The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER XVI.
CONVERSATION OF VASISHTHA AND BHUSUNDA.
Argument. Reception of Vasishtha by Bhusunda, and the
Inquiries of
the sage regarding the life and acts of the crow.
Vasishtha Continued:--I then alighted before the veteran
crow with my brilliant etherial body, as a bright meteor
falling from the sky on the top of a mountain; and this
my
sudden appearance startled the assembly, as if they were
disturbed
by my intrusion.
2. The assembly of the black birds trembled like the
lotuses of the lake, at the shaking of the gentle breeze;
and
the agitation of the air at my slow descent, troubles
them as
much as an earthquake troubles the waters of the deep.
3. But Bhusunda who was a seer of the three times, was at
[**not]
all disturbed at my arrival; but know me as Vasishtha,
now in
attendance upon him. (Like a flimsycloud[**flimsy cloud]
from the
mount).
4. He then rose from his leafy seat, and advancing slowly
before me, he said with sweet sounds distilling as honey.
I
welcome thee great sage to my humble cell.
5. Then he stretched both hands to me, holding clusters
of
flowers that he had at his will and then strewed them in
hand-*full
upon me, as a cloud scatters the dewdrops over the
ground.
(The comparison of raindrops with the shedding of flowers
is
common in India and well known by the compound term
pushpa-*vrishti).
6. Take this seat said he, and stretched with his hand a
newly shorn rind of the Kalpatree; this he had plucked
with
his own hand, nor needed the help of his attendant crows
in
this gladsome task.
7. On the rising of Bhusunda, the menials also arose from
their seats, and then on seeing the sage seated on his
seat, they
looked to and betook themselves to their respective seats
and
posts.
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8[**.] Then having refreshed myself with the sweet scent
of
the Kalpa creepers all about me, I was surrounded by all
the
birds that gathered round me, and had their chief sitting
face
to face in front of me. (This time worn etiquette of old
India
is still in vogue in the politest courts of the world).
9. Having offered me the water and honey for my
refreshment,
together with the honorarium worthy of me, the high
minded Bhusunda felt the cheer of his mind, and then
accosted
me with complaisance and in words sweet as honey. (The
serving
of honey and water to guests of yore served the offering
of
brandy and water of modern fashion).
10. Bhusunda said:--O lord! thouhast[**thou hast] after
long favoured us
with your kind visit, which has by its ambrosial
influence resuscitated
our arbor and ourselves, (Such is the visit of a superior
to an inferior).
11. I ween, O great Muni! that art honoured of the
honourable,
that it is by virtue of my long earned virtues that you
are now
brought to this place, and want to be informed from where
your
course is bent to my humble abode.
12. You sir, that have long wandered amidst the great
gloom
of this world, and know its errors by your infallible
experience,
must have at last in the peace of your mind. (Peace after
broils and strife. Paxpost[**Pax post] turba).
13. What is it that makes you take this trouble on
yourself
today, is what we wished to be informed at present; and
your
answer to those that are expectant of it, will be deemed
as a
great favour by them.
14. It is by the sight of your holy feet, O venerable
sage!
that we are put to the knowledge of every thing; and yet
our
obligation at this uncalled for call of yours here,
emboldens us
to ask this farther favour of your's[**yours]. (Nobody
asks nobody, that
has nothing to do with him).
15. We know that it is your remembrance of us among the
long living, that has directed your attention towards us,
and
made your holy[**holiness?] to sanctify this place by
your gratuitous visit
to us.
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16. Though thus we know this as the cause of your calling
into us; yet it is our desire of satisfying ourselves
with the
sweetness of your nectarious words, that has
promted[**prompted] to
propose
this query to you at present.
17. In this manner did the longival[**longeval] crow,
that was clear
sighted with his knowledge of the three times, deliver
his inquiry
by way of formality.
18. Vasishtha answered--Yes, O king of birds! it is true
as
thou sayst, that I have come here thus to see thy
diuturnal self;
(because the aged are honoured as sages, and their
shrines are
visited as those of saints).
19. You are verily very fortunate with your cold
heartedness,
and your sagacity has haply saved you from falling into
the dangerous snares of this world.
20. Now sir, deign to remove my doubt regarding to your
anility, and tell me truly of what family you are born,
and
how you come to know what is worth knowing: (respecting
the
origin and end of beings, and their good or bad lot
afterwards).
21. Tell me sir, if you remember the length of life that
you
have passed, and if you recollect by your long
sightedness how
you came to be settled in this lodging. (Lit. who
appointed
this place for your habitation).
22. Bhusunda replied, I will relate to you all, O great
sage!
that you ask of me, and your great soul shall have to
hear it
attentively without any inadvertance[**inadvertence] of
your mind.
23. It is certain, O venerable sir! that the topics,
which
deserve the attention of great minded souls like
yourselves;
will prove effective of destroying the evils of the
world, as the
influence of the clouds and their propitious rains remove
the
heat of the sun.
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CHAPTER XVII.
DESCRIPTION Of BHUSUNDA'S PERSON.
Argument. Vasishtha relates to R疥a of the perfections of
Bhusunda's
Body and Mind, which entitled him to the enjoyment of his
liberation in
his living time.
VASISHTHA said:--Now R疥a, know this Bhusunda, who
was of a complexion as black as that of a cloud heavy
with water in the rainy season; to have a countenance
which
neither merry nor sorry, and a mind free from guile and
cunning.
2. His voice was grave and mild, and his words were
accompanied by a gentle smile, and he spoke of the three
worlds,
as if he balanced three beal fruits in his hands. (His
knowledge
of the worlds, was as that of the globe in his hands).
3. He looked on all things as they were mere straws
before
him, and weighted the lives of men in proportion to their
enjoyments,
and by the ratio of their rations on earth, he had the
knowledge of the knowables and the unknowable one:
(Called
the common and transcendental knowledge-par疣ara).
4. He was big bodied grave and quiet, and sedate as the
mount Mandara; and his mind was as full and clear as the
calm
ocean after a storm.
5. His mind was perfectly tranquil and quite at ease; and
full of joy within itself; and acquainted with the
appearance and
disappearance of all beings born in this world.
6. His countenance was delightsome with his inward
delight, and his voice was as sweet as the melody of a
sweet
song; he seemed to have taken a new born form on himself,
and
his joyfulness dispelled the fears of men.
7. After he had respectfully received and accosted me,
with
his pure and dulciate words; he began to recite to me his
own
narration, as the rumbling of a rainy cloud, delights the
hearts
of the thirsty world.
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CHAPTER XVIII.
MANNERS OF THE MATRIKA GODDESSES.
Argument. Bhusunda traces his origin from the M疸res,
whose manners
and revelries he describes in length.
BHUSUNDA related:--There is in this world, the god of
gods Hara (Horus?) by name; who is the chief among the
celestials, and honoured by all the divinities of heaven.
2. He had his consort Gauri constituting the better half
of
his body, and by whom he is embraced in the manner of
an ivy clasping the young Amra tree. Her bosom likened a
cluster
of blooming blossom, and her eyes resembled the lines of
black
bees fluttering in the summer sky.
3. The hoary locks of hair on the braided head of Hara,
were
entwined as with a white lace, by the snow white stream
of
ganges, whose billows and waves as clusters of flowers on
the
hair-band.
4. The crown of his head was decorated with the gemming
milk-white disk of the moon, which sprung from the bosom
of
the milky ocean; and spread her bright radiance and
amborsial[**Typo for
'ambrosial'?]
dews about his person. (The streams of ganguari are
represented
as consorts of Hara, and the moon as forming the discus
on the braces of the hairs on his head).
5. The incessant effusion of ambrosial draughts, from the
disk of the moon on his crest, has made him immortal by
assuging[**Typo
for 'assuaging'.?]
the heat of the deadly poison which he swallowed, and has
marked his throat with the bluish hue of the sapphire or
lapis
lazuli, whence he named the blue gulletted--Nila Kantha.
(Hara is said to have swallowed the k疝a-kuta poison, as
hercules
drank his full bowel of henbane).
6. The god is besmeared with powdered ashes on his body,
as emblematical of the particles of dust, to which the
world was
reduced by the flame of his all destructive
conflagration; while
the stream of water flowing from the ganges on his head,
is
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typical of the current of his clear knowledge of all
things.
(Others make the burning fire of his frontal eye bh疝a
netra to
represent the flash of his cognoscence--[**
inserted]jn疣疊ni).
7. His body is decorated with strings of blanched bones,
which are brighter far than the silvery beams of fair
moon,
and these serve as necklaces of argent and pearly gems
about
his person. (Hence his[** typo for 'he is'?] named as
Jala-padda-m疝ika).
8. His vest is the open sky with its plates of folded
clouds,
which are washed by the milk white beam of the moon, and
studded with the variegated spots of the stars. (This
means
the nudity of the god, hence called Digamvara or sky
attired).
9. He is beset by the prowling shakals, devouring the
burnt
carcasses on funeral grounds, and holds his abode beyond
the
habitations of men, in cemetries and mortuaries in the
outer
skirts of cities. (Whence his name of Smash疣a s痒・.
10. The god is accompanied by the M疸res, who are
decorated
with strings of human skulls about their necks, and girt
with the threads of their entrails on their bodies; while
the fat
and flesh of dead bodies, and the blood and moisture of
putrid
carcasses, form their delectable food and drink.
11. Their bodies are soft and shining as gold, and moving
about with sparkling gem on their heads and bracelets of
snakes
curled round their wrists.
12. The acts of this god are dreadful to relate, and
strike
terror in hearts of the gods and demons, and all beings
beside.
One glance of his eye (coupd'oeil) is enough to set the
mountains
in a blaze, and his hunger grasps the whole world in one
morsel.
13. The perpetual rest of his meditative mind in
holytrance
somadhi, hath restored the world to rest; and the
movement
of his arms at intervals, is attended with the
destruction of
demons.
14. His forms of the elements are intently lent on their
fixed purposes, without being deterred from them by the
impulses
of his anger, enmity or affection; and the wind of his
breath
makes the mountains to tremble, and turn the humid earth
to
arid ground.
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15. His playmates are the devils with their heads and
faces, resembling those of bears and camels, goats and
serpents;
and such as have their heads for hoofs, and their hoofs
as their
hands, and whose hands serve as their teeth, and who have
their
faces and mouths set upon their bellies and breasts.
16. His face shone brightly with the rays of his three
eyes
(whereby he is denominated the triple eyed god trinetra);
and
the m疸ris were dependant on him as his dependant demoniac
bands-[** must be "--"?]gana-devai疽.
17. The m疸res joined with the bands of demons, dance
about him lowly at his bedding, and feed upon the living
bodies, that are born and dead in all the fourteen regions
of
creation.
18 The M疸res having their faces as those of asses and
camels, rove at great distances from him; and are fond of
feeding
on the flesh and fat, and drinking the red hot blood of
bodies
as their wine. They have the fragments and members of
dead
bodies, hanging about their persons as strings of pearls.
19. They reside in the hollows of hills, in the open sky
and
in other regions also; they dwell also in the holes
underneath
the grounds, and like to abide in cementries[** typo for
'cemetries'?] and
in the holes and
pores of human and brute bodies.
20. There are the Goddesses known under the names of jayá
and Vijay・ jayanti and Aparajit・ and again sidha Rakt・and
Alambusha, and also another bearing the name of utpat・
21. These eight are denominated the Nayikai of leaders,
of
the whole body of M疸rikas; the others are subordinate to
these,
and there are others again subordinate to them.
22. Among all these venerable M疸res, there one by name of
Alambusha, that is the source of my birth; and this I
have revealed
to you on acount of your great favour to me, by your
kind call to my cell.
23. She had the crow by name of chanda for her vihicle,
which had its bones and bills as strong as the bolts of
Indra's
thunder; it was as dark as a mountain of blackjet or blue
agate,
and served her Goddess as garuda served the consort of
vishnu.
24. This octad of M疸ri Goddess were once assembled to-*
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*gether, and bent their course in the ethereal firmament
on some
of their malevolent purposes.
25. They made their merry makings and religious revels in
the air, and then turned their course to the left side
where they
halted at the shrine of Tumburu, which was sacred to
Siva.
26. They there worshipped the forms of tumburu and
Bairava,
which are adored in all the worlds; and then regaled
themselves
with a variety of discourses, seasoned with drinking and
to ping.
27. Then they look up the topic among other subjects of
their conversation, as to wheather[** typo for 'whether'?
they were slighted
and disliked
by their paramour--the spouse of Um・ who is taken to share
one
half of his body. (In the shape of
androgyne--Um・-Maheswara
or Hara--gauri; having the male and female bodies joined
in two halves in one bisex forms).
28. We shall now show him our prowess, that he may never
think of despising our great powers even by a
contemptuous look,
for though the god feigns to be single and naked, yet we
know he
is bipartite with his consorts Um・forming his better
half.
29. Thus determined the goddesses overpowered on Umá
by some potent charm of theirs, and by sprinkling a little
water
upon her, as they do to captivate a beast, which they are
going
to sacrifice before the alter, and by this spell they
succeeded both
to change the fine features of Durga, as also to enervate
her
frame.
30. They succeeded also by their power of enchantment, to
detach Um・from the body of Hara, and set her before them,
with an imprecation of converting her fair form to their
meat
food.
81. They made great rejoicings on the day of their
execration
of P疵vati; when they all joined in dancing and singing,
and making their giddy revelries before her.
32. The shouts of their great joy and loud laughter
resounded
in the sky, and the jumping and hopping of their big
bodies, laid open their backs and bellies to sight.
33. Some laughed as loudly with the deafening clappings of
their palms, that they rebounded in the sky as the
roarings of
lions and clouds. They showed the gestures of their
bodies in
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their warlike dance, and the sound of their singing rang
through
the forests and reached in the mountains.
34. Others sang as loud as it rang through the mountain
caves, and ran to the depth of the ocean; which
rebillowed with
its surges as at the time of the full-moon tide,
35. Others drank their bowels, and daubed their bodies
from
head to foot with liquor; and muttered their drunken
chatters,
that chattered in the sky.
36. They drank over and sang louder and louder, they
turned
about as tops, and uttered and muttered as sots. They
laughed
and sipped and chopped and fell down and rolled and
prattled
aloud. Thus they reeled in fits, and bit the bits of
their
flesh meats, till these Bacchanal goddesses did all their
orgies
in their giddy revels.
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CHATER[**typo for 'CHAPTER'?] XIX.
BHUSUNDA'S NATIVITY AND HABITATION.
Argument.--Account[** typo-corrected] of the birth of
Bhusuuda.
BHUSUNDA[** typo-corrected] continued. Thus while the
goddesses
were in
the acts of their merriment, their bonny vehicles or
carrier
birds also caught the infection, and indulged themselves
in
their giddy jigs and giggles, and in tipping the red
blood of
their victims for their liquor.
2. Then giddy with their drink the gabbling geese, that
were fit vehicles for Brahma's consorts, danced and
frolicked in
the air, in company with the crow chanda the carrying
bird of
Alambusha.
3. Then as the geese darted down, and kept dancing and
drinking and tittling on the banks of streams, they felt
impassioned
and inflamed by lust: because the borders of waters are
excitants of concupiscence.
4. Thus the geese being each and all excited by their
carnal
desire, dallied with that crow in their state of
giddiness, which
is often the cause of unnatural appetites.
5. Thus that single crow,--chanda by name, became spoused
to seven geese at once on that bank; and cohabited one by
one
with every one of them, according to their desire.
6. Thus the geese became pregnant after gratification of
their lust, and the goddesses being satisfied by their
merry dance,
held their quiet and took to their rest.
7. Then these goddesses o｣ great delusion (mah・m痒・,
advanced towards their consort siva, and presented unto
him
his favorite Um・for his food.
8. The god bearing the crescent moon on his fore-head,
and
holding the trident spike in his hand; coming to know
that
they had offered his beloved one for his meat, became
highly
incensed on the M疸res.
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9. Then they brought out the parts of the body of um・
which they had taken in as their food from their bodies;
and
presented her entire for her remarriage with the
moon-headed
deity,
10. At last the god Hara and his consorts being all
reconciled
to one another together with their dependants and
vehicles,
retired to their respective quarters with gladness of
their minds.
11. The geese of Brahm・perceiving their pregnancy,
repaired
to the presence of their goddess, and represented to hear
their case, as I have, O chief of sages! already related
unto
you.
12. The Devi on hearing their words, spake kindly unto
them and said:--you my menials, cannot now be capable of
bearing my car in the air as before; but must have the
indulgence
of moving about at your pleasure, until you have
delivered of your burthens.
13. After the kind goddess had said these words to her
geese, that were ailing under the load foetuses, she
betook herself
to her wonted meditation, and remained in her
irreversible
rest with the gladness of her mind.
I4. The geese that were now big with the burden of their
embryos, grazed in the lotus bed of vishnu's navel, which
had
been the birth place of the great Brahm・before.
(Brahm・the
creative power, owed his birth to the loti form navel of
vishnu,
and the same place was all owed for the pasture of the
geese and
the nativity of the goslings).
15. The geese then being matured in their pregnancy, by
feeding upon the lotus-like navel of vishnu, brought
forth their
tender eggs in time, as the calmly creepers shoot out in
sprouts
in the spring.
16. They laid thrice seven eggs in their proper time,
which
afterwards split in twain, like so many mundane eggs in
their
upper and lower valves or canals.
17. It was these eggs, O great sage! that gave birth to
thrice
seven brethren of ours, all of whom are known under the
appellation
of the fraternity of chanda crows.
18. These being born in the lotus bed of vishnu's navel,
were
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fostered and bred up in the same place, till they were
fledged
and enabled to fly and flutter in the air.
19. We then joined with our mother geese in the service
of
our M炙rigoddess, who after our long services unto her,
was
roused from her intense meditation at last.
20. Now sir, it was in course of time, that the goddess
inclined of her own complaisance, to receive us into her
good grace,
and favour us with the gift (of foresight), whereby we
are quite
liberated in this life. (It is over one's blindness of
the future,
that is the cause of the error and mischief of life).
21. Thought in ourselves of remaining in peace, and in
the
tranqulity of our minds; and being determined to betake
ourselves to solitary contemplation, we went to our sire
the old
crow Chanda for his advice. (In the vindhyan mountain).
22. We were received into the embraced of our father, and
favoured with the presence of his goddess Alumbusha; they
looked
on us with kindness, and allowed us to remain near them
with our
self restricted conduct.
23. Chanda said:--O by darlings! have ye obtained your
release
from weaving the web of your desires? you are then set
free from the snare of this world, which bend fast all
beings in it.
24. If not so, then I will pray unto this goddess of
mine,
who is always propitious to her devoties, to confer on
you the
blessing on consummate knowledge: (which alone can save
you
from all worldly evils).
25. The crows replied--O sir! we have known whatever is
knowable, by the good grace of the Goddess Brahm・ it is
only a
good solitary place, which we now seek for the sake of
undisturbed
meditation.
26. Chanda returned--I will point it out to you, in the
high
mountain of Meru in the polar region; which is the seat
of all
the celestials, and the great receptable of all the
treasures and
gems on earth.
27. This mountain stands as the lofty pillar of gold, in
the
midst of the great dome of the universe; it is lightest
by the
luminous orbs of the sun and moon as its two lamps, and
is the
residence of all kinds of animals.
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28. This lofty mountain stands as the lifted arm of this
orb
of the earth, with its gemming peaks and pinnacles
resembling
its fingers and their jewels, and having the moonbeam, as
a golden
canopy raised over its head, and the sounding main
girding
the islands for its bracelets.
29. The mount Meru is situated in the midst of the
Jambudwipa
(Asia) as its sole monarch, and is beset by the boundary
mountains as its chieftains on all sides. With its two
eye balls of
the rolling sun and moon, it glances over the surrounding
hillocks,
as the king seated in the centre, looks on the courtiers
sitting
all about him.
30. The clusters of stars in the sky, hangs as wreaths of
m疝ati flowers around his neck, and the bright moon that
leads
the train of stars, forms the crowning jewels over his
head, the
firmament on the ten sides girds him as his vest, and the
nagas
of both kinds (i.e. the elephants and serpents) are
warders at his
gates.
31. The nymphs of heaven are employed in fanning him
with the breeze from all quarters, and flapping over him
their
chouries of the passing clouds, with their hands
decorated with
the variegated hues of heaven as their ornaments.
32. His huge body stretched over many leagues, and his
feet
are rooted fast many fathoms underneath the earth; where
they
worshipped by the n疊as, Asuras and large serpents. (That
dwell
at the foot of the mount, while the races of gods are
situated on
its top).
33. It has thousands of ridges and steeps, craigs and
cliffs,
below its two eyes of sun and moon; and these are lauded
as
celestial regions by the Gods, gandharvas and kinnaras
that inhabit
in them.
34. There are fourteen kinds of superior beings,
inhabiting
the supernal sphere of this mountain; and these dwell
there
with their households and relatives, in their respective
circles,
without ever seeing the city or citadel of another. (This
means
the great extent and distance of the several seperate
ridges
from one another. Its fourteen ridges or regions are
known as
the chaturdasa--vhuvanas; and fourteen peoples are
included
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under the title of thirteen classes of
celestials--troadasa-gana-devat疽.
These are the brahmarshis, Rajarshis, Devarshis,
Devas, Pitris, gandharvas[**P2:Gandharvas], Kinnaras,
Apsaras,
Vidy疆haras,
Yakshas, Rakshas, Pramathas, Guhyakas and Nagas: (the
last
of whom are not recognized among
celestials[**P2:celestial] beings).
35. There is a large ridge on the north east corner of
this
mount, with its gemming summit rising as high and bright as
the shining sun.
36. There stands a large kalpa tree on the out side of
that
ridge, which is peopled with living beings of various
kinds;
and appears to present a picture of the whole world in
miniature.
37. The southern stem of this tree has a protruding
branch
with its aureate leaves, and its blossoms blooming as
clusters of
brilliant gems; and presenting its fruit as lucid and
luscious to
view, as the bright and cooling orb of the moon.
38. I had formerly built my nest on that branch, and
decorated
it with all sorts of shining gems; and there it was, oh
my
offspring! that I sported and enjoyed myself, as long as
my goddess
sat in her meditative mood.
39. My nest was hid under the gemming flowers, and stored
with luscious fruits, and its door was fastened with
bolts of
precious gems.
40. It was full of young crows, who knew how to behave
properly with one another; its inside was strewn over
with
flowers, and was cooling at all times and seasons.
41. Repair therefore, my children! to that nest, which is
inaccessible even to the gods; because my[**P2:by]
remaining there, you
will obtain both your livelihood and liberation without
any
molestation. (Livelihood with liberty, is the best
blessing on
earth).
42. Saying so, our father kissed and embraced everyone of
us; and presented to us the meat food, which he had got
from
his goddess.
43. After taking our repast, we prostrated ourselves at
the
feet of our father and his goddess, and then flew in the
air,
from the Vindhyan range which is sacred to the divinity of
Alumbusha.
-----File:
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44. We passed over the nether sky, entered into the
region
of the clouds; then coming out of their hollow caves, we
flew
aloft on the wings of the winds to the vacuous void of
the
etherial gods to whom we paid our homage.
45. Having then passed the solar world, we arrived at
another sphere of the fixed stars above, where we saw the
heaven
of the immortals and thence reached the empyrean of
Brahm・
46. There we bowed down to the goddess Br疉m・ and our
mother (the goose) which was her vehicle; and related in
length
to them the behest of our father unto us.
47. They endeared and embraced us with kind affection,
and
then bade us to do as we were bid by our sire. At this we
bowed down to them, and took our departure from the seat
of
Brahm・
48. We then directed our flight to meru where we found
out
this kalpa tree and our appointed nest in it. Here we
line apart
and remote from all, and hold our silence in all matters.
49. We passed the region of the regents of the skies,
which
shone to a great distance with the blaze of solar rays;
we fled
through the empty air with the velosity of winds.
50. I have thus related to you in length in answer to
your
query, regarding the manner of our birth and how we are
settled
in this place; I have told you also how we came to the
knowledge
of truth, whereby we have come to this state of
undisturbed
peace and tranquility, now bid us, O great Sage! what
more
can we relate to satisfy your curiosity about us.
-----File:
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CHAPTER XX.
EXPLICATION OF THE MYSTERIOUS CHARACTER OF
BHUSUNDA.
Argument--The stability of the world even at the change
and dissolution
of the worldly objects; and the immortality of Bhusunda
even after
the Demise of his Brethren.
Vhusunda[**P2:Bhusunda] Continued. This world
is{**p2:has] existed by
the prior
and bygone kalpa, in the very some[**P2:same] state as
[**P2:it] does at
present,
and there is no variation in the formation or location of
any
thing in any wise. (The ante-diluvean world alike the
post-diluvean).
2. Therefore O great Sage! I am accustomed to look to the
past and present with an equal eye, and will relate the
events of
my passed life and by gone ages for your information, as
if they
are existent with me even at present. (It is the fashion
of the
old choriniclers[**P2:chroniclers], to describe the long
past as [**P2:if] it
is actually present
before them).
3. I find to-day, O great Sage! the fruit of my pious
acts of
my passed life, that have rewarded me with your blessed
presence
in this my humble cell.
4. This nest of mine, this branch of the tree, this kalpa
arbour
and this myself, are all blessed by your propitious
presence
in this place. (The sight of a superior is a great
favour).
5. Deign Sir, to accept of this seat and this honorarium,
which are here offered to you by a suppliant bird; and
having
purified us by your kind acceptance of our poor
offerings, please
command what other service can we render unto you. (i.e.,
what more can I relate to you).
6. Vasishtha said.--R疥a! after Bhusunda had again
presented
the seat and honorarium to me, I prefered[**P2:proffered]
to him another
request in the following wards.
7. I said, tell me, O thou senior among birds, why
dont[**P2:don't] I see
here those brethren of yours, who must be equally senile
and
strong in their bodies and intellects, as thou showest
thyself to be.
-----File:
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8. Bhusunda answered and said:--I am here destined to
remain
alone, O Muni! to witness the continuous course of time,
and to count and recount the revolutions of ages, as they
reckon
the succession of days and nights.
9. During this length of time, I had the misfortune to
witness
all my juniors and younger brothers, to their mortal
frames
as trifling straws, and find there rest in the blessed
state (Of
eternity).
10. I saw, O great Sage! the very long lived, and the
very
great indignity, the very strong and very wise, to be all
gorged
in the unconscious bowels of bodiless death. (The great
and
small equally fall; and time at last devours them all.
Non
semper erit astas[**P2:correct Latin is 誑tas]).
11. Vasishtha said--Say, O venerable father! how you
remained
unmolested by the deluvine[**P2:likely misspelling for
"deluvian"]
tempest, which outstripped
the winds in its velocity, and bore the great bodies of
the sun
and moon and stars as jewels hanging about its neck.
12.[**P2:comment to 11 was numbered in error - See how
the note to
verse 12 below is run into the paragraph] (The deluvian
tempest is called
tufani nuh or hurricane
of Noah in the Koran. The Khandapralaya is a partial
deluge of
the earth, but the mah疳ralaya is the aggregate of all the
cosmic
revolutions of the whole world).
12. Say, O primeval seer! how you escaped unscorched by
the
burning flame of solar rays, which metted down the
uprising
mountains, and consumed their the[**P2:delete
"the"] woods in one all
devouring
conflagration. (The burning sun on the day of the last
dissolution,
is said in the Koran, to come down and stand at a
lances[**P2:lance's]
distance above the heads of men).
13. Say, O senile sire, how you remained unfrozen under
the
cold moon beams, that froze the limpid waters to hard
stone; and how you fled unhurt from the showers of hail,
which
were poured in profusion by the deluvian clouds.
14. Say, O ancient bird! why you were not crushed under
the snows, which fell from the deluvian clouds as thickly
as huge
trees, when they are felled by axes from the tops of high
hills.
15. Say, why this kalpa tree which rises higher than all
other
forests, was not broken down, when all other arbors on
earth,
were levelled to the ground by the universal tornado.
-----File:
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16. Bhusunda replied:--Our station, O Br疉man! in the open
and empty air, is quite supportless and without any solid
or
fixed support. It is either unnoticed or looked upon with
disregard
and contempt by all, and our living and livelihood is the
most despicable among all living beings. (All this is
meant of
the soul, which is here personified as a bird--a dark
crow, and
named as the amara Bhusunda, a contemptuous [**P2:word or
term] often
applied
to senile people).
17. Thus has the Lord of beings appointed these aerial
beings,
to remain free from disease and death in these forests,
or fly
about in the empty air in their aerial course. (The
forests
mean the living bodies, and the empty air is the field
for the
rambles of disembodied spirits).
18. How then, O venerabl[**P2:venerable] sir, can any
sorrow or sickness
betide us here, where we are born to be immortal, and
rove freely
in open air; and are free from those pains and sorrows,
which
betake those birds that are bound in snares of their
desires,
and are subject to their hopes and fears.
19. We sir, have always placed our reliance on the peace
and contentment of our souls, and never allow ourselves
to fall
into error, of taking the
unsubtantials[**P2:unsubstantial] for substantial.
20. We are quite content with what simple nature requires
and affords, and are entirely free from those cares and
endeavours
which are attended with pain. We live only to pass our
time
in this our own and lonely lodging, (which is
alloted[**P2:allotted] to us
by
providence).
21. We neither wish to live long to wallow in our bodily
enjoyments nor desire death to avoid the retribution of
our acts;
but live as long as we have to live, and die when death
comes
upon us. (Neither love thy life nor hate, but live well
how long
or short permit to heaven. Milton).
22. We have seen the changeful states of mankind, and
witnessed many instances of the vicissitudes of human
affairs,
and have thereby banished all sorts of levity from our
bodies
and minds. (Lit. the restlessness of body and mind).
23. By the constant light of our internal spirit, we are
kept
from the sight of all sorrow and grief; and from our seat
on
-----File:
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the height of the kalpa tree, we clearly see the course of
the
world and the changes of time. (The kalpa tree of desire
is at
once the tree of life and knowledge of the garden of
paradise,
because both of them are equally desirable to man; and
any
one who is seated above this tree, must know all things
by his
all knowingness and immortality as the soul of Bhusunda).
24. Though we are wholly unacquainted with the changes
of days and nights, on this high pinnacle of our heavenly
mountain (where there is the eternal sunshine of Divine
presence);
yet we are not ignorant of the vicissitudes of the times
and
events, in the solar and sublunary worlds which roll
incessantly
below us.
25. Though our habitation in the cell of this Kalpa tree,
is
ever illumined by the light of gems which are inlaid in
it; yet
we can know the course of time by the respirations of our
breath, which as a chronometer informs us with the
regular
course of time. (The ajap・or breathings indicate the
succession
of time, as any time piece or the course of days and
nights).
26. Knowing what is real from all that is unreal, I have
desisted from my pursuit after unrealities, and settled
in my
knowledge of the true reality; and by forsaking its
natural fickleness,
my mind is practised to rest at all times in its perfect
peace and tranquility. (The mind is no more troubled with
the
tempting trifles of the world, after it has come to know
their
falsity and vanity).
27. We are not led to the snare of false worldly affairs,
nor
frightened like earthly crows in our hankering after food
by the
hissings of men.
28. It is by the serene light of the supreme felicity of
our
souls, and by the vertue of the unalterable patience of
our minds,
that we look into the errors and delusions of the world,
with out
falling in them ourselves,
29. Know great sage, that our minds remain unruffled,
even
under the shock of those dangers and perils, which ruffle
the
tempers and understandings of ordinary people; just as
the pure
crystal remains unstained by the blackest hues that
environ it
all around.
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30. The course of the world, appears very smooth and
pleasant
in its first beginning; but upon mature consideration, it
proves to be frail, fickle and false, as one goes on in
it.
31. Thus all living beings are seen to pass away, and
whether
to return here again or not, no body can tell; what then
is it
that we must fear; (knowing death and demise to be the
unavoidable doom of nature).
32. As the course of streams runs continually to the
ocean,
so the progress of life tends incessantly to the depth of
eternity;
but we that stand on the border of the great ocean of eternity,
have escaped from being carried away by the current of
time.
33. We neither cling to our life nor fling it away, but
bear
it as well as we may, and remain as airy orchids, lightly
touching and unattached to their supporting arbour.
34. It is more over by the good of the best sort of men,
who
are beyond the reach of fear, sorrow and pain like
yourself; that
we have been set free from all sorts of malady.
35. From the examples of such persons, our minds have
become
cold, and unconcerned about the affairs of busy life; and
are employed only in scanning truth and the true nature
of
things. (Blessed are they that meditate on the laws of
god both
day and night).
36. Our souls finding their rest in their unchangeable
and
unperturbed state, have the fullness of their light and
delight,
as the sea has its flux of floodtide at the rising of the
full
and new moon upon its bosom. (The flood of spiritual
light in
the soul, resembling the flood of hightide in the sea).
37. Sir, we were as highly pleased at your presence here
at
this time, as the milky ocean was overflown at its
churning by
the Mandara mountain. (The Mandara mountain is said to
have been the resort of the remnants of men at the great
deluge,
and was used by them as their churning stick, to recover their
lost properties from the depth of the waters. The
recovery was
rather joyous to the men than it could be to the sea).
38. Sir, We do not account any thing as more precious and
more favourable unto us, than that the holy saints that
have no-*
-----File:
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*thing to desire, should take pains to pay their kind
visit to our
humble cell.
39. What do we gain from our enjoyments, which are
pleasant
for the time being, and lose their zest the next moment;
it
is the company of the great and good only, that gives the
best
gifts like the philosophers[**P2:philosopher's] stone.
40. You sir, who are cool and grave in your nature, and
soft
and sweet and slow in your speech, are like the
beneficient[**P2:beneficent] bee,
that sits and sips the juice from the flowers in the
three worlds,
and converts it to the sweet balm of hony.[**P2:older
spelling of honey?]
41. I ween, O spiritual Sage! all my sins to be removed
at
your blessed sight, and the tree of my life to be blest
with its
best fruit of spiritual bliss, which results from the
society of
the virtuous, and whose taste removes all diseases and
dangers.
-----File:
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CHAPTER XXI.
EXPLANATION OF THE CAUSE OF THE CROWS LONGIVITY.
Argument.--The eminence of the kalpatree, and its
durability in all
ages. The doings of destiny, and the results of past
reminiscence.
VHUSUNDA continued. This kalpatree whereon we dwell
remains firm and unshaken amidst the revolutions of ages
and the blasts of all destroying cyclones and hurricanes.
(Figuratively said of human desires, which continue with
the
soul through all the vicissitudes of life, and all its
endless transmigrations,
so says ([Sanskrit: k疝ah kr匤ati gacchaty痒ustadapi
namunchaty疽疵bayuh]).
2. This arbor of desire is inaccessible to other people
dwelling
in all worlds; it is therefore that we reside here in
perfect peace
and delight, and without disturbance of any kind. (i.e.
We
dwell on the firm rock of our secret hopes and
expectations, where
no body can obtrude upon us, and of which no external
accident
has the power to despoil us).
3. When Herany疚ha the gigantic demon of antideluvian
race, strove to hurt this earth with all its septuple
continents
into the lowest abyss, even then did this tree remain
firm on its
roots, and on the summit of this mountains.
4. And then as this mountainous abode of the gods, stood
trembling with all other mountains of this earth (on the
tusk
of the divine Var疉a or boar), even then did this tree
remain
unshaken on its firm basis.
5. When N疵痒ana supported this seat of the gods on his
two arms (i.e. the Meru), and uplifted the mandara mount
on
the other two, even then did this tree remain unshaken.
6. When the orbs of the sun and moon, shook with fear, at
the tremendous warfare of the gods and demons, and the
whole
earth was in a state of commotion and confusion, even
then did
this tree stand firm on its root.
7. When the mountains were up-rooted by the hail-storms
blowing with tremendous violence, and sweeping away the
huge
-----File:
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forest trees of this mount of Meru, even then was this
tree unshaken
by the blast.
8. When the mount Mandara rolled into the milky ocean,
and gusts of wind filling its caverns (like canvases of a
vessel),
bore it afloat on the surface of the water; and the great
masses
of deluvian[**diluvian] clouds rolled about in the vault
of heaven, even
then
did this tree remain stead fast as a rock.
9. When this mount of Meru was under the grasp of
Kalanemi
and was going to crush by his gigantic might (with its
inhabitants of the gods), even then this tree remained
steady on
its roots.
10. When the siddhas were blown away by the flapping
wings of garuda-[**--]the king of birds, in their mutual
warfare for
this ambrosial fare, even then this remined[**remained]
unmoved by the
wind.
11. When the snake which upholds the earth, was assailed
by Rudra in the form of garuda[**Garuda], who shook the
world by the
blast of his wings, even then was this tree unshaken by
the wind.
12. When the flame of the last conflagration, threatened
to
consume the world with the seas and mountains; and made
the
snake which supported the earth on his hoods,
throwout[**throw out]
living
fire from all his many mouths, even then this tree was
neither
shaken nor burnt down by the gorgeous and all devouring
fire.
13. Such being the stability of this tree, there is no
danger
O Sage! that can betake us here, as there is no evil than
can ever
betide the inhabitants of heaven. How can we, O great
Sage!
be ever exposed to any danger, who are thus situated in
this
tree which defies all casualties. We are out of all fear
and danger
as those that are situated in heaven. (The object of
one's
desire is in a manner his highest heaven).
14. Vasishtha rejoined.[**:] But tell me, O Sagely bird!
that
has borne with the blasts of dissolution, how could you
remain
unhurt and unimpaired, when many a sun and moon and stars
have fallen and faded away.
15. Bhusunda said.[**:] When at the end of a kalpa
period, the
order of the world and laws of nature are broken and
dissolved;
we are then compelled to foresake[**forsake] our nest as
an ungrateful
man alienates his best friend.
-----File:
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16. We then remain in the air freed from our fancies, the
members of the body become defunct of their natural
functions,
and the mind is released from its volitions.
17. When the zodiacal suns shine in their full vigour,
and
melt down the mountains by there intense heat, I then
remain
with my understanding; under the influence of
varunas'[**Varuna's]
mantra or power. (Varuna the god of water is said to be
allied
with the human soul, which is a watery substance).
18. When the deluvian[**diluvian] winds blow with full
force, and shatter
and scatter the huge mountains all around, it is then by
mending the p疵vati mantra, that I remain as fixed as a
rock.
(Vasishtha has explained the meaning of these[**this]
mantra in the
latter part of the Nirv疣a prakarana).
19. When the earth with its mountains is dissolved into
water, and presents the face of an universal ocean over
its surface;
it is then by virtue of the v痒u manntra[**mantra] or my
volatile
power, that I keep myself aloft in the air.
20. I then convey myself across this visible world, and
rest
in the holy state of the spotless spirit; and remain in a
state
of profound sleep, without any agitation of the body and
mind.
21. I remain in this torpid state, until the lotus-born
Brahm畆**・->畩
is again employed in his work of creation, and then I
re-enter
into the limits of the re-created world, where I settled
again on
this arbour of desire. (The departed soul is free from
desire,
which it re-assumes to itself upon its re-entrance into
life).
22. Vasishtha said.[**:] Tell me, O lord of birds, why
the other
Yogis do not remain as steady as you do by your
dh疵an畆**・->畩 or
fixed attention.
23. Bhusunda replied, O venerable sir! It is because of
the inseparable and overruling power of destiny, which no
body can prevent or set aside; that I am doomed to live
in this
wise and others in their particular modes of life.
24. None can oppose or remodel what must come to pass on
him; it is natures[**nature's] law that all things must
be as they are
ordained
to be. (There is no helping for what is destined to
happen,
what is allotted, can not be averted).
25. It is because of my firm desire that things are so
fixed
-----File: 124.png---------------------------------------------------------
and allotted to my share, that they must so come to pass
to my
lot at each kalpa and over again, and that this tree must
grow
on the summit of this mountain, and I must have my nest
in
its hollow. (The heart is the hollow of the tree of the
body,
and the soul is the bird that is confined there of its
own desire).
26. Vasishtha said.[**:] You sir, are as
longival[**longeval] as our
salvation
is diuturnal, and are able to guide us in the paths of
truth; because
you are sapient in true wisdom, and sedate in your
purpose
of Yoga or deep meditation.
27. Sir, you have seen the many changes of the world, and
have been experienced in all things in the repeated
course of
creations; must be best able to tell me the wonders that
you
have witnessed during the revolution of ages.
28. Bhusunda replied--I remember, O great sage! the earth
beneath this mount of Meru to have been once a desolate
land,
and having no hill or rock, nor trees, plants or even
grass upon
it. (This was the primeval state of the earth, when
nothing
grew upon it, and agrees with what the Persian sophist
thinks
withregard[**with regard] to the priority of the soul to
all other created
things,
as "manan wakt budam ke nechak nabud" I existed
when there is
nothing in existance[**existence]).
29. I remember also tho[**the] earth under me, to have
been full of
ashes for a period of myriads and centuries of years.
(This
was the age after the all devouring conflagration on
earth).
30[**.] I remember a time when the lord of day-[**--]the
sun was
unproduced, and when the orb of the moon was not yet
known,
and when the earth under me was not divided by day and
light,
but was lighted by the light of this mount of Meru.
31. I remember this mountain throwing the light of its
gems on one side of the valley below it, and leaving the
other in
utter darkness; and resembling the lok疝oka mount
presenting
its light and dark side to the people on either side of
the
horizion[**horizon].
(The sun is said to turn round the Meru, and the day and
night
as he is on one or the other side of this mountain).
32. I remember to have seen the war rasing high between
the gods and demons, and the flight and slaughter of
people on
all sides of the earth.
-----File:
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33. I remember to have witnessed the revolution of the
four
yuga-ages of the world, and the revolt of the haughty and
giddy
assyrians-[**--]asuras all along; I have also seen the
Daitya-[**--]demons
driven back to the wall.
34. I remember the spot of the earth, which was borne
away beyond the boundaries of the universal flood; and
recollect
the cottage of the world, to have only the
increat[**increate] three (the
Holytriad[**Holy triad]) left in it.
35. I remember to have seen no other creature on earth,
except the vegitable[**vegetable] creation for the long
duration of one half
of the four yuga-ages. (The earth was covered with jungle
for a long period after the great flood).
36. I also remember this earth to be full of mountains
and
mountainous tracts, for the space of full four yugas;
when there
were no men peopled on earth, nor their customs and
usages got
their ground in it.
37. I remember to have seen this earth filled with the
bones
of dead Daityas and other fossile[**fossil] remains,
rising in heaps like
mountains, and continuing in their
delapidated[**dilapidated] and
crumbling
state for myriads of years. (These are the
fossile[**fossil] remains of the
monsters of the former world).
38. I remember that formless state of the world, when
darkness prevailed over the face of the deep, when the
serpentine
support of the earth fled for fear, and the celestials
left
their etherial courses; and the sky presented neither a
bird or the
top of a tree in it.
39. I remember the time when the northern and southern
divisions (of India), were both included under the one
boundary
mountain (of Himalaya); and I remember also when the
proud
vindhyan vied to equal the great Meru.
40. I remember these and many other events, which will be
too long to relate; but what is the use of long
narrations, if you
will but attend to my telling you the main substance in
brief.
41. I have beheld innumerable Munis and manwantaras
pass away before me, and I have known hundreds of the
quadruple
yagas[**yugas] glide away one after the other, all of
which were full of
great deeds and events; but which are now buried in
oblivion.
-----File:
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42. I remember the creation of one sole body named
vir疸[**Vir疸] in this world, when it was entirely devoid
of men and
asuras in it.
43. I remember that age of the world, when the Brahmans
were addicted to wine and drunkenness, when the Sudras
were
out casted by the Suras (Ayrans[**Aryans]); and when
women had the
privilege of polyandry: (which is still practised among
the
Pariahs of Deccan).
44. When the surface of the earth presented the sight of
one great sheet of water (after the deluge), and entirely
devoid
of any vegetable produce upon it; and when men were
produced
without cohabitation of man and woman, I remember that
time also: (when Bhrigu and the patriarches[**patriarchs]
were born in this
manner).
45. I remember that age of the world, when the world was
a void, and there was no earth or sky nor any of their
inhabitants
in it, neither men nor mountains were in existence, nor
were
there the sun and moon to divide the days and nights.
46. I remember the sphere of heaven shrouded under a
sheet
of darkness, and when there was no Indra nor king to rule
in
heaven or earth, which had not yet its high and low and
middle
classes of men.
47. It was after that, the Brahm・thought of creating
the worlds, and divided them into the three spheres of
the upper,
lower and the intermediate regions. He then settled the
boundary
mountains, and distinguished the Jambu Dvipa or the
continent of Asia from the rest.
48. Then the earth was not divided into different
countries
and provinces, nor was there, the distinctions of cast
and creed,
nor institutions for the various orders of its people.
There was
then no name for the starry frame, nor any denomination
for the
polar star or its circle.
49. It was then that the sun and moon had their birth,
and
the gods Indra and Upendra had their dominions. After
this
occured[**occurred] the slaughter of
Heranya-Kasipu[**Hiranya-Kasipu],
and the restoration
of the earth by the great Varaha or boar like incarnation
of
Vishnu.
-----File:
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50. Then there was the establishment of kings over the
peoples on earth, and the revelation of the Vedas given
to mankind;
after this the Mandara mountain was uprooted from the
earth, and the ocean was churned by the gods and giant
races
of men.
51. I have seen the unfledged Garuda or bird of heaven,
that bore Vishnu on his back; and I have seen the seas
breaking
in bays and gulfs. All these events are remembered by me
as
the latest occurrences in the course of the world, and
must be
in the memory of my youngsters and yourself likewise.
52. I have known in former ages the god Vishnu with his
vehicle of Garuda, to have become Brahm畆**・->畩 with
his vehicle of
swan, and the same transformed to Siva having the bull
for his
bearer and so the vice-versa. (This passage shows the
unity of
the Hindu trinity, and the interchangeableness of their
persons,
forms and attributes).
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
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