The Yoga Vasishtha

Chapter 1

1You aie possessed of all Ibe qualities of an enquirer, and I those of the siieaker, in as much as theie aie gems m the ocean.

2You have gained my son the nisoriciaiice which is cognate until loason, like the humidity of the moonstone beaiing its corielation until the gentle beams of the moon.

3Rama I ^miii long and early piacticed pure vntues and good qualities, have laised your fame, as the long sketching white libeis of the stalk exalt the spotless lotus

4Now hear the woids I tell you Rdma , foi you alone are fit to receive them, -as the moon only is able to open the Knmuda petals.

5YHiatevei business or investigation is undei taken by any body, it must be bi ought to a happy close, tending to his peace and tranquility (oi to his rest and quiet)

6Had not theie been the solace of philosophy for men of '^ood uiidei stall ding, what lational being could daie to bear the

7Rdma * the intoleiable cholic pain caused by this v^o

8The capacity of yoga is oblaincd by discussion of tlio Sdstias in the company of good people, which alone can fimnsh ns with the gieat chaim of spiiitiial knowledge.

9It must be owmed that we lessen our woes by acting with reason theiefoic leasonable men aie nevei to be looked upon with disiegaid

10The reasoning man gets iclcascd fiom his woildly sick- ness, and quits his fiamc which is full of diseases, as .i sn.ikc- casts oh! his time w^oin slough , and looks wath a placid mind and calm composme upon the magic scenes of thew'orld. Ilcncc the fully ivisc man is not subject to the misery of the imperfect- ly wise.

11Woildliness is as dangeious a disease as cholera, wdiich unless it IS healed m time, is suie to tiouble its jiatient wuth the torments of hell .

12Such as those caused by the e.atmg of stones, W'oiinds of swoids and speais , being pelted with stones, biiiiit by fiie, and numbed by frost, loosing of limbs, besmeaimg the body with blood as with sandal paste, by being boied by wmims as woim eat^n- tiees, and piicked in the body by pikes and bioomsticks, or piftoed hy the fieiy shafts and bolts continually falling in battle Jjy toiling and moiling in the sun and woiking in cold and lain as m. a summer fountain house , oi lemaining dumb and de«f nnd without lest or sleep, and finally by loosing the head (in w^q or penalty)

13Undei thousands of such intolerable pang's of woildly life, no one should lemain negligent of his release from this state , but ought to think that it is his reflection m the Sd.stias only, that can pioduce his real good

14Look here Hama ' on these gieat sages and Rishis, these Lrdhmans and piinees, who having fortified themselves by the aimom of wisdom, and being liable to no pain oi grief , have yet engaged themselves to the arduous affairs of this world with minds as placid as yours

15Moieovoi there are many of the best of men, who with then spiiitual light and jmie understandings, reside in this world as the gods Haii, Haia and Biahmd., who were above all concerns and fluctuating desnes of life

16The journey of this woild 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.

17That the serenity of the mind and ealm repose of the heart being secured, all the senses are subjected to peace, and eveiy thing is viewed in an equal light , and this knowledge of the truth gives a delight to our journey in this world.

18Know also that, this body of ours is the car, and these organs aie its horses, our breathings are the winds bloving upon it, and the mmd 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 oui earthly joui- nej’’ a pleasant one

19They (that arc libeiated in this life), ncitliei g-iuno noi wish nor ask for aught of good or evil (in this Moild) They do then woiks as if doing nothing (; c. with indiilci'enec)

20Those that rely on then selves, lomain both qiiiellv, ns well as act then parts with a calm serenity (of Iheii mindA , and take no concern either for what is noxious or delccl.iblc to them

21'Whatevei acts oi sigli(sm.i) apjieni ploas.mt oi di'-giisting to an}’' body, co.isc to alloet them in any way after they lia\o come to know their God (as the Aiithoi of all good)

22By being unmindful of Moildly .ati.an-s .and icgiidh-^s of all its excitements, the soul is filled m ith a ftlicity lesembling the ambiosial wateis in the moon

23He who ceases to act his magical parts (in this pla}- giound of the earth), and desists fiom lolloping his inclinations and childish pianks, shines foith in his spiiitu.al light

24Such aie the powers gamed fiom sinntual knowledge, and by no other means whatevei .

25Therefore should a man try to seek and know and adoic the Supreme soul, by means of his reasoning powers dining hie

26It is the concoi dance of one^s belief with the pioccpts

27The fool slighting the Sdstia and its instiuctions^ and disiegaiding the counsels of gieat men, aie exposed to difficulties and dangeis fiom which they can have no lelease

28Theie is no disease nor poison, nor tiouble noi affiiction, so painful to one in this eaith, as the ignoiance which is hied in himself

29Those whose intellects aie a little puiified, will find this woik to he of greatei ‘efficacy to dispel then ignorance than any othei Sdstia,

30This Sastia with its beautiful examples and pleasing lessons and want of diseoi dance, should be diligently attended to by eveiy body who is a fiiend to good sayings and then senses

31Want of dignity, mextiicable difficulties, baseness and degeneiacy, aie all offspiings of ignoiance, as the thorns aie the o^shoots of the jnickly Ketah plant

32It IS fai bettei, O Ild-ma' to lOve about a begging with a pot in hand to the abodes of the vile Chandalas, than lead a life deadened by ignorance

33Hather dwell in daik dismal cells oi diy dieaiy wells, and in the hollow of tiees, oi lemain as solitaiy blind woims (undei the giouiidj, than laboui undei the miseiies of ignoiance.

34The man leceiving the light leading to his libeiation, will nevei fall into the daikness of eiioi oi gloom of death

35One must know the true natuie of the soul both from Ills pieceptoi and the evidence of the Sdstias, as alsofiom fi lends like ouiselvesj foi the sake of libeiating himself from the miseiy of the woild

36Tiy 0 Eama I to imitate those that aie libeiated in their

37Ileic (on caitli) onr miseiic^ me as endlc'-s as atoms and onr liappmcss as little as adiop of nator on the stalk ot a stiaw^ tlieiofoic do not fix youi sight upon that little ha^ipi- ness which is beset by miseiy

38They aic icckoncd the best of men and dcscismg of consummation, whose minds me fieed fiom the fcvci (of woildl}-’ cares), and attached to the tianscondcntal slate (of ultimate beatitude).

39Those base minded moilals that me satisfied w’ltli then enjoyments, eating and drinking, and the ificasnres of thou woildly possessions, aic leckoned ns staik-blind fiogs (in a well),

40All who aio attached to the company of imposteis and wicked men, as of those that me addicted to the piacticc of c\il deeds, and aie enemies in the gaib of fiicudship, and me given up to gluttony •

41Such foohsli men of mistaken and stupid minds fall into the haidest of haidslnps, to the misery of miseries, and the hoiroi of hoiiois and the hell of hells.

42Kappmess and miseiy destioy and succeed each other turns, and aie as fleeting as flashes of lightnings Hence it

43Those gieat souls who aie indilfeient and well judging •like youiself, aie known as the most honoiiiahle of men, and wmithy ahke both of temporal enjojunents and spnitual eman- cipation ^

44By leliance upon light leasomng joined wnth a habit of dispassionateness, men aie enabled to get ovei the claik and dangerous toiients of this woild.

45No man of leasou should alloiv himself to slcejr (in negh-

46Wlioso lemains neglectful in Ins woildlmess, lesembles a man sleeping negligent on a grassy bed when bis bouse is on file

47Should tbeie be no such futuie state, yet tbeie is no baim to believe in it, but if tbeie be such a state^ its belief will save you fiom the (dieadful) ocean of this woild

48Wlienevei a man is inclined to think on the means of bis salvation, be is suie to be soon entitled to bis libeiation.

49The undecaying, uneiimg and feailess state of tianqulity, is no wbeie to be bad m the tbiee woilds, without one^s union (with the Supreme)

50Having gained that best of gams, no one is liable to the paiii fiom wlucb no wealth, fnend oi i elation can save any body.

51Neitbei the actions of one’s bands and feet in bis offiei- uigs and pilgiimage to distant lands, noi the bodily pains of asceticism, noi bis lefuge in a holy place can serve bis salvation.

52One sitting at ease m bis seat and meditating witbin bimself (tbe natuie of the soul), attains tbe blissful state, wbicb IS flee fiom soiiow and future biitb ^

53All boly men aie known to be situated beyond the bounds of tbe fiail pleasuies (of this life), then optimum quiescence is leckoiied tbe ultimate bliss

54They have giv^n up all thoughts both of humanity and

55It IS not to be had by sitting (quietly at home), oi going up and down tfiom place to place) , and neithei by wandering (in pilgiimage), noi piostiating (beCoic the altai) It is not to be acquired by the lldkshasas, demons, deities oi ignoiant-men

56Those that aie engaged in woildlmess but do not mix in it like the all-illuminmg sun, aie known as the best of men

57The mind that is at peace and lest, that is clear and fiee fiom eiiois, and without any attempt oi desiie, doth neithei foi- sake noi wish for the woild

58Heal me tell you of the waideis at the gate of salvation in then older, some one of which being secured, one may have his entiance into it

59Thirst aftei pleasuie is a state of piotiacted disease, and this woild is full of milage (all parched and diy) It is equani- mity alone that can cool this diyness as the moistening beams of the moon

60It IS quiescence which leads to all good and is leckoned the best state of being Quietism is felicity, it is peace and the pievcnkve of eiioi

61The 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.

62Those whose minds are adorned with the moon light of quietism, feel a flux of the beams of purity using in them like the hoaiy waves of the milky ocean,

63Those holy men who have the lotys-like flowei of quiet-

64They whose untainted faces shine as the moon with the liistie of quiescence, aie to be honouied as the luminaiies of then families, and lavisheis of the senses of otheis by the chaiming beauty of then countenance

65Whatevei is beautiful m the thiee worlds, and in the shape of impeiial piospeiity and giandeui, there is nothing in them that can affoid a happiness equal to that of quietism

66Whatevei miseiy, anxiety and intoleiable difficulty (may oveitake a man), they aie lost in the tianquil mind like daikness in the sun

67The mind of no living being is so delighted with moon ' beams, as that of the peaceful man fiom his heait-felt joy

68The viituous man that is calm and quiet, and fiiendly to all liiung beings, feels the benign influence of highest tiuths appealing of themselves in his mind

69As all childien whethei good or bad, have a strict faith in their mother, so all beings heie have a leliance on the man of an even disposition

70Neithei does a cooling ambiosial diaught noi the kind embiace of piosperity, afford such giatification to the soul, as oner’s mwaid satisfaction of the mind

71Whethei afflicted by diseases oi disasteis, oi diagged by the lope of avaiiee, do you beai up youiself, O Riima, by the equanimity of youi mind

72Whatevei thou dost and eatest with the calm coolness of thy mind, all that is sweetei fai to the soul than anything sweet to taste

73The mind that is oveipoweied by the ambiosial flavour of quietism and desists fiom activity, may have the body laeei- ated (foi a time), but it will be filled up shortly

74Neithei imps noi goblins, demons oi enemies, noi tigeis noi snakes, evei annoj^ a peaceful man

75He wlio has his mind and body well guarded hy the invul- neiable aimoiir of meeknesSj can never be pieiced by the shafts of adveisity, but lemains as the thundei -stone im 2 :)enetiable by allows

76The king seated in his palaee is not so gi aceful to sights as the quiet peaceful man is giaeed by his equnimity and cleai- ness of undei standing

77No one is so delighted at seeing a thing deaiei than his life, as by the satisfaction which he feels at the sight of a con- tented and jieaceful man

78He who lives a holy life with his gentle and jieaceful conduct, is said to be tiuly living in this woild and no other

79The sobei minded, meek and honest man jjleases eveiy one by all that he does, and as it weie cajitivates all beings to himself.

80He is called the meek who neithei feels pleasuie or pain at the sight, touch or heaimg and tasting of auythmg good qi bad (to the senses)

81He who is ind iff eient to all objects, and neitliei leaves noi longs foi any thing , but keejis his senses and ajipetites undei subjection, is called a saint

82He Avhose mind is as calm as moon beams both at the appioach of a feast oi fightmg, and even at the moment of death, is said to be a saint

83Who though piesent at a jilace, neithei lejoices noi mui- muis at any thing, but lemains as if he weie absent fiom it, and conducts himself as quietly as if he weie fast asleep , such a one IS called a saint.

84He whose comjilaisant look easts a gi aceful iiectaiious ladiance on all aioiind him, is said to be a saint

85Who feels a cool calmness mthm himself, and is not dis-

86He wbo takes not to bis mind the tiibulations of this life, bowever long oi gieat they may be, noi tbmbs tbis base (bodily flame) to be bimself, is known to be a saint.

87Tbe man of tbe woild wbo bas a mind cleai as tbe fiima- ment, and not tainted (by woildlmess}, is said to be a saint.

88Tbe quiet Platonic sbmes foitb among sages and ascetics, among piiests and j)imces, and among tbe mighty and learned.

89Quietism is tbe utmost limit of tbe assemblage of vii- 'tues, and tbe best decoration of manliness , it sbmes lesplen- dant in all dangeis and difficulties

90Ho j'-oii now, O Rama * follow for youi* peifection in tbe way ill which bigb-mmded men have attained tbeir perfect state, by bolding fast on quietism as an impel isbable viitue, pieseived by tbe lespectable, and nevei to be lost oi stolen by any.

Chapter 2

91The undei standing ivhen shaipened by leasoning, comes to view the tianscendent state It is loasomng which is the only best medicine for the chionic disease of ivoildliness

92The woild is of the form of a wood of tiolibles, shoot- ing m spiouts of endless desiies which being once felled undei the saw of leason, will geimmate no moie

93Theie is no expedient foi the learned and ivise except reason, it is by means of reason that the minds of good people can avoid evil and secuie then good

94All our stieugth and undei stand mg, our valoui and le- nown, and the ends of oui actions, le^iilt fiom oiii icasoning Muth the intelligent

95Reason is the lamp to show us the light and wiong, and the instiument foi accomplishment of oui desiies by leliance on right leason, one crosses ovei easily the wide ocean of the woild

96Pure leasoning like a stiong lion, teais asundei the ele- phants of gieat eiioi, ivhich lavage the lotus beds of the mind (or mental faculties)

97If ignoiant men have at any time attained a bettei state in life, it was all owing to the light of the lamp of their leasoning

98Know O Rd/gahava that, dominion and fan piospeiity, togethei Math oui enjoyments and eternal salvation, aie all but fiuits of the celestial Kalj^a plant of leasonmg

99The minds o£ great men_, which aie expanded by leason- ing heie, aie nevei liable to be immeiged undei the cuiients o£ calamity, (but float above them) hire goiiids upon watei

100Those who conduct themselves with then intellects shin- ing foith with leason, become the lecipients of its most libeial gifts

101Want of leason is like the thorny and soui plant of jS'oiuiyu sjiioiiting foith with blossoms of woe, and gi owing in the brakes of ignorant minds in order to shut out their hopes and prospect?

102Do j’-ou, O R^ghava’ shake off the lethargy caused by youi neglect of reasoning This torpor darkens your vision as it were by the inkj'- jiowdei of coij’-iium, and maddens youi mind as it were, b}'- the ebiiety of wine

103The man of right judgment is not liable to fall into the long and dangerous maze of eiioi (like others) , but remains as a blaze of light amidst the gloom (of ignoiance).

104The reasoning faculties shine as a bed of lotuses in the lim- pid lake of the mind whoso has such a leasoning mind, exalts his head as high as the Himdlayan height

105The man having a dull mind and incajiable of reasoning, (of reason) as a flash of lightening, and like boys, sees false appari- tions about him

106Rdma, you must shun at a distance the base unreason- able man, who glows as plump as a Khanda cane to cause sorrow and resembles the spring season to grow fiesh weeds of evil

107Whatevei misdeeds, misconducts and mischances present themselves to man, they are all the effeets of his want of the light of reason, and lay hold on him like ghosts apjieaiing in the dark.

108The mind that is fraught with reason and devoid of the impatience attendant oi^ woildy desiies, feels the light of trans-

109All things in the noild appeal as chaiming (as if they weie leahtics) , but they aic (in fact) but nnicalities, and liken the clods of eaith that aic bioken (to pieces) by the hammoiing stone of reason

110Men aie then self toimentcis by the false imajrmatinn of then own minds, it is leason alone that can dine ana} this mveteiate spectie fiom the mind

111Knoiv the fiint of the high aiboi of ioa«on, to bo the even, nnobstiucted, intcimmable and iiidepcndant happiness called Kail ah/ a

112It is hy means of leason and its evident influence on the dexmvation of (physical; giatifications, that thcie uses an un- shaken and exalted disinteiestedncss ni the mind, like the cooling beams of the moon

113The mind relj^ng on that state of ecpanimity and pei - ceivmg the cleai light (of tiiith ivithm itself), has neilliei its fall 1101 elevation, but enjoys its inwaid expansion as that of vnenum

114He IS neithei toipidly cold noi does he dwell on any- thing Intel naliy oi externally. He is neithei inactive noi meig- ed in activity.

115It is^in this mannei that the high-souled and high-aspii- ing To^/is conduct themselves in this woi Id, with then 'fullness (of joy) and living as they aie libeiated in this life

116These saintly sages haAung lived as long as tliey like (in

117The sapient man should intently considei within himself, who and whose he is, what is his family and by whom he is sui- rounded, and think on the lemedy (of his woildliness)

118It is the king, O Edma * who well knows the difficult and doubtful state of the business (befoie him) , and his success or failuie dejiends solely on his light judgment and on nothing else.

119It IS the (hcfa and dafa established by the Veda and Veddnta that foim the giounds of oui evidence, and these aie to be ascei tamed by oui leason as by the help of a lamp in the gloom of night.

120The blight eye-sight of leason, is neithei blinded by the daikness (of night), noi dimmed by the full blaze (of the day), even when it has to view things (situated) at a distance

121He who IS blind to leason is as one boin blind, and a demented man is an object of univeisal pity, but the man with a leasonmg soul is said to be possessed of divine eye-sight, and

122The miiaculous power of leasoii is acknowledged to be a divine attiibiite and an mstiument to highest felicity , wheie- foie it IS not to be lost sight of foi a moment.

123The man giaced hy loason is loved CNon h\ Ihc as the delicious and iipc mango fiiiit is delect able to all

124Men mth their minds illumed by the light ol leason, aic like tiavelleis acquainted with then way, and aie not h.vble to pit falls of incessant dangei and misciy

125Neithei doth the siekman nor one he^-et hy a hundiod evils wails so hitteily, as the ignoiant man whose soul is dcpiiv- ed of reason

126Uather leap as a fiog in the mud, oi ciccp as a norm in

127Therefoie get iid of unieasonahlcness ulnch is the abode of all youi dangei s, IS icpiobatcd by the imsc fas the bane of mankind), and is the tci minus of all 30111 calamities

128Gieat men must always be in full possession of then leasomng, because those unsuppoitcd by then reason are liable to fall into the pits of daikness

129Let cvei}' one keep his soul under the control (of his own leasoii), and h}’- this moans, deluci the faw n of his m'lnd from falling into the miiago of this uoild

130It IS the pi 01 nice of icasoning to consider logicall} in one’s self, whence the evil, known as ivoi Millies':, had its ii':e

131The thick mist of eiioi is only foi the continued misciy of man, and it pievails on the stony minds of those that aic de- mented bj:" the loss of reason

132The wnse that hold fast on the tiuth and forsake all un- tiuth in this wmild, aie j^et unable to discern then line natuies ivithout the aid of leasoii

133It is by means of leasoii that one comes to the knoiv- ledge of truth , and by means of ti nth that he gets the peace of

134Now Rdma, do you take delight in such acts as mai' be productive of utility to the wmild, and ivheieb}’^ you may aiiive to peifection Weigh all things ivith the cleai e^^e of reason, ivhich will make you blessed for evei

Chapter 3

135Those who aie happy with their piospeiity of eontentment, and possess the calm lepose of then souls, aie as holy saints, and thnilc a soveieignty no bettei than a bit of lotten stiaw

136VTioever letains a contented mind amidst all the affaiis of the woild, he is nevei distuibed O R4ma, in adveise cireum- stances noi ever dejected (m his spiiit)

137The saints that aie satisfied with the ambiosial diaught of eontentment, think the highest affluence and enjoyments (of the iich) but poison (to theu souls)

138Abandonment of unfiuitful desires and calmness in those that aieobtatmed, feeling no jiain at and having no sense of jileasuie (in any thing), constitute what is called contentment hei e below

139Until the mind can enjoy the contentment using sjion- taneously in the soul of itself, so long will tioubles continue to glow in it as biiais and biambles in a bog

140The mind cooled by calm contentment, and puiified by the light of philosophy, is always in its full bloom as the lotus under sun-beams

141The ungoverned mind which is undei the subjection of desiies and devoid of contentment, does not lec^jve the light of knowledge, as a soiled miiioi takes no leflection of the face

142The man whose mind is always blight with the sun- shine of contentment, does not shiivel itself like the lotus in the daik night of ignoiance (6i adveisity).

143He IS called a contented man, n ho docs not long aftei what he is not possessed of, and enjoys what he has m its light mannei, and is always giaeeful m his manncis

144Theie is a beauty shining m the face of one, whose mind has the satisfaction of contentment, the fnlnessof maonanimity and the pniity of tlnughts hlce that of the milky ocean in it

145He whose mind is full ivith the ambiosia of content- ment and a calm and cool undei standing, acquiics a peiiietnal composuie within himself, as it iveie by the cooling beams of the moon.

146All gi eat foi tunes wait on him nliose mind is stiength- ened by- contentment, as if they ncie his scj Mints, and as llicy

147email! m attendance upon a king.

148One lemaining content and composed m himself, quells all his anxieties and eaies, as the lains set down the dust of the eaith.

149No one leceives so much delight fiom Ins accumulation of wealth, as he deiives fiom the sight of the beautiful placid countenance (of a contented poison)

150Kiiow,0 thou delight of RagluPs 1 ace’ that the best of men who aie decoiated with giace of equanimity (the only quality

Chapter 4

151It IS the aihour of viitiious company that 2 noctuces the fiesli blossom of disciimination , which being cherished by high- souled nien^ yeilds to them its fiuits of piospeiity

152Tlie society of the leained makes solitude appeal as com- pany, and the evil of death as good as a festivity , and com’^eits a difiieuhy to ease

153It IS the society of the Mituous which waids off all disas- ter, that like the fiost, invade the lotus beds of oui heaits , and baffle the icy bieath of ignoiance (which deadens oui souls)

154Know the society of tbe vntuous to be the best impiover of the undei standing, the destioyei of the tiee of ignoiance, and leniovei of all oui mental diseases

155The society of the \nituous pioduces the light of leason, which IS as chaimingly fan as a clustei of floweis aftei its being washed by lain-watei.

156It is the influence of vntuous company that teaches us the best mode of life, which is nevei impaned or obstiucted by anything, and is evei full in itself.

157Let no man evei keep himself foom the association of the vntuous, though he is involved in utmost distiess, and east in iiiemediable cncumstances

158The society of the vntuous, lends a light to the light path. It destioys the inteinal daikness of man, by the rays of the sun of knowledge

159Whoever has bathed in the cold and cleai stieam of good

160Wiioevei has ilie society of virtuous incn, and wlioso livcfr aie fiee fiom passions and sins, and donhts and the Icnots (of seiuples in their heats), of what use is (the obseivance of) aus- teiity, 01 (peifoimance of) pilgimagc (to him) ?

161Blessed aie the peaceful in then minds, \\ho aic viewed with as gieat an aidoui by people, as pool men fondly dote upon gems and jewels.

162The intelhgcnt mind wntli its gi.accfulness deiivcd fiom good company, shines always as the godde‘=:s of iichcs in the eompanj’- of faiiy nymphs

163Hence all unsciuplous belicvcis, lioly men and those who aie leveled by people, aie to be seis'cd b} all means foi ciO'JMn" ovei the ocean of the world

164Suiely do they seivc as diy fuel to hcll-firc, who neglect tilt company of the saints, wdiich is known as lain watci to extinguish the flames of hell

165The medicine of holy association, senes to allay entiiely all the afflictions consequent to poveity and death and tiibula- tions of wmildl}'’ allaiis

166Contentment, society of the viituous, i atiocmation and quietism, aie the seveial means for ciossing ovei the ocean of the wmild by mankind

167Contentment is reckoned as the best gam, good company the light couise, reasoning the tine knowledge, and quietism the highest bliss (of man)

168These aie the foui suiest means to bieak off the tiammels of the woild, and w'hoevei is piacticed in these, has surely passed ovei the eiioneous w^ateis of the teiiestial sea

169Learn, O best of the intelligent ' that the piacticc of some

170Eveiy one of these sepaiately is a leadei to the otheis , wherefoie diligently apply youiself to one of these foi youi suc- cess in getting them alL

171Association with the good, contentment, light leasomng, and good judgment, joined with peace and tianquihty, seive as cargo-ships in the ocean of the woild

172The man possessed of reasoning, contentment, quietitude, and a pioclivity to keep good company, is attended by every grace, as all the digits unite in the full moon

173The hajipy mind which is fiaught with contentment, quietness, reasoning powei, and a tendency to good company, meets with the piospenty and success, as they attend on kings (who aie) guided by (the counsels of) good ministers

174Exeit your best manliness to subdue your elephantine mind, and know that until you have masteied one of these cai- dinal virtues, you can make no piogiess (in holiness)

175It must be, O E^ma * that you shall have to set your heait to woik by the exeition of your manliness and the gnashing of youi teeth, foi youi success in meiitoiious deeds

176For Avhether you be a god oi yalsha or a man or an aibor, you cannot, O long-aimed E^ma ’ have a bettei couise till then (« e befoie masteimg one of these qualities)

177As soon as one of these viitues is stiengthenedand made fiuitful in you, it will seive to weaken the foi ce of the faults of youi ungovernable mmd.

178The cultivation of virtues leads to their full giowth and sujipiession of vice, but the fosteiing of vice will (on the othei

179YOGA V/SISHTIIA

180The mind is a wilderness of ciiors^ in wliicli the stieam of oui desiies is running ivitli full foicc, amidst its two banks of good and evil wheieon we hold our stand

181It beais away and throws the man on that bank which he stiives to leach by his own exertion, theicfoie O Rdma, do as you like to leach to either shore

182Now tiy by degrees with all the cxeitioii of your manly force, to turn the course of your desiies tow aids the happy shoic in the forest of yom mind , and know, 0 high-minded Ildina , that one^s own disposition is as a lajnd cuiicnt to him, which must not be permitted to bear him aw\ay (to the pcnloiis coa<t).

Chapter 5

183The deal and high-minded man, w'^ho has i enounced the company of stupid folks, is capable of fan leasomng, as the clear sk}’- has the eapacitj’- of receiving the moon-light

184You w'’ho are leplete with the entiie giace of this quality, should now attend to the ivoids, that I say, to lemove the eiiois of jmur mind

185He, the aihoui of whose meiits is bending down with the load of its flints, feels a desiie to heai thjse woids foi the sake of his salvation

186This collection consisting of thiity-two thousand stanzas, is deemed as contammg the essence of the means conducing to liheiation, and conferimg the final annihilation (of oui being;

187As a lighted lamp pieseixts its light to eveiy waking man, so does this wmik effect the ultimate extinction of eveiy person whethei he would like it oi not

188One^s knowledge of this wmik whethei by his own peiusal

189healing of it fiom the leheaisal of otheis, tends to the imme- diate obliteiation of his eiiois and augmentation of his delight, as it IS done by the holy iivei of heaven (Ganges),

190As the fallacy of a snake in the lope is removed by examining it, so the fallacy of the leality of the woild is lemoved by peiusal of this woik, which gives peace to one who is vexed with and tiied of the ivoild

191It coutaius feix books all fiaiig-lit witli sentc'uccs full of leasoiij and each distinct fiom the othei m its imiioit It has many veises containing chosen examples on all subjects

192The fiistbook tieats of Indiffeience^ and causes the giowth oi apathy (in the mind) like that of a iiee in the deseit soil

193It contains one thousand and fi\c bundled stanzas, which being Avell consideied in the mmd, must imjiait a puiity to it like the lustie of a gem aftei its polish

194The next book dwells on the conduct of one longing after his libeiation, and contains a thousand slokas aiianged in judicious oidei

195It has seven thousand stanzas teaching sound philosophy about the spcclatoi and sjiectaele of the woild in the foims of I and ihon, designated the ego and non-ego

196It contains a desciiption of the pioduction of the voi'ld fioin its state of non-existence A dili'jent attention to this chaptei will convey a full knowledge of this woild into the mind of the heaiei

197This eqo and non-ego, and this vast expanse uith all the worlds, space and mountains, aie (to be viewed) as having no foim noi ioundation, and as there aie no such things (in leality)

198There aie no elements as the eaith and otlicis n Inch exist in oui fancy only, and aie like jihantoms appealing m a dieam, oi as aeiial castles and chimeras of the mind.

199They resemble the moving hills on the shore to one pass- ing in a boat, without aiij’" actual movement in them , oi liken the hobgoblinc appearing to an unsound mind Such is the appearance of the world without any seed oi sorrice oi origin of its own

200It IS as the impression of a tale in the mind, oi the sight of a chain of pearls in the sky, oi taking a bracelet foi its gold

201Oi as the blueness of the sky is always apparent to sight uithout its leality^ and evei charming to behold without the existence of any coloui in it.

202Thus whatever unreal wonders always appear to us in our di earns or in the sky, they aie but the resemblances of a fiie in a pictuie, which seems to be burning without having any file in it

203The woid ^^jagat or passing, is appropi lately applied to the tiansitory woild, which passes like the sea with its heaving waves, appealing as a chain of lotus floweis in dancing

204It IS (as false) as one^s imagination of a body of waters at a sj)ot, fiom the sound of the luddy geese (that live by rivers) , and (as useless) as a witheied forest in autumn, when the leaves and fiuits fall off, and yeild neithei shade nor luscious nutiiment, (to the travellei)

205It IS full with delirious ciavings as of men at the point of death, and as daik as caverns in the mountains. Hence the effoits of men aie but acts of then phiensy.

206It IS bettei to dwell in the clear sky of the autumnal (atmospheie of) philosophy, after subsidence of the fiost of ignoiance, than to view at this woild, which is no moie than an image at a post oi a pictuie upon the wall

207Know all sensible and msensible things to be made of dust (to be 1 educed to dust again) Next follows the book on Existence

208It contains three thousand stanzas full of explanations and narratives, showing the existence of the woild to be a foim (oi development) of the essence of the Ego (in a subjective hght).

209It tieats of the mannei in which the spectatoi ( Ego ) is manifest as the spectacle non-ego'), and how the ten-sided spheie of the aiboui of the ivoild is manifest both as the subjective and objective (at the same time)

210It has thus anived at its development which is said to be

211YOGA YASISHTHA

212The fifth is styled the book on holiness^ containing a senes of excellent lectuies, and shewing the eiioneous conception of the woild^ as thou and he (as distinct existences )

213It is the suppiession of this eiior, which foims the subject of this bookj and the heaiing of the chaptei on quietude, selves to put an end to oui tiansmigiation in this woild

214Aftei suppiession of the tiam of eiiois,theie still remain slight vestiges of it to a hundiedth pait, as the dispersed troops in a picture afford us some faint idea of them.

215Aiming at the object of another person is as vain as look- ing at the beauty of an imaginary city, and sitting in expectation of an unattainable object It is as a noisy fighting foi something m sleep

216It is as vain as a man of unsubdued desiies, biiistiiig into a loaimg like that of the loud and tiemendous thundei-cla.ps, and as the laismg of a city on the model of one’s effaced impies- sions in a dieam

217Oi when a painter IS about to draw the pictuie of an imaginary city on the ground woik of a chart, by forgetting to sketch a plan of it beforehand

218Then ‘follows the sixth book entitled annihilation, which is as clear as the waters of a iivei aftei subsidence of its billows within itself

219It contains the leniainmg iiumbei of slokas, [i.e 14500 Stanzas of the aggiegate iiiimbet of 32000 Slokas composing

220The intellect being absti acted fiom all its objects^ presents the manifestation of the soul, which is full of intelligence and fiee from all impurity It is enveloped in the sheath of infi- nite vacuity, and is wholly pure and devoid of woildly eiiois

221Having finished its journey thiough the world and pei- foimed its duties here, the soul assumes a calmness as that of the adamantine column of the sky, leflecting the images of the tumultuous world (without changing itself)

222It lejoices exceedingly at its being delivered fiom the in- numerble snares of the woild, and becomes as light as air by being fieed fiom its desire of looking aftei the endless objects (of its enjoyments)

223The soul that takes no notice of the cause oi effect oi do- ing of any thing, as also of what is to be avoided or accepted (i e which lemaiiis totally indiffeient to eveiy thing), is said to be disembodied though encumbeied with a body, and to become un- woildly 111 its woildly state

224The intelligent soul is compaied to a solid lock, compact and without any gap in it It is the sun of intelhgence which enlightens all people, and dispels the daikness of ignoiance

225When fieed fiom the chimeiaof its egoism, it becomes incoipoieal even in its embodied state, and beholds (the gloiy of) the whole woild as it was placed at the point of one of the myiiads of haiis (on its body), oi like a bee sitting on a flower upon the Sumeia mountain

226The intelligent and vacuous soul contains and beholds in its sjiheie a thousand glories of the world, shining in each atom, as it was m a imiioi.

227It IS not even possible to thousands of Haris^ Haras and Biahmasj to equal the gieat minded sage in the extent of his compiehensive soul , because the liberated have then chief good (of mteinal joy) stietched to afai gieatei limit than any

Chapter 6

228Even human eomiiositions aie aecejitahle when they are instinctive of good sense , othei wise the Vedas also aie to be le- nounced (as uniehable) , because men aie requiied always to abide by leasoii

229Woids confoiniable with leason aie to be received even if spoken by bo 3 '’s, othei wise they aie to be lejectedas stiaws though pionounced by the lotus-boin (Brahmd himself).

230Whoever dunks fiom a well by leasoii of its being dug by his ancestois, and lejects the holy watei of the Ganges even when jilaced befoie him, is an incorrigible simpleton.

231As eaily dawn is mvaiiably accompanied by its tram of light, so IS good judgment an inevitable attendant on the perusal of this woik.

232Whether these lessons are heaid fiom the mouth of the learned, oi well studied by one^s self, they will giadually make then impressions upon the mind by one^s constant reflection on then sense

233They will first furnish (to the learnei) a variety of Sanskrit expressions, and then spread befoie him a senes of holy and judi- cious maxims, like so many ornamental creepers to decorate the hall

234They will produce a cleverness joined with such qualifica- tions and greatness, as to engage the good grace of gods and kings.

235They are called the intelligent who know the cause and effect of things, and are likened to a torch-bearer who is clear sighted 111 the dailniess»of the night. (Like ihestoa of the Stoics).

236All then eiioueous and covetous tliouglits Ijecoine Ly degiees^ as the legions of the sky aie cleaied of theii\his at the apjnoach of autumn »od

237Youi thoughts lequiie only the guidance of leason the light), as eveiy action needs be duly peifoimed ^ successful

238The intellect becomes (bycultuie) as clear as a g3 in autumn, and it gets its calmness (by leason), like thaf\ sea aftei its churning by the Mandaia mountain

239Like the flame of a ehandeliei cleansed of its sootmes dispelling the shioud of daikness, the lefined intellect shines infullbiightnessjand distinguishes (the diffeientnatuiesof) thl

240The evils of penuiy and poveity cannot oveipowei^ them, whose stiong sight can discern the evils of then o]iq)os|ites (wealth and iiches) , as no dait can pieice the moital q)aitd of a soldiei clad in full armour

241No woildly feais can daunt the heait of the wise man,

242Such doubts as whethei it is destiny or our own ment that IS the cause of our biiths and actions,’’^ aie removed (by leainmg), as daikness is dispelled by day-light

243There is a calm tranquility attending upon the wise at all

244The man of right 3 udgment has a soul as deej) as the ocean and as fiiin as a mountain, and a cool serenity always shines within him like that of moon-light

245It IS he Avho ai lives slowly at what is called living - libeiation,^^ lyho remains calm amidst the endless turmoils (of the world), and is quite aloof fiom common talk (e e unnoticed by the world).

246His mind is calm and cool at every thing , it is pure and full of heavenly light , shining serenely as the autumnal night with the ladiance of moon-beams. t

247When the smi o£ reason illumines the coulclless region of the mmclj no poi lentous comet of evil can make its appeal ance (within its spheie)

248All desues aie at lest with the elevated , they aie pure with the steady, and indifPeient to the inert, like the body of light clouds 111 autumn.

249The slanders of envious ill-ivisheis are put out of counten- ance (by the wuse), as the fiolics of goblins disappear at the approach of day

250The knowing man does not fall into the pit-falls lying all about the affaiis of this world for who that knows the way will luii into the ditch ^

251The minds of the wise arc as much delighted in acting conformably to the piecepts of good books and the examples of the ’viituous, as chaste women are fond of keeping themselves within the bounds of the inner appartments

252Of the innumeiable millions of atoms which compose this umveise, every one of them is viewed in the light of a woild in the mind of the abstracted philosophei

253The man whose mind is puiified by a knowledge of the piecepts of libeiatioii, neither icpmes nor lejoiccs at the loss or gam of the objects of enjojmicnt

254Men of unfettcied minds look upon the appearance and disappearance of evcij^ atomic uoild, ns the fluctuating wave of the sea.

255They neither giieve at unwishcd-foi occuiiances noi juiie for then wishcd-foi chances , and knou ing well all accidents to be the consequence'^ of then actions, they lemain as unconscious as trees (totally insensible of them)

256These (holy men') appeal as common people, and live upon what they get, whethei they meet with aught of welcome oi un- welcome to them, thci; minds lemam unconqucicd

257niipoit), hold theii~siience as m the case of a cnibC or blessing (which IS nevei utteied b}’- saints)

258This Sdstia IS easy to be imdeistood, and is oinamentcd nith figiiies (of speech) It is a jiocra full of llavouis and em- bellished with beautiful similes

259One may be self taught m it who has a slight hnou ledge of woids and their senses , but he vho does not understand the puipoit well, should leain it fiom a pandit

260After hearing, thinlang and undeisianding tins uoilc, one has no moie need of pi*aciismg austciitics, oi of meditation and rejieating the Manilas and othci iitcs and a man rc- guiies nothing else m this world foi the attainment of his libera- tion.

261By deej) stud}'- of this ivoik and its leiicated penisal, a man attains to an uncommon scholaiship next to the purification of his soul

262The ego and the non-ego, that is, the iicnci and the iieir, are both but chmieias of the imagination, and it is then annihila- tion alone, that leads insensibly to the vision of the soul.

263The eiioi of the reality of ego and the perceptible woild, will vanish away as visions in a dream , for who, that knon s the falsehood of dreams, will fall into the error (of taking them for truth ?)

264As an imaginary palace gives no joy oi gnef to any body, so it IS in the ease of the enoneous conception of the woild.

265As no body is afiaid of a serpent that he sees in jianit- ing, so the sight of a living serpent neithei teiiifies nor pleases one who knows it

266And as it is our knowledge of the jiamted serpent that removes our fear of it as a serpent, so oui conviction of the un- leality of the world, must disperse oui mistake of its existence,

267Even the plucking of a flower oi tearing of its (tender) lea^fletj is attended with a little excitron (of the nails and fingers).

268Theie is an action of the membeis of body, accompanied with the act of pluclang or pulling off a flower, but m the othei case (of Yoga), you have only to fix youi mind, and make no exeition of youi body.

269It IS piacticable with ease by any one sitting on his easy seat and fed with his usual food, and not addicted to gioss plea- suies, noi tiespassmg the lules of good conduct

270You can deiive hapf>iness at each place and time, fiom youi own observations, as alsofiom youi association with the good Avheievei it is available This is an optional lule

271These aie the means of gaming a knowledge of the highest ivisdom, confeiimg jieace m this woild, and saving us fiom the pain of being leboin m the womb.

272But such as aie afiaid of this course, and aie addicted to the vicious pleasures of the woild, aie to be leckoned as too base, and no bettei than faeces and woims of their mothei^s bowels

273Attend now, Rdma, to what I am going to say with le- gaid' to the advancement of knowledge, and impiovement of the undei standing m another way

274Hear now the lecent method m which this Sastia is leaint (by people), and its tiue sense mtequeted to them by means of its Exposition

275That thing which selves to explain the unappaient mean- mg (of a passage), by its illustiation by some thing that is well known, and which may be useful to help the undeistanding (of the passage) is called a simile oi Example

276It IS haid to undei stand the meaning given befoie with- out an instance, 3ust as it is useless to have a lampstick at home without setting a lamp on it at night

277Whatevei similes and examples I have used to make you undei stand (tlie pieceptsj, aie all deiived fiom some cause or othei, but they lead to the knowledge of the uncaused Biahma

278Wlicievei the comparisons and compaieci objects aie used as expiessive of the cause and effect, they apply to all cases except Biahma (who is without a cause).

279The examples that aie given to explain the natuic of Biahma, aie to be taken in then paitial (and notgeneial) sense

280Wliatevei examples aie given hcie as explanatory of dc- vinc nature, they aie to be undeistood as appci taming to a ^\Olld seen in a dieam

281In such cases, no coipoieal instance can apply to the in- coipoieal Biahma, noi optional and ambiguous cxpiessions give a definite idea of Him.

282Those who find fault with instances of an impeifect oi contiadictory natuie, cannot blame oui compaiison of the appeal - ance of the woild to a vision in dieam.

283The simile of the existence of the woild uith the di earn- ing state IS exact m all instance^, as oui desiies, thoughts^ our lileasuies and displeasiiies, and all other acts aie alike in both states

284Both this woik and otlicis which have been composed by othei authois on the means of salvation, have all piiisued the same plan in then explanation of the knowable

285The lesemblance of the uoild to a dieam is found also in the Siutis 01 Ved.mta It is not to be explained in a void, but lequiies a continued^couise of lectin es ( on the .subject)

286The compaiison of the voild to an miageij' in the dieam

287an imaginaiy Utopia of tlie mind, is also adduced in examjiles of this kind in piefeienee to othcis

288Whenevei a causality is shown by a simile of something

289The light of the sense (of some thing) is compared with a lamp in its biightness only, in disiegaid of its stand or stick, the oil 01 the wick

290The compaied object’is to be uudeistood m its capacity of admitting a jiaitial comjJaiison ( of the piojieities) , as m the instance of sense and light, the simile consists in the biightness of both

291When the knowledge of the knowable thing is deiived fiom some paiticulai jiiopeity of the compaiison, it is gi anted as a suitable simile, in undei standing the sense of some gieat sajung (jiassage in the sciiptuies)

292We must not oveishadow oui intellect by bad logic, nor set at naught oui common sense by an unholy scepticism

293We have by our leasonmg well weighed the veibosity of our opmionative adveisaiies, and nevei set aside the holy sayings of the '\^eda&, even when they aie at vaiiance with the oxiinions of oui families

294It IS therefoie useless to talk of eithei (the complete or jiaitial) agieement (of the piopcities) of the example and the exemjilar , it is enough to the puipose to compiehend the pm- poit of the holy woid m some waj’’ or other

295Know your peace to be the chief good, and be diligent to secuie the same. AVhen you have got the food foi j’-oui eating, it is useless to talk about how 5 ou came by it

296We must not be so absoibed m the pleasuics of the woi Id as to be devoid of all sensibility, like some blind fiogs Avhich aie geneiated and giow fat amidst the stones

297Be attentive to these paiables and leain your best state fiomthem, all leasonable men should abide by the lessons of leligious works foi their mteinal peace.

298As also by the precepts of the Sdstias, by the lules of humanity, piudence and spintual knowledge , and also by the continued practice of the acts of lehgious meiit

299Let the ivise continue then luquiiies until they can obtain theiiimternal peace, and until they may aiiive at the

300Whoso has gained this fouith state of tianquil fehcitj'', he has leally passed beyond the limits of the ocean of the woild, whethei he is alive oi not, oi a house-holdei oi an ascetic

301When theie is a paitial agieement of the comjiaiison with the natuie of the compaied object, it is to be coiisideied matmely foi the well undei standing of the point in question, and not to be made a mattei of coiitioveisj’-

302From every foim of argument you aie to understand the intelligible (that is explained to you) , but the confounded disputant is blind both to right and false reasoning

303The notion of self (soul or God) being clear (self-evident)

304the spheie of our consciousness within the mind Any one wb .0 prattles meaninglessly about this truth, is said to be defec- tive m his understanding (t e oui consciousness of self-existence according to the maxim swii q}i% cogzfo,” is an undeniable

305It IS partly by pride a,nd paitly b}^ their doubts, that the Ignorant are led to altercate about then cognitions, and thereby they obscure the region of then inward understanding, as the clouds overshadow the cleai firmament.

306Of all sorts of proofs it is the evidence of iieiception which foims then fountain-head, as the sea is the mainspiing of all its waters It is this alone which is used in this place as you shall learn below.

307The substance of all sensations is said to be tlie super- sensible apprehension (oi inwaid knowledge of tilings) by the wise , and it is veiily their light concept which is meant bj^ their peiception

308Thus tlie notion, knowledge and ceitainty (of things) as derived fiom words, are styled the triplicate peiception as we have of the living sonj.

309Till'! soul IS consciousness find egoism^ and is of tlie masculine teiininatioii; and tlic cognition of tlie object wbcicby it IS inamfcsted to us, is_ called a categoiy. (A^iz , samvul, savi- viUi 2 a\^ paddHJia).

310It becomes manifest in tlie form of tbe passing world by tbe multifaiious acts and shifts of its volition and ojition, as the water exhibits itself in the shape of its waves and bubbles

311It was uncausal before, and then developed itself as the cause of all in its act of ci eating at the beginning of crea- tion, and became peieeptiblc bj’- itself.

312The eausalitj’’ was a product of the disciimination of the living soul, that was in a state of inexistence (befoic) , un- til it became manifest as existent in thefoimof the mateiial woild.

313Reason says, that the self-same being destioys the body which was pioduced of itself, and manifests itself in its tian- cendeiital magnitude (of intelligence).

314When the reasoning man comes to know the soul!, he finds by his leason the presence of the indesciibable being, befoie him,

315The mind being free fiom desire, the organs of sense aie lelieved fiom their action, the soul becomes devoid of the lesults of its past actions as of those it has left undone.

316The mind being set at ease and fieed fiom its desiics, the organs of action aie lestiamed fiom then acts, as an engine when stopped m its motion.

317It IS sensuousness which is leclconcd as the cause that puts the machineiy of the mind to wmik, just as the lopc tied to the log and fastened about the neck of a lam, piopels him to fighting

318The sight of external objects and the pui poses of the internal mind, set all men at plaj’-, as the mwaid foice of the air puts the Avinds to motion

319All spiiitual knowledge is holy wheicvci it is found

320any one it adds a lustie to the body and mind like that of the expanded legioii of the sliy ^

321He sees tlie appeaiances of all visible objects, and maiiitams his own position among them He views the spiiit in the same light m which it presents itself in any place

322Wheiever the univeisal soul appeals itself in any light, it lemains theie and then m the same foim in which it exhibits itself unto us.

323The univeisal soul being alike in all, the looker and the object seen aie both the same being The lookei and the looked being one, then appeal ance as otheiwise is all unieal

324Hence the woild is without a cause (because it is an unieality and not caused by any one). All existence is evidently Biahma himself, the peiceptible cause of all Hence perception (pudyacca) is the basis of evidence, and iiifeienee and otheis os analogy and veibal testimony aie but paits of it {cmunid, upamd, sdbdali)

325Continue O Kdma, to considei the tiue and lucid doct- inies of the successive teacheis (of mankind), until you can aiiive to a clear conception of the infinitely Surpreme being in your own mind.

Chapter 7

326Whatevei man excels m any quahty heie, he becomes distinguished by it , theiefore leain it fiom him, and improve your undei standing by the same.

327Tiue greatness consists in quietness and other virtues, without a knowledge of which it is impossible, O Rdma ^ to be successful in anything

328Learning pioduces quiet and othei qualities, and inci eases the vntues of good people j all which aie inaised by then good effects on the mind, as the lain is hailed for its gi owing the new sjiiouts of plants.

329The qualities of qmetude and other vntues serve to m- ciease the best knowledge (of men) , as saciifice with iice serves to pioduce felicitous lains for the haivest

330As learning pioduces the qualities of qmet and the lilce, so do these qualities give use to leaiming, thus they serve to glow each other, as the lake and lotuses contiibute to then mutual benefit (excellence)

331Learning is pioduced by right conduct as good conduct results fiom learning, thus wisdom and moiality aie natmal heljis to one anothei

332The mfelhgent man who is possessed of quietude, meek- ness and good conduct, should piactise wisdom, and follow the ways of good people

333Unless one should bung to piactice his vusdom and good conduct in an equal degiee, he will nevei be successful in eithei of them

334Both of these should be conjoined tog'ethei like the song united Avith peicussioiij as it is done by the husbandman and his Tvile in sowing the seeds and driving away the (seed-piekiiig) buds fiom then fields of giaim

335It IS by piactice of wisdom and light conduct (as causes of one anothei), that good joeople aie enabled to acquiie both of them in an equal degree

336Learning’ conduces to lenown, long life and to the ac- quisition of the object of youi exeition, theiefoie should the intelligent leain the good sciences fiom those who have studied and masteied them

Chapter 8

337This passage shows in shoit, the visible woild to reside in the vacuous bosom of Biahma at its cieation it is now to be known in length, what this creation is, whence it takes its use, and wheiein it becomes extinct at last

338Hear me, O intelligent B^ma * now expound to you all things aceoidmg to my best knowledge of them, and agieeably to their natm-e and substance in the older of cieation

339One conscious of himself as a spiiitual and intelligent being, views the jiassmg woild as a Sommm (swapnam) dieam and this dieaming simile of the passing woild, applies equallj^ to

340knowledge of ego and ho oi non-ego (which is as false as

341cognitions in a di^am)

342Ne^Uo iliG book clefecnbing’ ilie concluot, of llio -^cokois’ of hbeialiou {inumidsJiu-vt/avalidHt)^ ilien follows ibe book of evoluUon wlucli I am now going to propound to you

343Bondage cousisls in our belief of tlic leality of ibe \isibb' woikl (and oui iclation with its plicnomeiia Gloss), So oui lelease depends on tlie negation of pbenomenals Now licai me tell you how to get iid of the visible (fetteis of oui minds).

344Whoever is boin in this woildj continues to ])io- giess, till at last he obtains his final libciatioiij (his iiKimmn and optimum perfection); oi uses towaids heaven oi falls into hell (iin- dei the subjection of his iighteoiisand uimghtcous actions (Gloss)

345Heal meUdma^ now give you an abstract of this book in biiefj and I will heie-aftei dilate upon it, as you may wish to know moie of this (theory of pioduction)

346Whatevei appears either as moving oi uiimoviiig in this world, know them all as appeiances in a dieain m a state of sound sleep {susuph ) , which become extinct at the end of a ‘’Kaljjci-affe (The events of a Katjya or day of Biahmd. aie as his day dieam)

347Then there remains a nameless and undeveloped some- thing, in a state of deep, dark and dank ab 3 ’’ss, without any light

348thick-spread (nebulae) over it (The Teo and Beo of Moses, the '';;i«. = teom of Mann and Veda, and the Moistuie of Thales)

349This self-same spiiit next shows itself in another formj which IS called the living soul (Jwdfmd), and comes afterwaids to he undeistood in the limited sense of life (Jiva^ Jiv^ Zeu 01 Zeus^ Ji and Jcln_, Zoa Piotozoa &c). (But it is the undivided and universal soul of which the divided^ individual and paifcicular souls aie but paits and particles Gloss).

350This ineit living piinciple (Jiva-Life or the Piotozoa), becomes accoiding to its hteial signification the moving spiiit (dlwldtma), which afteiwaids with its powei of thinking (manana) becomes the Mind, and lastly the embodied soul (Bhutatmd.). (So says the tSiuti, JEtasmdt J'dyaie pdnah^ manah, sa7vendn- ydmcJta, K/iam, Vdyu^dp Prithivi {z, e. Piom Him the Spirit, IS deiived the life, mind and the oigans of sense or body, whence he is styled the Living, Thinking and All acting Deity).

351The mind soon evolves itself as a self-volitive jiower which exercises its desiies at all times, whereby this extensive magic scene of the woild is displayed to our view This scene IS figuied as Vzidjmuih, or manifestation of the desires of the will of Divine mind, and repiesented as the offspring of Brahma in the Indian Theogony. {Vzde Manu on Genesis, chap I).

352As the woid golden biacelet signifies no other thing than a biaeelet made of gold, so the meaning of the word’ world is not diffeient fiom its source the Divine will. (The difference IS foimal and not mateiial, and consists m form and not in the substance, the divine will being the substiatum of the formal woild).

353Af'ani as the woid "iild hcaH (he idf.i of (Ik iih'k oi

354The unicality ol thcuoild n];peais ns a reahl}, juntas the heat of the suii picsenls thcnnieal mitnq:c in the inoviUL? sands of the dcseit as ical \\a\es of tlie sea (So the idMiitasm of the mind-13iahmd, plC:^cnls tlic pli.intasnia^oica of the v. oild (Yiswauqia) as a sobar icaliU).

355It is this phantasy (of the le.ditj'of the unrcil u'oild),

356Nov. hear me lelate to -sou, 0 moon-faced lldma Mihnut the natuie of tins bondage, u lit icby ^ou u ill be .ilde to hnou the mode and mannei of our hbeiation fiom it (as the diag- nosis of a disease being known, it is not ditlicult to heal it)

357The miimalo iclation of the spactator with the spectacle is called his bondage to tlio same, because the lookei’s muid is fast bound to the ob_]ect of his siglit. It is the absent e ot the visible objects, theiefoie, fiom the miiioi of the mind, wlndi is the only means of Ins libciation (So aho is the icmo\al of the objects of the othci senses fioin the mind)

358The knowdedge of the woild, ego and (v (as separate ex- istences) IS said to be anciioncous aaew' of the soul (winch is one and the same in all) and thcie can be no libeiation of one, ,as long as be labonis nndci tins blunder of iJu(la~^ 7 idua oi know*- ledge of indnidiialiiies (Tins is called saxilal^ia-jnana oi cog-

359It IS not to be obtained by sophists by the chopping of logic 01 by pilgi image oi cciemonial acts, any moie than by a belief in the leality of the phenomenal woild (All these aie obseivances of the exoteiic faith and blind pei sanation, but do not ap 2 iei tain to the science of esoteiic s^ni itualisni Gloss)

360It IS hard to avoid the sight of the jihenomcnal woild, and to lejness one^s aidoui foi the same But it is ceitain that, the visibles can not lead us to the Reality, nor the Real mis- lead us to unreality («. e the sjniitual and jihysical knowledge aie mutually, repugnant to each othei).

361The phenomenal woild has its use from Him, yet those ignoiant peo^ile thatdepait fiom Him to the adoration of others, lesemble fools, that forsake iice to feed upon gruel, [i, e they take the shadow foi the substance).

362Although this visible woild is apparent to sight, yet O Rdma • it is but a shadow of that Being, who lesides alike in the smallest atom as in the muior of the •mind, that leceives the image of the largest as well as minutest things (Comj)are. As full andpeifect in a haii as heart Pope )

363The sjurit is leflectcd in eveiy thing like a figuie in the mil 101 , and it shines equally in locks and seas, m the land and

364The visible woild is the scene of incessant woes, births, decay and death, and the states of waking, dieammg and sound sleep, aie presenting by turns the gross, subtile and evanescent foims of things for oui delusion.

365Here I sit in my meditative mood having

366It IS haid to have a fixed {ntuid/ia) and unalterable {fwvzlalpa) meditation {sam&dhi), when the sight of the visible woild IS piesent before our bodily and mental vision. Even the fourth stage of insensible samdclhi called the tuo lya, in the state of sound sleep {mtsu^U), is soon succeeded by one’s self-conscious- ness and external intelhgence.

367On using from this state of deep meditation, one finds himself as lOused fiom his sound sleep, in older to view the woild full of all its woes and impel fee tions opening wide before him. (Compaie, “ I wake to a sea of troubles, how happy they who wake no more. Young).

368What then, O Rdma * is the good of this transient bliss which one attains by his tempoiary abstraction (Dhyana), when he has to fall again to his sense of the sufferings to which the world IS subject as a vale of teais (Compaie. " When the cock crew I wept &c” Young's Night Thoughts).

369But if one can attain to a state of uiialteiablo abstiae- tioii of his thoughts fiom all woildly objects, as he has m his state of sound sleep {sjmiph), he is then said to have reached the highest pitch of his holiness on eaith (Poi it is the entire oh- livion of the world that is necessaiy foi our spnitual peifcc- tion, as it IS said, "‘foiget the piesent foi the futme”).

370No body has evei earned aught of leality in the scene of unieal vanities , foi whenevei Ins thoughts come in contact

371Should any body (m the piactiee of the fixedness of his attention), fix his sight foi a while on a stone, by foicibly with- drawing it fiom visible objects, he is suie to be earned away afterwaids by the visibles pressing upon his sight.

372It 18 well known to all that an unflinching meditation, having even the firmness of a rock, can have no duiablity, in the practice of the Yogi owing to his woi Idly propensities.

373Even the mruclha or steadfast meditation which has attained the fixedness of a lock, cannot advance one step towards the attainment of that tranquillity which has no bounds to it («. e. the everlasting bliss of liberation oi mohha).

374Thus the sight of phenomena being altogether irrepressi- ble, it IS a foolish sujiposition of its being suppressed by practices of Jajj-tap or prayers and austerities and the like acts of devotion.

375The ideal of the phenomenal world {ch isyadhi), lies as hid- den in the minds of the spectators of the outer woild, as are the in-boin flavour and moisture of fruits, the oil of sesamum seeds, and the innate sweet scent of flowers.

376As the fragrance of camphor and other odoriferous sub- stances inheres in then nature, so the reflexion of the visible woild resides in the bosom of the intellect.

377As your dreams and desiies use and subside of themselves under the province of your intellect, so the notions of things al- ways recur to your mind fiom the original ideas of. them impres- sed in the seat of the visibles (the mind)

378The mental apjiaiition of the visible ivoild, deludes its beholder m the same mannei, as the visual appearance of a spec- tre 01 hobgoblin, misleads a child (to its desliuction).

379The notion of the visible world giadiially exiiands itself^, as the geim of the seed shoots forth in time, and spieads itself afterwards in the foim of a plant

380As the minute geims and animalcules, which are contain- ed within the bosoms of fruits and embryos of animals, expand themselves to wondei fully beautiousfoi ms afterwaids, so the seed of this woild (oiigmally) lying hid in the Divine hfind, unfolds itself in wondei ful foims of the visible j>henomena in natuie.

Chapter 9

381There lived a Brahman Ak^saja by name, who sat always reclined in his meditation, and was ever inclined to the doing of good to all creatuies.

382Finding him long-lived, Heath thought within himself saying — It is I alone that am imperishable, and devour all things one by one.

383How lb it that I cannot cram myself with this air-boin, wherein I find my teeth as blunt in him, as the edge of a swoid IS put to the bluff by the solid rock,

384So saying, he proceeded to the abode of the Bi^hman, in- tent upon making an end of him , for who is of so dull a natuie as IS not aleit in his piactice.

385But as he was about to enter the house, he was opposed by a gorgeous flame of file, like the conflagration of final destruction on the last day of the dissolution of the world.

386He pierced the ambient flame and entered the dwelling, where seeing the Brahman before him, he stretched his hand to lay hold on him with all avidity

387He was unable even with his hundred hands (i e with all his might) to grasp the Bid-hman, as it is impossible foi the strongest to withstand the resolute man m his wonted course

388He then had recourse to Yama his loid to clear his doubt, and to leain why he •could not devour the an -born (being)

389Yama icplied saying Death, trust not too far thy owii might, t]iat makes thee mighty to destioy the living. It is the act of the dying person that is the chief cause of his death and naught othcnviso

390Therefore do tliou he diligent to find out the acts of the peison thou intendest to kill , because it is by their assistance only that thou canst seize thy piey.

391Heicupon Death betook himself gladly to wandci about ill all places undei the horizon, lie lOved ovci the habitable parts, as also tlnoughout the lacual and fiuvial disliicts.

392He traversed the foiestsand jungles, maishy and locky giounds and maiitiine coasts, and passed to foieign lands and is- lands, and pried thiough their wildernesses, cities and towns.

393He seal died through kindoms and countiies, villages and deseits ; and suiveyed the whole eaith to find out some act of the BiAliman in any pait of it.

394At last Death with all Ins search and effoib, came to find the acts of theaii-bom BiAlimau, to he as as the offspimg of a barien woman ; and his mind as transfixed (m meditation) as if it were a lock

395He then leturned fiom his leconnoitenng to his all-know- ing mastei Yama, and besought his advice, as seivants do in matteis of doubt and difficulty (how to proceed).

396Death addiessed him saying • "Tell me my loid, whcie the acts of the An -bom BiAhman arc to be found to which Yama afiei a long head-woik, leplied as follow.s.

397Kiiqw, O Death ^ that this an -born seer has no acts what- evei , foi as he is born of empty an so his doings aie all null and void. (« e. the bodiless spmt oi mind is devoid of acts leguiiing physical means and aj)plianees).

398Whoso is born of an, is as puie as airitself, and lias no combination of cause oi acts like all embodied (beings).

399He lias noielation witli acts of liis prior exisieiice. He is )iil as the child of an unpiolific woman, and as one unborn, uiicieated and unbegotten.

400Want of causes has made him a puie vacuous being, and the privation of prior acts has made him as ml as an etheiial arboi

401His mind is not ruffled as those of otheis, by reason of the privation of his foimer acts, nor is there any such act of his picsent state, whereby ho may become a morsel to death

402Such IS the soul seated in the sheath of vacuity, tind remaining foi evci as the simple form of its own causality ijid'i anadelia) , and not guided Iiy an}'- extraneous causation whatever

403Oui infer encc 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.

404It sits meditating on itself as inseparable from the Supreme Intelligence, just as the images (in painting and sta- tuaiy), aie msepaiable from the mind of the pamter and sculptor .

405The seff-boin Brdhman is as intimately connected with the objects of his thought, as fluidity is associated with water and vacuity with the fiimament

406His soul is as immanent in the supreme, as motion is in- heient in the winds. It has neither the accumulated acts of past lives, nor those of its piesent state. (^. e. It is neither a passive nor active agent of piior or present acts , but is an in- different witness of the acts of the body and mind)

407It is produced without the co-operation of accompanying causes, and being free from inioi motives, it is not subjected to the vicissitudes concommittant with human life.

408It IS found to be no othei than its own cause; and having no other cause for itself, it is said to be self-produced,

409Say, how cai) yon lay hold on that being ihai, has done no act before, nor is in the act of doing any thing at picseiit? 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)

410Whoso believes his soul to be of this earth, and thinks himself to be an earthly being, he may be easily oveidaken by thee, (whose power extends ovci cartli-boin moitals only).

411This Br^ihman is a foimless being, by reason of his dis- owning the mateiial body Hence it is as hard for thee to enthial him, as to entwine the air with a rope.

412Death rejoined saying. Tell me my loid I how may the unborn Aja or the self-bom swayamhM) be pioduccd out of vacuum, and how can an caithly or other elemental body be and not be (at the same time)

413Yama replied; This Brd,hman is neither born nor is ml at any time, but lemains for ever the same, as the light of intelli- gence of which theie is no decay.

414There remains nothing at the event of the great Dooms- day, except the tianqml, impeiishable and infinite Brdhman himself in his spiritual foini.

415This is the natuie of the eveilasting vacuum, too subtile in its essence, and devoid of all attiibutes; but viewing pi csent befoie its mind, the stupendous cosmos in the foim of a huge mountain m the beginning ot recieation. (The mind is the nou menon-Biahma, and the phenomena of the woild is the gigantic macrocosm known as F'lidjmurh.

416Being of the natuie of intelligence it is imperishable , but those who view the spirit m the form of any phenomenal body, aie liable to perish with it like all embodied beings

417Thus this Bidhman lemained in the womb of vacuity in the beginning, in his state of unalterable, vacuous intelligence,

418It IS puiely of the nature of the mane under standing, and of the form of a vast expanse of omniscience , having neither

419That winch is simply of the foim"of vacuum and puie light, IS nevei beset by the snaie of piistine desires, as a cor- poiial being.

420It has nothing to know oi see without itself (t e. beyond its self-consciousness) The only conception that we have of it, is what lesembles an extended intelligence, {t e an all-diffusive omniscience).

421Under these encumstances, how is it susceptible of any eaithly or other external foim ? Theiefore O Death 1 desist fiom thy attempt to lay hold on the same.

422Hearing these woids of Yama, Death thought upon the impracticability of laying hold on empty vacuity by any body, and sorrowfully letuiiied to his ownjabode.

423R4ma said, you said sn, that Biahmd, is your great grand-sire , I think it is he that you mean to say as the unborn, aelf-boin, universal soul and intelligence.

424So IS this Biahmd., Bdrna* as I have spoken to you, and it was with regard to the same, that the aforesaid dis- cussion was held of yore between Death and Yama (Pluto).

425Again when Death had made an end of all living beings at the interval of a mamomitm a, he thought himself strong enough to make an attempt to bear down upon the lotus-boin Brahm^ also.

426It was then that he was admonished by Yama, saying

427But the super-etherial form of Biahma too is beyond your reach ' it being simply of the natuie of the* mind having connection with its thoughts only, and no concern with the actual forms of things

428It is of the f 01 m of the wondei fully vacuous intellect, having the faculty of cognition in it Thus the intellect being

429As the aeriform volitive jnmciple in men^ manifests itself without being’ connected with mateiial forms^ so is the self-born (Biahmd) manifest to all in Ins own immateiial nature

430Like stiings of peail appearing to view m the clcai fii- mament, and forms of cities seen in a dieam, the self-boin (Biahmtl) is manifest of himself without i elation to ei.teinal objects.

431As there is no beholdei noi any thing beholden of the solitary Supiemc spiiit which is the intellect itself , so is the mind manifest of itself (without its looking at oi being looked upon by any body) .

432It IS the vohtive mind which is called Brahmd and volition being a spiiitual faculty, has no connection with any mateiial substance.

433As the mind of the painter is fraught with images of vaiious things, so is the mind of Brahmd, full of figiiies of .all cieated beings

434The self-born Brahmd is manifest in his own mind as Brahma is manifested in the vacuous sphcic of his intellect He IS ivithout beginning, middle and end, and .appeals to have a figiue like that of a male being, uhilc in icalily he has no bodj^, as the offspiing of a barren woman

Chapter 10

435Now tell me, O Bi^hman * Why the lemembiance of his foimer states (in the past and previous Kalpas) , is not (to be leckoned as) the cause of his biith, as it is in the case of mine and youis and of all other bemgs.

436But when Brahmd, is known to have no piior acts, how is it possible for him to have his reminiscence of any thing ^

437Theiefore he exists without any other cause except the causation of his own mind It is by his own causality that the Hivme spiiit is self-boin, and is himself his own sjmit.

438He IS eveilasting, and his body is born of itself fiom the self-existent Biahma This unboin oi self-boin Biahm^has no mateiial body whatever, except his subtile dhvdhilca oi Unga de/m.

439R4ma said • The eveilasting body is one thing (called the Sulshna sariia or subtile or imniateiial body), and the mortal body IS another (called the silmladeha oi the gioss and mateiial flame) Now tell me sir, whethei all created beings have a sub- tile body also as that of Brahmd. ^

440Vasishta peplied —All cieated bemgs that arepiodueed of a cause, have two bodies (the swicshma and the siMla oi the sub- tile and the gioss) But the unboin being which is without a cause, has one body onl}'- (which is called the dtwdhila oi the eveilasting spiiitual body).

441The piime lord of creatures has no material body , but manifests himself in the vacuous foim of his spiiitual body.

442His body is composed of the mind alone, and has no connection with the eaith or any other material substance He is the fiist loid of cieatures, that stietched the creation fiom his vacuous body (or spiiitual essence) .

443All these are but forms of the images oi ideas in his vacuous mind, and having no other patterns or oiiginals in then natuie And that every thing is of the same nature with its cause, is a tiuth well known to all (fiom the identity of the effect and its material cause)

444He IS an inexistent being and of the manner of perfect intelligence He is purely of the foim of the mmd, and has an intellectual and no mateiial entity.

445He IS piime (cause) of all material jinxi^ctions in the 1 physical world, and is born of himself with his prime mobile^ force in the form of the mind. ^

446It was by the first impulse given by the prime moving \ powei, that this expanse of cieation came to be spread in the same latio, as the currents of air and water (or the velocity of winds and tides), are in proportion to the impetus given to them

447This creation shining so bright to oui sight, has caught

448Our vision in a dieam is the best illustiation of this (un- leahty of woiMly things) • as that of the enjoyment of connu- bial bliss in di earning It is then that an unreal object of desiie, presents itslf as an actual gain to oui fond and false imaerina- tion

449The vacuous, immateiial and formless spirit, is now re-

450He remains nndiscerned in his state of pure intelligence > but becomes manifest to all by the evolution of his volition He is mdisceiiiible in his absolute state (of inaction); but becomes conspicu<)us to us in the display of hig nature (m cieation).

451Biahmd. is the divine power of volition (or the will of God). He IS personified as the fiist male agent of cieation, but devoid of a corporeal body. He is only of the spiiitual form of the mind, and the sole cause of the existence of the tuple woild.

452It 18 hts volition that makes the self-born (BrahmA) to exert his energies, as human desnes im jiel all mankind to action ; and the vacuous mind manifests itself as a mountain of desiies.

453It then forgets its everlasting and incorporeal nature, and, assumes to itself the solid material bodv, and shows itself in the shape of a delusive apparition (m his cieation).

454But Brahma, who is of an unsullied undeistanding, is not involved in oblivion of himself, by the transfoimation of his unknowable natui’e to the known state of volition (or change of the imgitna to saguna).

455As Brahmd. is merely of the form of the mind, and not

456Again as the nucleated Brahmd is without any accom- paying causality with himself, so his cieation has no other cause beside himself (e e. Theie is no secondary cause of the univeise),

457Hence there is,no diffeience in the product from its pio-

458But tbeie is iiotbmg as a cause and effect to be found in this eieation, because tbe three woilds are but tbe prototypes of tbe aicbety 2 ie of tbe divine mind.

459The tvoild is stietcbed out m tbe model of tbe Divine mind, and not formed by any other holy sjiiiit. It is as imma- nent in the mind of God, as fluidity is iiibeient in water.

460It is tbe mind which sjireads out this extended unreality of tbe woild like castles in tbe an, and builds Utopian cities (by its imagination only) .

461There is no such thing as materiality, which is as false a conGe]ption as that of a snake in a rope. Hence it is no way jiossible foi Biabma and otbei beings to exist as individual bodies

462Even siinitual bodies are mexistent to enlightened under- standings As for tbe mateiial body, it has no 100 m in existence. (Mattel 01 a corporeal substance 01 an unseen substiatum is a non-entity Berkeley)

463Man [manii] who derives bis name from bis mind (mam) IS a form of tbe volitive soul called VenncJn (Lat, tie?— 111 - cboaie tbe inchoative sjiiiit of Biabma), and has for bis dominion tbe mental or intellectual world mano-rajyam (Lat , mentis regio ■vel legnum) where all things are situated in tbe foim of realities.

464This Vtmnclii or tbe creative power is of tbe form of tbe mind manas^^s tbe mind itself is of tbe form of Vinncht also. It has no connection with any material substance, which is a meie creation of tbe imagination (Tliat is to say, matter is an imagmary substance oi substiatum of qualities only).

465All visible things are contained in tbe bosom of tbe mind, as tbe lotus-bud and blossom reside in tbe seed of tbe lotus.

466Whatever things you see in a dream, whatever desires you have at heart and all tlie ideals of your fancy, together with your ideas, notions and impressions of the visibles, know your mind to be the leceptacle of them all.-

467But the visible objects relating to the option of the mind (t e which aie desirable, to every one), are as baneful to their beholdei, as an appaiition is to a child. e. they are equally tempting and misleading to all) .

468The ideal of the phenomenal dnsyadAt, developes itself as the geim contained in the seed and becomes in its proper time and place a laige tiee, (compareable with the gieat arbor of the woild known as sansdi amaM ruha or Vnksha)^

469If there is no rest with what is real, there can be no peace with the phenomenals which are full of troubles, and give no holace to the mind. It is impossible that the feeling of the peiception of visibles will be ever lost to their perceiver (obser- ver), though its subsidence only is said to constitute liberation.

Chapter 11

470The stung of bells (tied to the waists of wamors) ceased to Jingle, eveiy one was motionless, and even the pariots in the cages ceased to warble and flutter.

471The ladies forgot then dalliance and were quietly attentive to the sermon and all in the royal hall, were fixed in attention, as they were paintings and statues.

472There remained but an hour to the closing of the day,^and the sun-beams became agreeable to all. The busy bustle of the woild was dwindling away with the glimmering light of the setting sun.

473The beds of full-blown lotuses exhaled theii- fiagrance all around, and soft Zephers weie playing about, as if to attend the audiance

474The sun glided away fiomhis diuinal couise, and advanced to the top of his solitaiy setting mountain, as if ne meant to reflect on all that he had heaid.

475The shades of night began to cover the landscape, and the fiost to overspiead the forest-lands , as if they were cooled by the cooling lectures on philosphy.

476Now failed the concouise of the people in all directions, as if they had availed themselves of the instiuctions of the sage to abate the feivour of theii exeitions

477All objects on eaith cast their lengthened shadows, as if they stretched their necks to heai the preaching of Vasishtha

478The charabeilam theh advanced Jowly to the monarch of the earth, and begged to inform, that the time foi evening ablution and service, was about to expire.

479Upon this the sage Vasishtha, embed his sweet speech and said - Let thus far, mighty king * be your healing of this day, and I will resume my lecture, and speak of other things to-morrow.

480Here the sage held his silence, when the king responded

481He honoured for his own good, that godly sage and the' olhei seeis and Bidhmans, with due respects and of^eiings of floweis, water, worthy hoiiororiums, fees, gifts and homage.

482Then rose the whole assembly with the king and the assemblage of sages , and the gems and jewels that decked the pel sons of the princes and people, shed then lusties on the faces- of all.

483The jewels attached to the tufts and crests of hair-on the tops of their heads, emitted a jingling sound lesembling the humming of bees amidst then flowery biaids.

484The 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.,

485The aerial visitants vanished in the air, and the eaithly guests lepaiied to then lespective habitations on earth wheie they all performed then daily (evening) ^sei vices' in then own residences.

486In the meantime sable night made her appeaiance on eaith, and like a bashful young lady, withdiew to the closet apait fiom the lest oj^ mankind.

487The loid of the day passed to other lands to shine upon thenij foi verily it is the avowed duty of every good person to give the benefit of equal hght to all

488The 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 lijisula.

489The birds of air took to their repose in the hollows of mango trees, or on the tops of Kddamba aibouis, as honest people of fair dealing, find their rest in the purity of their minds, and contiiteness of their inward hearts.

490The skiits of the clouds tinged with red by the slanting beams of the settig 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 staiiy groups.

491The Goddess of evening (Vespera), having departed after receiving her homage (by the vespeis of mankind), was followed by her tram of dark night shades, appearing as black-bodied fiends-Vethlas, (night roving nisdclmas of deserts).

492Now appeared the moist oib of the moon in her ambiosial

493On hei using, the thick mists of daikness fled fiom the eastern hemisphere, and became invisible in the an , as the daikness of ignoiance is put to flight fiom the minds of nionaichs, by their attendance to the sayings of wisdom.

494Then the sages and seers, the lulers and piiests of the

495The twinkling stars now disappeared fiom 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.

496The sun became visible to the eyes, which his rays had roused from their sleep, as the new-iising faculty of reason be- comes conspicuous in the minds of enlightened gieat souls.

497Fiagments of clouds shining with solar gleams, spread a yellow mantle ovei the eastern hills, which weie still decorated with strings of stars, pendant on the ciests of their lofty heads (like strings of peails suspended to the eiowns of kings) .

498The whole assemblage took theii seats as on the previous day, and sat unmoved in their places, as a lotus-lake in its calm- ness after a storm.

499Then Rama addressed the most eloquent of sages Vasi- shtha, with his mellefluent words legaiding the subject under investigation, (the nature of the mind).

500He said Tell me plainly, O venerable sir * about the foim of the mind, which developed itself in all things of the universe, as they weie offshoots of it (or manifestations of the mind). . ,

501The mind as an cns oi entity (sat), is not situated in the outer body (oranypaitof it), noi is it confined in the cavity of the inwaid heait oi biain. But know it O Bdma, to be situa- ted everywhere, as the all encompassing vacuum. (Being all- peivading and all-diffusivc in its nature as vacuity itself)

502Tins woild is produced from it, and likens to the wateis of the mirage. It manifests itself in the foims of its fleeting thoughts, which aie as false as the appeal ancc of secondary moons in the vapours

503The thinking piinciple is geneially belicv'^cd as some- thing intermediate between the positive and negative, or leal and unreal, you must know it as such and no other (i e neither inai;C- rial as the bod}’', nor immateiial as the soul, but a faculty appeit- aimng to the natuie of both).

504Know 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 diffeience between the air and its motion in the wind, (The inseparable pioperty answering for its substance).

505Por wherever there is any will, theie is that attiibute of the mind also and nobody has ever taken the will and the mmd for diffeient thmgs.

506The repiesentation of any object whether it is leal or unreal is mmd, and that is to be known as Brahma the gieat father of all.

507The incoipoieal soul in the body is called the mind, as having the sensuous knowledge or cveilasting ideas of the

508the same with mind).

509The learned have given the several names of ignorance^ intellect, mind, bondage, sin and darkness, to the visible appear- ance of creation,

510The 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 cieation ; (but a reflexion of the mindj.

511The 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.

512The 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.

513But the visionary ideas of the visibles are as false and fleeting in the minds of their observers, as the form of a jewel m gold, and water m the mirage ; and as wrong as the foundation of a castle in the air, and the view of a city in a dream.

514But as the phenomenals appear as no other than leal to their obseiver, I will O Rama * cleanse them now from thy mind as they do the soil from a minor.

515As the disappearance of an appearance makes the obseiwer no observer of it, know such to be the state of the abstrac- tion of the mind fiom whatevei is real or unreal in the world< (This IS called KcvaUbh&va or non-cJialance of all things).

516This state being ai lived, all the passions of the soul, and the desires of the mind, will be at rest, as toiients of riveis at the calm ensuing upon the stillness of the wind

517It IS impossible that things having the forms of space, earth and air (e e matenal objects) will piesent the same features in the clear light (of induction), as they do to our open sight.

518Thus when the obseiver comes to know the unreality of the phenomena of the three woilds, as well as of his own entity, it 18 then that his pure soul attains to the knowledge of Imvalya

519foleity of divine existence.

520It IS such a mind that reflects the image of God in itself as m a minor, while all others are as blocks of stone, and in- capable of receiving any reflexion at all.

521After suppiession of the sense of effo and Ui (or both the subjective and objective knowledge), and the error of the reality of the outer world the beholder becomes absti acted and femams without vision of external things in his sitting posture.

522Udma lejoincd . If the perception of entity is not to be put down, nor an entity become a non-cntity nor when I cannot view the visibles (which aic the causes of our erroi), as non- entities,

523Then tell me 0 Bidhraan I how to uproot this disease of our eagerness for the visibles fiom the mind, which bewilders the understanding, and afflicts us with a train of troubles, '

524Vasishtha leplied Now hear my advice, R'dma, for the suppiession of this phantom of phenomenon, wheieby it will surely die away and become utterly extinct.

525Know Rama, that nothing that is, can ever be destroyed or become extinct , and though you lemovc it, yet it will leave its seed oi trace in the mind.

526This seed is the memory of such things, which reopens the ideas of the visibles in the mmd, expanding themselves in the fallacious notions of the foims of big worlds and skies, mountains and oceans.

527Again if the world and all other things*^ aie real exist- ences (as the Sdnkhyas maintain) • yet they cannot confer liber- ation on any one , because the visibles, whethei they are situ- ated within or without us are perishable themselves.

528That all things appealing in the forms of vacuity, elementary bodies, the woild, and ego et tu, aie non-eii titles, and have no meanings in them.

529Whatever is seen apparent before us, is no other but the

530The jilenitude of eieation is an expansion of his plenum, and the quiet of the umveise lests in his quietude It is his heom which is the substance of vacuum, and it is his immensity that IS the substratum of the immense cosmos.

531Nothing visible is real, and theie is neither any specta- tor noi spectacle heie. There is nothing as vacuity or solidity in nature, but all this is but a piece of extended Intelligence.

532Ild,ma rejomed • The adages relating the gimding of stones by the son of a bairen woman, the horns of a haie, and the dancing of a hill with its extended arms ,

533And the oozing of oil fiom sand, the leading (of books) by dolls of marble, and the loaimg of clouds in a painting, and such others, are applicable to your words (of the reality of an uni eal essence of God).

534Tell me Sii, how you call this world to be unsubstantial, unpioduced and inexistent, that I may be certain of this tiuth.

535Vasishtha leplied - Know Rd,ma, that 1 am no incon- sistent speaker, and hear me explain to you how the unreality appears as leal, as the son of a bairen woman has come to lumour.

536All this was nnpiocluced before, and did not exist in the beginning of cieation It conies to appeaianee fiom the mind like that of a city in a dream. (i. e, they are all but creations of the mind and fancy).

537The mind also was not produced in the beginning of ci ca- tion and was an unreality itself. Hear me tell you thciefoie, how we come to a notion of it,

538This unreal mind spieads by itself the false and chang- ing scenes of the visible woild, 3 ust as we dicam of change- ful uiiiealitics as tiue in a state of dieaming. (Hcie the di earning xihilosopher sees di earns m his dicam).

539It then exeits its volition in the fabiication of the body and spreads far and wide the magic scene of the phenomiiial world.

540The mind by its potentiality of vacillation has many actions of its own, as those of expansion, saltation, and motion, of craving, loving, divmg and seizing, and many othei voluntaiy effoits (the causes of physical opeiations).

Chapter 12

541Vasishtha leplied ' Incident to the umvei sal dissolution, when all things weie i educed to nothing, this infinity of visible objects lemained in a state of calm and quiet befoie their cieation.

542He whom language fails to describe, and who is known to the libeiated alone, who is termed the soul by fiction only, and not by his real nature (which is unknowable).

543Who IS known as vacuum by vaeuists, who is the enli- ghtener of solai light, who is truth itself, and the power of speech and thought and vision, and all action and passion for evei ,

544Who though ever existent eveiywheie appears as mex- istent to the woild, and though situated in all bodies, seems to be far fiom them. He is the enlightenei of oui understanding as the solar hght (of the world)

545From whom the gods Vishnu and others are pioduced as solai lays from the sun , and fiom whom infinite worlds have come into existence like bubbles of the sea

546Unto whom these multitudes of visible creations leturn as the wateis of the eaith to the sea^ and who like a lamp enli- ghtens the souls and bodies (of all immateiial and material beings).

547Who IS present alike m heaven as in eaith and the nethei worlds j and who abides eq^ually in all bodies whether of the mi- neiab vegi table or animal cieation He lesides alike in each paiticle of dust as in the high and huge mountain ranges , and ndes as swift on the wings of winds, as he sleeps in the depths of the main.

548He who appoints the eight internal and external organs (Paiyashtakas) of sense and action to then several functions, and who has made the dull and dumb creatures as ineit as stones, and as mute as they aie sitting in their meditative mood.

549He who has filled the skies with vacuity and the locks with solidity j who has dissolved the wateis to fluidity, and con- centrated all light and heat m the sun.

550He who has spread these wondeiful scenes of the woild, as the clouds sprinkle the charming showers of lam , both as end- less and incessant, as they aie chaimmg and dulceate to sight.

551He who causes the appearance and disappear ance of worlds in the sphere of his infinity like waves in the ocean ; and in whom these phenomena use and set like the lunning sands in the desert

552His spirit the indestructible soul, resides as the germ of decay and destiuction in the mteiior (vitals) of animals It is as minute as to he hid in the body, and as magnified as to fill all existence

553His nature (Piaknti) spreads herself like a magic creeper {inayd laid) all over the space of vacuity, and pioduces the fan fiuit in the foim of the mundane egg (Sia/imdnda), while the outivaid 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 ever fleeting

554Tt IS He, that shines as the gem of intelligence in the heal t of the human body , and it is he from whom, the luminous orbs constituting the universe, continually derive then lustre.

555It IS that colossus of mtelligeneej which like a cloud sheds ambrosial draughts of delight to soothe our souls, and showeis foith iuuumeiable beings as lain drops on all sides. It buists into incessant flashes showing the piospects of lepeated cieations which are as (momentary as) flashes of lightenmgs.

556It IS his wondrous light which displays the woilds to oui wondering sight , and it is from his entity that both what is real and unieal, have deiived their leality and unreality.

557It IS the insensible and ungodly soul, that turns to the attractions of otheis against its puipose; while the tranquil soul rests in itself (as in the spirit of God).

558He who tianscends all existences, and by whom all exis- tent beings are bound to their destined actions in then pioper tunes and places, and also to then free actions and motions and exertions of all kinds.

559It is he who fiom his peisonality of pine consciousness, became of the foira of vacuum (peivading all natuie), and then by^ means of his vacuous mind and empty thoughts filled it with substances, wherein his soul was to leside, and wheieon his spiiit had to preside.

560Having thus made the mfinite hosts of woilds 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 lemains evei the same as the sole one alone, in Ins unchangeable and unimpanmg state of self-consciousness, and without any fluctuation, evolution or inhesion of himself, as he is quite unconcerned with the woild.

Chapter 13

561He (God) is not far from not too near ns, nor is he obtain- able by what he is not (as the adomtion of images and ceremonial acts). He is the image of light and felicity, and is pciccivable in oni selves

562Here austerities and chanties, leligions vows and obsoi vari- ces, are of no good whatever. It is the calm quietude of once own natuie only that is serviceable to him in his services to God.

563Fondness for the society of the righteous and devotedness to the study of good books, aie the best means of divine know- ledge; while iitiial services and practices, serve only to strength- en the snare of oui in-boin delusions, which true knowledge alone can sever.

564Rdma said Having kiiomi the Self in himself, one is no more exposed to the evils of life and even to death itself.

565But say how is this great God of gods is to be attained from such great distance (as we are placed from him), and what iigoious austerities and amount of pains aic necessary foi it.

566Vasislitlia replied . He is to be known by means of your inanly bxerfcions (in Imowledge and faitb), and by tbe aid of a clear understanding and light leasonmg, and never by the practice of austerities and ablutions, nor by acts attended with bodily pain of any kind. (Hence the mistake of Haiha^oga),

567For know, O Rdma * all your austeiities and charities^ your painstaking and moitification aie of no efficacy, unless you wholly i enounce your passions and enmity, your angei and pride, your selfishness and youi envy and jealousy.

568For whoever is liberal of any money which he has earned by def lauding otheis, and with a heart full of vile passions, the meiit of such hbeiahty acciues to the iightful owner of the pro- perty and not to its piofessed donor.

569And whoever observes any vow oi iite with a mind actuated by passions, he passes for a hypocrite, and leaps no benefit of his acts.

570Therefore try your manly exeitions in securing the best remedies of good piecepts and good company, for putting down the diseases and distuibances of the woild.

571No other course of action except that of the exeition of one^s manliness, is conducive to the allaying of all the miseiies and troubles of this life.

572Now learn the nature of this manliness for your attain- ment to wisdom, and annihilation of the maladies of passions and affections and animosity of your nature.

573True manliness consists in your continuance m an honest calling eonfoimable with the law and good usage of youi coun- try ; and m a contented mind which shimks from smelling the enjoyments of life.

574It consists in the exeition of one^s energies to the utmost of his power, without beaiing any murmur oi giief in his soul, and in one^s devotedness to the society of the good and peiusal of good woiks and Sdstias.

575He IS styled the truly brave who is quite content with what he gets, and ^spurns at what is unlawful foi him to take >

576And they who aie of gieat minds, and have known their own natuies and those of all otheis by their light leasoning, aie honouied by the gods Bialimd, Vishnu, India and Siva

577Those leligious works are said to compose the best Sdstia, which treat chiefly of Spiiitiial knowledge, and one who constantly meditates on them, is suiely liberated (fiom the bonds of this world) .

578It IS by means of light diseiimination deiived from the keeping of good company and study of holy woiks, that oui understanding is cleared of its ignoiance, as duty water is purified by Kafa seeds, and as the minds of men aie expurgated by the Yoga philosophy.

Chapter 14

579Vasishtha icplicd This God of whom I spoke, is not at a distance fiom us He is situated in these our bodies, and is known to be of the foira of meie Intellect {clmimdU a) to us. So says Fichte. The Infinite Reason (chit) alone exists in himself

580He is all m all, though all this world is not the omni- piesent Himself. He is one alone and is not termed the all that is visible (to us). So Fichte. God is infinite and embiaces the finite, but the finite can not encompass the Infinite. Lewis vol. 11. p. 573.

581It lb this Intellect which is in Siva, that weais the cusp of the moon m hi-^ crest , the same is in Vishnu that iides on his eagle Gaiuda, and in Brahma that is born of the lotus The sun also is a particle of this Intellect; (but they aie not the self-same Intellect themselves).

582Rfima rejoined —So it is ; and even boys say this also, that if the whole woild is mere Intelligence {chef ana mdt') alatn)-, then why call it by anothei name (as the ivoild), and what is the use of giving admonition of it to any body, (when eyery one is full of intelligence)

583Vasishtha leplied If you have known tho mere Intellect {Chinmdirani) , to be the same with the intelligent woild (clietana viswa), you have then known nothing for getting iid of this woild.

584The woild is veiily intelligent, O Rama, (with the mun- dane soul), but the animal soul {Jiva) is oi biutish

585The animal soul [Mva), tliougli an iiicoipoieal substance, is an ignoiant thing and subject to pain and soiiow. The mind

586Intellectual liberation {cMt/a mull a) fiom thonghis of tbc woild, IS one state (of tbc soul), and nnmlelligont ga/ang {iiu~ MulJtald) at it, IS anotlier. He who knows the better of these two the states of the soul, has no cause of soiiow, {i.c. the lational fiom the iiiaiional soul).

587He who has seen the all surpassing Supremo Being, has his heartstrings all cut asunder, and the doubts of lus mind all diiven away. The sequences of lus acts are washed away, (and leave no fear of his transmigration).

588The longing after perceptiblos {Glielyai) does not cease, unless the peiception of the visibles is effaced from the mind.

589Yasishtha leplied Whatever animal souls being cast m the wilderness of this life, long after this intelligent soul

590Whoso believes the animal soul as the life of the woi Id (or mundane soul), and thinks (the knowledge of the) Intelligence to be attended with pam only, he can nevei know Him anywheie (in this world)

591If the Supreme soul be known to us, O R^ma * the string of our woes is put to an end, like the fatal cholera aftei termi- nation of its cholic jiain or extiaction of its poison.

592Rdma said Tell me, O Bi^ihman l the tiue form of the Supreme soul, by light of which the mind may escape from all its eirois.

593Vasishtha replied The Supieme 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.

594It is He m whose knowledge we lose our sense of the be- holder and visibles, and who is an invaeuous vacuum or a subs- tantive vacuity himself. e Who being known, we forget our knowledge both of the sub 3 eetive and ob 3 'ective, and view his unity as the only to 07iov substratum of all). So Fichte In thee, the Incomprehensible, does my own existence, and that of the world become comprehensible to me. Lewes. jPhil. vol. 11. P. 563.

595He whose substance appears as the vacuum, and in

596"Who though full of intelligence, appears to stand as an unconscious huge lock before us, and who though quite subtile in his nature, seems as some gross body to oui conception such is the foim of the Supieme soul (that you want to know).

597As light IS connected with sunshine and vacuity with the fiimament, and as Omnipresence is present with every thing and eveiy where such is the foim of the Supreme spiiit (that you want to know’-)

598Edma asked But how are we to undeistand that He wdio bears the name and natuie of absolute and inliiiite reality, should yet be compressed within any thing visible in the world, which IS quite impossible to believe ^

599Vasishtha replied The erroneous conception of the Cl cation of the world, resembles the false impression of colours

600the clear sky, wdieiefoic it is wuong, O Edma * to take a thing as leal, of wdiich there is an absolute privation in natuie,

601It IS tliG knowdedge of Biahma that constitutes his form,

602else there is no act of his wheieby he may be known to us, (the urn verse being but a development of himself), He is entnely' devoid of any visible foim, and therefore there is no better course for anj’ one than to know him as truth.

603Aftei an absolute negation of the visibles comes to be known, {z e. after disappeaianee of the traces of phenomenals from the mind), there remains a ]ire-emment object of conception, W'luch is inboin and manifest of itself.

604This concept (of the Super-eminent) has oftentimes no reflexion, owing to its having no visible appearance j and at otlieis it IS not without its reflexion on the miror of the mind (which has received its image).

605Ho body has evei conceived this transcendent verity in himself, who lias not at the same time been convinced of the impossibility of the existence of the visible wmild. (? e. Convic- tion of the nullity of the phenomenal alone, leads to the perception of the Eeahty)

606Edma icjomcd Tell mo, O sage ' ^ how the existence of

607When the viewer is united with the view, and the view with the viewei, theie then turns out an unity of the duality, and the duahty blends into an msepaiable unity.

608AVithout union of the two theie is no success of either, and this union of both the viewer and the view having disap- peaicd at last, theie lemams an only one unity (which is indis- soluble).*

609Fiom nothing never comes a something, noi fiom some- thing ever proceeds a nothing; and there is no difficulty what- ever in lemoving what does not exist in natuie. (e. e. That a ml is ml is self evident, and no argument is requiied to piove it so).

610This world which appears so very vast and extensive, was not in being at the beginning. It resided in the pure spirit of Biahma, and was evolved from the mind {Chita) of Brahma.

611How can that be said to have its being, which was not- biought mto being befoie, and how can theie be a iivulet iji the milage, oi the img of an eclipse in the moon ^

612As a bairen woman has no son nor a milage any walei in it, and as the fiimament has no plant growing in it, so there is no such thing which we eiioneously call the woild

613Whatever you see, O Rama ! is the indestiuctible Biahma himself this I have many times shown you with good reasons, and not m meie woids (as my zjjse dixii only).

614It is unieasonable, O mtelhgent Rdma I to disiegaid what a learned man speaks to you with good leasons, because the dull-headed fellow who neglects to listen to the woids -of leason and wisdom, is deemed as a fool, and is subject to all soits of difficulties.

Chapter 15

615Vasishtha answered • It is from a long time, that this endemic of the fallacious knowledge (of the reahty of the w.oild), IS pievalent (among mankind ; , and it is by means of tiue know- ledge only that this wrong application of the woid woild, can be lemoved from the mind.

616'But if fio'u the impatience of your natuie like that of brute cieatuies^ you get up and go away after hearing half of this (narrative), you shall then reap no benefit from it.

617If you will betake yourself, E^ma * to the company of the good and study of good Sdrstais, you will surely aiiive at your state of perfection in course of a few days or months, according to the degiee of your diligence,

618E4ma said . O you, that are best acquainted with the Sclstias, tell me which is the best Sastia for the attainment of simitual knowledge, and a conveisancy with which ipay release us from the soriows of tins life.

619Vasishtha replied Know, O high minded Edma* this work (the Vasishtha Sanhita) to be the best of all others on spiritual knowledge. It is the auspicious Great Ed,m4yaiia and the Sdstia of s^stias.

620The Rcimclyana is the best of histones, aud scu’-es to eiiligliLeii the uiideisfcandmg. It is known as containing the essence of all histones.

621But by healing these doctrines one easily finds his liberation coming of itself to him ; wheiefore it is reckoned as the most holy recoid.

622AU the existing scenes of the world will vanish away upon their mature consideiation ; as the thoughts occuiing in a dieam, aie dispeised upon the knowledge of the dieaming state after waking.

623Whatever theie is in this woik, may be found in otheis also, but what is not found heie, cannot be found elsewhere (ill other works) , atid theieCoic the learned call it the thesaurus {miihtdb) or store-house (of philosophy).

624Whoever attends to these lectures every day, shall have his excellent undeistanding undoubtedly stored with tianscendent knowledge of divinity day by day.

625He who feels this Sdstra disagreeable to his vitiated taste, may take a fancy to the perusal of some other sdstra that IS more woidy and eloquent.

626One feels himself libeiated in this life by the heaiing of these leetuies, just as one finds himself healed of a disease by a potion of some efficacious medicine.

627The attentive hearer of these sermons, perceives their efficacy in himself, m the same way as one feels the effects of the enises or blessings pronounced upon him which never go foi nothing, (but have their full effects in time).

628All woildly miseiies are at an end with him, wdio considers well these spiiitual lectures within himself, and which IS hs.id to be effected by chanties and austerities, or peifoi- manee of the acts oidained in the siauUh or ceiemoiiial vedas,

629by hundieds of practices in obedience to the oidinances ap- pointed by them.

Chapter 16

630Those that aie devoted to the acquisition of knowledge and investigation of spiritual science, enjoy the same hliss of libeiation in then living state, as it is said to attend on dis- embodied souls

631Rdma said Tell me O Bidhman I the distinct natures of the living and disembodied libeiations, that I may try to leain the same, with an understanding enlightened by the light of Sdistras (hteially, having the eye-sight of Sdstras)

632Vasishtha said Who ever lemains as he is, {i. e. without any ]peituibation m his woildly couise), and continues intact as vacuity amidst society such a one is called the living libeiated (divan mukta)

633Whose countenance is neithei flushed nor dejected in pleasure oi pain, (m joy or giief and such othei reveises), and who lemains contented with what he gets such a one is called libeiated while he is living

634Whose 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 desiies incident to it such a one is called libeiated in his life •

635Who though actuated by the feelings of affection, enmity, feai and the like, is at rest, and as clear and undistuibed as vacuity within himself such a one is called libeiated while he IS alive

636YTio evei is not feaiedb}’’ nor is afiaid of any body, and who IS fieed fiom the emotions of 3 oy, angci and fear such a one is libeiated in life.

637Who IS quiet and quietly disposes his business of this woild, and who though he stands as an individual in the Sight of men, attaches no individuality to himself; and who thougli a sentient being, is insensible to all imjnessions . such is the living liberated soul.

638Who being full of all possessions, and having every thing piesent before him, lemains cold and apathetic to them, as if they weie useless to him such a man is liberated m his life.

639Now leaving the subject of ^Miving libeiation," I will tell you what they call the ^^disembodied libeiation,^^ which like a bieath of wind enteis into the soul, aftei it has fled fiom the mortal body,

640The disembodied fiee spuit neithei uses nor sets (like the sun), nor is it subject to wane (like the moon) , it is neithei manifest nor hidden, ifc is not at a distance, iioi is it in me, thee or in any othei peison

641It shines foith in the form of the sun, and preseives the woild in the mannei of Vishnu It creates the woild in the shape of the lotus-boin Biahm^, and destioys all as Rudia or Siva ^

642It takes the form of the sky supported on the shouldeis of an, which suppoits all living beings, the gods, sages and demi- gods in the three worlds It takes the foim of boundary moun- tains and separates the different legions (of the eaitli and skies)

643It becomes tbe earth and supports these numerous sets ot beings^ it takes the foims of trees, plants and grass, and yields fruits and gi ains for supjioitanee (of all living cieatuies).

644It takes the foims of fiie and water and bmms and melts

645them by itself. It sheds ambiosia m the foim of the moon, and causes death in the shape of poison

646He is no othei but himself, of the natuic of inirein- tellect, and of the foim of the clear and tianquil vacuum (that lieivades all things) Biahma is said to be the world, to signify his manifestation of its unieality as a leality unto us.

647As vacuity abides in an, and watei apjiears in the burning deseits, and as there is light sjiread overall cieation, so is the spu'it of Biahma manifest m the thiee worlds in the forms of the very worlds.

648Rdma said . Tell me, Osage * the cause which makes this woild with its nature of absolute negation or non-existence, to exhibit such distinct apjieaiances in its jihenomena.

649Tell me also, how the viewer and the view (of these worlds) being both extinct, (as they aic equally uiirGal m their

650Again as it is impossible to conceive the existence of the visible objects^ say how is it possible to conceive the existence of the invisible Biahma in his own nature (of incomprehensibility)

651Say by what mode of I'easonmg this tiuth may be known and ascertained, and this being accomplished, there remains nothing else to be inquired into.

652Vasishtha replied • This false knowledge or piejudiee of the leality of the woild, has been long pievalenb like a chionic disease (among mankind) , and lequnes to be removed by the specific charm (mantra) of reasoning only.

653It can not however be expelled quickly and in a minute, but lequiies length of time, like the ascent and descent of an even sided pieeipice.

654Because this woild which appeals to contain these moving and unmoving beings, and abounds m vsiious races of gods. As lira giants and Kmnara jiigmios.

655All these together with the Kudias and other demigods,

656Then theie remains a moist and hollow deep, witliout light and thick spread with mist , all iindcfinable and nndevcloped, save something which is Real and lasts for ever.

657There was no air noi form of any thing, no sight noi any thing to be seen. There ivere not these multitudes of created and mateiial beings, that appear to be endless and evei lasting to

658There was a nameless self, the fullest of the full in its foim, it was no ens nor nonens, no entity noi non- entity, no leality nor unieality neithei.

659It was meie intellect without its intellection, infinite Avithout decay, auspicious and full of bliss. It was without its beginning, middle and end, eternal and imperishable

660In him this woild is manifest as a pearly goose in painting ; He IS and yet is not this (cieation), and is the soul of both what IS real as well as unreal. {Saclasaddtmmi).

661He 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.

662He IS also that (intellectual) light {cln(ldlolx.d), whereby

663He is tlie cause of all, and whose cause is as ml as the hoins of a haie , and whose woiks aie all these worlds, like so many waves of the sea.

664His light is ever shining every where, and he has his seat in the human heart, and it is fiom the candle light of his intellect, that all the woilds derive then light

665It IS He without whose light the sun would dwindle into darkness, and whose existence alone gives the Woild its appeal ance of a milage

666It IS his pulsation that vibrates thioughout the uni- veise, and it is his meitia that stops the eouise of the whole,* it is on that pivot that the woild has its revolution, 3 ust as the turning lound of a file brand desciibes a ciicle.

667His natuie is puie and unchangeable ; and the works of cieation and destruction, aie meie acts of his volition {Fildsa), in the peisons of Biahma and Haia.

668It IS his tne^ha and foiee that gives rest and motion to all things, like the ubiquious course of the winds But this is the common behef that he moves, while in leality his natuie is free from all mutability (like the immovable loek).

669He IS always awake in his ever sleeping state, and theiefoie 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. *

670His quiescence is attended with bliss and tranqmllity, and his agitation puts the woild in motion and in its eouise of action; which is said to remain unalteied in both states which unite in him

671He is inheient in all things as fiagrance is innate in the flowei, and is indestructible as its odour at the destipction of the of the flower. He pei vades all things, and is yet as intangible as the whiteness of linen.

672Who though bodiless actuates all the membeis of the body, and is attiibuted with a thousand aims and eyes (in the Veda), and who having no snppit for himself, is yet the sujipoit of all, and peivades the whole without being seated any wheie.

673Who having no oigans nor oiganic power, is the oigan of oigans, and pcifoims the functions of innumei able oigans, and who without a sensoiial mind, exhibits endless designs of his Divine mind in the infinity of creation

674It IS foi want of our (knowledge) of him, that we aie in constant diead of this delusive woild as in that of a diagon oi hydia, but it is at his sight (oi by our knowledge of him), that all /

675feais and desiies fly away afai fiom us.

676It IS in the piesence of the cleai light of that God of Tiuth, that all the wishes of our minds have a better play, just as actois dance the best as long as they have the lights.

677It IS by him that a bundled senes of visible objects ^as pots and ■^ 2 XQs>-gliata-imi 6 jcU) , use eveiy moment to oui view, like the ceaseless senes of waves, billows and suiges using on the ■suifaceof the wateis.

678He who manifests himself as the soul, abiding in me, thee and in this or that peison, and is neither myself, thyself, himself noi itself, IS the Supieme soul oi Self, that is the same with and apart fiom all.

679this one oi the other wave. Thus all visible phenomena have then use from him

680He from wliom time lias its counting and the visibles* have then’ view, by whom the mind exercises its thinking poweis, and by whose light the world is enlightened , is the Supreme.

681You will be able to know your soul, O good Rdma * if you will take it in the light of the sight or faculty of vision, that lies between the lookei and the object looked upon

Chapter 17

682How then said you^ tbeie was no void^ and bow could tbeie be no ligbt nor daikness neither ^

683How could it be without the intellect and the living prmei- plcj and how could the entities of the mind and undeistandmg be wanting in it ^

684How could there be nothing and not all things ^ Such like paiadoxical expiessions of yours, have cieated much confusion in me

685On the occasion oi the termination of a great halpa age, when theie remains That Entity (the Tat sat) of Grod, it cannot be said to be a void, as I will now explain to you Attend R^ma and heal.

686Like images caiwed in bas-relief upon a pillar, was this woild situated m i ehevo of That Entity, and cannot be said to have been a void *

687Again when there was the repiesentation of the plenitude under the appellation of the woild at any ji^^-ce, (in the essence of God), and be it leal oi unreal, it could not have been a void and vacmty.

688As a pillar with carved or painted figuies, cannot be said to be devoid of them , so Biahma exhibiting the woilds contained in him, can not become a void (^ e As a pillar is not devoid

689But the world contained m Biahma, becomes both a some- thing and notliing, as billows in calm watcis may either exist oi not exist. (So the appeal anee and disppearance of the woilds m Biahraa, like those of the little billows in a quiet lake, piove their existence and non-existcnec at the same time, as it is predi- cated of the Chaos oi the 2Iali6,p}alaya Gloss)

690Again it happens that eeitain figures aie maiked on some insensible tiees in some places by the hand of time, which people mistake foi images , so it comes to pass that ceitain figuies of evanescent inattei, occur in the eternal mind, which men mistake for the leal woild.

691But this appeaiance of the woild is not caused bj'’ another (as in the case of tlie pillar, figuies and pictuies caived and painted by the hands of the statuaiy and paintei). It uses, lasts and sets spoil taniously and of itself in the self-same essence of Biahma, (as the figuies m the tiee oi the waves of the Ocean). It is the piojieity of the divine soul and mind to laise and set such imageries in them by turns, like the ci cations of oui imagi- nation t

692The meaning of the woid void (sunya) instead of no void {asunya) or existence, is a fiction as false as inanity is a nullity in natuie Something must come out of something, and nevei fiom a void nothing; and how can nothing be i educed to nothing in the Qi\A-ma1i&pmlaya, {sunyaid sinyaie laiham)"^ \B‘Ta mJiilo mini fii, ei in nihtlnm nihtl i evei h posse) .

693In answer to your second question it has been said ‘^there was darkness neither Beeause the divine light of Biahina (which existed before creation), was not like the light of a material lummaiy (which is followed by dailcuess). The ever- lasting light was not to be obscuied by darkness, like the sunshine, or moon-light or the blazing of lire or the twinkling of stais 01 our eyes.

694It is the absence of the light of the gieat celestial lummaiies, that is called darkness, and there being no mateiial In opeity in the immaterial essence of Grod, theie could be no such light or darkness with him befoie creation.

695The light of the vacuous Brahma is an internal per- ception of the soul, and is only felt and pciceivcd within onc^s self, and never externally by any body , nor is this spiritual lighi} ever clouded by any mist or darkness of temporal objects.

696The indestructible Brahma is beyond and fiee fiom ex- ternal and visible light and daikness , and is above the legion of vacuum which is contained, as it were, within his bosom, and contains the universe as sheathed within its hollow womb.

697As there is no difference between the outside and inside of a fruit (both of which is the same thing) ; so thcie is no shade of diffeience betwixt Brahma and the universe (the one pervading and the othei peivaded by his spiiit).

698As the billow is contained in and composed of the watei and the pot of the eaifch, so the world being contained in Biahma, it can not be said as null and void, but full of the spuit of God.

699The compaiison of earth and water does not agree eorpoieally with the spiiitual essence of God, whose vacuous spiiit contains and comprises the whole {Vtsva) within itself, as those elements do their component parts and productions.

700Now as the spheie of the intellect is clearer and brighter far than the spheres of air and empty space , so the sense and idea of the woid woild as situated in the divine mind, is

701The world as it is, is seen either in its outward figure or in a spintual light, as other than or the same with Biahma (by the mateiialist and spiritualist) , but the Yogi views it in its fourth {t4)ya) state of 3 usnj)ia or utter extinction in his Unconscious soul. h

702Theiefoie the Yogi, though leading a secular life, remains somnolent (Sumpia) in his soul, and tranquil {Sdnfa) in his mmd. He hves 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.

703Fiom the fulness of the Divine soul proceeds

704Consideiing tlie woild as synonymous with Biahma 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

705Such being the state of the unreality of the mind and its cognizables, then lefiexions upon each other it e of the mind upon the object and those of the object on the mindj, aie eq^ually untrue as the shadow of a shadow (Here is an utter nega- tion of perception and peiceptibles There being no material sub- tiatum, the shadowy scene of the world is a meie mental syn- thesis. Beikely). ^

706Know Biahma to be smaller than the smallest atom, and minutest of minutest particles. He is puiei than aii, and more tianquil than the subtile ether which is embosomed in him.

707Unbounded by space and time, his form is the most exten- sive of all. He IS without beginning and end, and an ineffable light without brightness in it. (He is the light of lights).

708"Without the lise of the intellect (^. its development), theie IS neither vitality nor undeistandmg, no intellection nor any organic action or sensation, and no mental desiie oi feeling whatever , (all of which aie but products of the intellect or Ego).

709Hence the Being that is full of these powers (and with- out which no power has its display), and who is without decline

710decay, is see'n by us to be seated in his state of tranquil

711Vasistliasaid • I have told you lepeatedly, that tlieie is one supieme Biahma, the cause of causes, who remains alone by himself, when the universe is finally dissolved oi ahsoibed in him. Heie me deseiibe Him fully to you

712That which the Yogi sees within himself after foigettmg his peisonality, and repiessing the faculties and functions of his mind, in Kis Simddh meditation, is veiily the form of the unspeakable B eing

713As the Yogi who is ahsoibed m his meditation in absence of the visible woild, and m piivation of the viewer and visibles, and sees the light shining in himself, even such is the foim of that Being.

714He who has no feeling of thebieathmg of the winds, or of the touch or piessme of anything upon his body , but lives as a mass of intelligence in this life, is veiily the foim of the Supieme.

715Again that state of the mind, which a man of sense enjoys in his long and sound sleep, that is undistuibed by di earns and gnats, IS veiily the foim of the Supieme

716That which abides in the heaits of vacuum, an and stone, and IS the intellect of all inanimate beings, is the foim of the Supieme

717Again whatever 11 rational and insensible beings live by, nature, as without the soul and mind (as vegitables and miueials), the tiaiiquil state of then existence is the natuie of the Supreme Soul,

718That which is seated in the midist 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 m the midst of our visual light, is verily tlie from of the Supreme. (This passage admits of an occult interpretation in the Yoga system).

719The 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.

720He who mainfests this world to ns, and keeps himself hidden fiom view, be he the same with or distmct fiom the woild, IS the foim of the Supreme.

721Who though full of activity, is sedate as a rock, and who though not a vacuum (being the plenum of all), appeals yet as an empty vacuity, such is''|he foim of the Supreme.

722He who is the source and terminus of our triple conscious ness of the knower, kud^m and knowledge (i. e. from whom they rise and m whom they setyiy turns), is most difficult of attainment.

723He forth with the lustie of the tuple

724The mind thatV berated fiom bodily activities (as in the waking Jagiat statQiy® ^m its dieammg (as in the swapna or sleeping state), and is con^htrated in the intellect (as m the state of snsiiph or sound sleep), and abides alike in all moving as well as unmovmg bodies (as in the or fourth state of the

725The intelligent mind which is as fixed as an immovable body, and fi»3ed fiom the exeicise of its faculties, is comparable With the Divine Mmd.*

Chapter 18

726Vasishtha answered Tell me, Rdma, what is the form of the barien woman^s son, and wheiefrom becomes and wheie ho goes, tell me also fiom wheie comes the sky-aiboui (aerial castle), and where it remains.

727Bdma replied There never was, nor is, nor evei will be the son of a barien woman oi an aiboui m the sky, why then ask about the foim and figure of what is nothing ^

728That which has no existence at aU, could have neither its pi eduction befoie, nor can it have its dissolution afteiwaids.’ What shall I then tell you legarding its genesis oi exit

729Bdma lejoined The son of a baiien woman and a foiest in the sky are meie fictions, but the visible world is not so, which has both its beginning and end

730Vasishtha leplied It is haid to have a compaiison of the compaied object, agieemg in all lespects with whah it IS compaied. The compaiison of the woild, is as a simile of those objects, which admit of no comparison (but with them- selves)

731The appeal ance of the woild, is compaied with that of a biacelet, because the one is as false as the other, and neither of them is real

732And as theie is nothing in the sky except a negative emptiness, so the existence of the world in Biahma, is but a negative idea

733As coldness can not be negatived o^ the moon and frost; so eieation can not be negated of God (Liteiallj; cieation is no negative propcity of Biahma, but essential to Ins natuie)

734As theie is no watei in a sea of the mb age, noi light in the new moon, so this woild, as it is, docs not abide in the puie spiiit of God (m its gioss state)

735That which did not exist at fiiot owing to its want of a cause, has neither its existence at present, noi can it be destioyed (when it is a ntl itself)

736But as none of these works, has come into exist’ence without some cause, that cause whatever it is, is situated in these pioductions of it {t e the author is displayed in his works)

737Whatever appears as ignorance or delusion (as this world), has some appearance of intelligence oi 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 oui di earns also)

738As the illusion of the world in a dieam, is not without our iiiwaid consciousness of it, in like manner Biahma was not uneoneious of the expansion of the world, at the beginning of creation

739All this^Fhat we behold about us, is situated in the divine soul, (ill the same mannei as the visions in oui di earns, are but archetypes of oui souls) , there is no othei world that uses and sets (but what is imprinted in our minds)

740As fluidity IS anotlier name foi* watei^ and fluctuation*, tlie same witli wind , and as sunsbune is no othei tlian lig'lit, so tlie woild IS naught but Biahma {displayed m natuie).

741For 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 eithei of these is in existence, there is our bondage, and it is on the disappearance of both, that oui libera- tion chiefly depends ‘ (which can hardly take place).

742It IS entiiely impossible to be so, as long as oiii notion of the view, is not lost in our minds, foi unless the view is vanished both fiom the vision of the eyes and mind, no one can even foim an idea of liberation in his mmd

743Again the lepiesentation of the view at first, and its obliteration afterwards, is not enough for oui liberation, because the remembrance of the view, is bondage of the soul

744Moreover when the picture of the view, is settled in the soul, and reflected in the raiiioi of the mind, there is no necessity of its leeolleetion , (f 01 wh it IS deeply rooted in the soul, comes out of itself)

745The intellect which was without the notion of the visibles at first, would be entitled to liberation, were it not owing to the natuie of the viewei, (to imbibe the ideas of visibles)

746Now sir, please to remove by your leasonmg, my hope- lessness of liberation, which I ween, is unattainable by any.

747Vasishtha said Hear me, Rama’ explain to you m length, how the unreal woild with all its contents, appears as leal to us

748Then Rslmaj you will be able to conduct youibclf on cai tli, as one undei assuiance of tbe erioncoiis conception of the Cl cation and existence of the world.

749You will then remain as a lock against the impiessions of affluence and wan tj and of gam and loss, and youi i elation with whatevei, is fleeting oi lasting and the like

750Mind, that theie is that only one spiiit, which is sclf-exis- tent, and all besides is meie fiction I will now tell you, how the tuple woild was piodueed and foimed

751It was fiom Him, that all these beings have come to existence, while He of himself, is all andeveiy thing in it He likewise appeals to us and disappeais also, both as foims and then appeaiances, and as the mind and its faculties, and as figuies and then shapes, and as modes and motions of all things.

Chapter 19

752As sound sleep displays itself in visional y dreams^ so does Biahma mamfest huuself in the woiks of eieation^ of wJiich he is the soul and leceptacle ( z. e, who contains and foims and enlivens the whole)

753The woildj which of its nature is continually piogressive in its couise, IS identic with the essence of that Bemg, whose foim is selfsame with the ineffable glory of his eternally gemming Intellect (clan-mam) ,

754Then this thinking Intellect (clietya-clizt) , gets the notions {bocllias) of some faint images {^hzfa-ntpas), which aie purer and lighter than an, and which have received their names and forms aftei waids. (The innate ideas aie boin in it befoie the embryonic mind 01 soul).

755Aftei wards this transcendent essence (Intellect), becomes an intelligent principle (saclzeta), and eager foi intelligence [chetand) It is now worthy of its name as Intellect or clizt, on account of its attaining to what is called intelligence.

756Lastly it takes the form of gross consciousness (gliana- samvedana), and receives the name of the livmg sovl-jzva. It- now loses its divine nature by leflectmg on itself . {z. e. its own peisonality).

757This living' pimciplGj is then involved in thoughts i elating to* the woild onlj^ but depends by its natuie on the divine essence (as the fallacy of the snake^ depends on the substance of the lope)

758Afterwards theie uses a void space into being, called Kham- vacuim (Aiabic Khdoi^etuii) ^ which is the seed oi source of tlie piopeity of sound, and which became expiessiVe of meaning after- waids (It IS called dldsa oi sky-light fiom Idsa to shine, as light was the first woik of God).

759Kext ill ordei aie piodueed the elements of egoism and du- ration in the living soul, e the simultaneousness of the ideas of self entity and deration in the living piinciple). And these two teims, aie the loots of the subsistence of futuie worlds, {t. e The individuality and durability of things).

760This ideal knowledge, of the unreal forms of the net- work of world, in divine Spurt, was made to appeal as a leahty by the Omnipotent power, {t e The ideal world ajipeared after- wards as real)

761Thus the ideal self-eonseiousness became the seed (.or toot) of the tree of desues, which were vacilated by egoism in the form of air

762The intellect in the form of the any ego, thinks on the element of sounds [sahcla tanvidUam), it becomes by degrees den- ser than the laiified an, and produces the element of mind

763Sound is the seed (or root) of words, which were after- wards diversified in the forms of names oi nouns and signifieiant terms , and the assemblage of words, as shoots of trees, is varied m padas oi inflected words, vdkyas oi sentences, and the collec- tions of Tedas and Sastias.

764It is from this Supreme spirit, that all these woilds derived then beauty afterwards, and the multitude of words (which sprang from the sounds), and weie full of meaning, became widely spiead at last.

765The Intellect having* such a family as its offspiing, is

766The foui teen kinds of living beings, which fill the cells in the bowels of all woilds, spiang afteiwaids fiom this living soul (These include all vegitable and animal life, and all such as mciease in bulk and giowth)

767It was then, that the Intellect by a motion and inflation of itself, and at an instantaneous thought, became the element f trnn U] a oi to\iG\x and feeling (the an'', which was yet without its name and action (The Sjniit bieathed bieathless Siiih) This breath caused an, which expanded itself and filled all bodies, which aie objects of touch and feeling

768The ail, which is the seed (loot) of tlie tree of tangibles, then, developed itself into biauches, composed of the (49) vaiious kinds of winds, that aie the causes of the biea things and motions of all beings.

769Then thesun, fire, hghtnmgand otheis, which aie the seeds (or loots) of the tiee of light, caused the vaiious colouis of bodies that filled the woild (That, light is the cause of colour, was known to the ancient Rishi) .

770It leflected on the want of fluidity, and pioduced the hquid body of waters, whose taste constitutes the element {tanmd- Ud) of flavour

771The desire of the soul for diffeient flavoms {lasas), is the seed of the tiee of taste, and it is by the relish of a vaiiety of tastes, that the woild is to go on in its couise

772Then tlie self-willed Bialima, wisliing to produce tlie Visible eaifchj caused thepioperty ofsmell to appeitam to it fiom his own element of it

773He made bis elementaiy solidity, the seed or souice of the tiee of foims (moipholog'y) , as he made his own element of lotundity the substiatum of the spheiieal woild

774These elements being' all evolved fiom the Intellect, aie ao’ain involved of themselves in it, as the bubbles of watei use and subside in itself

775In this mannei, all these beings remain in their combined states, until then final dissolution into their simple and sepaiate foims

776All those things, which are but forms and formations of puie Intellect, lemain within the spheie of Divine Intelligence, as the gems of the big banian tiee, leside in the foims of i)ollen and the seed

777These spiouted forth in time, and buist out into a hundied blanches and aftei having been concealed in an atom, became as big as they weie to last foi evei.

778Such IS the giowth and multiplication of things by peivasion of the Intellect, until they aie put to a stop by its constiaction and when weakened in then bodies by its deseition, they dioop down in the end

779Thus IS this class of elementaiy fanmcU7 as, pioduced in the Intellect out of its own volition, and aie manifested in the foim of foimless minutise to sight * (tiasaianus)

780These five-fold elements aie veiily the only seeds of all things in the woild They aie the seeds of the piimaiy momen- tum that was given to them (in the beginning) In oui notions, they aie the seeds of elementaiy bodies, but in then leal natuie, they aie the' incieate ideal shapes of the Intellect leplemshing the woild

Chapter 20

781The Chit oi intellect has then the attribute of the Living soul [Jioa), from its intelligence [Chetand), and connection with the chefya oi intelligible objects in natuie It is next attiibuted \Vith the title of mdyd or illusion, fiom the subjection of its Chefya or cognizable objects only to itself Aham mdUa

782This (living, deluded and self reflecting) ego, is puffed up with thoughts of (possessing) all things, and looks ujion the gieat aiboui of the visible woild, (as the gieat gaiden for its pleasuie and gam).

783But the living souls, like so many evanescent objects seen in a dream, are made to use and fall one.aftei the othei, iii this great foiest of the world suiiounded by the skies ,

784But the woild is (as continuous) as the giove of Kaiajna plants, glowing fiom unsown seeds, and its elementaiy bodies of the watei, file, eaith and an, have no legaid for any body , (that IS livuig 01 dead).

785The intellect which is the soul of the universe, creates

786Wheieevei theie is the geim of the woild, it developes itself even at that place , the five elements aie the five fold seed of the woild, but the undecaymg intellect is the seed of the quintuple (pancha-hliuia)

787As is the seed so is its fiuit , hence know the woild to be a foim and full of G-od, and the spacious fiimament to be the leseivoii of the quintuple elements in the beginning of cieation

788The soul like the body, is composed of the poweis of the Intellect, and does not subsist of itself , but being inflated by the same, it extends its bulk

789But the vacuous foim of the intellect, which is seated in the spiiitual body of the soul, cannot be composed of solid leality (as the piimaiy elements of mattei) This is not pos- sible , hence nothing can come out fiom an impossibility

790Again that which is changeable in its foim, cannot 'have its sameness at all times hence if the essence of the quintuple elements, be attiibuted to Biahma, fiom the idea of their being the quintessence of his spiiit, theie can be no immatenal and immutable Biahma.

791Theiefoie know this quintuple to be the develdliied Biah- ma himself, as he evolved them in the beginning, and as h^is then producer for the creation of the woild \

792Thus He being the piime cause of then production, /theie IS nothing that is pioduced (without) him, and the woild Vs no pioduct of itself. V -

793The iinieal ajipeais as real as a city seen in a dieam,\and as a castle *built in an by our hopes so we place the living s(oul in ourselves, which has its foundation in the vacuous sinrit of God

794Thus the biilliant spint, which is situated in the Divine Intelleet, being no eaithly oi anj’' othei mateiial substance, is

795ising in the sky

796Hear now how this vacuous living soul, comes to be em- bodied in the human body, after its detachment as a spaik from the totality of vital spiiits, in the empty spheie of divine Intellect

797Tlie soul thinks itself as a minute particle of light^^ at fiist, and then it consideis itself as gi owing in the spheie of its consciousness

798The unieal appeal mg as real, pioves to be unieal at last, as the fictitious moon becomes a nullity afteiwaids, so the soul continues to view itself subjectively and objectively both as the viewei and the view

799Thus the single self becomes double as one sees his own death in a dieam , and thus it waxes into bigness and thinks its vital spaik as a star (This is the foim of the Imgadeha oi senti- ent soul within the body)

800As the soul goes on thinking itself the miciocosin of the woild [Visioaiupa), so it falsely thinks itself as such in leali- ty, as it IS expiessed by the dictum ‘‘ Sohand’ ^^so am I

801By thinking himself as such, man comes to believe it as tiue, as one believes himself as a tiavellei in his dieam. So by thinking the soul as a stai, he views it so within himself

802By continued meditation of his soul as such, he loses his external sensations, and views this stai in his ciamum.

803He sees the soul within him though it be without him , just as the mmoi leflects the distant hill in itself, and the soul lemains cofined within him, as a body is confined in a well, and as a sound is shut up in the hollow of a cave

804The consciousness of our di earns and desnes, is but a pai ti- de (attiibute) of the living soul, whose leal foim.is that of a stai waking (keeping watch' within us (Consciousness of extei- nal objects in oui dieam and desiie, is compaiecl to the lefleetion of outwaid images in a glass oi bubble of watei, and to the echo of a distant sound in a hollow cave)

805The oigans by which the embodied living soul, is to see (external objects), aie called the eyes-neij as {horn their leceiving {nay ana) the light of the sonlp That by which it is to feel, is styled the skin (f?oaX oi touch), and those wheieby it IS to heal, aie termed the eais (n idzs fiom S9 it to heai, coiies- poudiug wnth suna or sJninu in veinaculais and Peisian). ,

806The oigan of smelling is the nose ghcina fiom its bear- ing the scent gludna to the soul , and that of taste is named as tongue 'lasand, toi its conducting the lasa taste or flavour to the spiiit

807Then theie is the breathing air (the air of breath oi bieath of life), which actuates the eneigies of the oigans of action. It IS this an which is the cause — of vision, and mover of the internal organs of the mind and thought.

808This (vital breath) suppoits the embodied and all suppoi- ting soul (cthm/nia-de/idfmd) in the vacuity of the body, and fills and kindles it as the air does a spaik of fire

809The woid J^toa oi the living soul {zoa), is brought under a figurative, sense, To mean something leal m the unreal bodyh Hence Biabma is said to be the life and soul of the unreal woild

810Some view the spirit of God as floating on the suiface of the (ante-mundane) wateis (in the foim of NOjidi/ana), and others view it in the peison of the Loid of eieatuies (Bialima), while theie

811The soul oi spiiit is the spacious womb of productions, and the means of executing its own purposes, and of know- ing the pi opei time and place, and the aiticle and the manner of action (modus 02 ierandi)

812The mind is the inventor of woids, expiessive of ideas (m the soul), and subjects itself to the aibitaiy sounds of its own invention. Hence God is eiioneously said to be embodied m words isahda Bia/ma of Miminsa philosophy) in this woild of eiiors.

813The unproduced and self-bom Biahm^, that has iisen of himself (and lepiesents the mind), is as unreal as the soaiing of a man in the sky m his dieam.

814This all suppoi ting embodied soul, is the pnme Loid of creatuies, who is said to have foimed this illusoiy frame of thfr woild.

815Things appealing as leal, are as unreal as an iraaginaiy city (Utopia), which piesents a variety (of forms and colours) to the fancy, witliout being built or painted by any . body. (The phenomenal appearance of the world, is likened to a pliantas- magoiia).

816Nothing that is unmade or unthought of, can be leai (eithei in substance 01 idea), and the g ids Biahmd, and otheia.

817The eaith and all other existences, aie but the eteinal ideas of the divine mind, and they appeal to us as objects of a dieam in oiii waking state (when they vanish into any nothing)

818The divine spiiit is known to be vacuum only, and so also IS the woild evei known to be * (because the like pioduces the like) So all wateis aie alike liquid bodies, though they aie made to pass undei diffeient names

819This cieation iseveiy wheiethe same in the Supieme Spiiit.

820The vacuous univeise, undei the name of the mundane egg, shines as cleaily as the Divine S pint it is calm in its ap- peal ance, and becomes distuibed by causes boin in itself. (Natuie IS umfoim, but luffled by accidents)

821It IS suppoibed by the suppoitless suppoitei of all, who is one and without a second, but devoid of unity in (the vaiiety of his) cieation All tins is boin m his consciousness, and theie- foie theie is nothing that is pioduced anew

822He, who is of the foim of unlimited space, and without any vacuity in it, (because natuie abhois a vacuum) , who is tiauspaient yet teeming with abundance , who is the whole woild (God in natuie , without any woildliness in him, is veiily the substiatuin of all

823He, who is neither the contaiuei nor the contained, noi the view of the woild , who is neithei the woild noi its cieator (Biahmd), and about uhom theie can be no disunite nor dispu- tant , is veiily the unknown God

824Hej who IS neither the passing noild nor any of lis passing things , who is quite at rest, yet situated in all things, (whether moving or quiescent) , is the only Biahma that shines of himself in himself, fas the soul of and all iii all).

825As we form m oiu selves the image of a wliiilpool, by the idea of the fluidity of water in oui minds , so the sight of the world produces the false notion of its leality in the mmd

826All unieahties become extinct at the end, as we see the death of oui fiail bodies in dieams So we find on the contiaiy the essential pait of oui soul, to be unscathed by its own nature of iiidusti uetibility, and lemaining in the foim of everlasting consciousness in the atmospheie of oui intellects

Chapter 21

827It then begins to reflect in itself, as in a dream or in imagination, without changing its vaeuous form, which is likened to a rock with the inward faculty of thought,

828The body of the G-ieat Viidja also, is devoid of any mateiial form, either of earthly or any other elemental sh/ipe, (as it IS viewed in the Vedas). It is puiely a spiiitual, in- tellectual and etherial form, and as tianspeient as the ether itself

829It is undecaying and steady as a rock, and as any as a city seenm'a dieam. It is immovable as the line of a regiment lepiesented in a pictuie,

830All othei souls are as pictures of dolls and puppets, painted and not engraven on the body of Viraj as upon a huge pillai , and he standing as an uncaived column in the empty spheie of Biahma, Fepiesents all souls (and not bodies) as they aie meie pictures on it

831The piime Loid of cieatuies is said to be self-boin at fiist, and he is known as the mcreate (Brahma), for want of his piioi acts to cause his birth (He is coeternal with the eternal Biahma, and is theiefoie not subject to birth and death)

832The piimeval patiiaichs, who obtain their ultimate liberation at the final dissolution of the woild, have no ante-

833Biahma, who is the reflector of all souls, is himself in- visible in the inWaid miiioi of other souls e he reflects all images in himself, but nevei casts his own reflexion ujion any) He IS neither the view noi the viewer, and neither the creation noi the cieatoi himself (These being the functions of the cieative and rejiiesentative powers of Biahmd and Virdj)^

834Though thus negated of all predicates, yet is Biahma the soul of all piedicables, that may be afllrmed oi 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

835The will of the gods (Biahmd and Vuaj), proceeding from the volition of Biahma, is of that spiritual nature as the other , just as one dream rising in another, is equally unsubs- tantial as the first (« e the products of spiritual causes, are also spiritual, by the rule of the homogeneity of the cause and effect).

836Want of a secondaiy agency, produces the equality of effects with then cause, (as the fruits and flowers of trees, are of the same land with the parent tree, unless there rises a diffeience ih them by cause of engiaftings) Hence the uniformity of created things, pioves the conception of their creation hy a seeondaiy cause, to be wholly eiioneous ,

837Vasishtha replied There being but one living soul of the univeise, you can not call it a multitude. Your question therefore is quite out of place, as the query about the boms of haies, (which do not exist m nature).

838Living soul is but a fictitious word, and it is heaped with, many fictions, all of winch, you must know foi certain, do not apply to the soul.

839The living soul is- viewed by many to evolve itself from' the intellect into many visible and invisible fioms (miii ia-mutar)!) , just as a plant is seen to develope itself into its fruits and' floweis.

840They add to their knowledge of the soul the attiibutes of

841These different beheveis aie lost (m their various views), as the light is lost under daikness They Will nevei come to the knowledge of truth as it is the case with the ignorant.

842Know Brahma himself as the living soul without any divisibility or distinction He is without begining oi end. He IS omnipotent; and is of the foim of the great Intellect which foims his essence,

843His want of minuteness (e e, his fulness) in all places, precludes his distinctive appellations eveiy w’^here Whatever attributes are given him (by fiction), are all to be undei stood to mean Biahma himself,

844Rama asked —How comes it, O Brdhman^ that the totality of the hving souls in the world, is guided by the will of one univeisal soul, which governs the whole, and to which all otheis aie suivject,

845Vasishtha replied — Brahma the gieat living soul and Omnipotent power, remained fiom eternity with his volition {saiya sanJvalpa fixed determination) of cieation, without parti- tion 01 alteration of hi m self.

846Whatever is wished by that great soul, comes to take place immediately The wish it formed m its unity at first, be- came a positive duality at last Then its wish ^^to be many’^ {Aham laJm syam), became the sejiaiate existenses after waids

847All these dualities of his self-divided poweis (the differ- ent living souls); had then seveial routines of actioh allotted to them, as s is foi that^^, meaning '‘this being isfoi that duty, and such action is for such end^"’.

848Thus though theie can be no act without exeitioii, (by the general rule as m the case of mortals), yet the predominant

849Though they that hear the name of living beings, effect then puiposes by exeition of then eneigies, yet they can effect nothing without acting accoiding to the law appointed by the piedominant power

850Thus Biahma alone is the gieat living soul that exists for evei and without end , and these millions of living beings aie no othei in the woild (than agents of the divine energies)

851It IS with a conciousness of the intellectual soul, e the inwaid knowledge of the divinity within themselves), that all living souls aie bom in this woild , but losing that consciousness (then knowledge of God) afteiwaids, they became alienated fiom him

852Hence men of infeiior souls, should pm sue the eouise of conduct led by the supeiioi souls, foi legaining then spiiitual life Aimajwaiwam, as the coppei becomes tiansfoimed into gold (by chemical piocess)

853Thus the whole body of living beings, that had been as inoxisfcent as an before, come into existence, amd use lesjilendent with the woudeiful intellect

854Whoso peiceives this wonderous intellect in his mind, and gets afteiwaids a body and the consciousness of his egoism, he is then said to be an embodied living souf.

855The mind that is gratified with intellectual delights, be-> comes as expanded as the intellect itself, and thinks these plea- sines to constitute the sum total of woildly enjoyments.

856The extent of the intellectual faculty, is wider and more raiified than the surrounding an, and yet it perceives its distinct egoism by itself and of its own nature (The subjective know- ledge of ego — self).

857Its knowledge of self, springs of itself m itself like tbe water of a fountain , and it peieeives itself (its ego) to be but an atom amidst the endless woilds

858It peieeives also in itself the beautiful and woiidious woild, which is amazing to the understanding, and which is there- aftei named the universe («. e. The one existing in the other and not without it meaning, the soul to be the seat of both the sub- jective and objective knowledge).

859Now Rdma, our egoism being but a conception of the in- tellect, is a meie fiotion {Jcalpand'", and the elementary piinciples being but cieatures of egoism, they aie also fictions of the intellect.

860Again the living soul being but a resultant of oiu acts and desnes, you have to renounce these causes, m oidei to get lid of your knowledge of ego and tn : (« e of the existence of yourself and that of others),* and then you attain to the knowledge of the true one, aftei discarding the fictions of the leal and unreal.

861As 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 fiist in the intellect, aftei its overshadowing fictions have been lemoved.

862The universe is a vacuum, and the woild is a name for the field of oiu exertions. This vacuity is the abodo of the gods {7iS7oa and Yimf, both of whom aie formless). The wonderful

863What is one^s nature never leaves him at any time ; how then can a form 01 figure be given to the formless Divinity?^

864The mindj iindei standing and egoism, with the elements, the hills and skies, and all things that compose and support the woild, aie made of the essences pioccedmg fiom the intellect. (The intellect fioni inialegere contains all things).

865Know the world to compose the mmdi-chitlcL of the in- tellect-c//ei5 of God, because the mind does not subsist without the woild. Want of the woild would piove the inexistence of the mind and intellect which consist of the woild (Hence the identity of the intelhgent woild with the mind and intellect of God).

866The intellect like the pepper seed, is possest of an ex- quisite property within itself, and beais like the flavour of the othei, the element of the living soul, which is the element of animated natme

867As the mind exerts its power and assumes its sense of

868The intellect exhibiting itself as the mind

869The .distinction of actor and act, does not consist in the intellect, it being eternal, is neither the author oi the work it- self But the living soul, which is active and productive of acts, IS called the ^musha or the embodied soul residmg m the body- gmmii-sete. Jtis action which makes the m&n-puutsJia, fiom which 18 deiived his manhood-;;^®?#? usMt

870Ilcj the ladiance of the light of whose intellect, is the cause of infinite blessings to the world, is bnth its autlioi and woikmanship from all eternity, and theie is none beside him. (He is the F)afyagdjtm6j the all-peivading soul).

871Hence the ego oi living soul is indivisible, uninflammable, unsellable and undriable in its essence ; it is everlasting and in-- finite (ubiquious), and as immovable as a mountain (The living soul IS viewed in the hght of the eternal soul).

872There are many that dispute on this point, as they dispute on other matteis, in then eiioi, and mislead otheis into the same y but we are set fiee fiom all mistake. (The disputants aie the dualists, who make a distinction between the eternal and cieated souls. {Jivdiind-jiai amdtmd’-dvaiia-vdch s ) .

873The dualist relying on the phenomena, is deceived by their vai’jdng appearances ; but the believer in the formless unity, relies in the evei lasting blessed spmt , (which he views in his intellect)

874It then showed itself in the wondious form of the antimundane waters, not as they use fiom spiings or fall into reseivoirs, as also in those of the substances constituting the' bodies of the best of beings.

875Then as the intellect rises in full light with its inteinal knowledge, iiiion disappeaiance of the visibles fiom sight, so also it is tiansfoimed to dullness by dwelling upon gioss objects, when it IS said to be lie dormant. In this state of the intellect, it is loweied to and confined in the earth.

876The woild is in motion by the foice of the Intellect, in whose gieat vacuity it is settled , it is lighted by the light of that Intellect, and is theiefoie said to be both existent as well as inexistent by itself.

877Like the vacuity of that Intellect, the woild is said noW to exist and now to be in existent, and like the light of that Intellect, it now appeals and now disappeais fiom view,

878Like the fleeting wind which is bieathed by that Intel- lect, the woild is now m existence and now inexistent, and like the cloudy and unclouded sjiheie of that Intellect, the woild is now in being and now a not being.

879Like the bioad day light of that Intellect, the woild is now in existence, and hke the disappeaiance <>f that light, it. now becomes nothing, It is foiraed like colyiium fiom the pai tides of the oil of the lajas quality of the Intellect.

880It IS the intellectual fire that gives wai mth to the woi Id, and it IS the alabaster (conch) of the intellect that causes its whiteness, the lock of intellect gives it haidness, and its water causes its fluidity.

881The sweetness of the world, is derived fiom the sugai of the intellect, and its juiciness fiom the milk in the divine mind , its coldness is from the ice, and its heat fiom the file contained in the same. (t. e. The divine Intellect is the mateiial cause {ujmddna Icdiand) of the woild).

882The woild is oily by the mustard seeds contained in the Intellect , and billowy in the sea of the divine mind It is dulciate by the honey and auieate by the gold contained in- the same.

883The world is a fruit of the tree of Intellectj and its fragrance is deiived from the flowers growing in the arbour of the mind. It is the ens of the Intellect, that gives the woild its entity, and it is the mould of the eternal mind, that gives its form.

884The difEeience is, that this world is changeful, while the deal atmospheie of the Intellect has no change in it , and the unieal world becomes real, when it is seen as full of the Divine spiiit.

885The invariable self-sameness of the Divine spiiit, 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 woids ^pait and whole^ aie wholly meaningless, because both of these are full with the divine spiiit.

886Fie to them, that deride notions as false talk ; because the woild with its hills, and seas, earth and rivers, is all untiue without the notion of Grod’s piesence in it (The Buddhists are peiceptionalists, and have no faith in any thing beyond their sensible perceptions {piaijalsJia) , but the Vedantic spiiitualists, on . the central y, are abstract conceptionalists, and believe nothing to be true, of which they have no notion or inwaid conception).

887The intellect being an unity, cannot be mistaken for a pait of any thing, and though it may become as solid as a stone, yet it shines biightly in the sphere of its vacuiiy. *

888As the lines on the leaves of trees, are neither the parts of the leaves nor distinct fiom them, so the woild situated in the Intellect, is no paifc of it nor sepaiate from it.

889No detached soul is of heterogenous giowth, but retains in its natuie the natuie of the intellect, and Biahm^ is the primary cause of. causes (Hence called Hiranyagaibba )

890All the woilds arc as void as vacuity, and 3 'ct they appeal otheiwise, as the}’- aie situated in the Gicat Intellect. All this IS the seat of the Supreme, and you must know it by yoiu intellection.

891As the Muni spake these woids, the day declined to its evening twilight. The assembly biokc with miital salutations, f (0 perform theii vespcial ablutions, and met again at the couit hall with the using sunbeams, after dispersion of the nocturnal gloom.

Chapter 22

892All its objects appear^ as unengraven images on the column of the mind, which is without any engraving or engraver of it.

893As the intermotion of the waters in the sea, causes the waves to use of themselves, so the visibles as they appear to us, are as waves in the calm spirit of the Supreme. (The vaiiety of the waves, with the pearls, shells and fioth they pour out, lesemble the multiformity of worldly pioductions).

894The fancied world is no more than a facsimile of the mind of its Maker, just as the sun beams under the water, aie but reflexions of the light above; and no other than a negative notion (a false idea).

895The ideal woild is but an aerial castle, and this eaith (with its contents), is as unreal as a dream, and as false as the objects of our desire.

896The eaith appearing as solid, is in the light of philosophy, no bettei than the liquid water of a iiver, in the mirage of a sandy deseit, and is nevei in existence.

897The illusive foims of the visibles, in this supposed substan- tial foim of the woild, lesemble at least, but aeiial Castles and rivers in the miiage

898The visionaiy scenes of the world being taken to the scales, will be found when weighed, to be light as an and as hollow as vacuum.

899disie^aid of seuse^ will find when they eome to sensOj that theie is no difference between the woild and Brahma (the one being but the reflection of the othei)

900The dull woild 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 laiified lays of the sun j but it raises like the othei, the huge clouds, to water the shooting seeds of plants.

901As a city in a dieam, is finer than one seen in the waking state, so this visionary world is as subtile as an imaginary one.

902Know theiefore the insensible woild to be the inverse of the sensible soul, and the substantive woild a> the leverse of tlip unsubstantial vacuum ; The woids plenum and vacuum aie both as inane as any bieath, because these opposites aie but diffeient yiews of the same Intellect.

903Know therefoie this visible woild to be no production at all , it is as nameless as it is undeveloped, and as mexistent as its seeming existence.

904The univeise is the spheie of the spiiit of God in the infinite space, it has no foundation elsewheie except in that Spiiit of which it IS but a paiticle, and filling a s^iace ecj^ual to a bit of infinity.

905It is as tiansparent as the sky, and without any solidity at all , it IS as empty as empty air, and as a city pictuied in im- agination.

906Attend now to the stoiy of the Tomj)le which is pleasant to hear, and which will impiess this tiuth deeply in youi mind.

907Rdhia said • — Tell me at once, O Bidhman, the long and shoit of the stoiy of the temple, which will help iny undeis- tanding of these things,

908Vasishtha said -Theie lived of yoie a prince on the suiface of the eaith, whose name was !f*adma fiom his being

909He was tlie asylum of the learned, as the mount Meru was the residence of the gods , he was the moon of fan fame iisen fiom the ocean of the earth , and was as a lake to the geese of good qualities , and lilre the sun to the lotuses of purity.

910He was as a blast to the ereepeis of his antagonists in warfare ; and as a lion to the elephants of his mind (appetites). He was the favouiite of all learning, and a patron of the learned, and a mine of all admuable quaUties.

911He stood fixed 'as the mount Manddia, after it had churned the ocean of the demons. He was as the vernal season to the blossoms of 3 oy, and as the god of the floial bow to the flowers of blooming prospeiity.

912He was the gentle bieeze to the vacillation of the play- ful creepers, and as the god Haii in his valour and eneigy. He shone as the moon on the florets of good manners, and as wild- fire to the brambles of licentiousness.

913His consort was the happy Lila, playful as her name implied, and fraught with every grace, as if the goddess of prospeiity, had appeared m person upon earth.

914She was gentle with her submissiveness to her lord, and was sweet in her speech without ait; she was always happy and slow in her movements, and ever smiling as the moon.

915Her 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.

916She was buxom as a playful plant, and bright as a branch of Imda flowers, and full of glee and good humour. With her

917Her puie foim was sacred to touch, and conferred a hilaiity to the heait, as the holy stream of the Ganges, exhilarates the flock of swans floating uxioii it.

918She was as a second Rati, bom to scive her loid, who was Kama inpeison on eaifli to give joy to all souls.

919She was soiiy at his soiiow, and delighted to see him delightful , and was thoughtful to see him pensive Thus was she an exact pictuie of her loid, except that she was afiaid to find h’m angiy.

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920They delighted themselves in the inner apartments, on beds decked with fragrant flowers, and on walks stiew^u over with fresh blossoms They amused in their swinging cradles in their pleasure gaidens in spimg, and in lowmg then tow-boats in summer heat

921They sat besides the beds of and Manddia plants,

922The glossy beds of grassy tufts, the mossy seats of woods and lawns, and watei -falls flooding the level lands with showers of rain, (were also then favouiite lesoits)

923Mountain layers overlaid with gems, minerals and iichest stones j the shrines of gods and saints, holy hermitages and places of pilgrimage, were oft visited by them

924Lakes of full-blown lotuses and lilies, smiling Kumuclas of vaiious hues, and wood-lands daikened by green foliage,

925oveibung with floweis and fiuitage, weie tbeir fiequent baunts.

926They passed their time in the amorous dalliances of god- lilce youths , and then peisonal beauty, was giaced by the geneious pastimes, of their mutual fondness and affection.

927They amused each other with bon-mots and witticisms and solution of iiddles, with stoiy telling and playing the tucks of hold-fists musJiU'hancllLcb {piiimuth)) and the vaiious games of chess and dice.

928They diverted tliemselves with the reading of diamas and narratives, and inteipietation of stanzas difficult even to the learned. And sometimes they roamed about cities, towns and villages.

929They deeoiated their persons with wi’eaths of flowers and ornaments of various kinds,* faied and feasted on a variety of flavours, and moved about with playful negligence.

930They chewed betel leaves mixed with moistened mace and campher, and saffi on , and hid the love marks on then bodies, undei wreaths of flowers and corals, with which they were adorned.

931They played the frolics of ^‘’hide and find'’^ (Beng. Inlachwi), tossing of wreaths and garlands, and swinging one another in cradles bestrewn with floweis,

932They made their tups in pleasure-boats, and on yokes of elephants and tame camels, and spoited in then pleasuie- ponds by patteung water upon one another.

933They had then manly and womanly dances, the sprightly tdmlava and the meiiy lasya , and songs of masculine and effeminate voices the Kald and glt>a. They had symphonious and euphoneous music, and played on the lute and taboi, (the wired and percussive instruments).

934They passed in their flowery conveyances through gar- dens and paiteiies, by rivei sides and highways, and amidst their inner ajiaitments and royal palaces.

935The loving and beloved princess being thus brought up, in pleasure and indulgence^ thought at one time with a wistful heart within herself j

936And how wiU I enjoy his company on beds of flowefs in the palace, possessed of my youth and free-will, for the long long period of hundi’eds of years.

937will therefore endeavour with all my vigilenee and prayers, and austeiities and endeavours, how this moon-faced prmce, may become freefiom death and decline.

938She accordingly mvited the Brdhmans and honoured them with presents, and asked them lowly, to tell her how men might become immortal on earth.

939The Brdhmans rephed * ‘‘ Great queen I holy men may obtain success in every thing by their austerities, prayers and obseivance of religious rites, but no body can ever attain to immortahty here bellow.^^

940Hearing this from the mouths of the Brdhmans, she thought again m her o^vn mmd, and with fear for the demise of her lovmg loid.

941Should it happen, that 1 come to die before my lord, I shall then be released from all pain of separtion from him, and be quite at lest m myself.

942But if my husband happen to die before me, even after a thousand years of our hves, 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).

943Having determined so, she betook herself to observe the strict ceremonials of the Sdstia, and without the knowledge of her loid.

944She kept her fasts, and broke them at the end of every third night; and then entertained the gods, Brdhmans, the priests and holy people, with feasts and due honours.

945She was then employed in the pcifoimance of her daily ablutions, in her act of alms giving, in the obseivance of her nusteiities and in meditation; in all of which she was pains- taking, an observant of the rules of pious theism.

946She attended also to her incognnsant husband at stated times, and mmisteied unto him to the utmost, her duties as req^uired by law and usage.

947Thus observant of Iier vows, the young pnneess passed a hundred of her tiinoctial ceremony, with resolute and persever- ing pams-taking and unfailing austerities.

948The fair goddess of speech, was pleased at the completion of hei hundredth tiinoctial observance, in which she was honour- ed by hei, with all outwaid and spiiitual complaisance, and then bespoke to hei.

949Saiasvati said * “I am pleased my child ! with thy con- tinued devotion to me, and thy constant devotedness to thy husband Now ask the boon that thou wouldest have of me.^^

950The princess replied ^‘'Be victorious, O moon-biight goddess ’ that puttest to an end all the pams of our biith and death, and the troubles, afflictions and evils of this world , and that like the sun, puttest to flight the darlcness of our affections and afflictions m this life.

951Hearing this, the goddess said, “Be it so,” and im- mediately disappeaied in the air (whence she came) ; as the wave subsides m the sea whence it nses to view.

952The princess being blessed by the piesence and good grace of the goddess, was as delighted as a doe at the hearmg of music.

953The wheel of time lolled on its two seimcircles of the fort-nights. The spikes of months, the arcs of the seasons, the loops of days and mghts and the orbit of yeais. The axle composed of fleeting moments, giving incessant momentum to the wheel.

954The dead body of the warlike prince, being laid over the sepulchie, in the inside of the palace, the piincess began to fade away at its sight, like a lotus flower without its natal water (of the lake).

955Her lips giew pale by her hot and poisoned breath of soiiovv , and she was in the agony of death, as a doe pieiced by a dait (in hermoital pait).

956Her eyes were covered in daikness at the death of

957She became leanei every moment, m her sad melancholy; and turned as a diied channel coveied with dirt in heu of its watei.

958She moved one moment and was then mute as a statue.

959Then the etheiial goddess Sarasvati, took pity on the excess of her grief, and showed as much compassion for her lelief, as the first shower of lam, docs to the dying fishes in a drying pond.

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960Never 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 pratiee common m many religions).

961His living soul which is as pure as air, will never depart fiom this eemetry of thy inner apai’tment. (The departed soul IS believed to hover about the crypt or cairn until the day of aesurrection).

962The black-eyed princess, with her eyebrows resembling a cluster of black-bees, heaid this consolatory speech of the god- dess, and was cheered m her spiiit, as the lotus-bed on return of the rains,

963There she meditated on the goddess of knowledge, in the recess of her understanding, and called her in earnest in the sor- row of her heart, when she heard the divine voice thus addressing to her,

964The goddess replied : " His spin t is now roving in the sky, of which there aie three kinds ‘—one the firmament or region of the sensible worlds , the other is the region of the mind, the seat of vohtion and creation; and third is the region of Intellect, which contains the two othcis.

965Your husband^s soul is now in the sheath of the region of Intellect; (being withdiawn both fiom the legions of the visible world and sensuous mind). It is now by seeking in the region of the Intellect, that things which aie mcxistent here, aie to be found theic.

966As in passing from one place to another, you are conscious of standing in the mid spot, (which is neither the one noi the othei); so you will arrive in an instant at the intermediate legion of the intellectual world, (lymg between this sensible and spiiitual worlds),

967If you will abide in that intellectual woild, after .for- saking all your mental dcsiies, you will ceitainly come to the knowledge of that spuitual Being who compiehends all m himself.

968Vasishtha said : so saying, the goddess repaiied to her heavenly seat , and Lila sat gladly in her mood of steadfast me- ditation. (Platonism).

969She quitted in a moment the piison house of her body, and her soul bioke out of its inner bound of the mind, to fly Lieely in the' an, like a bird freed from its cage : (so Plato compares the flight of thepaitmg soul with that of a bird fiom its cage).

970She ascended to the any legion of the Intellect, and saw (by her intellectual light her husband seated theie in his -seat,^ amidst a group of princes and lulers of the eaitli, ('who had

971He was seated on a throne, and lauded with the .loud acclamations of “Long live the king,” and “Be he victorious.” His offieeis weie prompt in the discharge of their several duties

972The royal palace and hall were decorated with rows of flags, and theie was an assemblage of unnumbered sages and saints, Bidhmans and Bishis at the eastern entrance of the hall.

973Theie stood a levy of innumerable piinces and chiefs of men at the southern porch, and a bevy of young ladies stand- ing at the western door- way.

974The noithern gateway was blocked by lines of horse, carriages and elephants ,* when a guaid advanced and informed the Inng of a warfare in Deccan.

975He 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 beseiged the city of Tonkan on the wes’t.

976Then there was the reception of the ambassadoi fiom Lankd, coming from the coast of the southern sea.

977There appeared next the Siddhas, coming fiom the Maben- dra mountains boidermg the eastern mam, and traversing the numerous riveis of their fluvial districts , as also the ambassador of the G-uhyaka or Yaksha tubes, inhabiting the shoies of the northern sea.

978There weie likewise the envoys, visiting the shores of the western mam, and relating the state of affairs of that terri- tory to the king. The whole courtyaid. was filled with lustre by the assemblage of unnumbered chieftains from all quaiters.

979The lecitals of Brdhmans on sacrificial altai^, died away under the sound of the timbrals ; and the loud shouts of pane- gyrists, were le-echoed by the uproar of elephants.

980The vault of heaven, resounding to the sound of the vocal and mstiuraental music, and the dust raised by the proces-

981His fail fame shone forth as a burning hdl of white camphor, and laiscd a column of splendour i caching to the sky, and casting into shade the solar light.

982There were the ruleis of districts, who wore busily em- ployed in their grave and momentous duties, and the great architects who conducted the building of many cities.

983Then the aident Lild enteied the court-hall of the ruler of men, and unseen by any, just as one void mixes with another void, and as an is lost in the air.

984She wandered about without being seen bj’’ any body there , just as a fair figure, formed by false imagination of our fond desire, is not to be peiceived by any one without ouiselvcs.

985In this manner she continued to walk about the palace unperceived by all, as the aireal castle built in one’s mind, is not perceived by another.

986She viewed the same places, the same dealings, the same concourse of boys, and the same sorts of men and women, and the same mimqteis as before.

987She saw the same rulers of eaith, and the veiy same Pandits as before , the identic comtieis and the self-same servants as evei.

988There was the same assemblage of the learned men and friends as befoie, and the like thiong of citizens pursuing their former course of business.

989She saw on a sudden, the flames of wild fiie spieadmg on all sides even in bioad midday light, and the sun and moon

990She saw the trees, the hills, the riveis and the cities flouiishing Avith population , and the many towns, and villages and foiests all about.

991She beheld hei loyal consoit as a boy of ten yeais of age aftei shaking off his foimei fiame of old age, sitting amidst the hall with all his foimer ictinue, and all the inhabitants of his village.

992Lild having seen all these began to leflect within heiself, w^hether the inhabitants of tins place wcie living beings oi the ghosts of their foimei living souls

993Then having leeoveied hei sense at the lemoval of hei tiance, she enteied into hei inner apaitment at midnight, and found the inmates fast bound in sleep

994She laised one by one hei sleeping companions, and said she was anxious to visit the loyal hall

995She wanted to be seated beside the thione of her loid, and to clear her doubt by seeing the courtieis all alive

996The loj'-al menials lose up at her call, and obedient to her command they said Be it so,^^ and attended to then respec- tive duties.

997Rows of lights were placed about the court-yaid, which looked as beautiful as clusteis of stars in the clear sky

998The giound of the couifc-yard was filled by thiongs of people, as the earth was covered of yoie by floods of the great deluge

999The cooling and fragiant odour of thickly pasted eamphoi filled the palace, and the sweet-scented zephyrs breathed piofuse- ly the fiagiance of the lotus flowers, which they bore from all sides.

1000The chamberlains stood all around in their white garbs, and appeared as an assemblage of silveiy clouds, hanging over the burning hills undci the equator.

1001The ground was stiewnover by the morning breeze with heaps of floweis, blight as the beaming dawn dispelling the gloom of night, and etiolated as clusters of stais fallen iqxm the giound.

1002There Ltld took her seat on a golden seat by the side of the throne, and appeared as the beauteous Rati seated m the joyous heart of ICdraa, {i. e. as Venus sitting in the lap of aureate lighted Phoebus) .

1003She 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 m their proper places.

1004She was highly delighted to behold them all in their former states, and shone forth as the moon with the brightness of her eoimtenance, to find them all alive again.

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1005She entered the inner appaitment and sat by the side of the dead body of her loid, hidden under the heap of floweis, and thus began to reflect within herself.

1006She exclaimed O the wondious magic ! that presents these people of my place situated in the same manner without 'myself, as they weie seen to be seated within me.

1007As the minor shows the reflexion of the hills within itself as they aie without it, so the reflector of the intellect pre- sents the whole cieation inwaidly as it has outwards of itself.

1008"I must now invoke the goddess of wisdom to asceitain which of these is illusion, and which the sobei and ceitain reality

1009So saying, she woishipped and invoked the goddess, and beheld her immediately piesent before heiself, in the form of a viigin.

1010She made the goddess sit on the elevated seat, and having seated heiself low upon the ground befoie her, asked that divine power to tell hei the tiuth

1011The goddess asked “ Tell me fair lady, what is the natuie of the leal woild, and what you mean, by its unreality.

1012Lild, lejilied T know the natuie of the real to be such as I find myself to be sitting heie, and looking upon you as seated in this place

1013The goddess lejoined The real cieation eannot pioduce an unieal figuie, noi a similai eause jnoduee a dissimilar effect.

1014hild leplied But we often see, O goddess * dissiimlai effeets to be jJioduced fiom sirnilai causes thus, the eaitli and eaithen pot though similai in then substance, yet the one is seen to melt in watei, and the othei to cany watei in it

1015The goddess said Yes, when an aet is done by the aid of auxiliaiy means, theie the effect is found to be somewhat diff- eient fiom the piimaiy cause (Thus the eaitheii pot being pioduced by the auxiliary appliances of flie, the potter’s wheel and the like, diffeis m its quality fiom the oiiginal clay)

1016The Meni (the polar axle or mountain) is its pillar, beset aiound by the legents of the ten Bides, as statues caivcd upon it The fourteen regions are as so many apartments of it, and the bollow concavity containing the three woilds, is lighted by the lamp of the luminous sun.

1017Its corners are inhabited by living creatines resembling ants and emmets, ivhich aie surioundcd by mountains appearing as ant-hills in the sight of Bralimd, the piimc lord of cicaturcs and the piimeval patiiaich of man} races of men

1018All animal beings aie as woims oonrined in the cucicoons (piison houses; of their own making. The a/cme skies above and below are as the soot of this house, beset by bodies of Siddhas (or departed spiiits), resembling gioups of gnats buzzing in the air.

1019There are also the playful spiiits of gods and dcmigqds, hovering over human habitations, as swaiins of busy and buz- zing bees about vessels of honey.

1020Heie theie lay amidst the cavity of heaven, caith and the infernal regions, tracts of land well watered byiivers, lakes and the sea on all sides

1021In a corner of this land, there was situated a secluded piece of ground (a vale or village), shelteied by hills and ciaigs about it.

1022In this secluded spot thus sheltered by hills, rivers and -forests, theie lived a BiAhman with his wife and childien, free from disease and caie of gain and fear of a rulei, and passed his days in his fiie-woiship and hospitality, with the inoduce of his kme and lands.

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1023His name was Vasishtha, and that of his wife Arun- dhatl, who was as fair as the moon, and as the star of the same name on earth.

1024She lesemhled her namesake the priestess of the solar race, in her virtues and parts and in all things, except m her soul and body.

1025She passed her time in tiue love and affection in his company, and was his all m the woild, with her sweet smiling face resembling the Kumuda flowei.

1026This Brahman 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 tiain below.

1027He was accompanied by all the raerabeis of the royal family and his troops and soldiers, and was going to a chase, with a clamoui that resounded in the hills and forests.

1028The white flappers shed a stieam of moon light, and the lifted banneis appealed as a moving forest, and the white umbie-' lias made the sky a canopy to them.

1029The air was filled with dust laised by tne hoofs of hoises from the ground, and lines of elephants with their high hatulds, seemed as moving towers, to piotect them from the solar heat and sultry winds.

1030The wild animals were running on all sides at the loud uproar of the party, resembling the roaring of a whiilpool, and

1031The Brahman saw the pioeession and said to himself, ^‘"O how charming is royalty, which is fraught with such splcndoui and prospeiity.

1032Ah 1 how shall I become the monaich of all the ten sides, and have such a retinue of horse and elephants and foot soldiers, with a similar tram of flags and flappers and blazing umbrellas

1033When will the bieeze waft the f lagiance of lu/ida flowei s, and the fauna of lotuses to my bed-ehambei, to lull me and my consorts to sleep.

1034When shall I adorn the countenances of my chambei mauls with camphor and sandal paste, and enlighten the faces of the four quaiteis with my fair fame, as the moon-beams dccoiate the night.

1035With these thoughts, the Bi^ihman was thencefoith detei mined to apply himself with vigilenee, to the iigid austei- ities of his leligion foi life ,

1036He was at last ovei taken by infiimities which shatteied his flame, as the sleets of snowfall, battei the blooming lotuses in the lake.

1037Seeing his approaching death, his faithful wife was fading away with fear, as a cieeper witheis at the depaituie of spiiiig, foi feai of the summei heat

1038Tins lady then began to woiship me (the peisonification of Wisdom) like thyself, foi obtaining the boon of immoitality which IS haid to be had.

1039She piayed saying Oidain, O goddess • that the spiiit of my loid may not depait fiom this sepulchie after his demise and I granted hei request

1040Aftei Sometime the BiAhman died, and his vacuous spiiit remained in the vacuity of that abode

1041This aeiifoim spiiit of the Brdhman, assumed the shape of a mighty man on eaith, by virtue of the excessive desiie and merit of acts in his foimei state of existence.

1042He was the model of all learning, and the all giving Kal^ya tiee to his suitois , he was the footstool of great Pandits, and as the full-moon shedding the ambiosial beams of polity all around

1043But after the Brdhman was dead, and his dead body had disappeared in the foims of elementary particles in an, and his any spirit had reposed in the aerial intellectual soul within the empty space of his house

1044She became a dead body like her husband, and her spirit by shuffling offi its mortal coil, resumed its subtile and immoital form, in which it met the departed ghost of hei hus- band.

1045She advanced to her lord, as lapidly as a iiver runs to meet the sea below its level ; and became as cheerful to join him, as a clustei of flowers to inhale the vernal an.

1046The houses, lands and all the immovable properties and movable riches of this Bid^hman, aie still existent in that loeky village, and it is only eight days past, that the souls of this loving pail, aie leunited in the hollow vault of then house

Chapter 27

1047Yon two aie the same pan now icigning over this realm, and resembling’ a pan of doves in your nuptial love, and the deities Siva and Paivati in youi might.

1048The erioiieous knowledge (derived fiom sense), easts its lefleetion m the mtellect, and causes its eri or also, (eiiors in the senses bleed eiiors in the mind), and this makes you doubt- ful of the tiuth and uiitiuth of the two states, (of the sensible and mtellectnal woilds) .

1049Theiefoie the question, Vhich is tnie and uhich is un- true,^ has no bettei solution than that all creations, (whether visible or invisible, mental oi ideal), are equally false and un- substantial

1050Vasishtha said Hearing these words of the goddess, LiM was confused in her mind, and with her eyes staring with wonder, she addiessed hei softly.

1051Lila said —How is it, O goddess ^ that youi woids are so mcoheient with truth, you make us the same, with the Brdhmanie pan, who are m then own house, and we are sitting here in oui palace

1052And 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 alieady saw m my tia.nee-S(imd,d/iz)^

1053It is as impossible as to confine an elephant in a mustered , seed^ and as the figliting* of a gnat with a body of lions in a nut-shell.

1054It IS as incredible as to believe a lotus seed containing a hill in it^ and to be devoured by a little bee , oi that the peacocks are dancing on heaiing the i oaring of clouds in a dieam,

1055It IS equally inconsistent to say, O gieat goddess of gods* that this eaith with all its mountains and other things, aie contained within the small space of a sleeping room.

1056Deign theiefore, O goddess to explain this mystery cleaily unto me , because it is by thy favour only that the learned aie clearei of then doubts.

1057The goddess said Hear me fan lady * I do not tell thee a he , because transgiession of the law is a thing unknown to us. (The law is ndnntam vadeta-nev&i tell an uutiuth),

1058It IS I that establish the law when otliers are about to biealc it , if then I should slight the same, who else is theie who would observe it.

1059The living soul of the village Bi^hman, saw within it- self and in the veiy house, the image of this great kingdom, as his departed spirit now views the same in its empty vacuity, (Therefore both these states aie equally ideal).

1060But you have lost the remembrance of the states of your former lives after death, as they lose the lecollection of waking events in the dieaming state

1061As the appearance of the three worlds in dream, and their foimation in the imagination , or as the deseiiption of a warfare in an epic poem and water m the milage of a maut oi sandy desert (are all false) .

1062So weie the hills and habitations which were seen in the empty space of the Bi4liman^s house, whicn was no other than tiie capacity of his own mind to form the images of its fancy, and receive the external impressions like a lefiecting miiioi (all mere ideal).

1063But these images, which aie deiived from the remembr- ance of umeal objects of the woiM, aie as unieal as those objeets which cast then leflexions m the intellect, just as the waves using in the iivei of a mu age, are as unreal as the mu age itself.

1064Know this seat (sadana) of youis, which is set in this closet {losim) of the house, as well as myself and thyself and all things about us, to be but the lefieetions of our intellect only, without which nothing would be peieeptible, as to one who is devoid of his mtelleet

1065Our dreams and fallacies, our desiies and fancies, as also oui notions and ideas, serve as the best evidences, that afford us then light foi the undei standing of this truth (that nothing is tiue beside the subjective mind, which cieates and forms, produces and presents all objects to our view

1066The spiiit of the Brahman resided in the vacuity of his house (the body), with the seas and forests and the earth e, their impressions) within itself, as the bee abides in the lotus

1067The House of the Bi4hman was situated in the same locality of the intellect, which contains all the woilds in one of its atomic pai tides

1068The intelligent soul contains in eveiy atom of it, un- numbered woilds within woilds, enough to lemove your doubt, of the Biahman^s viewing a whole lealm within the sjiace of his intellect

1069Lfld asked , How can the Brahmanic be ouiselves, when they aie dead only eight days befoie, and we have been leigning heie foi so many yeais ^

1070The goddess refilled — Theie is neither any limit o^-jrgady

1071dniation, noi any distance of place oi length of time ii

1072Attend to what I tell you about the manner in which we foim the idea of time, and' its distinct parts of a moment and an age, m the same way as we make the distinction of individualities in me, thee and this oi that peison, (which aie essentially the same undivided spiiit and duiation) *

1073Hear now, that no soon^ does any one come to feel the in- sensibility consequent to his death, than he foigets his former natuieand thinks himself as another being

1074He then assumes an empty form in the womb of vacuity in the twinkhng of an eye, and being contained in that container, he thinks within himself m the same leeeptacle.

1075He then thinks m himself , “I am the son of this father 'and am so many years old, these are my dear fiiends and this is my

1076Thus the compact density of the sphere of his soul, pre- sents him many other figures, which appeal to iise m it as in some part of the woild.

1077But they neither use nor remain in the soul itself, which IS as transpaient as the empty air, they appear to the intellect as a vision seen m a dream

1078As the view beheld in a di’eam, presents the sights of all things in one place, so does every thing appear to the eye of the .beholder of the othei world as m his dieam

1079And as there is no dillcience in the waves of the same sea- water^ so the jiroduecd visible ei cation is no other than the un- piodueed mtelleetual woild, both of which aie crpially indcstiu- ctible • (the one being but a copy of the othei).

1080But m leality the appeal ance is nothing hut a reflection of the intellect; and which apait fioin the iiitclhgible spiiit^ is meiely an empty vacuity. *

1081The waves though foiined of water, arc themselves as

1082Hence theie being no visible object in leality (except a false ajipeaiancc of such), how can the obsei vei have any idea of the visible, which loses its delusion at the moment of his death.

1083After disappeaiance of the vusible oiitei world fiom sight, the soul leflects on its leminiscence of the creation in its inner woild of the mind, accoiding to the inopei time and place of eveiy thing,

1084It lemembeis its biith, its paients, its age and its residence, with its learning and all othei puisints in then exact manner and

1085It thmlrs of its fiiends and seivants, and of the success and failuie of its attem25ts Ana thus the incieate and incoipoieal soul, lummates on the events of its cieated and coipoieal state in its intellectual foim

1086It does not howevei lemam long m this state, but enteis a new body soon aftei its death, to which the jnopeities of the mind and senses, aie added aftei w^aids in then piopei times.

1087li then becomes a baby, and finds a new father and* mothei, and begins to glow Thus whether one may perceive it or not, it IS all the product of liis former reminiscece»

1088Then upon waking from this state of tiance, like a fruit fiom the cell of a flower, it comes to find that a single moment appealed to it as the peiiod of an age.

1089So King Haiish Chundra of yoie thought one night as ' a peiiod of twelve yeais, and so one day seems as long as a yeai to them that aie sepaiated from then beloved objects.

1090Again as the hath or deaih of one in his dieam, or his getting a begotten father in infancy, oi a hungry man^s farmg on dainty food in thought, is all false

1091So when a sated man says he is sataiving, or one deelaies 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 tieasure in his dieam, who is there to believe him ?

1092But this visible world rests in the invisible spiiit of God, as the piopeity of pungency, lesides m the particles, of the peppei seed, and as the painted pictures on a column. But where are the open and clear sighted eyes to perceive the same ?

1093The vision of LiM, called sam4dhi in Yoga and clmr’^ voyance of spnitualism, was the abstiact meditation of her loid in her memory. Which piesented hei with a full view of eveiy thing impnnted in it The memoiy is taken for the whole in- tellect cldt^ which is identified wath God, in whose essence the images of all things, aie said to be eternally present.

1094Objects never seen nor thought of before, also ofter them- selves to his view, as the sight of his own death in a dream, and as they were the punts in his memory.

1095But the infinity of objects, appearing in the empty sphere of the immateiial intellect, is mere illusion, and the baseless city of the world, like an aerial castle, is but the creation of im^-gi- nation.

1096It IS the remembiance of the past world, that makes it known to us, ^because it is impossible to lecognise any thing without a previous impression of its kind in the mind). Hence the length of a age and the shoitness of a moment, are but eiioneous impiessions pioceedmg fiom the rapidity and slowness of our thoughts.

1097Therefoie knowledge, based upon previous notions or

1098We aie conscious also of thoughts, unthought of before in our minds, as we often have in oui dreams , and think ot our parents after their demise by mistake of othei peisons as such

1099Sometimes genius supercedes the piovinee of memory, as in the first cieation or discovery of a thing, which is after- wards continued by its remembiance.

1100AccouHug to some, these visible woilds are said to have* icraainecl m theii ideal state in the Divine mind ; and accoiding to otheis, that there were no pie-cxistcnt notions o£ these in the mind oiC God

1101Accoiding to some othcis, the world manifested itself not fioni thcmemoiy, but by the powei and will of God, while otheis maintain it to be the pioduction of a fortuitous combination, of in- tolligence and atomic piiiiciples on a sudden {Kdlaidrij/a sanyoga),

1102It IS tlie cntiie forgetfulness of the woild, which is stjded liberation, and which can not be had from attachment to what is desuable or aveision of the uiideisirablc

1103As the fallacy of talcing a lope foi a snalce, is not lemovcd until the meaning of the world snake, is known to be inapjdicablc to the rope; so no one can have rest and peace of his mind, unless he is convinced of the illusive natuie of the woild.

1104The woild IS ccilainly a monster m itself without the knowledge of its Authoi ; buCthe difficulty of knowing the liist cause, has iciidcred it an impassable wilderness.

1105Lila said* If reminiscence be the cause of one’s ic- pioduction, then say, O goddess ! what were the causes of tlie biith of the Bi4hmanic pan, mthout the vestiges of then past lemembrance.

1106The goddess leplied • Know that Biahma the liist progenitor of mankind, who was absolute in himself, did not letam any vestige of his past lemembrance in him,

1107The fiist bom, who had nothing to leraember of a piior birth, was bom in the lotus with his oivn luicUigenee^c/^atanfya^ (and not because of his lemembrance).

1108Tlie loid of creatures being thus born by chance of his own genius or creative power, and without any assignable cause

1109design on his ^lart, lefleeted within himself "now I am be- come another and the source of cieation/^

1110VYhatever is thus bom of itself, is as it were nothing and never pioduced at all, but remained as the absolute intellect itself «« mihihus (chinnabhas)

1111It IS the Supreme being that IS the sole cause of both states of lemimscenee, (e. e the one caused by vestiges of piior impiessions, and the other produced by prioi desires), and both the conditions of cause and effect combine in Him in the spheie of his intellect.

1112Thus it IS the knowledge of the union of the cause and effect, and the auxiliary cause m Him, that gives us our tranqui- llity and naught otherwise

1113Causality and consequence are mere empty words of

1114Hence nothing is produced that is seen in the pheno- menal, or known in the noumenal or intellectual woild [Ghd~ jagat), but eveiy thing is situated within the space of the spheie of the intellect in one’s own soul

1115Llld said O f wondeiful was the sight thou hast shown me, O goddess , it was a fair piospect of the woild as in its morn- ing hght, and as brilliant as in the glaie of a lightmug,

1116Now goddess! deign to satisfy my curiosity, until I become conveisant with it by my intense application and study.

1117Kindly take me to that dwelling where the Brdhman pail dwelt togethei, and show me that mountainous spot of their former residence

1118The goddess rephed . If you want to see that sight, you shall have to be immaculate, by forsaking the sense of your peisonality {mana or meuw)., and betaking youiself to the clair- voyance 01 deal sightedness of seeing the unintelligible Intellect {ac7iefga-c7nt) within the soul

1119In this state we shall be able to see them with all their possesions without any obstruction, otheiwise this body is a gieat barriei in the way of spuitual vision.

1120Llld said Tell me kindly, O goddess 1 the leason, why do we not see the other woild with these eyes, nor go there with these bodies of ours.

1121The goddess replied * The reason is that you take the true futuiity for false, and believe the untrue present as tine. For these worlds which aie foimless, appeal as having forms to yoiu’ eyes, as you take the substance gold in its form of a iing.

1122Gold though fashioned as a ciielet, has no circulaiity in itj so the spiiit of God appealing in the form of the woild, is not the woild itself.

1123This illusoiy quintessence of the woild is all false, the tiue reality being the subjective Biahma alone,* and in support of this tiuth we have the evidence of our guides in Veddnta philosophy, and the conviction of our consciousness.

1124The Brdhma believei sees Biahma alone and no othei any- where, and he looks to Biahma through Biahma himself, as the cieator and pieseivei of all, and whose nature includes all other attiibutes in itself.

1125Brahma is not known only as the author of his work of the Cl cation of worlds, but as existent of himself without any causation or auxiliary causahty, {z e as neitlier the eieatoi or cieated, noi supporter of nor supported by anothei)

1126Until you are trained by your practice of Yoga, to rely

1127Being settled m tins belief of unit)’-, we find oiii selves by oui constant 2 n’actice of Yoga communion^ loicstin ibc Supicmc spirit.

1128We then find our bodies mixing with the aii as an aeiial substance^ and at last come to tbe sigbt of Biabma witb these our mortal frames

1129Being then endued with pure, enlightened and sjuritual frames^ like those of Biahmd, and the gods, the holy saints aic placed in some part of the divine essence.

1130Without 2 )i*actice 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

1131It IS impossible for one to arrive at the aerial castle (objects of the wish) of another, when it is not possible foi him to come to the castle (wished for object), which he has himself built in an.

1132Boisake theiefore 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.

1133As 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 jnactice of yoga only and not otherwise.

1134And as the eironeous conception of the existence of the woild, has continued since its first creation (by the will of Brahma), so it has been ever since attiibuted to an eternal fate

1135LfU 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 aie we to effect our journey theie?

1136As for me, I shall be able to go thei e with the jiurer pai t of my essence the sentient soul, (after leaving this my gross body heie). But tell me how wilt thou that ait pine intellect {cMas), go to that place ?

1137The goddess readied I tell thee ladj, that the divine will IS an aeiial tree^ and its fruits aie as unsubstantial as aiij having no figure nor form nor substance in them.

1138And whatever is formed by the will of God from the i)ure essence of his intelligent nature^ is only a hkeness of himself, and beais little difference from its original.

1139This body of mine is of the like kmd, and I will not lay it aside, but find out that place by means of this as the bieeze finds the odouis.

1140And as water mixes with water, fire with fire and air with an, so does this spiiitual body easily 30 in with any mateiial form that it likes.

1141But a coi25oreal body cannot mix with an incorpoieal substnnee, nor a solid rock become the same with an ideal hill.

1142So your mateiial body becomes spmtual {ahvdhila)^ by means of youi leaning to spiiituality, as m yom* sleep, in your pio- tiacted meditation, msensibility, fancies and reveries.

1143Your spiritual natuie will then letiirn to youi’i body,

1144LiM said Say goddess, what becomes of the sjiuitual

1145The goddess leplicd • Any thing that exists is perfehable, and of comse liable to death, but how can that thing dielwhicli IS nothing, and is impeiishablem its nature ^ (Such is the liirit).

1146Again the fallacy of the snake in a rope being rer»ved,

1147Thus, as the true knowledge of the rope, removes^^be erroneous conception of the snake in it, so the lecognition of the spiritual body, dispels the misconception of its mateiiahty.

1148All imagery is at an end when there is no image at all^ as the art of statuaiy must cease for want of stones on earth. (Tims they attubute materiality to the immaterial spiiit from then familiaiity with matter).

1149We see clearly our bodies full of the spirit of God, which you can not perceive owing to your gioss understanding.

1150In the beginning when the intellect— is engiossed with the imagination of the mind eUtta, it loses thenceforth its sight of the only one object (the unity of God).

1151LIM 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 nWss ?

1152The goddess replied • Like the bracelet in gold and m water, the show of truth in fllAnma anri

1153The goddess replied- It was your want of reason that togeth%a you to erior so long; and it is the absence of ly^oning how aijg the iiatnial bane of mankind, and requires o e rem bv YOur attending to reason.

1154As reason advances, your want^of reason and Iciiowledge* and youi bondage to prejudice, are put to flight, and then you have an unobstructed liberation and pure understanding in this world.

1155As long as you bad remained without reasoning on this subject, so long were you either dormant or wandeimg in erioi.

1156You are awakened from this day both to your reason and liberation, ’and the seeds for the suppression of your desiies, aie sown in your heart.

1157At 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 ? j

1158AVithdraw 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 insensibihty (by forgetting yourself to a stone).

1159Then the impiession of the world will be utterly

1160Remaining thus entranced in your abstract medilf;ation, you Will have in process of time a soul, as luminous as a^mi- nary in the clear fiimament of heaven, freed fiom the con-' catenation of all causes and their consec[uences for evermoie»\

1161trace o time and s ii!iacc ^

1162When the mind becomes a xmre essence (as m its samddlii), and its desiies aie weakened, it becomes spiiitualised {atihOjliild), and then it glows and flows, as the snow melts to watei by application of heat.

1163The sjiiiitualised mind, being awakened (as if it ufei’e fiom its diowsiness or lethaigy), mixes with the holy spiiits of depaited souls m the other world.

1164When your egoism is moderated by your practice of yoga, then the peiception of the invisible, will of itself use cleaily befoie youi mind

1165And when spiritual knowledge gams a firm footing in your mind, you will then behold the hallowed scenes of the othei woild more than youi expectation

1166Theiefoie O blameless lady • try your utmost to deaden your desiies, and when you have gained sufficient sbiength in that piactice, know youiself to be libeiated in this life

1167This fleshy body of youis, can have no tangible connec- 1 '/On with one which is without flesh, noi can the intellectual "''^Teha), peiform any action of the coipoieal system.

1168It is the habitual reliance of men m then gross bodies, and then fond attachment to them, that bind then souls down, and bung them back to the eaith j while the weakening of eaithly desiies seive to clothe them with spnitual bodies

1169No body believes in his having a spnitual body heie VoL I 43

1170This body however, neither dies, nor is it alive at any tune, for both life and death are mere resemblances of aerial dreams and desiies in all respects.

1171The life and death of beings hero below, are as false as the apjiearances and disappcaraiice of persons in imagination, (or a man in the moon), or of dolls in play or puppet shows.

1172Now tell me the name and natuie of the piactice, that may be of use to Spiiitualisra, how it is to be perfected and what IS the end of such peifection.

1173The goddess replied Whatever a man attempts to. do heie at any time, he can haidly over effect its completion, without his painful practice of it to the utmost of his powei.

1174Practice is said by the wise, to consist in the conference of the same thing with one anothei, in undeistandmg it thoroughly, and m devoting one^s self solely to his object.

1175And those great souls become successful in this woild, who aie disgusted with the woild, and aie moderate in their enj'oyments and desiies, and do not think on the attainment of what they are in want of.

1176And those great minds are said to be best trained, which aie giaced with libeial views, and are delighted with the lelish of uneonceinedness with the woild, and enraptuied with the sti earns of heavenly felicity.

1177Again they aie called the best piactised in dinne know- ledge, who are employed in preaching the absolute negation of the knower and knowables in this woild, by the light of leasoning and S^stias

1178The strong tendency of the soul towards the spiiit of God, which lesults fiom a knowledge of the nihility of visibles, and subsidence of the passionsjis said to bo the effect of the jnactice of Yoga.

1179But mere knowledge of the inexistence of the woild, without subduing the passions, is known as knowledge without piactice, and is of no good to its possessor.

1180Consciousness of the inexiotence of the visible woild, constitutes the tine knowledge of the knowable. This habitude of the mind is called the practice of Yoga, and leads one to his final extmction-m? idna.

1181The mind thus prepaied by practice of Yoga, awakens the intelligence which lay doimant in the daik night of this woild, and which now sheds its cooling showeis of icason, like dew diijps m the fiosty night of autumn,

1182As the sage was seimonizmg in this manner, the day departed as to its evening service, and led the assembled tram to then evening ablutions. They met again with then mutual gieetings at the rising beams of the sun aftei the daikness of night was dispelled.

1183They sat beside the coipse decoiated with fresh floweis and garments, with their faces shining like the fan full-moon , and biightenmg the xilace.

1184They shook off all their thoughts and caics, and be- came as conti acted as the faded blossoms of the lotus at the decline of the day, when their fragiance has fled from them.

1185They continued in fixed attention without any exteinal sensation, like some lonely creepeis shiivelled for want of the moisture of the season

1186They weie fully impressed with the disbelief of their own existence, and that of all othei things in the woild, and weie altogether absorbed in the thought of an absolute privation of eveiy thing at large

1187What was a non ens at fiist, is even so a not-bemg at piesent, and what appeals as existent, is as inexistent as the water in a miiage.

1188Tlie two ladies tlien became as quiet as ineit nature > lieiself^ and as still as fiimament befoie the lumiuous bodies lolled about in its ample spbeie.

1189They 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.

1190With their new bodies they lose as high as one span above the ground, then taking the foims of the empty intellect, they began to mount in the sky.

1191The two ladies then with their playful open eyes, as- cended to the higher region of the sky, by their natuie of intellectual knowledge.

1192Then they flew higher and higher by force of their inteUeetj and ariived at a region stretching millions of leagues in length.

1193Here the pair in their etheiial forms, looked about accoiding to their nature in seaich of some visible objects , but finding no other figure except their own, they became much more attached to each other by then mutual affection.

Chapter 28

1194They saw a vast expanse as that of the wide extended nniveisal ocean, deep and tianslucent within , but soft "with etherial mddness, and a cooling bieeze infusing heavenly delighi.

1195All delightsome and pleasant was the vast Ocean of vacuity, into which they dived, and which affoided them a delight far greater in its purity, than what is derived fiom the company of the viituous.

1196And now they roved by the regions of Siddhas and Gan- dhaivas, breathing the chaiming fragrance of Ma7iddia chaplets, and now passing the lunar spheie, they inhaled the sweet scent exhaled by the breeze from that nectaiious oib {Sudhdlai a).

1197Now tiled and perspiiing profusely, they bathed in the lakes of showeiiiig clouds, fraught with the blushing lotuses of luiid lightnings flashing within them.

1198They promenaded at random of their free will on all sides, and now alighted like flutteiing bees on the tops of high mountains, appearing as filaments of thelotus-like eaith below.

1199They loved also under the vaults of some fiagments qf clouds, which weie scatteied by the winds, and laming like the cascade of Ganges, thinking them as shower-bath-houses m the an.

1200Then failing m their strength, they halted in many places, • With tlioir slow and slackened steps, and beheld the vacuum full of gieat and wondrous woiks.

1201They saw what they had never seen before, the tremen- dous depth of vacuity, which was not filled up by the myriads of woilds which keiit revolving in it.

1202Over and over and higher and higher, they saw the celes- tial spheies filled with luminous orbs adorned with their orna- mental stars, roving one above and around the other.

1203Huge mountainous bodies as the 3[en(> moved about in the vacuous space, and emitted a rubicund glaie, like a flame of fire fiom within their bowels on all sides.

1204There were beautiful table-lands, like those of the Himalayas, with their peaily peaks of snow, and also mountains of gold, spreading an aureate hue over the land.

1205They 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 spectatoi, and hiding the spectacle in dark blackness.

1206They beheld also tracts of blue saphire, with creepers of piiijdba flowers, blooming with then blossoms as banners in the azuie skies

1207All the great holies m the universe (the planetary sys- tem), wcie in continual motion, and the spirits of the gods and demigods, weie moving about unseen by one anothei.

1208Grioups of spiritual beings, as the Kushmiindas, Il4k- -^hasas and Pisachas, weie seated in aeiial circles at the borders.

1209Loud loaungs of clouds, as those of the craclcling wheels of heavenly cars, were hoaid in some places ; and the noise of rapid stars, resembled the blowing of pneumatic engines.

1210Theio the half burnt Siddhas, wore Hying fiom their burning eais under the solai lays, by reason of then ncaincss to the Sun, andtliesolar embeis were ilungafai by thebiealh ol the nostiils of his horses. (It means the falling of the burning meteors and raeteoiolites from the sky).

1211In some places they beheld tlic iiilers of men, and tiains of Apsaias, huriying up and down tlie mi ; and in othcis, the goddesses loving amidst the smoky and liciy clouds in the fiimameut.

1212Here they saw some sparks of light, falling like the jewels of celestial nymphs, in their huined flight to their ics- jiective spheres ; and there they beheld the lightsome S 2 >iiiis of lesser Siddhas dwindling into daikness.

1213Flakes of mists wcic falling off from the clouds, as if by fiiction of the bodies of tuibuleut spirits, rushmg up and down the skies , and shiouding the sides of mountains as with sheets of cloth.

1214Theie weie bodies ofYogims too, with their faces le- semhling those of dog5, ravens, asses and camels, who weie tia- veismg the wide expanse of the heavens to no pin pose

1215Theie weie Siddhas and Grandhaivas, siioiting injiairs in the coverts of dark, smoky and ash colouied clouds, spread before the 1 agents of the four quaiteis of the skies.

1216They beheld the path of the planets (the zodiac), winch resounded loudly with the heavenly music of the spheres, and

1217They 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 stais, and lolling with the rapi- dit}’^ of winds.

1218They saw the gods wielding then thunderbolts, discuses, tridents, swoids and missiles, and heard Ndiada and Tumburu singing m then aeiial abodes on high.

1219They beheld the legion of the clouds, where there were huge bodies of them mute as paintings, and pouimg forth floods of ram as m the gieat deluge.

1220In some place they saw a dark cloud, as high as the mouiitain-kmg Himalaya, slowly moving m the an , and at others some of a golden hue as at the setting sun.

1221In some place there were flimsy sheets of clouds, as aie said to hover on the peaks of the Rishya range , and at anothei a cloud like the calm blue bed of the Sea, without any

1222In some place, there was a cloud of dust raised by the wind, and appealing as a lake on the top of a mountain.

1223The Mdtris were seen, to be dancing naked in their giddy circles in someplace, and the great Yoginis sat at others, as if ever and anon giddy ivith intoxication.

1224Theie weie circles of holy men, sitting in their calm meditation in one place, and pious saints at others, who had cast away their woildly cares at a distance.

1225There was a conclave of celestial choiisters, composed of heavenly nymphs, Kmnaras and Gandharvas m one place , and

1226There were the cities of Brahma and Rudra full with their people, and the city of illusion (Mdyd) with its increasing population.

1227Theie w'eie mountains heaving their heads to thousands of miles in then height, and there were valleys and caves cover- ed in eternal daikness.

1228Theie 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 tho cold of the fiigid zone).

1229Somewhere theie was a great city, flouiishing with gloves and aibouis , and at anothei big temples of gods, levelled to the ground by the might of demons.

1230In some place there was a stieak of light, described by a falling meteoi in the sky , in another the blaze of a comet with its thousand fieiy tails in the an.

1231In one place theie was a lucky planet, rising with its full oib to the view, in another there spiead the gloom of night, and full sunshine in anothei

1232Heie the clouds were roaring, and theie they were dumb and mute , heie were the high blasts driving the clouds in air, and theie the gentle bieeze diopping the clusters of flowers on the ground.

1233Sometimes thefiimament 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 tiuth.

1234There apjieared flocks of peacocks and goldfinches, to be fluttering about in some place, and vehicles of the goddesses and VidyMhaiis thronging at another.

1235Numbeis of Kai tikeya'’s peacocks weie seen dancing amidst the clouds, and a flight of gieenish pariots was seen in the sky appealing as a veidant plain.

1236Dwaifish clouds were moving like the stout buffaloes of Yama, and otheis in the foim of horses, weie giazing on the grassy meadows of clouds

1237In some place, gigantic Bhairavas weie dancing with then, mountainous bodies , and great gai iiclas were flying at another, as winged mountains in the an

1238Huge mountains also, were tossed about by the bloiving of winds , and the castles of the Gandhaivas, were using and falling with the celestial nymphs in them

1239There weie some clouds using on high, and appearing as rolling mountains in the sky, crushing down the foiests below, and the sky appeared in some place, as a clear lake abounding in lotuses.

1240The moon-beams shone biightly in one spot, and sweet cooling breezes blew softly in another Hot sultiy winds weie blowing 111 some place, and singeing the foiest on the mountainous clouds.

1241There was a dead silence in one spot, caused by peifeet calmness of the breeze, while anothei spot piesented a scene of a hundred peaks, rising on a mountainlike cloud

1242In one place the raining clouds, were i oaring loudly in their fury , and in anothei a fuiious battle was waging between the gods and demons in the clouds.

1243In some place tlie geese were seen gabbling in tlie loins ^lake of the sky, and inviting the gandeis by their loud cack- ling ciies

1244Forms of fisheSj crocodiles and alligatois, were seen flying in the an, as if they were tiansformcd to aerial beings, by the holy waters of their natal Granges.

1245They saw somewheie the eclipse of the moon, by tlie 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.

1246They saw a magical flower gai den, exhaling its fiagrance in the air , and stiewing the flooi of heaven, with profusion of flowers, scatteied by showeis of moinmg dews.

1247They beheld all the beings contained in the three woi]d«, to be flying in the air, like a swaim of gnats in the hollow ot a fig tree, and then the two excellent ladies stop 2 ied in their aerial jomney, intent upon revisiting the eaith

Chapter 29

1248They saw the world situated as a lotus, m the heart of the first male Kara (Biahmd) , the eight sides foiming the petals of the flowei, the hills being its pistils, and the pericaip containing its sweet flavoui.

1249The riveis 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 butter- flies, and all its living beings appearing as gnats fluttering about it.

1250It is wet with moistuie, which is sucked by the sun, re- sembling the swan swimming about in the an. It folds it- self in sleep in the darkness of night in absence of the sun

1251The earth like a lotus is situated on the suifaee of the waters of the ocean, which make it shake at times, and cause the

1252The mount Meru (and others) are its lar^^ daugbbeis of great hives of human population, yrhere the f^ then sweet em- the giant race, propagated (the race of men), bu brace (with the sons of God), t Ii

1253The seven elevated mountains, foiming the houndaiy lines of this eontiiient, are its seeds , and the gieat mount of Sumeiu leachmg to the sky, is situated in the midst. e. the topmost noith pole).

1254Its lakes aie as dewdiops on the lotus-leaf, audits foiests are as the fauna of the flower, and the peoi le inhabiting the land all aiound, are as a swaim of bees about it.

1255Its extent is a thousand yo]anas square, and is surroun- ded on all sides by the dark sea like a belt of blaek bees.

1256It contains nine varskas oi divisions, which are luled by nine brother kings, resembling the regents of its eight petalled sides, with the Bhdiata-vartha in the midst.

1257It stretches a million of miles with moic of land than waterin.it Its habitable paits aie as thickly situated as the frozen ice in winter.

1258The biiny ocean which is twice as large as the continent, girds it on the outside, as a bracelet enciicles the wiist

1259Beyond it lies the Sdka continent of a ciicular foim, and twice as large as the former one, which is also enciicled by the sea.

1260This IS called the milky ocean for the sweetness of its wa^, and is double the size of the foimei sea of salt.

1261Seyond and double its size is the Kusadwipa continent, whic^ jg q£ population It is also of the size of a cucle, and sU j-ounded by another sea.

1262Aiound I 3 i^gg of the sea of curds, delectable

1263After tHat lies the circle of the Kraimcha dwipa, which is also twice the size of the former one^ and surrounded by a sea in the mannei of a city by a canal.

1264This sea is called the sea of butter, and is twice as large as the continent which is girt by it. Beyond it lies the Sdlmali-dwipa, gii t by the foul sea of wine.

1265The fair belt of this sea resembles a wieath of white floweis, like the girdle of the Sesha sei^ient, foiming the neck- lace hanging on the bieast of Han.

1266Theieafter is stretched the Plaxa dwipa, double the size of the former, and encircled by the belt of the sea of sugar, appealing as the snowy plains of Himalaya.

1267After that lies the belt of the Pushkara dwipa, twice as large as the piecedmg one, and encircled b}’- a sea of sweet watei double its eircumfeience.

1268The way to the infernal cave is full[of danger and fear, and ten times in length fiomthe ciiclp of the divtjms , (continents)

1269This cave is encompassed on all sides by the dread- ful vacuum, and is half covered below by a thick gloom, appearing as a blue lotus attached to it.

1270Theie stood the Lokdloka ICumeru or South Polar mountain, which is biight with sun-shme on one side, and coveied by daikness on the othei, and is studded with various gems on its tops, and decked with flowers growing upon it.

1271It leflected the glory of the thiee woilds (in the ever- lasting snows), which are clapped as a cap of hairs on its top.

1272At a great distance from it, is a gieat foiest, untrodden by the feet of any living being, and then proceeding upwaid, they saw the gieat noithein ocean encompassing the pole on all sides.

1273Further on they beheld the flaming light of the auroia borealis, which threatened to melt the snowy mountain to water.

1274Proceeding onward, they met with the fierce boreal ^01 noith winds, blowing with all then fury and force.

1275They threatened to blow away and upioot the mountains, as if they weie dust oi giass , and traveised the empty vacuum with then noiseless motion.

1276Afai from these they saw the empty space of vacuum, sti etching wide all about them.

1277It spreads around to an unlimited extent, and encompass- es the woildsas a golden circlet enciicles the wiist (^ e. the belt of the zodiac).

1278Thus Lila, having seen the seas and mountains, the regents of the woilds, the city of the gods, the sky above and the eaith below in the unlimited concavity of the uuiveise, le- tuined on a sudden to her own land, and found heiself in her closet again

Chapter 30

1279from then visit of the mundane spheie^ they entered the abode wheie the Bi^hman had lived before.

1280Theie the holy ladies saw in that dwelling, and unseen by any body, the tomb or tope of the Bid,hman.

1281Heie the maid servants weie dejected with soirow, and the faces of the women weie soiled with teais. Then countenances had faded away, like lotuse s with their witheied leaves

1282All joy had fled from the house, and left it as the diy bed of the dead sea, aftei its wateis were sucked by the scoichmg sun (Agastya). It was as a gaiden paiched in summei, or a tree struck by lightening

1283It was as joyless as the dried lotus, torn by a blast oi withei- ing under the frost , and as faint as the light of a lamp, without its wick 01 oil , and as dim as the eyeball without its light.

1284The house without its mastei, was as doleful as the count- enance of a dying peison, or as a foiest with its falling and witheied leaves, and as the dry and dusty giound for want of lain

1285Vasishtha continued —Then the lady with her giace- fulness of di>rine knowledge, and the elegance of her perfections, and hei devotedness to and desne of tiuth, thought within heiself, that the inmates of the house might behold hei and the goddess, in then ordinary foims of human beings

1286The dwellers of the house then beheld the two ladies as Laxmi and Graurl together, and biighteinng the house with the effulgence of their persons.

1287They weie adorned from head to foot, with wreaths of imfadmg flowers of various kinds, and they seemed like Ploia- the genius of spring, perfuming the house with thefiagiance of a flower gaiden.

1288They appeared to rise as a pair of moons^ with their cool- ing and pleasant beams ; infusing a ficshness to the family, as the moonlight does to the medicinal plants in foiests and villages.

1289The soft glances of their eyes, under the long, loose and pendant curls of ban on then foieheads, shed as it weie a shower of white m&laii flowers, from the daik cloudy sp ols of their nigics- cent eyes

1290Their bodies weie as blight as melted gold, and as tremu- lous as the flowing stream The cunent of their effulgence, cast a golden hue on the spot wheie they stood, as also over the forest all aiound.

1291Their relaxed aims resembling loose creepeis. Tilth the^* ruddy leaflets of then palms, shook as fiesh Kalpa cicepors in the foiest.

1292They touched the gionnd again with their feet, losemlihiig the fresh aud tendei petals of a flower, or like lotuses giouing upon the giouiid

1293Then appearance seemed to spi inkle ambiosial dens all around, and made the diy Tvitheied and bionn houghs of tamdla tiees, to vegitate anew in tender spiouts and leaflets.

1294Oil seenni them, the whole family with J^’^eshtha Sarmd (tlie eldest boy of the deceased BiAliman) cued aloud aud said, ^'Obeysance to the sylvan goddesses,^^ and tbiew handfuls of flowers on their feet

1295The offerings of flowers which fell on their feet, resem- bled the showers of dew-drops, falling on lotus leaves in a lake of lotuses.

1296Jyeshtha Sarmdsaid Be victoiious, ye goddesses ' that have come here to dispel our soiiow, as it is inborn in the nature of good people, to dehver others fiom their distress.

1297After he had ended, the goddesses addressed him gently

1298They were oui paients, and have lately quitted this abode, and having abandoned us with all their fiiends and domestic animals heie, have depaited to heaven, and left us quite helpless in this woild.

1299The buds theie sitting on the top of the house, have been continually pouiiiig in the an, their pious and mournful ditties ovei the dead bodies of the deceased

1300Theie the mountains on all sides, have been lamenting then loss, m the hoaise noise ^of the winds; howling in their caverns, and shedding showeis of then teais m the couise of the stiekms issuing fiom then sides

1301The clouds have pouied their tears in floods of rain** watei, and fled fiom the skies, while the quaiteis of the heavens have been sending then sighs m sultiy winds all aiound.

1302The pool village jieople are wailing in piteous notes, with then bodies mangled by lollmg upon the giound, and trying to yield up their lives with continued fasting

1303The stieets are deseited for want of passers-bye, and have become dusty without being wateied They have become as empty as the heaits of men foisaken by then joys of life

1304The fading plants are wailing in the plaintive notes of Cuckoos and the humming of bees, and aie witheimg in their leafy limbs by the sultiy sighs of their inwaid giief

1305The snows aie meltdown by the heat of their giief and

1306Oui piospeiity has fled fiom us, and wc sit here in dumb despair of hope Our houses have become daik and gloomy as a deseit

1307And theic the cieepeis that tuined so gajly lound the vernal aibors, aie dwindling and d}ing away with then closing and fading llowcis.

1308The iivnlcts with then loose and low puiling miiimur, and light undulation of then liquid bodies in the giound, aie luuniug huiiily in then soiiow, to cast themsehes into the sea.

1309The ponds aie as still m then soiiow, as men sitting in then meditative postiiie {Samddlii), notwithstanding the distuibance of the gnats flying incessantly upon them

1310Veiily IS that pait of the heaven adorned this day by the piesencc of oui paients, wheie the bodies of heavcnl}’- cho- iisteis, the Kinuaias, Gandhaivas and Vidyddhaias, welcome them with then music

1311Theiefoie, O Devis ! assuage this oui excessive giief, as the visit of the gieat nevei goes foi nothing

1312Healing these woids, LOd gently touched the head of her son with hei hand, as the lotus-bed leans to touch its offshoot by the stalk.

1313At hei touch the boy was leheved of all his soiiow and misfoitune, just as the summei heat of the mountain, is allayed by the showeis of the lainy season

1314All otheis in tlie house, weie as highly giatified at the sig^t of the goddesses, as when a pauper is relieved of his poverty, and the sick aie healed by a draught of nectar.

1315Udma said Hemove my doubt, sii, why Lild, did not appeal m hei own figiiie befoie hei eldest son Jyeshta Sarnia

1316Vasislitha answered • You forget^ O Bdraa ^ to think ‘that Lildi had a mateiial body, oi could assume any at pleasme. yShe was in her form of puie intellect (lingadeha), and it was with her spiiitual hand that she touched the innei spiiit of the boy and not his body. (Gloss) Because whoso believes himself to be composed of his eaithly body only, is veiily confined in that , but he who knows his spiiituality, is as fiee as an (and it was in this seiial form that Lila was langing about and touched her son)

1317Belief in mateiialism leads one to think his unieal eaithly fiame as real, as a bojr’s belief in ghosts makes him take a shadow foi a sjniit.

1318But this belief m one’s mateiiality, is soon ovei upon conviction of his spiiituality, as the traces of oui visions in a dieam, aie effaced on the knowledge of their unieality upon waking

1319The belief of matter as (vacuous) nothing, leads to the knowledge of the spiiit And as a glass door appeals as an open space to one of a bilious tempeiament, so does mattei appeal as nothin? to the wise.

1320As the air appeals as earth in dreaming, so does the non-existent woild appear to be existent in waking It is thus that men see and talk of things unseen and unknown in them fits of deliiium.

1321So boys see ghosts in the an, and the dying man views a forest in it , otheis see elephants in clouds, and some see pearls m sun-beams.

1322And thus those that are panic-struck and deranged in then minds, the halfwaking and passengers in vessels, see many appeal ances like the afoiesaid ghosts and forests, as seen by boys and men m the air, and betiay these signs in the motions and movements of then bodies.

1323But Lild who had kuown the truth and inexistence of the woild, was conscious of its nothing'ness, and viewed all things to be but eiioneous conceptions of the mind.

1324Thus he who sees Brahma only to fill the spheic of his intellect, has no loomfor a son or fiiend or consort to abide in it.

1325He who views the whole as full with the spint of Biahma, and nothing pioduced in it, has no loom foi his affec- tion 01 hatied to any body in it

1326The hand that Lild. laid on the head of Jyeshtha Sar- md hei eldest son, was not lain fiom hei pateinal affection for him, but foi his edification in intellectual knowledge.

1327Because the intellect being awakened, theie is all felicity attendant upon it It is inoie subtile than ether and far puier than vacuum, and leads the intellectual being above the legion of an. All things beside aie as images m a dieam.

Chapter 31

1328Then the ethenal goodess spake to the aerial-Lila, who stood fixed in air^ ovei the mansion of the Bidhman, in a state of mute astonishment.

1329Saiasvati said Now you have fully known the knowable, and become acquainted with whatevei is visible and invisible such IS the essence of Biahma, say now what moie you want to know.

1330Lila said Tell me the reason why I was seen by my son, and not wheie the spiiit of my depaited loid is leigning over his lealm.

1331Sarasvatl replied Because you weie not then peifect by your practice of Yoga to haveyoui wish fulfilled, noi had you then lost your sense of duality, which is a jireventive of peifection.

1332He who has not known the unity, is not entitled to the acts and benefits of his faith m the tiue god , as no one sitting in the sun, can enjoy the coolness of shade,

1333You were not practiced to forget yhur identity as LOd,

1334You have afteiwards become of puie desiie, and wi^ed that youi son might_^see you, whereby he was enabled to have youi si^hi

1335Now if you should 1 etui n to youi husband, and do the like, you will undoubtedly be successful in your desiie

1336Lild said . I see within the sphere of this dome (of my mind), the Bidhman to have been my husband befoie, and I see also 111 it, that he died and became a lulei of the eaith afterwards.

1337The Goddess replied : — Tell me Lild, to what husband you shall go, as tlieie aie hundreds of them that you had, and shall have in youi past and future lives, and now there aie three of them confined in this eaith.

1338Tlie neaiest of the three, is the Brd,hman who is here re- duced to ashes, the next is the prince lying in state and covered with fli wois in the inner apartment.

1339The thud Id now a leigiimgpiincein this earth, and has been buffetu^? in the waves of enoi in the vast ocean of the world.

1340Ills intellect is darkened and disordered by the splash - iiig waves of woildlmess, his intelligence is perverted to stupi- - dity, and he is converted to a tortoise in the ocean of the world.

1341Heie you are in one place, and there they in others amidst this vast woild , and the state of their lives and manneis diffeis widely from one another

1342These orbs of light in the heaven, though they appear to be placed so near us (both to oui eyesight and in the mind), are yet situated millions of leagues apait fioin one another j and the departed souls are earned in them (in their endless transmigiations) .

1343All bodies are formed by the combination of atoms, incessantly pioceedmg fiom the Great Intellect, like pai tides of sun beams over the universe.

1344The gieat and stupendous fabiic of the woild, is no more (in the eye of intelligence), than a quantity of paddy weighed in the balance.

1345As the spangled heavens appear like a forest full of biilliant 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 mateiial bodies in it

1346It IS intelligence alone, that shines in the form of woild in the intelligent soul, and not any mateiial body, which was never biought into being before.

1347As billows in the lake, rise and set and use again, so the using and falling days and nights present these vanous scenes to oui knowledge.

1348Being debased by my libeitmism, I was born in this moital woild, and became the mate of the king of tlie feathered tube (an eagle) .

1349And then having been a resident in the woods, I was turned to a woodman^s mate, wearing a vest of leaves on my loins.

1350Glowing fond of my life, I sported wantonly about the forest, and was changed to the gnluncha, plant, delighting the woods with my leafy palms and floweimg eyes.

1351This aiboiet of the holy hermitage^ was held sacied by the society of saintly sages j and then I was legen crated in the j foim of an anchoiite's child, aftei the woods were burnt down by ai wild-fiie.

1352Here I was initiated in the foiraulaiies for removing the cuise of womanhood, and became as a male being m the peison of the handsome piince of Suifishtia (Suiat), wheie I' leigned foi a hundiead yeais (or for a whole centuiy).

1353In another birth, I lambled about in gioves of palm and tamdla trees, and fixed my eyes with amoious looks and glances upon my lovei

1354And I remember also to have lived long as a tortoise on the boideis of a iiver, and to have been cairied away by the waves, sometimes under an arboui of creepeis, ovei-hiing with clusters of beautiful flowers , and at others to some wild cave washed by the waves

1355Then seeing a poor gnat hanging on the moving leaf of a Salmali bianeh, I became its associate and as contemp- tible a thing like itself.

1356Thus 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 lun over the billows of the ii resistible current of life, like the fleet antelope, pacing its speed with the swiftness of the wind {Vdtap'aui'i),

Chapter 32

1357They saw in it the hilly tract, wheie the Brd.l'mana Vasishtha had his abode and his desne of royalty, (pictured in in then minds).

1358They saw m a corner of it the deserted mansion of the Bi4hman, and they saw in it the suiface of tlie earth stietching to the seas. (t. e. in their mental view).

1359They beheld in that imaginary spot of earth the city of the prince, and the loyal palace which he had enjoyed with Arun- dhati bis consort (m his imagination).

1360How she was born under the name of Lild, and worshipped the goddess of wisdom — Saiaswati, by whom she was miiaculously conveyed to the delightful legion of the sky.

1361It was in the mansion situated in that hilly village, that she beheld the woild placed within the space of a span of her mind.

1362Having come out of her vision of the woild, she found herself seated in her house, as one finds himself lying in his own bed, after his rambling from one dream to another.

1363All that she saw was mere vision and void ; there was no woild nor eaith, nor a house nor the distance thereof.

1364It was the mind which showed them these images, as it presents the objects of our desire to our view , or else theie was neither any woild noi earth in actuality.

1365The spheie o£ 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 agi- tated by heat pioduces the winds.

1366He who undei stands lightly, views the woild to be as un- substantial as air , but whoso is misled by his iviong judgment, takes it to be as a solid mountain.

1367As IS the misconception of watei in the mirage, and the mistake of gold in a biacelet, so does all this unreality app.ear as a substantiality to the mistaken mind.

1368Discoursing in this mannei between themselves, the two charming ladies, walked out of the house with then graceful steps.

1369Being unseen by the village peojile, they viewed the mountain which stood befoie them, kissing the vault of heaven, and touching the oib of the sun with its lofty peaks.

1370It 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 lesoundmg with the waibling of buds in another.

1371The clouds were vai legated by the many coloured clusters of flowers sweeping over them, and cranes and storks sat screech- ing on the cloud-capt top of gidancka trees.

1372There were the robust reeds, hedging- the banks of rivers with their wide sti etching stems and roots, and the strong winds* tossing about the tender creepers, growrng out of the rocky caves, for want of suppoit

1373The tops of trees eoveied with flowers, were over -topped by the sheds of clouds hanging from the vault of heaven, which shed profusely then pearly drops of ram water upon them, and formed the current streams below.

1374The banks of the stieamlets 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 blanching trees all around.

1375Standing on that sjiot, the ladies beheld the hilly ham- let m the lawn, likening a fragment of heaven fallen upon the ground.

1376There the puiling rills weie softly gliding by, and here the bumming brooks wabbled m the ground The birds of the air were chirping on the spiaj’-s and aquatic fowls were flying about tbe holes of the sea shoie

1377There they saw the heids of kiiie slowly moving and grazing in the plains, and filling the echoing woods with then loud loAving , and beheld the space, inteispeised with shady gloves and ai bo uis and veidant meadows all about.

1378The cliffs were whitened with snow, impenetiable by sun- beams , and the tops of hills weie covered with bushy brambles, forming as braids of hair upon their ciaggy heads

1379Cascades falling m torrents m the cavities of rocks, and scattering then peaily particles afai, memoialized the churning of the milky ocean by the hlandara mountain

1380The trees in the glens, loaded as tliey weie with their fruits and flowers, appeared as waiters upon the goddesses, and standing to welcome their approach with their rich presents

1381Shaken by gusts of roaring winds, the forest trees, were shedding showers of then mellifluent flowers, as offerings to the sylvan gods_ and people.

1382The buds paiched b}'- tliiist, and wishing to drink the watei dashed by the waves of the rivulet, were hovering upon it as stars in the sky

1383Theie weie lows of ciows sitting on the tops of the tall tala (oi palm) tiees, fioin whose sight the boys weie hiding the remains ot then sweetmeat.

1384Theie they beheld the rustic lads with garlands of flowers on then heads and garments, and roaming in the cooling shades of the date, ]am and ininba tiees.

1385They saw the lazy rustics sitting retired m then lonely retreats, and conveising afar fiom the noisy biooks where they could hardly hear one another.

1386They saw the naked mendicant boys, besmeared' m then face and hands with curd, and with cow*dung upon then bodies, and holding the floweiy branches of plants in their hands, and crowding in the compound.

1387The 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 then marks on the sandy shore, as the waters receded to their bed.

1388The house was full of flies cloyed with the sweets of milk and euids, but the children were moaning with cries for then want of suffleient food.

1389The heidswomen were observed to be fretting, at seeing then wristlets daubed by the cow-dung, (which they were pasting), and the men were seen to be smiling, at seeing the eagerness of women, tor tying the loosened knots oi then hair.

1390The crows were alighting from the tops of hills, to pick up the offerings of the holy sages, and the paths about tl eir

1391There weie the young calves lying on oiie side^ and shaking then ears to diive the flies away, which weie flutteiing on their faces, and upon the milk exuding fiom the sides of their mouths.

1392The rooms were stoied With honej’-, which had been col- lected b}’’ driving the bees fiom the hives, the gaidens weie full of flowering asolas {asola Joiiesta ) , and then rooms were paint- ed with lacdye.

1393The Kctala (Ji-eya) aibour was blooming white by re- moval of its weeds, and the water-course was gliding along with its soft mmmuiing tune.

1394The winds whistled in the Windows of the caves, and the clouds lested on the roofs of the mountain to^is, the ponds weie biimful of water, and filled with lotuses like so many lightsome moons.

1395The green arbour cast its cooling and undivided shade upon the ground, wheie the dew-drops tiemblmg on the blades of glass, glistened like twinkling stais in the azuie sky.

1396The tiees incessantly diopped down then ripened fruits, and diied flowers and leaves of various sorts, like showers of snow on the whitened giound.

1397Theie some clouds weie seen to hang continually over the household compound, like the clnt inti (or kulina) girls, that

1398The altar here, I'e-echoed to the loud roaring of the ^Ylnds, confined in the caverns of the mountains, and the temple theic, was giaeed by the twitteiing swallows and parrots, that alighted upon it m then numerous flights.

1399Theie weie the tendei ivy cieepeis, clasping the blanches tm one side, and the fiagiance of the efflorescent Kandala and sihndha plants, exhaled on the other. The tapeiing idla and damdla tiees using as high as spues, and a cooling bieeze ivas blowing amidst the flow er plants in the gardens.

1400There weie the kine hastening to dunk the water in the troughs, and garden trees hanging wuth loads of green iiniipe fiuits 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.

1401The gardens were perfumed with the nectaiious fra- 'giance of henda floweis, and the lakes w^ere redolent with the odour of lotuses, hiding the humble bees giddy wuth liquor, in their honied cells The an was reddened with the roseate pollen, ’.flying from the enmson lotuses {siJiala padinas) of the land,

1402The gurgling noise of the rivulets running dowm pieei- pitately- from .the hills, and the whiteness of the hoary cloud.

1403The youths were spotting on their beds of flowers, and the playfuldamselsweie decked with flowery wieaths hanging down to their feet The gi ound was adoi n ed every whei e with sprouting and piickly shrubs and blades of glass, and theie was a beauty displa3''ed in the clasping of cieepeis about the clumps of leeds.

1404The new shooting buds and blossoms covered the trees aiound, and fragments of clouds shiouded the houses below; the giouud was decoiated b^'' wieaths of icicles, and the flash of lightn- ings in the clouds ovei the houses, teriified the women within.

1405Theie was the fiagiance of blue lotuses exhaling its sweets about, and the hoaise lo wings of the lane, hastening to their gieen giazing ground The confident deer and does weio lying tamely in the honse-j'-aid, and the peacocks dancing menily befoie the watei -falls, as if they weie the showeis of rain'watei

1406The odoiiferous breezes weie blowing giddily, with the flavour of the fiagiance they boie about, and the medicinal plants weie lending their lights like lamps at night The nests of buds weie lesonant with ceaseless waiblings, and the noise of the cataracts deafened the eais of men on the bank

Chapter 33

1407Lildj who had by this time, become personified to the form of puie intelligence, by her knowledge of yoga, now became a seer of the thiee times piesentmg themselves hefoie her.

1408She retnemheied the whole course of her past life, and deiived pleasure in i elating the events of her formei life and death.

1409LiU 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

1410Heie 1 had giown up to old age, and here I had witheied

1411Wholly engaged in the collection of fuel, cow-dung, and saciificial wood and vegetables, I became emaciated in my body, which was wiapfc in a worn out blanket.

1412With my infirm body and ears shaking as dried leaves of trees, and supporting myself on a stick, I lived here under the diead of old age.

1413As she was speaking in this manner, and walking in company with Sarasvati about the village, in the valley of the mountain, she was astonished to see hei foimei seats of pleasure, and showed them to the goddess.

1414This was my flowery arbour, decoiated by these torn jpdtala plants, and this was my garden alcove of flowering

1415This is the bank of the pond where the calves were loosely tied to the trees , and this is my pet calf Karmkd,, which has refrained from browzing the leaves (in my absence)

1416This IS my watering woman, now so languid and dirty in her appearance , and weeping these eight days in my absepce. With her eyes daubed in tears.

1417This, O goddess, is the place, where I used to eat and sit, and wheie I slept and walked , and these are the places Avheie I gave and leceived the things to and fiom my atten- dants.

1418This is my eldest son Jyeshtha Sarmd, weeping in the house, and this is my milch cow, now giazing on the grassy plain in the foiest.

1419The veidant meadows weie full of leafy plants, with pen- dant dew drops on then tips , and the plains weie whitened by the hailstones falling on them m showers.

1420The mid-day was mantled by sun beams, as by a white mist of fiost, and the arbours lesounded with the humming of bees, flutteimg about then clusteiing floweis.

1421The blooming palasa glowing as reddish corals, had coveied the tiees and the land with heaps of ciimson floweis.

1422The village nil was flowing with the floating fruits, which it bore from shoie to shore , and the lustic lads jumbled togethei with loud noise, eager to lay hold on them

1423There I see the altar of my house, which is so beauti- fully oinamented with the floweimg eieepeis, and which is oimihung on its windows by clusteis of fiuits and floweis

1424Heie lived niy husband, whose life has fled to the sky in its aeiial foim, and became afteiwaids the loid of the eaith, reaching to the siiiiounding seas

1425It is in this vacuous space, that his soul is contained in the foim of a thumb, which contains in its bosom, the whole extent of the realm of my lord, sti etching to thousands of leagues in its ciicumfeience.

1426Vasishtha said -Having said so, she bowed down to the goddess and enteied into the shiine, and then like a bud, she flew into the air with the goddess

1427It was a legion devoid of daikness, and as fair as a sea of moonlight. And then it was as azuie as the peison of Naiayana, and as blight as the back of a locust.

1428They passed above the legions of the clouds and winds,, as also beyond the spheres of the orbits of the sun and moon.

1429They passed beyond the path o£ the north polar siai*^ and the limits of the ciicmts of the sddhyas and siddhas and othei celestial beings.

1430Thence they ascended to the higher heavens of Biahma and the Tushita divinities, and then iipwaid to the spheie of Golaka (the zodiac) , and thence again to the Sivaloka, and the spheie of the Pitris oi the depaited souls of the dead

1431Having passed the etherial sphere, they beheld nothing theie, except the sun, moon and the stars shining below them

1432LiU said — Tell me, O goddess' what became of the light of the sun and other luminaiies, and whence came this dense darkness as to be compressed under the fist (mushti- giahya).

1433The goddess replied you have got to a spot so remote from the spheres of heaven, that the hght of the luminanes can nevei reach to it.

1434And as one in a deep daik 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.

1435Lila said Oh ' the great distance that we have come tO', whence the great htminaiy of the sun also, appears as small as an atom below

1436Tell 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

1437Saiasvati 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*

1438Vasislitlia said As they were talking m this manner, ^ they gilded imperceptibly to that pole, as the bee saunters over the solitary hut on the height of a mountain.

1439They then were at no pains to come down from that precipice, as theie is no pains to effect what must ceitainly come to pass in the end, though it ajipeaied difficult at fiist (Or) that which is certain must come to pass, however haid it might seem at first.

1440They 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 wateis.

1441They saw the watery expanse to be ten times greater than the eaith, and enveloping it in the shape of the crust of the wal- nut fiuit.

1442Then there is a latent heat which is ten times as great as the watei, and the circumambient air which is as much gi eater than the water , and then the all encompassing vacuum of which

1443There is no beginmg, middle or end of that infinite space, and it IS productive of nothing, like a barren woman of her offspiing.

1444It IS only an extended expanse, infinite, calm and with- out beginning, middle or end, and is situated in the Supieme

1445Its immensity is as immeasurable as if a stone is flung With full force from its top, or if the phoenix would fly up to it With all his might, or if he would ti averse through it in full velo- city, it is impossible for him to reach from one end to the other, in a whole Kalpa age.

Chapter 34

1446They reached the boundless space, whence the universe appeared as an egg (ovum)

1447They beheld under its vault millions of luminous particles floating in the an (nebulje).

1448Some of them were going downwaid, and others rising upward, some turning lound, and others appeared to their undei standing to lemain fixed and immovable.

1449These diffeient motions appealed to them with respect to their own situations, as they saw them in their cbffeient sides.

1450Heie theie were no ups and downs and no uiiside or below, nor any going foiwaid oi backwaid Here theie are no such diiections as men take to be by the position of their bodies.

1451Rdma said Tell me sii^ ^by do we call upward and downwaid, foiwaid and backwaid, if theie aie no such things nt space and natui e

1452Yasishtha said Theie is but one space envelopimjr alll things, and the worlds which aie seen in the infinite and ' indiscernible womb of vacuity, are as woims moving on the suifaee of water

1453All these bodies that move about in the woild by their want of freedom (^ e. by the power of atti action), are thought tc be up and down by oui position on earth

1454So wlieii tliere is a number o£ ants on an eaitben ball^ all ^ its sides are reckoned below which are undei then feet, and thos^e as above which aie over their backs.

1455Such IS this ball of the eaith m one of these woilds, coveied bj vegi tables and animals moving on it, and by devas, demons and men walking upon it

1456Like elephants appealing as pigmies m the Vindh 5 ’’an mountains, do these woilds apiieai as pai tides in the vast ex- panse of space

1457Every thing that is anywhere, is piodueed fioin and subsists in space It is always all in all things, which aie contained as pai tides in it

1458Such IS the pure vacuous sjiace of the Divine undei- standing, that like an ocean of light, contains these mnumeiable woilds, which like the countless waves of the sea, aie revolving for ever in it.

1459Some of these are hollow within, and otheis as daik as the daikness in the end of a Icalpa, age and they are all moving about in tlie ocean of vacuity, like the waves of the sea.

1460Some of these aie whuling about with a jaiiing noise for ever, which is neither heaid by nor known to any body. It is like the motion of men addicted to eaithly puisuits by their natuie.

1461Some of these are now glowing in foim, as if they weie newly created, and aie m the couise of then development, like sprouts in the cells of seeds newly sown in the giound

1462Some of these aie melting away as icicles under heat, like the mountains that weie melted down by the burning sun and heavenly fiie, at the dissolution of the woild

1463Others have been continually falling downward with- out gaining the giound, till at last they dwindle away, and melt into the divine Intellect

1464Otheis are as immovable in the air, as the ammal-

1465Theie are other Biahmds and other patiiarchs, and many Vishnus and manj' Indias one after the other. We have diffeient kings of men, and sometimes no rulei of them.

1466Some aie as men and loids of others (Ishas), in this multiform creation, and some are creeping and crooked living beings on eaith, some kinds are as full as the watei s of the ocean, and otheis have become quite extinct in the world.

1467Some aie as haid as solid stones, and otheis as soft as the poor insects and worms, some aie of godly figmes as the giants, and others of puny human forms.

1468Some are quite blind and suited to daikness (as owls

1469Some aie boin as gnats sucking the juice of the fiuits of the fig tiee , while others aie empty within, and fly about and feed upon the air.

1470The woild is thus filled with creatures beyond the con- ception of Yogis, and we can not foim even a guess-woik of the beings that fill the nifimte vacuum.

1471This woild IS the sphere of these living beings, but the gieat vacuum spieadmg beyond it, is so extensive, that it is immeasuiable by the gods Vishnu and otheis, weie they to ti averse thiough it, foi the whole of then lives.

1472Every one of these etherial globes, is enciicledby a belt resembling a golden bmcelet, and has an attiaetive power like the eaith to attiact othei objects.

1473There aie many other large woilds^ lolling thiongh the immense space of vacuum, as the giddy goblins of Taisias revef about in the daik and dismal deseits and forests, unseen by others.

Chapter 35

1474Theie they saw the dead body of the king 1) ing in state amidst heaps of floweiSj accompanied by the spintnal body of hild, sitting beside the corpse.

1475It was the dead of nighty and the inmates had fallen into sound sleep one b}' one , and the room was pei fumed with the incense of lesin, camphor and sandalw’ood and saffron.

1476LfLi, seeing the house of her latter husband, and wdshing to enter mto it, alighted in her assumed body (sankaljiadelia) on the spot of his sepulchie

1477She then passed through the ficticious spacious palaca of her loid {sa}dalj)asa7isdra), by breaking out of the coniines of her body and cranium called the eaithly and wordly environs in Yoga terminology (sansdra and Brahmdnda-dvaianas).

1478Then she went again with the goddess to the blight and spacious temple of the world (Biahmdnda-mandapa), in which she quickly entered

1479She saw hei husband^s imaginary world to lie as a dirty and mossy pool, as the lioness beholds the mountain cave covered by daikness and clouds.

1480The goddesses then enteied into that vacuous world with their any bodies, as weak ants make then passage through the haid crust of the wood-apple oi J^^-fruit

1481Theie 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.

1482They then came to the Jambu-dwipa (Asia), situated amidst tlie ninefold petals of the other dwipas (or continents), and

1483They beheld the air ciowded by people of the thiee worlds, who had assembled theie to see the conflict

1484They lemained undaunted, and saw the an crowded by aeiial beings in gioups like clouds.

1485Theie weie the Siddhas, Ghdianas, Gandhaivas, Vidyd- dharas, Suias, celestials and Apsaids in laige bodies

1486Theie weie also the goblins of Bhutas and Pisachas, and Bdkshasa cannibals, while the Vidyadhaia females weie flinging handfuls of floweis like showeis of laiii on the combatants

1487The Vetalas, Yakshas and Kushmd;nds, that weie looking at the affiay with pleasure, took themselves to the shelter of hills, to avoid the flying daits and weapons.

1488The imps weie flying fiom the air, to keep themselves from the way of the flying weapons, and the spectatois were excited by sound of the war-whoop of the combatants.

1489Llld who was standing by with a flappei (oi fan) m her hand, was f lightened at the imminent dieadful conflict, and smiled to scoin then mutual vauntings

1490Virtuous people who weie unable to endure the hoiiid sight, betook themselves to prayers, with the chief piiests for avei ting the calamity,

1491The messengers of Indra, weieieady with their decoiated elephants (called lola-pdlas), for beaimg the souls of mighty heioes to giace the seats of heaven

1492The chAianas and Gandhaivas, weie singing piaises of the advancing heioes, and heavenly nymphs that liked heioism, were glancing at the best combatants.

1493Whoevei kills men otheiwise m war and dies aftei- wards, in an unjust cause, is called an insurgent, and goes to hell at last.

1494Whoever fights for unlawful property, and dies in battle, becomes subject to everlasting hell fire.

1495Whoso wages a just warfaie, that is justified by law and usage, that wamoi is called both loyal as well as heroic in deed.

1496Whoever dies in war, for the preservation of kiiie, Bidhmans and fi lends with a willing mind, and vhoso protects his guest and lefugee with all diligence, he veiily becomes an ornament m heaven after his death.

1497The king who is steadfast in protecting his subjects and his own country, is called the just, and those that dm in his cause aie called the biave.

1498They that die fighting on the side of riotous subjects, or in tbe cause of lebelhous princes or chiefs, are doomed to fire.

1499They that die fighting unjustly against their kings, law- givers and ruleis, aie subjected to the torments of hell.

1500The hero dying, goes to heaven, is the common saying; and the sdstras call the lawful wairior only a heio, and not otherwise.

1501They who suffer wounds on their bodies, for the protec-

1502The air ivas as decorated as by an illumination on high, and by rows of the beautiful heavenly cais of gods and Siddhas, and piesence of celestial maidens, wh© sang m sweet notes, and decoiated their locks mth hiancldia flowers.

Chapter 36

1503She belield tlie assemblage of the foiees m her owni ten itoiy once governed by her loid; and saw the field of the an not less foiraidable by the assembled ghosts (and its eucn cling bell com230sed of the lion^ seoipion, crab and the aiclier)

1504The meeting of the two foices made the ground aiipear as a billowy sea, like tlie meeting of two clouds 111 the sky, giving it the appeal ance of two hostile foiees

1505Then daits and javelins, stioars and lances, and many other missiles fpuisas), began to fall on both sides, like showers of lamdioiis, hailstones and meteorolites fi om the skies.

1506Showeis of shafts fell with a force, that would pieice the pinnions of ganida, and stiuck out the glaie of sunbeams^ by bitting at the aimouis of the waiiiois.

1507The combatants standing face to face with their lifted aims, and staling at each othei wutli steadfast looks, seemed as they W’^eie jnctuies in a [lainting

1508The aimies drawn in long legiments, standing 111 lines opjiosite to each othei, weie heaid to answ’"ei one another by their ie])eated shouts

1509The battalia of both aimies, and the diums on both

1510The intermediate space of the breadth of two bows, that separated the hostile forces like'a budge from one another, ap- pealed 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).

1511The leaders were drowned in thoughts for fear of blood- shed and massacre ; and the cowardly soldiers groaned in their heaits, with the hoarse noise of croaking fiogs.

1512There were numbers of biavoes, eager to yield up their piecious lives in a trice , and the bowyeis stood with their bow- strings drawn to the ear, and ready to let loose their pointed arrows at the foe.

1513Others stood dieadfully fixed to stiike their arms upon the enemy, and many were looking sternly at their adversaries, with their frowning looks.

1514The armours were clashing by mutual concussion, tlie countenances of the bravoes were burning with rage, and the faces of cowards were turned towards sheltered retreats for flight.

1515The lookeis 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.

1516The 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.

1517The musical instruments, the drum and conch-shell were all silent, and a thick cloud of dust, covered the face of the earth and sky.

1518The 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

1519The glittering fringes of the flags, put the etherial stars to blush, and the lifted goads in the hands of the elephant-diivers, made a foiest of tapering tiees in the sky

1520The flinging arrows were flying like flocks of the winged

1521She beheld the assemblage of the foices in hei own teiiitoij once governed by her loid, and saw the field of the an not less foimidable by the assembled ghosts (and its enen cling belt composed of the lion, scoipioii, oiab and the aiehei)

1522The meeting of the two foices made the giound appear as a billowy '="a, like the meeting of two clouds m the sky, giving it the ' ^^diice of two hostile foices

1523Then daits and 3 avelins, spears and lances, and many othei missiles fpidsas), began to fall on both sides, like showeis of laindiojis, hailstones and meteoiohtes fiom the skies

1524Showeis of shafts fell with a foice, that would pieice the pinnious of ga^ucla, and stiuck out the glaie of '.punbeams, by hitting at the aimouis of the waiiiois

1525The combatants standing face to face with aims, and staling at each othei with steadfast looks, they weie pictuies in a painting

1526The aimies diawn in long legiments, standing in opposite to each othei, weie heard to answei one anothei then lepeated shouts

1527The battalia of both aimies, and the diums on sides, weie put to a stop by the warnings of then leadeis, sti iking the fiist blow

1528The mteimediate space of the bieadth of two bows, that sepaiated the hostile forces lilce'a budge from one another, ap- pealed as the gap, caused by the winds in the midst of the’ ocean at the universal deluge (Or moie like the partition of the waters of the Red sea by the lod of Moses).

1529The leadeis weie di owned in thoughts for fear of blood- shed and massacre ; and the cowaidly soldieis groaned in their hearts, with the hoarse noise of croaking fiogs

1530There were numbers of bravoes, eager to yield up their jnecious lives in a tiice , and the bowyeis stood with their bow- strings drawn to the ear, and ready to let loose their pointed arrows at the foe

1531Others stood dreadfully fixed to stiike their arms upon tihe enem)’', and many were looking sternly at their adveisaries, with their frowning looks

1532The 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

1533The 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.

1534The musical instruments, the drum and coneh -shell were all silent, and a thick cloud of dust, covered the face of the earth and sky.

1535The retreaters weie flying from then stronger assailants, who kept lunmng after them, in the manner of sharks pursuing the shoals of fishes in the sea.

1536The glittering fiinges of the flags, put the etherial stars to blush, and the lifted goads in the hands of the elephant-diivers, made a foiest of tapeiing tiees in the sky

1537The flinging’ aiiows weie flying like flocks of the winged

1538There was a plialanx; in a circular form, attacking a host of wicked demons, and here was a squadron in the form of Garudav'With its right and left wings, attacking a body of elej^ants

1539Thus a tremendous noise was laised 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.

1540Now 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.

1541Big elephants were falling in the field like coal-black rocks, hulled down by gusts of wind.

1542It seemed that the infernal spirits were let loose from their eaves of hell, to rage in the battle field with their hoi rid and dismal figures

1543The day light was obscuied by the sable cloud of swords, and the mallets and lances weie laised up by the black Kunta waiiiors, who seemed bent upon convex ting the earth to an ocean of bloodshed

1544Vasisbtlia said • These ladies then, in older to have a better view of the battle below, aseended in their imaginaiy aerial cars vimdnas, to a more retired spot in the higher regions of the sky

1545At 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 laging sea

1546At this instant, Viduiatha the loid of the realm, (formerly Padma the husband of Lfld), seeing a daiing wairior of the hostile force attack one of his soldieis, stiuck him impa- tiently on the breast, with the blow of a ponderous mallet

1547Then the battle laged with the impetuosity of the rolling waves of the stormy main, and the aims on both sides, flamed with living fire and flash of fieiy lightnings

1548Now the edges of waving swoids (lai attarat), glittered in the sky, and cracking and clashing noise (Kanakana), filled the air with a hedious crackling (kadkada).

1549Then flew the winged arrows, ovei shadowing the beams of the sun, and emitting a booming noise (huiikdia), which hushed the rattling clamour (gharghaia) of summei clouds.

1550Armours clashed against aimoiiis (Kaukata) with a clank- ing noise (tankdra), and shot foith the spaiks of glistening fiie (Kanatkana) j and aims, hashing (chfliina-bhinna) and slashing

1551The shaking (dodulya) shanks and arms of the army^ appealed as a moving foiest (doidruma) on the land, and the twangings of then hows (tankdia/, and lumblnig of the disks (kienkdia), diove away the birds of the air, and crackled like the rattling diive of wheels ( dravat) in heaven

1552The hissing of then* loosened strings (halhala), resembled the (ghunghuna) buzzing of bees, heaid in the &amadhi }oga (by shutting the ears)

1553Iron shafts like sleets of hailstones, pieicod the heads of the soldieis, and the (lanat) crashni!? of aimoiiis (sanghatta), bi’oke the arms of the waruors in mail (ICankata sankatab

1554Weapons stiiick on biazen armouis with a howling noise (hunkifra), made a clanking sound b}’’ the stroke (tdnkdia), and flying like drifts of lain water (taitara), pierced the face of the air on all sides (liteially, dentieulaled-dantura dingmukha).

1555The stulnng of steel on one another (sanghattah made the hands ring with a jinghngsound (jhanjhanat) , and the continued’ rapping on the arms, (dsphota), and clapping of hands, (karasphota), raised a iiattering and chatteiing sound (chat chat and pat pat)

1556The spouting of life blood (dhakdhak), from the throats separated from the bodies, the mangled limbs and heads, and the broken swoids filled the whole space.

1557The flame of fire flaring (sphuiat) from the armouis ^ emblazoned the hairs of the warriors, and the fighting and falling (ranatpatat) of swordsmen, laised a giddy and loud jingling of their weapons (jhanjhana).

1558The lofty elephants pierced b}*' the spears of the Kunta lancers, poured out touents of led-hot blood , while the tusky

1559Heie the hungry vultures weie pouncing from above, and theie the sky was coveied by a cloud of dust , and the wea- ponless combatants, were engag’ed in KcsAled fighting, by holding each other down by the hairs.

Chapter 37

1560Lo ' hcie the gionnd has become a lake of blood, with the heads of the slaughtcicd hosts lloating as lotuses upon it, and theie the au has become as the staiiy heaven, glittering with biokcii wcajions. Hying like buds in the sky.

1561As long as the dust of the eaith, cries anothei, is mois- tened by the bloodshed of the biave, so long are the heroes entitled to gloiy, and have their abode in heaven for myriads of yeais. *

1562The heavenly nymphs that beheld the fighting, felt a desiie to embiacc the biave, and the god of the floweiy bow (Kdraa oi cupid), was busy to loosen then waist bands (Cuind by inversion is Bfpuc, anothei name of the Indian Kdma. And Paines or Paries and Huiies are said to fall to the lot of the

1563The geniuses of the gaiden of Paradise, were singing sweetly in the notes of the sjdvan chon, and betook them- selves to dancing in the wagging tails of peacocks

1564As the biave waiiioi was bieaking the line of the enemy with his haidy axe, so was his beloved bieaking his haid heart and sxniit, with the soft glances of hei eyes

1565It IS by my lance, says the laneei, that I have severed the head of my adveisaiy with the iings in his eais, like the head of the ascending node of Rdhii, appi caching the disk of the sun.

1566Theie comes that combatant in the foim of Yama, appealing fiora the region of Pluto (Pieta), and spreading a hoiiid devastation all aiouiid Come let us go hence as we came.

1567Look there the lavenous buds, greedily plunging their long necks in the cells of bodies just separated from tlieii heads, and glutting themselves with the gushing blood , and see there the headless tiunk of the slam, moving to and fio in the field of battle

1568The eloquent among the spectators were talking to one anothei, about the fiailty of human life, and the uncertainty of the time of then meeting in the next world

1569Oh * the stein cannibal of death, says one, that devours in one swoop, whole bodies of the assembled armies, now welteiing in blood , and levels the levelling hosts to the ground.

1570The showers of arrows falling on the bodies of elephants, resemble the showeis of i am droids on mountain tops, and the darts sticking* to then fiontal bones, liken the bolts of lightening* pieieing* the peaks of clifCs.

1571While the headless body of the beheaded, was g’loveling* grievously on tlie giound for i\aut oL its head, the pate flying on high as a bud of aii, pioelaiincd its immoitahty in heaven.

1572The ainiy haiassed by ‘stones sliing on then heads, cued to entiaptlie enemy in the ‘'iiaies set at then feet

1573Wives that liad become Ap'ai.'is (hea\cnly n 3 inphs} after death, weie now oagei to chum thou* husbands, ivlio were lesloied to their youth, by \ nine of then falling in the field of battle

1574The glainig light of the line of lances that had reached the skies, seemed as a flight of ‘^tairs oi golden vistas, foi the ascent of the hiave to the gates of heaven

1575The wife of the slam ‘^oldiei, seeing now a heavenly goddess, taking possession of hci husband’s fan gold-hke hie^st, was looking about in seal eh of anothei

1576Gencinls, Mailing loud!} with their uplifted aims, over then fallen ainnes m the field, ajipeaied as the cliff‘5 of rocks, iGsoundnig to the clamoious singes below

1577They cned out to fight the foiemost in w ai, and to lemov e the wounded to the leai , and not to trample ov'ei the bodies of their own soldieis, now l^ing low on the gionnd

1578Behold I tlieie the Apsdias ea^^eil}' t} ing then loosened locks, and adv^anenig with sobbing bosoms to leceive the depaiLed vvaiiiois, joining then company in their celestial foims

1579Lo 1 the stream ol deeeased souls, flowing in auowy eurients and rolling in whirlpools of the flying disks, is rapidly* gliding with the pebbles and stones, flung fiom the slings in the ail.

1580The sky is become as a Jake of lotuses with the lotiforra heads of waiiiois flung aloft in the an, while the flying weapons aie floating like then stalks in it, with the bioken swoids as their thoinsall aiouiid

1581Tne aiiows sticking to the dead bodies of elephants, are as emmets on mountam tops, and as timid giils clinging to the bosoms of men

1582The winds unfuiling the curling locks of Vidyadhara females, indicate then approaching spousals, as the unfolding plumage of fowls aie predictions of success m auguiy.

1583The lifted umbiellas aie shining as so many moons on high and the moon shining above in the foim of fair fame, spreads hei light as a white canopy on eaith

1584The flyinr speais and lances and clubs and disks are hurtling in the an, like shoals of restless fishes and sbaiks, moving about incessantly lu the tioubled wateis of the sea.

1585The milk-white lags of umbiellas, tatteied and sbatteied by ariowy shafts, aie flying as cianes an the ciowded an, and appearing as the disk of the moon broken into a thousand pieces.

1586These waving flappers flying in the air with a hoaise guigling (ghaighaia), ^eem as the waves of the sea lifted in the an, and undulating with a babbling noise m the ocean of the sky.

1587Those slips of the flappers and umbrellas, hashed by the

1588Behold yo friends ' how these flying airows andshoweiing speais, arc appioaehing to us with hits of thou spoil, like bodies of locusts, healing awa}’- then \oidant booty in the air. .

1589Ileaikcn to the clanking sound of the sti iking steel, in the uplifted arm of the ai monied soldier, icsounding like the loud larum of the icgent of death.

1590Ileai the ticmendoiis blows of weapons, like the blowing of an all destroying toinado, thiowing down the elephants like oiaigs of mountains, with then long stietching tusks lying like watei falls on the giound.

1591The ,iingling of arms and ai moms, and the jangling o£ swoids and steel, lesound as the tinckling of the lute at the dancing of thc>due and dreaded dame of death.

1592See the skirts of the sky reddened by the roseate par tides, borne by the winds from the sticams of blood, issuing out of the wounds in the bodies of men, horses and elephants lying dead in the field.

1593Look at the array of arrows formed in the air as a wreath of blossoms, and falling as the rays of hghtnings from the dark black clouds of weapons hanging on high

1594The fighting of one man among the motionless many, is like the magic play of a magician^ uheie the conjurer acts his

1595The field of battle, where all other sounds are hushed under the clashing of aims, lesembles the stage of the maibial god Bhaiiava, chanting hispittiless war song in jarimg cacophony.

1596The battlefield is tinned to a sea of blood, filled with the sands of jionnded weapons, and lolling with the waves of bioken discuses.

1597All the quarteis undei the legents of the sky, aie filled with maitial music loudly lesounding on all sides, and the lebell'' wing hills seem to challenge one another, in their aeiial flight and fighting (as in contest of the gods and titans of old).

1598Hear me fiiend, that ait tiied with the sight, that it is time foi us to depart from this place, eie we aie pieiced in our bodies by these sharp arrows flashing as file, and before the day runs its course of the fouith watch (evening).

Chapter 38

1599The lushing of the weapons resembled the innning of its cuuentsj and the circles of the soldiers weie as voitices of its wateis The elephants weie as its islets and their motions le^em- bled the moving locks in it

1600The gigantic waiiiois weie its whales and alligators, and the lesounding caverns like its guigling whirlpools

1601The flying ariows weie like its swimming fishes, and the floating flags likened its upiising waves and boics

1602The shining weapons foimed the wateis of this ocean and then whulpools also, while the long lines of foices appealed as the huge and houible bodies of its whales.

1603Soldieis clad in black non armoui, were as the dark blue wateis of the deep, and the headless bodies giovelimr in dust weie as the eddies of the sea, with the enciicled equipments as \jie sea weeds

1604The showers of arrows had obscuied the skies with a mist, and the confused rattlings of the battlefield, weie as the loaiings of the clouds.

1605The flying and falling heads of the slam soldiers, re-» semhled the large diops of lam, and. then bodies -weie as pieces of jR^ood, whiilmg m the eddies of the disks

1606The bold bowyei, bending liis stiong bow in the foim of a cuive, and leaping above the giound, lesembled the spoutinii sea, using tiom niiderneath the giounl with his heaving waves on high.

1607The nnn umbel ed umbrellas and flags, that weie moving up and down in the field, weie as the foaminu: and fiothing sea, lolling in waves of blood, and eaiiying away the beams and timbeis of the bioken eais in its cunent

1608The maich of the aimy lesembled the flowing of the sea wafceio, and the blood spouting fiom the wounds of the elephants likened its bubbles, while the moving hoises and elejthauts lepiesented the sea animals in then motion

1609Toe battlefield had become like the wondeious field of the ail, wheie the fuiious wai, like a tiemendous eaithquake, shook the hills like moving clouds in the sky

1610Heie the waves weie undulating like flights of buds in the ail, and the gioups of elephants falling agiound like locks, and the cowaidly ranks weie mminuung like heids of the temoious deei

1611The field is turned to a foiest of arrows, and wounded soldiers aie standing fixed on the giound as tiees, with the aiiows flying as locusts, and the boises moving like antelopes in it

1612Heie the loud dium sounded as the humming of bees m the hollows of trees, and the aimy appealing as a mist, with the bold waiiioi spiawling like a lion in it.

1613The dust was using in clouds and the foices falling as locks , the tiuj;e cats bioken down as hills, and the flaming swoids shining on all sides.

1614The use and fall of the foot soldiei's feet flitted like the ialluig floweis on the giound, and the flags andnmbiellas overtopped it as clouds; it waff overflown by sti earns of blood.

1615The wav was as the last doom of death ready to devoui the woild^ and destioy the flags and banners, the umbiellas and chaiiots in a confused chaos

1616The out-stietched bows were as lainbows, and the falling arrows as showers of lain, the flying sabies resembled the foiky lightnings, and then falling fiagments like the spaikling hailstones

1617The due massacre made a sea of blood, with the hurling stones as its shoals and rocks , while the dying aims lesembled the falling stars from heaven.

1618The missiles were as bolts of thundei, which struck the rock-like elephants dead in the field, to block the passage of men

1619The earth and sky were obscured by a thick cloud of showeimg ariows, and the army below was a sea of tempestuous warfare and bloodshed

1620The destiuctive weapons weie flying on all sides, like huge dragons of the sea, earned aloft by gusts of wind from the stormy main

1621The flying aims of bolts and swords, disks, pikes and lances, weie blazing and breaking one anothei in the air with such hedious noise, that it seemed to be a second deluge, when the last tornado blew up everything on high, scattering them m all duections, and eiuslnng and smashing them with a tremen- dous peal

Chapter 39

1622The hills of the dead bodies of men, hoises and elephants, heaving m piomiseuous heaps, and appealing as elouds fallen upon eaith, invited the Yakshas and Rakshasas, and the caini- voious Pisiehas, to come and spoit in the wide ocean of blood.

1623Now theie commenced a commutual contest, betwixt men of lank and viitue, and those of good chaiactei, valoui and stieiigth on both sides, not excepting even the hoi}'- and house- hold people, all of whom took pait in the combat (that is, no condition of life, noi age nor sex, could escape the contagion of a waifaie)

1624As a iib is joined to anothei, and one side wuth the other, so met the hoise against the hoise, and elephant opposed the elejihant in mutual conflict

1625As one f 01 est clasps and clings to anothei, and one hill is linked wath the othei in a lange, so the duelists stiove togethei, as one ivavc dashes against the othei

1626Footmen faught -nuth footmen, as the leeds ciush the leeds, and bamboos clash against one anothei, and the con tiaiy wands stiuggle betw'een themselves

1627Cais falling upon cais, and chaiiots lunning against chai lots, broke one anothei to pieces, and the citizens beat the rustics, as the Devas smote the demons of old.

1628The sky which had been eiewhile clouded by the flight of allows, was now emblazoned by the bannei of the bowyer, lesembhng the lainbow of vaiious colouis.

1629Now the aimigeients with discuses, met the thivaiters of disks (chakias) in contest, and bowyers were opposed to bowmen, and swoidsmen challenged the sword fighters in the field So met thehookeis and eiookeis with then co-rivals with crowbais (bhusundis) in hand

1630Maces weie opposed to maces (musalas), and lancers weie set against the lance beaiers Ckuntas) in fighting Spearmen ^ braved the speaimen (rishtis), and the throwers of missiles weie eiossed with missives (piasas) in hand.

1631Mallets militated against mallets (mudguias), and clubs weie eontiavened by clubmen in the conflict Combatants with pikes (saktis), encountered the pikemen (sakti-dhaias) face to face, and non rods were ciossed to pointed lods (sulas) in the stiife,

1632Pugilists with missive weapons, counteiaeted the missiles of then antagonists (pidsas), and those fighting with battle axes (paiasusb bafiled the poleaxes and pickaxes (paiaswadhas) of their foes.

1633Tiappeis with their tiaps and snaies, attacked the daiters of nooses and lassos (pdsas) , and the daiteis of javelins (sankus), withstood the daits of the daitsmen on the other side Daggers weie opposed to daggers (kshuiikas), and cudgels weie presented before the cudgels (bhindipdlas of the enemy)

1634Combatants with non gloves contravened the boxeis with non fistcuffs (Vajiamushtis), and those with iron cianes, puisued the fighteis with ciooked goads, (ankusas) in hand. Waiiiois with ploughshares attacked the ploughmen, and those with Indents, fell upon the tndent holders (tiisuhns) in contest

1635Champions with chained aimouis set upon the soldiers attiied in mail (simkhala jdla), and they poured upon the field as flights of locusts, 01 as the waves in the troubled sea

1636The ail also seemed as a sea, with flying disks whiiling as whiilpools (chakiavartas)^ and the flight of leeds whistling, like gusts of wind ; while theiange of lunning weapons^ seemed as shaiks and dolphins moving about it

1637The hollow of the heaven became as the great deep of the sea^ impassable by the celestials, owing to the waving wea- pons, moving as sea monsteis m the an

1638Thus the armies of the two belligeient potentates, each composed of eight ranks or battalions, weie fuiiously engaged with one another, as desciibed below

1639Now heai me lelate to you, the forces on the side of Padma, now named Vidiiiatha, and the allied povveis that came to his side, fiom the Central and Eastern distiicts.

1640Theie came the haidy waiiiois of Kosala (Oudh) and Kd.si (Benares), those of Magadha (Behai) and Utkala (Oiissa), situated in the east , and the Mekhalas /of Vmdhya lange), the Kaikais (of Karnatie), and the Madias (of Maduia) in the south.

1641The chiefs of Hema (Imaus) and Budias and the T^mialiptas (Tamils) fiom the south, the Pi^gjyotishas (of east Assam), and the hoise faced Osmuks and Ambashtha cannibals

1642Then theie joined the Varna-koshthas and Viswotias, and the eaters of raw food and flesh and the fish eateis (piscivoii) , and those with faces like tigeis, the Kiiatas (Kiiihoids and Kiia- antis), with the Sauviras and one legged people.

1643Next came the mountaineers of Mdlyavdiua, Sibira and Anjanagiii, and otheis having the ensigns of bulls and lotuses, and the people of the sun using mountain (Udaya-giii) in the east

1644Those that joined fiom the south east (pidgdaxina), are the following, namely, the Vindhyaiis, the Chedis, the Vatsas, the Das^inas (neai the confluence of the ten sti earns) , and the Angas, Bangas and Upabangas (of Upper and Lowei Bengal)

1645They that met from the south were, Kalingas and

1646Those named Kantakas fiom then thoiny distiict/the nneuli<rhtoncd Komalas (of Comilhi?), the Kainas (Cauaiesc), the Andhias, the Cholas and the people on the hoidcio 'of the Chaimanvati uvei

1647The Knkos oi })a](I headed and heaulod jieople, and those of the lleraa-knta hills, the fnz/ded .and long necked people, and the inhabitants of Kishkindha and eoeoa foie-jts

1648The piinceb that joined with Lilacs husband fiom the south, weic as follows vi/. the Vindlij'-ans, the Kusumians (of Patna) the ^Maliendias and the Daidiiias, (of the hills of the same names)

1649The ^Malays and the solai lace, .and the Pnnee of the (33) united states and the iich and united cities of Avanti and S{tmba\ ati

1650And those of Dasapura (oi ten cities) of Katha (Kota), Chakia, Reshika Cutch and others, and the foiestcis of Upagin and Bhadiagiii hills

1651The piince of Nagoie and the chiefs of Dandaka foiest, and the joint states of the people, the Sabas, San as, and the hill people of the Rishyamuka and Kaikota and the Vimbila foicsteis.

1652Then came the inhabitants fiona the banks of Pampd, the Keiakas and Kaikaviias , wnth the Kheiikas, Asikas and the people of Dhiumapattana

1653Next came the K.1sikas and Khallukas, the Yadas and Tamr.apainikas , the Gonaidas, the Kanakas and the people of Dinapattam

1654TheTami'is (Tamils), Kadambhaias, Sahakdias and Ena- kas (oi deei hunters) , the Vaitundas, Tumba-vanalas, and those attiied m deei and elephant skins.

1655Then came the lotus-like Sibis and Konkans and the inhabitants of Chitrakuta mountains, with the people of Kainata, the Mantas, Batakas and those of Cattak,

1656The Andhras and Kola hill people (Koles^), the Avantis and Chedis , with the Chandas and Devanakas and Kiaunch^- vahas

1657Then those of the southwest wheie theie is the gieat realm of Suidstia (Suiat), with the kingdoms of Sindhu (Smde) S anvil a, Abhua, and Diavidas (in Deccan)

1658Also those of the distiicts of Kikata, Siddha Khanda, and Kdluuha, and the mount Hemagiii oi golden hills and the Kaivataka lauge

1659Then the waiiiois of Jaya Kaehchha (the vietoiious Catch), and Mayavaia (Mewai) , as also the Yavanas (lonians), the Bahlikas (Balkhs), the Maiganas (nomads), and the giey colouied Tumbas (on the noith)

1660Now know the names of the countiies belonging to the enemy in the west, and of those composed of the following mountain langes, viz

1661The mount Manimd-n and the Kuiai-pana hills, with the hillocks of Vanorka, Mesfha-bhava, and the Chakia-vana mountain.

1662Theie is the countiy of the five peoples limiting the terutoiy of the Kdsa Biahmans, and aftei that the Bhaia- ksha, the Pdiaka and Sdntika countiies

1663Thence stietch the countries of the Saivyas, Amaiakas, the Pachchyas (Pdschdtyas) and Guhutwas, and then the Hai- haya countiy, and those of the Suhyas, Gayas and Tajikas and Hunas (Huns),

1664Thence stretches a countiy hundieds of leagues in length, to the boundaiy mountain of Mahendia, abounding in iich stones and gems.

1665Aftei that stands the Aswa range with hundieds of lulls about it , and CKtcnding to the dread ocean on the north of the Paiiydtia range (Paiopamisus).

1666On the north western side, there are conntiies beyond tbe boundaiy mountains (of Asia), wboic Venupati was tbe king of tbe land

1667Then there aie the countries of tbe Pbillgunakas and and Mdndavayas and many other peoples , and those of Puiukundas and Paias (Pans ?) as biigbt as tbe oib of tbe sun.

1668Then the races of Vanmilas and Nalinas and the Dirghas , who are so called, from then tall statuics and long aims and haus Then theie are the Rangas (Red men) Stdnikas with pro- tuberant bicasts, and tbe Grurulias and Clialubas

1669These aie the Kiauncha and MadhumAn lulls ; and the KaiUsa, VasumAn and the Sumeru peaks , at the foot of which are the people, known uiidei many names.

1670Beside these there met the warlike tribes of India con- sisting of the Madiawars, ilalavas and Sara-senas. The Rajputs of the race of Aijuna, the Trigartas and the one legged people and Khudias

1671There were the Ahalas, Prakhalas, aud Sakas (Saccre or Scythians) The Khemadhuitas, the Dasadhanas, the Gaviisanas and Dandahanas (club fighteis).

1672The Dhduadas and Sarakas and BAtadhdnas also, with the islanders and Gdndhdras and Avanti wariiois of Malwa,

1673Tlie wailike Taksliasilas (Taxilas), the Bilavas, Godhanas and the renowned wainois of Pushkaia (Pokhra'

1674Theie weie the people of the Batikadaisa and Antaia- daisa also, and the Pingalas, the Pandyas, Yamanas and Ydtu- dhanas Rakshasas too

1675Theie weie also the races of men, known as Hematdlas and Osmuks, together with the hilly tubes, inhabiting the Himalaya, Vasumdn, Kiauncha an Kailasa mountains.

1676Hear me now relate to you the peoples that came fiom the north east quaitei, which extends a hundred and eighty leagues in its cueumfeience.

1677Theie came also the Kalutas and Biahmaputias, the Kunidas and Khudmas, with the warlike Malavas and the champions of the Randhia and forest states

1678Then there weie the Kedavas and Sinhaputias of dwar- fish statures , the Sabas (Sabae oi Sabians ?), the Kaceaes, the Pahlavis (ancient Peisians), the Kamiras and the Daiadas (the present Daiduis of Himalayan hills).

1679There were also the people of Abhisa, the Jaivakas, the Pulolas and Kuves , the Kiiatas and Yamupaias, togethei with tlie pool and iich 23eopIe of desert lands and tracts of gold.

1680Thus Lila saw in one view, the residences of the devas , the forest lands and the eaith mall then beauty She saw all the seats of ojiulence (viswavasus), and the edifices with Avhich they weie adorned, she beheld the summit of Kaildsa, and the delightful gloves at its»foot, and the level lauds traversed by the aeiial eai s of Vidyddhara and celestial beings.

Chapter 40

1681Know now the names of the ccntial districts, not yet men- tioned by me, that sent then waiuoi'3 to the field, in favour of the consol L pi nice of Lild

1682These neic the inland foiccs of Sursena (^luttia), tlie Gudas (Gaudas?), and the Asganas(?), the !Madhymilcas and they tluit dwell uudci sunlight (the tiopics)

1683The Salukas and K.odmal<5, and Pippaldj’anas , the oMdn- davyas, Paiidyans, vSugii\as and Gui^ais

1684Ihe Pinclutlas (Pdnjdbis), the Noitliein and Southern Dhaimakshetias , the Kuiukshetnyas, Panchdlakas and Sdias- watas

1685The line of wai chaiiots fiom Avanti, being opposed by the aims of the wauiois of the Kunta and Panchanada districts, fell in fighting by the sides of the hills

1686Those ai rayed m silken attne, being dismantled by tbe^ enemy, fell upon the giound, and were trodden down by tbe ele- phants

1687The biavadoes of Daspuia, being hacked in their bieasts and shonldeis by the hostile weapons, weie puisued by the Bana- bhuma waiiiois, and diiven to the distant pool.

1688The S^ntikas being upped in then bellies, lay dead and motionless in naked field, and wrapped in their mangled entiails, which weie tom and devouied by the voiaeious Pisaehas at night.

1689Theie the veteian and voeifeious waiiiors of Bhadrasm, who weie well skilled in the battle field, diove the Amargas to the ditch, as they diive the toitoises to their pits

1690The Haihayas weie diivmg the Dandakas, who like fleet stags weie flying with the swiftness of wmds, and all gushing in blood by the pointed and picicing airows of the enemy

1691The Chinas (chinese) were mangled in their bodies by daits and aiiows, and cast then toituied bodies in the watei, as a buiden they could no longei support

1692The Asuias, pierced in then necks by the flying lances of the Kainatic lanceis, fled in all duections like the faggots of file, 01 as the flying meteois of heaven.

1693The Sdkas and Dasakas weie fighting together, by hold- ing down one another by the haii on then heads, as if the whales and elephants weie struggling mutually fiom then res- pective elements

1694The flying cowards weie entrapped m the snaies east by the Das^rna waiiiois, as dolphins hiding undei the reeds, aie diagged out bj'' nets on the blood-ied shoie

1695The lifted swoids and pikes of tlie Tongas (Tonguise), destioyed the Guijaia (Guziati) foice by hundieds, and these

1696The lustie of the lifted weapons of the warriors, illumined the land a^ by flashes of lighting, and the clouds of aiiows weio raining like showeis of lain in the forest.

1697The flight of the ciowbais (bhusundis), which untimely otecuredthe oih of the sun, aff lighted the Abhfia (cowherd) waiuors with the diead of an eclipse, and oveitook them by sui- prise, as when they aie puisued by a gang of plunderers of their cattle

1698The handsome gold collared army of the Tdmias or tawny coloured soldieis, were dragged by the Gauda wairiois, as cap- tois snatch then fan captives by the haii

1699The Tongons weie beset by the Kanasas, like cranes by vultures with then blazing weapons, destioying elephants and bieakmg the discuses in wai

1700The host of the S^ka oi Scythian wairiors, pouring as a blue toiient fiom the azuie sky, appealed by their sable gaib as the mist of night, appioaching befoie then white robed foes of the Peisians.

1701The eiowded an ay of lifted aims in the clear and blight atmospheie, appealed as a thick foies t under the milk white ocean of f lost, that shrouds the mountanousiegion of Manddia

1702The flights of aiiows which seemed as fiagments of clouds in the an fiom below, appealed as waves of the sea, when viewed by the celestials fiom above

1703The an appealed as a foiest thickly beset by the trees of spears and lances, with the ariows flying as buds and bees , and innumerable umbrellas, with their gold and silver mountings, appearing as so many moons and stais in the sky

1704The Kekayas made loud shouts^ like the wai hoops of drunken soldieis^ and the Kaiikas coveied the field like a flig-ht of* cianesj and the skj was filled with dust ovei their heads

1705The Kiiata aimy made a puiling noise (kulakula) like the effeminate voice of women , causing the lusty Angas to lush upon them with then furious roai

1706The Kdsas (Khasias) coveiing their bodies with hisa glass (in then giassy gaibs)^ appealed as buds with feathers^ and raised clouds of dust by flapping then featheied aims

1707The giddy wariiois of Naimada^s coasts^ came lushing in the field unaimed with thei weapons^ and began to fleer and flout and move about in their meiiy mood

1708The low statuied Sdlwas came with the jingling bells of their waist bands^ flinging then aiiows in the an, and darting showeis of their daits aiound

1709The soldieis of Sibi weie pieiced with the speais bulled by the Kuntas They fell as dead bodies in the field, but their spirits fled ta heaven in the foim of Vidyddhaias

1710The P4ndu-nagaias weie laid giovellingon the giound

1711then quick maich, by the mighty and light footed aimy, who had taken possession of the field

1712The big Pancha-nadas (Punjabis), and the fiiiioiis waiiioisof Kdsi(Benaies), ciushed the bodies of stalwait wariiois With then lances and cudgels, as elephants ci ush the mighty tiees under then feet aiidAusks

1713The Buimese and Vatsenis weie cut down on the giound by the disks of the Nipas (Nepalese), and the Bahyas weie sawn down with saws as witheied trees

1714The heads of the while K^kas (Caucasians), weie lopped off with shaip axes, and then neighbouiing prince of the Bhadias was burnt down by the fieiy arrows Ifiie aims)

1715The Matangajas (of Elephanta) fell under tlie hands of Kdshthayodhas (of Katiawai), as old unchained elephants falling in the miry pjt , and others that came to fight, fell as dry fuel into the blazing fiie.

1716The Mitragartas falling into the hands of the Tiigaitas, Wie seatteied about as straws in the fields and having their heads stiuek off m their flight, they entered the infernal legions pf death

1717The Chedis lost then lines in fighting with the Tongans, and lay witheied in the field of battle, as flowers when scattered in the plains, fade away undei the shining sun.

1718The Kosalas weie unable to withstand the wai cry of the deadly Pauiavas, and weie discomfited by showeis of their clubs, and missile airows and daits

1719Those that weie pieiced by pikes and speais, became as coral plants red with blood all over their bodies, and thus bes- meaied in bloodshed, they fled to the sheltering hills like led hot suns to the setting mountains (astdchala)

1720The flight of airows and weapons home away by the rapid wmds, moved about in the air as fragments of clouds, with a swaim of black bees hoveumg under them.

1721The flying allows seemed as showeiing clouds, and their feathers appeared as the woolly bleed, their reedy shafts seeming as trees, were roving with the roai of elephants.

1722The wild elephants and people of the plains, were all torn to pieces like bits of torn linen

1723AVar chaiiots with their broken wheels, fell into the pits like the broken craigs of mountains, and the enemy stood upon then tops as a thick mist oi cloud

1724The multitude of stalwait wariiors meeting in the field, had given it the appearance of a forest of fdla and tamdla tieesj but their hands being lopped off by weapons, they made it appear as a mountainous wood, with its clumps of tapering pine trees,

1725The youthful damsels of Paradise weie filled with ]oy and glee, to find the groves of their native hill (Meiu), full of the biave champions (fallen m the field)

1726Tlie foie^fc of tbe m my howled in a tre nenlons roai, until it was burnt down by the all devouring fiie of the enemy.

1727The Kdsias weie eager to despoil the tinsels fiom the dead bodies of the chiefs by then valoui, as the summer heat robs the beauty of lotuses in a diying pool.

1728The Tushdkas were beset by the JMesalas, with their daits, spears and mallets , and the sly Katakas weie defeated and driven away by the Naiakas in battle

1729The Kauntas weie suiiounded by Piastha wairiors, and ,weie defeated like good people by the tieacheiy of the wily

1730The elephant dll veis, that stiuck off the heads of their hosts in a tiiee, weie puisued by the Iiaipooneis, and fled with the,ir severed heads, as they do with the lotus-flowers plucked by their hands.

1731The S^raswatas faught on both sides with one another until it was evening, and yet no paity was the looser or gainer, as in a learned discussion between pandits and among lawyers.

1732The puny and shoit statuied Heccanese, being diiven back by the R^kshas of Lanka, ledoubled their attack on them, as the smotheiing fire is lekmdled by fuel.

1733VV^hat moie shall 1 1 elate Rdma, about this war, which baffies the attempt of the serpent Vasuki even, -to give a full description of it with his hundred tongues and mouths.

Chapter 41

1734The waleis of the limpid stieams glided with the showeis of stones flung by the foices, and falling on the fading cluslexs of lotuses glowing in them r

1735Flashes of fiie glitteicd in the sky, by the clashing of the shafts and daits bclou , and waves of arrows were seen, now appioaching nigli and now leeeeding at a distance.

1736Seveied heads like loose lotuses, floated and whirled m the whulpools of blood below, and the sea of heaven was filled witb flying weapons, moving as marine animals above

1737The 1 us Ll mg of the breeze and the whistling of the over- shadowing clouds of weapons, frightened the aeiial Sidhas and sylvan apes, with the feai of an appioaching lain.

1738The da}”- declined aftei it h.adi units couise of tbe eight watches (Ydmdidhas), and assumed the graceful countenance of a heio, letuining in gloiy, aftei he has faiight his battle.

1739The aimy like the day, declined in splendour, being bat- teied in its cavaliy, and shatteied in its force of elephants.

1740Both paities agreed to the armstice, seeing how much they weie haiassed in the engagement, and the soldiers with one voiee, gave then assent to it

1741They hoisted their soaring banners of truce on the pinna- cles of the highest chaiiots (lathas) , and a ciier on each side, mounted ovei one, to give proclamation to the aimies below.

1742They fuiled the white flags on all sides^ which like so many moons in the gloom o£ night, pioclaimed peace on eaith by cassation fiom contention

1743Then the diums sent then loud peals aiound, which weie resounded by loaiings of the clouds (Pushkaidvaitas) above and nil about.

1744The flights of aiiowsand weapons, that had been raging as file in the atinoshpheie, now began to fall in toiients, like the cuiients of the lake Mansaiavaia on the giound below

1745The hands and aims of the wauiois weie now at lest like their feet , as the shaking of tiees and the singes of the sea aie at an end aftei the ediihquake is ovei.

1746The two aiinies now went then own ways fiom the field of battle, as the aims of the sea luu into the land in difleient diiections.

1747It became in an instant as dieadful as the dismal womb of death (Putaud.) ; and as deep and daik as the hollow pit of the sea, aftei its wateis weie sucked up by Agastya (tlie sun)

1748It was full of the dead bodies of men and beasts, and flowed in floods of puipling blood , it was sonant with the sounds of insects, like a heath with the humming of beetles

1749The goiy bodies iveie gushing uitli blood, and guigling as theivaves of the sea, and the cues of the wounded who wish- ed to live, pieiced the ears, and thiobbed the heait stiings of the living

1750The dead and wounded welteung side by side in stieams of blood, made the living think the dead as still alive like them- selves

1751Big elephants lying dead in piles in the field, appealed as flagmen ts of clouds, and the heaps of bioken chariots seemed as a foiest dispersed by the stoim.-

1752Sfeicamsof blood weic running with the dead bodies of Tioiscs and elephants, and heaps of airows and spears and mat- tocks and mallets, flowing togethei witli bioken swoids apd missiles.

1753Horses woie Ijnng girt in their halters and harnesses, and the soldieis wiapt in their mails and armours ; and flags and llappeis and tuibans and helmets lay scattered in the field,

1754The gold chains of the helmets and the head ornaments of the fallen soldiers, glittered with the various colouis of the lainbow, and greedy dogs and jackals were teaiing the entrails of the dead like long lopes or stiings.

1755The wounded were gnashing their teeth in the field of blood, like the croaking of fiogs in the miry pool of blood.

1756Those clad in party colouied coats with a hundred spots on them, had now their arms and thighs gushing in a hundred stieams of blood.

1757The fi lends of the dead and wounded, were wailinjr bitteily ovei their bodies, lying amidst the heaps of arrows and weapons, the broken cars and the scattered tiappmgs of horses and elephants, which had coveied the land

1758Headless tiunks of the goblins weie dancing about with their uplifted aims touching the sky, and the stink of the can ion, fat and blood, filled the nostiils with nausia.

1759Elephants and hoisesof noble breed, lay de-id and others gasping with then mouths gaping upwards , and the dashing of the waving stieams of blood, beat as loud as diums against their rock-hke bodies

1760The blood gushing out of the pores of the wounded hoises and elephants, lan like that of a wmunded whale into a hundred stieams And the blood spouting fiom the mouths of the dying soldiers flowed into a bundled channels

1761Tkose wlio were pierced with, aiiows in tkeii eyes and mouths^ weie utteiing an inaudible voice m then last gasp oi death , and those pieieed in then bellieSj had then bowels gush- ing out with a houible stench, while the giound was leddened with thickened blood issuing out of the wounds

1762The weeping, crying and totteiing wives of the fallen soldieis, fell upon then dead bodies welteiing in blood, and embiaeing them fast by then necks, made an end of themselves with the same weajions

1763Bodies of soldieis weie sent with their guides on the way, to fetch the dead bodies fiom the field, and the hands of their lively companions, weie busily emploj’-ed in diagging the dead

1764The field had become a wide iivei lunning with waves of blood, and bieaking into a bundled whii ling streams, caiiyingthe seveied heads, as lotuses swimming in them, and the tom biaids of hail floating as bushes on them

1765Men weie busy to extiact the weapons fiom the bodies of the wounded, who lamented loudly on account of then dying in a foieign land, and losing then aims and aimouis and hoises an^ elephants in the field

1766The dying souls lemembeied then sons and paients, their deal ones and then adoied deities, and called out by then names, and began to sigh and sob with heait-i ending beigh-hos and

1767The biave that died cuised their fates, and those falling in their fighting with elephants, blamed the unkind gods they had adoied in vain

1768The cowaids feaiing to be killed betook themselves to base flight , but the dauntless biave stepped forwaid amidst the whirlpools of blood

1769Some suffering undei the agony of aiiows pieicing VoL I 53

1770The battle field presen led the appearance of an eighth sea of blood j the lathas or waiears forming its rocks, and their wheels its whiilpooh, the flags being its foam and fioth, and the white flappeis as its bubbles (There are seven 'Jeas only on recoid)

1771It w'as as desolate as a countiy burnt down b} a conflagra- tion, and as the diy bed of the sea sucked up by the sage Agastya (the sun). It was as a distuct devastated by a sweeping flo 9 d

1772It was filled with heaps of weapons, as high as the bodies of big elephants lying dead about the ground,

1773The lances which were earned down by tne streams of blood, were as big as the palm trees giownng on the summits of mountains (Compaie the desciiption m Ossian's poems),

1774The weapons sticking in the bodies of the elejihants, seemed as the shining flowers giowung on verdant tiees and the entrails torn and home up by vultures, spread a fretted net wmik in the sky

1775The lances fixed beside the sti earns of blood, were as a woody foiest on the bank of a rivei , and the flags floating on the surface, appealed as a bush of lotuses in the hquid-blood

1776Dead bodies of men weie drawn up by then fi lends, from the bloody pool m which they were di owned, and the embedded bodies ot big elephants, weie mi”’ ^d by men by the jutting weapons sticking in them

1777The trunks, of trees wkicli had Iheii blanches lopped oS by the weapons, appealed as the headless bodies of slam soldiei^ and the floating’ caicasses ot elephants, seemed as so many boats swimming in the sea of blood

1778The demoniac bodies of headless soldieis, weie rising and falling in the field, and huilinglaige wheels and disks upon the flying aimy on all sides

1779The dying wail 101 s weie fiothing foith floods of blood fiom then thioats, and stones stained with blood weie inviting the gieedy vultuies to devoui them

1780Thentheie weie gioups of Sutdia, Vet^la and Uttala demons dancing then wai dance about the field, and whirling the lafts of the bioken cais upon the flymg soldieis on all sides,

1781The stn and last gasp of those that weie yet alive, weie feaiful to behold, and the faces of the dying and the dead that weie eoveied m dust and blood, weie pitiful to the beholdei

1782The devouung dogs and lavenous lavens beheld the last gasp of the dying with pity, while the feedeis on caiiions weie howling and fighting on their common caicass, till many of them became dead bodies by then mutual fighting

1783Now I have desciibed the sea of blood, which flowed fast with thegoie of unnumbeied hosts of hoises, elephants and camels, and of wail 101 s and then leaders, and multitudes of eais, and wai chariots, but it became a pleasuie gaiden to the god of death, delighting in his bed of bloodshed, and grove of the weapons beset all aiound

1784Thick daikness oveispiead the face of heaven and eaith like the waters of the great deluge, and theie appealed a body of ghosts (Vetdlas), dancing in a iing and clapping then hands

1785The 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 peaily spots of stars on the cheeks.

1786The busy buzz of Creation being silent in thedead daikness of night, like the humming of bees ovei the surface of the waters, the hearts of men were closed in sleep as in death, like the petals of the lotus at night

1787The buds lay with their folded wings and fallen ciests in their nests, as the dead bodies were lying in the field, covered with then wounds and weapons.

1788Then the fan moonbeams shone above, and the white lotuses were blown below , the hearts of men were gladdened, and the victors fait 3 oyous in themselves

1789The ruddy evening assumed the shape of the blood-red sea of battle, and the fiutteiing bees now hid themselves like the faces of the fallen soldieis

1790There was an etheiial 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.

1791The bodies that were thought to be lost in daikness, were now reeoveied in light, as the gems hid undei the water, are found scattered about in moonlight

1792The battle field was filled by the Vetdla demons^ howling* with then hideous ciy ^ while bodies of vultuies^ ciows and owM^ wjeie teaiing the caicasses and sporting with the skeletons

1793Then blazed the fiineial piles as biightly as the staiiy flame on high, and the file consumed the dead bodies togethei with then bones and laiments

1794The file burnt the bodies with then bones to ashes, affcei which it extinguished itself as if sated with plenty The female fiends now began to spoit in the watei

1795Theie aiose a mingled cry of dogs and mows, of Yakshas and Vetalas, with the clapping of then hands, and bodies of ghosts weie moving about as woods and foiests.

1796The Dakinis (Dd,yims) were eagei to steal away the flesh and fat fiom the piles, and the Pisdchas delighted in sucking the blood and the flesh and bones of the dead

1797The demons weie now looking and now luiking about the funeial piles, and the Bdkshasas that rushed in, boic away tho caicasses on their shoulders

1798Theie came also bodies of feiocious Kumbhdndas, and big Ddmaias, utteiing then baibaious cues of cJiumchm, and hoveling ovei the fumes of fat and flesh in the shapes of clouds.

1799Bodies ofVetdlas stood in the stieams of blood like earthly beings, and snatched the skeletons with hideous cues.

1800The Vetdla younglings slept in the bellies and chests of the elephants, and the Rdkshasas were dunking then fill m the bloody field

1801The female fiends (Rupikas), filled the baskets of their bellies with cairion, with a lat-a-tat ^lataiata) noise, and the Yalftha cannibals weie snatching the half-buint caicasses fiom the funeral piles, as their loasted meat and dainty food (S, kali. A. Kul)

1802The Vetdia goblins fell down in the daik and discoloured blood-pits, lying nid in the midst of the heaps of dead bodies ; while the Pisdcha ogies and the leaders of Yogini spiites, laughed at them for their false step (vetdla).

1803The pulling of the entiails (antras-dnts), vibiated as by striking the strings of wired instruments (tantras-or tdnts) , and the ghosts of men that had become fiends fiom their fiendish desires, fell a-fighting with one anothei

1804Valiant soldiers were aiirighted at the sight of the speeties (Rupik4s) , and the obsequies were disturbed by the Vetala and Rdkshasa goblins.

1805The hobgoblins of the night, (nisdchaias), got fiightened at the fall of the carcasses from the shoulders of the elfs (Rupik^s), who were carrying them aloft in the air , whei e they weie waylaid by a throng of ghostly demons (bhuta-sankata).''

1806Many dying bodies, that weie lifted aloft with labour by the bogies (D^nas), weie let to fall down dead on the ground, being found unfit foi then food.

1807Pieces of blood-red flesh, fallen from the fiery jaws q£ _ jackals, resembled clusters of asoka flowers, strewn all around the funeral ground.

1808Vetdla urchins weie busy in putting on the scattered heads over the headless bodies of kabandhas (acephali) , and bodies of Yaksha, Raksha and Pisdcha ogies, weie flashing as firebrands in the sky.

1809At last a thick cloud of darkness, covered the face of the sky, and the view of the hills and vallies, gardens and groves, was hid under an impenetrable gloom The infernal spirits got loose fiom their dismal abodes, and ranged and ravaged at large ovei the field, as a hurricane under the vault of heaven

1810The naked and fleeting ghosts^ weie levelling on their pio vision of can ion in then nightly abode, and under the canopy of thick daikness, which was likely to be laid hold upon under the clutches of one^s hand (hasta-gidhya).

1811It 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 Lilacs magnanimous husband (the belle- gerant prince Vidiiiatha by name)

1812He thought about what was to be done on the next morn- ing, in council with his Counselleis , and then went to his bed, which was as white as moonlight, and as cold as'fiost. (A cold bed in the east vs a waim one in the west)

1813His lotus-eyes weie closed in sleep for a while in his royal ea»np, which was as white as the moonbeams, and covered by the cold dews of night

1814Then the two ladies, issued foith fiom their vacuous abode, and enteied the tent thiough a cievice, as the an pene- trates into the heart and amidst an unblown bud of flower.

1815Rama asked How is it possible sii, that the gioss bodies of the goddesses, with then limited dimensions, could entei the tent thiough one of its holes, as small as the pore of a piece of cloth ?

1816Vasishtha answeied saying that —Whoso mistakes him- self to be composed of a mateual body, it is no way possible for him to enter a small hole with that gioss body of his

1817Bat he who thiulcs himself to be pent up in his coiporeal body as in a cage, and obstructed by it in his flight, and does

1818He who peiceivcs his original spiritual stale, as forming the bettei half of his body, may pass as a spiiit through aclimk, but whoso lelies in liis subse(|uent half of the raatcual body, can- not go beyond it in the foim of lus intellect.

1819As the ail nevci rises upwaid, noi the flame of fire ever goes downwaid, so it is the natuie of the spirit to use upnard, as that of the body to go down, but the intclleet is made to turn in the way in which it is trained.

1820As the man sitting m the shade, has no notion of the feeling of heat 01 waimth, so one man has no idea of the knowledge or thoughts of another peison.

1821As IS one’s knowledge so is his thought, and such is the mode of his life, it is only by means of aident practice (of yoga and leainmg), that the mind is turned to the right course.

1822It IS one’s knowledge that gives rise to Ins thoughts, and the thoughts that direct his pui suits in life this is a truth known even to the young and to every man of sense

1823Now then the soul that lesembles a being seen in a di cam

1824foimed in fancy, and which is of the natuie of air and vacuum, is nevei liable to be obstructed any wdiere m its course (for ivho can constiam the flight of bis imagination ?)

1825Theie is an intellectual body, which all living beincs possess in every place It is known both by consciousness, as well as the feelings of oui hearts.

1826It IS by the divine will, that the intellect rises and sets by turns At fust it was pioducedin its natural, simple and in- tellectual form, and then being invested with a material body, it

1827Know this intellectual body of beings,' to be like the air, present with every thing and eveiy wheie (ovei which it extends and which it gi asps in itself), just as your desiie of knowing extends over all things in all places, and piesents them all to your knowledge

1828It abides in the smallest pai tides, and reaches to the spheres of heavens, (which it gi asps within itself) it i eposes in the cells of flowers, and delights in the leaves of tiees (t.e. It stietches ovei all these things in its knowledge of them)

1829It delights in hills and dales, and dances ovei the waves of the oceans, it i ides ovei the clouds, and falls down in the shojveis of lain and hailstones of heaven

1830It moves at pleasure in tlie vast fiimaraent, and pene- tiates thiough the solid mountains Its body beais no break in it^ and is as minute as an atom

1831Yet it becomes as big as a mountain lifting its head to heaven, and as large as the eaith, which is the fixed and film support of all things It views the inside and outside of eveiy thing, and beais the forests like hairs on its body

1832It extends in the foim of the sky, and contains millions of worlds in itself , it identifies itself with the ocean, and transforms its whirlpools to spots upon its peison.

1833It IS of the nature of an uninteiiupted understanding, ever calm and seiene in its aspect , it is possessed of its intellectual foim, from before the cieatioii of the visible world, and being all comprehensive as vacuity itself, it is conversant with the natures of all beings

1834It IS an unieality as the appearance of water in the

1835Eama asked — How is that mind to which you attiibute so many poweis, and what is that again which you say to be nothing 9 Why is it no reality, and as something distinct fiom all what we see ?

1836Vasishtha leplied All individual minds are indued With these faculties, except all such individualities, whose minds aie engiossed with the eiior (of the leality) of the outer woild

1837There is an insensibility which overtakes every man before his death , this is the daikness of his dissolution (mah^* pialaya-yiiminl), c

1838After the sliockb of deliuuin and death are ovei, the spiritual part of every man, is legeneiated anew in a different form, as if it was loused from a state of tiance, leveiie or swoon; (the three states of insensibility-avidyd-tiayam).

1839And as the spirit of God, assumes his inime form with the persons of Biahmd and .Viia], after the dissolution of the world for its iccieation , so eveiy person receives the triplicate foim of his spiiitual, intellectual and corporeal beings, aftei the termination of his life by death

1840Vabishtha replied The gods Hari, Haia and others, having obtained then disembodied liberation oi hulcha-mulU,

1841But human beings having both their spiritual and in- tellectual bodies entue at their death, do not lose then lemem- bianee of the past, nor can they have then final libeiation like Biahmd,, unless they obtain their disembodied state, which IS possible to all in this life or heieaftei, by the edification of then souls, through yoga meditation alone

1842The birth and death of all other beings like youiself, aie caused by then lemmiscence, and for want of their disembodied libeiation oi eternal salvation

1843The living soul letains its consciousness within itself, after its pangs of death aie over, but lemains in its state oP insen- sibility by viitue of its own nature (called piadhtoa)

1844The universal vacuum is called nature (piaknti). It is the reflexion of the invisible divine mind (chit piativimbam), and is th^paient of all that is dulloi moving (Jada-Jada), which aie so pioduced by cause of then leminiscence oi its absence (sansmiiti and asmiiti) , theformei causing the legeneiation of living beings, and the latter its cessation as in inert mattei

1845As the living piinciple oi animal life begins to have its uiidei standing (bodha ), it is called mahat oi an intelligent being, which is possessed of its consciousness (ahankdia) It has then the oigans of peiception and conception, added to it fiom then elements (tanm^tias) lesidmg in the vacuous ethei

1846This minutely intelligent substance, is next joined with the five internal senses, which foim its body, and which is othei wise called its spiiitual body (4tivahika oi lingadeha)

1847Then seated in the embiyo, it lejioses in a ceitain

1848But the spmtual man soon peiceives eveiy thing as puie vacuum, and that his own body and this woildaie but illusions and vain vacuities.

1849He peieeives the gods, and human habitations, the lulls and the heavens lesplendant with the sun and stars, to be no moie than abodes of disease and debility, decay and ultimate death and destiuction.

1850He sees nothing but a sad change in the natuies of things, and all that is movable or immovable, gieat oi small, together with the seaa, hills and iiveis and peoples of this eaitli and the days and nights, aie all subject to decay soouei oi latei.

1851The knowledge that I am boin heie of this father, and that this IS my mothei, these my tieasuies, and suchaie my hopes and expectations, is as false as empty an .

1852That these aie my meiits and these my dements, and these the desiies that I had at heait , that I was a boy and am now } oung , aie the any thoughts of the ho'llow mind

1853This woild lesembles a forest, wheie eveiy being is like a detached arboi , the sable clouds aie its leaves, and the stais its full blown flowers.

1854The walking men are as its lestless deei, and the seiial gods and demons its buds of the air, the broad day light is the fl,ying dust of its floweis, and the dailc night the deep coveitof its grove

1855The seas aie like its nils and fountains, and the eight boundaiy mountains as its aitificial hills, the mind is the great

1856Millions of Biahmds, Budras, Indias, Maruts, Vishnus and Suns, together with unnumbeied mountains and seas, conti- nents and islands, have appealed and disappeaied in the eternal course of tlie woild

1857Thus no one can count the numbers of beings that have passed awaj'^, aie passing and shall have to pass heieafter, nor such as aie in existence and have to become extinct in the un- fathomable eternity of Biahma

1858Hence it is impossible to comprehend the stupendous fabric of the umveise any how except in the mind, which is as spacious as the infinite space itself, and as variable as the coinse of events in the woild

1859The mind is the vacuous sphere of the intellect, and the infinite spheie of the intellect, is the seat of the Supreme

1860Now know the whiilpool and waves of the sea to be of the same element, as the sea in which they use andfall, though they aie not of the same durable natuie as the sea water, by reason of then evanescence So the phenomena aie the same with the Noumena, though none of these is a reality.

1861The etheiial spheie of heaven, is but a reflexion of tlie intellectual spheie of the Divine mind, and the bright orbs of the firmament, are as gems in the bosom of Biahma. Its concavity IS the cave of the mind of the Eternal One

1862The woild accoidmg to the sense in which I take it, as the seatof Gud, is highly in teiesting, but not so in your sense of its being a sobei leality So the meaning of the words and thou,"^ refers according to me to the intellectual spirit, and accoidiiig to you to the living soul and body.

1863Hence LiU and Sarasvall, being’ m then* vacuous mfcel- Ifeetual bodies, weie led by the puie dcsiie of their souls, to eveiy place without any obstiuction or inteiruption ,

1864The intellectual spiiit has the powei, to present itself wheievei it likes, on eaitli oi m the sky, aiidbcfoie objects known

1865unknown and wished to be known by it. It was by this powei that they could entei into the tent of the piince.

Chapter 42

1866It made the place as pleasant as the garden of Eden (Nandana), and healed all the pains and eaies of the people there It seemed as a vernal garden, filled with the fiagiance of the fiesh blown lotuses in the morning

1867The cooling and moon-bnght ladiance of the ladies, loused the prince from his sleep, as if he was sprinkled over with the

1868Uine of ambiosia.

1869He beheld uponhis using the forms of two fames (apsaids), seated on two stools, and appealing as two moons iisen on two pinnacles of the mount Meiu

1870The prince beheld them with wondei, and after being com- posed in his mind, he rose up from his bed, as the god Vishnu rises from his bed of the serpent

1871Then advancing respectfully to them, with long strings of flowers in his hands, he made offer mgs of them to the ladies, with handfuls of flowers flung at then feet

1872Leaving 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 saj'ing —

1873Be VIC toi ions, 0 moon-bright goddesses! that drive away all the iniseiies and evils and pains and pangs of life, by your radiance, and dispellest all my inward and outward darkness by youi simlike beams

1874Saying so lie poured handfuls of flowers on then feet,

1875Then the goddess desning to unfold the pedigree of the piince, inspired his ministei, who was lying by, to relate it to Lild

1876He upon waking, saw the nymphs manifest before him, and advancing lowly before them, thiew handfuls of flowers upon then feet.

1877The goddess said • Let us know, O piinee • who you are and when and of whom you aieboin herein. Heaiing these words of the goddess, the ministei spake saying

1878It IS by your favour, O giaeious goddesses ’ that I am em- powered to give a relation of my princess genealogy to your benign graces

1879There was a sovereign, bom of the imperial line of Ixaku, by name of Mukunda-iatha, who had subjugated the earth under Ins aims

1880He had a moon-faced sou by name of Bhadiaiatha, whose son Viswaiatha was father to the renowned piince Biihad- ratha

1881His son Sindhuiatha was the father of Sailaiatha, and his son Kdmaiatha was fathei of Mahdiatha

1882His sou Vishnuratha was f ither of Nabhoiatha, who gave bnth to this my lord of handsome appeal ance

1883He IS renowned as Viduratha, and is bom with the great virtues of his sue, as the moon was produced of the milky ocean, to shed his ambrosial beams over his people

1884He was begotten by his mother Sumitia, as the god Guha of Gauii , and was installed in the realm at the tenth year of his ago, owing to his father^s betaking himself to asce- ticism.

1885He has been ruling the realm since that time with jus- tice, and youi appearance here to night, betokens the blossom- uig of his good fortune.

1886He IS highly blessed to-day by your favour. After say- ing these words, the minister lemamed silent with the loid of the eaith.

1887They weie sitting on the giound with then folded legs (padmdsana), and clasped hands (kiit^njali), and downcast looks , when the goddess of wisdom told the piince, to lemembei his foi- mei biiths, by her inspiiation

1888So saying, she touched his head with her hand, and im- mediately the daik veil of illusion and oblivion was dispersed fiom ovei the lotus of his mind

1889It opened as a blossom by the touch of the genius of intelligence, and became as biight as the clear firmament, with the lays of his former lemmiscence.

1890He was led away by the thoughts of the events of his past lives, as one is earned away by the cuirent of waves, and leflected in himself, this woild to be a magic sea of illusion.

1891He said I have come to know this by the favour of the goddesses, but how is it that so many events have occuiied to me in course of one day aftei my death.

1892Heie I have passed full seventy years of my lifetime, and recollect to have done many woiks, and lemember also to have seen my giand-siie

1893The goddess leplied Know O king * that after the fit of insensibility attending on your death was ovei, youi soul

1894Tins royal pavilion, where you think yourself to abide, IS situated in the vacuous space, within the house of the Brah- man in that hilly distiict.

1895It is the shrine within the very house and on the same spot, that contains the whole ivoild which you aie seeing all about you.

1896This abode of youis is situated in the same place, and within the clear fiimament of yoiii mind.

1897It LS a false notion of your mind, which you have gamed by youi habitual mode of thinking, that you aie born in your piesent state, of the lace of Ixdku.

1898It IS mcic imagination, which has made you to sui^pose youiself to be named so and so, and that such and such persons were your progenitois, and that you had been a boy of ten years.

1899That your father became an ascetic m the woods, and left you m the government of the realm And that you have subjugated many countries under your dominion, and aie now reigning as the lord paramount ovei them.

1900And that you aie ruling on eaifch mth these ministers and officeis of yours, and aie obseivant of the saciificial iites, and a just rulei of your subjects.

1901That you are now at peace and rest, and en 3 oy the solace of your soliety, and that your long continued eii or (of this woild), is now removed foi ever.

1902You remember the many acts and en 3 oyments of your past life, m the body of pnnce Padma, before you weie snatched away by the hand of death.

1903You now peieeive in your mind, that your present life is but a shadow of the foimer, as it is the same wave, that eairies one onward, by its use and fall.

1904The incessant eui rent of the mind flows as the stieam of a rivei, and leads a man, like a weed, fiom one whirlpool into another^

1905The course of life now luns singly as in dreaming, and now conjointly with the body as in the waking state, both of which leave their tiaces in the mind, at the hoiii of death.

1906The sun of the intellect being hid undei the mist of Ignorance, there aiises this netwoik of the eiioneous world, which makes a moment appear as a jieiiod of hundred years.

1907Our lives and deaths are meie phantoms of imagination, as we imagine houses and towers in aerial castles and leeberes.

1908The woild IS an illusion, like the delusion of moving banks and tiees to a passenger in a vessel on water, oi a rapid vehicle on land, oi as the trembling of a mountam or q^uaking of the earth, to one affected by a conmlsive disease.

1909As one sees extiaoidinaiy things in his dream, such as the deeajntation of his own head , so he views the illusions of the world, which can hardly be true.

1910In reality you were neithei boin noi dead at any time

1911The soul shines as a brilliant gem by its own light, and nothing that appeals beside it, as this eaith oi yourself or any thing else, is a leality.

1912These hills and cities, these people and things, and ouiselves also, are all unreal and mere phantoms, appealing in the hollow vault of the Biahman of the hilly distiict.

1913The kingdom of Lild^s husband, was but a pietuie of this eaith, and his palace with all its giandeur, is contained in the spheie of the same hollow shime.

1914The known woild is contamed in the vacuous sphere of thatshiine, and it is in one corner of this mundane habitation, that all of us heie, aie situated.

1915The spheie of this vaulted shiine, is as clear as vacuity itself, which has no earth nor habitation in it.

1916It IS without any forest, hill, sea or liver, and yet all beings are found to love about in this empty and homeless abode, (z. e in the Divine Mind) ,

1917Heie theie are no kings, nor their letinue, nor any thing that they have on eaith. Viduiatha asked : If it is so, then tell me goddess ! how I happened to have these dependants heie ’

1918Saras vati answered — Know prince that, those who have Icnown the only kiiowable one, and are assimilated to the natuio

1919Knowing the falsity of water in the mirage, no one thiists after it any more, so knowing the falsehood of dreams, no one thinks himself dead as he had dieamt. The fear of dreaming death may overtake the dying, but it can never assail the hving in his dream.

1920He whose soul is enlightened with the clear light of the autumnal moon of his pure intellect, is never misled to believe his own existence oi that of otheis, by the false application of the terms 7, ilmi, Has ^-c.

1921As the sage was sermonizing m this manner, the day departed to its evening service with the setting sun. The as- sembly bioke with mutual gieetmgs to perform their ablutions, aiixi it met again with the rising sun, after dispersion of the gloom of night.

Chapter 43

1922As the solai heat causes the error of water in the mirage to the deer and unwaiy people, so the unieal woild appears as leal to the ignorant part of manlcmd.

1923As the false dieam of one^s death, appears to he true in the dieammg state, so the false world seems to be a field of ac- tion and gam to the deluded man

1924As one not knowing what is gold, views a golden bracelet as a mere bracelet, and not as gold, (j.t? who takes the form and not the substance for leality) , so aie the ignorant ever nnisled by formal appeal ances, without a knowledge of the causal element.

1925As the Ignoiant view a city, a house, a hill and an ele- phant, as they aie presented before him, so the visibles^ are aU taken only as they are seen, and not what they really are.

1926As strings of pearls are seen in the sunny sky, and various paints and taints in the plumage of the peacockj so the phenomenal world, presents its false appeaiances for sober realities.

1927Know life as a long sleep, and the world with myself and thyself, are the visions of its dieam, we see many other persons in this sleepy dream, none of whom is real, as you will now leain from me.

1928There is but one All-peivading, quiet, and spiiitually sub- stantial reality. It is of the form of unintelligible intellect, and an immense outspreading vacuity.

1929It IS omnipotent, and all m all by itself, and is of the form as it manifests itself eveiywheie.

1930Hence the citizens that you see m this visionaiy city, are but tiansient forms of men, presented m youi dieam Vy that Omnipotent Being.

1931The mind of the vieumr, lemains in its self-same state amidst the s])heie of his dreams, and lepiesents the images thought of by itself in that visionary spheie of mankind (So the Divine Mind presents its* various images to the sights of men in this visionary sx^heie of the world, which has nothing substan- tial in it).

1932The 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 xiercixiient mind, that this knowledge is im]irinted as true in the conscious souls of men.

1933Udma said If the peisons seen in the dieam aie un- real, then tell me sir, what is that fault in the embodied soul, which makes them appeal as leahties

1934Vasishtha leplied The cities and houses, which aie seen in dieams aie in leahty nothing It is only the illusion (rdsCya) of the embodied soul, which makes them appear as tiue like those seen in the waking state, in this visionaiy world.

1935Learn then this truth of me, tliat this world is a dieam, and that you and all other men have youi sleeping dieams, contained in your waking dieams of this visionaiy world (t e. the one is a night dream and the other a day dieam, and equally untrue in their substance)

1936If the scenes that aie seen in youi sleeping dieam, have no reality in them, how then can you expect those in your day dreams to be real at all ?

1937As you take me foi a leality, so do I also take you and

1938As I appeal an entity to you in this woild of lengthened dieams ; so you too appeal an actual entity to me / and so it is with all in then piotiactcd di earning.

1939llama asked If both these states of dreaming arc alike, then tell me, why the dicamoi in sleep, docs not upon his waking, think the visions lU his dicam, to be as ical as those of hi& day dieaining slate ?

1940Viduiatha said Your visit, O most bounteous goddess, cannot go foi nothing, when wepooi moitals cannot withhold oui bounty fi om oni suppliant visitants

1941Look upon me, thy suppliant, with kindness, and deign to confer the favour I ask of thee, because the great nevei disdain to giant the prayers of then suppliants

1942Oidain that this virgin daughter of my minister, may accompany me to the legion, wheie I shall be led, that we may have spnitual joy in each othei^s company heieafter.

1943Saiasvati said Go now piinee to the former palace of your past life, and there leign without fear, in the enjoyment of tiue pleasure Know prince, that our visits nevei fail to fulfil the best wishes of our supplicants.

1944Your ministci and his maiden daughter will accompany you to your foimci cit}', and you shall enter your lifeless coipsc, lying m stale 111 the palace.

1945We «hall fly there as winds before you, and you will follow us accompanied bj the mimstci and his virgin daughter as one icUnning to \ns naUve Lonntry.

1946Yonr couises thoieto will be as slow or swift as those of hoises, elephant's, asses, or camels, but our course is quite dift'cient fiom any of these.

1947As the prince and the goddess were going on with this sw'cet conversation, thoie anived a man on horse back before tliem in gieat huiry and confusion.

1948lie said Loid > I come to tell that, there are showeis of daits and disks, and swords and clubs, falling upon us as rain, fiom the hostile forces, and they have been foicing upon us as a flood on all sides.

1949They have been raining then heavy weapons upon us at pleasuie, like fiagments of locks hurled down from the heads of high bills, by the impetuous gusts of a huriicane.

1950Theie they have set file to oui lock-like city, which like a wild fire, IS raging on all sides It is burning and lavagmg with cMt chat sounds, and huilmg- the houses with a hideous noise

1951Tlie smoke nsing as heaving hills. Lave ovexspread the skies like deluvian clouds , and the flame of fire, ascending on high, resembles the phoenix flying in the sky.

1952Vasistha said. As the royal marshal w'as delivering

1953The twanging (tankaia) of bow stiings diawn to the eais/ the luStling (saisaia) of flying an ows flung with full foice, the loud loaiing (briiighana) of fuiious elephants, and the shrieks (chitkdia) of fiightened ones.

1954The gorgeous elephants buisting in the city with a clat- tering (chatchata) sound , and the high halloos (halahala) of citi- zens, whose houses have been burnt down on the giouud (Here dagdhaddia Aiakc daghdaghad-dhi, means both a burnt house -and also a burnt wife).

1955The falling and flying of burnt embeis with a crackling noise (tankAia), and the binning of i aging fiie with a hoaise sound (dhaghdhaga a? daghdagha, Bengali dhakdliak)

1956It was as the conflagiation or fieiy ocean of the last day, and the city was coveied by clouds of the hostile ai my, with their fla_shing weapons, waving on all sides.

1957The flame lose as high as the sky, melted down big edi- fices like hills by the all dissolving fiie of destiuction

1958Bodies of thick clouds loaied on high, and thieatened the people, like the clamoui (kala-kala) of the gangs of stout lobbeis, that weie gatheied on the giouud foi plundei and booty

1959The heavens weie hidden undei clouds of smoke, lolliuo- as tlie shades of Pushkaia and Avaita, and the flames of hie, weie flashing, like the golden peaks of Meiu

1960The lehcs of the foiees weie beset by the spieading flames of clouds of fiie, and the half bmnt citizens (with their

1961Sleets of aiiowy spaiks flying in tbc air on all sulcs; and slioweis of ivcapons falling m cvciy ivay, burnt and ineiced the citizens in laige numbers.

1962The gieatest and most expert champions, weie crushed undei the feet of elephants in fighting, and the loads uere heaped With tieasuies, wiested fiom the robbeis in tlieii reticat

1963Theie were wailings of men and u omen at the falling of 111 e-biands upon them, and the sphlting ol splinteis and the slitting of timbcis emitted n. p/ial-p/ial noise all aiound.

1964The Clacking of cumbustible noods and the buisting of binning bamboos, the cues of the paiched biutes and the howl- ing of the soldieis, lecchoed in the air

1965The flaming file was quenched aftei consuming^-the loyalty to ashes, and the dovouiing flame ceased aftci it had reduced evei^ thing to cindeis.

1966The sudden outbieak of the fire w\as as the outburst of house breaking lobbeis upon the sleeping inhabitants , and it made its piey of eveiytlnng, (whethei living or lifeless), that fell in its w'ay

1967At this moment the piince Viduiatha heard a voice, pro- ceeding from his soldieis, at the sight of then wives flying from the scoiching flames.

1968Oh ' the high winds, that have blown the flames lo the tops of oui household tiees, with then lusthng sound (Ichm.ikhaia) and hindeied our taking sheltei undei then cooling umbiage.

1969Woe foi the burning of oui ivives, who weie as cold as fiost to our bodies befoie (bj’- then assuaging the smait of eveiy pain) , and whose ashes nowiest in oui bieasts, like tlie lime of shells, z e in the sublimated state of spiritual bodies (sukshma- dehas)

1970The cuilmg smoke is ascending on high, like a whiil- ing and long meandeiing iivei in the an, and the black and white fumes of fiie, lesemble the daik stieam of Yamuna in one place, and the milkj path of the etheiial Gfangd in anothei

1971Stieams of smoke beaiing the biands of fiie on high, dazzled the sight of the charioteers of heaven by their bubbling spaiks

1972Lo * there the howling fiie is fast sti etching to these abodes, and heie the cinders aie falling as thick as the fiost of Meiu.

1973Behold the dueful daits and missiles diopping down as the duving laiu, and penetiatiug the windows, like bodies of gnats in the shade of evening

1974The flashing speais and flaming fiie, flaiing above the wateiy ocean of the sky, lesemble the submaiine fine ascending to heaven.

1975The smoke IS using in clouds, and the flames aie tapeimg in the form of toweis, and all that was humid and veidant, is sucked and diied up, as the heaits of the dispassionate

1976The tiees are broken down by the i aging element, like posts of eniaged elephants, and they aie falling with a clacking noise (kata -kata), as if they weie screaking at then fall.

1977The trees in the oichaids, now flouiishing in then luxu-. liance of fiuitsand floweis, aie left baie by the burning fiie, like householders bereft of their piopeities

1978Boys abandoned by then parents in the darkness of the night, weie either pieiced by flying aiiows or crushed under the falling houses, in then flight through the streets

1979Tbe sheets aie filled witb domestic animals and cattle of all kinds, that aie let loose fiom tbeir folds and stalls, to raise tbeii commingled cues like tbe confused noise of battle m the blocked up 2 iatbs

1980Tbe weeping women weie passing as lotus floweis onland, witb tbeii lotus like faces and feet and jialms, and diops of teais fell like flutteiiug bees horn tbeii lotifoim eyes and wet appaiel upon tbe giound

1981Tbe led taints and spots of alaldvak, blazed as asola flowers upon tbeii foiebeads and cbeeks,

1982Alack foi pity I that tbe fuiious flame of fine, should

1983The elephant being burnt in bis trunlt, in bieaking tbe burning post to which be was tied by tbe leg, lan with violence to a lake of lotuses, in which be fell dead. (Heie is a play upon tbe homonymous woid "pushkaia/^ in its ti ixfle sense of a lake, a lotus and tbe pioboscis of an elephant).

1984Tbe flames of fiie flashing like flitting lightnings amidst tbe clouds of smoke in the air, weie daitmg tbe darts of burning coals like bolts of tbundei m sboweis.

1985Loid I tbe spaiks of fire spaikling amidst tbe dusky clouds, appeal as glitteiing gems in the bosom of tbe any ocean, and seem by their twilling to gird tbe crown of heaven with the giidle of Pleiades.

1986Alas ! the day and want of manneis I that the royal dames aie cairied away hy these armed luffians by foiee. (0 iempoies 0 mo'tes).

1987Behold them diagged in the stieets fiom their stately edifices, and stiewing then paths with wi eaths of lloweis tom fiom their necks, while their half buiiit locks aie hanging loosely upon their baie hieasts and bosoms.

1988Lo ! then loose lairaents uneoveiing their backs and loins, and the jewels di opt down fiOxn then wiists, have stiewn the giound with gems.