The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER XII.
Argument. Investigation in the doubts respecting living
liberation.
Vasishtha said:--Great minded men that are certain of
these truths, are purified from their sins, and finding
their
tranquility in the reliance on truth, enjoy the delight
of the even
equanimity of their souls, both in their prosperity and
adversity.
(Truthfulness and equanimity are god like attributes).
2. So the wise men of perfect understandings, being
evenly
dispassionate in their minds; feel themselves neither
glad nor
sad, either in the enjoyment or deprivation of their
lives, (which
are alike to them, because death is but the beginning or
continuance
of life in another state or world).
3. They remain as unseen and marvalously[**marvelously]
mighty, as the
arms of N疵ayana[**N疵痒ana] (god); and as straight and firm
and yet as
low and fragile as the body and broken rocks of mount
Meru
on earth.
4. They roam about at pleasure in woodlands and over
islands
and amidst cities also, and like the gods of paradise they
wander about the beautiful groves and sceneries of
nature.
5. They roved in flowery gardens shaken by the playful
breezes, and also in the romantic forests on the skirts
and tops
of mountains.
6. They conquer also their enemies, and reign in their
realms
with the chouri and umbrella ensigns of their royalty;
they enjoy
the various produce and wealth of their kingdom, and
observe
the various customs and usages of their country. (The
wise
man freely enjoy all things without being bound into
them).
7. They follow all the rules and rites, established by
the
laws of their countries; and encalcated[**inculcated] as
duties for the
observance
of all.
8. They do not disdain to taste the pleasures, that would
make the beauties smile at; nor are they averse to the enjoyment
of luxuries, that they can rightly use and enjoy.
9. They smell the fragrance of mandara-flowers, and taste
the sweet juice of mango-fruits; they regale themselves
with
the sweet songs of Apsaras, and revel in the arbours of
Nandara
or pleasure garden.
10. They never disregard the duties that bind all mankind
to them; nor neglect to perform the sacrifices and
observe the
ordinances that are imperious on domestic life.
11. But they are saved from falling into dangers and
evils
of all kinds, and escape the danger of falling under the
feet of
murderous elephants, and avoid the uproar of trumpets and
the
imminent death in battle-fields, (i. e. Wise men avoid
the
dangers to which the ignorant are liable).
12. They abide with those that are afflicted in their
hearts,
as among the marauding plunderers of the country; they
dwell
among the oppressed cowardly people, as also amongst
their
oppressors. Thus they are conversant with the practices
of all
opposing parties, without mixing with any one of them.
13. But their minds are clear of doubts and free from
errors
unaffected by passions and affections, and unattached to
any
person or thing. They are quite discrete and disengaged,
free
and liberated, tranquil and serene, inclined to goodness
reclining
and resting in Supreme spirit.
14. They are never immerged in great dangers, nor are
they
ever involved in very great difficulties. But remain as
the
boundary mountains, remaining unimmersed amidst the water
of circumjacent lake.
15. They are never elated with joy, at the
fluctuting[**fluctuating]
favours of fond and fascinating fortune; nor are they
swollen,
like the sea at the increasing digits of the moon.
16. They do [**add: not] fade away under sorrow or
sickness, like plants
under the scorching sun beams, nor [**add: are] they
refreshed by
refreshments,
like medicinal plants under the refreshing dews of night.
17. They are employed calmly and without anxiety in the
discharge of their duties and in the acts of fruition
karma, and
neither long for nor relenquish[**relinquish] the
friution[**fruition],
which is attendant
upon them, (i. e. They do what is to be done, not for
reward
but as a matter of course).
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18. They are neither elated with the success of their
undertakings,
nor are they depressed by the mishap of their efforts,
they are not joyous at their joy and hey-day, nor do they
under
danger and difficulty.
19. They do not droop down under despondence, nor are
they dejected in despair, they are not merry in their
prosperity,
nor do they wail and weep in their adversity.
20. They discharge their customary duties as prescribed
by law and usage, but their minds remain as firm and
unmoved,
as a mountain at all the efforts of the body.
21. Now R疥a! Remove your sight for thy own egoism,
and keep it fixed on the true ego which is a destroyer of
all sins;
and then go on with your ordinary course of conduct as
thou
mayest like.
22. Look at these creations and their various creatures,
as
they have existed in their successive stages and phases;
but
do you remain as firm as rock and as deep as the sea, and
get
rid of your errors. (i. e. Your observation of nature can
only
remove your errors).
23. Know this grand hole as the reflexion of one sole
Intellect, beside which there is nothing as a reality or
unreality,
or as some thing or nothing. (Jo kuch hai ohi hai,
nehinaur
kuch'he. Whatever there is, the himself, and there is nil
beside
his ens or self).
24. R疥a! have thy greatness as the great Brahma, and
preserve the dignity of human nature about thee; reject
all
whatever as unworthy of thee, and with an unattached
heart
to every thing, manage thyself with gentleness every
where, and
thus pass the days here. (As an heir of eternity).
25. Why dost thou weep with thy heart full of sorrow and
grief, and why dost thou lament like the deluded, and why
rovest thou with thy wandering mind, like a swimming
straw
to the whisling[**whistling?] eddy.
26. R疥a replied--Verily sir, the dart of my doubts is now
rubbed out of my mind, and my heart is awakened to its
good
senses by thy kindness, as the lotus is enlivened by thy
risiing[**rising]
sun-light.
27. My errors are dispersed as the morning fog in autumn;
and my doubts are set down by your lectures; which I will
always adhere to.
28[*.] I am now set free from the follies of pride,
vanity, envy
and insensibility; and I feel lasting spiritual joy
rising within
me after the subsidence of all my sorrows. And now if you
are
not tired, please deliver your lectures with your clear
understanding,
and I will follow and practice them without fear or
hesitation.
CHAPTER XIII.
THE TWO YOGAS OF KNOWLEDGE AND REASONING.
Argument. The two yogas or Habits of restraining the
Desires and
Respiration herein before described, are followed by two
others viz the
Aquisition[**Acquisition] of knowledge and the Training
to reasoning
which are yogas
also.
Rama said:--I am verily becalmed and set at ease, O
Brahman! by relinquishing all my desires, from my full
knowledge of their impropriety; and by my being staid in
the
state of the liberated, even in this my present life.
(The heaven
of the holy, commences in their earthly life).
2. But tell me, sir, how a man can have his liberation,
by
restraining his respirations for a time; and how the
restraint of
one's breathings, can put a restriction to his desires,
which reside
and rise from the mind; while it belongs to the body and
comes in and out of the heart and lungs. (Nostrils).
3. Vasishtha said.[**:]--The means of fording over the
ocean of
this earth is known, O R疥a! by the word Yoga or union,
which is composed of the quality of pacifying the mind in
either of the two ways or processes; (as shown below).
4. The one is the acquisition of religious instruction,
leading
to the knowledge of the soul and of the Supreme soul, and
the
other is the restraining of respiration, which you will
learn from
the lecture that I am about to deliver.
5. Here Rama interrupted and said:--Tell me, sir, which
of
the two is more delectable, owing to its facility and
unpainfulness;
and the knowledge or practice whereof, releases us from
all fear and trouble whatsoever.
6. Vasishtha replied:--Rama! although I have mentioned
here of two kinds of Yoga, yet the common acceptation of
the
term, restricts it to the restriction of breathing. (The
vulgar
have no idea of esoteric ocultism[**occultism] or jnana
Yoga, but call him
a Yogi, who is employed in his exoteric practices, of
asceticism
7. The true Yoga is the concentration of the mind in god,
which is the only means of our salvation in this world;
and
this is achieved in either way of the regulation of
breathing,
or perfection in learning, both of which tend to the one
and
same effect, of fixing the attention in divine
meditation.
8. The practical yoga by the regulation of respiration,
appears as too arduous a task to some persons, while
proficiency
in knowledge seems to be too difficult of attainment to
others.
But to my understanding the ascertainment of truth by
theoretical
knowledge seems to be far [**add: better] than practice.
(The theoretical
meditation is known as the r疔a yoga, and the forced
contraction of the breath is called the hata[**hatha]
yoga or forced
devotion, and is the device of Datt疸reya who was an
ancient
Rishi also).
9. Ignorance is ever ignorant of truth, which does not
lend
its light to us in either our walking or sleeping states.
So the
ignorant practiser is always in ignorance both when he is
in his
meditative trance [Sanskrit: yogavidy畩 or otherwise; but
knowledge is
always knowing, both when the knower is awake or asleep.
10. The practical yoga which stands in need of fixed
attention,
painful postures, and proper times and places, is
impossible
to be practiced, owing to the difficulty of getting all
these
advantages at all times.
11. I have thus described to you, O R疥a! both the two
kinds of yoga propounded in the s疽tras, and the
superiority of the
pure knowledge, which fills the intellect with its
unfading light.
12. The regulation of the breathings, the firmness of the
body and dwelling in sequestered cells, are all I ween as
pregnant
of consummation--siddhi; but say, which of these is
capable of
giving knowledge [Sanskrit: vritti] to the understanding,
which is the
greatest perfection in human nature.
13. Now R疥a! if you think it possible for you, to sit
quiet
with utter suppression of your breaths and thoughts; then
can
you attempt to sit in your sedate posture of meditation
without
uttering a single word.
CHAPTER XIV.
NARRATIVE OF BHUSUNDA AND DESCRIPTION OF MOUNT
MERU.
Argument. Vasishtha's visit to Meru in expectation of
seeing
Bhusunda and his description of the Mountain.
Vasishtha related:-[**--]The vast universe, O R疥a! is but
an
evolution of the will of the Infinite Brahma, just as the
various representations in the mirage, are but eversions
of solar
rays. (Or these are the reflexions of the self-same
Deity, as the
Fatamorgana[**Fata Morgana] are the reflex of solar
light).
2. Here the divine Brahm・that is born of the lotiform
navel of Brahm・ takes the title of the creator and
preserver of
all, that has been produced by the supreme spirit; and is
called
also the great father of all, for his producing the prime
progenitors
of mankind. (Here Brahm・resembles Adam of the
scriptures).
3. This divine being brought me forth from his mind,
where
fore I am called the m疣asaputra or progeny of the mind,
of
the mind of this holy personage. He made me settle first
in the
fixed polar circle of the starry frame, I viewed the
revolutions of
the planetary spheres, and the successive Manvantaras
before
me. (The Manus were all the progeny of the divine mind,
whence
they bear their name of Manu or mind-born).
4. Residing once in the imperial court of the lord of
gods-[**--]Indra,
I heard the accounts of many long living persons and
people, from the mouths of Narada and other messengers of
the
gods. (N疵ada is the Mercury of Hindu mythology, and
answers an angel of the scriptures).
5. There was once on a time the sage S疝atap・among them;
who was a person of great understanding, a man of honor
and
taciturn in his speech; and said by way of conversation:--
6. That there was in the north east summit of Mount
Meru, a spot full of sparkling gems, where there was a
kalpa
7. The tree was covered all over with fresh and beautiful
creepers, and a branch of it extending towards the south,
had a
large hollow in its top, containing the nest of birds of
various
kinds.
8. Among them there was a crow's nest, belonging to one
old raven by name of Bhusunda, who lived quite happy with
himself; as the god Brahm・dwells content in his
lotus-bed.
9. There is no one in the womb of this world so long lived
as he, nor even the gods in heaven, can boast a greater
longivity[**longevity]
than he among the feathered tribe; and it is doubtful
whether
there may be another as old as he in times to come. (Old
as
Adam and as old as Methuselap[**Methuselah]).
10. This crony crow was beauteous even in old age, and
had
become passionless and great-minded by his long
experience.
He remained quiet with the tranquility of his mind, and
was as
graceful as he was full of knowledge of all times.
(Acromatic[**Achromatic?] as
old Nestor of the present, past and
future-[**--]trik疝ajna).
11. If any one may have the long life of this crow, his
life
becomes meritorious, and his old age is crowned with
sapience.
(The vigour of life is productive of meritorious works,
and its
decay is frought[**fraught] with wisdom).
12. In this manner, he related the virtues of the bird in
full,
at the request of the gods in heaven; and did not utter
any
thing more or less, before the assembly of the deities
who knew
all things.
13. After the gods had been satisfied with the narration
of
the veteran crow, I felt a great curiosity in me, to see
and know
more of this superannuated bird: (for who is it that has
not
an eager desire to learn the art of
longivity[**longevity]).
14. With this desire, I hastened to the spot, where the
crow
was said to rest in his happy nest; and I reached in a
short time,
to the summit of Meru, which was shining with its
precious
stones, (The decent from heaven to the lofty top of Meru
could
not be long, since the gods are said to be all situated
on this
high mountain. (([Sanskrit: tasminnadrau trayasvimsat
vasatihiga
nadevatah], and again
[Sanskrit: y疱atmerausyitadev疉]).[**NB the ':'s are the
'h's in the
Sanskrit]
15. The peak of the mountain was flaming as fire, with
the
glare of its gems and red earth--gairika, and these
painted the
upper sky, with the bright hue of florid honey and sparkling
wine.
16. The mountain shone as brightly as it were burning
with
the blaze of the last conflagration, and the sky was
reddened by
their reflexion with shades of clouds; appearing as the
smoke of
fire or the blue lustre of saphire[**sapphire].
17. The mountain appeared to be formed by a collection of
all kinds of colours on earth, which gave it the
appearance of
the variegated sky in west at the time of the setting
sun.
18. The flame of fire proceeding from its crater, and
emitted
through the crevice on its top, seemed as the culinary
fire of
the Yogi, carried up from his bowels to the cranium in
Yoga.
(This is styled the Utkranti Yoga or lifting the physical
powers,
and concentrating them all in the head--the seat of
intellect).
19. The ruddy peaks and pinnacles of Sumeru, resembled
his arms and fingers painted with lac-dye; in order to
lay hold
on his consort the fair moon by way of sport. (It means
the
mountain tops reaching to and touching the orb of the
moon.
(So Kalidasa makes his Himalaya transcend the sphere of
the
sun).
20. The lurid flame of wild fire on this mountain, seemed
as
the burning blaze of sacrificial fires, which are fed
with clarified
butter were rising to heaven. (Hence fire is styled the
bearer
of our offerings to the gods above-[**--]havya-v疉ana,
because there
is nothing on the earth except the flames of fire--that
has the
power of rising upwards, whence they are termed
Urdha-jwalana-havirbhujas.
([Sanskrit: urdha jvalana havirbhujam]).
21. The mount with its elevated summit seemed to kiss the
face of the sky, and to raise its fingers in the form of
its peaks
and pinnacles, with their blazing gems resembling the
nails of
the fingers, in order to count the scattered stars.
22. The clouds were roaring on one side of it with the
loud noise of the drums, and the young plants and
creepers were
dancing in the happy arbours on another, clusters of
flowers
were smiling as blooming beauties on this side, and the
swarms
of humming bees were hovering on them on that.
23. Here the lofty palm trees seemed to be smiling with
shewing their teeth in their denticulated leaves, on
seeing the
giddy groups of Apsaras, swinging and strolling about
loosely
in their amorous dalliances under their shade.
24. There the celestials were resorting in pairs to their
grottos
in the mountain, in order to relieve themselves to their
trouble
of trudging over the rugged paths of the craggy mountain;
and they were clothed in the white vest of the open sky
(nudity), and having the stream of ganges[**Ganges]
falling from high for
their sacred thread. (Here Meru means any mountain and
ganga[**Ganga] is put for any stream descending from it).
25. The hoary mountain stood as a grey headed hermit,
holding
the reeds (with which it abounded) as canes in his hand;
and
the celestial inhabitants of the mount, rested in the
coverts of
the creepers, being lulled by to sleep by gurgling sound
of the
waters falling from precipice to precipice.
26. The mountain king was crowned by the full blown
lotuses
that grow on its top, and was regaled by the sweet
fragrance;
which the odoriferous breezes bore from them. It was
decorated
with the gems of the starry frame on its crown, and
charmed
with the sweet songs of the gandharvas playing their
strains
on it.
27. His hoary head pierced the silvery region of heaven,
and
was one with it in being the abode of the gods.
28. The many coloured tops of Meru, emitting the various
colours of the red, white, black, blue, yellow, and gray
stones
that are embodied in its body, lent the sky its
variegated hues
in the morning and evening, while the versicolor blossoms
on
its tops, invited the Heavenly nymphs to their rambles
and
sports over them.
CHAPTER XV.
VASISHTHA'S VISIT TO BHUSANDA.
Argument. Description of the scenery on the top of Mount
Meru.
Alligory[**Allegory] of the arbour of desire, the resort
of all living beings.
Description
of Birds of the mountainous region, and lastly the
character of k疚a
bhusanda.
Vasishtha continued:--I saw the kalpa tree on the top
of one of these peaks, which was girt by its branches on
all sides; and covered with flowers appearing as tufts of
hairs on
its head.
2. This tree was covered with the dust of its flowers,
which
shrouded it as a thick mist or cloud; and its flowers
shown
as bright as brilliant gems upon it; its great height
reaching
to the sky, made it appear as a steeple or pinnacle
standing
upon the peak. (Allegorically the Kalpatree is the tree
of Desire,
which branches out into the various objects of our wish.
Its
flowers are all our sanguine hopes and expectations,
which are
hidden under the dark mist of futurity. The crown
dwelling in
its dark hollow, is the undwelling obscure soul, which is
hid
under the impervious gloom of our ignorant minds and
false
egoism. Its nest is in the highest divinity, and it is
immortal
because it is a particle of Eternal spirit).
3. Its flowers were twice as much as the number of stars
in
heaven, and its leaves redoubled the clouds in their bulk
and
thickness. Its filaments were more shining than the flash
of
lightnings, and the pollen of the flowers were brighter
far than
the circumbent[**circumambient] beams of the radiant sun.
(The flowers
of
the tree of Desire being our hopes and expectations, they
are of
course more numerous than the countless stars in the sky,
but it is
to say, what things are meant under the allegory of their
leaflets
farina and pistals[**pistils]).
4. The songs of the sylphs dwelling on the branches of
this
tree, resounded to the buzz of the humming bees, and the
nimble
feet and waving palms of the Apsaras in their sportive
dance
on every leaflet, reduplicated the number of the leaves
as much
again. (The feet and palms are always compared with the
leaves
of trees, so these meeting on every leaf is the lightsome
leaping
and skipping of the airy sylphs over them, increased the
number
of leaves to more than ever so many).
5. The spirits of the aerial siddhas and gandharvas
hovering
on this tree, far out-numbered the number of birds that
flocked
and fluttered about it; and the greyish frost which
wrapped it
as a gemming mantle, out-shone the glossy rind which
served
for its raiment of fine linen.
6. The top of this tree touches the lunar sphere, and by
deriving
its moisture from that humid planet, yields its fruits of
larger size than the orb of the moon itself. And the
clouds gathering
about its trunk, have doubled the size of its joints.
(i. e. The fruits of high desire are fairer and larger
and more
cooling than even the orb of the moon, and its sections
are as
bright as the bodies of clouds).
7. The gods rested on the trunk of this tree, and the
Kinnaras
reposed themselves on its leaves, the clouds covered its
arbours,
and the Asuras slept on its banks?[** ? here seems odd]
8. The Fairies repelled their mates by the sound of their
bracelets, as the bees put the beetles to flight by their
busy
buzzing, and sucked the honey from the flowercup to their
fill.
(It means that females very often taste the sweets of
their desire,
while men are driven to labour).
9. The arbour of desire extends on all sides of the sky,
and
fills the space of the whole world, by embodying the gods
and
demigods and men and all kinds of living beings in it.
(It is
some desire or other that tends both the mortals and
immortals
in the course of their lives. Desire is the in-being of
active life,
and its want is either dulness or death)[**.]
10. It was full of its blooming buds and blossoms, and
was
covered with its tender leaves and leaflets, it was
fraught with
its flourishing flowers, and had graced the forest all around.
11. It flushed with its filaments, and abounded with its
gemming florets; it was replete with its radiant vestures
and
ornamented trappings, to afford to the wants of its votaries,
and
it was ever in a flurry with sportive dance of the tender
plants
and creepers all around it.
12. It was full laden with flowers on all aides, and was
abundant with its fruits on all its branches, and being
fraught
with the copious farina of its flowers, which it lavished
and
scattered on all its sides, it became charming and
attractive of
all hearts towards it.
13. I saw flock of the feathered tribe fluttering about
the happy bowers, or resting about the broad boughs and
branches of the tree; some of these were reposing in the
coverts
of the leafy arbour, and others pecking the flowers and
fruits
with their bills.
14. I saw the storks and geese which are the vehicles of
Brahm・ feeding on fragments of lotus--[**-]stalks,
resembling
the digits of the bright moon in whiteness; and picking
the
bulbous roots of the arjuna and lotus plants in the
lakes.
15. The goslings of the geese of Brahma muttered the
onk疵a[**omk疵a], the initial syllable of the Veda, as they
were addicted in
it by their preceptor the god--Brahm・himself.
16. I saw the parrots with their blue pinions resembling
the
blue clouds of heaven, and beheld their red dusk beaks
shining
as the flash of lightnings, and uttering their shrill
sound in the
manner of the sw疉・of the veda. (The parrot is the vehicle
of the god of fire, wherefore it is fit for him to utter
the syllable
sw疉・ which is used in the invocation of fire: as sw疉á
agnaye).
17. I saw also the green parrots of the god of fire,
scattered
all about like the green cusa[**kusa] grass lying
scattered on the sacrificial
alter of the gods; and I beheld the young peacocks with
their crests glowing as the glistening flames of fire.
18. I saw there the groups of peacocks fostered by the
goddess
Gauri (The peacocks of Juno), as also the big peacocks
belonging
to the god Cum疵a[**Kum疵a]; I beheld likewise the vehicle
of
skanda, which are versed in knowledge. (One of these is
said
to be the expounder of a grammar, known by the name of
Kaum疵i Kal疳a Vyakarana).
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19. I saw there many bulky and big bodied birds, that are
born to live and breed and die away in their natal air,
and never
alight on the nether ground. These were as white as the
clouds
of autumn and nestles with their mates in air, and are
commonly
known under the name of Aerial Birds.
20. I saw the goslings of the breed of Brahma's geese,
and
the younglings of the brood of Agni's parrots. I beheld
the
big breed of the peacocks forming the vehicles of war god;
(Skanda, Alexander)?
21. I saw the Bharadw疔a and I saw there many other kinds
of big birds. (Charui, birds with two mouths and gold
finches
with their golden crests). I saw also kalavinca sparrows,
the
little cranes and pelicans and cuckoos and vultures
likewise and
cranes and cocks[**.]
22. I saw likewise a great variety of other birds as the
Bhushus,
Chushus and partridges of many kinds, whose numbers
are no less than all the living animals of this earth
taken together.
(That is to say, the air and water abound with fowls
and fishes of as great a variety and number as the
animals on
earth, and all of them dwell in tree of Desire as mankind
and
other terrestial[**terrestrial] animals. Nemo sine
desiderium).
23. I then began to pray from my etherial seat, and
through
the thickening leaves of the tree to the nest of the
bird; amidst
the hollows of far distant boughs towards the south.
24. After some time I came to descry at a distance a body
of ravens, sitting in rows like leaves of the branches,
and resembling
the streaks of sable clouds on either sides of the loká
loka--horizon. (The lok疝oka mountain is a
ficticious[**fictitious] name
for
the horizon, which has light and darkness ever attendant
on its
either side. The term lok・loka or light and shade, is
also used
to represent vicissitudes of life).
25. Here I beheld awhile afterwards, a lonely branch with
a spacious hollow in it. It was strewn over with various
flowers and redolent with a variety of perfumes. (The
houses
of great men are always scented with odours. ([Sanskrit:
sub疽it
harmmatalam
manoramam]).
26. It was as the happy abode of virtuous women in
heaven,
which are perfumed with sweet scenting clusters of
flowers,
and there the crows were sitting in rows, as they were
perfectly
freed from all cares and sorrows.
27. Their great group appeared as the big body of a
cloud,
separated from the tumultuous air of the lower atmosphere
and
resting on the calm firmament of the upper sky; and the
venerable
Bhusunda was seen sitting quietly with his exalted body.
28. He sat there as an entire sapphire shining prominent
amongst fragments of glass, and seemed to be of a stout
heart
and mind, and of a dignified mean and graceful
appearance.
29. Being heedful of the rule of the restriction of his
respiration
and suppression of his voice, he was quite happy with
his long longivity[**longevity], and was renowned every
where as a long
lived passe. (seer).
30. He witnessed the course of ages and periods, and
marked
their advent and exodus in repeated succession; and was
thereby known as the time worn Bhusunda in this world,
and a
being of stout and unflinching mind.
31. He was weary with counting the revolutions of the
Kalpacycles[**Kalpa cycles], and with recounting the
returns of the
preserving
divinities of the world; such as the Sivas, Indras, the gods of
the winds and other.
32. He was the chronicler of all antiquity, and the
recorder
of the wars of the gods and demons, and the hurling of
the high
hills in heaven; and yet he was of a clear countenance
and profound
mind; he was complacent to all, and his words are as
sweet as honey[**.]
33. This old seer related distinctly all that was unknown
and indistinct to other, he was wanting in his egotism
and
selfishness, and was the lord over all his friends and
children,
and his servants and their seniors and he was the true
narrator
of all things at all times.
34. His speech was clear and graceful, sweet and
pleasing,
and his heart was as tender as the cooling lake, and as
soft as
the lotus-flower; he was acquainted with all usages and
customs
and the depth and profoundness of his knowledge, ever the
serenity
of his appearance.
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
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