal-black hill, but blazing as
the burning sun (by his brilliancy).
8. His son was named Suka, a boy of great learning and wisdom, of a
moon-like countenance, and a stature sedate as the sacrificial altar.
9. He reflected in his mind the vanity of worldly affairs like thyself,
and became equally indifferent to all its concerns.
10. It was then that this great minded youth was led by his own
discriminative understanding to a long inquiry after what was true,
which he found out at last by his own investigation.
11. Having obtained the highest truth, he was still unsettled in
his mind, and could not come to the belief of the certainty of his
knowledge.
12. His mind grew indifferent to its perceptions of the transitory
enjoyments of the world, and like the _Chátaka_ thirsted only after the
dew drops of heavenly bliss.
13. Once upon a time the clear sighted Suka finding his father the sage
Krishna-Dwaipáyana—Vyása, sitting quietly alone by himself, he asked
him with reverence; saying:—
14. Tell me, O sage! whence this commotion of the world had its rise,
and how it may subside. What is its cause, how far is it to extend, and
where is it to end?
15. The sage Vyása who knew the nature of the soul, being thus asked
by his son, explained to him clearly all that was to be said (on the
subject).
16. Suka thought that he already knew all this by his good
understanding, and did not therefore think much of his father’s
instructions.
17. Vyása understanding the thoughts of his son, replied to him saying
that, he knew no better the true nature of these things.
18. But that there was a prince named Janaka in this land, who well
knew the knowledge of the knowable, and from whom Suka could learn
every thing.
19. Suka being thus directed by his father, repaired to the city of
Videha at the foot of mount Sumeru, which was under the rule of Janaka.
20. The club-bearer (door keeper) informed the high minded Janaka of
his coming, telling him that Suka the son of Vyása was waiting at the
gate.
21. Janaka who understood that Suka had come to learn from him, gave no
heed to the informant, but held his silence for seven days afterwards.
22. The prince then ordered him to be brought in the outer compound,
where he had to remain in the vexation of his spirit for seven days
more as before.
23. Suka was then commanded to enter the inner apartment, where he
continued a week more without seeing the prince.
24. Here Janaka entertained the moon-faced Suka with abundance of
eatables, perfumeries and lusty damsels.
25. But neither those vexations nor these entertainments could affect
the tenor of Suka’s mind, which remained firm as a rock at the blasts
of wind.
26. He remained there as the full moon (without any wane or increase),
tranquil in his desires, silent and contented in his mind.
27. The prince Janaka having thus known the (unalterable) disposition
of Suka’s mind, had him introduced to his presence, where seeing the
complacency of his soul, he rose up and bowed down to him.
28. Janaka said: “You have accomplished to the full all your duties
in this world, and obtained the object of your heart’s desire to its
utmost extent; what is it that you now desire for which you are welcome
at mine”.
29. Suka said: “Tell me my guide whence sprang all this bustle
(of worldly life); and tell me also how it may soon come to its
subsidence.”
30. Viswámitra said: Being thus asked by Suka, Janaka spoke to him the
same things which he had learned from his great souled father.
31. Suka then said: “All this I have come to know long before by my own
intuition, and then from the speech of my father in answer to my query.
32. “You sir, who are the most eloquent of all, have spoken to the same
purport, and the same is found to be the true sense of the Sástras.
33. “That the world is a creation of volition, and loses itself
with the absence of our desires; and that it is an accursed and
unsubstantial world after all, is the conclusion arrived at by all
sages.
34. “Now tell me truly you long armed prince, what you think this world
to be (whether a reality or unreality); that my mind may be set at rest
by you from its wandering all about the world (in search of truth).”
35. Janaka replied: “There is nothing more certain, O sage! than what
you have known by yourself and heard from your father.
36. “There is but one undivided intelligent spirit known as the
universal soul and nothing besides; it becomes confined by its desires,
and freed by its want of them.
37. “You have truly come to the knowledge of the knowable, whereby your
great soul has desisted from its attachment to objects of enjoyment and
vision.
38. “You must be a hero to have overcome your desire in the lengthening
chain of attractive enjoyments from your early youth. What more do you
want to hear?
39. “Even your father, with all his learning in every science, and
devotedness to austerities, has not arrived to the state of perfection
like you.
40. “I am a pupil of Vyása, and you are his son; but you are greater
than both of us, by your abandonment of the taste for the enjoyments of
life.
41. “You have obtained whatever is obtainable by the comprehensiveness
of your mind; and as you take no interest in the outer and visible
world, you are liberated from it, and have nothing to doubt of.”
42. Being thus advised by the magnanimous Janaka, Suka remained silent
with his mind fixed in the purely supreme object.
43. Then being devoid of sorrow and fear, and released from all
efforts, exertions and doubts, he repaired to a peaceful summit of the
mount Meru to obtain his final absorption.
44. There he passed ten thousands of rains in a state of unalterable
meditation, till at last he broke his mortal coil, and was extinguished
in the supreme soul like a lamp without oil.
45. Thus purified from the stain of transmigration by abstaining from
earthly desires, the great souled Suka sank into the holy state of the
Supreme Spirit, as a drop of water mixes with the waters or merges into
the depth of the ocean.
CHAPTER II.
SPEECH OF VISWÁMITRA.
Viswámitra said:—
Ráma! it now becomes you to have your mind properly purified from its
doubts, as it was done in the case of the son of Vyása.
2. You see, O great sages! how perfectly the knowable is known to Ráma,
whose good understanding has learnt to feel a distaste for worldly
enjoyments, as if they were diseases unto him.
3. You well know that the fixed principle in the mind of one knowing
the knowable, is to have an aversion to all the enjoyments of life.
4. It is the desire of fruition that chains down a man fastly to the
earth; but the knowledge of the frailties here serves to dispel his
darkness.
5. Know Ráma that it is the curtailing of desires which the wise call
liberty, and the fastening of our desires to earthly objects, is what
is termed our confinement here.
6. Spiritual knowledge is easily obtainable by most men here, but a
distaste to (pleasurable) objects is hard to be had (however painful it
is to procure them).
7. He who fully comprehends a thing, is said to know it, and who so
knows what is knowable, is called a learned man; no earthly enjoyments
can be delectable to such high minded men.
8. The mind that has no zest for earthly pleasures, except the glory of
disinterested deeds, is said to be liberated even in the present life.
9. As there grows no vegetable in a sterile soil, so there grows no
disinclination to worldliness, until one comes to know the knowable
reality (_i.e._ to say: neither the godly can be worldly, nor the
worldly be godly).
10. Hence know this supporter of Raghu’s race to have verily known the
knowable, which has made him disgusted with his princely enjoyments.
11. I tell you great sages that, whatever Ráma has come to know by his
intuition, requires to be confirmed by Vasishtha for the tranquility of
his mind.
12. It is only a reliance in the Unity, that Ráma now requires for his
repose, just as the beauty of autumn depends on the clearness of the
firmament.
13. Let the venerable Vasishtha then reason with the high minded Ráma,
and restore the peace of his mind.
14. For he is the master and family preceptor of the whole race of
the Raghus; besides he is all knowing and all seeing; and has a clear
insight (into all things) of the three times (present, past and future).
15. Then addressing himself to Vasishtha he said:—you _well remember
sir_, the instruction given us of old, for pacifying our mutual enmity,
and promoting the welfare of the high minded sages.
16. When our lord the lotus-born Brahmá, seated on the table land of
Nishadha mountain, and shaded by the Sarala trees, delivered his wise
lectures to us and the sages.
17. It is by means of that knowledge of liberation that our worldly
desires are dispelled like the darkness of night by sun-beams.
18. Please now, O Bráhman, to communicate that rational knowledge of
the knowable to your pupil Ráma, whereby he may gain the peace of his
mind.
19. It will be no difficult task for you to teach the spotless Ráma,
whose mirror-like mind is quite clear to take the reflection.
20. The wisdom of the holy, their learning of the Sástras, and the
scholarship of the learned, are then only praiseworthy, when they are
communicated to a good student, and those who are disgusted with the
world.
21. But instruction given to one who is no student nor disgusted with
the world, becomes as polluted as milk put in a hide vessel.
22. Again the instruction imparted by one devoid of passions and
affections, fear and anger, pride and sin, serves to infuse tranquility
into the mind.
23. At these words of Viswámitra the son of Gadhi, the assembled sages
Vyása, Nárada and others, honoured his saying with the exclamation
“bravo”, “well said” &c.
24. Then the venerable Vasishtha brilliant as Brahmá his father, and
seated by the side of the king, spoke in reply:
25. O sage, I will perform without fail, what you have commanded me to
do, for who, though mighty, can refuse to perform the behests of the
good and wise?
26. I will destroy the mental darkness of the princes Ráma and others
by the light of knowledge, as we dispel the gloom of night by the light
of a lamp.
27. I well remember the instructions which were given of yore by the
lotus-born Brahmá on the Nishadha mountain, for dispelling the errors
of the world.
28. Having said so, the high-minded Vasishtha made up his mind as one
girds up his loins, to deliver his lecture to Ráma for dispelling his
ignorance, and showing him the state of supreme felicity.
CHAPTER III.
ON THE REPEATED CREATIONS OF THE WORLD.
Vasishtha said:—
“I will now expound to you Ráma! the knowledge that was imparted of old
by our lord the lotus-born (Brahmá), after creation of the world, for
the peace of mankind.”
2. Ráma said:—I know sir, you will expound to me the subject of
liberation in full length; but remove first my fallacy about the
frailty of this world.
3. And how it was that, the great sage Vyása—the father and guide of
Suka, did not attain to disembodied emancipation (after his death) with
all his omniscience, while his son did so.
4. Vasishtha said:—(Hear me Ráma), there is no counting of the atoms
proceeding from the spirit and forming the three worlds both before and
after the birth of the glorious sun.
5. There is no body even who can count the millions of orbs which at
present form the three worlds.
6. Nor can any one say by calculation, what numbers of creation
will rise from the (unlimited) ocean of divine existence, like its
interminable waves (for ever).
7. Ráma said:—It is needless to talk of worlds gone by or yet to come;
say what you will of the present (state of existence).
8. Vasishtha said:—This world consists of brute, human and heavenly
beings, whose lives when they are said to perish in any part of it are
really existent in the same part.
9. The mind is called to be ever-fluctuating, and gives rise to (all
things in) the three worlds in itself. It resides in vacuity in the
form of the heart, and the increate (God) also residing in the vacuous
soul (gives the mind the power to realize the latent ideas of the soul).
10. The millions of beings that are dead, those that are dying
and will die hereafter, are all to be reborn here according to the
different desires in their minds.
11. The external world appearing as a reality, is in truth but a
creation of our desires; it is an ideal castle in the air, and a magic
view spread before us.
12. It is as false as an earthquake in a fit of delirium, as a
hobgoblin that is shown to terrify children, as a string of pearls in
the clear firmament, and as the moving trees on the bank to a passenger
in the boat.
13. It is an illusion as the phantom of a city in a dream, and as
untrue as the imagination of a flower growing in the air. The unreality
of the world best appears to one at the point of and after his death.
14. But this knowledge of (the unreality of the world) becomes darkened
upon one’s being reborn on earth, when the shadow of this world falls
again on the mirror of his sentient soul.
15. Thus there is a struggle for repeated births and deaths here, and a
fancy for the next world after one’s death.
16. After one’s shuffling off his body, he assumes another and then
another form, and thus the world is as unstable as a stool made of
plantain leaves and its coatings.
17. The dead have no sensation of the earth and other elementary
bodies, nor of the course of the world; but they fall again to these
errors upon their being reborn here.
18. There is an interminable ignorance resembling an immense river
enveloping the face of creation, and breaking into streamlets of
unfordable ignorance.
19. The Divinity like a sea shoots forth in the various waves of
creation, which rise incessantly and plentifully one after the other.
20. All beings here are but the waves of this sea, of which some are
alike to one another in their minds and natures, while others are half
alike, and some quite different from the rest.
<21.> I reckon yonder sagely Vyása as one of the thirty two of these
waves, on account of his vast knowledge, and good looking appearance.
22. There were twelve of them possessed of a lesser understanding, they
were the patriarchs of men, and endued with equal energy. Ten of them
were men of subdued spirits, and the rest were adepts in their family
duties.
23. There will be born again other Vyásas and Válmíkis, and likewise
some other Bhrigus and Angirás, as well as other Pulastyas and others
in different forms.
24. All other men, Asuras and gods with all their hosts are repeatedly
born and destroyed either in their former or different shapes.
25. Like this there are seventy two Tretá cycles in a Kalpa age of
Brahmá, some of which have passed by and others to follow. Thus
will there be other people like those that have gone by, and as I
understand, another Ráma and Vasishtha like ourselves (by the eternal
rotation of ideas in the Divine mind).
26. There have been ten successive incarnations of this Vyása, who has
done such wondrous acts, and is famed for his vast knowledge.
27. Myself and Válmíki have been contemporaries many a time, as also
born in different ages and very many times.
28. We have been many times, and there were others also like myself,
and so was I born also in many forms (in many ages).
29. This Vyása will again be born eight times hereafter, and again will
he write his Mahábhárata and the Purána histories.
30. He having divided the Vedas and described the acts of Bhárata’s
race (in the Mahábhárata), and established the knowledge of Brahm (in
the Vedánta), is to attain to his disembodied liberation (after his
final termination).
31. This Vyása who is devoid of fear and sorrow, and has become
tranquil and emancipate in himself after subduing his mind and
discarding the worldly desires is said to be liberated even in his
present life time.
32. The living emancipate may sometimes be associated by his relatives
and estates, his acts and duties, his knowledge and wisdom, and all his
exertions like other men’s, or he may forsake them all at once.
33. These beings are either reborn a hundred times in some age or never
at all (as in the case of divine incarnations), and depending on the
inscrutable will (Máyá) of God.
34. There souls undergo the like changes by repetition, as a bushel of
grain, which is collected to be sown repeatedly, and to be reaped again
and again (in the same or some other field).
35. As the sea heaves its incessant surges of different shapes, so are
all beings born incessantly in various forms in the vast ocean of time.
36. The wise man who is liberated in his life time, lives with his
internal belief (of God) in a state of tranquility, without any doubt
in his mind, and quite content with the ambrosia of equanimity.
CHAPTER IV.
PRAISE OF ACTS AND EXERTIONS.
Vasishtha said:—
I know gentle Ráma that, liberation of the soul, whether in its
embodied or disembodied state is both alike, as the sea-water and its
waves are the same liquid substance.
2. The liberation whether of embodied or disembodied spirits, consists
in their detachment from the objects of sense: hence the soul
unattached to sensual gratification, is (said to be) liberated, having
no idea of sensible objects.
3. And though we see before us the living liberated sage (Vyása) as an
embodied person, yet we have no doubt of the detachment of his inward
soul from the (mortal coil of his) body.
4. The difference between the embodied and disembodied souls, when they
are equally enlightened and liberated, is like that of the sea-water in
its calm and billowy states.
5. There is no more difference between bodily and unembodied liberation
than there is betwixt the air in motion and at rest.
6. Liberation whether with or without the body, is productive of
unselfishness; we have lost our selfishness ever since we have come to
the knowledge of an undivided unity (of the soul).
7. Now therefore attend to the true doctrine that I am going to deliver
to you, which will be a jewel to your ears as it will dispel the
darkness of ignorance (from your mind).
8. Know, O son of Raghu, that every thing in this world is obtainable
by our efforts being properly employed (to our purposes).
9. This (knowledge of truth) rises as the moon (in the human mind), and
sheds its cooling and delightsome influence to the heart, that there is
no other way to gain the fruits of our exertions but by our efforts.
10. We evidently see the results of the exercise of our efforts, and
nothing coming out from what the dull and mistaken call as chance or
fate.
11. An effort when directed according to the counsel and conduct of the
good in the exercise of the action of the body and mind, it is attended
with success, otherwise it is as vain as the freak of a madman.
12. Thus he who wishes to acquire riches, and perseveres in its
acquisition, surely succeeds in gaining them; or else he stops short in
the midway.
13. It was by means of the exertion of their efforts that some
particular persons have obtained the paramount dominion of Indra over
the three worlds.
14. It is by the exertion of one’s efforts that he attains to the rank
of the lotus-born (Brahmá); and some even gain the inward joy of the
state of Brahm by it.
15. It was by virtue of his self-exertion that some body has become the
best among men, even as he who bears the ensign of the eagle (Vishnu
among the gods).
16. It was by the exertion of one’s efforts that some persons succeeded
to obtain the form of Siva accompanied by his female power, and adorned
by the semi-circle of the moon in his crest.
17. Know our actions to be of two kinds namely, those of former and
present lives: and that acts of the life generally supersede
those of the past.
18. Know also that energy joined with constant practice, and supported
by wisdom and some stimulating force, is able to break down the mount
of Meru, and the demerits of acts in the former lives of men.
19. The exertions of a man proceeding from his good efforts and
countenanced by the law, lead to his success, or else they either go
for nothing or turn to his disadvantage.
20. So a man laid up in a state of disability, is unable to twist his
fingers in order to hold a little water in the hollow of his palm for
drink: while there is another who (by his well directed efforts) gets
the possession of seas and islands, mountains and cities for himself,
supports all his dependents and relations, and does not think this
earth too great for him.
CHAPTER V.
NECESSITY OF ACTIVITY.
Vasishtha said:—
It is the will or inclination that is the prime instrument of all
actions done even according to the rules of law and sástras, as it is
the reflection of light that gives various hues to things.
2. Whoever wishes to do anything desirable to him by unlawful acts, it
becomes as fruitless as the endeavours of a madman.
3. As you try so you get both of good and evil: and fortune and
exertion are the joint causes of acts according to fatalists.
4. Human exertions are either lawful or unlawful; the former leading to
success, and the latter to dangerous consequences.
5. Fortune and exertions contend with each other like two rams of
unequal strength, wherein the mightier overcomes the other.
6. Therefore should man apply himself diligently (to his duties), and
employ his skill and promptness after them in such a way, as his to-day
may overcome the morrow (_i.e._, do the works of to-morrow to-day).
7. When two unequal forces (of two persons) contend with one another
like two rams, the stronger force whether of this or that man,
overcomes the other.
8. When one incurs a failure or danger even by his lawful exertions, he
should know it to be the result of his misapplied exertions.
9. One by his utmost exertion in the right way, as by the gnashing of
his teeth (and the like), can overcome his misfortune and so does his
bad luck sometimes baffle his exertions.
10. When one finds himself to be led astray by the demerit of his acts
of a former state of existence, he must attempt to subdue the same by
greater energy of his present state.
11. So far should one diligently endeavour to exercise his exertions,
as he may be able to beat down the evils resulting from his bad fortune
(or predestination).
12. The evils of bad fortune are undoubtedly removed by the meritorious
acts of the present life, as the bad consequence of an act of yesterday
is averted by its remedy of today.
13. Having trampled over an unfavorable fortune by one’s reliance on
his continuous energy, he must attempt to secure to himself every good
for his well-being in his present life.
14. Know that tranquility is not to be found by the effortlessness of
dull ass-like men; it is the lawful energy of men which is said to
secure his welfare in both worlds.
15. And that one should make his way out of the pit of this world by
force of his energy and diligence, just as the lion breaks out from his
cage.
16. One must ponder in himself every day that his body is subject to
corruption, his beastly acts must be kept backward and man like acts
put forward.
17. It is our good exertions that are attended by good results as the
bad ones are followed by bad consequences. Chance is a mere meaningless
word.
18. Do not make your bloom of youth useless as ashes by sitting idly at
home and enjoying the bliss of the harem like a worm in the sore.
19. He who has no reliance on present objects, but depends upon
suppositions of the past, is as a man flying for fear of his own hands
supposing them as snakes.
20. It is a pleasure to men of perverted understandings to think
themselves guided by their fortunes, prosperity flies away far off from
such men who depend on their fortunes.
21. Therefore let a man diligently apply himself first to (the
cultivation of) his reason, and then investigate into the works of
abstruse spiritual knowledge.
22. Those who do not set their hearts to acts according to the dictates
of the sástras, but exert themselves otherwise to gain (their ends),
are accursed as mad men for their vain attempts.
23. Thinking there is no end of exertions one declines to take the
pains (after anything), and says that, no pains can bring out a gem
from a stone (or oil from water).
24. Know that there is a limitation both of human lot and exertion, as
of all other things as a pot or picture having a (limited capacity and
length).
25. And that it is by means of good conduct derived from best precepts
and the company of the good, that one succeeds to his object, and a
disposition that breaks loose of these (bounds), is sure to fall to the
contrary (extreme of) ruin.
26. Again any man who conducts himself in the right course of action,
never fails in his attempts at any time.
27. Some among the best of men, who had been reduced to misery by their
poverty and helplessness, have again risen to the eminence of Indra by
exertion of their manhood.
28. By learning the Sástras well from boyhood, by keeping company with
the good, and by possession of good qualities, as also by diligent
application, a man is sure to gain his object.
29. It has been seen, known, heard, and experienced (by us) that acts
are rewarded with success; and they are dull-headed who think of
obtaining it from fortune or by chance.
30. Had there not been the folly of idleness in this world, what man
would fail either to be rich or learned? It is by reason of idleness
that this earth is filled to its utmost limit of the sea with indigent
and beastly men.
31. Let a man after passing his childhood, and getting rid of its false
and idle playfulness and when he has attained the age of youthful
vigour, apply himself diligently to the company of wise men, and to
the cultivation of his understanding by a knowledge of the Sástras and
their meanings, and by scanning well his own faults and qualities.
32. Válmíki said:—After the sage had said these sayings, the day
passed away, and the sages went to bathe after taking leave of the
assembly, where they joined again with the rising beams of the sun
dispelling the gloom of night.
CHAPTER VI.
REFUTATION OF FATALISM.
Vasishtha resumed saying:—
Now fate being no other than the result of our actions of the former
state of our existence, it is possible to leave it at a distance, and
to extricate one’s self (from its fetters) by betaking himself to good
company and study of moral Sástras.
2. Whatever one attempts to do, he readily meets with its reward: this
being the effect of exertion. Fate is no other but the same thing.
3. Men laboring hard, are heard to exclaim “O how painful it is”: so
men suffering under fate cry out “O hard is fate!” (so the one is as
bad as the other).
4. Thus then fate being no other than a name for our past actions, it
is as easily overcome (by present acts) as a boy (is subdued) by an
adult youth.
5. As some bad conduct of yesterday is corrected by proper behaviour of
the present day, so the anterior fate is removed by (posterior) acts.
6. Those carnal minded libertines who do not try the means (of
reforming their fate), but depend upon the favor of fortune, are
perverted in their nature and marked for misery.
7. Thus if the acts of manliness are capable of forefending one’s
misfortunes, it must be acknowledged that manliness which destroys the
other, is the mightier of the two.
8. As of two fruits growing on the same fore-stalk, the one is found to
be empty within and the other full of juice, so the fruit of fate is
rendered abortive by that of manliness.
9. Seeing the decay of the best things in the world, we must own the
predominant power of the cause of this decay.
10. Like two rams our fate and exertions are fighting with one another,
wherein the victory is always on the side of the stronger.
11. In the case of the royal elephant’s taking up a beggar boy for
being made the ruler (of a country), its cause is to be attributed more
to the vote of the country-men and citizens (than to chance or fortune).
12. As a man takes his food and grinds it under his teeth, so is one
(depending on fate) crushed by the stronger party relying on his
exertions.
13. Inferior servants are thus employed like clods of earth by their
more active masters in any work they like.
14. Silly and impotent men seeing the strong thriving by their
exertions whether apparent or unseen, are apt to attribute it to their
good fortune (instead of their diligence).
15. The strong efforts of men truly constitute their presiding fortune,
and these two are viewed alike by the wise.
16. In the case of the (aforesaid) beggar boy’s installation to
the ruling and protection of the people of a realm, the unanimous
concurrence of the law and ministers, of the elephant and citizens (is
to be taken as the chief cause).
17. Should the beggar boy be ever elected for a ruler by the royal
elephant itself (without the assent of men), in that case it is to
be attributed to the boy’s good fortune only (because there was no
sensible exertion on his side).
18. Present acts destroy those of the past life and so also the
vice-versa comes to pass; but the exertions of a man are undoubtedly
successful (at all times).
19. Of these two powers that of the present state is manifestly
superior to the other; hence it is as possible to overcome the past by
the present, as to lick a boy by an adult.
20. As a hail shower lays waste the cultivation of a whole year, so
also doth the predominant fate sometimes overpower the attempts of this
life.
21. However it does not behoove us to be sorry at the loss of our long
earned treasure (as of the harvest), for what avails our sorrow at what
is beyond our control.
22. If I should sorrow for what I have not the power to prevent, I must
then weep all the days of my life because I am not to be spared by
death.
23. All our acts are subject to their proper time and place, and to
the modes of their operation and combination according to the course
of nature; hence it is that the more diligent are the most successful
(everywhere).
24. We ought therefore to rely in our exertions and clearness of
understanding by the help of Sástras and association with the wise, for
fording over the ocean of this world.
25. Actions of the past and present lives are the two fruit trees
growing in the garden of humanity; of which the one that is cultivated
best, thrives and fructifies the most.
26. He who is unable to overcome his false fate by his best exertions
(in this life), is no better than an ignorant beast that has no power
over its pain or pleasure.
27. He who thinks of going to heaven or hell by the will of the Maker,
is also a slave to destiny and no better than a beast.
28. The man of a noble mind and one employed in acts of goodness,
breaks off from the errors of the world as a lion from its cage.
29. Those who vainly imagine themselves to be led about by some
(supernatural power), and so slight their necessary duties, are to be
shunned at a distance as the mean and base.
30. There are thousands of acts that are attended with gain or loss to
their doers; but it is the duty of man to do what is right whether they
are pleasant or painful.
31. He who does not transgress the bounds of law, nor forsake the
duties (of his race), is attended by every blessing abundant as the
pearls in the sea.
32. Devoted diligence in acts leading to one’s object, is termed to be
his manliness by the wise; and that being guided by the Sástra leads to
his success.
33. An act accompanied by exertion, is of itself the accomplisher of
one’s object, and the company of the wise and study of good books
serve to raise a man by brightening his understanding.
34. The infinite happiness or a tranquil spirit is known as the _Summum
bonum_ by the wise; and those good works are fit for study which lead
to that state.
35. The acts of our former lives constitute what we call our destiny,
and they return to us from the region of the gods, for our good in both
worlds.
36. We blame the fate which is a creation of the fancy of the ignorant,
who by their adoration of the same come to meet their destruction.
37. One benefits himself always by his activity in both worlds, as his
good acts of to-day gives a grace to those of yesterday.
38. Whoso therefore applies himself with diligence to his acts, reaps
their fruits like that of an _Amalaki_ in his palm, which though it is
within his grasp, yet it could not be obtained without the cost of some
labour:
39. It is the ignorant only that depart from the beaten path, and fall
into the error of fatalism. Therefore give up that false faith in an
unreal fate, which is a mere creation of the imagination and devoid of
any cause or effect; and apply to your manly exertions.
40. The fruit of following the Sástras and observing the good customs
and local usages, is long known (to be wholesome), as exciting the
heart and the exertion of the limbs to action. This it is what they
called “manly activity.”
41. All wise men after discussion of the subject of fate and acts, have
applied themselves to activity by utter rejection of fatality, and
accomplished their ends by attendance on the good and wise.
42. Knowing the efficacy of activity, every one should betake himself
to his personal exertions, and attain to his highest perfection by
attending to good Sástras and the wise counsels of learned men.
43. And knowing the bondage of our births to be full of pain, let
people strive for the exercise of their activities, and obtain the true
and sweet blessing of tranquility by their attendance on the wise.
CHAPTER VII.
ON THE NECESSITY OF ACTIVITY.
Having obtained a body free from disease and a mind free from trouble,
one should try to know the knowable to prevent his further birth (in
this world).
2. Whoso wishes to avert his destiny by means of his activity, obtains
the acme of his wishes both in this world as well as in the next.
3. But whoever is averse to assiduity and relies in his luck, he is an
enemy to his own soul, and sacrifices all his virtues, riches and hopes
(to his idleness).
4. It is the exercise of our sensuous and mental faculties as also
of the members of the body, which are the different modes of our
exertions, that leads us to success.
5. Our perceptions are the cause of our mental activity, and this
actuates the body to action, whereby we obtain the fruits of our desire.
6. In whatever case there is some act (enjoined in the Sástra), it
points us to our exertions and never to destiny. Even children are well
aware of this.
7. It was by the exercise of their exertions that Divaspati (Jupiter)
became the lord of gods, and Sukra obtained the preceptorship of demons.
8. There have been many weak, poor and miserable men, who have by means
of their manly exertions become equal to Indra himself.
9. So also there have been many great men on earth, who after enjoyment
of a great many extraordinary things and luxuries here, have become
guests in hell for want of the exercise of their manly virtues.
10. In this manner have all beings evaded the effects of their various
states of want and opulence by means of their own exertions (in the
right way).
11. There are three fold benefits derived from the study of books, from
lectures of a preceptor, and from one’s own industry, all of which are
attendant on our exertions and not destiny.
12. This is the long and short of all the Sástras, that diligence
preserves our minds from all evils, by employing them to whatever is
good and right.
13. To apply with diligence to whatever is excellent, not low or
mean and not liable to loss or decay, is the precept of parents and
preceptors to their sons and pupils.
14. I get the immediate fruit of my labour in proportion to my
exertion: hence I say, I enjoy the fruit of my labour and not of
fortune.
15. Activity gives us success and it is this that elevates the
intelligent. But men of little understandings rely only in fortune in
their miserable state.
16. We have ocular evidence (of the efficacy) of activity every day, in
the instances of men travelling in distant countries (for the sake of
gain).
17. He that eats becomes satiate and not who starves: so he who walks
is said to proceed and not one who rests: and in like manner whoso
speaks is called a speaker and not the silent man: thus action makes
the man.
18. Wise men escape from great difficulties by means of their
exertions; but not so the mistaken fatalist by his fruitless inertness.
19. Whoso acts in any manner, gets his reward accordingly; but the
restive man has nothing to expect anywhere.
20. By well directed industry a man reaps the best reward, as he meets
with its reverse by his misapplied labour: think upon this O Ráma! and
do as you like.
21. The reward of industry which a man meets with sooner or later at
any time or place, the same is said by the wise to be his fortune.
22. No one can see his fortune, nor has any body ever seen the same,
nor is there such a thing to be found in any world: it is but the merit
of our acts here which they place in the other world.
23. A man is born on earth to grow up and decay in his time, and no
destiny is seen therein in the same way as his childhood, youth and old
age.
24. One’s application to diligence and action for the attainment of an
object, is known by the term exertion by the wise, whereby all things
are accomplished (and which is no destiny).
25. One’s going from one place to another, his holding a thing in the
hand, and the movement of his limbs, are all the acts of his exertion
and not his destiny.
26. There is another kind of propensity to acts productive of evil;
this sort of action is likened to the attempt of a mad man which yields
no good.
27. Men of acute understandings raise themselves to elevation, by
their association with the virtuous, study of good works and active
employment to duties tending to their own good.
28. The boundless joy arising from equanimity, is said to constitute
one’s _Summum bonum_ (upon earth). This blessing also results from a
man’s diligent application to the Sástras (and not from his destiny).
29. It is the understanding that leads to the knowledge of the Sástras,
as it is the other that tends to our right understanding of things.
Just so does the lotus serve to beautify a lake, as it is the lake
which lends its grace to the lotus. (_i.e._ They serve mutually to
assist each other).
30. It is also by virtue of one’s deep study and good company in youth,
that a man attains his desirable objects afterwards (which are the
results of his exertions).
31. It was by means of his activity that Vishnu had conquered the
demons, and established the order of the world. It was by this that he
created the worlds none of which could be the work of fate.
32. Now, O lord of Raghu’s race! employ your efforts to the exertion of
your manly activities in such a way in this earth, that you may live
free from fear of being bitten by the serpentine people in this arbor
of the world (_i.e._ crush the malice of your enemies).
CHAPTER VIII.
INVALIDATION OF DESTINY.
Vasishtha continued saying that:—
What does destiny mean, which has no form, nor act, no motion nor
might, but is a false notion rooted in the (minds) of the ignorant.
2. It is a word that has come into vogue from the idea of the future
retribution of one’s past actions (or retributive justice) and the
like, which is designated “destiny”.
3. From this the ignorant are led to believe that there is a thing as
destiny: the inscrutability of which has led them to the fallacy as
that of the supposition of a snake in a rope.
4. As a past misdeed of yesterday is rectified by a good action of the
following day, let this day therefore supercede the past, and employ
yourself to-day to action.
5. The perverted understanding that believes in a destiny grounded
on its erroneous conception, may well enter into the fire from his
conviction that it will not burn him unless it is so destined.
6. If destiny is the sole cause of every thing, why then should a man
betake himself to his actions of bathing and making his offerings,
sitting and walking, all of which may be done by his destiny.
7. What then is the necessity of one’s advising another to do a thing
when destiny is the director of all? Let then all be silent and say
nothing to nobody.
8. There is no one to be seen on earth that is motionless except the
bodies of the dead; and if it is action that produces anything, it is
useless to believe in destiny.
9. Nor is there any co-operative power of the invisible destiny
perceptible in the actions of men, whence it is but a meaningless word.
10. Two things as the implements and members of the body being joined
together, have each their several action (as that of the pen and razor
and the hand in writing and shaving); but the hand being wanted,
nothing can be done by destiny (with its having those tools).
11. There is no such clear idea of a destiny like those of the mind
and intellect, even in the (illiterate) cow-herd or in the (learned)
pandit. Hence it is a mere non-entity.
12. If the concept of destiny be other (than that of an agent), it must
mean something else; or if it be the same thing (with the agent) why
then give it a different name (as destiny)? If it be proved to be an
imaginary term, then why not imagine your exertion to be agent (of your
action)?
13. The immaterial destiny like vacuity has no connection with the
material body. If it had a form or figure it would be visible (to some
one or other); hence destiny is a nullity.
14. If destiny is the main spring of the movements of all beings in the
three worlds, then let all creatures rest at ease (with the assurance)
that destiny will perform their parts.
15. The belief that we are guided by destiny and do as we are led to
do, is a deception and an allegation (of self excuse); in fact there is
no such thing as destiny.
16. It is the fool that fancies to himself a destiny and relies on it
to his own disadvantage; while the intelligent raise themselves to
better states by means of their exertion.
17. Say who is there among the mighty and brave, the intelligent and
learned, that looks or waits upon destiny in this world?
18. Destiny may be said good, if it can have the power of saving a
man from being beheaded, whom fortune-tellers had pronounced by their
calculation to be long lived.
19. Again, O Rághava, should one who is foretold by his fortune-teller
to become a learned man, attain his learning without being taught in
it, then may we believe fortune to be true.
20. Mark, O Ráma! how the sage Viswámitra has cast away his destiny at
a distance; and attained to Brahmahood by his own exertions.
21. Look at us and others who have become sages, that it was by our
industry we became aeronauts or wanderers in the etherial regions.
22. Remember, O Ráma, how the chiefs of the Dánava race, have
established their empires on earth by their prowess, and by discarding
their destinies altogether.
23. Look again how the chiefs of gods have wrested the extensive earth
from those demons by their valourous deeds of slaying and harassing
them (in battle).
24. See Ráma! how they make handsome wicker vessels (of bamboo work)
for the holding of water by their own industry, and without the aid of
any destiny to the completion of the same.
25. In all our works of giving and receiving, walking, resting and the
like, we see no causality of destiny in their completion, as we see of
medicines (in healing diseases).
26. Therefore O Ráma, give up this destiny of your mistaken fancy;
which is in reality devoid of its cause or effect, and is a false and
ideal nullity; and betake yourself to your best exertions.
CHAPTER IX.
INVESTIGATION OF ACTS.
Ráma asked:—
“Will you Sir, that art versed in all knowledge, kindly explain the
true sense of destiny in popular use.”
2. Vasistha replied:—It is a man’s activity and no other, O Rághava,
that is the cause of all his actions, and the recipient of their
consequence, wherein destiny has nothing to do.
3. Destiny is a mere imaginary thing, which neither exists nor acts nor
feels (their effects). It is neither seen nor regarded (by any body).
4. The good or bad result which proceeds from the accomplished acts of
successful activity, is expressed by the word destiny.
5. The wished for and unwished for consequences resulting from the good
and bad deeds of human activity, are termed the effects of destiny by
people.
6. Human activity which is the only cause of some unavoidable future
consequence, is called as destiny by the majority of mankind.
7. Truly, O Rághava! destiny though void as vacuity, appears as real to
some body, who thinks it to be an active agent, while others know it to
be inactive.
8. Again destiny is a mere saying uttered by men upon the result of
some good or bad effect of their actual exertion, that “it is this
which has produced the other.”
9. It is my belief and I have known it for certain that, destiny is
no more than the word uttered by people upon their attainment of the
object of their exertions.
10. Destiny is that word of consolation which is uttered by men, as
significant of the good or evil which they meet with and which they
call to be the effect of the other.
11. Ráma asked:—How is it sir, that you who are all wise, do now
contradict your own assertion that destiny is the result of the stock
of our former acts (of past life)?
12. Vasishtha answered saying:—Well said O Ráma! you know every thing;
but hear me tell you the whole of it, whereby you will have a firm
belief in the nullity of destiny.
13. All the various desires which men may have entertained in their
minds before, even those come to be accounted as his deeds (or mental
actions) at last.
14. All animals are seen also to act according to their desires, and to
do nothing to which an inclination was wanting in their natures.
15. As the villager goes to his village and the townsman comes to
the town: so it is the nature of the desire that leads men to their
particular acts.
16. The keen and firm resolution with which an act was done in the
former state of life, that verily is termed destiny in the successive
births, or generations of living beings.
17. Thus are the acts of all active beings conformable with their
natures, and the actions of men are in accordance to their desires, the
desire is no other than the mind itself, and the mind is self-same with
the human soul.
18. The mind is the soul and cause of all acts which they call the
doings of destiny, certainly there is no other thing as destiny beside
the mind.
19. This mind is verily the living soul, which acts as it desires, and
enjoys accordingly the fruits thereof, and is same with destiny.
20. Know Ráma that the mind, the heart, desire, action and destiny are
synonymous terms, and applied by the virtuous to the unascertainable
soul (evolved in these forms).
21. Now whatever the so named soul undertakes to do continually and
with a firm resolution, it obtains the fruit thereof accordingly.
22. It is by means of the activity or exertion of this soul, and by no
other means, O support of Raghu’s race, that it obtains everything, and
may it lead you to your good only.
23. Ráma said:—Being caught in the net of my pre-existent desire, I
remain a captive to them and do as they lead me to. Say then, O sage
what else I can do.
24. Vasishtha replied:—So then O Ráma, you will be able to reach to
your lasting good, if you will but exert your activity for it, without
which there is no other way to it.
25. These desires are of two kinds, some leading to good and others to
evil. Hence the desire of one’s prior state must have been of one kind
or other.
26. If you will be guided now by the pure desires (of your nature), you
will be gradually led by means of your good acts to attain the state of
your lasting welfare.
27. But if your wrong inclinations tend to lead you to difficulties,
you must try your best to overcome such propensities _perforce_.
28. You Ráma are wise and perfectly intelligent, and not composed of a
dull (material) body only; now if you should be in need of another’s
guidance to waken your intellect, say where lies your own intelligence.
29. If you would have one to enlighten your understanding, say where
is that another to illumine him, and who is the other to illuminate
him also. Hence as no one is wholly devoid of understanding, let him
improve it himself.
30. The current of our desires is flowing betwixt the two channels of
good and evil; it must be by exertion of our activity that we must turn
it to the right course.
31. You who are the mightiest of the mighty, must exert the force
of your activity to turn your mind to a profitable course from its
direction to the profitless.
32. By directing the mind to the right way from the wrong, it will
take the right course and so the _vice versa_. But as human mind is
as (tender as) a child, it must not be employed by force (but gentle
measures).
33. The training of the child like that of the mind, is effected slowly
by gentleness and indulgence, and not by force and hurry.
34. You have already by your constant practice, got a mastery over
all your good and bad desires; you have hence forward to direct your
tendencies to good only.
35. O victorious Ráma! When by your pristine habits you have an
aptitude to do what is good, learn that it is the result of your good
nature.
36. O sinless Ráma, your desires are at present lying dormant in your
mind, and require some practice to be employed only to the doing of
good.
37. If you will not exert yourself at present to improve your dormant
desires by constant practice, you can never expect to be happy.
38. When it is doubtful (to know the nature of the innate propensity),
do you incline to what is good, and as you thrive in this, you shall
have no evil to fear.
39. Whatever one practices, he becomes perfect in that in time; as
studying from childhood makes the learned free from error.
40. When you have the good will in you, you must accomplish your
purpose, by means of your activity and subjection of the organs of your
body.
41. So long as your mind is imperfect and unacquainted with the state
of divine truth, you must attend to your teacher, books and reasoning,
and act according to their directions (in the paths of truth).
42. Having first finished your acts and known the truth, you must
abandon even your meritorious deeds, and all your desires with them.
43. Having known by your good understanding, that the virtuous course
led by honorable men is truly good, give particular attention to
know the nature of God, then forsake even that (enquiry), and remain
(silent) as a saint (_muni_).
CHAPTER X.
DESCENSION OF KNOWLEDGE.
Vasistha resumed:—
This thing called destiny is as true as the reality of God. It is the
cause of causes and effect of effects. (It is an attribute of God).
2. Now attend to my words and depend on your exertions, and intently
apply your ever confident mind to the attainment of your chief good.
3. Try your exertions to turn to your subjection the misleading senses
from pursuing their objects.
4. I will now propound to you a code containing of the essence of
the best means of liberation, which will confer the fruits of your
exertions and lead you to your welfare in both worlds.
5. Let them that have great minds, forsake their worldly desires in
order to avoid their future births, and attend to these lectures with
calm contentment (in their minds).
6. Weigh well the meanings of the antecedent and subsequent
propositions, repress your mind from its worldly cares, and dispose
your self to equanimity for its inquiry after truth.
7. Hear me relate to you Ráma, the way to emancipation, which will
remove your feelings of pain and pleasure, and become the surest means
to lead you to supreme happiness.
8. On hearing this lecture on liberation in the company of all those
reasonable men, you will know that highest state which is free from
pain, and of which there is no termination.
9. This was spoken of old in a former _Kalpa_ age by Brahmá abiding in
the Supreme spirit. It is the remover of all anxiety and giver of all
comfort to the soul.
10. Ráma asked saying:—Say O Bráhman—that art my guide, what cause
moved Brahmá himself of old to reveal this knowledge, and in what
manner was it obtained by you.
11. Vasishtha replied:—The supreme soul of infinite manifestations
exists by itself; it passes through and supports the whole in the form
of vacuity and understanding, and as light to all living beings.
12. From him who remains the same (unaltered being) in his rest and
motion, the great Vishnu was born, like a moving wave on the quiet
waters of the sea.
13. Then was Brahmá produced from the lotus of his heart, having the
mount Meru for its pericarp, and the points of the compass for its
petals, and the stars for its pistils.
14. He being beset by gods and sages acquainted with the Vedas and
their significations, created all the worlds and the minds with their
various thoughts.
15. He then created the groups of men in the Bhárata division (India)
in a corner of Jambudwípa (Asia), and subjected them to all manner of
diseases and afflictions.
16. They are also troubled with the possession and want of many
things, and their subjection to dangers and diseases. Here all species
of created beings are subjected to a variety of tribulations and
afflictions.
17. The lord and creator of worlds, seeing the misery of these people,
felt compassion for them, as a father does for his children.
18. He then pondered within himself for a moment with intensity of
thought and for the good of all creatures, how to exterminate the
misery of these beings who were subjected to death and despair.
19. With this thought the lord god (Brahmá), established himself the
rules of austerity, piety, charity, veracity and pilgrimage.
20. Having established these, the lord and creator again thought within
himself, how to make an end of the many miseries of the men he had
created.
21. He thought upon self-extinction as the Supreme bliss, which was
obtainable only through a knowledge of the Deity, and whereby man
might be exempted from repeated births and deaths.
22. It was divine knowledge, he thought, the only means of men’s
crossing over (the ocean) of this world; but austerity, charity and
pilgrimage were no means to it. (But mere preparatives to knowledge).
23. Upon this said he “I will immediately make a new and sure bridge
for the salvation of men and for their liberation from pain.”
24. Having thought so, the lord Brahmá sitting on the lotus, meditated
in his mind, and produced me from himself.
25. Being thus produced, I stood forthwith in the presence of my
progenitor, as a wave rising from the sea leans towards it.
26. I then bowed down to the god who held a water-pot in one hand and
a rosary in the other, with a pitcher and a bead of seeds in my either
hand, and was thus addressed by him.
27. Come my son said he, and then holding me with his hand, made me sit
on the northern petal of his lotus of truth, which shone as bright as
the moon amidst the silvery clouds.
28. Wearing the skin of an antelope, Brahmá my father, spoke to me who
was in the like habit, with the voice of a gander addressing a stork
(_i.e._ a talkative person addressing a mute one).
29. He said “I will for a moment overpower thy ficklemindedness under
a mist of insensibility, as a dark cloud overshadows the disk of the
moon.”
30. It was under this imprecation that I lost my reason and forgot
every thing, even the clear idea I had of God.
31. I then became as helpless as one out of his wits, and came to be
afflicted with distress and sorrow like an indigent person.
32. Ah woeful is this world! said I, and how came evil to dwell in it?
With these thoughts I remained in silence (pondering on the origin of
evil).
33. Then he my father spoke to me saying: Ah my son, why art thou so
afflicted? Ask of me the remedy for thy affliction, and thou shalt
become happy.
34. Then the lord creator of all peoples was asked by me, seated as I
had been on the gold-coloured leaflet of the lotus, about the medicine
of worldly woes.
35. How came, said I, O my lord, this world to be so full of misery,
and how can people get rid of it, is what I ask of thee (to know).
36. I then learnt the most holy wisdom which Bráhman my father
delivered to me, and following his advice, I became quite composed (in
my mind).
37. Then the Creator of the world and revealer of all causes, seeing me
knowing the knowable and restored to my own natural state said:—
38. I had turned thee to insanity my son, by an illusion, in order
to make thee an enquirer into the essence of true knowledge for the
welfare of mankind.
39. Now art thou released from the curse of illusion, and arrived to
thy highest state of understanding. Thou hast become as one soul (with
the Supreme), and art as pure gold (after its purification from dross).
40. Now shut thy heart against the world, and proceed to the land of
Bharata on the surface of the earth for the good of mankind.
41. There employ thyself to ceremonial duties to the best of thy
knowledge; and advise others to ritual acts in their proper order (of
exoteric faith).
42. But such as are disgusted (with the world) in their hearts, and are
rational with their elevated understandings, are to be counseled to
esoteric knowledge which confers true felicity (to man).
43. Being thus appointed by him who was born in the lotus, I continue
to abide herein throughout the succession of beings. (_i.e._ for ages).
44. I have no duty to perform here, but live while I have to live free
from all cares. I do my acts always with as tranquil a mind as it were
in a state of sleep; I do my works with the body; but I do nothing here
with my soul (which is fixed in God).
CHAPTER XI.
ON THE QUALIFICATIONS OF THE INQUIRER AND LECTURER.
Vasishtha continued:—
I have thus related to you fully about the descent of knowledge on
earth, with the reason of my birth and the intention of the lotus born
Brahmá (in making me his apostle).
2. Now Ráma, as you are eager to learn the transcendental knowledge,
and feel so great an anxiety for it in your mind, it must be the effect
of your pristine merit.
3. Ráma said:—How was it sir, that the Supreme lord felt a desire to
send down knowledge on earth after his creation of it (and not along
with it?)
4. Vasishtha replied:—This Brahmá is in his own nature the same with
the Supreme Brahm, and is born in him, as a billow is born of the
waters of the deep. (The co-eternal _logos_).
5. This great lord saw the imperfection of his creation, and saw its
whole course (at one view) in times past, present and future. (The
perversion of mankind subsequent to their fall).
6. He saw the decay of ceremonial rites after the end of the Satya
(golden) and other ages, and considering the error to which men were to
fall afterward, he felt pity for their states (for want of sacrifices).
7. Then the Lord thought of endowing me with true knowledge, and sent
me on the surface of the earth for dispelling the ignorance of mankind.
8. Like me he has sent also some other great sages here, as Sanat
Kumára, Nárada and many others also.
9. He has sent them all for the redemption of mankind from the fetters
of their ignorance by a series of meritorious acts, and their progress
in divine knowledge also.
10. These great sages seeing at the end of the past golden age, the
gradual decay of the holy ritualistic rites on earth:
11. They created the rulers of earth at different divisions of the
land, for regulating the course of duties, and observing their proper
limits (of action).
12. They have made many works on the traditional law and sacrificial
rules to be observed on earth, and many appropriate provisions for the
accomplishment of religious and temporal duties (in the smritis).
13. But in the revolution of time, all these duties became slack in
their course, and men have no other thought except that of seeking
their daily maintenance.
14. Every day disputes are rising among the land-owners on account of
their estates and properties, and the people are subjected to various
penalties in large numbers.
15. In such a state, it is not possible for the rulers to rule over
their states without fighting with one another, when they with their
subjects are inevitably reduced to wretchedness (by warfare).
16. In order to remove the impotence (of such princes), and to lead
them to a comprehensive view of things, we have prescribed to them many
excellent precepts of knowledge.
17. It was the spiritual knowledge which had been at first propounded
to princes; but it came afterwards to be known under the title of royal
science (polity).
18. This royal science is of a recondite nature, and is also the best
kind of spiritual knowledge. Many kings have been set beyond the reach
of calamity by a knowledge of this science.
19. It is after many such fair-famed princes that have gone by, that
your mighty self was begotten by the present king Dasaratha.
20. O slayer of your enemies, I find a very agreeable and holy kind of
apathy growing spontaneously in your most clear understanding.
21. There is another kind of cold-heartedness, O Ráma, which is caused
(by some sorrow) in the minds of the virtuous and reasonable men, that
is styled their casual indifference.
22. But your unprecedented and astonishing apathy, which is produced
without any cause and by your reason only, is called real stoicism by
the wise.
23. Seeing the obnoxiousness of worldly things, what man will not grow
averse to them? The best displacency to them, is what rises in the mind
of one from his own judgment.
24. They are reckoned as great men and greatly wise also, whose
indifference springs without any cause (of detestation to the world),
and whose minds are clear (of all gloomy thoughts).
25. One whose mind feels a disgust (to the world) from its own
judgement and nice discrimination (of things), is as graceful to see as
the youthful bridegroom adorned with chaplets of flowers.
26. They are esteemed as the best of men, who betake themselves to
indifference after judicious consideration of the worldly troubles.
27. It must be by one’s repeated and judicious examination of the
inward and outward illusions (of this world), that he should forcibly
withdraw himself from them.
28. Who is there that feels not an aversion to worldliness at the
doleful sight of a funeral event? It is that aversion however, which is
born of itself that is highly commendable.
29. I see you are sincerely indifferent, and reaching the acme of true
greatness. You are worthy of the best knowledge as is the moist earth
of receiving the seeds.
30. It is by the grace of the Lord God and Supreme spirit, that a lucky
understanding like yours, naturally inclines to reason.
31. It is by performance of ritual duties and observance of the
prescribed rules, that the demerits of former births are expunged.
32. Upon expurgation of former demerits, the understanding turns of
itself to take cognizance of spiritual matters, like the simultaneous
flight of the crow towards the falling fruit of the palm.
33. But those that are devoted only to ritual acts, are like persons
plunged in an eddy, wherein they are whirled up and down until they
come to perceive the state of supreme (felicity).
34. Seeing this (illusory) state of the world, a man must shake off the
delusion of his worldly-mindedness, just as the elephant breaks loose
from his fetters.
35. It is too intricate, O Ráma! to understand the course of this
boundless world, and not even the greatest of embodied beings (as man)
can know it without true knowledge.
36. Know, O support of Raghu’s race! that men of great understandings
have got over the unfordable ocean of the world by means of the raft of
their knowledge and reason.
37. Now hear with attention and steadiness of your mind, this rational
knowledge for your deliverance from the flood of this world.
38. The unceasing excitements of the senses and the fears and miseries
of the world, will continually disturb the mind, without the remedy of
right reason.
39. There is naught beside rational knowledge, that can enable holy men
to endure the afflictions of the opposite extremes of heat and cold and
wind and rain.
40. The incessant cares and miseries which befal to men at every step,
serve sometimes to torment the ignorant mind as a flame of fire burns
away the straw.
41. But the troubles of this world can not afflict the wise man, who
knows the knowable, and discerns all things (in their true light); just
as it is impossible for the flame of fire to burn down a wood drenched
by the rains.
42. The man knowing the truth resembles the firm arbor of the oak
(Kalpa), which no whirlwind of disease or distress, raised by the hot
winds of this desert of the world, has the power to upset.
43. The intelligent man who has a mind to know the truth, must
diligently serve his wise preceptor with loving regard.
44. The sayings of the well-minded preceptor who is asked about
anything, must be carefully preserved in the mind, as a piece of fine
muslin receives the dye (with which it is dyed).
45. O best of the eloquent, you must not receive the instruction of
one unacquainted with truth himself; whoever asks him anything is the
greatest of fools.
46. Whoever does not carefully attend to the words of the truth-telling
preceptor who is asked about anything, is the basest of men.
47. He is the best inquirer who makes his enquiry of one after
ascertaining by his deeds whether he knows the knowable or not.
48. But he is reckoned a vile inquirer and incapable of knowing great
things, who makes a boyish query without ascertaining the lecturer’s
(qualifications).
49. The wise man when asked, will reply to him who is able to
comprehend the antecedent and subsequent propositions, and is possessed
of a good understanding; but he should make no answer to a vile brutish
being.
50. The preceptor who gives his lecture without examining the capacity
of the inquirer to grasp his meaning, is pronounced unwise by the
learned.
51. O delight of Raghu’s race! this our meeting is a very congenial one
and well adapted to each other, wherein you as inquirer are an admirer
of virtue, and I the speaker, am well acquainted (with the subject).
52. You that understand the meaning of words, should well consider all
what I tell you, and take them to your heart.
53. You are truly great and disgusted with the world, and know the
truth among mankind; whatever is spoken to you must be impressed in
your mind as the red dye on muslin.
54. You by your attention to what I say and discrimination of spiritual
matters, can make your understanding receive my instruction as the
waters reflect the sun-light.
55. Receive all that I say and store them diligently in your mind; or
else it is useless to ask me anything.
56. The mind, O Ráma! is as fickle as an ape in the forest, correct it
carefully and attend to spiritual instruction.
57. Keep yourself always from the injudicious and ignorant, and those
addicted to the company of wicked people, and honour the virtuous.
58. It is by association with good people that we can gain wisdom,
which resembles a tree yielding the fruits both of enjoyment and
liberation (_i.e._, both of worldly and future good).
59. There are four guards said to keep watch at the gate of Liberation,
namely: peace, judgment, contentment and the society of the good.
60. All these or three or two of them are to be attended with care,
because they shall open to you the door leading to the abode of
liberation.
61. Or at last one of them is to be resorted to with diligence and even
at the expense of one’s life; because by securing one of these a man
can reconcile and gain all the four (to his favour).
62. The wise man is the receptacle of all _Sástras_ and _Srutis_, of
all knowledge and austerity, and is a gem on earth, as the sun is the
receptacle of light (and gem of heaven).
63. The dull understanding of the senseless man becomes as stiff as a
(motionless) block, and like the frozen water becoming as hard as stone.
64. Your good nature and good qualities, O Ráma! and the counsels of
the learned in the _Sástras_, have made you sit here with a heart
blooming like lotus at the rising sun.
65. Your lifted ears to hear these wise lectures, have enabled you to
repress your thoughts; as the music of the lute attracts the mind of
the deer.
66. Now secure, O Ráma! the treasures of peace and good nature by your
practice of indifference of which there is no decay.
67. Your knowledge of the attainment of liberation will be increased by
your attending to the Sástras and the society of good men, as also by
your practice of austerity and self subjection.
68. You must know that, it is the study of divine knowledge with a
clear understanding, that is a sure remedy against ignorance.
69. Know this world to be a poisonous plant and seat of dangers. It
infects the ignorant at all times, unless one will take the pains to
dispel his darkness.
70. Avarice accompanied by ignorance moves within the heart in a
serpentine course, and expands and contracts it by turns like the
bellows of a blacksmith.
71. The true light of things dawns only in the minds of the wise, as
the gentle moon appears to sight only in the clear and cloudless sky.
72. He is truly called a man who can judge (the truth) by the major and
minor propositions, whose mind is expanded and fraught with brilliant
ingenuity.
73. Ráma! the clear wisdom of your mind, makes you shine as the full
moon dispelling the darkness of the cloudless sky by her cooling and
translucent beams.
CHAPTER XII.
GREATNESS OF TRUE KNOWLEDGE.
Vasishtha said:—
Ráma! I honor you as one of a perfect mind. You know what to ask, and
understand what is spoken to you. I will therefore go on speaking
respectfully to you.
2. Be still to attend to knowledge by keeping your mind fixed in
yourself, and being freed from pride and passions, incline yourself to
pure truth.
3. You are possessed of all the qualities of an enquirer, and I those
of the speaker, in as much as there are gems in the ocean.
4. You have gained my son the _insouciance_ which is cognate with
reason, like the humidity of the moonstone bearing its correlation with
the gentle beams of the moon.
5. Ráma! your long and early practiced pure virtues and good qualities,
have raised your fame, as the long stretching white fibers of the stalk
exalt the spotless lotus.
6. Now hear the words I tell you Ráma; for you alone are fit to receive
them, as the moon only is able to open the _Kumuda_ petals.
7. Whatever business or investigation is undertaken by any body, it
must be brought to a happy close, tending to his peace and tranquility
(or to his rest and quiet).
8. Had not there been the solace of philosophy for men of good
understanding, what rational being could dare to bear the misery
brought on in this world by ignorance.
9. All the faculties of the mind are absorbed in the contemplation of
the Supreme, like the dissolution of the rocks of boundary mountains by
the solar heat at the end of the (_Kalpa_) world.
10. Ráma! the intolerable cholic pain caused by this venomous world,
is healed only by _yoga_ meditation, as the poison of snake-biting is
removed by _Garuda_ incantations.
11. The capacity of _yoga_ is obtained by discussion of the Sástras in
the company of good people, which alone can furnish us with the great
charm of spiritual knowledge.
12. It must be owned that we lessen our woes by acting with reason:
therefore reasonable men are never to be looked upon with disregard.
13. The reasoning man gets released from his worldly sickness, and
quits his frame which is full of diseases, as a snake casts off his
time worn slough; and looks with a placid mind and calm composure upon
the magic scenes of the world. Hence the fully wise man is not subject
to the misery of the imperfectly wise.
14. The rough and uneven pleasure of the world is but a disease to men,
and stings them like a snake. It cuts them as a sword, and pierces them
as a spear. It binds them fast as by a rope, and burns them as with
the fire, and blindfolds their understanding as in the darkness of
the night. It makes them as prostrate and dull as a slab of stone. It
destroys one’s prudence and lowers his position. It casts them into the
pit of error, and torments them with avarice. Thus there is almost no
kind of trouble which does not betide worldly minded men.
15. Worldliness is as dangerous a disease as cholera, which unless it
is healed in time, is sure to trouble its patient with the torments of
hell:—
16. Such as those caused by the eating of stones, wounds of swords and
spears; being pelted with stones, burnt by fire, and numbed by frost;
loosing of limbs, besmearing the body with blood as with sandal paste;
by being bored by worms as worm-eaten trees, and pricked in the body
by pikes and broomsticks, or pierced by the fiery shafts and bolts
continually falling in battle. By toiling and moiling in the sun and
working in cold and rain as in a summer fountain house; or remaining
dumb and deaf and without rest or sleep, and finally by loosing the
head (in war or penalty).
17. Under thousands of such intolerable pangs of worldly life, no one
should remain negligent of his release from this state; but ought to
think that it is his reflection in the Sástras only, that can produce
his real good.
18. Look here Ráma! on these great sages and Rishis, these Bráhmans and
princes, who having fortified themselves by the armour of wisdom, and
being liable to no pain or grief; have yet engaged themselves to the
arduous affairs of this world with minds as placid as yours.
19. Moreover there are many of the best of men, who with their
spiritual light and pure understandings, reside in this world as the
gods Hari, Hara and Brahmá, who were above all concerns and fluctuating
desires of life.
20. The journey of this world is delightful to one, who after the
removal of his errors and dispersion of the cloud of his ignorance, has
come to the knowledge of truth.
21. That the serenity of the mind and calm repose of the heart being
secured, all the senses are subjected to peace, and every thing is
viewed in an equal light; and this knowledge of the truth gives a
delight to our journey in this world.
22. Know also that, this body of ours is the car, and these organs are
its horses, our breathings are the winds blowing upon it, and the mind
is the driver that feels the delight of driving; the atomic soul is the
rider who is conscious of wandering about the world. The knowledge of
this truth makes our earthly journey a pleasant one.
CHAPTER XIII.
ON PEACE AND TRANQUILITY OF MIND.
Intelligent men that have seen the spirit, fix their sight upon it, and
rove about in the world as persons of great and elevated souls.
2. They (that are liberated in this life), neither grieve nor wish nor
ask for aught of good or evil (in this world). They do their works as
if doing nothing (_i.e._ with indifference).
3. Those that rely on theirselves, remain both quietly, as well as act
their parts with a calm serenity (of their minds); and take no concern
either for what is noxious or delectable to them.
4. Their coming and not coming, going and not going, doing or not
doing, and speaking or not speaking are alike indifferent to them.
5. Whatever acts or sights may appear pleasant or disgusting to any
body, cease to affect them in any way after they have come to know
their God (as the Author of all good).
6. The mind getting rid of its desires feels a sweet composure
associated with a bliss as if descending from the heavenly orb of the
moon all about it.
7. By being unmindful of worldly affairs and regardless of all its
excitements, the soul is filled with a felicity resembling the
ambrosial waters in the moon.
8. He who ceases to act his magical parts (in this playground of the
earth), and desists from following his inclinations and childish
pranks, shines forth in his spiritual light.
9. Such are the powers gained from spiritual knowledge, and by no other
means whatever.
10. Therefore should a man try to seek and know and adore the Supreme
soul, by means of his reasoning powers during life.
11. It is the concordance of one’s belief with the precepts of the
Sástra and his instructor, joined with his constant meditation, that
can give him a full view of the Supreme spirit.
12. The fool slighting the Sástra and its instructions, and
disregarding the counsels of great men, are exposed to difficulties and
dangers from which they can have no release.
13. There is no disease nor poison, nor trouble nor affliction, so
painful to one in this earth, as the ignorance which is bred in himself.
14. Those whose intellects are a little purified, will find this work
to be of greater efficacy to dispel their ignorance than any other
_Sástra_.
15. This Sástra with its beautiful examples and pleasing lessons and
want of discordance, should be diligently attended to by every body who
is a friend to good sayings and their senses.
16. Want of dignity, inextricable difficulties, baseness and
degeneracy, are all offsprings of ignorance, as the thorns are the
offshoots of the prickly _Ketaki_ plant.
17. It is far better, O Ráma! to rove about a begging with a pot in
hand to the abodes of the vile Chandálas, than lead a life deadened by
ignorance.
18. Rather dwell in dark dismal cells or dry dreary wells, and in the
hollow of trees, or remain as solitary blind worms (under the ground),
than labour under the miseries of ignorance.
19. The man receiving the light leading to his liberation, will never
fall into the darkness of error or gloom of death.
20. So long will chill frost of penury continue to contract the lotus
of humanity, as the clear light of reason does not shine upon the mind
like the sun.
21. One must know the true nature of the soul both from his preceptor
and the evidence of the Sástras, as also from friends like ourselves,
for the sake of liberating himself from the misery of the world.
22. Try O Ráma! to imitate those that are liberated in their life
time, who are free to roam about like the gods Hari, Hara, and others,
and as the holy sages among Bráhmans.
23. Here (on earth) our miseries are as endless as atoms, and our
happiness as little as a drop of water on the stalk of a straw;
therefore do not fix your sight upon that little happiness which is
beset by misery.
24. But let the intelligent man diligently apply himself to the
attainment of that state of endless happiness which is free from pain
and constitutes his highest consummation.
25. They are reckoned the best of men and deserving of consummation,
whose minds are freed from the fever (of worldly cares), and attached
to the transcendental state (of ultimate beatitude).
26. Those base minded mortals that are satisfied with their enjoyments,
eating and drinking, and the pleasures of their worldly possessions,
are reckoned as stark-blind frogs (in a well).
27. All who are attached to the company of imposters and wicked men,
as of those that are addicted to the practice of evil deeds, and are
enemies in the garb of friendship, and are given up to gluttony:—
28. Such foolish men of mistaken and stupid minds fall into the hardest
of hardships, to the misery of miseries, and the horror of horrors and
the hell of hells.
29. Happiness and misery destroy and succeed each other by turns, and
are as fleeting as flashes of lightnings. Hence it is impossible to be
happy for ever.
30. Those great souls who are indifferent and well judging like
yourself, are known as the most honourable of men, and worthy alike
both of temporal enjoyments and spiritual emancipation.
31. By reliance upon right reasoning joined with a habit of
dispassionateness, men are enabled to get over the dark and dangerous
torrents of this world.
32. No man of reason should allow himself to sleep (in negligence)
amidst the illusions of the world, well knowing their noxious property
to derange the understanding.
33. Whoso remains neglectful in his worldliness, resembles a man
sleeping negligent on a grassy bed when his house is on fire.
34. What being arrived at, there is no returning from it; and what
being gained, there is no cause of sorrowing; that state is undoubtedly
attainable by divine knowledge only; and is a certain truth.
35. Should there be no such future state, yet there is no harm to
believe in it; but if there be such a state, its belief will save you
from the (dreadful) ocean of this world.
36. Whenever a man is inclined to think on the means of his salvation,
he is sure to be soon entitled to his liberation.
37. The undecaying, unerring and fearless state of tranquility, is no
where to be had in the three worlds, without one’s union (with the
Supreme).
38. Having gained that best of gains, no one is liable to the pain from
which no wealth, friend or relation can save any body.
39. Neither the actions of one’s hands and feet in his offerings and
pilgrimage to distant lands, nor the bodily pains of asceticism, nor
his refuge in a holy place can serve his salvation.
40. It is only by means of one’s best exertions and the fixing of his
mind to one object, as also by the subjection of his desires, that the
ultimate state (of bliss) can be arrived at.
41. So it is by means of discrimination, reasoning and ultimate
ascertainment of truth, that a man may avoid the snares of misery, and
attain his best state.
42. One sitting at ease in his seat and meditating within himself (the
nature of the soul), attains the blissful state, which is free from
sorrow and future birth.
43. All holy men are known to be situated beyond the bounds of the
frail pleasures (of this life); their optimum quiescence is reckoned
the ultimate bliss.
44. They have given up all thoughts both of humanity and heaven
(_i.e._ of both worlds), which are devoid of true felicity as the
mirage is void of water.
45. Therefore should one think of subduing his mind, and resort to
peace and contentment as the means (to happiness); these joined with an
unbounded equanimity produce true happiness.
46. It is not to be had by sitting (quietly at home), or going up and
down (from place to place); and neither by wandering (in pilgrimage),
nor prostrating (before the altar). It is not to be acquired by the
Rákshasas, demons, deities or ignorant-men.
47. That ultimate felicity is born of and obtainable from the peace of
mind: it is the fruit of the high arbor of reason from its blossom of
peace.
48. Those that are engaged in worldliness but do not mix in it like the
all-illumining sun, are known as the best of men.
49. The mind that is at peace and rest, that is clear and free from
errors, and without any attempt or desire, doth neither forsake nor
wish for the world.
50. Hear me tell you of the warders at the gate of salvation in their
order, some one of which being secured, one may have his entrance into
it.
51. Thirst after pleasure is a state of protracted disease, and this
world is full of mirage (all parched and dry). It is equanimity alone
that can cool this dryness as the moistening beams of the moon.
52. It is quiescence which leads to all good and is reckoned the best
state of being. Quietism is felicity, it is peace and the preventive of
error.
53. The man who lives content with his quiet and a calm clearness of
his soul, with a mind fraught with stoicism, makes friends of his
enemies.
54. Those whose minds are adorned with the moon light of quietism, feel
a flux of the beams of purity rising in them like the hoary waves of
the milky ocean.
55. Those holy men who have the lotus-like flower of quietism growing
in the lotiform receptacle of their hearts, are said to have a
secondary heart like the two _pericardiums_ of the god Hari (holding
Brahmá in one of them).
56. They whose untainted faces shine as the moon with the lustre of
quiescence, are to be honoured as the luminaries of their families,
and ravishers of the senses of others by the charming beauty of their
countenance.
57. Whatever is beautiful in the three worlds, and in the shape of
imperial prosperity and grandeur, there is nothing in them that can
afford a happiness equal to that of quietism.
58. Whatever misery, anxiety and intolerable difficulty (may overtake a
man), they are lost in the tranquil mind like darkness in the sun.
59. The mind of no living being is so delighted with moon beams, as
that of the peaceful man from his heart-felt joy.
60. The virtuous man that is calm and quiet, and friendly to all living
beings, feels the benign influence of highest truths appearing of
themselves in his mind.
61. As all children whether good or bad, have a strict faith in their
mother, so all beings here have a reliance on the man of an even
disposition.
62. Neither does a cooling ambrosial draught nor the kind embrace of
prosperity, afford such gratification to the soul, as one’s inward
satisfaction of the mind.
63. Whether afflicted by diseases or disasters, or dragged by the rope
of avarice, do you bear up yourself, O Ráma, by the equanimity of your
mind.
64. Whatever thou dost and eatest with the calm coolness of thy mind,
all that is sweeter far to the soul than anything sweet to taste.
65. The mind that is overpowered by the ambrosial flavour of quietism
and desists from activity, may have the body lacerated (for a time),
but it will be filled up shortly.
66. Neither imps nor goblins, demons or enemies, nor tigers nor snakes,
ever annoy a peaceful man.
67. He who has his mind and body well guarded by the invulnerable
armour of meekness, can never be pierced by the shafts of adversity;
but remains as the thunder-stone impenetrable by arrows.
68. The king seated in his palace is not so graceful to sight, as
the quiet peaceful man is graced by his equanimity and clearness of
understanding.
69. No one is so delighted at seeing a thing dearer than his life, as
by the satisfaction which he feels at the sight of a contented and
peaceful man.
70. He who lives a holy life with his gentle and peaceful conduct, is
said to be truly living in this world and no other.
71. The sober minded, meek and honest man pleases every one by all that
he does, and as it were captivates all beings to himself.
72. He is called the meek who neither feels pleasure or pain at the
sight, touch or hearing and tasting of anything good or bad (to the
senses).
73. He who is indifferent to all objects, and neither leaves nor longs
for any thing; but keeps his senses and appetites under subjection, is
called a saint.
74. Whoso knowing all things both internally as well as externally with
a clear understanding, attends and looks to his own concerns, he is
verily said to be a saint.
75. He whose mind is as calm as moon beams both at the approach of a
feast or fighting, and even at the moment of death, is said to be a
saint.
76. Who though present at a place, neither rejoices nor murmurs at any
thing, but remains as if he were absent from it, and conducts himself
as quietly as if he were fast asleep; such a one is called a saint.
77. He whose complaisant look casts a graceful nectarious radiance on
all around him, is said to be a saint.
78. Who feels a cool calmness within himself, and is not disturbed or
immerged in any state of life, and who though a layman is not worldly
minded, such a man is termed a saint.
79. He who takes not to his mind the tribulations of this life, however
long or great they may be, nor thinks this base (bodily frame) to be
himself, is known to be a saint.
80. The man of the world who has a mind clear as the firmament, and not
tainted (by worldliness), is said to be a saint.
81. The quiet Platonic shines forth among sages and ascetics, among
priests and princes, and among the mighty and learned.
82. Great and meritorious men, whose minds are attached to Quietism,
feel a rest rising in their souls like the cooling beams of the moon.
83. Quietism is the utmost limit of the assemblage of virtues, and the
best decoration of manliness; it shines resplendent in all dangers and
difficulties.
84. Do you now, O Ráma! follow for your perfection in the way in which
high-minded men have attained their perfect state, by holding fast on
quietism as an imperishable virtue, preserved by the respectable, and
never to be lost or stolen by any.
CHAPTER XIV.
ON THE ASCERTAINMENT OF AN ARGUMENT.
It must be the duty of one, whose understanding is cleared and purified
by a knowledge of the Sástras, to argue incessantly with a guide
knowing how to reason aright.
2. The understanding when sharpened by reasoning, comes to view the
transcendent state. It is reasoning which is the only best medicine for
the chronic disease of worldliness.
3. The world is of the form of a wood of troubles, shooting in sprouts
of endless desires which being once felled under the saw of reason,
will germinate no more.
4. O wise Ráma! our understandings are shrouded under unconsciousness
at the loss of our friends, at times of danger, and even of quiet. It
is reason that is our only companion (at these times).
5. There is no expedient for the learned and wise except reason; it is
by means of reason that the minds of good people can avoid evil and
secure their good.
6. All our strength and understanding, our valour and renown, and the
ends of our actions, result from our reasoning with the intelligent.
7. Reason is the lamp to show us the right and wrong, and the
instrument for accomplishment of our desires:—by reliance on right
reason, one crosses over easily the wide ocean of the world.
8. Pure reasoning like a strong lion, tears asunder the elephants
of great error, which ravage the lotus beds of the mind (or mental
faculties).
9. If ignorant men have at any time attained a better state in life, it
was all owing to the light of the lamp of their reasoning.
10. Know O Rághava that, dominion and fair prosperity, together with
our enjoyments and eternal salvation, are all but fruits of the
celestial _Kalpa_ plant of reasoning.
11. The minds of great men, which are expanded by reasoning here, are
never liable to be immerged under the currents of calamity (but float
above them) like gourds upon water.
12. Those who conduct themselves with their intellects shining forth
with reason, become the recipients of its most liberal gifts.
13. Want of reason is like the thorny and sour plant of _Karanja_
sprouting forth with blossoms of woe, and growing in the brakes of
ignorant minds in order to shut out their hopes and prospects.
14. Do you, O Rághava! shake off the lethargy caused by your neglect
of reasoning. This torpor darkens your vision as it were by the inky
powder of collyrium, and maddens your mind as it were, by the ebriety
of wine.
15. The man of right judgment is not liable to fall into the long and
dangerous maze of error (like others); but remains as a blaze of light
amidst the gloom (of ignorance).
16. The reasoning faculties shine, as a bed of lotuses in the limpid
lake of the mind: whoso has such a reasoning mind, exalts his head as
high as the Himálayan height.
17. The man having a dull mind and incapable of reasoning (of reason)
as a flash of lightening, and like boys, sees false apparitions about
him.
18. Ráma, you must shun at a distance the base unreasonable man, who
grows as plump as a _Khanda_ cane to cause sorrow and resembles the
spring season to grow fresh weeds of evil.
19. Whatever misdeeds, misconducts and mischances present themselves to
man, they are all the effects of his want of the light of reason, and
lay hold on him like ghosts appearing in the dark.
20. O support of Raghu’s race, do you shun at a distance the
unreasonable man of the nature of a solitary wild tree, which comes to
no good use (to mankind).
21. The mind that is fraught with reason and devoid of the impatience
attendant on worldly desires, feels the light of transcendent quietism
shining in the soul with the full lustre of the moon.
22. When the light of reason shines in any person, it imparts the
coolness and good grace of moon-beams to all things around him.
23. The reasoning power of man accompanied with the flag of divine
knowledge and the silvery flapper of good understanding, shines as
moon-light in the darkness of night.
24. Men with the good grace of their reason, throw a radiance like that
of the sun on all sides about them, and dispel the gloom of worldliness.
25. Reasoning serves to destroy the false apparitions of errors which
present themselves to the minds of boys like ghosts in the sky at night.
26. All things in the world appear as charming (as if they were
realities); but they are (in fact) but unrealities, and liken the clods
of earth that are broken (to pieces) by the hammering stone of reason.
27. Men are theirself tormenters by the false imagination of their own
minds; it is reason alone that can drive away this inveterate spectre
from the mind.
28. Know the fruit of the high arbor of reason, to be the even,
unobstructed, interminable and independent happiness called _Kaivalya_.
29. It is by means of reason and its evident influence on the
deprivation of (physical) gratifications, that there rises an unshaken
and exalted disinterestedness in the mind, like the cooling beams of
the moon.
30. When the saint has reached his perfection by means of the elixir
of judgment seated in his mind, he neither desires for more nor leaves
(what he has).
31. The mind relying on that state of equanimity and perceiving
the clear light (of truth within itself), has neither its fall nor
elevation, but enjoys its inward expansion as that of vacuum for ever.
32. One unconcerned with the world, neither gives nor receives any
thing, nor feels himself elated or depressed at any event, but views
every thing as an indifferent spectator.
33. He is neither torpidly cold nor does he dwell on anything
internally or externally. He is neither inactive nor merged in activity.
34. He slights the loss of anything, and lives content with what he
has; he is neither depressed nor elevated; but remains as full as the
(tideless) sea.
35. It is in this manner that the high-souled and high-aspiring _Yogis_
conduct themselves in this world, with their fullness (of joy) and
living as they are liberated in this life.
36. These saintly sages having lived as long as they like (in this
earth), abandon it at last, and gain their कैवल्य eternal unity (after
death).
37. The sapient man should intently consider within himself, who and
whose he is, what is his family and by whom he is surrounded, and think
on the remedy (of his worldliness).
38. It is the king, O Ráma! who well knows the difficult and doubtful
state of the business (before him); and his success or failure depends
solely on his right judgment and on nothing else.
39. It is the _dicta_ and _data_ established by the Veda and Vedánta
that form the grounds of our evidence, and these are to be ascertained
by our reason as by the help of a lamp in the gloom of night.
40. The bright eye-sight of reason, is neither blinded by the darkness
(of night), nor dimmed by the full blaze (of the day), even when it has
to view things (situated) at a distance.
41. He who is blind to reason is as one born blind, and a demented man
is an object of universal pity; but the man with a reasoning soul is
said to be possessed of divine eye-sight, and becomes victorious in all
things (he undertakes).
42. The miraculous power of reason is acknowledged to be a divine
attribute and an instrument to highest felicity; wherefore it is not to
be lost sight of for a moment.
43. The man graced by reason is loved even by the great, as the
delicious and ripe mango fruit is delectable to all.
44. Men with their minds illumed by the light of reason, are like
travellers acquainted with their way, and are not liable to pit falls
of incessant danger and misery.
45. Neither doth the sickman nor one beset by a hundred evils wail so
bitterly, as the ignorant man whose soul is deprived of reason.
46. Rather leap as a frog in the mud, or creep as a worm in the dirt,
rather lie as a snake in a dark cell or crawl on the ground, than walk
as a man devoid of reason.
47. Therefore get rid of unreasonableness which is the abode of all
your dangers, is reprobated by the wise (as the bane of mankind), and
is the terminus of all your calamities.
48. Great men must always be in full possession of their reasoning,
because those unsupported by their reason are liable to fall into the
pits of darkness.
49. Let every one keep his soul under the control (of his own reason),
and by this means, deliver the fawn of his mind from falling into the
mirage of this world.
50. It is the province of reasoning to consider logically in one’s
self, whence the evil, known as worldliness, had its rise.
51. The thick mist of error is only for the continued misery of man,
and it prevails on the stony minds of those that are demented by the
loss of reason.
52. The wise that hold fast on the truth and forsake all untruth in
this world, are yet unable to discern their true natures without the
aid of reason.
53. It is by means of reason that one comes to the knowledge of truth;
and by means of truth that he gets the peace of his mind; and it is the
tranquility of the mind that dispels the misery of men.
54. Now Ráma, do you take delight in such acts as may be productive of
utility to the world, and whereby you may arrive to perfection. Weigh
all things with the clear eye of reason, which will make you blessed
for ever.
CHAPTER XV.
ON CONTENTMENT.
Vasishtha continued:—Contentment is the chief good; contentment is
called the (true) enjoyment; and the contented man, O thou destroyer of
enemies, gets the best repose.
2. Those who are happy with their prosperity of contentment, and
possess the calm repose of their souls, are as holy saints, and think a
sovereignty no better than a bit of rotten straw.
3. Whoever retains a contented mind amidst all the affairs of the
world, he is never disturbed O Ráma, in adverse circumstances nor ever
dejected (in his spirit).
4. The saints that are satisfied with the ambrosial draught of
contentment, think the highest affluence and enjoyments (of the rich)
but poison (to their souls).
5. Even the waves of liquid nectar fail to afford that pleasure, which
the sweetest taste of contentment—the healer of all evils; gives to
its possessor.
6. Abandonment of unfruitful desires and calmness in those that are
obtained, feeling no pain at and having no sense of pleasure (in any
thing), constitute what is called contentment here below.
7. Until the mind can enjoy the contentment rising spontaneously in the
soul of itself, so long will troubles continue to grow in it as briars
and brambles in a bog.
8. The mind cooled by calm contentment, and purified by the light of
philosophy, is always in its full bloom as the lotus under sun-beams.
9. The ungoverned mind which is under the subjection of desires and
devoid of contentment, does not receive the light of knowledge, as a
soiled mirror takes no reflection of the face.
10. The man whose mind is always bright with the sunshine of
contentment, does not shrivel itself like the lotus in the dark night
of ignorance (or adversity).
11. A man though poor, enjoys the happiness of sovereignty, who is
devoid of diseases and anxieties, and whose mind is contented.
12. He is called a contented man, who does not long after what he is
not possessed of, and enjoys what he has in its right manner, and is
always graceful in his manners.
13. There is a beauty shining in the face of one, whose mind has the
satisfaction of contentment, the fulness of magnanimity and the purity
of thoughts like that of the milky ocean in it.
14. Let a man entertain his self-possession within himself, and abandon
his craving of all things, by reliance on his manly exertions.
15. He whose mind is full with the ambrosia of contentment and a calm
and cool understanding, acquires a perpetual composure within himself,
as it were by the cooling beams of the moon.
16. All great fortunes wait on him whose mind is strengthened by
contentment, as if they were his servants, and as they remain in
attendance upon a king.
17. One remaining content and composed in himself, quells all his
anxieties and cares, as the rains set down the dust of the earth.
18. Ráma! a man shines by the contentment of his mind and the purity of
his conduct, as the cooling and spotless moon when she is full.
19. No one receives so much delight from his accumulation of wealth,
as he derives from the sight of the beautiful placid countenance (of a
contented person).
20. Know, O thou delight of Raghu’s race! that the best of men who are
decorated with grace of equanimity (the only quality that adorns the
wise), are more honoured both by gods and sages than any.
CHAPTER XVI.
ON GOOD CONDUCT.
Vasishtha resumed saying:—
Know, O highly intelligent Ráma! that the company of the virtuous is
everywhere of the greatest benefit to men for their crossing over the
ocean of the world.
2. It is the arbour of virtuous company that produces the fresh blossom
of discrimination; which being cherished by high-souled men, yields to
them its fruits of prosperity.
3. The society of the learned makes solitude appear as company, and the
evil of death as good as a festivity; and converts a difficulty to ease.
4. It is the society of the virtuous which wards off all disasters,
that like the frost, invade the lotus beds of our hearts; and baffle
the icy breath of ignorance (which deadens our souls).
5. Know the society of the virtuous to be the best improver of the
understanding, the destroyer of the tree of ignorance; and remover of
all our mental diseases.
6. The society of the virtuous produces the light of reason, which is
as charmingly fair as a cluster of flowers after its being washed by
rain-water.
7. It is the influence of virtuous company that teaches us the best
mode of life, which is never impaired or obstructed by anything, and is
ever full in itself.
8. Let no man ever keep himself from the association of the virtuous,
though he is involved in utmost distress, and cast in irremediable
circumstances.
9. The society of the virtuous, lends a light to the right path. It
destroys the internal darkness of man, by the rays of the sun of
knowledge.
10. Whoever has bathed in the cold and clear stream of good company
is not in need of the merit derived from acts of charity, pilgrimage,
austerity and sacrifice.
11. Whoever has the society of virtuous men, and whose lives are free
from passions and sins, and doubts and the knots (of scruples in their
hearts), of what use is (the observance of) austerity, or (performance
of) pilgrimage (to him)?
12. Blessed are the peaceful in their minds, who are viewed with as
great an ardour by people, as poor men fondly dote upon gems and jewels.
13. The intelligent mind with its gracefulness derived from good
company, shines always as the goddess of riches in the company of fairy
nymphs.
14. Therefore that blessed man is renowned as having attained the crown
of a clear understanding, who never abstains himself from the company
of the holy.
15. Hence all unscrupulous believers, holy men and those who are
revered by people, are to be served by all means for crossing over the
ocean of the world.
16. Surely do they serve as dry fuel to hell-fire, who neglect the
company of the saints, which is known as rain water to extinguish the
flames of hell.
17. The medicine of holy association, serves to allay entirely all the
afflictions consequent to poverty and death and tribulations of worldly
affairs.
18. Contentment, society of the virtuous, ratiocination and quietism,
are the several means for crossing over the ocean of the world by
mankind.
19. Contentment is reckoned as the best gain, good company the right
course, reasoning the true knowledge, and quietism the highest bliss
(of man).
20. These are the four surest means to break off the trammels of the
world, and whoever is practiced in these, has surely passed over the
erroneous waters of the terrestrial sea.
21. Learn, O best of the intelligent! that the practice of some one
of these pure virtues, leads to an assuetude of all the four (cardinal
virtues).
22. Every one of these separately is a leader to the others; wherefore
diligently apply yourself to one of these for your success in getting
them all.
23. Association with the good, contentment, right reasoning, and good
judgment, joined with peace and tranquility, serve as cargo-ships in
the ocean of the world.
24. All prosperity attends on him who is possessed of reason,
contentment, quietism and the habit of keeping good company, like the
fruits of the _kalpa_ tree (satisfying every desire).
25. The man possessed of reasoning, contentment, quietude, and a
proclivity to keep good company, is attended by every grace, as all the
digits unite in the full moon.
26. The happy mind which is fraught with contentment, quietness,
reasoning power, and a tendency to good company, meets with the
prosperity and success, as they attend on kings (who are) guided by
(the counsels of) good ministers.
27. Therefore, O delight of Raghu’s race! do you bravely govern your
mind, and always practise with diligence some one of these virtues (for
your conduct in life).
28. Exert your best manliness to subdue your elephantine mind, and know
that until you have mastered one of these cardinal virtues, you can
make no progress (in holiness).
29. It must be, O Ráma! that you shall have to set your heart to work
by the exertion of your manliness and the gnashing of your teeth, for
your success in meritorious deeds.
30. For whether you be a god or _yaksha_ or a man or an arbor, you
cannot, O long-armed Ráma! have a better course till then (_i.e._
before mastering one of these qualities).
31. As soon as one of these virtues is strengthened and made fruitful
in you, it will serve to weaken the force of the faults of your
ungovernable mind.
32. The cultivation of virtues leads to their full growth and
suppression of vice; but the fostering of vice will (on the other
hand) conduce to the increase of vices and suppression of good
qualities.
33. The mind is a wilderness of errors, in which the stream of our
desires is running with full force, amidst its two banks of good and
evil whereon we hold our stand.
34. It bears away and throws the man on that bank which he strives to
reach by his own exertion, therefore O Ráma, do as you like to reach to
either shore.
35. Now try by degrees with all the exertion of your manly force, to
turn the course of your desires towards the happy shore in the forest
of your mind; and know, O high-minded Ráma; that one’s own disposition
is as a rapid current to him, which must not be permitted to bear him
away (to the perilous coast).
CHAPTER XVII.
ON THE CONTENTS OF THE WORK.
Thus, O progeny of Raghu! it is the reasoning soul that is worthy of
attending to the words of wisdom, as a prince (is inclined to listen)
to a discourse on polity.
2. The clear and high-minded man, who has renounced the company of
stupid folks, is capable of fair reasoning, as the clear sky has the
capacity of receiving the moon-light.
3. You who are replete with the entire grace of this quality, should
now attend to the words, that I say, to remove the errors of your mind.
4. He, the arbour of whose merits is bending down with the load of
its fruits, feels a desire to hear these words for the sake of his
salvation.
5. It is the noble minded only and not the base, that are receptacles
of grand and holy sermons conferring the knowledge of their future
state.
6. This collection consisting of thirty-two thousand stanzas, is deemed
as containing the essence of the means conducing to liberation, and
conferring the final annihilation (of our being).
7. As a lighted lamp presents its light to every waking man, so does
this work effect the ultimate extinction of every person whether he
would like it or not.
8. One’s knowledge of this work whether by his own perusal or hearing
of it from the rehearsal of others, tends to the immediate obliteration
of his errors and augmentation of his delight, as it is done by the
holy river of heaven (Ganges).
9. As the fallacy of a snake in the rope is removed by examining it,
so the fallacy of the reality of the world is removed by perusal of
this work, which gives peace to one who is vexed with and tired of the
world.
10. It contains six books all fraught with sentences full of reason,
and each distinct from the other in its import. It has many verses
containing chosen examples on all subjects.
11. The first book treats of Indifference, and causes the growth of
apathy (in the mind) like that of a tree in the desert soil.
12. It contains one thousand and five hundred stanzas, which being well
considered in the mind, must impart a purity to it like the lustre of a
gem after its polish.
13. The next book dwells on the conduct of one longing after his
liberation, and contains a thousand slokas arranged in judicious order.
14. It describes the nature of men desiring their liberation. Then
follows the book on the creation of the world, and filled with
narratives and examples (of various kinds).
15. It has seven thousand stanzas teaching sound philosophy about the
spectator and spectacle of the world in the forms of—_I and thou_,
designated the _ego_ and _non-ego_.
16. It contains a description of the production of the world from its
state of non-existence. A diligent attention to this chapter will
convey a full knowledge of this world into the mind of the hearer.
17. This _ego_ and _non-ego_, and this vast expanse with all the
worlds, space and mountains, are (to be viewed) as having no form nor
foundation, and as there are no such things (in reality).
18. There are no elements as the earth and others which exist in our
fancy only, and are like phantoms appearing in a dream, or as aerial
castles and chimeras of the mind.
20. They resemble the moving hills on the shore to one passing in a
boat, without any actual movement in them; or liken the hobgoblins
appearing to an unsound mind. Such is the appearance of the world
without any seed or source or origin of its own.
21. It is as the impression of a tale in the mind, or the sight of a
chain of pearls in the sky, or taking a bracelet for its gold or a
wave for the water. (_i.e._ Taking the appearance for its _cause_, or
the phenomena for the noumena).
22. Or as the blueness of the sky is always apparent to sight without
its reality, and evercharming to behold without the existence of any
colour in it.
23. Thus whatever unreal wonders always appear to us in our dreams or
in the sky, they are but the resemblances of a fire in a picture, which
seems to be burning without having any fire in it.
24. The word “jagat” or _passing_, is appropriately applied to the
transitory world, which passes like the sea with its heaving waves,
appearing as a chain of lotus flowers in dancing.
25. It is (as false) as one’s imagination of a body of waters at a
spot, from the sound of the ruddy geese (that live by rivers); and (as
useless) as a withered forest in autumn, when the leaves and fruits
fall off, and yield neither shade nor luscious nutriment, (to the
traveller).
26. It is full with delirious cravings as of men at the point of death,
and as dark as caverns in the mountains. Hence the efforts of men are
but acts of their phrensy.
27. It is better to dwell in the clear sky of the autumnal (atmosphere
of) philosophy, after subsidence of the frost of ignorance, than to
view at this world, which is no more than an image at a post or a
picture upon the wall.
28. Know all sensible and insensible things to be made of dust (to be
reduced to dust again). Next follows the book on Existence.
29. It contains three thousand stanzas full of explanations and
narratives, showing the existence of the world to be a form (or
development) of the essence of the _Ego_ (in a subjective light).
30. It treats of the manner in which the spectator (_Ego_) is manifest
as the spectacle (_non-ego_), and how the ten-sided sphere of the
arbour of the world is manifest both as the subjective and objective
(at the same time).
31. It has thus arrived at its development which is said to be
everlasting. Next follows the book on quietude consisting of five
thousand stanzas.
32. The fifth is styled the book on holiness, containing a series of
excellent lectures, and shewing the erroneous conception of the world,
as I, thou and he (as distinct existences).
33. It is the suppression of this error, which forms the subject of
this book; and the hearing of the chapter on quietude, serves to put an
end to our transmigration in this world.
34. After suppression of the train of errors, there still remain slight
vestiges of it to a hundredth part, as the dispersed troops in a
picture afford us some faint idea of them.
35. Aiming at the object of another person is as vain as looking at
the beauty of an imaginary city, and sitting in expectation of an
unattainable object. It is as a noisy fighting for something in sleep.
36. It is as vain as a man of unsubdued desires, bursting into a
roaring like that of the loud and tremendous thunder-claps, and as the
raising of a city on the model of one’s effaced impressions in a dream.
37. It is as vain as a would-be city, with its garden and flowers and
fruits growing in it: and as a sterile woman bragging of the valorous
deeds of her unborn and would-be sons.
38. Or when a painter is about to draw the picture of an imaginary city
on the ground work of a chart, by forgetting to sketch a plan of it
beforehand.
39. It is as vain as to expect evergreen herbage and fruitage of all
seasons, and the breeze of an ungrown arbour; or to it in a future
flowery parterre, pleasant with the sweets of spring.
40. Then follows the sixth book entitled annihilation, which is as
clear as the waters of a river after subsidence of its billows within
itself.
41. It contains the remaining number of slokas (_i.e._ 14500 Stanzas
of the aggregate number of 32000 Slokas composing the entire work),
a knowledge of these is pregnant with great meanings, and the
understanding of them leads to the chief good of utter extinction and
pacification of desires.
42. The intellect being abstracted from all its objects, presents the
manifestation of the soul, which is full of intelligence and free from
all impurity. It is enveloped in the sheath of infinite vacuity, and is
wholly pure and devoid of worldly errors.
43. Having finished its journey through the world and performed its
duties here, the soul assumes a calmness as that of the adamantine
column of the sky, reflecting the images of the tumultuous world
(without changing itself).
44. It rejoices exceedingly at its being delivered from the innumerable
snares of the world, and becomes as light as air by being freed from
its desire of looking after the endless objects (of its enjoyments).
45. The soul that takes no notice of the cause or effect or doing of
any thing, as also of what is to be avoided or accepted (i.e. which
remains totally indifferent to every thing), is said to be disembodied
though encumbered with a body, and to become unworldly in its worldly
state.
46. The intelligent soul is compared to a solid rock, compact and
without any gap in it. It is the sun of intelligence which enlightens
all people, and dispels the darkness of ignorance.
47. (This soul) though so very luminous, has become grossly darkened
(in its nature), by being confined to the vile fooleries of the world,
and wasted by the malady of its cravings.
48. When freed from the chimera of its _egoism_, it becomes incorporeal
even in its embodied state, and beholds (the glory of) the whole world
as it was placed at the point of one of the myriads of hairs (on its
body), or like a bee sitting on a flower upon the Sumeru mountain.
49. The intelligent and vacuous soul contains and beholds in its sphere
a thousand glories of the world, shining in each atom, as it was in a
mirror.
50. It is not even possible to thousands of Haris, Haras and Brahmás,
to equal the great minded sage in the extent of his comprehensive soul;
because the liberated have their chief good (of internal joy) stretched
to a far greater limit than any.
CHAPTER XVIII.
ASCERTAINMENT OF THE EXAMPLE OR MAJOR PROPOSITION
Vasishtha said:—
The several parts of this work as already related, give rise to the
understanding, as seeds sown in a good field never fail to produce good
fruitage.
2. Even human compositions are acceptable when they are instructive
of good sense; otherwise the Vedas also are to be renounced (as
unreliable); because men are required always to abide by reason.
3. Words conformable with reason are to be received even if spoken by
boys; otherwise they are to be rejected as straws though pronounced by
the lotus-born (Brahmá himself).
4. Whoever drinks from a well by reason of its being dug by his
ancestors, and rejects the holy water of the Ganges even when placed
before him, is an incorrigible simpleton.
5. As early dawn is invariably accompanied by its train of light, so is
good judgment an inevitable attendant on the perusal of this work.
6. Whether these lessons are heard from the mouth of the learned, or
well studied by one’s self, they will gradually make their impressions
upon the mind by one’s constant reflection on their sense.
7. They will first furnish (to the learner) a variety of Sanskrit
expressions, and then spread before him a series of holy and judicious
maxims, like so many ornamental creepers to decorate the hall.
8. They will produce a cleverness joined with such qualifications and
greatness, as to engage the good grace of gods and kings.
9. They are called the intelligent who know the cause and effect of
things, and are likened to a torch-bearer who is clear sighted in the
darkness of the night. (Like the _stoa_ of the Stoics).
10. All their erroneous and covetous thoughts become weaker by degrees,
as the regions of the sky are cleared of their mists at the approach of
autumn.
11. Your thoughts require only the guidance of reason (to hit the
right), as every action needs be duly performed to make it successful.
12. The intellect becomes (by culture) as clear as a great lake in
autumn, and it gets its calmness (by reason), like that of the sea
after its churning by the Mandara mountain.
13. Like the flame of a chandelier cleansed of its sootiness and
dispelling the shroud of darkness, the refined intellect shines forth
in full brightness, and distinguishes (the different natures of) things.
14. The evils of penury and poverty cannot overpower on them, whose
strong sight can discern the evils of their opposites (wealth and
riches); as no dart can pierce the mortal parts of a soldier clad in
full armour.
15. No worldly fears can daunt the heart of the wise man, however
nearest they may approach to him. Just as no arrow can pierce through a
huge solid stone.
16. Such doubts as “whether it is destiny or our own merit that is
the cause of our births and actions,” are removed (by learning), as
darkness is dispelled by day-light.
17. There is a calm tranquility attending upon the wise at all times
and in all conditions (of life); so also does the light of reason like
solar rays, follow the dark night of error.
18. The man of right judgment has a soul as deep as the ocean and as
firm as a mountain, and a cool serenity always shines within him like
that of moon-light.
19. It is he who arrives slowly at what is called “living-liberation;”
who remains calm amidst the endless turmoils (of the world), and is
quite aloof from common talk (_i.e._ unnoticed by the world).
20. His mind is calm and cool at every thing; it is pure and full
of heavenly light; shining serenely as the autumnal night with the
radiance of moon-beams.
21. When the sun of reason illumines the cloudless region of the mind,
no portentous comet of evil can make its appearance (within its sphere).
22. All desires are at rest with the elevated; they are pure with the
steady, and indifferent to the inert, like the body of light clouds in
autumn.
23. The slanders of envious ill-wishers are put out of countenance (by
the wise), as the frolics of goblins disappear at the approach of day.
24. The mind that is fixed on the firm basis of virtue, and placed
under the burthen of patience, is not to be shaken by accidents; but
remains as a plant in a painting (unmoved by winds).
25. The knowing man does not fall into the pit-falls lying all about
the affairs of this world: for who that knows the way will run into the
ditch?
26. The minds of the wise are as much delighted in acting conformably
to the precepts of good books and the examples of the virtuous, as
chaste women are fond of keeping themselves within the bounds of the
inner apartments.
27. Of the innumerable millions of atoms which compose this universe,
every one of them is viewed in the light of a world in the mind of the
abstracted philosopher.
28. The man whose mind is purified by a knowledge of the precepts of
liberation, neither repines nor rejoices at the loss or gain of the
objects of enjoyment.
29. Men of unfettered minds look upon the appearance and disappearance
of every atomic world, as the fluctuating wave of the sea.
30. They neither grieve at unwished-for occurrences nor pine for
their wished-for chances; and knowing well all accidents to be the
consequences of their actions, they remain as unconscious as trees
(totally insensible of them).
31. These (holy men) appear as common people, and live upon what they
get; whether they meet with aught of welcome or unwelcome to them,
their minds remain unconquered.
32. They having understood the whole of this Sástra, and having read
and considered it well, as well as pondered (on its purport), hold
their silence as in the case of a curse or blessing (which is never
uttered by saints).
33. This Sástra is easy to be understood, and is ornamented with
figures (of speech). It is a poem full of flavours and embellished with
beautiful similes.
34. One may be self taught in it who has a slight knowledge of words
and their senses; but he who does not understand the purport well,
should learn it from a pandit.
35. After hearing, thinking and understanding this work, one has no
more need of practising austerities, or of meditation and repeating
the _Mantras_ and other rites: and a man requires nothing else in this
world for the attainment of his liberation.
36. By deep study of this work and its repeated perusal, a man attains
to an uncommon scholarship next to the purification of his soul.
37. The _ego_ and the _non-ego_, that is, the _viewer_ and the _view_,
are both but chimeras of the imagination, and it is their annihilation
alone, that leads insensibly to the vision of the soul.
38. The error of the reality of _ego_ and the perceptible world, will
vanish away as visions in a dream; for who, that knows the falsehood of
dreams, will fall into the error (of taking them for truth?)
39. As an imaginary palace gives no joy or grief to any body, so it is
in the case of the erroneous conception of the world.
40. As no body is afraid of a serpent that he sees in painting, so the
sight of a living serpent neither terrifies nor pleases one who knows
it.
41. And as it is our knowledge of the painted serpent that removes our
fear of it as a serpent, so our conviction of the unreality of the
world, must disperse our mistake of its existence.
42. Even the plucking of a flower or tearing of its (tender) leaflet,
is attended with a little exertion (of the nails and fingers), but no
(bodily) exertion whatever is required to gain the blessed state (of
Yoga meditation).
43. There is an action of the members of body, accompanied with the act
of plucking or pulling off a flower; but in the other case (of Yoga),
you have only to fix your mind, and make no exertion of your body.
44. It is practicable with ease by any one sitting on his easy seat
and fed with his usual food, and not addicted to gross pleasures, nor
trespassing the rules of good conduct.
45. You can derive happiness at each place and time, from your own
observations, as also from your association with the good wherever it
is available. This is an optional rule.
46. These are the means of gaining a knowledge of the highest wisdom,
conferring peace in this world, and saving us from the pain of being
reborn in the womb.
47. But such as are afraid of this course, and are addicted to the
vicious pleasures of the world, are to be reckoned as too base, and no
better than faeces and worms of their mother’s bowels.
48. Attend now, Ráma, to what I am going to say with regard to the
advancement of knowledge, and improvement of the understanding in
another way.
49. Hear now the recent method in which this Sástra is learnt (by
people), and its true sense interpreted to them by means of its
Exposition.
50. That thing which serves to explain the unapparent meaning (of a
passage), by its illustration by some thing that is well known, and
which may be useful to help the understanding (of the passage) is
called a simile or Example.
51. It is hard to understand the meaning given before without an
instance, just as it is useless to have a lampstick at home without
setting a lamp on it at night.
52. Whatever similes and examples I have used to make you understand
(the precepts), are all derived from some cause or other, but they lead
to knowledge of the uncaused Brahma.
53. Wherever the comparisons and compared objects are used as
expressive of the cause and effect, they apply to all cases except
Brahma (who is without a cause).
54. The examples that are given to explain the nature of Brahma, are to
be taken in their partial (and not general) sense.
55. Whatever examples are given here as explanatory of divine nature,
they are to be understood as appertaining to a world seen in a dream.
56. In such cases, no corporeal instance can apply to the incorporeal
Brahma, nor optional and ambiguous expressions give a definite idea of
Him.
57. Those who find fault with instances of an imperfect or
contradictory nature, cannot blame our comparison of the appearance of
the world to a vision in dream.
58. A prior and posterior non-entity is considered as existent at the
present moment (as is the visible world which was not, nor will be
afterwards). So the waking and dreaming states are known to be alike
from our boyhood.
59. The simile of the existence of the world with the dreaming state
is exact in all instances, as our desires, thoughts, our pleasures and
displeasures, and all other acts are alike in both states.
60. Both this work and others which have been composed by other authors
on the means of salvation, have all pursued the same plan in their
explanation of the knowable.
61. The resemblance of the world to a dream is found also in the
Srutis or Vedánta. It is not to be explained in a word, but requires a
continued course of lectures (on the subject).
62. The comparison of the world to an imagery in the dream or an
imaginary Utopia of the mind, is also adduced in examples of this kind
in preference to others.
63. Whenever a causality is shown by a simile of something which is no
cause, there the simile is applied in some particular and not all its
general attributes.
64. The partial similitude of this comparison with some property of the
compared object, is unhesitatingly acknowledged by the learned in all
their illustrations.
65. The light of the sense (of some thing) is compared with a lamp in
its brightness only, in disregard of its stand or stick, the oil or the
wick.
66. The compared object is to be understood in its capacity of
admitting a partial comparison (of the properties); as in the instance
of sense and light, the simile consists in the brightness of both.
67. When the knowledge of the knowable thing is derived from some
particular property of the comparison, it is granted as a suitable
simile, in understanding the sense of some great saying (passage in the
scriptures).
68. We must not overshadow our intellect by bad logic, nor set at
naught our common sense by an unholy scepticism.
69. We have by our reasoning well weighed the verbosity of our
opinionative adversaries, and never set aside the holy sayings of the
Vedas, even when they are at variance with the opinions of our families.
70. O Ráma! we have stored in our minds the truths resulting from the
unanimous voice of all the Sástras, whereby it will be evident that
we have attained the object of our belief, apart from the fabricated
systems of heretical Sástras.
CHAPTER XIX.
ASCERTAINMENT OF TRUE EVIDENCE.
It is the similarity of some particular property (of one thing to that
of another) which constitutes a simile; whereas a complete similitude
between the comparison and compared object, destroys their difference
(and makes them the one and same thing).
2. From the knowledge of parables follows the cognition of the one soul
treated of in the Sástras (Vedánta); and the peace which attends on the
meditation of the Holy Word, is styled Extinction.
3. It is therefore useless to talk of either (the complete or partial)
agreement (of the properties) of the example and the exemplar; it is
enough to the purpose to comprehend the purport of the holy word in
some way or other.
4. Know your peace to be the chief good, and be diligent to secure the
same. When you have got the food for your eating, it is useless to talk
about how you came by it.
5. A cause is compared with (or shewn for its explication by) something
which is no cause at all: so is a comparison given to express its
partial agreement in some respect with the compared object.
6. We must not be so absorbed in the pleasures of the world as to be
devoid of all sensibility; like some blind frogs which are generated
and grow fat amidst the stones.
7. Be attentive to these parables and learn your best state from them;
all reasonable men should abide by the lessons of religious works for
their internal peace.
8. As also by the precepts of the Sástras, by the rules of humanity,
prudence and spiritual knowledge; and also by the continued practice of
the acts of religious merit.
9. Let the wise continue their inquiries until they can obtain their
internal peace, and until they may arrive at the fourth stage (turya)
of felicity known by the name of indestructible tranquility.
10. Whoso has gained this fourth state of tranquil felicity, he has
really passed beyond the limits of the ocean of the world, whether he
is alive or not, or a house-holder or an ascetic.
11. Such a man remains steady at his place like the calm sea
undisturbed by the Mandara mountain, whether he has performed his
duties according to the Srutis and Smritis or not.
12. When there is a partial agreement of the comparison with the nature
of the compared object, it is to be considered maturely for the well
understanding of the point in question, and not to be made a matter of
controversy.
13. From every form of argument you are to understand the intelligible
(that is explained to you); but the confounded disputant is blind both
to right and false reasoning.
14. The notion of self (soul or God) being clear (self-evident) in
the sphere of our consciousness within the mind. Any one who prattles
meaninglessly about this truth, is said to be defective in his
understanding (_i.e._ our consciousness of self-existence according to
the maxim “_Ego sum qui cogito_,” is an undeniable truth).
15. It is partly by pride and partly by their doubts, that the ignorant
are led to altercate about their cognitions, and thereby they obscure
the region of their inward understanding, as the clouds overshadow the
clear firmament.
16. Of all sorts of proofs it is the evidence of perception which forms
their fountain-head, as the sea is the mainspring of all its waters. It
is this alone which is used in this place as you shall learn below.
17. The substance of all sensations is said to be the supersensible
apprehension (or inward knowledge of things) by the wise; and it is
verily their right concept which is meant by their perception.
18. Thus the notion, knowledge and certainty (of things) as derived
from words, are styled the triplicate perception as we have of the
living soul.
19. This soul is consciousness and egoism, and is of the masculine
termination, and the cognition of the object whereby it is manifested
to us, is called a category. (Viz. _samvid_, _samvitti_ and _padártha_).
20. It becomes manifest in the form of the passing world by the
multifarious acts and shifts of its volition and option, as the water
exhibits itself in the shape of its waves and bubbles.
21. It was uncausal before, and then developed itself as the cause of
all in its act of creating at the beginning of creation, and became
perceptible by itself.
22. The causality was a product of the discrimination of the living
soul, that was in a state of inexistence (before); until it became
manifest as existent in the form of the material world.
23. Reason says, that the self-same being destroys the body which
was produced of itself, and manifests itself in its transcendental
magnitude (of intelligence).
24. When the reasoning man comes to know the soul, he finds by his
reason the presence of the indescribable being, before him.
25. The mind being free from desire, the organs of sense are relieved
from their action, the soul becomes devoid of the results of its past
actions as of those it has left undone.
26. The mind being set at ease and freed from its desires, the organs
of action are restrained from their acts, as an engine when stopped in
its motion.
27. It is sensuousness which is reckoned as the cause that puts the
machinery of the mind to work, just as the rope tied to the log and
fastened about the neck of a ram, propels him to fighting.
28. The sight of external objects and the purposes of the internal
mind, set all men at play, as the inward force of the air puts the
winds to motion.
29. All spiritual knowledge is holy wherever it is found in any one: it
adds a lustre to the body and mind like that of the expanded region of
the sky.
30. He sees the appearances of all visible objects, and maintains his
own position among them. He views the spirit in the same light in which
it presents itself in any place.
31. Wherever the universal soul appears itself in any light, it remains
there and then in the same form in which it exhibits itself unto us.
32. The universal soul being alike in all, the looker and the object
seen are both the same being. The looker and the looked being one,
their appearance as otherwise is all unreal.
33. Hence the world is without a cause (because it is an unreality and
not caused by any one). All existence is evidently Brahma himself, the
perceptible cause of all. Hence perception (_pratyaxa_) is the basis of
evidence, and inference and others as analogy and verbal testimony are
but parts of it (_anumána_, _upamá_, _sábdah_).
34. Now let the worshippers of fate who apply the term destiny to all
their exertions, cast off their false faith; and let the brave exert
their manliness to attain their highest state.
35. Continue O Ráma, to consider the true and lucid doctrines of the
successive teachers (of mankind), until you can arrive to a clear
conception of the infinitely Supreme being in your own mind.
CHAPTER XX.
ON GOOD CONDUCT.
It is the society of the respectable and reasoning with them, that
leads most efficiently to the improvement of the understanding, and
next to the making of a great man, with all the characteristics of
greatness.
2. Whatever man excels in any quality here, he becomes distinguished by
it: therefore learn it from him, and improve your understanding by the
same.
3. True greatness consists in quietness and other virtues, without
a knowledge of which it is impossible, O Ráma! to be successful in
anything.
4. Learning produces quiet and other qualities, and increases the
virtues of good people; all which are praised by their good effects
on the mind, as the rain is hailed for its growing the new sprouts of
plants.
5. The qualities of quietude and other virtues serve to increase the
best knowledge (of men); as sacrifice with rice serves to produce
felicitous rains for the harvest.
6. As learning produces the qualities of quiet and the like, so do
these qualities give rise to learning; thus they serve to grow each
other, as the lake and lotuses contribute to their mutual benefit
(excellence).
7. Learning is produced by right conduct as good conduct results from
learning; thus wisdom and morality are natural helps to one another.
8. The intelligent man who is possessed of quietude, meekness and good
conduct, should practise wisdom, and follow the ways of good people.
9. Unless one should bring to practice his wisdom and good conduct in
an equal degree, he will never be successful in either of them.
10. Both of these should be conjoined together like the song united
with percussion, as it is done by the husbandman and his wife in sowing
the seeds and driving away the (seed-picking) birds from their fields
of grain.
11. It is by practice of wisdom and right conduct (as causes of one
another), that good people are enabled to acquire both of them in an
equal degree.
12. I have already expounded to you, O Ráma, the rule of good conduct,
and will now explain to you fully the way of gaining learning.
13. Learning conduces to renown, long life and to the acquisition of
the object of your exertion; therefore should the intelligent learn the
good sciences from those who have studied and mastered them.
14. By hearing (these lectures) with a clear understanding, you will
surely attain the state of perfection, as dirty water is purified by
infusion of the _Kata_ fruits.
15. The sage who has known the knowable, has his mind drawn insensibly
to the blissful state; and that highest state of unbounded felicity
being once known and felt (in the mind), it is hard to loose its
impression at any time.
YOGA VÁSISHTHA
BOOK III.
UTPATTI-KHANDA.
EVOLUTION OF THE WORLD.
CHAPTER I.
CAUSES OF BONDAGE TO IT.
SECTION I.
EXORDIUM (BHÚMIKÁ.)
It is both by means of words and lights (_Vágbhábhis_ _i.e._ the words
of the scripture and the lights of nature and reason), that the knower
of the Great God (Brahmavid), perceives the spirit of Brahma appearing
within himself as in a dream. And he also knows him as such, who
understands him according to the purport of the holy text. “What this
is, that is the self.” (_i.e._ He is all in all).
2. This passage shows in short, the visible world to reside in the
vacuous bosom of Brahma at its creation: it is now to be known in
length, what this creation is, whence it takes its rise, and wherein it
becomes extinct at last.
3. Hear me, O intelligent Ráma! now expound to you all things according
to my best knowledge of them, and agreeably to their nature and
substance in the order of creation.
4. One conscious of himself as a spiritual and intelligent being, views
the passing world as a _Somnum_ (swapnam) dream: and this dreaming
simile of the passing world, applies equally to our knowledge of _ego_
and _tu_ or _non-ego_ (which is as false as our cognitions in a dream).
5. Next to the book describing the conduct of the seekers of liberation
(_mumukshu-vyavahára_), then follows the book of evolution (_utpatti_),
which I am now going to propound to you.
SECTION II.
WORLDLY BONDAGE.
6. Bondage consists in our belief of the reality of the visible world
(and our relation with its phenomena, Gloss). So our release depends on
the negation of phenomenals. Now hear me tell you how to get rid of the
visible (fetters of our minds).
7. Whoever is born in this world, continues to progress, till at
last he obtains his final liberation (his _ultimum_ and _optimum_
perfection); or rises towards heaven or falls into hell (under the
subjection of his righteous and unrighteous actions (Gloss)).
8. I shall therefore expound for your understanding every thing
relating to the production and continuance of things, and their prior
states as they were.
9. Hear me Ráma, now give you an abstract of this book in brief, and I
will here-after dilate upon it, as you may wish to know more of this
(theory of production).
SECTION III.
PHASES OF THE SPIRIT.
10. Whatever appears either as moving or unmoving in this world,
know them all as appearances in a dream in a state of sound sleep
(_susupti_); which become extinct at the end of a _Kalpa-age_. (The
events of a _Kalpa_ or day of Brahmá are as his day dream).
11. Then there remains a nameless and undeveloped something, in a
state of deep, dark and dank abyss, without any light or thick-spread
(nebulae) over it. (The Teo and Beo of Moses, the _tama_ = teom of Manu
and Veda, and the Moisture of Thales).
12. This great self-existence is afterwards attributed with the
titles of Reality (_Rita_), self (_Átma_), Supreme (_Param_), Immense
(_Brahma_), Truth (_Satyam_) and so forth by the wise, as expressions
for the Great Spirit (_mahátman_) for popular use. (Vide Gloss for
definitions of these terms).
13. This self-same spirit next shows itself in another form, which
is called the living soul (_Jívátmá_), and comes afterwards to be
understood in the limited sense of life. (Jíva, Jív, Zeu or Zeus; Ji
and Ján; Zoa Protozoa &c.). (But it is the undivided and universal soul
of which the divided, individual and particular souls are but parts and
particles. Gloss).
14. This inert living principle (Jíva-Life or the Protozoa), becomes
according to its literal signification the moving spirit (_ákulátma_),
which afterwards with its power of thinking (_manana_) becomes the
Mind, and lastly the embodied soul (Bhútátmá). (So says the Sruti;
_Etasmát Jáyate pránah_, _manah_, _sarvendriyánicha_, _Kham_,
_Váyurúp_, _Prithiví_ _&c._ (_i.e._ From Him—the Spirit, is derived
the life, mind and the organs of sense or body, whence he is styled the
Living, Thinking and All acting Deity)).
15. Thus the mind is produced and changed from the quiescent nature of
the Great Supreme Spirit to a state of restlessness (_asthirákára_)
like that of a surge, heaving itself in the (Pacific) Ocean (_i.e._
the restful spirit of God-Brahma is transformed to the restless state
of the Mind, personified as Brahmá or Hiranyagarbha, called the
Atmabhu—the son of the spirit of God or God the Son, Demiurge).
16. The mind soon evolves itself as a self-volitive power which
exercises its desires at all times whereby this extensive magic
scene of the world is displayed to our view. This scene is figured
as _Virájmúrti_, or manifestation of the desires of the will of
Divine mind, and represented as the offspring of Brahmá in the Indian
Theogony. (_Vide_ Manu on Genesis, chap I).
17. As the word golden bracelet signifies no other thing than a
bracelet made of gold, so the meaning of the word world is not
different from its source—the Divine will. (The difference is formal
and not material, and consists in form and not in the substance, the
divine will being the substratum of the formal world).
18. Again as the word gold bears the idea of the substance of which the
bracelet is made, so the word Brahma conveys the meaning of immensity
which contains the world in it; but the word world contains no idea of
Brahma nor bracelet that of gold. (The substance contains the form as a
stone does the statue, but the form does not contain the substance, as
the statue may be of earth or metal or of wood).
19. The unreality of the world appears as a reality, just as the heat
of the sun presents the unreal mirage in the moving sands of the desert
as real waves of the sea. (So the phantasm of the mind-Brahmá, presents
the phantasmagoria of the world (Viswarúpa) as a sober reality).
20. It is this phantasy (of the reality of the unreal world),
which the learned in all things, designate as ignorance—_avidyá_,
nature—_sansriti_, bondage—_bandha_, illusion—_máyá_, error-_moha_,
and darkness—_tamas_. (To denote our mental delusion and deception of
senses. Gloss).
SECTION IV.
NATURE OF BONDAGE.
21. Now hear me relate to you, O moon-faced Ráma! about the nature of
this bondage, whereby you will be able to know the mode and manner of
our liberation from it (as the diagnosis of a disease being known, it
is not difficult to heal it).
22. The intimate relation of the spectator with the spectacle is called
his bondage to the same, because the looker’s mind is fast bound to
the object of his sight. It is the absence of the visible objects,
therefore, from the mirror of the mind, which is the only means of his
liberation. (So also is the removal of the objects of the other senses
from the mind).
23. The knowledge of the world, _ego_ and _tu_ (as separate existences)
is said to be an erroneous view of the soul (which is one and the same
in all); and there can be no liberation of one, as long as he labours
under this blunder of _bheda-jnána_ or knowledge of individualities.
(This is called _savikalpa-jnána_ or cognition of biplicity, which
cannot lead to _Kaivalya mukti_ or the felicity derived from a
knowledge of universal unity).
24. To say that the soul is neither this nor that (_nedam-nedam_) is
but false logomachy, which cannot come to an end. The discrimination
of alternatives serves only to increase the ardour for the visibles.
(_i.e._ The ardour of induction spreads the infection of materialism.
The idle _neti-neti_ and _tanna-tanna_ of Vedanta Philosophy is mere
amphilogy and prevarication of both, as _idem et non idem_).
25. It is not to be obtained by sophists by the chopping of logic or by
pilgrimage or ceremonial acts, any more than by a belief in the reality
of the _phenomenal_ world. (All these are observances of the esoteric
faith and blind persuasion, but do not appertain to the science of
esoteric spiritualism. Gloss).
26. It is hard to avoid the sight of the phenomenal world, and to
repress one’s ardour for the same. But it is certain that, the visibles
can not lead us to the Reality, nor the Real mislead us to unreality
(_i.e._ the spiritual and physical knowledge are mutually repugnant to
each other).
27. Wherever the invisible, inconceivable and intelligent spirit is
existent, there the beholder views the visible beauty of God shining
even in the midst of atoms. (_i.e._ Every particle of matter manifests
the beauty of its maker; unless there be a dull material object to
intercept the sight of the intelligent soul).
28. The phenomenal world has its rise from Him, yet those ignorant
people that depart from Him to the adoration of others, resemble fools,
that forsake rice to feed upon gruel. (_i.e._ They take the shadow for
the substance).
29. Although this visible world is apparent to sight, yet O Ráma! it
is but a shadow of that Being, who resides alike in the smallest atom
as in the mirror of the mind, that receives the image of the largest
as well as minutest things. (Compare. As full and perfect in a hair as
heart. Pope.)
30. The spirit is reflected in every thing like a figure in the mirror,
and it shines equally in rocks and seas, in the land and water, as it
does in the mirror of the mind. (compare: Wherever I cast my eyes, thy
beauty shines).
31. The visible world is the scene of incessant woes, births, decay
and death, and the states of waking, dreaming and sound sleep, are
presenting by turns the gross, subtile and evanescent forms of things
for our delusion.
32. Here I sit in my meditative mood (_anirúdha_), having wiped off
the impressions of the visibles from my mind; but my meditation is
disturbed by the recurrence of my remembrance of the visibles: and this
is the cause of the endless transmigrations of the soul. (_i.e._ The
reminiscence of the past is the cause of our everlasting bondage in
life).
33. It is hard to have a fixed (_nirúdha_) and unalterable
(_nirvikalpa_) meditation (_samádhi_), when the sight of the visible
world is present before our bodily and mental vision. Even the fourth
stage of insensible _samádhi_ called the turíya, in the state of sound
sleep (_susupti_), is soon succeeded by one’s self-consciousness and
external intelligence.
34. On rising from this state of deep meditation, one finds himself as
roused from his sound sleep, in order to view the world full of all its
woes and imperfections opening wide before him. (Compare, “I wake to a
sea of troubles, how happy they who wake no more”. Young).
35. What then, O Ráma! is the good of this transient bliss which one
attains by his temporary abstraction (Dhyána), when he has to fall
again to his sense of the sufferings to which the world is subject as a
vale of tears. (Compare, “When the cock crew I wept &c.” Young’s Night
Thoughts).
36. But if one can attain to a state of unalterable abstraction of his
thoughts from all worldly objects, as he has in his state of sound
sleep (_susupti_), he is then said to have reached the highest pitch of
his holiness on earth. (For it is the entire oblivion of the world that
is necessary for our spiritual perfection, as it is said, “forget the
present for the future”).
37. No body has ever earned aught of reality in the scene of unreal
vanities; for whenever his thoughts come in contact with any outward
thing, he finds it inseparable from the blemishes of existence.
(“Vanity of vanities, the world is vanity”. Ecclesiastes.)
38. Should any body (in the practice of the fixedness of his
attention), fix his sight for a while on a stone, by forcibly
withdrawing it from visible objects, he is sure to be carried away
afterwards by the visibles pressing upon his sight.
39. It is well known to all that an unflinching meditation, having even
the firmness of a rock, can have no durability, in the practice of the
Yogi owing to his worldly propensities.
40. Even the _nirúdha_ or steadfast meditation which has attained the
fixedness of a rock, cannot advance one step towards the attainment of
that tranquillity which has no bounds to it. (_i.e._ The everlasting
bliss of liberation or _moksha_).
41. Thus the sight of phenomena being altogether irrepressible, it is a
foolish supposition of its being suppressed by practices of _Jap-tap_
or prayers and austerities and the like acts of devotion.
42. The idea of the phenomena (_drisyadhi_), is as inherent in the mind
of the spectator of the visible world, as the seeds of the lotus flower
are contained in the inner cells of the pericarp.
43. The ideal of the phenomenal world (_drisyadhi_), lies as hidden
in the minds of the spectators of the outer world, as are the in-born
flavour and moisture of fruits, the oil of sesamum seeds; and the
innate sweet scent of flowers.
44. As the fragrance of camphor and other odoriferous substances
inheres in their nature, so the reflexion of the visible world resides
in the bosom of the intellect.
45. As your dreams and desires rise and subside of themselves under the
province of your intellect, so the notions of things always recur to
your mind from the original ideas of them impressed in the seat of the
visibles (the mind).
46. The mental apparition of the visible world, deludes its beholder in
the same manner, as the visual appearance of a spectre or hobgoblin,
misleads a child (to its destruction).
47. The notion of the visible world gradually expands itself, as the
germ of the seed shoots forth in time, and spreads itself afterwards in
the form of a plant.
48. As the minute germs and animalcules, which are contained within
the bosoms of fruits and embryos of animals, expand themselves to
wonderfully beauteous forms afterwards, so the seed of this world
(originally) lying hid in the Divine Mind, unfolds itself in wonderful
forms of the visible phenomena in nature.
CHAPTER II.
DESCRIPTION OF THE FIRST CAUSE.
SECTION I.
NARRATIVE OF THE AIR-BORN AND AERIFORM BRÁHMAN.
Vasishtha resumed:—Hear me Ráma; now relate to you the narrative of
one Ákásaja or air-born Bráhman, which will be a jewel to your ears,
and enable you the better to understand the drift of the book of
Genesis.
2. There lived a Bráhman Ákásaja by name, who sat always reclined in
his meditation, and was ever inclined to the doing of good to all
creatures.
3. Finding him long-lived, Death thought within himself saying:—It is
I alone that am imperishable, and devour all things one by one.
4. How is it that I cannot cram myself with this air-born, wherein I
find my teeth as blunt in him, as the edge of a sword is put to the
bluff by the solid rock.
5. So saying, he proceeded to the abode of the Bráhman, intent upon
making an end of him; for who is of so dull a nature as is not alert in
his practice.
6. But as he was about to enter the house, he was opposed by a gorgeous
flame of fire, like the conflagration of final destruction on the last
day of the dissolution of the world.
7. He pierced the ambient flame and entered the dwelling, where seeing
the Bráhman before him, he stretched his hand to lay hold on him with
all avidity.
8. He was unable even with his hundred hands (_i.e._ with all his
might) to grasp the Bráhman, as it is impossible for the strongest to
withstand the resolute man in his wonted course.
9. He then had recourse to Yama—his lord to clear his doubt, and to
learn why he could not devour the air-born (being).
10. Yama replied saying:—Death, trust not too far thy own might, that
makes thee mighty to destroy the living. It is the act of the dying
person that is the chief cause of his death and naught otherwise.
11. Therefore do thou be diligent to find out the acts of the person
thou intendest to kill; because it is by their assistance only that
thou canst seize thy prey.
12. Hereupon Death betook himself gladly to wander about in all
places under the horizon. He roved over the habitable parts, as also
throughout the lacunal and fluvial districts.
13. He traversed the forests and jungles, marshy and rocky grounds and
maritime coasts, and passed to foreign lands and islands, and pried
through their wildernesses, cities and towns.
14. He searched through kingdoms and countries, villages and deserts;
and surveyed the whole earth to find out some act of the Bráhman in any
part of it.
15. At last Death with all his search and effort, came to find the acts
of the air-born Bráhman, to be as _nil_ as the offspring of a barren
woman; and his mind as transfixed (in meditation) as if it were a rock.
16. He then returned from his reconnoitering to his all-knowing master
Yama, and besought his advice, as servants do in matters of doubt and
difficulty (how to proceed).
17. Death addressed him saying:—“Tell me my lord, where the acts of
the Air-born Bráhman are to be found;” to which Yama after a long
head-work, replied as follows.
SECTION II.
STATE OF THE SOUL.
18. Know, O Death! that this air-born seer has no acts whatever; for as
he is born of empty air so his doings are all null and void. (_i.e._
The bodiless spirit or mind is devoid of acts requiring physical means
and appliances).
19. Whoso is born of air, is as pure as air itself, and has no
combination of cause or acts like all embodied (beings).
20. He has no relation with acts of his prior existence. He is _nil_
as the child of an unprolific woman, and as one unborn, uncreated and
unbegotten.
21. Want of causes has made him a pure vacuous being, and the privation
of prior acts has made him as _nil_ as an etherial arbor.
22. His mind is not ruffled as those of others, by reason of the
privation of his former acts; nor is there any such act of his present
state, whereby he may become a morsel to death.
23. Such is the soul seated in the sheath of vacuity, and remaining for
ever as the simple form of its own causality (_káranadeha_), and not
guided by any extraneous causation whatever.
24. It has no prior deed, nor does it do any thing at present; (_i.e._
neither led by predestination, nor actuated by present efforts); but
continues as something in the shape of aeriform intelligence.
25. Our inference of the actions of breathing and motion by the agency
of the soul, is a mere supposition; because the soul is devoid of every
thought of or tendency to action.
26. It sits meditating on itself as inseparable from the Supreme
Intelligence, just as the images (in painting and statuary), are
inseparable from the mind of the painter and sculptor.
27. The self-born Bráhman is as intimately connected with the objects
of his thought, as fluidity is associated with water and vacuity with
the firmament.
28. His soul is as immanent in the supreme, as motion is inherent in
the winds. It has neither the accumulated acts of past lives, nor those
of its present state. (_i.e._ It is neither a passive nor active agent
of prior or present acts; but is an indifferent witness of the acts of
the body and mind).
29. It is produced without the co-operation of accompanying causes, and
being free from prior motives, it is not subjected to the vicissitudes
concomitant with human life.
30. It is found to be no other than its own cause; and having no other
cause for itself, it is said to be self-produced.
31. Say, how can you lay hold on that being that has done no act
before, nor is in the act of doing any thing at present? It is then
only subjected to thee when it thinks itself mortal. (But he that knows
his soul to be immortal is not subject to death).
32. Whoso believes his soul to be of this earth, and thinks himself to
be an earthly being, he may be easily overtaken by thee (whose power
extends over earth-born mortals only).
33. This Bráhman is a formless being, by reason of his disowning the
material body. Hence it is as hard for thee to enthral him, as to
entwine the air with a rope.
34. Death rejoined saying:—Tell me my lord! how may the unborn _Aja_
or the self-born _swayambhu_, be produced out of vacuum, and how can an
earthly or other elemental body be and not be (at the same time).
35. Yama replied:—This Bráhman is neither born nor is _nil_ at any
time; but remains for ever the same, as the light of intelligence of
which there is no decay.
36. There remains nothing at the event of the great Doomsday, except
the tranquil, imperishable and infinite Bráhman himself in his
spiritual form.
37. This is the nature of the everlasting vacuum, too subtile in its
essence, and devoid of all attributes; but viewing present before its
mind, the stupendous cosmos in the form of a huge mountain in the
beginning of recreation. (The mind is the noumenon—Brahma, and the
phenomena of the world is the gigantic macrocosm known as _Virájmúrti_).
38. Being of the nature of intelligence it is imperishable; but those
who view the spirit in the form of any phenomenal body, are liable to
perish with it like all embodied beings.
39. Thus this Bráhman remained in the womb of vacuity in the beginning,
in his state of unalterable, vacuous intelligence.
40. It is purely of the nature of the inane understanding, and of
the form of a vast expanse of omniscience; having neither body nor
organism; no acts nor agency, nor desire of any kind in itself.
41. That which is simply of the form of vacuum and pure light, is never
beset by the snare of pristine desires, as a corporeal being.
42. It has nothing to know or see without itself (_i.e._ beyond its
self-consciousness). The only conception that we have of it, is
what resembles an extended intelligence (_i.e._ an all-diffusive
omniscience).
43. Under these circumstances, how is it susceptible of any earthly or
other external form? Therefore O Death! desist from thy attempt to lay
hold on the same.
44. Hearing these words of Yama, Death thought upon the impracticability
of laying hold on empty vacuity by any body, and sorrowfully returned
to his own abode.
45. Ráma said: you said sir, that Brahmá is your great grand-sire; I
think it is he that you mean to say as the unborn, self-born, universal
soul and intelligence.
46. So is this Brahmá, Ráma! as I have spoken to you, and it was with
regard to the same, that the aforesaid discussion was held of yore
between Death and Yama (Pluto).
47. Again when Death had made an end of all living beings at the
interval of a _manwantará_, he thought himself strong enough to make an
attempt to bear down upon the lotus-born Brahmá also.
48. It was then that he was admonished by Yama, saying:—It is your
habit that makes you go on your wonted course of killing.
49. But the super-etherial form of Brahmá too is beyond your reach:
it being simply of the nature of the mind having connection with its
thoughts only, and no concern with the actual forms of things.
50. It is of the form of the wonderfully vacuous intellect, having the
faculty of cognition in it. Thus the intellect being but vacuum, has
neither any cause for it, nor any effect produced by it.
51. As the aeriform volitive principle in men, manifests itself without
being connected with material forms, so is the self-born (Brahmá)
manifest to all in his own immaterial nature.
52. Like strings of pearl appearing to view in the clear firmament, and
forms of cities seen in a dream, the self-born (Brahmá) is manifest of
himself without relation to external objects.
53. As there is no beholder nor any thing beholden of the solitary
Supreme spirit which is the intellect itself; so is the mind manifest
of itself (without its looking at or being looked upon by any body).
54. It is the volitive mind which is called Brahmá and volition being a
spiritual faculty, has no connection with any material substance.
55. As the mind of the painter is fraught with images of various
things, so is the mind of Brahmá full of figures of all created beings.
56. The self-born Brahmá is manifest in his own mind as Brahmá is
manifested in the vacuous sphere of his intellect. He is without
beginning, middle and end, and appears to have a figure like that of
a male being, while in reality he has no body, as the offspring of a
barren woman.
CHAPTER III.
CAUSES OF BONDAGE IN THE BODY.
Ráma said:—It is even so as you have said, that the mind is a pure
essence, and has no connection with the earth and other material
substances; and that it is verily Brahmá itself.
2. Now tell me, O Bráhman! Why the remembrance of his former states (in
the past and previous Kalpas), is not (to be reckoned as) the cause
of his birth, as it is in the case of mine and yours and of all other
beings.
3. Vasishtha replied:—Whoever had a former body, accompanied with the
acts of his prior existence, retains of course its reminiscence, which
is the cause of his being (reborn on earth).
4. But when Brahmá is known to have no prior acts, how is it possible
for him to have his reminiscence of any thing?
5. Therefore he exists without any other cause except the causation
of his own mind. It is by his own causality that the Divine spirit is
self-born, and is himself his own spirit.
6. He is everlasting, and his body is born of itself from the
self-existent Brahma. This unborn or self-born Brahmá has no material
body whatever, except his subtile _átiváhika_ or _linga deha_.
7. Ráma said:—The everlasting body is one thing (called the _Súkshma
saríra_ or subtile or immaterial body), and the mortal body is another
(called the _sthúladeha_ or the gross and material frame). Now tell me
sir, whether all created beings have a subtile body also as that of
Brahmá?
8. Vasishtha replied:—All created beings that are produced of a cause,
have two bodies (the _súkshma_ and the _sthúla_ or the subtile and the
gross). But the unborn being which is without a cause, has one body
only (which is called the _átiváhika_ or the everlasting spiritual
body).
9. The increate Brahmá is the cause of all created beings, but the
uncreated spirit having no cause for itself, has one body for it.
10. The prime lord of creatures has no material body; but manifests
himself in the vacuous form of his spiritual body.
11. His body is composed of the mind alone, and has no connection
with the earth or any other material substance. He is the first lord
of creatures, that stretched the creation from his vacuous body (or
spiritual essence).
12. All these are but forms of the images or ideas in his vacuous mind,
and having no other patterns or originals in their nature. And that
every thing is of the same nature with its cause, is a truth well known
to all (from the identity of the effect and its material cause).
13. He is an inexistent being and of the manner of perfect
intelligence. He is purely of the form of the mind, and has an
intellectual and no material entity.
14. He is prime (cause) of all material productions in the physical
world, and is born of himself with his prime mobile force in the form
of the mind.
15. It was by the first impulse given by the prime moving power, that
this expanse of creation came to be spread in the same ratio, as the
currents of air and water (or the velocity of winds and tides), are in
proportion to the impetus given to them.
16. This creation shining so bright to our sight, has caught its light
from the luminous mind of the formless Brahmá, and appears as real to
our conceptions (as they are ideal in the Divine mind).
17. Our vision in a dream is the best illustration of this (unreality
of worldly things): as that of the enjoyment of connubial bliss in
dreaming. It is then that an unreal object of desire, presents itself
as an actual gain to our fond and false imagination.
18. The vacuous, immaterial and formless spirit, is now represented as
the self-born and corporeal lord of creatures in the form of the first
male. (Protogonus or the only begotten son of God).
19. He remains undiscerned in his state of pure intelligence; but
becomes manifest to all by the evolution of his volition. He is
indiscernible in his absolute state (of inaction); but becomes
conspicuous to us in the display of his nature (in creation).
20. Brahmá is the divine power of volition (or the will of God). He
is personified as the first male agent of creation, but devoid of a
corporeal body. He is only of the spiritual form of the mind, and the
sole cause of the existence of the triple world.
21. It is his volition that makes the self-born (Brahmá) to exert his
energies, as human desires impel all mankind to action: and the vacuous
mind manifests itself as a mountain of desires.
22. It then forgets its everlasting and incorporeal nature, and assumes
to itself the solid material body, and shows itself in the shape of a
delusive apparition (in his creation).
23. But Brahmá, who is of an unsullied understanding, is not involved
in oblivion of himself, by the transformation of his unknowable nature
to the known state of volition (or change of the _nirguna_ to _saguna_).
24. Being unborn of material substance, he sees no apparition like
others, who are exposed by their ignorance to the misleading errors of
falsehood, appearing in the shape of a mirage before them.
25. As Brahmá is merely of the form of the mind, and not composed of
any material substance, so the world being the product of the eternal
mind, is of the same nature with its original archetype.
26. Again as the uncreated Brahmá is without any accompanying causality
with himself, so his creation has no other cause beside himself (_i.e._
There is no secondary cause of the universe).
27. Hence there is no difference in the product from its producer;
because it is certain, that the work must be as perfect as its author
(so says the _Sruti_:—_Púrnat púrnam_ &c.).
28. But there is nothing as a cause and effect to be found in this
creation, because the three worlds are but the prototypes of the
archetype of the divine mind.
29. The world is stretched out in the model of the Divine mind, and not
formed by any other holy spirit. It is as immanent in the mind of God,
as fluidity is inherent in water.
30. It is the mind which spreads out this extended unreality of the
world like castles in the air, and builds Utopian cities (by its
imagination only).
31. There is no such thing as materiality, which is as false a
conception as that of a snake in a rope. Hence it is no way possible
for Brahma and other beings to exist as individual bodies.
32. Even spiritual bodies are inexistent to enlightened understandings.
As for the material body, it has no room in existence. (Matter or a
corporeal substance or an unseen substratum is a non-entity. Berkeley).
33. Man (_manu_) who derives his name from his mind (_mana_) is a
form of the volitive soul called _Verinchi_ (Lat. _vir_—inchoare the
inchoative spirit of Brahma); and has for his dominion the mental or
intellectual world _mano-rajyam_ (Lat. mentis regio vel regnum) where
all things are situated in the form of realities.
34. The mind is the creative Brahma called _Verinchitvas_ (Lat.
Virinchoativus), by the exercise of its inherent _sankalpa_ or the
volition of incipience or creation—_sisriksha_; and displays itself in
the form of the visible universe by development of its own essence.
35. This _Virinchi_ or the creative power is of the form of the mind
_manas_, as the mind itself is of the form of _Virinchi_ also. It has
no connection with any material substance, which is a mere creation of
the imagination. (That is to say, matter is an imaginary substance or
substratum of qualities only).
36. All visible things are contained in the bosom of the mind, as the
lotus-bud and blossom reside in the seed of the lotus. Hence there is
no difference between the mental and visible appearances of things, nor
has any one ever doubted of it any where.
37. Whatever things you see in a dream, whatever desires you have at
heart and all the ideals of your fancy, together with your ideas,
notions and impressions of the visibles, know your mind to be the
receptacle of them all.
38. But the visible objects relating to the option of the mind (_i.e._
which are desirable, to every one), are as baneful to their beholder,
as an apparition is to a child (_i.e._ they are equally tempting and
misleading to all).
39. The ideal of the phenomenal _drisyadhi_, developes itself as the
germ contained in the seed and becomes in its proper time and place
a large tree (comparable with the great arbor of the world known as
_sansáramahí ruha_ or _Vriksha_).
40. If there is no rest with what is real, there can be no peace with
the phenomenals which are full of troubles, and give no solace to the
mind. It is impossible that the feeling of the perception of visibles
will be ever lost to their perceiver (observer), though its subsidence
only is said to constitute liberation.
CHAPTER IV.
SECTION I.
DESCRIPTION OF THE NIGHT-FALL.
Válmíki related:—
While Vasistha—the leading sage, was thus going on with his lecture
without interruption, the whole assembly was intent upon listening to
it with a fixed tone and tenor of their minds.
2. The string of bells (tied to the waists of warriors) ceased to
jingle, every one was motionless, and even the parrots in the cages
ceased to warble and flutter.
3. The ladies forgot their dalliance and were quietly attentive to the
sermon: and all in the royal hall, were fixed in attention as they were
paintings and statues.
4. There remained but an hour to the closing of the day, and the
sun-beams became agreeable to all. The busy bustle of the world was
dwindling away with the glimmering light of the setting sun.
5. The beds of full-blown lotuses exhaled their fragrance all around,
and soft Zephyrs were playing about, as if to attend the audience.
6. The sun glided away from his diurnal course, and advanced to the top
of his solitary setting mountain, as if he meant to reflect on all that
he had heard.
7. The shades of night began to cover the landscape, and the frost to
overspread the forest-lands; as if they were cooled by the cooling
lectures on philosophy.
8. Now failed the concourse of the people in all directions, as if they
had availed themselves of the instructions of the sage to abate the
fervour of their exertions.
9. All objects on earth cast their lengthened shadows, as if they
stretched their necks to hear the preaching of Vasishtha.
10. The chamberlain then advanced lowly to the monarch of the earth,
and begged to inform, that the time for evening ablution and service,
was about to expire.
11. Upon this the sage Vasishtha, curbed his sweet speech and
said:—Let thus far, mighty king! be your hearing of this day, and I
will resume my lecture, and speak of other things to-morrow.
12. Here the sage held his silence, when the king responded “Be it so
as you will,” and rose from his seat.
13. He honoured for his own good, that godly sage and the other seers
and Bráhmans, with due respects and offerings of flowers, water, worthy
honorariums, fees, gifts and homage.
14. Then rose the whole assembly with the king and the assemblage of
sages; and the gems and jewels that decked the persons of the princes
and people, shed their lustres on the faces of all.
15. There was a commingled tinkling of the bracelets and armlets of
the throng caused by the collision of their bodies (in their egress),
and mixed flashing of the necklaces and brocades that decorated their
persons.
16. The jewels attached to the tufts and crests of hair on the tops of
their heads, emitted a jingling sound resembling the humming of bees
amidst their flowery braids.
17. The face of the sky on all sides, that shone with a purple hue
reflected by the golden ornaments on their persons, seemed as it was
pleased with the wise sayings and sense of the sage.
18. The aerial visitants vanished in the air, and the earthly guests
repaired to their respective habitations on earth where they all
performed their daily (evening) services in their own residences.
19. In the meantime sable night made her appearance on earth, and like
a bashful young lady, withdrew to the closet apart from the rest of
mankind.
20. The lord of the day passed to other lands to shine upon them, for
verily it is the avowed duty of every good person to give the benefit
of equal light to all.
21. The shade of evening veiled all sides, and uplifted the canopy
of the starry sphere on high, which like the vernal atmosphere, was
emblazoned with the starlike flowers of _kinsuka_.
22. The birds of air took to their repose in the hollows of mango
trees, or on the tops of Kádamba arbours, as honest people of fair
dealing, find their rest in the purity of their minds, and contriteness
of their inward hearts.
23. The skirts of the clouds tinged with red by the slanting beams of
the setting sun, and with a shade of yellow hue upon them, decorated
the western hills with vests of yellow garb while the sky crowned their
heads with gemming wreaths of starry groups.
24. The Goddess of evening (Vespera), having departed after receiving
her homage (by the vespers of mankind), was followed by her train of
dark night shades, appearing as black-bodied fiends—Vetálas (night
roving _nisácharas_ of deserts).
25. A gentle and cooling breeze was blowing softened by the dew drops
of night, and opening the petals of the Kumuda flowers (nylumbium), and
bearing their fragrance all around.
26. A thick gloom covered the face of nature, and the stars were hid
under the mists of night, and all the quarters of the skies, seemed
with their overhanging loose and hairy mists, as the faces of widows
shrouded by the dark dishevelled hair of mourning (for their departed
lord the sun).
27. Now appeared the moist orb of the moon in her ambrosial form in the
milky ocean of the sky, to moisten the mundane heat with her milk-white
beams (sudhá-subhra-dídhiti).
28. On her rising, the thick mists of darkness fled from the eastern
hemisphere, and became invisible in the air; as the darkness of
ignorance is put to flight from the minds of monarchs, by their
attendance to the sayings of wisdom.
29. Then the sages and seers, the rulers and priests of the people,
took their rest in their respective beds, as the words of Vasishtha
which were full of meaning, reposed in the recesses of their hearts.
30. As the thick darkness of night, resembling the dark complexion of
death, receded from the arena of the skies, there followed close on its
foot-steps the dewy dawn of the day with her slow moving pace.
31. The twinkling stars now disappeared from the sky, as the flowers on
the trees were blown away by the breeze, and strewn on the ground as
the fallen stars of heaven.
32. The sun became visible to the eyes, which his rays had roused from
their sleep, as the new-rising faculty of reason becomes conspicuous in
the minds of enlightened great souls.
33. Fragments of clouds shining with solar gleams, spread a yellow
mantle over the eastern hills, which were still decorated with strings
of stars, pendant on the crests of their lofty heads (like strings of
pearls suspended to the crowns of kings).
34. All the terrestrial and celestial congress assembled again at the
royal hall, in the order and manner (of their meeting) of the day
before, after the performance of their morning services. (Originally
_prátastanáh_ matins or matutinal ceremonies).
35. The whole assemblage took their seats as on the previous day, and
sat unmoved in their places, as a lotus-lake in its calmness after a
storm.
SECTION II.
NATURE OF THE MIND.
36. Then Ráma addressed the most eloquent of sages Vasishtha, with his
mellifluent words regarding the subject under investigation (the nature
of the mind).
37. He said:—Tell me plainly, O venerable sir! about the form of the
mind, which developed itself in all things of the universe, as they
were offshoots of it (or manifestations of the mind).
38. Vasishtha replied:—Ráma! there is no form whatever of the mind,
that may be seen by any body. It has nothing substantial besides its
name as that of the formless and irremovable vacuity: (with which
it is compared in its all-comprehensiveness, all-diffusiveness and
all-pervasiveness).
39. The mind as an _ens_ or entity (sat), is not situated in the outer
body (or any part of it), nor is it confined in the cavity of the
inward heart or brain. But know it O Ráma, to be situated everywhere,
as the all encompassing vacuum. (Being all-pervading and all-diffusive
in its nature as vacuity itself).
40. This world is produced from it, and likens to the waters of the
mirage. It manifests itself in the forms of its fleeting thoughts,
which are as false as the appearance of secondary moons in the vapours.
41. The thinking principle is generally believed as something
intermediate between the positive and negative, or real and unreal, you
must know it as such and no other (_i.e._ neither material as the body,
nor immaterial as the soul, but a faculty appertaining to the nature of
both).
42. That which is the representative of all objects is called the mind:
there is nothing besides to which the term mind is applicable.
43. Know volition to be the same as the mind, which is nothing
different from the will, just as fluidity is the same with water, and
as there is no difference between the air and its motion in the wind.
(The inseparable property answering for its substance).
44. For wherever there is any will, there is that attribute of the mind
also and nobody has ever taken the will and the mind for different
things.
45. The representation of any object whether it is real or unreal is
mind, and that is to be known as Brahma the great father of all.
46. The incorporeal soul in the body is called the mind, as having the
sensuous knowledge or everlasting ideas of the corporeal world in
itself. (_i.e._ The sentient and thinking soul is the same with mind).
47. The learned have given the several names of ignorance, intellect,
mind, bondage, sin and darkness, to the visible appearance of creation.
48. The mind has no other image than that (of a receptacle and
reflector of the ideas) of the visible world, which, I repeat to say,
is no new creation (but a reflexion of the mind).
49. The visible world is situated in an atom of the great mind, in the
same manner, as the germ of the lotus plant is contained within its
seed.
50. The visible world is as innate in the all-knowing mind, as the
light is inherent in the sun-beams, and velocity and fluidity are
inborn in the winds and liquids.
51. But the visionary ideas of the visibles are as false and fleeting
in the minds of their observers, as the form of a jewel in gold, and
water in the mirage; and as wrong as the foundation of a castle in the
air, and the view of a city in a dream.
SECTION III.
KAIVALYA OR MENTAL ABSTRACTION.
52. But as the phenomenals appear as no other than real to their
observer, I will O Ráma! cleanse them now from thy mind as they do the
soil from a mirror.
53. As the disappearance of an appearance makes the observer no
observer of it, know such to be the state of the abstraction of the
mind from whatever is real or unreal in the world. (This is called
_Kevalíbháva_ or _non-chalance_ of all things).
54. This state being arrived, all the passions of the soul, and the
desires of the mind, will be at rest, as torrents of rivers at the calm
ensuing upon the stillness of the wind.
55. It is impossible that things having the forms of space, earth and
air (_i.e._ material objects) will present the same features in the
clear light (of induction), as they do to our open sight.
56. Thus when the observer comes to know the unreality of the phenomena
of the three worlds, as well as of his own entity, it is then that his
pure soul attains to the knowledge of _kaivalya_ or solity of divine
existence.
57. It is such a mind that reflects the image of God in itself as in
a mirror; while all others are as blocks of stone, and incapable of
receiving any reflexion at all.
58. After suppression of the sense of _ego_ and _tu_ (or both the
subjective and objective knowledge), and the error of the reality of
the outer world the beholder becomes abstracted and remains without
vision of external things in his sitting posture.
59. Ráma rejoined:—If the perception of entity is not to be put down,
nor an entity become a non-entity nor when I cannot view the visibles
(which are the causes of our error), as non-entities;
60. Then tell me O Bráhman! how to uproot this disease of our eagerness
for the visibles from the mind, which bewilders the understanding, and
afflicts us with a train of troubles.
61. Vasishtha replied:—Now hear my advice, Ráma, for the suppression
of this phantom of phenomenon, whereby it will surely die away and
become utterly extinct.
62. Know Ráma, that nothing that is, can ever be destroyed or become
extinct; and though you remove it, yet it will leave its seed or trace
in the mind.
63. This seed is the memory of such things, which reopens the ideas
of the visibles in the mind, expanding themselves in the fallacious
notions of the forms of big worlds and skies, mountains and oceans.
64. These (wrong notions) called _doshas_ or faults and defects of
understanding, are obstacles in the way to liberation; but they do not
affect the sages who are found to be liberated.
65. Again if the world and all other things are real existences (as
the Sánkhyas maintain): yet they cannot confer liberation on any one;
because the visibles, whether they are situated within or without us
are perishable themselves.
66. Learn therefore this dreadful proposition (solemn truth), which
will be fully explained to you in the subsequent parts of this work.
(Note:—A dreadful dogma it is to physicists and “_ádivádis_” or
asserters of the _encipientes mundi_ or beginning of the world).
67. That all things appearing in the forms of vacuity, elementary
bodies, the world, and _ego et tu_, are non-entities, and have no
meanings in them.
68. Whatever is seen apparent before us, is no other but the supreme
Brahma himself, and his undecaying and imperishable essence.
69. The plenitude of creation is an expansion of his plenum, and the
quiet of the universe rests in his quietude. It is his _beom_ which is
the substance of vacuum, and it is his immensity that is the substratum
of the immense cosmos.
70. Nothing visible is real, and there is neither any spectator nor
spectacle here. There is nothing as vacuity or solidity in nature, but
all this is but a piece of extended Intelligence.
71. Ráma rejoined:—The adages relating the grinding of stones by the
son of a barren woman, the horns of a hare, and the dancing of a hill
with its extended arms;
72. And the oozing of oil from sand, the reading (of books) by dolls of
marble, and the roaring of clouds in a painting, and such others are
applicable to your words (of the reality of an unreal essence of God).
73. I see this world to be full of diseases, deaths and troubles,
mountains, vacuities and other things, and how is it sir, that you tell
me of their non-existence?
74. Tell me Sir, how you call this world to be unsubstantial,
unproduced and inexistent, that I may be certain of this truth.
75. Vasishtha replied:—Know Ráma, that I am no inconsistent speaker,
and hear me explain to you how the unreality appears as real, as the
son of a barren woman has come to rumour.
76. All this was unproduced before, and did not exist in the beginning
of creation. It comes to appearance from the mind like that of a city
in a dream. (_i.e._ They are all but creations of the mind and fancy).
77. The mind also was not produced in the beginning of creation and
was an unreality itself. Hear me tell you therefore, how we come to a
notion of it.
78. This unreal mind spreads by itself the false and changing scenes of
the visible world, just as we dream of changeful unrealities as true in
a state of dreaming. (Here the dreaming philosopher sees dreams in his
dream).
79. It then exerts its volition in the fabrication of the body and
spreads far and wide the magic scene of the phenomenal world.
80. The mind by its potentiality of vacillation has many actions of its
own, as those of expansion, saltation, and motion, of craving, roving,
diving and seizing, and many other voluntary efforts (the causes of
physical operations).
CHAPTER V.
ON THE ORIGINAL CAUSE. (MÚLA-KÁRANA).
Ráma said:—Tell me, O chief of the sages! what cause is it that leads
to our misconception of the mind, how it is produced and what is the
source of its illusion.
2. Tell me sir, in brief of the first production (of the mind), and
then, O best of the eloquent, you may tell the rest, that is to be said
on the subject.
3. Vasishtha replied:—Incident to the universal dissolution, when
all things were reduced to nothing, this infinity of visible objects
remained in a state of calm and quiet before their creation.
4. There was then the only great God in existence, who is increate and
undecaying, who is the creator of all at all times, who is all in all,
and supreme soul of all, and resembling the sun that never sets.
5. He whom language fails to describe, and who is known to the
liberated alone; who is termed the soul by fiction only, and not by his
real nature (which is unknowable).
6. Who is the prime Male of Sánkhya philosophers and the Brahma of
Vedánta followers; who is the Intelligence of gnostics and who is
wholly pure and apart from all (personalities).
7. Who is known as vacuum by vacuists, who is the enlightener of solar
light, who is truth itself, and the power of speech and thought and
vision, and all action and passion for ever.
8. Who though ever existent everywhere appears as inexistent to the
world, and though situated in all bodies, seems to be far from them.
He is the enlightener of our understanding as the solar light (of the
world).
9. From whom the gods Vishnu and others are produced as solar rays from
the sun; and from whom infinite worlds have come into existence like
bubbles of the sea.
10. Unto whom these multitudes of visible creations return as the
waters of the earth to the sea, and who like a lamp enlightens the
souls and bodies (of all immaterial and material beings).
11. Who is present alike in heaven as in earth and the nether worlds;
and who abides equally in all bodies whether of the mineral, vegetable
or animal creation. He resides alike in each particle of dust as in
the high and huge mountain ranges; and rides as swift on the wings of
winds, as he sleeps in the depths of the main.
12. He who appoints the eight internal and external organs
(Paryashtakas) of sense and action to their several functions; and who
has made the dull and dumb creatures as inert as stones, and as mute as
they are sitting in their meditative mood.
13. He who has filled the skies with vacuity and the rocks with
solidity; who has dissolved the waters to fluidity, and concentrated
all light and heat in the sun.
14. He who has spread these wonderful scenes of the world, as the
clouds sprinkle the charming showers of rain; both as endless and
incessant, as they are charming and dulcet to sight.
15. He who causes the appearance and disappearance of worlds in the
sphere of his infinity like waves in the ocean; and in whom these
phenomena rise and set like the running sands in the desert.
16. His spirit the indestructible soul, resides as the germ of decay
and destruction in the interior (vitals) of animals. It is as minute as
to lie hid in the body, and as magnified as to fill all existence.
17. His nature (Prakriti) spreads herself like a magic creeper (_máyá
latá_) all over the space of vacuity, and produces the fair fruit in
the form of the mundane egg (_Brahmánda_); while the outward organs
of bodies, resembling the branches of this plant, keep dancing about
the stem (the intelligent soul), shaken by the breeze of life which is
everfleeting.
18. It is He, that shines as the gem of intelligence in the heart of
the human body; and it is he from whom, the luminous orbs constituting
the universe, continually derive their lustre.
19. It is that colossus of intelligence, which like a cloud sheds
ambrosial draughts of delight to soothe our souls, and showers forth
innumerable beings as rain drops on all sides. It bursts into incessant
flashes showing the prospects of repeated creations which are as
(momentary as) flashes of lightenings.
20. It is his wondrous light which displays the worlds to our wondering
sight; and it is from his entity that both what is real and unreal,
have derived their reality and unreality.
21. It is the insensible and ungodly soul, that turns to the
attractions of others against its purpose; while the tranquil soul
rests in itself (as in the spirit of God).
22. He who transcends all existences, and by whom all existent beings
are bound to their destined actions in their proper times and places,
and also to their free actions and motions and exertions of all kinds.
23. It is he who from his personality of pure consciousness, became of
the form of vacuum (pervading all nature), and then by means of his
vacuous mind and empty thoughts filled it with substances, wherein his
soul was to reside, and whereon his spirit had to preside.
24. Having thus made the infinite hosts of worlds in the immense sphere
of the universe, he is yet neither the agent of any action nor the
author of any act in it; but remains ever the same as the sole one
alone, in his unchangeable and unimpairing state of self-consciousness,
and without any fluctuation, evolution or inhesion of himself, as he is
quite unconcerned with the world.
CHAPTER VI.
ADMONITION FOR ATTEMPT TO LIBERATION.
_Mumukshu Pratyopadesa._
Vasishtha said:—It is by the knowledge of this transcendent supreme
spirit and God of gods, that one may become an adept (in divine
service), and not by the rigour of religious austerities and practices.
(Proficiency by theoretic knowledge).
2. Here nothing is needed than the culture and practice of divine
knowledge, and thereby the truth being known, one views the errors of
the world, as a satiate traveller looks at a mirage in a clear light.
3. He (God) is not far from nor too near us, nor is he obtainable by
what he is not (as the adoration of images and ceremonial acts). He is
the image of light and felicity, and is perceivable in ourselves.
4. Here austerities and charities, religious vows and observances, are
of no good whatever. It is the calm quietude of one’s own nature only
that is serviceable to him in his services to God.
5. Fondness for the society of the righteous and devotedness to the
study of good books, are the best means of divine knowledge; while
ritual services and practices, serve only to strengthen the snare of
our in-born delusions, which true knowledge alone can sever.
6. No sooner one has known this inward light of his as the very God,
than he gets rid of his miseries, and becomes liberated in this his
living state.
7. Ráma said:—Having known the Self in himself, one is no more exposed
to the evils of life and even to death itself.
8. But say how is this great God of gods to be attained from such great
distance (as we are placed from him), and what rigorous austerities and
amount of pains are necessary for it.
9. Vasishtha replied:—He is to be known by means of your manly
exertions (in knowledge and faith), and by the aid of a clear
understanding and right reasoning, and never by the practice of
austerities and ablutions, nor by acts attended with bodily pain of any
kind. (Hence the mistake of _Hatha yoga_).
10. For know, O Ráma! all your austerities and charities, your
painstaking and mortification are of no efficacy, unless you wholly
renounce your passions and enmity, your anger and pride, your
selfishness and your envy and jealousy.
11. For whoever is liberal of any money which he has earned by
defrauding others, and with a heart full of vile passions, the merit of
such liberality accrues to the rightful owner of the property and not
to its professed donor.
12. And whoever observes any vow or rite with a mind actuated by
passions, he passes for a hypocrite and reaps no benefit of his acts.
13. Therefore try your manly exertions in securing the best remedies
of good precepts and good company, for putting down the diseases and
disturbances of the world.
14. No other course of action except that of the exertion of one’s
manliness, is conducive to the allaying of all the miseries and
troubles of this life.
15. Now learn the nature of this manliness for your attainment to
wisdom, and annihilation of the maladies of passions and affections and
animosity of your nature.
16. True manliness consists in your continuance in an honest calling
conformable with the law and good usage of your country; and in a
contented mind which shrinks from smelling the enjoyments of life.
17. It consists in the exertion of one’s energies to the utmost of his
power, without bearing any murmur or grief in his soul; and in one’s
devotedness to the society of the good and perusal of good works and
Sástras.
18. He is styled the truly brave who is quite content with what he
gets, and spurns at what is unlawful for him to take; who is attached
to good company, and ready at the study of unblamable works.
19. And they who are of great minds, and have known their own natures
and those of all others by their right reasoning, are honoured by the
gods Brahmá, Vishnu, Indra and Siva.
20. He who is called a righteous man by the majority of the good people
of the place, is to be resorted to with all diligence as the best and
most upright of men.
21. Those religious works are said to compose the best Sástra, which
treat chiefly of Spiritual knowledge; and one who constantly meditates
on them, is surely liberated (from the bonds of this world).
22. It is by means of right discrimination derived from the keeping of
good company and study of holy works, that our understanding is cleared
of its ignorance, as dirty water is purified by _Kata_ seeds, and as
the minds of men are expurgated by the Yoga philosophy.
CHAPTER VII.
RECOGNITION OF THE NIHILITY OF THE PHENOMENAL WORLD.
(_Drisyásattá Pratijnánam_).
Ráma said:—
Tell me, O Bráhman! where is this God situated and how can I know him,
of whom you spoke all this, and whose knowledge you said, leads to our
liberation.
2. Vasishtha replied:—This God of whom I spoke, is not at a distance
from us. He is situated in these our bodies, and is known to be of
the form of mere Intellect (_chinmátra_) to us. So says Fichte: The
Infinite Reason (chit) alone exists in himself—the finite in him.
Lewis vol. II. p. 563.
3. He is all in all, though all this world is not the omnipresent
Himself. He is one alone and is not termed the all that is visible (to
us). So Fichte: God is infinite and embraces the finite, but the finite
can not encompass the Infinite. Lewis vol. II. p. 573.
4. It is this Intellect which is in Siva, that wears the cusp of the
moon in his crest; the same is in Vishnu that rides on his eagle
Garuda, and in Brahmá that is born of the lotus. The sun also is a
particle of this Intellect (but they are not the self-same Intellect
themselves).
5. Ráma rejoined:—So it is; and even boys say this also, that if
the whole world is mere Intelligence (_chetana mátrakam_); then why
call it by another name (as the world), and what is the use of giving
admonition of it to anybody (when every one is full of intelligence).
6. Vasishtha replied:—If you have known the mere Intellect
(_Chinmátram_), to be the same with the intelligent world (_chetana
viswa_), you have then known nothing for getting rid of this world.
7. The world is verily intelligent, O Ráma (with the mundane soul);
but the animal soul (_Jíva_) is called _pasu_ or brutish observer of
things pasyati, on account of its looking after sensual gratifications
only as brutes, and giving rise only to the fears of disease, decay and
death (from its love of itself, and care for self-preservation).
8. The animal soul (_Jíva_), though an incorporeal substance, is an
ignorant thing and subject to pain and sorrow. The mind _manas_ also,
though it is capable of intelligence—_chetaníyam_, has become the root
of all evils. (_i.e._ With its power of intellection and nature of
intelligence (_chetanam_), it is yet ever inclined to the wrong side by
itself).
9. Intellectual liberation (_chetya mukta_) from thoughts of the world,
is one state (of the soul), and unintelligent gazing (_unmukhatá_) at
it, is another. He who knows the better of these two the states of the
soul, has no cause of sorrow (_i.e._ the rational from the irrational
soul).
10. He who has seen the all surpassing Supreme Being, has his
heartstrings all cut asunder, and the doubts of his mind all driven
away. The sequences of his acts are washed away (and leave no fear of
his transmigration).
11. The longing after perceptibles (_Chetyas_) does not cease, unless
the perception of the visibles is effaced from the mind.
12. How then is this perception to be effaced? How is it possible
to have a longing after the unintelligible Intelligence, without
suppression of our longing for the visibles? It is only to be effected
by avoiding the external perceptions of the mind.
13. Ráma said:—Tell me sir, where and how is that vacuous soul
called pasu, by the knowledge of which no one can get rid of
his transmigration (_i.e._ the worshippers of the _jívátmá_ or
animal soul called _jívavádis_, are not entitled to their final
liberation—_mukti_).
14. Tell me also, who is that man, who by his company with the good and
study of good works, has gone over the ocean of the world, and beholds
the Supreme soul in himself.
15. Vasishtha replied:—Whatever animal souls being cast in
the wilderness of this life, long after this intelligent soul
(_chetanátman_), they are truly wise, and know him (in themselves).
16. Whoso believes the animal soul as the life of the world (or mundane
soul), and thinks (the knowledge of the) Intelligence to be attended
with pain only, he can never know Him anywhere (in this world).
17. If the Supreme soul be known to us, O Ráma! the string of our woes
is put to an end, like the fatal cholera after termination of its
cholic pain or extraction of its poison.
18. Ráma said:—Tell me, O Bráhman! the true form of the Supreme soul,
by light of which the mind may escape from all its errors.
19. Vasishtha replied:—The Supreme soul is seen in the same way in
ourselves and within our bodies, as we are conscious of our minds to be
seated within us, after its flight to distant countries.
20. Our notion of the Supreme spirit is often lost in the depth of our
minds, in the same way, as the existence of the outer world (objective
knowledge), becomes extinct in our consciousness in yoga meditation.
21. It is He in whose knowledge we lose our sense of the beholder and
visibles, and who is an invacuous vacuum or a substantive vacuity
himself. (_i.e._ Who being known, we forget our knowledge both of the
subjective and objective, and view his unity as the only _to on_ or
substratum of all). So Fichte: In thee, the Incomprehensible, does
my own existence, and that of the world become comprehensible to me.
Lewis. Phil. vol. II. P. 563.
22. He whose substance appears as the vacuum, and in whom subsists the
vacuous plenum of the universe; and who appears as vacuity itself,
notwithstanding the plenitude of his creation subsisting in him, is
verily the form of the Supreme soul (that you want to know).
23. Who though full of intelligence, appears to stand as an unconscious
huge rock before us; and who though quite subtile in his nature, seems
as some gross body to our conception: such is the form of the Supreme
soul (that you want to know).
24. That which encompasses the inside and outside of every thing, and
assumes the name and nature of the very thing to itself, is verily the
form of the Supreme (that you want to know).
25. As light is connected with sunshine and vacuity with the firmament
and as Omnipresence is present with every thing and every where: such
is the form of the Supreme spirit (that you want to know).
26. Ráma asked:—But how are we to understand that He who bears
the name and nature of absolute and infinite reality should yet be
compressed within any thing visible in the world, which is quite
impossible to believe?
27. Vasishtha replied:—The erroneous conception of the creation of
the world, resembles the false impression of colours in the clear sky;
wherefore it is wrong, O Ráma! to take a thing as real, of which there
is an absolute privation in nature.
28. It is the knowledge of Brahma that constitutes his form, or else
there is no act of his whereby he may be known to us (the universe
being but a development of himself). He is entirely devoid of any
visible form, and therefore there is no better course for any one than
to know him as truth.
29. After an absolute negation of the visibles comes to be known
(_i.e._ after disappearance of the traces of phenomenals from the
mind), there remains a pre-eminent object of conception, which is
inborn and manifest of itself.
30. This concept (of the Super-eminent) has oftentimes no reflexion,
owing to its having no visible appearance; and at others it is not
without its reflexion on the mirror of the mind (which has received its
image).
31. No body has ever conceived this transcendent verity in himself, who
has not at the same time been convinced of the impossibility of the
existence of the visible world. (_i.e._ Conviction of the nullity of
the phenomenal alone, leads to the perception of the Reality).
32. Ráma rejoined:—Tell me, O sage! how the existence of so many
extensive worlds composing the visible Universe, can be thought of as
unreal, or comprised in the _chinmátram_ (or minutiae of the divine
mind), as the mount Meru in the sesamum seed.
33. Vasishtha replied:—If you will but stay a few days in the company
of holy men, and study the sacred Sástras with a steady mind with me:
34. Then I will purge away this false view of the visibles from your
understanding, like the delusive mirage from one’s sight. This absence
of the view will extinguish your sense of being the viewer, and restore
you to your intelligence alone.
35. When the viewer is united with the view, and the view with the
viewer, there then turns out an unity of the duality, and the duality
blends into an inseparable unity.
36. Without union of the two there is no success of either; and this
union of both the viewer and the view having disappeared at last, there
remains an only one unity (which is indissoluble).[2]
37. I will now cleanse away the dross of all your sense of egoism and
tuism, with that of the world and all other things from the mirror of
your mind, by bringing you to your consciousness of self, and total
negation of every thing besides.
38. From nothing never comes a something, nor from something ever
proceeds a nothing; and there is no difficulty whatever in removing
what does not exist in nature (_i.e._ That a nil is nil is self
evident, and no argument is required to prove it so).
39. This world which appears so very vast and extensive, was not in
being at the beginning. It resided in the pure spirit of Brahma, and
was evolved from the mind (_Chitta_) of Brahmá.
40. The thing called the world was never produced, nor is it in being
nor in actual appearance. It is as the form of a bracelet in gold,
which it is not difficult to alter and reduce to its gross metallic
state.
41. I will explain it fully by other reasons, whereby this truth may
appear of itself, and impress irresistibly in your mind.
42. How can that be said to have its being, which was not brought into
being before, and how can there be a rivulet in the mirage, or the ring
of an eclipse in the moon?
43. As a barren woman has no son nor a mirage any water in it; and as
the firmament has no plant growing in it, so there is no such thing
which we erroneously call the world.
44. Whatever you see, O Ráma! is the indestructible Brahma himself:
this I have many times shown you with good reasons, and not in mere
words (as my _ipse dixit_ only).
45. It is unreasonable, O intelligent Ráma! to disregard what a learned
man speaks to you with good reasons; because the dull-headed fellow who
neglects to listen to the words of reason and wisdom, is deemed as a
fool, and is subject to all sorts of difficulties.
CHAPTER VIII.
NATURE OF GOOD SÁSTRAS.
Ráma asked:—How can it be reasonably shewn and established, that there
is nothing to be known and seen in this world, although we have evident
notions of it supported by sense and right reasoning?
2. Vasishtha answered:—It is from a long time, that this endemic of
the fallacious knowledge (of the reality of the world), is prevalent
(among mankind); and it is by means of true knowledge only that this
wrong application of the word world, can be removed from the mind.
3. I will tell you a story, Ráma! for your success in (the attainment
of) this knowledge; if you will but attend to it, you will become both
intelligent and emancipate.
4. But if from the impatience of your nature like that of brute
creatures, you get up and go away after hearing half of this
(narrative), you shall then reap no benefit from it.
5. Whoever seeks some object and strives after it, he of course
succeeds in getting the same; but if he become tired of it he fails
therein.
6. If you will betake yourself, Ráma! to the company of the good
and study of good Sástras, you will surely arrive at your state of
perfection in course of a few days or mouths, according to the degree
of your diligence.
7. Ráma said:—O you, that are best acquainted with the Sástras, tell
me which is the best Sástra for the attainment of spiritual knowledge,
and a conversancy with which may release us from the sorrows of this
life.
8. Vasishtha replied:—Know, O high minded Ráma! this work (the
Vásishtha Sanhitá) to be the best of all others on spiritual knowledge.
It is the auspicious Great Rámáyana and the Sástra of sástras.
9. The Rámáyana is the best of histories, and serves to enlighten the
understanding. It is known as containing the essence of all histories.
10. But by hearing these doctrines one easily finds his liberation
coming of itself to him; wherefore it is reckoned as the most holy
record.
11. All the existing scenes of the world will vanish away upon their
mature consideration; as the thoughts occurring in a dream, are
dispersed upon the knowledge of the dreaming state after waking.
12. Whatever there is in this work, may be found in others also, but
what is not found here, cannot be found elsewhere (in other works); and
therefore the learned call it the thesaurus (_sanhitá_) or store-house
(of philosophy).
13. Whoever attends to these lectures every day, shall have his
excellent understanding undoubtedly stored with transcendent knowledge
of divinity day by day.
14. He who feels this Sástra disagreeable to his vitiated taste, may
take a fancy to the perusal of some other sástra that is more wordy and
eloquent.
15. One feels himself liberated in this life by the hearing of these
lectures, just as one finds himself healed of a disease by a potion of
some efficacious medicine.
16. The attentive hearer of these sermons, perceives their efficacy
in himself, in the same way as one feels the effects of the curses or
blessings pronounced upon him which never go for nothing (but have
their full effects in time).
17. All worldly miseries are at an end with him, who considers well
these spiritual lectures within himself, and which is hard to be
effected by charities and austerities, or performance of the acts
ordained in the _srautá_ or ceremonial vedas, or by hundreds of
practices in obedience to the ordinances appointed by them.
CHAPTER IX.
ON THE SUPREME CAUSE OF ALL. (PARAMA KÁRANA).
Vasishtha continued:—
They are truly delighted and gratified (in their souls), who are ever
devoted with all their hearts and minds in holy conversation among
themselves.
2. Those that are devoted to the acquisition of knowledge and
investigation of spiritual science, enjoy the same bliss of liberation
in their living state, as it is said to attend on disembodied souls.
3. Ráma said:—Tell me O Bráhman! the distinct natures of the living
and disembodied liberations, that I may try to learn the same, with an
understanding enlightened by the light of Sástras (literally, having
the eye-sight of Sástras).
4. Vasishtha said:—Who ever remains as he is (_i.e._ without any
perturbation in his worldly course), and continues intact as vacuity
amidst society: such a one is called the living liberated (Jívan mukta).
5. Who so is employed in his intellection only and seems to be sleeping
in his waking state, though while conducting his worldly affairs: such
a one is called the living liberated.
6. Whose countenance is neither flushed nor dejected in pleasure
or pain (in joy or grief and such other reverses); and who remains
contented with what he gets: such a one is called liberated while he is
living.
7. Whose waking is as a state of sound sleep, and who is not awake to
the accidents of the waking state, and whose waking state is insensible
of the desires incident to it: such a one is called liberated in his
life.
8. Who though actuated by the feelings of affection, enmity, fear and
the like, is at rest, and as clear and undisturbed as vacuity within
himself: such a one is called liberated while he is alive.
9. Who has not an air of pride in him, and is not conceited (with a
notion of his greatness) when he does or refrains to do anything: such
a one is called self-liberated in his life time.
10. Who at one glance or winking of his eye, has a full view of the
whole creation and final destruction of the world, like the Supreme
self (to which he is assimilated): such a one is said to be liberated
in his life time.
11. Who ever is not feared by nor is afraid of any body, and who is
freed from the emotions of joy, anger and fear: such a one is liberated
in life.
12. Who is quiet and quietly disposes his business of this world, and
who though he stands as an individual in the sight of men, attaches
no individuality to himself; and who though a sentient being, is
insensible to all impressions: such is the living liberated soul.
13. Who being full of all possessions, and having every thing present
before him, remains cold and apathetic to them, as if they were useless
to him: such a man is liberated in his life.
14. Now leaving the subject of “living liberation,” I will tell you
what they call the “disembodied liberation,” which like a breath of
wind enters into the soul, after it has fled from the mortal body.
15. The disembodied free spirit neither rises nor sets (like the sun),
nor is it subject to wane (like the moon); it is neither manifest nor
hidden; it is not at a distance, nor is it in me, thee or in any other
person.
16. It shines forth in the form of the sun, and preserves the world
in the manner of Vishnu. It creates the world in the shape of the
lotus-born Brahmá, and destroys all as Rudra or Siva.
17. It takes the form of the sky supported on the shoulders of air,
which supports all living beings, the gods, sages and demigods in the
three worlds. It takes the form of boundary mountains and separates the
different regions (of the earth and skies).
18. It becomes the earth and supports these numerous sets of beings,
it takes the forms of trees, plants and grass, and yields fruits and
grains for supportance (of all living creatures).
19. It takes the forms of fire and water and burns and melts in them by
itself. It sheds ambrosia in the form of the moon, and causes death in
the shape of poison.
20. It becomes light wherewith it fills the space of the firmament, and
spreads darkness in the form of Erebus (_tama or Teom_). It becomes
vacuum (_vyom or beom_) to leave empty space for all, while in the form
of hills it obstructs their free passage on earth.
21. In the form of the fleet mind, it moves the self-moving animals,
and in that of dull matter it settles the unmoving immovables. It girds
the earth by its form of the ocean, as a bracelet encircles the arm.
22. The bodiless spirit takes upon it the great body of the sun, and
illumes all the worlds with their minute particles, while it remains
quiet in itself.
23. Whatever is shining in this universe or ever was or is to be so,
in any of the three—past, present and future times, know them all O
Ráma! as forms of the Divine Spirit (which is free to take any shape it
likes).
24. Ráma said:—Tell me, O Bráhman! why this view of liberation,
appears so very difficult to me, as to make me believe it altogether
incomprehensible to and unattainable by any body.
25. Vasishtha replied:—This (disembodied) liberation is called
_nirvána_ or total extinction of self-consciousness, and is styled
Brahma also (in whom the human soul is finally absorbed). Attend now to
the means of its attainment.
26. All such visible objects known as I, thou, this &c., being
unproduced (_anutpanna_) from the eternal _sat_ or entity of God, it is
impossible to have any conception of them in our minds.[3]
27. Ráma said:—Methinks, O best of them that know the knowable! that
the bodiless souls of the liberated, when they pass through the bounds
of the three worlds, have again to be born according to the course of
nature.
28. Vasishtha replied:—Those that retain the reminiscence of the three
worlds have to move about in them, but such as have lost the idea of
their existence, are absorbed in infinity.
29. For how can one derive the knowledge of the unity of God from his
belief in the duality of the separate existence of the world? Therefore
the figurative sense of cosmos as God (_Viswa_) can not give the
spiritual and infinite idea of Brahma.
30. He is no other but himself, of the nature of pure intellect, and of
the form of the clear and tranquil vacuum (that pervades all things).
Brahma is said to be the world, to signify his manifestation of its
unreality as a reality unto us.
31. I have well considered about a golden bracelet, and found nothing
as a bracelet in it save its gold. (The form is changeable, but the
substance is real).
32. I observed the billows, and found nothing in them but water; and
where there was no water I saw no billow to rise. (It is the substance
and not its shape or shadow that is to be looked into).
33. I see no oscillation any where except in the winds, which are no
other than this force in motion, and moving all things in the world.
(Thus the spirit of God is the fountain or _primum mobile_ of all
forces, which are but forms of the main force).
34. As vacuity abides in air, and water appears in the burning deserts,
and as there is light spread over all creation; so is the spirit of
Brahma manifest in the three worlds in the forms of the very worlds.
35. Ráma said:—Tell me, O sage! the cause which makes this world with
its nature of absolute negation or non-existence, to exhibit such
distinct appearances in its phenomena.
36. Tell me also, how the viewer and the view (of these worlds) being
both extinct (as they are equally unreal in their nature), there
remains their _nirvána_ or absorption in the Deity without their
personalities.
37. Again as it is impossible to conceive the existence of the visible
objects, say how is it possible to conceive the existence of the
invisible Brahma in his own nature (of incomprehensibility).
38. Say by what mode of reasoning this truth may be known and
ascertained, and this being accomplished, there remains nothing else to
be inquired into.
39. Vasishtha replied:—This false knowledge or prejudice of the
reality of the world, has been long prevalent like a chronic disease
(among mankind); and requires to be removed by the specific charm
(mantra) of reasoning only.
40. It can not however be expelled quickly and in a minute, but
requires length of time, like the ascent and descent of an even sided
precipice.
41. Therefore hearken to what I say, for dispelling your fallacy of
the world, by means of arguments, logical inferences, and habitual
meditation (about the nature of God).
42. Attend now Ráma! to a tale that I am to tell you for your
attainment of this knowledge, and by the hearing of which you will
become intelligent, wise and liberated.
43. I will even now relate to you the subject of the production of the
world, in order to show you, that all that is produced serves to bind
our souls to the earth, and that you may live quite free from the same.
44. I will tell you at present under this topic of creation, that the
erroneous conception of the world is as unsubstantial as Vacuum itself.
(_i.e._ All this is null and void).
45. Because this world which appears to contain these moving and
unmoving beings, and abounds in various races of gods, Asura—giants
and Kinnara—pigmies.
46. All these together with the Rudras and other demigods, become
invisible and lose themselves in nothing at the ultimate dissolution of
the world. (This final disappearance _tirobháva_ of all things, proves
their present appearance _ávirbháva_ to be mere phantoms of our brain.
Gloss).
47. Then there remains a moist and hollow deep, without light and thick
spread with mist; all undefinable and undeveloped, save something which
is Real and lasts for ever.
48. There was no air nor form of any thing, no sight nor any thing
to be seen. There were not these multitudes of created and material
beings, that appear to be endless and everlasting to view.
49. There was a nameless self, the fullest of the full in its form; it
was no _ens_ nor _non ens_, no entity nor non-entity, no reality nor
unreality neither.
50. It was mere intellect without its intellection, infinite without
decay, auspicious and full of bliss. It was without its beginning,
middle and end, eternal and imperishable.
51. In him this world is manifest as a pearly goose in painting; He is
and yet is not this (creation), and is the soul of both what is real as
well as unreal. (_Sadasadátman_).
52. He is without ears, tongue, nose, eyes and touch, yet he hears,
tastes, smells, sees and feels every thing in all places and at all
times.
53. He is also that (intellectual) light (_chidáloka_), whereby the
form of that real as well as unreal Being—_sadasadátma_ is discerned
by us in his perspective of creation, as one without beginning or end,
and presenting a representation that is without any colour or shade.
[4]54. He is that vacuous Soul who views the worlds as clearly, as
the yogi beholds Him in the form of ineffable light, with his half
closed eyes, and fixing his sight to the midst of his eyebrows (in his
_khecharí mudrá_ or aerial mode of meditation).
55. He is the cause of all, and whose cause is as _nil_ as the horns of
a hare; and whose works are all these worlds, like so many waves of the
sea.
56. His light is ever shining every where, and he has his seat in the
human heart; and it is from the candle light of his intellect, that all
the worlds derive their light.
57. It is He without whose light the sun would dwindle into darkness;
and whose existence alone gives the world its appearance of a mirage.
58. It is his pulsation that vibrates throughout the universe, and it
is his inertia that stops the course of the whole; it is on that pivot
that the world has its revolution, just as the turning round of a fire
brand describes a circle.
59. His nature is pure and unchangeable; and the works of creation and
destruction, are mere acts of his volition (_Vilása_), in the persons
of Brahma and Hara.
60. It is his _inertia_ and force that gives rest and motion to all
things, like the ubiquious course of the winds. But this is the common
belief that he moves, while in reality his nature is free from all
mutability (like the immovable rock).
61. He is always awake in his ever sleeping state, and therefore can
neither be said to be waking nor sleeping any where or at any time, but
is both awake and asleep every where and at all times.[5]
62. His quiescence is attended with bliss and tranquillity, and his
agitation puts the world in motion and in its course of action; which
is said to remain unaltered in both states which unite in him.
63. He is inherent in all things as fragrance is innate in the flower,
and is indestructible as its odour at the destruction of the flower.
He pervades all things, and is yet as intangible as the whiteness of
linen.
64. Who though speechless, is the author of all speech and sound,
and who though he appears to be as incogitant as a stone, is full of
cogitation (being the intellect itself). Who though fully satisfied
with his bliss, enjoys all things, although he requires nothing for
himself.
65. Who though bodiless actuates all the members of the body; and is
attributed with a thousand arms and eyes (in the Veda); and who having
no support for himself, is yet the support of all, and pervades the
whole without being seated any where.
66. Who having no organs nor organic power, is the organ of organs,
and performs the functions of innumerable organs; and who without a
sensorial mind, exhibits endless designs of his Divine mind in the
infinity of creation.
67. It is for want of our (knowledge) of him, that we are in constant
dread of this delusive world as in that of a dragon or hydra; but it
is at his sight (or by our knowledge of him), that all our fears and
desires fly away afar from us.
68. It is in the presence of the clear light of that God of Truth, that
all the wishes of our minds have a better play, just as actors dance
the best as long as they have the lights.
69. It is by him that a hundred series of visible objects (as pots
and plates—_ghata-patádí_), rise every moment to our view, like the
ceaseless series of waves, billows and surges rising on the surface of
the waters.
70. It is he that exhibits himself otherwise than what he is, in
hundreds of different shapes to our mistaken minds, as the substance of
gold is made to appear to our view in the various forms of bracelets,
armlets, and a hundred other sorts of trinkets.
71. He who manifests himself as the soul, abiding in me, thee and
in this or that person, and is neither myself, thyself, himself nor
itself, is the Supreme soul or Self, that is the same with and apart
from all.
72. It is he and the self-same being, whether you view him in one or
more objects, as it is the same water that heaves itself in this one or
the other wave. Thus all visible phenomena have their rise from him.
73. He from whom time has its counting and the visibles have their
view; by whom the mind exercises its thinking powers, and by whose
light the world is enlightened; is the Supreme.
74. Whatever forms, figures and their actions, whatsoever flavours and
odours, and what sounds, touch, feelings and perceptions soever, you
are sensible of, know them all and their cause also to be the Supreme.
75. You will be able to know your soul, O good Ráma! if you will take
it in the light of the sight or faculty of vision, that lies between
the looker and the object looked upon.
76. Know it as increate and indestructible, and without beginning and
end. It is the eternal and everlasting Brahma and bliss itself. It
is immaculate and infallible, highly adorable and unblamable in its
nature. It is beyond all description and a mere void in its form. It is
the cause of causes and a notion of something that is unknowable. It is
the understanding, and the inward faculty of the intellect or the mind.
(_i.e._ It is a spiritual substance and must be known in the spirit).
CHAPTER X.
DESCRIPTION OF THE CHAOTIC STATE.
Ráma said:—That which remains incident to the Universal dissolution
(_mahá-pralaya_), is commonly designated by the term “formless void.”
2. How then said you, there was no void, and how could there be no
light nor darkness neither?
3. How could it be without the intellect and the living principle, and
how could the entities of the mind and understanding be wanting in it?
4. How could there be nothing and not all things? Such like paradoxical
expressions of yours, have created much confusion in me.
5. Vasishtha said:—You have raised a difficult extra-question, Ráma!
but I shall have no difficulty to solve it, as the sun is at no pains
to dispel the nocturnal gloom.
6. On the occasion or the termination of a great _kalpa age_, when
there remains That Entity (the _Tat sat_) of God, it cannot be said to
be a void, as I will now explain to you. Attend Ráma and hear.
7. Like images carved in bas-relief upon a pillar, was this world
situated _in relievo_ of That Entity, and cannot be said to have been a
void.[6]
8. Again when there was the representation of the plenitude under the
appellation of the world at any place (in the essence of God), and be
it real or unreal, it could not have been a void and vacuity.
9. As a pillar with carved or painted figures, cannot be said to be
devoid of them; so Brahma exhibiting the worlds contained in him, can
not become a void. (_i.e._ As a pillar is not devoid of figures which
has carved images on it; so Brahma is not a void, having the worlds
contained in him. This is a negative enthymem).
10. But the world contained in Brahma, becomes both something and
nothing; as billows in calm waters may either exist or not exist. (So
the appearance and disappearance of the worlds in Brahma, like those
of the little billows in a quiet lake, prove their existence and
non-existence at the same time, as it is predicated of the Chaos or the
_Mahápralaya_. Gloss).[7]
11. Again it happens that certain figures are marked on some insensible
trees in some places by the hand of time, which people mistake for
images; so it comes to pass that certain figures of evanescent matter,
occur in the eternal mind, which men mistake for the real world.
12. This comparison of the figured pillar and tree and the world, is a
partial and not complete simile; the similitude here referring only to
the situation of the transient world in the substance of the permanent
Brahma (like the appearance of false figures in the firmly fixed pillar
and on the standing tree).
13. But this appearance of the world is not caused by another (as
in the case of the pillar, figures and pictures carved and painted
by the hands of the statuary and painter). It rises, lasts and sets
spontaneously and of itself in the self-same essence of Brahma (as the
figures in the tree or the waves of the Ocean). It is the property of
the divine soul and mind to raise and set such imageries in them by
turns, like the creations of our imagination.[8]
14. The meaning of the word void (_súnya_) instead of no void
(_asúnya_) or existence, is a fiction as false as inanity is a
nullity in nature. Something must come out of something, and never
from a void nothing; and how can nothing be reduced to nothing in the
end—_mahápralaya_ (_súnyatá súnyate katham_)? (_Ex nihilo nihil fit,
et in nihilum nihil reverti posse_).
15. In answer to your second question it has been said “there was
darkness neither.” Because the divine light of Brahma (which existed
before creation), was not like the light of a material luminary (which
is followed by darkness). The everlasting light was not to be obscured
by darkness, like the sunshine, or moon-light or the blazing of fire or
the twinkling of stars or our eyes.
16. It is the absence of the light of the great celestial luminaries,
that is called darkness, and there being no material property in the
immaterial essence of God, there could be no such light or darkness
with him before creation.
17. The light of the vacuous Brahma is an internal perception of the
soul, and is only felt and perceived within one’s self, and never
externally by any body; nor is this spiritual light ever clouded by any
mist or darkness of temporal objects.
18. The indestructible Brahma is beyond and free from external and
visible light and darkness; and is above the region of vacuum which is
contained, as it were, within his bosom, and contains the universe as
sheathed within its hollow womb.
19. As there is no difference between the outside and inside of a fruit
(both of which is the same thing); so there is no shade of difference
betwixt Brahma and the universe (the one pervading and the other
pervaded by his spirit).
20. As the billow is contained in and composed of the water and the pot
of the earth, so the world being contained in Brahma, it can not be
said as null and void, but full of the spirit of God.
21. The comparison of earth and water does not agree corporeally
with the spiritual essence of God, whose vacuous spirit contains and
comprises the whole (_Visva_) within itself, as those elements do their
component parts and productions.
22. Now as the sphere of the intellect is clearer and brighter far than
the spheres of air and empty space; so the sense and idea of the word
world as situated in the divine mind, is clearer in a far greater
degree than this visible world appears to us.
23. (In answer to the third question with regard to the want of
intellect), it is said thus:—As the pungency of pepper is perceived
by one who tastes it, and not by him who has never tasted it; so the
minutiae of the Intellect are known in the intellectual sphere by a
cultivated intelligence, and by none who is without it.
24. Thus the Intellect appears as no intellect to one who is devoid
of intelligence in himself (_i.e._ one having the Intellect, does not
perceive it without a cultivated understanding). So this world is seen
in the spirit of God or otherwise, according as one has cultivated or
neglected his spiritual knowledge.
25. The world as it is, is seen either in its outward figure or in
a spiritual light, as other than or the same with Brahma (by the
materialist and spiritualist); but the Yogi views it in its fourth
(_turíya_) state of _susupta_ or utter extinction in his unconscious
soul.
26. Therefore the Yogi, though leading a secular life, remains
somnolent (_Susupta_) in his soul, and tranquil (_Sánta_) in his mind.
He lives like Brahma unknown to and unnoticed by others, and though
knowing all and full of thoughts in himself, he is as a treasury of
Knowledge, unknown to the rest of mankind.
27. (In answer to the question how corporeal beings could proceed
from the incorporeal Brahma). Vasishtha says:—As waves of various
shapes rise and fall in the still and shapeless breast of the sea, so
innumerable worlds of various forms, float about in the unaltered and
formless vacuity of Brahma’s bosom.
28. From the fullness of the Divine soul (_Brahmátmá_), proceeds
the fullness of the living soul (_Jívátmá_), which is formless also
(_nirákriti_). This aspect of Brahma is said to be owing to the purpose
of manifesting himself (as living in all living beings).
29. So the totality of worlds proceeding from the _plenum_ of Brahma,
there remains the same sum total also as the plenitude of Brahma
himself.
30. Considering the world as synonymous with Brahma in our minds, we
find their identity (in the same manner), as one finds by taste the
pepper and its pungency to be the same thing.
31. Such being the state of the unreality of the mind and its
cognizables, their reflexions upon each other (_i.e._ of the mind upon
the object and those of the object on the mind), are equally untrue as
the shadow of a shadow. (Here is an utter negation of perception and
perceptibles. There being no material subtratum, the shadowy scene of
the world is a mere mental synthesis. Berkeley).[9]
32. Know Brahma to be smaller than the smallest atom, and minutest of
minutest particles. He is purer than air, and more tranquil than the
subtile ether which is embosomed in him.
33. Unbounded by space and time, his form is the most extensive of
all. He is without beginning and end, and an ineffable light without
brightness in it. (He is the light of lights).
34. He is of the form of intellect—_chit_ and life eternal, without
the conditions and accidents of vitality—_jívatá_. The Divine
Mind has its will eternal, and is devoid of the desires of finite
minds—_chittata_.
35. Without the rise of the intellect (_i.e._ its development), there
is neither vitality nor understanding, no intellection nor any organic
action or sensation, and no mental desire or feeling whatever (all of
which are but products of the intellect or Ego).
36. Hence the Being that is full of these powers (and without which no
power has its display), and who is without decline or decay, is seen by
us to be seated in his state of tranquil vacuity, and is rarer than
the rarefied vacuum of the etherial regions.
37. Ráma said:—Tell me again and more precisely of the form of this
transcendental Being, who is of the nature of infinite intelligence,
and which may give more light to my understanding.
38. Vasistha said:—I have told you repeatedly, that there is one
supreme Brahma, the cause of causes, who remains alone by himself, when
the universe is finally dissolved or absorbed in him. Hear me describe
Him fully to you.
39. That which the Yogi sees within himself after forgetting his
personality, and repressing the faculties and functions of his mind, in
his _Samádhi_—meditation, is verily the form of the unspeakable Being.
40. As the Yogi who is absorbed in his meditation in absence of the
visible world, and in privation of the viewer and visibles, and sees
the light shining in himself, even such is the form of that Being.
41. Who having forgotten the nature of the living soul—_jíva_, and his
proclivity towards the intelligibles, remains in the pure light and
tranquil state of his intellect (as in Yoga), such is the form of the
Supreme Spirit.
42. He who has no feeling of the breathing of the winds, or of the
touch or pressure of any thing upon his body; but lives as a mass of
intelligence in this life; is verily the form of the Supreme.
43. Again that state of the mind, which a man of sense enjoys in his
long and sound sleep, that is undisturbed by dreams and gnats, is
verily the form of the Supreme.
44. That which abides in the hearts of vacuum, air and stone, and is
the intellect of all inanimate beings, is the form of the Supreme.
45. Again whatever irrational and insensible beings live by nature, as
without the soul and mind (as vegetables and minerals), the tranquil
state of their existence is the nature of the Supreme Soul.
46. That which is seated in the midst of the intellectual light of the
soul, and what is situated in the midst of the etherial light of the
sun, and that which is in the midst of our visual light, is verily the
form of the Supreme. (This passage admits of an occult interpretation
in the Yoga system).
47. The soul which is the witness of our knowledge, of solar and visual
lights and darkness, is without beginning and end, and is the form of
the Supreme.
48. He who manifests this world to us, and keeps himself hidden from
view, be he the same with or distinct from the world, is the form of
the Supreme.
49. Who though full of activity, is sedate as a rock, and who though
not a vacuum (being the plenum of all), appears yet as an empty
vacuity, such is the form of the Supreme.
50. He who is the source and terminus of our triple consciousness of
the knower, known and knowledge (_i.e._ from whom they rise and in whom
they set by turns); is most difficult of attainment.
51. He who shines forth with the lustre of the triple conditions of
the knowable, knower and their knowledge, and shows them to us as a
large insensible mirror, is verily the form of the Supreme, who is here
represented not as the cause—_nimitta_, but as the source—_vivarta_
of the triple category.
52. The mind that is liberated from bodily activities (as in the waking
_Jagrat_ state) from its dreaming (as in the _swapna_ or sleeping
state), and is concentrated in the intellect (as in the state of
_susupti_ or sound sleep), and abides alike in all moving as well as
unmoving bodies (as in the _turíya_ or fourth state of the soul), is
said to remain in the end of our being.
53. The intelligent mind which is as fixed as an immovable body, and
freed from the exercise of its faculties, is comparable with the Divine
Mind.[10]
CHAPTER XI.
SPIRITUAL VIEW OF CREATION.
Ráma said:—Tell me, O Bráhman, wherein this world abides at its
last dissolution, when it does not retain its present form, nor this
resplendent show (as we see in it now).
2. Vasishtha answered:—Tell me, Ráma, what is the form of the barren
woman’s son, and wherefrom he comes and where he goes, tell me also
from where comes the sky-arbour (aerial castle), and where it remains.
3. Ráma replied:—There never was, nor is, nor ever will be the son of
a barren woman or an arbour in the sky; why then ask about the form and
figure of what is nothing?
4. Vasishtha said:—As there never was a barren woman’s son or a forest
in the air, so there existed no such scene as that of the world before.
5. That which has no existence at all, could have neither its
production before, nor can it have its dissolution afterwards. What
shall I then tell you regarding its genesis or exit.
6. Ráma rejoined:—The son of a barren woman and a forest in the sky
are mere fictions, but the visible world is not so, which has both its
beginning and end.
7. Vasishtha replied:—It is hard to have a comparison of the compared
object, agreeing in all respects with what it is compared. The
comparison of the world, is as a simile of those objects, which admit
of no comparison (but with themselves).
8. The appearance of the world, is compared with that of a bracelet,
because the one is as false as the other, and neither of them is real.
9. And as there is nothing in the sky except a negative emptiness, so
the existence of the world in Brahma, is but a negative idea.
10. As the collyrium is no other than blackness, and as there is
no difference between frost and its coldness, so the world is not
otherwise than the great Brahma himself.
11. As coldness can not be negatived of the moon and frost, so creation
can not be negated of God. (Literally, creation is no negative property
of Brahma, but essential to his nature).
12. As there is no water in a sea of the mirage, nor light in the new
moon, so this world, as it is, does not abide in the pure spirit of God
(in its gross state).
13. That which did not exist at first owing to its want of a cause, has
neither its existence at present, nor can it be destroyed (when it is a
_nil_ itself).
14. How is it possible for a dull material object to have any other
cause but a material one; just as it is not the light (but some solid
substance), that is the cause of a shadow.
15. But as none of these works, has come into existence without some
cause, that cause whatever it is, is situated in these productions of
it: (_i.e._ the author is displayed in his works).
16. Whatever appears as ignorance or delusion (as this world), has some
appearance of intelligence or truth (of the Divinity) in it, as the
delusion of the world seen in a dream, is the effect of the intellect
within us. (Consciousness is awake in our dreams also).
17. As the illusion of the world in a dream, is not without our inward
consciousness of it, in like manner Brahma was not unconscious of the
expansion of the world, at the beginning of creation.
18. All this that we behold about us, is situated in the divine soul
(in the same manner as the visions in our dreams, are but archetypes of
our souls); there is no other world that rises and sets (but what is
imprinted in our minds).
19. As fluidity is another name for water, and fluctuation the same
with wind; and as sunshine is no other than light, so the world is
naught but Brahma (displayed in nature).
20. As the figure of a city, resides in the inward intellect of one,
who is conscious of his dreaming, in the same manner this world, is
displayed in the Supreme soul.
21. Ráma said:—If it is so, then tell me, O Bráhman! whence is this
our belief of its substantiality, and how this unreal and visionary
_ideal_, presents its baneful visible aspect unto us.
22. For the view being in existence, there must be its viewer also,
and when there is the viewer, there is the view likewise. As long as
either of these is in existence, there is our bondage, and it is on the
disappearance of both, that our liberation chiefly depends: (which can
hardly take place).
23. It is entirely impossible to be so, as long as our notion of the
view, is not lost in our minds, for unless the view is vanished both
from the vision of the eyes and mind, no one can even form an idea of
liberation in his mind.
24. Again the representation of the view at first, and its obliteration
afterwards, is not enough for our liberation, because the remembrance
of the view, is bondage of the soul.
25. Moreover when the picture of the view, is settled in the soul,
and reflected in the mirror of the mind, there is no necessity of its
recollection (for what is deeply rooted in the soul, comes out of
itself).
26. The intellect which was without the notion of the visibles at
first, would be entitled to liberation, were it not owing to the nature
of the viewer (to imbibe the ideas of visibles).
27. Now sir, please to remove by your reasoning, my hopelessness of
liberation, which I ween, is unattainable by any.
28. Vasishtha said:—Hear me, Ráma! explain to you in length, how the
unreal world with all its contents, appears as real to us.
29. For unless it is explained to you by my reasoning, and the
narratives and instances (of the practice of others), this doubt will
not subside in your breast, as dirt sets down in the lake.
30. Then Ráma, you will be able to conduct yourself on earth, as
one under assurance of the erroneous conception of the creation and
existence of the world.
31. You will then remain as a rock against the impressions of affluence
and want, and of gain and loss, and your relation with whatever, is
fleeting or lasting and the like.
32. Mind, that there is that only one spirit, which is self-existent,
and all besides is mere fiction. I will now tell you, how the triple
world was produced and formed.
33. It was from Him, that all these beings have come to existence;
while He of himself, is all and every thing in it. He likewise appears
to us and disappears also, both as forms and their appearances, and as
the mind and its faculties, and as figures and their shapes, and as
modes and motions of all things.
CHAPTER XII.
THE IDEALISTIC THEO-COSMOGONY OF VEDÁNTA.
Vasishtha said:—
From the state of perfect quiescence and tranquillity of the supremely
Holy spirit, the universe rose to being in the manner, which you must
hear with your best understanding and attention.
2. As sound sleep displays itself in visionary dreams, so does Brahma
manifest himself in the works of creation, of which he is the soul and
receptacle: (_i.e._ who contains and forms and enlivens the whole).
3. The world, which of its nature is continually progressive in its
course, is identic with the essence of that Being, whose form is
selfsame with the ineffable glory of his eternally gemming Intellect
(_chin-mani_).
4. This _chit_ or Intellect, then (_i.e._ after its inert quiescence),
gets of itself an intellection (_chetyá_) in itself, before assuming
to itself consciousness or the knowledge of egoism. (This is the first
stage of the percipient soul).
5. Then this thinking Intellect (_chetya-chit_), gets the notions
(_bodhas_) of some faint images (_úhita-rúpas_), which are purer
and lighter than air, and which have received their names and forms
afterwards. (The innate ideas are born in it before the embryonic mind
or soul).
6. Afterwards this transcendent essence (Intellect), becomes an
intelligent principle (_sacheta_), and eager for intelligence
(_chetana_). It is now worthy of its name as Intellect or _chit_, on
account of its attaining to what is called intelligence.
7. Lastly it takes the form of gross consciousness (_ghana-samvedana_),
and receives the name of the living soul—_jíva_. It now loses its
divine nature by reflecting on itself: (_i.e._ its own personality).
8. This living principle, is then involved in thoughts relating to the
world only; but depends by its nature on the divine essence: (as the
fallacy of the snake, depends on the substance of the rope).[11]
9. Afterwards there rises a void space into being, called
_Kham—vacuum_ (Arabic _Kháviyetun_), which is the seed or source
of the property of sound, and which became expressive of meaning
afterwards. (It is called _ákása_ or sky-light from _kása_ to shine, as
light was the first work of God).
10. Next in order are produced the elements of egoism and duration
in the living soul (_i.e._ the simultaneousness of the ideas of
self-entity and duration in the living principle). And these two
terms, are the roots of the subsistence of future worlds. (_i.e._ The
individuality and durability of things).
11. This ideal knowledge, of the unreal forms of the net-work of world,
in divine Spirit, was made to appear as a reality by the Omnipotent
power. (_i.e._ The ideal world appeared afterwards as real).
12. Thus the ideal self-consciousness became the seed (or root) of the
tree of desires, which were vacillated by egoism in the form of air.
13. The intellect in the form of the airy ego, thinks on the element
of sounds (_sabda tanmátram_); it becomes by degrees denser than the
rarefied air, and produces the element of mind.
14. Sound is the seed (or root) of words, which were afterwards
diversified in the forms of names or nouns and significant terms; and
the assemblage of words, as shoots of trees, is varied in _padas_ or
inflected words, _vákyas_ or sentences, and the collections of Vedas
and Sástras.
15. It is from this Supreme spirit, that all these worlds derived their
beauty afterwards; and the multitude of words (which sprang from the
sounds), and were full of meaning, became widely spread at last.
16. The Intellect having such a family as its offspring, is expressed
by the word _jíva_ (_zoa_) or the living soul, which became afterwards
the arbor (or source) of all forms of beings, known under a variety of
expressions and their significations. (_i.e._ The living god Brahmá
became the cause of the formal world, from the _tanmátra_ elements
produced by Brahma).
17. The fourteen kinds of living beings, which fill the cells in the
bowels of all worlds, sprang afterwards from this living soul. (These
include all vegetable and animal life and all such as increase in bulk
and growth).
18. It was then, that the Intellect by a motion and inflation of
itself, and at an instantaneous thought, became the element _tanmátra_
of touch and feeling (the air), which was yet without its name and
action. (The Spirit breathed breathless. _Sruti_). This breath caused
air, which expanded itself and filled all bodies, which are objects of
touch and feeling.
19. The air, which is the seed (root) of the tree of tangibles, then
developed itself into branches, composed of the (49) various kinds of
winds, that are the causes of the breathings and motions of all beings.
20. Then the Intellect produced at pleasure and from its idea of
light, the elemental essence of lustre, which received afterwards its
different names (from the light of the sun and moon and the stars, as
also from those of fire and lightning).
21. Then the sun, fire, lightning and others, which are the seeds (or
roots) of the tree of light, caused the various colours of bodies that
filled the world. (That light is the cause of colour, was known to the
ancient Rishi).
22. It reflected on the want of fluidity, and produced the liquid body
of waters, whose taste constitutes the element (_tanmátra_) of flavour.
23. The desire of the soul for different flavours (_rasas_), is the
seed of the tree of taste, and it is by the relish of a variety of
tastes, that the world is to go on in its course.
24. Then the self-willed Brahmá, wishing to produce the visible earth,
caused the property of smell to appertain to it from his own element of
it.
25. He made his elementary solidity, the seed or source of the tree
of forms (morphology); as he made his own element of rotundity the
substratum of the spherical world.
26. Those elements being all evolved from the Intellect, are again
involved of themselves in it, as the bubbles of water rise and subside
in itself.
27. In this manner, all those beings remain in their combined states,
until their final dissolution into their simple and separate forms.
28. All those things, which are but forms and formations of pure
Intellect, remain within the sphere of Divine Intelligence, as the
germs of the big banian tree, reside in the forms of pollen and the
seed.
29. These sprouted forth in time, and burst out into a hundred
branches: and after having been concealed in an atom, became as big as
they were to last for ever.
30. Such is the growth and multiplication of things by pervasion of the
Intellect, until they are put to a stop by its contraction and when
weakened in their bodies by its desertion, they droop down in the end.
31. Thus is this class of elementary _tanmátras_, produced in the
Intellect out of its own volition, and are manifested in the form of
formless minutiæ to sight.[12] (trasaranus).
32. These five-fold elements are verily the only seeds of all things
in the world. They are the seeds of the primary momentum that was
given to them (in the beginning). In our notions, they are the seeds
of elementary bodies, but in their real nature, they are the increate
ideal shapes of the Intellect replenishing the world.
CHAPTER XIII.
ON THE PRODUCTION OF THE SELF-BORN.
Vasishtha said:—
Ráma! When the Supreme Brahma remains in his resplendent and tranquil
state (before creation), there is no essence of etherial light or heat
or even darkness produced in the intellectual spirit. (But they lie
hidden there as if buried in oblivion).
2. The _Sat_-God has the attribute of _Chetya_—intellectuality at
first, and it is from the intellection (_Chetana_) of his intellectual
part (_Chetyánsa_), that the epithet of mind (_Chitta_) is attributed
to him. The faculties (_Sakti_) of his intellect (_Chit_), are called
its intelligence (_Chetaná_).
3. The _Chit_ or intellect has then the attribute of the Living soul
(_Jíva_), from its intelligence (_Chetaná_), and connection with the
_chetya_ or intelligible objects in nature. It is next attributed with
the title of _máyá_ or illusion, from the subjection of its _Chetya_ or
cognizable objects only to itself—_Aham mátra_.
4. It has then the attribute of understanding (_buddhi_), from the
excess of its egoism (_ahantá_), which is full with the purposes of
its mind and the elements of sound &c. (_i.e._ with a desire for all
sensible objects).
5. This (living, deluded and self reflecting) ego, is puffed up with
thoughts of (possessing) all things, and looks upon the great arbour of
the visible world (as the great garden for its pleasure and gain).
6. But the living souls, like so many evanescent objects seen in a
dream, are made to rise and fall one after the other, in this great
forest of the world surrounded by the skies.
7. But the world is (as continuous) as the grove of _Karajna_ plants,
growing from unsown seeds; and its elementary bodies of the water,
fire, earth and air, have no regard for any body; (that is living or
dead).
8. The intellect which is the soul of the universe, creates afterwards
the earth and all other things, as one remembering the objects of his
dream (recalls them to his memory).
9. Wherever there is the germ of the world, it develops itself even at
that place; the live elements are the five fold seed of the world, but
the undecaying intellect is the seed of the quintuple (_pancha-bhúta_).
10. As is the seed so is its fruit; hence know the world to be a form
and full of God; and the spacious firmament to be the reservoir of the
quintuple elements in the beginning of creation.
11. The soul like the body, is composed of the powers of the Intellect,
and does not subsist of itself; but being inflated by the same, it
extends its bulk.
12. But the vacuous form of the intellect, which is seated in the
spiritual body of the soul, cannot be composed of solid reality (as the
primary elements of matter). This is not possible; hence nothing can
come out from an impossibility.
13. Again that which is changeable in its form, cannot have its
sameness at all times: hence if the essence of the quintuple elements,
be attributed to Brahma, from the idea of their being the quintessence
of his spirit, there can be no immaterial and immutable Brahma.
14. Therefore know this quintuple to be the developed Brahma himself,
as he evolved them in the beginning, and as he is their producer for
the creation of the world.
15. Thus He being the prime cause of their production, there is nothing
that is produced (without) him, and the world is no product of itself.
16. The unreal appears as real as a city seen in a dream, and as a
castle built in air by our hopes: so we place the living soul in
ourselves, which has its foundation in the vacuous spirit of God.
17. Thus the brilliant spirit, which is situated in the Divine
Intellect, being no earthly or any other material substance, is styled
the living soul, and remains in vacuum as a luminous body rising in the
sky.
18. Hear now how this vacuous living soul, comes to be embodied in the
human body, after its detachment as a spark from the totality of vital
spirits, in the empty sphere of divine Intellect.
19. The soul thinks itself as “a minute particle of light” at
first, and then it considers itself as growing in the sphere of its
consciousness.
20. The unreal appearing as real, proves to be unreal at last; as the
fictitious moon becomes a nullity afterwards; so the soul continues to
view itself subjectively and objectively both as the viewer and the
view.
21. Thus the single self becomes double as one sees his own death in a
dream; and thus it waxes into bigness and thinks its vital spark as a
star. (This is the form of the _lingadeha_ or sentient soul within the
body).
22. As the soul goes on thinking itself the microcosm of the world
(_Viswarúpa_), so it falsely thinks itself as such in reality, as it is
expressed by the dictum “_Soham_” “so am I.”
23. By thinking himself as such, man comes to believe it as true, as
one believes himself as a traveller in his dream. So by thinking the
soul as a star, he views it so within himself.
24. By continued meditation of his soul as such, he loses his external
sensations, and views this star in his cranium.
25. He sees the soul within him though it be without him; just as
the mirror reflects the distant hill in itself; and the soul remains
confined within him, as a body is confined in a well, and as a sound is
shut up in the hollow of a cave.
26. The consciousness of our dreams and desires, is but a particle
(attribute) of the living soul, whose real form is that of a star
waking (keeping watch) within us. (Consciousness of external objects in
our dream and desire, is compared to the reflection of outward images
in a glass or bubble of water, and to the echo of a distant sound in a
hollow cave).
27. Now this vacuous life, which is composed of the essences of the
mind, understanding and knowledge, resides in the hollow sheath of the
star. (The star is supposed to be the eye-sight and residence of life.
Gloss).
28. It appears to me to take its flight to the sky, to see what is
passing there (i.e. the manner in which the mental eye of the Yogi
penetrates the regions of air). And then it enters the body by two
holes, which have the names of the external organs (of sight) given
them afterwards. (The whole sphere of air is thought to teem with life
or living souls and spirits, which rove free in the air, until they are
made to enter and pass out of the body by two unknown holes, whether of
the nostrils or sockets or glottis, remains undefined and undetermined).
29. The organs by which the embodied living soul, is to see (external
objects), are called the eyes-_netras_ (from their receiving (_nayana_)
the light of the soul). That by which it is to feel, is styled the skin
(_twak_ or touch); and those whereby it is to hear, are termed the ears
(_srutis_ from _sru_ to hear, corresponding with _suna_ or _shunu_ in
vernaculars and Persian).
30. The organ of smelling is the nose—_ghrána_ from its bearing the
scent—_ghrána_ to the soul; and that of taste is named as tongue
_rasaná_, for its conducting the _rasa_ taste or flavour to the spirit.
31. Then there is the breathing air (the air of breath or breath of
life), which actuates the energies of the organs of action. It is this
air which is the cause—of vision, and mover of the internal organs of
the mind and thought.
32. This (vital breath) supports the embodied and all supporting soul
(_átiváhika-dehátmá_) in the vacuity of the body, and fills and kindles
it as the air does a spark of fire.
33. The word _Jíva_ or the living soul (_zoa_), is brought under a
figurative sense, ‘to mean something real in the unreal body’. Hence
Brahmá is said to be the life and soul of the unreal world.
34. The gross embodied soul, is of the form of vacuum like the mind and
yet it imagines itself to reside in an _ovum_ in the body, as Brahmá
is supposed to be seated in the mundane egg. (_i.e._ The soul loses its
light airy shape and free range, by being confined in the body).
35. Some view the spirit of God as floating on the surface of the
(ante-mundane) waters (in the form of _Náráyana_); and others view
it in the person of the Lord of creatures (Brahmá); while there are
others, who look at it as infused throughout the creation in the figure
of _viráj_. These are called the subtile and gross bodies of the soul
(_sthúla_ and _súkshma saríras_).
36. The soul or spirit is the spacious womb of productions, and the
means of executing its own purposes, and of knowing the proper time and
place, and the article and the manner of action (modus operandi).
37. The mind is the inventor of words, expressive of ideas (in the
soul), and subjects itself to the arbitary sounds of its own invention.
Hence God is erroneously said to be embodied in words (_sabda Brahma_
of Mimánsá philosophy) in this world of errors.
38. The unproduced and self-born Brahmá, that has risen of himself (and
represents the mind), is as unreal as the soaring of a man in the sky
in his dream.
39. This all supporting-embodied soul, is the prime Lord of creatures,
who is said to have formed this illusory frame of the world.
40. But there was nothing formed or born in it (in reality); nor is
there any substance to be found in the world. It is the same vacuous
form of Brahma still, whose essence is known to extend as the infinite
space itself.
41. Things appearing as real, are as unreal as an imaginary city
(Utopia), which presents a variety (of forms and colours) to the fancy,
without being built or painted by any body. (The phenomenal appearance
of the world, is likened to a phantasmagoria).
42. Nothing that is unmade or unthought of, can be real (either in
substance or idea); and the gods Brahmá and others, being freed from
their avocations at the universal dissolution of existence, could
neither resume their functions nor have materials for the same.
43. The self-born Brahmá, having then neither his remembrance of the
past, nor any material appliance at hand, could neither form an ideal
or material world out of nothing. Therefore production of Brahmá and
formation of the universe are alike (chimerical).
44. The earth and all other existences, are but the eternal ideas of
the divine mind, and they appear to us as objects of a dream in our
waking state: (when they vanish into airy nothing).
45. The divine spirit is known to be vacuum only, and so also is the
world ever known to be: (because the like produces the like). So all
waters are alike liquid bodies, though they are made to pass under
different names.
46. This creation is every where the same in the Supreme Spirit. It is
but an evolution of the same (though presenting different aspects to
us); and the creator is always and everywhere immutable in his nature.
47. The vacuous universe, under the name of the mundane egg, shines as
clearly as the Divine Spirit: it is calm in its appearance, and becomes
disturbed by causes born in itself. (Nature is uniform, but ruffled by
accidents).
48. It is supported by the supportless supporter of all, who is one and
without a second, but devoid of unity in (the variety of his) creation.
All this is born in his consciousness, and therefore there is nothing
that is produced anew.
49. He, who is of the form of unlimited space, and without any vacuity
in it (because nature abhors a vacuum); who is transparent yet teeming
with abundance; who is the whole world (God in nature), without any
worldliness in him; is verily the substratum of all.
50. He, who is neither the container nor the contained, nor the view of
the world; who is neither the world nor its creator (Brahmá), and about
whom there can be no dispute nor disputant; is verily the unknown God.
51. He, who is neither the passing world nor any of its passing things;
who is quite at rest, yet situated in all things, (whether moving or
quiescent); is the only Brahma that shines of himself in himself (as
the soul of and all in all).
52. As we form in ourselves the image of a whirlpool, by the idea of
the fluidity of water in our minds; so the sight of the world produces
the false notion of its reality in the mind.
53. All unrealities become extinct at the end, as we see the
death of our frail bodies in dreams. So we find on the contrary
the essential part of our soul, to be unscathed by its own nature
of indestructibility, and remaining in the form of everlasting
consciousness in the atmosphere of our intellects.
54. Brahmá the prime Lord of creatures, is ever manifest by himself in
the form of vacuity in the Supreme spirit; and he being of a spiritual
form as the mind, has no material body formed of earth as all other
corporeal beings; and is therefore both real and unborn (in his
essence).
CHAPTER XIV.
ESTABLISHMENT OF BRAHMA.
Vasishtha added:—
In this manner the visible world, myself, thyself and all other things
are nothing; all these being unmade and unborn are inexistent: it is
the Supreme spirit only that is existent of itself.
2. The primeval vacuous soul is awakened at first of itself, and by its
own energy from its quietness, and begins to have a motion in itself
like the troubled waters of the deep.
3. It then begins to reflect in itself, as in a dream or in
imagination, without changing its vacuous form, which is likened to a
rock with the inward faculty of thought.
4. The body of the Great Viráj also, is devoid of any material form,
either of earthly or any other elemental shape, (as it is viewed in the
Vedas). It is purely a spiritual, intellectual and etherial form, and
as transparent as the ether itself.
5. It is undecaying and steady as a rock, and as airy as a city seen
in a dream. It is immovable as the line of a regiment represented in a
picture.
6. All other souls are as pictures of dolls and puppets, painted
and not engraven on the body of Viráj as upon a huge pillar; and
he standing as an uncarved column in the empty sphere of Brahmá,
represents all souls (and not bodies) as they are mere pictures on it.
7. The prime Lord of creatures is said to be self-born at first, and he
is known as the increate (Brahmá), for want of his prior acts to cause
his birth. (He is coeternal with the eternal Brahma, and is therefore
not subject to birth and death).
8. The primeval patriarchs, who obtain their ultimate liberation at the
final dissolution of the world, have no antecedent cause to be reborn
as unliberated mortals. (So the emancipate souls of the living and
dead, are freed from the doom of regeneration.)
9. Brahma, who is the reflector of all souls, is himself invisible in
the inward mirror of other souls: (_i.e._ he reflects all images in
himself, but never casts his own reflexion upon any). He is neither the
view nor the viewer, and neither the creation nor the creator himself.
(These being the functions of the creative and representative powers of
Brahmá and Viráj).
10. Though thus negated of all predicates, yet is Brahma the soul of
all predicables, that may be affirmed or denied of him (since he is all
in all). He is the source of these chains of living beings, as light is
the cause of a line of lighted lamps in illuminations.
11. The will of the gods (Brahmá and Viráj), proceeding from the
volition of Brahma, is of that spiritual nature as the other; just as
one dream rising in another, is equally unsubstantial as the first:
(_i.e._ the products of spiritual causes, are also spiritual, by the
rule of the homogeneity of the cause and effect).
12. Hence all living souls, which are evolved from the breathing of
the Supreme Spirit, are of the same nature as their origin for want of
an auxiliary causality. (God made man in his own image, and as perfect
as himself: and this _man_ is _manas_ the Brahmá, or as he is named
Adam, corresponding with _Adima_ or _Adyam purusham_—the first male or
Protogonus).
13. Want of a secondary agency, produces the equality of effects with
their cause (as the fruits and flowers of trees, are of the same kind
with the parent tree, unless there rises a difference in them by cause
of engraftments). Hence the uniformity of created things, proves
the conception of their creation by a secondary cause, to be wholly
erroneous.
14. Brahma himself is the prime soul of Viráj and self-same with him,
and Viráj is the soul of creation and identical with it. He is the
vacuous vitality of all; and it is from him that the unreal earth and
other things have their rise. (Viráj is the spirit of God diffused in
nature).
15. Ráma said:—Tell me, whether the living soul, is a limited thing or
an unlimited mass of life; or does the unbounded spirit of God, exist
in the shape of a mountainous heap of living souls: (_i.e._ whether
it is to be taken in a collective or integral sense, and whether it
forms a totality—_samashti_ existent in the Divinity, of which all
individual souls are either as parts _vyashti_ or separate existences).
16. Are these living souls like showers of rain-water falling from
above, or as the drizzling drops of waves in the vast ocean of
creation, or as the sparks of fire struck out of a red-hot iron, and
from whence they flow, and by whom they are emitted.
17. Tell me sir, the truth concerning the profusion of living souls,
and though I have a partial knowledge of it, I require it to be more
fully and clearly explained by you.
18. Vasishtha replied:—There being but one living soul of the
universe, you can not call it a multitude. Your question therefore is
quite out of place, as the query about the horns of hares (which do not
exist in nature).
19. There are no detached living souls, O Ráma, nor are they to be
found in multitudes any where, nor was there a mountainous heap of
souls known to have existed at any time.
20. Living soul is but a fictitious word, and it is heaped with many
fictions, all of which, you must know for certain, do not apply to the
soul.
21. There is but one pure and immaculate Brahma, who is mere Intellect
(_chinmátram_) and all pervasive. He assumes to himself all attributes
by his almighty power. (Here Brahma is represented not only as
Omniscient and Omnipotent; but as _saguna_ also by his assumption of
all attributes).
22. The living soul is viewed by many to evolve itself from the
intellect into many visible and invisible forms (_múrta-mútam_); just
as a plant is seen to develope itself into its fruits and flowers.
23. They add to their knowledge of the soul the attributes of the
living principle, understanding, action, motion, mind and unity and
duality, as if these appertain to its nature.
24. But all this is caused by ignorance, while right understanding
assigns them to Brahma. The ignorant are bewildered by these distinct
views (of the soul), and will not be awakened to sense.
25. These different believers are lost (in their various views), as the
light is lost under darkness. They will never come to the knowledge of
truth as it is the case with the ignorant.
26. Know Brahma himself as the living soul without any divisibility or
distinction. He is without beginning or end. He is omnipotent, and is
of the form of the great Intellect which forms his essence.
27. His want of minuteness (_i.e._ his fulness) in all places,
precludes his distinctive appellations every where. Whatever attributes
are given him (by fiction), are all to be understood to mean Brahma
himself.
28. Ráma asked:—How comes it, O Bráhman? that the totality of the
living souls in the world, is guided by the will of one universal soul,
which governs the whole, and to which all others are subject.
29. Vasishtha replied:—Brahma the great living soul and
Omnipotent power, remained from eternity with his volition (_satya
sankalpa_—fixed determination) of creation, without partition or
alteration of himself.
30. Whatever is wished by that great soul, comes to take place
immediately. The wish it formed in its unity at first, became a
positive duality at last. Then its wish “to be many” (_Aham bahu
syam_), became the separate existences afterwards.
31. All these dualities of his self-divided powers (the different
living souls), had their several routines of action allotted to them,
as “this is for that”; meaning “this being is for that duty, and such
action is for such end”.
32. Thus though there can be no act without exertion (by the general
rule as in the case of mortals), yet the predominant will of Brahmá,
is always prevailing without its exertion to action, (as in the case
of saints whose wills are effective of their ends without the aid of
action).
33. Though they that bear the name of living beings, effect their
purposes by exertion of their energies, yet they can effect nothing
without acting according to the law appointed by the predominant power.
34. If the law of the predominant power, is effective of its end
(_i.e._ the law of action for production of acts); then the exertions
of the subordinate powers (the living souls), must also be attended
with success: (_i.e._ the attainment of the like result of the like
action).
35. Thus Brahma alone is the great living soul that exists for ever and
without end; and these millions of living beings are no other in the
world (than agents of the divine energies).
36. It is with a consciousness of the intellectual soul (_i.e._ the
inward knowledge of the divinity within themselves), that all living
souls are born in this world; but losing that consciousness (their
knowledge of God) afterwards, they became alienated from him.
37. Hence men of inferior souls, should pursue the course of conduct
led by the superior souls, for regaining their spiritual life
_átmajívatwam_, as the copper becomes transformed into gold (by
chemical process).
38. Thus the whole body of living beings, that had been as inexistent
as air before, come into existence, and rise resplendent with the
wonderful intellect.
39. Whoso perceives this wondrous intellect in his mind, and gets
afterwards a body and the consciousness of his egoism, he is then said
to be an embodied living soul.
40. The mind that is gratified with intellectual delights, becomes
as expanded as the intellect itself, and thinks those pleasures to
constitute the sum total of worldly enjoyments.
41. The Intellect is said to remain unchanged in all its succeeding
stages; and though it never changes from that state, yet it wakes
(developes) by a power intrinsic in itself.
42. The uninterrupted activity of the Intellect, indulges itself in the
amusement of manifesting the intelligibles in the form of the world
(_i.e._ Of evolving the knowables from its own knowledge of them. Or
it is the pleasure of the intellect to unfold the secrets of nature to
view).
43. The extent of the intellectual faculty, is wider and more rarefied
than the surrounding air, and yet it perceives its distinct egoism by
itself and of its own nature. (The subjective knowledge of ego—self).
44. Its knowledge of self, springs of itself in itself like the water
of a fountain; and it perceives itself (its _ego_) to be but an atom
amidst the endless worlds.
45. It perceives also in itself the beautiful and wondrous world, which
is amazing to the understanding, and which is thereafter named the
universe. (_i.e._ The one existing in the other and not without it:
meaning, the soul to be the seat of both the subjective and objective
knowledge).
46. Now Ráma, our _egoism_ being but a conception of the intellect is
a mere fiction (_kalpaná_); and the elementary principles being but
creatures of egoism, they are also fictions of the intellect.
47. Again the living soul being but a resultant of our acts and
desires, you have to renounce these causes, in order to get rid of your
knowledge of _ego_ and _tu_ (_i.e._ of the existence of yourself and
that of others); and then you attain to the knowledge of the true one,
after discarding the fictions of the real and unreal.
48. As the sky looks as clear as ever, after the shadows of clouds
are dispersed from it, so does the soul look as bright as it existed
at first in the intellect, after its overshadowing fictions have been
removed.
49. The universe is a vacuum, and the world is a name for the field
of our exertions. This vacuity is the abode of the gods (_Viswa_ and
_Viráj_, both of whom are formless). The wonderful frame of plastic
nature, is but a form of the formless intellect and no other.
50. What is one’s nature never leaves him at any time; how then can a
form or figure be given to the formless Divinity?
51. The divine intellect is exempt from all the names and forms which
are given to unintelligent worldly things, it being the pervader and
enlivener, of all that shines in the world. (Intellect is the power of
understanding).
52. The mind, understanding and egoism, with the elements, the hills
and skies, and all things that compose and support the world, are made
of the essences proceeding from the intellect. (The intellect from
_interlegere_ contains all things).
53. Know the world to compose the mind-_chitta_ of the intellect-_chit_
of God, because the mind does not subsist without the world. Want of
the world would prove the inexistence of the mind and intellect which
consist of the world. (Hence the identity of the intelligent world with
the mind and intellect of God).
54. The intellect like the pepper seed, is possest of an exquisite
property within itself, and bears like the flavour of the other, the
element of the living soul, which is the element of animated nature.
55. As the mind exerts its power and assumes its sense of egoism, it
derives the principle of the living soul from the Intellect, which with
its breath of life and action, is called a living being afterwards.
(The mind is what thinks, moves and acts).
56. The intellect (_chit_), exhibiting itself as the mind (_chitta_),
bears the name of the purpose it has to accomplish, which being
temporary and changeable, is different from the _chit_ and a nullity.
(The mind being the principle of volition, is applied also to the
object of the will, as we say, I have a mind to play; which is equal to
the expression, I have a playful mind: and this state of the mind being
variable, is said to be null).
57. The distinction of actor and act, does not consist in the
intellect, it being eternal, is neither the author or the work itself.
But the living soul, which is active and productive of acts, is called
the _purusha_ or the embodied soul residing in the body—_purau-sete_.
It is action which makes the man-_purusha_, from which is derived his
manhood-_paurusha_.
58. Life with the action of the mind constitutes the mind of man. The
mind taking a sensitive form, employs the organs of sense to their
different functions. (The sensitivity of the mind bears an active and
not the passive sense of sensitiveness or sensibility).
59. He, the radiance of the light of whose intellect, is the cause of
infinite blessings to the world, is both its author and workmanship
from all eternity, and there is none beside him. (He is the
_Pratyagátmá_ the all-pervading soul).
60. Hence the ego or living soul is indivisible, uninflammable,
unsoilable and undriable in its essence; it is everlasting and infinite
(ubiquious), and as immovable as a mountain. (The living soul is viewed
in the light of the eternal soul).
61. There are many that dispute on this point, as they dispute on
other matters, in their error, and mislead others into the same; but
we are set free from all mistake. (The disputants are the dualists,
who make a distinction between the eternal and created souls.
(_Jívátmá-paramátmá-dvaita-vádis_)).
62. The dualist relying on the phenomena, is deceived by their varying
appearances; but the believer in the formless unity, relies in the
everlasting blessed spirit (which he views in his intellect).
63. Fondness for intellectual culture, is attended with the vernal
blossoms of intellect, which are as white as the clear firmament, and
as numberless as the parts of time.
64. The intellect exhibits itself in the form of the boundless and
wonderful mundane egg, and it breathes out the breath of its own
spirit in the same egg. (The breathing soul is called the _sútrátmá_
one of the ten hypostases of Brahma, the vital air is the first of the
elementary bodies, in the order of emanation _alias_ creation).
65. It then showed itself in the wondrous form of the antimundane
waters, not as they rise from springs or fall into reservoirs, as also
in those of the substances constituting the bodies of the best of
beings.
66. It next shone forth with its own intellectual light, which shines
as bright as the humid beams of the full moon.
67. Then as the intellect rises in full light with its internal
knowledge, upon disappearance of the visibles from sight; so also it is
transformed to dullness by dwelling upon gross objects, when it is said
to be lie dormant. In this state of the intellect, it is lowered to and
confined in the earth.
68. The world is in motion by the force of the Intellect, in whose
great vacuity it is settled; it is lighted by the light of that
Intellect, and is therefore said to be both existent as well as
inexistent by itself.
69. Like the vacuity of that Intellect, the world is said now to exist
and now to be inexistent; and like the light of that Intellect, it now
appears and now disappears from view.
70. Like the fleeting wind which is breathed by that Intellect, the
world is now in existence and now inexistent; and like the cloudy and
unclouded sphere of that Intellect, the world is now in being and now a
not being.
71. Like the broad day light of that Intellect, the world is now in
existence, and like the disappearance of that light, it now becomes
nothing. It is formed like collyrium from the particles of the oil of
the _rajas_ quality of the Intellect.
72. It is the intellectual fire that gives warmth to the world, and it
is the alabaster (conch) of the intellect that causes its whiteness;
the rock of intellect gives it hardness, and its water causes its
fluidity.
73. The sweetness of the world, is derived from the sugar of the
intellect, and its juiciness from the milk in the divine mind; its
coldness is from the ice, and its heat from the fire contained in the
same. (_i.e._ The divine Intellect is the material cause (_upádána
kárana_) of the world).
74. The world is oily by the mustard seeds contained in the Intellect;
and billowy in the sea of the divine mind. It is dulcet by the honey
and aureate by the gold contained in the same.
75. The world is a fruit of the tree of Intellect, and its fragrance is
derived from the flowers growing in the arbour of the mind. It is the
_ens_ of the Intellect, that gives the world its entity, and it is the
mould of the eternal mind, that gives its form.
76. The difference is, that this world is changeful, while the clear
atmosphere of the Intellect has no change in it; and the unreal world
becomes real, when it is seen as full of the Divine spirit.
77. The invariable self-sameness of the Divine spirit, makes the
entity and non-entity of the world alike (because it has no existence
of its own, but in the Supreme soul). And the words ‘part and whole’
are wholly meaningless, because both of these are full with the divine
spirit.
78. Fie to them, that deride notions as false talk; because the world
with its hills, and seas, earth and rivers, is all untrue without the
notion of God’s presence in it. (The Buddhists are perceptionalists,
and have no faith in any thing beyond their sensible perceptions
(_pratyaksha_); but the Vedantic spiritualists, on the contrary, are
abstract conceptionalists, and believe nothing to be true, of which
they have no notion or inward conception).
79. The intellect being an unity, cannot be mistaken for a part of any
thing; and though it may become as solid as a stone, yet it shines
brightly in the sphere of its vacuity.[13]
80. It has a clear vacuous space in its inside, as a transparent
crystal, which reflects the images of all objects, though it is as
clear as the sky.
81. As the lines on the leaves of trees, are neither the parts of the
leaves nor distinct from them, so the world situated in the Intellect,
is no part of it nor separate from it.
82. No detached soul is of heterogeneous growth, but retains in its
nature the nature of the intellect, and Brahmá is the primary cause of
causes. (Hence called Hiranyagarbha.)
83. The mind is of its own nature a causal principle, by reason of its
notion of the Intellect; but its existence is hard to be proved, when
it is insensible and unconscious of the intellect.
84. Whatever is in the root, comes out in the tree, as we see the seed
shoot forth in plants of its own species.
85. All the worlds are as void as vacuity, and yet they appear
otherwise, as they are situated in the Great Intellect. All this is the
seat of the Supreme, and you must know it by your intellection.
86. As the Muni spake these words, the day declined to its evening
twilight. The assembly broke with mutual salutations, to perform their
vesperal ablutions, and met again at the court hall with the rising
sunbeams, after dispersion of the nocturnal gloom.
CHAPTER XV.
STORY OF THE TEMPLE AND ITS PRINCE.
Vasishtha said:—The world is a void and as null as the pearls in the
sky (seen by optical delusion). It is as unreal as the soul in the
vacuity of the intellect.
2. All its objects appear, as unengraven images on the column of the
mind, which is without any engraving or engraver of it.
3. As the intermotion of the waters in the sea, causes the waves to
rise of themselves, so the visibles as they appear to us, are as waves
in the calm spirit of the Supreme. (The variety of the waves, with the
pearls, shells and froth they pour out, resemble the multiformity of
worldly productions).
4. As sun-beams seen under the water, and as water appearing in the
sands of the desert (mirage); so it is the fancy, that paints the world
as true to us; and its bulk is like that of an atom, appearing as a
hill (when seen through the microscope).
5. The fancied world is no more than a facsimile of the mind of its
Maker, just as the sun beams under the water, are but reflexions of the
light above; and no other than a negative notion (a false idea).
6. The ideal world is but an aerial castle, and this earth (with its
contents), is as unreal as a dream, and as false as the objects of our
desire.
7. The earth appearing as solid, is in the light of philosophy, no
better than the liquid water of a river, in the mirage of a sandy
desert, and is never in existence.
8. The illusive forms of the visibles, in this supposed substantial
form of the world, resemble at least, but aerial castles and rivers in
the mirage.
9. The visionary scenes of the world being taken to the scales, will be
found when weighed, to be light as air and as hollow as vacuum.
10. The ignorant that are taken away by the sound of words in
disregard of sense, will find when they come to sense, that there is
no difference between the world and Brahma: (the one being but the
reflection of the other).
11. The dull world is the issue of the Intellect, like the beams of the
sun in the sky. The light of the intellect, is as light as the rarefied
rays of the sun; but it raises like the other, the huge clouds, to
water the shooting seeds of plants.
12. As a city in a dream, is finer than one seen in the waking state,
so this visionary world is as subtile as an imaginary one.
13. Know therefore the insensible world to be the inverse of the
sensible soul, and the substantive world as the reverse of the
unsubstantial vacuum. The words plenum and vacuum are both as inane as
airy breath, because these opposites are but different views of the
same Intellect.
14. Know therefore this visible world to be no production at all; it
is as nameless as it is undeveloped, and as inexistent as its seeming
existence.
15. The universe is the sphere of the spirit of God in the infinite
space; it has no foundation elsewhere except in that Spirit of which it
is but a particle, and filling a space equal to a bit of infinity.
16. It is as transparent as the sky, and without any solidity at all;
it is as empty as empty air, and as a city pictured in imagination.
17. Attend now to the story of the Temple which is pleasant to hear,
and which will impress this truth deeply in your mind.
18. Ráma said:—Tell me at once, O Bráhman, the long and short of the
story of the temple, which will help my understanding of these things.
19. Vasishtha said:—There lived of yore a prince on the surface of
the earth, whose name was Padma from his being like the blooming and
fragrant lotus of his race; and who was equally blessed with wisdom,
prosperity and good children.
20. He observed the bounds of his duties, as the sea preserves the
boundaries of countries; and destroyed the mist of his adversaries,
as the sun dispels the darkness at night. He was as the moon to his
lotus-like queen, and as burning fire to the hay of evils and crimes.
21. He was the asylum of the learned, as the mount Meru was the
residence of the gods; he was the moon of fair fame risen from the
ocean of the earth; and was as a lake to the geese of good qualities;
and like the sun to the lotuses of purity.
22. He was as a blast to the creepers of his antagonists in warfare;
and as a lion to the elephants of his mind (appetites). He was the
favourite of all learning, and a patron of the learned, and a mine of
all admirable qualities.
23. He stood fixed as the mount Mandara, after it had churned the ocean
of the demons. He was as the vernal season to the blossoms of joy, and
as the god of the floral bow to the flowers of blooming prosperity.
24. He was the gentle breeze to the vacillation of the playful
creepers, and as the god Hari in his valour and energy. He shone as the
moon on the florets of good manners, and as wildfire to the brambles of
licentiousness.
25. His consort was the happy Líla, playful as her name implied, and
fraught with every grace, as if the goddess of prosperity, had appeared
in person upon earth.
26. She was gentle with her submissiveness to her lord, and was sweet
in her speech without art; she was always happy and slow in her
movements, and ever smiling as the moon.
27. Her lovely lotus-white face was decorated with painted spots, and
her fair form which was as fresh as a new blown bud, appeared as a
moving bed of lotuses.
28. She was buxom as a playful plant, and bright as a branch of
_kunda_ flowers, and full of glee and good humour. With her palms red
as corals, and her fingers white as lilies, she was in her person a
congeries of vernal beauties.
29. Her pure form was sacred to touch, and conferred a hilarity to the
heart, as the holy stream of the Ganges, exhilarates the flock of swans
floating upon it.
30. She was as a second Rati, born to serve her lord, who was Káma in
person on earth to give joy to all souls.
31. She was sorry at his sorrow, and delighted to see him delightful;
and was thoughtful to see him pensive. Thus was she an exact picture of
her lord, except that she was afraid to find him angry.
CHAPTER XVI.
JOY AND GRIEF OF THE PRINCESS.
This single wived husband, enjoyed the pleasure of an undivided and
unfeigned love, in company with his only consort, as with an _Apsará_
(or heavenly nymph) on earth.
(The _Apsaras_ are the _Abisares_ of Ptolemy and _Absairs_ of the
Persians: a term applied to the fairy race in the watery valley of
Cashmere, supposed to be the site of Paradise-Firdous, and the scene of
innocent attachment).
2. The seats of their youthful sports were the gardens and groves, the
arbours of shrubberies, and forests of Tamála trees. They sported also
in the pleasant arbours of creepers and delightful alcoves of flowers.
3. They delighted themselves in the inner apartments, on beds decked
with fragrant flowers, and on walks strewn over with fresh blossoms.
They amused in their swinging cradles in their pleasure gardens in
spring, and in rowing their tow-boats in summer heat.
4. Hills overgrown with sandal woods and shades of shady forests; the
alcoves of Nípa and Kadamba trees, and coverts of the Páribhadra or
Devadáru-cedars, were their favourite resorts in summer.
5. They sat besides the beds of _kunda_ and _Mandára_ plants, redolent
with the fragrance of full-blown flowers; and strayed about the vernal
green-woods, resounding with the melody of _kokilas’_ notes.
6. The glossy beds of grassy tufts, the mossy seats of woods and lawns,
and water-falls flooding the level lands with showers of rain (were
also their favourite resorts).
7. Mountain layers overlaid with gems, minerals and richest stones; the
shrines of gods and saints, holy hermitages and places of pilgrimage,
were oft visited by them.
8. Lakes of full-blown lotuses and lilies, smiling _Kumudas_ of various
hues, and wood-lands darkened by green foliage, or overhung with
flowers and fruitage, were their frequent haunts.
9. They passed their time in the amorous dalliances of godlike youths;
and their personal beauty, was graced by the generous pastimes, of
their mutual fondness and affection.
10. They amused each other with bon-mots and witticisms and solution
of riddles; with story telling and playing the tricks of hold-fists
_mushti-bandha_ (_purmuthi_), and the various games of chess and dice.
11. They diverted themselves with the reading of dramas and narratives,
and interpretation of stanzas difficult even to the learned. And
sometimes they roamed about cities, towns and villages.
12. They decorated their persons with wreaths of flowers and ornaments
of various kinds; fared and feasted on a variety of flavours, and moved
about with playful negligence.
13. They chewed betel leaves mixed with moistened mace and camphor,
and saffron; and hid the love marks on their bodies, under wreaths of
flowers and corals, with which they were adorned.
14. They played the frolics of “hide and find” (Beng. _lukichuri_),
tossing of wreaths and garlands, and swinging one another in cradles
bestrewn with flowers.
15. They made their trips in pleasure-boats, and on yokes of elephants
and tame camels; and sported in their pleasure-ponds by pattering water
upon one another.
16. They had their manly and womanly dances, the sprightly _tándava_
and the merry _lásya_; and songs of masculine and effeminate voices
the _Kalá_ and _gíta_. They had symphonious and euphonious music, and
played on the lute and tabor, (the wired and percussive instruments).
17. They passed in their flowery conveyances through gardens and
parterres, by river sides and highways, and amidst their inner
apartments and royal palaces.
18. The loving and beloved princess being thus brought up in pleasure
and indulgence, thought at one time with a wistful heart within
herself:—
19. “How will this my lord and ruler of earth, who is in the bloom of
youth and prosperity, and who is dearer to me than my life, be free
from old age and death.
20. “And how will I enjoy his company on beds of flowers in the palace,
possessed of my youth and free-will, for the long long period of
hundreds of years.
21. “I will therefore endeavour with all my vigilance and prayers, and
austerities and endeavours, how this moon-faced prince, may become free
from death and decline.
22. “I will ask the most knowing, and the most austere and very learned
Bráhmans, how men may evade death.”
23. She accordingly invited the Bráhmans and honoured them with
presents, and asked them lowly, to tell her how men might become
immortal on earth.
24. The Bráhmans replied:—“Great queen! holy men may obtain success in
every thing by their austerities, prayers and observance of religious
rites; but no body can ever attain to immortality here below.”
25. Hearing this from the mouths of the Bráhmans, she thought again in
her own mind, and with fear for the demise of her loving lord.
26. “Should it happen, that I come to die before my lord, I shall then
be released from all pain of separation from him, and be quite at rest
in myself.
27. “But if my husband happen to die before me, even after a thousand
years of our lives, I shall so manage it, that his soul (the immortal
part of his body), may not depart from the confines of this mansion
(the charnel-house).
28. “So that the spirit of my lord, will rove about the holy vault in
the inner apartment, and I shall feel the satisfaction of moving about
in his presence at all times.”
29. “I will commence even from this day, to worship Sarasvatí—the
goddess of Intelligence, and offer my prayers to her for this purpose,
with observance of fasts and other rites to my heart’s content.”
30. Having determined so, she betook herself to observe the strict
ceremonials of the Sástra, and without the knowledge of her lord.
31. She kept her fasts, and broke them at the end of every third night;
and then entertained the gods, Bráhmans, the priests and holy people,
with feasts and due honours.
32. She was then employed in the performance of her daily ablutions,
in her act of alms-giving, in the observance of her austerities and in
meditation; in all of which she was painstaking, an observant of the
rules of pious theism.
33. She attended also to her incognizant husband at stated times, and
ministered unto him to the utmost, her duties as required by law and
usage.
34. Thus observant of her vows, the young princess passed a hundred of
her trinoctial ceremony, with resolute and persevering pains-taking and
unfailing austerities.
35. The fair goddess of speech, was pleased at the completion of her
hundredth trinoctial observance, in which she was honoured by her, with
all outward and spiritual complaisance, and then bespoke to her.
36. Sarasvatí said:—“I am pleased my child! with thy continued
devotion to me, and thy constant devotedness to thy husband. Now ask
the boon that thou wouldst have of me.”
37. The princess replied:—“Be victorious, O moon-bright goddess!
that puttest to an end all the pains of our birth and death, and the
troubles, afflictions and evils of this world; and that like the sun,
puttest to flight the darkness of our affections and afflictions in
this life.
38. “Save me O goddess, and thou parent of the world, and have pity
on this wretched devotee, and grant her these two boons, that she
supplicates of thee.
39. “The one is, that after my husband is dead, his soul may not go
beyond the precincts of this shrine in the inner apartment.
40. “The second is, that thou shalt hear my prayer, and appear before
me, whenever I raise my voice to thee, for having thy sight and
blessing.”
41. Hearing this, the goddess said, “Be it so;” and immediately
disappeared in the air (whence she came); as the wave subsides in the
sea whence it rises to view.
42. The princess being blessed by the presence and good grace of the
goddess, was as delighted as a doe at the hearing of music.
43. The wheel of time rolled on its two semicircles of the fort-nights.
The spikes of months, the arcs of the seasons, the loops of days and
nights and the orbit of years. The axle composed of fleeting moments;
giving incessant momentum to the wheel.
44. The perceptions of the prince, entered into the inner man within
the body (_lingadeha_); and he looked in a short time, as dry as a
withered leaf without its juicy gloss.
45. The dead body of the warlike prince, being laid over the sepulchre,
in the inside of the palace, the princess began to fade away at its
sight, like a lotus flower without its natal water (of the lake).
46. Her lips grew pale by her hot and poisoned breath of sorrow; and
she was in the agony of death, as a doe pierced by a dart (in her
mortal part).
47. Her eyes were covered in darkness at the death of her lord, as a
house becomes dark at the extinction of the light of its lamp.
48. She became leaner every moment, in her sad melancholy; and turned
as a dried channel covered with dirt in lieu of its water.
49. She moved one moment and was then mute as a statue; she was about
to die of grief, as the ruddy goose at the separation of her mate.
50. Then the etherial goddess Sarasvatí, took pity on the excess of
her grief, and showed as much compassion for her relief, as the first
shower of rain, does to the dying fishes in a drying pond.
CHAPTER XVII.
STORY OF THE DOUBTFUL REALM OR REVERIE OF LÍLÁ.
Sarasvatí said:—Remove my child, the dead body of thy husband to
yonder shrine! and strew those flowers over it, and thou shalt have thy
husband again.
2. Never will this body rot or fade as long as the flowers are fresh
over it, and know thy husband will shortly return to life again. (The
strewing of flowers over the dead body and the grave, is a practice
common in many religions).
3. His living soul which is as pure as air, will never depart from this
cemetery of thy inner apartment. (The departed soul is believed to
hover about the crypt or cairn until the day of resurrection).
4. The black-eyed princess, with her eyebrows resembling a cluster
of black-bees, heard this consolatory speech of the goddess, and was
cheered in her spirit, as the lotus-bed on return of the rains.
5. She placed the corpse of her husband there, and hid it under the
flowers, and remained in expectation of its rising, as a poor man
fosters the hope of finding a treasure.
6. It was at midnight of the very day, when all the members of the
family had fallen fast asleep, that Lílá repaired to the shrine in the
inward apartment.
7. There she meditated on the goddess of knowledge, in the recess of
her understanding, and called her in earnest in the sorrow of her
heart, when she heard the divine voice thus addressing to her.
8. “Why dost thou call me, child, and why art thou so sorrowful in thy
countenance? The world is full of errors, glaring as false water in a
mirage.”
9. Lílá answered:—“Tell me goddess, where my husband resides at
present, and what he has been doing now. Take me to his presence, as I
am unable to bear the load of my life without him.”
10. The goddess replied:—“His spirit is now roving in the sky, of
which there are three kinds:—one the firmament or region of the
sensible worlds; the other is the region of the mind, the seat of
volition and creation; and third is the region of Intellect, which
contains the two others.
11. “Your husband’s soul is now in the sheath of the region of
Intellect (being withdrawn both from the regions of the visible
world and sensuous mind). It is now by seeking in the region of the
Intellect, that things which are inexistent here, are to be found there.
12. “As in passing from one place to another, you are conscious of
standing in the mid spot (which is neither the one nor the other);
so you will arrive in an instant at the intermediate region of the
intellectual world (lying between this sensible and spiritual worlds).
13. “If you will abide in that intellectual world, after forsaking all
your mental desires, you will certainly come to the knowledge of that
spiritual Being who comprehends all in himself.
14. “It is only by your knowledge of the negative existence of the
world, that you can come to know the positive existence of that Being,
as you will now be able to do by my grace, and by no other means
whatever.” (Forget the sensible to get to the Spiritual. Hafiz).
15. Vasishtha said:—so saying, the goddess repaired to her heavenly
seat; and Lílá sat gladly in her mood of steadfast meditation.
(Platonism).
16. She quitted in a moment the prison house of her body, and her soul
broke out of its inner bound of the mind, to fly freely in the air,
like a bird freed from its cage: (so Plato compares the flight of the
parting soul with that of a bird from its cage).
17. She ascended to the airy region of the Intellect, and saw (by her
intellectual light) her husband seated there in his seat, amidst a
group of princes and rulers of the earth (who had received various
forms and states according to their acts and desires).
18. He was seated on a throne, and lauded with the loud acclamations of
“Long live the king,” and “Be he victorious.” His officers were prompt
in the discharge of their several duties.
19. The royal palace and hall were decorated with rows of flags, and
there was an assemblage of unnumbered sages and saints, Bráhmans and
Rishis at the eastern entrance of the hall.
20. There stood a levy of innumerable princes and chiefs of men at the
southern porch, and a bevy of young ladies standing at the western
door-way.
21. The northern gateway was blocked by lines of horse, carriages and
elephants; when a guard advanced and informed the king of a warfare in
Deccan.
22. He said that the chief of Karnatic, has made an attack on the
eastern frontier; and that the chieftain of Surat, has brought to
subjection the barbarous tribes on the north; and that the ruler of
Malwa, has besieged the city of Tonkan on the west.
23. Then there was the reception of the ambassador from Lanká, coming
from the coast of the southern sea.
24. There appeared next the Siddhas, coming from the Mahendra mountains
bordering the eastern main, and traversing the numerous rivers of their
fluvial districts; as also the ambassador of the Guhyaka or Yaksha
tribes, inhabiting the shores of the northern sea.
25. There were likewise the envoys, visiting the shores of the western
main, and relating the state of affairs of that territory to the
king. The whole courtyard was filled with lustre by the assemblage of
unnumbered chieftains from all quarters.
26. The recitals of Bráhmans on sacrificial altars, died away under
the sound of the timbrels; and the loud shouts of panegyrists, were
re-echoed by the uproar of elephants.
27. The vault of heaven, resounding to the sound of the vocal and
instrumental music; and the dust raised by the procession of elephants
and chariots, and the trotting of horses’ hoofs, obscured the face of
the sky as by a cloud.
28. The air was perfumed by the fragrance of flowers, camphor and heaps
of frankincense; and the royal hall was filled with presents sent from
different provinces.
29. His fair fame shone forth as a burning hill of white camphor, and
raised a column of splendour reaching to the sky, and casting into
shade the solar light.
30. There were the rulers of districts, who were busily employed
in their grave and momentous duties, and the great architects who
conducted the building of many cities.
31. Then the ardent Lílá entered the court-hall of the ruler of men,
and unseen by any, just as one void mixes with another void, and as air
is lost in the air.
32. She wandered about without being seen by any body there; just as a
fair figure, formed by false imagination of our fond desire, is not to
be perceived by any one without ourselves.
33. In this manner she continued to walk about the palace unperceived
by all, as the aerial castle built in one’s mind, is not perceived by
another.
34. She beheld them all assembled in the royal court in their former
forms, and saw all the cities of the princes, as concentrated in that
single city of her lord’s.
35. She viewed the same places, the same dealings, the same concourse
of boys, and the same sorts of men and women, and the same ministers as
before.
36. She saw the same rulers of earth, and the very same Pandits as
before; the identic courtiers and the self-same servants as ever.
37. There was the same assemblage of the learned men and friends as
before, and the like throng of citizens pursuing their former course of
business.
38. She saw on a sudden, the flames of wild fire spreading on all sides
even in broad midday light; and the sun and moon appearing both at
once in the sky, and the clouds roaring with a tremendous noise, with
the whistling of the winds.
39. She saw the trees, the hills, the rivers and the cities flourishing
with population; and the many towns, and villages and forests all about.
40. She beheld her royal consort as a boy of ten years of age after
shaking off his former frame of old age, sitting amidst the hall with
all his former retinue, and all the inhabitants of his village.
SECTION I.
DESCRIPTION OF THE COURT HOUSE AND THE CORTES.
41. Lílá having seen all these began to reflect within herself, whether
the inhabitants of this place were living beings or the ghosts of their
former living souls.
42. Then having recovered her sense at the removal of her trance, she
entered into her inner apartment at midnight, and found the inmates
fast bound in sleep.
43. She raised one by one her sleeping companions, and said she was
anxious to visit the royal hall.
44. She wanted to be seated beside the throne of her lord, and to clear
her doubt by seeing the courtiers all alive.
45. The royal menials rose up at her call, and obedient to her command
they said “Be it so,” and attended to their respective duties.
46. A train of club-bearers ran to all sides to call the courtiers from
the city, and sweepers came and swept the ground as clean as the sun
had shed his rays upon it.
47. A better set of servants cleansed the court-yard as clean, as
autumn days clear the firmament of its rainy clouds.
48. Rows of lights were placed about the court-yard, which looked as
beautiful as clusters of stars in the clear sky.
49. The ground of the court-yard was filled by throngs of people, as
the earth was covered of yore by floods of the great deluge.
50. The dignified ministers and chiefs attended first and took their
respective seats, and appeared as a set of the newly created rulers of
people of the world on all sides, or the regents of the quarters of the
sky.
51. The cooling and fragrant odour of thickly pasted camphor filled the
palace, and the sweet-scented zephyrs breathed profusely the fragrance
of the lotus flowers, which they bore from all sides.
52. The chamberlains stood all around in their white garbs, and
appeared as an assemblage of silvery clouds, hanging over the burning
hills under the equator.
53. The ground was strewn over by the morning breeze with heaps of
flowers, bright as the beaming dawn dispelling the gloom of night, and
etiolated as clusters of stars fallen upon the ground.
54. The palace was crowded by the retinue of the chiefs of the land,
and seemed as it was a lake full of full-blown lotuses, with the fair
swimming swans rambling about them.
55. There Lílá took her seat on a golden seat by the side of the
throne, and appeared as the beauteous Rati seated in the joyous heart
of Káma (_i.e._ as Venus sitting in the lap of aureate lighted Phoebus).
56. She saw all the princes seated in their order as before, and the
elders of the people and the nobles of men and all her friends and
relatives, seated in their proper places.
57. She was highly delighted to behold them all in their former states,
and shone forth as the moon with the brightness of her countenance, to
find them all alive again.
CHAPTER XVIII.
EXPOSURE OF THE ERRORS OF THIS WORLD.
She said, “I have much consolation in you, and now will I console my
sorrowing heart.” So saying, she made a sign for the assembly to break,
and rose from her royal seat.
2. She entered the inner apartment and sat by the side of the dead
body of her lord, hidden under the heap of flowers, and thus began to
reflect within herself.
3. She exclaimed:—“O the wondrous magic! that presents these people of
my place situated in the same manner without myself, as they were seen
to be seated within me.
4. “O how great is the extent of this delusion, as to contain the same
high hills, and the same spacious forests of palm and Hintála trees,
both in the outside as well as they are situated in the inside of
myself.
5. “As the mirror shows the reflexion of the hills within itself as
they are without it, so the reflector of the intellect presents the
whole creation inwardly as it has outwards of itself.
6. “I must now invoke the goddess of wisdom to ascertain which of these
is illusion, and which the sober and certain reality.”
7. So saying, she worshipped and invoked the goddess, and beheld her
immediately present before herself, in the form of a virgin.
8. She made the goddess sit on the elevated seat, and having seated
herself low upon the ground before her, asked that divine power to tell
her the truth.
9. Lílá said:—“Vouchsafe, O goddess, and clear this doubt of thy
suppliant; for it is thy wisdom which has framed this beautiful system
of the universe at first and knows the truth. (Divine wisdom is the
prime cause of all).
10. “Tell me, O great goddess, about what I am going to lay before
thee at present, for it is by thy favour alone that I may be successful
to know it.
11. “I saw the pattern of this world in the intellect, which is more
transparent than the etherial sphere, and as extensive as to contain
millions and millions of miles in a small space of it.
12. “It is what no definite words can express, and what is known as
the calm, cool and ineffable light. This is called the unintelligible
intelligence, and is without any cover or support (_nirávarana
nirbhitti_).
13. “It exhibits the reflexions of space and the course of time, and
those of the sky and its light, and the course of events concentrating
in itself.
14. “Thus the images of the worlds, are to be seen both within and
without the intellect, and it is hard to distinguish the real and
unreal ones between them.”
15. The goddess asked:—Tell me fair lady, what is the nature of the
real world, and what you mean, by its unreality.
16. Lílá replied:—I know the nature of the real to be such as I find
myself to be sitting here, and looking upon you as seated in this place.
17. And I mean that to be unreal, as the state in which I beheld my
husband in the etherial region erewhile; because vacuity has no limit
of time or place in it.
18. The goddess rejoined:—The real creation cannot produce an unreal
figure, nor a similar cause produce a dissimilar effect.
19. Lílá replied:—But we often see, O goddess! dissimilar effects to be
produced from similar causes: thus, the earth and earthen pot though
similar in their substance, yet the one is seen to melt in water, and
the other to carry water in it.
20. The goddess said:—Yes, when an act is done by the aid of auxiliary
means, there the effect is found to be somewhat different from the
primary cause. (Thus the earthen pot being produced by the auxiliary
appliances of fire, the potter’s wheel and the like, differs in its
quality from the original clay).
21. Say O beauteous lady! what were the causes of thy husband’s being
born in this earth? The same led to his birth in the other world also
(_i.e._ the merit of the acts and desires of men, are the causes of
their transmigrations in both worlds).
22. When the soul has fled from here, how can the earth follow him
there any more, and what auxiliary causes can there be in connection
with this cause?
23. Wherever there arises a coaction with its apparent causality, it
is usually attributed by every one to some unknown antecedent cause or
motive.
24. Lílá said:—Methinks goddess, that it was the expansion of my
husband’s memory that was the cause of his regenerations; because it is
certain that reminiscence is the cause of the reproduction of objects
before us.
25. The goddess replied that, memory is an aerial substance, and its
productions are as unsubstantial as itself.
26. Lílá said:—Yes I find reminiscence to be an airy thing, and its
reproduction of my husband and all other things within me to be but
empty shadows in the mind.
27. The goddess replied:—So verily was this reproduction of thy
husband and all those things which appeared to thy sight in thy
reverie; and so, my daughter, is the appearance of all things I see in
this world.
28. Lílá said:—Tell me goddess for the removal of my conception of the
reality of the world, how the false appearance of my formless lord, was
produced before me by the unreal world, (since nothing unsubstantial
can cast a shadow).
29. The goddess replied:—As this illusive world appeared a reality to
thee before thy reminiscence of it, so must thou know all this to be
unreal from what I am going to relate to thee.
30. There is in some part of the sphere of the Intellect the great
fabric of the world, with the glassy vault of the firmament for its
roof on all sides.
31. The Meru (the polar axle or mountain) is its pillar, beset
around by the regents of the ten sides, as statues carved upon it.
The fourteen regions are as so many apartments of it, and the hollow
concavity containing the three worlds, is lighted by the lamp of the
luminous sun.
32. Its corners are inhabited by living creatures resembling ants and
emmets, which are surrounded by mountains appearing as ant-hills in the
sight of Brahmá, the prime lord of creatures and the primeval patriarch
of many races of men.
33. All animal beings are as worms confined in the cocoons (prison
houses) of their own making. The azure skies above and below are as the
soot of this house, beset by bodies of Siddhas (or departed spirits),
resembling groups of gnats buzzing in the air.
34. The fleeting clouds are the smoke of this house or as webs of
spiders in its corners, and the hollow air is full of aerial spirits,
like holes of bamboos filled with flies.
35. There are also the playful spirits of gods and demigods, hovering
over human habitations, as swarms of busy and buzzing bees about
vessels of honey.
36. Here there lay amidst the cavity of heaven, earth and the infernal
regions, tracts of land well watered by rivers, lakes and the sea on
all sides.
37. In a corner of this land, there was situated a secluded piece of
ground (a vale or village), sheltered by hills and craigs about it.
38. In this secluded spot thus sheltered by hills, rivers and forests,
there lived a Bráhman with his wife and children, free from disease
and care of gain and fear of a ruler, and passed his days in his
fire-worship and hospitality, with the produce of his kine and lands.
CHAPTER XIX.
STORY OF A FORMER VASISHTHA AND HIS WIFE.
This Bráhman was equal to his namesake—the sage Vasishtha, in his age
and attire, in his learning and wealth, and in all his actions and
pursuits, except in his profession. (The one being a secular man, and
the other the priest of the royal family).
2. His name was Vasishtha, and that of his wife Arundhatí; who was as
fair as the moon, and as the star of the same name on earth.
3. She resembled her namesake the priestess of the solar race, in her
virtues and parts and in all things, except in her soul and body.
4. She passed her time in true love and affection in his company, and
was his all in the world, with her sweet smiling face resembling the
Kumuda flower.
5. This Bráhman had been sitting once under the shady _sarala_ trees,
on the table land of his native hill, when he saw the ruler of the
land, passing with his gaudy train below.
6. He was accompanied by all the members of the royal family and his
troops and soldiers, and was going to a chase, with a clamour that
resounded in the hills and forests.
7. The white flappers shed a stream of moon light, and the lifted
banners appeared as a moving forest, and the white umbrellas made the
sky a canopy to them.
8. The air was filled with dust raised by the hoofs of horses from the
ground, and lines of elephants with their high _haúdás_, seemed as
moving towers, to protect them from the solar heat and sultry winds.
9. The wild animals were running on all sides at the loud uproar of the
party, resembling the roaring of a whirlpool, and shining gems and
jewels were flashing all about on the persons of the party.
10. The Bráhman saw the procession and said to himself, “O how charming
is royalty, which is fraught with such splendour and prosperity.”
11. Ah! how shall I become the monarch of all the ten sides, and have
such a retinue of horse and elephants and foot soldiers, with a similar
train of flags and flappers and blazing umbrellas.
12. When will the breeze waft the fragrance of _kunda_ flowers, and
the farina of lotuses to my bed-chamber, to lull me and my consorts to
sleep.
13. When shall I adorn the countenances of my chamber maids with
camphor and sandal paste, and enlighten the faces of the four quarters
with my fair fame, as the moon-beams decorate the night.
14. With these thoughts, the Bráhman was thenceforth determined to
apply himself with vigilance, to the rigid austerities of his religion
for life.
15. He was at last overtaken by infirmities which shattered his frame,
as the sleets of snowfall, batter the blooming lotuses in the lake.
16. Seeing his approaching death, his faithful wife was fading away
with fear, as a creeper withers at the departure of spring, for fear of
the summer heat.
17. This lady then began to worship me (the personification of Wisdom)
like thyself, for obtaining the boon of immortality which is hard to be
had.
18. She prayed saying:—Ordain, O goddess! that the spirit of my lord
may not depart from this sepulchre after his demise: and I granted her
request.
19. After sometime the Bráhman died, and his vacuous spirit remained in
the vacuity of that abode.
20. This aeriform spirit of the Bráhman, assumed the shape of a mighty
man on earth, by virtue of the excessive desire and merit of acts in
his former state of existence.
21. He became the victorious monarch of the three realms, by
subjugating the surface of the earth by his might, by laying hold on
the high steeps (of the gods) by his valour, and his kind protection of
the nether lands (watery regions) under his sway.
22. He was as a conflagration to the forest of his enemies, and as the
steadfast Meru amidst the rushing winds of business on all sides. He
was as the sun expanding the lotus-like hearts of the virtuous, and as
the god of the _makara_ ensign (Kama or Cupid) to the eyes of women.
23. He was the model of all learning, and the all giving _Kalpa_ tree
to his suitors; he was the footstool of great Pandits, and as the
full-moon shedding the ambrosial beams of polity all around.
24. But after the Bráhman was dead, and his dead body had disappeared
in the forms of elementary particles in air, and his airy spirit had
reposed in the aerial intellectual soul within the empty space of his
house.
25. His Bráhmanic widow (born of the priestly class), was pining away
in her sorrow, and her heart was rent in twain as the dried pod of
_Simbi_.
26. She became a dead body like her husband, and her spirit by
shuffling off its mortal coil, resumed its subtile and immortal form,
in which it met the departed ghost of her husband.
27. She advanced to her lord, as rapidly as a river runs to meet the
sea below its level; and became as cheerful to join him, as a cluster
of flowers to inhale the vernal air.
28. The houses, lands and all the immovable properties and movable
riches of this Bráhman, are still existent in that rocky village, and
it is only eight days past, that the souls of this loving pair, are
reunited in the hollow vault of their house.
CHAPTER XX.
THE MORAL OF THE TALE OF LÍLÁ.
The goddess said:—That Bráhman whom I said before, had become a
monarch on earth, is the same with thy husband, and his wife Arundhati,
is no other than thyself—the best of women.
2. You two are the same pair now reigning over this realm, and
resembling a pair of doves in your nuptial love, and the deities Siva
and Párvati in your might.
3. I have thus related to you the state of your past lives, that you
may know the living soul to be but air, and the knowledge of its
reality is but an error.
4. The erroneous knowledge (derived from sense), casts its reflection
in the intellect, and causes its error also (errors in the senses breed
errors in the mind); and this makes you doubtful of the truth and
untruth of the two states (of the sensible and intellectual worlds).
5. Therefore the question, ‘which is true and which is untrue,’ has no
better solution than that all creations (whether visible or invisible,
mental or ideal), are equally false and unsubstantial.
6. Vasishtha said:—Hearing these words of the goddess, Lílá was
confused in her mind, and with her eyes staring with wonder, she
addressed her softly.
7. Lílá said:—How is it, O goddess! that your words are so incoherent
with truth, you make us the same, with the Brahmanic pair, who are in
their own house, and we are sitting here in our palace.
8. And how is it possible that the small space of the room in which
my husband’s body is lying, could contain those spacious lands
and hills and the ten sides of the sky: (as I already saw in my
trance—_Samádhi_).
9. It is as impossible as to confine an elephant in a mustard seed, and
as the fighting of a gnat with a body of lions in a nut-shell.
10. It is as incredible as to believe a lotus seed containing a hill
in it, and to be devoured by a little bee; or that the peacocks are
dancing on hearing the roaring of clouds in a dream.
11. It is equally inconsistent to say, O great goddess of gods! that
this earth with all its mountains and other things, are contained
within the small space of a sleeping room.
12. Deign therefore, O goddess to explain this mystery clearly unto me;
because it is by thy favour only that the learned are cleared of their
doubts.
13. The goddess said:—Hear me fair lady! I do not tell thee a lie;
because transgression of the law is a thing unknown to us. (The law is
_nánritam vadeta_—never tell an untruth).
14. It is I that establish the law when others are about to break it;
if then I should slight the same, who else is there who would observe
it.
15. The living soul of the village Bráhman, saw within itself and in
the very house, the image of this great kingdom, as his departed spirit
now views the same in its empty vacuity. (Therefore both these states
are equally ideal).
16. But you have lost the remembrance of the states of your former
lives after death, as they lose the recollection of waking events in
the dreaming state.
17. As the appearance of the three worlds in dream, and their formation
in the imagination; or as the description of a warfare in an epic poem
and water in the mirage of a _maru_ or sandy desert (are all false):
18. So were the hills and habitations which were seen in the empty
space of the Bráhman’s house, which was no other than the capacity of
his own mind to form the images of its fancy, and receive the external
impressions like a reflecting mirror (all mere ideal).
19. All these though unreal, yet they appear as real substances on
account of the reality of the intellect, which is seated in the cavity
of the inmost sheath of the body and reflects the images.
20. But these images, which are derived from the remembrance of unreal
objects of the world, are as unreal as those objects which cast their
reflexions in the intellect; just as the waves rising in the river of a
mirage, are as unreal as the mirage itself.
21. Know this seat (sadana) of yours, which is set in this closet
(_kosha_) of the house, as well as myself and thyself and all things
about us, to be but the reflections of our intellect only, without
which nothing would be perceptible, as to one who is devoid of his
intellect.
22. Our dreams and fallacies, our desires and fancies, as also our
notions and ideas, serve as the best evidences, that afford us their
light for the understanding of this truth: (that nothing is true beside
the subjective mind, which creates and forms, produces and presents all
objects to our view).
23. The spirit of the Bráhman resided in the vacuity of his house
(the body), with the seas and forests and the earth (_i.e._ their
impressions) within itself, as the bee abides in the lotus.
24. Thus the habitable globe with every thing it contains, is situated
in a small cell in one corner of the intellect, as a spot of flimsy
cloud in the firmament.
25. The House of the Bráhman was situated in the same locality of the
intellect, which contains all the worlds in one of its atomic particles.
26. The intelligent soul contains in every atom of it, unnumbered
worlds within worlds, enough to remove your doubt; of the Bráhman’s
viewing a whole realm within the space of his intellect.
27. Lílá asked:—How can the Bráhmanic pair be ourselves, when they are
dead only eight days before, and we have been reigning here for so many
years?
28. The goddess replied:—There is neither any limit of space or
duration, nor any distance of place or length of time in reality: hear
me now tell you the reason of it.
29. As the universe is the reflexion of the divine mind, so are
infinity and eternity but representations of himself.
30. Attend to what I tell you about the manner in which we form the
idea of time, and its distinct parts of a moment and an age, in the
same way as we make the distinction of individualities in me, thee and
this or that person (which are essentially the same undivided spirit
and duration).[14]
SECTION II.
_State of the Human soul after death._
31. Hear now, that no sooner does any one come to feel the
insensibility consequent to his death, than he forgets his former
nature and thinks himself as another being.
32. He then assumes an empty form in the womb of vacuity in the
twinkling of an eye, and being contained in that container, he thinks
within himself in the same receptacle.
33. “This is my body with its hands and feet.” Thus the body he thinks
upon, he finds the same presented before him.
34. He then thinks in himself: “I am the son of this father and am
so many years old; these are my dear friends and this is my pleasant
abode.”
35. “I was born and became a boy, and then grew up to this age. There
are all my friends and in the same course of their lives.”
36. Thus the compact density of the sphere of his soul, presents him
many other figures, which appear to rise in it as in some part of the
world.
37. But they neither rise nor remain in the soul itself, which is as
transparent as the empty air; they appear to the intellect as a vision
seen in a dream.
38. As the view beheld in a dream, presents the sights of all things in
one place, so does every thing appear to the eye of the beholder of the
other world as in his dream.
39. Again whatever is seen in the other world, the same occurs to
men in their present states also; wherefore the reality of this and
unreality of the other world, are both alike to a state of dreaming.
40. And as there is no difference in the waves of the same sea-water,
so the produced visible creation is no other than the unproduced
intellectual world, both of which are equally indestructible: (the one
being but a copy of the other).
41. But in reality the appearance is nothing but a reflection of the
intellect; and which apart from the intelligible spirit, is merely an
empty vacuity.
42. The creation though presided by the intelligible spirit, is itself
a mere void, its intelligible soul being the only substance of it as
the water of the waves.
43. The waves though formed of water, are themselves as false as the
horns of hares; and their appearance as natural objects: is altogether
false (because they are the effects of the auxiliary cause of the winds
which have raised them).
44. Hence there being no visible object in reality (except a false
appearance of such), how can the observer have any idea of the visible,
which loses its delusion at the moment of his death.
45. After disappearance of the visible outer world from sight, the soul
reflects on its reminiscence of the creation in its inner world of the
mind, according to the proper time and place of every thing.
46. It remembers its birth, its parents, its age and its residence,
with its learning and all other pursuits in their exact manner and
order.
47. It thinks of its friends and servants, and of the success and
failure of its attempts. And thus the increate and incorporeal soul,
ruminates on the events of its created and corporeal state in its
intellectual form.
48. It does not however remain long in this state, but enters a new
body soon after its death, to which the properties of the mind and
senses, are added afterwards in their proper times.
49. It then becomes a baby, and finds a new father and mother, and
begins to grow. Thus whether one may perceive it or not, it is all the
product of his former reminiscence.
50. Then upon waking from this state of trance, like a fruit from the
cell of a flower, it comes to find that a single moment appeared to it
as the period of an age.
51. So King Harish Chandra of yore thought one night as a period of
twelve years; and so one day seems as long as a year to them that are
separated from their beloved objects.
52. Again as the birth or death of one in his dream, or his getting a
begotten father in infancy, or a hungry man’s faring on dainty food in
thought, is all false:
53. So when a sated man says he is starving, or one declares he is an
eye witness of a thing he has not seen, or an empty space is full of
people, or that he has got a lost treasure in his dream, who is there
to believe him?
54. But this visible world rests in the invisible spirit of God, as the
property of pungency, resides in the particles, of the pepper seed, and
as the painted pictures on a column. But where are the open and clear
sighted eyes to perceive the same?
INTERPRETATION OF LÍLÁ’S VISION.
55. The vision of Lílá, called samádhi in Yoga and _clairvoyance_ of
spiritualism, was the abstract meditation of her lord in her memory.
Which presented her with a full view of every thing imprinted in it.
The memory is taken for the whole intellect _chit_, which is identified
with God, in whose essence the images of all things, are said to be
eternally present.
CHAPTER XXI.
GUIDE TO PEACE.
Soon after the insensibility occasioned by one’s death is over, there
appears to him (soul) the sight of the world, as he viewed it with his
open eyes when he was living.
2. It presents before him the circle of the sky and its sides with the
cycle of its seasons and times, and shows him the deeds of his pious
and secular acts, as they were to continue to eternity.
3. Objects never seen nor thought of before, also offer themselves to
his view, as the sight of his own death in a dream, and as they were
the prints in his memory.
4. But the infinity of objects, appearing in the empty sphere of the
immaterial intellect, is mere illusion, and the baseless city of the
world, like an aerial castle, is but the creation of imagination.
5. It is the remembrance of the past world, that makes it known to us
(because it is impossible to recognise any thing without a previous
impression of its kind in the mind). Hence the length of a _kalpa_ age
and the shortness of a moment, are but erroneous impressions proceeding
from the rapidity and slowness of our thoughts.
6. Therefore knowledge, based upon previous notions or otherwise, is
of two kinds, and things known without their cause, are attributed to
Divine Intelligence (as the hidden cause of all).
7. We are conscious also of thoughts, unthought of before in our minds,
as we often have in our dreams; and think of our parents after their
demise by mistake of other persons as such.
8. Sometimes genius supercedes the province of memory, as in the first
creation or discovery of a thing, which is afterwards continued by its
remembrance.
9. According to some, those visible worlds are said to have remained
in their ideal state in the Divine mind; and according to others, that
there were no pre-existent notions of these in the mind of God.
10. According to some others, the world manifested itself not from the
memory, but by the power and will of God; while others maintain it to
be the production of a fortuitous combination, of intelligence and
atomic principles on a sudden (_Kákatálíya sanyoga_).
11. It is the entire forgetfulness of the world, which is styled
liberation, and which can not be had from attachment to what is
desirable or aversion of the undesirable.
12. It is difficult to effect an entire negation, both of one’s
subjective as well as objective knowledge of his self, and the
existence of the outer world; and yet no body can be freed without
obliteration of both.
13. As the fallacy of taking a rope for a snake, is not removed until
the meaning of the world snake, is known to be inapplicable to the
rope; so no one can have rest and peace of his mind, unless he is
convinced of the illusive nature of the world.
14. One party, who is at peace with himself (by his abandonment of the
world), can not be wholly at rest without divine knowledge; as the
ghost of his inward ignorance, may overtake him after his getting rid
of the devil of worldliness.
15. The world is certainly a monster in itself without the knowledge of
its Author; but the difficulty of knowing the first cause, has rendered
it an impassable wilderness.
16. Lílá said:—If reminiscence be the cause of one’s reproduction,
then say, O goddess! what were the causes of the birth of the Bráhmanic
pair, without the vestiges of their past remembrance.
17. The goddess replied:—Know that Brahmá the first progenitor of
mankind, who was absolute in himself, did not retain any vestige of his
past remembrance in him.
18. The first born, who had nothing to remember of a prior birth, was
born in the lotus with his own intelligence—_chaitanya_; (and not
because of his remembrance).
19. The lord of creatures being thus born by chance of his own genius
or creative power, and without any assignable cause or design on his
part, reflected within himself “now I am become another and the source
of creation.”
20. Whatever is thus born of itself, is as it were nothing and never
produced at all, but remained as the absolute intellect itself in
_nubibus_ (chinnabhas).
21. It is the Supreme being that is the sole cause of both states of
reminiscence (_i.e._ the one caused by vestiges of prior impressions,
and the other produced by prior desires); and both the conditions of
cause and effect combine in Him in the sphere of his intellect.
22. Thus it is the knowledge of the union of the cause and effect, and
the auxiliary cause in Him, that gives us our tranquillity and naught
otherwise.
23. Causality and consequence are mere empty words of no significance,
since it is the recognition of the universal intellect, which
constitutes true wisdom.
24. Hence nothing is produced that is seen in the phenomenal, or known
in the noumenal or intellectual world (_Chid-jagat_); but every thing
is situated within the space of the sphere of the intellect in one’s
own soul.
25. Lílá said:—O! wonderful was the sight thou hast shown me, O
goddess; it was a fair prospect of the world as in its morning light,
and as brilliant as in the glare of a lightning.
26. Now goddess! deign to satisfy my curiosity, until I become
conversant with it by my intense application and study.
27. Kindly take me to that dwelling where the Bráhman pair dwelt
together, and show me that mountainous spot of their former residence.
28. The goddess replied:—If you want to see that sight, you shall have
to be immaculate, by forsaking the sense of your personality (_mana_ or
_meum_), and betaking yourself to the clairvoyance or clear sightedness
of seeing the unintelligible Intellect (_achetya-chit_) within the
soul.
29. You shall then find yourself in a vacuous atmosphere (_vyomátman_),
and situated in the sky (_nabhas-nubibus_), resembling the prospects of
earthly men, and the apartments of the firmament (_i.e._ all _nil_ and
void).
30. In this state we shall be able to see them with all their
possessions without any obstruction; otherwise this body is a great
barrier in the way of spiritual vision.
31. Lílá said:—Tell me kindly, O goddess! the reason, why do we not
see the other world with these eyes, nor go there with these bodies of
ours.
32. The goddess replied:—The reason is that you take the true futurity
for false, and believe the untrue present as true. For these worlds
which are formless, appear as having forms to your eyes, as you take
the substance gold in its form of a ring.
33. Gold though fashioned as a circlet, has no circularity in it; so
the spirit of God appearing in the form of the world, is not the world
itself.
34. The world is a vacuity full with the spirit of God; and whatever
else is visible in it, is as the dust appearing to fly over the sea.
(Hence called _máyá_ or illusion of vision, as specks peopling the
summer skies).
35. This illusory quintessence of the world is all false, the true
reality being the subjective Brahma alone; and in support of this truth
we have the evidence of our guides in Vedánta philosophy, and the
conviction of our consciousness.
36. The Brahma believer sees Brahma alone and no other anywhere, and he
looks to Brahma through Brahma himself, as the creator and preserver of
all, and whose nature includes all other attributes in itself.
37. Brahma is not known only as the author of his work of the creation
of worlds, but as existent of himself without any causation or
auxiliary causality (_i.e._ as neither the creator or created, nor
supporter of nor supported by another).
38. Until you are trained by your practice of Yoga, to rely in one
unity, by discarding all duality and variety in your belief, so long
you are barred from viewing Brahma in his true light.
39. Being settled in this belief of unity, we find ourselves by our
constant practice of Yoga communion, to rest in the Supreme spirit.
40. We then find our bodies mixing with the air as an aerial substance,
and at last come to the sight of Brahma with these our mortal frames.
41. Being then endued with pure, enlightened and spiritual frames, like
those of Brahmá and the gods, the holy saints are placed in some part
of the divine essence.
42. Without practice of yoga, you can not approach God with your mortal
frame. The soul that is sullied by sense, can never see the image of
God.
43. It is impossible for one to arrive at the aerial castle (objects of
the wish) of another, when it is not possible for him to come to the
castle (wished for object), which he has himself built in air.
44. Forsake therefore this gross body, and assume your light
intellectual frame; then betake yourself to the practice of yoga, that
you may see God face to face.
45. As it may be possible to realize an aerial castle by the labour of
building it, so it is possible to behold God, either with this body or
without it, by practice of yoga only and not otherwise.
46. And as the erroneous conception of the existence of the world, has
continued since its first creation (by the will of Brahma); so it has
been ever since attributed to an eternal fate—niyati (by fatalists),
and to an illusory power (_máyá sakti of Máyá vadis_).
47. Lílá asked:—Thou saidst O goddess? that we shall go together to
the abode of the Brahman pair, but I ask thee to tell me, how are we to
effect our journey there?
48. As for me, I shall be able to go there with the purer part of my
essence the sentient soul (after leaving this my gross body here). But
tell me how wilt thou that art pure intellect (_chetas_), go to that
place?
49. The goddess replied:—I tell thee lady, that the divine will is
an aerial tree, and its fruits are as unsubstantial as air, having no
figure nor form nor substance in them.
50. And whatever is formed by the will of God from the pure essence of
his intelligent nature, is only a likeness of himself, and bears little
difference from its original.
51. This body of mine is of the like kind, and I will not lay it aside,
but find out that place by means of this as the breeze finds the odours.
52. And as water mixes with water, fire with fire and air with air, so
does this spiritual body easily join with any material form that it
likes.
53. But a corporeal body cannot mix with an incorporeal substance, nor
a solid rock become the same with an ideal hill.
54. And as your body, which is composed both of its spiritual and
mental parts, has become corporeal by its habitual tendency to
corporeality.
55. So your material body becomes spiritual (_átiváhika_), by means
of your leaning to spirituality, as in your sleep, in your protracted
meditation, insensibility, fancies and reveries.
56. Your spiritual nature will then return to your body, when your
earthly desires are lessened and curbed within the mind.
57. Lílá said:—Say goddess, what becomes of the spiritual body after
it has attained its compactness by constant practice of yoga; whether
it becomes indestructible, or perishes like all other finite bodies.
58. The goddess replied:—Any thing that exists is perishable, and of
course liable to death; but how can that thing die which is nothing,
and is imperishable in its nature? (Such is the spirit).
59. Again the fallacy of the snake in a rope being removed, the snake
disappears of itself, and no one doubts of it any more.
60. Thus, as the true knowledge of the rope, removes the erroneous
conception of the snake in it, so the recognition of the spiritual
body, dispels the misconception of its materiality.
61. All imagery is at an end when there is no image at all, as the
art of statuary must cease for want of stones on earth. (Thus they
attribute materiality to the immaterial spirit from their familiarity
with matter).
62. We see clearly our bodies full of the spirit of God, which you can
not perceive owing to your gross understanding.
63. In the beginning when the intellect—_chit_, is engrossed with the
imagination of the mind—_chitta_, it loses thenceforth its sight of
the only one object (the unity of God).
64. Lílá asked:—But how can imagination have any room or trace out
anything in that unity, wherein the divisions of time and space and all
things, are lost in an undistinguishable mass?
65. The goddess replied:—Like the bracelet in gold and waves in water,
the show of truth in dreams, and the resemblance of aerial castles:—
66. As all these vanish on the right apprehension of them, so the
imaginary attributes of the unpredicable God, are all nothing whatever.
67. As there is no dust in the sky, so there can be no ascribing of any
attribute or partial property to God; whose nature is indivisible and
unimaginable, who is an unborn unity, tranquil and all-pervading.
68. Whatever shines about us, is the pure light of that being, who
scatters his lustre like a transcendental gem all around.
69. Lílá said:—If it is so at all times, then tell me, O goddess! how
we happened to fall into the error of attributing duality and diversity
to His nature.
70. The goddess replied:—It was your want of reason that has led
you to error so long; and it is the absence of reasoning that is the
natural bane of mankind, and requires to be remedied by your attending
to reason.
71. When reason takes the place of the want of reason, it introduces
in a moment the light of knowledge in the soul, in lieu of its former
darkness.
72. As reason advances, your want of reason and knowledge and your
bondage to prejudice, are put to flight; and then you have an
unobstructed liberation and pure understanding in this world.
73. As long as you had remained without reasoning on this subject, so
long were you either dormant or wandering in error.
74. You are awakened from this day both to your reason and liberation,
and the seeds for the suppression of your desires, are sown in your
heart.
75. At first neither was this visible world presented to you nor you to
it, how long will you therefore reside in it, and what other desires
have you herein?
76. Withdraw your mind from its thoughts of the visitor, visibles and
vision of this world, and settle it in the idea of the entire negation
of all existence, then fix your meditation solely in the supreme Being,
and sit in a state of unalterable insensibility (by forgetting yourself
to a stone).
77. When the seed of inappetency has taken root in your heart, and
begun to germinate in it, the sprouts of your affections and hatred
(literally—pathos and apathy), will be destroyed of themselves.
78. Then the impression of the world will be utterly effaced from the
mind, and an unshaken _anesthesia_ will overtake you all at once.
79. Remaining thus entranced in your abstract meditation, you will
have in process of time a soul, as luminous as a luminary in the clear
firmament of heaven, freed from the concatenation of all causes and
their consequences for evermore.
CHAPTER XXII.
PRACTICE OF WISDOM OR WISDOM IN PRACTICE.
(VIJNÁNA-BHYÁSA).
SECTION I.
ABANDONMENT OF DESIRES.
_Básaná Tyága._
The goddess continued:—
As objects seen in a dream, prove to be false as the dream, on being
roused from sleep and upon knowing them as fumes of fancy; so the
belief in the reality of the body, becomes unfounded upon dissolution
of our desires.
2. As the thing dreamt of disappears upon waking, so does the waking
body disappear in sleep, when the desires lie dormant in the soul.
3. As our corporeal bodies are awakened after the states of our
dreaming and desiring, so is our spiritual body awakened after we cease
to think of our corporeal states.
4. As a sound sleep succeeds the dormancy which is devoid of desires
(_i.e._ when we are unconscious of the actions and volition of our
minds); so does the tranquillity of liberation follow the state of our
inappetency even in our waking bodies.
5. The desire of living-liberated men (_jívan-muktas_), is not properly
any desire at all, since it is the pure desire relating to universal
weal and happiness.
6. The sleep in which the will and wish are dormant, is called the
sound sleep _susupta_, but the dormancy of desires in the waking state,
is known as insensibility _moha_ or _múrchhá_.
7. Again the sleep which is wholly devoid of desire, is designated the
_turíya_ or the fourth stage of yoga, and which in the waking state is
called _samádhi_ or union with Supreme.
8. The living man, whose life is freed from all desires in this world,
is called the living liberated—_jívan-mukta_, a state which is unknown
to them that are not liberated (_amukta_).
9. When the mind becomes a pure essence (as in its _samádhi_), and its
desires are weakened, it becomes spiritualised (_ativáhika_), and then
it glows and flows, as the snow melts to water by application of heat.
10. The spiritualised mind, being awakened (as if it were from its
drowsiness or lethargy), mixes with the holy spirits of departed souls
in the other world.
11. When your egoism is moderated by your practice of yoga, then the
perception of the invisible, will of itself rise clearly before your
mind.
12. And when spiritual knowledge gains a firm footing in your mind, you
will then behold the hallowed scenes of the other world more than your
expectation.
13. Therefore O blameless lady! try your utmost to deaden your desires,
and when you have gained sufficient strength in that practice, know
yourself to be liberated in this life.
14. Until the moon of your intellectual knowledge, comes to shine forth
fully with her cooling beams, so long you shall have to leave this body
of yours here, in order to have a view of the other world.
15. This fleshy body of yours, can have no tangible connection with one
which is without flesh; nor can the intellectual body (_lingadeha_),
perform any action of the corporeal system.
16. I have told you all this according to my best knowledge, and the
state of things as they are: and my sayings are known even to boys, to
be as efficacious as the curse or blessing of a deity.
17. It is the habitual reliance of men in their gross bodies, and their
fond attachment to them, that bind their souls down, and bring them
back to the earth; while the weakening of earthly desires serve to
clothe them with spiritual bodies.
18. No body believes in his having a spiritual body here even at his
death bed; but every one thinks the dying man to be dead with his body
for ever.
19. This body however, neither dies, nor is it alive at any time; for
both life and death are mere resemblances of aerial dreams and desires
in all respects.
20. The life and death of beings here below, are as false as the
appearances and disappearance of persons in imagination, (or a man in
the moon), or of dolls in play or puppet shows.
21. Lílá said:—The pure knowledge, O goddess! that thou hast imparted
to me, serves on its being instilled into my ears, as a healing balm to
the pain caused by the phenomenals.
SECTION II.
ON THE PRACTICE OF YOGA.
22. Now tell me the name and nature of the practice, that may be of use
to Spiritualism, how it is to be perfected and what is the end of such
perfection.
23. The goddess replied:—Whatever a man attempts to do here at any
time, he can hardly ever effect its completion, without his painful
practice of it to the utmost of his power.
24. Practice is said by the wise, to consist in the conference of the
same thing with one another, in understanding it thoroughly, and in
devoting one’s self solely to his object.
25. And those great souls become successful in this world, who are
disgusted with the world, and are moderate in their enjoyments and
desires, and do not think on the attainment of what they are in want of.
26. And those great minds are said to be best trained, which are
graced with liberal views, and are delighted with the relish of
unconcernedness with the world, and enraptured with the streams of
heavenly felicity.
27. Again they are called the best practised in divine knowledge, who
are employed in preaching the absolute negation of the knower and
knowables in this world, by the light of reasoning and Sástras.
28. Also the knowledge, that there was nothing produced in the
beginning, and that nothing which is visible, as this world or one’s
self, is true at any time, is called to be practical knowledge by some.
29. The strong tendency of the soul towards the spirit of God, which
results from a knowledge of the nihility of visibles, and subsidence of
the passions, is said to be the effect of the practice of Yoga.
30. But mere knowledge of the inexistence of the world, without
subduing the passions, is known as knowledge without practice, and is
of no good to its possessor.
31. Consciousness of the inexistence of the visible world, constitutes
the true knowledge of the knowable. This habitude of the mind is called
the practice of Yoga, and leads one to his final extinction—_nirvána_.
32. The mind thus prepared by practice of Yoga, awakens the
intelligence which lay dormant in the dark night of this world, and
which now sheds its cooling showers of reason, like dew drops in the
frosty night of autumn.
33. As the sage was sermonizing in this manner, the day departed as
to its evening service, and led the assembled train to their evening
ablutions. They met again with their mutual greetings at the rising
beams of the sun after the darkness of night was dispelled.
CHAPTER XXIII.
THE AERIAL JOURNEY OF SPIRITUAL BODIES.
Vasishtha said:—
After this conference between the goddess and that excellent lady on
that night, they found the inmates of the family fast asleep in the
inner apartment.
2. They entered the charnel-house which was closely shut on all sides
by latches fastened to the doors and windows, and which was perfumed
with the fragrance of heaps of flowers.
3. They sat beside the corpse decorated with fresh flowers and
garments, with their faces shining like the fair full-moon; and
brightening the place.
4. They then went to the cemetery and stood motionless on the spot,
as if they were sculptures engraven on marble columns, or as pictures
drawn upon the wall.
5. They shook off all their thoughts and cares, and became as
contracted as the faded blossoms of the lotus at the decline of the
day, when their fragrance has fled from them.
6. They remained still, calm and quiet and without any motion of their
limbs, like a sheet of clouds hanging on the mountain top in the calm
of autumn.
7. They continued in fixed attention without any external sensation,
like some lonely creepers shrivelled for want of the moisture of the
season.
8. They were fully impressed with the disbelief of their own existence,
and that of all other things in the world, and were altogether absorbed
in the thought of an absolute privation of every thing at large.
9. They lost the remembrance of the phantom of the phenomenal world,
which is as unreal as the horn of a hare.
10. What was a _non ens_ at first, is even so a not-being at present,
and what appears as existent, is as inexistent as the water in a
mirage.
11. The two ladies then became as quiet as inert nature herself, and as
still as firmament before the luminous bodies rolled about in its ample
sphere.
12. They then began to move with their own bodies, the goddess of
wisdom in her form of intelligence, and the queen in her intellectual
and meditative mood.
13. With their new bodies they rose as high as one span above the
ground, then taking the forms of the empty intellect, they began to
mount in the sky.
14. The two ladies then with their playful open eyes, ascended to the
higher region of the sky, by their nature of intellectual knowledge.
15. Then they flew higher and higher by force of their intellect, and
arrived at a region stretching millions of leagues in length.
16. Here the pair in their etherial forms, looked about according to
their nature in search of some visible objects; but finding no other
figure except their own, they became much more attached to each other
by their mutual affection.
CHAPTER XXIV.
THE AERIAL JOURNEY.
Vasishtha continued:—
Thus ascending higher and higher and reaching by degrees the highest
station, they went on viewing the heavens, with their hands clasped in
each other’s.
2. They saw a vast expanse as that of the wide extended universal
ocean, deep and translucent within; but soft with etherial mildness,
and a cooling breeze infusing heavenly delight.
3. All delightsome and pleasant was the vast Ocean of vacuity, into
which they dived, and which afforded them a delight far greater in its
purity, than what is derived from the company of the virtuous.
4. They wandered about all sides of heaven, under the beams of the full
moon shining above them; and now halted under the clear vault of the
clouds, covering the mountain tops of _Meru_, as if under the dome of a
huge white washed edifice.
5. And now they roved by the regions of Siddhas and Gandharvas,
breathing the charming fragrance of _Mandára_ chaplets; and now passing
the lunar sphere, they inhaled the sweet scent exhaled by the breeze
from that nectarious orb (_Sudhákara_).
6. Now tired and perspiring profusely, they bathed in the lakes of
showering clouds, fraught with the blushing lotuses of lurid lightnings
flashing within them.
7. They promenaded at random of their free will on all sides, and now
alighted like fluttering bees on the tops of high mountains, appearing
as filaments of the lotus-like earth below.
8. They roved also under the vaults of some fragments of clouds, which
were scattered by the winds, and raining like the cascade of Ganges,
thinking them as shower-bath-houses in the air.
9. Then failing in their strength, they halted in many places, with
their slow and slackened steps, and beheld the vacuum full of great and
wondrous works.
SECTION II.
DESCRIPTION OF THE HEAVEN.
10. They saw what they had never seen before, the tremendous depth of
vacuity, which was not filled up by the myriads of worlds which kept
revolving in it.
11. Over and over and higher and higher, they saw the celestial spheres
filled with luminous orbs adorned with their ornamental stars, roving
one above and around the other.
12. Huge mountainous bodies as the _Meru_ moved about in the vacuous
space, and emitted a rubicund glare, like a flame of fire from within
their bowels on all sides.
13. There were beautiful table-lands, like those of the Himálayas, with
their pearly peaks of snow; and also mountains of gold, spreading an
aureate hue over the land.
14. They saw in some place mountains of emerald, tinging the landscape
with verdant green, as it were a bed of grass; and in others some dark
cloud, dimming the sight of the spectator, and hiding the spectacle in
dark blackness.
15. They beheld also tracts of blue sapphire, with creepers of párijáta
flowers, blooming with their blossoms as banners in the azure skies.
16. They saw the flights of Siddhas (or departed holy spirits), the
flight of whose minds outstripped the swiftness of the winds; and heard
the vocal music of the songs of heavenly nymphs in their aerial abodes.
17. All the great bodies in the universe (the planetary system), were
in continual motion; and the spirits of the gods and demigods, were
moving about unseen by one another.
18. Groups of spiritual beings, as the Kushmándas, Rákshasas and
Pisáchas, were seated in aerial circles at the borders; and the winds
and gales blowing with full force in their etherial course.
19. Loud roarings of clouds, as those of the crackling wheels of
heavenly cars, were heard in some places; and the noise of rapid stars,
resembled the blowing of pneumatic engines.
20. There the half burnt Siddhas, were flying from their burning cars
under the solar rays, by reason of their nearness to the Sun; and the
solar embers were flung afar by the breath of the nostrils of his
horses. (It means the falling of the burning meteors and meteorolites
from the sky).
21. In some places they beheld the rulers of men, and trains of
Apsaras, hurrying up and down the air; and in others, the goddesses
roving amidst the smoky and fiery clouds in the firmament.
22. Here they saw some sparks of light, falling like the jewels of
celestial nymphs, in their hurried flight to their respective spheres;
and there they beheld the lightsome spirits of lesser Siddhas dwindling
into darkness.
23. Flakes of mists were falling off from the clouds, as if by friction
of the bodies of turbulent spirits, rushing up and down the skies; and
shrouding the sides of mountains as with sheets of cloth.
24. Fragments of clouds, beset by groups in the shapes of crows, owls
and vultures, were flying about in the air; and there were seen some
monsters also, as Dákinis heaving their heads in the forms of huge
surges, in the cloudy ocean of the sky.
25. There were bodies of Yoginís too, with their faces resembling those
of dogs, ravens, asses and camels, who were traversing the wide expanse
of the heavens to no purpose.
26. There were Siddhas and Gandharvas, sporting in pairs in the coverts
of dark, smoky and ash coloured clouds, spread before the regents of
the four quarters of the skies.
27. They beheld the path of the planets (the zodiac), which resounded
loudly with the heavenly music of the spheres; and that path also (of
the lunar mansions), which incessantly marked the course of the two
fortnights.
28. They saw the sons of gods moving about in the air, and viewing with
wonder the heavenly stream of Ganges (the milky way), which was studded
with stars, and rolling with the rapidity of winds.
29. They saw the gods wielding their thunderbolts, discuses, tridents,
swords and missiles; and heard Nárada and Tumburu singing in their
aerial abodes on high.
30. They beheld the region of the clouds, where there were huge bodies
of them mute as paintings, and pouring forth floods of rain as in the
great deluge.
31. In some place they saw a dark cloud, as high as the mountain-king
Himálaya, slowly moving in the air; and at others some of a golden hue
as at the setting sun.
32. In some place there were flimsy sheets of clouds, as are said to
hover on the peaks of the Rishya range; and at another a cloud like the
calm blue bed of the Sea, without any water in them.
33. There were tufts of grass seen in some places, as if blown up by
the winds and floating in the stream of air; and swarms of butterflies
at others with their glossy coats and wings.
34. In some place, there was a cloud of dust raised by the wind, and
appearing as a lake on the top of a mountain.
35. The Mátris were seen, to be dancing naked in their giddy circles in
some place, and the great Yoginís sat at others, as if ever and anon
giddy with intoxication.
36. There were circles of holy men, sitting in their calm meditation in
one place; and pious saints at others, who had cast away their worldly
cares at a distance.
37. There was a conclave of celestial choristers, composed of heavenly
nymphs, Kinnaras and Gandharvas in one place; and some quiet towns and
cities situated at others.
38. There were the cities of Brahmá and Rudra full with their people,
and the city of illusion (Máyá) with its increasing population.
39. There were crystal lakes in some places and stagnant pools at
others; and lakes with the Siddhas seated by them, and those embosomed
by the rising moon.
40. They saw the sun rising in one part, and the darkness of night
veiling the others; the evening casting its shadow on one, and the
dusky mists of dusk obscuring the other.
41. There were the hoary clouds of winter in some places, and those of
the rains in others; somewhere they appeared as tracts of land and at
another as a sheet of water.
42. Bodies of gods and demigods, were roving from one side to the
other; some from east to west, and others from north to the south.
43. There were mountains heaving their heads to thousands of miles
in their height; and there were valleys and caves covered in eternal
darkness.
44. There was a vast inextinguishable fire, like that of the blazing
sun in one place; and a thickly frost covering the moon-light in
another. (The burning heat of the tropics and the cold of the frigid
zone).
45. Somewhere there was a great city, flourishing with groves and
arbours; and at another big temples of gods, levelled to the ground by
the might of demons.
46. In some place there was a streak of light, described by a falling
meteor in the sky; in another the blaze of a comet with its thousand
fiery tails in the air.
47. In one place there was a lucky planet, rising with its full orb to
the view; in another there spread the gloom of night, and full sunshine
in another.
48. Here the clouds were roaring, and there they were dumb and mute;
here were the high blasts driving the clouds in air, and there the
gentle breeze dropping the clusters of flowers on the ground.
49. Sometimes the firmament was clear and fair, and without an
intercepting cloud in it, and as transparent as the soul of a wise man,
delighted with the knowledge of truth.
50. The vacuous region of the celestial gods, was so full with the dewy
beams (_himánsu_) of the silvery orb of the moon (_sweta-váha_), that
it appeared as a shower of rain, and raised the loud croaking of the
frogs below.
51. There appeared flocks of peacocks and goldfinches, to be fluttering
about in some place, and vehicles of the goddesses and Vidyádharis
thronging at another.
52. Numbers of Kártikeya’s peacocks were seen dancing amidst the
clouds, and a flight of greenish parrots was seen in the sky appearing
as a verdant plain.
53. Dwarfish clouds were moving like the stout buffaloes of Yama; and
others in the form of horses, were grazing on the grassy meadows of
clouds.
54. Cities of the gods and demons, appeared with their towers on high;
and distinct towns and hills, were seen at distances, as if detached
from one another by the driving winds.
55. In some place, gigantic Bhairavas were dancing with their
mountainous bodies; and great _garudas_ were flying at another, as
winged mountains in the air.
56. Huge mountains also, were tossed about by the blowing of winds;
and the castles of the Gandharvas, were rising and falling with the
celestial nymphs in them.
57. There were some clouds rising on high, and appearing as rolling
mountains in the sky, crushing down the forests below; and the sky
appeared in some place, as a clear lake abounding in lotuses.
58. The moon-beams shone brightly in one spot, and sweet cooling
breezes blew softly in another. Hot sultry winds were blowing in some
place, and singeing the forest on the mountainous clouds.
59. There was a dead silence in one spot, caused by perfect calmness of
the breeze; while another spot presented a scene of a hundred peaks,
rising on a mountainlike cloud.
60. In one place the raining clouds, were roaring loudly in their fury;
and in another a furious battle was waging between the gods and demons
in the clouds.
61. In some place the geese were seen gabbling in the lotus lake of the
sky, and inviting the ganders by their loud cackling cries.
62. Forms of fishes, crocodiles and alligators, were seen flying in the
air, as if they were transformed to aerial beings, by the holy waters
of their natal Ganges.
63. They saw somewhere the eclipse of the moon, by the dark shadow
of the earth, as the sun went down the horizon; and so they saw the
eclipse of the sun by the shadow of the moon falling on his disk.
64. They saw a magical flower garden, exhaling its fragrance in the
air; and strewing the floor of heaven, with profusion of flowers,
scattered by showers of morning dews.
65. They beheld all the beings contained in the three worlds, to be
flying in the air, like a swarm of gnats in the hollow of a fig tree;
and then the two excellent ladies stopped in their aerial journey,
intent upon revisiting the earth.
NOTE. Most part of the above description of the heavens, consists
of the various appearances of the clouds, and bears resemblance
to Shelly’s poetical description of them. All this is expressed
by one word in the Cloud-Messenger of Kálidása, where the cloud
is said to be “_Káma rúpa_” or assuming any form at pleasure.
CHAPTER XXV.
DESCRIPTION OF THE EARTH.
These ladies then alighted from the sky in their forms of intelligence,
and passing over the mountainous regions, saw the habitations of men on
the surface of the earth.
2. They saw the world situated as a lotus, in the heart of the first
male Nara (Brahmá); the eight sides forming the petals of the flower,
the hills being its pistils, and the pericarp containing its sweet
flavour.
3. The rivers are the tubes of its filaments, which are covered with
drops of snow resembling their dust. The days and nights rolling over
it, like swarms of black-bees and butterflies, and all its living
beings appearing as gnats fluttering about it.
4. Its long stalks which are as white as the bright day light, are
composed of fibres serving for food, and of tubes conducting the drink
to living beings.
5. It is wet with moisture, which is sucked by the sun, resembling
the swan swimming about in the air. It folds itself in sleep in the
darkness of night in absence of the sun.
6. The earth like a lotus is situated on the surface of the waters of
the ocean, which make it shake at times, and cause the earthquake by
their motion. It is supported upon the serpent Vásuki serving for its
understalk, and is girt about by demons as its thorns and prickles.[15]
7. The mount Meru (and others) are its large seeds, and the great
hives of human population; where the fair daughters of the giant race,
propagated (the race of men), by their sweet embrace (with the sons of
God).[16]
8. It has the extensive continent of Jambudwípa situated in one petal,
the petioles forming its divisions, and the tubular filaments its
rivers.
9. The seven elevated mountains, forming the boundary lines of this
continent, are its seeds; and the great mount of Sumeru reaching to the
sky, is situated in the midst. (_i.e._ The topmost north pole).
10. Its lakes are as dewdrops on the lotus-leaf, and its forests are
as the farina of the flower; and the people inhabiting the land all
around, are as a swarm of bees about it.
11. Its extent is a thousand yojanas square, and is surrounded on all
sides by the dark sea like a belt of black bees.
12. It contains nine _varshas_ or divisions, which are ruled by nine
brother kings, resembling the regents of its eight petalled sides, with
the Bhárata-varsha in the midst.
13. It stretches a million of miles with more of land than water in it.
Its habitable parts are as thickly situated as the frozen ice in winter.
14. The briny ocean which is twice as large as the continent, girds it
on the outside, as a bracelet encircles the wrist.
15. Beyond it lies the Sáka continent of a circular form, and twice as
large as the former one, which is also encircled by the sea.
16. This is called the milky ocean for the sweetness of its water, and
is double the size of the former sea of salt.
17. Beyond that and double its size is the Kusadwípa continent,
which is full of population. It is also of the size of a circle, and
surrounded by another sea.
18. Around it lies the belt of the sea of curds, delectable to the
gods, and double the size of the continent which is encircled by it.
19. After that lies the circle of the Krauncha dwípa, which is also
twice the size of the former one, and surrounded by a sea in the manner
of a city by a canal.
20. This sea is called the sea of butter, and is twice as large as the
continent which is girt by it. Beyond it lies the Sálmali dwípa, girt
by the foul sea of wine.
21. The fair belt of this sea resembles a wreath of white flowers, like
the girdle of the _Sesha_ serpent, forming the necklace hanging on the
breast of Hari.
22. Thereafter is stretched the Plaxa dwípa, double the size of the
former, and encircled by the belt of the sea of sugar, appearing as the
snowy plains of Himálaya.
23. After that lies the belt of the Pushkara dwípa, twice as large as
the preceding one, and encircled by a sea of sweet water double its
circumference.
24. Hence they saw at the distance of ten degrees, the descent to the
infernal regions; where there lay the belt of the south polar circle,
with its hideous cave below.
25. The way to the infernal cave is full of danger and fear, and ten
times in length from the circle of the _dwípas_ (continents).
26. This cave is encompassed on all sides by the dreadful vacuum, and
is half covered below by a thick gloom, appearing as a blue lotus
attached to it.
27. There stood the Lokáloka Kumeru or South Polar mountain, which
is bright with sun-shine on one side, and covered by darkness on the
other, and is studded with various gems on its tops, and decked with
flowers growing upon it.
28. It reflected the glory of the three worlds (in the everlasting
snows), which are clapped as a cap of hairs on its top.
29. At a great distance from it, is a great forest, untrodden by the
feet of any living being; and then proceeding upward, they saw the
great northern ocean encompassing the pole on all sides.
30. Further on they beheld the flaming light of the aurora borealis,
which threatened to melt the snowy mountain to water.
31. Proceeding onward, they met with the fierce Boreas or north winds,
blowing with all their fury and force.
32. They threatened to blow away and uproot the mountains, as if they
were dust or grass; and traversed the empty vacuum with their noiseless
motion.
33. Afar from these they saw the empty space of vacuum, stretching wide
all about them.
34. It spreads around to an unlimited extent, and encompasses the
worlds as a golden circlet encircles the wrist (_i.e._ the belt of the
zodiac).
35. Thus Lílá, having seen the seas and mountains, the regents of the
worlds, the city of the gods, the sky above and the earth below in the
unlimited concavity of the universe, returned on a sudden to her own
land, and found herself in her closet again.
CHAPTER XXVI.
MEETING THE SIDDHAS
Vasishtha said:—After the excellent ladies had returned from their
visit of the mundane sphere, they entered the abode where the Bráhman
had lived before.
2. There the holy ladies saw in that dwelling, and unseen by any body,
the tomb or tope of the Bráhman.
3. Here the maid servants were dejected with sorrow, and the faces of
the women were soiled with tears. Their countenances had faded away,
like lotuses with their withered leaves.
4. All joy had fled from the house, and left it as the dry bed of the
dead sea, after its waters were sucked by the scorching sun (Agastya).
It was as a garden parched in summer, or a tree struck by lightening.
5. It was as joyless as the dried lotus, torn by a blast or withering
under the frost; and as faint as the light of a lamp, without its wick
or oil; and as dim as the eyeball without its light.
6. The house without its master, was as doleful as the countenance of a
dying person, or as a forest with its falling and withered leaves, and
as the dry and dusty ground for want of rain.
7. Vasishtha continued:—Then the lady with her gracefulness of divine
knowledge, and the elegance of her perfections, and her devotedness
to and desire of truth, thought within herself, that the inmates of
the house might behold her and the goddess, in their ordinary forms of
human beings.
9. The dwellers of the house then beheld the two ladies as Laxmí and
Gaurí together, and brightening the house with the effulgence of their
persons.
10. They were adorned from head to foot, with wreaths of unfading
flowers of various kinds; and they seemed like Flora—the genius of
spring, perfuming the house with the fragrance of a flower garden.
11. They appeared to rise as a pair of moons, with their cooling and
pleasant beams; infusing a freshness to the family, as the moonlight
does to the medicinal plants in forests and villages.
12. The soft glances of their eyes, under the long, loose and pendant
curls of hair on their foreheads, shed as it were a shower of white
_málati_ flowers, from the dark cloudy spots of their nigrescent eyes.
13. Their bodies were as bright as melted gold, and as tremulous as the
flowing stream. The current of their effulgence, cast a golden hue on
the spot where they stood, as also over the forest all around.
14. The natural beauty of Laxmí’s body, and the tremulous glare of
Lílá’s person, spread as it were, a sea of radiance about them, in
which their persons seemed to move as undulating waves.
15. Their relaxed arms resembling loose creepers, with the ruddy
leaflets of their palms, shook as fresh Kalpa creepers in the forest.
16. They touched the ground again with their feet, resembling the fresh
and tender petals of a flower, or like lotuses growing upon the ground.
17. Their appearance seemed to sprinkle ambrosial dews all around, and
made the dry withered and brown boughs of _tamála_ trees, to vegetate
anew in tender sprouts and leaflets.
18. On seeing them, the whole family with Jyeshtha Sarmá (the eldest
boy of the deceased Bráhman), cried aloud and said, “Obeisance to the
sylvan goddesses,” and threw handfuls of flowers on their feet.
19. The offerings of flowers which fell on their feet, resembled the
showers of dew-drops, falling on lotus leaves in a lake of lotuses.
20. Jyeshtha Sarmá said:—Be victorious, ye goddesses! that have come
here to dispel our sorrow; as it is inborn in the nature of good
people, to deliver others from their distress.
21. After he had ended, the goddesses addressed him gently and said,
tell us the cause of your sorrow, which has made you all so sad.
22. Then Jyeshtha Sarmá and others related to them one by one their
griefs, owing to the demise of the Bráhman pair.
23. They said:—Know O goddess pair! there lived here a Bráhman and
his wife, who had been the resort of guests and a support of the
Bráhminical order.
24. They were our parents, and have lately quitted this abode; and
having abandoned us with all their friends and domestic animals here,
have departed to heaven, and left us quite helpless in this world.
25. The birds there sitting on the top of the house, have been
continually pouring in the air, their pious and mournful ditties over
the dead bodies of the deceased.
26. There the mountains on all sides, have been lamenting their loss,
in the hoarse noise (of the winds) howling in their caverns, and
shedding showers of their tears in the course of the streams issuing
from their sides.
27. The clouds have poured their tears in floods of rainwater, and fled
from the skies; while the quarters of the heavens have been sending
their sighs in sultry winds all around.
28. The poor village people are wailing in piteous notes, with their
bodies mangled by rolling upon the ground, and trying to yield up their
lives with continued fasting.
29. The trees are shedding their tears every day in drops of melting
snow, exuding from the cells of their leaves and flowers, resembling
the sockets of their eyes.
30. The streets are deserted for want of passers-bye, and have become
dusty without being watered. They have become as empty as the hearts of
men forsaken by their joys of life.
31. The fading plants are wailing in the plaintive notes of Cuckoos
and the humming of bees; and are withering in their leafy limbs by the
sultry sighs of their inward grief.
32. The snows are melt down by the heat of their grief and falling in
the form of cataracts, which break themselves to a hundred channels by
their fall upon stony basins.
33. Our prosperity has fled from us, and we sit here in dumb despair of
hope. Our houses have become dark and gloomy as a desert.
34. Here the humble bees, are humming in grief upon the scattered
flowers in our garden, which now sends forth a putrid smell instead of
their former fragrance.
35. And there the creepers that twined so gayly round the vernal
arbors, are dwindling and dying away with their closing and fading
flowers.
36. The rivulets with their loose and low purling murmur, and light
undulation of their liquid bodies in the ground, are running hurriedly
in their sorrow, to cast themselves into the sea.
37. The ponds are as still in their sorrow, as men sitting in their
meditative posture (_Samádhi_), notwithstanding the disturbance of the
gnats flying incessantly upon them.
38. Verily is that part of the heaven adorned this day by the presence
of our parents, where the bodies of heavenly choristers, the Kinnaras,
Gandharvas and Vidyádharas, welcome them with their music.
39. Therefore, O Devis! assuage this our excessive grief; as the visit
of the great never goes for nothing.
40. Hearing these words, Lílá gently touched the head of her son with
her hand, as the lotus-bed leans to touch its offshoot by the stalk.
41. At her touch the boy was relieved of all his sorrow and misfortune,
just as the summer heat of the mountain, is allayed by the showers of
the rainy season.
42. All others in the house, were as highly gratified at the sight of
the goddesses, as when a pauper is relieved of his poverty, and the
sick are healed by a draught of nectar.
43. Ráma said:—Remove my doubt, sir, why Lílá did not appear in her
own figure before her eldest son—Jyeshta Sarmá.
44. Vasishtha answered:—You forget, O Ráma! to think that Lílá had a
material body, or could assume any at pleasure. She was in her form of
pure intellect (lingadeha), and it was with her spiritual hand that she
touched the inner spirit of the boy and not his body. (Gloss). Because
whoso believes himself to be composed of his earthly body only, is
verily confined in that; but he who knows his spirituality, is as free
as air: (and it was in this aerial form that Lílá was ranging about and
touched her son).
45. Belief in materialism leads one to think his unreal earthly frame
as real, as a boy’s belief in ghosts makes him take a shadow for a
spirit.
46. But this belief in one’s materiality, is soon over upon conviction
of his spirituality; as the traces of our visions in a dream, are
effaced on the knowledge of their unreality upon waking.
47. The belief of matter as (vacuous) nothing, leads to the knowledge
of the spirit. And as a glass door appears as an open space to one of a
bilious temperament, so does matter appear as nothing to the wise.
48. A dream presents us the sights of cities and lands, of air and
water, where there are no such things in actuality; and it causes the
movements of our limbs and bodies (as in somnambulation) for nothing.
49. As the air appears as earth in dreaming, so does the non-existent
world appear to be existent in waking. It is thus that men see and talk
of things unseen and unknown in their fits of delirium.
50. So boys see ghosts in the air, and the dying man views a forest in
it; others see elephants in clouds, and some see pearls in sun-beams.
51. And thus those that are panic-struck and deranged in their minds,
the halfwaking and passengers in vessels, see many appearances like the
aforesaid ghosts and forests, as seen by boys and men in the air, and
betray these signs in the motions and movements of their bodies.
52. In this manner every one is of the form of whatever he thinks
himself to be; and it is habit only that makes him to believe himself
as such, though he is not so in reality.
53. But Lílá who had known the truth and inexistence of the world, was
conscious of its nothingness, and viewed all things to be but erroneous
conceptions of the mind.
54. Thus he who sees Brahma only to fill the sphere of his intellect,
has no room for a son or friend or consort to abide in it.
55. He who views the whole as full with the spirit of Brahma, and
nothing produced in it, has no room for his affection or hatred to any
body in it.
56. The hand that Lílá laid on the head of Jyeshtha Sarmá—her eldest
son, was not lain from her maternal affection for him, but for his
edification in intellectual knowledge.
57. Because the intellect being awakened, there is all felicity
attendant upon it. It is more subtile than ether and far purer than
vacuum, and leads the intellectual being above the region of air. All
things beside are as images in a dream.
CHAPTER XXVII.
PAST LIVES OF LÍLÁ.
The two ladies then disappeared from that place, leaving the Bráhman
family at their house in the mountainous village.
2. The family exclaimed “We are highly favoured by the sylvan
goddesses;” and then forgetting their grief, they betook themselves to
their domestic employments.
3. Then the etherial goddess spake to the aerial-Lílá, who stood
fixed in air, over the mansion of the Bráhman, in a state of mute
astonishment.
4. They then conversed as familiarly with each other, as persons having
the same thoughts and desires, agree with one another in their views
and acts; and as the dreamers of the same dream hold their mutual
correspondence, like _Usha and Aniruddha_ (the Cupid and Psyche of
India).
5. Their conversation in their immaterial forms, was of the same
intellectual (psychical) kind, as we are conscious of in our dreams and
imaginations.
6. Sarasvatí said:—Now you have fully known the knowable, and become
acquainted with whatever is visible and invisible: such is the essence
of Brahma; say now what more you want to know.
7. Lílá said:—Tell me the reason why I was seen by my son, and not
where the spirit of my departed lord is reigning over his realm.
8. Sarasvatí replied:—Because you were not then perfect by your
practice of Yoga to have your wish fulfilled, nor had you then lost
your sense of duality, which is a preventive of perfection.
9. He who has not known the unity, is not entitled to the acts and
benefits of his faith in the true God; as no one sitting in the sun,
can enjoy the coolness of shade.
10. You were not practiced to forget your identity as Lílá, nor learnt
that it is not your will, but the will of God that is always fulfilled.
11. You have afterwards become of pure desire, and wished that your son
might see you, whereby he was enabled to have your sight.
12. Now if you should return to your husband, and do the like, you will
undoubtedly be successful in your desire.
13. Lílá said:—I see within the sphere of this dome (of my mind), the
Bráhman to have been my husband before; and I see also in it, that he
died and became a ruler of the earth afterwards.
14. I see in it that spot of the earth, that city and that palace of
his where I sat as his queen.
15. I see within myself my lord to be reigning in that place, and I see
even there how he died afterwards.
16. I see herein the glory of the sovereign of so many countries on
earth, and I see also the perfect frankness of his conduct through life.
17. I see the worlds in the inner sky of my mind, as they are placed in
a casket, or as the oil is contained in a mustard seed.
18. I see the bright orb of my husband ever roving before me, and now I
pray you to contrive any how to place me by his side.
19. The Goddess replied:—Tell me Lílá, to what husband you shall go,
as there are hundreds of them that you had, and shall have in your past
and future lives, and now there are three of them confined in this
earth.
20. The nearest of the three, is the Bráhman who is here reduced to
ashes; the next is the prince lying in state and covered with flowers
in the inner apartment.
21. The third is now a reigning prince in this earth, and has been
buffeting in the waves of error in the vast ocean of the world.
22. His intellect is darkened and disordered by the splashing waves
of worldliness, his intelligence is perverted to stupidity, and he is
converted to a tortoise in the ocean of the world.
23. The management of his very many disordered state affairs, has
stultified him to a lubbard, and he is now fast asleep amidst the
turmoils of business.
24. He is fast bound to subjection by the strong chain of his thoughts,
that he is a lord, is mighty, accomplished, and that he is happy and is
to enjoy his estates for ever.
25. Now say, O excellent lady! to what husband you wish to be led,
in the manner of the fragrance of one forest borne by the breeze to
another.
26. Here you are in one place, and there they in others amidst this
vast world; and the state of their lives and manners differs widely
from one another.
27. These orbs of light in the heaven, though they appear to be placed
so near us (both to our eyesight and in the mind), are yet situated
millions of leagues apart from one another; and the departed souls are
carried in them (in their endless transmigrations).
28. And again all these bodies are as vacuous as air, though they
contain the great mounts Meru and Mandara in themselves.
29. All bodies are formed by the combination of atoms, incessantly
proceeding from the Great Intellect, like particles of sun-beams over
the universe.
30. The great and stupendous fabric of the world, is no more (in the
eye of intelligence), than a quantity of paddy weighed in the balance.
31. As the spangled heavens appear like a forest full of brilliant
gems in it, so the world appears as full of the glory of God to the
contemplative mind, and not as composed of earth or other material
bodies in it.
32. It is intelligence alone, that shines in the form of world in the
intelligent soul, and not any material body, which was never brought
into being before.
33. As billows in the lake, rise and set and rise again, so the rising
and falling days and nights present these various scenes to our
knowledge.
34. Lílá said:—So it is, O mother of mankind! and so I come to
remember now, that my present birth (state) is of a royal (_rájasika_)
kind, and neither of too pure nor gross a nature. (_Sattvika or
Támasika_).
35. I having descended from Brahmá, had undergone a hundred and eight
births (in different shapes); and after passing various states, I find
myself still in existence.
36. I recollect, O goddess! to have been born in another world before,
and to have been the bride of a Vidyádhara, when I used to rove about
as freely as a bee over flowers.
37. Being debased by my libertinism, I was born in this mortal world,
and became the mate of the king of the feathered tribe (an eagle).
38. And then having been a resident in the woods, I was turned to a
woodman’s mate, wearing a vest of leaves on my loins.
39. Growing fond of my life, I sported wantonly about the forest, and
was changed to the _guluncha_ plant, delighting the woods with my leafy
palms and flowering eyes.
40. This arboret of the holy hermitage, was held sacred by the society
of saintly sages; and then I was regenerated in the form of an
anchorite’s child, after the woods were burnt down by a wild-fire.
41. Here I was initiated in the formularies for removing the curse of
womanhood, and became as a male being in the person of the handsome
prince of Suráshtra (Surat), where I reigned for a hundred years (or
for a whole century).
42. I was then denounced to become a weasel, and covered with leprosy,
in the lowlands of Táli, on account of my misconduct in the government.
43. I remember, O goddess! how I became a bullock at Surat, and was
goaded by thoughtless cowherd boys, in their merry sport for full eight
years.
44. I bear in mind when I was transformed to a bird, and with what
difficulty I broke the net, that was laid by birdcatchers for my
destruction. It was in the same manner as we release ourselves from the
snares of sinful desires.
45. I remember with pleasure when as a bee, I lighted lightly on the
leaflets of blossoms, sipped the honey of the blooming buds, dined on
the pistils, and slept in the cups of lotus flowers.
46. I wandered about in pleasant wood-lands and lawns, with my exalted
and branching horns and beautiful eyes, in the form of an antelope,
till I was killed by the dart of a huntsman in my mortal part.
47. I have been in the form of a fish, and was lifted up by the waves
of the sea above the surface of the water. I saw how a tortoise was
killed by the blow of a club on the neck, when it failed to break its
back-bone.
48. I was a Chandála huntsman once, roving by the side of Charmanvatí
(the river Chenab), when I used to quench my thirst with cocoa water,
as I was tired with roaming.
49. I became a stork also, delighting in lakes with my mate, and
filling the air with our sweet cries.
50. In another birth, I rambled about in groves of palm and tamála
trees, and fixed my eyes with amorous looks and glances upon my lover.
51. I had next been a fairy Apsará, with a form as bright as melted
gold, and features as beautiful as those of the lotus and lily, in
which the celestials like bees and butterflies, used to take delight.
52. I remember to have decked myself in gold and pearls, and in gems
and rubies upon earth, and to have sported with my youthful consorts in
pleasure gardens and groves, and on hills and mountains.
53. And I remember also to have lived long as a tortoise on the borders
of a river, and to have been carried away by the waves, sometimes under
an arbour of creepers, over-hung with clusters of beautiful flowers;
and at others to some wild cave washed by the waves.
54. I see how I acted the part of a goose with my covering of feathers,
swimming on the high heaving waves on the surface of a lake.
55. Then seeing a poor gnat hanging on the moving leaf of a Sálmali
branch, I became its associate and as contemptible a thing like itself.
56. I became an aquatic crane also, skimming playfully over the waters
gushing from the hills, and slightly kissing the crests of the waves
rising over the rapid torrent.
57. I remember also how I slighted the loves of amorous youths, and
spurned off from me the Vidyádhara boys on the Gandha Mádana and
Mandara hills.
58. I remember likewise the pangs of a lovelorn lass, when I lay pining
in my bed, strewn over with the fragrance of camphor, and how I was
decaying like the disk of the waning moon.
59. Thus I passed through many births, in the wombs of higher and
lower animals, and found them all to be full of pain. And my soul
has run over the billows of the irresistible current of life, like
the fleet antelope, pacing its speed with the swiftness of the wind
(_Vátapramí_).
CHAPTER XXVIII.
SECTION I.
EXPOSITION OF LÍLÁ’S VISION.
Ráma said:—Tell me sir, in what manner the goddesses broke out of the
strongholds of their bodies, and the prison-house of this world (where
their souls were pent up), and passed through infinite space, to survey
the scenes beyond its confines. (_i.e._ How does the mind and the
flight of imagination, reach to regions unknown and unseen before).
2. Vasishtha replied:—Where is the world and where is its support or
solidity? They were all situated in the region within the minds of the
goddesses.
3. They saw in it the hilly tract, where the Bráhmana Vasishtha had his
abode and his desire of royalty (pictured it in their minds).
4. They saw in a corner of it the deserted mansion of the Bráhman, and
they saw in it the surface of the earth stretching to the seas (_i.e._
in their mental view).
5. They beheld in that imaginary spot of earth the city of the prince,
and the royal palace which he had enjoyed with Arundhati his consort
(in his imagination).
6. How she was born under the name of Lílá, and worshipped the goddess
of wisdom—Sarasvatí; by whom she was miraculously conveyed to the
delightful region of the sky.
7. It was in the mansion situated in that hilly village, that she
beheld the world placed within the space of a span of her mind.
8. Having come out of her vision of the world, she found herself seated
in her house, as one finds himself lying in his own bed, after his
rambling from one dream to another.
9. All that she saw was mere vision and void; there was no world nor
earth, nor a house nor the distance thereof.
10. It was the mind which showed them these images, as it presents the
objects of our desire to our view; or else there was neither any world
nor earth in actuality.
11. The sphere of intelligence is infinite, and without any covering;
and being agitated by the powers of one’s intellect, it presents all
the objects of nature to his view, as the sky when agitated by heat
produces the winds.
12. The sphere of the intellect is uncreated (being a mode of the
Divinity itself); it is ever calm everywhere; and is supposed as the
world itself by deluded minds.
13. He who understands rightly, views the world to be as unsubstantial
as air; but whoso is misled by his wrong judgment takes it to be as a
solid mountain.
14. As a house and a city are manifested to us in our dream, so is this
unreal world presented as a reality to our understandings.
15. As is the misconception of water in the mirage, and the mistake
of gold in a bracelet; so does all this unreality appear as a
substantiality to the mistaken mind.
16. Discoursing in this manner between themselves, the two charming
ladies, walked out of the house with their graceful steps.
SECTION II.
DESCRIPTION OF THE MOUNTAINOUS HABITATION.
17. Being unseen by the village people, they viewed the mountain which
stood before them, kissing the vault of heaven, and touching the orb of
the sun with its lofty peaks.
18. It was decorated with flowers of various colours, and covered with
a variety of woods of various hues. There were waterfalls gushing with
their tremendous roarings on one side, and groves resounding with the
warbling of birds in another.
19. The clouds were variegated by the many coloured clusters of flowers
sweeping over them, and cranes and storks sat screeching on the
cloud-capt top of _gulancha_ trees.
20. There were the robust reeds, hedging the banks of rivers with their
wide stretching stems and roots, and the strong winds tossing about the
tender creepers, growing out of the rocky caves, for want of support.
21. The tops of trees covered with flowers, were over-topped by the
sheds of clouds hanging from the vault of heaven; which shed profusely
their pearly drops of rain water upon them, and formed the current
streams below.
22. The banks of the streamlets were continually laved by the waves,
raised by the winds playing upon the shaking arbours on them; and a
continued cooling shade was spread by the branching trees all around.
23. Standing on that spot, the ladies beheld the hilly hamlet in the
lawn, likening a fragment of heaven fallen upon the ground.
24. There the purling rills were softly gliding by, and here the
brimming brooks wabbled in the ground. The birds of the air were
chirping on the sprays and aquatic fowls were flying about the holes of
the sea shore.
25. There they saw the herds of kine slowly moving and grazing in
the plains, and filling the echoing woods with their loud lowing;
and beheld the space, interspersed with shady groves and arbours and
verdant meadows all about.
26. The cliffs were whitened with snow, impenetrable by sun-beams; and
the tops of hills were covered with bushy brambles, forming as braids
of hair upon their craggy heads.
27. Cascades falling in torrents in the cavities of rocks, and
scattering their pearly particles afar, memorialized the churning of
the milky ocean by the Mandara mountain.
28. The trees in the glens, loaded as they were with their fruits
and flowers, appeared as waiters upon the goddesses, and standing to
welcome their approach with their rich presents.
29. Shaken by gusts of roaring winds, the forest trees, were shedding
showers of their mellifluent flowers, as offerings to the sylvan gods
and people.
30. The birds that approached fearlessly to drink the water dropping
from the hill, now fled for fear of their seeming as sleets, shells and
shots of archers.
31. The birds parched by thirst, and wishing to drink the water dashed
by the waves of the rivulet, were hovering upon it as stars in the sky.
32. There were rows of crows sitting on the tops of the tall _tála_ (or
palm) trees, from whose sight the boys were hiding the remains of their
sweetmeat.
33. There they beheld the rustic lads with garlands of flowers on their
heads and garments; and roaming in the cooling shades of the date, jam
and nimba trees.
34. They saw the lean and hungry beggar woman passing slowly by the
way, and clad in her flaxen robe, with chaplets of blossoms for her ear
dress.
35. They saw the lazy rustics sitting retired in their lonely retreats,
and conversing afar from the noisy brooks where they could hardly hear
one another.
36. They saw the naked mendicant boys, besmeared in their face and
hands with curd, and with cow-dung upon their bodies, and holding the
flowery branches of plants in their hands, and crowding in the compound.
37. The bushes on the verdant banks of the river, were shaken to and
fro as in a swing by the dashing of the waves, which left their marks
on the sandy shore, as the waters receded to their bed.
38. The house was full of flies cloyed with the sweets of milk and
curds; but the children were moaning with cries for their want of
sufficient food.
39. The herdswomen were observed to be fretting, at seeing their
wristlets daubed by the cow-dung (which they were pasting); and the men
were seen to be smiling, at seeing the eagerness of women, for tying
the loosened knots of their hair.
40. The crows were alighting from the tops of hills, to pick up the
offerings of the holy sages; and the paths about their houses, were
strewn over with the sacred _kuru_ and _kurunta_ leaves.
41. The floral plants growing in the caverns of the hills, and about
the precincts of the house, covered the ground every morning, with
heaps of flowers to the depth of the heels.
42. There were the _chouri_ kine and antelopes, grazing in one part of
the forest; and also the tender fawn sleeping on the bed of grass under
the _gunja_ groves.
43. There were the young calves lying on one side, and shaking their
ears to drive the flies away; which were fluttering on their faces, and
upon the milk exuding from the sides of their mouths.
44. The rooms were stored with honey, which had been collected by
driving the bees from the hives; the gardens were full of flowering
_asokas_ (_asoka Jonesia_); and their rooms were painted with lacdye.
45. The winds moistened by the showers of rain, had given the arboretum
to bloom, and the blooming buds of Kadamba, overhung like a canopy, the
beds of green grass below.
46. The _Ketaka_ (_keya_) arbour was blooming white by removal of its
weeds, and the water-course was gliding along with its soft murmuring
tune.
47. The winds whistled in the windows of the caves, and the clouds
rested on the roofs of the mountain tops; the ponds were brimful of
water, and filled with lotuses like so many lightsome moons.
48. The green arbour cast its cooling and undivided shade upon the
ground, where the dew-drops trembling on the blades of grass, glistened
like twinkling stars in the azure sky.
49. The trees incessantly dropped down their ripened fruits, and dried
flowers and leaves of various sorts, like showers of snow on the
whitened ground.
50. There some clouds were seen to hang continually over the household
compound, like the _chirinti_ (or kulína) girls, that never forsake
the abode of their parents; while there were others hovering over the
roof of the house, and flashing in lightenings that supplied the place
of lights.
51. The altar here, re-echoed to the loud roaring of the winds,
confined in the caverns of the mountains; and the temple there, was
graced by the twittering swallows and parrots, that alighted upon it in
their numerous flights.
52. Soft breezes were moving slowly, loaded with the fragrance exhaled
by the sleepy flowers (in the evening), and gently shaking the leaves
of trees as they passed along the lawn.
53. There the ladies were attentive to the prattling and playful
parrots and partridges, and here they listened to the melodious notes
of the _Kokila_, responsive to the jarring crows on the branches.
54. The palma and tamála trees were loaded with fruits, and the forest
trees were entwined by creepers, which waved their leafy palms around
them.
55. There were the tender ivy creepers, clasping the branches on one
side, and the fragrance of the efflorescent _Kandala_ and _silindhra_
plants, exhaled on the other. The tapering _tála_ and _tamála_ trees
rising as high as spires, and a cooling breeze was blowing amidst the
flower plants in the gardens.
56. There were the kine hastening to drink the water in the troughs,
and garden trees hanging with loads of green unripe fruits and
beautiful flowers; the running streams were hidden under rows of trees
on the banks, and the stalks of plants were studded with flowers
without alternation.
57. The gardens were perfumed with the nectarious fragrance of _kunda_
flowers, and the lakes were redolent with the odour of lotuses, hiding
the humble bees giddy with liquor, in their honied cells. The air was
reddened with the roseate pollen, flying from the crimson lotuses
(_sthala padmas_) of the land, and mocked the redness of Indra’s palace
in the sky.
58. The gargling noise of the rivulets running down precipitately from
the hills, and the whiteness of the hoary cloud, hanging with the hue
of _kundu_ flowers over them; the beauty of the flowery parterres in
the compound of the house, and the melodious warbling of musical birds
singing joyous in the air, enchanted the scene.
59. The youths were sporting on their beds of flowers, and the playful
damsels were decked with flowery wreaths hanging down to their feet.
The ground was adorned every where with sprouting and prickly shrubs
and blades of grass; and there was a beauty displayed in the clasping
of creepers about the clumps of reeds.
60. The new shooting buds and blossoms covered the trees around, and
fragments of clouds shrouded the houses below; the ground was decorated
by wreaths of icicles, and the flash of lightnings in the clouds over
the houses, terrified the women within.
61. There was the fragrance of blue lotuses exhaling its sweets
about, and the hoarse lowings of the kine, hastening to their green
grazing ground. The confident deer and does were lying tamely in the
house-yard, and the peacocks dancing merrily before the water-falls, as
if they were the showers of rain water.
62. The odoriferous breezes were blowing giddily, with the flavour of
the fragrance they bore about; and the medicinal plants were lending
their lights like lamps at night. The nests of birds were resonant with
ceaseless warblings, and the noise of the cataracts deafened the ears
of men on the bank.
63. The pearly dew drops, that were continually dropped on the ground,
from the leaves of trees and blades of grass; and the gleaming beauty
of the ever blooming blossoms above, form with others, the everlasting
charms of mountainous habitations, and baffle the description of poets.
CHAPTER XXIX.
ACCOUNT OF THE PREVIOUS LIFE OF LÍLÁ
_A Description of the Domestic Duties of a Hindu Lady._
The two goddesses then alighted in that cooling village seat, as the
two states of felicity and liberation, meet in the tranquil spirit of
the man knowing the Divine spirit.
2. Lílá, who had by this time, become personified to the form of pure
intelligence, by her knowledge of yoga, now became a seer of the three
times presenting themselves before her.
3. She remembered the whole course of her past life, and derived
pleasure in relating the events of her former life and death.
4. Lílá said:—I recollect by thy favour, O goddess! and by sight of
this place, all what I did and thought of in my past life.
5. Here I had grown up to old age, and here I had withered and become
lean and thin as a skeleton. I was a Bráhmaní here, and had my body
scratched by the dried sacrificial grass (_kusa_), which I had to
meddle with.
6. I was the legal wife of my lord, and producer of his race, and was
employed in the acts of milking the kine, and churning the curd (for
butter and _ghee_). I had been mother of many sons, and a kind hostess
to my guests.
7. I was devoted to the service of the gods, Bráhmans and good people,
and rubbed my body with cow milk and _ghee_: I was employed in cleaning
the frying pans and the boiling kettles of the house.
8. I boiled the food daily with a single bracelet of glass and one of
conch-shell in my wrists; and served my father, mother, brother and
daughters and sons-in-law with their daily victuals.
9. I was emaciated in my body like a domestic servant, by working all
day and night; and ‘haste and hasten,’ were the words I used to repeat
to myself.
10. Being thus busied and employed, I was so silly and ignorant, that I
never thought within myself, even in a dream, about what I was and what
was this world, although I had been the wife of a Bráhman.
11. Wholly engaged in the collection of fuel, cow-dung, and sacrificial
wood and vegetables, I became emaciated in my body, which was wrapt in
a worn out blanket.
12. I used to pick out the worms from the ears of the milch cow, and
was prompt to water the garden of greens with watering pots in hand.
13. I used to go to the swelling lake every day, and get the fresh
green grass for the fodder of my tender calves. I used to wash and
clean the house every morning, and paint the doorway with the white
tints of pasted and powdered rice (_gundi_).
14. I had to correct my domestics with gentle rebukes, and tell them to
keep within their bounds like the billows in the rivers.
15. With my infirm body and ears shaking as dried leaves of trees, and
supporting myself on a stick, I lived here under the dread of old age.
16. As she was speaking in this manner, and walking in company with
Sarasvatí about the village, in the valley of the mountain, she was
astonished to see her former seats of pleasure, and showed them to the
goddess.
17. This was my flowery arbour, decorated by these torn _pátala_
plants, and this was my garden alcove of flowering Asokas.
18. This is the bank of the pond where the calves were loosely tied to
the trees; and this is my pet calf Karniká, which has refrained from
browzing the leaves (in my absence).
19. This is my watering woman, now so languid and dirty in her
appearance; and weeping these eight days in my absence, with her eyes
daubed in tears.
20. This, O goddess, is the place, where I used to eat and sit, and
where I slept and walked; and these are the places where I gave and
received the things to and from my attendants.
21. This is my eldest son Jyeshtha Sarmá, weeping in the house; and
this is my milch cow, now grazing on the grassy plain in the forest.
22. I see this portico and these windows, once dear to me as my person,
and besmeared with the dry powder of the _huli_ festival of the vernal
season.
23. I see these pulpy plants of gourd planted with my own hands, and
dear to me as myself, now spreading themselves over the oven place.
24. I see these relatives of mine, who had been the bonds of my life
before, now smoking in their eyes with tears, and carrying the fuel for
fire, with beads of _rudráksha_ seeds on their bodies.
25. I see that stony shore, baffling the force of the waves, which have
been pelting their pebbles against it, now covered by bushes of the
beach.
26. The verdant meadows were full of leafy plants, with pendant dew
drops on their tips; and the plains were whitened by the hailstones
falling on them in showers.
27. The mid-day was mantled by sun beams, as by a white mist of frost,
and the arbours resounded with the humming of bees, fluttering about
their clustering flowers.
28. The blooming palása glowing as reddish corals, had covered the
trees and the land with heaps of crimson flowers.
29. The village rill was flowing with the floating fruits, which it
bore from shore to shore; and the rustic lads jumbled together with
loud noise, eager to lay hold on them.
30. The cool shady beach of the rill, was strewn over with pebbles,
washed and carried away by the current, and covered by leaves falling
from the trees.
31. There I see the altar of my house, which is so beautifully
ornamented with the flowering creepers, and which is overhung on its
windows by clusters of fruits and flowers.
32. Here lived my husband, whose life has fled to the sky in its aerial
form, and became afterwards the lord of the earth, reaching to the
surrounding seas.
33. I remember, how he had fostered the fond wish of obtaining royal
dignity, and how ardently he looked forward on its attainment.
34. I see, O goddess! his royal dignity of eight days, which had seemed
to be of so long a duration (as eighty years) before.
35. I see the soul of my Lord, residing in the empty space of this
mansion, as in his former kingly state; although it is invisible to all
as the current air in the sky, and as the odours borne by the winds.
36. It is in this vacuous space, that his soul is contained in the form
of a thumb; which contains in its bosom, the whole extent of the realm
of my lord, stretching to thousands of leagues in its circumference.
37. I see also O goddess! the spacious kingdom of my lord, in the space
of my intellect, which makes room for thousands of mountains by the
miraculous power of God, styled as illusion. (_máyá_).
38. I wish now, O Goddess! to see the earthly city of my lord again;
let us therefore turn our course that way, as no place is distant to
the resolute.
39. Vasishtha said:—Having said so, she bowed down to the goddess and
entered into the shrine, and then like a bird, she flew into the air
with the goddess.
40. It was a region devoid of darkness, and as fair as a sea of
moonlight. And then it was as azure as the person of Náráyana, and as
bright as the back of a locust.
41. They passed above the regions of the clouds and winds, as also
beyond the spheres of the orbits of the sun and moon.
42. They passed beyond the path of the north polar star, and the limits
of the circuits of the sádhyas and siddhas and other celestial beings.
43. Thence they ascended to the higher heavens of Brahmá and the
Tushita divinities, and then upward to the sphere of Golaka (the
zodiac); and thence again to the Sivaloka, and the sphere of the Pitris
or the departed souls of the dead.
44. Passing thus beyond the spheres of the embodied living beings,
and bodiless souls of the dead, they proceeded far and farther to the
unknown regions of empty space.
45. Having passed the etherial sphere, they beheld nothing there,
except the sun, moon and the stars shining below them.
46. There was only a deep darkness to be seen, filling the whole
vacuity of space, and appearing as the basin of the waters of universal
deluge, and as compact as the impenetrable cavity of a rock.
47. Lílá said:—Tell me, O goddess! what became of the light of the
sun and other luminaries, and whence came this dense darkness as to be
compressed under the fist (mushti-gráhya).
48. The goddess replied: you have got to a spot so remote from the
spheres of heaven, that the light of the luminaries can never reach to
it.
49. And as one in a deep dark pit, can see no light of a fire fly
flitting over it; so the solar light is invisible to one behind the
great belt of heaven.
50. Lílá said:—Oh! the great distance that we have come to, whence the
great luminary of the sun also, appears as small as an atom below.
51. Tell me mother, what sort of a place is that which lies beyond this
region, and how can we come to it after traversing this gloomy expanse.
52. Sarasvatí said:—Behind this is the great pole of the universe,
which is scattered over with innumerable nebular stars in the form of
the particles of dust.
53. Vasishtha said:—As they were talking in this manner, they glided
imperceptibly to that pole, as the bee saunters over the solitary hut
on the height of a mountain.
54. They then were at no pains to come down from that precipice, as
there is no pains to effect what must certainly come to pass in the
end, though it appeared difficult at first. (Or) that which is certain
must come to pass, however hard it might seem at first.
55. They saw the system of the universe, laid naked to their sight, as
the bold navigator beholds a world exposed to his view beyond the wide
expanse of waters.
56. They saw the watery expanse to be ten times greater than the earth,
and enveloping it in the shape of the crust of the walnut fruit.
57. Then there is a latent heat which is ten times as great as the
water, and the circumambient air which is as much greater than the
water; and then the all encompassing vacuum of which there is no end.
58. There is no beginning, middle or end of that infinite space; and it
is productive of nothing, like a barren woman of her offspring.
59. It is only an extended expanse, infinite, calm and without
beginning, middle or end, and is situated in the Supreme spirit.
60. Its immensity is as immeasurable as if a stone is flung with full
force from its top, or if the phœnix would fly up to it with all his
might, or if he would traverse through it in full velocity, it is
impossible for him to reach from one end to the other, in a whole Kalpa
age.
CHAPTER XXX.
DESCRIPTION OF THE MUNDANE EGG—(BRAHMÁNDA).
They passed in a moment beyond the regions of the earth, air, fire,
water, and vacuum, and the tracks of the ten planetary spheres.
2. They reached the boundless space, whence the universe appeared as an
egg (ovum).
3. They beheld under its vault millions of luminous particles floating
in the air (nebulæ).
4. These were as innumerable bubbles, floating on the waters of the
unlimited ocean of the sphere of the Intellect.
5. Some of them were going downward, and others rising upward; some
turning round, and others appeared to their understanding to remain
fixed and immovable.
6. These different motions appeared to them with respect to their own
situations, as they saw them in their different sides.
7. Here there were no ups and downs and no upside or below, nor any
going forward or backward. Here there are no such directions as men
take to be by the position of their bodies.
8. There is but one indefinite space in nature, as there is but one
consciousness in all beings; yet everything moves in its own way, as
wayward boys take their own course.
9. Ráma said:—Tell me sir, why do we call upward and downward, forward
and backward, if there are no such things in space and nature.
10. Vasishtha said:—There is but one space enveloping all things, and
the worlds which are seen in the infinite and indiscernible womb of
vacuity, are as worms moving on the surface of water.
11. All these bodies that move about in the world by their want of
freedom (_i.e._ by the power of attraction), are thought to be up and
down by our position on earth.
12. So when there is a number of ants on an earthen ball, all its sides
are reckoned below which are under their feet, and those as above which
are over their backs.
13. Such is this ball of the earth in one of these worlds, covered
by vegetables and animals moving on it, and by devas, demons and men
walking upon it.
14. It is covered also by cities, towns and mountains, and their
inhabitants and productions, like the walnut by its coat.
15. Like elephants appearing as pigmies in the Vindhyan mountains, do
these worlds appear as particles in the vast expanse of space.
16. Every thing that is any where, is produced from and subsists in
space. It is always all in all things, which are contained as particles
in it.
17. Such is the pure vacuous space of the Divine understanding, that
like an ocean of light, contains these innumerable worlds, which like
the countless waves of the sea, are revolving for ever in it.
18. Some of these are hollow within, and others as dark as the darkness
in the end of a _kalpa_ age: and they are all moving about in the ocean
of vacuity, like the waves of the sea.
19. Some of these are whirling about with a jarring noise for ever,
which is neither heard by nor known to any body. It is like the motion
of men addicted to earthly pursuits by their nature.
20. Some of these are now growing in form, as if they were newly
created, and are in the course of their development, like sprouts in
the cells of seeds newly sown in the ground.
21. Some of these are melting away as icicles under heat, like the
mountains that were melted down by the burning sun and heavenly fire,
at the dissolution of the world.
22. Others have been continually falling downward without gaining
the ground, till at last they dwindle away, and melt into the divine
Intellect.
23. Others are as immovable in the air, as the animalculae in the
water, which are moved to and fro by the wind, without any sign of
motion or sensation in them.
24. Again nothing is stable in nature, but every thing is as changeful
as the acts and usages enjoined in the Vedas and sástras, are altered
and succeeded by others.
25. There are other Brahmás and other patriarchs, and many Vishnus and
many Indras one after the other. We have different kings of men, and
sometimes no ruler of them.
26. Some are as men and lords of others (Ishas), in this multiform
creation, and some are creeping and crooked living beings on earth;
some kinds are as full as the waters of the ocean, and others have
become quite extinct in the world.
27. Some are as hard as solid stones, and others as soft as the poor
insects and worms; some are of godly figures as the giants, and others
of puny human forms.
28. Some are quite blind and suited to darkness (as owls and moles and
bats); others are suited to light (as men, birds and beasts), and some
to both (as cats and rats).
29. Some are born as gnats sucking the juice of the fruits of the fig
tree; while others are empty within, and fly about and feed upon the
air.
30. The world is thus filled with creatures beyond the conception of
Yogis, and we can not form even a guess-work of the beings that fill
the infinite vacuum.
31. This world is the sphere of these living beings; but the great
vacuum spreading beyond it, is so extensive, that it is immeasurable by
the gods Vishnu and others, were they to traverse through it, for the
whole of their lives.
32. Every one of these etherial globes, is encircled by a belt
resembling a golden bracelet; and has an attractive power like the
earth to attract other objects.
33. I have told you all about the grandeur of the universe to my best
knowledge, any thing beyond this, is what I have no knowledge of, nor
power to describe. 34. There are many other large worlds, rolling
through the immense space of vacuum, as the giddy goblins of _Yakshas_
revel about in the dark and dismal deserts and forests, unseen by
others.
CHAPTER XXXI.
SECTION I.
ALIGHTING OF THE LADIES ON EARTH.
Vasishtha said:—After having seen the worlds in their aerial journey,
the ladies alighted from there, and quickly entered the inner apartment
of the king.
2. There they saw the dead body of the king lying in state amidst heaps
of flowers, accompanied by the spiritual body of Lílá, sitting beside
the corpse.
3. It was the dead of night, and the inmates had fallen into sound
sleep one by one; and the room was perfumed with the incense of resin,
camphor and sandalwood and saffron.
4. Lílá, seeing the house of her latter husband, and wishing to enter
into it, alighted in her assumed body (sankalpadeha) on the spot of his
sepulchre.
5. She then passed through the fictitious spacious palace of her lord
(_sankalpasansára_), by breaking out of the confines of her body and
cranium called the earthly and worldly environs in Yoga terminology
(sansára and Brahmánda-ávaranas).
6. Then she went again with the goddess to the bright and spacious
temple of the world (Brahmánda-mandapa), in which she quickly entered.
7. She saw her husband’s imaginary world to lie as a dirty and mossy
pool, as the lioness beholds the mountain cave covered by darkness and
clouds.
8. The goddesses then entered into that vacuous world with their airy
bodies, as weak ants make their passage through the hard crust of the
wood-apple or _bel_-fruit.
9. There they passed through regions of cloudy hills and skies, and
reached the surface of the earth, consisting of tracts of land and
basins of water.
10. They then came to the Jambudwípa (Asia), situated amidst the
ninefold petals of the other dwípas (or continents), and thence
proceeded to the territories of Lílá’s husband in the _varsha_ land of
Bharata (India).
11. At this interval of time they beheld a certain prince—(the ruler
of Sinde), strengthened by other chiefs, making an attack on this part
which was the beauty of the world.
12. They beheld the air crowded by people of the three worlds, who had
assembled there to see the conflict.
13. They remained undaunted, and saw the air crowded by aerial beings
in groups like clouds.
14. There were the Siddhas, Cháranas, Gandharvas, Vidyádharas, Súras,
celestials and Apsarás in large bodies.
15. There were also the goblins of Bhútas and Pisáchas, and Rákshasa
cannibals; while the Vidyádhara females were flinging handfuls of
flowers like showers of rain on the combatants.
16. The Vetálas, Yakshas and Kushmánds, that were looking at the affray
with pleasure, took themselves to the shelter of hills, to avoid the
flying darts and weapons.
17. The imps were flying from the air, to keep themselves from the way
of the flying weapons; and the spectators were excited by sound of the
war-whoop of the combatants.
18. Lílá who was standing by with a flapper (or fan) in her hand, was
frightened at the imminent dreadful conflict, and smiled to scorn their
mutual vauntings.
SECTION II.
SIGHT OF A BATTLE ARRAY IN EARTH AND AIR.
19. Virtuous people who were unable to endure the horrid sight, betook
themselves to prayers, with the chief priests for averting the calamity.
20. The messengers of Indra, were ready with their decorated elephants
(called _loka-pálas_), for bearing the souls of mighty heroes to grace
the seats of heaven.
21. The cháranas and Gandharvas, were singing praises of the advancing
heroes; and heavenly nymphs that liked heroism, were glancing at the
best combatants.
22. Voluptuous women were wishing to embrace the arms of the brave;
and the fair fame of the heroes, had turned the hot sunshine to cool
moonlight.
23. Ráma asked:—Tell me, sir, what sort of a warrior is called a hero,
that becomes a jewel in heaven, and who is an insurgent.
24. Vasishtha answered:—He who engages in a lawful warfare, and fights
for his king, and whether he dies or becomes victorious in the field,
is called a hero, and goes to heaven.
25. Whoever kills men otherwise in war and dies afterwards, in an
unjust cause, is called an insurgent, and goes to hell at last.
26. Whoever fights for unlawful property, and dies in battle, becomes
subject to everlasting hell fire.
27. Whoso wages a just warfare, that is justified by law and usage,
that warrior is called both loyal as well as heroic in deed.
28. Whoever dies in war, for the preservation of kine, Bráhmans and
friends with a willing mind, and whoso protects his guest and refugee
with all diligence, he verily becomes an ornament in heaven after his
death.
29. The king who is steadfast in protecting his subjects and his own
country, is called the just, and those that die in his cause are called
the brave.
30. They that die fighting on the side of riotous subjects, or in the
cause of rebellious princes or chiefs, are doomed to fire.
31. They that die fighting unjustly against their kings, lawgivers and
rulers, are subjected to the torments of hell.
32. A war which is just, serves to establish order; but the giddy that
are fearless of the future, destroy all order (by their unjust warfare).
33. The hero dying, goes to heaven, is the common saying; and the
sástras call the lawful warrior only a hero, and not otherwise.
34. They who suffer wounds on their bodies, for the protection of the
righteous and good, are said to be heroes, or else they are insurgents
(_dimbhavas_).
35. It was in expectation of seeing such heroes that the damsels of the
gods, were standing in the air, and talking to themselves of becoming
the spouses of such warriors.
36. The air was as decorated as by an illumination on high, and by rows
of the beautiful heavenly cars of gods and Siddhas, and presence of
celestial maidens, who sang in sweet notes, and decorated their locks
with _mandára_ flowers.
CHAPTER XXXII.
ONSET OF THE WAR.
Vasishtha said:—Lílá standing with the goddess of wisdom in air, saw
the Apsarás dancing there, at the eagerness of the combatants for war
below.
2. She beheld the assemblage of the forces in her own territory once
governed by her lord; and saw the field of the air not less formidable
by the assembled ghosts (and its encircling belt composed of the lion,
scorpion, crab and the archer).
3. The meeting of the two forces made the ground appear as a billowy
sea; like the meeting of two clouds in the sky, giving it the
appearance of two hostile forces.
4. The battle array of armoured warriors, flashing as the fire of
heaven, was succeeded by their commingled blows, resembling the
rattling of thunders above, deafening the ears and dazzling the sight.
5. Then darts and javelins, spears and lances, and many other missiles
(_prásas_) began to fall on both sides, like showers of raindrops,
hailstones and meteorolites from the skies.
6. Showers of shafts fell with a force, that would pierce the pinions
of _garuda_, and struck out the glare of sunbeams, by hitting at the
armours of the warriors.
7. The combatants standing face to face with their lifted arms, and
staring at each other with steadfast looks, seemed as they were
pictures in a painting.
8. The armies drawn in long regiments, standing in lines opposite to
each other, were heard to answer one another by their repeated shouts.
9. The battalia of both armies, and the drums on both sides, were put
to a stop by the warnings of their leaders, against striking the first
blow.
10. The intermediate space of the breadth of two bows, that separated
the hostile forces like a bridge from one another, appeared as the gap,
caused by the winds in the midst of the ocean at the universal deluge.
(Or more like the partition of the waters of the Red sea by the rod of
Moses).
11. The leaders were drowned in thoughts for fear of bloodshed and
massacre; and the cowardly soldiers groaned in their hearts, with the
hoarse noise of croaking frogs.
12. There were numbers of bravoes, eager to yield up their precious
lives in a trice; and the bowyers stood with their bowstrings drawn to
the ear, and ready to let loose their pointed arrows at the foe.
13. Others stood dreadfully fixed to strike their arms upon the enemy,
and many were looking sternly at their adversaries, with their frowning
looks.
14. The armours were clashing by mutual concussion, the countenances
of the bravoes were burning with rage, and the faces of cowards were
turned towards sheltered retreats for flight.
15. The lookers stood in doubt of their lives until the end of the war,
and old men like big elephants, were covered with horripilation on
their bodies.
16. The silence which ensued at the expectation of the first blow,
resembled the calm of the stormy main, and the deep sleep of a city at
the dead of night.
17. The musical instruments, the drum and conch-shell were all silent,
and a thick cloud of dust, covered the face of the earth and sky.
18. The retreaters were flying from their stronger assailants, who kept
running after them, in the manner of sharks pursuing the shoals of
fishes in the sea.
19. The glittering fringes of the flags, put the etherial stars to
blush, and the lifted goads in the hands of the elephant-drivers, made
a forest of tapering trees in the sky.
20. The flinging arrows were flying like flocks of the winged tribe
in air, and the loud beating of drums and blowing of pipes, resounded
amidst the air.
21. There was a phalanx in a circular form, attacking a host of wicked
demons, and here was a squadron in the form of Garuda, with its right
and left wings, attacking a body of elephants.
22. Somewhere a great howling was heard to rise from the vanguard of a
body of troops, disconcerted by a cohort in the form of eagles: and at
another many were seen to fall upon one another with mutual shouts.
23. Thus a tremendous noise was raised by the warriors of the many
legions, and a multitude of big mallets were seen to be raised on high
by the hands of the combatants.
24. The glaring of sable steel, shaded the sunbeams like a cloud, and
hissing darts in the air, emitted a sound, resembling the rustling of
breeze amidst the dry leaves of trees.
25. Now the brunt of battle, began like the dashing of clouds upon
clouds at the end of a Kalpa, and the war raged like the raging sea
ruffled by a hurricane.
26. Big elephants were falling in the field like coal-black rocks,
hurled down by gusts of wind.
27. It seemed that the infernal spirits were let loose from their caves
of hell, to rage in the battle field with their horrid and dismal
figures.
28. The day light was obscured by the sable cloud of swords, and the
mallets and lances were raised up by the black Kunta warriors, who
seemed bent upon converting the earth to an ocean of bloodshed.
CHAPTER XXXIII.[17]
COMINGLED FIGHTING.
Ráma said:—Sir, relate to me in short and promptly, about this
warfare, as my ears are delighted with narratives of this kind.
2. Vasishtha said:—These ladies then, in order to have a better view
of the battle below, ascended in their imaginary aerial cars _vimánas_,
to a more retired spot in the higher regions of the sky.
3. At this interval, there began a mingled fight of the forces face to
face, with a commingled shout of the two armies, as the dashing of the
waves against one another in the raging sea.
4. At this instant, Vidúratha the lord of the realm, (formerly
Padma—the husband of Lílá), seeing a daring warrior of the hostile
force attack one of his soldiers, struck him impatiently on the breast,
with the blow of a ponderous mallet.
5. Then the battle raged with the impetuosity of the rolling waves of
the stormy main, and the arms on both sides, flamed with living fire
and flash of fiery lightnings.
6. Now the edges of waving swords (larattarat), glittered in the sky,
and cracking and clashing noise (Kanakana), filled the air with a
hideous crackling (kadkada).
7. Then flew the winged arrows, overshadowing the beams of the sun, and
emitting a booming noise (hunkára), which hushed the rattling clamour
(gharghara) of summer clouds.
8. Armours clashed against armours (Kankata), with a clanking noise
(tankára), and shot forth the sparks of glistening fire (Kanatkana);
and arms, hashing (ch’hina-bhinna) and slashing (Khanda-khanda)
against arms, filled the air with their fragments flying like birds in
the air.
9. The shaking (dodulya) shanks and arms of the army, appeared as a
moving forest (dordruma) on the land, and the twangings of their bows
(tankára), and rumbling of the disks (krenkára), drove away the birds
of the air, and crackled like the rattling drive of wheels (dravat) in
heaven.
10. The hissing of their loosened strings (halhala), resembled the
(ghunghuna) buzzing of bees, heard in the _samádhi_ yoga (by shutting
the ears).
11. Iron shafts like sleets of hailstones, pierced the heads of the
soldiers, and the (ranat) crashing of armours (sanghatta), broke the
arms of the warriors in mail (Kankata sankata).
12. Weapons struck on brazen armours with a howling noise (hunkára),
made a clanking sound by the stroke (tánkára), and flying like drifts
of rain water (tartara), pierced the face of the air on all sides:
(literally, denticulated—dantura dingmukha).
13. The striking of steel on one another (sanghatta), made the hands
ring with a jingling sound (jhanjhanat); and the continued rapping
on the arms (ásphota), and clapping of hands, (karasphota), raised a
pattering and chattering sound (chat chat and pat pat).
14. The whizzing noise of unsheathing the sword (shitkára), and the
hissing of the sparks of fire (sansana); the flinging of arrows in all
ways (sadatkára), and the flying of darts, likened the rustling of
falling leaves (Kharkhara) in autumn.
15. The spouting of life blood (dhakdhak), from the throats separated
from the bodies, the mangled limbs and heads, and the broken swords
filled the whole space.
16. The flame of fire flaring (sphurat) from the armours; emblazoned
the hairs of the warriors, and the fighting and falling (ranatpatat)
of swordsmen, raised a giddy and loud jingling of their weapons
(jhanjhana).
17. The lofty elephants pierced by the spears of the Kunta lancers,
poured out torrents of red-hot blood; while the tusky tribe was goring
whole bodies of them with their shrill cries (chitkára).
18. Others crushed by the ponderous maces of their antagonists, creaked
grievously under the blows; while the heads of the slain soldiers, swam
in the rivers of blood over the plain.
19. Here the hungry vultures were pouncing from above, and there the
sky was covered by a cloud of dust; and the weaponless combatants,
were engaged in _Kesákesí_ fighting, by holding each other down by the
hairs.
CHAPTER XXXIV.
DESCRIPTION OF THE BATTLE.
Now the generals and ministers of the belligerent powers, and the
aerial spectators of the war, were thus talking among themselves.
2. Lo! here the ground has become a lake of blood, with the heads of
the slaughtered hosts floating as lotuses upon it; and there the air
has become as the starry heaven, glittering with broken weapons, flying
like birds in the sky.
3. Behold the air is reddened with the particles of vermeil blood,
borne above by the winds, and the sky presenting the evening clouds,
with the glow of the setting sun at midday.
4. What are these, says one, that are flying as straws in the
firmament? They are, says the other, no straws, but the flight of
arrows, that have filled the atmosphere.
5. As long as the dust of the earth, cries another, is moistened by the
bloodshed of the brave, so long are the heroes entitled to glory, and
have their abode in heaven for myriads of years.[18]
6. Fear not these sable swords, says the sástra, whose blades are worn
by the brave like petals of blue lotuses about their necks and breasts;
and bravoes are favourites in the eyes of the goddess of fortune.
(Fortune favours the brave).
7. The heavenly nymphs that beheld the fighting, felt a desire to
embrace the brave, and the god of the flowery bow (Káma or Cupid), was
busy to loosen their waist bands. (Cupid by inversion is Dípuc, another
name of the Indian Káma. And Fairies or Paries and Huries are said to
fall to the lot of the fighters in Jehad-battle. So says Dryden: “None
but the brave deserve the fair”).
8. They beckoned their welcome by the waving of their reddish palms, in
the shaking of the ruddy leaves of trees, and by the round glances of
their eyes, in the blooming blossoms of plants, and by the perfume of
their breath in the honied fragrance of flowers.
9. The geniuses of the garden of Paradise, were singing sweetly in the
notes of the sylvan choir, and betook themselves to dancing in the
wagging tails of peacocks.
10. As the brave warrior was breaking the line of the enemy with his
hardy axe; so was his beloved breaking his hard heart and spirit, with
the soft glances of her eyes.
11. It is by my lance, says the lancer, that I have severed the head of
my adversary with the rings in his ears, like the head of the ascending
node of Ráhu, approaching the disk of the sun.
12. Lo! There is a champion, hurling the blocks of stones, attached to
the end of a chain reaching his feet; and another whirling his wheel
with a wondrous log of wood, held in his uplifted arm.
13. There comes that combatant in the form of Yama, appearing from the
region of Pluto (Preta), and spreading a horrid devastation all around.
Come let us go hence as we came.
14. Look there the ravenous birds, greedily plunging their long necks
in the cells of bodies just separated from their heads, and glutting
themselves with the gushing blood; and see there the headless trunk of
the slain, moving to and fro in the field of battle.
15. The eloquent among the spectators were talking to one another,
about the frailty of human life, and the uncertainty of the time of
their meeting in the next world.
16. Oh! the stern cannibal of death, says one, that devours in one
swoop, whole bodies of the assembled armies, now weltering in blood;
and levels the levelling hosts to the ground.
17. The showers of arrows falling on the bodies of elephants, resemble
the showers of rain drops on mountain tops; and the darts sticking to
their frontal bones, liken the bolts of lightening piercing the peaks
of cliffs.
18. While the headless body of the beheaded, was groveling grievously
on the ground for want of its head, the pate flying on high as a bird
of air, proclaimed its immortality in heaven.
19. The army harassed by stones slung on their heads, cried to entrap
the enemy in the snares set at their feet.
20. Wives that had become Apsarás (heavenly nymphs) after death, were
now eager to claim their husbands, who were restored to their youth, by
virtue of their falling in the field of battle.
21. The glaring light of the line of lances that had reached the skies,
seemed as a flight of stairs or golden vistas, for the ascent of the
brave to the gates of heaven.
22. The wife of the slain soldier, seeing now a heavenly goddess,
taking possession of her husband’s fair gold-like breast, was looking
about in search of another.
23. Generals, wailing loudly with their uplifted arms, over their
fallen armies in the field, appeared as the cliffs of rocks, resounding
to the clamorous surges below.
24. They cried out to fight the foremost in war, and to remove the
wounded to the rear; and not to trample over the bodies of their own
soldiers, now lying low on the ground.
25. Behold! there the Apsarás eagerly tying their loosened locks, and
advancing with sobbing bosoms to receive the departed warriors, joining
their company in their celestial forms.
26. Ah! receive them says one, who are our guests from afar, on the
banks of the rivers of Paradise, decorated with lotus blossoms of
golden hue, and entertain them with fresh water and cooling breeze.
27. Look! there the groups of weapons, broken into pieces like bones
by their concussion, are huddled in the air with a jingling sound
(kanatkára), and shining as stars in the sky.
28. Lo! the stream of deceased souls, flowing in arrowy currents and
rolling in whirlpools of the flying disks, is rapidly gliding with the
pebbles and stones, flung from the slings in the air.
29. The sky is become as a lake of lotuses with the lotiform heads of
warriors flung aloft in the air, while the flying weapons are floating
like their stalks in it, with the broken swords as their thorns all
around.
30. The flying fragments of the flags, forming the folia of the plants,
and the darts sticking to them, appear as big black bees fluttering
about the flowers moving with the breeze.
31. The arrows sticking to the dead bodies of elephants, are as emmets
on mountain tops, and as timid girls clinging to the bosoms of men.
32. The winds unfurling the curling locks of Vidyádhara females,
indicate their approaching spousals, as the unfolding plumage of fowls
are predictions of success in augury.
33. The lifted umbrellas are shining as so many moons on high and the
moon shining above in the form of fair fame, spreads her light as a
white canopy on earth.
34. The brave warrior, soon after his death, assumes a celestial form
framed by his own merit, as a man in his sleep, attains to a state, he
has imagined to himself in his waking.
35. The flying spears and lances and clubs and disks are hurtling
in the air, like shoals of restless fishes and sharks, moving about
incessantly in the troubled waters of the sea.
36. The milk-white rags of umbrellas, tattered and shattered by arrowy
shafts, are flying as cranes in the crowded air, and appearing as the
disk of the moon broken into a thousand pieces.
37. These waving flappers flying in the air with a hoarse gurgling
(gharghara), seem as the waves of the sea lifted in the air, and
undulating with a babbling noise in the ocean of the sky.
38. Those slips of the flappers and umbrellas, hashed by the slashing
arms, appear as the laurels of glory flung aloft and flying in the
regions of air.
39. Behold ye friends! how these flying arrows and showering spears,
are approaching to us with hits of their spoil, like bodies of locusts,
bearing away their verdant booty in the air.
40. Hearken to the clanking sound of the striking steel, in the
uplifted arm of the armoured soldier, resounding like the loud larum of
the regent of death.
41. Hear the tremendous blows of weapons, like the blowing of an
all destroying tornado, throwing down the elephants like craigs of
mountains, with their long stretching tusks lying like water falls on
the ground.
42. Lo! there the drivers of war chariots are stopped in their course,
and striving to make their way through the puddles of blood, in which
the wheels and horses of the car, are huddled together as in a bog of
quagmire.
43. The jingling of arms and armours, and the jangling of swords and
steel, resound, as the tinkling of the lute at the dancing of the dire
and dreaded dame of death.
44. See the skirts of the sky reddened by the roseate particles, borne
by the winds from the streams of blood, issuing out of the wounds in
the bodies of men, horses and elephants lying dead in the field.
45. Look at the array of arrows formed in the air as a wreath of
blossoms, and falling as the rays of lightnings from the dark black
clouds of weapons hanging on high.
46. Lo! the surface of the earth filled with blood-red weapons,
appearing as faggots of fire strewn over the ground in an universal
conflagration.
47. The multitudes of commingled weapons, clashing with and breaking
one another into pieces, are falling down in showers, like the
innumerable rays of the sun.
48. The fighting of one man among the motionless many, is like the
magic play of a magician[19] where the conjurer acts his parts amidst
the bewitched beholders, Lo! there the indifferent spectators viewing
the warfare as a dream (by their _prajna_ or inward vision of the mind).
49. The field of battle, where all other sounds are hushed under the
clashing of arms, resembles the stage of the martial god Bhairava,
chanting his pitiless war song in jarring cacophony.
50. The battlefield is turned to a sea of blood, filled with the sands
of pounded weapons, and rolling with the waves of broken discuses.
51. All the quarters under the regents of the sky, are filled with
martial music loudly resounding on all sides; and the rebellowing hills
seem to challenge one another, in their aerial flight and fighting (as
in contest of the gods and titans of old).
52. Alas for shame! says one, that these arrows flung with such force
from the bow strings, and flying with such loud hissing, and glittering
as red hot lightnings in the air, are foiled in their aim of piercing
the impenetrable armours, and driven back by them to hit at the stony
hills.
53. Hear me friend, that art tired with the sight, that it is time for
us to depart from this place, ere we are pierced in our bodies by these
sharp arrows flashing as fire, and before the day runs its course of
the fourth watch (evening).
CHAPTER XXXV.
DESCRIPTION OF THE BATTLEFIELD.[20]
Vasishtha said:—Then the waves of horse troops mounting to the sky,
made the battlefield appear as a raging sea.
2. The moving umbrellas floated as its foam and froth, and the
feathered silvery arrows glided like the finny pearly fishes in it,
while the high flight and rush of the cavalry, heaved and dashed as
surges of the sea.
3. The rushing of the weapons resembled the running of its currents,
and the circles of the soldiers were as vortices of its waters. The
elephants were as its islets and their motions resembled the moving
rocks in it.
4. The whirling disks were as its eddies, and the flying hairs on the
heads likened its floating weeds. The sparkling sands were as its
shining waters, and the flash of swords like its glassy spray.
5. The gigantic warriors were its whales and alligators, and the
resounding caverns like its gurgling whirlpools.
6. The flying arrows were like its swimming fishes, and the floating
flags likened its uprising waves and bores.
7. The shining weapons formed the waters of this ocean and their
whirlpools also, while the long lines of forces appeared as the huge
and horrible bodies of its whales.
8. Soldiers clad in black iron armour, were as the dark blue waters of
the deep, and the headless bodies groveling in dust were as the eddies
of the sea, with the encircled equipments as the sea weeds.
9. The showers of arrows had obscured the skies with a mist, and the
confused rattlings of the battlefield, were as the roarings of the
clouds.
10. The flying and falling heads of the slain soldiers, resembled the
large drops of rain, and their bodies were as pieces of wood, whirling
in the eddies of the disks.
11. The bold bowyer, bending his strong bow in the form of a curve,
and leaping above the ground, resembled the spouting sea, rising from
underneath the ground with his heaving waves on high.
12. The unnumbered umbrellas and flags, that were moving up and down in
the field, were as the foaming and frothing sea, rolling in waves of
blood, and carrying away the beams and timbers of the broken cars in
its current.
13. The march of the army resembled the flowing of the sea waters,
and the blood spouting from the wounds of the elephants likened its
bubbles, while the moving horses and elephants represented the sea
animals in their motion.
14. The battlefield had become like the wondrous field of the air,
where the furious war, like a tremendous earthquake, shook the hills
like moving clouds in the sky.
15. Here the waves were undulating like flights of birds in the air,
and the groups of elephants falling aground like rocks, and the
cowardly ranks were murmuring like herds of the timorous deer.
16. The field is turned to a forest of arrows, and wounded soldiers
are standing fixed on the ground as trees, with the arrows flying as
locusts, and the horses moving like antelopes in it.
17. Here the loud drum sounded as the humming of bees in the hollows
of trees, and the army appearing as a mist, with the bold warrior
sprawling like a lion in it.
18. The dust was rising in clouds and the forces falling as rocks; the
huge cars broken down as hills, and the flaming swords shining on all
sides.
19. The rise and fall of the foot soldier’s feet flitted like the
falling flowers on the ground, and the flags and umbrellas o’ertopped
it as clouds; it was overflown by streams of blood, and the
high-sounding elephants falling as thundering showers of rain.
20. The war was as the last doom of death ready to devour the world,
and destroy the flags and banners, the umbrellas and chariots in a
confused chaos.
21. The shining weapons were falling like fragments of the refulgent
sun, and burning all things as a burning pain inflames the soul and
mind.
22. The out-stretched bows were as rainbows, and the falling arrows as
showers of rain; the flying sabres resembled the forky lightnings, and
their falling fragments like the sparkling hailstones.
23. The dire massacre made a sea of blood, with the hurling stones as
its shoals and rocks; while the flying arms resembled the falling stars
from heaven.
24. The sky was as a sea full of the whirlpools of the groups of disks
and circlets, that were hurled in the air; and there were the burning
fires, that performed the funerals of the slain.
25. The missiles were as bolts of thunder, which struck the rock-like
elephants dead in the field, to block the passage of men.
26. The earth and sky were obscured by a thick cloud of showering
arrows, and the army below was a sea of tempestuous warfare and
bloodshed.
27. The destructive weapons were flying on all sides, like huge dragons
of the sea, carried aloft by gusts of wind from the stormy main.
28. The flying arms of bolts and swords, disks, pikes and lances, were
blazing and breaking one another in the air with such hideous noise,
that it seemed to be a second deluge, when the last tornado blew up
everything on high scattering them in all directions, and crushing and
smashing them with a tremendous peal.
CHAPTER XXXVI.
SECTION I.
COLLISION OF EQUAL ARMS AND ARMIGERENTS.
The heaps of arrows rising in spires above the ground, drove the
cowards and the wounded afar from the field.
2. The hills of the dead bodies of men, horses and elephants, heaving
in promiscuous heaps, and appearing as clouds fallen upon earth,
invited the Yakshas and Rákshasas, and the carnivorous Pisáchas, to
come and sport in the wide ocean of blood.
3. Now there commenced a commutual contest, betwixt men of rank and
virtue, and those of good character, valour and strength on both sides;
not excepting even the holy and household people, all of whom took part
in the combat (that is, no condition of life, nor age nor sex, could
escape the contagion of a warfare).
4. Duels were fought between these, like the clashing of one cloud with
another; and like the confluence of two streams discharging their fury
against each other.
5. As a rib is joined to another, and one side with the other, so met
the horse against the horse, and elephant opposed the elephant in
mutual conflict.
6. As one forest clasps and clings to another, and one hill is linked
with the other in a range, so the duelists strove together, as one wave
dashes against the other.
7. Footmen fought with footmen, as the reeds crush the reeds, and
bamboos clash against one another, and the contrary winds struggle
between themselves.
8. Cars falling upon cars, and chariots running against chariots, broke
one another to pieces; and the citizens beat the rustics, as the Devas
smote the demons of old.
9. The sky which had been erewhile clouded by the flight of arrows, was
now emblazoned by the banner of the bowyer, resembling the rainbow of
various colours.
10. At last the warriors who were overpowered in their conflict with
unequal arms, fled away from the field, as they do from the fire of a
conflagration.
11. Now the armigerents with discuses, met the thwarters of disks
(chakras) in contest; and bowyers were opposed to bowmen, and swordsmen
challenged the sword fighters in the field. So met the hookers and
crookers with their co-rivals with crowbars (bhusundis) in hand.
12. Maces were opposed to maces (musalas), and lancers were set against
the lance bearers (kuntas) in fighting. Spearmen braved the spearmen
(rishtis), and the throwers of missiles were crossed with missives
(prásas) in hand.
13. Mallets militated against mallets (mudguras), and clubs were
contravened by clubmen in the conflict. Combatants with pikes (saktis),
encountered the pikemen (sakti-dharas) face to face; and iron rods were
crossed to pointed rods (súlas) in the strife.
14. Pugilists with missive weapons, counteracted the missiles of their
antagonists (prásas), and those fighting with battle axes (parasus),
baffled the poleaxes and pickaxes (paraswadhas) of their foes.
15. Trappers with their traps and snares, attacked the darters of
nooses and lassos (pásas); and the darters of javelins (sankus),
withstood the darts of the dartsmen on the other side. Daggers were
opposed to daggers (kshurikas), and cudgels were presented before the
cudgels (bhindipálas of the enemy).
16. Combatants with iron gloves contravened the boxers with iron
fistcuffs (Vajramushtis), and those with iron cranes, pursued
the fighters with crooked goads (ankusas) in hand. Warriors with
ploughshares attacked the ploughmen, and those with tridents, fell upon
the trident holders (trisúlins) in contest.
17. Champions with chained armours set upon the soldiers attired in
mail (srinkhala jála); and they poured upon the field as flights of
locusts, or as the waves in the troubled sea.
18. The air also seemed as a sea, with flying disks whirling as
whirlpools (chakravartas), and the flight of reeds whistling like
gusts of wind; while the range of running weapons seemed as sharks and
dolphins moving about it.
19. The hollow of the heaven became as the great deep of the sea,
impassable by the celestials, owing to the waving weapons, moving as
sea monsters in the air.
20. Thus the armies of the two belligerent potentates, each composed of
eight ranks or battalions, were furiously engaged with one another, as
described below.
SECTION II.
CATALOGUE OF THE FORCES.
21. Now hear me relate to you, the forces on the side of Padma, now
named Vidúratha, and the allied powers that came to his side, from the
Central and Eastern districts.
22. There came the hardy warriors of Kosala (Oudh) and Kási (Benares);
those of Magadha (Behar) and Utkala (Orissa), situated in the east; and
the Mekhalas (of Vindhya range), the Karkars (of Karnatic), and the
Madras (of Madura) in the south.
23. The chiefs of Hema (Imaus) and Rudras and the Támraliptas (Tamils)
from the south; the Prágjyotishas (of east Assam), and the horse faced
Osmuks and Ambashtha cannibals.
24. Then there joined the Varna-koshthas and Viswotras, and the eaters
of raw food and flesh and the fish eaters (piscivori); and those with
faces like tigers, the Kiratas (Kirrhoids and Kira-antis), with the
Sauviras and one legged people.
25. Next came the mountaineers of Mályavána, Sibira and Anjanagiri; and
others having the ensigns of bulls and lotuses, and the people of the
sun rising mountain (Udaya-giri) in the east.
26. Those that joined from the south east (prágdaxina), are the
following, namely; the Vindhyaris, the Chedis, the Vatsas, the Dasárnas
(near the confluence of the ten streams); and the Angas, Bangas and
Upabangas (of Upper and Lower Bengal).
27. They that met from the south were, Kalingas and Pundras, the
Jatharas, Vidarbhas and the hill people (on the Karnatic coast); the
Sabaras, the outcasted savages, the Karnas and the Tripura people.
28. Those named Kantakas from their thorny district, the unenlightened
Komalas (of Comilla?); the Karnas (Canarese), the Ándhras, the Cholas
and the people on the borders of the Charmanvati river.
29. The Kakos or bald-headed and bearded people, and those of the
Hema-kuta hills; the frizzled and long necked people, and the
inhabitants of Kishkindha and cocoa forests.
30. The princes that joined with Lílá’s husband from the south, were as
follows viz. the Vindhyans, the Kusumians (of Patna), the Mahendras and
the Darduras (of the hills of the same names).
31. The Malays and the solar race, and the Prince of the (33) united
states and the rich and united cities of Avanti and Sámbavati.
32. And those of Dasapura (or ten cities) of Katha (Kota), Chakra,
Reshika Cutch and others, and the foresters of Upagiri and Bhadragiri
hills.
33. The prince of Nagore and the chiefs of Dandaka forest, and the
joint states of the people; the Sahas, Saivas, and the hill people of
the Rishyamuka and Karkota and the Vimbila foresters.
34. Then came the inhabitants from the banks of Pampá, the Kerakas and
Karkaviras; with the Kherikas, Asikas and the people of Dhrumapattana.
35. Next came the Kásikas and Khallukas, the Yadas and Tamraparnikas;
the Gonardas, the Kanakas and the people of Dinapattam.
36. The Tamris (Tamils), Kadambharas, Sahakáras and Enakas (or deer
hunters); the Vaitundas, Tumba-vanalas, and those attired in deer and
elephant skins.
37. Then came the lotus-like Sibis and Konkans and the inhabitants of
Chitrakuta mountains; with the people of Karnata, the Mantas, Batakas
and those of Cattak.
38. The Andhras and Kola hill people (Koles), the Avantis and Chedis;
with the Chandas and Devanakas and Kraunchavahas.
39. At last came the people from the three peaks of Chitrakúta
mountains, called the Silákhára, Nanda mardana and Malaya, which were
the seats of the guardian Bákshasas of Lanká.
40. Then those of the southwest where there is the great realm of
Surástra (Surat), with the kingdoms of Sindhu (Sinde) Sauvira, Abhíra,
and Dravidas (in Deccan).
41. Also those of the districts of Kikata, Siddha Khanda, and Káliruha,
and the mount Hemagiri or golden hills and the Raivataka range.
42. Then the warriors of Jaya Kachchha (the victorious Cutch), and
Mayavara (Mewar); as also the Yavanas (Ionians), the Bahlikas (Balkhs),
the Marganas (nomads), and the grey coloured Tumbas (on the north).
43. Then there came Lahsa races and many hill peoples, inhabiting the
borders of the sea (Caspian), forming the limit of the dominion of
Lílá’s husband (Hindu Government) on the north.
44. Now know the names of the countries belonging to the enemy in the
west, and of those composed of the following mountain ranges, _viz._
45. The mount Manimán and the Kurar-pana hills, with the hillocks of
Vanorka, Megha-bhava, and the Chakra-vana mountain.
46. There is the country of the five peoples limiting the territory of
the Kása Brahmans, and after that the Bháraksha, the Páraka and Sántika
countries.
47. Thence stretch the countries of the Saivyas, Amarakas, the
Pachchyas (Páschátyas) and Guhutwas; and then the Haihaya country, and
those of the Suhyas, Gayas and Tajikas and Hunas (Huns).
48. Then along the side of some other countries, there is the range of
Karka hills, inhabited by barbarous people, devoid of caste, customs
and limits of moral duties.
49. Thence stretches a country hundreds of leagues in length, to the
boundary mountain of Mahendra, abounding in rich stones and gems.
50. After that stands the Aswa range with hundreds of hills about it;
and extending to the dread ocean on the north of the Pariyátra range.
(Paropamisus).
51. On the north western side, there are countries beyond the boundary
mountains (of Asia), where Venupati was the king of the land.
52. Then there are the countries of the Phálgunakas and Mándavayas
and many other peoples; and those of Purukundas and Paras (Paris?) as
bright as the orb of the sun.
53. Then the races of Vanmilas and Nalinas and the Dirghas; who are so
called, from their tall statures and long arms and hairs. Then there
are the Rangas (Red men), Stánikas with protuberant breasts, and the
Guruhas and Chaluhas.
54. After that is the kingdom of women (ruled by a queen), where they
feed upon bullocks and heifers. Now about the Himálayas and its hills
in the north (of India):—
55. These are the Krauncha and Madhumán hills; and the Kailása, Vasumán
and the Sumeru peaks; at the foot of which are the people, known under
many names.
56. Beside these there met the warlike tribes of India consisting of
the Madrawars, Malavas and Sura-senas. The Rajputs of the race of
Arjuna, the Trigartas and the one legged people and Khudras.
57. There were the Abalas, Prakhalas, and Sakas (Saccæ or Scythians).
The Khemadhúrtas, the Dasadhanas, the Gavásanas and Dandahanas (club
fighters).
58. The Dhánadas and Sarakas and Bátadhánas also, with the islanders
and Gándháras and Avanti warriors of Malwa.
59. The warlike Takshasilas (Taxilas), the Bílavas, Godhanas and the
renowned warriors of Pushkara (Pokhra).
60. Then there were the Tíkshas and Kálavaras, and the inhabitants of
the cities of Káhaka and Surabhúti likewise.
61. There were the people of the Ratikádarsa and Antarádarsa also; and
the Pingalas, the Pandyas, Yamanas and Yátudhánas Rákshasas too.
62. There were also the races of men, known as Hematálas and Osmuks,
together with the hilly tribes, inhabiting the Himalaya, Vasumán,
Krauncha and Kailasa mountains.
63. Hear me now relate to you the peoples that came from the north
east quarter, which extends a hundred and eighty leagues in its
circumference.
64. There came also the Kalutas and Brahmaputras, the Kunidas and
Khudinas, with the warlike Malavas and the champions of the Randhra and
forest states.
65. Then there were the Kedavas and Sinhaputras of dwarfish statures;
the Sabas (Sabæ or Sabians?), the Kaccæs, the Pahlavis (ancient
Persians), the Kamiras and the Daradas (the present Darduis or
Himalayan hills).
66. There were also the people of Abhisa, the Jarvakas, the Pulolas
and Kuves; the Kirátas and Yamupatas, together with the poor and rich
people of desert lands and tracts of gold.
67. Thus Lílá saw in one view, the residences of the _devas_; the
forest lands and the earth in all their beauty. She saw all the seats
of opulence (viswavasus), and the edifices with which they were
adorned; she beheld the summit of Kailása, and the delightful groves
at its foot, and the level lands traversed by the aerial cars of
Vidyádhara and celestial beings.[21]
CHAPTER XXXVII
CATALOGUE OF THE FORCES CONTINUED.[22]
Vasishtha said:—Thus the ravaging war was making a rapid end of men,
horse, elephants and all; and the bravos coming foremost in the combat,
fell in equal numbers on both sides.
2. These (as named before), and many others were reduced to dust and
ashes; and the bravery of the brave, served but to send them like poor
moths to the fire and flame of destruction.
3. Know now the names of the central districts, not yet mentioned by
me, that sent their warriors to the field, in favour of the consort
prince of Lílá.
4. These were the inland forces of Sursena (Muttra), the Gudas
(Gaudas?), and the Asganas (?); the Madhymikas and they that dwell
under sunlight (the tropics).
5. The Sálukas and Kodmals, and Pippaláyanas; the Mándavyas, Pandyans,
Sugrívas and Gurjars.
6. The Páriyátras, Kurashtras, Yamunas and Udumvaras; the Raj-waras,
the Ujjainas, the Kálkotas (Calicuts) and the Mathuras (of Muttra).
7. The Pánchálas (Pánjábis), the Northern and Southern Dharmakshetras;
the Kurukshetriyas, Pánchálakas and Sáraswatas.
8. The line of war chariots from Avanti, being opposed by the arms of
the warriors of the Kunta and Panchanada districts, fell in fighting by
the sides of the hills.
9. Those arrayed in silken attire, being dismantled by the enemy, fell
upon the ground, and were trodden down by the elephants.
10. The bravadoes of Daspura, being hacked in their breasts and
shoulders by the hostile weapons, were pursued by the Banabhuma
warriors, and driven to the distant pool.
11. The Sántikas being ripped in their bellies, lay dead and motionless
in naked field, and wrapped in their mangled entrails, which were torn
and devoured by the voracious Pisáchas at night.
12. There the veteran and vociferous warriors of Bhadrasiri, who were
well skilled in the battle field, drove the Amargas to the ditch, as
they drive the tortoises to their pits.
13. The Haihayas were driving the Dandakas, who like fleet stags were
flying with the swiftness of winds, and all gushing in blood by the
pointed and piercing arrows of the enemy.
14. The Daradas were gored by the tusks of the elephants of their
enemies, and were borne away in floods of their blood, like the broken
branches of trees.
15. The Chínas (Chinese) were mangled in their bodies by darts and
arrows, and cast their tortured bodies in the water, as a burden they
could no longer support.
16. The Asúras, pierced in their necks by the flying lances of the
Karnatic lancers, fled in all directions like the faggots of fire, or
as the flying meteors of heaven.
17. The Sákas and Dásakas were fighting together, by holding down one
another by the hair on their heads, as if the whales and elephants were
struggling mutually from their respective elements.
18. The flying cowards were entrapped in the snares cast by the Dasárna
warriors, as dolphins hiding under the reeds, are dragged out by nets
on the blood-red shore.
19. The lifted swords and pikes of the Tongas (Tonguise), destroyed the
Gurjara (Guzrati) force by hundreds, and these like razors balded the
heads (_i.e._ made widows) of hundreds of Gurjara women. (It is their
custom to remain baldheaded in widowhood).
20. The lustre of the lifted weapons of the warriors, illumined the
land as by flashes of lighting; and the clouds of arrows were raining
like showers of rain in the forest.
21. The flight of the crowbars (bhusundis), which untimely obscured the
orb of the sun, affrighted the Abhíra (cowherd) warriors with the dread
of an eclipse, and overtook them by surprise, as when they are pursued
by a gang of plunderers of their cattle.
22. The handsome gold collared army of the Támras or tawny coloured
soldiers, were dragged by the Gauda warriors, as captors snatch their
fair captives by the hair.
23. The Tongons were beset by the Kanasas, like cranes by vultures with
their blazing weapons, destroying elephants and breaking the discuses
in war.
24. The rumbling noise (gudugudurava), raised by the whirling of
cudgels by the Gauda gladiators, frightened the Gándháras to a degree,
that they were driven like a drove of beasts, or as the dreading
Drávídas from the field.
25. The host of the Sáka or Scythian warriors, pouring as a blue
torrent from the azure sky, appeared by their sable garb as the mist of
night, approaching before their white robed foes of the Persians.
26. The crowded array of lifted arms in the clear and bright
atmosphere, appeared as a thick forest under the milk white ocean of
frost, that shrouds the mountainous region of Mandara.
27. The flights of arrows which seemed as fragments of clouds in the
air from below, appeared as waves of the sea, when viewed by the
celestials from above.
28. The air appeared as a forest thickly beset by the trees of spears
and lances, with the arrows flying as birds and bees; and innumerable
umbrellas, with their gold and silver mountings, appearing as so many
moons and stars in the sky.
29. The Kekayas made loud shouts, like the war whoops of drunken
soldiers, and the Kankas covered the field like a flight of cranes, and
the sky was filled with dust over their heads.
30. The Kiráta army made a purling noise (kulakula) like the effeminate
voice of women; causing the lusty Angas to rush upon them with their
furious roar.
31. The Kásas (Khasias) covering their bodies with _kusa_ grass (in
their grassy garbs), appeared as birds with feathers, and raised clouds
of dust by flapping their feathered arms.
32. The giddy warriors of Narmada’s coasts, came rushing in the field
unarmed with their weapons, and began to fleer and flout and move about
in their merry mood.
33. The low statured Sálwas came with the jingling bells of their waist
bands, flinging their arrows in the air, and darting showers of their
darts around.
34. The soldiers of Sibi were pierced with the spears hurled by the
Kuntas. They fell as dead bodies in the field, but their spirits fled
to heaven in the form of Vidyádharas.
35. The Pándu-nagaras were laid groveling on the ground in their quick
march, by the mighty and light footed army, who had taken possession of
the field.
36. The big Páncha-nadas (Punjabis), and the furious warriors of Kási
(Benares), crushed the bodies of stalwart warriors with their lances
and cudgels, as elephants crush the mighty trees under their feet and
tusks.
37. The Burmese and Vatsenis were cut down on the ground by the disks
of the Nípas (Nepalese); and the Sahyas were sawn down with saws as
withered trees.
38. The heads of the white Kákas (Caucasians), were lopped off with
sharp axes; and their neighbouring prince of the Bhadras was burnt down
by the fiery arrows (fire arms).
39. The Matangajas (of Elephanta) fell under the hands of Káshthayodhas
(of Katiawar), as old unchained elephants falling in the miry pit; and
others that came to fight, fell as dry fuel into the blazing fire.
40. The Mitragartas falling into the hands of the Trigartas, were
scattered about as straws in the field, and having their heads struck
off in their flight, they entered the infernal regions of death.
41. The weak Vanila force, falling into the hands of the Magadha army,
resembling a sea gently shaken by the breeze, went down in the sands,
as lean and aged elephants.
42. The Chedis lost their lines in fighting with the Tongans, and lay
withered in the field of battle, as flowers when scattered in the
plains, fade away under the shining sun.
43. The Kosalas were unable to withstand the war cry of the deadly
Pauravas, and were discomfited by showers of their clubs, and missile
arrows and darts.
44. Those that were pierced by pikes and spears, became as coral plants
red with blood all over their bodies, and thus besmeared in bloodshed,
they fled to the sheltering hills like red hot suns to the setting
mountains (astáchala).
45. The flight of arrows and weapons borne away by the rapid winds,
moved about in the air as fragments of clouds, with a swarm of black
bees hovering under them.
46. The flying arrows seemed as showering clouds, and their feathers
appeared as the woolly breed; their reedy shafts seeming as trees, were
roving with the roar of elephants.
47. The wild elephants and people of the plains, were all torn to
pieces like bits of torn linen.
48. War chariots with their broken wheels, fell into the pits like the
broken craigs of mountains, and the enemy stood upon their tops as a
thick mist or cloud.
49. The multitude of stalwart warriors meeting in the field, had given
it the appearance of a forest of _tála_ and _tamála_ trees; but their
hands being lopped off by weapons, they made it appear as a mountainous
wood, with its clumps of tapering pine trees.
50. The youthful damsels of Paradise were filled with joy and glee,
to find the groves of their native hill (Meru), full of the brave
champions (fallen in the field).
51. The forest of the army howled in a tremendous roar, until it was
burnt down by the all devouring fire of the enemy.
52. Hacked by the Pisáchas (Assamese), and snatched of their weapons
by the Bhutas (Bhoteas), the Dasárnás (at the confluence of the ten
streams of Vindhya) threw off their staffs, and fled as a herd of
heifers (_nikuchya karnidhavati_—bolted with their broken staves.
Pánini).
53. The Kásias were eager to despoil the tinsels from the dead bodies
of the chiefs by their valour, as the summer heat robs the beauty of
lotuses in a drying pool.
54. The Tushákas were beset by the Mesalas, with their darts, spears
and mallets; and the sly Katakas were defeated and driven away by the
Narakas in battle.
55. The Kauntas were surrounded by Prastha warriors, and were defeated
like good people by the treachery of the wily.
56. The elephant drivers, that struck off the heads of their hosts in
a trice, were pursued by the harpooners, and fled with their severed
heads, as they do with the lotus-flowers plucked by their hands.
57. The Sáraswatas fought on both sides with one another until it was
evening, and yet no party was the looser or gainer, as in a learned
discussion between pandits and among lawyers.
58. The puny and short statured Deccanese, being driven back by the
Rákshas of Lanka, redoubled their attack on them, as the smothering
fire is rekindled by fuel.
59. What more shall I relate Ráma about this war, which baffles the
attempt of the serpent Vásuki even, to give a full description of it
with his hundred tongues and mouths.
CHAPTER XXXVIII.
CESSATION OF THE WAR.
Vasishtha continued:—Now as the war was waging fiercely, with mingled
shouts on both sides, the sun shrouded his burnished armour under the
mist of darkness, and was about to set.
2. The waters of the limpid streams glided with the showers of stones
flung by the forces, and falling on the fading clusters of lotuses
growing in them.
3. Flashes of fire glittered in the sky, by the clashing of the shafts
and darts below; and waves of arrows were seen, now approaching nigh
and now receding at a distance.
4. Severed heads like loose lotuses, floated and whirled in the
whirlpools of blood below, and the sea of heaven was filled with flying
weapons, moving as marine animals above.
5. The rustling of the breeze and the whistling of the overshadowing
clouds of weapons, frightened the aerial Siddhas and sylvan apes, with
the fear of an approaching rain.
6. The day declined after it had run its course of the eight watches
(Yámárdhas), and assumed the graceful countenance of a hero, returning
in glory, after he has fought his battle.
7. The army like the day, declined in splendour, being battered in its
cavalry, and shattered in its force of elephants.
8. Then the commanders of the armies, in concert with the ministers of
war, sent envoys to the hostile parties for a truce to the fighting.
9. Both parties agreed to the armistice, seeing how much they were
harassed in the engagement; and the soldiers with one voice, gave their
assent to it.
10. They hoisted their soaring banners of truce on the pinnacles of the
highest chariots (rathas); and a crier on each side, mounted over one,
to give proclamation to the armies below.
11. They furled the white flags on all sides, which like so many moons
in the gloom of night, proclaimed peace on earth by cessation from
contention.
12. Then the drums sent their loud peals around, which were resounded
by roarings of the clouds (Pushkarávartas) above and all about.
13. The flights of arrows and weapons, that had been raging as fire in
the atmosphere, now began to fall in torrents, like the currents of the
lake Mansaravara on the ground below.
14. The hands and arms of the warriors were now at rest like their
feet; as the shaking of trees and the surges of the sea are at an end
after the earthquake is over.
15. The two armies now went their own ways from the field of battle, as
the arms of the sea run into the land in different directions.
16. The armies being at rest, there was an end of all agitation in the
field; as the waves of the ocean are lulled to rest, on its calm after
a storm (literally, after its churning by the Mandara mountain).
17. It became in an instant as dreadful as the dismal womb of death
(Pútaná); and as deep and dark as the hollow pit of the sea, after its
waters were sucked up by Agastya (the sun).
18. It was full of the dead bodies of men and beasts, and flowed in
floods of purpling blood; it was resonant with the sounds of insects,
like a heath with the humming of beetles.
19. The gory bodies were gushing with blood, and gurgling as the waves
of the sea; and the cries of the wounded who wished to live, pierced
the ears, and throbbed the heart strings of the living.
20. The dead and wounded weltering side by side in streams of blood,
made the living think the dead as still alive like themselves.
21. Big elephants lying dead in piles in the field appeared as
fragments of clouds, and the heaps of broken chariots seemed as a
forest dispersed by the storm.
22. Streams of blood were running with the dead bodies of horses and
elephants, and heaps of arrows and spears and mattocks and mallets,
flowing together with broken swords and missiles.
23. Horses were lying girt in their halters and harnesses, and the
soldiers wrapt in their mails and armours; and flags and flappers and
turbans and helmets lay scattered in the field.
24. The winds were rustling in the orifice of the quivers, like the
hissing of arrowy snakes, or as the whistling of the breeze in the
holes of bamboo trees; and the Pisáchas were rolling on beds of dead
bodies, as upon their beddings of straws.
25. The gold chains of the helmets and the head ornaments of the fallen
soldiers, glittered with the various colours of the rainbow, and greedy
dogs and jackals were tearing the entrails of the dead like long ropes
or strings.
26. The wounded were gnashing their teeth in the field of blood, like
the croaking of frogs in the miry pool of blood.
27. Those clad in party coloured coats with a hundred spots on them,
had now their arms and thighs gushing in a hundred streams of blood.
28. The friends of the dead and wounded, were wailing bitterly over
their bodies; lying amidst the heaps of arrows and weapons, the broken
cars and the scattered trappings of horses and elephants, which had
covered the land.
29. Headless trunks of the goblins were dancing about with their
uplifted arms touching the sky; and the stink of the carrion, fat and
blood, filled the nostrils with nausea.
30. Elephants and horses of noble breed, lay dead and others gasping
with their mouths gaping upwards; and the dashing of the waving streams
of blood, beat as loud as drums against their rock-like bodies.
31. The blood gushing out of the pores of the wounded horses and
elephants, ran like that of a wounded whale into a hundred streams. And
the blood spouting from the mouths of the dying soldiers flowed into a
hundred channels.
32. Those who were pierced with arrows in their eyes and mouths, were
uttering an inaudible voice in their last gasp of death; and those
pierced in their bellies, had their bowels gushing out with a horrible
stench; while the ground was reddened with thickened blood issuing out
of the wounds.
33. Half dead elephants grasped the headless trunks with their uplifted
trunks (proboscis), while the loose horses and elephants, that had lost
their riders, were trampling over the dead bodies at random.
34. The weeping, crying and tottering wives of the fallen soldiers,
fell upon their dead bodies weltering in blood, and embracing them fast
by their necks, made an end of themselves with the same weapons.
35. Bodies of soldiers were sent with their guides on the way, to
fetch the dead bodies from the field; and the hands of their lively
companions, were busily employed in dragging the dead.
36. The field had become a wide river running with waves of blood, and
breaking into a hundred whirling streams, carrying the severed heads,
as lotuses swimming in them, and the torn braids of hair floating as
bushes on them.
37. Men were busy to extract the weapons from the bodies of the
wounded, who lamented loudly on account of their dying in a foreign
land, and losing their arms and armours and horses and elephants in the
field.
38. The dying souls remembered their sons and parents, their dear ones
and their adored deities, and called out by their names; and began to
sigh and sob with heart-rending heigh-hos and alacks.
39. The brave that died cursed their fates, and those falling in their
fighting with elephants, blamed the unkind gods they had adored in vain.
40. The cowards fearing to be killed betook themselves to base flight;
but the dauntless brave stepped forward amidst the whirlpools of blood.
41. Some suffering under the agony of arrows piercing their mortal
parts, thought upon the sins of their past lives, that had brought this
pain upon them; while the blood sucking Vetálas, advanced with their
horrid mouths for drinking the blood of the headless trunks (Kabandhas).
42. The floating flags and umbrellas and flappers, seemed as white
lotuses in the lake of blood below, while the evening stretched her
train of stars like red lotuses in the etherial sea above.
43. The battle field presented the appearance of an eighth sea of
blood; the rathas or warcars forming its rocks, and their wheels its
whirlpools; the flags being its foam and froth, and the white flappers
as its bubbles. (There are seven seas only on record).
44. The field of blood with the scattered cars, appeared as a track of
land plunged in mud and mire, and covered over with woods broken down
and blown away by a hurricane.
45. It was as desolate as a country burnt down by a conflagration, and
as the dry bed of the sea sucked up by the sage Agastya (the sun). It
was as a district devastated by a sweeping flood.
46. It was filled with heaps of weapons, as high as the bodies of big
elephants lying dead about the ground.
47. The lances which were carried down by the streams of blood, were as
big as the palm trees growing on the summits of mountains. (Compare the
description in Ossian’s poems).
48. The weapons sticking in the bodies of the elephants, seemed as the
shining flowers growing on verdant trees: and the entrails torn and
borne up by vultures, spread a fretted network in the sky.
49. The lances fixed beside the streams of blood, were as a woody
forest on the bank of a river; and the flags floating on the surface,
appeared as a bush of lotuses in the liquid-blood.
50. Dead bodies of men were drawn up by their friends, from the bloody
pool in which they were drowned, and the embedded bodies of big
elephants were marked by men by the jutting weapons sticking in them.
51. The trunks of trees which had their branches lopped off by the
weapons, appeared as the headless bodies of slain soldiers, and the
floating carcasses of elephants seemed as so many boats swimming in the
sea of blood.
52. The white garments that were swept down by the current, seemed as
the froth of the pool of blood, and were picked up by the servants sent
to search them out.
53. The demoniac bodies of headless soldiers, were rising and falling
in the field, and hurling large wheels and disks upon the flying army
on all sides.
54. The dying warriors were frothing forth floods of blood from their
throats, and stones stained with blood were inviting the greedy
vultures to devour them.
55. Then there were groups of Sutála, Vetála and Uttála demons dancing
their war dance about the field, and whirling the rafts of the broken
cars upon the flying soldiers on all sides.
56. The stir and last gasp of those that were yet alive, were fearful
to behold, and the faces of the dying and the dead that were covered in
dust and blood, were pitiful to the beholder.
57. The devouring dogs and ravenous ravens beheld the last gasp of
the dying with pity; while the feeders on carrions were howling and
fighting on their common carcass, till many of them became dead bodies
by their mutual fighting.
58. Now I have described the sea of blood, which flowed fast with
the gore of unnumbered hosts of horses, elephants and camels, and of
warriors and their leaders, and multitudes of cars, and war chariots;
but it became a pleasure garden to the god of death, delighting in his
bed of bloodshed, and grove of the weapons beset all around.
CHAPTER XXXIX.
DESCRIPTION OF THE BATTLE-FIELD INFESTED BY NOCTURNAL FIENDS.
Now the blood-red sun set down in the west, like a hero red with blood;
and hid his lustre, which was dimmed by the brightness of the weapons
of war in the western main.
2. The sky which had reflected the blood-red flush of the field of
blood, was now dimmed by the setting of the glorious sun, and darkened
by the veil of evening.
3. Thick darkness overspread the face of heaven and earth like the
waters of the great deluge, and there appeared a body of ghosts
(Vetálas), dancing in a ring and clapping their hands.
4. The face of the day like that of an elephant, being besmeared with
the blackness of night fall, was again painted by the light of evening
with the pearly spots of stars on the cheeks.
5. The busy buzz of Creation being silent in the dead darkness of
night, like the humming of bees over the surface of the waters, the
hearts of men were closed in sleep as in death, like the petals of the
lotus at night.
6. The birds lay with their folded wings and fallen crests in their
nests, as the dead bodies were lying in the field, covered with their
wounds and weapons.
7. Then the fair moonbeams shone above, and the white lotuses were
blown below; the hearts of men were gladdened, and the victors felt
joyous in themselves.
8. The ruddy evening assumed the shape of the blood-red sea of battle,
and the fluttering bees now hid themselves like the faces of the fallen
soldiers.
9. There was an etherial lake above spangled with stars like the white
lotuses on high; and here was the earthly lake below, beset by lotuses
resembling the stars of heaven.
10. The bodies that were thought to be lost in darkness, were now
recovered in light, as the gems hid under the water, are found
scattered about in moonlight.
11. The battle field was filled by the Vetála demons, howling with
their hideous cry; while bodies of vultures, crows and owls, were
tearing the carcasses and sporting with the skeletons.
12. Then blazed the funeral piles as brightly as the starry frame on
high, and the fire consumed the dead bodies together with their bones
and raiments.
13. The fire burnt the bodies with their bones to ashes, after which
it extinguished itself as if sated with plenty. The female fiends now
began to sport in the water.
14. There arose a mingled cry of dogs and crows, of Yakshas and
Vetálas, with the clapping of their hands; and bodies of ghosts were
moving about as woods and forests.
15. The Dákinis (Dáyinis) were eager to steal away the flesh and fat
from the piles, and the Pisáchas delighted in sucking the blood and the
flesh and bones of the dead.
16. The demons were now looking and now lurking about the funeral
piles, and the Rákshasas that rushed in, bore away the carcasses on
their shoulders.
17. There came also bodies of ferocious Kumbhándas, and big Dámaras,
uttering their barbarous cries of _chumchum_, and hovering over the
fumes of fat and flesh in the shapes of clouds.
18. Bodies of Vetálas stood in the streams of blood like earthly
beings, and snatched the skeletons with hideous cries.
19. The Vetála younglings slept in the bellies and chests of the
elephants, and the Rákshasas were drinking their fill in the bloody
field.
20. The giddy Vetálas fought with one another with the lighted faggots
of the piles, and the winds were wafting the stench of the putrid
carcasses on all sides.
21. The female fiends (Rúpikás), filled the baskets of their bellies
with carrion, with a rat-a-tat (ratarata) noise; and the Yaksha
cannibals were snatching the half-burnt carcasses from the funeral
piles, as their roasted meat and dainty food (S. kali A. Kul).
22. Aerial imps (khagas) attacked the dead bodies of the big Bangas and
black Kalingas, and flouted about with their open mouths, emitting the
blaze of falling meteors.
23. The Vetála goblins fell down in the dark and discoloured
blood-pits, lying hid in the midst of the heaps of dead bodies; while
the Pisácha ogres and the leaders of Yogini sprites, laughed at them
for their false step (vetála).
24. The pulling of the entrails (antras-ánts), vibrated as by striking
the strings of wired instruments (tantras—or tánts); and the ghosts of
men that had become fiends from their fiendish desires, fell a-fighting
with one another.
25. Valiant soldiers were affrighted at the sight of the spectres
(Rúpíkás); and the obsequies were disturbed by the Vetála and Rákshasa
goblins.
26. The hobgoblins of the night (nisácharas), got frightened at the
fall of the carcasses from the shoulders of the elves (Rúpíkás), who
were carrying them aloft in the air; where they were waylaid by a
throng of ghostly demons (bhúta-sankata).
27. Many dying bodies, that were lifted aloft with labour by the bogies
(Dánas), were let to fall down dead on the ground, being found unfit
for their food.
28. Pieces of blood-red flesh, fallen from the fiery jaws of jackals,
resembled clusters of _asoka_ flowers, strewn all around the funeral
ground.
29. Vetála urchins were busy in putting on the scattered heads over the
headless bodies of kabandhas (acephali); and bodies of Yaksha, Raksha
and Pisácha ogres, were flashing as firebrands in the sky.
30. At last a thick cloud of darkness, covered the face or the sky, and
the view of the hills and valleys, gardens and groves, was hid under an
impenetrable gloom. The infernal spirits got loose from their dismal
abodes, and ranged and ravaged at large over the field, as a hurricane
under the vault of heaven.
CHAPTER XL.
REFLECTIONS ON HUMAN LIFE AND MIND.
Vasishtha related:—The nocturnal fiends were thus infesting the gloomy
field, and the myrmidons of death (Yama), roaming about it as marauders
in the day time.
2. The naked and fleeting ghosts, were revelling on their provision of
carrion in their nightly abode, and under the canopy of thick darkness,
which was likely to be laid hold upon under the clutches of one’s hand
(hasta-gráhya).
3. It was in the still hour of the gloomy night, when the host of
heaven seemed to be fast bound in sleep, that a sadness stole in
upon the mind of Lílá’s magnanimous husband (the belligerent prince
Vidúratha by name).
4. He thought about what was to be done on the next morning, in council
with his Counsellors; and then went to his bed, which was as white as
moonlight, and as cold as frost. (A cold bed in the east _vs._ a warm
one in the west).
5. His lotus-eyes were closed in sleep for a while in his royal camp,
which was as white as the moonbeams, and covered by the cold dews of
night.
6. Then the two ladies, issued forth from their vacuous abode, and
entered the tent through a crevice, as the air penetrates into the
heart and amidst an unblown bud of flower.
7. Ráma asked:—How is it possible sir, that the gross bodies of the
goddesses, with their limited dimensions, could enter the tent through
one of its holes, as small as the pore of a piece of cloth?
8. Vasishtha answered saying that:—Whoso mistakes himself to be
composed of a material body, it is no way possible for him to enter a
small hole with that gross body of his.
9. But he who thinks himself to be pent up in his corporeal body as
in a cage, and obstructed by it in his flight, and does not believe
himself to fill his frame, or to be measured by its length; but has the
true notion of his inward subtle spirit, it is no way impossible for
him to have his passage any where he pleases to go.
10. He who perceives his original spiritual state, as forming the
better half of his body, may pass as a spirit through a chink; but
whoso relies in his subsequent half of the material body, cannot go
beyond it in the form of his intellect.
11. As the air never rises upward, nor the flame of fire ever goes
downward; so it is the nature of the spirit to rise upward, as that of
the body to go down; but the intellect is made to turn in the way in
which it is trained.
12. As the man sitting in the shade, has no notion of the feeling of
heat or warmth; so one man has no idea of the knowledge or thoughts of
another person.
13. As is one’s knowledge so is his thought, and such is the mode
of his life; it is only by means of ardent practice (of yoga and
learning), that the mind is turned to the right course.
14. As one’s belief of a snake in a rope, is removed by the conviction
of his error; so are the bent of the mind and course of conduct in
life, changed from wrong to right by the knowledge of truth.
15. It is one’s knowledge that gives rise to his thoughts, and the
thoughts that direct his pursuits in life: this is a truth known even
to the young and to every man of sense.
16. Now then the soul that resembles a being seen in a dream or formed
in fancy, and which is of the nature of air and vacuum, is never liable
to be obstructed any where in its course: (for who can constrain the
flight of his imagination?).
17. There is an intellectual body, which all living beings possess in
every place. It is known both by consciousness, as well as the feelings
of our hearts.
18. It is by the divine will, that the intellect rises and sets by
turns. At first it was produced in its natural, simple and intellectual
form, and then being invested with a material body, it makes together
an unity of the person out of the duality (of its material and
immaterial essences).
19. Now you must know the triple vacuity, composed of the three
airy substances—the spirit, mind and space, to be one and the same
thing (all the three being equally all pervasive); but not so their
receptacle (of the material body), which has no pervasion.
20. Know this intellectual body of beings, to be like the air, present
with every thing and every where (over which it extends and which it
grasps in itself); just as your desire of knowing extends over all
things in all places, and presents them all to your knowledge.
21. It abides in the smallest particles, and reaches to the spheres of
heavens (which it grasps within itself): it reposes in the cells of
flowers, and delights in the leaves of trees. (_i.e._ It stretches over
all these things in its knowledge of them).
22. It delights in hills and dales, and dances over the waves of the
oceans; it rides over the clouds, and falls down in the showers of rain
and hailstones of heaven.
23. It moves at pleasure in the vast firmament, and penetrates through
the solid mountains. Its body bears no break in it, and is as minute as
an atom.
24. Yet it becomes as big as a mountain lifting its head to heaven,
and as large as the earth, which is the fixed and firm support of all
things. It views the inside and outside of every thing, and bears the
forests like hairs on its body.
25. It extends in the form of the sky, and contains millions of worlds
in itself; it identifies itself with the ocean, and transforms its
whirlpools to spots upon its person.
26. It is of the nature of an uninterrupted understanding, ever
calm and serene in its aspect; it is possessed of its intellectual
form, from before the creation of the visible world, and being all
comprehensive as vacuity itself, it is conversant with the natures of
all beings.
27. It is an unreality as the appearance of water in the mirage, but
manifests itself as a reality to the understanding by its intelligence.
Without this (intellection), the intellectual man is a nil as the son
of a barren woman, and a blank as the figure of a body seen in a dream.
28. Ráma asked:—How is that mind to which you attribute so many
powers, and what is that again which you say to be nothing? Why is it
no reality, and as something distinct from all what we see?
29. Vasishtha replied:—All individual minds are indued with these
faculties, except all such individualities, whose minds are engrossed
with the error (of the reality) of the outer world.
30. All the worlds are either of a longer or shorter duration, and they
appear and disappear at times; some of these vanish in a moment, and
others endure to the end of a _Kalpa_. But it is not so with the mind,
whose progress I will now relate to you.
31. There is an insensibility which overtakes every man before his
death; this is the darkness of his dissolution (mahá-pralaya-yáminí).
32. After the shocks of delirium and death are over, the spiritual part
of every man, is regenerated anew in a different form, as if it was
roused from a state of trance, reverie or swoon; (the three states of
insensibility—avidyá-trayam).
33. And as the spirit of God, assumes his _triune_ form with the
persons of Brahmá and Viráj, after the dissolution of the world for
its recreation; so every person receives the triplicate form of his
spiritual, intellectual and corporeal beings, after the termination of
his life by death.
34. Ráma said:—As we believe ourselves to be reproduced after death by
reason of our reminiscence; so must we understand the recreation of all
bodies in the world by the same cause. Hence there is nothing uncaused
in it (as it was said with regard to the unproduced Brahmá and others).
35. Vasishtha replied:—The gods Hari, Hara and others, having obtained
their disembodied liberation or _videha-mukti_, (_i.e._ the final
extinction of their bodies, their minds and spirit as in nirvána), at
the universal dissolution, could not retain their reminiscence to cause
their regeneration.
36. But human beings having both their spiritual and intellectual
bodies entire at their death, do not lose their remembrance of the
past, nor can they have their final liberation like Brahmá, unless
they obtain their disembodied state, which is possible to all in this
life or hereafter, by the edification of their souls, through yoga
meditation alone.
37. The birth and death of all other beings like yourself, are caused
by their reminiscence, and for want of their disembodied liberation or
eternal salvation.
38. The living soul retains its consciousness within itself, after its
pangs of death are over; but remains in its state of insensibility by
virtue of its own nature (called pradhána).
39. The universal vacuum is called nature (prakriti). It is the
reflexion of the invisible divine mind (chit prativimbam); and is the
parent of all that is dull or moving (Jadá-Jada), which are so produced
by cause of their reminiscence or its absence (sansmriti and asmriti);
the former causing the regeneration of living beings, and the latter
its cessation as in inert matter.
40. As the living principle or animal life begins to have its
understanding (bodha), it is called _mahat_ or an intelligent being,
which is possessed of its consciousness (ahankára). It has then the
organs of perception and conception, added to it from their elements
(tanmátras) residing in the vacuous ether.
41. This minutely intelligent substance, is next joined with the five
internal senses, which form its body, and which is otherwise called its
spiritual body (átivahika or lingadeha).
42. This spiritual being by its long association with the external
senses, comes to believe itself as a sensible being; and then by
imagining to have the sensible form, it finds itself invested with a
material body (ádhibhautika-deha) as beautiful as that of a lotus.
43. Then seated in the embryo, it reposes in a certain position for
sometime, and inflated itself like the air, until it is fully expanded.
44. It then thinks itself to be fully developed in the womb, as a man
dreams of a fairy form in his sleep, and believes this illusion as a
reality.
45. He then views the outer world, where he is born to die, just as one
visits a land where he is destined to meet his death; and there remains
to relish its enjoyments, as prepared for him.
46. But the spiritual man soon perceives every thing as pure vacuum,
and that his own body and this world are but illusions and vain
vacuities.
47. He perceives the gods, and human habitations, the hills and the
heavens resplendent with the sun and stars, to be no more than abodes
of disease and debility, decay and ultimate death and destruction.
48. He sees nothing but a sad change in the natures of things, and all
that is movable or immovable, great or small, together with the seas,
hills and rivers and peoples of this earth and the days and nights, are
all subject to decay sooner or later.
49. The knowledge that I am born here of this father, and that this is
my mother, these my treasures, and such are my hopes and expectations,
is as false as empty air.
50. That these are my merits and these my demerits, and these the
desires that I had at heart; that I was a boy and am now young; are the
airy thoughts of the hollow mind.
51. This world resembles a forest, where every being is like a detached
arbor; the sable clouds are its leaves, and the stars its full blown
flowers.
52. The walking men are as its restless deer, and the aerial gods and
demons its birds of the air; the broad day light is the flying dust of
its flowers, and the dark night the deep covert of its grove.
53. The seas are like its rills and fountains, and the eight boundary
mountains as its artificial hills; the mind is the great tank in it,
containing the weeds and shrubs of human thoughts in abundance.
54. Wherever a man dies, he is instantly changed to this state, and
views the same things every where; and every one thus rises and falls
incessantly, like the leaves of trees in this forest of the world.
55. Millions of Brahmás, Rudras, Indras, Maruts, Vishnus and Suns,
together with unnumbered mountains and seas, continents and islands,
have appeared and disappeared in the eternal course of the world.
56. Thus no one can count the numbers of beings that have passed away,
are passing and shall have to pass hereafter, nor such as are in
existence and have to become extinct in the unfathomable eternity of
Brahma.
57. Hence it is impossible to comprehend the stupendous fabric of
the universe any how except in the mind, which is as spacious as the
infinite space itself, and as variable as the course of events in the
world.
58. The mind is the vacuous sphere of the intellect, and the infinite
sphere of the intellect, is the seat of the Supreme.
59. Now know the whirlpool and waves of the sea to be of the same
element, as the sea in which they rise and fall, though they are
not of the same durable nature as the sea water, by reason of their
evanescence. So the phenomena are the same with the Noumena, though
none of these is a reality.
60. The etherial sphere of heaven, is but a reflexion of the
intellectual sphere of the Divine mind, and the bright orbs of the
firmament, are as gems in the bosom of Brahma. Its concavity is the
cave of the mind of the Eternal One.
61. The world according to the sense in which I take it, as the seat
of God, is highly interesting, but not so in your sense of its being
a sober reality. So the meaning of the words “I and thou,” refers
according to me to the intellectual spirit, and according to you to the
living soul and body.
62. Hence Lílá and Sarasvatí, being in their vacuous intellectual
bodies, were led by the pure desire of their souls, to every place
without any obstruction or interruption.
63. The intellectual spirit has the power, to present itself wherever
it likes, on earth or in the sky, and before objects known or unknown
and wished to be known by it. It was by this power that they could
enter into the tent of the prince.
64. The intellect has its way to all places and things, over which
it exercises its powers of observation, reflection and reasoning to
their full extent. This is known as the spiritual and unconfined body
(Átiváhika), whose course cannot be obstructed by any restriction
whatever.
CHAPTER XLI.
DISCRIMINATION OF ERROR.
Vasishtha said:—Upon the entrance of the ladies in the tent, it
appeared as a bed of lotuses; and its white vault, seemed as graceful
as the vault of heaven with two moons rising at once under it.
2. A pure and cooling fragrance spread about it, as if wafted by the
breeze from the Mandara flowers; and lulled the prince to sleep, with
every body lying in their camps.
3. It made the place as pleasant as the garden of Eden (Nandana), and
healed all the pains and cares of the people there. It seemed as a
vernal garden, filled with the fragrance of the fresh blown lotuses in
the morning.
4. The cooling and moon-bright radiance of the ladies, roused the
prince from his sleep, as if he was sprinkled over with the juice of
ambrosia.
5. He beheld upon his rising the forms of two fairies (apsarás), seated
on two stools, and appearing as two moons risen on two pinnacles of the
mount Meru.
6. The prince beheld them with wonder, and after being composed in his
mind, he rose up from his bed, as the god Vishnu rises from his bed of
the serpent.
7. Then advancing respectfully to them, with long strings of flowers in
his hands, he made offerings of them to the ladies, with handfuls of
flowers flung at their feet.
8. Leaving his pillowed sofa in the midst of the hall, he sat with his
folded legs on the ground; and lowly bending his head, he addressed
them saying:—
9. Be victorious, O moon-bright goddesses! that drive away all the
miseries and evils and pains and pangs of life, by your radiance, and
dispellest all my inward and outward darkness by your sunlike beams.
10. Saying so he poured handfuls of flowers on their feet, as the trees
on the bank of a lake, drop down their flowers on the lotuses growing
in it.
11. Then the goddess desiring to unfold the pedigree of the prince,
inspired his minister, who was lying by, to relate it to Lílá.
12. He upon waking, saw the nymphs manifest before him, and advancing
lowly before them, threw handfuls of flowers upon their feet.
13. The goddess said:—Let us know, O prince! who you are and when and
of whom you are born herein. Hearing these words of the goddess, the
minister spake saying:—
14. It is by your favour, O gracious goddesses! that I am empowered to
give a relation of my prince’s genealogy to your benign graces.
15. There was a sovereign, born of the imperial line of Ixaku, by name
of Mukunda-ratha, who had subjugated the earth under his arms.
16. He had a moon-faced son by name of Bhadraratha; whose son
Viswaratha was father to the renowned prince Brihadratha.
17. His son Sindhuratha was the father of Sailaratha, and his son
Kámaratha was father of Maháratha.
18. His son Vishnuratha was father of Nabhoratha, who gave birth to
this my lord of handsome appearance.
19. He is renowned as Vidúratha, and is born with the great virtues
of his sire, as the moon was produced of the milky ocean, to shed his
ambrosial beams over his people.
20. He was begotten by his mother Sumitrá, as the god Guha of Gauri;
and was installed in the realm at the tenth year of his age, owing to
his father’s betaking himself to asceticism.
21. He has been ruling the realm since that time with justice; and your
appearance here to night, betokens the blossoming of his good fortune.
22. O goddesses! whose presence is hard to be had, even by the merit of
long devotion, and a hundred austerities, you see here the lord of the
earth-famed Vidúratha, present before you.
23. He is highly blessed to-day by your favour. After saying these
words, the minister remained silent with the lord of the earth.
24. They were sitting on the ground with their folded legs (padmásana),
and clasped hands (kritánjali), and downcast looks; when the goddess
of wisdom told the prince, to remember his former births, by her
inspiration.
25. So saying, she touched his head with her hand, and immediately the
dark veil of illusion and oblivion was dispersed from over the lotus of
his mind.
26. It opened as a blossom by the touch of the genius of intelligence,
and became as bright as the clear firmament, with the rays of his
former reminiscence.
27. He remembered by his intelligence his former kingdom, of which he
had been the sole lord, and recollected all his past sports with Lílá.
28. He was led away by the thoughts of the events of his past lives, as
one is carried away by the current of waves, and reflected in himself,
this world to be a magic sea of illusion.
29. He said: I have come to know this by the favour of the goddesses,
but how is it that so many events have occurred to me in course of one
day after my death.
30. Here I have passed full seventy years of my lifetime, and recollect
to have done many works, and remember also to have seen my grand-sire.
31. I recollect the bygone days of my boyhood and youth, and I remember
well all the friends and relatives and all the apparels and suite, that
I had before.
32. The goddess replied:—Know O king! that after the fit of
insensibility attending on your death was over, your soul continued
to remain in the vacuum of the same place, of which you are still a
resident.
33. This royal pavilion, where you think yourself to abide, is situated
in the vacuous space, within the house of the Bráhman in that hilly
district.
34. It is inside that house that you see the appearances of your other
abodes present before you: and it was in that Bráhmana’s house, that
you devoted your life to my worship.
35. It is the shrine within the very house and on the same spot, that
contains the whole world which you are seeing all about you.
36. This abode of yours is situated in the same place, and within the
clear firmament of your mind.
37. It is a false notion of your mind, which you have gained by your
habitual mode of thinking, that you are born in your present state, of
the race of Ixáku.
38. It is mere imagination, which has made you to suppose yourself
to be named so and so, and that such and such persons were your
progenitors, and that you had been a boy of ten years.
39. That your father became an ascetic in the woods, and left you
in the government of the realm. And that you have subjugated many
countries under your dominion, and are now reigning as the lord
paramount over them.
40. And that you are ruling on earth with these ministers and officers
of yours, and are observant of the sacrificial rites, and a just ruler
of your subjects.
41. You think that you have passed seventy years of your life, and that
you are now beset by very formidable enemies.
42. And that having waged a furious battle, you have returned to this
abode of yours, where you are now seated and intend to adore the
goddesses, that have become your guests herein.
43. You are thinking that these goddesses will bless you with your
desired object, because one of them has given you the power of
recollecting the events of your former births.
44. That these goddesses have opened your understanding like the
blossom of a lotus, and that you have the prospect of getting your
riddance from all doubts.
45. That you are now at peace and rest, and enjoy the solace of your
solity; and that your long continued error (of this world), is now
removed for ever.
46. You remember the many acts and enjoyments of your past life, in
the body of prince Padma, before you were snatched away by the hand of
death.
47. You now perceive in your mind, that your present life is but a
shadow of the former, as it is the same wave, that carries one onward,
by its rise and fall.
48. The incessant current of the mind flows as the stream of a river,
and leads a man, like a weed, from one whirlpool into another.
49. The course of life now runs singly as in dreaming, and now
conjointly with the body as in the waking state, both of which leave
their traces in the mind, at the hour of death.
50. The sun of the intellect being hid under the mist of ignorance,
there arises this network of the erroneous world, which makes a moment
appear as a period of hundred years.
51. Our lives and deaths are mere phantoms of imagination, as we
imagine houses and towers in aerial castles and icebergs.
52. The world is an illusion, like the delusion of moving banks and
trees to a passenger in a vessel on water, or a rapid vehicle on land;
or as the trembling of a mountain or quaking of the earth, to one
affected by a convulsive disease.
53. As one sees extraordinary things in his dream, such as the
decapitation of his own head; so he views the illusions of the world,
which can hardly be true.
54. In reality you were neither born nor dead at any time or place;
but ever remain as pure intelligence in your own tranquility of soul.
55. You seem to see all things about you, but you see nothing real in
them; it is your all seeing soul, that sees every thing in itself.
56. The soul shines as a brilliant gem by its own light, and nothing
that appears beside it, as this earth or yourself or any thing else, is
a reality.
57. These hills and cities, these people and things, and ourselves
also, are all unreal and mere phantoms, appearing in the hollow vault
of the Bráhmana of the hilly district.
58. The kingdom of Lílá’s husband, was but a picture of this earth, and
his palace with all its grandeur, is contained in the sphere of the
same hollow shrine.
59. The known world is contained in the vacuous sphere of that shrine,
and it is in one corner of this mundane habitation, that all of us
here, are situated.
60. The sphere of this vaulted shrine, is as clear as vacuity itself,
which has no earth nor habitation in it.
61. It is without any forest, hill, sea or river, and yet all beings
are found to rove about in this empty and homeless abode (_i.e._ in the
Divine Mind).
62. Here there are no kings, nor their retinue, nor any thing that they
have on earth. Vidúratha asked:—If it is so, then tell me goddess! how
I happened to have these dependants here?
63. A man is rich in his own mind and spirit, and is it not so ordained
by the Divine mind and spirit also? If not, then the world must appear
as a mere dream, and all these men and things are but creatures of our
dreams.
64. Tell me goddess, what things are spiritually true and false, and
how are we to distinguish the one from the other.
65. Sarasvatí answered:—Know prince that, those who have known
the only knowable one, and are assimilated to the nature of pure
understanding, view nothing as real in the world, except the vacuous
intellect within themselves.
66. The misconception of the serpent in a rope being removed, the
fallacy of the rope is removed also; so the unreality of the world
being known, the error of its existence, also ceases to exist.
67. Knowing the falsity of water in the mirage, no one thirsts after
it any more, so knowing the falsehood of dreams, no one thinks himself
dead as he had dreamt. The fear of dreaming death may overtake the
dying, but it can never assail the living in his dream.
68. He whose soul is enlightened with the clear light of the autumnal
moon of his pure intellect, is never misled to believe his own
existence or that of others, by the false application of the terms _I_,
_thou_, _this_ &c.
69. As the sage was sermonizing in this manner, the day departed to its
evening service with the setting sun. The assembly broke with mutual
greetings to perform their ablutions, and it met again with the rising
sun, after dispersion of the gloom of night.
CHAPTER XLII.
PHILOSOPHY OF DREAMING. SWAPNAM OR SOMNUM.
The man who is devoid of understanding, ignorant and unacquainted with
the All-pervading principle, thinks the unreal world as real, and as
compact as adamant.
2. As a child is not freed from his fear of ghosts until his death; so
the ignorant man never gets rid of his fallacy of the reality of the
unreal world, as long as he lives.
3. As the solar heat causes the error of water in the mirage to the
deer and unwary people, so the unreal world appears as real to the
ignorant part of mankind.
4. As the false dream of one’s death, appears to be true in the
dreaming state, so the false world seems to be a field of action and
gain to the deluded man.
5. As one not knowing what is gold, views a golden bracelet as a mere
bracelet, and not as gold (_i.e._ who takes the form and not the
substance for reality); so are the ignorant ever misled by formal
appearances, without a knowledge of the causal element.
6. As the ignorant view a city, a house, a hill and an elephant, as
they are presented before him; so the visibles are all taken only as
they are seen, and not what they really are.
7. As strings of pearls are seen in the sunny sky, and various paints
and taints in the plumage of the peacock; so the phenomenal world,
presents its false appearances for sober realities.
8. Know life as a long sleep, and the world with myself and thyself,
are the visions of its dream; we see many other persons in this sleepy
dream, none of whom is real, as you will now learn from me.
9. There is but one All-pervading, quiet, and spiritually substantial
reality. It is of the form of unintelligible intellect, and an immense
outspreading vacuity.
10. It is omnipotent, and all in all by itself, and is of the form as
it manifests itself everywhere.
11. Hence the citizens that you see in this visionary city, are but
transient forms of men, presented in your dream by that Omnipotent
Being.
12. The mind of the viewer, remains in its self-same state amidst the
sphere of his dreams, and represents the images thought of by itself
in that visionary sphere of mankind. (So the Divine Mind presents its
various images to the sight of men in this visionary sphere of the
world, which has nothing substantial in it).
13. The knowing mind has the same knowledge of things, both in
its waking as well as dreaming states; and it is by an act of the
percipient mind, that this knowledge is imprinted as true in the
conscious souls of men.
14. Ráma said:—If the persons seen in the dream are unreal, then tell
me sir, what is that fault in the embodied soul, which makes them
appear as realities.
15. Vasishtha replied:—The cities and houses, which are seen in dreams
are in reality nothing. It is only the illusion (máyá) of the embodied
soul, which makes them appear as true like those seen in the waking
state, in this visionary world.
16. I will tell you in proof of this, that in the beginning of creation
the self-born Brahmá himself, had the notions of all created things, in
the form of visionary appearances, as in a dream and their subsequent
development, by the will of the creator; hence their creator is as
unreal as their notions and appearances in the dream.
17. Learn then this truth of me, that this world is a dream, and that
you and all other men have your sleeping dreams, contained in your
waking dreams of this visionary world. (_i.e._ The one is a night dream
and the other a day dream, and equally untrue in their substance).
18. If the scenes that are seen in your sleeping dream, have no reality
in them, how then can you expect those in your day dreams to be real at
all?
19. As you take me for a reality, so do I also take you and all other
things for realities likewise, and such is the case with every body in
this world of dreams.
20. As I appear an entity to you in this world of lengthened dreams; so
you too appear an actual entity to me; and so it is with all in their
protracted dreaming.
21. Ráma asked:—If both these states of dreaming are alike, then tell
me, why the dreamer in sleep, does not upon his waking, think the
visions in his dream, to be as real as those of his day dreaming state?
22. Vasishtha replied:—Yes, the day dreaming is of the same nature as
night dreams, in which the dreamt objects appear to be real; but it is
upon the waking from the one, as upon the death of the day dreamer,
that both these visions are found to vanish in empty air.
23. As the objects of your night dreams do not subsist in time or
place upon your waking, so also those of your day dream, can have no
subsistence upon death.
24. Thus is every thing unreal, which appears real for the present, and
it disappears into an airy nothing at last, though it might appear as
charming as a fairy form in the dream.
25. There is one Intelligence that fills all space, and appears as
every thing both within and without every body; It is only by our
illusive conception of it, that we take it in different lights.
26. As one picks up a jewel he happens to meet with in a treasure
house, so do we lay hold on any thing, with which the vast Intellect is
filled according to our own liking. (Here we find the free agency of
human will).
27. The goddess of intelligence, having thus caused the germ of true
knowledge, to sprout forth in the mind of the prince, by sprinkling the
ambrosial drops of her wisdom over it, thus spake to him in the end:—
28. I have told you all this for the sake of Lílá, and now, good
prince, we shall take leave of you, and these illusory scenes of the
world.
29. Vasishtha said:—The intelligent prince, being thus gently
addressed by the goddess of wisdom, besought her in a submissive tone.
30. Vidúratha said:—Your visit, O most bounteous goddess, cannot go
for nothing, when we poor mortals cannot withhold our bounty from our
suppliant visitants.
31. I will quit this body to repair to another world, as one passes
from one chain of dreams into another.
32. Look upon me, thy suppliant, with kindness, and deign to confer
the favour I ask of thee; because the great never disdain to grant the
prayers of their suppliants.
33. Ordain that this virgin daughter of my minister, may accompany me
to the region, where I shall be led, that we may have spiritual joy in
each other’s company hereafter.
34. Sarasvatí said:—Go now prince to the former palace of your past
life, and there reign without fear, in the enjoyment of true pleasure.
Know prince, that our visits never fail to fulfil the best wishes of
our supplicants.
CHAPTER XLIII.
BURNING OF THE CITY.
The goddess added:—Know further, O prince! that you are destined to
fall in this great battle, and will have your former realm, presented
to you in the same manner as before.
2. Your minister and his maiden daughter will accompany you to your
former city, and you shall enter your lifeless corpse, lying in state
in the palace.
3. We shall fly there as winds before you, and you will follow us
accompanied by the minister and his virgin daughter as one returning to
his native country.
4. Your courses thereto will be as slow or swift as those of horses,
elephants, asses, or camels, but our course is quite different from any
of these.
5. As the prince and the goddess were going on with this sweet
conversation, there arrived a man on horse back before them in great
hurry and confusion.
6. He said:—Lord! I come to tell that, there are showers of darts and
disks, and swords and clubs, falling upon us as rain, from the hostile
forces, and they have been forcing upon us as a flood on all sides.
7. They have been raining their heavy weapons upon us at pleasure, like
fragments of rocks hurled down from the heads of high hills, by the
impetuous gusts of a hurricane.
8. There they have set fire to our rock-like city, which like a wild
fire, is raging on all sides. It is burning and ravaging with _chat
chat_ sounds, and hurling the houses with a hideous noise.
9. The smoke rising as heaving hills, have overspread the skies like
diluvian clouds; and the flame of fire, ascending on high, resembles
the phœnix flying in the sky.
10. Vasishtha said:—As the royal marshal was delivering with
trepidation this unpleasant intelligence, there arose a loud cry
without, filling the sky with its uproar (hallahalloo-kolá halam).
11. The twanging (tankára) of bow strings drawn to the ears, the
rustling (sarsara) of flying arrows flung with full force; the loud
roaring (bringhana) of furious elephants, and the shrieks (chitkára) of
frightened ones.
12. The gorgeous elephants bursting in the city with a clattering
(chatchata) sound; and the high halloos (halahala) of citizens, whose
houses have been burnt down on the ground:—(Here dagdhadára _Arabic_
daghdaghad-dár, means both a burnt house and also a burnt wife).
13. The falling and flying of burnt embers with a crackling noise
(tankára); and the burning of raging fire with a hoarse sound
(dhaghdhaga _Arabic_ daghdagha, _Bengali_ dhakdhak):—
14. All these were heard and seen by the goddesses and the prince and
his minister, from an opening of the tent; and the city was found to be
in a blaze in the darkness of the night.
15. It was as the conflagration or fiery ocean of the last day, and the
city was covered by clouds of the hostile army, with their flashing
weapons, waving on all sides.
16. The flame rose as high as the sky, melted down big edifices like
hills by the all dissolving fire of destruction.
17. Bodies of thick clouds roared on high, and threatened the people,
like the clamour (kala-kala) of the gangs of stout robbers, that were
gathered on the ground for plunder and booty.
18. The heavens were hidden under clouds of smoke, rolling as the
shades of Pushkara and Ávarta, and the flames of fire, were flashing,
like the golden peaks of Meru.
19. Burning cinders and sparks of fire, were glittering like meteors
and stars in the sky; and the blazing houses and towers glared as
burning mountains in the midst.
20. The relics of the forces were beset by the spreading flames of
clouds of fire, and the half burnt citizens (with their bitter cries),
were kept from flight, for fear of the threatening enemy abroad.
21. Sleets of arrowy sparks flying in the air on all sides, and showers
of weapons falling in every way, burnt and pierced the citizens in
large numbers.
22. The greatest and most expert champions, were crashed under the feet
of elephants in fighting; and the roads were heaped with treasures,
wrested from the robbers in their retreat.
23. There were wailings of men and women at the falling of fire-brands
upon them; and the splitting of splinters and the slitting of timbers
emitted a _phat-phat_ noise all around.
24. Big blocks of burning wood were blown up, blazing as burning suns
in the air; and heaps of embers filled the face of the earth with
living fire.
25. The cracking of combustible woods and the bursting of burning
bamboos, the cries of the parched brutes and the howling of the
soldiers, re-echoed in the air.
26. The flaming fire was quenched after consuming the royalty to ashes,
and the devouring flame ceased after it had reduced everything to
cinders.
27. The sudden outbreak of the fire was as the outburst of house
breaking robbers upon the sleeping inhabitants; and it made its prey of
everything (whether living or lifeless), that fell in its way.
28. At this moment the prince Vidúratha heard a voice, proceeding from
his soldiers, at the sight of their wives flying from the scorching
flames.
29. Oh! the high winds, that have blown the flames to the tops of our
household trees, with their rustling sound (kharakhara) and hindered
our taking shelter under their cooling umbrage.
30. Woe for the burning of our wives, who were as cold as frost to our
bodies before (by their assuaging the smart of every pain); and whose
ashes now rest in our breasts, like the lime of shells, _i.e._ in the
sublimated state of spiritual bodies (súkshma-dehas).
31. Oh! the mighty power of fire, that has set to flame the forelocks
of our fair damsels, and is burning the braids of their hair, like
blades of grass or straws.
32. The curling smoke is ascending on high, like a whirling and long
meandering river in the air, and the black and white fumes of fire,
resemble the dark stream of Yamuná in one place, and the milky path of
the etherial Gangá in another.
33. Streams of smoke bearing the brands of fire on high, dazzled the
sight of the charioteers of heaven by their bubbling sparks.
34. There are our fathers, mothers, brothers, sisters, relations and
suckling babes, all burnt alive in the livid flames; and here are we
burning in grief for them in these houses, which have been spared by
the devouring fire.
35. Lo! there the howling fire is fast stretching to these abodes, and
here the cinders are falling as thick as the frost of Meru.
36. Behold the direful darts and missiles dropping down as the driving
rain, and penetrating the windows, like bodies of gnats in the shade of
evening.
37. The flashing spears and flaming fire, flaring above the watery
ocean of the sky, resemble the submarine fire ascending to heaven.
38. The smoke is rising in clouds, and the flames are tapering in the
form of towers, and all that was humid and verdant, is sucked and dried
up, as the hearts of the dispassionate.
39. The trees are broken down by the raging element, like posts
of enraged elephants; and they are falling with a cracking noise
(kata-kata), as if they were screaking at their fall.
40. The trees in the orchards, now flourishing in their luxuriance
of fruits and flowers, are left bare by the burning fire, like
householders bereft of their properties.
41. Boys abandoned by their parents in the darkness of the night, were
either pierced by flying arrows or crushed under the falling houses, in
their flight through the streets.
42. The elephants posted at the front of the army, got frightened at
the flying embers driven by the winds, and fled with loud screaming at
the fall of the burning houses upon them.
43. Oh! the pain of being put to the sword, is not more grievous, than
that of being burnt by the fire, or smashed under the stones of the
thundering engine.
44. The streets are filled with domestic animals and cattle of all
kinds, that are let loose from their folds and stalls, to raise their
commingled cries like the confused noise of battle in the blocked up
paths.
45. The weeping women were passing as lotus flowers on land, with
their lotus like faces and feet and palms, and drops of tears fell
like fluttering bees from their lotiform eyes and wet apparel upon the
ground.
46. The red taints and spots of _alakávali_, blazed as _asoka_ flowers
upon their foreheads and cheeks.
47. Alack for pity! that the furious flame of fire, should singe the
black bee-like eyelids of our deer-eyed fairies; like the ruthless
victor, that delights in his acts of inhumanity.
48. O the bond of connubial love! that the faithful wife never fails to
follow her burning lord, and cremates herself in the same flame with
him (this shows the practice of concremation to be older than the days
of Válmíki and Viswámitra).
49. The elephant being burnt in his trunk, in breaking the burning
post to which he was tied by the leg, ran with violence to a lake of
lotuses, in which he fell dead. (Here is a play upon the homonymous
word “pushkara,” in its triple sense of a lake, a lotus and the
proboscis of an elephant).
50. The flames of fire flashing like flitting lightnings amidst the
clouds of smoke in the air, were darting the darts of burning coals
like bolts of thunder in showers.
51. Lord! the sparks of fire sparkling amidst the dusky clouds, appear
as glittering gems in the bosom of the airy ocean, and seem by their
twirling to gird the crown of heaven with the girdle of Pleiades.
52. The sky was reddened by the light of the flaming fires, and
appeared as the courtyard of Death dyed with purple hues in joy for
reception of the souls of the dead.
53. Alas! the day and want of manners! that the royal dames are carried
away by these armed ruffians by force. (_O tempores O mores_).
54. Behold them dragged in the streets from their stately edifices, and
strewing their paths with wreaths of flowers torn from their necks;
while their half burnt locks are hanging loosely upon their bare
breasts and bosoms.
55. Lo! their loose raiments uncovering their backs and loins, and the
jewels dropt down, from their wrists, have strewn the ground with gems.
56. Their necklaces are torn and their pearls are scattered about;
their bodies are bared of their bodices, and their breasts appear to
view in their golden hue.
57. Their shrill cries and groans rising above the war cry, choked
their breath and split their sides; and they fell insensible with their
eyes dimmed by ceaseless floods of tears.
58. They fell in a body with their arms twisted about the necks of one
another, and the ends of their cloths tied to each other’s; and in
this way they were dragged by force of the ruffians, with their bodies
mangled in blood.
59. “Ah! who will save them from this state,” cried the royal soldiers,
with their piteous looks on the sad plight of the females and shedding
big drops of their tears like lotuses.
60. The bright face of the sky turned black at the horrible sight, and
it looked with its blue lotus-like eyes of the clouds, on the fair
lotus-like damsels thus scattered on the ground.
61. Thus was the goddess of royal prosperity, decorated as she was with
her waving and pendant locks, her flowing garments, flowery chaplets
and gemming ornaments brought to her end like these ladies, after her
enjoyment of the pleasures of royalty and gratification of all her
desires.
CHAPTER XLIV.
SPIRITUAL INTERPRETATION OF THE VISION.
Vasishtha said:—At this instant the great queen, who was in the bloom
of youthful beauty, entered the camp of Vidúratha, as the goddess of
grace pops upon the lotus flower.
2. She was decorated with pendant wreaths of flowers and necklaces, and
accompanied by a train of her youthful companions and handmaids, all
terrified with fear.
3. With her face as bright as the moon and her form as fair as the
lily, she appeared as a luminary of heaven, with her teeth shining as
sets of stars, and her bosom throbbing with fear.
4. Then the king was informed by one of her companions about the fate
of the warfare, which resembled the onset of demons upon the Apsará
tribe.
5. Lord! this lady, said she, has fled with us from her seraglio, to
take refuge under thy arms, as a tender creeper seeks the shelter of a
tree, from a rude gust of wind.
6. Behold! the ravishers ravishing the wives of the citizens with their
uplifted arms, like the swelling waves of the sea carrying away the
arbours of the bank in their rapid current.
7. The guards of the royal harem are all crushed to death by the
haughty marauders, as the sturdy trees of the forest are broken down by
the furious tornado.
8. Our armies frightened by the enemy from afar, dare not approach the
falling city, as nobody ventures to rescue the lotus beds from a flood,
under the threatening thunders of a rainy night.
9. The hostile force have poured upon the city in terrible numbers, and
having set it on fire, are shouting loudly under the clouds of smoke,
with their weapons brandishing on all sides.
10. The handsome ladies are dragged by the hair from amidst their
families, in the manner of screaming cranes, caught and carried away by
the cruel fowlers and fishermen.
11. Now we have brought this exuberant tender creeper to thee, that
thou mayst save her from similar fate by thy might.
12. Hearing this, he looked at the goddesses and said, now will I go
to the war from here, and leave this my lady as an humble bee at your
lotus feet.
13. Saying so, the king rose in a rage from his seat and sprang like
the enraged lion from the den, when pierced and pressed by the tusk of
a furious elephant.
14. The widowed Lílá beheld the queen Lílá to be exactly of her form
and features, and took her for a true inflexion of herself in a mirror.
15. Then said the enlightened Lílá to Sarasvatí:—Tell me, O goddess!
how this lady here is exactly as myself, she is what I have been
before, and how she came to be as myself.
16. I see this prime minister with all these soldiers and citizens,
these forces and vehicles, to be the same as mine, and situated in the
same place and manner as before.
17. How is it then, O goddess! that they came to be placed in this
place. I see them as Images situated within and without the mirror of
my mind, and know not whether these be living beings (or the false
chimeras of my imagination).
18. Sarasvatí replied:—All our external perceptions of things, are the
immediate effects of our internal conceptions of them. The intellect
has the knowledge of all the intelligibles in it, as the mind has the
impressions of mental objects in itself. (Or in other words:—the
intellect is possessed of all intelligence, like the mind of its
thoughts, as they present themselves in dreams. Gloss).
19. The external world appears in an instant in the same form and
manner to one, as he has its notion and impression in his intellect and
mind; and no distance of time or place, nor any intermediate cause can
create any difference in them.
20. The inward world is seen on the outside, as the internal
impressions of our minds, appear to be seen without us in our dreams.
Whatever is within us, the same appears without us, as in our dreams
and desires, and in all our imaginations and fancies of objects.
21. It is the constant habitude of your mind, that presented these
things as realities to your sight, and you saw your husband in the same
state in which you thought him to be, when he died in that city of
yours.
22. It is the same place wherein he exists at present, and is presented
with the same objects of his thought at present as he had at that
moment. Any thing that appears to be different in this state, proceeds
from the turn of his mind of thinking it so before.
23. All that appears real to him, is as unreal as his dream or
desire, and the creation of his fancy; for every thing appears to be
the same as it is thought of in the mind. (All external objects are
representations of their prototypes in the mind).
24. Say therefore what truth can there be in these visionary objects,
which are altogether unsubstantial as dreams, and vanish in the end
into airy nothing.
25. Know then every thing to be no better than nothing; and as a dream
proves to be nothing upon waking, so is waking also a dream and equally
nothing at death.
26. Death in life time is a nullity, and life in death becomes null
and extinct; and these extinctions of life and death, proceed from the
fluctuating nature of our notions of them.
27. So there is neither any entity nor nonentity either, but both
appear to us as fallacies by turns. For what neither was before, nor
will be, after a _Kalpa_ = creation or dissolution, the same cannot
exist to-day or in any _Yuga_ = age, whether gone before or coming
afterwards.
28. That which is never inexistent, is the ever existent Brahma, and
the same is the world. It is in him that we see everything to rise and
fall by our fallacy, and what we falsely term as the creation or the
created.
29. As phantoms appearing in the vacuum, are all vacant and void, and
as the waves of the sea, are no other than its water; so do these
created things exist and appear in Brahma only.
30. As the minutiæ appearing in the air, vanish in the air; and as the
dust driven by the winds, are lost in the winds; so the false notions
of yourself and myself, are lost in that Supreme self, in which all
things rise and fall like waves of the ocean.
31. What reliance can there be in this dust of creation, which is no
more than the water of the mirage? The knowledge of individualities is
mere fallacy, when every thing is united in that sole unity.
32. We see apparitions in the dark, though the darkness itself is no
apparition; so our lives and deaths are the false notions of our error,
and the whole existence is equally the production of gross error (máyá).
33. All this is Himself, for He is the great Kalpa or will which
produces every thing; it is He that exists when all things are extinct
in Him; and therefore these appearances, are neither real nor unreal of
themselves.
34. But to say both (the real and unreal) to be Brahma, is a
contradiction; therefore it is He, who fills the infinity of space, and
abides equally in all things and their minutest particles.
35. Wherever the spirit of Brahma abides, and even in the minute
animalcule, it views the whole world in itself; like one thinking on
the heat and cold of fire and frost, has the same sensation within
himself at that moment. (Vide Hume).
36. So doth the pure intellect perceive the Holy Spirit of God within
itself, just as one sees the particles of light flying in his closet at
sunrise.
37. So do these multitudes of worlds, move about as particles in the
infinite space of the Divine mind, as the particles of odoriferous
substances oscillate in the empty air.
38. In this manner does this world abide in its incorporeal state
in the mind of God, with all its modifications of existence and
inexistence, emanation and absorption, of its condensation and
subtilization and its mobility and rest.
39. But you must know all these modes and these conditions of being
to belong to material bodies only and not to the spirit, which is
unconditioned and indivisible (_i.e._ without attributes and parts).
40. And as there is no change or division of one’s own soul, so there
is no partition or variation of the Supreme Spirit. It is according to
the ideas in our minds, that we view things in their different aspects
before us.
41. Yet the word world—_visva_—all, is not a meaningless term; it
means the all as contained in Brahma (who is _to pan_). Therefore it is
both real and unreal at the same time like the fallacy of a snake in a
rope.
42. It is the false notion (of the snake), that makes the true (rope)
to appear as the untrue snake to us, which we are apt to take for the
true snake itself, so we take the Divine Intellect, which is the prime
cause of all, as a living soul (like ours), by mistake.
43. It is this notion (of the living soul), that makes us to think
ourselves as living beings, which whether it be false or true, is like
the appearance of the world in empty air.
44. Thus these little animals delight themselves with their own
misconceived idea of being living beings, while there are others who
think themselves so, by their preconceived notions as such.
45. Some there are that have no preconceived notions, and others that
retain the same as or somewhat different notions of themselves than
before. Somewhere the inborn notions are predominant, and sometimes
they are entirely lost.
46. Our preconceived notions of ourselves, represent unrealities as
realities to our minds, and present the thoughts of our former family
and birth, and the same occupations and professions before us (as also
the enjoyments we had before and no more existent at present).
47. Such are the representations of your former ministers and citizens,
imprinted as realities in your soul, together with the exact time and
place and manner of their functions, as before.
48. And as the intelligence of all things, is present in the omniscient
spirit of God, so is the idea of royalty inherent in the soul of the
prince (_i.e._ like the ex-king Lear, he thinks himself every inch a
king).
49. This notion of his goes before him as his shadow in the air, with
the same stature and features, and the same acts and movements as he
had before.
50. In this manner, Lílá! Know this world to be but a shadowy reflexion
of the eternal ideas of God; and this reflection is caught by or
refracted in the consciousness of all animal souls as in a prismatic
mirror.
51. Everything shows itself in every place in the form in which it
is; so whatever there is in the living soul, casts out a reflexion
of itself, and a shadow of it is caught by the intellect, which is
situated without it. (The mind is a mirror of the images in the soul).
52. Here is the sky containing the world, which contains this earth,
wherein you and myself and this prince are situated, as reflexions of
the One Ego only. Know all these to be contained within the vacuous
womb of the Intellect, and to remain as tranquil and transparent as
vacuity itself.
CHAPTER XLV.
THEISM CONSISTING IN TRUE KNOWLEDGE.
Sarasvatí continued:—Know Lílá! this Vidúratha, thy husband, will
lose his life in this battle-field; and his soul will repair to the
sepulchre in the inner apartment, where it will resume its former state.
2. Upon hearing these words of the goddess, the second Lílá, who was
standing by, bent herself lowly before the goddess, and addressed her
with her folded palms.
3. The second Lílá’s speech. Goddess! the genius of intelligence is
ever adored by me, and she gives me her visits in my nightly dreams.
4. I find thee here exactly of her likeness; therefore give me thy
blessing, thou goddess with the beauteous face.
5. Vasishtha said:—The goddess being thus addressed by the lady,
remembered her faith and reliance in her, and then spake with
complacence to the lady standing suppliant before her.
6. The goddess said:—I am pleased my child, with thy unfailing and
unslakened adoration of me all thy lifetime; now say what thou askest
of me.
7. The second Lílá said:—Ordain O goddess, that I may accompany my
husband with this body of mine to whatever place he is destined to go,
after his death in the war.
8. The goddess replied:—Be it so my child; that hast worshipped
me with all diligence and without fail, with flowers, incense and
offerings.
9. Vasishtha said:—The second Lílá being gladdened by this blessing
of the goddess, the first Lílá, was much puzzled in her mind at the
difference of their states.
10. The first Lílá said:—Those who are desirous of truth, and they
whose desires lean towards godliness, have all their wishes fulfilled
without delay and fail.
11. Then tell me, goddess! why could I not keep company with my
Bráhmana husband with my body of the Bráhmaní, but had to be taken
to him in the hilly mansion after my death, (and reproduction in the
present form).
12. The goddess answered saying:—Know O excellent lady! that I have no
power to do anything; but every thing happens to pass according to the
desire of the living being.
13. Know me only as the presiding divinity of wisdom, and I reveal
everything according to my knowledge of it. It is by virtue of the
intellectual powers as exhibited in every being, that it attains its
particular end.
14. It is according to the development of the mental powers of living
beings in every state, that it obtains its object in the manner and in
the same state as it aims at.
15. You had attained the powers of your understanding by your
devotedness to my service, and have always desired of me for being
liberated from flesh.
16. I have accordingly awakened your understanding in that way, whereby
you have been able to arrive at your present state of purity.
17. It was by cause of your constant desire of liberation, that you
have gained the same state, by enlargement (of the powers) of your
intellect.
18. Whoever exerts his bodily powers according to the dictates of his
understanding, is sure to succeed in gaining his object sooner or later.
19. Performance of austerities and adoration of gods, are as vain
without cultivation of the intellect, as to expect the falling of
fruits from the sky.
20. Without cultivation of the intellect and exertion of manly powers,
there is no way to success; do therefore as you may choose for yourself.
21. It is verily the state of one’s mind, that leads his internal soul
to that state which it thinks upon, and to that prosperity which it
attempts to obtain. 22. Now distinguish between what is desirable or
disagreeable to you, and choose that which is holy and perfect, and you
will certainly arrive to it.
CHAPTER XLVI.
ONSLAUGHT OF VIDÚRATHA.
Ráma said:—Relate to me the acts of Vidúratha, after he went out
enraged from the camp, and left the ladies and the goddess talking in
that manner.
2. Vasishtha said:—Vidúratha left his camp in company with a large
body of his companions like the bright moon beset by a host of stars.
3. He was in armour and girt by laces and girdles, and thus attired
in his martial habit, he went forth amidst the loud war cry of _vae
victis_, like the god Indra going to battle.
4. He gave orders to the soldiers and was informed of the battle array;
and having given directions to his captains, he mounted his chariot.
5. It was adorned with mountings resembling the pinnacles of mountains
and beset by five flags fringed with strings of pearls and gems,
resembling a celestial car.
6. The iron hoops of its wheels flashed with their golden pegs, and the
long and beautiful shaft of the car, rang with the tinkling of pearls
which were suspended to it.
7. It was drawn by long necked, swift and slender horses of the best
breed and auspicious marks; that seemed to fly in the air by their
swiftness and bearing aloft a heavenly car with some god in it.
8. Being impatient of the swiftness of the winds, they spurred them
with their hinder heels and left them behind, and sped the forepart of
their bodies as if to devour the air, impeding their course.
9. The car was drawn by eight coursers with their manes hanging down
their necks like flappers, and white spots or circlets resembling the
disks of moon on their foreheads, and filling the eight sides around
with their hoarse neighing. 10. At this time there rose a loud noise
of the elephants, resounding like drums from the hollows of the distant
hills.
11. Loud clamours (kala-kalas) were raised by the infuriate soldiers,
and the tinkling of their belted trinkets (kinkini), and clashing of
their weapons, rang afar in the open air.
12. The crackling (chatachata) of the bows, and the wheezing (shitkara)
of the arrows, joined with the jangle (jhanjhana) of armours, by their
clashing against one another, raised a confused hubbub all around.
13. The sparkling (kanatkara) of blazing fire, and the mutual challenge
of the champions; the painful shrieks of the wounded and the piteous
cry of captives, were seen and heard on all sides.
14. The mingled sounds thickened in the air, and filled its cavity and
its sides as with solid stones and capable of being clutched in the
hands.
15. Clouds of dust flew as fast and thick into the air, that they
seemed to be the crust or strata of the earth, rising upward to block
the path of the sun in the sky.
16. The great city was hid in the dark womb of the overspreading dust
(rajas), as the ignorant state of man is covered in darkness by the
rising passion (rajas) of juvenescence.
17. The burning lights became as dim, as the fading stars of heaven by
day light, and the darkness of night became as thick, as the devils of
darkness gather their strength at night.
18. The two Lílás saw the great battle with the virgin daughter of
the minister from the tent; and they had their eyes enlightened with
farsightedness by favour of the goddess.
19. Now there was an end of the flashing and clashing of the hostile
arms in the city, as the flash and crash of submarine fires were put to
an end by the all-submerging floods of the universal deluge.
20. Vidúratha collected his forces and without considering the
superiority of the hostile power pressed himself forward amidst them,
as the great Meru rushed into the waters of the great deluge.
21. Now the twanging of the bow strings emitted a clattering
(Chatachata) sound; and the forces of the enemy advanced in battle
array, like bodies of clouds with rainbows amidst them.
22. Many kinds of missiles flew as falcons in the air; and the black
steel waved with a dark glare owing to the massacres they made.
23. The clashing swords flashed with living flames of fire by their
striking against one another; and showers of arrows whistled like
hissing rainfalls in the air.
24. Two edged saws pierced the bodies of the warriors; and the flinging
weapons hurtled in the air by their clashing at and crashing of each
other.
25. The darkness of the night was put to flight by the blaze of the
weapons; and the whole army was pierced by arrows, sticking as the
hairs on their bodies.
26. Headless trunks moved about as players in the horrid solemnity of
the god of death (Yama); and the furies fled about at the dint of war,
like the raving lasses at Bacchanal revelries.
27. Elephants fighting with their tusks, sent a clattering noise in the
air; and the stones flung from the slings, flew as a flowing stream in
the sky.
28. Bodies of men were falling dead on the ground, like the dried
leaves of forests blown away by blasts; and streams of blood were
running in the field of battle, as if the heights of war were pouring
down the floods of death below.
29. The dust of the earth was set down by the floods of blood, and the
darkness was dispelled by the blaze of weapons; all clamour ceased
in intense fighting, and the fear for life, was lost under the stern
resolution of death.
30. The fighting was stern without a cry or noise, like the pouring
of rain in the breezeless sky, and with the glitter of swords in the
darkened air, like the flashes of forky lightnings amidst the murky
clouds.
31. The darts were flying about with a hissing noise (khad-khada);
and the crow-bars hit one another with a harsh (taktaka) sound; large
weapons were struck upon one another with a jarring noise (jhanjhana),
and the dreadful war raged direfully in the dim darkness (timitimi) of
the night.
CHAPTER XLVII.
ENCOUNTER OF SINDHU AND VIDÚRATHA.
Vasishtha said:—As the war was waging thus furiously between the two
armies, the two Lílás addressed the goddess of knowledge and said:—
2. “Tell us, O goddess! what unknown cause prevents our husband to gain
the victory in this war, notwithstanding your good grace to him, and
his repelling the hostile elephants in the combat”.
3. Sarasvatí replied:—Know ye daughters, that I was ever solicited by
Vidúratha’s enemy to confer him victory in battle, which your husband
never craved of me.
4. He lives and enjoys his life as it was desired by him, while his
antagonist gains the conquest according to his aim and object.
5. Knowledge is contained in the consciousness of every living being,
and rewards every one according to the desire to which it is directed.
6. My nature like that of all things is as unchangeable as the heat
of fire (which never changes to cold). So the nature of Vidúratha’s
knowledge of truth, and his desire of liberation lead him to the like
result (and not to victory).
7. The intelligent Lílá also will be liberated with him, and not the
unintelligent one, who by her nature is yet unprepared for that highest
state of bliss.
8. This enemy of Vidúratha, the king of Sinde, has long worshipped me
for his victory in war; whereby the bodies of Vidúratha and his wife
must fall into his hands.
9. Thou girl wilt also have thy liberation like hers in course of time;
but ere that, this enemy of yours,—the king of Sinde, will reign
victorious in this earth.
10. Vasishtha said:—As the goddess was speaking in this manner, the
sun appeared on his rising hill to behold the wondrous sight of the
forces in fighting.
11. The thick mists of night disappeared like the hosts of the enemy
(Sinde); and left the forces of Vidúratha to glitter as stars at the
approach of night.
12. The hills and dales and the land and water gradually appeared to
sight, and the world seemed to reappear to view from amidst the dark
ocean of the (deluge).
13. The bright rays of the rising sun radiated on all sides like the
streams of liquid gold, and made the hills appear as the bodies of
warriors besmeared with (blood).
14. The sky seemed as an immense field of battle, stretched over by the
radiant rays of the sun (Karas), likening the shining arms (Karas) of
the warriors, shaking in their serpentine mood.
15. The helmets on their heads raised their lotus-like tops on high,
and the rings about their ears blazed with their gemming glare below.
16. The pointed weapons were as fixed as the snouts of unicorns, and
the flying darts fled about as butterflies in the air. The bloody field
presented a picture of the ruddy dawn and dusk, and the dead bodies on
the ground, represented the figures of motionless saints in their Yoga.
17. Necklaces like snakes overhung their breasts, and the armours like
sloughs of serpents covered their bodies. The flags were flying like
crests of creepers on high, and the legs of the warriors stood as
pillars in the field.
18. Their long arms were as branches of trees, and the arrows formed
a bush of reeds; the flash of weapons spread as a verdant meadow all
around, while their blades blazed with the lustre of the long-leaved
_ketaka_ flowers.
19. The long lines of weapons formed as rows of bamboos and bushes
of brambles, and their mutual clashing emitted sparks of fire like
clusters of the red _asoka_ flowers.
20. The bands of Siddhas were flying away with their leaders from the
air, to avert the weapons which were blazing there with the radiance
of the rising sun, and forming as it were, a city of gold on high.
21. The sky re-echoed to the clashing of darts and discuses, of swords
and spears and of mallets and clubs in the field; and the ground was
overflown by streams of blood, bearing away the dead bodies of the
slain.
22. The land was strewn with crowbars, lances and spears, and with
tridents and stones on all sides; and headless bodies were falling
hideously, pierced by poles and pikes and other instruments of death.
23. The ghosts and goblins of death were making horrible noise above,
and the shining cars of Sindhu and Vidúratha, moved with a loud
rumbling below.
24. They appeared as the two luminaries of the sun and moon in heaven,
and equipped with their various weapons of disks and rods, of crowbars
and spears, and other missiles besides.
25. They were both surrounded by thousands of soldiers, and turned
about as thy liked, with loud shouts of their retinues.
26. Crushed under heavy disks, many fell dead and wounded with loud
cries; and big elephants were floating lightly on the currents of blood.
27. The hairs on the heads of dead bodies, floated like weeds in the
stream of blood, and the floating discuses glided like the disks of the
moon, reflected in the purple streamlet.
28. The jingling (jhanat) of gemming ornaments, and the tinkling
(ranat) bells of war carriages, with the flapping (patat) of flags by
the wind, filled the field with a confused noise.
29. Numbers of valiant as well as dastardly soldiers followed their
respective princes, some bleeding under the spears of Kuntas and others
pierced by the arrows of bowyers.
30. Then the two princes turned round their chariots in circling
rings over the ground, and amidst phalanxes armed with all sorts of
destructive weapons.
31. Each confronted the other with his arms, and having met one
another face to face, commenced showering forth his arrows with the
pattering sound of hailstones.
32. They both threatened one another with the roaring of loud surges
and clouds, and the two lions among men, darted their arrows upon one
another in their rage.
33. They flung their missiles in the air in the form of stones and
malls, and some faced like swords, and others headed as mallets.
34. Some were as sharp edged disks, and some as curved as battle axes;
some were as pointed as pikes and spears, and others as bars and rods
in their forms, and some were of the shape of tridents, and others as
bulky as blocks of stones.
35. These missives were falling as fully and as fast as blocks of
stones, which are hurled down from high and huge rocks, by gusts of
blustering hurricanes. And the meeting of the two armigerent powers,
was as the confluence of the Indus and the sea, with tremendous
roaring, and mutual collision and clashing.
CHAPTER XLVIII.
DESCRIPTION OF DAIVÁSTRAS OR SUPERNATURAL WEAPONS.[23]
Vasishtha said:—Rájá Vidúratha, finding the high shouldered
Sindhu-rája before him, was enraged like the raging sun, in his mid-day
fury.
2. The twanging of his bow resounded in the air on all sides, and
growled as loudly as the howling of winds in the caverns of mountains.
3. He drew his arrows from the dark quiver, and darted them like the
rays of the sun rising from the womb of night.
4. Each arrow flung from the bowstring, flew as thousands in the air,
and fell as millions on the ground. (The arrow or _bána_ is a name
given to bombs which burst out into unnumbered shells).
5. The king Sindhu was equally expert in his bowmanship, as both of
these bowyers owed their skill in archery to the favour of Vishnu.
6. Some of these darts were called bolts, which blocked the aerial
passages as with bolts at their doors, and fell down on the ground with
the loud roar of thunderbolts.
7. Others begirt with gold, flew hissing as if blown by the winds in
the air, and after shining as stars in the sky, fell as blazing meteors
on the ground.
8. Showers of shafts poured forth incessantly from the hands of
Vidúratha, like the ceaseless torrents of rivers or billows of the sea,
and the endless radiation of solar rays.
9. Shells and bullets were flying about as sparks of fire struck out
of the balls of red-hot iron, and falling as flowers of forests, blown
away by gusts of wind.
10. They fell as showers of rainwater, and as the rush of water-falls;
and as plentifully as the sparks of fire which flew from the burning
city of Vidúratha.
11. The jarring sound (chatchat) of their bowstrings, hushed the
clamour of the two armies, as a calm quiets the roaring of the raging
sea.
12. The course of the arrows, was as the stream of Ganges (the milky
path) in heaven, running towards the king Sindhu, as the river runs to
meet the sea (Sindhu).
13. The shower of arrows flying from the golden bow of the king, was as
the flood of rain falling under the variegated rainbow in the sky.
14. Then Lílá the native of that city, saw from the window the darts of
her husband, rushing like the currents of Ganges, against the forces of
Sindhu resembling a sea.
15. She understood the flight of those darts to promise victory to her
lord, and then spoke gladly to Sarasvatí, with her lotus like face
(Lit.—by opening her lotus like mouth).
16. Be victorious O goddess! and behold victory waiting on the side
of my lord, whose darts are piercing the rocks, and breaking them to
pieces.
17. As she was uttering these words full of affection (to her lord),
the goddesses eyed her askance, and smiled at her womanish tenderness
of heart.
18. The flaming (Agastian) fire of Sindhu swallowed the raging sea of
Vidúratha’s arrows, as the submarine fire consumes the water, and as
Jahnu drank the stream of Ganges.
19. The missive weapons of Sindhu, thwarted the thickening arrows of
his adversary, and drove them back broken and flying as dust in the
empty air.
20. As an extinguished lamp loses its light in the air, so the flashes
of the fire arms disappeared in the sky, and nobody knew where they
fled.
21. Having thus dispelled the shower of arrows, he sent a thick cloud
of his weapons, appearing as hundreds of dead bodies flying in the air.
22. Vidúratha repelled them quickly by means of his better bolts, as a
hurricane disperses the frightening clouds in the air.
23. Both the kings being thus baffled in their aims by the opposing
arms, which were indiscriminately let loose against one another, laid
hold on more potent missiles (which they had got as gifts of their gods
to them).
24. Sindhu then let fly his magic missile the gift of a Gandharva to
him, which kept his hostile army all spell-bound except Vidúratha’s
self.
25. Struck with this weapon, the soldiers became as mute as moonstruck,
staring in their looks, and appearing as dead bodies or as pictures in
a painting.
26. As the soldiers of Vidúratha remained exorcised in their files, the
king employed his instruments of a counter-charm to remove the spell.
27. This awakened the senses of Vidúratha’s men as the morning twilight
discloses the bed of lotuses, and the rising sun opens their closed
petals to light; while Sindhu like the raging sun darted his rage upon
them.
28. He flung his serpentine weapons upon them, which bound them as fast
as a band all about their bodies, and encircled the battle ground and
air, like snakes twining round the craigs and rocks.
29. The ground was filled with snakes as the lake with the spreading
stalks of lotuses, and the bodies of gigantic warriors were begirt by
them, like hills by huge and horrible hydras.
30. Everything was overpowered by the poignant power of the poison, and
the inhabitants of the hills and forests were benumbed by the venomous
infection.
31. The smart poison spread a fiery heat all around, and the frozen
snows like fire-brands sent forth their burning particles which were
wafted by the hot winds in the air.
32. The armigerous Vidúratha who was equally skilled in arms, had
then recourse to his Garuda or serpivorous weapons, which fled like
mountainous eagles to all sides.
33. Their golden pinions spread in the sky on all sides, and
embroidered the air with purple gold; and the flapping of their wings
wheezed like a breeze, which blew away the poisonous effluvia afar in
the air.
34. It made the snakes breathe out of their nostrils with a hissing,
resembling the gurgling (ghurghur) of waters in a whirlpool in the sea.
35. The flying Garuda weapons devoured the creeping terrene serpents
with a whistling noise (salsala), like that of the rising waters
(water-spouts), in the act of their suction by Agastya—the sun.
36. The face of the ground delivered from its covering of these
reptiles, again appeared to view, as the surface of the earth
re-appeared to light, after its deliverance from the waters of the
deluge.
37. The army of Garudas disappeared afterwards from sight, like a line
of lamps put out by the wind, and the assemblage of clouds vanishing in
autumn.
38. They fled like flying mountains for fear of the bolts of the
thundering Indra; and vanished like the evanescent world seen in a
dream, or as an aerial castle built by fancy.
39. Then king Sindhu shot his shots of darkness (smoke), which darkened
the scene like the dark cave under the ground.
40. It hid the face of the earth and sky, like the diluvian waters
reaching to the welkin’s face; making the army appear as a shoal of
fishes, and the stars as gems shining in the deep.
41. The overspreading darkness appeared as a sea of ink or dark
quagmire, or as the particles of Anjanagiri (Inky mountain) wafted by
the breeze over the face of nature.
42. All beings seemed to be immersed in the sea or darkness, and to
lose their energies as in the deep gloom of midnight.
43. Vidúratha the best of the most skilful in ballistics, shot his
sun-bright shot which like the sun illumined the vault of the sky.
44. It rose high amidst the overspreading darkness like the sun
(Agastya) with his effulgent beams, and dispelled the shades of
darkness, as autumn does the rainy clouds.
45. The sky being cleared of its veil of darkness, manifested itself
with its reddish clouds, resembling the blowzy bodices of damsels
before the king. (Here is a pun upon the word _payodhara_ which means
both a cloud and the breast of a woman).
46. Now the landscape appeared in full view, like the understanding
(good sense) of men coming in full play after the extinction of their
avarice.
47. The enraged Sindhu then laid hold on his dreadful Rákshasa weapon,
which he instantly flung on his foe with its bedeviled darts.
48. These horrid and destructive darts flew on all sides in the air,
and roared as the roaring sea and elephantine clouds (dighastis) of
heaven.
49. They were as the flames of lambent fire, with their long licking
tongues and ash-coloured and smoky curls, rising as hoary hairs on the
head, and making a _chat-chat_ sound like that of moist fuel set up on
fire.
50. They wheeled round in circles through the air, with a horrible
_tangtang_ noise, now flaming as fire and now fuming as smoke, and then
flying about as sparks of fire.
51. With mouths beset by rows of sprouting teeth like lotus stalks,
and faces defaced by dirty and fusty eyes, their hairy bodies were as
stagnate pools full of moss and weeds.
52. They flew about and flashed and roared aloud as some dark clouds,
while the locks of hairs on their heads glared as lightnings in the
midway sky.
53. At this instant Vidúratha the spouse of Lílá, sent forth his
Náráyana weapon, having the power of suppressing wicked spirits and
demons.
54. The appearance of this magic weapon, made the bodies of the
Rákshasas, disappear as darkness at sun rise.
55. The whole army of these fiends was lost in the air, as the sable
clouds of the rainy season, vanish into nothing at the approach of
autumn.
56. Then Sindhu discharged his fire arms which set fire to the sky, and
began to burn down every thing, as by the all destroying conflagration
of the last day.
57. They filled all the sides of air with clouds of smoke, which seemed
to hide the face of heaven under the darkness of hell.
58. They set fire to the woods in the hills, which burned like
mountains of gold; while the trees appeared to bloom with yellow
_champaka_ flowers all around.
59. All the sides of the sky above, and the hills, woods and groves
below, were enveloped in the flames, as if they were covered under the
red powder of _huli_, with which Yama was sporting over the plain.
60. The heaven-spreading flame burnt down the legions in one heap of
ashes, as the submarine fire consumes whole bodies of the fleet and
navy in the sea.
61. As Sindhu continued to dart his firearms against his vanquished
adversary, Vidúratha let off his watery arms with reverential regard.
62. These filled with water, flew forward as the shades of darkness
from their hidden cells; and spread up and down and on all sides, like
a melted mountain gushing in a hundred cataracts.
63. They stretched as mountainous clouds or as a sea in the air, and
fell in showers of watery arrows and stones on the ground.
64. They flew up like large _tamála_ trees, and being gathered in
groups like the shades of night, appeared as the thick gloom beyond the
_lokáloka_ or polar mountains.
65. They gave the sky the appearance of subterraneous caves, emitting
a gurgling sound (ghurghura) like the loud roaring of elephants.
66. These waters soon drank (cooled) the spreading furious fire, as the
shades of the dark night swallow (efface) the surrounding red tints of
the evening.
67. Having swallowed the fires above, the waters overflooded the ground
and filled it with a humidity which served to enervate all bodies, as
the power of sleep numbs every body in death-like torpidity.
68. In this manner both the kings were throwing their enchanted weapons
against each other, and found them equally quelling and repelling one
another in their course.
69. The heavy armed soldiers of Sindhu and the captains of his
regiments were swept away by the flood, together with the warcars which
floated upon it.
70. At this moment, Sindhu thought upon his anhydrous weapons
(soshanástre—thermal arms), which possessed the miraculous power of
preserving his people from the water, and hurled them in the air.
71. These absorbed the waters as the sun sucks up the moisture of the
night, and dried up the land and revived the soldiers, except those
that were already dead and gone.
72. Their heat chased the coldness as the rage of the illiterate
enrages the learned, and made the moist ground as dry, as when the
sultry winds strew the forest land with dried leaves.
73. It decorated the face of the ground with a golden hue, as when the
royal dames adorn their persons with a yellow paint or ointment.
74. It put the soldiers on the opposite side to a state of feverish (or
blood heated) fainting, as when the tender leaves of trees are scorched
by the warmth of a wild fire in summer heat.
75. Vidúratha in his rage of warfare laid hold on his bow (kodanda),
and having bent it to a curve, let fly his cloudy arms on his
antagonist.
76. They sent forth columns of clouds as thick as the sable shades of
night, which flying upward as a forest of dark _tamála_ trees, spread
an umbrage heavy with water on high.
77. They lowered under the weight of their water, and stood still by
their massive thickness; and roared aloud in their circles all over the
sky.
78. Then blew the winds dropping the dewdrops of the icy store
they bore on their pinions; and showers of rain fell fast from the
collections of the clouds on high.
79. Then flashed the fiery lightnings from them like golden serpents in
their serpentine course or rather like the aslant glances of the eyes
of heavenly nymphs.
80. The roarings of the clouds rebounded in the mountainous caverns
of the sky, and the quarters of heaven re-echoed to the same with the
hoarse noise of elephants and the roaring of lions and growling of
tigers and bears.
81. Showers of rain fell in floods with drops as big as _musalas_—malls
or mallets, and with flashes of lightnings threatening as the stern
glancings of the god of death.
82. Huge mists rising at first in the form of vapours of the earth, and
then borne aloft by the heated air into the sky, seemed like titans
to rise from the infernal regions (and then invade heaven with their
gloomy armament).
83. The mirage of the warfare ceased after a while; as the worldly
desires subside to rest upon tasting the sweet joys attending on divine
knowledge.
84. The ground became full of mud and mire and was impassable in every
part of it; and the forces of Sindhu were overflown by the watery
deluge, like the river Sinde or the sea.
85. He then hurled his airy weapon which filled the vault of heaven
with winds, and raged in all their fury like the Bhairava-Furies on the
last day of resurrection.
86. The winds blew on all sides of the sky, with darts falling as
thunder bolts, and hailstones now piercing and then crushing all bodies
as by the last blast of nature on the dooms-day.
CHAPTER XLIX.
DESCRIPTION OF OTHER KINDS OF WEAPONS.
Then blew the icy winds of winter, blasting the beauty of the foliage
of forest trees, and shaking and breaking the beautiful arbors, and
covering them with gusts of dust.
2. Then rose the gale whirling the trees like birds flying in the
air, dashing and smashing the soldiers on the ground, and hurling and
breaking the edifices to dust.
3. This fearful squall blew away Vidúratha and his force, as a rapid
current carries away the broken and rotten fragments of wood.
4. Then Vidúratha who was skilled in ballistics hurled his huge and
heavy arrows, which stretched themselves to the sky, and withstood the
force of the winds and rain.
5. Opposed by these rock-like barriers, the airy weapons were at a
stand still, as the animal spirits are checked by the firm stoicity of
the soul.
6. The trees which had been blown up by the winds and floating in the
breezy air, now came down and fell upon the dead bodies, like flocks of
crows upon putrid carcasses.
7. The shouting (shitkára) of the city, the distant hum (dátkára)
of the village, the howling (bhánkára) of forests, and the rustling
(utkára) of the trees, ceased on all sides like the vain verbiology of
men.
8. Sindhu saw burning rocks (rockets?) falling from above like leaves
of trees, and flying about as the winged Mainákas or moving rocks of
the sea or Sinde (sindhu).
9. He then hurled his thundering weapons, falling as flaming
thunderbolts from heaven, which burnt the rocks away as the flaming
fire destroys the darkness.
10. These falling bolts broke the stones with their pointed ends, and
hewed down the heads (tops) of the hills, like a hurricane scattering
the fruits of trees on the ground.
11. Vidúratha then darted his Brahmá weapon to quell the thunderbolts,
which jostling against one another, disappeared in their mutual
conflict.
12. Sindhu then cast his demoniac weapons (Pisáchástras) as black as
darkness, which fled as lines of horrid Pisácha demons on all sides.
13. They filled the firmament with the darkness of their bodies, and
made the daylight turn to the shade of night, as if it were for fear of
them.
14. They were as stalwart in their figures as huge columns of smoke,
and as dark in their complexion as the blackest pitch, and tangible by
the hand.
15. They were as lean skeletons with erect hairs on their heads and
bearded faces, with looks as pale as those of beggars, and bodies as
black as those of the aerial and nocturnal fiends.
16. They were terrific and like idiots in their looks, and moved about
with bones and skulls in their hands. They were as meagre as churls,
but more cruel than either the sword or thunderbolt.
17. The Pisáchas lurk about the woods, bogs and highways, and pry into
empty and open door houses. They hunt about as ghosts in their dark
forms, and fly away as fast as the fleeting lightning.
18. They ran and attacked with fury the remaining forces of the enemy,
that stood weaponless in the field, with their broken and sorrowful
hearts.
19. Frightened to death they stood motionless, and dropped down their
arms and armours, and stood petrified as if they were demon-struck,
with staring eyes, open mouths, and unmoving hands and feet.
20. They let fall both their lower and upper garments, loosened their
bowels and slakened their bodies through fear, and kept shaking as
fixed trees by the winds.
21. The line of the Pisáchas then advanced to frighten Vidúratha out
of his wits, but he had the good sense to understand them as the mere
Mumbo-jumbos of magic.
22. He knew the counter charm to fight out the Pisáchas from the field,
and employed his charmed weapons against the Pisácha army of his enemy.
23. He darted in his ire the Rúpiká weapon, which gave comfort to his
own army, and deluded the Pisácha force of his adversary.
24. These Rúpikás flew in the air with erect hairs on their heads;
their terrific eyes were sunk in their sockets, and their waists and
breasts moved as trees with bunches of fruit.
25. They had past their youth and become old; and their bodies were
bulky and worn out with age; they had deformed backs and hips, and
protuberant navels and naves.
26. They had dark dusky bodies, and held human skulls in their hands
all besmeared with blood. They had bits of half devoured flesh in their
mouths, and pouring out fresh blood from their sides.
27. They had a variety of gestures, motions and contortions of their
bodies, which were as hard as stone, with wry faces, crooked backs and
twisted legs and limbs.
28. Some had their faces like those of dogs, crows, and owls, with
broad mouths and flat cheek-bones and bellies, and held human skulls
and entrails in their hands.
29. They laid hold of the Pisáchas as men catch little boys, and joined
with them in one body as their consorts. (_i.e._ The Rúpiká witches
bewitching the demoniac Pisáchas, got the better of them).
30. They joined together in dancing and singing with outstretched arms
and mouths and eyes, now joining hand in hand and now pursuing one
another in their merry sport.
31. They stretched their long tongues from their horrid mouths, and
licked away the blood exuding from the wounds of the dead bodies.
32. They plunged in the pool of blood with as much delight, as if
they dived in a pond of ghee, and scrabbled in the bloody puddle with
outstretched arms and feet, and uplifted ears and nose.
33. They rolled and jostled with one another in the puddle of carrion
and blood, and made it swell like the milky ocean when churned by the
Mandara mountain.
34. As Vidúratha employed his magic weapon against the magic of Sindhu,
so he had recourse to others from a sense of his inferiority.
35. He darted his Vetála weapon, which made the dead bodies, whether
with or without their heads, to rise up in a body in their ghastly
shapes.
36. The joint forces of the Vetálas, Pisáchas and Rúpikás presented a
dreadful appearance as that of the Kavandhas, and seemed as they were
ready to destroy the earth.
37. The other monarch was not slow to show his magical skill, by
hurling his Rákshasa weapon, which threatened to grasp and devour the
three worlds.
38. These with their gigantic bodies rose as high as mountains, and
seemed as hellish fiends appearing from the infernal regions in their
ghostly forms.
39. The ferocious body of the roaring Rákshasas, terrified both the
gods and demigods (surásuras), by their loud martial music and war
dance of their headless trunks (Kavandhas).
40. The giddy Vetálas, Yakshas and Kushmándas, devoured the fat and
flesh of dead bodies as their toast, and drank the gory blood as their
lurid wines in the coarse of their war dance.
41. The hopping and jumping of the Kushmándas, in their war dance in
streams of blood, scattered its crimson particles in the air, which
assembled in the form of a bridge of red evening clouds over the
sparkling sea.
CHAPTER L.
DEATH OF VIDÚRATHA.
Vasishtha said:—As the tide of war was rolling violently with a
general massacre on both sides, the belligerent monarchs thought on the
means of saving their own forces from the impending ruin.
2. The magnanimous Sindhurája, who was armed with patience, called to
his mind the Vaishnava weapon, which was the greatest of arms and as
powerful as Siva (Jove) himself.
3. No sooner was the Vaishnava weapon hurled by him with his best
judgment (mantra), than it emitted a thousand sparks of fire from its
flaming blade on all sides.
4. These sparks enlarged into balls, as big and bright as to shine like
hundreds of suns in the sky, and others flew as the lengthy shafts of
cudgels in the air.
5. Some of them filled the wide field of the firmament with
thunderbolts as thick as the blades of grass, and others overspread the
lake of heaven, with battle axes as a bed of lotuses.
6. These poured forth showers of pointed arrows spreading as a net-work
in the sky, and darted the sable blades of swords, scattered as the
leaves of trees in the air.
7. At this time, the rival king Vidúratha, sent forth another Vaishnava
weapon for repelling the former, and removing the reliance of his foe
in his foible.
8. It sent forth a stream of weapons counteracting those of the other,
and overflowing in currents of arrows and pikes, clubs and axes and
missiles of various kinds.
9. These weapons struggled with and justled against one another. They
split the vault of heaven with their clattering, and cracked like loud
thunder claps cleaving the mountain cliffs.
10. The arrows pierced the rods and swords, and the swords hewed
down the axes and lances to pieces. The malls and mallets drove the
missiles, and the pikes broke the spears (saktis).
11. The mallets like Mandara rocks, broke and drove away the rushing
arrows as waves of the sea, and the resistless swords broke to pieces
by striking at the maces.
12. The lances revolved like the halo of the moon, repelling the
black sword-blades as darkness, and the swift missiles flashed as the
destructive fires of Yama.
13. The whirling disks were destroying all other weapons; they stunned
the world by their noise, and broke the mountains by their strokes.
14. The clashing weapons were breaking one another in numbers, and
Vidúratha defeated the arms of Sindhu, as the steadfast mountain defies
the thunders of Indra.
15. The truncheons (Sankus) were blowing away the falchions (asis);
and the spontoons (súlas) were warding off the stones of the slings.
The crow bars (bhusundis) broke down the pointed heads of the pikes
(bhindhipálas).
16. The iron rods of the enemy (parasúlas) were broken by tridents
(trisúlas) of Siva, and the hostile arms were falling down by their
crushing one another to pieces.
17. The clattering shots stopped the course of the heavenly stream, and
the combustion of powder filled the air with smoke.
18. The clashing of dashing weapons lightened the sky like lightnings,
their clattering cracked the worlds like thunderclaps, and their shock
split and broke the mountains like thunderbolts.
19. Thus were the warring weapons breaking one another by their
concussion, and protracting the engagement by their mutual overthrow.
20. As Sindhu was standing still in defiance of the prowess of his
adversary, Vidúratha lifted his own fire-arm, and fired it with a
thundering sound.
21. It set the war chariot of Sindhu on fire like a heap of hay on the
plain, while the Vaishnava weapons filled the etherial sphere with
their meteoric blaze.
22. The two Kings were thus engaged in fierce fighting with each other,
the one darting his weapons like drops of raging rain, and the other
hurling his arms like currents of a deluging river.
23. The two Kings were thus harassing each other like two brave
champions in their contest, when the chariot of Sindhu was reduced to
ashes by its flame.
24. He then fled to the woods like a lion from its cavern in the
mountain, and repelled the fire that pursued him by his aqueous weapons.
25. After losing his car and alighting on the ground, he brandished
his sword and cut off the hoofs and heels of the horses of his enemy’s
chariot in the twinkling of an eye.
26. He hacked every thing that came before him like the lean stalks of
lotuses; when Vidúratha also left his chariot with his _asi_ (ensis) in
hand.
27. Both equally brave and compeers to one another in their skill in
warfare, turned about in their rounds, and scraped their swords into
saws by mutual strokes on one another.
28. With their denticulated weapons, they tore the bodies of their
enemies like fishes crushed under the teeth, when Vidúratha dropt down
his broken sword, and darted his javelin against his adversary.
29. It fell with a rattling noise on the bosom of Sindhu (the king), as
a flaming meteor falls rumbling in the breast of the sea (Sindhu).
30. But the weapon fell back by hitting upon his breast plate, as a
damsel flies back from the embrace of a lover deemed an unfit match for
her.
31. Its shock made Sindhu throw out a flood of blood from his lungs,
resembling the water spout let out from the trunk of an elephant.
32. Seeing this, the native Lílá cried with joy to her sister Lílá: see
here the demon Sindhu killed by our lion-like husband.
33. Sindhu is slain by the javelin of our lion-like lord, like the
wicked demon by the nails of the lion-god Nrisinha, and he is spouting
forth his blood like the stream of water, thrown out by the trunk of an
elephant from a pool.
34. But alas! this Sindhu is trying to mount on another car, although
bleeding so profusely from his mouth and nostrils, as to raise a
wheezing (chulchulu) sound.
35. Lo there! our lord Vidúratha breaking down the golden mountings
of his car with the blows of his mallet, as the thundering
clouds—Pushkara and Ávarta break down the gold peaks of Sumeru.
36. See this Sindhu now mounting on another carriage, which is now
brought before him, and decorated as the splendid seat of a Gandharva.
37. Alack! our lord is now made the mark of Sindhu’s mallet darted as
a thunder bolt against him; but lo! how he flies off and avoids the
deadly blow of Sindhu.
38. Huzza! how nimbly he has got up upon his own car; but woe is to me!
that Sindhu has overtaken him in his flight.
39. He mounts on his car as a hunter climbs on a tree, and pierces my
husband, as a bird-catcher does a parrot hidden in its hollow, with his
pointed arrow.
40. Behold his car is broken down and its flags flung aside; his horses
are hurt and the driver is driven away. His bow is broken and his
armour is shattered, and his whole body is full of wounds.
41. His strong breast-plate is broken also by slabs of stone and his
big head is pierced by pointed arrows. Behold him thrown down on earth,
all mangled in blood.
42. Look with what difficulty he is restored to his senses, and seated
in his seat with his arm cut off and bleeding under Sindhu’s sword.
43. See him weltering in blood gushing out profusely from his body,
like a rubicund stream issuing from a hill of rubies. Woe is me! and
cursed be the sword of Sindhu that hath brought this misery on us.
44. It has severed his thighs as they dissever a tree with a saw, and
has lopped off his legs like the stalks of trees.
45. Ah! it is I that am so struck and wounded and killed by the enemy.
I am dead and gone and burnt away with my husband’s body.
46. Saying so, she began to shudder with fear at the woeful sight of
her husband’s person, and fell insensible on the ground like a creeper
cut off by an axe.
47. Vidúratha though thus mutilated and disabled, was rising to smite
the enemy in his rage, when he fell down from his car like an uprooted
tree, and was replaced there by his charioteer ready to make his
retreat.
48. At this instant, the savage Sindhu struck a sabre on his neck, and
pursued the car in which the dying monarch was borne back to his tent.
49. The body of Padma (alias Vidúratha), was placed like a lotus in the
presence of Sarasvatí, shining with the splendour of the sun; but the
elated Sindhu was kept from entering that abode, like a giddy fly from
a flame.
50. The charioteer entered in the apartment, and placed the body in its
death-bed, all mangled and besmeared with blood, exuding from the pores
of the severed neck, in the presence of the goddess, from where the
enemy returned to his camp.
(_Gloss_). Here Padma fighting in the person of Vidúratha, and falling
bravely in the field, obtained his redemption by his death in the
presence of the goddess; but the savage Sindhu, who slew his foiled
foe in his retreat, proved a ruffian in his barbarous act, and could
have no admittance into the presence of the goddess and to his future
salvation.
CONCLUSION.
The whole vision of Lílá, like that of Mirza, shows the state of human
life, with its various incidents and phases to its last termination
by death. It is not so compact and allegorical as that of the western
essayist; but as idle effusions of those ideal reveries or loose
vagaries which are characteristic of the wild imagination of eastern
rhapsodists. The discontented Bráhmana longs for royal dignity,
imagines to himself all its enjoyments in the person of Padma, and sees
at last all its evils in the character of Vidúratha; which serves as a
lesson to aspirants from aiming at high worldly honours which end in
their destruction.
Lílá by her wisdom sees in her silent meditation, the whole course
and vicissitudes of the world, and the rise and fall of human glory
in the aspirations of her husband. These parables serve to show the
nature of Yoga philosophy to be no other, than an absolute idealism or
mental abstraction, consisting in the abstract knowledge of all things
appertaining to our temporal as well as Spiritual concerns.
The knowledge is derived either by intuition as that of the Bráhmana
and Padma, or by inspiration like that of the genius of wisdom to
her votary Lílá. It may also be had by means of communication with
others, as in the discourse of Ráma and his preceptor; as also from the
attentive perusal of such works as the present one, treating both of
temporal and spiritual subjects, and reviewing them with the eye of the
mind.
The Yogi is said to know all things through the medium of his
intellectual eye (jnána chakshu), apart from his connection with every
thing in the world called _nihsanga_, as it is expressed by the Persian
sophist;—“_amokhteh Oniamekhteh az harche hast_”.—“Knowing and not
mixing with all that is.”
From this view of Yoga, it will appear that, all kinds of knowledge,
whether as it existed among the ancients, or is in the course of its
improvement in modern times, forms a subject of the Yoga or meditative
philosophy, which embraces and comprehends in itself a knowledge of
all practical arts and sciences, as the military art and other things
treated of in this work. Hence it is evident, that a large fund of
learning forms the greatest Yoga, and the most learned among men, were
the greatest thinkers or Yogis amongst mankind in all ages. No rational
being therefore can either refrain from thinking, or employing his
mind to the acquisition of knowledge, both of which are termed Yoga in
Indian philosophy.
But the yogi is commonly believed to be an inspired sage or seer,
viewing all things appearing before him in his dream and vision. These
are sometimes retrospective, and resultants of the vibrations of waking
feelings and imagination, as in the case of the Bráhmana’s anticipation
of royalty as a coming reality.
In many instances they are believed as prospective and prophetic
of future events, as in Padma’s dread of his future life and fate.
In Lílá’s case however they were “no dreams but visions strange”
of supernatural sights, and prophetical of the future state of her
husband, as it was revealed to her by the goddess.
But as there are few that rely any faith “in the baseless fabric of a
vision”, they require to be told that the books of revelation in all
religions are based upon these dreams and visions, which are believed
to be the outpouring of the Holy Spirit into the souls of saints, in
the sacred records of all nations.
The holy scriptures furnish us with many texts on the divine origin of
dreams and visions as the following.
“But this is that which was spoken by the prophet Joel. And it shall
come to pass in the last days, saith God. I shall pour out of my spirit
upon all flesh, and your sons and your daughters shall prophesy, and
your young men shall see visions, and your old men shall dream dreams.
“And on my servants and on my handmaidens, I will pour out in those
days of my spirit, and they shall prophesy;
“And I will shew wonders, in heaven above, and signs in the earth
beneath; blood, and fire and vapour of smoke:
“The sun shall be turned into darkness, and the moon into blood &c.”
The Book of Acts, Chap II. v. 16-20.
END OF THE FIRST VOLUME.
GENEALOGY
I. Kálí Mitra.[24]
II. Srídhara Mitra.
III. Sukti Mitra.
IV. Sauveri Mitra.
V. Hari Mitra.
VI. Soma Mitra.
VII. Kesava Mitra.
VIII. Mrityunjaya Mitra.
IX. Dhui Mitra.[25]
X. Nísápati Mitra.
XI. Lambodara Mitra Alias Kuvera.
XII. Parameswara Mitra.[26]
XIII. Dánapati Mitra.
XIV. Jayadeva Mitra.
XV. Shashthivara Mitra.
XVI. Sríkánta Mitra.
XVII. Sivaráma Mitra.
XVIII. Krishnaráma Mitra.
XIX. Sítáráma Mitra.[27]
XX. Gocula Chandra Mitra.
XXI. Jagamohana Mitra.
XXII. Rasika Lála Mitra
XXIII. Vihári Lála Mitra.
FOOTNOTES:
[1] Cicero “_De senectute._”
[2] Kant says:—‘The pure Ego is the condition of all consciousness,
the condition of the sum total of experience, consequently the Ego is
the source from which the universe is to be deduced.’ Again: “The thing
_per se_ underlying all phenomena, is one and the same substance with
Ego. We know not wherein the Ego is different from it. This identity
of both is only an affirmation of Monism, not of Idealism.” Lewis:
Hist.-Phil. Vol. II. pp. 356-7. Fichte says:—The Non-Ego is a product
of the Ego. It is the Ego which thus creates the necessity for a
Non-Ego and the Non-Ego wanted. Ibid. p. 358.
[3] Because the visible and destructible bodies could not proceed from
the invisible and indestructible essence of God, nor the invisible
and indestructible souls of persons, which are _utpanna_ or produced
from the essence of the eternal and infinite spirit, can have their
extinction except in their main source, when they become instinct in
and identic with the supreme spirit.
[4] The _khecarí_ or aerial mode of meditation is said to confer
liberation from sickness and acts and the grasp of death. Thus;
_Napídyate rogena nacha lipyate karmaná, Bádhyate sa na kalena, yo
mudrám-vetti khecarím._
The mode of conducting it is described as follows.
_Kapála kuhare jihvá, pravesitá viparítagá, Bhruvorantargatá drishtir,
mudrá-bhavati khecarí._
[5] This passage contradicts the belief of his rising and sleeping by
turns at the end of each _kalpa_ of the creation and dissolution of the
world, as well as the popular faith of Hari’s, _sayana_ and Utthána at
the opposite tropics.
[6] The pre-existent substratum is the Noumenon underlying all
phenomena. It is the support of qualities, and something in which all
accidents inhere. Berkeley.
[7] It contradicts the well known axiom of Locke, that, “it is
impossible for the same thing to be and not be at the same time.”
[8] The unknown substance is the known cause, a spiritual
substance—God. Berkeley.
[9] The venerable Vasishtha would not raise question “where is the
shadow of a shadow?” (_prativimbasya prativambam kutak_), had he known
the discoveries of the modern science of Optics, and the achievements
of photography and phonography, the refractions of prismatic lens and
the vibrations of musical wires.
[10] The gods Brahma, Vishnu, Siva, Sun, Indra and all others, are
assimilated into the Supreme Spirit in their state of rest. He is
beyond all attribute and out of the sphere of the universe, and is of
the form of an immutable Intellect.
[11] The living soul is the creative spirit of God, represented by the
divine hypostasis of _Hiranyagarbha_ or Demiurgus, which is dependent
on the Supreme spirit.
[12] _Tanmátra_ or tat-mátra might be rendered from its affinity as
“that matter,” but the idealistic theory of vedánta being opposed to
that of the materialistic, it expresses only the idea and not the
matter.
[13] The conceptualism of Europe, is a doctrine between Realism
and Nominalism and betwixt Idealism and Relationism. The realist
says, universal genera are real and independent existences; but the
nominalist (_like the Pratyaksávádi_) says that, things only exist and
universals are _Flatus venti-pralápa_.
[14] Note. It is the mind that lengthens time by the quick succession
of its thoughts, and shortens it by its quiescence.
[15] This means the demons to have first peopled the borders and skirts
of the earth. See Hesiod. Works and Days. Book I. v. 200.
[16] That the Meru or Altain chain in Scythia, was the great hive of
human race is an undisputed truth in history. So Moses speaks of the
giant race in Genesis chapter VI. v. 2 and 4. “And there were giants in
the earth in those days, and also after that. And when the sons of God
saw the daughters of men fair, they took them to wives, of all which
they chose.”
And again: “when the sons of God came in unto the daughters of men, and
they bare children to them, the same became mighty men, which were of
old, men of renown”.
[17] The whole of this chapter abounds in onomatopoeian alliterations,
and is more a play upon words than display of sense. It is interesting
however, for these jingling words in the language, as also for the
names of the warlike weapons in use among the ancients.
[18] Notwithstanding the reward of heavenly abodes promised to the
slayer and slain in war, in the Sástra and Koran, the Asiatics are far
backward now-a-days, both to kill and to be killed than the Europeans,
who are forbidden by the Holy writ, to slay and shed human blood. Thus
there is a laxity of the injunction and prohibition on both sides.
[19] P. mujosi S. Yátudhána, H. Jádugar = juggler.
[20] The battle ground is compared firstly with the sky, then with the
sea, next with a forest, and lastly with the last dooms-day.
[21] It was easy for the lively Lílá, to learn about these peoples and
their native lands in her lonely Yoga meditation, by the help of the
goddess of learning; but it is hard for us to identify them without
subjecting ourselves to a long labour of love, which is a sort of Yoga
also, called _vidya Yoga_, or intense application and self devotion to
learning.
[22] Note. It is not easy to say, whether this continuation and lengthy
description of the warfare, is Vasishtha’s or Válmíki’s own making;
both of them being well acquainted with military tactics: the former
having been the general of King Sudása against the Persians, and the
latter the epic poet of Ráma’s wars with Rávana in the celebrated
Ramáyana.
These descriptions are left out in the vernacular translations of this
work as entirely useless in Yoga philosophy, without minding, that they
formed the preliminary step to Ráma’s military education, which he was
soon after called to complete under the guidance of Viswámitra in the
hermitage.
[23] I have always thought the Daivástras or superhuman arms, described
in the Ramáyana and Mahábhárata epics, as a display of pyrotechnic
contrivances much in use in early warfare. Or they may have been some
kinds of electric, hydraulic, pneumatic and steam engines emitting
gusts of fire, water, wind and smoke in the field of war. Halhead in
his Gentoo Laws, tells them to be shot from a kind of cross-bow used by
the Crusadiers of old.
[24] He was formerly an inhabitatnt of Kánya Kubjya, North Western
Provinces, India. He being invited on an occasion of a ceremony (yajna)
by Ádisura, Rájá of Gour Bengal, paid a visit at his court on Thursday
12th Kartick (October-November) Sakábda 994 (Tenth-Eleventh Century
A.D.), and on his request he settled there and became the founder of
Gour Mitra Family, at Maldah in Bengal.
[25] Barisá, Twenty four Pargannahs, District Alipur, Bengal.
[26] Báli. Boro Pargunah, District Hugli.
[27] Bágbázar, Calcutta.
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