The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER CVII.
THE ADVENT OF FALSE INDRA IN THE COTTAGE OF THE
HAPY[**HAPPY] PAIR.
Argument.--The travels of the pair, and their meeting the
false Indra,
and their call to Heaven.
Now as the orient son, gilded the world with his golden
rays;
the queen consort of sikhidhwaja[**Sikhidhwaja], changed
her form of
Madanik・to that of the Brahman boy Kumbha.
2. She stood confest as such before her friend, sitting
in
the cavern of Mand疵a, where they lived in conjugal union
together, as a pair of sylvan deities by night.
3. They roved about in the daytime, amidst the sylvan
forests
and amongst the trees and plants loaded with fruits, and
flowers of various hues.
4. They passed the day as the two loving friends
together,
and spent the night as a wedded couple; and never
separated
from the company of one another either by day or night.
5. They rambled about the caverns and arbours of the
mountain,
and sported under the bowers of t疥ala and mand疵a trees.
6. They roved about the skirts of Dardura, Kailasa,
Mahendra,
Malaya, Gandham疆ana, Vindh疆ri and Lok疝oka.
7. On every third day or night, when chud疝a[**Ch棈疝畩 found
the
prince to be fast asleep; she used to take upon herself
her former
form of the princess, and repair to her royal palace,
whence
she returned to her husband in the forest, soon after her
discharge
of the state affairs as before:
8. Thus the loving pair lived as two friends by day, and
as
husband and wife at night; both decked in flowers, and
sleeping on their flowery bed.
9. They remained for a month in a gemming grotto of the
Mahendra, and under the shade of the delightful sarala
trees;
where they were greatly endeared by the sylvan deities
and the
Kinnara foresters.
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10. They lived a fortnight in the arbour of Suktimat
mountain, beset by mand疵a trees and Kalpa plants; and
feasted upon the fruits which they could reach with their
hands.
11. They passed two months on the southern ridge of the
winged mountain of Main疚a, and its bowers over hung by
the
fruits and flowers of the celestial p疵ijata trees.
12. They dwelt a month in the valley of Jammu, at the
foot of Himalayan range and beside the Jambu river; they
regaled on the fruits of J疥, which gave its name to the
whole country (Jambudwipa).
13. They travelled through the northern Kuru country for
ten days, and for seven and twenty days, they sojourned
in
the districts lying north of Kosal・ (Oudh).
14. In this manner they passed over many countries and
hilly districts, living together as two friends by day,
and as a
conjugal pair at night.
15. Thus many months rolled away in their travels through
many places, till their arose a thought in the mind of
Chud疝a,
to make a trial of her associate, and said:--
16. I will make a trial of the heart of my partner, and
see
whether it is liable to have any attraction toward beauty
and
pleasurable objects.
17. Thinking so, Chud疝a showed by her magic skill the god
Indra, sporting in the company of celestial nymphs in
that
forest.
18. Sikkidhwaja[**Sikhidhwaja] seeing the god with his
companion there,
advanced before him and worshipped him, as he deserved,
and said:--
19. "O lord of gods!"[**moved !] will you deign
to reveal unto me,
the cause of your advent to this forest from your seat in
the
high and far distant heaven.
20. Indra replied:--It is the attraction of the virtues,
that
has brought us down to these woods, as the flying kites
of the
air are drawn on earth, by the string fastened in their
breasts.
21. Now rise from here, and proceed with us to heaven;
where the celestial nymphs are in eager expectation of
seeing
thee, since they have heard of your wondrous virtues.
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22. Wear these sandals and hold the sword, and anoint
thy body with the ointment of these pills, and ascend to
the
upper sky and thence to heaven, in the manner of siddhas
and
perfect yogis.
23. On reaching to the region of the gods, you will enjoy
all sorts of delights, which awaits on the living
liberated souls
in this world and the next, and to which I come to invite
you
at present.
24. No holy man like yourself, doth ever neglect the
proffered occasion to their prosperity, nor should you
scorn to
take your heavenward course with ourselves at his moment.
25. Let there be no impediment to your ascent to and
enjoyment of heaven, where you will enjoy your full
bliss, and
which will be blessed by your presence as the three
worlds
by that of Hari.
26. Sikhidhwaja said:--I know O lord of gods, the
delights
that their[**there] abound in heaven; but I have my
heaven every where,
and there is no particular place which I deem as heaven.
27. I am content every where, and am pleased with every
place; and my soul being desirous of nothing from its
fulness
in itself, I am fully satisfied every where.
28. O God! if it be forever to remain in one place and in
the same state, what you call heaven; then pardon me for
I decline
to go it, (because I am at liberty here to go wherever I
like).
29. Indra answered:--I know, O holy saint; that those
that have known the knowable, and are perfect in their
understandings,
are indifferent to their sensual gratification; it is
however not the part of the wise to reject an enjoyment,
which
offers itself unto him by the gracious allotment of his
destiny.
30. After the God had said so, the prince remained silent
and returned no answer; when the God told him saying,
"If you
are resolved not to leave this place, then I must leave
you here,
and take my way to heaven[**"].
31. Sikhidhwaja said:--I must not go there now,
("though
I may do so on some future occasion")[**.] Upon this
the God made
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farewell to Kumbha; (who had invoked him down by his
spell,
and disappeared from the spot).
32. All the other Gods that were in the train of Indra,
vanished also from view upon the disappearance of their
chief;
as the huge surges of the sea, subside in the deep
together with
their foaming froths, and the shoals of whales and fishes
that
played and lashed about the main, after a lull of the
gales that
had raised them.
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CHAPTER CVIII.
MANIFESTATION OF CHUDﾁLA IN HER OWN FORM.
Argument:--Chud疝a'a artifices to decieve[**deceive]
sikhidhawaja[**Sikhidhwaja], and
sikhidhawaja's[**Sikhidhwaja's]
strength of mind.
Vasishtha related:--The princess retracted the
enchantment
by which she had presented the God Indra before
the prince; and was glad to find, that he had subdued,
(lit[**.]--put
to blush) his desire of enjoyment.
2. He remained with perfect tranquility and equanimity of
his mind, at the advent and in the presence of the God
Indra,
and was fearless and indifferent to and unmoved even by
the
pursuation[**persuasion] of that God.
3. I will again try to know by some artifice or other,
whether this prince is subject to the passions of anger
or
enoyment[**annoyment]
or any other feeling, which serve at best but to
blind-fold
the understanding.
4. With this intention she look[**took] upon her the form
of the
chaste Madanik・ at the approach of night; and when the
moon
had already appeared above that forest land.
5. The wind was blowing gently, bearing the sweet
fragrance
of flowers; and Sikhidhwaja was sitting by the side of a
river, to perform his evening devotion.
6. At this time she entered her bower formed by the
twining
creepers, and decorated with garlands of flowers,
resembling
the covert of sylvan goddesses.
7. She slept there on the bed of flowers decked by
herself,
and adorned with wreaths of flowers on her own person;
She
had her beloved one seated in her heart; and laid her on
a pillow.
8. Sikhidhwaja sought for her in the gardens and groves,
and found her out at last sleeping in the bower, with the
pretty
paramour enfolding her neck in his arms.
9. He had his hairs hanging on his neck and shoulders,
and his beauteous body daubed with pasted sandal wood. He
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had a chaplet of flowers on his head, which was distorted
from
his crown, and lay loose on the pillow over which it
rolled.
10. The flowing tresses of the mistress, fell in two fold
braids, on her [**=print] shoulder blades of golden hue;
and hung over
her ears and eye-brows and her cheeks and face.
11. He beheld the amorous pair, with their smiling faces;
and both kissing and embracing one another, as when the
ivy
entwines a large tree. (Their bodies and lip-like leaves
are
joined together).
12. They lay with their wreathed flowers, hanging loosely
on their persons; and both were enamoured of one another
by
the mutual contact of their bodies, which infused their
reciprocal
passion in the heart of each other.
13. They were both infatuated and ravished by their
mutual
love, and were both bruising their breasts on the bosoms
of one
another.
14. Seeing this, Sikhidhwaja felt no change in his
disposition;
but was rather pleased to find them sleeping so very
happily in one another's embrace.
15. [**"]Remain ye lovers, he said, as you are in
your hearts'
content; and I will put no obstacle in your way, nor make
you
afraid of me by my presence in this place." Saying
so, he withdrew
from there.
16. Immediately at this time, she also withdrew her
charm,
and disclosed herself as the beauteous venus[**Venus],
and loving spouse
of the prince.
17. She came out and saw the prince sitting in a craig of
the
mountain, in the posture of his intense meditation, and
with
both his eyes open.
18. The lady Madanik・advanced towards him with a bashful
countenence[**countenance], and then sat silent by his
side with her down
cast look and melancholy appearance; as if abashed and
ashamed of her past misconduct.
19. Then as Sikhidhwaja was released after a moment from
his meditation, he cast his eyes upon her; and spoke to
her
with an exceedingly sweet voice, which bespoke the
frankness
of his mind.
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20. Lady, said he why do you come so soon to me, and
leave off the enjoyment of thy happiness? Oh! happiness
is the
end and aim of all beings on earth. (Oh happiness! our
being's
end and aim. Pope).
21. Go, return to thy lover, and gratify him with all thy
endearments; because mutual love which is so much desired
by
all, and is hard to be had by any in this world.
22. Think not, madam, that I am at all angry or sorry for
this affair; as I am always contented in myself, with
knowing
the True One, that is only to be known.
23. Myself and my companion Kumbha, are always
dispassionate
in our dispositions; but thou that art sprung from
the curse of Durv疽a as a woman, art ever at liberty to do
whatever
thow[**thou] likest, without incurring any displeasure of
ours.
24. Madanik・replied.--So it is! Oh highly favoured one
of Heaven, who knowest that women are[**delete] by their
nature are ten
times more passionate than men, and should not therefore
be
chid on account of their gratification of their natural
passions.
25. I am but a frail woman, and find you absorbed in deep
meditation, I could not choose other wise than take me a
partner
as you saw, in the depth of the forest and in the night:
(Solitude and the darkness of night, being so very
favourable to
love affairs).
26. The weak sex in general, and the maidens in
particular,
are ever fond of paramour by their very nature for the
gratification
of their lust, which they can never have the power to
check.
27. A woman becomes graceful in the company of man, and
no anathema or prohibition, nor the menaces of men, nor
regard
of chastity, is of any avail to retard them from it.
28. I am a damsel and a weeker[**weaker] vessel and an
ignorant and
independant[**independent] lass, therefore sir, it
becomes you to forgive
my
fickleness, because forgiveness is the most prominent
feature of
holiness.
29. Sikhidhwaja replied:--Know my belle, that anger has
no
seat in my heart, as there grows no plant in the sky; and
it is
only for fear of incurring the ignominy of good people,
that I
must decline to take thee as my spouse.
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30. But I can associate with thee as before in mutual
friendship
for ever more, without bearing any yarning[**yearning] or
grudge in
our hearts, either for or against one another; (but
remain in
disinterested amity for life).
31. Vasishtha replied:--After Sikhidhawaja[**Sikhidhwaja]
had consented
to continue in his indifference and disinterested
friendship, with
his only companion in the forest; Chud疝a was highly
pleased
to wit the nobleness of his mind, and thus said to
herself.
32. O the transcendent tranquility, which this lord of
mine
has gained, and whose dispassionateness has set him above
anger, and his living liberation hath attained.
33. No delight doth attract his heart, nor any excellence
ever allures his soul; whose mind is not elated by
pleasure
or prosperity, nor depressed by pain or calamity.
34. Methinks all the imaginable perfections, have jointly
met in his person; as the goddess of prosperity, is
united with
the personage of N疵痒ana. (The Lord is the model of all
excellence
and perfection).
35. It is now the proper time for me, to bring to his
remembrance
all and every thing relating to myself; by relinquishing
my figure of Kumbha, and disclosing myself to him in my form
of Chud疝a,
36. With this thought, she shuffed[**shuffled] off her
shape of
Madanik・ and took the complexion of Chud疝a upon herself.
37. She then issued forth as Chud疝a, from out of the body
of Madanik・ and stood confest before him, as a jewel when
taken out of the chest and exposed to view.
38. The prince beheld her unblemished and lovely figure,
and found his beloved Madanik・transformed to his wedded
spouse Chud疝a again.
39. He saw his own wife present before him, like a
lotus flower blooming in the spring; and as the goddess
of prosperity
rising out of the earth, or as a brilliant gem laid open
from its casket.
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CHAPTER CIX.
APPEARANCE OF CHUDﾁLA IN THE PRESENCE OF HER LORD.
Argument:--Recognizance of Chud疝a, relation of her
adventures and
reunion with her lord.
Vasishtha related:--Sikhidhwaja was surprised to see
princess, so suddenly appearing before him; he looked
upon her with his eyes staring with mute astonishment,
and
then broke his silence, with uttering the following words
in
his faltering speech.
2. What art thou, O lotus eyed maid, and whence comest
thou to this place? why comest thou here, and how long
hast
thou been herein? say for what purpose dost thou abide in
this forest.
3. Thy gait and figure, thy features and thy form, thy
sweet smiles, manners and courtesy, bespeak thee plainly,
to
be an ectype or counterpart of the image of my wedded
wife.
4. Chud疝a replied:--So it is my lord, as thou thinkest
me to be thy lawful consort; I am no doubt thy princess
Chud疝a, who has met thee today in her natural and
undisguised
form, as thou also hast found her as the same.
5. I assumed to me the counterfeit forms of Kumbha and
others, only to remonstrate with thee on thy mistaken
course;
and used every art and stratagem to recall thee only to
the
right path.
6. Ever since thy foolish renunciation of thy kingdom,
for
the purpose of the performance of thy ascetic austerities
in the
forest. I have had recourse to the employment of every
art,
in order to reclaim thee to the right path of religion.
7. I awakened to the light of truth in my form of Kumbha,
and all the other forms which I took upon myself, were
chiefly
intended for thy instruction, (and rousing thee from thy
lethergy[**lethargy]).
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8. The forms of Kumbha and others, were no real but
magical appearance before thee; and thou that knowest the
knowable, can very well discern the whole affair in your
meditation.
9. You will be convinced of all this, if you will but
look
into it by the light of your meditation and not
otherwise. After
Chud疝a said so far, the prince sat in his meditative mood
and
in the posture of his meditation--yog疽ana.
10. He saw the whole affair, rising and exhibiting itself
plainly before his mental vision; ever since the
renunciation of
his royalty, until his meeting with Chud疝a at the end:
(from
first to last).
11. All these he saw rising in his soul, in one moment of
his meditation; and the successive events appeared before
it,
since the resignation of his kingdom to the present
instant.
12. The prince felt glad in himself, at seeing all these
in his
meditation; and he grately[**greatly] rejoiced with his
full open eyes,
when his meditation was over at the end of the scene.
13. He extended both his arms with the hairs standing at
an end of his body through joy, and his countenance
shining
with the gladness of his heart; while the fondness of his
heart
had its vent, in the tears trickling in his eyes, and his
limbs
slackened by his want of self-control.
14. And then embraced her to his bosom, as a weasel does
its male for a long time; and this continued embrace of
their's[**theirs],
indicated the permanency of their passion for one
another.
15. No body nor even the hundred hooded V疽uki serpent,
can express with its hundred tongues, the height of the
happiness
which the happy pair felt on this occasion of their
reunion;
when their two bodies met together, like the two orbs of
the
sun and moon in their conjunction; or as their two disks
were
joined in one, by adhesion of some paste or clay.
16. The two constant lovers continued in their
close[**space moved]
contact,
like two contiguous rocks sticking to one another; till
at
last they parted apart, with the profuse perspiration of
their
bodies.
17. They then gradually relaxed their arms from their
mu-*
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*tual embraces, and their hearts which had ere long over
flowed
with delight, became now as light as two empty pots of
water.
18. They loosened their arms, and stared at one another
with their fixed and mute gaze of amazement; and they sat
silent with their deep felt love, after the fervour of
their
delight was over.
19. Then did the prince lay his hand under the chin of
his legal and royal consort, and bespoke to her in soft
and
sweet words distilling with honey.
20. Matrimonial love, is righteous and sweeter far than
the celestial ambrosia itself; how then was it, O my moon
faced love, that thou couldst continue so long without
tasting
its sweets?
21. Thou hast doubtless undergone much privation, and
suffered great pains in the absence of thy husband, and
so
also was the toil exceedingly great, that thou hast taken
on
thyself, in order to redeem me from the dungeon of the
world.
22. I know not with whom to compare thee, for the great
wisdom that thou hast displayed in thine act of my
redemption,
for even the pious ladies Sachi and
Aurundhuti[**Arundhat偰 and the great
goddesses Gouri, G痒atri and Sri (Ceres) and Sarasvati,
fall
short of thy admirable qualities.
23. I see, my love, that even the personified powers of
understanding
and prosperity, the persons of the graces and clemency,
and the virtues of forgiveness, sympathy and universal
love, are
unequal to thy unequalled virtues and beauty.
24. I know no adequate recompense, that will compensate
thy
labour and repay my gratitude to thee, that hast spared
no
patience nor persevering pains, in the cause of my
instruction
and redemption.
25. O say, what retribution will requite thy pains, and
gladden thy mind; for thy redeeming me from the dark pit
of ignorance, and reclaiming me from the boundless
wilderness
of errors.
26. It is the true virtue of faithful wives, to raise
their
fallen husbands much more than the s疽tras or learning,
riches,
the spiritual guide and his teaching, can serve to save a
man
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from his degradation. (Such accomplished wife, is very
hard
to be in India found in these days of degeneration).
27. Faithful and affectionate wives, are by far more
serviceable
to their husbands, than a brother or relation or any
friend
or servant, or even a guru or one's riches ever can be.
28. The faithful wife is the best guide of man, and her
person serves to be his best abode and attendant than
anything
else in this world. Therefore the wife deserves to be
always
regarded above all others, with utmost diligence and
attention.
29. The happiness of both worlds depends entirely on the
person of the disinterested and virtuous wife, who serves
as a
raft to her husband, for his going across the wide ocean
of the
perilous world.
30. How shall I, O virtuous lady! repay the recompense of
what thou hast done for me, and whom I now regard as the
wisest and best of all the virtuous ladies in the whole
world.
31. Thy name must ever after wards remain foremost of
virtuous woman in the world, in all future narratives of
female
virtues and respectable character among female sex.
32. Methinks the virtuous lady Aurundhati[**Arundhat偰 and
others,
whose names are immortalized for their virtues, in the
record
of sacred history, will feel jealous of thee as they came
to
learn thy chastity and other admirable qualities. So my
dear,
let me embrace thee again to my bosom.
33. Vasishtha related:--Saying so,
sikhidhwaja[**Sikhidhwaja] again held
chud疝a[**Ch棈疝畩 to his fast embrace, as the weasel does
his
mute[**mate] in
their mutual fondness.
34. Chud疝a said:--My lord, I was sorry to find you
entirely
devoted to your dry ceremonial duties, and it was for
that
reason, that I took so much pains to dissuade you from them,
and lead you to the knowledge of the intelligent soul.
35. Now tell me, my lord, what shall we do in this place
and what is the use of your extolling my virtues so far.
36. Sikhidhwaja replied:--O you most excellent among
women, you are here at your liberty to do whatever you
think
best; as it is the prerogative of respectable ladies, to
manage
everything in their own way.
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37. Chud疝a answered--Now my lord! as you have come to
know, that you are released from the net work of this
world, and
are set free on the shore from all its broils: you must
have perceived
now that your past austerities were all in vain and gone
for nothing.
38. You must have known that it is all in vain, when you
say "I do this or that, and will get its reward, and
will thus be
settled in life ect."[**typo for etc.] say do you
smile to think of these and
other
vagaries of your simple understanding.
39. Do you know that these vagaries are the creatures of
your avarice, and mere creations of your fancy? (because
there
is nothing that can do or bring out of your will or by
your own
power).
40. Don't you yet perceive that these false creations of
your
imagination, are as unreal as the situation or appearance
of
mountains in the empty air?
41. Say what is it that you have learnt after all, what
is it
that you depend upon, and what is the object that you
seek at
present, and in what light you view all your bodily acts
either
of your past or future life.
42. Sikhidhwaja replied.--O dear lady, with thy blooming
eyes, resembling the leaves of a full blown blue lotus, I
am
likewise situated in and at the same place, wherein thou
art located also.
43. I am tranquil and alike (or likened to) the object of
my meditation, and am situated in the true ego long after
leaving the sense of my personality: I am arrived to that
state (of rapturous delight) which is known to and felt
by the
heart only (lit. by way of the heart).
44. There is no power any where, nor even that of Hari
and Hara, that is able to obstract[**obstruct] that
heart-felt joy of mine,
which makes me think myself as nothing else or less than
the
very intellect (or a particle--chinm疸ra) itself.
45. I am now free from errors, and liberated from the
trammels of the world; I am neither this nor that, nor am
I
glad nor sorry at any thing or at any event in the world.
46. I am neither any gross or subtile matter, nor am I
like a
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ray of the solar light, that emanates from the body of
the sun,
and falls below by traversing through the midway sky.
(i.e.
The human soul is the image of god, and not a particle of
the
undivided essence of the Deity).
47. I am of the essence of that glorious light, which is
ever without its increase or decrease; I am always
tranquil and
ever even in my nature, and I am quite at ease, having no
desire of mine own, nor anything to expect from any body.
48. O thou most chaste lady, know me to be of that
essence, which exists as extinct every where; I am what I
am
and what I cannot describe, and no other than this.
49. O beauteous lady, with they eye balls glancing like
the
flitting waves of rivulets! I bow down to thee as my
instructor;
because it is by thy good grace that I have come across
the turbulent ocean of the world.
50. I shall no more be soiled with the dirt of the earth,
after being cleansed from it like a bit of gold from its
alloy
by repeated burnings.
51. I am quite calm and easy, quiet and free from
passions, and never divided in my attention nor
distracted in
my mind. I am beyond all things, I am ubiquitous and all
pervading, and am situated as I am (without any change in
me).
52. Chudala said.--If you remain in this manner, O thou
lord of my life, and dearly beloved one of my heart, then
tell me, my lord, what is it that is now best agreeable
to your
most noble disposition.
53. Sikhidhwaja answered.--I know of nothing, O good
lady, that is either delectable or detestable to me; I do
the same
as you do, and am exactly of the same mind like
your's[**yours] in every
thing.
54. O thou that art as fair as the firmament, know that I
have
nothing to choose for myself, beyond what I am
possesst[**possest] of;
and leave it to you to choose and do whatever you think
proper
for us.
55. I will act as you will do, like your shadow or
reflexion
in the mirror; because my mind being devoid of its desire
and
effort, I will patiently bear with whatever comes to pass
on me.
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56. I will neither excite nor prevent, nor praise or
blame
thee for aught thou doest; but leave thee at thy full
liberty,
to do whatever thou best choosest for thyself.
57. Chud疝a replied.--If it is so as you say, then hear
[**[me]] tell
you what is best to be done by you at present; you are to
set
yourself to imitate the conduct of living-liberated
persons, and
yet yourself released from your ignorance, by knowing the
unity of the Deity, pervading all things in every place.
58. We are both as devoid of desires, as the empty void
of the sky is without its population; but that which I
wish to
do is what you do not wish at all. (i. e. I wish to
manage
the state, which you dislike to do).
59. Say what man is there, who neglects his life and
livelihood,
and remains only, in his intellect? (No one can make his
intellectual culture without having his life and living).
And
as there are three stages of human life, namely, its
beginning or
boyhood, its middle or youth, and its end or old age, and
we
being situated in the midst of it, must do the duties
appertaining
to this state, before we proceed to the last stage of our
being.
60. And as we are by birth the prince and princess of a
realm, it is paramount on us to rule our state, and pass
our days
in the discharge of the duties of our royalty until our
end.
61. Sikhidhwaja said:--Tell me, O fickle minded lady,
what
you mean by the three stages; and how we stand at the
midmost
one, without having a whit to care for the final one.
62. Chud疝a replied:--Know prince, that we are royal
personages by births, and must all along continue as such
from
the first to the last stage of our lives.
63. Why then do you allow the imbecility and hermitage
of old age, to overtake you in the prime of your youth;
when
it is your duty to remain in your city and palace, and
govern
your princely state.
64. And then I will reign there as thy consort queen, and
crown the ladies in the royal apartment; and all young
maidens
of the city, will dance about in jovialty, to see their
prince and
princess again in the royal palace.
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65. And then the city glittering with its uplifted flags,
and resounding with its loud beating drums, and decorated
with
wreaths of flowers hanging all about it; will resemble a
vernal
garden, smiling with its verdant plants, blooming buds
and
blushing flowers all around.
66. Vasishtha related:--Hearing these words of the
princess,
the king smilingly spoke to her in his mellifluous words,
which bespoke them to proceed from the simplicity and
frankness
of his soul.
67. If such is your pleasure, O ong[**one?/long?--see v.
71] sighted (eyed)
lady, to
incite me to earthly pleasures, then tell me what cause
had I to
slight the heavenly happiness, which was proffered to me
by god
Indra.
68. Chud疝a replied:--Know prince, that I also have no
taste in earthly enjoyments, nor any great zest for its
grandeur
or greatness. I depend upon the bounty of nature, and
live as
I receive from her hand.
69. Hence I have no relish for heavenly joys or earthly
royalty, nor do I derive any pleasure from the
performance of
virtuous and manly acts. My delight is in the undisturbed
equanimity of my mind, and the positive rest of my
position.
70. It is only after I have lost my feeling of pleasure
in
something, and that of pain in another, that I gain my
equanimity
and indifference to both, and am settled in my perfect
rest
and tranquility.
71. Sikhidhwaja responded:--You have rightly said, O
large eyed dame, with your calm and cool understanding;
that
it is all alike, whether we get or lose a kingdom, since
we derive
no lasting good nor suffer great evil, either from its
gain or
loss.
72. Let us remain in perfect ease, by shunning all
thoughts
of pleasure or pain; and getting release of the envy,
emulation
and jealousy; and continue in the same state of
thoughtlessness
as we are at present. (Lovely lasting peace of mind,
sweet delight
of human kind; that neither envy nor ambition knows
&c.
see ode on contentment).
73. In this manner did the conjugal pair[**space added],
pass the day in
-----File:
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their sweet endearments and mutual conversation; and the
day
glided on swiftly and sweetly over their feast of reason
and flow
of the soul.
74. They rose on the departure of the day, to discharge
their duties on the parting days; and though they were
ill provided
for the emergencies of night, yet they well knew how
to suit themselves to every occasions in every place.
75. Disdaining heavenly bliss, the loving pair lived
together
in perfect contentment with their conjugal bliss; and
they both
slept in the same bed-stead, loving and loved by one
another.
76. The live long night passed away swiftly in their
heaven
like happiness of conjugal enjoyment, and upon their
conference
of reciprocal love and affection; and by exciting their
anxiety
for mutual embrace.
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CHAPTER CX.
FINAL EXTINCTION OF SIKHIDHWAJA.
Argument:--Return of the Royal pair and retinue to their
realm,
there[**their]
long reign therein until their ultimate extinction in the
Divine source.
Vasishtha related:--Then rose the orient sun above the
horizon, like a brilliant gem appearing out of its
containing
casket; and dispelled the darkness of the sky, as the
blazing
gem enlightens the room with its rays.
2. His dawning rays pierced the eyes of sleeping men, and
oped their eyelids, as they open the folia of the
closen[**closed] lotuses;
and they roused the lazy world to activity, as if the sun
beams
gave the sound of the morning bell. (The 疵疸i bell is rung
at dawn, like the matin cry of the Muazzin, to raise the
sleeping
men to their morning service).
3. The loving pair rose from their bed of flowers, in the
grotto of the mount brightened by its mineral gold; and
sat on
their soft and cool leafy seats, to make their morning
prayers
and discharge their matin functions.
4. Then rose chud疝a[**Ch棈疝畩 and stood before a golden urn
of water,
where she made the presence to take his solemn oath by
the
names of seven oceans of the earth. (This oath is more
binding
than swearing by the water of ganges[**Ganges]).
5. She then made him sit by the sacred water pot, and
facing towards the rising sun in the east; and performed
the
rite of his installation to his kingdom, in this
sequestered
retreat.
6. After the solemnity of the ceremony was over, they
both
sat on the same bedding (vishtara), when the god like
Chud疝a
spoke to her husband in the following manner:--
7. Now my lord, leave off your quiet character of a muni
or hermit, and assume the vigour of the eight rulers of
the
upper skies and nether world. (Those ruling powers are
Indra,
Varuna &c[**.]).
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8. After Chud疝a had done speaking in this manner, the
prince assented to what she said; and told her that he
will do
as she bade him, and return to my realm with you.
9. He then said to the princess, who was standing at the
post of the warder (i.e. who was in attendance); on her
inaugurated
lord. "Now will I, my dear, install you in the rank
of
the queen regent in my turn and return for
your's[**yours].
10. Saying so, be caused holy lavation in an adjacent
pool,
and inaugurated as the regnant regina of his royalty and
realm.
11. Then the prince requested her to exert the powers, of
her consummation in yoga meditation; and to produce and
bring
to their presence a large force and retinue, as they
wanted and
thought suitable to their royal dignity.
12. Hearing these words of prince, the praiseworthy
princess produced by the power of her yoga, a body of
forces,
as large and over-spreading as bodies of out-stretching
clouds
in the rainy season.
13. They beheld their cloud like forces, to be composed
of
lines of horses and elephants, and flags flying in the
air in the
form of scattered clouds, while the forest land was
covered
over by the feet of foot-soldiers.
14. The sound of music, resounded in the hollow caves of
mountains and woods; and the flash of the coronets on the
head of the soldiers, drove away the darkness of the sky.
15. Then the royal pair mounted upon a royal elephant,
which exuded with the perfume of its ichor; escorted by
the
army on both sides of their procession.
16. The prince Sikhidhwaja sat with the princess on the
same seat, and was accompanied by a mighty force composed
of foot-soldiers and chariots, that furrowed the ground
as they
drove on forward.
17. The mighty force gushed out like a rolling mountain,
and seemed to blow off and break down the rock, and
highlands,
as the cyclone carries off every thing in its way.
18. The prince then proceeded from the Mahendra mountain,
seeing on both sides the mountains and flatlands, rivers,
-----File:
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forests and habitations of men, as he went onward with
his
great array.
19. He showed and pointed out to his[**space added] royal
consort, the
places
where he sojourned before, on his way from out of his
city,
which he now beheld in his heavenly brightness, upon his
arrival there in a little time.
20. All his chiefs and chieftains, advanced to meet their
prince; and welcomed with shouts of his victory, from
their
heart felt joy or from the revival of their hopes; on the
occasion
of his happy return.
21. The prince entered the city, accompanied by his two
regiments on both sides, and attended by bands of
musicians
playing in concord with the singing and dancing party.
22. He passed through the market place, and beheld the
beauty of the shops one after the other; and was hailed
by
groups of the city women, who pelted their handfuls of
flowers
and fried rice at him, as he passed on by them.
23. He saw number of flags and banners hoisted on every
side, and beheld strings of pearls hung over the door
ways of
houses. The women of city were singing and dancing in
merriment
all around, and giving it the appearance of
Kailasa-[**--]the
happy abode of Gods.
24. He entered his royal palace with all his retinue, and
was
welcomed by the congratulations of his courtiers and
attendants.
He gave due honors to all his servants, and then
dismissed
the train, as he entered the inner
appartment[**apartment].
25. He ordered a festivity to be observed for a week, and
then employed himself to the management of the state
affairs,
and in conducting his meditation in the inner
appartment[**apartment].
26. He reigned over his realm, for the period of a
thousand
and ten rains; and desisted from bearing the burthen of
their
bodies, and expired together with his royal consort about
the
same time.
27. Having quitted his mortal frame, he obtained his
extinction
like an oilless and extinguished lamp, and attained
the state, whence the high minded soul, has no more to
return
and be reborn on earth.
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28. It was by his observance of equanimity, that he
enjoyed
the peaceful reign of above a thousand years; and had the
good
fortune to live and die together with the princess, with
whom
he became extinct in the deity at last.
29. It was by his sama-drishti or view of all persons and
things with an even sight and in the same light, and his
avoidance
of fear and sorrow, together with his want of pride, envy
and enmity, and the dispassionateness of his disposition,
also his
observance of the duties to which he was bound by his
birth,
that made him put off his death for more than a thousand
cold
seasons (years), and a peaceful reign for all time, with
the
co-partner of his felicity.
30. Now R疥a, try to imitate this prince, and be like him
in every thing; whose virtues had made him the crown of
all
other Kings on earth; who enjoyed all the enjoyments of
life, and
lived a long life[**space added] until he attended his
final state of
immortality.
Do you[**space added], O R疥a! pursue your own callings,
and never be
sorry
at any accident in life. Be ever prompt and
vigilent[**vigilant] in
your duties, and enjoy the prosperity both of temporal
enjoyments
and spiritual liberations at once.
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[** this chapter compared to print]
CHAPTER CXI.
STORY OF KACHA AND HIS ENLIGHTENMENT BY THE
VRIHASPATI
Argument:--His coming to knowledge of himself by the
instructson[**instruction]
of his father Vrihaspati.
Vasishtha related:--Now I have narrated to you fully,
and finished my relation of the narrative of Sikhidhwaja;
and hope you will imitate his example, to set you free
from
all sorrow and misery.
2. Shut out the visible world from thy sight, and shut in
thy passions and affections in close confinement within
thy
heart; and continue with the dispassionateness of thy
mind,
for ever attached to the supreme spirit.
3. Reign in thy kingdom with the leteration[**?] of
Sikhidhwaja,
and conduct yourself in a manner, that may secure to you
the
fruition of both worlds, (namely--the peace and
tranquility
of thy mind in this and the liberation of the soul in the
next).
4. As Sikhidhwaja came by degrees to attain his
enlightment[**enlightenment],
so also did Kacha the son of Vrihaspati receive the light
of his reason, as I shall now relate unto you.
5. R疥a said, please to tell me sir, in short, how this
Kacha
the saintly son of the sage Vrihaspati, came to his
reason
and right understanding, after he was deluded before by
error
as Sikhidhwaja.
6. Vasishtha began by saying:--Hear R疥a, another tale
as interesting as that of Sikhidhwaja, and the manner in
which
Kacha the progeny of the god like Vrihaspati was awakened
to
the light of truth.
7. As he has passed the period of his youth, and was
about
to enter the career of worldly life, and had ere this
acquired the
full knowledge of worlds and things, he proposed the
following
query to his father.
8. He said, tell me, O father, that knowest all
righteousness,
how the animal spirit that is bound to the body by means
of
-----File:
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the too thin thread of life, is released from the bondage
of it
in this temporary world.
9. Vrihaspati replied:--The soul, my son, is well able to
fly
away easily and swiftly over the perilous ocean of the
world,
by means of its abandonment of concerns with it.
10. Vasishtha added:--Kacha hearing this holy dictum of
his father, abandoned all his earthly properties and
expectations,
and left his house and went to forest where he took his
shelter.
11. Vrihaspati was filled with sorrow at his departure;
because it is nature of good hearted men, to feel equal
anxiety
both at the union as well as the separation of their
friends
and inmates.
12. After the sinless Kacha had passed three and five
years
in his solitude, he came to meet unawares his reverent
father,
seeking for him in the wood.
13. The son rose and did homage to his venerable father,
who embraced him in his arms and to his breast; and then,
bespoke to his father-[**--]the lord of speech, in words
that flowed
like honey from his lips.
14. Kacha said:--You see father, that I have for these
full eight years, forsaken every thing and betaken myself
to this
solitary retreat, and still why is it, that I do not
enjoy the lovely
and lusting peace of mind which I have been seeking so
long?
15. Vasishtha related--Upon hearing these sorrowful words
of Kacha, the lord of speech for Vrihaspati told him
again to
abandon his all, and then left him and made his way to
the
upper sky.
16. After his father's departure, Kacha Cast[**cast] off
his mantle
made of the bark and leaves of trees; when his frail body
appeared out of it like the clear autumnal sky, after the
setting
of the sun and the stars of heaven.
17. He then removed to another forest, where he took
shelter in the cave of a rock, that defended him from
rains and
rainy clouds, as the autumnal sky protects the landscape from
the floods of rain.
18. He lived afterwards all apart on one side of a wood,
with his naked body and tranquil and vacant mind, and
-----File:
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breathed only the breath of his life; and as he was
afflicted on
one occasion in this state of his body and mind, he
happened
to see his father standing before him.
19. The pious son rose from his seat, and did reverence
to
his sire with all the marks of filial piety; being then
clasped in
his close embrace, he asked him in his faltering words as
follows:--
20. Kacha said:--Behold my father how I have forsaken
every thing, and have even cast away my ragged wrapper
and my shelter of reeds and weeds; and yet why is that I
do
not find my rest in my god, and what must I yet do to
attain
to that state.
21. Vrihaspati said:--I told you my son, to forsake your
all,
and this all means the mind, which comprehends all things
in it;
it is by forsaking your mind that you can gain your
perfect felicity,
because the learned know the mind to be all in all, on
account
of its being the container of every thing in itself, and
there
being nothing, besides the ideas of them in our minds.
22. Vasishtha related:--Saying so, the lord of
speech-[**--]Vrihaspati
flew hastily into the sky; and his son Kacha, strove
hence forth to relinquish the thoughts and operations of
his
mind.
23. But as found it impossible to subdue his mind, as
also
to suppress its action and motion; he then recalled his
father
to his mind, and thought in himself to be got into his
presence,
24. He considered in himself, the mind to be no part of
his
body, nor anything among the known categories in nature;
It
is quite aloof and apart from all, and therefore
perfectly guiltless
in itself, why should I then abandon so innocent and
constant
a companion of mine.
25. I shall therefore have recourse to my father, to
learn
how and why the mind is accounted as the greatest enemy
of
men. Learning this fully from him, I will forthwith
forsake
it from me, and purchase my felicity thereby.
26. Vasishtha related:--Having thought so, Kacha went
upward to the upper sky, and meeting the lord of speech
there,
-----File:
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he bowed down to him, and did his homage with filial love
and
affection.
27. He then called him aside, and asked him to tell him
the
true nature and form of the mind, so that he could be
enabled
to detect it thereby, and forsake it accordingly from
him.
28. Vrihaspati answered:--The mind is known as the egoism
of a man, by men acquainted with the mental science or
psychology; the inward feeling of one's egoism, takes the
name
of his mind and no more.
29. Kacha rejoined and said:--O sire of unlimited
understanding,
that art the preceptor of thirty three millions of
gods; explain to me this intricate point of identity of
the mind
or intellect or egoism.
30. I see the difficulty both of forsaking his mind, as
also
of his forgetting his egoism or self-personality: and own
also
the impossibility of one's consummation, without his
relinquishing
both of these; tell me now, O thou greatest of yogi
thinkers,
how is it possible to get rid of them in any wise.
31. Vrihaspati answered:--Why my son, the demolition of
our egoism is as easy as the twinkling of our eyelids,
and easier
far than the crushing of flowers; and there is not the
least
pain in your rejecting this feeling.
32. Now hear my boy tell you how this is to be done in a
trice, and how it is to be removed like long standing
bias of
ignorance, by the true knowledge of the nature of a
thing.
33. There is no such thing in reality my son, as what you
call your egoism or personality; it is an unreality
appearing as
reality, and a false chimera like the ghost of little
boys. (Men
fear death as children fear to go in the dark.[** period
should be comma?]
([** parenthesis a typo?]thinking there
are ghost and goblins lurking therein of Bacon's Essays).
34. Like the fallacy of water in the mirage, and the
mistake
of a serpant[** typo for serpent?] in the rope; and alike
all other errors
appearing as
truths, the misconception of egoism is a mere delusion of
the
understanding.
35. As it is the delusion of our vision, that represents
a
couple of moons in the sky, and shows many things as
their
-----File: 638.png---------------------------------------------------------
doubles; so it is the error of our understanding that
presents to
us our false egoism, instead of the one real and
everlasting ego.
36. There is one real Ego alone, which is without
beginning
and end, and quite pellucid in itself; it is more
transparent than
the clear atmosphere, and an Intelligence that knows all
things.
(Pure omniscience).
37. He is always every where, as the light of all things
and
the life of all living beings; It is his essence only that
spreads
throughout all nature and shines in all her phenomena, as
the
same essence of water, displays itself in all the rolling
surges
and waves and moving bubbles in the sea.
38. Such being the case, tell me what is this special
egoism
of ours, and how and whence could a separate personality
come
to exist; where can you find dust to raise from water, or
behold
water to spring from fire. (Things of the same kind
spring
from the same source, and the product is never different
from
the original).
39. Shun my son your false belief of the difference of
this
one and that another, and thyself a quite another person
(a
terteum[**tertium?] quid);
and abstain to think thyself as a mean and contemptible
being confined within the limits of space and time, (i.
e.
Know thyself as identic with the boundless and
everlasting
spirit and no other).
40. Know thyself (soul) as unbounded by space and time,
and ever overspread all over in thy essential
transparency,
which is always the same in all seeming varieties, the
one invariable,
pure and simple Intellect.
41. Thyself (soul) is situated, in the fruits, flowers
and
leaves of all the trees on every side of thee; and abides
in
every thing like the pith and marrow for its subsistence,
and
as moisture for its growth. The pure intellect eternally
inheres
in every thing as its soul and essence, tell me then O
Kacha, whence you derive the belief of your egoism and
personal
existence (as an embodied person).
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the collection)
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