The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
CHAPTER CXXVIII.
THE VACUUM OF BRAHMA AND THE SIGHT OF THE
WORLD THEREIN.
Argument:--Vipaschitas wanderings beyond the sphere of
the world
and the regions of darkness.
Ráma! I have told you all these by my personal perception
of them, and not by any guess-work of mines[**mine],
because
it is by means of their purely intelligent bodies, that
yogis like ourselves have come to the clear sight of
these things
in nature, which are otherwise unknowable to the material
body or mind.
2. Thus the world of which I have spoken, appears to us
as in a dream, and not in any other aspect as it is
viewed by
others: (As either an imaginary or solid material body).
3. Now whether the world is viewed in the light of a
dream
or any other thing, it is of no matter to us; since it is
the business
of the learned, to speak of its situation and what
relates
thereto; (and not of its nature or essence).
4. There are the two poles (merus) situated at the utmost
extremities of the north and south of the world; and it
is the
business of the learned, to enquire into the endless
kinds of
beings lying between them.
5. These varieties are well known to the people of those
particular parts; and not to us here, where they do not
appear
in their native beauty.
6. The two poles (as said before), standing at the
farthest
extremities of the globe, limit the earth with its seven
continents
and seas, and stretch no farther beyond them.
7. Now hear, O Ráma, that the whole body of water on
earth, is ten times as much, as the extent of the two
continents
(lit[**.], valves), which are surrounded by it.
8. The two continents attract the circumambient waters
-----File:
133.png---------------------------------------------------------
around them, as the magnet attracts the needles about it;
and
the water (in its turn), upholds the continents (and
islands), as
the Kalpa tree supports the fruits upon it.
9. All things on earth are supported by it, as the fruits
of a
tree are supported by its stem; wherefore every thing on
earth
falls down on it, as fruits fall upon the ground.
10. Far below the surface of the water, there is a latent
heat underneath, which is ever burning without any fuel,
which
is as still as air, and clear as the flame of fire.
11. At the distance of ten times from it, there is the
vast
region of air;[**semicolon=print] and as many times afar
from that, there
is the
open space of transparent vacuum.
12. At a great distance from that, there is the infinite
space of the vacuity of Divine spirit; which is neither
dark
nor bright, but is full of Divine Intelligence.
13. This endless void of the supreme spirit, is without
its
beginning, middle or end; and is named as the universal
soul,
the great Intellect and perfect bliss, (nirvána or
insouciance).
14. Again there are myriads of orbs, in the distant parts
of
these spheres; that appear to and disappear from view by
turns.
15. But in reality, there nothing that either appears or
disappears,
in the uniformly bright soul of Brahma; where every
thing continues in the same manner, throughout all
eternity.
16. I have thus related to you, Ráma, all about the
phenomenal
worlds, that are perceptible to us; hear me now to tell
you, what became of Vipaschit in the polar region.
17. Being led by his former impressions and accustomed
habit, he kept wandering about the top of the mountain,
(as he
was wont to do before); but fell down afterwards in the
dark
and dismal pit therein.
18. He found himself lying as dead at that spot, when the
birds of air, as big as mountain peaks, alighted upon his
dead
body, which they tore to pieces and devoured at last.
19. But as he died on the holy mount, and had a spiritual
body of himself; he did not feel the pains and pangs
which are
-----File:
134.png---------------------------------------------------------
inevitable upon the loss of the material body, but
retained his
clear consciousness all along.
20. Yet as his self-consciousness, did not attain the
transcendent
perceptivity of his soul; he remembered the grossness
of his past acts and deeds, and was sensible of them, as
any
living body.
21. Ráma asked:--How is it possible sir, for the
unembodied
mind, to perform the outward actions of the body; and how
can our spiritual consciousness, have any kind of
perception of
any thing?
22. Vasishtha replied:--As desire drives the home-keeping
man from his house, and as imagination leads the mind to
many places and objects, so the mind of this prince was
led
from place to place: (as his reminiscence portrayed them
before
it).
23. As the mind is moved or led by delusion, dream,
imagination
and by error or misapprehension and recital of stories,
(to the belief of things); so the mind of the prince was
led to
the credence (of whatever appeared before him).
24. It is the spiritual or intellectal[**intellectual]
body (or the mind),
which is subject to these fallacies, (and not the
corporeal body);
but the human mind, forgets in course of time, its
spiritual
nature; and thinks on its materiality: (i. e. takes it
for a material
substance).
25. But upon disappearance of these fallacies, in the
manner
of the mistaken notion of the snake in a rope; there
appears
the spiritual body only, in lieu of the corporeal one.
26. Consider well, O Ráma! that the spiritual body is the
only real substantiality; because all that appears to
exist here
beside the intellect, is no existence at all (without the
mind,
which makes and unmakes them).
27. As the mind of a man going from one place to another,
passes on quietly over the intermediate places, and is
quite
unconscious of them; such is the case with the intellect,
which
passes to endless objects, without ever moving from its
fulcrum,
or changing itself to any other form.
-----File:
135.png---------------------------------------------------------
28. Say therefore, where is there a duality, and what
object
is there deserving your amity or enmity, when all this
totality
is but one infinite Deity, and known as the transcendent
understanding.
29. The transcendental understanding is that calm and
quiet state of the Intellect, which is without the
workings of
the mind; and though the prince Vipaschit was settled in
his
spiritual body, he has[**had] not yet attained to that
state of
transcendentalism.
(This is Platonism or musing of the soul in
itself).
30. He being in want of this percipience, found his mind
on the stretch; and with his spiritual body, he saw a
dark
gloom, as it appears to a foetus confined in the embryo.
31. Amidst this gloom, he beheld mundane egg split in
twain, and perceived the surface of the earth, situated
in the
lower valve thereof. It was a solid
substancs[**substance], as bright as
gold, and extending to millions of yojans[**yojanas].
32. At the end of this he saw the waters, eight times in
extent to that of the land; and these in the form of
crusts of
the oceans, formed the two valves (continents) of the
earth, (i. e.
the Eastern and western[**Western] hemispheres).
33. After passing over this, he reached to the region of
light, blazing with the sun and stars; emitting flames of
conflagration
issuing from the vault of heaven.
34. Having passed that region of fire, without being
burnt
or hurt in his spiritual body; he was led by his mind to
another
region, where he thought and felt himself to be borne
aloft by
the winds to his former habitation.
35. As he was carried in this manner, he felt himself to
be
of a spiritual body; for what is it beside the mind, that
can
lead any body from one place to another.
36. With this conviction of himself, the patient prince
passed over the region of the winds; and got at last to
the
sphere of vacuum, which was ten times in extent to that
of the
former.
-----File: 136.png---------------------------------------------------------
37. Passing over this, he found the infinite space of the
vacuum of Brahma; wherein[**space removed] all was
situated, and
whence all
had proceeded, which is nothing and yet something, of
which
nothing can be known or predicated.
38. Moving along this empty air, he was carried far and
farther onward in his aerial journey; until he thought in
his
mind, he could see from there, all the other spheres of
the
earth and water, and of fire and air, which he had passed
over
before.
39. There were again the formations of worlds, and
repeated
creations and disslutions[**dissolutions] of them to be
seen in it; and
trains of gods and men, and those of hills and all other
things;
going on in endless succession therein.
40. There was a recurrence of the primary elements, and
their assuming of substantial forms; and repetitions of
creations,
and reappearances of worlds and the sides of the
compass.
41. Thus the prince is still going on in his journey
through
the infinite void of Brahman; and finds the succession of
creations
and their dissolutions in it to no end.
42. He has no cessation from his wanderings, owing to his
conviction and assuetude of thinking the reality of the
world;
nor does he get rid of his ignorance, which is from god
also.
(Man is created in ignorance, and barred from tasting the
forbidden fruit of knowledge).
43. Whatever you view in your waking, or see in your
dream; is the perspicacity of the Divine soul, and ever
displays
these sight in itself.
44. This world is an apparition of our ignorance, like
the
spectres that are seen amidst deep darkness; but know
that it
is the transparent intellect of god which represents it
so, and
will ever do the same.
45. And as the dark sight of the gross world, as well as
the
clear light of its transparency, do both of then proceed
alike from the selfsame mind of God; it is impossible to
conceive,
whether it is the one or the other, or both alike.
-----File:
137.png---------------------------------------------------------
46. Hence, O Ráma, this prince being uncertain of the
transparency of the Divine spirit has been wandering for
ever
more, in the dark maze of his preconceived worlds; as a
stray
deer, roves amidst the tangled wilderness.
-----File: 138.png---------------------------------------------------------
CHAPTER CXXIX.
VIPASCHIT'S BECOMING A STAG.
Argument:--The fates of the four Vipaschitas, and the
transformation
of one to a stag.
I have heard of the liberation of two Vipaschitas, by
grace
of Vishnu; and want now to know what became of the
two brothers, that have [**[been]] wondering[**wandering]
all about.
2. Vasishtha replied:--One of these two, learnt by long
habit to subdue his desires, and by his wandering in many
islands, had at last settled in one of them, and obtained
his rest
in god.
3. Having relinquished the sight, of the outward livery
of
the world, he saw millions of orbs rolling in the vacuity
and
is still enrapt with the view.
4. The second one (or other) of them, was released from
his personal wanderings, by his continuance in the
contiguity
of the moon, where his constant association with the stag
like
mark on the disc of that luminary, changed his form to
that of
that animal, which he still retains in his situation upon
a hill.
5. Ráma asked:--How is it sir, that the four persons of
vipaschit[**V-], having but one mind, and the same desire
and aim in
view, could differ so much in their acts, that brought
upon them
such different results of good and evil?
6. Vasistha[**Vasishtha] replied:--The habitual desire of
a person,
becomes
varied according to the various states of his life, in
course
of time and in different places; it becomes weaker and
stronger
in degree, though it is never changed in its nature.
7. It is according to circumstances that the selfsame
desire
or object of a person, is modified in different forms;
and whatever
of these is greater in its intensity, the very same takes
the precedence of others, and comes to pass in a short
time.
8. In this divided state of their desires, the four
persons of
the prince, arrived to four different states in their
modes in
-----File:
139.png---------------------------------------------------------
life; so that two of them were immerged[**?--P2:OK/SOED]
in their
ignorance,
the third became a deer, and the last gained his
liberation at
last.
9. The two former have not yet arrived at the end of
their
nesciance[**nescience], but have being grovelling in
darkness by their
blindness
to the light of truth; which can hardly dispel the
darkness,
that is continually spread by ignorance.
10. It is only the light of philosophy, that is able to
drive
the gloom of ignorance; which however deep rooted it is,
then
flies at a distance, as the shade of night is dispersed
before the
light of day.
11. Attend now to what this Vipaschit did in the other
world, where he was cast on the coast of gold, across the
far distant
ocean of sweet waters, and which he mistook for the
habitable
earth.
12. Beyond this he beheld an orb in the vacuity of
Brahma,
which was as he thought the vacuum of the great Brahma
himself[**.]
13. Here he was led by his excellent virtues, amidst the
society of the learned; and learning from them the
visible
world in its true light, he was amalgamated into the
state of
Brahma himself.
14. No sooner had he arrived at that state, than his
ignorance
and his body disappeared from him, as the sea in the
mirage,
vanishes before the closer view, and as falsehood flies
before
truth.
15. Thus I have related to you all the acts of Vipaschit,
and
about the eternity of ignorance as that of Brahma,
because it
is coeval with him: (because the positive idea of
knowledge, is
always blended with that of its counterpart or the
negative idea
of ignorance).
16. See the millions of years, that have been passing in
eternity, but the mind by its nature, is quiet[**quite]
unmindful of
their course and number. (So also is the idea of
eternity, of
which we have no definite idea).
17. As the knowledge of horses is said to be false, when
known, so the knowledge of the world (as a separate
-----File:
140.png---------------------------------------------------------
existence) is a falsity, but being truly known, it is
found to be
Brahma himself. (?)
18. There is no difference of avidyá or ignorance, from
the
essence of Brahma; because the one subsists in the other;
for
Brahma is the perfect. Intellect himself that shows the
difference
in the modes of intellection. (All differences are
displayed
in the Divine Mind).
19. Another Vipaschit, that was wandering all about in
the
universal sphere, could not come to the end of his
ignorance
(avidyá), in his course of a millenium.
20. Ráma said:--How was it, sir, that he could not reach
to the utmost pole of the universe, nor could he pierce
its
vault to get out of it? Please explain this fully to me,
which
you have not yet done.
21. Vasishtha replied:--When Brahma was born at first in
mundane egg, he broke the shell with both his hands, into
the
upper and lower halves.
22. Hence the upper valve of the shell, rose too far
upwards
from the lower half; and so the lower valve, descended
as far below the upper part.
23. Then there are the circles of earth, water and air,
which
are supported upon these valves; while there two serve as
bases
for the support of other spheres.
24. In the midst of these there is the vacuous sky, which
is
infinite in its extent, and which appears unto us, as the
blue
vault of heaven.
25. It is not bounded by the circles of earth and water,
but
is a pure void, and basis of all other spheres that rest
upon it.
26. He passed by that way into the infinite void, as the
circles of the starry frame revolve amidst the same; in
order
to examine the extent of ignorance and to obtain his
release
from it, as he was taught to find.
27. But this avidyá or ignorance being coalescent with
Brahma, is as infinite as the Deity himself; and there
she is as
unknowable as god, as yet nobody has been able to know
her
nature. (God and Nature are both unknowable).
-----File:
141.png---------------------------------------------------------
28. Vipaschit continuing to mount afar and higher in the
heavens, found the nature of avidyá or ignorance to be
coextensive
with the extent of the worlds, through which he
traversed on high.
29. Now see how one of these persons was liberated, and
another grazing about as a stag; see the other two fast
bound
to their former impressions, and constrained to rove
about the
worlds, which they took for realities in their ignorance.
30. Ráma said:--Tell me kindly, O sage, where and how
far and in what sorts of worlds, have these Vipaschitas
been
still roaming, with getting their intermission.
31. At what distance are those worlds, where they are
born
over and over again; all this is very strange to me, as
they
have been related by you.
32. Vasishtha said:--The worlds to which the two Vipaschitas
are carried, and where they have been roving; are quite
invisible to me, notwithstanding all my endeavours to
look into
them. (It is the terra incognita[**space removed]).
33. So the place where the third Vipaschit is roving as a
deer, is also in a land which is known to nobody on
earth.
34. Ráma said: you have [**[said]] sir, that the
Vipaschit who is
transformed to a deer, has been roving on a hill; tell me
therefore,
o most intelligent seer, where is that hill situated, and
how far is it from here.
35. Vasishtha answered:--Hear me tell you, how far off is
that world from here, where Vipaschit has entered after
passing
through the vast vacuity of the supreme spirit; and has
been wandering there in his form of a deer.
36. Know it to be somewhere amidst these three worlds,
where he has been roving as a stray deer; because this is
the
vast vacuity of the Divine spirit; in which all these
worlds are
interpersed[**interspersed] at great distances from one
another.
37. Ráma rejoined:--How is it consistent, sir, to say
with
good reason, that Vipaschit was born and dead in this
world,
and is still roving as a deer in it? (Why did he wander
about
in infinity, if he were to remain a finite being herein?
gloss).
38. Vasishtha replied:--As the whole must well know all
-----File:
142.png---------------------------------------------------------
the parts of which it is composed, so do I know every
thing
every where, which is situated in the all comprehensive
soul of
god, whereto I have assimilated myself. (Vasishtha means
to
say, that he knew all in his svánubhava or all knowing
mind.
gloss).
39. I know the absent (i. e. all things past and future),
and
all that is destroyed, as well as all forms of
thigs[**things] whether small
or great, are all interwoven together and exhibited
before me,
as if they were the production of this earth of ours.
40. Hence all that I have told you, O Ráma, regarding the
adventures of the prince, was the work of his fancy, and
took
place in some part of this world, where he lived and died.
41. The Vipaschitas all wandered about the other worlds
in empty air, and all this was the work of their
imagination,
which is unrestricted in its flight through boundless
space.
42. One of these has happened to be born here as a deer,
and it is in the dale of a mountain, somewhere upon this
earth.
(It is believed that all mortal souls transmigrate to
this again,
after their wanderings are over in other spheres).
43. The place where the prince is reborn in his form of a
stag, after all his wanderings in other spheres were
over; is in
this orb of earth, where he is placed on a certain spot
by an
act of unaccountable chance (káka táliya).
44. Ráma said:--If it is so, then tell me sir, in what
region
of this earth, on what hill and in what forest of it, is
this stag
placed at present.
45[**.] What is he doing now, and how does he nibble the
grass
in the verdant plain; and how long will it be, before
that
veteran seer may come to the remembrance of his former
state
and past actions.
46. Vasishtha replied:--It is the same stag, which has
been
presented to you by the ruler of the province of
Trigarta; and
is kept close in your pleasure garden for your sport.
47. Valmíki[**Válmíki] said:--Ráma was quite surprised
with all the
people sitting at the court, upon hearing the sage say
so; and
ordered his attendant lads in the hall to bring it
forthwith[**space
removed]
before his presence there.
-----File:
143.png---------------------------------------------------------
48. Then the brute stag was brought and placed before the
open court, when the court-people found it plump and fat,
and
quite tame and gentle. (Lit.: content with its own
state).
49. Its body was spotted all over, as with the stars of
heaven; and its eyes were as outstretched as the petals
of lotus
flowers, and by far more handsome than the eyes of
beauteous
damsels.
50. It looked with its timorous glances, on the blue
sapphires
which decorated the court; ran to bite them with its
open month, thinking them to be blades of grass.
51. Then as it gazed at the assemblage, with its raised
neck, uplifted ears and staring eyes through fear; so
they raised
their heads, pricked up their ears, and looked upon the
animal
with their open eyes, for fear of its leaping and jumping
upon them.
52. At last the king with all his ministers and
courtiers,
were all amazed at the sight of the animal, and thought
it was
all a magic, which they saw before them.
53. The wondering eyes of the assembled people, and the
shining gems on the persons of the princes, made the
court
hall appear, as if it were studded with full blown
lotuses all
around. (The simile of blooming eyes and blossoming
lotuses,
is common in all Indian poetry).
-----File:
144.png---------------------------------------------------------
CHAPTER CXXX.7
ENTERING OF THE STAG INTO THE FIRE.
Argument:--The stag burnt in the meditation of Vasishtha,
and turned
in its former figure of the Prince.
Válmíki related;[**:]--Ráma then asked Vasishtha, to tell
him by what means Vipaschit was released from his
brutish shape and restored to his human form again.
2. Vasishtha said:--The way by which a person has had
his rise, is the only means that conduces to his success,
welfare
and happiness in life; (and a departure from this course,
brings
on his ruin).
3. Vipaschit had been a worshipper, and it is by his
re-entrance[**hyphen
added]
into[**space removed] the refuge of that deity only; that
his changed form
of the stag, may be altered and restored to its former
figure, of
bright and unalloyed gold.
4. I will now try the means of his restoration in your
presence,
as you may all witness it with your open eyes; and this
stag will of itself enter into the fire before your
sight.
5. Válmíki related:--Sying[**Saying] so, the benevolent
sage, touched
his water pot with his hand, and muttered his mantras
upon
it in the proper form. (i. e. with fixed attention).
6. He thought intently upon the god of fire, with his
flashing
flames all around him; and immediately there sprang a
blaze of fire, upon his reflection on it; (in the midst
of the
royal hall).
7. This was a pure flame, kindled without any coal or
fuel,
and burning with a rumbling noise, without emitting any
smoke or soot or sloe[**?].
8. Brighter and brighter it burnt in its beauty, and
shone
as a dome of gold, by shedding a golden lustre all about;
it
was as flushing as the blushing kinsuka blossom, and as
glowing
as the evening clouds of heaven[**.]
9. The assembled host receded backward, upon beholding
-----File:
145.png---------------------------------------------------------
the spreading flame; but the stag flushed with the
fervour of
of its former faith, on seeing its adored deity manifest
before
its sight.
10. As it looked on the fire with its ardent desire, he
got
rid of his sins, as if they were burnt away by its
flames; and
then advancing slowly towards it, he jumped at once
amidst
the blaze, as a lion springs aloft on his prey.
11. At this moment, the Muni moved his mind to
meditation,
and found the sins of the prince were burnt away from
his soul; and then addressed the god, saying:--
12. O lord, that bearest the sacrificial butter to the
celestials,
recall to thy mind the past acts of the prince, in his
faith to thee; and kindly restore him, to his former
handsome
figure again.
13. As the sage was praying in this manner, he saw the
stag to be released from the flame, and running towards
the
assembled princes, with the velocity of an arrow flying
towards
its butt end or mark.
14. Having entered into the burning fire, he appeared as
a
flaming body, and was seen by the assembly to be of a
form, as
bright as the appearance of an evening cloud.
15. Thus the stag was changed to the form of a man,
before
the sight of the assembled princes; as a spot of cloud is
seen to
assume another figure in the face of the bright vault of
heaven.
16. It was seen amidst the flame, to assume a figure as
that of pure gold; which afterwards took the form of a
man, of
handsome shape and appearance. (So the funeral fire
purifies
the soul of its impurities, and gives it a brighter form
afterwards).
17. He appeared as the orb of the sun, or as the disc of
the
moon in the sky; or as the god Varuna in the waters of
the
deep, or as the evening cloud or rising moon.
18. There was the reflexion of the sun in the pupils of
his
eyes, as it was reflected on the surface of water, or on
a mirror
or bright gem; and the fire of his faith, blazed serenely
in the
sockets of his eyeballs.
19. Shortly afterwards this blaze of light disappeared
from
-----File:
146.png---------------------------------------------------------
the court, as the light of a lamp, is blown away by the
breath
of wind; or as the tinges of evening clouds; vanish in
the sky
under the shades of night.
20. The man then stood as plainly in the hall, as the
idol
of a deity is seen to stand in a dilapidated temple
(without its
brightness); or as an actor is seen behind the scene
(without
his dress).
21. He stood silent holding a rosary on his hand, and
having
his sacred thread, hanging down a chain of gold about his
neck;
he wore a robe of pure white blanched by the fiery heat;
and
appeared as the bright moon, rising before the assembly.
22. On seeing the brightness of his person and attire,
the
courtiers all and every one, cried out saying, "O to
the lustre;"
and because he was as lustrous as day light, he was
named,
"Lustre" by all.
23. The courtiers also confirmed it by saying that,
because
he is as bright as brightness itself, let him be styled
the "bright
or Bhás," the name that he bore on him ever
afterwards.
24. He sat in the hall in his meditative mood, and
remembered
all the incidents of his past life and former body.
25. The assembly was struck with wonder, and remained
quite motionless and speechless and absorbed in thought;
as
Bhásha was reflecting in his mind the adventures of his
past life.
26. Then the prince rose from his reverie after a short
while, and advanced towards the assembly, under his newly
obtained
title of Bhásha or the light.
27. He advanced at first towards Vasishtha, and saluted
him with delight; and then addressed him saying:--"I
bow
down, sir, before thee, as the giver of my life and light
of knowledge
of myself."
28. Vasishtha raised him by touching his head with his
hand; and said;[**:] "May thy protracted ignorance,
O prince,
dissipate this day and for ever after.
29. Victory to Ráma, said Bhásha, and bowed down to
Dasaratha; who rising a little from his seat, thus
accosted him
smilingly and said:--
30. Dasaratha said;[**:]--You are welcome, O prince! be
sea-*
-----File:
147.png---------------------------------------------------------
*ted on this seat; you have wandered through many
difficulties
of the world, now take your rest here.
31. Válmíki related:--Thus accosted by the king, the
prince now bearing the name of Bhásha, took his seat on a
cushion,
after making his salutation, to the venerable sages
Visvamitra[**Visvámitra]
and others.
32. Dasaratha exclaimed:--O the pains, that Vipaschit has
so long undergone, under the thraldom of Ignorance; in
the
manner of a wild elephant, tied in fetters at his feet by
ruthless
huntsmen.
33. O to what miseries is man exposed, owing to his want
of precise understanding, and by his false knowledge of
the
reality of these worlds, that are seen to be revolving in
empty
shape.
34. How wondrous are these worlds, so extensive and so
remote, which Vipaschit has traversed out, and how
incredible
are the pains, through which he has passed so long.
35. O how wonderful is the nature and glory, of the inane
Intellect of the vacuous spirit of the Supreme, that
exhibits in
empty air, the blank thoughts of his all comprehensive
mind, as
sole and substantial ones (to the apprehension of
ignorant
mortals).
-----File:
148.png---------------------------------------------------------
CHAPTER CXXXI.
BHÁSHA'S ACCOUNT OF THE WORLDS AND HIS JOURNEYS
THROUGHOUT
Argument:--There is no substantive world, separate from
the thoughts
in the Eternal mind.
Dasaratha said:--I understand that Vipaschit has acted
unwisely, in taking so much pains in his wanderings
for a knowledge of the spheres; because it is all in vain
to
inquire into unrealities and useless matters, and it was
his ignorance
or avidyá alone, that led him to the search.
2. Válmíki related:--At this moment the sage Visvamitra,
who was sitting beside the king; oped his mouth and said
on
the subject now under consideration.
3. Visvamitra said:--O king, there are many such men,
who without a good understanding, and for want of best
knowledge;
are apt to think that all things are possible to be known
by them.
4. Hence it is that the sons of king Vatadhána, have been
wandering in his manner, and for very many years, in
search of
true knowledge, all over this earth, and without ever
being
able to arrive at it.
5. It is for exploring the limits of this earth, that
they have
been employed with ceaseless toil and unwearied labour,
as a
river runs in its incessant course for ever.
6. This great world (the earth), is situated as an orb in
the
air, like an imaginary tree of boys growing in the sky,
or as
a toy ball of fanciful Brahmá, rolling about in empty
air.
7. As creeping emmets move about a sugar ball, without
falling off from it; so do all living bodies move about
their
support of this earth, which is sustained in the empty
air.
8. Those that are situated on the lower surface of this
globe,
are moving thereabouts[**space removed] as erectly, as
those that are on
its
-----File:
149.png---------------------------------------------------------
upper side; (and though this earth is turning up and down
yet
no one sides away from it).
9. The sun, moon and planets, together with the starry
frame and the heavenly stream (the milky way); are
attracted
to turn round it incessantly, without ever coming in
contact
with it.
10. The sky girds and surrounds it on all sides, though
the firmament appears to be above our heads, and the
earth
below our feet.
11. The living beings below the earth, are both moving
downward or flying upward, as the beasts and birds on the
upper side[**space added] of it; and the region to which
they fly is called
the
upper sky, (whether it be in this or that side of it).
12. There is on some part of this earth, a warrior race
by
name of Batadhánas; and there were born three princes of
this royal family, in days of yore, (and are said to be
living
still).
13. They were firmly intent like Vipaschit, to know the
limits of the visible world; and set out in their journey
to explore
the same, with a firm and unfailing resolution.
14. He passed from the land to water, and the waters to
other lands again; and thus they passed many lives and
ages,
in their repeated inquiries with their resuscitated
bodies in
reiterated births: (because the steady pursuit of one,
follows
him in his successive births).
15. Thus wandering for ever all about the earth, they
like
ants moving on a sweet cake, found no end of it, nor
reached
to any other spot, beyond the same even in their thought
of
another one.
16. They are still turning around it in the air, like
busy
emmets about a roll; and they are yet in the same search
without being tired of it. (Alexander said,
[**"]earth is this thy
end?" but these princes found no end of it).
17. Because whoever stands on any part of the globe,
thinks
it as the uppermost, and all other places on every side
of it, to
be lower than it; and so the antipodes below think
themselves
as upmost.
-----File: 150.png---------------------------------------------------------
18. They then said among themselves that, if they could
not find the end of the earth all their toil, they must
give up
the pursuit and remove themselves elsewhere.
19. So it is with this world, O king! which is no more
than
display of the thoughts of Brahmá; it is a work or
creation
of the mind only, and a delusion as that of a protracted
dream.
20. The mind is the Supreme Brahma, and Brahma is
selfsame
with his very mind; they are both of the form of the
intellect, and there is no difference between them, than
that
of open air and the sky.
21. The intellect operates in itself, like the running
waters
in whirlpools; and as the eddies and their swelling
bubbles, are
no other than the very water, so the operations of the
mind,
are modifications of the mind itself.
22. The sky which is but vacuum, and was a void in the
beginning; shows itself in the form of the world; which
is
neither created nor ever destroyed.
23. Whatever the intellect suggests, (from its
preconceptions
and predilections); the mind (which is the active
principle),
obeys the same and is inclined in the same way; and
continues
to view the outer world, as it has ever existed in
thought.
24. The visible world is of the same form, and equally
imperishable
as the intellectual; it is the eternal god that manifests
himself in this manner, which is otherwise nothing of
itself.
25. There is an atom of the divine Intellect, an infinity
of minuter atoms in the shape of ideas, just as there are
innumerable
stones in the body of a rock; they reside in the spirit
of god, and are as translucent as the divine spirit.
26. They abide in their own natures in the unexpanded
spirit of god; but they do not live independent of
themselves,
as there [**[is]] nothing that is separate from the
supreme spirit.
27. Therefore this world is said to be the manifestation
of
the Divine Mind; and this conclusion [**[is]] arrived at
by the learned,
by means of their logical consideration of the antecedent
-----File: 151.png---------------------------------------------------------
and subsequent. (i. e. by both their a prori[**priori] as
well as a
posteriori arguments).
28. It is strange therefore that the human soul, should
sorrow for its degradation and think itself as a different
thing,
though it is inseparable from the one universal soul.
29. Now let the so called prince Bhásha, who is otherwise
known as the mighty monarch Vipaschit by his former
appellation;
what other strange things, he remembers to have seen,
in all his wanderings through worlds.
30. Bhásha replied:--I have seen many sights, and
wondered[**wandered]
untired through many regions; and remember also to have
felt various vicissitudes in my life.
31. Hear O king, how much I have known and felt, in my
course through remote regions in the spacious firmament
on
high; and know the joys and griefs, which I have enjoyed
and
suffered, in my transmigrations in different bodies and
distant
worlds, from a long long time out of mind.
32. It was by favour of the god of fire, and by the good
and
bad turns of fate; that I have seen a great many scenes,
in my
course in various forms and lives, like the revolving
waters in
a whirlpool, with a calm and constant and resolute mind.
33. Actuated by past reminiscence and misled by mistaken
view of visibles; I was impelled by my firm zeal to
inquire
into all worldly things, in the different forms and
changes of
my body.
34. I had been an arbour for a thousand years, having my
senses undeveloped in me, and feeling the rigours of all
climates and seasons within myself. I had no mind nor
mental
action, save those of drawing the sap of the earth by my
roots,
and expanding myself into fruits and flowers.
35. I had been a mountain stag for a hundred years, with
my skin of golden hue, and my ears as flat as leaves of
trees;
I fed on blades of grass, was charmed with all kinds of
music,
and being the weakest of all animals of the forest, I
could do
no injury to any one.
36. I lived for half a century as a Sarabha, a wild
animal
-----File: 152.png---------------------------------------------------------
with eight legs; I dwelt in the caves of Krancha
mountain,
and brought on my death by falling down from a craig, in
attempting
to fight with the raining clouds on high. (The Sarabha
is a fabulous beast that dies by jumping down the hill).
37. I had also been born once as
Vidhádhara[**Vidyadhára], and had lived
upon the table land of Malaya mountains, and amidst the
happy
bowers of Mandara, redolent with the sweet scent of
sandal
woods and kadamba flowers. Here I have breathed the sweet
air perfumed by gum agolochum[**agallochum], and enjoyed
the
company of
Vidyadharí-fairies.
38. I was born as a cygnet of the swan of Brahmá, and
tasted the honey of aureate lotuses for more than a
century,
and sported on the banks of the heavenly stream of
Mandakiní,
on the celestial mount of Meru.
39. For a hundred years, I remained by the side of milky
ocean, feeling the cooling breezes wafting the moisture
of its
waves, and the fragrance of the forests and listening to
the
songs of the songsters of springs, which join to vanish
the
infermities[**infirmities]
and sorrows of life.
40. I was once born as a jakal[**jackal], in the woods of
kalenjara
mountains, and roved about the blossoming gunja and
karanja
forests; here I was trodden down by an elephant, and was
about to expire, when I beheld that elephant to be killed
by
a lion in his turn.
41. I was at one time transformed to the form of a
celestial
nymph, and accursed by a siddha to dwell alone in some
other
sphere; where I lived for the period of half a yuga upon
the
sahya mountain, smiling with the blooming blossoms of
santanaka
arbours.
42. I next lived as a Valmika bird of raven, in my nest
amidst the karavira plants, growing on the marshy grounds
at
the foot of a mountain; and there I passed my
solitary[**=print] life
of a hundred years, with a fearly[**?] breast and
ceaseless[**=print]
scrambles
on the dreary rocks.
43. I saw afterwards a level plain somewhere, with shady
bowers of sylvan creepers under the shade of sandal
trees; and
-----File:
153.png---------------------------------------------------------
beheld some females amusing there with swinging, like
fruits
on the branches of trees, and to be ravished away by the
passing
siddhas.
44. At another time, I passed my days as an anchorite,
under the shade of Kadamba trees at the foot of a
mountain;
where I dwelt on the meditation of the single object of
my
devotion, and thus foolishly met my end with the pain of
not
meeting my object.
45. I saw also this universe to be full of beings, which
fill
it as fishes people the ocean on every side; the air, sky
and
light, are all inhabited by beings, as well as this earth
of
ours.
45. There is another wonder which fills this universe, as
the shadow of the sky fills the ocean on all sides; it
pervades
in the air, water, sky and light, as well in all forms of
things on earth. (This is the reflexion of Brahma in all
creation, as that of the sky in water. gloss).
46. I also [**[saw]] another wonder in a woman, who
contains the
three worlds in her ample womb; and who is pictured with
the forms of hills and all things, resembling their
reflexions in
a mirror.
47. I asked her saying; O thou big bodied and big bellied
one! tell me who thou art; to which she replied and
said;[**:]--know
me sir, to be the pure and clear Intellect, that contains
all
these worlds within herself.
48. She added and said;[**:]--O sir, as you see me so
wonderous[**wondrous]
in my form, so must you know all things in the world to
be of
the same kind; but people who view them in their natural
form find them otherwise[**space removed], unless they
look into them in
their
spiritual light, when the gross forms vanish into
nothing?
49. These numberless beings on earth, are continually
hearing,
even without the directions of the Vedas and sástras, a
warning voice arising from some part of their bodies,
bidding
them what is right or wrong for them to do. (This is
called
anáhata dhwani or the voice of conscience).
-----File: 154.png---------------------------------------------------------
50. Nature reigns over all elements like anáhata
dhani[**dhwani].
The elements appear immovable at sight, but in fact, they
possess inherent mobile forces; no one can assign any
cause
over them except delusion or máya.
51. I once went to a place, where there were no females
to
be found, nor had the people any desire for them; and yet
many
among the living there were fastly passing away, and many
others newly coming to existence.
52. I have seen the wonder of some portentous clouds in
the sky, changing[**charging?] against each other with a
jarring noise; and
pouring down their rains with fragments of things on all
sides,
which were picked up and used as weapons by men.
53. I have another wonder somewhere that, these earthly
cities and buildings, were passing in their aerial
course, amidst
a mist of thick darkness; and then vanishing in the air,
returning
to be your habitations here below.
54. Another wonder that I saw was, that all these men and
gods and reptiles, having left their differences of
species, came
to be of one kind in common with all other beings. (All
distinctions
are lost in the end). Because all things proceed at
first from vacuum, and to this they return at last.
55. I also beheld a spot which was full of light, and shone
forth brightly without the lights of the sun, moon and
stars[**.]
I remember well that effulgent glory, before which there
was [**[neither]]
darkness nor day and night, and nothing else in
existence.
56. I saw also a place never seen before, which was devoid
of gods and demons, men and animals of all kinds, it was
without
the vegetable creation, and habitation of any kind of
being;
and a world where the present and future, and all worlds
are
blended into eternity.
57. In short, there is no place which I have
not[**=print] seen, nor
any side (of the compass) where I have not been;
there[**=print] is no
act or event which I have not known, and in a word there
is
nothing unknown to me, that is unknown to the knower of
all.
(The soul that becomes one with Omniscient soul, becomes
all-knowing
like the same)[**.]
-----File:
155.png---------------------------------------------------------
58. I remember to have heard the jingling sound of the
armlets of Indra, which resembled the noise of the
rattling
clouds on high; or likened the jangling jar of the gems,
which
glistened on the peaks of the Mandara mountain, in its
trepidation
of churning the milky ocean.
-----File:
156.png---------------------------------------------------------
CHAPTER CXXXII.
BHÁSHA'S RELATION OF THE TRANSMIGRATIONS OF HIS
SOUL.
Argument:--Bhásha relates his repeated births, the
wonders he has
seen, and the vanity of the world.
Bhásha continued:--It was once at the foot of the
Mandara mountain, that I dwelt as a siddha under the
shady bower of Mandára trees; and had been sleeping in
the
sweet embrance[**embrace] of an Apsará, Mandará by name;
when it
happened,
that the current of a river bore us both away, as it
carries down a straw in its course.
2. I supported my partner now floating on the water, and
asked her to tell me how could it happen to be so; when
she
with her tremulous eyes answered me thus, saying;[**:]--
3. Here it occurs at the full moon, that this mountain
which is sacred to the moon, gives rise to its outlets,
which
then rush out as rapidly, as ladies run to meet their
consorts
at the rising of the moon.
4. It was owing to my rapture in your company, that I
forgot
to tell you of[**space added] this; saying so she lifted
me up, and fled with
me into the air, as a female bird mounts into the sky
with her
young.
5. I was to the top of that mountain, where I remained
seven years, with my dried and unsoiled body, as a bee
remains
unsullied on the pericarp of a lotus flower growing in
the bed of
the Ganges.
6. I thence saw some other worlds beyond the starry
circle,
which were encircled by me another like the coatings of a
plantain tree. They were bright by their own light, and
were
peopled by luminous bodies.
7. There were no distinctions of directions nor divisions
of
daytime (for want of the sun); there no sastras or rules
of
conduct, nor vedas for religious guidance; there was no
-----File:
157.png---------------------------------------------------------
difference of the gods and demigods, but the whole was
bright with its own light.
8. I was next born as a Vidyádhara[**à-->á], and lived
for twice
seven years as an ascetic under the name of
Amarasoma[**space
removed], dwelling
in the grove of kadamba trees, at the foot of a
cloud-capt
mountain, which was frequented by aerial cars of the
celestials,
for their pleasure, the sport and diversion.
9. Then I was borne with the velocity of winds, afar
amidst
the etherial regions on high; whence I beheld numberless
elephants and horses, lions and deer, and woods and
forests filled
with beasts and birds, all moving along in the form of
clouds beneath.
10[**[a]]. It was thus with the force of the bird of
heaven-
[**--]Guruda[**Garuda],
that I mounted up to heaven from earth, and passed
through
infinite space, by favour of the god of fire, in order to
see the
extensive range of the delusion of Avidyá or Ignorance,
which
was displayed all around.
10[**[b]]. It was thus by favour of the god of fire, and
the fervour
of my desire to see the extensive range of the delusion
of Avidyá
or Ignorance; that I mounted up to heaven from earth,
with
the force of the bird of heaven-[**--]garuda[**Garuda];
and passed
through the
infinite space, that was spread all around.
[**[Alternative translation of v.
10]]
11. I felt in myself to fall off once, away and afar from
the
solar world; it seemed to be an etherial ocean inhabited
by
stars[**=print], amidst which I was situated as one, with
the consciousness
of my fall and course of time.
12. With the only consciousness of my fall from the sky
on
high, I felt in myself the sense of falling fast asleep
from
fatigue; and then in that state of sound sleep of my
body, I
thought I saw the sensible world in my mind, as if it
were in
my waking state.
13. I saw again the same world within the horizon, and
the same mandára mountain of the gods amidst it; whilst I
had been fluttering in the midst of its abyss, as a bird
sitting
on a slender twig, is shaken and tossed about by the
blowing
wind.
14. I saw with my eyes to the utmost extent of the
sensi-*
-----File: 158.png---------------------------------------------------------
*ble world, and again and again I was led to the sight of
the
visibles, and enjoyment of the sensibles only; (in the
repeated
transmigrations of my soul).
15. Thus I passed a long series of years, in viewing the
visible and invisible objects, (both of my waking and
dreaming
hours); as well as in passing through the passable and
impassable
paths (of this and other worlds).
16. I could not find any where, the limit of this Avidyá
or
Ignorance, which showed unto me the visibles only (in my
waking and dreaming, and in this world and others). It is
a
fallacy that has taken the possession of our minds, as
the apparition
of a goblin takes a deep root in the breasts of boys.
17. This and this (i. e. the visible) are not realities,
is the
firm conviction of all in their right reasoning; and yet
the
false sight of this and this as a reality, is never to be
removed
from any body.
18. We find our pleasures and pains,
occuring[**occurring] to us every
moment, with the changes of time and place; their course
is
as constant as the currents of rivers, which are
ceaselessly
succeeding one another.
19. I remember to have seen a world, with all kinds of
moving and unmoving beings in it; and a verdant mountain
top in the midst, rustling with the blowing breeze, and
shining
of itself without the light of the luminaries. (This is
the
pinnacle of the glory of god).
20. This mountain peak is delightsome to solitary
recluses,
it is quite free, alone and unlimited, and beyond all
fear of
change or decay. I have never seen in this brightsome
world,
a glory which is comparable to this divine effulgence.
-----File:
159.png---------------------------------------------------------
CHAPTER CXXXIII.
STORY OF THE WONDERFUL CARCASS.
Argument:--Description of a carcass falling from above,
and covering
the whole surface of the Earth.
Vipaschit said:--I saw another great wonder, in some
part of some other world, which I will now rehearse
unto you; it was a horrible sight that attends on sin,
and
which I had to see by my blind attachment to ignorance.
2. There is some where amidst the vast vacuum, a
wonderfully
bright sphere, which is quite impassable by you; it is
situated in a vacuity like this of ours, and so different
from it,
as a city in dream differs from one in sight. (Because
the
romantic view of the vision is not realizable to ocular
sight).
3. As I saw rambling in that sphere, in search of the
object
that I have in my heart, and looking to all sides of the
void;
I saw a huge and unmoving shadow, like that of a body of
locusts spread over the earth.
4. I saw astonished at the sight, and cast my eyes on all
sides to see what it was; I came to find the mountainous
form
of a man, falling fast from the sky; and hurling down
like a
whirlpool upon the earth.
5. Who can be this person? said I, is it the lord Viráj
with
his mountainous body, or a mountain falling from the
clouds?
It fills the sky and the whole space of heaven, and hides
the
light of the day under its all developing shadow?
6. As I saw pondering in me what might this portent mean;
(as weather it was the figure of Viráj[**à-->á] or the
form of Brahma
himself); I saw soon after, the bulky body of the sun
falling
down from heaven, it seemed to be hurled down by the
hurricane
of desolation and dashing with a hideous crash against
the backbone or great belt of the mundane egg of Brahma.
7. Soon as this hideous and prodigious body, fell down
upon
-----File:
160.png---------------------------------------------------------
the earth, it filled its whole surface, and covered the
face of the
seven continents and oceans.
8. I dreaded my imminent destruction, together with that
of whole earth under its blow; and determined to enter
into
the ever burning fire by my side.
9. Then the lord fire-[**--]the source of vedas, and my
adored
divinity in a hundred repeated births, appeared manifest
before
me in his cooling moon-like form, and said, fear not, no
evil
will betide thee.
10. I then addressed the god, saying;[**:] be victorious,
O my
lord and adored one in repeated births; save me from this
untimely desolation, which is now impending on all.
11. Thus invoked by me, the god responded again saying
the same words;[**:] "Fear thou not, but rise, O
sinless one, and
follow me to my region of the Epyrean[**empyrean]."
12. Saying so, he made me sit on the back of his parrot,
and flew with me up to heaven; by burning athwart a part
of
the falling body.
13. Getting to the upper sky, I found the body as if it
were
made of wood, and it was this which struck so much terror
below,
as it is attended with the falling of a
protent[**portent]-[**--]a comet or
meteor from above.
14. Then as it felt down in full force, the earth shook
beneath
its weight, with all trembling waters and tottering
mountains, and shaking woods and forests. The mountains
burst forth in cataracts, which overflowed on the land,
and
bored it to horrible holes.
15. The earth groaned from her bowels, and the sky roared
on all its four sides; the heavens resounded to the roar,
and
mountains growled with the fearful howlings of all
beings, as at
the approach of their last doom.
16. The earth groaned under the burden, and all the
quarters
trembled with fear; the vacuum was filled with the echo
of cries rising from the earth, and the
garuda[**Garuda]-[**--]eagles were
on
their flight through fear.
17. There arose a harsh and hideous uproar on high, from
the loud bursting of the mountains below; and like the
crash-*
-----File:
161.png---------------------------------------------------------
*ing and clattering of the dark and dense clouds of
deluge, when
they are shattered and scattered, by the blasts of
diluvian
winds.
18. The earth trembled and roared at the impetuous fall
of
the hideous carcass, and the resounding sky rebellowed to
the
sound from its hundred months[**mouths]; the mountains
burst out on
all sides, and their falling fragments and pinnacles,
were hurried
headlong, and buried underneath the ground.
19. Its fall was as the breaking down of a mountain
pinnacle
or fragment, smashing the tops of the lower hills,
rending
and splitting the ground, and levelling all things on
earth with
the dust.
20. It perturbed the waters of the deep, and hurled down
the hills to the ground; it crushed all living beings,
and gave
ample range to the sport of the agents of destruction
(the
Rudras).
21. The falling of the sun upon the earth, and his hiding
the
face of the continents under him; the crushing of
mountains
and the breaking down of towering cities.
22. The celestials saw all these from above this earth,
which
forms on[**one] half of the mundane egg, turning to a
vacuum form;
(i. e. vanishing into the air).
23. As I was looking on that mountainous body of flesh,
(i. e. the huge carcass); I observed that the ample space
of all
the seven continents of the earth was not enough to
contain
this single body.
24. Seeing this, I applied to the good grace of the god
of
fire; and asked him saying, Lord what is this and what
does
it mean.
25. Why did the sun also fall down from heaven, along
with that corpse; and how is it that the space of the
whole
earth and all its oceans, has not sufficient room to
compass it?
26. The God of fire replied:--Hold your patience, my son,
for a while, until this portentous event passed away;
when
I will explain this marvellous matter fully to you.
27. Soon as the God had said these words, there flocked
an
assemblage of the celestials all around us; and it
consisted of all
-----File:
162.png---------------------------------------------------------
kinds of beings that are born and move about in the aerial
regions.
28. There were the siddhas, sadhyas, Apsaras, Daityas,
Gandharvas and Kinnaras among them; together with the
Munis, Rishis, yaxas[**yakshas] and Patres, Matres and
the Gods also
with
them.
29. All these celestials then, bowed down their heads in
veneration; and all joined with their prostrate bodies to
praise
the dark goddess of Night, who is the refuge and resort
of all.
30. The celestials said:--May that goddess protect us her
protegees[**protégés], who is immaculate and
incomparable, and has the
grey braids of Brahamá's[**Brahmá's] hairs, tied at the
top of her
khattanga
ensign, and the heads of the slain Daityas, strung to the
neck-chain
hanging on her breast; who wears the fethers[**feathers]
of
garuda[**Garuda]
on her head, and who after devouring the world, drinks
off
the deep also at the end.
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
Post a Comment