The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER XLI.
DISCRIMINATION OF ERROR.
1.Vasishtha said:—Upon the entrance of the
ladies in the tent, it
appeared as a bed of lotuses; and its white
vault, seemed as graceful as
the vault of heaven with two moons rising at
once under it.
2. A pure and cooling fragrance spread about
it, as if wafted by the
breeze from the Mandara flowers; and lulled
the prince to sleep, with
every body lying in their camps.
3. It made the place as pleasant as the
garden of Eden (Nandana), and
healed all the pains and cares of the people
there. It seemed as a
vernal garden, filled with the fragrance of
the fresh blown lotuses in
the morning.
4. The cooling and moon-bright radiance of
the ladies, roused the prince
from his sleep, as if he was sprinkled over
with the juice of ambrosia.
5. He beheld upon his rising the forms of two
fairies (apsarās), seated
on two stools, and appearing as two moons
risen on two pinnacles of the
mount Meru.
6. The prince beheld them with wonder, and
after being composed in his
mind, he rose up from his bed, as the god
Vishnu rises from his bed of
the serpent.
7. Then advancing respectfully to them, with
long strings of flowers in
his hands, he made offerings of them to the
ladies, with handfuls of
flowers flung at their feet.
8. Leaving his pillowed sofa in the midst of
the hall, he sat with his
folded legs on the ground; and lowly bending
his head, he addressed them
saying:—
9. Be victorious, O moon-bright goddesses!
that drive away all the
miseries and evils and pains and pangs of
life, by your radiance, and
dispellest all my inward and outward darkness
by your sunlike beams.
10. Saying so he poured handfuls of flowers
on their feet, as the trees
on the bank of a lake, drop down their
flowers on the lotuses growing in
it.
11. Then the goddess desiring to unfold the
pedigree of the prince,
inspired his minister, who was lying by, to
relate it to Līlā.
12. He upon waking, saw the nymphs manifest
before him, and advancing
lowly before them, threw handfuls of flowers
upon their feet.
13. The goddess said:—Let us know, O prince!
who you are and when and
of whom you are born herein. Hearing these
words of the goddess, the
minister spake saying:—
14. It is by your favour, O gracious
goddesses! that I am empowered to
give a relation of my prince's genealogy to
your benign graces.
15. There was a sovereign, born of the
imperial line of Ixaku, by name
of Mukunda-ratha, who had subjugated the
earth under his arms.
16. He had a moon-faced son by name of
Bhadraratha; whose son Viswaratha
was father to the renowned prince
Brihadratha.
17. His son Sindhuratha was the father of
Sailaratha, and his son
Kāmaratha was father of Mahāratha.
18. His son Vishnuratha was father of
Nabhoratha, who gave birth to this
my lord of handsome appearance.
19. He is renowned as Vidūratha, and is born
with the great virtues of
his sire, as the moon was produced of the
milky ocean, to shed his
ambrosial beams over his people.
20. He was begotten by his mother Sumitrā, as
the god Guha of Gauri; and
was installed in the realm at the tenth year
of his age, owing to his
father's betaking himself to asceticism.
21. He has been ruling the realm since that
time with justice; and your
appearance here to night, betokens the
blossoming of his good fortune.
22. O goddesses! whose presence is hard to be
had, even by the merit of
long devotion, and a hundred austerities, you
see here the lord of the
earth-famed Vidūratha, present before you.
23. He is highly blessed to-day by your
favour. After saying these
words, the minister remained silent with the
lord of the earth.
24. They were sitting on the ground with
their folded legs (padmāsana),
and clasped hands (kritānjali), and downcast
looks; when the goddess of
wisdom told the prince, to remember his
former births, by her
inspiration.
25. So saying, she touched his head with her
hand, and immediately the
dark veil of illusion and oblivion was
dispersed from over the lotus of
his mind.
26. It opened as a blossom by the touch of
the genius of intelligence,
and became as bright as the clear firmament,
with the rays of his former
reminiscence.
27. He remembered by his intelligence his
former kingdom, of which he
had been the sole lord, and recollected all
his past sports with Līlā.
28. He was led away by the thoughts of the
events of his past lives, as
one is carried away by the current of waves,
and reflected in himself,
this world to be a magic sea of illusion.
29. He said: I have come to know this by the
favour of the goddesses,
but how is it that so many events have
occurred to me in course of one
day after my death.
30. Here I have passed full seventy years of
my lifetime, and recollect
to have done many works, and remember also to
have seen my grand-sire.
31. I recollect the bygone days of my boyhood
and youth, and I remember
well all the friends and relatives and all
the apparels and suite, that
I had before.
32. The goddess replied:—Know O king! that
after the fit of
insensibility attending on your death was
over, your soul continued to
remain in the vacuum of the same place, of
which you are still a
resident.
33. This royal pavilion, where you think
yourself to abide, is situated
in the vacuous space, within the house of the
Brāhman in that hilly
district.
34. It is inside that house that you see the
appearances of your other
abodes present before you: and it was in that
Brāhmana's house, that you
devoted your life to my worship.
35. It is the shrine within the very house
and on the same spot, that
contains the whole world which you are seeing
all about you.
36. This abode of yours is situated in the
same place, and within the
clear firmament of your mind.
37. It is a false notion of your mind, which
you have gained by your
habitual mode of thinking, that you are born
in your present state, of
the race of Ixāku.
38. It is mere imagination, which has made
you to suppose yourself to be
named so and so, and that such and such
persons were your progenitors,
and that you had been a boy of ten years.
39. That your father became an ascetic in the
woods, and left you in the
government of the realm. And that you have
subjugated many countries
under your dominion, and are now reigning as
the lord paramount over
them.
40. And that you are ruling on earth with
these ministers and officers
of yours, and are observant of the
sacrificial rites, and a just ruler
of your subjects.
41. You think that you have passed seventy
years of your life, and that
you are now beset by very formidable enemies.
42. And that having waged a furious battle,
you have returned to this
abode of yours, where you are now seated and
intend to adore the
goddesses, that have become your guests
herein.
43. You are thinking that these goddesses
will bless you with your
desired object, because one of them has given
you the power of
recollecting the events of your former
births.
44. That these goddesses have opened your
understanding like the blossom
of a lotus, and that you have the prospect of
getting your riddance from
all doubts.
45. That you are now at peace and rest, and
enjoy the solace of your
solity; and that your long continued error
(of this world), is now
removed for ever.
46. You remember the many acts and enjoyments
of your past life, in the
body of prince Padma, before you were
snatched away by the hand of
death.
47. You now perceive in your mind, that your
present life is but a
shadow of the former, as it is the same wave,
that carries one onward,
by its rise and fall.
48. The incessant current of the mind flows
as the stream of a river,
and leads a man, like a weed, from one
whirlpool into another.
49. The course of life now runs singly as in
dreaming, and now
conjointly with the body as in the waking
state, both of which leave
their traces in the mind, at the hour of
death.
50. The sun of the intellect being hid under
the mist of ignorance,
there arises this network of the erroneous
world, which makes a moment
appear as a period of hundred years.
51. Our lives and deaths are mere phantoms of
imagination, as we imagine
houses and towers in aerial castles and
icebergs.
52. The world is an illusion, like the
delusion of moving banks and
trees to a passenger in a vessel on water, or
a rapid vehicle on land;
or as the trembling of a mountain or quaking
of the earth, to one
affected by a convulsive disease.
53. As one sees extraordinary things in his dream,
such as the
decapitation of his own head; so he views the
illusions of the world,
which can hardly be true.
54. In reality you were neither born nor dead
at any time or place; but
ever remain as pure intelligence in your own
tranquility of soul.
55. You seem to see all things about you, but
you see nothing real in
them; it is your all seeing soul, that sees
every thing in itself.
56. The soul shines as a brilliant gem by its
own light, and nothing
that appears beside it, as this earth or
yourself or any thing else, is
a reality.
57. These hills and cities, these people and
things, and ourselves also,
are all unreal and mere phantoms, appearing
in the hollow vault of the
Brāhmana of the hilly district.
58. The kingdom of Līlā's husband, was but a
picture of this earth, and
his palace with all its grandeur, is
contained in the sphere of the same
hollow shrine.
59. The known world is contained in the
vacuous sphere of that shrine,
and it is in one corner of this mundane
habitation, that all of us here,
are situated.
60. The sphere of this vaulted shrine, is as
clear as vacuity itself,
which has no earth nor habitation in it.
61. It is without any forest, hill, sea or
river, and yet all beings are
found to rove about in this empty and
homeless abode. (i. e. in the
Divine Mind).
62. Here there are no kings, nor their
retinue, nor any thing that they
have on earth. Vidūratha asked:—If it is so,
then tell me goddess! how
I happened to have these dependants here?
63. A man is rich in his own mind and spirit,
and is it not so ordained
by the Divine mind and spirit also? If not,
then the world must appear
as a mere dream, and all these men and things
are but creatures of our
dreams.
64. Tell me goddess, what things are
spiritually true and false, and how
are we to distinguish the one from the other.
65. Sarasvatī answered:—Know prince that,
those who have known the only
knowable one, and are assimilated to the
nature of pure understanding,
view nothing as real in the world, except the
vacuous intellect within
themselves.
66. The misconception of the serpent in a
rope being removed, the
fallacy of the rope is removed also; so the
unreality of the world being
known, the error of its existence, also
ceases to exist.
67. Knowing the falsity of water in the
mirage, no one thirsts after it
any more, so knowing the falsehood of dreams,
no one thinks himself dead
as he had dreamt. The fear of dreaming death
may overtake the dying, but
it can never assail the living in his dream.
68. He whose soul is enlightened with the
clear light of the autumnal
moon of his pure intellect, is never misled
to believe his own existence
or that of others, by the false application
of the terms I, thou,
this &c.
69. As the sage was sermonizing in this
manner, the day departed to its
evening service with the setting sun. The
assembly broke with mutual
greetings to perform their ablutions, and it
met again with the rising
sun, after dispersion of the gloom of night.
CHAPTER XLII.
PHILOSOPHY OF DREAMING. SWAPNAM OR SOMNUM.
The man who is devoid of understanding,
ignorant and unacquainted with
the All-pervading principle, thinks the
unreal world as real, and as
compact as adamant.
2. As a child is not freed from his fear of
ghosts until his death; so
the ignorant man never gets rid of his
fallacy of the reality of the
unreal world, as long as he lives.
3. As the solar heat causes the error of
water in the mirage to the deer
and unwary people, so the unreal world
appears as real to the ignorant
part of mankind.
4. As the false dream of one's death, appears
to be true in the dreaming
state, so the false world seems to be a field
of action and gain to the
deluded man.
5. As one not knowing what is gold, views a
golden bracelet as a mere
bracelet, and not as gold; (i. e. who takes the form and not the
substance for reality); so are the ignorant
ever misled by formal
appearances, without a knowledge of the
causal element.
6. As the ignorant view a city, a house, a
hill and an elephant, as they
are presented before him; so the visibles are
all taken only as they are
seen, and not what they really are.
7. As strings of pearls are seen in the sunny
sky, and various paints
and taints in the plumage of the peacock; so
the phenomenal world,
presents its false appearances for sober
realities.
8. Know life as a long sleep, and the world
with myself and thyself, are
the visions of its dream; we see many other
persons in this sleepy
dream, none of whom is real, as you will now
learn from me.
9. There is but one All-pervading, quiet, and
spiritually substantial
reality. It is of the form of unintelligible
intellect, and an immense
outspreading vacuity.
10. It is omnipotent, and all in all by
itself, and is of the form as it
manifests itself everywhere.
11. Hence the citizens that you see in this
visionary city, are but
transient forms of men, presented in your
dream by that Omnipotent
Being.
12. The mind of the viewer, remains in its
self-same state amidst the
sphere of his dreams, and represents the
images thought of by itself in
that visionary sphere of mankind. (So the
Divine Mind presents its
various images to the sight of men in this
visionary sphere of the
world, which has nothing substantial in it).
13. The knowing mind has the same knowledge
of things, both in its
waking as well as dreaming states; and it is
by an act of the percipient
mind, that this knowledge is imprinted as
true in the conscious souls of
men.
14. Rāma said:—If the persons seen in the
dream are unreal, then tell
me sir, what is that fault in the embodied
soul, which makes them appear
as realities.
15. Vasishtha replied:—The cities and houses,
which are seen in dreams
are in reality nothing. It is only the
illusion (māyā) of the embodied
soul, which makes them appear as true like
those seen in the waking
state, in this visionary world.
16. I will tell you in proof of this, that in
the beginning of creation
the self-born Brahmā himself, had the notions
of all created things, in
the form of visionary appearances, as in a
dream and their subsequent
development, by the will of the creator;
hence their creator is as
unreal as their notions and appearances in
the dream.
17. Learn then this truth of me, that this
world is a dream, and that
you and all other men have your sleeping
dreams, contained in your
waking dreams of this visionary world. (i. e. the one is a night dream
and the other a day dream, and equally untrue
in their substance).
18. If the scenes that are seen in your
sleeping dream, have no reality
in them, how then can you expect those in
your day dreams to be real at
all?
19. As you take me for a reality, so do I
also take you and all other
things for realities likewise, and such is
the case with every body in
this world of dreams.
20. As I appear an entity to you in this
world of lengthened dreams; so
you too appear an actual entity to me; and so
it is with all in their
protracted dreaming.
21. Rāma asked:—If both these states of
dreaming are alike, then tell
me, why the dreamer in sleep, does not upon
his waking, think the
visions in his dream, to be as real as those
of his day dreaming state?
22. Vasishtha replied:—Yes, the day dreaming
is of the same nature as
night dreams, in which the dreamt objects
appear to be real; but it is
upon the waking from the one, as upon the
death of the day dreamer, that
both these visions are found to vanish in
empty air.
23. As the objects of your night dreams do
not subsist in time or place
upon your waking, so also those of your day
dream, can have no
subsistence upon death.
24. Thus is every thing unreal, which appears
real for the present, and
it disappears into an airy nothing at last,
though it might appear as
charming as a fairy form in the dream.
25. There is one Intelligence that fills all
space, and appears as every
thing both within and without every body; It
is only by our illusive
conception of it, that we take it in
different lights.
26. As one picks up a jewel he happens to
meet with in a treasure house,
so do we lay hold on any thing, with which
the vast Intellect is filled
according to our own liking. (Here we find
the free agency of human
will).
27. The goddess of intelligence, having thus
caused the germ of true
knowledge, to sprout forth in the mind of the
prince, by sprinkling the
ambrosial drops of her wisdom over it, thus
spake to him in the end:—
28. I have told you all this for the sake of
Līlā, and now, good prince,
we shall take leave of you, and these
illusory scenes of the world.
29. Vasishtha said:—The intelligent prince,
being thus gently addressed
by the goddess of wisdom, besought her in a
submissive tone.
30. Vidūratha said:—Your visit, O most
bounteous goddess, cannot go for
nothing, when we poor mortals cannot withhold
our bounty from our
suppliant visitants.
31. I will quit this body to repair to
another world, as one passes from
one chain of dreams into another.
32. Look upon me, thy suppliant, with
kindness, and deign to confer the
favour I ask of thee; because the great never
disdain to grant the
prayers of their suppliants.
33. Ordain that this virgin daughter of my
minister, may accompany me to
the region, where I shall be led, that we may
have spiritual joy in each
other's company hereafter.
34. Sarasvatī said:—Go now prince to the
former palace of your past
life, and there reign without fear, in the
enjoyment of true pleasure.
Know prince, that our visits never fail to
fulfil the best wishes of our
supplicants.
CHAPTER XLIII.
BURNING OF THE CITY.
The goddess added:—Know further, O prince!
that you are destined to
fall in this great battle, and will have your
former realm, presented to
you in the same manner as before.
2. Your minister and his maiden daughter will
accompany you to your
former city, and you shall enter your
lifeless corpse, lying in state in
the palace.
3. We shall fly there as winds before you,
and you will follow us
accompanied by the minister and his virgin
daughter as one returning to
his native country.
4. Your courses thereto will be as slow or
swift as those of horses,
elephants, asses, or camels, but our course
is quite different from any
of these.
5. As the prince and the goddess were going
on with this sweet
conversation, there arrived a man on horse
back before them in great
hurry and confusion.
6. He said:—Lord! I come to tell that, there
are showers of darts and
disks, and swords and clubs, falling upon us
as rain, from the hostile
forces, and they have been forcing upon us as
a flood on all sides.
7. They have been raining their heavy weapons
upon us at pleasure, like
fragments of rocks hurled down from the heads
of high hills, by the
impetuous gusts of a hurricane.
8. There they have set fire to our rock-like
city, which like a wild
fire, is raging on all sides. It is burning
and ravaging with chat
chat sounds, and hurling the houses with a hideous noise.
9. The smoke rising as heaving hills, have
overspread the skies like
diluvian clouds; and the flame of fire,
ascending on high, resembles the
phoenix flying in the sky.
10. Vasishtha said:—As the royal marshal was
delivering with
trepidation this unpleasant intelligence,
there arose a loud cry
without, filling the sky with its uproar
(hallahalloo-kolā halam).
11. The twanging (tankāra) of bow strings drawn
to the ears, the
rustling (sarsara) of flying arrows flung
with full force; the loud
roaring (bringhana) of furious elephants, and
the shrieks (chitkāra) of
frightened ones.
12. The gorgeous elephants bursting in the
city with a clattering
(chatchata) sound; and the high halloos
(halahala) of citizens, whose
houses have been burnt down on the
ground:—(Here dagdhadāra Arabic
daghdaghad-dār, means both a burnt house and
also a burnt wife).
13. The falling and flying of burnt embers
with a crackling noise
(tankāra); and the burning of raging fire
with a hoarse sound
(dhaghdhaga Arabic daghdagha, Bengali dhakdhak):—
14. All these were heard and seen by the
goddesses and the prince and
his minister, from an opening of the tent;
and the city was found to be
in a blaze in the darkness of the night.
15. It was as the conflagration or fiery
ocean of the last day, and the
city was covered by clouds of the hostile
army, with their flashing
weapons, waving on all sides.
16. The flame rose as high as the sky, melted
down big edifices like
hills by the all dissolving fire of
destruction.
17. Bodies of thick clouds roared on high,
and threatened the people,
like the clamour (kala-kala) of the gangs of
stout robbers, that were
gathered on the ground for plunder and booty.
18. The heavens were hidden under clouds of
smoke, rolling as the shades
of Pushkara and ﾁvarta, and the flames of
fire, were flashing, like the
golden peaks of Meru.
19. Burning cinders and sparks of fire, were
glittering like meteors and
stars in the sky; and the blazing houses and
towers glared as burning
mountains in the midst.
20. The relics of the forces were beset by
the spreading flames of
clouds of fire, and the half burnt citizens
(with their bitter cries),
were kept from flight, for fear of the threatening
enemy abroad.
21. Sleets of arrowy sparks flying in the air
on all sides, and showers
of weapons falling in every way, burnt and
pierced the citizens in large
numbers.
22. The greatest and most expert champions,
were crashed under the feet
of elephants in fighting; and the roads were
heaped with treasures,
wrested from the robbers in their retreat.
23. There were wailings of men and women at
the falling of fire-brands
upon them; and the splitting of splinters and
the slitting of timbers
emitted a phat-phat noise all around.
24. Big blocks of burning wood were blown up,
blazing as burning suns in
the air; and heaps of embers filled the face
of the earth with living
fire.
25. The cracking of combustible woods and the
bursting of burning
bamboos, the cries of the parched brutes and
the howling of the
soldiers, re-echoed in the air.
26. The flaming fire was quenched after
consuming the royalty to ashes,
and the devouring flame ceased after it had
reduced everything to
cinders.
27. The sudden outbreak of the fire was as
the outburst of house
breaking robbers upon the sleeping
inhabitants; and it made its prey of
everything (whether living or lifeless), that
fell in its way.
28. At this moment the prince Vidūratha heard
a voice, proceeding from
his soldiers, at the sight of their wives
flying from the scorching
flames.
29. Oh! the high winds, that have blown the
flames to the tops of our
household trees, with their rustling sound
(kharakhara) and hindered our
taking shelter under their cooling umbrage.
30. Woe for the burning of our wives, who
were as cold as frost to our
bodies before (by their assuaging the smart
of every pain); and whose
ashes now rest in our breasts, like the lime
of shells, i. e. in the
sublimated state of spiritual bodies (sūkshma-dehas).
31. Oh! the mighty power of fire, that has
set to flame the forelocks of
our fair damsels, and is burning the braids
of their hair, like blades
of grass or straws.
32. The curling smoke is ascending on high,
like a whirling and long
meandering river in the air, and the black
and white fumes of fire,
resemble the dark stream of Yamunā in one
place, and the milky path of
the etherial Gangā in another.
33. Streams of smoke bearing the brands of
fire on high, dazzled the
sight of the charioteers of heaven by their
bubbling sparks.
34. There are our fathers, mothers, brothers,
sisters, relations and
suckling babes, all burnt alive in the livid
flames; and here are we
burning in grief for them in these houses,
which have been spared by the
devouring fire.
35. Lo! there the howling fire is fast
stretching to these abodes, and
here the cinders are falling as thick as the
frost of Meru.
36. Behold the direful darts and missiles
dropping down as the driving
rain, and penetrating the windows, like
bodies of gnats in the shade of
evening.
37. The flashing spears and flaming fire,
flaring above the watery ocean
of the sky, resemble the submarine fire
ascending to heaven.
38. The smoke is rising in clouds, and the
flames are tapering in the
form of towers, and all that was humid and
verdant, is sucked and dried
up, as the hearts of the dispassionate.
39. The trees are broken down by the raging
element, like posts of
enraged elephants; and they are falling with
a cracking noise
(kata-kata), as if they were screaking at
their fall.
40. The trees in the orchards, now
flourishing in their luxuriance of
fruits and flowers, are left bare by the
burning fire, like householders
bereft of their properties.
41. Boys abandoned by their parents in the
darkness of the night, were
either pierced by flying arrows or crushed
under the falling houses, in
their flight through the streets.
42. The elephants posted at the front of the
army, got frightened at
the flying embers driven by the winds, and
fled with loud screaming at
the fall of the burning houses upon them.
43. Oh! the pain of being put to the sword,
is not more grievous, than
that of being burnt by the fire, or smashed
under the stones of the
thundering engine.
44. The streets are filled with domestic
animals and cattle of all
kinds, that are let loose from their folds
and stalls, to raise their
commingled cries like the confused noise of
battle in the blocked up
paths.
45. The weeping women were passing as lotus
flowers on land, with their
lotus like faces and feet and palms, and
drops of tears fell like
fluttering bees from their lotiform eyes and
wet apparel upon the
ground.
46. The red taints and spots of alakāvali, blazed as asoka flowers
upon their foreheads and cheeks.
47. Alack for pity! that the furious flame of
fire, should singe the
black bee-like eyelids of our deer-eyed
fairies; like the ruthless
victor, that delights in his acts of
inhumanity.
48. O the bond of connubial love! that the
faithful wife never fails to
follow her burning lord, and cremates herself
in the same flame with him
(this shows the practice of concremation to
be older than the days of
Vālmīki and Viswāmitra).
49. The elephant being burnt in his trunk, in
breaking the burning post
to which he was tied by the leg, ran with
violence to a lake of lotuses,
in which he fell dead. (Here is a play upon
the homonymous word
"pushkara," in its triple sense of
a lake, a lotus and the proboscis of
an elephant).
50. The flames of fire flashing like flitting
lightnings amidst the
clouds of smoke in the air, were darting the
darts of burning coals like
bolts of thunder in showers.
51. Lord! the sparks of fire sparkling amidst
the dusky clouds, appear
as glittering gems in the bosom of the airy
ocean, and seem by their
twirling to gird the crown of heaven with the
girdle of Pleiades.
52. The sky was reddened by the light of the
flaming fires, and
appeared as the courtyard of Death dyed with
purple hues in joy for
reception of the souls of the dead.
53. Alas! the day and want of manners! that
the royal dames are carried
away by these armed ruffians by force. (O tempora O mores).
54. Behold them dragged in the streets from
their stately edifices, and
strewing their paths with wreaths of flowers
torn from their necks;
while their half burnt locks are hanging
loosely upon their bare breasts
and bosoms.
55. Lo! their loose raiments uncovering their
backs and loins, and the
jewels dropt down, from their wrists, have
strewn the ground with gems.
56. Their necklaces are torn and their pearls
are scattered about; their
bodies are bared of their bodices, and their
breasts appear to view in
their golden hue.
57. Their shrill cries and groans rising
above the war cry, choked their
breath and split their sides; and they fell
insensible with their eyes
dimmed by ceaseless floods of tears.
58. They fell in a body with their arms
twisted about the necks of one
another, and the ends of their cloths tied to
each other's; and in this
way they were dragged by force of the
ruffians, with their bodies
mangled in blood.
59. "Ah! who will save them from this
state," cried the royal soldiers,
with their piteous looks on the sad plight of
the females and shedding
big drops of their tears like lotuses.
60. The bright face of the sky turned black
at the horrible sight, and
it looked with its blue lotus-like eyes of
the clouds, on the fair
lotus-like damsels thus scattered on the
ground.
61. Thus was the goddess of royal prosperity,
decorated as she was with
her waving and pendant locks, her flowing
garments, flowery chaplets and
gemming ornaments brought to her end like
these ladies, after her
enjoyment of the pleasures of royalty and
gratification of all her
desires.
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
Post a Comment