The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER CXXXIV.
THE STORY OF THE CARCASS CONTINUED.
Argument:--Description of the body of the Goddess, and
her food of
the carcass, and drink of the blood.
Vipaschit continued:--All this time I was looking at
the carcass, that had fallen from above, and covered
the whole surface of the earth under it.
2. I distinguished that part of its body which was its
belly,
and had hid in it the whole earth, with all its seven
continents
and immeasurable mountain.
3. I was then told by the god of fire, that there was no
limitation of its arms and thighs, and of the extent of
its head;
and that it had fallen from beyond the polar region,
which [**[is]]
inaccessible to mankind.
4. The Goddess who is so much lauded by the celestials,
is
the manifestation of vacuum, which of itself becomes dry.
(i. e.
is naturally empty and void).
5. She is represented as accompanied by ghosts and
furies,
as followed by demons and hobgoblins, which walk in her
train,
and shine as stars and meteors in the open firmament.
6. Her long and muscular arms, are streched[**stretched]
to the skies as
the tall pines of the forest; and her eyeballs flash
forth with
living fire, and scatter the solar beams all around.
7. The flashing weapons in her hands, were jangling in
the
sky; and her missiles were darting like flocks of birds
flying
from their aerial nests.
8. Her flaming body and flashing eyes and limbs,
glistened
with the glare of a bush of reeds set on fire, or as the
sparkling
of a flight of arrows in the midway air.
9. Her glittering teeth, shed the lustre of the beaming
moon, and brightened the faces of the four quarters of
heaven,
with a milk white splendour; while her tall slender
stature,
reached to and touched the sky.
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10. She stood supportless, like the stretching clouds of
the
evening sky; and was mounted on a dead body, as if she
rested
on the blessed seat of Brahma; (Brahma pada the throne of
God, Elysion[**Elysium], Walhalla[**Valhalla] or
Nirvána).
11. She shone in her brilliant form, like the crimson
clouds
of evening; and added to the ocean of the etherial
expanse,
the burning blaze of submarine fire.
12. She was flaunting in her decorations of human
skeleton
and bones, and flourishing her weapons of the mallet and
others; and darting her arrows all around, as a mountain
scatters its flowers all about.
13. She mounted aloft in the air, with her neckchain of
human skulls, sounding with a harsh clattering noise;
resembling
the rattling of stones, falling down a mountain with the
precipitate rains.
14. The gods then prayed to her saying;[**:] O mother
goddess!
we make an offering of this carcass to thee; do thou join
with thy adherents, and soon take this corpse for your
food, and
make an end of it.
15. Upon this prayer of the gods unto her, the goddess
began
to draw in with her inhaling breath, the blood and pith
of
the carcass into her bowels and intestines.
16. As the goddess was absorbing the dead blood, by her
inhalation of it, the red fluid rushed into her wide open
month,
like the entrance of the evening clouds, into the cavity
of the
western mountain (of the setting sun).
17. The etherial goddess drank the blood, thus drawn in
by
her breath; as long as her lean skeleton-like frame, grew
fat
from her satiety, and she stood confest in her form of
Chandika;
18. Being thus filled and fattened, by full draughts of
the
sanguinous beverage; she had the appearance of a blood
red
cloud, with flashing lightenings[**typo?--P2:No. OK/SOED]
shooting
from her eyes.
19. The pot bellied goddess, being then giddy with her
bloody drink; became loose in her attire, began to
flounce her
ornaments, and flourish all her weapons in the empty air.
20. She began to dance and toss about in the air, which
was almost filled by the bulk of her body; while the gods
kept
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watching on her movements, from their seats on the
distant
border or boundary mountains.
21. Immediately upon this, the whole host of her female
ghosts and goblins, composed of Rupikas and others, flew
upon
the carcass, as the rainy clouds alight upon mountains.
22. The mountainous carcass, was laid hold by the
clutches
of Kumbhandas, and torn to a thousand pieces by them;
while
the Rupikas bored its belly, and the yaxas[**yakshas]
gored its back with
their elephantine tusks.
23. But they could not get or break its arms, shoulders
and
thighs; because these members of its body, stretched far
beyond
the limits of the mundane or solar system.
24. They could not therefore be reached unto by the
ghosts,
who are confined within the limits of this world, and
could not
go beyond, where those parts were rotten away of
themselves.
25. As the goddess was dancing in the air, and her
hobgoblins
were prancing over the carcass; the celestials remained
sitting on the mountain tops, and kept looking on this
dreadful
scene.
26. The disgusting morsels of putrid flesh, and the
stench
of the rotten carcass filled the air and blood red clouds
shrouding
the scene, seemed as burning bushes, forming the fuel of
the furnace (for roasting the rancid meat).
27. The chopping of the fetid flesh, raised a sap-sap
sound;
(meaning the sap of the carcass); and the breaking of its
hard bones, sent forth a kat-kat noise; (purporting to
cut them
to pieces).
28. The concourse of the demons, caused a clashing sound;
resounding as the clashing occasional by the collision
and concussion
of rocks and mountains against one another.
29. The goddess devoured her mouthfuls of flesh, roasted
in the fire that flashed forth from her mouth, and the
offals
and fragments that fell down from it, covered the earth
below
with filth; while the drops of blood that distilled from
the
draughts she had drank, reddened the ether with
tents[**tints] of
vermilion hue.
30. The celestial spectators saw their premises, within
the
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precints[**precincts] of the visible horizon; and the
surface of the
continents
of the earth, to present the sight of an universal ocean
of blood.
31. All the mountains on earth, were covered with blood,
which reflected their redness to the cloud on high; which
gave
the appearance of a red mantling veil, spreading over the
faces
of the female regent deities of all sides of heaven.
32. The sky below blazed with the flash of the weapons,
which brandished in the hands of the goddess all around;
and
there was no vestige of any city or habitation to be seen
on
earth. (Lit[**.]: they were lost to sight, but retained
in memory:
i. e. things absent from sight, are present in the mind).
33. It was an incredible sight to see, that all the
moving
and unmoving objects of nature should be engrossed and
absorbed
in the bodies of the ghosts of insatiate[**OK/SOED]
death.
34. The dancing demons were waving their arms in air, in
a manner as if they [**[were]] weaving nets for catching
the aerial birds;
and were lifting and dropping them up and down, so as
they
seemed to measure the height and depth of the firmament.
35. They stretched out the entrails of their victims,
from
the earth below to the solar circle above; and appeared
to measure
the distance with lines and cords.
36. The gods seeing the earth thus endangered by the
portentous carcase[**carcass?--P2:carcase also OK/SOED]
and its surface
converted to an extensive
sheet or ocean of blood.
37. They felt themselves dismayed and distressed, from
their
seat above the polar mountain; and beyond the boundary of
the
seven contenents[**continents], where the stench of the
putrid carcass
could
not stink into their nostrils.
38. Ráma asked;[**:]--How is it sir, that the stench of
the carcass
could not[**space added] infect the gods, in their seats
on the polar
mountain;
when the fallen dead body is said to extend even beyond
the limits of the mundane system[**. =print][** end with
the question
mark?]
39. Vasishtha replied:--It is true, O Ráma, that the dead
body stretched beyond the limits of the mundane sphere:
but
its belly lay[**space added] within the boundaries of
seven continents, and
that
is[**=print; its] head and thighs and its head and feet
were without it.
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40. But from its breasts and the two sides and its loins
and
waist, which lay out of this sphere, one could have a
clear view
of the polar circle, as well as that of its mountianous[**mountainous]
top.
41. Sitting in those parts and places, the gods could
well
behold the pinnacles of the mountain; which were surely
bright
to sight, and as white as the rainless clouds of the
skies (i. e.
white as fleecy clouds).
42. Then the mátres[**maters] of furies of heaven, kept
on dancing on
the wide spread dead body; while the hosts of ghosts were
devouring its flesh, as the corpse lay its face turned
downwards
(i. e. upside down or topsy turvy).
43. Seeing now the streams of redish[**reddish] blood
running around
and the putrid stink of rotten body spreading on all
sides; the
gods all felt sorrowful at heart, and grieved among
themselves
with exclaming[**exclaiming] (as follows).
44. Ah alas! whither hath that earth disappeared, with
all
the bodies of waters upon her; where are those multitudes
of
men fled from it, and where are the mountains swept away
from
its surface.
45. Alas for those forest of sandal, mandara and kadamba
woods which had so ornamented the earth! and woe for the
flower gardens, and the happy groves of Malaya mountains!
46. Where are those uplands of the lofty and gigantic
snowy
mountains of Himálaya which appear now to be reduced to
lurid clay, by ire of the redhot blood, of the bloody
ghost of the
carcass.
47. Even the gigantic Kalpa trees[**space added], that
grew below the
Krauncha mountains, in the continent of the Krauncha
dwípa;
and which had spread its branches up to the Brahma-loka,
are
now reduced to dirt.
48. O thou lordly milky ocean! where art thou now, that
hast produced the moon and the goddess Laxmí from thy
bosom;
and that didst yield the párijata flower and the
celestial ambrosia
of the Gods of yore.
49. O thou ocean of cards[**curds]! what has become of
thee, that
was full with thy waving forest of billows; which rose as
high as
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mountains, and bore about sweet butter with their foaming
froth.
50. O thou mellefluous[**mellifluous] sea of honey, which
was bordered
by
mountains studied[**studded] by cocoa-nut trees; whose
fruits afforded
sweet liquor for the beverage of goddesses, where hast
thou and
they fled at present.
51. O Krauncha dwípa! that didst abound in Kalpa arbour
which were inseparably clasped by the twining ivy of
golden
hue; say where art [**[thou]] hid with thy towering
Krauncha mountain.
52. O Puskara dwípa! where art[**space added] thou now
with thy limpid
fountains, which were ever decked with beds of lotus
bushes,
sported upon by the silvery swans of Brahmá?
53. O where are thy Kadamba groves gone, with their
outstretched
branches on all sides; and whose sheltered coverts
were frequented by aerial nymphs, for their secluded
amusements.
54. O where is the gomedha[**G-] dwípa gone with its
springs of
sweet waters, and the flowery gardens about its holy
places?
And where [**[are]] those vales and dales, which were
beautified by
Kalpa trees[**space added] and there[**their] golden
creepers?
55. Ah! where is the Saka dwípa with its forests of
heavenly
and ever verdant arbours, the very remembrance of whose
fair spectacles, raises in the minds the sense of
holiness and the
sensations of heavenly bliss.
56. Ah! where are those tender plants, which waved their
leaves at the gentle breeze; and where are those blooming
flower[**-s], which had brightend[**brightened] the
scence[**scene] all
around.
57. The devastation of all these beauties of the
landscape,
fills our mind with pity and grief; and we know not how
much
more petious[**pitious] and painful must it be to the
majority of mankind.
58. Ah! when shall we see again, the sugar-cane field
beside
the sea of saccharine waters; and the hardened sugar
candy
on the dry lands about; when shall we see the sweetmeats
made
of molases[**molasses] and confectionary dolls of sugar.
59. When shall we see again, sitting on our golden seats
on mount Meru the merry dance of the beauteous Apsaras
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daubed with sandle[**sandal] paste in their arbours of
tála and tamála
trees; and wafted by the cooling breeze of Kadamba and
Kalpa
trees on sylvan mountains?
60. Ah! we remember the memorable jambuvatí[**J-] river,
which flows with the sweet juice of jambu fruits, and
passes
through the jambudwípa[**J-] to its boundary ocean (i. e.
the Indian
ocean in the south).
61. I oft remember said one, the giddy song and dance of
celestials nymphs, in the thick and shady groves of
sailendra-trees,
and in the coverts of mountains beside the heavenly
stream; and it rends my heart like the lotus flower, as
it opens
its petals in the morning.
62. Another one said:--Look at this ocean of blood,
sparkling
like the melted gold on the top of the golden mountain of
Meru; and brightning[**brightening] the beams of the
rising and setting
sun,
or as the moon-beams spread over the face of all sides of
heaven.
63. Alas! we know not where the earth is gone, with all
her
circumambient oceans about the continents; nor do we know
where that high hill of Himálaya has fled, which was the
resort
of many rainy clouds, and yielded the lotus flowers on
its
summit.
64. We know neither where are[**delete 'are'] those
rivers, forests and
groves have gone, which decorated the earth before; and
pity
for the cities and villages and their people, that are
now to be
seen no more.
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CHAPTER CXXXV.
DISAPPEARANCE OF THE CARCASS, AND THE REAPPEARANCE
OF THE EARTH.
Argument:--The corpse was eaten up by the ghosts, and its
blood sucked
up by the goddess.
Vasishtha resumed and said:--After the corpse had
been partly devoured by the demons, the gods who had
been sitting on the polar mount, with vásava[**V-] or
Indra at their
head spoke to one another in the following manner.
2. Lo! the voracious goblins have not yet wholly devoured
the corpse; but flung its fat and flesh into the air to
prove the
paths of vehicles of Vidyádharas; and these being wafted
away
and scattered about by the winds, appear as huge masses
of
clouds overspreading the skies.
3. See them also throwing away the relics of their food
and
drink, over the seven continents and oceans of the earth,
and
making it again to reappear to view, (in the forms of its
mud
and waters).
4. Alas! that the once delightsome earth, is now polluted
by the impure carrion and blood; and covered under the
garniture of its forests, as the sky is
overshadowed[**space removed] by
clouds.
5. The big bones of its bulky body, form the mountains of
this earth; and what is this high Himálaya, but the huge
back
bone of [**[the]] gigantic skeleton.
6. Vasishtha said:--As the gods were speaking in this
manner, the demons were employed in the mean time to
construct
the earth anew with the materials of the carcass, after
which they flew in the air, and kept on dancing and
flouncing
there.
7. As the ghosts were disporting in their giddy dance in
the air, the god commanded the liquid portion of the dead
body,
to be collected together in one great basin of the ocean
the
abodes of whales and sharks.
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8. And as this ocean was from the pleasure (gaudium) of
the gods, it is thence forth styled the ocean of wine (or
merriment
of the deities; in distinctions from the oceans of milk
and
other beverages).
9. The demons having done their dancing in the
pandemonium
in air, come down to drink their full draughts of that
stygian[**Stygian] pool; after which they repair to their
aerial abysm to
dance again,
10. The demoniac orgies are still wont, to indulge
themselves
in drinking of that bloody pool; and to dance in their
airy circles, in company with their co-partners[**hyphen
added]. (it refers
to
strong drink and drunken sots).
11. And because the earth was besmeared, with the fat and
flesh (medhas) of the corpse, it is thence forward termed
the
mediní or corpos[**corpus]. (The earth is said to have
been formed of
the flesh of the dead body of the demon Madhu, killed by
Hari
in the beginning of creation).
12. At last disappearance of the dead body of the demon,
there appeared again the succession of day and night; and
the
lord of creatures having formed all things anew, restored
the
earth to its former shape. (This is event of the war
between
the gods and titan[**Titan] of yore).
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CHAPTER CXXXVI.
STORY OF THE GNAT AND HUNTER.
Argument:-- Explication of the story of the carcass and
the Narrative
of Asura and others.
Bhása said:--Hear now, O lord of the earth, what I then
said to the god of fire, from my seat under the wing of
his riding parrot, and the answer which the god made to
my
query.
2. I said, O lord, of the sacrificial fire and sacrifice,
deign
to explain unto me the mystery of the carcass, and the
accompany[**accompanying]
events (of the goddess and her demons).
3. The god fire replied:--Attend, O prince, and I will
tell
you all of what has happened; and relate to you all about
the
carcass, as it is well known in all the three worlds (i.
e. in the
traditions of all people).
4. Know there is an eternal formless and transcendent
Intellect, in the form of the boundless and formless
vacuity;
wherein there are countless worlds, subsisting as minute
atoms
in endless space.
5. This intellectual void, which contains all and every
thing
in itself; happened of its own
spontaniety[**spontaneity], to be conscious
of
its contents in course of time.
6. I conceived by its innate knowledge, the abstract idea
of igneous particles of in[**delete 'of' or 'in'] itself,
just as you find
yourself to be
in the state of travelling in your dream; by thinking
yourself
as such in the state of your waking. (One dreams whatever
he
thinks in himself).
7. It was thus that the Divine Intellect saw the
particles
of fire, as in the unconscious state of its dream; and as
one sees
the lotus dust (for any thing,) before him in his
imagination.
8. Then as this Intellect reflected on the expansion of
these
particles, it becomes itself assimilated with them; and
evolved
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[** png 73-82 compared to print]
itself in the thought in the shape of powers and organs
of sense,
in those particles of its body.
9. It then beheld the sensible organs, as receptacles of
their
particular faculties; and saw the world with all its
beings,
appearing before it as in its dream; and as we see a city
in
our dreaming state.
10. There was one among the livings by name of Asura,
who became haughty and proud of his dignity, he was vain
and
addicted to vanities, and had no parents nor forefathers
of his
own.
11. Being elated with giddiness, he entered once into the
holy hermitage of a sage, and destroyed and defiled the
sacred
asylum in his rage.
12. The sage denounced his curse upon him and said
"whereas
thou hast demolished my abode with thy gigantic figure,
be
thou now be born as a contemptible gnat, by thy immediate
death under my curse."
13. The burning fire created by the rage of the sage,
burnt
down the Asura to ashes, even at that moment and on
the very spot, as the wild fire consumes the woods, and
as the
submarine fire dries up a channel.
14. Then the Asura became as air, without his form and
its supporting body; and his heart and mind became as
insensible
as in a swoon.
15. His sensibilities fled from him, and became mixed
with
the etherial air; and were hurled up and down there
abouts,
by the course of the flying winds.
16. They existed in the form of the intelligent and airy
soul, which was to be the living soul in connection with
the
body; composed of particles of the undivided elements, of
earth,
fire, water and air, (or the air in motion as
distinguished from
the vacuous air).
17. The quintessence of five elements being joined with
a particle of the intellect, begets a motion of their own
accord
as the vacuity of the sky, produces the wind by its
breath and
of its own nature.
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18. At last the particle of intellect, is awakened in the
airy
soul; as the seed developes[**develops] its germs in
connection with the
earth, water and air, and in course of time.
19. The understanding (or entellectual[**intellectual]
part) of the Asura,
being fully occupied with the thought of the sage's curse
and
that of its having the nature of a gnat; brooded over the
reflection
of the parts of its body, and became the very gnat in its
shape.
20. This puny insect which is born by daylight in dirt,
and
is blown away by the breath of wind, is the short lived
ephemeral
of a day.
21. Ráma asked:--How can living animals be born from
other sources (as dirt &[**&c.]), if they are but
the creatures of our
dream as you said before? So please to tell me, whether
they
have really their birth; or be anything otherwise.
22. Vasishtha replied:--Know Ráma, all living beings from
the great Brahmá to the animalcule and vegetable below,
have
two kinds of birth; the one is that they are all full of
Brahma,
and the other that they are the creatures of our errors.
23. The false but rooted knowledge of the previous
existence
of the world, and of all creatures besides, leads to the
belief of
the regeneration of beings from the reminiscence of the
past;
and this called the erroneous conceptions of births in
the
visible world.
24. The other is the viewing of the representation of
Brahma, in all things appearing to exist in this
non-existent
and unreal world; and this called the
panthestic[**pantheistic] view of the
world, and not as a production either by birth or
creation of it.
25. Thus the gnat being produced by its delusive
knowledge
of the world, and its continuance in the same state of
blunder;
did not allow it to see the one Brahma in all, but led to
different
views and attempts, as you shall hear just now.
26. It passed half a day of its life time in whistling
its faint
voice, among the humming gnats in the bushes of reeds and
long grass; and drank merrily their juice and dews, and
sported
and flew all about.
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27. The next day it kept fluttering over a pool of mud
and
mire, in company with its female copartner.
28. Being then tired with its swinging, it rested on a
blade
of grass in some place, where it was trodden over by the
foot of
a deer, which killed him on the spot, as it was by the
fall of a
rock upon him.
29. Now as it died by looking [**add: at] theface[**the
face] of a deer, it
was reborn
in the shape and with the senses of the same (from its
reminiscience[**reminiscence]
of them).
30. The deer grazing in the forest, was killed by arrow
of
an archer; and as he saw the countenance of the huntsman
in
his dying moment, he came to be born next in the same
form.
31. The huntsman roaming in the forest, happened to
enter into the hermitage of a hermit, by whom he was
reclaimed
from his wickedness, and awakened to the light of
truth.
32. The muni said:--O erring man! why did you roam so
long, afflicting the innocent deer with your arrows; why
do [**add: you]
not rather protect them, and observe the law of universal
benevolence
in this transitory world?
33. Life is but a breath or[**of] air, and overhung by
the clouds
of calamities, and is as frail as a drop of falling
water; our enjoyments
are a series of clouds interspersed by fickle and
flickering
lightnings; youth is fleeting and its pleasures are as
the gliding
waters, and the body is as transcient[**transient] as a
moment; therefore
O my child! attain thy felicity while in this world, and
expect
thy nirvána-extinction at the end.
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CHAPTER CXXXVII.
DESCRIPTION OF THE STATES OF WAKING, SLEEPING
AND DREMING[**DREAMING].
Argument:--The Hunter's Inquiry into the means of
salvation and
the sages[**sage's] instruction about them.
The Huntsman said:--Instruct me now, O sage, the way to
my salvation from misery; and teach me the best mode
of conduct, which may neither be too difficult nor too
facile to
practice.
2. The sage replied:--Now be submissive to me, and throw
away your bow and arrows; and betaking yourself to
taciturnity
and conduct of sages, be free from trouble and remain
herein.
3. Vasishtha related:--Being thus advised by the sage,
the huntsman threw away his bow and arrows; and betaking
himself to the conduct of sages, remained still even
without
asking for food.
4. In course of a few days, his mind turned to the investigations
of sástras; as a full blown flower enters into the
minds of men, by means of its far smelling fragrance.
5. Once he asked his preceptor, O Ráma, to tell him, how
and in what manner, outward objects come to be seen
within us
in our dream.
6. The age[**sage] said:--This very question, O my good
fellow,
had also arisen at first under my scrutiny; how these
shadows
of things beyond us, rise like the bodies of clouds in
our sleeping
hours in the sphere of our minds.
7. I then applied to my meditation, and practiced the
closeness
of my attention for my introspection into this matter;
and
steadily sat in my padmásana posture of folded legs, and
intensely
intent upon investigation of this incident.
8. Sitting in this manner, I stretched my thought all about
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and afar; and then retracted them, into the recess of my
mind;
as the rising sun stretches out his beams in the morning,
and
afterwards draws them back into its disc in the evening.
9. I sent forth my breathings in quest of knowledge, and
then called to myself; and thus continued in exhaling and
inhaling
my breaths, as flowers let out and contract their
fragrance
by turns.
10. My breath being accompanied with my mind, was reposed
in the air before me; and then it was with the air
inhaled
by the pupil sitting before me, and intromitted into his
nostrils.
11. Thus my breath being mixed with his, was admitted
into his heart; as a snake is drawn in by the breath of a
bear,
sitting with his wide open mouth at the entrance of his
hole.
12. Thus I entered into his heart, by means of my vehicle
of my breath; and was put into difficulty of being
confined
therein, by my folly of following my breath in its
passage into
his breast.
13. I passed there amidst the arteries and aorta, and was
led through all the conduits and blood-vessels into all
the
nerves and veins, both large and small and inside and
outside
the body.
14. I was at last confined in the cage of the ribs on
both
sides of the body, and had the fleshy masses of the liver
and
spleen presented before me. This was the painful
habitation
of my living soul, and these were as potfuls of meat set
before
it.
15. My intestines kept coiling within me with a hissing
sound, and were surrounded by a flood of red hot blood
continually
flowing and boiling, like the waves of the ocean heated
under the hot sun shine.
16. I had fresh supplies of sweet scents, incessantly
borne
to my nostrils by the blowing breeze; and these tended to
infuse
both life to my body, and sensibitity[**sensibility] to
my soul.
17. But then I was tormented as in hell-fire, by the
boiling blood, bile and phlegm; in my dark and dismal
dungeon.
(Which was more over infected by the stink of dirt
within).
-----File: 178.png---------------------------------------------------------
18. It is the free and slow passage of the vital airs
through
the lungs, that regulates the circulation of blood in all
parts of
the body; and this determines the state of the bodily
humours,
a derangement of which tends to generation of future
diseases.
19. The vital airs pushing against each other, burst
forth in
explosion within their cavities; while the culinary fire
is burning
as the submarine blaze, through the tubular stomach,
resembling the hollow pipe of a lotus stalk.
20. The external air carries the particles of things,
through
the outer organs of sense into the body; and these then
enter
into the mind, either in their gross or pure state, as
theives[**thieves]
enter into a house at night.
21. The chyle is carried with a chime[**chyme] by the
internal winds,
to all parts of the body by the passage of the
intestines; as the
outer air bears the low and loud sounds of songs in all
direction.
22. I then entered into his heart, which is difficult of
access,
and I passed therein with as much jostling, as a strong
man
makes his way amidst a thickly crowded throng of men.
23. Soon afterwards I found the sight of some shining
substance,
at a distance from the heart (i. e. the culinary fire);
as a
man scorched by sun shine, finds the sight of cooling
moon in
the gloom of night.
24. It was the spiritual light, which reflected like a
mirror
all this triple worlds in itself, and threw its rays upon
all things
therin; it was the essence of whatever there is in existence;
and the receptacle of all living souls.
25. The living soul or life, says the sruti pervades the
whole body, as the fragrance of a flower runs through all
parts
of it. Yet it is the heat of the heart in which it
chiefly resides,
as the perfume of the flower dwells in the pistils, after
the
blossom is expanded by the solar heat.
26. I then crept unperceived into that heat, which was
the
cell of the living soul; and was there preserved by the
vital
airs from extinction, as a burning lamp in a lantern, is
preserved
by its interior airs from its being blown out or
extinguished:
(Because the light is put out in an[**a] receptacle).
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27. I entered into that heat as fragrance passes into the
air,
or as the hot wind pushes into the cold air, or as water
rushes
into a pot. (i. e. I pass through several sheaths, to the
seat of
bliss).
28. I passed into the second sheath, which is as bright
as
moon light and as clear as a spot of white cloud; and
thence I
ascend to the fair sheaths knownby[**known by] the names
of the cells of
butter, sweets and milk-white water.
29. Being tired with my arduous passage through these
sheaths, I returned and rested in the genial warmth of my
breast, where I saw the full view of the world, appearing
as a
dream before my sight.
30. It showed the images of the sun and moon, and the
pictures
of the seas and hills, with the shapes of gods and
demigods
and human forms; it presented also the sights of cities
and
countries, and the face of the sky on all sides around.
31. It exhibited also the oceans with their islands, and
the
course of time and seasons and all moving and unmoving
objects
to my view.
32. This vision of my dream, continued steadfast and
quite
alike even after I was awake, wherefore I remained in the
same
state after my sleep as I had been when sleeping, because
the
view recurred to me in my waking state, as it had
occured[**occurred] to
me in my sleep. (i. e. The world is but a waking dream).
33. Now listen to me O,[**me, O] huntsman, what then I
did. I said
to myself, "what, is this a waking dream I see
before me?" and
as I was thinking in this manner, I had this knowledge of
it
awakened in me.
34. Verily it is the representation of the Divine Intellect,
and it is the manifestation of the Deity himself; and all
these
objects under the different names, are but manifestations
of the
Divine spirit in various shapes in the world.
35. Wherever there is the substance of Intellect, there
is
the cosmical image of the Deity impressed upon it; in its
empty vacuous form, which it never forsakes: (for aught
of
a gross nature).
36. Ah! it is now I perceive, said I to myself, that all
these
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appearances passing under the names of the world; are
mere
representations of the intellect, in the form of a
passing dream.
37. It is a little expansion of the essence of the
intellect,
which is termed a dream (or an imperfect view of things);
and
it is also a greater expansion and extension of the same,
which is
said to [**add: be] waking; both being the display of the
self-same
intellectual
essence.
38. A dream is said to be dream in the waking state, and
not while one continues in his dreaming state, when it
appears
as waking; so our waking is but a dream, whence the two
states of our waking and sleeping dream.
39. Even our death is a dream, which continues with our
intellect even after our death; because the intellect
which resides
in the body, does not die even in a hundred deaths of the
body; for who has ever heard of the death of the soul
(which is
same with intellect) of any body.
40. This Intellect is a void and vacuous substance,
dwelling
in and expanding with the body; it is infinite and
undivided,
and remains indivisible and indestructible, both with as
well as
without the destructible body.
41. The vacuous particle of the intellect, which is
indestructible
by its nature, and shines forth eternally and
adinfinitum[**ad infinitum]
by itself; has the so called world for its pith and sap
and
ever attached to itself.
42. The vacuum of the intellect, contains within its
bosom,
the minute particles of ideas; each of which represents a
part
of the great variety of objects, that compose its
totality; "(as
parts of an undivided whole)."[**put the
quote/unquote inside the
brackets?]
43. The soul breaking off from its view of the visibles,
rests
in its receptacle of heart; and sees the various sights
in its
dream, which are unfolded by the intellect before it.
44. Again the soul being inclined to the outer mind of
sights, exposed before it by its own intellect; it comes
to see
the visions of the external objects, which pass under the
phenomenal
world.
45. The soul sees in itself and in the same state, the
sights
of all things both within and without it; such as, this
earth and
-----File:
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sky, the winds and waters, the hills and cities, and all
things
spread on all sides.
46. As the solardisc[**solar disc] which is situated in
the heaven above,
appears also in the waters below in full blaze; so the
soul is
situated both in the inside and outside, in the form of
the world,
(or with the form of imprest ideas in it).
47. Therefore knowing that it is the intellectual soul,
that sees the internal dream and the external world in
itself;
whoso abstains from craving anything is surely blest;
(because
he has every thing in himself. (Every soul or mind being
full of
the thoughts and sights of all things in itself, can be
no more in
want of anything).[**delete bracket before Every]
48. The soul is both inseverable and uninflammable, (i.
e. it
can neither be cut asunder or burnt away): and whoso says
otherwise, he must be betrayed by the delusion of
duality, as a
boy is decoyed by the deceitful yaxa[**yaksha]
(hocus-pocus).
49. He who sees his inward soul, to view the world
internally
in itself, is said to be dreaming in himself; and whoso
finds his soul looking outwardly on the external world,
is known
to be waking.
50. Thinking so for regarding the dreaming and waking
states; I was inquisitive to know the state of sound
sleep, and
went on making my inquiries therein.
51. But I thought of what good is the sight of the
visible
to me? Better remain quiet in myself, because it is the
thoughtless oblivion, and consciousness of self, [**add:
that] is true
insouciance
or the stupor or susupti-somnum or
hepnotism[**hypnotism].
52. As the hair and nails of the body, are never thought
of,
though they are well known to belong to and to be
attached to
it; so the mind is quite unconscious of all material and
immaterial
objects in nature, in its state of sound sleep when it
rests
in its selfconsciousness alone.
53. Tired with the rambles and sights of my waking and
dreaming states, I sought my quiet rest in the state of
my
thoughtless self consciousness; and this being the sole
aim and
end of sound sleep, there is no other meaning of the
susupts[**susupti]
hepnotism[**hypnotism].
-----File: 182.png---------------------------------------------------------
54. It is possible even in the waking state, to have this
sound sleep of susupta hypnotism; by our determination of
thinking of naught, save that of sitting quiet in one and
same
state (of abstractedness).
55[**.] The state of abstraction being arrived at, is
termed
susupti-[**--]sound sleep; but when the sleep is light
(Vikshepa), it is
called swapnam-[**--]somnum or dream.
56. Having ascertained my torpor to the hypnotic susupti,
I
was resolved to seek after the turiya or fourth state of
supreme
bliss; and with this resolution, I set out in search of
it with my
best introspection and diligence.
57. I tried my utmost, but could get no indication of its
true form and feature: and found out at last, that it was
not to
be had without our clearsightedness, as the sunlight is
imperceptible
to the dimsighted eye.
58. That is called clearsightedness, wherein our view of
the
world, as it appears unto us is utterly lost; and whereby
we
see in that light in which it exists in the Divine Mind.
59. Therefore the three states of waking, dreaming and
sound sleep, are all included under this fourth state;
wherein
the world is seen as it exists, in the light of a
nihility.
60. This then is the turya or ultimate view of the world,
that it is produced by no cause and from nothing; but it
is
Brahma himself that exists in this state of tranquility,
from all
eternity.
61. The impossiblity[**impossibility] of the preexistent
and primordial
causes, precludes the possibility of the production of
anything
and of the creation itself; it is the Intellection of the
intellect
only, that gives rise to the conception of creation; as
it is the
nature of water to assume its fluidity and exhibit its
dilation.
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CHAPTER CXXXVIII.
THE PERVASION OF THE MIND THROUGHOUT THE UNIVERSE.
Argument:--The joining of the two souls of the sage and
his pupil
together made them twain, and gave a two fold view of
objects: but
their union in unity made them one, and presented the one
and same view
of things to both the united pair.
The ascetic sage continued:--I then thought of being
united
with his consciousness, and breathed out the breath
of my life to be joined with his, as the ripe mango sends
forth
its flavour, to mix with the fragrance of lotus flowers.
2. I did not forsake my vital heat (or energy), until I
entered into his intellect; and began with infusing my
outward
sensations, into the organs of his external senses.
3. I then attracted my outward sensations, by the
internal
sensibility of my heart, and mixed them with those of
his, as a
drop of oil is mixed with and dilated in water.
4. As my sensuousness was intermingled with his
sensations,
I became sensible of a duplex feeling of all external
objects, which appeared in their reduplicated forms to my
senses.
5. All things on all sides seemed to be doubled about me
and there appeared two suns and two moons to be presented
to my sight. So the heaven and earth appeared in their
twofold[**space
removed]
forms before me.
6. As one face is seen as two in some glasses, so all
things
presented their double forms to the mirror of my eyes.
And
all these biplex shapes seemed to be as closely united
together
as the world (i. e. the body and mind).
7. And as the same intellect resides in the form of oil
in
two sesame seeds, so I saw the two worlds mixed up
together
with my intellect united with his in his body.
8. And though my consciousness was united with his in the
same body, yet it was not wholly assimilated with his
(owing
-----File:
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to the difference of our desires); but they view the
world
respectively, in the differents[**different] lights of
milk and water: (i. e. as
appearing pleasant to the one and painful to the other).
9. Yet as I looked awhile into his consciousness, and
compared
and measured it with mine; they were both found to be
the same thing and of the self same essence.
(Consciousness
is joint knowledge of ourselves in connection with others).
10. My consciousness was joined with his in the same
manner, as one season joins with another (at its end); or
as the
confluence of two rivers runs together, and as the smoke
mixes
with the clouds, or the wind carries the fragrance of
flowers
with it.
11. This our consciousness being mixed up together, the
double view of the world now became one; just as the
erroneous
sight of the two moons in the sky, is soon changed to one
upon
aright its right view.
12. Then my power of discernment which was in his person,
became finer and finer without wholly losing itself in
his, and
resided together in his very body.
13. Afterwards the faculties of the mind which resided in
his breast, were found to be directed to the observation
of external
objects; and to take delight in noticing the
occurrances[**occurrences]
of the day (i. e. the present objects).
14. He being at rest from his weariness, after taking his
meal and drink; felt drowsy and inclined to sleep, as the
lotus flower shuts its petals at nightfall, after sucking
the nectarious
liquid of the lake.
15. He withdrew his mind from observing occurrences, that
circulated all about the busy scene of the external
world; as
the setting sun retrenches his rays from the face of the
world,
as he goes to take his rest in the evening.
16. The functions of his senses receded into heart, and
the
operations of his mind retired to his brain, and remained
hidden
therin [**therein], like the members of a tortoise drawn
inside its shell.
17. His eyelids were closed, as his hearts[**heart] had
shut up; and
he remained as dead as a lifeless block or as a figure in
painting
or statuary.
-----File:
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18. I also followed the course of his mental faculties,
and
settled with them in his mind, and my senses being under
the
direction of the mind were reposed in the recess of his
heart.
(The sensations are said to pass from their organs, and
run
through the veins and arteries to the recess of the
heart).
19. Then insensible of all outward perceptions, and their
conceptions too in my mind; I remained with that heat (or
spirit) in me, as sleeping on a soft bed, and perceiving
naught
but a void all about me. (This is termed the blissful
state of
ánanda-maya-felicity).
20. And as the breathing of our vital breath, was neither
obstructed in the aorta, nor passed with rapidity through
the
lungs, as it does in cases of excess in eating and
drinking and
fatigue, it passed evenly by its passage of the nostrils.
21. Then our souls remained with the supreme soul in the
breast, and kept the course of the naturally ungovernable
mind
under subjection (of the blissful soul).
22. The soul is then employed in its consciousness of
supreme bliss in itself, and takes no notice of the
actions of
others; and the body also then rests in perfect
blissfulness, in
that state of sound sleep. (Sound sleep of hybernation or
hypnotism is the perfect rest of the body and soul, when
undisturbed
by dreams).
23. Ráma asked:--Say sir, what does the mind do now in
its subjection under the vital breath, which was the
cause of
its operations in the waking state? The mind has no form
also
beside the breath, how then does it subsist without the
same.
24. Vasishtha replied:--Even so, there is neither the
body beside its being the notion of one's self; it is the
imagination
of the mind alone that makes the body, just as the
dream causes the appearance of a mountain and other
things.
(There is no existence of the mind
independant[**independent] of the vital
air
of breathing. gloss).
25. So there is not the mind also in absence of its idea
or
thought of something; as there is no production of the
visible
world, for want of its causes at the beginning of
creation.
-----File:
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(Therefore the phenomenal world is only the effect of our
previous
reminiscence. gloss).
26. Therefore all these are forms of Brahma, as he is the
soul of all; and the world itself is not otherwise than
the
image of god. (Hypothesis of theological Pantheism, that
all
things are manifestations of god).
27. The mind and body are both Brahma, to them that
know the truth; though they are otherwise to our
knowledge
of them, than what thy[**they] are in theirs. (The common
knowledge
of them, is that of Soulism).
28. The manner in which the triple world is Brahma, and
how he is the soul of all these varieties; is as you, O
intelligent
prince, shall now hear me to relate unto you.
29. There exists for ever the only pure Intellect (or
Intelligence),
which is of the form of infinite vacuum; and it is that
alone which shows itself always in all forms, without
being
either the world itself or its visible appearance. (The
formless
god exhibits all forms).
30. The Lord being omniscient, took upon him the form of
hypostasis of the mind, without forsaking his nature of
pure
intelligence, and exemption from disease and decay (which
the
material body is subject to).
31. Then as the Lord thought upon the movement of his
mind, he assumed the substantivity of the vital breath
upon
himself; and know, O Ráma, that best knowest the
knowable,
that these are but modalities of the selfsame being of
god.
32. Now as this inflation of the air, appears to be a
model
form of the Divine essence; so the sensations and bodily
perceptions,
and the entities of space and time, are but various
modifications
of the same being.
33. Thus the whole world is entirely the formation of the
Divine Mind, and as this mind is the very intellect of
the supreme
Brahma[**space added];
so the totality of creation is only the expansion
of the mind of Brahma himself.
34. The formless Brahma who is without his beginning and
end, who has no reflection of himself, and is free from
disease
and decay, is the quiet intellect and the only quiescent
Ens[** Is this End--
P2:No--Ens = Latin entity] of
-----File:
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[** png 187-195 compared to print]
Brahma, that was the whole universe for its body. (whose
body
nature is, and god[**typo for God] the soul. Pope).
[**exact quotation: Whose body Nature is, and God the
soul"]
35. The supreme being [**[is]] omnipotent, and so the
mind also
retains its potency every where, though it remains as
empty
air.
36. The volitive mind is Brahma, which immediately
produces
in itself, whatever it wills at any time; and the
reproduction
of every thing in the mind, is a truth too well known
even to boys.
37. Now behold, O Ráma the almightly[**typo for almighty]
power of the
mind,
which at first made itself (or became) a living being by
its
breathing; and then an intelligent being, by its power of
thinking;
and next became the living soul, with its body; it made
the three worlds, and became the prime male in the form
of
Brahmá; it became embodied from its aerial form, in the
shape
of viráj; thus it created every thing in itself of its
own will,
as men produce all things in their imagination, and see
the
cities of their fancy in dream.
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CHAPTER CXXXIX.
DESCRIPTION OF THE DISSOLUTION OF THE WORLD.
Argument:--Predominance of the mind over the vital
breath, and the
view of final Dissolution in Dream.
Vasishtha related:--Whatever the mind wills, regarding
the creation of the world, the same immediately
appears before it; whether it be the production of the
non-*existent
to view, or annihilation of existing once, or the
representation
of one as the other pratibháshika.
2. [Now in an answer to Ráma's question, "how does
the
mind subsist or have its action or thought without being
moved
by the vital breath, he says that] whenever the mind
fancies
itself as the vital breath, and can neither subsist nor
do any
thing without its being actuated by the air of
respiration; it is
then said to be subject to vitality (i. e. to exist with
the breath
of a living being and no more).
3. It thinks it cannot live long without the association
of
respiration; (as in the state of transcient[**typo for
transient] and
breathless dream)
but must come back to its life and living action (of thinking)
with the return of breathing. (The thinking power of the
mind
is suspended with the breathing, in the states of
dreaming and
wondrous sight seeing).
4. Again as the mind fancies itself to be accompanied
with
the vital breath in some living body; it finds itself
instantly
joined with same, and beholds the world rising as an
enchanted
city to view.
5. The mind thinks of the convenience of its union with
the vital breath and body; and with this
pursuation[**typo for persuasion]
it is
pleased to remain for ever as a triplicate being,
combined with
its intellectuality, vitality and corporeality.
6. Know now that the uncertainty of knowledge, which,
keeps the mind in suspense, is the cause of great woe to
man-*
-----File: 189.png---------------------------------------------------------
*kind; and that there is no way of getting rid of it
except
of the true knowledge of tattwajnána.
7. He who has the knowledge of the distinction of his
self
and another (i. e. of the ego and nonego-[**--]the
subjective and
objective as different from another); can have no redress
from
his error, saveby[**save by] means of his spiritual
knowledge of the only
spirit.
8. There is noway[**no way] to true knowledge, except by
means of
the investigations of liberation;[**print=semicolon
upside down!]
therefore be employed with all
vigilence[**vigilance] to inquire into the means of
liberation.
9. Verily the very conceptions of ego and alias I and
another
are erroneous, and proceed from utter ignorance; and
there is
noother[**no other] means to remove them, except by means
of liberation.
(The knowledge of ego and tu is the bondage of the soul:
and
the want of egoism and tuism, leads it to its liberation
from all).
10[**.] Hence any thought which is habitual to the mind,
comes
to be farmly[**firmly] impressed upon it in time; and
hence the idea
that the vital breath is one's life and all, makes his
mind dependant
upon the breath. (i. e. As the thaught[**thought] of
one's being
this or that, makes him as such; so the firm belief of
the mind
as breath, makes its[**it] subject to the same).
11. So also when the body is in a heathful[**healthful]
state with its
vitality, the mind is dependent to[**on?] it and has its
free play; but
being in ill health, it feels its life embittered and
forgets
to know itself in its true nature.
12. When the respiration is quick in discharging the
duties
of the body, and the mind is engaged in its busy
thoughts, then
neither of them [**add: are] capable of meditation,
unless they are
repressed
in the breast.
13. Thesetwo[**These two:] the mind and respiration,
stand in relation
of the car and driver to one another, and what living
being is
there, that is not driven along by them in their train?
14. It was in this manner that the supreme spirit, hath
ordained
the mind and vital breath, in the very beginning of
creation; and therefore this law of their co-operation,
continues
unaltered to this day.
15. Hence the mind and vital airs are acting in concert
in
-----File:
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all living bodies, and conducting them at all times in
all places
in their stated course or action all along; (except those
of yogis
who have repressed them under their subjection).
16. The co-equal course of both, serves to the regular conduct
of the functions of life (as in the waking state); but
their unequal
course, produces dissimilar effects; (as that of dreaming
when the mind alone is active; and the inactivity of both
causes the inertness of the body and soul (as in the
state of
sound sleep).
17. When the intestines are blocked by the chyle of food
taken into them, and the breathing becomes dull and slow;
the
mind also becomes calm and quiet, and then ensues the
blissful
state of sound sleep.
18. When the stomach is filled with food, and the lungs
are
languid with weariness, the breathing then remains
without
its inflation, and brings on [**add: a] state of sweet
and sound sleep of
susupti or hypnotism.
19. Again when the intestinal parts are cool and
phlegmatic,
or exhausted by effusion of blood owing to some sore or
wound, and the breathing being stopped in the body, there
comes the state of numbness of sleep.
20. The ascetic said:--Then I had entered into his heart,
it became all dark to me as night; and he fell into a
sound
sleep, from his satiety with the fulness of his food.
21. I was there assimilated into one with his mind, and
lay
in deep sleep with himself without any effort of my own.
22. Then as the passage of his lungs was re-opened, after
digestion of the food in his stomach; his breathings
resumed
their natural vibration, and he began to
breath[**breathe] out slowly and
softly in his slumbering state.
23. After the sound sleep had become light and airy, I
beheld
the sunny world arising out of my breast, and appearing
manifest before me in my dream.
24. This world seemed to rise out of the troubled ocean,
and to be filled with water (seas) upon its surface; it
was released
from the darkness of diluvian clouds, which had enveloped
it, like the mists overhanging on oceans.
-----File:
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25. The[**There] was a hurricane blowing over it, bearing
aloft the
rocks and stones, in its whirling and uproarious course;
and
carrying away uprooted arbours, with the furze and grassy
turfs along with them.
26. It was carrying away and casting all about, the
fragments
and remains of the last conflagration of desolation;
and hurling down the detachments of celestial cities from
high.
27. Then as I was looking at a certain place, I found my
self situated with my consort in one of the abodes of a
splendid
city rising at that spot.
28. And there as I was sitting in company with my consort
and children, and attended by my friends and servants,
and
supplies with dishes and cups of food and drink, I was
all on a
sudden carried away by the waves of the deluding waters.
29. The flood swept me away together with the edifice and
the city, wherein we were situated; and we were floating
on
the tops of mountainous waves, and buffeting in the
water.
30. There arose a loud dashing noise louder than the
roaring
sea; I was stunned by the stridor, and was insensible of
the
fates of my family.
31. Men were driven away and hurled down into the
whirling
eddies, and were buried deep into the dreadful mud, with
their wailings and loud cries, with the beating of their
breasts.
32. The houses and huts were breaking and cracking, their
beams and posts were splitting, the pillars and supports
were
bursting, and the roofs and coverings were falling down,
while
the females were looking out with their faces fixed at
the
windows. (i. e. Women stared from within the doors and
windows
and dared not to stir without).
33. As I was looking awhile at all this, being affected
at the
sight; and was weeping sorrowfully at the event, I saw
the
whole edifice falling down on the ground.
34. The walls on the four sides broke down, and buried
the
old and young and female inmates under them; and these
were borne away by the waves at last, as the impetuous
waterfall
carries away the shattered and scattered stones to a
hundred
different ways.
-----File:
192.png---------------------------------------------------------
35. I was then blown away into the waters of the deluge,
leaving behind me my family and friend; and accompanying
only
my mind and vital breath with me.
36. I was tossed about by the waves, and borne away to
the
distance of leagues after leagues; and was thrown upon
the
floating woods, which roasted me by their inburning
wildfire.
37. I was dashed against the floating planks and timbers,
and slashed in many parts of my body, then falling into a
whirlpool
I was hurled into the abyss of pátála.
38. Being thus tossed all about, and hurled up and down,
I had been for a long time, buffeting amidst the waves
and
waters, and their gurgling, roaring and rumbling sounds.
39. I was then buried under the mud, caused by the
friction
of the drowned mountains against one another; and was
again lifted upward like an elephant, by the influx of a
flood
of water.
40. As I was halting on a hill covered with foam and
froth;
immediately I was run over by a rush of water, as a man
is
overtaken by his enemy.
41. Being then ingulfed in the water, and
carrid[**carried] away by
the waves and current wheresoever they pleased, I lost
the
sight of whatever I was seeing, and was greatly dejected
in my
mind.
42. At this moment there, I had come to know by my
reminiscence,
that [**add: a] certain muni will lecture to the public,
the
Vasishtha's address of Ráma hereafter.
43. I remembered my former state of holy trance (samádhi)
and exclaimed; O, had I been an ascetic in another world.
44. I have entered into the body of another person, in
order to see the sights in his dreaming; and all that I
am
now seeing (of this flood and others), is no more than a
dream,
and mere error of the mind and falsehood.
45. It is from our habitual bias in the present scene,
that I
believed these falsehoods as true in me; and though I was
troubled to see myself to be borne away by the flood in
my
-----File: 193.png---------------------------------------------------------
dream; yet I feel myself happy at present to find, it was
but
the unreality of a dream.
46. What I saw as water, was the whirling eddy in the
ocean of the universal deluge, and as false as the water
of
mirage; and the hills and woods, and the cities and
towns, that
were swept away by the flood, were as false as any visual
deception.
47. There were the gods and aerials, men and women, and
huge snakes also borne away by the flood; and the great
cities
and mansions of the rulers of men, (i. e. royal
edifices), all
floating upon the waters.
48. I saw the mountain merged in and mixed up with the
waters, and being battered and shattered by the waves; I
said
the approaching dissolution of the world, and thus
considered
within myself.
49. There is even the god Siva with his three eyes,
swimming
upon and swept away as a straw by the waves: O fie for
shame! that there is nothing impossible for the fates.
50. Fragments of houses floating upon the waters, looked
like lotus flowers flaunting under the sun-beams.
51. It was astonishing to see the bodies of Gandharvas,
Kinnaras, and of men and Nágas, floating on the waters,
like
swarms of bees fluttering over lotus-beds in the lake.
52. The fragments of the splendid edifices of the gods
and
demigods and others, decorated with the ornamental works
of
the vidyádharas, were floating like golden vessels on the
wide
expanse of the ocean.
53. The god Indra was floating on the glassy water, as
if he were lying in his crystal palace; he mounted over
the
waves, as if he rode on his elephant; and was swinging on
the
surges as upon his cradle.
54. The waves rising to the sky, were washing the faces
of the stars, and the winds were scattering them all
about; as
they dropdown[**drop down] the flowers of the garden of
Eden on the
mansions
of the gods, and as men strew the ground with fried rice.
55. Waves as high as mountains rose to the sky, and then
their breakers flying aloft like stones flung by
balisters[**ballistas], fell
-----File: 194.png---------------------------------------------------------
upon the lotus seat of Brahmá, and turned it about with
the
god also, who was sitting upon it in his deep meditation.
56. The clouds were roaring aloud with deep and
apalling[**appalling]
thunder, and the billows were flashing like frightful
lightnings
in the air; elephants, horses, and ferocious lions were
wondering[**wandering]
in the atmosphere, and forests as large as the earth,
were floating
in the sky.
57. The dark blue waves of over-flowing waters, pushed
with such violent force against one another; as if the
god of
destruction was propelling them one after another to the
act,
of utter annihilation. (or as the powers of destruction
were
propelling one another).
58. The waves were carrying down into the deep, the gods,
men, and Nágas, together with their abodes in heaven,
earth
and the regions below.
59. The irresistible flood having flooded over all sides,
of
earth, heaven and the infernal region, the bodies of the
gods and
demigods, were all floating together like shoals of
fishes; and
their heavenly cars and vehicles were swimming over on
the
surface of the waters, as in the field of battle.
60. The body of dark blue waters, resembled the azure
form
of Krishna; and their foaming froths, likened the milk
white
calves about him. (The text is utterly meaningless).
61. The waves pushed one another, with the burber sound
for drowning every thing; and the females both of the
gods
and giants were heard to wail aloud with cries of hola
and
howling. (Hola is the exclamation of wailing,
corresponding
with waílà in Persian).
62. The loud cries raised by all, at the falling down of
their
houses, were resounded by the waters on all sides; and
the
clouds roving over the rolling waves, appeared as the
covers of
fallen and floating domes.
63. Ah it was piteous to behold, how the whirling waters
of whirlpools, hurled down even the gods into the deep;
and
how Indra, Yama, and Kuvera[**Kubera], breathed out their
last breaths
in the form of flying and flimsy clouds.
64. There the learned and saintly persons, were carried
-----File:
195.png---------------------------------------------------------
away with the ignorant, in the shape of dead bodies and
devoid
of their pride; and the cities of the gods Brahmá,
Vishnu, and
Indra, were swept away, all broken and crushed to pieces.
65. The bodies of weak women, were washed and carried
over by the waves, and there was no body left to save
them
from the grasp of death; which devoured them altogether
under
his horrid jaws.
66. The floods which flowed at first with their
serpentine
course into the caves of mountains, overflooded them to
their
tops at last; and the cities of the gods, which floated
at first
as boats upon the waters on mountain tops, were hurled to
the
bottom at last.
67. The gods and giants and all other beings, together
with their residences in heaven, and the continents and
mountains
on earth, were all submerged and shattered like
lotus-beds
by the waters; and the three worlds were turned to an
universal ocean and all their granduer[**grandeur] and
splendour were
swallowed up by time, together with all the
sovern[**sovereign/sovran]
powers of
earth and heaven.
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
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