The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER LVI.
STATE OF THE SOUL AFTER DEATH.
Argument. The desire of the king, and his
departure to the
realm of death, followed by Līlā and the
goddess; and their
arrival to his former city.
Vasishtha continued:—In the meantime the
eye-balls of the king became
convoluted, and his lips and cheeks grew pale
and dry, with his whole
countenance; and there remained only the
slender breath of life in him.
2. His body became as lean as a dry leaf, and
his face turned as ghastly
as the figure of death; his throat gurgled as
the hoarsest beetles, and
his lungs breathed with a bated breath.
3. His sight was darkened upon the
insensibility of death, and his hopes
were buried in the pit of despair; and the
sensations of his external
organs, were hid within the cavity of his
heart.
4. His figure was as senseless as a picture
in painting, and all his
limbs were as motionless, as those of a
statue carved upon a block of
marble.
5. What need is there of a lengthy
description, when it may be said in
short; that his life quitted his body, as a
bird flies off afar from a
falling tree.
6. The two ladies with their divine
eye-sight, beheld his animal spirit,
flying upwards in the sky in its aerial form;
and his consciousness
disappearing, like the odour of a flower
wafted by the wind.
7. His living soul being joined with its
spiritual body, began to fly
higher and higher in the air; as it was led
by its inward desire or
expectation of ascending to heaven.
8. The two ladies, kept going after that
conscious soul, like a couple
of female bees, pursuing a particle of
perfume borne afar in the air on
the wings of the wind.
9. Then in a moment after the fainting fit of
death was over; the
conscious soul was roused from its
insensibility, like some fragrance
expanding itself with the breeze.
10. It saw the porters of death, carrying
away the souls of the dead,
that have resumed their grosser forms, by
means of the mess offerings of
their kinsmen to their manes.
11. After a long year's journey on the way,
it reached at the distant
abode of Yama, with the hope of reaping the reward of its acts; but
found the gate fast beset by beasts of prey.
(Like the Cerebrus at the
hellgate of Pluto).
12. Yama, on beholding the departed spirit of
every body brought before
him, ordered to find out its foul acts all
along its life time.
13. On finding the prince's spirit spotless,
and ever inclined to
virtuous acts and to have been nourished by
the grace of the goddess of
wisdom:—
14. He ordered it to be released, and
re-entered into its former dead
body, which lay buried under the flowers in
the tomb.
15. It was then let to fly in the etherial
path, with the swiftness of a
stone flung from a sling; and was followed by
the living Līlā and the
goddess in the air.
16. The living soul of the king thus sailing
through the sky, did not
observe the forms of the two ladies that
followed it, though they saw it
all along its course. (Because heavenly forms
are invisible to mortal
eyes and souls).
17. They traversed through many worlds, and
soon passed the bounds of
the extra-mundane systems; till they arrived
at the solar world, whence
they descended on this orb of the earth.
18. The two self-willed forms (of Līlā and
the goddess), in company with
the living soul of the king; arrived at the
royal city of Padma, and
entered the apartment of Līlā.
19. They entered in a trice and of their own
free will, into the inside
of the palace; as the air passes in flowers,
and the sunbeams penetrate
in the water, and the odors mix with the air.
20. Rāma asked:—How was it Sir, that they
entered into the abode
adjoining to the tomb, and how could they
find out the way to it, the
one having been dead a long time, and all
three being but bodiless
vacuity?
21. Vasishtha replied:—The tomb of the dead
body of the prince, being
impressed in his soul, and the object of its
desire; led his spirit
insensibly to it, as if it were by its inborn
instinct.
22. Who does not know, that the endless
desires which are sown in the
human breast, like the countless seeds of a
fig fruit; come of their own
nature, to grow up to big trees in their
time?
23. Just as the living body bears its
seed—the subtile or linga deha
in the heart, which germinates and grows to a
tree at last; so every
particle of the intellect, bears the mundane
seed in itself. (The cosmos
is contained in every individual soul).
24. As a man placed in one country, sees
within himself his house, which
is situated in a far distant land; so the
soul sees the objects of his
distant desires, ever present before it.
25. The living soul, ever longs after the
best object of its desire;
though it may undergo a hundred births, and
become subject to the errors
and delusions of his senses, and of this
illusive world. (For whatever
is born in the root, must come out in the
seed; and that which is bred
in the bones, must appear in the flesh).
26. Rāma rejoined:—There are many persons,
that are free from their
desire of receiving the funeral cake: now
tell me, sir, what becomes of
those souls, who get no cake offering at
their Srādh.
27. Vasishtha replied:—The man having the
desire of receiving the mess
settled in his heart, and thinking it to be
offered to him; is surely
benefitted by its offering. (The funeral cake
like every other food, is
said to nourish the spirit, and cause its
resuscitation in a new life
and body).
28. Whatever is in the heart and mind, the
same notions form the nature
of living beings; and whether these are in
their corporeal or
incorporeal states, they think themselves as
such beings and no other.
(The sense of personal identity accompanies
the soul everywhere).
29. The thought of having received the pinda cake, makes a man
sapinda, though it is not actually offered to him; so on the
other
hand the thought of not being served with the
cake, makes a sapinda
become a nispinda (or one served with it becomes as one without it).
30. It is verily the desire of all living
beings to be such and such as
they have in their hearts, and that is the
cause of their becoming so in
reality. (Gloss. The ordinance of the
necessity of cake offering,
fosters its desire in the hearts of men. Or,
which is the same thing,
the desire of receiving the funeral cake, is
fostered in the hearts of
men, by the ordinance of Srādh).
31. It is the thought of a man, that makes
the poison savour as nectar
to his taste; and it is his very thought that
makes an untruth seem as
truth to him. (Gloss. The thought of a
snake-catcher that he is the
snake eating Garuda, makes him swallow the
bitter poison as sweet honey;
and the thought of snake-bite from the
pricking of a thorn, mortifies a
man by his false fear or imagination only).
32. Know this for certain, that no thought
ever rises in any one without
some cause or other; hence the desire or
thought which is inherent in
the spirit, is the sole cause of its
regeneration on earth.
33. Nobody has ever seen or heard of any
event, occurring without its
proper cause; except the being of the Supreme
Being, which is the
causeless cause of all beings, from their
state of not-being into being.
34. The desire is inherent in the intellect,
like a dream in the soul;
and the same appears in the form of acts, as
the Will of God is
manifested in his works of creation.
35. Rāma said:—How can the spirit that is
conscious of its demerit,
foster any desire of its future good; and how
can it profit by the pious
works of others for its salvation? (as the
Srādh made by the relatives
of the deceased).
36. Tell me too whether the pious acts of
others, which are offered to
the manes go for nothing; and whether the
absence of future prospects of
the unmeritorious ghost, or the benevolent
wishes of others (for its
future good) are to take effect.
37. Vasishtha said:—A desire is naturally
raised in one at its proper
time and place, and by application of
appropriate acts and means; and
the rising of the desire necessarily
overcomes its absence. Gloss. So a
Srādh done in proper season and manner,
serves to the benefit of the
desertless spirit.
38. The pious gifts made on behalf of the
departed souls, accrue to them
as their own acts; and the sense which they
thus acquire of their
worthiness, fills them with better hopes and
desires of their future
state. (Hence rises the hope of redemption by
means of the redeeming son
of man).
39. And as the stronger man gains the better
of his adversary, so the
later acts of piety drive away the former
impiety from the spirit.
Therefore the constant practice of pious acts
is strictly enjoined in
the Sāstras.
40. Rāma said:—If the desire is raised at its
proper time and place,
how then could it rise in the beginning when
there was no time nor place
(i. e., when all was void and yet Brahmā had his desire and will).
41. You say that there are accessory causes,
which give rise to the
desires, but how could the will rise at first
without any accessory
cause whatever?
42. Vasishtha replied:—It is true, O
long-armed Rāma, that there was
neither time nor place in the beginning, when
the Spirit of God was
without its will.
43. And there being no accessory cause, there
was not even the idea of
the visible world, nor was it created or
brought into existence; and it
is so even now.
44. The phenomenal world has no existence,
and all that is visible, is
the manifestation of the Divine Intellect,
which is ever lasting and
imperishable.
45. This will I explain to you afterwards in
a hundred different ways,
and it is my main purpose to do so; but hear
me now tell you what
appertains to the matter under consideration.
46. They having got in that house, saw its
inside beautifully decorated
with chaplets of flowers as fresh as those of
the spring season.
47. The inmates of the palace were quietly
employed in their duties, and
the corpse of the king was placed upon a bed
of mandara and kunda
flowers.
48. The sheet over the dead body, was also
strewn over with wreaths of
the same flowers; and there were the
auspicious pots of water placed by
the bed side.
49. The doors of the room were closed, and
the windows were shut fast
with their latchets; the lamps cast a dim
light on the white washed
walls around, and the corpse was lying as a
man in sleep, with the
suppressed breathing of his mouth and
nostrils.
50. There was the full bright moon, shining
with her delightsome lustre,
and the beauty of the palace, put to blush
the paradise of Indra; it was
as charming as the pericarp of the lotus of
Brahmā's birthplace, and it
was as silent as dumbness or a dummy itself,
and as beautiful as the
fair moon in her fulness.
CHAPTER LVII.
PHENOMENA OF DREAMING.
Argument. Unsubstantiality of the aerial body of Līlā and
the Spiritual bodies of Yogis.
Vasishtha continued:—They beheld there the
younger Līlā of Vidūratha,
who had arrived there after her demise, and
before the death of that
king.
2. She was in her former habit and mode with
the same body, and the same
tone and tenor of her mind; she was also as
beautiful in all her
features, as in her former graceful form and
figure when living.
3. She was the same in every part of her
body, and wore the same apparel
as before. She had the very ornaments on her
person, with the difference
that it was sitting quietly in the same
place, and not moving about as
before.
4. She kept flapping her pretty fan (chowry),
over the corpse of the
king; and was gracing the ground below, like
the rising moon brightening
the skies above.
5. She sat quiet, reclining her moonlike face
on the palm of her left
hand; and decorated with shining gems, she
appeared as a bed of flowers,
with new-blown blossoms on it.
6. With the glances of her beautiful eyes,
she shed showers of flowers
on all sides; and the brightness of her
person, beamed with the beams of
the etherial moon.
7. She seemed to have approached to the lord
of men, like the goddess
Lakshmī, appearing before the god Vishnu; and
with the heaps of flowers
before her, she seemed as Flora or the vernal
season in person.
8. Her eyes were fixed on the countenance of
her husband, as if she was
pondering his future well-being; and there
was a melancholy like that of
the waning moon, spread over her face, to
think of his present woeful
state.
9. They beheld the damsel, who however had no
sight of them; because
their trust was in truth, and saw everything
clearly; while her views
being otherwise, she could not discern their
spiritual forms.
10. Rāma said:—You have said Sir, that the
former Līlā had repaired
there in her reverie and spiritual form, by
the favour of the goddess of
wisdom.
11. How do you now describe her as having a
body, which I want to know
how and whence it came to her.
12. Vasishtha replied:—What is this body of
Līlā, Rāma! It is no more
true than a false imagination of her gross
spirit, like that of water in
the mirage. (It is the conception of one's
self as so and so, that
impresses him with that belief also).
13. It is the spirit alone that fills the
world, and all bodies are
creations of the fancy. This spirit is the
Intellect of God, and full of
felicity in itself.
14. The same understanding which Līlā had of
herself to her end,
accompanied her to her future state; and the
same notion of her body
followed her there, though it was reduced to
dust, as the ice is
dissolved into water.
15. The spiritual bodies also, are sometimes
liable to fall into error,
and think themselves as corporeal bodies, as
we mistake a rope for the
serpent.
16. The belief in the materiality of any
body, as composed of the earth
and other elements, is as false as it is to
believe the hares to have
horns on their heads.
17. Whoso thinks himself to have become a
stag in his dream, has no need
of seeking another stag for comparing himself
with it (i. e. Men
are
actuated by their own opinion of themselves).
18. An untruth appears as truth at one time,
and disappears at another;
as the error of a snake in a rope, vanishes
upon the knowledge of its
falsehood.
19. So the knowledge of the reality of all
things, in the minds of the
un-enlightened; is dispersed upon conviction
of their unreality in the
minds of the enlightened.
20. But the ignorant, that have a belief in
the reality of this world of
dreams, believe also in the transmigration of
the animal soul, like the
revolution of the globe on its own axis.
21. Rāma asked:—If the bodies of Yogis be of
a spiritual nature, how is
it that they are seen to walk about in the
sights of men?
22. Vasishtha replied:—The Yogi may take upon
himself various forms,
without the destruction of his former body;
as the human soul may deem
itself transformed to a stag or any other
being in a dream, without
undergoing any change in its spiritual
essence. (The identity of the
self is not lost under any form of the body.
Locke).
23. His spiritual body is invisible to all,
though it may appear as
visible to their sight. It is like the
particles of frost seen in
sun-beams, and as the appearance of a white
spot in autumnal sky (when
there is no frost nor cloud in it).
24. No body can easily discern the features
of a Yogi's body, nor are
they discernible by other Yogis. They are as
imperceptible as the
features of a bird flying in the air.
25. It is from the error of judgement, that
men think some Yogis to be
dead and others to be living; but their
spiritual bodies are never
subject to death or common sight.
26. The embodied soul is subject to errors,
from which the souls of
Yogis are free; because their knowledge of
truth has purged the mistake
of a snake in the rope, from their souls.
27. What is this body and whence it is, and
what of its existence or
destruction? What is lasting remains forever
and is freed from the
ignorance it had before (and it is the soul
which is ever lasting and
free from error).
28. Rāma said:—Whether the embodied soul
takes the spiritual form, or
is it something other than this. Tell me this
and remove my doubt.
29. Vasishtha said:—I have told this
repeatedly to you, my good Rāma!
and how is it that you do not understand it
yet, that there exists only
the spiritual body, and the material form is
nothing?
30. It is by habit of constant meditation,
that you must know your
spiritual state, and subdue your sense of
corporeality; and as you
abstain from the latter, so you attain to the
former state.
31. Then there will be an end of your sense
of the gravity and solidity
of objects, like the disappearance of the
visions of a dreaming man,
when he comes to wake.
32. The body of a Yogi becomes as light and
subtile, as the evanescent
appearances in a dream (the fleeting objects
of vision).
33. And as a dreaming man feels the lightness
of his body, in his
dreaming rambles; so the Yogi finds his solid
body, as volatile as air
in all places.
34. The expectation of the long life of a
master-head in his material
body, is realized in the spiritual one, after
the corpse has been burnt
away. (Longevity consists in the long life of
the spirit and not of the
body).
35. Every body must have to assume his
spiritual frame afterwards; but
the Yogi finds it in his life-time, by the
enlightenment of his
intellect.
36. As a man upon his waking from sleep,
remembers his having an
intellectual form in his dreaming state; so
the Yogi is conscious of his
spiritual body in his own intellect.
37. The notion of the corporeal body is a
mere fallacy, like that of the
snake in a rope; hence nothing is lost by the
loss of this body, nor is
anything gained by its production and
regeneration.
38. Rāma said:—Now tell me Sir, what the
inmates of the house thought
this Līlā to be; whether they viewed her as
an embodied being or a
bodiless apparition appearing before them.
39. Vasishtha answered:—They took the
sorrowful queen to be some friend
of the king, and to have come from some place
they knew not what and
where.
40. They did not like to examine the matter,
because it is the nature of
the ignorant like that of brutes, to believe
what they see, without
investigation or consideration of its nature.
41. As a stone flung at random flies off from
its mark, so the brutish
and ignorant folks go astray, from hitting at
the true mark of a thing
placed before them.
42. As we know not what becomes of the
objects of our dream, and whither
they are fled upon our waking; such is the
case with our material
bodies, which are as false and fleeting as
our delusive dreams.
43. Rāma said:—Tell me Sir, where the hill we
dream of, is hid upon our
waking; kindly remove my doubt, as the wind
disperses the autumnal
clouds.
44. Vasishtha said:—All things appearing in
our dream or residing in
our desire as the hill, &c., are absorbed
in our consciousness whence
they sprang; just as the motion of bodies
subsides in the air which
gives the vibration.
45. As the motion of the air mixes with the
fixed ether, so the dreams
and desires which we are conscious of, set in
the unchanging soul whence
they have their rise.
46. Our dreams like our knowledge of all
other things, are made known to
us by our consciousness, the nature of which
is unknown to us as that of
the inward soul. (Consciousness and the soul
are represented as two
different predicaments, and the one is not
predicated of the other, as
we say—the conscious soul).
47. We do not find our dreams and desires, as
distinct from our
consciousness of them; they appertain to it
in the same manner, as
fluidity to water and motion to the air.
48. Whatever difference may appear to exist
between them, is the effect
of sheer ignorance; and this gross ignorance
is the feature of this
world, known as the phantom of fancy.
49. As it is impossible to conceive two
co-eternal and co-existent
causes together (as an efficient and a
material cause); so it is wrong
to suppose the dream as a distinct existence
or otherwise, than an act
of our consciousness.
50. There is no difference whatever between
the dreaming and waking
states; in dream we see a false city
appearing to view, so in waking you
behold the unreal world, standing as a
reality before you.
51. Nothing can be truly existent that
appears as true in a dream; this
being always true of the visions in a dream,
it is likewise so of the
external phenomena, appearing to the sight in
our day dreams.
52. As the hill in a dream, immediately
disappears into airy nothing, so
the material world sooner or later disappears
into naught by thinking on
its nihility.
53. A Yogi is seen by some to mount in the
air, and by others as a dead
body lying on the ground; and this is
according to one's belief in his
spiritual or material body, that every one
sees him in his own way.
54. The view of the phenomenal world as
distinct from the Unity, is as
false as a sight in delusion or magical show;
or a dream or delirium of
the great Illusion—māyā.
55. Others who are blinded by similar errors,
entertain as in a dream,
the notion of their reproduction after being
awakened from the
insensibility of their death like sleep; but
the spiritual body of the
Yogi shines and soars upward, after passing
over the mirage of the false
appearances of the world.
CHAPTER LVIII.
REVIVAL OF PADMA.
Argument. Extinction of the Spiritual life of
Līlā, and
Restoration of Padma's Life.
Vasishtha continued:—It was in the meantime
that the goddess of wisdom,
stopped the course of Vidūratha's life, as we
stop the flight of our
minds at will.
2. Līlā said:—Tell me, goddess, what length
of time has expired, since
the corpse of the king was laid in this tomb,
and I was absorbed in my
deep meditation.
3. The goddess replied:—A month has passed
since these maid servants of
thine have been waiting here for watching thy
body, which they thought
lay asleep in the room.
4. Hear excellent lady! what has become of
thy body, after it was rotten
in a fortnight and evaporated in the air.
5. Seeing thy lifeless corpse lying as cold
as frost on the ground, and
turning as dry as a log of wood, or rather as
a withered leaf on the
floor;—
6. The royal ministers thought thee to be
dead of thyself (a suicide),
and removed thy putrid carcase out of the
room.
7. And what more shall I say, than they laid
thy corpse on a heap of
sandal wood, and having set fire to the pile
with the sprinkling of
ghee, they reduced it to ashes in a short
while.
8. Then the family raised a loud cry that
their queen was dead, and wept
bitterly for sometime, after which they
performed thy funeral
ceremonies.
9. Now when they will behold thee coming here
in thy same body, they
must be astonished to think thee as returned
from the next world of the
dead.
10. Now my daughter, when thou shalt appear
before them in this thy
purer and spiritual form, they must look upon
thee with astonishment.
11. For thou hast not thy former form at
present, but it is changed to a
purer one, agreeably to the tenor and
temperament of thy mind. (Lit.
according to the desire in thy heart).
12. For every body beholds every thing
without him, according to his
inward feelings; as for example the sight of
shadowy ghosts is frequent
to children, that have a fear of devils at
heart.
13. Now, O beauteous lady! Thou art an adept
in spiritualism, and hast a
spiritual body on thee, and hast forgotten
and forsaken thy former body,
with all the desires connate with it.
14. The view of material bodies, is lost to
the sight of spiritualists;
and the intelligent view them in the light of
autumnal clouds, which are
void of substance (i. e., The flimsy clouds which are without
rain-water in them).
15. On attainment of the spiritual state, the
material body becomes as
an empty cloud, and as a flower without its
odor.
16. When a man of pure desire, is conscious
of his attaining the
spiritual state; he loses the remembrance of
his material body, as a
youth forgets his embryonic state.
17. It is now the thirty-first day that we
have arrived at this place;
and I have caused the maid servants here, to
fall into a fast sleep this
morning.
18. Now Līlā! let us advance before the
wilful Līlā, and then discover
to her at our will, the form of the truthful
Līlā, and her manner and
conduct to thee.
19. Vasishtha said:—So saying, they wished
themselves to be perceived
by the wilful Līlā, and stood manifest to her
sight in their etherial
forms of the goddess and her inspired dame.
20. At this instant the Līlā of Vidūratha,
looked upon them with her
staring eyes; and found the room lighted up
by the full lustre of their
bodies.
21. The apartment seemed to be lighted by the
bright orb of the moon,
and its wall washed over with liquid gold;
the ground floor shone as
paved with ice, and all was full of
splendour.
22. After seeing the brightness of the bed
chamber, Līlā looked up at
the goddess and the other Līlā, and rising
respectfully before them, she
fell at their feet.
23. Be victorious, O ye goddesses! she said,
that have blessed me with
your visit, and know that know all, that I
have come here first as a
preparer of your way. (Lit. as the sweeper of
your path).
24. As she was speaking in this manner, they
received her with good
grace, and then all the three sat together on
a bedding in their
youthful bloom, like luxuriant creepers on
the snow capt top of Meru.
25. The goddess said:—Tell us daughter, how
you came here before
ourselves, how you have been, and what you
have seen on your way hither.
26. The younger Līlā answered:—As I lay
insensible on that spot (upon
the shock of my death), I was enveloped in
darkness like the new moon,
and felt myself burnt away by the flame of a
conflagration (i. e.,
funeral fire).
27. I had no sense nor thought of anything
good or bad, but remained
with my eyes closed under my eye-lids.
28. Then I found myself, O great goddess!
after I had recovered from my
anaesthesia of death, to assume (by mistake a
new body agreeably to my
former impression), and to be translated at
once into the midst of the
sky.
29. I mounted on the vehicle of winds, and
was borne like fragrance to
this mansion through the etherial space.
30. I found this house guarded by its
warders, and lighted with lamps,
and having a costly bedstead placed in the
midst of it.
31. I am looking here upon this corpse, as my
husband Vidūratha, who has
been sleeping here with his body covered
under the flowers, like the
vernal god in a flower garden.
32. I thought he was taking his rest, after
the fatigue of the warfare,
and did not like to disturb his repose in
this place.
33. I have now related to you, my gracious
goddesses! all that I have
seen and thought of, since I have been
restored to my new life.
34. The goddess spake:—Now I tell thee Līlā,
that hast such beautiful
eyes, and movest like a swan, that I will
raise the corpse of the king
to life from his bed in this bier.
35. Saying so, she breathed the breath of
life as the lotus lets off its
fragrance; and it fled into the nostrils of
the carcase, like a creeping
plant crawls into a hole.
36. It entered into the heart through the
vital sheath, as the wind
penetrates into the hole of a bamboo; and the
breath of life was fraught
with desires, as the waves of the sea sparkle
with pearls.
37. The infusion of life, added to the colour
of the face and body of
king Padma; as the rain-water refreshes the
fading lotus in a drought.
38. By degrees the members of the body became
renovated, like a garden
with its returning flowering season; and as
the sides of a hill become
virescent, with fresh grown bushes and
creepers.
39. The person of the king shone as the queen
of the stars, with all her
digits of the full moon, when she enlightens
the whole world, with the
beams of her radiant face.
40. All his limbs became as tender and
roscid, as the branches of trees
in spring; and they regained their bright and
golden hue, like the
flowers of the vernal season.
41. He oped his eyes which were as clear as
the sky, with their two
pupils rolling as the two orbs of light; and
enlightening the world,
with their charming and auspicious beams.
42. He raised his body, as the Vindhyā
mountain uplifts its head, and
cried, "who waits there" with a
grave and hoarse voice.
43. The two Līlās responded to him
saying:—"your commands;" when he
beheld the two Līlās in attendance upon him,
and lowly bending
themselves at his feet.
44. Both of them were of the same form and
features, and of the like
demeanour and deportment towards him. They
were alike to one another in
their voice and action, as in their joy and
gladness at his rising.
45. Then looking upon them he asked,
"what art thou and who is she"? At
this the elder Līlā responded to him
saying—"deign to hear what I have
to say".
46. I am Līlā thy former consort, and was
joined as twain in one with
thee, as sounds and their senses are combined
together.
47. The other Līlā is but a reflexion of
myself, and cast by my free
will for your service.
48. The lady sitting here beside the bed, is
the goddess of wisdom—the
blessed Sarasvatī, and mother of the three
worlds; set her on the golden
seat before you.
49. It is by virtue of our great merit, that
she has presented herself
to our sight, and brought us back from other
worlds to your presence in
this place.
50. Hearing this, the lotus-eyed king, rose
from his seat, and with
pendant wreaths of flowers and a strap of
cloth hung about his neck,
prostrated himself at her feet.
51. He exclaimed:—I hail thee, O divine
Sarasvatī! that dost confer all
blessings on mankind. Deign to confer on me
the blessings of
understanding and riches with a long life.
52. As he was saying so, the goddess touched
him with her hand and said,
"be thou my son, possessed of thy
desired blessings, and gain thy
blessed abode in future."
53. "Let all evils and evil thoughts be
far from thee, and all thy
discomforts be dispersed from this place; let
an everlasting joy alight
in thine hearts, and a thick population fill
thy happy realm. May all
prosperity attend on thee for ever."
CHAPTER LIX.
EXTINCTION OF PADMA'S LIFE.
Argument. Great joy on the King's return to
Life. His
Government of the kingdom and his final
Liberation.
Vasishtha said:—"Be it so," said
Sarasvatī and disappeared in the air;
and the people rose in the morning with their
revivified king.
2. He embraced the renascent Līlā, who
embraced him in her turn, and
they were exceeding glad in their coming to
life again.
3. The palace was filled with loud
acclamations of joy as those of giddy
revelry: and the citizens were full of mirth
and merry, song and music.
4. The shouts of victory, and sounds of
huzzas and heydays, resounded in
the air, and the people elated with joy,
thronged at the royal courtyard
to see their king.
5. The genii of the Siddhas and Vidyādharas,
dropped down handful of
flowers from above; and the sound of drums
and kettles, and trumpets and
conches, resounded on all sides.
6. The elephants roared aloud on the outside,
with their uplifted
trunks; and crowds of females filled the
inner court-yard, with their
loud rejoicings.
7. Men bearing presents to the king, fell
upon one another at their
mutual clashing; and others wearing the
flowery chaplets on their heads
and hairs, moved gracefully all about.
8. The red turbans of joy on the heads of the
chiefs and host of
citizens, and the waving of the reddish palms
of dancing girls, filled
the sky with a bed of red lotuses.
9. The ground also was strewn over with rosy
flowers, by foot-falls of
dancers with their reddish soles; and the
pendant earrings of ballet
girls, which flourished with the oscillation
of their heads and
shoulders, waved in the air like flowers of
gold.
10. The silken veils which like autumnal
clouds, covered the faces of
fairy damsels in their dancing, glittered as
so many moons shining in
the court-yard.
11. The people then retired to their
respective abodes, with loud
applause of the queen's return with her
husband from the other world.
12. The king Padma heard of his adventures
from the hearsay of his
subjects, and made his purificatory ablution,
with the waters of the
four seas of the earth.
13. Then the royal ministers and ministerial
Brāhmans, joined together
in the act of his installation, like the
synod of immortals, meeting at
the inauguration of Indra.
14. The two Līlās continued in company with
the king, to relate with
delight their respective adventures, and the
wisdom they had gathered
thereby.
15. It was thus by grace of the genius of
wisdom and their own
experience, that this king Padma and his two
queens, obtained their
prosperity equal to that of the three worlds.
16. The king, who was fraught with the wisdom
imparted to him by the
goddess; continued to rule over his kingdom
for thousands of years, in
company with his consorts.
17. They reigned on earth, in their state of
living liberation for
myriads of years; and then receiving the
perfect knowledge of the holy
Siddhas, they became wholly liberated after
their deaths.
18. The happy pair having reigned jointly,
over their delightful realm
of ever increasing population, and which was
graced by learned men and
righteous people, knowing their own rights
and duties of doing good to
all mankind, became freed from the burden of
their state affairs for
ever.
CHAPTER LX.
ON DURATION AND TIME AND THOUGHTS OF THE
MIND.
Argument. The reason of introducing the two Līlās
in the tale.
The one as the counterpart of the other.
Vasishtha said:—I have related to you this
tale, prince! for removing
your error of the phenomenal world. Mind this
tale of Līlā, and renounce
your misconception of the gross material
world.
2. The substantiality of phenomena is a nil by itself, and requires no
pains to invalidate it. It is hard to
disprove a reality; but there is
no difficulty in effacing a falsehood from
the mind.
3. True knowledge consists in viewing the
visibles as void, and knowing
the one vacuum as the sole unity and real
entity; one loses himself at
last in this infinite vacuity. (Vasishtha was
a sūnya vādi or vacuist,
which Sankarāchārya was at the pains to
refute in his Dig-vijaya).
4. When the self-born Brahmā created the
world from nothing, and without
the aid of any material or elementary body;
it is plain that there was
an eternal void, and all these are but
manifestations of the vacuous
soul. (The Teom and Beom of
Genesis, corresponding with Tama and
Vyom of the Veda, were the origin of creation).
5. The same creative soul, has spread the
seeds of its consciousness in
the stream of creation, and these produce the
images as they incessantly
appear to us, unless we take the pains to
repress them.
6. The appearance of the world, is but a
perspective of the sphere of
divine intellect; and contained in the small
space of human intellect
within the soul; as in a transparent particle
of sand.
7. Such being the case, say what is the
essence of this erroneous
conception, and what may be our desires or
reliance in it, and what can
be the meaning either of destiny or
necessity? (The predestination and
chance, to which the Fatalists ascribe the
origination of the universe).
8. This entire whole which is visible to the
eye, is but a false
appearance as that of magic; and there is no
truth nor substance in a
magic show.
9. Rāma said:—Oh! the wondrous exposition of
the world, that you have
now explained to me. It refreshes my soul, as
the moon-beams revive the
blades of grass, that have been burnt down by
a conflagration.
10. It is after so long, that I have come to
know the truly knowable;
such as what and how it is, and the manner
whereby, whence and when it
is to be known.
11. I have my peace and rest in pondering on
this wonderful theory, and
your elucidation of the doctrines of the
Sruti Sāstras.
12. But tell me this one thing to remove my
doubt, as my ears are never
satiate, with drinking the nectarious juice
of your sweet speech.
13. Tell me the time, which transpired during
the three births of Līlā's
husband. Was it the duration of a day and
night in one case, and of a
month in another, and the period of a whole
year in the case of
Vidūratha?
14. Or did any one of them live for many
years, and whether they were of
short or longer durations, according to the
measure of men, gods or
Brahmā. (Because a human year is a day and
night of the polar gods, and
a moment of the cycle of Brahmā. And
revolution of the whole planetary
system to the same point makes a day of
Brahmā).
15. Please sir, kindly tell me this, because
little hearing is not
sufficient to me, as a drop of water is not
enough to moisten the dry
soil or the parched ground of summer heat.
16. Vasishtha said:—Know sinless Rāma! that
whosoever thinks of
anything in any manner at any place or time,
he comes to feel the same
in the same manner, and in the same place and
time.
17. Take for instance the destructive poison,
which becomes as ambrosia
to venomous insects, that take it for their
dainty nourishment; and so
is an enemy turning to a friend by your
friendly behaviour unto him. (In
both cases the evil turns to good by our
taking it as such).
18. And the manner in which all beings
consider themselves, and all
others for a length of time; the same they
seem to be by their mode and
habit of thinking, as if it were by an act of
destiny (i. e., they
consider their thoughts of things as their
destined nature, which is not
so in reality; for fair is foul and foul is
fair; according as our
judgments declare).
19. The manner in which the active intellect
represents a thing in the
soul, the same is imprinted in the
consciousness of its own nature.
(Here the Chit is said to be the intellectus agens and
consciousness—Samvid—the intellectus patiens. The motion of the
mind gives us the impressions of the
swiftness and slowness of time).
20. When our consciousness represents a
twinkling of the eye as a
Kalpa, we are led to believe a single moment an age of long
duration.
(As a short nap appears an age in dreaming),
and (a long age as a moment
as in the case of the seven sleepers of
Kehef).
21. And when we are conscious of or think a Kalpa age as a twinkling,
the Kalpa age is thought to pass as a moment; and so a long night
in
our unconscious sleep, appears as a moment
upon waking.
22. The night appears a longsome age, to the
long suffering sick, while
it seems as a moment, in the nightly revels
of the merry; so a moment
appears as an age in the dream, and an age
passes off as a moment in the
state of insensibility. (The length and
shortness of duration, depending
on our consciousness and insensibility of the
succession of our ideas.
See Locke and Kant on our idea of time).
23. The notions of the resurrection of the
dead, and of one's
metempsychosis, and being re-born in a new
body; of his being a boy,
youth or old man; and of his migrations to
different places at the
distance of hundreds of leagues, are all but
the phenomena of sleep, and
retrospective views in a dream.
24. King Haris Chandra is said, to have
thought a single night as a
dozen of years; and the prince Lavana to have
passed his long life of a
hundred years as the space of a single night.
(So the seven sleepers of
Kehef passed a long period as one night, and so of others).[1]
[1] The reader is referred to the following
passage in the story of Rip
Van Winkle in Irving's Sketch-Book. "To
him the whole twenty years, had
been but as one night". The strange
events that had taken place during
his torpor were, that there had been a
revolutionary war, when his
country had thrown off the yoke of old
England, and that instead of
being a subject of George the third, he was
now a free citizen of the
United States, pp. 32-33.
25. What was a moment to Brahmā, was the
whole age of the life-time of
Manu (Noah); and what is a day to Vishnu,
constitutes the long period of
the life-time of Brahmā. (This alluded to the
comparative differences in
the cycles of planetary bodies presided by
the different deities; such
as Jupiter's cycle of 60 years round the sun,
is but one year to the
presiding god of that planet).
26. The whole life-time of Vishnu, is but one
day of the sedate Siva;
for one whose mind is motionless in his fixed
meditation, is unconscious
of the change of days and nights and of
seasons and years. (Since the
meditative mind is insensible of the
fluctuation of its ideas, or that
there is an utter quietus of them in the
quietism of the Yogi's mind).
27. There is no substance nor the substantive
world, in the mind of the
meditative Yogi (who views them in their
abstract light); and to whom
the sweet pleasures of the world, appear as
bitter, as they are thought
to be the bane of his true felicity.
28. The bitter seems to be sweet, by being
thought to be so; and what is
unfavorable, becomes favorable as that which
is friendly comes to be
unfriendly by being taken in their contrary
senses. (The mind can make a
heaven of hell and a hell of a heaven.
Milton).
29. Thus Rāma! it is by habitual meditation,
that we gain the abstract
knowledge of things; as on the other hand we
forget what we learnt, by
want of their recapitulation. (Habit is
second nature, and practice is
the parent of productions).
30. These by their habitude of thinking, find
every thing in a state of
positive rest; while the unthinking fall into
the errors of the
revolutionary world, as a boat-passenger
thinks the land and objects on
the shore, to be receding from and revolving
around him.
31. Thus the unthinking part of mankind, and
those wandering in their
error, think the world to be moving about
them; but the thinking mind,
sees the whole as an empty void, and full of
phantoms, as one sees in
his dream.
32. It is the thought (erroneous conception),
that shows the white as
black and blue; and it is the mistake of
judgement, that makes one
rejoice or sorrow at the events of life.
33. The unthinking are led to imagine a house
where there is none; and
the ignorant are infatuated to the belief of
ghosts, as they are the
killers of their lives.
34. It is reminiscence or memory, which
raises the dream as her consort;
and which represents things as they are
presented to it, by the thoughts
of the waking state.
35. The dream is as unreal as the empty
vacuity, abiding in the hollow
receptacle of the intellectual soul; it
overspreads the mind like the
shadow of a cloud, and fills it with images
like those of a puppet-show
under the magic lantern.
36. Know the phenomena of the revolving
worlds, to be no more in
reality, than mere resultants of the
vibrations of the mind, in the
empty space of the soul; and as the motions
and gestures of the fancied
hobgoblins, to the sight of children.
37. All this is but a magical illusion,
without any substance or basis
of itself; and all these imposing scenes of
vision, are but the empty
and aerial sights of dreams.
38. Just as the waking man, beholds the
wondrous world before him, so
also does sleeping man see the same; and both
of them resemble the
insensible pillar, which finds the images of
statues engraved upon it:
(because the soul is ever awake in every
state of all living bodies).
39. The great monument of the Divine Spirit,
has the figure of the
created world, carved in itself in the same
manner, as I see a troop of
soldiers passing before me in my dream. (All
these appear to be in
action, in their true state of nullity and
inaction).
40. So is this waking world asleep in the
soul of Brahmā, and rises in
his mind as the vegetable world springs from
the sap lying hid in the
earth, which gives it its growth and vernal
bloom.
41. So likewise does the creation lie hid in,
and spring from the
Supreme Spirit; as the brightness of gold
ornaments is contained in, and
comes out of the material metal. (The Divine
Spirit is both the material
and efficient cause of creation—ex quo & a quo.)
42. Every atom of creation, is settled in the
plenum of Divine spirit;
as all the members of the body, are set in
the person of their
possessor.
43. The visible world has the same relation,
to the bodiless and
undivided spirit of God; as one fighting in a
dream bears to his
antagonist (both believing in their reality,
while both of them are
unreal in their bodies).
44. Thus the real and unreal, the spirit and
the world, all dwindled
into vacuum, at the great Kalpānta annihilation of creation, except
the intellect of God which comprises the
world in itself.
45. The causality of the one (i. e. the spirit of God), and the
unreality of the world cannot be true (since
nothing unreal can come out
of the real). Except Brahm—the all (to pan), there is no other cause,
as a Brahmā or any other; the Divine
Intelligence is the only cause and
constituent of its productions.
46. Rāma asked:—But what cause was it that
represented the citizens,
counsellors and ministers of Vidūratha's
royal house also to Līlā's
vision, in the same manner as her lord the
king (who was alone the
object of her thought)?
47. Vasishtha said:—All other thoughts are
associated with the
principal one in the intellect, in the same
manner as the high winds are
accompaniments of the storm.
48. The association of thoughts, follows one
another in a long and
perpetual train; and caused the succession of
the sights of the
ministers, citizens and subjects of the king,
in Līlā's vision one after
the other.
49. In this way the thought that the king was
born of such and such a
family, naturally introduced the thoughts of
his palace and city, and of
those that dwelt in them.
50. It is in vain to enquire into the cause
and manner, of the
intellect's being combined with its thoughts
at all times; since it is
called the gem of thoughts (Chintāmani), and
must be always accompanied
with its radiating thoughts, like a brilliant
gem with its rays (i. e.
thinking is the inseparable attribute of the
mind).
51. Padma thought to become a king like
Vidūratha, in the proper
discharge of the duties of his royal family;
and this constant thought
of himself as such, cast the mould of the
mind and manner of Vidūratha
upon him (i. e. he looked himself in the light of that king).
52. All animate beings of every kind, are but
models of their own
thoughts, like looking-glasses showing their
inward reflexions to the
sight. (The innate man appearing in his
outward figure, is a verity in
physiognomy).
53. The mind which is fixed in the meditation
of God, and remains
unshaken amidst the turmoils of the world; is
fraught with perfect rest,
and preserves the composure of the soul,
until its final liberation from
the bondage of the body.
54. But the thoughts of the fluctuating
enjoyments of this world,
alternately represented in the mirror of the
mind, like the shadows of
passing scenes upon a looking glass.
55. It requires therefore a great force of
the mind, to overcome its
worldly thoughts, and turn them to the
channel of truth; as the greater
force of the main current of a river, leads
its tributaries to the
ocean.
56. But the mind is greatly disturbed, when
the worldly and spiritual
thoughts, press it with equal force to both
ways; and it is then, that
the greater force leads it onward in either
way. (There is no midway
like that of the Mādhyamikas between this world and the next).
Gloss. The worldly and spiritual thoughts
being equally forcible, they
naturally struggle in the mind, and that
which is of greater force
overcomes the other.
57. Such is the case with all the myriads of
beings, whether they are
living, dead or to come to life; and the same
accidents take place in
the particles of all human minds (like the
concussions of atomic
forces).
58. All this is the empty sphere of the
Intellect, all quiet and without
any basis or substratum. It is neither
peopled nor filled by any thing
except its own native thoughts.
59. All these appear as dreams, even in our
unsleeping states, and have
no form or figure in the sight of the wise.
The perception of their
positive existence, is but a misconception of
their negative
inexistence.
60. There really exists but one omnipotent
and all pervasive Spirit,
which shows itself in diverse forms like the
flowers, fruits and leaves
of trees, all appearing from the self-same
woody trunk (which like the
great Brahmā is the origin of all its
off-shoots.)
61. He who knows the increate Brahma to be
the measurer, measure and the
thing measured (i. e. the creator, created and the creation), to be
all one and himself, can never forget this
certain truth of unity, nor
ever fall into the error of dualism of the
cause and effect.
62. There is but one Being (SAT), who is Holy
and without beginning; and
who, though he appears to be of the forms of
light and darkness, and of
space and time, doth never rise nor set
anywhere. He is without
beginning, middle or end; and remains as a
vast expanse of water,
exhibiting itself in its waves and currents.
63. The notion of myself, thyself and the
objective world, are but
effusions of our perverted understandings;
and it is ignorance only that
shows the One as many within the Sheath of
the mind, according as it
imagines it to be.
CHAPTER LXI.
ON THE NATURE OF THE WORLD.
Argument. Proofs of the unreality of the
world, leading to the
Quietism of the Spirit.
Rāma said:—Please sir, explain to me whence
arises this error of our
knowledge of the objective world, without a
cause of this error. (The
True God cannot lead us to the knowledge of
untruth).
2. Vasishtha said:—Because we have the
knowledge of all things (i. e.
the objective), to be contained alike in our
consciousness (as of the
subjective self); it is plain that this
eternal and increate self (or
soul), is the cause and container of them all
at all times.
3. That which has an insight or intuitive
knowledge of all things, which
are expressed by words and their meanings, is
Brahma—the soul and no
other; and nothing that is meant by any
significant term, has a
different form of its own. (It is the
doctrine of nominalism that the
notions conveyed by words have no realities
corresponding with them in
the mind, and have no existence but as mere
names).
4. As the quality of a bracelet is not
different from its substance of
gold, nor that of a wave from the water; so
the expansion of the world,
is not distinct from the spirit of God. (The
spirit inflated and
produced the world out of itself. Sruti).
5. It is Brahma that is manifest in the form
of the world, and not the
world that appears as God; and so doth gold
display itself in the form
of a bracelet, and not the bracelet that
takes the nature of gold.
6. As the whole is displayed in all its
various parts, so the entire
intellect shows itself in all the various
operations of the mind
composing the world. (The intellect
displaying the mind, and this the
world).
7. It is ignorance of the infinite and
eternal Spirit of God, that
exhibits itself as myself, thyself and the
world itself in the mind (i.
e. the knowledge both of the subjective and objective
results from
ignorance of the only One—tanmātram).
8. As the shades of different colours in
gems, are not apart from the
gems; so the notions of one's self and the
world are the shades inherent
in the self-same intellect.
9. Like waves appearing on the surface of the
undulated waters of the
deep; this so-called and meaningless
creation, is but a phasis in the
Divine Intellect.
10. Neither does the Spirit of God reside in
the creation, nor does the
creation subsist in the Divine Spirit (like
waves in the waters); nor is
there such relation as of a part with the
whole between them. (These are
not parts of one undivided whole).
11. One should meditate on his intellect as
the form of the Divine
Intellect, in his own consciousness of it;
and he will feel the Divinity
stirring within himself, as it were stirred
by the breath of a breeze.
(There is a divinity stirring within us,
Addition).
12. The minute particle of the vacuous
intellect, will then appear in
its wondrous form of a void, within the empty
space of his conscious
mind. (The primary hypostasis of the vacuous
soul being but a void, its
attributes of the intellect and mind, are of
the same form).
13. He then finds this vacuous form stirring
in himself as the airy
spirit, with its property of feeling, as it
is felt in the flatus
venti or breath of air. (This is the Spirit of God).
14. The God then assumes a luminous form as
the state of his own
substantiality; and this is posited in the
sheath of the intellect as a
spark of fire. (This is the holy light of the
God of glory or glorious
God).
15. The light then melts into water as the
self-same substance of
itself; and this fluid substance contains in
it the property of taste.
(This is the liquid state of the floating
spirit before creation).
16. The same is condensed in the form of a
solid substance, which is the
same with the Divine Mind. This becomes the
earth bearing in its bosom
the property of smell. (The earth being
produced from the scum of water,
is dissolved again into its watery form).
17. Again God represents himself to our
intellect, as one infinite and
uniform duration; and its measures in
twinklings and other divisions,
are but manifestations of the succession of
our thoughts.
(Prakachanamvidah paramparā—is the very
doctrine of Locke and others).
18. The other states in which God presents
himself to our intellects are
that, He is Holy, infinitely glorious, seen
within us,[2] and without
beginning, middle and end; that, He has no
rising nor setting, and
subsists of Himself without a substratum and
as the substratum of all.
[2] The intuition of his existence, is the
best proof of the same.
Sruti. So says the mystic sufi:—I sought him
everywhere but found him
nowhere; I then looked within myself, and saw
him there—as his seat was
there.
19. This knowledge of God is bliss itself,
and his creation is identic
with himself. Ignorance of God leads to the
knowledge of the objective
world, and its extinction is the way to know
the eternity of His
existence.
20. Brahma is conceived in the same manner in
our souls, as He is
represented to us by our intellects; just as
we know all other things
according to our ideas of them, in our all
comprehensive minds.
21. Of these, those things only are true, the
notions of which we derive
from the dictates of our well-directed
understandings; as all those are
untrue, which the mind paints to us from the
impressions of the senses
and the meanings of words; which are
incapable of expressing the nature
of the undefinable and indescribable God
(whom no words can
express—Yato vācho nivastante. (Sruti))
22. Know the unreal world which appears as
real, and the reality of God
which appears as unreality, to be of the
manner of the air in motion and
at rest. The visible world like the current
air, appears true to them,
that have no knowledge of the invisible God,
who is as calm as the still
air underlying the etherial air and its
fluctuations.
23. A thing may appear different from
another, and yet be the same with
it; as the light in the fire is the selfsame
fire. So the visible world
arising from the invisible Brahma, appears as
another reality; though it
is same with the reality of God.
24. All things whether in being or not being,
subsist in God as their
invisible and unknown source and cause; as
the unscooped earth is the
cause of the would-be doll, the unhewn tree
of a future statue, and the
soot of the ink not inesse. (So all future statues are contained in
the unhewn marbles, according to Aristotle).
25. One thing is exhibited as another in the
great desert of the Divine
Mind, which shows the phenomena of the world
as figures in the mirage.
26. The wise soul thinks this world as one with
its source—the Divine
Intellect, as he considers the tree no way
different from its parent
seed.
27. As the sweetness of milk, the pungency of
pepper, the fluidity of
water, and the motion of winds, are the
inseparable properties of their
substances:—
28. So this creation is inseparable from the
spirit of Brahma, and is a
mere form of the one Supreme soul, beside
which there is nothing in
reality. (Whose body nature is, and God the
soul).
29. This world is the manifestation of the
lustre of the gem of Divine
mind, and has no other cause except the
essence of Brahma, which is no
other than its material cause—the Supreme
soul itself.
30. The will, the mind, the living soul, and
its consciousness, are all
the offspring of Divine intellection; because
there is nothing that can
be produced by exertion of any power without
direction of the Intellect.
31. There is nothing that rises or sets
anywhere, nor appears or
disappears at any time; but everything is
unborn at all times, and lies
quiet in the Divine Intellect, which is as
solid as a massive rock.
32. To attribute the formation of these
multitudes of the combination of
atoms, and to suppose every particle to be
composed of minutest
infinitesimals; are but vagaries of
imagination, as none of them could
combine of themselves except by direction of
the eternal mind. (Matter
having no force nor design in itself).
33. All force resides in some living
principle, as the waking, sleeping
and dreaming states appertain to the living
soul; and as the undulation
of waves subsists in the water (or) as the
current of the stream lies
hidden in it.
34. When the living soul feels its
inappetency towards worldly
enjoyments, it is then said to have reached
to his highest perfection by
the Sruti (such as;—nishkāma or abandonment of the desire of
fruition, is the highest state of human
felicity).
35. As the mind is freed from its choice and
dislike of things, so is
the soul liberated by avoiding its egoism and
personality, and then it
has no more to be conscious of the pain,
attending upon a future birth
and transmigration.
36. Whoso comes to know in his understanding,
this state of supreme and
inexpressible felicity; he is sure to
overcome all his worldly
appetites, that bind him fast to this earth.
37. But whoso labours in his mind under his
affections to this world, he
has to rove continually in it as in the
whirlpool of a stream, and
destroys the supreme felicity of his soul in
his continuous turmoil.
38. It was the lotus-born Brahmā, that was
conscious of his egoism at
first, and who has by the will of his mind,
spread out this universe.
(He is eternally acting, and has not retired
after his act of creation).
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
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