The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER CCII.
RECUMBENCE OF THE ASSEMBLY TO THEIR HYPNOTIC REST.
Argument:--Entrancement of the audience to a state of
somnolence
known as Hybernation, hypnotism and Ecstasis in
Theosophy.
Válmíki related:--Upon hearing these words of the
sage, the assembled princes and lords of men in the
court, felt a sang froid or coolness in their souls, as
if they
were all besprinkled with ambrosial waters upon them.
2. Ráma with his lotus like eyes and moon like face,
remained
as resplendant[**resplendent], as if they were filled
with ambrowaters,
or the nectarious liquid of the Milky ocean.
3. Then the sage Vámadeva and others, who were fraught
with divine knowledge, exclaimed with their admiration
for the
preacher; O the holy instruction, that you have imparted
unto us this day!
4. The King with his pacified soul and joyous mind, shone
as shining in his countenance, as if he had a new light
infused
in himself, (and causing the hairs on his body to stand
on
their ends, from his inward gladness).
5. After many other sages, who were well acquainted with
the knowledge of the knowable One, had thus pronounced
their
praises; the enlightened Ráma (lit. who was purged from
his
ignorance), oped[**opened?--P2: oped ok/SOED] his mouth
again, and
spoke in the following
manner.
6. Ráma said:--O thou seer, that knowest the past and
future; thou hast cleansed away all our inward dross, as
fire
serves to purge gold from its impurity.
7. Venerable sir we have now become cosmognostics or
all knowing, by our knowledge of the universal soul,
though we
are confined in these visible bodies of ours, and seeming
to all
appearance, as knowing nothing beyond them.
8. I feel myself now as perfect and full in all, and to
have
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become quite undecaying in myself; I am freed from all
fear
and apprehension, and am quite cognoscent with all
things.
9. I am overjoyed to no end, and am happy beyond all
measure; I have risen to a height from which there is no
fear
of falling, and am elevated to the supreme acme of
eminence
and perfection. (Parama-purushártha).
10. Alack! how am I cleansed by the holy and cooling
water of divine knowledge, which you have so kindly
poured
forth in me, and whereby I am as joyous, as a full blown
lotus
in the lake of my heart.
11. I am now set, sir, by your favour to a state of
happiness,
which brightens to me the face of universe with ambrosial
delight.
12. I now hail myself, that have become so fair within
myself
with the clearness of my mind, and by disappearance of
all
sorrow from it. I have received a grace in my face, from
the
peace of mind and purity of my wishes. I am joyous in
myself
with my inward joy, and I [**[am]] wholly pure with the
purity of my
soul.
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CHAPTER CCIII.
DESCRIPTION OF NIRVÁNA OR SELF EXTINCTION IN
DIVINE MEDITATION.
Argument:--Sounding of midday trumpet, performance of
daily ablution,
and description of the setting sun. The meeting of the
assembly
on the next morning upon the discourse on Nirvána.
Válmíki related:--As Ráma and the sage had been
remonstrating
in this manner, the sun advanced towards
the zenith, to listen to their holy conversation in royal
dome.
2. The solar beams spread in all sides, with greater
force
and effulgence; as if to expose to clearer and greater
light the
sense of Ráma's speech.
3. Then the lotus beds in the tanks of the pleasure
gardens,
all about the royal palace, began to expand their
embosomed
buds to bloom before him, as the princes shone forth in
brightness
amidst the royal hall.
4. The air was exhilarated with joy at hearing the holy
lectures
of the sage; and seemed to be dancing with the sunbeams,
glistening in the strings of pearls, suspended at the
windows of the palace.
5. The premature gleams of the sun, glistened as bright
at
the glittering glass doors and shining chandeliers of the
court
hall; as the gladdened hearts of the audience, glowed at
enlightening
speech of the sage.
6. After Ráma was settled in his sedateness, his face
shone
as bright as a blooming blue lotus by its reflexion of
the rays of
the sage's look upon it. (Here the blue complexion of
Ráma, is
compared to a blue lotus, blooming under the moon bright
look of fair Vasishtha's countenance).
7. The sun advancing towards the summit of the horizon,
like the marine fire rising on the surface of the blue
ocean;
sucked or dried up by his darting flames the dewy
humidity of
the sky, as the submarine heat resorbs[**?--P2: Ok/SOED]
the waters of
the deep.
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8. The cerulean sphere of heaven, appeared as the lake of
blue lotuses, and the shining sun seemed as the golden
pericarp
of the flower; his bright beams resembled the aureate
farina
of flowers, and his slanting rays likened the aslant
pistils in
the air.
9. He shone as the dazzling crown upon the head of the
azure queen of the worlds; and was hanging down like the
resplendent
earring, pendant on the ear of heaven; while the little
lay hid under his glaring light, like bits of diamonds
lying concealed
under the effulgence of a blazing ruby.
10. The ethereal maids of all the quarters of heaven,
held
out the mirrors of silvery clouds before his face, with
their uplifted
arms of the mountain peaks all around; and these are
emblazoned by solar rays, like the rainless clouds on
mountain
tops.
11. The sun stones in the quarries on earth emitted a
fury
blaze, which embalzoned[**emblazoned] the skies around,
with a greater
light
than that of the sun.
12. The trumpets sounded aloud, with the wind blown by
the months of trumpeters; and the conchshells blew as
loudly
at midday, as the winds of the last deluge, set the sea
waves
to their tremendous uproar.
13. Then the spherules of sweet, appeared on the faces of
the princes, as the dew drops falling on lotus leaves;
and they
were so closely connected together, as to give them the
appearance
of strings of pearls.
14. The thickening noise of the hurry and flurry of men,
resounded as hoarsely within the hollow walls of the
hall, that
they filled the cars of men, as the dashing waves fill
the concave
of the hollow sea.
15. The waiting maids then came forward with cups
of[**delete 'of']
of liquid camphor in their hands; in order to sprinkle
them on[**delete
'on']
on the persons of the princes; to assuage their fervour
of the
solar heat.
16. Then the assembly broke, and the king rose from his
seat in company with Ráma and the princes and Vasishtha,
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together with all the lords and nobles, that were present
in the
assembly.
17. The assembled lords and princes, the ministers of the
state and religion, together with the high priests and
sages;
rose from their seats, and having gladly made their
greetings to
one another, took their leave and departed to their respective
abodes.
18. The front of the royal inner apartment, was fanned
with flappers of palm leaves, wafting the clouds [**[of]]
camphor powder,
that was scattered for allaying the midday heat.
19. Then the chief of sages--Vasishtha, oped his mouth
and
spoke out to Ráma, amidst the sonata of noonday music,
that
resounded amidst the walls of the royal hall.
20. Vasishtha said:--Ráma![**deleted ','] you have heard
whatever is
worth hearing, and known also all that is worth your
knowing;
and now I see nothing further, that is worth
communicating to
you for your higher knowledge.
21. Now you have to reconcile in yourself, and by your
best
understandings, all that you have been instructed by me,
and
what you have read and learnt in the sástras, and
harmonise the
whole for your guidance.
22. Now rise to do your duties, while I hasten[**space
added] to the
performance
of sacred ablutions; it is now midday, and the proper
time of our bathing is fastly passing away.
23. And then whatever else you have to enquire about, for
the satisfaction of your wishes, you can propose the same
to me
tomorrow morning, when I shall be happy to expatiate on
the
subject.
24. Válmíki related:--After the sage had spoken in this
manner, the mighty king Dasharatha saluted the parting
chiefs
and sages, and honoured them according to their proper
ranks
and degrees.
25. And then being advised by Vasishtha, the virtuous
king with Ráma by his side, proceeded to give their due
honours,
to the sages and siddhas and to the Brahmanas also one
after
the other.
26. He gave them gems and jewels, and monies and
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boquets[**bouquets] of flowers; and he gave to others
riches equivalent to
the values of the gems and jewels; while he gave strings
of
pearls and necklaces to some also.
27. He honoured some with his respects and civilities,
and
others with monies suited to their worth and degree,
while he
gave his gifts of cloths and seats, food and drink, and
of gold
and lands to others.
28. He saluted others with perfumeries and aromatic
spices
and wreaths of flowers; he honoured the elders with due
respects,
and gave his bare regards to others.
29. Then the king rose from amidst the assembly, with the
whole body of his courtiers, and the holy sages and
Vasishtha
with him; as the splendid moon rises in the sky, with the
train of stars about him. (The moon is masculine in
sanskrit[**Sanskrit],
and twine[**twin] brothers[**brother] of the sun).
30. The rising of the assembly and its people, was
attended
with a rumbling noise, as it is heard in the treading of
men,
over a bog of knee deep mud and mire.
31. The clashing of the concourse against one another,
and
the cracking of their armlets and wristlets by their
friction
with each other; joined with the broken jewels and
scattered
pearls, slipped from the torn necklaces of the nobles,
gave the
floor of the court hall, the appearance of the spangled
heaven.
32. There was a close concussion of the bodies, of sages
and
saints, of Brahmans and princes and nobles all jumbled
together;
and there was a rapid undulation of the chouri[**chowrie]
flappers,
waving in the hands of fanning maid servants.
33. But there was no huddling or dashing or pushing one
against the other; as they were intent upon reflecting on
the
sense of the sages preaching, and rather asking excuses
of one
another, with the gestures of their bodies, when they
came in
contact with others.
34. At last the king and the sages and nobles, accosted
one
another with sweet and soft words; and took their parting
leave (for repairing to their respective abode for the
day).
35. They then left the palace, and proceeded to their
residences,
with their gladdened faces and contented minds; as
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when the immortals repair to all parts of heaven, from
the
synod of the king of Gods-[**--]Indra or sakra[**Sakra].
36. After every one had taken leave of others, and
arrived
at his house; he employed himself in the discharge of his
ritual
services of the day.
37. Thus the king and all, performed their daily
ablutions
and services as usual, until the end of the day.
38. As the day ended with the discharge, of the duties of
the daily ritual; so the sojourner of the etherial
path-[**--]the tired
sun, sat down to rest in the west, (as the birds of air
repair at
eve, to their respective nests). (The sun is said to be
the unka
or falcon of heaven; resting at his aspiand or nest in
the west,
by a poet of Persia).
39. After the performance of their vespers, the prince
Ráma
and the people at large, passed their nights awake and
fastly,
with talking about and thinking upon the discourse of the
day.
40. Then the rising sun advanced in the east, with
sweeping
away the dust of darkness from before his path, and
strewing
about the starry flowers on his way, in order to fix his
seat
in the midst of his dome of the universe.
41. The infant or rising sun, reddened the skies with his
rays, resembling the crimson hue of kusambha flowers; and
then he embarked on the board of his bright orb, amidst
the
wide ocean of the etherial region. (The sun sailed in the
etherial
sea, through the scattered island of the hidden stars and
planets on his way. gloss).
42. Then the regnant princes and lords of men, together
with the nobles, peers and their ministers, met at the
court hall
of King Dasharatha; when there gathered also the great
saints
and sages, with Vasishtha at their head.
43. They entered into the court and took their seats,
according
to their different degrees and ranks; just as the stars
of
heaven appear and occupy their places, in their
respective constellations
and circles in the expance[**expanse] of heaven.
44. Then the king and his ministers, advanced and bowed
down to Vasishtha, and ushered him to his high seat or
pulpit;
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and they all poured forth their praises to him, after
that sage
was seated in the rostrum.
45. Now the lotus-eyed Ráma, who sat before the king and
the holy sage, oped[**ok/SOED] his lotus like mouth, and
spoke in the
following manner, with his natural good sense, and usual
elegance
of speech.
46. Ráma said:--O Venerable sir, that art acquainted with
all religions, and art the great ocean of knowledge; thou
art
the axe of all knotty questions and doubts, and remover
of the
griefs and fears of mankind.
47. Please tell us whatever more is worth our hearing and
knowing; for thou knowest best whatever there remains to
be
said, for the edification of our knowledge.
48. Vasishtha replied:--Ráma you have gained your full
knowledge, and have nothing more to learn; you have
attained
the perfection of your understanding, and obtained the
summum[**sumnum--P2: summum correct]
bonum which is sought by all (but found by few), and
wherewith
you are quite content in yourself.
49. You better consider in yourself and say, how do you
find yourself and your inner mind at present; and what
else is
there, that you wish to know and hear from me.
50. Ráma rejoined:--Why sir, I find myself fully
perfected
in my understanding; and being possest of the peace and
tranquility
of my mind, with the blessing of Nirvána or ultimate
beatitude of my soul, I have nothing to ask or desire of
thee.
51. You have said all that you had to impart to me, and I
have known all that is worth my knowing; Now sir, take
your
rest with the Goddess of speech, who has done her utmost
for
the instruction of us all.
52. I have known the unknown and knowable One, that is
only to be known by us as the true reality; and knowing
this
all as the One Brahma, I am freed from my knowledge of
the
duality, (of the living and supreme soul); and having got
rid
of the deception of the diversity of the visibles, I am
released
from my reliance in all worldly things.
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CHAPTER CCIV.
IDENTITY OF ABSTRACT INTELLECTUALITY AND VACUITY.
Argument:--The abstraction and intellection of all
knowledge, merging
in the infinite vacuum.
Vasishtha resumed and said:--Hear me moreover, O
Ráma, to tell thee, a few words on transcendental
knowledge,
that the mirror of the mind shines more brightly, by
expurgation
of the external images that are reflected on it, than
when it is eclipsed by those outward shadows. (i. e. Wipe
off
visibles from the mind).
2. Again the significant words that [**[are]] the symbols
of the objects
of our knowledge, are as insignificant as the hissing
murmurs of waters and waves, and the phenomenal is but a
semblance of the noumenal as a dream is the rechauffe or
reflextion[**reflection/reflexion]
of the mind, and the visible world, is but a recast of
the
visionary dream.
3. The waking state is that of dreaming, and its scenes
are
those of our dreams; and presenting themselves before us
in
both these states from our remembrance of them: they are
the
inward concept of our consciousness, and appearing to be
situated
without it. (i. e. They are the innate ideas of our
minds,
and not perceptions of our outward organs of sense).
4. As I am conscious of the clearness of my intellectual
sphere, notwithstanding the view of the fairy lands in
its state
of dreaming; so I find my mind, to be equally clear in my
waking
also of all its imaginary forms of the three worlds and
their
contents, which in reality [**[are]] a formless vacuity
only.
5. Ráma rejoined:--If all things are formless amidst the
formless void of the universe, as an empty vacuity of the
intellect;
then tell me sir, whence arise these endless of[**delete
'of'] shapes and
forms, as those earth, water, fire and those of these
hills, rocks
and pebbles.
6. Tell me why the elements are of different forms and
qua-*
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*lities and why the empty air, space and time have no
forms nor
properties of theirs; what makes the wind so very fleet,
and
what is the cause of the motions and actions of waving
bodies.
7. How came the sky to be a vacuum only, and why is the
mind of the same nature also; these are all the various
natures
and properties of things, [**[that]] require to be well
explained from my
knowledge therein.
8. Vasishtha replied:--You have well asked these
questions,
Ráma, as they naturally suggest themselves to every
inquirer
after truth; but tell me in one word, why do you see the
varieties of earth and sky, as well as of all other
things that you
see in your dream.
9. Whence do you see the waters in your sleep, and how
are
the pebbles scattered about you in your dream; why do you
see the flaming fires in your vision, and all sides of
heaven
appearing before your sight.
10. Say how you have the idea of time in your dreaming,
and perceive the actions and motions of persons and
things at
that time; and tell me from where do all those accidents
proceed,
that you see to occur in your sleeping and dreaming
moments.
11. What is it that creates, produces and gives the
formless
dream its fascinating form, and then dissolves it to
nothing at
last; you find it produced and presented to your view,
but
cannot say how it acts and of what stuff it is composed.
12. Ráma replied:--The dream of the dreaming world, has
no form nor position of its own; its soul and substance
is mere
void, and the earth and rocks which it presents to sight,
are nil
and in nubibus, (and leave not a rack behind).
13. The vacuous soul only, is its sole cause, which is
likewise
as formless and supportless like itself; The formless
void
is never in need of a support for it.
14. Nothing whatsoever of it is ever produced, nor bear
any
relation with our consciousness; they are the reflexions of
the
intellect only, and are situated in the recess of the
mind.
15. The mind is the evolution of the intellect, which
reflects
the images of things in the form of ideas upon the mind;
hence
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the notions of time and space, and of air, water, hills
and mountains,
are all reflexions of the intellect upon the mind,[**.]
16. Our consciousness is also a void, and receives the
impressions
of vacuum in the form of its vacuity; and those of the
stone, air and water, in the forms of their solidity,
fluidity and
liquidity. (i. e. The vacuous mind receives and retains
only
the abstract ideas of all concrete bodies in the
universe).
17. In reality there is nothing as the earth or any solid
body or its form or sight in existence; but they all
exist in
their abstract states in the great void of the intellect,
and are
equally void in their natures with itself.
18. In fact there is nothing in reality, nor anything
which
is visible to sight, there is only the infinite vacuity
of intellect,
which represents all things in itself, and is identic
with all
of them.
19. The intellect has the notion of solidity, in the
abstract
in it; and thereby conceives itself in the forms of the
earth,
rocks and hills. (The idea or conception of solidity,
gives rise
to the perception of solid bodies, and not the perception
of solids,
that produces the abstract idea of their solidity; or
that the
innate ideas, give birth to appearances in the concrete).
20. So by its conception of oscillation and fluidity, it
perceives
the form of air and water in itself; and so also by its
inward conception of heat, it feels the fire in itself
without forsaking
its intellectual form.
21. Such is the nature of this intellectual principle, in
its
airy and vacuous form of the spirit, soul or mind; that
develops
itself in all these various modalities and
scheses[**schemes], without
any cause or incentive. (These modes or states of being,
are
here called nishkáranaguna, and Akárana gunotpannaguna
in Nyaya philosophy, and same with the Vibhu-nishthaguna
of Vedanta; all meaning them to be the increate and
eternal
qualities or attributes of the supreme soul or deity).
22. There is nothing any where in nature, beside
this[**these] intellectual
attributes of itself; as there is no sky or
vaccuum[**vacuum]
without its vacuity, nor the vast expanse of the ocean,
devoid of
the body of waters in it.
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23. Know then there is nothing else anywhere, nay not
even the sense of thyself or myself or any other, except
in the
recess of intellectual vacuity; so commit thyself to that
all
teeming void; and remain quite sedate in thyself.
24. As you see the earth and heaven and all their
contents,
in thy dream and creation of thy fancy, in the recess of
thy
mind and in the midst of this house of thine; so should
you
behold everything in their incorporeal forms to be
contained in
the ample space of the infinite vacuum of the divine
intellect
and its all-knowing intelligence.
25. The vacuum of the intellect shines forth as the
substratum
of all bodies, but without a body of its own in the
beginning of creation; because nothing having any prior
material
cause for its corporeal existence, it is the intellect
alone
which must be understood, to exhibit all formal existence
in its
vacuous space and to our ignorance.
26. Know your immaterial mind, understanding and egoism,
together with the material existences of the elemental
bodies,
these hills, skies and all others, to be situated as dull
and dumb
stones, in the quiet, calm and clear sphere of the
infinite
intellect.
27. Thus you see there is nothing produced nor destroyed,
nor anything, that may be said to exist of itself; this
world as
it appears to exist, exists in this very form (of its
immateriality);
in the vacuity of the divine intellect.
28. It is the sunshine of the intellect, that manifests
the
world in its visible shape and form; as the sunlight
shows the
hidden objects of darkness to view, and as the fluidity
of water,
gives rise to the waves and bubbles.
29. This appearance of the world, is no real appearance;
it
is the representation of the intellectual vacuum only, in
its true
and proper senses and light, as it is viewed by the wise;
though the ignorant may view it in any light as they
please.
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CHAPTER CCV.
REFUTATION OF THE DOCTRINE OF THE CAUSALITY
OF CREATION.
Argument:--The existence of the world in its spiritual sense,
and
nullity of its creation, destruction and material
existence.
Ráma rejoined:--If it is so, sir, that the whole plenum
is
vacuum, as the phenomenon in our dreams; it must follow
therefrom, that the world we see in our wakings is
vacuity
also, and there can be no doubt in it.
2. But tell me sir, in answer to this important question
of
mine; how the formless and bodiless intellect appears to
become
embodied in all these various forms of bodies, that we
see in the
state of our waking dream. (i. e. The vanishing visions
of our
sleeping dreams, prove them to be quite vacuous and nil;
but
not so the lasting scenes of our waking state which
appear to
be substantially positive; and how does the negative
intellect
assume this positive form).
3. Vasishtha replied;[**:]--Ráma, the visibles that
appear to
view in our waking dream by day light, are all vacuous
bodies;
owing to their being born, resting and supportance in
empty
vacuity; hence you cannot on any reason doubt about their
vacuousness; (whose or when their production,
sustentation,
substance and supportance, do all depend on the infinite
and
all comprehending vacuum, which is the very attribute of
the
unity of the formless deity. gloss).[*]
4. This infinite and eternal void, being entirely devoid
of
all the material causes, (i. e. earth, air, water and
fire, which are
necessary for the production of anything); it is
impossible that
* Note.--According to Vasishtha, Byam, Beom or vacuum, is
possest
of all the attributes of Brahm Godhead, in its unity,
infinity, eternity,
incorporeality and formlessness, as also in its
omnipresence, omnipotence
in its supporting the worlds and in the omniscience of
the vacuous
intellect.
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creation could come out from this nothing in the
beginning.
(Ex nihilo nihil fit[**added spaces, removed hyphen]).
5. And as the formless intellect could not bring forth
the
earth &c[**.], for the formation of solid bodies; it
is impossible to believe
this phenomenal appearance, to have their[**its] real
existence in
nature. (The subtile mind cannot make or become any solid
body).
6. Therefore the airy intellect sees the visibles in the
day
time, in the manner that it sees the visions in its
dreams by
night. It sees them all rising, in their intellectual
light within
itself; but appearing as real and formal objects, set
without
it by its delusion. (Máyá or Illusion).
7. It is the reflexion of the workings of the
intellectual soul,
that appears as real within the hollow sphere of the
intellect;
it resembles the representations of the memory in the
mind
in our sleep, and takes the name of the visible world.
8. It is the clear perception of these intellectual
representations,
in the vacuum of the mind only, that is
styled by us as a vision or dream, while it is the gross
conception of them
in the mind, that is called the gross or material
world.
9. it[**It] is thus the different views, of the same
internal thought
and ideas, have different names and appellations, given
to them
by the very intellect itself; the finer and purer ones
being
called as thoughts, and the grosser ones, as sensible and
material
objects.
10. Thus it is the same reflexion of the intellectual,
which
takes the names both of the dream as also of the world; the
working of the mind and its reflexion in itself are
natural to
intellect, and though the visions subside with the
disappearance
of the dream upon waking, yet the working and reflecting
of the
mind are never at rest, either in waking or dreaming.
11. Many such visions of creation rise and set
alternately,
in the vacuity of Brahma's mind, and are never apart from
it;
just as the empty air is either in motion or at rest in
the hollow
of the great void, and always inseparable from it. (Hence
the
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air, vision, dream &c[**.], are all void, and the
world is but a
phantom in it).
12. Ráma said:--Sir, you have spoken of millions of
worlds
to me before; tell me now which of them are situated
within
the sphere of the mundane egg, and which of them are
beyond
this egg (or supermundane ones).
13. Which of them are the terrestial[**terrestrial]
globes and which the
vacuous spheres; which of them are igneous bodies in the
sphere of fire, and what are the airy bodies in the
regions of air.
14. Which are the superfices of the earth, situated in
the
midst of vacuity; of which the hills and forests set at
the
antepodes[**antipodes],
are opposed to one another on both sides, and hang up
and down perpendicular in empty air.
15. Which are the aireal[**aerial] bodies with their
living souls, and
which the inhabitants of darkness with their
darksome[**space removed]
shapes;
what are they that are formed of vacuum only, and what
can
they be, whose bodies are full of worms and insects.
16. What sorts of beings settle the eitherial[**etherial]
sphere, and
what are they that live in the midst of rocks and stones;
what are they that dwell in the vessels and basins of
water,
and what be they that people the air like the aerial
fouls[**fowls] of
air.
17. Tell me, O thou greatest of philosophers, how this
mundane
egg of ours is situated among them. (These are questions
of cosmogony, and bear no relation to theology).
18. Vasishtha replied:--These wondrous unknown, unseen
and unheard of worlds, are mentioned and described in the
sástras with their exemplifications also; and they have
been
received and believed as true by their students.
19. Ráma, the cosmology of the world, has been
described-[**--]given
by Gods and sages, in hundreds of their sástras called
the
Agamas; all of which you are well acquainted with.
20. Now as you are well acquainted with the descriptions,
that are given of them in the sástras; it is not
necessary to relate
them again in this place. (The cosmology of the world
has been given before in the narrative of Lílá).
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21. Rámá[**Ráma] rejoined:--Tell me yet, O Venerable sir,
how the
great void of the intellect came to be produced from
divine
spirit; tell moreover its extent and duration in time and
space.
22. Vasishtha replied:--The great God Brahma, is without
beginning and [**[end]], ever existent and without decay;
there is no
beginning, midst nor end of him, nor are there any shapes
of
figures in his transcendent vacuum.
23. The vacuum of Brahma is without its beginning and
end,
and is spread unspent and unbounded to all eternity; it
is this
which makes the universe, which is ever without its
beginning
and end.
24. The reflexion of the intellectual vacuum in its own
vacuity, is called the universe by itself to no purpose.
(by itself or the human mind, which views the world in
the
wrong light of creation, and not as the Divine Mind
itself.
gloss).
25. As a man sees a fair city in his dream by night, so
is
the sight of this world to him, in his dream by day
light. (The
Sanskrit word Bhano[**unclear--also in the print] in the
text meaning
reflexion, corresponds
with the Greek Phano to see, and hence phantom or false
sights).
26. Think not the solid rock to have any solidity in it,
nor
the fluid waters any fluidity in them; do not think the
empty
fermament[**firmament] to be a vacuity, nor the passing
time to have any
flight or counting of it. (All these are seemingly so,
but they
are nothing in reality).
27. All things are fixed in their formless, invariable
and
ideal states in the divine intellect; but it is the
fallacious and
fickle nature of the human mind, to give and view them in
different forms, according to its own fancy.
28. The mind views the non-created eternal ideas of the
intellect, as created objects before its sight, just as
it sees rocks
where there are no rocks, and the sky in a skyless place
in its
dream.
29. As the formless and insensible mind, sees the formal
-----File:
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world in its sleep, as if it were in its waking state; so
does it
see the invisible and formless world in its visible form,
during
its waking hours of the day also.
30. As the motion of air always takes place amidst the
air
at rest; (i. e. as the winds fluctuate amidst the still
air); so also
doth the spirit of Brahma, oscillate in his own spirit
incessantly,
and without its rise or fall.
31. This world resides in the same manner in the divine
spirit of Brahma; as the property of fluidity is inherent
in
water; and vacuity appertains to vacuum; and as
substantiality
is essential to all substances in the abstract.
32. The world is neither adventitious nor extraneous to
the
soul, and does not occur to or transpire from it, in the
life or
deaths of any body; it is causeless and comes from no
cause,
and is neither joined with nor set separate from the
divine
spirit.
33. The One that has no beginning nor end; nor has any
indication of itself; that is formless and is of the
manner of the
intellectual vacuum only; can never become the cause of
the
visible and material creation. (Therefore the world is to
be
supposed to exist in its ideal and immaterial form, in
the
vacuity of the divine intellect).
34. Thus as the forms and features of a whole body, are
but
parts and properties of its entirety tout ensemble; so is
this
vacuous world is[**delete 'is'] situated, in the
undivided and formless
vacuity
of Brahma, ("as parts of one undivided whole"
Pope).
35. All this is a hiatus and quiestus[**quietus], without
its support
and substratum, it is but pure intelligence, without any
grossness
or foulness herein; there is no entity nor nonentity
here,
nor can anything be said to exist or not exist,
(independent of
the Divine Mind).
36. All this is but an air drawn city, of our imagination
and
dream; and everything here, appears to be stretched out
in a
fairy dance all about us; but in reality it is only a
calm and
quiet vacuity, full with the unchanging and undecaying
spirit
of God.
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37. The whole is the hollowness of the divine heart, and
the vacuous sphere of the Omniscient Intellect; it is its
intellection,
that reflects many a transparent image in its own
sphere and to no end. This it is which is called the
world or
the image of the divine soul, which continues forever and
ever, (and[**as] is said-[**--]the world without end.
Amen).
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CHAPTER CCVI.
THE GREAT INQUIRY, OR QUESTIONS OF THE BUDDHIST.
Argument:--Entity of Brahma and non-entity of the world,
illustrated
in the story of the king of Cusha dwipa[**Kushadwípa].
Vasishtha resumed:--The uncreated phenomenon of
creation, that appears to view, is nothing in reality. It
is the transcendental principle of supreme Brahma, that
is the
only true reality.
2. It was on this subject, that I was once asked by some
one, to my reply to a certain questions[**question] of his;
which I will
now
relate to you, O high-minded Ráma, for strengthening your
understanding to the full knowledge thereof.
3. There is the great island of
Kushadiwipa[**Kushadwípa], surrounded
by
the seas on[**space added] on all sides; like a watery
belt about it, and this
land is renowned (for its beauty), all over the three
regions of
the world.
4. There is the city called Ilávatí, situated on its
worth[**north] eastern
side, and is beset by a colonnade of pillars, gilded all
over
with gold, and glittering with radiant beams, reaching
from
earth to the skies.
5. There formerly reigned a prince, known by the name of
Prajnapti; who ruled on earth as the god Indra in heaven;
and to whom this earth or land paid its homage, (as the
skies
do to the regent of heaven).
6. It was on one occasion, that I happened to alight at
the
presence of this prince; as the sun descends on earth on
the
last day of desolation.
7. The prince hailed and adored me with offerings of
flowers
and presents, made me sit by him with due reverence; then
in
the course of my conversation with him, he fondly asked
me as
follows.
8. Tell me sir, said he, what becomes of the world after
the
destruction of all things; and when the causalities of
recrea-*
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[** png 559-571 compared to print]
*tion are all extinct and annihilated, in the undefinable
vacuum
of desolation.
9. What then becomes the prime cause of the causation of
things, at the recreation of the world; and what are
accompanying
elements for the reproduction of objects, and how and
whence they take their rise.
10. What is the world and what was the beginning of its
creation; what was the primeval chaos, and whence is this
earth.
What is the air the support of the seas, and what is
hell, which
is filled by worms and insects? (i. e. Whence are these
varieties
from the one source of Brahma?)
11. What be the creatures contained in the womb of air
(i. e. the celestials), and what are they that are
contained in [**add: the]
bosom of the mountains (i. e. the demons); what are the
elementary
bodies and their productions, and how the understanding
and its faculties have come to existence?
12. Who is the maker of all these, and who is their
witness;
what is the support of the universe, and what are these
that are contained therein? I am quite certain, that the
world
can never have its ultimate destruction.
13. All the Vedas and sástras are opposed to one another,
in
their different views and interpretations; and every one
of them
has made a supposition, according to its particular view.
14. From our knowledge of the world, we know not whether
it is indestructible or an unreality in itself, (i. e. If
it is an
ideal unreality, it needs have no cause nor is it
destructible at
all; but should it be a reality and destructible thing,
then
what must be the cause of the production and destruction
thereof,
gloss).
15. Again tell me, O thou chief of sages, what is the
form
and cause of those bodies that are doomed to dwell in
hell;
after the demise of men on earth, and cremation and
destruction
of there[**their] bodies here.
16. What are the accompanying causes of the regeneration
of bodies, after their destruction on death? The virtues
and
vices of departed souls, being both of them formless
things.
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cannot be their accompanying causes, towards the
formation of
their corporeal frames.
17. It is quite an absurd reasoning, that want of
matter could possibly produce a material body; just as it
is
impossible to believe, that there should be an offspring,
without
the seminal cause of its parents.
18. Tell me sir, what else should be the cause, of the
production
of material bodies, (after death); and for want of any
such
cause, it is improper also, to deny the existence of a
future state.
19. It is contrary to the dictates of Vedas and sástras,
as
also to the conviction and common sense of mankind, to
deny
the furure[**future] state of our existence. The
resurrection of our bodies
is as unavoidable as our transportation to a distant land
by
decree of law, though it be against our wish or will.
20. How are beings born and actuated in the course of
their
lives, by invisible causes wich[**which] are quite
unconnected with them.
(i. e. by the merit or demerit of the acts of their past
lives,
which are altogether detached from their present bodies?)
just[**Just]
as the pillars of stone was[**were] converted to gold (by
word of the
Brahman), and without being gilded over by it. Say, sir,
how
this vast treasure was obtained in a moment by the
Brahman.
(i. e. What could be the cause of this preternatural
event).
21. How that to be called a gaeat[**great] one, which
remains for a
moment only? further what necessity is there to frame strict
laws for the present to reap harvest in future, when that
does
not stand good on sound reasoning.
22. Tell me sir, how do you reconcile such discordances
in
the Vedas, which mention the existence of a being and not
being in the beginning; and tell us also that, the Not
being
existed before creation, and then the Being or creation
was
born of the not being. (The discordant passages are
[Sanskrit: asadbá
ídamagra ásí utisadajáyata] again [Sanskrit: asadeva
ídamagra ásít
sadetra somara ídamagra ásít][**).]
23. How could the primeval nonentity become Brahma, or
how could the latter be produced from the former; or if
it
were the mighty vacuity which gave birth to Brahma, then
-----File:
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tell me sir, why there were no other Brahmas also, born
of its
spacious womb.
24. Tell me how the vegetable and other creations, could
be
produced without their different sources; and how they
derived
their nature of propagating their kinds, by their own
seeds
and property.
25. Tell me why the life and death of one man, are coeval
with those of his friend or adversary; and do people
happen
to obtain there[**their] wishes in their next lives by
dying in the
holy places of Prayága &c.
26. Should the wishes of men, be crowned with success in
their next lives; then tell me sir, why the sky is not
filled
with myriads of moons, when the worshippers of that
luminary,
are daily seen to be dying with the expectation, of
becoming
a brilliant orb like it, in the next state of their
existence in
heaven.
27. Say how can men succeed to their wishes in future,
when most of them desire to gain the same object, and it
falls
to the lot of one of them; just as a maid expected to be
wedded
by many, is destined to and secured by one man only.
28. Again how can a woman be called a wife, who is either
unchaste, or leads a life of celebacy[**celibacy] even
when dwelling in her
husbands[**husband's] house.
29. Say sir, what is the difference between the blessing
and
curse, which are pronounced on the Brahman brothers, for
their
sovereignty over the seven continents on the one hand,
and
there[**their] having no such thing on the other; when
they remained
thinking themselves as monarchs of the world in their
very
house.
30. The acts of piety consisting of charities,
austeries[**austerities] and
obsequeous[**obsequious] ceremonies, which are productive
of unknown
rewards
in the next world, and are of no benefit to their
observers on
earth; then what is the good derived from them, if they
are not
attended with any earthly benefit to the earthly body,
but to
a future body with which no one here has any concern.
(Lit. to
which none bears any affection).
31. Should it be said that the soul of the pious
observer,
-----File: 562.png---------------------------------------------------------
reaps the reward in its future state; this also is
impossible
because the disembodied soul is incapable of enjoyment;
and
should it have another body to enjoy hereafter, but of
what
use is that distant body to the person of the present
observer
(of the pious acts)?
32. Should these acts be accompanied with any reward,
either in this life or in the next, they could be known
to the
actor, but in want of this, their observance appears to
be an
irreconcileable[**irreconcilable] incongruity.
33. These are my doubts (in the sástras and practices of
men), which I beg you will kindly remove by your cool and
clear reasoning, as the moon-light disperses the evening
tui-
*light[**twilight].
34. Now sir, deign to dispel my doubts in my inquiry
after transcendental truth, that it may conduce to my
good in
both worlds; because the company of the righteous, is
ever
fraught with very great blessings to all people.
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CHAPTER CCVII.
REPLIES TO THE AFORESAID QUERIES (OF THE BUDDHIST).
Argument:--Desultory replies of the sage to the foregoing
questions
in the three following chapters.
Vasishtha replied:--Hear me prince, and I will clearly
expound to you the doctrine, which will root out your
doubts all at once.
2. All these entities in the world, are inexistent
nullities
for ever; though they appear as realities in our
consciousness.
3. Whatever appears in any manner in our consciousness,
(either as existing or non-existent, or as so and so);
the same
is thought as real as it seems to be, without our
consideration
of its true nature of a reality or otherwise.
4. Such is the nature of this consciousness, that it is
thought to be one and same with the bodiless soul, by
every
one who knows what it is, (by his acquaintance with the
science of psychology).
5. It is this knowledge (or the idea) of a thing in the
mind, either in waking or dreaming, that they call to be
its
body; hence it is this erroneous consciousness of
anything, that
is believed as its body, and there is nothing else beside
this
that they call a solid body.
6. The world shines (or shows itself) before us, like the
sights seen in a dream; and the privation of all causes
towards
the production of the (material) world, prove it to be
not otherwise
than the phantom of a dream.
7. Thus this pure and immaculate knowledge of the
universe,
is termed the very Brahma himself; (because God is said
to be
infinite knowledge only. [Sanskrit: sataram jnánamananam
brahma]). The
very
same shines as the world, which is not otherwise than
that.
8. Thus doth the world remain quite pure and unchanged,
from ever before and forever more; and so it is thought
and
-----File:
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said to be, by the Vedas and all good and great sástras,
as also
by the joint assent of all thinking men, in all ages and
countries.
9. They are the most ignorant fools, and resemble the
croaking
frogs dwelling in the recess of dark caves and pits; who
deny the sole existence of the beings which is impressed
in the
consciousness of all beings, which is full and perfect
every
where, and is acknowledged by all great souls.
10. There are many at present, who are deluded by their
notions of the appearances of things, and the evidence of
their
senses, and have fallen into the error of understanding
the gross
body, as the cause of consciousness and inward
impressions, (i. e.
they maintain the objectivity of their knowledge as
derived
from without, and deny the subjective consciousness
derived
from within).
11. They are giddy with their wrong notions, and are not
worthy of our discourse; because no conversation can be
held
with them that are intoxicated without intoxication, and
are
learned with their ignorance or learned fools.
12. When the discourse of the learned, is not capable of
removing
the doubts of men in all places; such discourse is to be
understood as the foolish talk of the universe.
13. He who relies in his belief in the sensibles only,
and regards
the believer of the invisible as a fool; such a man (i.
e.
the Buddhist or Charvaka), is considered for his
unreasonable
reasoning, as a block of stone or stony block head.
14. The fool that maintains this (materialistic)
doctrine, in
opposition to all rational philosophy, is said to be a
frog of the
dark cave (or as a blind mole of the hole); because he is
blind
both to the past which is out of his sight, as also to
the invisible
future and is concerned only what is present before him.
15. It is the veda and the sayings of wisemen[**wise
men], and the
inferences
of their right reasoning (in support of the invisible),
as I have maintained in these lectures, that can remove
the
doubts in these matters.
16. If the sensible body (i. e. its sensation) be
consciousness
(according to the Bhuddist[**Buddhist]); then why is the
dead body
unconscious
of anything; (To this the Buddhist retorts by
saying).[**, or :]
-----File:
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Should the conscious and all pervading soul be the body,
then
why doth not the dull corpse think as the living body;
In[**in]
reply to this foolish question, it is thus said in the
veda.[**:]
17. This world is an imaginary city of the divine mind,
in
in[** 2 ins] its form of Brahma-[**--]the creator; and it
is hence that the
phenomenon of the world, appears to our minds as a
phantom
in our dream.[**delete '.'] (or as a reflex of the same).
18. therefore[**Therefore] all this that you see, is but
the creation of
the divine intellect, and an intellectual entity in
itself; and
you are not amiss in your judgement, if you consider them
as
phantoms in your dream, and appearing in the vacuity of
your
mind.
19. Hence this earth and the skies, these hills and
cities, are
all but appearances in the void of the intellect, and
conception
of your mind, as those appearing in the reveries of
dream, or
as air built castles.
20. It is the dense vacuum of self-consciousness, which
is
called the great Brahma or the personal god of creation;
and
it is the display of his wiil[**will] in the concrete,
which is known as
Viráj or the visible universe; thus is the pure and
discrete consciousness
of Brahma, condensed into the form of the world.
21. Whatever is imagined in the imaginary city of Brahma,
the same is conceived as existent in reality; as you
conceive
the objects of your desire or fancy, to be present before
you in
actuality,[**delete ','] (i. e. The thought of a thing
appears as the thing
itself).
22. So whatever is thought of in the fancied city, or
fairy
land of one's imagination at anytime[**any time]; the
same seems to be
present before him for the time being, as you see in the
air-*drawn
castle of your fancy.
23. Hence as Brahma in his form of the mind, thinks of
the
action of living and quietus of death bodies; so are they
thought of by all mankind.
24. After the great desolution[**dissolution] of the
world (and
dissolation[**dissolution]
of all things), it is said to be reproduced and renovated
anew
from nothing; but as the want of any material cause, cannot
-----File:
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produce the material world, it is certain there is no
material
being in existence.
25. Brahmá--The lord[**the Lord] of creatures, having got
rid of the
world upon its dissolution, was freed also from all his
remembrance
and ideas of creation for ever; therefore it is the
reflexion
of divine light only which appears as the world before
us.
26. Thus the supreme soul of Brahma, reflected itself in
itself in the beginning, in the manner of an imaginary
castle
of his will, which was air-drawn as the visible sky in
the invisible
vacuum, and known as the cosmos or world subsisting in
empty space.
27. As an imaginary castle is the creation of the brain
or
intellect, and presents to our minds only its
intellectual form
alone; so does the world appear to us in its intellectual
form,
and only as an evolution of the intellect, and without
having
any other cause for its appearance.
28. Whether there be any body or not any where, there is
the vacuous intellect which is every where; (i. e. the
hollow
space of the mind comprehends both the plenum as well as
the
vacuum of the world). And know the divine spirit to
pervade
all over this totality, whether it be the embodied
duality or
vacuous unity.
29. Hence the vacuous mind of a dead body, beholds the
figure of the whole world within its vacuity; the empty
mind
of a living being, sees the shapes both of solid and
subtile
bodies, in its imagination or dream. (It means to say
that, the
death of the body does not involve the death of the
mind).
30. As the living man thinks this immaterial world, to be
a
solid mass of dull matter; so doth the dead person think
this
vacuous universe, as a solid and substantial existence
lying exposed
before him in its mind.
31. But as the enlightened or awakened soul of a living
body, sees no trace of scenes of its dream upon its
waking; so
the redeemed soul of a dead being sees no trace of the
objects-sight
in this world, upon its redemption and beatification in
the next world.
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32. The very same is the case with the enlightened soul,
of
every body in this world; that it bears only the inward
conception
of it within itself; but no outward perception thereof
without. Therefore there is no material reality in
existence, as
there is no substantial causality in vacuity.
33. As the sleeping man sees the visionary world of his
dream, in the light of a real existence; so the
unenlightened person
views the phenomenal world, as a sober reality before
him;
and so do the souls of the dead, deem the empty void of
air as
the world of their departed spirits. (Thus there are
three different
worlds, for the sleeping, waking and departed souls of
men).
34. The unpeopled or open air, appears as the earth and
heaven, and full of mountains &c. as before to the
souls of the
departed; (from their bearing those impressions with them
even to the next world, and so on throughout all their
future
transmigration).
35. The departed soul perceives its separation from a
dead
body, and thinks of its regeneration in another frame on
earth;
where it will have its enjoyments and suffering again as
before.
36. The soul never gets rid of this delusion of its
regeneration, (and
of its desire of renovation also), so long as it neglects
to resort to the means, of obtaining its salvation and
final liberation;
it is by means of its knowledge of truth and absence of
desire, that [**add: it] is freed from its error of
reproduction.
37. Hence it is the consciousness of the soul, of its
righteous
or unrighteous desire; that represents the picture of
this airy
world, in the hollow sphere of the mind. (Thus the world
is
only the picture and production of one's own desire).
38. The world is therefore neither of a substantial nor
vacuous form, but the display of divine intelligence; the
want
of this knowledge is the source of all misery to man, but
its
true knowledge as representation of divine wisdom, is
fraught
with all biss[**bliss] and joy.
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
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