The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER XXVI.—Battle of the Deities and Demons.
Argument. The war of the gods with the
Demons, rising from the
Rasātala or Infernal regions.
Vasishtha continued:—So saying, the chief of
the demons despatched his
generals Dāma, Vyāla and Kata, to lead his
armies for the destruction of
the Deities upon earth.
2. The demoniac army rose out of the foaming
sea and infernal caverns,
in full armour and begirt with fiendish arms;
and then bursting forth
with hideous noise, soared aloft with their
huge bodies, like mountains
flying on high.
3. Their monstrous and mountainous bodies,
hid the disk of the sun in
the sky; and their stretching arms smote him
of his rays. They increased
also in their number and size under the
leadership of Dāma, Vyāla and
Kata.
(This is the war of the Gods and Titans,
wherein Sambara is the Satan,
and his generals are the devils, Damon, Baal
or Bel etc.?)
4. Then the dreadful hosts of the celestials
also, issued out from the
forests and caverns of the heavenly
mountain—Meru, like torrents of the
great deluge.
5. The forces under the flags of the deities
and demons, fought together
with such obstinacy, that it seemed to be an
untimely and deadly
struggle between the gods and Titans as of
the prior world.
6. The heads of the decapitated warriors,
decorated with shining
earrings, fell down on the ground like the
orbs of the sun and moon;
which being shorn of their beams as at the
end of the world, were
rolling in the great abyss of chaos.
7. Huge hills were hurled by the heroes, with
the hoarse noise of
roaring lions; and were blown up and down, by
the blast of an all
destroying tornado.
8. The broken weapons of the warriors, fell
on mountain tops, and ground
them to granules; that fell down as
hailstones upon the lions, that had
been resting by their sides below.
9. The sparks of fire that flew about by the
commingled clashing of the
weapons, were as the scattered stars of the
sky, flying at random on the
last day of dissolution.
10. The ghosts of Vetālas as big as the tālas or palmtrees, were
beating the tāla or time of their giddy dance, with the tāli or
clapping of their palms, over the heaps of
carnage, floating on floods
of blood flowing as a sanguinary sea, on the
surface of earth.
11. Showers of shedding blood, had put down
the flying dust of the
battlefield; and numbers of the crowned heads
separated from their
bodies, glistened amidst the clouds, like so
many stars sparkling in the
sky.
12. All sides were filled by the demons, who
blazed like burning suns
with their luminous bodies, and held the tall
kalpa branches in their
hands for striking the enemy therewith, and
with which they broke down
the tops and peaks of mountains.
13. They ran about with their brandished
swords in hand, and broke down
the buildings by the rapidity of their
motion, like the blast of a gale;
and the rocks which they hurled at the foe,
were reduced to dust, like
the ashes of a burning mountain.
14. The gods also pursued them as sacrificial
horses, and drove the
weaponless Asuras, like clouds before the
storm.
15. They fell upon and laid hold of them like
cats pouncing upon rats,
and seizing them for their prey; while the
Asuras also were seizing the
devas as bears lay hold on men, mounting on high trees for fear
of
them.
16. Thus the gods and demigods dashed over
one another, as the forest
trees in a storm, striking each other with
their branching arms, and
strewing the flowers of mutual bloodshed.
17. Their broken weapons lay scattered on all
sides, like heaps of
flowers lying on the sides of a hill after a
strong gale is over.
18. There was a close fight of both armies,
with a confused noise
filling the vault of the sky; which like the
hollow of the Udumbara
tree, resounded to the commingled hum of the
gnats rumbling within it.
19. The elephants that were the regents of
the different quarters of the
skies, sent their loud roars, answering the
tremendous peal of the
world-destroying cloud.
20. The thickened air grew as hard as the
solid earth with the gathering
clouds, and the thickened clouds that became
as dense as to be grasped
in the fist, were heavy and slow in their
motion.
21. The broken weapons which were repelled by
the war-chariots and hit
against the hills, emitted a rattling noise
from their inward
hollowness, like the cacophony of a chorus.
22. The mountain forests were set on fire by
the fiery weapons, and the
burning rocks melted down their lava with as
dreadful a noise, as that
of the volcanic mount of Meru with its
melting gold, and blazing with
the effulgence of the twelve suns of the
zodiac.
23. The clamour of the battle, was as that of
the beating waves of the
boisterous ocean, filling the vast deep of
the earth, and resounding
hoarsely by their concussion.
24. The huge rocks which were hurled by the
demons, flew as birds in the
air with their flapping wings sounding as
thunder claps; while the
hoarse noise of the rocky caverns, sounded as
the deep sounding main.
25. The clamour of the warfare resembled the
rumbling of the ocean, at
its churning by the Mandara mountain, and the
clashing arms sounded as
the clappings of the hands of the gods, in
their revelry at the
ambrosial draughts.
26. In this warfare of the two armies, the
haughty demons gained the
day; and laid waste the cities and villages
of the gods, together with
whole tract of their hills and forests.
27. The mountainous bodies of the demons
also, were pierced by the great
weapons of the gods; and the vault of heaven
was filled with the flying
weapons, flung by the hands of both parties.
28. The bursting rockets broke the peaks and
pinnacles of the rocks by
hundreds; and the flying arrows pierced the
faces of both parties of the
gods and demigods.
29. The whirling disks lopped off the heads
of the warriors like blades
of grass, and the clamour of the armies
rolled with an uproar in the
midway sky.
30. Struck by the flying weapons, the
heavenly charioteers fell upon the
ground; and their celestial cities were
deluged by the hydraulic engines
of the demons.
31. Flights of swords, spears and lances were
flying in the air, like
rivers running down the sides of mountains;
and the vault of heaven was
filled by war-whoops and shouts of the
combatants.
32. The habitation of the regnant divinities,
were falling under the
blows of demons from behind; and their female
apartments re-echoed to
the lamentations and jingling trinkets of the
goddesses.
33. The stream of the flying weapons of the
demons, washed the bodies of
fighting men with blood, and made them fly
off from the battle-field
with hideous cries.
34. Death was now lurking behind, and now
hovering over the heads of the
gods and leaders of armies; like a black-bee
now skulking in, and then
flitting over the lotuses; while the armies
on both sides, were
discomfited by the blows of the gods and
demigods on the battle-field.
35. The demons flew in the air like winged
mountains, moving around the
sky; and making a whizzing rustle that was
dreadful to hear.
36. The mountainous bodies of the demons,
being pierced by the weapons
of the gods, were gushing out with streams of
blood; which converted the
earth below to a crimson sea, and tinged the
air with purple clouds over
the mountain heights.
37. Many countries and cities, villages and
forests, vales and dales
were laid waste; and innumerable demons and
elephants, horses and human
being were put to death.
38. Also numbers of elephants were pierced,
with long and pointed shafts
of steel and iron; and huge Airāvatas were
bruised in their bodies, by
the blows of steeled fists.
39. Flights of arrows falling in showers like
the diluvian rains,
crushed the tops of mountains; and the
friction of thunderbolts, broke
down the bodies of the mountainous giants.
40. The furious flames of heavenly fire,
burned the bodies of the
infernal hosts; who in their turn, quenched
the flame with water-spouts
drawn out of the subterranean deep.
41. The enraged demons flung up and hurled,
the huge hills to oppose the
falling fires of the gods; which like a wild
conflagration, melted down
the hard stones to liquid water.
42. The demons spread a dark night in the
sky, by the shadow of their
arms; which the gods destroyed by the
artificial flame of lightenings,
blazing as so many suns in heaven.
43. The fire of the lightenings, dried up the
waters of the raining
clouds; and the clashing of arms, emitted a
shower of fire on all sides.
44. The shower of thunder-arms, broke down
the battery of mountain
ramparts; and the Morphean weapon of slumber
dispelled by that of its
counteraction.
45. Some bore the sawing weapon, while others
held the Brahmāstra—the
invincible weapon of warfare, that dispelled
the darkness of the field
by its flashing.
46. The air was filled with shells and shots,
emitted by the fire-arms;
and the machine of hurling stones, crushed
the missile weapons of fire
(agneyastra).
47. The war chariots with their up-lifted
flags and moon-like disks,
moved as clouds about the horizon, while
their wheel rolled with loud
roaring under the vault of heaven.
48. The incessant thunders of heaven were
killing the demons in numbers,
who were again restored to life by the great
art of Sukra, that gave
immortality to demoniac spirits.
49. The gods that were now victorious and now
flying away with loss,
were now looking to their good stars, and now
to the inauspicious ones
in vain.
50. They looked upon heaven for signs of good
and evil with their
uplifted heads and eyes, but the world
appeared to them as a sea of
blood from the heaven above to the earth
below.
51. The world seemed to them as a forest of
full blown rubicund
(Kinsuka) flowers, by the rage of their
obstinate enmity, and appeared
as a sea of blood filled with mountains of
dead bodies in it.
52. The dead bodies hanging pendant on the
branches of trees, appeared
as their fruits moving to and fro by the
breath of winds.
53. The vault of the sky was filled with
forests of long and large
arrows, and with mountains of headless trunks
with their hundred arms
(as those of Briareus).
54. These as they leaped and jumped in the
air, plucked the clouds and
stars and the heavenly cars of the celestials
with their numerous arms;
and hurled their mountain like missile arms
and clubs and arrows to the
heavens.
55. The sky was filled with the broken
fragments of the edifices,
falling from the seven spheres of heaven, and
their incessant fall
raised a noise like the roaring of the
diluvian clouds.
56. These sounds were resounded by the
elephants of the deep (pātāla);
while the bird of heaven—Garuda, was snatching the gigantic demons as
his prey.
57. The dread of the demons drove the
celestial deities, the Siddhas and
Sāddays and the gods of the winds, together
with the Kinnaras,
Gandharvas and Chāranas, from all their
different quarters to one
indistinct side. (There was no distinction of
the sides in the chaotic
state).
58. Then there blew a tremendous tornado like
the all-destroying Boreas
of universal desolation; laying waste the
trees of the garden of
paradise, and threatening to destroy the
gods; while the thunders of
heaven were splitting and breaking down the
mountains flung to the face
of the sky.
CHAPTER XXVII—Admonition of Brahmā.
Argument. The defeated Devas have recourse to
Brahmā in their
danger, who tells them the way of their
averting it.
Vasishtha related:—As the war of the gods and
Titans, was raging
violently on both sides, and their bodies
were pierced by the weapons of
one another:—
2. Streams of blood, gushed out of their
wounds like water-falls in the
basin of Ganges; and the gods caught into the
snares of the demigods,
groaned and roared aloud like lions.
3. Vyāla (Baal) with his stretching arms, was
crushing the bodies of the
gods; and Kata was harassing them in their
unequal challenge with them.
4. The Daityas waged their battle with the
rage of the midday sun, and
put to flight the Airāvata elephant of
Indra—the leader of the gods.
5. The Devas dropped down with their bodies
gored with wounds, and
spouting with blood; and their armies fled on
all sides, like the
currents of a river overflowing and breaking
down its bank.
6. Dāma, Vyāla and Kata pursued the flying
and run away gods, in the
same manner as a raging fire runs after the
wood for its fuel.
7. The Asuras sought and searched long after
the gods in vain, for they
had disappeared like the deer and lions,
among the thickets after
breaking loose of their snares.
8. Failing to find out the gods, the generals
Dāma, Vyāla and Kata,
repaired with cheerful hearts to their chief
in his abode in the
infernal region.
9. The defeated gods after halting awhile,
had then their recourse to
the almighty Brahmā, in order to consult him
on the means of gaining
their victory over the demons.
10. Brahmā then appeared to the blood
besmeared Devas with his purple
countenance, as the bright and cooling
moonbeams appear in the evening
on the surface of the sea, tinged with the
crimson hues of the setting
sun.
11. They bowed down before him, and
complained of the danger that was
brought upon them by Sambara, through his
generals Dāma, Vyāla and Kata,
whose doings they fully related to him.
12. The judging Brahmā having heard and
considered all this, delivered
the following encouraging words to the host
of gods before him.
13. Brahmā said:—"You shall have to wait
a hundred thousand years more,
for the destruction of Sambara under the arms
of Hari in an open
engagement.[4]
[4] Hari in the form of Krisna, destroyed the demons chief Sambara or
Kāliya under his feet; as the son of God in
the form of Christ,
defeated Satan and bruised his head under his
feet.
14. You have been put to flight to-day by the
demoniac Dāma, Vyāla and
Kata, who have been fighting with their
magical art (and deceitful
weapons).
15. They are elated with pride at their great
skill in warfare, but it
will soon vanish like the shadow of a man in
a mirror.
16. These demons who are led by their
ambition to annoy you, will soon
be reduced under your might, like birds
caught in a snare.
17. The gods being devoid of ambition, are
freed from the vicissitudes
of pain and pleasure; and have become
invincible by destroying the enemy
by their patience.
18. Those that are caught and bound fast in
the net of their ambition,
and led away by the thread of their
expectation, are surely defeated in
their aims, and are caught as birds by a
string.
19. The learned that are devoid of desire,
and are unattached to
anything in their minds, are truly great and
invincible, as nothing can
elate or depress them at any time.
20. A man however great and experienced he
may be, is easily overcome by
a boy, when he is enticed to pursue after
every thing by his avarice.
21. The knowledge that, this is I and these
are mine (and apart from all
others), is the bane of human life; and one
with such knowledge of his
self and egoism, becomes the receptacle of
evils like the sea of briny
waters.
22. He who confines his mind within a narrow
limit, for want of his
great and extended views, is called dastardly
and narrow-minded man
notwithstanding with all his learning and
wisdom. (Why then do you
compress the unlimited soul, within the
limited nut-shell of your
body?).
23. He that puts a limit to his soul or ātmā, which is unbounded and
infinite, both surely reduce his magnanimity
or garimā to the
minuteness or anima by his own making.
24. If there be anything in the world beside
the oneself, that may be
thine or worth thy desiring, thou mayst long
to have it; but all things
being but parts of the universe, there is
nothing particular for any one
to have or seek.
25. Reliance on earthly things is the source
of unhappiness, while our
disinterestedness with all things, is the
fountain of everlasting
felicity.
26. As long as the Asuras are independent of
worldly things, they must
remain invincible; but being dependent on
them, they will perish as a
swarm of gnats in the flame of wild fire.
27. It is the inward desire of man that makes
him miserable in himself,
and became subdued by others; otherwise the
worm-like man is as firm as
a rock. (Cringing avarice makes one a slave
to others, but its want
makes a lion of a weak man).
28. Where there is any desire in the heart,
it is thickened and hardened
in time; as every thing in nature increases
in its bulk in time; but not
so the things that are not in existence, as
the want of desires (i.e.
All what exists, has its increase likewise,
but a nullity can have no
increase).
29. Do you, O Indra! try to foster both the
egoistic selfishness, as
well as the ambition of Dāma and others for
their universal dominion, if
you want to cause their destruction.
30. Know, it is avarice which is the cause of
the poverty, and all
dangers to mankind; just as the Karanja tree is the source of its
bitter and pernicious fruits.
31. All those men who rove about under the
bondage of avarice, have bid
farewell to their happiness, by subjecting
themselves to misery.
32. One may be very learned and well-informed
in every thing, he may be
a noble and great man also, but he is sure to
be tied down by his
avarice, as a lion is fettered by his chain.
33. Avarice is known as the snare of the
mind, which is situated like a
bird in its nest of the heart, as it is
within the hollow of the tree of
the body.
34. The miserable man becomes an easy prey to
the clutches of death by
his avarice, as a bird is caught in the
birdlime by a boy; and lies
panting on the ground owing to its
greediness.
35. You gods, need not bear the burden of
your weapons any more, nor
toil and moil in the field of war any longer;
but try your best to
inflame the pernicious avarice of your
enemies to the utmost.
36. Know, O chief of the gods, that no arm
nor weapon, nor any polity or
policy, is able to defeat the enemy, until
they are defeated of
themselves by their want of patience, through
excess of their avarice.
37. These Dāma, Vyāla and Kata, that have
become elated with their
success in warfare, must now cherish their
ambition and foster their
avarice to their ruin.
38. No sooner these ignorant creatures of
Sambara, shall have gained
their high desires, than they are sure to be
foiled by you in their vain
attempts. (The great height must have its
fall).
39. Now ye gods! excite your enemies to the
war by your policy, of
creating in them an ambition and intense
desire for conquest, and by
this you will gain your object.
40. They being subjected by their desire,
will be easily subdued by you;
for nobody that is led blindfold by his
desires in this world, is ever
master of himself.
41. The path of this world, is either even or
rugged, according to the
good or restless desires of our hearts. The
heart is like the sea in its
calm after storm, when its waves are still as
our subsided desires, or
as boisterous as the stormy sea with our
increasing rapacity.
CHAPTER XXVIII—The Renewed Battle of the Gods and Demons.
Argument. The rising Desires of the Demons,
causing them to
resume the Battle.
Vasishtha continued:—Saying so, the god Brahmā
vanished from the sight
of the gods, as the wave of the sea retires
and mixes with its waters,
after having dashed and crashed against the
shore.
2. The gods, having heard the words of
Brahmā, returned to their
respective abodes; as the breeze bearing the
fragrance of the lotus,
wafts it to the forests on all sides.
3. They halted in their delightsome houses
for some days, as the bees
rest themselves in the cells of flowers after
their wanderings.
4. Having refreshed and invigorated
themselves in the course of time,
they gave the alarm of their rising, with the
beating of their drums,
sounding as the peal of the last day.
5. Immediately the demons rose from the
infernal regions, and met the
gods in the midway air, and commenced their
dreadful onset upon them.
6. Then there was a clashing of the armours,
and clattering of swords
and arrows, the flashing of lances and
spears, and the crackling of
mallets and various other weapons, as battle
axes and discuses,
thunderbolts, and hurling of rockstones and
huge trees and the like.
7. There was also many magical instruments,
which ran on all sides like
the torrents of rivers; while rocks and
hills, high mountains and huge
trees, were flung and hurled from both sides,
filling the earth with
confused noise and rumbling.
8. The encampment of the gods, was beset by a
magical flood of the
demons, resembling the stream of the Ganges;
while showers of firearms
and missiles of all sorts, were hurled upon
their heads from above.
9. Many big bodies of the gods and demons,
rose and fought and fell by
turns, as the elemental bodies of earth and
the other elements, rise to
and disappear from view by the act of Māyā or
illusion. (The enormous
bodies of the warriors, fought with one
another in the same manner, as
the jarring elements clash against each
other).
10. Big bombs broke the heads of mountains,
and the earth became a vast
sheet of blood like a sanguine sea. The heaps
of dead bodies on both
sides, rose as forests to the face of heaven.
11. Living lions with iron bodies, and rows
of saw-like teeth and nails
white as Kāsa flowers, were let loose by the
magic art to roam rampant
in the airy field; devouring the stones,
flung by the gods and demons,
and bursting out into shells and shots and
many other weapons.
12. The serpentine weapons flew with their
mountainous shapes in the
ocean of the sky; having their eyes flashing
with their venomous heat,
and burning with the fire of the twelve suns
on the last day of
desolation.
13. The hydraulic engine sent forth floods of
weapons, whirling as
whirlpools, and sounding loud as the rattling
thunder; and sweeping the
hills and rocks in their current.
14. The stone missiles which were thrown by
the Garuda engine, to the
aerial battle field of the gods, emitted at
intervals water and fire,
and sometimes shone as the sun, and at others
became altogether dark.
15. The Garuda weapons flew and roared in the
sky, and the fire-arms
spread a conflict of burning hills above; the
burning towers of the gods
fell upon the earth and, the world became as
unendurable as in its
conflagration on the last day.
16. The demons jumped up to the sky from the
surface of the earth, as
birds fly to heaven from mountain tops. The
gods fell violently on the
earth, as the fragment of a rock falls
precipitately on the ground.
17. The long weapons sticking to the bodies
of the deities and demons,
were as bushes with their burning pain; thus
their big statures appeared
as rocks decorated with arbors growing upon
them.
18. The gods and demons, roving with their
mountainous bodies, all
streaming in blood, appeared as the evening
clouds of heaven, pouring
the purple floods of celestial Gangā
(Mandākinī).
19. Showers of weapons were falling as
water-falls or showers of rain,
and the tide of thunders flowed as fast as
the fall of meteoric fire in
promiscuous confusion.
20. Those skilled in the arts, were pouring
floods of purple fluids,
mixed with the red clay of mountains, from
the pipes of elephant's
trunks; as they sputter the festive water of
Phagua, mixed with the red
powder (phāga) through the syringe
(phichkāri). (The pouring, of holy
(hori) water is a sacrament of Krishnites, as
well as of Christians; but
this baptismal function of Krishna among his
comrades, is now become a
mockery and foolery even among the
coreligionist-vaishnavites. The text
expresses it as—punyavarsana or purifying sprinkling).
21. The Devas and Asuras, though worried by one another, did not yet
give up their hope of victory, but hurled the
weapons from their hands
for mutual annoyance; and riding on the broad
backs of big elephants,
they wandered in the air, spreading their
effulgence all around.
22. They then wandered in the sky like
flights of inauspicious locusts,
with their bodies pierced in the heads,
hands, arms, and breasts, and
filled the vault of the world like the flying
clouds, obscuring the sun
and the sides of heaven, and the surface and
heights of the earth.
23. The earth was battered and rent to pieces
by the fragments of broken
weapons, falling from the waists of the
combatants, who assailed one
another with their loud shouts.
24. The sky re-echoed to the thunder-claps of
the mutual strokes of the
weapons, the clattering of the stones and
trees, and the blows of the
warriors on one another, as it was the bustle
of the day of universal
destruction.
25. The disordered world seemed to approach
its untimely end, by the
blowing of the furious winds mixed with fire
and water (as in the
chaotic state); and the many suns of the
deities and demons, shining
above and below (as it is predicted of the
dreaded last day).
26. All the quarters of heaven, seemed to be
crying aloud, with the
sounds of the hurling weapons, rolling as
mountain peaks, roaring as
lions, and borne by the blowing winds on all
sides.
27. The sky appeared as an ocean of illusion,
burning with the bodies of
the warriors like flaming trees, and rolling
in surges of the dead
bodies of the gods and demons, floating on it
like mountains; while the
skirts of the earth, seemed as forest, made
by the clubs and lances and
spears, and many other weapons incessantly
falling upon them.
28. The horizon was surrounded by the big and
impenetrable line of
demoniac bodies, resembling the chain of
Sumeru mountains girding the
earth; while the earth itself resembled the
ocean filled with the
mountainous bodies of fallen warriors, and
towers of the celestial
cities blown down by the winds.
29. The sky was filled with violent sounds,
and the earth and its
mountains, were washed by torrents of blood;
the blood-sucking goblins
danced on all sides, and filled the cavity of
the world with confusion.
30. The dreadful warfare of the gods and
Titans, resembled the tumults
which rage through the endless space of the
world, and that rise and
fall with the vicissitudes of pleasure and
pain, which it is incessantly
subject to. (I.e. the world is a field of continued warfare of good
and evil, like the battle-field of the gods
and demons).
CHAPTER XXIX.—Defeat of the Demons.
Argument. The Demons elated with the pride of
their bodily
strength, are at last foiled and put to
flight by the gods.
Vasishtha continued:—In this manner, the
energetic and murderous
Asuras, repeated their attacks and waged many
wars with the gods.
2. They carried on their warfare sometimes by
fraud and often by their
aggressiveness; and frequently after a truce
or open war was made with
the gods. They sometimes took themselves to
flight, and having recruited
their strength, they met again in the open
field; and at others they lay
in ambush, and concealed themselves in their
subterranean caves.
3. Thus they waged their battle for five and
thirty years against the
celestials, by repeatedly flying and
withdrawing themselves from the
field, and then reappearing in it with their
arms.
4. They fought again for five years, eight
months and ten days, darting
their fire arms, trees and stones and
thunders upon the gods.
5. Being used to warfare for so long a
period, they at last grew proud
of their superior strength and repeated
successes, and entertained the
desire of their final victory.
6. Their constant practice in arms made them
sure of their success, as
the nearness of objects casts their
reflection in the mirror. (Constant
application makes one hopeful of success).
7. But as distant objects are never reflected
in the glass, so the
desire for any thing, is never successful
without intense application to
it.
8. So when the desires of the demons Dāma and
others, became identified
with their selves, their souls were degraded
from their greatness, and
confined to the belief of the desired
objects.
9. All worldly desires lead to erroneous
expectations, and those that
are entangled in the snares of their
expectations, are thereby reduced
to the meanness of their spirits.
10. Falling into the errors of egotism and
selfishness, they were led to
the blunder of mei tatem or thinking these things as mine; just as a
man mistakes a rope for a snake.
11. Being reduced to the depravity of
selfishness, they began to think
their personalities to consist in their
bodies, and to reflect how their
bodies from the head to foot could be safe
and secure from harm.
12. They lost their patience by continually
thinking on the stability of
their bodies, and their properties and
pleasures of life. (I.e. the
eager desire of worldly gain and good, grows
into impatience at last).
13. Desire of their enjoyments, diminished
their strength and valour;
and their former acts of gallantry now became
a dead letter to them.
14. They thought only how to become lords of
the earth, and thus became
lazy and enervated, as lotus-flowers without
water. (As the thought of
grandeur enervated the Romans to impotence).
15. Their pride and egoism led their
inclination to the pleasures of
good eating and drinking, and to the
possession of every worldly good.
(Luxury is the bane of valour).
16. They began to hesitate in joining the
warfare, and became as timid
as the timorous deer, to encounter the
furious elephants in their
ravages of the forest.
17. They moved slowly in despair of their
victory, and for fear of
losing their lives, in their encounter with
the furious elephants (of
the gods) in the field.
18. These cowards wishing to preserve their
bodies from the hands of
death, became as powerless as to rest
satisfied with having the feet of
their enemies set up on their heads. (I.e. they fell at the feet of
their foes to spare their lives (as they say,
that cowards die many
times before their death)).
19. Thus these enervated demons, were as
disabled to kill the enemy
standing before them; as the fire is unable
to consume the sacred ghee
offering, when it is not kindled by its fuel.
20. They became as gnats before the
aggressive gods, and stood with
their bruised bodies like beaten soldiers.
21. What needs saying more, than that the
demons being overpowered by
the gods, fled away from the field of battle
for fear of their lives.
22. When the demons Dāma, Vyāla, Kata and
others, who were renowned
before the gods in their prowess, fled
cowardly in different ways:—
23. The force of the Daityas, fell before the
deities, and fled from the
air on all sides, like the falling stars of
heaven, at the end of a
kalpa age or last day (of judgment).
24. They fell upon the summits of mountains,
and in the arbours of the
Sumeru range; some were enwrapped in the
folds of the clouds above, and
others fell on the banks of distant seas
below.
25. Many fell in the cavities of the eddies
of seas, and in the abyss of
the ocean, and in the running streams; some
fell into far distant
forests, and others dropped down amidst the
burning woods of wild fire.
26. Some being pierced by the arrows of the
celestials, fell in distant
countries, villages and cities on earth; and
others were hurled in thick
jungles of wild beasts, and in sandy deserts
and in wild conflagrations.
(I.e. the demons were hurled down by the gods from high heaven to the
earth below).
27. Many fell in the polar regions, some
alighting on the mountain tops,
and others sinking in the lakes below; while
several of them were tossed
over the countries of Āndhra, Dravida,
Kashmir and Persia.
28. Some sank in billowy seas and in the
watery maze of Ganges, and
others fell on distant islands, in different
parts of the Jambudvīpa,
and in the nets of fisher-men.
29. Thus the enemies of the gods, lay
everywhere with their mountainous
bodies, all full of scars from head to foot;
and maimed in their hands
and arms.
30. Some were hanging on the branches of
trees, by their outstretched
entrails, gushing out with blood; others with
their cropt off crowns and
heads, were lying on the ground with open and
fiery eyes.
31. Many were lying with their broken armours
and weapons, slashed by
the superior power of the adversary, and with
their robes and attires
all dismantled and torn by their fall.
32. Their helmets which were terrific by
their blaze, were hanging down
their necks; and the braids of their hairs
woven with stones, hung
loosely about their bodies.
33. Their heads which were covered with hard
brazen and pointed
coronets, were broken by slabs of stone,
which were pelted upon them
from the hands of the gods.
34. In this manner the demons were destroyed
on all sides, together with
all weapons at the end of the battle; which
devoured them, as the sea
water dissolves the dust.
CHAPTER XXX.—Account of the subsequent Lives of the
Demons.
Argument. Account of the torments of the
Demons in the regions
of Pluto, and their succeeding births.
Vasishtha continued:—Upon destruction of the
demons, the gods were
exceedingly joyous; but Dāma and the other
leaders of the Daityas,
became immerged in sorrow and grief.
2. Upon this Sambara was full of wrath, and
his anger was kindled like
the all destroying fire against his generals,
whom he called aloud by
their names and said, where are they?
3. But they fled from their abodes for fear of
his ire, and hid
themselves in the seventh sphere of the
infernal regions.
4. There dwelt the horrid myrmidons of death,
formidable as their lord
Pluto (Yama) himself; and who were glad with
their charge of guarding
the abyss of hell.
5. Dauntless warders of the hell-gate
received them into their favour,
and having given them shelter in the
hell-pit, gave them their three
maiden daughters in marriage.
6. They there passed in their company, a
period of ten thousand years,
and gave a free vent to their evil desires up
to the end of their lives.
(The evil thoughts being the progeny of
hell).
7. Their time passed away in such thoughts as
these, that, "this is my
consort and this my daughter, and I am their
lord"; and they were bound
together in the ties of mutual affections as
strong as the chain of
death.
8. It happened on one occasion that Yama—the
god of retributive
justice, gave his call to that spot, in order
to survey the state of
affairs in the doleful pits of hell.
9. The three Asuras, being unware of his rank
and dignity, (by seeing
him unattended with his ensigns), failed to
make their obeisance to the
lord of hell, by taking him to their peril as
one of his servants.
10. Then a nod of his eyebrows, assigned to
them a place in the burning
furnace of hell; where they were immediately
cast by the stern porters
of hell gate.
11. There they lay burning with their wives
and children, until they
were consumed to death, like a straw-hut and
withered trees.
12. The evil desires and wicked propensities,
which they contracted in
the company of the hellish train, caused
their transmigration to the
forms of Kirātas, for carrying on their
slaughters and atrocities like
the myrmidons of Yama.
13. Getting rid of that birth, they were next
born as ravens, and then
as vultures and falcons of mountain caves
(preying on the harmless birds
below).
14. They were then transformed to the forms
of hogs in the land of
Trigarta, and then as mountain rams in
Magadha, and afterwards of
heinous reptiles in caves and holes.
15. Thus after passing successively into a
variety of other forms, they
are now lying as fishes in the wood-land
lakes of Kashmir.
16. Being burnt in hell fire at first, they
have now their respite in
the watery lake, and drink its filthy water,
whereby they neither die
nor live to their hearts content.
17. Having thus passed over and over into
various births, and being
transformed again and again to be reborn on
earth, they are rolling like
waves of the sea to all eternity.
18. Thus like their endless desires, they
have been eternally rolling
like weeds in the ocean of the earth; and
there is no end of their pains
until the end of their desires.
CHAPTER XXXI.—Investigation of Reality and Unreality
Argument. Egoism the cause of Poverty and
Calamity, illustrated
in the instance of Dāma and others.
Vasishtha continued:—It was for your
enlightenment, O high minded Rāma!
that I have related to you the instance of
Dāma and Vyāla, that you may
derive instruction thereby, and not let it go
for nothing as a mere idle
story.
2. Following after untruth by slighting the
truth, is attended with the
danger of incurring endless miseries, which
the careless pursuer after
it, is little aware of.
3. Mind! how great was the leadership of
Sambara's army, (once held by
Dāma and his colleagues), and whereby they
defeated the hosts of the
immortal deities, and reflect on the change
of their state to
contemptible fishes in a dry and dirty
quagmire.
4. Mind their former fortitude, which put to
flight the legions of the
immortals; and think on their base servility
as hunters, under the chief
of Kirātas afterwards.
5. See their unselfishness of mind and great
patience at first, and then
see their vain desires and assumption of the
vanity of egotism at last.
6. Selfish egotism is the root of the wide
extended branches of misery
in the forest of the world, which produces
and bears the poisonous
blossoms of desire.
7. Therefore, O Rāma! be diligent to wipe off
from thy heart the sense
of thy egoism, and try to be happy by
thinking always of the nullity of
thyself.
8. The error of egoism like a dark cloud,
hidest the bright disk of the
moon of truth under its gloom, and causes its
cooling beams to disappear
from sight.
9. The three Daityas Dāma, Vyāla and Kata,
being under the demoniac
influence of Egoism, believed their nonentity
as positive entity by the
excess of their illusion.
10. They are now living as fishes in the
muddy pool of a lake, among the
forest lands of Kashmir, where they are
content at present with feeding
with zest upon the moss and weeds growing in
it. (The watery land of
Kashmir is well-known to abound in fishes
feeding on aquatic herbs and
moss).
11. Rāma said:—Tell me sir, how they came to
existence when they were
nonexistent before; for neither can a nil be an ens, nor an entity
become a nonentity at any time.
12. Vasishtha replied:—So it is, O strong
armed Rāma! that nothing can
ever be something, or anything can ever be
nothing. But it is possible
for a little thing to be great, as for a
great one to be reduced to
minuteness. (As it is the case in the
evolution and involutions of
beings).
13. Say what nonentity has come to being, or
what entity has been
lasting for ever. All these I will explain to
you by their best proofs
and examples.
14. Rāma answered:—Why sir, all that is
existent is ever present before
us as our own bodies, and all things beside
ourselves; but you are
speaking of Dāma and the demons, as mere
nullities and yet to be in
existence.
15. Yes Rāma, it was in the same way, that the
non-existent and unreal
Dāma and others seemed to be in existence by
mere illusion, as the
mirage appears to us to be full of water by
our optical delusion (or
deception of vision).
16. It is in like manner that ourselves,
these gods and demigods, and
all things besides, are unrealities in fact,
and yet we seem to turn
about and speak and act as real persons.
17. My existence is as unreal as thine, and
yet it appears as real as we
dream our death in sleep. (So we dream of our
existence while we are
awake).
18. As the sight of a dead friend in a dream
is not a reality, so the
notion of the reality of the world, ceases
upon the conviction of its
unreality, as that of the demise of the
person seen in a dream.
19. But such assertions of our nihility are
not acceptable to them, who
are deluded to the belief of the reality of
sensible objects. It is the
habit of thinking its reality, that will not
listen to its
contradiction.
20. This mistaken impression of the reality
of the world, is never to be
effaced without the knowledge of its
unreality, derived from the
sāstras, and the assuetude of thinking it so.
21. He who preaches the unreality of the
world and the reality of
Brahma, is derided by the ignorant as a mad
man; (for his negation of
the seeming reality, and assertion of the
unseen God).
22. The learned and the ignorant cannot agree
on this subject, as the
drunken and sober men can not meet together.
It is one who has the
distinct knowledge of light and darkness,
that knows the difference
between the shade and sunlight.
23. It is as impossible to turn the ignorant
to truth, from their belief
in the reality of unrealities, as to make a
dead body to stand on it
legs by any effort.
24. It is in vain to preach the doctrine of
"to pan," that "Brahma is
all" to the vulgar, who for want of
their knowledge of abstract
meditation, are devoted to their sensible
notions.
25. There prohibition is an admonition,
giving to the ignorant, (who are
incapable of persuasions); as for the learned
who know themselves to be
Brahma, it is useless to lecture them on this
subject (which they are
already acquainted with).
26. The intelligent man, who believes that
the supremely quiescent
spirit of Brahma, pervades the whole
universe, is not to be led away by
any from his firm belief.
27. So nothing can shake the faith of that
man, who knows himself as no
other, beside the Supreme Being who is all in
all; and thinks himself to
be dependent on the substantiality of God, as
the formal ring depends on
its substance of gold.
28. The ignorant have no notion of the
spirit, beside that of matter,
which they believe as the cause and effect (Kārya
Kārana) of its own
production; but the learned man sees the
substantive spirit, in all
forms of creation, as he views the substance
of gold in all the
ornaments made of that metal.
29. The ignorant man is composed of his
egoism only, and the sage is
fraught with his spirituality alone; and
neither of them is ever
thwarted from his own belief.
30. What is one's nature or habit (of
thinking), can hardly be altered
at any time; for it would be foolish in one,
who has been habituated to
think himself as a man, to take himself for a
pot or otherwise.
31. Hence though ourselves and others, and
that Dāma and the demons are
nothing in reality; yet who can believe that
we or these or those and
not what ourselves to be.
32. There is but One Being that is really
existent, who is truth and
consciousness himself, and of the nature of
the vacuum and pure
understanding. He is immaculate, all
pervading, quiescent and without
his rise or fall.
33. Being perfect quietude and void, he seems
as nothing existent; and
all these creations subsist in that vacuity
as particles of its own
splendour.
34. As the stars are seen to shine
resplendent in the darkness of night,
and the worms and waves are seen to float on
the surface of the waters,
so do all these phenomena appear to occur in
his reality.
35. Whatever that being purposes himself to
be, he conceives himself to
be immediately the same: it is that vacuous
Intellect only which is the
true reality, and all others are also real,
as viewed in it and rising
and setting in it out of its own will
(volition or bidding).
36. Therefore there is nothing real or unreal
in the three worlds, but
all of or the same form as it is viewed by
the Intellect, and rising
before it of its own spontaneity. (The three
worlds are composed of this
earth and the worlds above and beneath it,
called as swarga, martya and
pātāla).
37. We have also sprung from that Will Divine
as Dāma and others; hence
there is neither any reality or unreality in
any of us, except at the
time (when we exist or cease to do so).
38. This infinite and formless void of the
Intellect, is ubiquitous and
all pervading; and in whatever form this
intellect manifests itself in
any place, it appears there just in the same
figure and manner.
39. As the divine consciousness expanded
itself with the images of Dāma
and others, it immediately assumed those shapes
by its notions of the
same. (But here it was the consciousness of
Sambara or Satan, which
manifested itself in those shapes, and
implies every thing to be but a
manifestation of our notion of it).
40. So it is with every one of us, that all
things are produced to our
view, according to their notions which are
presented to our
consciousness. (This is the tenet of
conceptualism or idealism, which
bears resemblance to the doctrine of Realism.
See Cousin's treatise "De
Intellectibus").
41. What we call the world, is the
representation of things to us as in
our dream; it is a hollow body as a bubble
rising in the empty ocean of
the Intellect, and appearing as the water in
the mirage.
42. The waking state of the vacuous
intellect, is styled the phenomenal
world, and its state of sleep and rest, is
what we call liberation,
emancipation or salvation from pain (ātyantika dukkha nivritti
moksha).
43. But the Intellect which never sleeps, nor
has to be awakened at any
time (but is ever wakeful), is the vacuity of
the Divine Mind, in which
the world is ever present in its visible form
(and to which nothing is
invisible).
44. There the work of creation is united with
the rest of nirvāna, and
the cessation from the act of creation, is
joined with uninterrupted
quiescence; and no difference of alternate
work and rest whatever
subsists in God any time. (There is no such thing
as "God rested from
his works").
45. The Divine Intellect views its own form
in the world, and the world
in itself in its true sense; as the blinded
eye sees the internal light
in its orbit. (?)
46. The Divine Intellect like the blinded
eye, sees nothing from
without, but views every form within itself;
because there is no visible
nor phenomenal world, beside what is situated
within the vacuous sphere
of the intellect.
47. There are all these things every where,
as we have ideas of them in
our minds; but there is never any thing any
where, of which we have no
previous idea in the mind. It is the one
quiet spirit of God, which lies
extended in all these forms coming to our
knowledge. Therefore knowing
him as all in all, give up all your fears and
sorrows and duality, rest
in peace in his unity.
48. The great intellect of God, is as solid
and clear as a block of
crystal, which is both dense and transparent
in the inside. They appear
to be all hollow within, but replete with the
images of all things from
without.
CHAPTER XXXII.—On Good Conduct.
Argument. Passing from the meaner to higher
births, is the way
to the attainment of Liberation, and supreme
felicity.
Rāma said:—Tell me sir, how Dāma, Vyāla and
Kata obtained their
liberation at last like all other virtuous
souls, and got released from
the torments of hell, like children getting
rid of the fear of Yakshas
and Pisāchas.
2. Vasishtha replied:—Hear, O thou support of
Raghu's race! what Yama
said in respect of Dāma, Vyāla and their
companions, when they besought
for their liberation through his attendants
in hell.
3. That Dāma and others would obtain their
liberation, upon their
release from their demoniac bodies by death;
and upon hearing the
account of their lives and actions.
4. Rāma said:—Tell me sir, how, when and from
what source, Dāma and
others, came to learn the accounts of their
lives, and in what manner
they obtained their release from hell.
5. Vasishtha replied:—These demons being
transformed to fishes in a
pool, by the bank of the great lotus lake in
Kashmir, underwent many
miserable births, in their finny forms in the
same bog.
6. Being then crushed to death in that marshy
ground under the feet of
buffaloes, they were transformed afterwards
to the shapes of cranes,
frequenting that lake of lotuses.
7. There they fed upon the moss and mushrooms
and tender petals of
lotuses, and had to live upon the leaves of
aquatic plants and creepers,
that floated on the surface of the waves.
8. They swung in cradles of flowers, and
rested on beds of blue lotuses;
and dived in vortices of the waters, or flew
under the cooling showers
of rainy clouds.
9. These charming cranes and herons, were at
last becleansed of their
brutish foulness, by their vegetable food of
sweet fruits and flowers,
and by their pure beverage of the crystal
lake, the food of holy saints.
10. Having by these means obtained a clear
understanding, they were
prepared for their release from the brutish
state, as men when enabled
to distinguish and get hold of the qualities
of satva and rajas
(i.e. of goodness and virtue), from that of tamas or wrong and evil,
are entitled to their liberation.
11. Now there is a city by name of
Adhisthāna, in the happy valley of
Kashmir, which is beset by mountains and
trees on all sides, and very
romantic in its appearance.
12. There is a hill in the midst of that city
known as Pradyumna
Sekhara, which bears resemblance to a pistil,
rising from the pericarp
within the cell of a lotus-flower.
13. On the top of that hill, there is an
edifice towering above all
other buildings; and piercing the sky with
its high turrets, which
appears like pinnacles above its summit.
14. On the north-east corner of that edifice,
there is a hollow at the
top of its towering head; which is overgrown
with moss, and is
continually resounding to the blowing winds.
15. There the demon Vyāla built his nest in
the form of a sparrow, and
chirped his meaningless notes, as one repeats
the Vedic hymns without
knowing their meanings. (This chanting is
elsewhere compared with the
croaking of frogs).
16. There was at that time a prince in the
same city, by name of
Yasaskara or the renowned, who reigned there like Indra over the
gods
in heaven.
17. Then the demon Dāma became a gnat and
dwelt in that dwelling, and
continued to buzz his low tune in the crevice
of a lofty column of that
building.
18. It then came to pass, that the citizens
of Adhishthāna, prepared a
play ground by name of Ratnāvatī-vehara in
that city.
19. There the minister of the king known as
Narasinha by name, took his
residence. He understood the fates of human
kind, as the astronomer
knows the stars of heaven on a small
celestial globe, which he holds in
his hand.
20. It happened at that time, that the
deceitful demon Kata, is as
reborn as a parrot, and became the favourite
of the minister, by being
kept in a silver cage in his house.
21. It then turned out that the minister
recited this poetical narrative
of the Titan war to the inmates of the house.
22. And the parrot Kata, happening to hear
it, remembered his past life,
whereby he was absolved of his sins, and
attained his final liberation.
23. The sparrow dwelling on the top of the
Pradyumna hill, also chanced
to hear the narration of his life in that
place, and obtained his
emancipation thereby.
24. Dāma who in the form of a gnat, resided
in the palace, happened also
to hear the minister's recital of his tale,
and obtained thereby his
peace and release.
25. In this manner, O Rāma! the sparrow on
the Pradyumna mount, the gnat
in the palace, and the parrot on the play
ground, had all their
liberation.
26. Thus I have related to you the whole of
the story of the demon Dāma
and others, which will fully convince you of
the vanity of the world.
27. It is the ignorant only that are tempted
to vanity by their error,
as they are led to the delusion of water in a
mirage; and so the great
also are liable like these demons, to fall
low from their high stations
by their error.
28. Think of one of these, that reduced the
high Meru and Mandara
mountains with a nod of his eyebrows, was
constrained to remain as a
contemptible gnat in the chink of a pillar in
the palace. (So the huge
Satan entered the body of the small and
hateful serpent, and the
gigantic devils in the hateful bodies of the
herd of swine).
29. Look at another who threatened to destroy
the sun and moon with a
slap, living at last as a poor sparrow in a
hole of the peak of the
Pradyumna mountain.
30. Look at the third who balanced the mount
Meru like a flower bouquet
in his hand, lying imprisoned as a parrot in
the cage at the house of
Nrisingha.
31. When the sphere of the pure intellect, is
tinged with the hue of
egotism, it is debased to another form
without changing its nature (by
another birth).
32. It is because of the wrong desire of a
man that he takes the untruth
for truth, as if by the excessive thirst of a
person, that he mistakes
the mirage for water, and thereby loses both
his way and his life.
33. Those men only can ford across the ocean
of the world, who by the
natural bent of their good understanding, are
inclined to the study of
the sāstras, and look forward to their
liberation, by rejecting whatever
is vicious and untrue.
34. Those who are prone to false reasoning
and heresy, by rejecting the
revelations, are subject to various changes
and miseries, and fall like
the running water into the pit, by loss of
their best interests in life.
35. But those who walk by the dictates of
conscience, and follow the
path pointed by the Āgama (Veda), are saved
from destruction, and attain
their best state (of perfection and bliss).
36. O highminded Rāma! he whose mind always
longs after having this
thing and that, loses the best gain of his
manliness (parama
purushārtha) by his avarice, and leaves not
even ashes or traces behind.
37. The high-minded man regards the world as
a straw, and shuns all its
concerns as a snake casts off its slough.
38. He whose mind is illumined by the
wondrous light of truth, is always
taken under the protection of the gods, as
the mundane egg is protected
by Brahmā (or rather under the wings of
Brahmā's swan, hatching over its
egg).
39. Nobody should walk in paths which are
long and wearisome, crooked
and winding, and encompassed by dangers and
difficulties; because
Rāhu—the ascending node, lost its life by its
curvilinear course, to
drink the nectarine beams of the moon.
40. He who abides by the dictates of the true
sāstras, and associates
with the best of men, are never subject to
the darkness of error.
41. Those who are renowned for their virtues,
have the power to bring
their destiny under their command, convert
all their evils to good, and
render their prosperity perpetual.
42. Those who are unsatisfied with their
qualifications (but wish to
qualify themselves the more), and those who
thirst after knowledge and
are seekers of truth, are truly called as
human beings, all others are
but brutes.
43. Those, the lakes of whose hearts are
brightened by the moonbeams of
fame (i.e. whose heart are desirous of fame); have the form of Hari
seated in their hearts, as in the sea of
milk.
44. The repeated desire of enjoying what has
been enjoyed, and of seeing
what has often been seen, is not the way to
get rid of the world; but is
the cause of repeated birth, for the same
enjoyments.
45. Continue to abide by the established rule
of conduct, act according
to the sāstras and good usages, and break off
the bonds of worldly
enjoyments, which are all but vanities.
46. Let the world resound with the renown of
your virtues reaching to
the skies; because thy renown will
immortalize thy name, and not the
enjoyments thou hast enjoyed.
47. Those whose good deeds shine as
moonbeams, and are sung by the
maidens of heaven, are said to be truly
living, while all others unknown
to fame are really dead.
48. They that aspire to their utmost
perfection by their unfailing
exertions, and act according to the precepts
of the sāstras, are surely
successful in their attempt.
49. Abiding patiently by the Sāstra, without
hastening for success; and
perfecting one's self by long practice,
produce the ripe fruits of
consummation.
50. Now Rāma, renounce all your sorrow and
fear, your anxieties, pride
and hastiness; conduct yourself by the
ordinances of law and sāstras,
and immortalize your name.
51. Take care, that your sensuous soul does
not perish as a prey in the
snare of your sensual appetites, nor as a
blind old man by falling in
the hidden pits of this world.
52. Do not allow yourself henceforward to be
degraded below the vulgar;
but consider well the sāstras as the best
weapons, for defeating the
dangers and difficulties of the world.
53. Why do you endanger your life in the
muddy pit of this world, like
an elephant falling in a pitfall under the
keen arrows of the enemy?
Avoid only to taste of its enjoyments, and
you are free from all danger.
54. Of what avail is wealth without
knowledge; therefore devote yourself
to learning, and consider well your riches to
be but trash and bubbles.
55. The knowledge of heretical sāstras, has
made beasts of men, by
making them only miserable and unhappy by
their unprofitable arguments.
56. Now wake and shake off the dullness of
your long, deep and
death-like sleep, like the torpor of the old
tortoise lying in the bog.
57. Rise and accept an antidote to ward off
your old age and death; and
it is knowledge of this prescription, that
all wealth and property are
for our evils, and all pleasures and
enjoyments, tend only to sicken and
enervate our frames.
58. Know your difficulty to be your
prosperity, and your disrespect to
be your great gain. Conduct yourself
according to the purport of the
sāstras, as they are supported by good usage.
59. Acts done according to the sāstras and
good usage also, are
productive of the best fruits of immortality.
60. He who acts well according to good usage,
and considers everything
by good reasons, and is indifferent to the
pains and pleasures of the
world; such a one flourishes like an arbour
in the spring, with the
fruits and flowers of long life and fame,
virtues and good qualities and
prosperity.
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
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