The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER CXVI.
NARRATION OF THE SPEECH OF CROW AND CUCKOO.
Argument.--Description of the battle field, and of the
hills and sky,
and the story of the foolish crow.
The companions added; --Look lord, the field of battle,
stretching to the bordering hills; look upon the heaps
of shining weapons, and the scattered forces of
elephants, horse,
infantry and war chariots.
2. Look at the slain and their slayers, and the
combatants
attacking their corrivals; and how their dying souls are
borne
by celestial nymphs in heavenly cars to heaven.
3. The victor finding his adversary worsted in warfare,
ought not slay him unjustly, unless he is justified to do
so by
laws of warfare: (as a youth is justified to take unto
him no
other woman but his legal wife).
4. As health and wealth and prosperity, are good for men
when they are rightly gained; so it is right to fight for
those
by whom one is supported.
5. When one kills his opposing corrival in combat,
without
violation of the laws of warfare, he is justly styled a
heavenly
champion, and not one who takes undue advantage of his
enemy.
6. Behold there the bold champion brandishing his sword,
as if he is swinging a blue lotus in his hand; and
casting the
dark shadow of the evening dusk on the ground. Such a
hero
is courted by Laxmi for her spousal.
7. Look at those flourishing weapons, flaming as the
flying
embers of wild fire, in a mountain forest; or as the
dreadful
dragons of the sea, dancing on land with hundreds of
their
flashing hoods and heads.
8. Look at the sky on one side, resembling the sea with
its
watery clouds, and shining with strings of its stars on
another;
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see how it is covered by dark clouds on one side; and how
it
is brightened by moon beams on the other.
9. Look at the firmament, ranged by multitudes of
revolving
planets, resembling the rolling chariots of warriors; and
crowded by myriods[**myriads] of moving stars, likening
the soldiers in
the battle field; and yet it is the error of the ignorant
to think
it an empty vacuum; an error which is hard for the wise
to
remove.
10. The sky with its over spreading clouds, its fiery
lightnings,
its thunder bolts that break down the mountain wings;
its starry array, and the battle of gods and demigods
that took
place in it; is still as inscrutable in his nature, as
the solid
minds of the wise, whose magnitude no one can measure.
11. O wise man, thou hast been constantly observing
before
thee, the sun, moon and all the planets and stars in the
firmament,
together with all the luminous bodies of comets, meteors
and lightnings; and yet [**[it]] is astonishing that,
your ignorance will
not let [**[you]] see the Great Náráyana in it.
12. Thou dark blue sky, that art brightened by
moon-light,
dost yet retain thy blackness, like the black spot amidst
the
lightsome[**space removed] disk of the moon; and such is
the wonder
with
ignorant minds, that with all their enlightenment, they
will never get rid of their inward bias and prejudice.
13. Again the clear sky which is full with endless
worlds,
is never contaminated by their faults, nor ever changed
in its
essential state; and resembles the vast and pure mind of
the
wise, which is full with its knowledge of all things, and
devoid
of all their pollutions.
14. Thou profound sky, that art the receptacle of the
most
elevated objects of nature, and containest the lofty
clouds and
trees and summits in thy womb; that art the
recepient[**recipient] of the
sun, moon and the aerial spirits that move about
in[**=print] thee;
art yet inflamed by the flames of the fiery bodies
that[**=print] rise in
thee to our great regret, notwithstanding thy greatness,
which helps them to spread themselves high in heaven.
15. Thou sky that art replete with pure and transparent
light, and great with thy greatness of giving quarters to
all the
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great and elevated objects of nature; but it is greatly
to be
pitied, that the dark clouds to whom thou givest room to
rise
under thee, molest us lake base upstarts, with pelting
their
hailstones at random.[**meaning of sentence?]
16. Again thou dark sky, art the attestor of all lights;
as
the touchstone is the test of gold; and thou art a void
in thy
essence, yet thou dost support the substances of stars
and
planets of clouds and winds and all real existences at
large.
17. Thou art the day light at daytime, and the purple red
of evening, and turnest black at night; thus devoid of
all
colour of thyself thou dost exhibit all colours in thee;
hence
it is impossible even for the learned, to understand
aright thy
nature and its convertible conditions also.
18. As the helpless man is enabled to achieve his
purposes,
by means of his patient perseverence[**perseverance]; so
the
innane[**inane] sky has
risen above all, by means of its universal diffusion.
(The gloss
says that, extension of knowledge, is the cause of
elevation).
19. The sun that persists in his wonted course, rises to
the
vertical point in time; but the unmoving straws and
trees,
and the dormant hills and places, and stagnant pools and
ponds, are ever lying low on the ground.
20. The night invests the sky with a sable garb, and
sprinkles over it the fair moonlight like the cooling
dust of
camphor; with the decoration of stars like clusters of
flowers
upon it. The day mantles the firmament with bright sun
beams,
and the seasons serve to cover it in clouds and snows,
and in
the gaudy attire of vernal flowers. Thus is time ever
busy, to
decorate the heavenly paths of his lords the sun and
moon, the
two time keepers by day and night.
21. The firmament like the magnanimous mind, never
changes the firmness of its nature; although it is ever
assailed
by the disturbances of smokes and clouds of dust and
darkness,
of the rising and setting sun and moon and their dawns
and dusks: and of the confluence of stars and combat of
gods
and demons.
22. The world is an old and decayed mansion, of which the
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four sides are it walls, the sky its covering roof above
and the
earth its ground floor below; the hills and mountains are
its
pillars and columns, and the cities and towns are its
rooms and
apartments; and all the various classes of animal beings,
are
as the ants of this abode.
23. Time and action are the occupants of this mansion
from age to age, and all its ample space presents the
aspect of
a smiling garden; it is feared every day to be blown and
blasted away, and yet it is a wonder how this frail
flower should
last so long and for ever more.
24. It is the air mythink[**methinks], that puts a stop
to the greater
height or rising of trees and hills; for though it does
not
actually restrain their growth, yet its influence
(pressure from
above), like the authority of noble men, puts a check to
the
rise of aspiring underlings.
25. O fie for that learning, which calls the air as void
and
vacuity; seeing it to contain millions of worlds in its
bosom,
and producing and reducing also unnumbered beings in its
boundless bosom.
26. We see all things to be born in and to return into
the
air; and yet we see the[**typo: inverted e!] madness of
men, that reckon
the all
containing and all pervading air, as something different
from
god.
27. We see the works of creation, to be continually
producing,
existing and extinguishing in air, like sparks of fire; I
ween this pure and sole air, which is without beginning,
middle
and end, as the universal source and terminus of all, and
no
other distinct cause as God.
28. The vacuum is the vast reservoir of the three worlds,
and bears in its ample space the innumerable productions
of
nature; I understand infinite vacuity as the body of the
Intellect, and that trancendent[**transcendent] being, in
which this
erroneous[**=print]
conception of the world, has its rise and fall.
29. There in[**space added] the woodlands on mountain
tops, the solitary
forester chants his charming strains amidst his sylvan
retreat;
and attracts the heart of the lonely passenger, who lifts
up his
head to listen to the rapturous times.
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30. Hearken O Lord, to the sweet music, proceeding from
the thick groves on yonder lofty mountain; and emitted
with
the heart rending strains, of love born Vidyádhara
nymphs;
and behold the lonely and love sick passenger, whose
love-sick
heart being smitten by the sound, has neither the power
to proceed
forward or recede backward from the spot, or utter a
word.
31. I hear a love lorn Vidyádhara damsel, singing her
love
ditty amidst the woods of the hill with her heaving sighs
and
tears flowing profusely from her eyes. She sang
saying;[**:] 'Lord,
I well remember the day, when thou ledst me to the recess
of
the bower, holding my chin and giving kisses on my cheeks
with thy smiling face, and now the pleasing remembrance
of
that gladsome moment, hath left me to deplore its loss
for years[**'].
32. I heard her tale, O Lord, thus related to me from the
mouth of a forester on the way. He said:--Her former
young
lover, was cursed by a relentless sage to become an
arbour for a
dozen of years; and it is since this ill fated change of
his, that
she has been reclining on that tree, and singing her
mournful
ditty unto the same.
33. And now observe the wonder, that on my approach the
arborescent lover, was released of his sad curse, and
shedding
a shower of flowers upon her, he changed his form and
clasped
her unto his arms with his face smiling as his blooming
flowers.
34. The tops of hills are decorated with flowers, as the
heads of elephants are painted with white dye; the sky is
whitened with the stars and falling meteors, as the
summit of
the mountain is etiolated with hoar-frost and snows.
35. Behold there the beautiful stream of Kaveri, gliding
along with shoals of fishes skimming in its waters; to
its boisterous
waves resounding with the cries of shrill and clamorous
cranes; see its banks mantled in vests of flowers, and
its shores
freely grazed by timid fauns without any fear.
36. Look the Bela rock, which is washed by the billows of
Varuna-[**--]the god of the sea; its stones shining as
gold under
the solar rays; and sparkling as the marine fire when
they
are laved by the waves.
37. Look at the abodes of the Ghosha[**=print] shepherds
at the foot
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of the mountain, which are continually covered under the
shrouding clouds; and behold the beauty of the blossoming
palása and patala trees there abouts.
38. Look at the plains, whitened by the full-blown
whitish
flowers; see the mandara tree with twining and flowering
creepers;
look at the banks crowded by cranes and peacocks; look
at those villages and the water falls, resounding as
music from
the mouths of mountain caves and forests, and redounding
to
the joy of the happy inhabitants of the valley.
39. Here the buzzing bees are sporting about the new
blown
petals of plantain flowers; and inspiring fond desire in
the
breasts of the Pamara foresters; who enjoy a bliss in
their
rustic pastures and hidden hilly caverns, which I ween,
is not
attainable by the immortal gods in their garden of
eden[**Eden]. (So
says Hafiz:--Thou canst not have in heaven, the blissful
fount
of Roknabad, nor the flowery groves of Mossella).
40. Behold the black bees sporting and swinging in their
cradles of the flowery creepers of the forest; and to the
Pulinda
forester singing to his beloved, with his eyes fixed upon
her face;
and mark also the sportive Kiráta, forgetting to kill the
deer roving beside his lonely cavern.
41. Here the weary traveller is regaled, by the sweet
scent
of various full blown flowers, and is cooled in his body
by the
odorous dust, wafted by the breeze from the flowering
creepers;
while the winds bearing the watery particles of the
waves, which
lave the vale on all sides, render the spot more
delightful than
the spotted disc of the moon. (i. e. the people have more
of
coolness here, than the gods have in the moist sphere of
the
moon).
42. Here the unceasing gliding of waters, and the
continued
waving of the palm trees; together with the dancing of
the
blossoming branches, and the undulation of the spreading
creepers
in the air; the forest of lofty sála trees in the
borders,
and the hanging clouds over the bordering hills, all
combine
to add a charm to this village of the vale, not unlike
to[**delete 'to'] that of
the gardens in the orb of the moon.
43. The flashing of lightnings, and the deep roaring of
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clouds; the merry dance of peacocks and their loud
shrieks and
screams, and their trailing trains displayed in the air,
decorate
the valley with a variety of variegated gems.
44. The bright orb of the moon appearing on one side, and
the dark clouds rising as huge elephants on the other;
serve
to embellish the village in the valley, and the
hllls[**hills] in the skirts,
with a beauty unknown in the havenly[**heavenly] kingdom
of Brahma:
(which is the Empyrion[**empyrean] or city of fire only).
45. O! how I long to lodge myself in the mountain grotto,
amidst the fragrant arbours of the beauteous
nandana[**Mandana] forest,
and in the delightsome groves of blooming santánaha
blossoms,
and where the busy bees are continually fluttering, over
the
mandára and paribhadra arboretts[**arborets].
46. O, how[** space added] much are our hearts attracted,
by the cries of
the
tender deer, browzing the verdant and delightsome
verdure;
and by the blooming blossoms on hills and in dales, as by
sight
of the cities of mankind.
47. Look on yonder village in the valley, where the
waterfall
appears as a column of clear chrysolite; and the
peacoks[**peacocks]
are in their merry dance, all about the precipitate
cascade.
48. See how the joyous peacocks, and the gaysome[**space
removed]
creepers,
bending down under the burden of their blossoms; are
dancing
delightfully, beside the purling water of the cataract.
49. I believe the lusty god of desire (Káma or
cupid[**Cupid]),
sports here at his pleasure, in this village of the
valley protected
by the hills all around. He is sporting with the handsome
harita birds (the green partridges and parrots) in the
verdant
groves, and beside the crystal lakes, resounding with the
sweet
warblings of water-fowls.
50. O most prosperous and magnanimous lord, that art the
centre of all virtues, and the highest and gravest of
men; thou
art like the towering mountain, the refuge of mankind
from
heat, and the cause of their plenty, (i. e. the rainy
clouds on
mountain tops, are the causes of plenteous produce).
51. Thou cloud that bathest in holy waters, (i. e. that
resist
from the waters of seas and rivers); that art exalted
above all
earthly beings, and choosest to abide in hills and
wildernesses
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like holy hermits, and art taciturn like them, from the
pure
holiness of thy nature; thou appearest also as fair in
the form
when thou art emptied (of thy waters) in autumn; all this
is
good in thee; but say why dost thou rise in thy fulness
with
flashing lightnings in thy face, and roaring thunders in
thy
breast, like lucky upstarts of low origin?
52. All good things being misplaced (or out of their
proper
place), turn to badness; as the water ascending to the
clouds,
turns to hoar frost and cold ice.
53. O, wonder! that the drops distilled by the clouds,
fill
the earth with water; and wonder it is that this water
supports
all beings, and makes the poor grow with plenty, (of
hervest[**harvest]).
54. Ignorant peaple[**people] are as dogs, in
ther[**their] unsteadiness,
impudence,
in their impurity and wayfaringness; hence I know
not weather[**whether] the ignorant have derived their
nature from dogs
or these from them.
55. There are some persons, who notwithstanding all their
faults, are yet esteemed for certain qualities in them;
as the
dogs are taken into favour, on account of their valour,
contentedness
and faithfulness to their masters. (So are men
serviceable
to their masters for these virtues in them).
56. We see all wordly[**worldly] people
persuing[**pursuing] the course
of their
worldiness[**worldliness] as madmen, and pushing on in
the paths of
business
at the sacrifice of their honor, and likely to tumble
down with
fatigue. I find them flying to and fro as trifling
straws, and
know not whether it is of their will or madness or
stupidity,
that they have made choice of this foolish course.
57. Among brute creatures, the brave lion hears the
tremendous thunder claps without shuddering: while the
cowardly dog trembles and shuts his eyes with fear at the
sound.
58. I believe, O vile dog, that thou hast been taught to
bark
at thy fellows, and to ramble about in the streets, by
some
surly and strolling porter or peon (among men).
59. The divine creator, that has ordained varieties in
all his
works, has made the nasty breed of his daughter
saromá[**Saromá] all
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equal in their filthiness. These are the dogs, that make
their
kennels or dog holes in dirt, that feed upon filth and
carrion
and copulate in public places, and carry about an impure
body every where. (This is a slur against the progeny of
one's
daughters, who generally turn to be vicious).
60. "Who is there viler than thee"; says a man
to his
dog; to which he answered, [**"]the silly man as
thee is the vilest
of all." There are the best qualities of valour,
fidelity and
unshaken patience, combined in the canine tribe; and
these
are hard to be had in human kind, who grovel in the
darkness
of their ignorance amidst greater impurities and
calamities.
(The instinctive sagacity of beasts, is a surer safe
guard to
them, than the boasted reason of man).
61. The dog eats impure things and lives in impurity; he
is
content with what it gets, feeds upon dead bodies and
never
hurts the living, and yet men are fond of pelting stones
on him
every where; thus the dog is made a plaything by men,
contray[**contrary]
to the will of God.
62. Looking at the crow flying there upon the offerings,
left on the lingum[**lingam] or phallus of Siva on
younder[**yonder]
bank; and
there appearing to sight to tell its tale to people,
saying;
"Behold me on high, with all my
degarding[**degrading] sin[**"]; (of
stealing
from the altars of deities).
63. Thou croaking crow, that crowest so harshly, and
treadst
the marshy lake; it is no wonder that thou wouldst vex us
with thy cries, that hast put down the sweet buzz of
humming
bees.
64. We see the greedy rook, devouring ravenously the
dirty
filth, in preferance[**preference] to the sweet lotus
stalk. It is no wonder
that some would perfer[**prefer] sour to sweet, from
their long and
habitual taste of it.
65. A white crow sitting in a bush, of white lotus
flowers
and their snowy filaments, was taken at first for a hansa
or
heron, but as it began to pick up worms, it came to be
known
as a crow.
66. It is difficult to distinguish a crow, sitting in
company
with a cuckoo, both being of the like sable plumes and
fea-*
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[** unclear portions of the page compared to print]
*thers; unless the one makes itself known as distinct
from the
other, by giving out its own vocal sound.
67. The crow sitting[**=print] on a forest tree, or on a
mould of
clay or high built building, looks on all sides for its
prey; as a
nightly thief mounts on a chaitta tree; and sits watching
there
from the ways of people.
68. It is imposible[**impossible] for a crow, to abide
with cranes and
storks by the side of a lake, which abounds in lotus
flowers,
that diffuse their sombre farina all about.
69. For shame that the noisy crow, should have a seat on
the soft lotus bed in company with silent swans, and play
his
disgraceful part and tricks among them. (i. e. It is
impudence
on the part of the ignorant, to open their mouths, where
the learned hold their silence).
70. Thou crow that criest as the hardest saw, say where
hast thou left or lost thy former reservedness to-day.
Why
dost thou brood over the young cuckoo, the sweetness of
whose
voice thou canst never attain, and whom thou canst not
retain
as thy young.
71. One seeing a dark crow sitting as a black steg, in a
bed of white lotuses, and crowing aloud with delight at
that
place, said unto him saying;[**:]--It is better for thee
O clamorous
crow to rend ears of those with thy cracking voice, that
are not
tired with spltting[**splitting] the head of others with
their wily verbiage.
72. It is well when the cunning consort with the cunning,
as the crow and the crab meeting at a pool; or the rook
and
the owl joining in an arbour; for the two rogues though
seemingly
familiar, will not fail to foil one another by their
natural enmity (ká ko lu kiká).
73. The cuckoo associating with the crow, and resembling
him in figure and colour; is distinguished by his sweet
notes
from the other; as the learned man makes himself known by
his speech in the society of the ignorant.
74. The blossoming branch is well able to bear, the
spoliation
of its flowers by the cuckoo; and will not yet suffer the
association of crows and cranes, and cocks and vultures
upon
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[** unclear portions of the page compared to print]
its twigs. (i. e. It is possible to bear with an injury
from the
good, but not to tolerate the society of bad people).
75. How delightfully do people listen to the sweet notes
of
the cuckoo, which unites the separted[**separated] lovers
together; but
who
can brook to hearken unto the jarring cries of the crow
or
hooting of the owl, without disgust.
76. When the sweet notes of the young kokila, serve to
ravish the ears of hearers, with the gladsome tidings of
the
vernal season; there is the grating cry of the crow,
immediately
obtruding upon their ears, and demanding the melodious
cuckoo as its foster child. (It is well known to all
here, that
young cuckoos are fostered in the nests of crows).
77. Why and what hast thou been cooing so long, O thou
tender cuckoo, with so much joy and glee in yonder grove;
lo!
thy pleasant vernal season is too soon over with its
fading
flowers, and beheld the stern winter approaching fast, to
blast
the blossoming trees with its icy breath, and bidding
thee to
hide thy head in thy nest.
78. A separated mistress seeing a sweet kokila, pour
forth his notes to the tender blossoms of the vernal
season
thus address to him saying;[**:] "say, O sweet
cuckoo! who
taught thee to tell, that vernal season is tava tava tua
tua,
i, e,[**i. e.] "for thee and thy enjoyment,"
this is verily an woeful
lie thou tellest me, instead of saying "it is mine
and mine"
that art enjoying thy companion." (It would better
rendering
in English to reverse the application of the words mine
and thine).
79. The cuckoo sitting silent in an assemblage of crows,
appears as one of them in its form and colour of its
feathers;
and the graceful gait of the cuckoo, makes it known from
the
rest, as the wise man is marked in the company of fools.
It is
hence that every[**=print] body is respected by his
inward talents and
outward deportment, more than by outer form and feathers.
80. O brother kokila! it is in vain that thou dost coo so
sweetly, when there is none to appreciate its value; it
is far
better therefore, that thou shouldst sit quiet in thy
secluded
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covert under the shady leaves, when these flocks of crows
are
so loud in their cries; and when it is time for the
falling dews,
and not of vernal flowers.
81. It is to be wondered, that the young cuckoo forsakes
its
mother for its fostering crow; which on her part begins
to prick
it with its bills and claws. As I reflect on these, I
find the
young cuckoo growing in its form to the likeness of its
mother;
and hence I conclude, that the nature of a person
prevails over
his training every where.
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CHAPTER CXVII.
DESCRIPTION OF THE LOTUS-LAKE, BEE AND THE SWAN.
Argument:--Description of a Lake of lotus, and the bees
and swans
frequenting them.
The companions said:--Behold there, O lord! the lotus
lake on the tableland of the mountain; reflecting the
sky in its bosom, and resembling the pleasure pond of
Káma or
cupid[**Cupid]. Behold there the beds of white, red and
blue lotuses,
with their protruding stalks; and listen to the mingled
sounds
of the water fowls sporting thereon.
2. Lo the full blown lotus standing on it stalk with its
thousand petals, and the royal gander or swan resting on
its
pericarp; it is crowded by double streaked bees, and
birds of
various kinds, as if it were the abode of the
lotus-seated Brahmá
himself.
3. All the sides are overspread by mists and fearful
frost,
and the red dust of the farina of full blown flowers and
lotuses,
have been flying all about; the bees and birds giddy with
the
odours spread around, are humming and warbling their
tunes
and notes in the open air; and the clouds are spreading
above
as an aerial canopy.
4. There is the lashing sound of the breaking waves,
beating
against the shore; and here is the rumbling noise of the
humming bees, vying with one another; somewhere[**space
removed] the
silent
waters are sleeping in the deep, and elsewhere[**space
removed] the fair
lotus of
the lake, are lying hid in the bushes.
5. The pearly particles of water, are lulling away the
heat
of the people; wild beasts are prowling on the bank,
overgrown
by wild thickets all around; the waves are laving the
stones
on the bank, and the land appears as the clear sky on the
earth.
6. The bosom of the lake displays the rays of lightnings,
from the redness of the clouds by the dust of flowers
borne
above by the winds; and one side of it is obscured by a
dark
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[** unclear portions of the page compared to print]
rainy cloud hanging over it, while the other side
exhibits the
variegated rays of the evening skies above it.
7. There is a fragment of the autumnal cloud, borne aloft
by the driving winds; and appearing as it were a part of
the
sky supported upon the air.
8. The rippling waves of the lake by gentle breeze, and
the
wettish humming bees fluttering over the bed of the lotus
lake, made a noise all around; like the falling of
flowers from
the branches of trees, lying on the bank of a river.
9. The large lotus leaves are waving like fans made of
palm
leaves, and the roaming froths were puffing as the snowy
chowries
of princes; the buzzing bees and cooing cuckoos, were
singing to and lauding the lake which lay like a lord, in
the
assemblage of lotuses, resembling the consorts of his
harem.
(The lake is likened to a lord).
10. Lo the chorus[**=print] of black bees, singing their
charming
chimes before him;[**=print] and the yellow farina of the
lotus flowers,
have strewn his waters with dust of gold. The yellowish
froths are floating like fragments of its gold coloured
flowers;
and the flowery furzes[**=print] on the bank, decorate it
as its head dress.
11. The deep fountain, having the beautiful lotuses on
its
bosom; enjoys their sweet fragrance, as princes derive
from the
assemblage, of talented men in their courts.
12. The pellucid lake, reflecting the clear autumnal sky
on its surface; resembles the mind of the wise man, which
is
ever clear and[**=print] composed, with the light of the
true sástra.
13. The limpid lake is little discernible in winter, when
the
keen blasts[**=print] have covered it with hoar frost,
and converted its
blueness[**=print] to white.
14. So the world appears to the wise, a vast sheet of the
glory of God; and all these distinct forms of things,
like waves
on the sea are lost at last, into the bright element of
Eternity.
15. It is by one's own exertion, that every body should
try to raise himself above the sea of error, or else he
must be
continually whirling in the whirlpool of blunder, like
all other
ignorant men.
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16. As the waters of wells, tanks, lakes and seas, differ
from
one another in their quality; so the persons of men and
women,
are different from each other in their respective
dispositions.
17. Who can count the aquatic plants and lotuses, which
grow in the lakes as plentifully, as the passions and
desires
spring in the fountain of the human heart; and which are
carried away by the waves of accidents, or hurled into
the whirlpool
of perdition.
18. Oh, the wonderful effect of bad company, that the
lotus
growing in the company of aquatic plants, loses its fragrance
in
the current waters, and shows its thorny stalks to view.
19. The good qualities of a person like those of the
lotus,
are lost under the assemblage of vicious faults in the
same;
such as the pores, the hollowness and the too fine and
fragile
fibres of the lotus stalks, make them entirely useless to
any
body.
20. But the lotus which adorns its natal waters, and
fills
the air with its fragrance is as a nobleman born with the
noble qualities of a noble family, and whose virtues
is[**are] impossible
for the hundred hooded serpent-[**--]Vásuki also to
relate. (Such
a person is called the lotus of his family).
21. What other thing can equal the lotus in its praise,
which
in form of Laxmí, rests on the bosom of Hari, and
graces[**=print] his
hand in the manner of a bouquet or nose gay.
22. The white and blue lotuses, are both esteemed for
their
quality of sweet scent, though they differ in their
colour;
and hence the one is sacred to the sun and the other to
the
moon.
23. The blooming beauty of the lotus-bed, is not
comparable
to that of the full blown flowers of the forest; nor does
the
lotus-lake bear comparison with the starry heaven also;
but
they are to be compared with the comely and smiling face
of
the dancing girl in her fete.
24. Blessed are bees, that have all along enjoyed their
lives in revelling over the sweets of flowers, without
having any
other thing to care about.
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25. Blest are the bees and cuckoos, that feast upon the
flavour of mango fruits, and regale themselves with the
fragrance
of their flowers; all others not so blest, are
horn[**born] only to
bear the name of the species.
26. The bees cloyed with honey, and giddy with the
flavour
of lotuses, in the lake where they revel; laughed to
scorn some
others of their tribe, that led their humble lives on the
common
farina of flowers.
27. The black bee that buzzed to the lotus, lived and
sported in its company and slept in its honey cup at
night;
was in trouble at the approach of autumn, not knowing
what
flower to choose for its fare, and were to resort for its
rest.
28. A black bee sitting on the unblown bud of a flower,
appeared as a black man placed over a trident by kála.
29. O thou insatiate bee! that ever rovest over hills and
dales, and suckest the sweets of all kinds of flowers;
why
wanderest thou still, unless it were for thy restless
discontent.
30. Thou soft bodied bee, that art bred up in sweets, and
fedest[**feedest] upon the farina of flowers; it is
better for thee to resort
to the lotuses of the lake, than bruise thy body in
thorns and
thisles[**thistles].
31. O humble bee, if thou art deprived of thy mellifluous
food and thy fair fare of the farina of flowers in stern
winter;
thou shouldst yet repair as wise men do to such as may
suit
thy taste, and be congenial to thy nature; rather than be
mean
and debase thyself, by thy attendance upon the base and
mean.
32. Look there, O lord! the assemblage of milk white
swans,
swimming in the lake, and feeding upon the silvery fibres
of
lotus stalks, and guggling as gravely, as the chaunters
of the
sáma veda.
33. Here the gander pursuing the geese, seated in their
cradles of lotus bushes; thinks the limpid lake as the
blue sky,
and the lotus cradle as a cloud, and stops from his
pursuit (for
fear of falling down on earth).[**moved '.'] (Mistake of
the
terrestial[**terrestrial] lake,
for the aerial mandákiní).
34. Let no body be so unfortunate, O lord, as was this
gander,
which [**[was]] in pursuit of the shadow of the goose.
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35. The sweet music of the swan as it sings of its own
accord, is inimitable by the crow or crane, although they
are
taught to learn it for many years in its society.
36. Although the swan and drake are both of the same
kind, and of like form and figure, and live upon the same
sort
of food; yet they differ widely from one another in their
respective
species and qualities.
37. The swan soaring in the sky, with his snow white
wings and feathers; appears as the hoary lotus sitting
upon its
stalk; and then it gladdens the minds of men, as the
full-moon
with her icy beams.
38. The elevated stalks of lotuses, rising as the lofty
stems
of plantain trees, with the lotuses sitting as the goddess
Flora
upon them, afford delight to swans only, and to no other
bird.
39. Lo, how the lake is adorned like a beauteous lady,
with
the waves resembling her waving bracelets, and the
ripples
likening her necklaces; while the acquatic[**aquatic]
plants and flowers,
represent wreaths and garlands on her bosom.
40. The strings of fluttering bees, are as streaks of
black
spots on her person; the swelling of cranes and storks
are
as the tinklings of her anklets, and the rippling waves
are as
the glances of her eyes.
41. The lake is graced like a lady, by the young swans
crying
by her side as her young ones; and looking up to the
mountain as her lord, for a fresh supply of fresh water
from
his profluent cascade.
42. Don't you, O harmless swan, says one, reside with the
malicious water fowels[**fowls] and birds of prey, in one
and the same
lake; it is better that thou dost remain with thy own
kind,
that may assist thee in distress.
43. Look to thy end, O silly bee, says one, that art now
so
giddy with thy drink of the sweet honey of flower, and
treadst on the heads of elephants, to sip and suck their
exuding
ichor[**ok], and ramblest at large among the blooming
lotuses,
that the winter of scarcity is fast approaching to thee,
when
thou shalt be constrained to live upon the dewdrops
drizzling
on blades of grass or dripping from stones.
-----File:
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44. O lord! the milk white swan with wide stretched wings
entered into the lotus bush, to see after his young ones,
they
on seeing him, begin to cackle, as a child does on seeing
his
father before him. The young ones said, O father, It is
all
delusion, like[**=print] white pearl in silver and one
sees fag over his
head at mid-day.
45. The swan is as silently floating over the limpid
waters
of the lake, as the bright moon is gently gliding along
the
translucent atmosphere of the firmament; and as it passes
through, the beds of lotuses, its wings bruise against
the blossoms,
causing them to distil[**ok] their fragrant fluid, which
is
gulped in by fishes, in the manner of the holy water of
Ganges.
-----File:
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[** png 89-97 compared to print]
CHAPTER CXVIII.
DESCRIPTION OF DEER, PEACOCKS, CRANES &c.
Argument:--This chapter is devoted to the description of
some beasts
and birds, some fishes and a traveller.
Some companion said:--Behold the crane, which
notwithstanding
its destitution of all good qualities, has one
special instinct of uttering the onomatopoeia signifying
the
rain.
2. O crane that resemblest the swan in the colour of thy
feathers, thou mightest will[**well] be taken for a young
swan, wert
thou but without the rapacity of the king-fisher (mudgu).
3. So there is a line of king fishers, that are expert in
diving
amidst deep waters, and catching the fishes in its wide
extended
beaks, now sitting idle on the shore, and not venturing
to
dart themselves into the water, for fear of the sharks,
floating
there with their open mouths and wide stretched jaws.
4. Thus murderers also dart upon men, in the manner of
diving king fishers, and cry out saying, "madgu
madguru,"[**delete "]
this king-fisher is our instructor in killing."
5. Seeing a white heron with its long neck and uplifted
head, sitting silently and watching on the shore, the
people
took it at first for a hansa or hern shaw; but finding it
afterward
to catch a shrim[**shrimp] from the marsh water, they
came to
know it as a heron at last.
6. A crane was observed by a woman, to be sitting on the
shore like a devotee the live long day, while it was in
reality
watching for prey, until the evening shade, as the day
labourers
are wont to do for their bread.
7. Look there, says a wayfaring woman to her companion,
how these rustic women are culling the lotuses amidst the
frosty lake; if you like you can follow them, but I will
fall
back from you.
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8. Look there, O lord! (says the companion to the king),
how that traveller appeases his angry mate, and leads her
to
the flowery bower of the weedy bush.
9. Look then, O lord, at the dalliance of the lady, and
at
her smiling face mixed with her frowning looks; and
hearken
to her speech to her associate.
10. The crane, king fisher and other rapacious birds,
that
live together in the same place, are all of the same mind
and
purpose; but the fool and wise man can never agree,
though
they abide togther[**together] in the same society for
ever.
11. As the cricket caught under the bill of wood pecker,
whistles to his face; so the retribution of our past
misdeeds,
flies as a flag before us, and unfolds itself unto us
(wherever
we may happen to go, or chance to be reborn).
12. As long as the cruel crane of fate, keeps clucking
upon the tall tree on the shore; so long doth the fearful
shrimp (of the living soul), keeps[**keep] itself
concealed in the bog
(of the body) with its inward trepidation. Hence there is
no
rest or quiet of the body and soul, until the ultimate
quietus
of both.
13. The bodies of animals, which are devoured by
rapacious
beasts and birds, and then disgorged unhurt and entire
out of
their bowels; resemble I ween to their rising from the
lap of
sleep, or a state of profound trance.
14. The fear that overtakes the fishes in their native
waters,
at the sight of rapacious animals, is far greater than
those of
thunder claps or thunder bolts falling upon them; and
this I
know from remembrance of my past life of a fish, and
cannot
be denied by the wise.
15. Behold there the herd of deer before thus reposing in
raptures over the bed of flowers, under the shade of
trees on
the borders of the lake; and look also at the hive of the
bees
about the new blown flowers of the grove.
16. Look the high minded and lofty headed peacock craving
and crying aloud for rain water, to the great god of the
clouds
and rains; and the god Indra in return pours in floods to
fill
-----File:
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the whole earth with water; for the greatness of gods
looks to
the general and individual good.
17. The peacocks like suckling babes, attend on the
clouds
as their wet nurses; or it may be, that the black
peacocks are
the offspring of dark clouds, (that endears and unites
them thus
to one another).
18. Lo the wonderer[**wanderer] looking with wonder on
the eyes of the
antelope, and finding their resemblance with those of his
dear
one at home, remains stupified as statue at the sight of
the
objects exposed to his view.
19. The peacock instead of drinking water from the ground,
snatches by force the snake from underneath; wherefore I
am
at aloss[**a loss] to know which of these to blame for
its malice. (The
peacock kills the snake, but this one destroys all living
creatures).
20. Why is it that the peacock shuns to drink in the
large
lake, which is as liberal as the minds of great men; and
is
content to swallow the drops of rain water, spit out and
spirted
by the cloud; unless it be for shame of stooping down his
head,
to drink the water of the lake.
21. See the peacock dancing, with displaying his gaudy
train to the clouds; and oscillating their starry plumage
in the
rain, as if they were the offspring of the rainy season.
22. The rainy dark cloud which was carried by the wind
from the bed of ocean, appeared over the forest lake and
met
with the gleeful dancing peacock below.
23. It is better for thee, O chátaka! to pick up the
blades
of grass for thy food, and drink the water of the
fountains,
and rest in the shady plantain grove of the forest; than
to
dwell in the hollow cave of a withered tree in sultry
heat, by
thy pride of never stooping down for thy subsistence.
24. Think not, O peacock! this cloud to be a sea and the
abode of sharks; but know [**[it]] to be a watery cloud,
born of the
smoke of wild fire, and of the vapours of the mountain
and
ascending to the sky. (Therefore thou canst not fear to
dance
before it).
-----File:
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25. The peacock seeing the cloud that was so profuse of
rain even in autumn, becoming sometimes so scant of its
supply
as not even to fill a tank (such as in times of drought),
sustains
its thirst with patience, in gratitude[**space added] to
the past favours of
the cloud; nor does it fain to blame its former supporter
for
failing, nor deigns to drink any other earthly water like
the common people.
26. The peacock that was wont to drink the crystal drops
of the clouds, would not now stoop to drink the dirty
water of
the ditch, though pressed and pinched by drought and
thirst;
because the sweet remembrance of his past beverage,
supports
him from fainting, and the expectation of fresh draughts,
preserves
him from dying.
27. Travellers mitigate the toils of their journey, by
mutual
coversation[**conversation] on the way; as the ignorant
that cannot
commune
with themselves, communicate their thoughts with others,
to
beguile the tediousness of their lives.
28. Look there, O lord! to the slender stalks of the
lotuses,
supporting the burden of the water on the lotus leaves;
like
yon tender damsels carrying the water pots on their
heads.
29. Being asked why they were carrying those of lotus
flowers and leaves and for what use; they replied, to
make cooling
beds for assuaging the fever heat of the love sick wives
of
travellers from their homes.
30. These impassioned damsels, with their swollen breasts
and youthful dalliance, and the motions and gestures of
their
bodies, served to excite the remembrance of the separated
brides, whom the travellers had left behind at their far
distant
abodes.
31. Ah surely, says a traveller, that dear one of mine,
must
now be weeping and wailing, or falling down and rolling
on the
ground, at the sight of yonder dark cloud in the sky in
my
absence.
32. Lo there the lines of black bees, fluttering on the
cups of lotuses, and the little bees giddy with the
dulciate[**dulcet]
-----File:
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liquor of flowers; the gentle breezes are blowing on all
sides,
and wafting the fragrance of the opening blossoms; while
the
leaves of trees are dancing to the tunes of the rustling
winds.
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CHAPTER CXIX.
LAMENTATION OF THE LOVELORN TRAVELLER.
Argument:--The lovesick traveller, relating the woes of
his separation
to his beloved one.
The Companions continued:--The traveller having returned
home, and finding his beloved one by the arbour
of mandara trees, began to relate to her the pangs of his
protracted
separation.
2. Listen to my mavellous[**marvellous] tale, said he,
and what happened
to me one day, when I sought to send some one to thee
with
my tidings.
3. I sought long but sought in vain, at the time of my
painful
separation, to send one to thee at this house of mine;
but
where such a one be found in the world, who would take a
severe interest in the affliction of another, for the
sake of
charity or mere friendship?
4. Lo, I came to behold even then and there, a big cloud
on
the top of a mount, resembling the steed of cupid, that
appeared
jocundly before me, accompanied by the swift lightening
as
his precourser[**precursor].
5. I advanced before him and addressed unto him, saying;
ah brother cloud, thou bearest the rainbow of Indra, as a
collar
about thy neck, and are graceful in thy course, have pity
on me
for a moment. Please go to my dear one and tell her my
tidings, with thy low voice, sympathetic tears and breath
of
sighs; because the tender form of the pliant creeper,
will not
be able to bear thy loud uproar.
6. I know not, O dark cloud! to what abode to direct thee
to find my beloved one, who is pictured in the plate of
my
heart by the pencil of my mind, and was forever situated
in
my bosom.
7. But now, O my friendly cloud! my distracted mind has
lost that figure of my beloved in my breast, together with
the
-----File:
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sight of her person from my eyes; and now having lost the
freedom of my body in a foreign country, I have become
but a
wooden frame work without my love, which is its living
soul:
for what living body can bear the pangs of separation.
8. People then thought me dead, and with tears in their
eyes, began to prepare my obsequies and collect wood for
my
funeral.
9. I was borne away to be burnt on a dreadful funeral
pile,
which was horribly crackling with the cracking wood, of
the
blazing fire on the burning ground.
10. There, O my lotus eyed love, I was laid on the pile
by
some persons with their weeping eyes; and the pyre was
surrounded
by a number of men, who stood as spectators of the
horrible sight.
11. At that time the curling smoke of the pyre, began to
enter into my nostrils like the creepers or stalks of
lotus
plants; and as when the dark and lengthy body of the
curvilinear
snake, enters into a hole in the ground.
12. But all this, I was defended by the strong armour of
my firm love to thee; as the unborn or selfborn son of
god
Brahmá, was defended from the showers of darts, of the
whole
post of demons and thinking myself to be plunged in the
cooling pool of thy love within my heart; I was untouched
by
the flames of fire burning all about me.
13. All this time I lay in the ecstacy[** ecstasy] of my
love to thee,
and I felt raptures of joy rise in my breast, from my
fancied
association with thee. I deemed myself as drowned in an
ambrosial
lake, while I was in that state of rapture, and thought
sovereignty of the whole world, too insignificant before
my
ecstatic transport.
14. Methought I felt raptures of inexpressible delight
fill
my whole soul, at the thought of all thy blandishments
and
graces, and in the allurements of thy speech, sweet
smiles and
side long glances, and all the gestures and motions of
thy person,
that spread an ambrosial charm all around me.
15. Methought we clasped in mutual embraces, and together
in amorous folds; till exhausted with surfeit, I lay
-----File:
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upon the cool soft bed, as if I was drowned in the cold
and icy
ocean of the lunar disc.
16. At this moment as I lay long in my bed, bedewed with
cool sandal paste, and the cooling beams of the
full-moon; I
heard a thundering noise accompanied with flames of fire,
rising
from the burning pile of woods under me, as it was the
submarine
fire, proceeding from the milky ocean wherein I was lying.
17. The companions resumed:--When the husband had said
so far, his listening spouse cried out aloud; saying
Ahme! "I am
dead, I am gone," and for fear of hearing the sad
consequence, fell
into a swoon and became senseless.
18. The husband finding her fainting, began to wave over
her fan of lotus leaves, besprinkled with water; and
taking her
up to his bosom, tried to restore her to her senses.
19. Being then desired by her to finish his tale, he
began
to relate the remainder by holding her chin with his
hand.
20. As I felt the pain of the burning flame touching my
body, I cried out and groaned in affliction; the
spectators hastened
to extinguish the blazing pile, and felt delighted to
find
me alive.
21. The attendants then with loud spouts of joy, like the
sound of drums &c. and with garlands of flowers,
raised and
embraced me to their bosoms; and went on shouting and
singing
and dancing and laughing with exultation.
22. I then saw the funeral ground resembling the
formidable
body of Bhairava-[**--]the god of destruction. It was
equally
covered with ashes, wreathed with snakes and studded with
human skulls: and the scattered bones that were strewn
over
the ground, seemed as the beams of the moon crowning the
head of Siva.
23. Here pot winds were blowing from the funeral piles,
as
from the burning fire on Haras[**Hara's] head; and
bearing the burnt
ashes of the dead bodies, as a dark mist all around; they
bore
stink of the rotten bones to the air, and carried about
the rustling
noise of the bones jostling against one another.
24. The burning piles and their flashing flames and
flying
sparks, and the fiery winds scorching the trees and
herbage;
-----File:
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give this place the appearance of the play ground, of the
gods
of wind and fire, and of the sons of sun-yama[**Yama] and
saturn[**Saturn].
25. Thus I saw the funeral ground full of terrors, and
covered
with skeletons of half-burnt bodies and putrid carcasses
also; it is infested by hungry dogs and howling jackals,
and
other voracious beasts, and the ravenous ravens and
vultures.
It is a place where the Vetála-demons and
Pisáchahobgoblings[**
hobgoblins],
revel with fearful shrieks and jarring sounds.
26. I beheld there the biers of dead bodies, borne by
their
mourning friends, with loud cries and lamentations that
filled
the air all about. I saw the beasts and birds, that tore
their
entrails and arteries, yet moist with blood, and I saw
the ground
strewn over with half burnt logs of wood and bushes.
27. In some places the glaring pyres, gave a gloomy
light,
and in others the tufts of hair, were heaped as spots of
clouds;
some where the ground was besmeared with blood, and
looked
like a lurid sheet of cloth; and else where the clouds
were
roaring, as the setting sun went down the western hill
(or
horizon).
-----File:
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CHAPTER CXX.
DESCRIPTION OF VARIOUS OBJECTS ON ALL SIDES.
Argument:--Prolusion on the winds and the forest trees
and wild bees;
then on celestial nymphs, birds &c.
The companions continued:--Thus the loving pair after
taking to one another in the aforesaid manner; began
to sip their delicious wine. And now attend, O lotus eyed
lord to the other things of things of this place.
2. Lo, there the winds, shaking the plantain leaves and
clusters of their flowers, and blowing to all sides, with
the dust
of various sorts of flowers, with which they have adorned
themselves.
3. There the breezes are blowing, loaded with odours
exhaled
by the flowers of the forest; and there the gentle
zephers[**zephyrs]
are wafting the perfumes, which they have stolen from the
locks of their favourite fairies.
4. Here are the blasts blowing from the salt sea on the
south; and driving as fastly as the stern lion rushes
into the
fastness of woods and mountain caves; and as forcibly, as
the
fierce giants attacked the gods on the top of mount
meru[**Meru].
5. Again there is the high wind playing and shaking with
the high tamála, tála and other palma[**palm] trees;
while the gentle
gales, are softly gliding over the waves, and wafting
their moisture
to the tender plants below.
6. There the soft breezes are wheezing, with the dust
thrown out by the flowers; while gentle
zephers[**zephyrs] are moving
about as princes amidst the bowers and flower gardens.
7. There the god Eolus[**Aeolus] plays his sweet sylvan
pipe, in the
holes of the hollow bamboo; in the manner of the female
sweet
musicians, tuning their reeds in the city of Pándu or
hastinapura[**Hastinapura].
(Here is a palpable anachronism with regard to the
anterior of
prince Pándu).
-----File:
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8. Here every plant is fraught with bees, except the
karnikara
flower; which is avoided by them, on account of its
disregard
of the god of air, by withholding to pay him the tribute
odour and farina.
9. The tála or palm tree, that rises as high as a column
but yields no fruit nor flower to the hungry passenger,
owing to
its inaccessible height, is as disgraceful in itself as
the uncharitable
rich man.
10. Ignorant and unworthy people, build their pride on
outward
show, as the kinsuka flower displays the beauty of its
colour to view, in absence of its fragrance.
11. Look at the Karnikara flower, blooming only to decay;
because its want of fragrance makes it as worthless and
despicable,
as unworthy and ignorant men are disregarded by all.
12. So the tamála tree with its blushing blossoms,
beguile
the thirsty chátaka by its false appearance of a rainy
cloud, so
the fair outside of the fool, deceives the unwise by his
inward
foulness.
13. Look at these robust, woody, shady and
cloudcapt[**capped?--P2:capt
OK/SOED (in examples)] hills,
which afford shade and shelter to others; and are
possessed of
many more qualities, befitting the kings of men; are
standing
in the manner of lofty bamboos (having all these
qualities in
them).
14. Look at yonder cloud on the mountain top, resting as
it
were upon the seat of its table land of bright gold, and
twirling
its yellow mantle of lightnings; appearing as the god
Hari
clad in his vest of aureate yellow.
15. Look on the blooming kinsuka flower, with the
flutter-bees
and birds about them appearing as a fighting
warriors[**warrior],
pierced by flying arrows, and besmeared with crimson
blood.
16. Lo the golden mandára flowers, touching the
amber-coloured
clouds of heaven; appearing as the giddy Gandharva
lads, lying on the top of the Mahendra mountain,[**.]
17. Behold the weary wayfarers, laying and lulling
themselves
to rest, under the shade of the Kalpa trees in the garden
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of paradise; while the siddhas and Vidyádharas are
sitting
there at ease, and singing their songs to the tune of
their
stringed instruments.
18. Behold also the celestial nymphs, stretched there at
ease, at tittering and singing in the groves-bowers of
the Kalpa
arbour of eden[**Eden].
19. There is the silent abode of the great sage
Mandapala,
famed in the legends; and the cave of the celebrated
vulture
said to be his wife.
20. See there the line of hermitages of the ancient
sages;
where the envious animals forget their mutual
animosities, and
together in perfect concord and amity.
21. There are the coral plants, growing with other shrubs
and bushes, by the side of the sea coast; and the drops
of water
trickling upon them, glisten as gems by the solar rays.
22. The waves are rolling with precious gems, on the
bosom
of the ocean; like playful damsels rocking on with their
ornaments
on the breasts of their lovers.
23. Here the jingling noise of the jewelleries of the
celestial
nymphs, sauntering from the celestial regions, to the
infernal
abodes of the serpents through the midway skies.
24. Here those hollow mountain caves, whistling with a
sound resembling the buzzing of wild bees, falling down
giddy
with drinking the ichor[**OK/SOED] exuding from the
forehead of
elephants.
25. Lo the sea ebbing with the waning moon during the
dark fortnight of the month; and the receding tides
describing
and leaving the linear marks of their regression upon the
sands on the shore.
26. Lo the woodland decorated as a beauty, with clusters
of flowers hanging as wreaths and garlands on every side;
breathing fragrance all about, and attired in the robe of
its
cooling shade.
27. The variegated foliage from its
partycoloured[**removed dash] dress,
and the waterfalls seem as its sweet smiles; and the
flowers
strewn about, appear as the flowery bed of the happy
woodland
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dame. (The word vana means the vana-devi or woodland
goddess, corresponding with a dryad, sylva or Flora).
28. Here the high-minded sages and hermits, are as highly
delighted with their quiet sylvan retreats; as the
celestials are
joyous in gardens of Eden. (Eden and udyána are both the
same).
29. The placid and indifferent minds of sages, are
equally
delighted with these solitary woodlands, as the restless
and
impatient minds of lovers and worldly people.
30. The waters of the sea, whether running into the land,
or
washing the foot of the rock on the sea-shore; are
equally shinning
and sounding as their tinkling ornaments or anklets
(nupurs).
31. The punnága flowers blooming on mountains, appear as
golden mines upon them; and the gold finch birds flying
over
them, look like winged angels in the aerial course.
32. The mountain forests appear to be in a conflagration,
with their full blown champaka flowers blazing as fire,
and
the bees and clouds hovering over them as smoke; while
the
current winds are spreading above their dust and petals
like
the sparks of fire.
33. Lo the kokila swinging and singing, on his seat of
the
top most stalk of a karavira tree; when his mate comes
and
embraces him there, and sings responsive to his songs with
her
clamorous chattering. (It is a sarcasm on pettish wives,
that
often interrupt the silent musings of their consorts with
their
tastelessness).
34. See the salt waters of the briny ocean, roaring aloud
against shore; but the coast-lands are kept in subjection
under
the hands of their able masers[**masters]. (The rule of
kings stretched to
the seashore).
35. O lord! deign to make this earth, (i. e. the
continent of
Jambudwipa or Asia)[**remove
')'], stretching to the four seas on the four
sides), as thy footstool; and establish thy rule over the
remaining
potentates, that escaped the brunt of thy valour; appoint
rulers over all the provinces on all sides; and provide
them
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102.png---------------------------------------------------------
with proper force and arms, which are necessary to keep
them
in order; and continue to govern thy realms with mercy
and
moderation.
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
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