The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER LVII.
ON THE KNOWLEDGE OF THE KNOW[**N] AND UNKNOWN.
Argument:--Difference of Egoism in wise and in common
people, and
Disappearance of visibles.
Ráma rejoined:--Tell me, O most sapient sage, how it is
possible for the demon of ego to take hold of you, that
are extinct in the deity, and dissipate my doubts there.
2. Vasishtha replied:--It is impossible, O Ráma, for any
being whether knowing or unknown to live here without the
sense of his egoism; as it is not possible for the
contained to
subsist without its container.
3. But there is a difference of this which you must know,
that the demoniac egoism of the quiet minded man, is
capable
of control by means of his knowledge of and attention to
the
srutis.
4. It is the infantine ignorance which raises up this
idol of
egoism, though it is found to exist no where; just as
little
children make dolls and images of gods and men, that have
no
existence at all.
5. This ignorance also (which is the case[**cause] of
egoism), is nothing
positive of itself; since it is dispelled by knowledge
and
reason, as darkness is driven away by the light of a
lamp.
(Ignorance and darkness are but negative terms).
6. Ignorance is a demon that dances about in the dark,
and
a fiend that flies afar before the light of reason.
(Hence the
disappearance of ignorance causes our egoism to disappear
also).
7. Granting the existence of ignorance, in absence of the
advance of knowledge and reason; yet it is at best but a
fiend
of delusion, and is as shapeless as the darkest night:
(When
nothing is to be seen).
8. Granting the existence of creation, we have no trace
of
ignorance any where in it; (since creation is the
production of
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omniscience, there is no nescience in any part of) the
existence
of two moons in the sky.
9. Creation having no other cause (but god himself), we
know
not how could ignorance find a place in it; just so it is
impossible
for a tree to grow in the air (which God hath made void,
barren, and bare). (God hath planted the tree of
knowledge
in the garden of Eden, but no tree of ignorance did He
set any
where).
10. When creation began and was begotten in the
beginning,
in its pure and subtile form in the womb of absolute
vacuum
(or the mind of God); how is it possible for the material
bodies
of earth and water to proceed (from the immaterial
spirit)
without a[**] material causes?[**delete "a" or
the final "s" in cause[s]]
11. The Lord is beyond (the conception of) the mind, and
(the perception of) the six senses, and is yet the source
of the
mind and senses; but how could that formless and
incorporeal
being, be the cause of material and corporeal things?
12. The germ is the effect (or product), germinating from
its causal source--the seed; but how and where can you
expect
to see the sprout springing without the productive seed?
13. No effect can ever result, without its formal cause
or
main-spring; say who has ever seen or found a tree to
spring from and grow in empty air. (Nihil ex
nihilo[**space added] fit, et nihil
in nihilum reverte posse).
14. It is imagination alone that paints these prospects
in
the mind, just as the fume of fancy shows you the sight
of
trees in the empty air; so it is the phrensy[**phrenzy]
of the mind, that
exhibits these phenomena before your eyes, but which in
reality
have no essentiality in them.
15. So, the universe as it appeared at its first creation,
in
the vacuity of the divine intellect; was all
a[**delete?--P2:no, congeries also singular/SOED]
congeries of worlds
swimming in empty air (in their hollow ideal shapes).
16. (But the universe is not altogether a void and
nihility).
It is the same as it shines itself in the spacious
intellect of the
supreme soul (or spirit); it is the divine nature itself
which is
termed as creation, and which is an intellectual system
having
proceeded from the intellect, and the self-same divinity.
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17. The vision of the world which is presented in our
dream,
and which is of daily occurrence to us, furnishes us with
the
best instance of this; when we are conscious of the
sights of
cities, and of the appearance of hills, all before our
mental eyes
in the dreaming state. (So this world is but a dream).
18. It is the nature of the Intellect as that of a dream,
to
see the vision of creation, as we view the appearance of
the
uncreated creation before our eyes, in the same manner as
it
appeared at first in the vast void (of divine mind).
19. There is but one unintelligible intelligence, a
purely
unborn and imperishable being, that appears now before us
in
the shape of this creation, as it existed with its
everlasting
ideas of infinite worlds, before this creation began.
20. There is no creation here, nor these orbs of earth
and
others; it is all calm and quiet with but One Brahma
seated in
his immensity.
21. This Brahma is omnipotent and as He manifests himself
in any manner, He instantly becomes as such without
forsaking
his purely transparent form.
22. As our intellect shows itself, in the form of
visionary
cities in our dream; so doth the divine intellect exhibit
itself,
in the forms of all these worlds, at the commencement of
their
creation.
23. It is in the transparent and transcendent vacuum of
the Intellect, that the vacuous intellect is situated;
and the
creation is the display of its own nature, by an act of
its
thought in itself. (There is a large note explanatory of
this
passage).
24. The whole creation consists in the clear vacuity of
the
intellect, and is of the nature of the spirit situated in
the spirit
of God. (The world exists in its spiritual form in the
ample
space of the divine spirit).
25. The whole creation being but the diffusion of the
selfsame
spiritual essence of God, there is no possibility of the
existence of a material world or ignorance or egoism, in
the
creation and pervasive fulness[**space added] of the
Supreme spirit.
26. Everythings[**delete the s] have I told you all about
the desinence of
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your egoism, and one knowing the unreality of his
egoisticism,
gets rid of his false belief, as a boy is freed from his
fear of a
ghost.
27. In this manner, no sooner was I fully convinced of
the
futility of egoism; than I lost the sense of my
personality;
and though I retained fully the consciousness of myself,
yet I
got freed from my selfishness, as a light autumnal cloud
by
disloading its watery burden.
28. As our knowledge of the inefficacy of a flaming fire
in painting, removes the fear of our being burnt by it;
so our
connection of our fallacies of egoism and creation,
serves to
efface the impressions of the subjective and objective
from our
minds.
29. Thus when I was delivered from my egoism, and set to
the tranquility of my passions; I then found myself
seated in
an unatmospheric firmament (which was free from cloud and
rain); and in an uncreated creation: (i. e. in the
everlasting
vacuity or eternal sunshine of heaven).
30. I am none of egoism, nor is it anything to me; having
got rid of it, I have become one with clear intellectual
vacuum.
31. In this respect, all intelligant[**intelligent] men
are of the same
opinion with myself; as it is well known to them that our
notion of egoism is as false, as the fallacy of fire
represented in
a painting.
32. Being certain of the unreality of yourself and of
others,
and of the nihility of everything beside; conduct yourself
in all your dealings with indifference, and remain as
mute as a
stone.
33. Let your mind shine with the clearness of the vault
of
heaven, and be as impregnable to the excess of all
thoughts
and feelings as solid stone. Know that there is but One
Intellectual
essence from beginning to end, and that there [**[is]]
nothing
to be seen except the One deity[**hyphen replaced by
space], who composes the whole
plenum.
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CHAPTER LVIII.
PROVING THE CREATION AS DIVINE ATTRIBUTE.
Argument:--The Eternity and infinity of creation,
elucidated in the
story of the block of stone.
Ráma said:--O venerable sir, what an extensive, noble,
grand and clear prospect have you exposed to my sight;
(by showing the infinite of time and place to be composed
of the essence of the supreme deity).
2. I find also by my percipience, that the entity of the
One and sole Ens, fills the whole space at all times and
places;
and that it is the essence which shows itself alike in
every
manner and form always and every where forever and
ever-*more.
3. I have yet some scruples sir, rankling in my breast,
and
hope you will please to remove them, by explaining unto
me
the meaning of your story of the stone (you mentioned before).
4. Vasishtha replied:--Ráma, I will relate to you the
story
of the stone, in order[**space added] to stablish that
this whole or the plenum,
is existent in all times and in all places (with the
Divine
essence).
5. I will elucidate to you by means of this story, how
thousands
of worlds are contained within the compact and solid body
of a stone; (as the thoughts of all things, are comprised
in the
density of the Divine Intellect).
6. I will also show to you in this story, how the grand
material world (which is as campact[**compact] as a
stone, is contained in
its immaterial or airy ideal state, in the vast vacuity
of the
divine mind).
7. You will also find from this story, that there is in
the
midst of all plants and their seeds, and in the hearts of
all
living animals, as also in the bosom of the elementary
bodies of
water and air as of earth and fire, sufficient space
containing
thousands of productions of their own kinds.
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8. Ráma rejoined:--If you say, O sage, that all
vegetables
and living beings are full with the productions of their
respective
kinds, then why is it that we do not perceive the
numerous
productions, which abound in the empty air?
9. Vasishtha replied:--I have already told you Ráma,
much about this first and essential truth; that the whole
of this
creation which appears to our sight, is empty air and
subsisting
in the inane vacuum only.
10. In the first place there is nothing that was ever
produced
in the beginning, nor is there anything which is in
existence
at present; all this that appears as visible to us is no
other than Brahma Himself, and subsisting in his Brahmic
or
plenary immensity or fullness. (So the sruti.[**:] The
Lord is full
in the fulness of his creation &c.)
11. There is no room for an atom of earth, to find its
place
in the fulness of the divine Intellect, which is filled
with its
ideal worlds; nor do the material worlds exist in Brahma,
who
is of the form of pure vacuum.
12. There is no room even for a spark of fire, to have
its
place in the intellectual creation of god which admits of
no
gap or pore in it; nor do this[**does this world/or do
these] worlds exist in any part of
Brahma, who is entirely a pure vacuity.
13. There is no possibility also for a breath of air, to
subsist
in the imporous fulness of the intellectual creation of
god;
nor doth any of these (earthly, luminous or aerial)
worlds,
exist in the purely vacuous Intellect of Brahma.
14. There is not even a jot of the visible vacuity, that
finds a place in the intensity of the ideal creation in
the divine
mind; nor is it possible for any of these visible worlds,
to subsist
in the compact vacuum of the deity.
15. The five great elementary bodies, have no room in the
consolidated creation of God, which subsists in its
vacuous form
in the vacuity of the Divine Intellect.
16. There is nothing created any where, but it is the
vacuum and in the vacuity of the great spirit of God.
17. There is no atom of the great spirit of God, which is
not full of creations or created things; nor is there any
crea-*
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*tion or created thing, but is the void and in the
vacancy of the
Divine spirit.
18. There is no particle of Brahma, distributed in the
creation:
because the Lord is spirit, and always full in Himself.
(The Divine soul, admits no materiality nor divisibility
in its
nature).
19. The creation is the supreme Brahma, and the Lord is
the creation itself; there is not the slightest tint of
dualism
in them, as there is no duality of fire and its heat.
20. It is improper to say that this is creation and the
other
is Brahma, and to think them as different from one
another;
just as it is wrong to consider a dáru and dárya (a tree
and
tearable) as two things, from the difference in the
sounds of
the words (of the same meaning). (So Brahma immensity and
srihti[**srishti]--creation are synonymous terms
differing in sound).
21. There exists no difference of them, when
there[**their] duality
disappears into unity; and when we can not have any idea
of
their difference, unless we support the gross dualistic
theory;
(which is absurd).
22. We know all this as one clear and transparent space,
which is without its beginning and end, and quite indestructible
and tranquil in its nature; and knowing this all wise men
remain as mute as a piece of solid stone, even when they
are
employed in business.
23. Look at this whole creation as whether extinct in the
Deity, and view the visible world as a vast void only;
look
upon your egoism and tuism as mere fallacies, and behold
the
Gods and demigods and the hills and everything else as
the
visionary appearances in our dream, which spread their
nil of
delusion over the minds of men (even in their waking
state).
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CHAPTER LIX.
DESCRIPTION OF THE NET WORK OF THE WORLD.
Argument:--Vasishtha's hearing a faint sound after his
hybernation and
his coming to the sight of endless worlds afterwards.
Ráma rejoined:--Relate to me, O sage, of your acts of a
whole century, after you had risen from your trance, in
the cell of your aerial abode.
2. Vasishtha replied:--After I had awakened from my
trance, I heard a soft and sweet sound, which [**[was]]
slow but distinctly
audible, and was clearly intelligible both in sound and
sense.
3. It was as soft and sweet, as if it proceeded from
female
voice; and musical to the ear; and as it was neither loud
nor
harsh owing to its effiminacy[**effeminacy], I kept to watch
whence the
words were heard.
4. It was as sweet as the humming of the bees, and as
pleasing
as the tune of wired instruments; it was neither the
chime
of crying nor the rumble of reading, but as the buzzing
of black
bees, known to men as the visa-koshi strain in vocal
music.
5. Hearing this strain for a long time, and seeking in
vain
whence it came, I thought within myself;[**:] "It is
a wonder that
I hear the sound, without knowing its author, and from
which
of the ten sides[**space added] of heaven it
proceeds."
6. This parts[**part] of the heavens, said I, is the path
of the siddhas
(or spirits of sanctified saints), and on the other side
I see an
endless vacuity; I passed over millions of miles that
way, and
then I sat there awhile and pondered in my mind.
7. How could such feminine voice, proceed from such a
remote
and solitary quarter; where I see no vocalist with all my
diligent search.
8. I see the infinite space of the clear and inane sky
lying
before me, where I find no visible being appearing to my
sight
notwithstanding all my diligent search.
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9. As I was thinking in this manner, and looking
repeatedly
on all sides, without seeing the maker of the sonant
sound;
I thought on a plan in the following manner.
10. That I must transform myself to air, and be one with
the inane vacuum; and then make some sound in the empty
air, which is the receptacle of sound. (The air is said
to be
the vehicle and medium of sound, which is called the
property
of air).
11. I thought on leaving my body in its posture of
meditation,
as I was sitting before; and with the vacuous body of
my intellect, mix with the inane vacuum, as a drop of
water
mixes with water.
12. Thinking so, I was about to forsake my material
frame,
by sitting in my posture of Padmásana, and betaking
myself
to my samádhi or intense meditation, and shut my eyes
closely
against all external sights.
13. Having then given up my sensations of all external
objects of sense, I became as void as my intellectual
vacuum,
preserving only the feeling of my consciousness in
myself.
14. By degress[**degrees] I lost my consciousness also, I
became a
thinking principle only; and then I remained in my
intellectual
sphere as a mirror of the world, (i. e. to reflect the
reflexions
of all worldly things in their abstracted light).
15. Then with that vacuous nature of mine, I became one
with the universal vacuum; and melted away as a drop of
water with the common water, and mixed as an odour in the
universal receptacle of empty air.
16. Being assimilated to the great vacuum, which is
omnipresent
and pervades over the infinite space; I became like
the endless void, the reservoir and support of all,
although I
was formless and supportless myself.
17. In my formless (of endless space), began to look into
myriads
of worlds and mundane eggs, that lay countless in my
infinite
and unconscious bosom.
18. These worlds were apart[**space removed] from, and
unseen by and unknown
to one another; and appeared with all their motions
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and manners, as mere spaces to each other, (i. e. they
are at
such great distance that they could not be seen all at
once[**space added]).
19. As visions in a dream appearing thickly to a dreaming
man, and as nothing to the sleeping person; so the empty
space abounds with worlds to their observers, and as
quite vacant
to the unobservant spiritualist.
20. Here many things are born, to grow and decay and die
away at last; and what is present is reckoned with the
past,
and what was in the womb of futurity, comes to existence
in
numbers.
21. Many magic scenes and many aerial castles and
buildings,
together with many a kingdom and palace, are built in
this empty air, by the imaginations of men.
22. Here there were to be seen many edifices with several
apartments counting from unit to the digit; (and these
are the
various systems of philosophy, with one and many more
number,
of their respective categories).
23. There were some structures, constructed with ten or
sixteen apartments; and other's[**others] which had
dozens and three
dozens of doors, attached to them. (The predicaments of
the
Nyáya and Jaina systems of philosophy. But
Budhism[**Buddhism] or jain[**Jain]
Atheism is called Niravarana, having no category but
vacuity).
24. The whole etherial space is full of the five primary
elements, which compose elementary bodies of single or
double
and trible[**triple] natures.
25. Some of these bodies are composed of quadruple,
quintuple
and hexuple[**?] elements, and others of seven different
elementary
principles called seven fold great
elements--Sapta-mahá-bhutas.
(They are the five subtile elements of earth,
water, fire, air and vacuum, and the two principles of
time and
space, all which subsist in vacuity).
26. So there are many super-natural natures, which are
beyond
the power of your conception (as the Gods, demons and
other etherial beings), and so there are spaces of
everlasting
darkness, without the light of the sun and moon.
27. Some parts of the void were devoid of creation, and
other[**others] were occupied by Brahmá the
creator--their master, some
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parts were under the dominion of the patriarchs or lords
of
creatures, and under influence of various customs.
28. Some parts were under the control of the vedas, and
others were ungoverned by regulations of sástras; some
parts
were full of insects and worms, and others were peopled
by
gods and other living beings.
29. In some parts the burning fires of daily oblations
were
seen to rise, and at others the people were observant of
the
traditional usages of their respective tribes only;
(without
knowing their reasons).
30. Some parts were filled with water, and others were
the
regions of storms; some bodies were fixed in the remote
sky,
and others were roving and revolving in it continually.
31. The growing trees were bolssoming[**blossoming] in
some parts, and
others were fructifying and ripening at others. There
were
the grazing animals moving pronely in some place, and
others
were teeming with living beings.
32. The Lord alone is the whole creation, and He only is
the
totality of mankind; He is the whole multitude of demons,
and
He too is the whole shoal of worms every where.
33. He is not afar from anything, but is present in every
atom that is contained in his bosom. All things are
growing
and grown up in the cell of vacuity, like the coatings of
the
plantain tree.
34. Many things are growing unseen and unknown to each
other, and never thought of together, such are the dreams
of
soldiers which are unseen by others.
35. There are endless varieties of creations, in the
unbounded
womb of vacuum, all of different natures and manners; and
there are no two things of the same character and
feature.
36. All men are of different sástras, faiths and
persuations[**persuasions]
from one another, and these are of endless varieties;
they are
as different in their habits and customs, as they are
separated
from each other in their habitations and localities.
37. So their[**there] are worlds above worlds, and the
spheres of the
spirits over one another; so there are a great many big
ele-*
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*mental bodies, like the hills and mountains that come to
our
sight.
38. It will be impossible for understandings like
your's[**yours], to
comprehend the incoherent (unusual) things, which are
spoken
by men like ourselves (i e. inspired sages, who talk of
wonders
beyond the common comprehension).
39. We must derive the atoms of spiritual light, which
proceeds from the sphere of vacuum; as we feel the
particles of
mental light which issues from the orb of sun of our
intellect.
(Here the author speaks of the lights of the sun,
intellect and
spirit).
40. Some are born to remain just as they are, and become
of no use to any one at all; and others become some what
like
themselves as the leaves of forest trees.
41. Some are equal to others, and many that are unlike to
them; for sometime as alike to one another, and at
other's[**others]
they differ in their shapes and nature, (it is difficult
to make
out the meaning of these passages, not given in the
gloss).
42. Hence there are various results of the great tree of
spirituality, among which some are of the same kinds and
other[**s],
of different sorts.
43. Some of these are of short duration, and others
endure
for longer periods; there are some of temporary
existence, and
others endure for ever.
44. Some have no determinate time (for want of the sun
and moon), to regulate its course; and others are
spontaneous
in their growth and continuance.
45. The different regions of the sky, which lie in the
concavity
of boundless vacuum, are in existence from unknown
periods of time, and in a state beyond the reach of our
knowledge.
46. These regions of the sky, this sun and these seas and
mountains, which are seen to rise by hundreds to our
sights, are
the wonderful display of our Intellect in the sky, like
the chain
of dreams in our sleep.
47. It is from our erroneous notions, and the false idea
of
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a creative cause, that we take the unreal earth and all
other
appearances as they are really existent ones.
48. Like the appearance of water in the mirage, and the
sight of two moons in the sky; do this[**these] unreal
phenomena present
themselves to our view, although they are altogether
false.
49. It is the imaginative power of the Intellect, which
create these images as clouds in the empty air; they are
raised
high by the wind of our desire, and roll about with our
exertions
and pursuits.
50. We see the gods, demigods and men, flying about like
flies and gnats about a fig tree; and its luscious fruits
are seen
to hang about it, and shake with the winds of heaven.
51. It is only from the naturally creative imagination of
the Intellect, likening the sportive disposition of boys,
that the
toys of fairy shapes are shown in the empty air.
52. The false impressions of I, thou, he and this, are as
firmly
affixed in the mind, as the clay dolls of boys are
hardened in
the sunlight and heat.
53. It is the playful and ever active destiny, that works
all
these changes in nature; as the genial vernal season,
fructifies
the forest with its moisture.
54. Those that are called the great causes of creation,
are
no causes of it; nor are those that are said to be
created, created
all, but all is a purfect[**perfect] void. They have
sprung of themselves
in the vacuity of the Intellect.
55. They all exist in their intellectual form, though
they
appear to be manifest as otherwise; the perceptibles are
all
imperceptible, and the existent is altogether inexistent.
56. The fourteen worlds, and the eleven kinds of created
beings; are all the same in the inner intellect, as they
appear
to the outward sight.
57. The heaven and earth, and the infernal regions, and
the
whole host of our friends and foes; are all nullities in
their
true sense though they seem to be very busy in
appearance.
58. All things are as inelastic fluid, as the fluidity of
the
sea waters, they are as fragile as the waves of the sea
in their
inside, though they appear as solid substances on the
outside.
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59. They are the reflexions of the supreme soul, as the
day
light is that of the sun; they all proceed from and melt
away
into the vacuous air as the gusts of winds.
60. The egoistic understanding, is the tree bearing the
foliage of our thoughts;
61. The rituals and their rewards, which are prescribed
in
the vedas and puránas, are as the fanciful dreams
occuring[**occurring] in
light sleep; but they are buried into oblivion by them
and are
led up in the sound sleep like the dead.
62. The Intellect like a Gandharva architect, is in the
act
of building many fairy cities in the forest of
intellectuality,
and lighted with the light of its reason, blazing as the
bright
sun-beams.
63. In this manner, O Ráma, I beheld in my meditative
revelry, many worlds to be created and scattered without
any
cause, as a blind man sees many false sights in the open
air.
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CHAPTER LX.
THE NETWORK OF WORLDS (CONTINUED).
Argument:--Vasishtha sees the syren[**?]
songstreeses[**songstresses] in his Reveries[**=print]
and then turns to his meditation of the world.
Vasishtha continued:--Then I went on forward to find
out the spot of the etherial sounds, and continued
jorneying[**journeying]
onward in the vacuous region of my excogitation, without
any inturruption[**interruption] from any side.
2. I heard far beyond me the sound that came to my ears,
resembling the jingling thrill of the Indian lute, it
became
more distinct as I appeared nearer to it, till I heard the
metrical
cadance[**cadence] of Arjya[**Arya, see v. 8] measure in
it.
3. As I glanced in my meditation at the site of the
sound,
I beheld a damsel on one side as fair as liquid gold, and
brightening
that part of the sky (by the blaze of her beautious[**beauteous]
body).
4. She had necklaces pendant on her loose garments, and
her eyelashes were tinged with lacdye, and with loosened
traces
and fluttering locks of her hair, she appeared as the
goddess of
prosperity (sitting in the air).
5. Her limbs were as calmly and handsome, as they were
made of pure gold; and sitting on the way side with the
near-blown
bloom of her youth, she was as odorous as the goddess
flora[**Flora], and handsome in every part of her body.
6. Her face was like the full moon, and was smiling as
cluster of flowers; her countenance was flushed with her
youth,
and her eyelids betokened her good fortune.
7. She was seated under the vault of heaven, with the
brightness of her beauty blooming as the beams of the
full
moon; and decorated with ornaments of pearls, she walked
gracefully
towards me.
8. She recited with her sweet voice, the verses in the
Arya
metre by my side; and smiled as she recited them in a
high
tone of her voice, saying:--
-----File: 324.png---------------------------------------------------------
9. I salute[**space added] thee, O sage, she said, whose
mind is freed from
the evil propensities of those, that are deluded to fall
into the
current of this world; and to whom you are a support, as
a
tree standing on its border.
10. Hearing this I looked upon that sonant charming face,
and seeing the maiden with whom I had nothing to do, I
disregarded
her and went on forward.
11. I was then struck with wonder, on viewing the magic
display of the mundane system; and was inclined to wander
through the air, by slighting the company of the damsel.
12. With this intention in my mind, I left the etherial
dame
in the air; and assumed an aerial form in order[**space
added] to traverse the
etherial regions, and scan the phantasmagoria of the world.
13. As I went on viewing the wondrous worlds, scattered
about in the empty sky; I found them no better than empty
dreams, or the fictions in works of imagination.
14. I neither saw nor ever heard of anything at any
place,
about those creations and creatures, that existed in
that[**those] former
kalpas and great kalpa ages of the world, (nor the world
destroying
deluges of yore).
15. I did not see the furious pushkara and avarta clouds
(of
the great deluge), nor the portentous and raging
whirlwinds of
old; I heard no thunder claps, that rent split the mighty
mountains,
and broke the worlds asunder.
16. The conflagration of deluvain[**deluvian] fire, which
cracked the
edificies[**edifices] of Cuvera, and the
buring[**burning] rays of a dozen of solar orbs
were to be seen no more[**space added].
17. The lofty abodes of the gods, which were hurled
headlong
on the ground, and the crackling noise of the falling
mountains,
were no more to be seen or heard.
18. The flame of the deluvian[**diluvian] fire, which raged
with tremendous
roar all about, and boiled and burnt away the waters of
the etherial oceans, were now no more[**space added].
19. There was no more[**space added] that hideous rushing
of waters, which
over flooded the abodes of the gods, demigods and men;
nor
that swelling of the seven oceans, which filled the whole
world,
up to the face of the solar orb.
-----File:
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20. The peoples all lay dead and insensible of the
universal
deluge, like men laid up in dead sleep, and sung the
battle
affray in their sleep.
21. I beheld thousands of Brahmás, Rudras and
vishnus[**Vishnus],
disappearing in the different kalpa or
deluvian[**diluvian] ages of the
world.
22. I then dived in my excogitation, into those dark and
dreary depths of time, when there were no kalpa nor yuga
ages,
nor years and days and nights, nor the sun and moon, nor
the
creation and destruction of the world.
23. All these I beheld in my intellect, which is all in
all, to
which all things belong, and which is in every place; it
is the
intellect which engrosses every thing in itself, and
shows itself
in all forms.
24. Whatever, O Ráma, you say to be anything, know that
thing to be the intellect only; and this thing being
rarer than
the substile[**subtile] air, know it next to nothing.
25. Therefore it is this empty air, which exhibits every
thing in it under the name of the world; and as the sound
proceeding from the empty air, melts again into the air,
so all
things are aerial and the transcendent air only.
26. All these phenomena and their sight are simply
erroneous,
and appertain to the vacuous intellect alone; and are
exhibited
as foliage of the aerial tree, (which I know is false and
nothing).
27. The intellect and vacuum are identic and of the same
nature with themselves, and this I came to understand
from
the entire absence of all my desires.
28. These worlds that are linked together in the chain of
the
universe, and lie within the limits of the ten sides of
it, are but
One Brahma only; and the infinite vacuity, with all its
parts of
space and time, and all forms of things and actions, are
the
substance and essence of Brahma only.
29. In this manner, I saw in manifold worlds that were
manifested before me, many a great muni like myself;
all[**=print] sons
of the great Brahma, and named as vasishthas, and men of
great
holiness and piety.
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30. I saw many revolutions of the treta age, with as many
Rámas in them; I marked the rotation of many
satya[**Satya] and
Dwapara periods (the golden and brazen ages) of the
world,
which I counted by hundreds and thousands.
31. From my common sense of concrete particulars, I saw
this changing state of created things; but by the powers
of my
reflexion and generalization, I found them all to be but
one
Brahma, extended as the infinite vacuity from all
eternity.
32. It is not to be supposed, that the world subsists in
Brahma or He in this (as either the container or
contained of
the whole); but Brahma is the uncreated and endless all
himself,
and whatever bears a name or is thought of in our
understanding.
33. He is like a block of silent stone, that bears no
name or
epithet; but is of the form of pure light, which is
termed the
world also.
34. This light shines within the sphere of the infinite
intellect,
which is beyond the limit of our finite intelligence; it
manifests
itself in the form of the world, which is as formless as
the
other, and is as unknown to us, as anything in our dreamless
sleep.
35. Brahma is no other than himself, and all else is only
his
reflexion; His light is the light of the world, and shows
us all
things like the solar light.
36. It is by that light, that these thousands of worlds
appear
to view; and that we have the notion of heat in the lunar
disk,
and of cold in the solar orb(?)
37. We see some creatures that see in the dark, and do
not
see in the day light; such are the owls and bats
(asses?), and
so there are men of the same kind.
38. There are many here, that are lost by their goodness,
while there are others, who thrive and ascend to heaven
by
their wickedness; some come life by drinking of poison,
and
many that die by the taste of nectar.
39. Whatever a thing appears to be by itself, or
whatsoever
is thought of it in the understanding of another, the
same
-----File:
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comes to occur and is presented to the lot of every one,
be it
good or evil.
40. The world is a hanging garden in the air, with all
its
orbs fixed as trees with their firm roots in it and yet
rolling and
revolving about, like the shaking leaves and tossing
fruits of
this arbour.
41. The sand like mustard seeds being crushed under
stony oil mills, yield the fluid substance of oil; and
the tender
flower of lotus, grows out of the clefts of rocks. (So
things of
one nature produce another of a different kind).
42. The moving images that are carved out of stone or
wood, are seen to be set in the company of goddess; and
to
converse with them. (The gloss gives no explanation of
this
unintelligible passage).
43. The clouds of heaven are seen to shroud many things
as their vests, and many trees are found to produce
fruits of
different kinds every year.
44. All terrestial[**terrestrial] animals are seen to
move upon the earth,
in different and changing forms with different kinds of
the
members of their bodies and heads.
45. The lower worlds (regions) are filled with human
beings,
that are without the pale of the vedas and sástras; and
live
without any faith, religion, and lead their lives in the
state of
beasts.
46. Some places are peopled by heartless peoples, who are
without the feelings of love and desire; and others who
are not
born of women, but appear to be strewn as stones on the
ground.
47. There are some places, which are full of serpents
that
feed upon air only; and others where gems and stones are
taken
in an indifferent light; some again where the indigent
are
without avarice and pride.
48. There were some beings, who look on their individual
souls, and not on those of others; and others who regard
the
universal soul, that resides alike in all. (i. e. In all
the four
kinds of leaving[**living] creatures).
49. As the hairs and nails and other members of a person,
-----File: 328.png---------------------------------------------------------
[** unclear portions of the page compared to print]
are parts of his same body, though they grow in different
parts
of it; so do all beings appertain to the One universal
soul, which
is to be looked upon in all.
50. The one infinite and boundless vacuum, seems as many
skies about the different worlds which it encompasseth;
and it
is by the exertion of Divine energy, that these empty
spaces
are filled with worlds.
51. There are some who are entirely ignorant of the
meaning
of the word liberation (which is freedom from the
knowlege[**knowledge]
of everything beside Brahma); and move about as wooden
machines without any sense in them.
52. Some creatures have no knowledge of astronomical
calculation,
and are ignorant of the course of time; while there
are others quite deaf and dumb, and conduct themselves by
signs and motions of their bodies.
53. Some are devoid of the sense of sight of their eyes,
and
the light of the sun and moon, are all in vain to them.
54. Some have no life in them, and others having no sense
of smelling the sweet odours; some are quite mute and
cannot
utter any sound, while others are deprived of the sense
of their
hearing.
55. There are some who are entirely dumb, and without the
power of speech; and some again that having no power of
touch
or feeling, are as insensible blocks or stones.
56. Some have their sense (of conception) only, without
possessing the organs of sense; and others that manage
themselves
as foul Pisachas or goblins, and are therefore
inadmissable[**inadmissible]
in human society.
57. There are some made of one material only (as solid
earth),
and others have no solidity in them (as air &c.);
some are composed
of the watery substance, and others are full of fiery
matter
in them.
58. Some are full of air, and some there are of all forms
(i.e.
capable to do anything). All these are of vacuous forms,
and
are shown in the vacuity of the understanding. (This is
effect
of a yoga called prakámya siddhi or the power of seeing
every
thing in the mind or imagination).
-----File:
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59. So the surface of the earth, and air and water, teem
with living beings, and the frogs[**delete the 's'?]
lives in the cell of stones, and
the insects dwell in the womb of the earth.
60. There are living beings living in vast bodies of
water,
as in lands, forests and mountains; and so there are
living
creatures skimming in the other elements and air, as the
finny
tribes move about and swim in the air.
61. There are living things also, peopling the element of
fire, and moving in fiery places, where there is no water
to be
had; and there they are flying and flitting about as
sparks
and particles of fire.
62. The regions of air are also filled with other kinds
of
living beings; and these have airy bodies like the
bileous[**bilious] flatulency
which runs all over the body.
63. Even the region of vacuum, is full of animal life;
and
these have vacuous bodies, moving in their particular
forms.
64. Whatever animals are shut up in the infernal caves,
or
skip aloft in the upper skies; and those that remain, and
rove
about all sides of the air; these and all those which
inhabit
and move about the many worlds in the womb of the great
vacuum, were seen by me in the vacuity of my Intellect.
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CHAPTER LXI.
ON THE IDENTITY OF THE WORLD WITH INFINITE VACUITY.
Argument:--Want of Divine knowledge, produces the
knowledge of
the reality of the unreal world; but the knowledge of
God, proves the
nothingness of the World at all times.
Vasishtha continued:--It is from the face of the
firmament of
Divine Intellect, that the atmosphere of our
understandings, catch the reflexion of this universe;
just as the
waters of the deep, receive the images of the clouds in
the
upper sky. It is this Intellect which gives us life, and
guides
our minds.
2. These living souls and minds of ours, are of the form
of
the clear sky; and these countless worlds, are productions
of
empty vacuity.
3. Ráma rejoined:--Tell me sir, that after all kinds of
beings
were entirely liberated, from the bonds of their bodies
and
their souls also, at the universal annihilation of
things; what
is it that comes to be created again, and whence it gets
it undine[**undone]
also.
4. Vasishtha replied:--Hear me tell you, how at the great
destruction or deluge, all things together with the
earth, water
air, fire and the sky, and the spheres of heaven vanish
away,
and are liberated from their respective forms; and how
this
universe comes to appear again to our imagination.
5. There remains alone the undefinable spirit of God
after
this, which is styled the great Brahma and Supreme
Intellect
by the sages; and this world remains in the heart of that
being, from which it [**insert [is]] altogether
inseparable and indifferent.
6. He is the Lord, and all this is contained in the
nature of
this heart, which passeth under the name of the world, it
is by
his pleasure that he exhibits to us the notion that we
have
of the world, which is not his real form.
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[** png 331-340 compared to print]
7. Considering this well, we find nothing either as
created
or distroyed[**destroyed] by him; but as we know the
supreme cause of all
to be imperishable by his nature, so do we know his heart
to
be indestructible also; and the great kalpa ages are only
parts
of Himself (as the divisions of time are only parts of
eternity).
8. It is only our circumscribed knowledge, that shows us
the
differences and dualities of things; but these upon
examination
are not to be found and vanish into nothing.
9. Therefore there is nothing of anything, that is ever
destroyed
to nothing, nor is there anything which is ever produced
from Brahma; who is unborn and invisible, and rests
always in his tranquility.
10. He remains as the pure essence of intellect, in atoms
of
a thousand[**thousandth] part of the particles of simple
vacuity.
11. This world is verily the body of that great
Intellect,
how then can this mundane body (corpus mundi)
comes[**come] to be
destroyed, without destruction of the other also, (which
is indestructible
of its nature)?
12. As the intellect awakes in our hearts, even in our
sleep
and dream; so the world is present in our minds at all
times,
and presents unto us its airy or ideal form
eversince[**ever since] its first
creation.
13. The creation is a componant[**component] part of the
vacuous intellect
and its rising and setting being but the airy and ideal
operations
of the intellect, there is no part of it that is ever
created
or destroyed of it at any time.
14. This spiritual substance of the intellect, is never
susceptible
of being burnt or broken or torn at anytime; it is not
soiled or dried or weakened at all nor is it knowable or
capable
to be seen by them that are ignorant of it.
15. It becomes, whatever it has in its heart; and as it
never perishes, so the notion of the world and all things
which
inhere in its heart (mind), is neither begotten nor
destroyed in
any wise.
16. It subsides and revives only, by cause of its
forgetfulness
and remembrance only at diffetent[**different] times, and
rising and
-----File:
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setting of the notion, gives rise to the ideas of the
creation and
destruction of the world.
17. Whatever notion you have of the world, you become
the same yourself; think it perishable, and you perish
also with
it; but know it as imperishable, and you become
unperishing[**imperishable?]
also.
18. Know then the creation and great destruction of the
world, to be but recurrences of its notion and oblivion,
and the
two phases of the intellect only.
19. How can the production or destruction of anything,
take
place in the vacuity of the airy intellect; and how can
any condition
or change be attributed to the formless intellect at all?
20. The great kalpa ages and all periods of time, and
parts
of creation, are mere attributes of the intellect and the
intellect
but a predicate of Brahma, they all merge into the great
Brahma alone.
21. The intellect is a formless and purely transparent
substance,
and the phenomenals are subject to its will alone; and
it is according to the will or wish that one has in his
heart (or
mind), that he sees the object appear before him, like
the fairy
lands of imagination.
22. As the body of a tree is composed of its several
parts,
of the roots, trunk, branches, leaves, flowers fruits and
other
things.
23. So the solid substance of the divine spirit, which is
more
translucent than the clear firmament, and which nothing
can be
predicated in reality, has the creation and great
distructions[**destructions] &c.
as the several conditions of its own essence.
24. So the various states of pleasure and pain, of
happiness
and misery, of birth, life and death, and of form and
want of
form, are but the different states of the same spirit.
25. And as the whole body of this spirit, is imperishable
and
unchangeable in its nature, so are all the states and
conditions of
its being also.
26. There is no difference in the nature and essence of
the
whole and its part, except that the one is more palpable
to sight
by its greater bulk than the other.
-----File:
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27. As our consciousness, is the root of existence of a
tree;
so is our consciousness the root of our belief in the
existence of
God.
28. This consciousness shows us the varieties of things,
as
something in one place and another else where; it shows
us
the creation as a great trunk, and all the worlds as so
many
trees.
29. It shows some where the great continents, as the
branches
of these trees and their contents of hills &c., as
their
twigs and leaves; some where[**somewhere?] it shows the
sunshine as its
flowers, and darkness as the black bark of these trees.
30. Some where[**Somewhere?] it shows the concavity of
the sky as the
hollow of the tree, and elsewhere the dissolution of
creation as
a vast desolation; it shows in one place the synod of
gods as
cluster of flowers, and other beings in another as bushes
and
brambles and cuticles of trees.
31. So are all these situated in the formless and vacuous
consciousness, which is the great Brahma itself, and no
other
than the same nature with Brahma (in its clearness and
transparency).
32. There was a past world, here is the present one, and
in
another a would be creation in futuro; are all but
notions of
our minds, and known to us by our consciousness of them,
which
is as unchangeable in its nature as Brahma himself.
33. Thus the supreme and self conscious soul of Brahma,
being as transparent as clear firmament, there is no
colour or
cloud (or the changeful shadows of creation and
destruction),
which are attributed to it (by way of simile), with the
shades of
light and darkness in the orb of the moon.
34. How can there be the taint of anything in the
transcendent,
and transparent firmament, and can the imputation of
the first, midst and last, and of far and near attach to
infinity
and eternity.
35. Want of a comprehensive and abstract knowledge, is
the cause of attributing such and other qualities to the
divine
nature; and it is removed by right knowledge of the most
per-*
-----File:
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*fect One. (These two are distinguished by the terms, the
knowledge
of the parágatmá[Sanskrit: **] and pralayátma[Sanskrit:
**]?).
36. Ignorance known as such, by
cognoscence[**cognizance?] of truth, is
removed by itself; as a lamp is extinguished by the air
which
kindles the light, (i. e. The knowledge of ignorance
drives away
ignorance).
37. As it is certain that the knowledge of one's
ignorance, is
the cause of its removal; so the knowledge of the
unlimited
Brahma, makes him to be known as all in all.
38. Thus Ráma, have I expounded to you the meaning of
liberation, consult it attentively with your conscience,
and you
will undoubtedly attain to it, (in a short time).
39. This net work[**network?] of worlds, is uncreated and
without its
beginning; yet it is apparent to sight by means of the
spirit of
Brahma, manifest in that form. Whoso[**whosoever?]
contemplates with the
eye of his reason, the eight qualities of the lord,
become[**becomes] full
with the divine spirit, although he is as mean as a straw
in
his living soul.
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CHAPTER LXII.
THE UNITY OF THE INTELLECT WITH THE INTELLECTUAL
WORLD.
Argument:--Establishment of the theory of vacuum, as
Composing the
Intellect and all existence contained in its vacuity.
Ráma rejoined:--Tell me sir, whether you were sitting in
one place, or wandering about in the skies, when you
said all these with your vacuous and intellectual body.
2. Vasishtha replied:--I was then fraught with the
infinite
soul, which fills and encompasses the whole space of
vacuum;
and being in this state of ubiquity, say how
cauld[**could] I have my
transition from or fixed.
3. I was neither seated in anyone place, nor was I moving
about any where; I therefore was present every where, in
the
empty air with my airy spirit, and beheld everything in
my self
or soul. (This is said of the omnipresent soul).
4. As I see with my eyes, all the members of my body, as
composing one body of mine from my head to foot, so I saw
the
whole universe in myself with my intellectual eyes.
5. Though my purely vacuous and intellectual soul, is
formless
and without any part or member as my body; yet the
worlds formed its parts (by their being contained in it),
and
neither by the soul's diffusion in them, nor by their
being of the
same nature and essence in their substance.
6. As an instance of this is your false vision of the
world in
your dream, of which you retain a real conception, though
it is
no other than an airy nothing or empty vacuity.
7. As a tree perceives in itself the growth of the
leaves,
fruits and flowers from its body; so I beheld all these
rising in
myself.
8. I saw all these in me, as the profound sea views the
various marine animals in its bosom, as also the endless
waves
-----File: 336.png---------------------------------------------------------
and whirlpools, and foam and froth, continually floating
over its
breast.
9. In short as all embodied beings, are conscious of the
constituent members of their own bodies; I had the
consciousness
of all existence in my all knowing soul.
10. Ráma, I still retain the concepts of whatever I saw
on
land and water, and in the hills and dales, as they are
embodied
with my body; and I yet behold the whole creation, as if
it
were imprest in my mind.
11. I see the worlds exposed before me, to be lying
within
and without myself, as they lay in the inside and outside
of the
house; and my soul is full with all these worlds, which
are
unified with my understanding.
12. As the water knows (retains) its fluidity, and the
frost
possesses its coldness; and as the air has its
ventilation, so the
enlightened mind knows and scans the whole world within
itself.
13. Whoever has a reasoning soul in him, and has attained
a clear understanding; is possessed of the same soul as
mine,
which I know to be of the same kind.
14. After the understanding is perfected, by absence of
knowledge of the subject and object, there is nothing
that
appears otherwise unto him, than the self same
intelligent soul,
which abides alike in all.
15. And as a man seated on a high hill, sees with his
clear-*sightedness,
all objects to the distance of many furlongs; so from
my elevation of yoga meditation, saw with my
clair-voyance,
all things situated far and near and within and without
me.
16. As the earth perceives the minerals, metals and all
things lying in its bowels; so I saw everything as
identical
with and no other than myself. (anányat-[**--]non alter.)
17. Ráma rejoined:--Be this as it may, but tell me, O
Brahman, what became of that bright eyed (lit[**.] aureate-eyed)
dame, that had been reciting the árya verses.
18. Vasishtha replied:--That aerial damsel of aeriform
body, that recited in the árya metre; advanced
courteously towards
me, and sat herself beside me in the air.
-----File: 337.png---------------------------------------------------------
19. But she being as aeriform as myself, could not be
seen
by me in her form of the spirit. (Do not the spirits see
each
other?).
20. I was of the aeriform spirit, and she also had an
airlike
body; and worlds appeared as empty air, in my airy
meditation
in aerial seat (of the sky where I was seated).
21. Ráma rejoined:--The body is the seat of the organs of
sense and action of breathing, how then could the
bodiless spirit
utter the sounds of the articulate words which composed
the
verse?
22. How is it possible for a bodiless spirit, either to
see a
sight or think of anything (without the eye &c[**typo
for &] mind). Explain
to me these inexplicable truths, of the facts you have
related.
23. Vasishtha replied:--The seeing of sights, the
thinking of
thoughts, and the uttering of sounds; are all productions
of
empty air, as they occur in our airy dreams (i. e. they
are all
caused by air). (The air being the receptacle of the
light of
things, the vehicle of sound, and framer of fancy).
24. The sight of a thing and the thought of any thing,
depend on the aerial intellect, as they do in our aerial
dream;
and these are impressed in the hollowness of the
intellect,
both in the waking as well as dreaming states.
25. Not only is that sight, but whatever is the object of
any
of our senses, and the whole world itself, is the clear
and open
sky; (and the idea of their substantiality, is altogether
erroneous).
26. The transcendent first principle, is of the form of
the
unknowable intellect; which exhibits itself in the
constitution
of the universe, which is verily its very nature. (Hence
called
the mundane God or the god of nature; or as the poet
says;[**:]
Whose body nature is, and god the soul).
27. What proof have you of the existence of the body and
its senses? Matter is mere illusion, and as it is with
other body,
so it is with ours also. (The sruti says;[**:] see the
formless one
under all forms &c[**.]).
28. This is as that One, and that is as this. (i. e. The
world
appears to be as the intellect shows it &c[**.]). But
the unreal
-----File:
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(matter) is taken for the real (spirit); and the real is
understood
as an unreality.
29. As the uses that are made of the earth, its paths and
houses in a dream, prove to be false and made in empty
air upon
waking; so the applications made of the words my, thy,
his &c[**.],
made in our waking, are all buried in oblivion in the
state of
our sound sleep, (when we have lost the consciousness of
our
personality).
30. All our struggles, efforts and actions in life time,
are as
false and void as empty air; and resemble the bustle,
commotion
nod fighting of men in dream, which vanish into nothing
in
their waking.
31. If you ask whence comes this phenomenon of dreaming,
and whence proceed all its different shapes and
varieties? To
this nothing further can be said regarding its origin,
than that
it is the reproduction or remembrance of the impressions
(preserved
in the mind).
32. In answer to the question, why and how does a dream
appear to us it may only be said that, there is no other
cause
of its appearance to you, than that of the appearance of
this
world unto you: (i. e. as you see this before you, so you
see the
other also).
33. We have the dreaming man, presented to us in the
person
of viraj[**Viraj] from the very beginning of creation;
and this being
is situated in open air with its aeriform body, in the
shape of
the dreamer and dream mixed up together.
34. The word dream that I have used and adduced to you,
as an instance to explain the nature of the phenomenal
world;
is to be understood as it is neither a reality nor an
unreality
either, but the only Brahma himself.
35. Now Ráma, that lovely lady who became my loving
companion, was accosted by me in the form in which I
beheld
her in my consciousness.
36. I conversed with her ideal figure, and in my
clairvoyant
state, just as men seen in a dream, talked with one
another: (or as spirits commune and communicate with
themselves).
-----File: 339.png---------------------------------------------------------
37. Our conference together, was of that spiritual kind,
as
it was held between men in a dream; so was our
conversation
as airy, as our persons and spirits; and so Ráma, must
you know
the whole worldly affair, is but an airy and fairy play.
38. So the world is a dream, and the dream a phantasm of
air;
they are the same void with but different names; the
phantom
of the waking day time, being called the world, and of
sleeping
night time a dream.
39. This scene of the world, is the dream of the soul; or
it
is the empty air or nothing; it is the clear
understanding of
God or his own essence that is so displayed.
40. The nightly dream needs a dreamer, and a living
person
also in order to see the same, such as I, thou, he or any
body
else; but not so the day dream of the world, which is
displayed
in the vacuity of the clear intellect itself.
41. As the viwer[**viewer] of the world is the clear
vacuum of the
intellect, so its view also is as clear as its viewer;
the world being
of the manner of a dream, it is as subtile as the rare
atmosphere.
42. When the empty dream of the world appears of itself,
in the vacuous and formless intellect within the hollow
of the
mind (or heart) and has no substantiality in it; how then
is it
said to be a material substance, when it is
percevied[**perceived] in the
same manner by the immaterial intellect.
43. When the visionary world, appearing in a dream of
corporeal beings as ourselves, proves to be but empty
void and
vacuity; how do you take it for a material substance,
when it
is contained in its immaterial form, in the incorporeal
spirit and
intellect of God, and why not call it an empty air, when
it resides
in the manner of a dream in the Divine Intellect.
44. The Lord sees this uncreated world, appearing before
him as in a dream.
45. The Lord Brahmá (in the form of the Hiranya-Garbha),
has framed this creation in air, with the soft clay of
his vacuous
intellect; and all these bodies with numerous cavities in
them,
appear as created and uncreated in the same time.
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46. There is no causality, nor the created worlds nor
their
occupants; know there is nothing and nothing at all, and
knowing
this likewise and as mute as stone; and go on doing your
duties to the last, and care not whether your body may
last long
or be lost to you.
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CHAPTER LXIII.
UNITY OF THE UNIVERSE WITH THE UNIVERSAL SOUL.
Argument:--The multifarious worlds of ignorant people,
are viewed as
one with the Supreme Spirit by the Wise.
Rama[**Ráma] rejoined:--O sage, how could you hold your
conference
with the incorporeal maid, and how could she
utter the letters of the alphabet, without her organs of
speech?
2. Yasishtha[**Vasishtha] replied:--The incorporeal or
vacuous bodies,
have of course no power or capability of pronouncing the
articulate
letters of the alphabet; just as dead bodies incapable of
speech.
3. And should there even be an articulate sound, yet
there
can be no intelligible sense in it; and must [**[be]]
unintelligibles[**unintelligible] to
others; just as a dream though perceived by the dreamer,
is
unknown to the sleepers in the same bed and side by side.
4. Therefore, there is nothing real in a dream; it is
really an
unreality and the ideal imagery of the Intellect in empty
air,
and concomitant with sleep of its own nature. (i. e.
sleep and
dream are twins by their nature).
5. The clear sky of the intellect, is darkened by its
imageries
(ideas), like the disk of the moon by its blackness, and
as the body (face) of the sky by its clouds; but these
are as
false as the song of a stone, and the sound of a dead
body.
6. The dreams and images (ideas), which appear in the
sphere of the intellect, are no other than appearances of
itself;
as the visible sky is nothing else, than the invisible
vacuum
itself.
7. Like the appearance of dreams in a sleep, doth this
world
appear before us in our waking state; so the invisible
vacuum
appears as the visible (sky to our eye). So the form of
the
-----File:
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dame was a shape of the intellect, (i. e. that is a
creature of
imagination only. Gloss).
8. It is the very cleaver intellect in us, which exhibits
all
these varieties of exquisite shapes in itself; and shows
this world
to be as real and permanent as itself: (though in truth,
they
are as unreal and fleeting dreams).
9. Ráma rejoined:--Sir, if these be but dreams, how is it
they appear to us in our waking state; and if they are
unreal,
why is it that they seem as solid realities unto us?
10. Vasishtha replied:--Hear how the visionary dreams,
appear as substantial worlds; though they are no other
than
dreams, and never real, and in no way solid or
substantial.
11. The seeds of our notions are playing at random as
dust, in the spacious sky of the intellect; some of them
are of
the same kind and others dissimilar to one another, and
productive
of like and unlike results.
12. Some of these are contained one under the other, like
the cuticles of plantain trees; and there are many others
that have no connection with another, and are quite
insensible
and unknown to others.
13. They do not see each other, nor know anything of one
another; but as inert seeds they moulder and moisten in
the
same heap. (It means the ideas that haunt us in our sleep
and
waking).
14. These notions being as void and blank as vacuum, are
not
as shadows in the visible sky; nor are they known to one
another, and though they are of sensible shapes, yet they
are as
ignorant of themselves, as it were under the influence of
sleep.
15. Those that sleep in their ignorance, find the world
appearing to them in the shape of a dream, by the daytime
and
act according as they think themselves to be. So the
Asura
demigods being situated in their dreaming (or visionary
world),
think themselves to be fighting with and worsted by the
Gods.
16. They could not be liberated owing to their ignorance
-----File: 343.png---------------------------------------------------------
nor were they reduced to the insensibility of stones; but
remained dull and inactive in the visionary world of
their
dream.
17. Men laid up in the sleep of their ignorance, and
seeing
the dream of the world before them; act according to
their
custom, and observe how one man is killed by another: (i.
e.
the mutual enmity of mankind).
18. There are other intelligent spirits, which being fast
bound to their desires, are never awakened nor liberated
from
their ignorance; but continue to dwell on the visionary
world,
which they see in their day dream.
19. The Rákshas[**Rákshasas] also, that lie sleep in the
visionary world
of their dream, are placed in the same state as they were
used
to be by the Gods, (i. e. the unemancipated souls of all
beings,
dream of their former state).
20. Say then, O Ráma, what became of those Rákshasas,
who were thus slain by Gods; they could neither obtain
their
liberation owing to their ignorance, nor could they be
transformed
to stones with their intelligent souls.
21. Thus this earth with its seas and mountains and
peoples,
that are seen to be situated in it; are thought to be as
substantial
as we think of ourselves by our prior notions of them.
(This is the doctrine of plato's[**Plato's] reminiscence,
that the sight of
the present existence, is but a representation of our
remembrance
of the past).
22. Our imagination of the existence of the world, is as
that of other beings regarding it; and they think of our
existence in this world in the same light, as we think of
theirs.
23. To them our waking state appears as a dream, and they
think us to be dreaming men, as we also think them to be;
and
as those worlds are viewed as visionary by us, so is this
of
ours but one of them also.
24. As other people have the notion of their existence
from
their reminiscence alone, so have we of ourselves and
their also,
-----File:
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from the ubiquious nature or omnipresence of the intellectual
soul.
25. As those dreaming men think of their reality, so do
others think of themselves likewise; and so art thou as
real as
any one of them.
26. As thou beholdest the cities and citizens to be
situated
in thy dream, so do they continue to remain there in the
same
manner to this day; because god is omnipresent everywhere
and at all times.
27. It is by your waking from the sleep of ignorance, and
coming to the light of reason; that these
object[**objects] of your dream
will be shorn of their substantiality, and appear in
their spiritual
light as manifestation of god himself.
28. He is all and in all, and every where at all times;
so as
He is nothing and nowhere, nor is He the sky nor is ever
anything
that destroyed. (Or produced).
29. He abides in the endless sky, and is eternal without
beginning and end; He abides in the endless worlds, and
in the
infinity of souls and minds.
30. He lives throughout the air and in every part of it,
and in all orbs and systems of worlds; He resides in the
bosom
of every body, in every island and mountain and hill.
31. He extends all over the extent of districts, cities
and
villages; He dwells in every house, and in every living
body,
He extends over years and ages and all parts of time.
32. In him live all living beings, and those that are
dead
and gone, and have not obtained their liberation; and all
the
detached worlds are attached to him to no end and for
ever.
33. Each world has its people, and all peoples have their
minds. Again each mind has a world in it, and every world
has
its people also.
34. Thus the visibles having neither beginning nor end,
are
all but erroneous conceptions of the mind; they are no
other
than Brahma to the knower of god, who sees no reality in
aught
besides.
-----File: 345.png---------------------------------------------------------
35. There is but one only intellect, which pervades this
earth below and the heaven above; which extends over the
land and water, and lies in woods and stones, and fills
the whole
and endless universe. Thus whereever[**wherever] there is
anything, in
any part of this boundless world; they all inspire the
idea of
the divinity in the divine, while they are looked upon as
sensible
objects by the ungodly.
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CHAPTER LXIV.
SPORT OF THE HEAVENLY NYMPHS.
Argument:--Full account of the nymph, since her birth to
her Beatification.
Vasishtha continued:--The graceful nymph with lotus
like eyes, and her side long glances darting as a string
of málati flowers, was then gently looked upon by me, and
accosted with tenderness.
2. Who art thou sweet nymph, I said, that art as fair as
the
farina of the lotus floret, and comest to my company;
say,
whose and what thou art, where is thy abode and wither
thou
goest, and what thou desirest of me.
3. The nymph replied:--It is meed, O muni, that you greet
me thus; that repair to you with a grieving heart, and
will lay
my case confidently before you for your kind advice to
me.
4. There is in a corner of the cell of the great vault of
vacuity, that this worldly dwelling of yours is situated.
5. This dwelling house of the world has three apartments
in it, namely the earth, heaven, and the infernal
regions; wherein
the great architect (Brahmá) hath placed a dame by name
of
fancy, as a mistress of this dwelling.
6. Here is the sombre surface of the earth, appearing as
the
store-house of the world; and beset with numerous islands
surrounded by oceans and seas. (The earth is said to be
the mother and supporter of all worlds).
7. The earth stretches on all sides, with many islands in
the midst of its seas and with many a mine of gold
underneath,
and extending to ten thousand yojans[**yojanas] in its
length.
8. It is bright and visible itself, and is as fair as the
vault
of heaven; it supplies us with all the objects of our
desire,
and vies with the starry heaven by the lustre of its
gems.
9. It is the pleasure and promenading ground of gods,
-----File:
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siddha spirits and apsara nymphs; it abounds with all
objects of
desire, and fraught with all things of our enjoyment.
10. It has at its two ends the two polar mountains,
called
the lokáloka ranges (for having one side of them always
brightened
by the sunlight, and the other ever darkened by the
sunly night). The two polar circles resembling the two
belts
at both extremities of the earth.
11. One side of the polar mountains, is ever covered by
darkness, like the minds of ignorant people; and the
other side
shines with eternal light, like the enlightened souls of
the
wise.
12. One side of these is as delightsome, as society with
the
good and wise; while the opposite side is as dark and
dolesome,
as company with the ignorant and vile.
13. On one side all things were as clear as the minds of
intelligent men, and on the other, there was as
impervious a
gloom as it hangs over the minds of unlettered Brahmans.
14. On one part there was neither the sunshine nor the
moon light to be had; and as one side presented the
habitable
world before it, so the other showed the vast void and
waste
beyond the limits of nature.
15. One side of these teemed with the cities of gods, and
the other with those of demons; and as the one side
lifted its
lofty summits on high, so the other bent below towards
the infernal
regions.
16. Some where the vultures were hovering over the
craters
and at others the lands appeared charming to sight; while
the mountain peaks appeared to touch the celestial city
of
Brahma on high. (The city of Brahma loka, is situated in
the
highest heaven).
17. Some where there appears a dismal and dreary desert
forest, with loud blasts of death hovering over them; and
at
others there are flower gardens and groves, with the
nymphs
of heaven, sitting and singing in them.
18. In one part of it there is the deep infernal cave,
containing
the horrible Kumbhanda demons in it; and in another
-----File:
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are the beautiful nandana garden[**gardens] with the
hermitages of holy
saints in them.
19. On one part there overhang the eternal clouds,
roaring
loudly like furious elephants, while raining clouds are
showering
on the other. There are deep and dark caverns one part,
and thick forest arbours on another.
20. The labouring woodmen are felling the trees of
woodlands,
inhabited by evil spirits on one side or the hardy
wood-*men
are driving away the devils on one side, by felling the
woods of their haunts in the wood-lands; while the other
is
full of inhabited tracts, and men more polished in their
manners,
than the celestials of heaven.
21. Some places are laid desolate by their inhabitants,
by
the driving and whirling winds; and others secure from
every
harm, are flourishing in their productions (of animals
and vegetables).
22. Some where are great and desolate deserts, dreary
wastes
dreadful with their howling winds; and in some places
there are purling lakes of lotusses[**lotuses] with rows
of sounding cranes
gracing their borders.
23. In some places, is heard the gurgling of waters, and
the
growlings of clouds in others; and in others are the gay
and
merry Apsaras, turned giddy with their swinging.
24. On one side the landscape is beset by horrible
demons,
and is shunned by all other beings; and on the other, the
happy
spirits of siddhas, vidyadharas and others, are seen to
be sitting
and singing by the side of cooling streams.
25. Somewhere the pouring clouds, caused the ever flowing
rivers to encroach upon the lands; and there were the
light
and flimsy clouds also, flying as sheets of cloths, and
driven by
gusts of winds here and there.
26. There are the lotus bushes on one side, with swarms
of
humming bees, fluttering about their leafy faces; and
there are
seen the rubicand[**rubicund] teeth of celestial damsels,
blushing with the
tincture of betal[**betel] leaves on the other.
27. In one place is seen the pleasant concourse of
people,
pursuing their several callings under the shining sun;
and in
-----File:
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another the assemblage of hideous demons, dancing in
their
demoniac revelry in the darkness of night.
28. Somewhere the land is laid waste of its people, by
havocs and portents befalling on them; and else where the
country is smiling with its rising cities, under blessing
of a good
government.
29. Sometimes a dreary waste distracts, and at others a
beautiful population attracts the sight; sometimes deep
and
dark caverns occur to view, and at others the dreadful
abyss
appears to sight.
30. Some spot is full of fruitful trees and luxuriant
verdure,
and another a dreary desert devoids[**devoid] of waters
and living beings;
some where you see bodies of big elephants, and at others
groups of great and greedy lions.
31. Some places are devoid of animals, and others peopled
by ferocious Rákhasas; some places are filled with the
thorny
karanja thickets, and others are full of lofty
palma[**palm] forests.
32. Somewhere are lakes as large and clear as the expanse
of heaven, and at others there are vast barren desert as
void as
the empty air. Somewhere there are tracts of continually
driving sands, and there are goodly groves of trees at
others,
flourishing in all the seasons of the year.
33. This mountain has many a peak on its top, as high as
ordinary hills and mounts elsewhere; and the kalpa clouds
are
perpetually settled upon them, blazing with the radiance
of
gems by the hues of heaven.
34. There are forests growing on the milk white and sunny
stones of this mountain, and serving as abodes of
foresters;
and always resorted to by the breed of lions and monkeys.
35. There is a peak on the north of this mountain, with a
grotto towards the east of it; and this cavern affords me
a
sequestered habitation, in its hard and stony bosom.
36. There I am confined, O sage, in that stony prison-house;
and there methinks I have passed a series of yuga ages
(of
which there is no reckoning).
37. Not I alone, but my husband also is confined in the
same cave with myself; and we are doomed to remain
impri-*
-----File: 350.png---------------------------------------------------------
*soned therein, like bees closed up at night fall, within
the cup
of a closing lotus-flower.
38. Thus have I with my husband, continued to abide in
the stony dungeon, for the very long period of very many
years.
39. It is owing to our own fault, that we do not obtain
our
release even at the present time; but continue to remain
there in the state of prisoners as ever and for ever.
40. But sir, it is not only ourselves that are confined
in this
stony prison-house; but all our family, friends and
dependants,
are enthralled in the same stronghold and to no end.
41. The ancient personage (purasha[**purusha]) of my
twice-born husband,
is there confined in his dungeon (of the body); and
though he has remained there for many an age, yet he has
never removed from his single seat.
42. He is employed in his studentship and studies
(Brahmacharya[**removed accent]),
since his boyhood, attends to the hearing and reciting
of the vedas; and is steadfast in his observances without
swerving
or deviation.
43. But I am not so, O sage, but doomed to perpetual
distress;
because I am unable, O sage, to pass a moment without
his company.
44. Hear now, O sage, how I became his wife, and how
there
grew an unfeigned affection between us.
45. When that husband of mine had been still a boy, and
acquired a little knowledge by remaining in his own
house.
46. He thought in himself, saying, "Ah, I am a
srotriya or
vedic Brahman, and can it be possible for me to have a
suitable
partner for myself."
47. He then produced me out of himself, in this beauteous
figure of mine; in the manner that the lightsome moon
causes
the moonlight to issue out of his body. (In Sanskrit the
moon
is masculine, and the moonlight feminine; whence they are
called nishápati and jyotsna). (So in Arabic qmar the
moon
is masculine, and shams the sun is feminine).
48. Being thus produced from the mind (of my husband), I
remained as a mental consort of his; and grew up in time
as the
-----File:
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blossoms in spring, and as beautiful as the mandara plant
in
bloom.
49. My body became as bright, as the face of the sky by
its
nature; and all my features glittered like the stars in
heaven.
My countenance was as fair as the face of the full moon,
and
became attractive of all heart towards it.
50. My breasts were swollen as the buds of flower, and as
luscious as a juicy fruit; and my arms and the palms of
my
hands, resembled two tender creepers with their rubicund
leaflets.
51. I became the delight and captor of the hearts of
living
beings, and the side long glances of my all stretched
antelope
eyes, infatuated all minds with the madening[**maddening]
passion of love.
52. I was prone to the blandishments and dalliance of
love,
and prompt in quips and cranks and wreathed smiles, and
glancings;
I was fond of singing and music, and was
insatiate[**insatiated?--P2:insatiate OK/SOED] in my
joviality.
53. I was addicted to the enjoyment of all felicity, both
in
prosperity and adversity, both of which are alike
friendly to me.
I was never tempted by the delusive temptations of the
one, nor
ever frightened by the threatening persecution of the
other.
54. I do not sustain the household of my Brahmanical lord
alone, but I support, O sir, the mansions of the
inhabitants of
all the three worlds; because by my being a mental being,
I
have my access to all places far and near.
55. I am the legal wife of the Brahmans, and fit for the
propagation
and supportance of his offspring; as also for bearing
the burden of this house of the triple. (Does it mean
that this
is capable of comprehending all what is contained in the
three
worlds?).
56. I am now grown a young woman, with my swollen up big
breasts; and am as giddy paced with my youthful gaiety,
as a
cluster of flowers flouncing in the air.
57. My husband from his natural disposition of
procrastination
and studiousness, is employed in his austerities; and
being
in expectation of getting his liberation, is deferring to
engage
in his marriage with me to this day.
-----File:
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58. But I being advanced in my youth, and fond of
youthful
dalliance, (have given him my mind); and do now burn in
the
flame of my passion for him, like the lotus flower in a
fiery
furnace.
59. Though I am always cooling myself, with the cooling
breeze of brooks and lotus lakes; yet I burn incessantly
in all
my body, as the sacrificial embers are reduced to ashes
in the
sacred fire place.
60. I see the garden grounds covered (smiling), with the
flowers falling in showers from the shady trees; but I
burn as
the land under the burning sands, of the unshaded and
burning
desert.
61. The soft gurgling of waters, and the gentle breeze of
lakes, full with blooming lotuses and lilies; and the
sweet
sounds of cranes and water fouls[**fowls], are all rough
and harsh to me.
62. Though decked with flowery wreaths and garlands, and
swinging upon my cradle of flowers; yet methinks I am
lying
down upon a bed of thorns.
63. Sleeping on beds, formed of the soft leaves of
lotuses
and plantain-leaves; I find them dried under the heat of
my
body, and powdered to ashes by the pressure of my person.
64. Whatever fair, lovely, charming and sweet and
pleasant
things, I come to see and feel, I am filled with sorrow
at their
sight, and my eyes are suffused in tears.
65. My eyes steam with tears, from the heat of my inward
bosom; and they trickle upon and fall down my eyelids,
like
dew drops on lotus leaves.
66. Swinging with my playmates, on the pendant boughs of
plantain trees, in our pleasure gardens; I think of the
burning
grief in my heart, and burst out in tears, by covering my
face
with my hands, (for fear of being detected in my love).
67. I look at our bowers of cooling plantain leaves, and
strewn over with snows all over the ground; but fearing
them
as bushes of thorny brambles, I fly from them far away.
68. I see the blooming lotus of the lake, and the fond
crane
fondling with its stalk like arm, and then begin to
contemn my
youthful bloom.
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69. I weep at seeing whatever is handsome, and keep quiet
at what is moderate; I delight in whatsoever beseems to
be
ugly, and I am happy in my utter insensibility of every
thing,
70. I have seen the fair flowers of spring, and the
hoary-frost
of winter; and thought them all to be but heaps of the
ashes of love lorn dames, burnt down by the flame of
love, and
scattered by the relentless winds on all sides.
71. I have made me beds of the blue leaves of lotuses and
and other plants, and covered me with chaplets of snow
white
flowers; but found them to turn pale and dry by their
contact
with my body. So pity me, that my youthful days have all
gone
in vain.
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
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