,,the ,,yoga-,,vasishtha ,,maharamayana ,,of ,,valmiki in #d vols4 in #g pts4 7,bound in #d47 ,vol4 #c 7,in #b pts47 ,bound in one4 ,containing ,upasama ,khanda and ,nirvna ,khanda ,translated from the original ,sanskrit ,by ,,vihari-,,lala ,,mitra ,,contents ,,of ,,nirv,,na-,,prakarana4 ,,book ,,vi4 7,,on ,,ultimate ,,extinction47 ,,chapter ,i4 ,,page4 ,description of the ,evening and ,breaking of the assembly #a ,,chapter ,,ii4 ,on the perfect calm and composure of the mind #g ,,chapter ,,iii4 ,on the unity and ,universality of ,brahma #ae ,,chapter ,,iv4 ,want of anxiety in the way of ,salvation #ah ,,chapter ,v4 ,the narration of ,rma's perfect rest #bj ,,chapter ,,vi4 ,the narration of ,delirium 7moha7 #bb ,,chapter ,,vii ,magnitude or preponderance of ignorance #bi ,,chapter ,,viii4 ,allegory of the spreading arbour of ,ignorance #ci ,,chapter ,,ix4 ,ascertainment of ,true knowledge #dd ,,chapter ,x4 ,removal of ,ignorance #ej ,,chapter ,,xi4 ,ascertainment of ,living ,liberation #eh ,,chapter ,,xii4 ,reasoning on the doubts of the living liberation #fi ,,chapter ,,xiii4 ,the ,two ,yogas of ,knowledge and ,reasoning #gc ,,chapter ,,xiv4 ,narration of ,bhusunda and description of ,mount ,meru #ge ,,chapter ,,xv4 ,vasishtha's visit to ,bhusunda #gi ,,chapter ,,xvi4 ,conversation of ,vasishtha and ,bhusunda #hd ,,chapter ,,xvii4 ,description of ,bhusunda's ,person #hg ,,chapter ,,xviii4 ,manners of the ,mtrika ,goddesses #hh ,,chapter ,,xix4 ,bhusunda's nativity and habitation #ic ,,chapter ,,xx4 ,explication of the mysterious character of ,bhusunda #ii ,,chapter ,,xxi4 ,explanation of the cause of the crow's longevity #aje ,,chapter ,,xxii4 ,account of past ages #aab ,,chapter ,,xxiii4 ,desire of ,tranquillity and ,quiescence of the ,mind #aai ,,chapter ,,xxiv4 ,investigation of the ,living ,principle #abd ,,chapter ,,xxv4 ,on ,samdhi #abi ,,chapter ,,xxvi4 ,relation of the cause of ,longevity #acg ,,chapter ,,xxvii4 ,conclusion of the narrative of ,bhusunda #adc ,,chapter ,,xxviii4 ,lecture on ,theopathy or spiritual meditation #adf ,,chapter ,,xxix4 ,pantheism or ,description of the world as full with the ,supreme ,soul #aeh ,,chapter ,,xxx4 ,inquiry into the nature of the ,intellect #agf ,,chapter ,,xxxi4 ,identity of the mind and living soul #ahi ,,chapter ,,xxxii4 ,on the sustentation and dissolution of the body #aig ,,chapter ,,xxxiii4 ,resolution of duality into unity #bjd ,,chapter ,,xxxiv4 ,sermon of ,siva on the same subject #baa ,,chapter ,,xxxv4 ,adoration of the great god ,mahdeva #baf ,,chapter ,,xxxvi4 ,description of the supreme ,deity ,parameswara #bbj ,,chapter ,,xxxvii4 ,the stage play and dance of destiny #bbc ,,chapter ,,xxxviii4 ,on the external worship of the ,deity #bbg ,,chapter ,,xxxix4 ,mode of the ,internal worship of the ,deity #bca ,,chapter ,,xxxx4 ,inquiry into the nature of the ,deity #bch ,,chapter ,,xxxxi4 ,vanity of world and worldly things #bdj ,,chapter ,,xxxxii4 ,the supreme soul and its phases and names #bdg ,,chapter ,,xxxxiii4 ,on rest and ,tranquillity #bea ,,chapter ,,xxxxiv4 ,inquiry into the essence of the mind #bef ,,chapter ,,xxxxv4 ,story of the vilva or ,belfruit #bfa ,,chapter ,,xxxxvi4 ,parable of the stony sheath of the soul #bff ,,chapter ,,xxxxvii4 ,lecture on the density of the ,intellect #bgb ,,chapter ,,xxxxviii4 ,on the ,unity and ,identity of ,brahm and the world #bgg ,,chapter ,,xxxxix4 ,contemplation of the course of the world #bhj ,,chapter ,l4 ,on sensation and the objects of senses #bhe ,,chapter ,,li4 ,on the perception of the sensible objects #bia ,,chapter ,,lii4 ,story of ,arjuna1 as the ,incarnation of ,nara-,naryana #bii ,,chapter ,,liii4 ,admonition of ,arjuna #cjd ,,chapter ,,liv4 ,admonition of ,arjuna in the spiritual knowledge #cac ,,chapter ,,lv4 ,lecture on the ,living soul or ,jvatatwa #caf ,,chapter ,,lvi4 ,description of the mind #cbd ,,chapter ,,lvii4 ,on ,abandonment of desire and its result of ,tranquillity #cbi ,,chapter ,,lviii4 ,arjuna's satisfaction at the sermon #cca ,,chapter ,,lix4 ,knowledge of the latent and inscrutable soul #ccd ,,chapter ,,lx4 ,knowledge of the majesty and grandeur of ,god #cdj ,,chapter ,,lxi4 ,description of the world as a passing dream #cdc ,,chapter ,,lxii4 ,in the narration of ,jvata an example of domestic and mendicant life #cdd ,,chapter ,,lxiii4 ,dream of ,jvata #cdi ,,chapter ,,lxiv4 ,on the attainment of attendantship on the ,god ,rudra #cei ,,chapter ,,lxv4 ,rma's wonder at the error of men #cfd ,,chapter ,,lxvi4 ,the wonderings of the mendicant #cfg ,,chapter ,,lxvii4 ,unity of ,god #cga ,,chapter ,,lxviii4 ,on the virtue of ,taciturnity #cgf ,,chapter ,,lxix4 ,union of the mind with the breath of life #chj ,,chapter ,,lxx4 ,interrogatories of ,vitla #chh ,,chapter ,,lxxi4 ,the prince's reply to the first question of the ,vitla #cia ,,chapter ,,lxxii4 ,answers to the remaining questions #cid ,,chapter ,,lxxiii4 ,end of the story of the ,vitla ,demon #cif ,,chapter ,,lxxiv4 ,account and admonition of ,bhagratha #cih ,,chapter ,,lxxv4 ,supineness of ,bhagratha #djc ,,chapter ,,lxxvi4 ,the ,descent of ,gang on earth #djf ,,chapter ,,lxxvii4 ,narrative of ,chdl and ,sikhidhwaja #dji ,,chapter ,,lxxviii4 ,beautification of ,chdl #daf ,,chapter ,,lxxix4 ,princess coming to the sight of the supreme soul #dbc ,,chapter ,,lxxx4 ,display of the quintuple ,elements #dbg ,,chapter ,,lxxxi4 ,inquiry into ,agni1 ,soma or fire and moon #dch ,,chapter ,,lxxxii4 ,yoga instructions for acquirement of the supernatural powers of ,anim-minuteness c4 #ded ,,chapter ,,lxxxiii4 ,story of the miserly ,kirta #dee ,,chapter ,,lxxxiv4 ,pilgrimage of prince ,sikhidhwaja #dfc ,,chapter ,,lxxxv4 ,investigation into true happiness #dga ,,chapter ,,lxxxvi4 ,the production of the ,pot 7or the embryonic cell7 #dhh ,,chapter ,,lxxxvii4 ,continuation of the same and enlightenment of #dib ,sikhidhwaja ,,chapter ,,lxxxviii4 ,the tale of the ,crystal gem #dih ,,chapter ,,lxxxix4 ,the ,parable of an ,elephant #ejb ,,chapter ,,lxxxx4 ,way to obtain the ,philosopher's stone #ejf ,,chapter ,,lxxxxi4 ,interpretation of the parable of the ,elephant #eaj ,,chapter ,,lxxxxii4 ,the ,prince's ,abjuration of his ,asceticism #eac ,,chapter ,,lxxxxiii4 ,admonition of ,sikhidhwaja #eah ,,chapter ,,lxxxxiv4 ,enlightenment of ,sikhidhwaja #ebf ,,chapter ,,lxxxxv4 ,the anaesthetic ,platonism of ,sikhidhwaja #ecd ,,chapter ,,lxxxxvi4 ,enlightenment of ,sikhidhwaja #ecg ,,chapter ,,lxxxxvii4 ,enlightenment of the prince in ,theosophy #edd ,,chapter ,,lxxxxviii4 ,admonition of ,sikhidhwaja continued #edg ,,chapter ,,lxxxxix4 ,remonstration of ,sikhidhwaja #eea ,,chapter ,c4 ,continuation of the same subject #eee ,,chapter ,,ci4 ,admonition of ,chdl #eei ,,chapter ,,cii4 ,repose of ,sikhidhwaja in the divine spirit #eff ,,chapter ,,ciii4 ,return of ,kumbha to the ,hermitage of ,sikhidhwaja #efh ,,chapter ,,civ4 ,on the conduct of living-liberated men #ege ,,chapter ,,cv4 ,metamorphoses of ,kumbha to a female form #ehj ,,chapter ,,cvi4 ,marriage of ,chdl with ,sikhidhwaja #ehf ,,chapter ,,cvii4 ,the advent of false ,indra in the cottage of the happy pair #eic ,,chapter ,,cviii4 ,manifestation of ,chdl in her own form #eig ,,chapter ,,cix4 ,appearance of ,chdl in her presence of her ,lord #fja ,,chapter ,,cx4 ,final extinction of ,sikhidhwaja #faj ,,chapter ,,cxi4 ,story of ,kacha and his enlightment by the ,brihaspati #fad ,,chapter ,,cxii4 ,a fanciful ,being and his occupation of air drawn and air-built abodes #fai ,,chapter ,,cxiii4 ,the parable of the vain man continued #fbc ,,chapter ,,cxiv4 ,sermon on ,divine and ,holy knowledge #fbf ,,chapter ,,cxv4 ,description of the triple conduct of men #fcj ,,chapter ,,cxvi4 ,melting down of the mind #fcf ,,chapter ,,cxvii4 ,dialogue between ,manu and ,ikshaku #fch ,,chapter ,,cxviii4 ,continuation of the same #fdj ,,chapter ,,cxix4 ,the same subject continued #fdc ,,chapter ,,cxx4 ,continuation of the same4 ,on the seven stages of ,edification #fde ,,chapter ,,cxxi4 ,continuation of the same #fdi ,,chapter ,,cxxii4 ,the same4 ,manu's admonition to ,ikshaku #feb ,,chapter ,,cxxiii4 ,on the difference between the knowing and unknowing #fee ,,chapter ,,cxxiv4 ,the story of the stag and the huntsman #fef ,,chapter ,,cxxv4 ,the means of attaining the steadiness of the ,turya state #ffa ,,chapter ,,cxxvi4 ,description of the spiritual state #ffc ,,chapter ,,cxxvii4 ,admonition to ,bharadwja #fge ,,chapter ,,cxxviii4 ,resuscitation of ,rma #fhc ,,yoga ,,vasishtha ,,book ,,vi4 ,,nirv,,na-,,prakarana4 ,,on ,,ultimate ,,extinction4 ,p,,rv,,rdha4 ,,or ,,the ,,former ,,or ,,first ,,half4 ,,part ,i4 ,,chapter ,i4 ,,description ,,of ,,the ,,evening ,,and ,,breaking ,,of ,,the ,,assembly4 ,argument4--,the close of the day1 its announcement1 the court breaks for ,evening service1 and the effect of the ,sage's sermon on the ,audience4 ,vlmki says3--,you have heard the relation of the subject of ,stoicism or composure of the soul2 attend now to that of ,nirvna1 which will teach you how to attain the final liberation of yourselves,a4 ,a ,note4 ,nirvna or ultimate annihilation of the living or animal soul1 being the aim and end of ,buddhism1 it is doubtful whether ,vasishtha had derived his doctrine from the ,buddhists or they from him4 #b4 ,as the chief of ,sages was saying his magniloquent speech in this manner1 and the princes remained mute with their intense attention to the ravishing oration of the ,sage3 #c4 ,the assembled chiefs remained there as silent and motionless portraits1 and forgot their devotions and duties1 by being impressed in their minds with the sense and words of the ,sage's speech4 #d4 ,the assemblage of ,saints1 was reverently pondering upon the deep sense of the words of the ,sage1 with their curled brows and signs of their index fingers 7indicating their wonder74 #e4 ,the ladies in the ,seraglio were lost in wonder1 and turned upward their wondering eyes1 resembling a cluster of black bees1 sucking intently the nectarious honey of the new blown flowers 7of the ,sage's speech74 #f4 ,the glorious sun sank down in the sky1 at the fourth or last watch of the day2 and was shorn of his radiant beams as he was setting in the west 7as a man becomes mild with his knowledge1 of truth at the end of his journey through life74 #g4 ,the winds blew softly at the eve of the day1 as if to listen to the sermon of the ,sage1 and wafted about the sweets of his moving speech1 like the fragrance of the gently shaking mandara flowers4 #h4 ,all other sounds were drowned in the deep meditation of the audience1 as when the humming of the bumble bees1 is pushed in their repose1 amidst the cell of blooming flowers at night4 #i4 ,the bubbling waters of the pearly lakes1 sparkled unmoved amidst their embordered beds2 as if they were intently attentive to listen to the words of the ,sage1 which dropped as strings of pearls from his flippant lips4 7,so the verse of ,hafiz affixed to the title page of ,sir ,william ,jones' ,persian grammar3 ,thou hast spoken thy verse1 and strung a string of pearls74 #aj4 ,the pencil of the declining ray penetrating the windows of the palace1 bespoke the halting of the departing sun1 under the cooling shade of the royal canopy1 after his weary journey all along the livelong day4 #aa4 ,the pearly rays 7or bright beams7 of the parting day1 being covered by the dust and mist of the dusk1 it seemed to be besmeared as the body of a dervish with dust and ashes2 and had gained its coolness after its journey under the burning sun 7,the cool and dusky eve of the day is compared with the dust-sprinkled body of the ascetic approaching to his cell74 #ab4 ,the chiefs of men with their heads and hands decorated with flowers1 were so regaled with the sweet speech of the ,sage1 that they altogether remained enrapt in their senses and minds4 #ac4 ,the ladies listening to the sage1 were now roused by the cries of their infants and the birds in their cages1 to get up from the place and to give them their suck and food4 7,it means that the birds and boys1 were alone insensible of the ,sage's discourse74 #ad4 ,now the dust flung by the pinions of fluttering bees1 covered the petals of the night blooming kumuda flowers2 and the flapping chouries were now at rest1 with the tremulous eyelids of the princes4 #ae4 ,the rays of the sun1 fearing to be waylaid by the dark night shade1 which had now got loose from the dark mountain caves1 fled through the windows to the inner apartment of the palace 7which was already lighted with lamps74 #af4 ,the time watches of the royal palace1 knowing it to be passed the fourth watch of the day1 sounded aloud their drums and trumpets1 mingled with the sound of conch-shells1 loudly resounding on all sides4 #ag4 ,the high-sounding speech of the sage1 was drowned under the loud peal of the jarring instruments2 as the sonorous sound of the peacock1 is hushed under the uproar of roaring clouds4 #ah4 ,the birds in the cages1 began to quake and shake their wings with fear2 and the leaves and branches of the lofty palm trees1 shook in the gardens1 as by a tremendous earthquake4 #ai4 ,the babes sleeping on the breasts of their nurses1 trembled with fear at the loud uproar2 and they cried as the smoking clouds of the rainy season1 resounding between the two mountain craigs resembling the breasts4 7,it is common in ,indian poetry to compare the swelling breasts to rising hills1 and say ,kucha giri74 #bj4 ,this noise made the helmets of the chieftains1 shed the dust of their decorating flowers all about the hall2 as the moving waves of the lake1 sprinkle the drops of water upon the land4,a ,a ,in this verse there is the continuation of the world shaking understood through the intermediate steps4 ,thus the noise startled the chiefs1 which shook their bodies1 and these shook their heads1 which caused their helmets to shake3 these again shook the garlands of flowers upon them1 and at last shed their dust on the ground4 ,this kind of figure is called ,krama mla corresponding with ,metalepsis gradation2 as we have in the following instance of ,dido's exclamation in ,virgil4 ,happy1 ,oh truly happy had ,i been2 if ,trojan ships these coasts had never seen4 ,here the first seeing is that of the ships and then of the ,trojans in them1 and afterwards of neas as one among them1 and then of her seeing him1 and his seeing her1 and lastly of her passion at his sight4 #ba4 ,thus the palace of ,dasharatha being full of trepidation at the close of the day1 regained its quiet at the gradual fall of the fanfare of sounding conch shells1 and the hubbub of drum beatings at the advance of night4 #bb4 ,the ,sage put a stop to his present discourse1 and addressed ,rma then sitting in the midst of the assembly1 in a sweet voice and graceful language4 7,mudhura-,vritti is the middle or graceful style between the high and low74 #bc4 ,vasishtha said3--,o ,rghava6 ,i have already spread before you the long net of my verbosity2 do you entrap your flying mind in the same way1 and bring it to your bosom and under your subjection4 #bd4 ,take the purport of my discourse in such manner1 as to leave out what is unintelligible1 and lay hold on its substance2 as the swan separates and sucks the milk which is mixed with water4 #be4 ,ponder upon it repeatedly1 and consider it well in thy mind1 and go on in this way to conduct yourself in life 7viz by suppression of your desires1 weakening the mind1 restraining the breathing1 and acquiring of knowledge74 #bf4 ,by going on in this manner1 you are sure to evade all dangers2 or else you must fall ere long like the heavy elephant1 in some pitfall of the ,vindhya mountain4 7,pitfalls are the only means of catching elephants74 #bg4 ,if you do not receive my words with attention1 and act accordingly1 you are sure to fall into the pit like a blind man left to go alone in the dark2 and to be blown away like a lighted lamp1 exposed in the open air4 #bh4 ,in order to derive the benefit of my lectures1 you must continue in the discharge of your usual duties with indifference1 and knowing insouciance to be the right dictum of the sstras1 be you regardless of everything besides4 #bi4 ,now ,i bid you1 ,o mighty monarch1 and ye1 princes and chiefs1 and all ye present in this place1 to get up and attend to the evening services of your daily ritual4 7,abnika74 #cj4 ,let all attend to this much at present1 as the day is drawing to its close2 and we shall consider the rest1 on our meeting in the next morning4 #ca4 ,vlmki related3--,after the ,sage had said so far1 the assembly broke1 off2 and the assembled chiefs and princes rose up1 with their faces blooming as the full blown lotuses at the end of the day4 #cb4 ,the ,chiefs having paid their obeisance to the monarch1 and made their salutation to ,rma1 they did their reverence to the sage1 and departed to their respective abodes4 #cc4 ,vasishtha rose up from his seat with the royal sage ,viswmitra1 and they were saluted on their departure by the aerial spirits1 who had attended the audience all along4 #cd4 ,the ,sages were followed closely1 by the king and chieftains a long way1 and they parted after accosting them1 according to their rank and dignity on the way2 #ce4 ,the celestials took their leave of the sage1 and betook to their heavenward journey2 and the munis repaired to their hermitages in the woods1 when some of the saints turned about the palace1 like bees flying in about the lotus bush 7different directions74 #cf4 ,the king having offered handfuls of fresh flowers at the feet of ,vasishtha1 entered the royal seraglio with his royal consorts4 #cg4 ,but ,rma and his brother princes1 kept company with the sage to his hermitage2 and having prostrated themselves at his feet1 they returned to their princely mansions4 #ch4 ,the hearers of the sage having arrived at their houses made their ablutions2 then worshipped the gods1 and offered their offerings to the manes of their ancestors4 ,they then treated their guests and gave alms to beggars4 #ci4 ,then they took their meals with their ,brahman guests1 and members of the family2 and their dependants and servants were fed one after the other1 according to the rules and customs of their order and caste4 #dj4 ,after the sun had set down1 with the diurnal duties of men1 there rose the bright moon on high1 with impositions of many nocturnal duties on mankind4 #da4 ,at last the great king and the princes1 and chiefs of men and the munis1 together with the sages and saints1 and all other terrestrial beings1 betook themselves to their several beds1 with silken coverlets and bed cloths of various kinds4 #db4 ,they lay thinking intensely in themselves1 on the admonitions of the sage ,vasishtha2 on the mode of their passing over the boisterous gulf of this world1 by means of this spiritual knowledge4 #dc4 ,then they slept and lay with their closed eyelids1 for one watch of the night only2 and then opened their eyes1 like the opening buds of lotuses1 to see the light of the day4 #dd4 ,rma and his brother princes1 passed full three watches of the night in waking2 and pondering over the deep sense of the lectures1 of their spiritual guide--,vasishtha4 7,the present ritual allots three watches of the night to sleep1 while formerly they gave but one watch to it74 #de4 ,they slept only one and a half watch of the night1 with their closed eye lids2 and then they shook off the dullness of their sleep1 after driving the lassitude of their bodies by a short nap4 #df4 ,now the minds of these1 being full of good will1 raised by the rising reason in their souls1 and knowledge of truth2 they felt the crescent of spiritual light lightening their dark bosoms1 as the sextant of the moon1 illumes the gloom of night2 which afterwards disappeared at the approach of daylight1 and the gathering broils of daytime4 ,,chapter ,,ii4 ,,on ,,the ,,perfect ,,calm ,,and ,,composure ,,of ,,the ,,mind4 ,argument4--,the sages joining the assembly the next morning1 and preaching of ,divine knowledge to it4 ,vlmki related3 ,then the shade of night1 with her face as dark as that of the darkened moon1 began to waste and wane away2 as the darkness of ignorance and the mists of human wishes1 vanish before the light of reason4 #b4 ,now the rising sun showed his crown of golden rays1 on the top of the eastern mountain1 by leaving his rival darkness to take its rest1 beyond the western or his setting mount of astchala 7the two mountains mean the eastern and western horizons74 #c4 ,now the morning breeze began to blow1 being moistened by the moon-beams1 and bearing the particles of ice1 as if to wash the face and eyes of the rising sun4 #d4 ,now rose ,rma and ,lakshmana1 with their attendants also1 from their beds and couches2 and after discharging their morning services1 they repaired to the holy hermitage of ,vasishtha4 #e4 ,there they saw the ,sage coming out of his closet1 after discharge of his morning devotion2 and worshipped his feet with offerings of arghya 7or flowers and presents worthy of him74 #f4 ,in a moment afterwards1 the hermitage of the ,sage was thronged by munis and ,brhmans1 and the other princes and chiefs1 whose vehicles and cars and horses and elephants1 blocked the pathways altogether4 #g4 ,then the ,sage being accompanied by these1 and attended by their suite and armies2 and followed by ,rma and his brothers1 was escorted to the palace of the ,sovereign ,king ,dasaratha4 #h4 ,the king who had discharged his morning service1 hastened to receive the ,sage before hand2 and walked a great way to welcome him1 and do him honour and pay his homage4 #i4 ,they entered the court hall1 which was adorned with flowers and strings of gems and pearls2 and there they seated themselves on the rich sofas and seats1 which were set in rows for their reception4 #aj4 ,in a short time the whole audience of the last day1 composed both of the terrestrial men and celestial spirits1 were all assembled at the spot1 and seated in their respective seats of honor4 #aa4 ,all these entered that graceful hall1 and saluted one another with respect2 and then the royal court shone as brilliant as a bed of blooming lotuses1 gently moved by the fanning breeze4 #ab4 ,the mixed assemblage of the munis and rishis or the saints and ,sages1 and the ,vipras and ,rjas or the ,brhmans and ,kshatriyas1 sat in proper order1 on seats appropriated for all of them4 #ac4 ,the soft sounds of their mutual greetings and welcomes1 gradually faded away2 and the sweet voice of the panegyrists and encomiasts1 sitting in a corner of the hall1 was all hushed and lulled to silence4 #ad4 ,the sun-beams appearing through the chinks in the windows1 seemed to be waiting in order to join the audience1 and to listen to the lectures of the ,sage4 7,another translation has it thus3--,the audience crept in the hall1 no sooner the sun-beams peeped through the windows74 #ae4 ,the jingling sound of bracelets1 caused by the shaking of hands of the visitors in the hall2 was likely to lull to sleep the hearers of the sage4 7,it was a custom in olden times1 to make a tinkling sound to ear1 in order to lull one to sleep1 as by a kind of mesmerism74 #af4 ,then as ,kumra looked reverently on the countenance of his sire ,siva1 and as ,kacha looked with veneration upon the face of the preceptor of the ,god or ,brihaspati2 and as ,prahlada gazed upon the face of ,shukra--the preceptor of demons1 and as ,suparna viewed the visage of ,krishna4 #ag4 ,so did ,rma gloat upon the countenance of ,vasishtha1 and his eye-balls rolled upon it1 like the black bees fluttering about a full blown lotus4 #ah4 ,the sage resumed the link of his last lecture1 and delivered his eloquent speech to ,rma1 who was well versed in eloquence also4 #ai4 ,vasishtha said3--,do you remember ,rma6 the lecture that ,i gave yesterday1 which was fraught with deep sense and knowledge of transcendental truth8 #bj4 ,i will now tell you of some other things for your instruction1 and you shall have to hear it with attention1 for consummation of your spiritual wisdom4 #ba4 ,whereas it is the habit of dispassionateness1 and the knowledge of truth2 whereby we are enabled to ford over the boisterous ocean of the world1 you must learn therefore1 ,o ,rma6 to practice and gain these betimes4 #bb4 ,your full knowledge of all truth1 will drive away your bias in untruth2 and your riddance from all desire1 will save you from all sorrow4 7,desire is a burning fire1 but want of yearning is want of pain and sorrowing74 #bc4 ,there exists but one ,brahma1 unbounded by space and time2 ,he is never limited by either of them2 and is the world himself1 though it appears to be a distinct duality beside ,him4 #bd4 ,brahma abides in all infinity and eternity1 and is not limited in any thing2 ,he is tranquil and shines with equal effulgence on all bodies2 ,he cannot be any particular thing1 beside his nature of universality4 #be4 ,knowing the nature of ,brahma as such1 be you freed from the knowledge of your egoism 7personality72 and knowing yourself as the same with him1 think yourself as bodiless and as great as he2 and thus enjoy the tranquillity and felicity of your soul4 #bf4 ,there is neither the mind nor the avidy 7or ignorance71 nor the living principle1 as distinct things in reality2 they are all fictitious terms 7for the one and same nameless ,brahma himself74 #bg4 ,it is the self-same ,brahma1 that exhibits himself in the forms of our enjoyments1 in the faculties of enjoying them1 in our desires and appetites for the same1 and in the mind also for their perception4 ,the great ,brahma that is without beginning and end1 underlies them all1 as the great ocean surrounds the earth 7and supplies its moisture to every thing upon it74 #bh4 ,the same ,brahma is seen in the form of his intellect 7or wisdom7 in heavens1 on earth and in the infernal regions1 as also in the vegetable and animal creations2 and there is nothing else beside him4 #bi4 ,the same ,brahma1 who has no beginning nor end1 spreads himself like the boundless and unfathomable ocean1 under all bodies and things2 and in whatever we deem as favourable and unfavourable to us1 as our friends and our enemies4 #cj4 ,the fiction of the mind1 like that of a dragon1 continues so long1 as we are subject to the error and ignorance of taking these words for real things2 and are unacquainted with the knowledge of ,brahma 7as pervading all existence74 #ca4 ,the error of the mind and its perceptibles1 continues as long as one believes his personality to consist in his body2 and understands the phenomenal world as a reality2 and has the selfishness to think such and such things to be his 7since there is nothing which actually belongs to any body1 besides its temporary use74 #cb4 ,so long as you do not raise yourself1 by the counsel and in the society of the wise and good2 and as long as you do not get rid of your ignorance2 you cannot escape from the meanness of your belief in the mind4 #cc4 ,so long as you do not get loose of your worldly thoughts1 and have the light of the universal spirit before your view2 you cannot get rid of the contracted thoughts of your mind1 yourself and the world4 #cd4 ,as long as there is the blindness of ignorance1 and one's subjection to worldly desires2 so long there is the delusion of falsehood also1 and the fictions of the fallacious mind4 #ce4 ,as long as the exhalation of yearnings infest the forest of the heart1 the chakora or parrot of reason will never resort to it2 but fly far away from the infected air4 #cf4 ,the errors of thought disappear from that mind1 which is unattached to sensual enjoyments2 which is cool with its pure inappetency1 and which has broken loose from its net of avarice4 #cg4 ,he who has got rid of his thirst and delusion of wealth1 and who is conscious of the inward coolness of his soul1 and who possesses the tranquillity of his mind2 such a person is said to have fled from the province of his anxious thought4 #ch4 ,he who looks upon unsubstantial things1 as unworthy of his regard and reliance2 and who looks upon his body as extraneous to himself2 is never misled by the thoughts of his mind4 #ci4 ,he who meditates on the infinite mind1 and sees all forms of things as ectypes of the universal soul2 and who views the world absorbed in himself2 is never misled by the erroneous conception of the living principle4 #dj4 ,the partial view of a distinct mind and a living principle1 serves but to mislead a man 7to the knowledge of erroneous particulars72 all which vanish away1 at the sight of the rising sun of the one universal soul4 #da4 ,want of the partial view of the mind1 gives the full view of one undivided soul2 which consumes the particulars1 as the vivid fire burns away the dry leaves of trees1 and as the sacrificial fire consumes the oblations of ghee or clarified butter4 #db4 ,those men of great souls1 who have known the supreme one1 and are self-liberated in their lifetime2 have their minds without their essences1 and which are therefore called asatwas or nonentities4 7,these minds1 says the gloss1 are as the watermarks on the sand1 after a channel is dried up 7or its waters have receded72 meaning that the mind remains in its print but not in its substance74 #dc4 ,the body of the living liberated man1 has a mind employed in its duties1 but freed from its desires2 such minds are not chittas or active agents1 but mere sattwas or passive objects4 ,they are no more self-volitive free agents1 but are acted upon by their paramount duties4 7,free will is responsible for its acts1 but compulsion has no responsibility74 #dd4 ,they that know the truth1 are mindless and unmindful of everything save their duty2 they rove about at pleasure and discharge their duties by rote and practice1 in order any object to gain4 #de4 ,they are calm and cold with all their actions and in all their dealings2 they have the members of their bodies and their senses under full control1 and know no desire nor duality4 #df4 ,the saint having his sight fixed upon his inner soul1 sees the world burnt down as straws by the fire of his intellect2 and finds his erroneous conceptions of the mind1 to fly far away from it1 like flitting flies from a conflagration4 #dg4 ,the mind which is purified by reason1 is called the sattwa as said above1 and does not give rise to error2 as the fried paddy seed1 is not productive of the plant 7,the sattwa mind is spiritless and dead in itself74 #dh4 ,the word ,sattwa means the contrary of ,chitta1 which latter is used in lexicons to mean the mind1 that has the quality of being reborn on account of its actions and desires4 7,the chitta is defined as the living seed of the mind1 and productive of acts and future regenerations1 which the ,sattwa or deadened mind cannot do74 #di4 ,you have to attain the attainable ,sattwa or torpid state of your mind1 and to have the seed of your active mind or chitta1 singed by the blaze of your spiritual mind or sattwa4 #ej4 ,the minds of the learned1 which are lighted by reason1 are melted down at once to liquidity2 but those of the ignorant which are hardened by their worldly desires1 will not yield to the force of fire and steel2 but continue still to sprout up as the grass1 the more they are mowed and put on fire4 7,the over-growing grass in the fields1 though set on fire1 will grow again from their unburnt roots1 and became as rank as before74 #ea4 ,brahma is vast expanse1 and such being the vastness of the universe too there is no difference between them2 and the intellect of ,brahma is as full as the fulness of his essence4 #eb4 ,the ,divine ,intellect contains the three worlds1 as the pepper has its pungency within itself4 ,therefore the triple world is not a distinct thing from ,brahma1 and its existence and inexistence 7i4e41 its creation and dissolution71 are mere fictions of human mind4 7,it is ever existent in the eternal mind74 #ec4 ,it is the use of popular language1 to speak of existence and non-existence as different things2 but they are never so in reality to the right understanding4 ,since whatever is or is not in being1 is ever present in the ,divine ,mind4 #ec;a4 ,this being a vacuity1 contains all things in their vacuous state 7which is neither the state of sensible existence1 nor that of intellectual inexistence either74 ,god as the ,absolute1 ,eternal1 and ,spiritual substance1 is as void as ,thought4 7,the universe is a thought in the mind of ,god1 and existence is thought and activity in the ,divine ,mind4 ,aristotle74 #ed4 ,if you disbelieve in the intellectual1 you can have no belief in your spirituality also2 then why fear to die for fear of future retribution1 when you leave your body behind to turn to dust4 ,tell me ,rma6 how can you imagine the existence of the world in absence of the intellectual principle4 7,there can be no material world1 without the immaterial mind2 nor can you think of it1 if you have no mind in you74 #ee4 ,but if you find by the reasoning of your mind1 all things to be mere intellections of the intellect at all times2 then say why do you rely on the substantiality of your body4 #ef4 ,remember ,rma1 your pellucid intellectual and spiritual form1 which has no limit nor part of it1 but is an unlimited and undivided whole2 and mistake not yourself for a limited being by forgetting your true nature4 #eg4 ,thinking yourself as such1 take all the discreet parts of the universe as forming one concrete whole2 and this is the substantial intellect of ,brahma4 #eh4 ,thou abidest in the womb of thy intellect1 and art neither this nor that nor any of the many discrete things interspersed in the universe4 ,thou art as thou art and last as the ,end and ,nil in thy obvious and yet thy hidden appearances4 #ei4 ,thou art contained under no particular category1 nor is there any predicable which may be predicated of thee4 ,yet thou art the substance of every predicament in thy form of the solid1 ponderous and calm intellect2 and ,i salute thee in that form of thine4 #fj4 ,thou art without beginning and end1 and abidest with thy body of solid intellect1 amidst the crystal sphere of thy creation1 and shining as the pure and transparent sky4 ,thou art calm and quiet1 and yet displayest the wondrous world1 as the seed vessel shows the wooden of vegetation4 ,,chapter ,,iii4 ,,on ,,the ,,unity ,,and ,,universality ,,of ,,brahma4 ,argument4--,showing the identity of ,brahma with the ,mind1 ,living ,soul1 the body and the world and all things and extirpation of all dualisms1 by the establishment of one universality4 ,vasishtha continued3--,as the countless waves1 which are continually rising and falling in the ,sea1 are no other than its water assuming temporary forms to view2 so the intellect exhibits the forms of endless worlds heaving in itself2 and know1 ,o sinless ,rma6 this intellect to be thy very self or soul4 7,all personal souls are selfsame with the impersonal ,self2 because it is in the power of both the finite and infinite souls to produce and reduce the appearance of the worlds in them1 which proves them beyond any doubt as the ,chidtm or the ,intellectual soul74 #b4 ,say thou that hast the intellectual soul1 what relation doth thy immaterial soul bear to the material world1 and being freed from thy earthly cares1 how canst thou entertain any earthly desire or affection in it4 7,the spiritual soul has no concern with the material world74 #c4 ,it is the ,intellect which manifests itself in the forms of living soul or jva1 mind and its desires1 and the world and all things2 say then what else can it be1 to which all these properties are to be attributed 7if not to the eternal intellect74 #d4 ,the intellect of the ,supreme ,spirit1 is as a profound sea with its huge surges2 and yet1 ,o ,rma6 it is as calm and cool as thy soul1 and as bright and clear1 as the transparent firmament4 #e4 ,as the heat is not separate from fire1 and the fragrance not apart from the flower2 and as blackness is inseparable from collyrium1 and whiteness from the ice2 and as sweet is inborn in the sugarcane1 so is intellection inherent in1 and unseparated from the intellect4 #f4 ,as the light is nothing distinct from the sun-beams1 so is intellection no other than the intellect itself2 and as the waves are no way distinct from the water2 so the universe is in no ways different or disjoined from the nature of the intellect1 which contains the universe4 7,the noumenon contains the phenomenon1 and become manifest as the world74 #g4 ,the ideas are not apart from the intellect1 nor is the ego distinct from the idea of it2 the mind is not different from the ego1 nor is the living soul any other than the mind4 #h4 ,the senses are not separate from the mind1 and the body is not unconnected with the senses2 the world is the same as the body1 and there is nothing apart from the world4 7,the body is the microcosm of the cosmos ,sanskrit3 shuddhabrahmnanda74 #i4 ,thus the great sphere of universe1 is no other than the unbounded sphere of intellect2 and they are nothing now done or made1 or ever created before 7for whatever there is or comes to pass1 continues forever in the presence of the intellect74 #aj4 ,our knowledge of every thing1 is but our reminiscence of the same2 and this is to continue for evermore1 in the manner of all partial spaces1 being contained in infinity1 without distinction of their particular localities4 7,all spaces of place occupied by bodies1 are contained in the infinite and unoccupied vacuity of ,mind74 #aa4 ,as all spaces are contained in the endless vacuity1 so the vastness of ,brahma is contained in the immensity of ,brahma2 and as truth resides in verity1 so in this plenum contained1 is the plenitude of ,divine mind4 7,here ,brahma the great means by figure of metonymy1 the ,brahmnda or vastness of his creation74 #ab4 ,seeing the forms of outward things1 the intelligent man never takes them to his mind2 it is the ignorant only1 that set their minds to the worthless things of this world4 #ac4 ,they are glad to long after what they approve of1 for their trouble only in this world2 but he who takes these things as nothing1 remains free from the pleasure and pain of having or not having them4 7,so said the wise ,socrates3--,how many things are here1 which ,i do not want74 #ad4 ,the apparent difference of the world and the soul of the world1 is as false in reality1 as the meaning of the words sky and skies1 which though taken in their singular and plural senses1 still denote the same uniform vacuity4 7,so the one soul is viewed as many in appearance only74 #ae4 ,he who remains with the internal purity of his vacant mind1 although he observes the customary differences of external things1 remains yet as unaffected by the feelings of pain and pleasure1 as the insensible block of wood and stone 7with his stoical indifference in joy and grief74 #af4 ,he who sees his blood-thirsty enemy in the light of a true friend1 is the person that sees rightly into the nature of things4 7,because the killers of our lives1 are the givers of our immortality74 #ag4 ,as the river uproots the big trees on both its sides1 by its rapid currents and deluge2 so doth the dispassionate man destroys the feelings of his joy and grief to their very roots4 #ah4 ,the sage that knows not the nature of the passions and affections1 and does not guard himself from their impulse and emotions1 is unworthy of the veneration1 which awaits upon the character of saints and sages4 #ai4 ,he who has not the sense of his egoism1 and whose mind is not attached to this world2 saves his soul from death and confinement1 after his departure from this world4 7,there is a similar text in the ,bhagavadgt1 and it is hard to say which is the original one and which is the copy74 #bj4 ,the belief in one's personality1 is as false as one's faith in an unreality1 which does not exist2 and this wrong notion of its existence1 is removed only by one's knowledge of the error1 and his riddance from it4 #ba4 ,he who has extinguished the ardent desire of his mind1 like the flame of an oilless lamp2 and who remains unshaken under all circumstances1 stands as the image of a mighty conqueror of his enemies in painting or statue4 #bb4 ,o ,rma6 that man is said to be truly liberated1 who is unmoved under all circumstances1 and has nothing to gain or lose in his prosperity or adversity1 nor any thing to elate or depress him in either state4 ,,chapter ,,iv4 ,argument4--,vasishtha exposes the evils of selfish views parg-drishti1 and exalts the merit of elevated views pratyag-drishti4 ,vasishtha continued3--,rma6 knowing your mind1 understanding1 egoism and all your senses1 to be insensible of themselves1 and deriving their sensibility from the intellect2 say how can your living soul and the vital breaths1 have any sensation of their own4 #b4 ,it is the one great soul1 that infuses its power to those different organs2 as the one bright sun dispenses his light1 to all the various objects in their diverse colours4 #c4 ,as the pangs of the poisonous thirst after worldly enjoyments1 come to an end2 so the insensibility of ignorance1 flies away like darkness at the end of the night4 #d4 ,it is the incantation of spiritual knowledge only1 that is able to heal the pain of baneful avarice2 as it is in the power of autumn only1 to dispel the clouds of the rainy-season4 #e4 ,it is the dissipation of ignorance1 which washes the mind of its attendant desires2 as it is the disappearance of the rainy weather1 which scatters the clouds in the sky4 #f4 ,the mind being weakened to unmindfulness1 loses the chain of its desires from it2 as a necklace of pearls being loosened from its broken string1 tosses the precious gems all about the ground4 #g4 ,rma6 they that are unmindful of the sstras1 and mind to undermine them2 resemble the worms and insects1 that mine the ground wherein they remain4 #h4 ,the fickle eye-sight of the idle and curious gazer on all things1 becomes motionless after their ignorant curiosity is over and has ceased to stir2 as the shaking lotus of the lake becomes steady1 after the gusts of wind have passed away and stopped4 #i4 ,you have got rid1 ,o ,rma6 of your thought of all entities and non-entities1 and found your steadiness in the ever-steady unity of ,god2 as the restless winds mix at last with the calm vacuum 7after their blowing and breathing over the solid earth1 and in the hollow sky74 #aj4 ,i ween you have been awakened to sense1 by these series of my sermons to you2 as kings are awakened from their nightly sleep1 by the sound of their eulogists and the music of timbrels4 #aa4 ,seeing that common people of low understandings1 are impressed by the preachings of their parish parsons2 ,i have every reason to believe that my sermons must make their impression1 upon the good understanding of ,rma4 #ab4 ,as you are in the habit of considering well1 the good counsel of others in your mind2 so ,i doubt not1 that my counsel will penetrate your mind1 as the cool rain-water enters into the parched ground of the earth4 #ac4 ,knowing me as your family priest1 and my family as the spiritual guides of ,raghus race for ever2 you must receive with regard my good advices to you1 and set my words as a neck-chain to your heart4 ,,chapter ,v4 ,argument4--,rma's relation to ,vasishtha1 of his perfect rest in godliness4 ,rma said3--,o my venerable guide6 ,my retrospection of your sermons1 has set my mind to perfect rest1 and ,i see the traps and turmoils of this world before me1 with a quite indifferent and phlegmatic mind4 #b4 ,my soul has found its perfect tranquillity in the ,supreme ,spirit1 is as the parched ground is cooled by a snow or of rainfall after a long and painful drought4 #c4 ,i am as cool as coldness itself1 and feel the felicity of an entire unity in myself2 and my mind has become as tranquil and transparent1 as the limpid lake that is undisturbed by elephants4 #d4 ,i see the whole plenum of the universe1 ,o sage6 in its pristine pure light2 and as clear as the face of the wide extended firmament1 without the dimness of frost or mist4 #e4 ,i am now freed from my doubts1 and exempted from the mirage of the world2 ,i am equally aloof from affections1 and have become as pure and serene1 as the lake and sky in autumn4 #f4 ,i have found that transport in my inmost soul1 which knows no bound nor decay2 and have the enjoyment of that gusto1 which defies the taste of the ambrosial draught of gods4 #g4 ,i am now set in the truth of actual existence1 and my repose in the joyous rest of my soul4 ,i have become the delight of mankind and my own joy in myself1 which makes me thank my felicitous self1 and you also for giving me this blessing4 7,the ,sruti says1 ,heavenly bliss is the delight of men1 and the heartfelt joy of every body74 #h4 ,my heart has become as expanded and pure1 as the expanse of limpid lakes in autumn2 and my mind hath become as cold and serene1 as the clear and humid sky in the season of autumn4 #i4 ,those doubts and coinings of imagination1 which mislead the blind1 have now fled afar from me2 as the fear of ghosts appearing in the dark1 disappear at the light of day-break4 #aj4 ,how can there be the speck or spot of impurity1 in the pure and enlightened soul2 and how can the doubts of the objective nature1 arise in the subjective mind8 ,all these errors vanish to naught1 like darkness before moon light4 #aa4 ,all these appearances appearing in various forms1 are but the diverse manifestations of the self-same soul2 it is therefore a fallacy to suppose1 this is one thing and that another1 by our misjudgment of them4 #ab4 ,i smile to think in myself1 the miserable slave of my desires that ,i had been before2 that am now so well satisfied without them4 7,the privation of desire gives greater satisfaction than its fulfilment74 #ac4 ,i remember now how my single and solitary self1 is one and all with the universal soul of the world2 since ,i received my baptism with the ambrosial fluid of thy words4 #ad4 ,o the highest and holiest station1 which ,i have now attained to2 and from where ,i behold the sphere of the sun1 to be situated as low as the infernal region4 #ae4 ,i have arrived at the world of sober reality and existence1 from that of unreality and seeming existence4 ,i therefore thank my soul1 that has became so elevated and adorable with its fulness of the ,deity4 #af4 ,o venerable ,sage3--,i am now situated in everlasting joy1 and far removed from the region of sorrow2 by the sweet sound of the honeyed words1 which have crept like humming bees1 into the pericarp of my lotus-like heart4 ,,chapter ,,vi4 ,argument3--,prevalence and influence of delirium 7moha74 ,vasishtha ,continued--,hear me moreover to tell you1 my dear ,rma1 some excellent sayings for your good1 and also for the benefit of every one of my audience here4 #b4 ,though you are unlike others1 in the greater enlightenment of your understanding2 yet my lecture will equally edify your knowledge1 as that of the less enlightened men than yourself4 #c4 ,he who is so senseless as to take his body for the soul1 is soon found to be upset by his unruly senses2 as a charioteer is thrown down by his head-strong and restive horses4 7,so says the ,sruti also4 ,the soul is the charioteer of the vehicle of the body1 and the senses are as its horses74 #d4 ,but the ,sapient man who knows the bodiless soul and relies therein1 has all his senses under the subjection of his soul2 and they do not overthrow him1 as obstinate horses do their riders4 #e4 ,he who praises no object of enjoyment1 but rather finds fault with all of them1 and discerns well their evils2 enjoys the health of his body without any complaint4 7,the voluptuary is subject to diseases1 but the abstinent is free from them2 for in the midst of pleasure there is pain74 #f4 ,the soul has no relation with the body1 nor is the body related with the soul2 they are as unrelated to each other as the light and shade4 7,and are opposed to one another as sun-light and darkness74 #g4 ,the discrete soul is distinct from concrete matter1 and free from material properties and accidents2 the soul is ever shining and does not rise or set as the material sun and moon 7and it never changes as the everchanging objects of changeful nature and mind74 #h4 ,the body is a dull mass of vile matter1 it is ignorant of itself and its own welfare2 it is quite ungrateful to the soul1 that makes it sensible2 therefore it well deserves its fate of diseases and final dissolution4 7,the body is frail1 and is at best but a fading flower74 #i4 ,how can the body be deemed an intelligent thing1 when the knowledge of the one 7i4e41 the soul7 as intelligence1 proves the other 7i4e41 the body7 to be but a dull mass4 ,they cannot both be intelligent1 when the nature of the one is opposite to that of the other2 and if there is no difference between them1 they would become one and the same thing 7i4e4 the soul equal with the body1 which is impossible74 #aj4 ,but how is it then1 that they mutually reciprocate their feelings of pain and pleasure to one another1 unless they are the one and the same thing1 and participating of the same properties8 7,this is a presumptive objection of the antagonistic doctrine1 touching the co-relation of the mind and body74 #aa4 ,it is impossible1 ,rma1 for the reciprocation of their feelings1 that never agree in their natures2 the gross body has no connection with the subtile soul1 nor has the rarefied soul any relation with the solid body4 7,it is the gross mind that sympathises with the body1 and not the unconnected spirit or soul74 #ab4 ,the presence of the one1 nullifies the existence of the opposite other2 as in the cases of day and night1 of darkness and light1 and of knowledge and ignorance 7which are destructive of their opposites74 #ac4 ,the unbodied soul presides over all bodies1 without its adherence to any2 as the omnipresent spirit of ,brahma1 pervades throughout all nature1 without coalescing with any visible object4 7,the spirit of ,god resides in all1 and is yet quite detached from everything74 #ad4 ,the embodied soul is as unattached to the body1 as the dew drop on the lotus leaf is disjoined with the leaf2 and as the divine spirit is quite unconnected with everything1 which it fills and supports4 #ae4 ,the ,soul residing in the body1 is as unaffected by its affections1 as the sky remains unmoved1 by the motion of the winds raging in its bosom4 ,it is figuratively said1 that tempests rend the skies1 and the passions rend their recipient bosom2 but nothing can disturb the empty vacuity of the sky or soul4 #af4 ,knowing your soul to be no part of your body1 rest quietly in it to eternity2 but believing yourself as the body1 be subject to repeated transmigrations of it in endless forms4 #ag4 ,the visibles are viewed as the rising and falling waves1 in the boundless ocean of the ,divine soul2 but reliance in the supreme soul1 will show the light of the soul only4 #ah4 ,this bodily frame is the product of the ,divine soul1 as the wave is produced of the water of the sea2 and though the bodies are seen to move about as waves1 yet their receptacle the soul is ever as steady as the sea2--the reservoir of the moving waves4 #ai4 ,the body is the image of the soul1 as the sun seen in the waves is the reflection of that luminary2 and though the body like the reflected sun1 is seen to be moving and waving1 yet its archetype--the soul1 is ever as steady as the fixed and unfluctuating sun in the sky4 #bj4 ,the error of the substantiality and stability of the body is put to flight1 no sooner the light of the permanent and spiritual ,substratum of the soul1 comes to shine over our inward sight4 7,knowledge of the immaterial and immortal soul1 removes the blunder of the material and mortal body74 #ba4 ,the body appears to be in the act of constant motion and rotation like a wheel1 to the partial and unspiritual observers of materialism2 and it is believed by them to be perpetually subject to birth and death1 like the succession of light and darkness4 7,lit43--,as candle light and darkness follow each other1 so is the body produced and dissolved by turns74 #bb4 ,these unspiritual men1 that are unconscious of their souls2 are as shallow and empty minded1 as arjuna trees2 which grow without any pith and marrow within them4 #bc4 ,dull headed men that are devoid of intelligence1 are as contemptible as the grass on the ground2 and they move their limbs like the blades of grass1 which are moved by force of the passing wind 7and by direction of the ,judging mind74 ,those that are unacquainted with the intelligent soul1 resemble the senseless and hollow bamboos1 which shake and whistle by breath of the winds alone4 7,the internal air moves the body and the limbs1 as the external breeze shakes the trees74 #bd4 ,the unintelligent body and limbs1 are actuated to perform and display their several acts1 by action of the vital breath2 as the vacillation of the insensible trees and leaves1 is caused by the motion of the breeze2 and both of them cease to move1 no sooner the current airs cease to agitate them4 #be4 ,these dull bodies are as the boisterous waves of the sea1 heaving with huge shapes with tremendous noise2 and appearing to sight as the figures of drunken men1 staggering with draughts of the luscious juice of ,vine4 #bf4 ,these witless men resemble the rapid currents of rivers1 which without a jot of sense in them1 keep up on their continual motion1 to no good to themselves or others4 #bg4 ,it is from their want of wit1 that they are reduced to utmost meanness and misery2 which make them groan and sigh like the blowing bellows of the blacksmith4 #bh4 ,their continued motion is of no real good to themselves1 but brings on their quietus like the calm after the storm2 they clash and clang like the twang of the bowstring1 without the dart to hit at the mark4 #bi4 ,the life of the unintelligent man1 is only for its extinction or death2 and its desire of fruition is as false1 as the fruit of an unfruitful tree in the woody forest4 #cj4 ,seeking friendliness in unintelligent men1 is as wishing to rest or sleep on a burning mountain2 and the society of the unintellectual1 is as associating with the headless trunks of trees in a forest 7,the weak headed man like the headless tree1 can neither afford any sheltering shade1 nor nourishing fruit to the passenger4 ,so the verse3 ,it is vain to expect any good or gain1 from men of witless and shallow brain74 #ca4 ,doing any service to the ignorant and lack witted men goes for nothing2 and is as vain as beating the bush or empty air with a stick3 and any thing given to the senseless1 is as something thrown into the mud4 7,or as casting pearls before the swine1 or scattering grains in the bushes74 #cb4 ,talking with the ignorant1 is as calling the dogs from a distance 7which is neither heard nor heeded by them74 ,ignorance is the seat of evils1 which never betide the sensible and the wise4 7,so the ,hitopadesa--,a hundred evils and thousand fears1 daily befall to the fool1 and not to the heedful wise74 #cc4 ,the wise pass over all errors in their course amidst the world2 but the ignorant are exposed to incessant troubles1 in their ceaseless ardour to thrive in the pleasures of life4 #cd4 ,as the carriage wheel revolves incessantly1 about the axle to which it is fixed2 so the body of man turns continually about the wealthy family1 to which the foolish mind is fixed for gain4 #ce4 ,the ignorant fool can never get rid of his misery1 so long as he is fast bound to the belief of taking his body as his soul1 and knowing no spiritual soul besides4 #cf4 ,how is it possible for the infatuated1 to be freed from their delusion2 when their minds are darkened by illusion1 and their eyes are blind-folded1 by the hood-wink of unreal appearance4 #cg4 ,the seeing man or looker on sights1 that regales his eyes with the sight of unrealities2 is at last deluded by them1 as a man is moonstruck by fixing his eyes on the moon1 and becomes giddy with the profuse fragrance of flowers4 #ch4 ,as the watering of the ground1 tends to the growth of grass and thorns and thistles2 so the fostering of the body1 breeds the desires in the heart1 as thick as reptiles grow in the hollow of trees2 and they invigorate the mind in the form of a rampant lion or elephant4 #ci4 ,the ignorant foster their hopes of heaven on the death of their bodies2 as the farmer expects a plenteous harvest1 from his well cultivated fields 7i4e4 expectation of future heaven is vain1 by means of ceremonial acts in life74 #dj4 ,the greedy hell-hounds are glad to look upon the ignorant1 that are fast-bound in the coils of their serpentine desires2 as the thirsty peacocks are pleased to gaze on the black clouds1 that rise before their eyes in the rainy season4 #da4 ,these beauties with their glancing eyes1 resembling the fluttering bees of summer1 and with lips blooming as the new blown leaves of flowers2 are flaunting to catch hold of ignorant men2 as poisonous plants are displayed1 to lay hold on ignorant flies4 #db4 ,the plant of desire1 which shoots out of the goodly soil of ignorant minds1 shelters the flying passions under its shady foliage2 as the coral plants foster the coral insects in them4 7,the corallines are known to be the formation of coral insects74 #dc4 ,enmity is like a wild fire1 it consumes the arbour of the body1 and lets out the smoke through the orifice of the mouth in the desert land of the heart1 and exhibits the rose of the heath as the burning cinders4 #dd4 ,the mind of the ignorant is as a lake of envy1 covered with the leaves of spite and calumny3 jealousy is its lotus-bed1 and the anxious thoughts are as the bees continually fluttering thereupon4 #de4 ,the ignorant man that is subjected to repeated births1 and is rising and falling as waves in the tumultuous ocean of this world1 is exposed also to repeated deaths3 and the burning fire which engulphs his dead body1 is as in the submarine fire of this sea4 #df4 ,the ignorant are exposed to repeated births1 attended by the vicissitudes of childhood1 youth1 manhood and old age1 and followed at last by a painful death and cremation of the beloved body on the funeral pile4 #dg4 ,the ignorant body is like a diving bucket1 tied by the rope of transmigration to the ,hydraulic machine of acts2 to be plunged and lifted over again1 in and over the dirty pool of this world4 #dh4 ,this world which is a plane pavement and but narrow hole 7lit41 a cow foot-cave7 to the wise1 by their unconsciousness of it2 appears as a boundless and unfathomable sea to the ignorant1 owing to their great concern about it4 7,the wise think lightly of the world2 but the worldly take it heavily upon themselves74 #di4 ,the ignorant are devoid of their eye-sight1 to look out beyond their limited circle2 as the birds long confined in their cages1 have no mind to fly out of them4 #ej4 ,the revolution of repeated births1 is like the constant rotation of the wheel of a chariot2 and there is no body that is able to stop their motion1 by restraining his earthly desires2 which are ever turning as the spokes affixed to nave of the heart4 #ea4 ,the ignorant wander at large1 about the wide extended earth2 as huntsmen rove amidst the forest1 in search of their prey2 until they become a prey at the hand of death1 and make the members of their bodies as morsels1 to the vultures of their sensual appetites4 #eb4 ,the sights of these mountainous bodies1 and of these material forms made of earthly flesh1 are mistaken by the ignorant for realities2 as they mistake the figures in painting for real persons4 #ec4 ,how flourishing is the arbour of this delusion1 which is fraught with the endless objects of our erroneous imagination2 and hath stretched out these innumerable worlds from our ignorance of them4 #ed4 ,how flourishing is the kalpa tree or all fruitful arbour of delusion2 which is ever fraught with endless objects of our imaginary desire1 and stretches out the infinite worlds to our erroneous conception as its leaves4 #ee4 ,here our prurient minds like birds of variegated colours1 rest and remain and sit and sport1 in and all about this arbour4 #ef4 ,our acts are the roots of our repeated births as the stem of the tree is of its shoots2 our prosperity and properties are the flowers of this arbor1 and our virtues and vices are as its fruits of good and evil4 #eg4 ,our wives are as the tender plants1 that thrive best under the moon-light of delusion2 and are the most beautiful things to behold in this desert land of the earth4 #eh4 ,as the darkness of ignorance prevails over the mind1 soon after the setting of the sun light of reason2 there rises the full moon of errors in the empty mind1 with all her changing phases of repeated births4 7,this refers to the dark ages of ,purnic or mythological fictions1 and also to the ,drshanic or philosophical systems which succeeded the age of ,vedntic light1 and were full of changeable doctrines1 like the phases of the moon2 whence she is styled dwija or mistress of digits4 ,there is another figure of equivocation in the word doshah1 meaning the night as well as the defect of ignorance74 #ei4 ,it is under the influence of the cooling moon-light of ignorance2 that our minds foster the fond desire of worldly enjoyments2 and like the chakora birds of night1 drink their fill of delight as ambrosial moon-beams4 7,the ignorant are fond of pleasures1 and where ignorance is bliss1 it is foolish to be wise74 #fj4 ,it is under this delusion1 that men view their beloved ones as buds of roses and lotuses1 and their loose glancing eyes1 as the black bees fluttering at random2 they see the sable clouds in the braids and locks of their hair1 and a glistening fire in their glowing bosoms and breasts4 #fa4 ,it is delusion1 ,o ,rma6 that depicts the fairies with the beams of fair moon-light nights2 though they are viewed by the wise1 in their true light of being as foul as the darkest midnight4 #fb4 ,know ,rma1 the pleasures of the world1 to be as the pernicious fruits of ignorance2 which are pleasant to taste at first1 but prove to be full of bitter gall at last4 ,it is therefore better to destroy this baneful arbour1 than to lose the life and soul by the mortal taste of its fruits4 7,it is the fruit of the tree of ignorance rather than that of knowledge1 which brought death into the world and all our woe4 ,milton74 ,,chapter ,,vii4 ,argument3--,the effects of ignorance1 shown in the evils brought on by our vain desires and fallacies or erroneous judgments4 ,vasishtha continued4 ,these beauties that are so decorated with precious gems and jewels1 and embellished with the strings of brilliant pearls1 are as the playful billows in the milky ocean of the moon-beams of our fond desires4 #b4 ,the sidelong looks of the beautiful eyes in their faces1 look like a cluster of black bees1 sitting on the pericarp of a full blown lotus4 #c4 ,these beauties appear as charming1 to the enslaved minds of deluded men2 and as the vernal flowers which are strewn upon the ground in forest lands4 #d4 ,their comely persons which are compared with the moon1 the lotus flower1 and sandal paste for their coolness by fascinated minds2 are viewed as indifferently by the wise1 as by the insensible beasts which make a prey of them4 7,lit4 by the rapacious wolves and dogs and vultures which devour them74 #e4 ,their swollen breasts which are compared with lotus-buds1 ripe pomegranates and cups of gold1 are viewed by the wise as a lump of flesh and blood and nauseous liquor4 #f4 ,their fleshy lips1 distilling the impure saliva and spittle1 are said to exude with ambrosial honey1 and to bear resemblance with the ruby and coral and vimba fruits4 #g4 ,their arms with the crooked joints of the wrists and loins1 and composed of hard bones in the inside1 are compared with creeping plants1 by their infatuated admirers and erotic poets4 #h4 ,their thick thighs are likened to the stems of lumpish plantain trees1 and the decorations of their protuberant breasts1 are resembled to the strings of flowers1 hung upon the turrets of temples4 #i4 ,women are pleasant at first1 but become quarrelsome afterwards2 and then fly away in haste1 like the goddess of fortune2 and yet they are desired by the ignorant4 7,but when the old woman frets1 let her go alone74 #aj4 ,the minds of the ignorant1 are subject to many pains and pleasures in this life2 and the forest of their misdeeds1 shoots forth in a thousand branches1 bearing the woeful fruits of misery only4 7,the tree of sin brought death into the world and all our woe4 ,milton74 #aa4 ,the ignorant are fast bound in the net of their folly1 and their ritual functions are the ropes1 that lead them to the prison-house of the world4 ,the words of their lips1 like the mantras and musical words of their mouths1 are the more for their bewilderment4 7,the ignorant are enslaved by their ritualistic rites2 but the ,sages are enfranchised by their spiritual knowledge74 #ab4 ,the overspreading mist of ignorance1 stretches out a maze of ceremonial rites1 and envelopes the minds of common people in utter darkness2 as the river ,yamun overflows its banks with its dark waters4 #ac4 ,the lives of the ignorant1 which are so pleasant with their tender affections1 turn out as bitter as the juice of hemlock1 when the affections are cut off by the strong hand of death 7i4e41 the pleasures of life are embittered by the loss of relatives74 #ad4 ,the senseless rabble are driven and carried away1 like the withered and shattered leaves of trees1 by the ever blowing winds of their pursuits2 which scatter them all about as the dregs of earth1 and bespatter them with the dirt and dust of their sins4 #ae4 ,all the world is as a ripe fruit in the mouth of death1 whose voracious belly is never filled with all its ravages1 for millions and millions of kalpa ages4 7,the womb of death is never full74 #af4 ,men are as the cold bodies and creeping reptiles of the earth1 and they crawl and creep continually in their crooked course1 by breathing the vital air1 as the snakes live upon the current air4 7,serpents are said to live a long time without food1 simply by inhaling the open air74 #ag4 ,the time of youth passes as a dark night1 without the moon-light of reason2 and is infested by the ghosts of wicked thoughts and evil desires4 #ah4 ,the flippant tongue within the mouth1 becomes faint with cringing flattery2 as the pistil rising from the seed vessel1 becomes languid under the freezing frost4 #ai4 ,poverty branches out like the thorny ,slmali tree1 in a thousand branches of misery1 distress1 sorrow1 sickness1 and all kinds of woe to human beings4 7,poverty is the root of all evils in life74 #bj4 ,concealed covetousness like the unseen bird of night1 is hidden within the hollow cavity of the human heart1 resembling the stunted chaitya trees of mendicants2 and then it shrieks and hoots out from there1 during the dark night of delusion which has overspread the sphere of the mind4 #ba4 ,old age lays hold on youth by the ears1 as the old cat seizes on the mouse1 and devours its prey after sporting with it for a long while4 #bb4 ,the accumulation of unsubstantial materials1 which causes the formation of the stupendous world1 is taken for real substantiality by the unwise2 as the foaming froths and ice-bergs in the sea1 are thought to be solid rocks by the ignorant sailor4 7,so all potential existences of the ,vedantist1 are sober realities of the positive philosophy74 #bc4 ,the world appears as a beautiful arbour1 glowing with the blooming blossoms of ,divine light2 which is displayed over it2 and the belief of its reality1 is the plant which is fraught with the fruitage of all our actions and duties4 7,the world is believed as the garden of the actions of worldly men1 but the wise are averse to actions and their results74 #bd4 ,the great edifice of the world1 is supported by the pillars of its mountains1 under its root of the great vault of heaven2 and the sun and moon are the great gateways to this pavilion4 7,the sun and moon are believed by some as the doors leading the pious souls to heaven74 #be4 ,the world resembles a large lake1 over which the vital breaths are flying as swarms of bees on the lotus-beds of the living body2 and exhaling the sweets which are stored in the cell of the heart 7i4e41 the breath of life wafts away the sweets of the immortal soul74 #bf4 ,the blue vault of heaven appears as a spacious and elevated dome to the ignorant who think it to contain all the worlds1 which are enlightened by the light of the sun situated in the midst4 ,but it is an empty sphere1 and so the other worlds beyond the solar system1 to which the solar light doth never reach4 #bg4 ,all worldly minded men1 are as old birds tied down on earth by the strong strings of their desires2 and their heart moves about the confines of their bodies1 and their heart strings throb with hopes in the confines of their bodies1 as birds in cages in the hope of getting their release4 #bh4 ,the lives of living beings are continually dropping down1 like the withered leaves of trees1 from the fading arbours of their decayed bodies1 by the incessant breathing of their breath of life4 7,the respiration of breath called ajap1 is said to be the measure of life74 #bi4 ,the respectable men1 that are joyous of their worldly grandeur for a short time1 are entirely forgetful of the severe torments of hell1 awaiting on them afterwards4 #cj4 ,but the godly people enjoy their heavenly delights as gods1 in the cooling orb of the moon2 or range freely under the azure sky1 like heavenly cranes about the limpid lakes4 #ca4 ,there they taste the sweet fruits of their virtuous deeds on earth2 and inhale the fragrance of their various desires1 as the bees sip the sweetness of the opening lotus4 #cb4 ,all worldly men are as little fishes 7shrimps71 swimming on the surface of this pool of the earth2 while the sly and senile death pounces upon them as a kite1 and bears them away as his prey without any respite or remorse4 #cc4 ,the changeful events of the world1 are passing on every day1 like the gliding waves and the foaming froths of the sea1 and the ever changing digits of the moon4 #cd4 ,time like a potter1 continually turns his wheel1 and makes an immense number of living beings as his pots2 and breaks them every moment1 as the fragile play-things of his own whim4 #ce4 ,innumerable kalpa ages have been incessantly rolling on1 over the shady quiescence of eternity2 and multitudes of created worlds have been burnt down1 like thick woods and forests1 by the all desolating conflagrations of desolation4 7,according to the ,hindus the universal destruction1 takes place by the ,violent concussion of all the elements1 and by the diluvian floods also74 #cf4 ,all worldly things are undergoing incessant changes1 by their appearance and disappearance by turns2 and the vicissitudes of our states and circumstances1 from these of pleasure and prosperity to the state of pain and misery and vice versa1 in endless succession4 7,pain and pleasure succeed one another74 #cg4 ,notwithstanding the instability of nature1 the ignorant are fast bound by the chain of their desire1 which is not to be broken even by the thunder bolt of heaven4 7,man dies1 but his desires never die1 they keep their company wherever he may fly74 #ch4 ,human desire bears the invulnerable body of the ,jove and ,indra1 which being wounded on all sides by the ,titans of disappointment1 resumed fresh vigour at every stroke4 7,so our desires grow stronger by their failure1 than when they are allayed by their satisfaction74 #ci4 ,all created beings are as particles of dust in the air1 and are flying with the currents of wind into the mouth of the dragon-like death1 who draws all things to his bowels by the breath of his mouth4 7,huge snakes are said to live upon air1 and whatever is borne with it into his belly74 #dj4 ,as all the crudities of the earth1 and its raw fruits and vegetables1 together with the froth of the sea and other marine productions1 are carried by the currents to be consumed by the submarine heat1 so all existence is borne to the intestinal fire of death to be dissolved into nothing4 #da4 ,it is by a fortuitous combination of qualities1 that all things present themselves unto us with their various properties2 and it is the nature of these which exhibits them with those forms as they present to us2 as she gives the property of vibration to the elementary bodies1 which show themselves in the forms of water and air unto us4 #db4 ,death like a ferocious lion1 devours the mighty and opulent men2 as the lion kills the big elephant with his frontal pearls4 #dc4 ,ambitious men are as greedy birds of air upon earth1 who like the voracious vultures on the tops of high hills1 are born to live and die in their aerial exploits1 as on the wings of clouds in search of their prey4 #dd4 ,their minds liken painter's paintings on the canvas of their intellects1 showing all the variegated scenes of the world1 with the various pictures of things perceptible by the five senses 7i4e41 the images of all sensible objects are portrayed in the intellect74 #de4 ,but all these moving and changeful scenes1 are breaking up and falling to pieces at every moment2 and producing our vain sorrow and griefs upon their loss1 in this passing and aerial city of the world4 #df4 ,the animal creations and the vegetable world1 are standing as passive spectators1 to witness and meditate in themselves the marvelous acts of time1 in sparing them from among his destruction of others4 #dg4 ,how these moving creatures are subject every moment1 to the recurrent emotions of passions and affections1 and to the alterations of affluence and want2 and how they are incessantly decaying under age and infirmity1 disease and death from which their souls are entirely free4 7,hence the state of torpid immobility is reckoned as a state of bliss1 by the ,hindu and ,buddhistic ,yogis and ascetics74 #dh4 ,so the reptiles and insects on the surface of the earth1 are continually subjected to their tortuous motions by their fate1 owing to their want of quiet inaction1 of which they are capable in their subterranean cells4 7,the ,yogis are wont to confine themselves in their under-ground retreats1 in order to conduct their abstract meditations without disturbance4 ,so ,demosthenes perfected himself in his art of eloquence in his subterrene cave74 #di4 ,but all these living bodies are devoured every moment1 by the all destructive time in the form of death2 which like the deadly and voracious dragon lies hidden in his dark-some den 7,here the word kla is used in its triple sense of time1 death1 and snake all which being equally destructive and hidden in darkness1 it is difficult to distinguish the subject from its comparison4 ,hence we may say1 time like death and snake or death like time and snake or the snake like time and death1 devours all living creatures1 insects and other reptiles also74 #ej4 ,the trees however are not affected by any of these accidents1 because they stand firm on their roots1 and though suffering under heat and cold and the blasts of heaven1 yet they yield their sweet fruits and flowers for the supportance and delight of all living creatures4 7,so the ,yogis stand firm on their legs1 and while they suffer the food and rest privations of life and the inclemencies of weather1 they impart the fruits of divine knowledge to the rest of mankind1 who would otherwise perish like the insects of the earth1 without their knowledge of truth and hope of future bliss74 #ea4 ,the meek ,yogis that dwell in their secluded and humble cells1 are seen also to move about the earth1 and imparting the fruits of their knowledge to others2 as the bees residing in the cells of lotuses1 distribute their stores of honey after the rains are over4 7,the ,yogis and the bees remain in their cells during the four months of the rainy season 7varsh-chtur msya71 after which they be-take to their peregrinations abroad74 #eb4 ,they preach about the lectures as the bees chaunt their rhyme all about1 saying2 that the earth which is as a big port2 it supplies the wants of the needy1 for making them a morsel in the mouth of the goddess of death 7i4e41 the earth supports all beings for their falling into the bowels of death74 #ec4 ,the dreaded goddess ,kli wearing the veil of darkness over her face1 and eying all with her eyeballs1 as bright as the orbs of the sun and moon1 gives to all beings all their wants1 in order to grasp and gorge them in herself4 7,the black goddess ,kli or ,hecate1 nourishes all as mtrik or matres1 and then devours them as death1 like the carnivorous glutton1 that fattens the cattle to feed and feast upon them74 #ed4 ,her protuberant and exuberant breasts are as bountiful as the bounty of ,god1 to suckle the gods and men and all beings on earth and hills and in the waters below4 7,but how can death be the sustainer of all74 #ee4 ,it is the energy of the ,divine intellect1 which is the mtrik-mater or mother 7mater or materia of all1 and assumes the forms of density and tenuity and also of motion and mobility2 the clusters of stars are the rows of her teeth1 and the morning and evening twilights1 are the redness of her two lips74 7,she is called ,ush and sandhy or the dawning and evening lights1 because of her existence in the form of the twilights1 before the birth of the solar and lunar lights4 ,the ,vedas abound with hymns to ush and sandhy and these form the daily ritual of the ,brahmans to this day under the title of their ,tri-sandy--the triple litany at sun-rise1 sun-set and vertical sun74 #ef4 ,her palms are as red as the petals of lotuses1 and her countenance is as bright as the paradise of ,indra2 she is decorated with the pearls of all the seas1 and clad with an azure mantle all over her body 7,hence the goddess ,kl is represented as all black from her blue vest74 #eg4 ,the ,jambudwpa or ,asia forms her naval or midmost spot1 and the woods and forests form the hairs of her body4 ,she appears in many shapes and again disappears from view1 and plays her part as the most veteran sorceress in all the three worlds4 7,the text calls her an old hag1 that often changes her paints and garments to entice and delude all men to her74 #eh4 ,she dies repeatedly and is reborn again1 and then passes into endless transformations1 she is now immerged in the great ocean or bosom of ,kla or ,death her consort1 and rises up to assume other shapes and forms again4 7,hence the mother-goddess is said to be the producer and destroyer of all by their repeated births and deaths in their everchanging shapes and forms74 #ei4 ,the great ,kalpa ages are as transitory moments in the infinite duration of ,eternity1 and the mundane eggs 7or planetary bodies in the universe72 are as passing bubbles upon the unfathomable ocean of infinity2 they rise and last and are lost by turns4 #fj4 ,it is at the will of ,god1 that the creative powers rise and fly about as birds in the air2 and it is by his will also1 that the uprisen creation becomes extinct like the burning flash of the lightning4 7,the flaming worlds shoot forth1 and are blown out as sparks of fire74 #fa4 ,it is in the sunshine of the divine ,intellect1 and under the canopy of everlasting time1 that the creations are continually rising and falling like the fowls of forestlands1 flying up and down under the mist of an all encompassing cloud of ignorance4 #fb4 ,as the tall palm tree lets to fall its ripened fruits incessantly upon the ground2 so the over topping arbor of time1 drops down the created worlds and the lords of ,gods perpetually into the abyss of perdition4 7,there is an alliteration and homonym of the words1 tla and pttla meaning both tall and the tla or palm tree74 #fc4 ,the gods also are dying away like the twinklings of their eyes1 and old time is wearing away with all its ages1 by its perpetual tickings4 7,the ever wakeful eyes of gods are said to have no twinkling2 but time is said to be continually twinkling in its ticking moments74 #fd4 ,there are many ,rudras existing in the essence of ,brahma1 and they depend on the twinkling of that ,deity for their existence4 7,the immortal gods are mortal1 before the ,eternal ,god74 #fe4 ,such is ,brahm the lord of gods1 under whom these endless acts of evolutions and involutions are for ever taking place1 in the infinite space of his eternal ,intellect and omnipotent will4 #ff4 ,what wonderous powers are there that cannot possibly reside in the ,supreme spirit1 whose undecaying will gives rise to all positive and possible existences4 ,it is ignorance therefore to imagine the world as a reality of itself4 #fg4 ,all these therefore is the display of the deep darkness of ignorance1 that appears to you as the vicissitudes of prosperity and adversity1 and as the changes of childhood1 youth1 old-age and death2 as also the occurrences of pain and pleasure and of sorrow and grief4 7,all of which are unrealities in their nature74 ,,chapter ,,viii4 ,,allegory ,,of ,,the ,,spreading ,,arbour ,,of ,,ignorance4 ,argument3--,description of ignorance as a wide spreading tree4 ,vasishtha continued4 ,hear me now relate to you ,rma1 how this poisonous tree of ignorance has come to grow in this forest of the world1 and to be situated by the side of the intellect1 and how and when it came to blossom and bloom4 7,the ,divine intellect is the stupendous rock1 and the creation is the forest about it1 in which there grew the plant of error also74 #b4 ,this plant encompasses all the three worlds1 and has the whole creation for its rind1 and the mountains for its joints 7,here is a play of the word parva and parvata which are paronymous terms1 signifying a joint and mountain2 ,hence every mountain is reckoned as the joint or land-mark of a country dividing it from another tract of land74 #c4 ,it is fraught with its leaves and roots1 and its flowers and fruits1 by the continuous births and lives and pleasures and pains and the knowledge and error of mankind4 7,all these are the productions of human ignorance74 #d4 ,prosperity gives rise to our ignorance of desiring to be more prosperous in this or in our next lives 7by means of our performance of ceremonial rites71 which are productive of future welfare also4 ,so doth adversity lead us to greater error of practising many malpractices to get rid of it2 but which on the contrary expose us to greater misfortunes4 7,hence it is folly to make choice of either1 which is equally pernicious74 #e4 ,one birth gives rise to another and that leads to others without end2 hence it is foolishness in us to wish to be reborn again4 7,all births are subject to misery2 it is ignorance therefore to desire a higher or lower one1 by performance of pratrika acts for future lives74 #f4 ,ignorance produces greater ignorance1 and brings on unconsciousness as its effect3 so knowledge leads on to higher knowledge1 and produces self-consciousness as its result4 7,good tends to best1 and bad to the worst4 ,better tends to best1 and worse to the worst74 #g4 ,the creeping plant of ignorance1 has the passion for its leaves1 and the desires for its odours2 and it is continually shaking and shuffling with the leafy garment on its body4 #h4 ,this plant falls sometimes in its course1 on the way of the elephant of ,reason2 it then shakes with fear1 and the dust which covers its body1 is all blown away by the breath of the elephant's trunk2 but yet the creeper continues to creep on by the byways according to its wont4 #i4 ,the days are its blossoms1 and the nights are the swarms of black bees1 that overshadow its flowers2 and the continued shaking of its boughs1 darts down the dust of living bodies from it1 both by day and night4 7i4e41 ,men that live upon their desires and hopes1 are daily dying away74 #aj4 ,it is overgrown with its leaves of relatives1 and overloaded with the shooting buds of its offspring2 it bears the blossoms of all seasons1 and yields the fruits of all kinds of flowers4 #aa4 ,all its joints are full of the reptiles of diseases1 and its stem is perforated by the cormorants of destruction2 yet it yields the luscious juice of delight to those that are bereft of their reason and good sense4 #ab4 ,its flowers are the radiant planets1 that shine with the sun and moon every day in the sky2 the vacuum is the medium of their light1 and the rapid winds are vehicles1 that bear their rays as odours unto us4 7,vacuity is the receptacle of light1 but the vibrations of air transmit it to our sight74 #ab;a4 ,ignorance blossoms every day in the clusters of the bright planetary bodies1 that shine with the sun and moon by day and night2 and the winds playing in the air1 bear their light like perfumes to us4 7i4e4 ,it is the spirit that glows in the stars1 and breathes in the air1 but ignorance attributes these to the planets and breezes1 and worships them as the navagrahas and marut ganas1 both in the vedas and the popular ,puranic creeds74 #ab;b4 ,ignorance blossoms in the clusters of stars and planets1 shining about the sun and moon every day2 and breathes in the breezes blowing at random amidst the vacuous firmament4 7,hence the ignorant alone adore the stars and winds in the vedas1 but the sapient know the light of ,god to glow in the stars1 and his spirit to breathe in the air74 #ac4 ,these innumerable stars that you see scattered in the vault of heaven1 ,o son of ,raghu's race1 are the blooming blossoms of this arbor of ignorance 7i4e4 ignorance shows them as twinkling stars to us1 while they are numberless shining worlds in reality74 #ad4 ,the beams of the sun and moon1 and the flames of fire1 which are scattered about us like the crimson dust of flowers2 resemble the red paint on the fair body of ignorance1 with which this delusive lady attracts our minds to her4 #ae4 ,the wild elephant of the mind1 ranges at large under the arbour of ,ignorance2 and the birds of our desires1 are continually hovering and warbling upon it2 while the vipers of sensual appetites1 are infesting its stem1 and avarice settles as a huge snake at the root4 7,the text has the words and greediness decorates its bark which bear no meaning74 #af4 ,it stretches with its head to the blue vault of the sky1 forming as a canopy of black arbour of black ,tamla trees over it4 ,the earth supports its trunk1 and sky overtops its top2 and it makes a garden of the universe 7with its out stretched arms74 #ag4 ,it is deeply rooted underneath the ground1 and is watered with milk and curds1 in the canals of the milky and other oceans1 which are dug around its trunk4 #ah4 ,the rituals of the three vedas1 are fluttering like the bees over the tree1 blooming with the blossoms of beauteous women1 and shaking with the oscillations of the mind2 while it is corroded in the inside by the cankering worms of cares and actions4 7,it means to say1 that the vedic rites1 the love of women1 the thoughts of the mind and the bodily actions1 are all attendants of ignorance2 and he is wise who refrains from them in toto74 #ai4 ,the tree of ignorance1 blossoming like the flowers of the garden of paradise1 exhales the sweet odours of pleasure around2 and the serpent of vice twining round it1 leads the living souls perpetually to evil deeds1 for the supportance of their lives4 #bj4 ,it blooms with various flowers1 to attract the hearts of wise2 and it is fraught with various fruits1 distilling their sweets all around4 7,these fruits and flowers are the sensual pleasures1 which allure the ignorant to them74 #ba4 ,with the aqueducts about1 it invites the birds of the air to drink of them2 and being besmeared with the dust of its flowers1 it appears to stand as a rock of red earth or granite to sight4 7,the water beds below it1 are mistaken for the salsabil or streams of ,paradise1 and its rock-like appearance1 shows the grossness of ignorance crasse or tabula rasa74 #bb4 ,it shoots out with buds of mistakes1 and is beset by the briars of error2 it grows luxuriant in hilly districts1 with exuberance of its leafy branches4 7,meaning that the hill people are most ignorant74 #bc4 ,it grows and dies and grows again1 and being cut down it springs out anon2 so there is no end of it4 7,it is hard to extirpate ignorance at once74 #bd4 ,though past and gone1 yet it is present before us1 and though it is all hollow within1 it appears as thick and sound to sight4 ,it is an ever fading and ever green tree1 and the more it is lopped and cropt1 the more it grows and expands itself4 #be4 ,it is a poisonous tree1 whose very touch benumbs the senses in a moment2 but being pressed down by reasoning1 it dies away in a trice4 #bf4 ,all distinctions of different objects1 are dissolved in the crucible of the reasoning mind2 but they remain undissolved in their crude forms in the minds of the ignorant1 who are employed in differentiating the various natures of men and brutes1 and of terrene and aquatic animals4 #bg4 ,they distinguish the one as the nether world1 and the other as the upper sky2 and make distinctions between the solar and lunar planets1 and the fixed starry bodies4 7,but there are no ups and downs1 nor any thing as fixed in infinite vacuity74 #bh4 ,here there is light1 and there is darkness on the other side1 and this is empty space and that is the solid ground2 these are the sstras and these are the ,vedas1 are distinctions unknown to the wise4 #bi4 ,it is the same spirit that flies upward in the bodies of birds1 or remains above in the form of gods2 the same spirit remains fixed in the forms of fixed rocks or moves in continued motion with the flying winds4 #cj4 ,sometimes it resides in the infernal regions1 and at others it dwells in the heavens above2 sometimes it is exalted to the dignity of gods1 and some where it remains in the state of mean insects and worms4 #ca4 ,in one place it appears as glorious as the god ,vishnu1 and in another it shows itself in the forms of ,brahm and ,siva4 ,now it shines in the sun1 and then it brightens in the moon2 here it blows in the blowing winds1 and there it sways in the all-subduing yama4 7,some ,europeans have conjectured and not without good reason1 the relentless god of death the yama of ,hindus1 to be same with as the ruthless king ,jamshed of prehistoric ,persia4 ,so says ,hafiz ,ayineye1 ,sekendar ,jame jamast bingars74 #cb4 ,whatever appears as great and glorious1 and all that is seen as mean and ignoble in their form1 from the biggest and bright sun down to the most contemptible grass and straw2 are all pervaded by the universal spirit3 it is ignorance that dwells upon the external forms2 but knowledge that looks into the inner soul1 obtains its sight up the present state4 ,,chapter ,,ix4 ,,ascertainment ,,of ,,true ,,knowledge4 ,argument4--,division of the three gunas or qualities4 ,pure essence of the ,gods ,hara and others1 nature of knowledge and ignorance1 and other subjects4 ,rma said1 ,you said sir1 that all formal bodies are representations of illusion or ignorance 7,avidy72 but how do you account for the pure bodies of ,hari1 ,hara and other divinities1 and god-heads who are of pure essence in their embodied forms1 and which cannot be the creation of our error or delusion4 ,please1 sir1 explain these clearly to 7spun7 me and remove my doubts and difficulties on the subject 7,the exhibition of gross bodies is the deception of our sense1 but the appearance of pure spiritual forms1 can not be production of ignorance or sensible deception4 ,we may ignore the forms of material substances1 but not those immaterial essences which are given in the sstras4 gloss74 #b4 ,vasishtha replied1--,the perceptible world represents the manifestation of the one quiescent and all inherent soul1 and exhibits the glory 7bhsha7 of the essential intellect 7sach-chit71 which is beyond conception or thought divine4 #c4 ,this gives rise to the shape of a partial hypostasis1 or there rises of itself hypostatics 7,sanskrit3 kalkalarpin71 resembling the rolling fragment of a cloud appearing as a watery substance or filled with water4 7,this original fiction of the glory of ,god giving rise to the watery mist like a lighted lamp emitting the inky smoke1 is represented in the common belief of dark ignorance 7,sanskrit3 avidy7 proceeding from the bright light of divine knowledge 7,sanskrit3 vidy71 and exhibited by the allegory of the black goddess of ignorance and illusion 7,sanskrit3 avidy and ,sanskrit3 my7 gushing out of the white and fair god lying inactive and dormant under her2 she is hence designated by the various epithets of 7,sanskrit3 shym1 kl1 jaladha and ,sanskrit3 nradavaran7 and so forth1 and this is the whole mystery of the ,skta faith74 #d4 ,this hypostatic fragment is also conceived in its three different lights or phases1 of rarity1 density and rigidity or grossness1 7,sanskrit3 sukhsm2 madhy1 sthl7 resembling the twilight1 midday light1 and darkness of the solar light4 ,the first of these is called the mind or creative will1 the second styled the ,brahm ,hiranyagarbha or the creative power1 and the third is known as ,virt1 the framer of the material frame1 and as identic with creation itself4 #e4 ,these are again denominated the three qualities 7trigunas71 according to their different states1 and these are the qualities of reality1 brightness and darkness satva1 rajas and tamas1 which are designated also as the triple nature of things or their swabhvas or prakriti4 #f4 ,know all nature to be characterised by ignorance of the triple states of the positive and comparative and superlative degrees2 these are inbred in all living beings1 except the ,being that is beyond them1 and which is the supreme one4 #g4 ,again the three qualities of satva1 rajas1 and tamas or the positive1 comparative and superlative1 which are mentioned in this place1 have each of them its subdivisions also into three kinds of the same name4 #h4 ,thus the original ,ignorance 7,sanskrit3 avidy71 becomes of nine kinds by difference of its several qualities2 and whatever is seen or known here below1 is included under one or of the various kinds4 7,hence the saktas reckon ten different forms of ,sanskrit3 mahvidy1 comprising the primary ignorance and its nine fold divisions74 #i4 ,now ,rma1 know the positive or satwika quality of ignorance1 to comprise the several classes of living beings known as the ,rishis1 ,munis1 the ,siddhas and ,ngas1 the ,vidydharas and ,suras4 7,all of these are marked by the positive quality of goodness inborn in their nature74 #aj4 ,again this quality of positive goodness comprises the ,suras or gods ,hara and others of the first class that are purely and truly good4 ,the sages and ,siddhas forming the second or intermediate class1 are endued with a less share of goodness in them1 while ,ngas or ,vidydharas making the last class possess it in the least degree4 #aa4 ,the gods being born with the pure essence of goodness1 and remaining unmixed with the properties of other natures1 have attained the state of purity 7,holiness7 like the divine ,hari ,hara and others4 7i4e4 ,so long the divine nature of a god is not shrouded under the veil of ignorance 7avidy varana71 he is to be held in the light of a divinity as a ,christ or ,buddha72 otherwise rajasha or qualified states of ,hari ,hara as they are represented by the vulgar1 are neither to be regarded as such4 #ab4 ,rma6 whoever is fraught with the quality of goodness in his nature1 and acquainted with divine knowledge in his mind1 such a one is said to be liberated in this life1 and freed from further transmigration4 #ac4 ,it is for this reason1 ,o high minded ,rma6 that the gods ,rudra and others who possess the properties of goodness in them1 are said to continue in their liberated state to the final end of the world4 7,hence the immortals never die and being released from their earthly coil1 their good spirits rove at large in open air2 last and until the last doomsday rorqucamat or final resurrection of the dead74 #ad4 ,great souls remain liberated1 as long as they continue to live in their mortal bodies2 and after the shuffling of their frail bodies1 they become free as their disembodied spirits2 and then reside in the supreme spirit4 7i4e4 ,they return to the source from which they had proceeded74 #ae4 ,it is the part of ignorance to lead men to the performance of acts1 which after their death1 become the roots of producing other acts also in all successive states of transmigration4 7,ignorance leads one to interminable action in repeated births1 by making the acts of the prior life to become the source of others in the next1 so the acts of ignorance1 become the seeds and fruits of themselves by turns1 and there is no cessation nor liberation from them74 #af4 ,ignorance rises from knowledge1 as the hollow bubble bursts out of the level of liquid water2 and it sets and sinks in knowledge likewise1 as the bubble subsides to rest in the same water4 7,ignorance and its action which are causes of creation1 have both their rise from the omniscience and inaction of ,god until they are dissolved at the dissolution of the world4 ,physical force rises from and rests in the spiritual4 ,ignorance--avidy being but a negation of knowledge--vidy1 is said to proceed from3--the negative being but privation of the positive74 #ag4 ,and as there is no such thing as a wave2 but a word coined to denote the heaving of water2 so there is nothing as ignorance but a word fabricated to express the want of knowledge4 7,hence the believers in ignorance are mistaken in relying their faith in a power which has no existence whatever74 #ah4 ,as the water and waves are identic in their true sense1 and there is no material difference between them2 so both knowledge and ignorance relating to the same thing1 and expressing either its presence or absence1 there can be no essential difference in their significance4 #ai4 ,leaving aside the sights of knowledge and ignorance1 there remains that which always exists of itself 7that is1 the self-existent ,god exists1 beyond both the knowledge and ignorance of men1 or whether they know him or not74 ,it is only the contradiction of adverse parties 7,sanskrit3 pratiyogi byavaccheda7 that has introduced these words4 7i4e41 calling the opponents as ignorant and themselves as the knowing1 in their mutual altercation with one another74 #bj4 ,the sights of knowledge and ignorance are nothing2 7i4e41 they are both blind to the sight of truth73 therefore be firm in what is beyond these1 and which can neither be known nor ignored by imagination of it4 #ba4 ,there is some thing which is not any thing1 except that it exists in the manner of the intellect and consciousness chit-samvit1 and this again has no representation of it1 and therefore that ens or sat is said to be inevident avidy the unknowable4 #bb4 ,that ,one ,sat being known as this or such1 is said to be the destroyer of ignorance2 whereas it is want of this knowledge1 that gives rise to the false conception of an ,avidy or ignorance4 7,avidy1 mithy1 kalpan signifies ignorance to be a false imagination and personification also1 as it is seen in the images of the ten ,avidys here74 #bc4 ,when knowledge and ignorance are both lost in oblivion within one in the intellect as when both the sun-shine and its shadow are lost in shade of night4 7i4e41 both the knowledge of the subjective ego and objective non-ego which is caused by ignorance being concentrated in the consciousness of the intellect only within one's self74 #bd4 ,then there remains the one only that is to be gained and known1 and thus it is1 that the loss of ignorance tends to the dissipation of self-knowledge likewise 7which is caused by it72 just as the want of oil extinguishes the lamp4 7,egoism and ignorance being akin to one another1 both of them rise and remain and die together ,sanskrit3 ajnnahmkarayoreko satitayort pattinshau ygavadeba74 #be4 ,that what remains afterwards1 is either nullity or the whole plenum1 in which all these things appear to subsist1 or it is nothing at all4 7,the one is the view of atheists who deny all existence1 and the other of myikas who maintain the visible nature as mere illusion4 7,sanskrit3 mymayamidamakhilam774 #bf4 ,as the minute grain of the ,indian fig-tree contains within it the future arbor and its undeveloped state1 so the almighty power of omnipotence is lodged in the minute receptacle of the spirit before its expansion into immensity4 7,the developed and undeveloped states of the supreme power1 are called its vykrita and avykrita forces74 #bg4 ,the divine spirit is more rarefied than the subtile air1 and yet is not a vacuity having the chit or intellect in itself4 ,it is as the sun-stone with its inherent fire and the milk with the latent butter unborn in it4 7,hence the spirit of ,god is said to be embryonic seed of the universe4 ,sanskrit3 brahmndavjam74 #bh4 ,all space and time reside in that spirit for their development1 as the spark proceeds from the fire and light issues from the sun in which they are contained4 7,the will or word of ,god produces all things from his spiritual essence74 #bi4 ,so all things are settled in the ,supreme intellect1 and show themselves unto us as the waves of the sea and as the radiance of gems3 and so our understandings also are reflexions of the same4 #cj4 ,the ,divine intellect is the store-house of all things1 and the reservoir of all consciousness 7i4e41 the fountain-head of the understandings of all living beings74 ,it is the ,divine essence which pervades the inside and outside of every thing4 7,all things are dependent to the entity of ,god for their existence1 and there is no independent particle whatever74 #ca4 ,the ,divine soul is as imperishable as the air within a pot which is not destroyed by breaking of the vessel1 but mixes and continues forever with the common and its surrounding air4 ,know also the lives and actions of living beings to be dependent upon the will of the ,god1 as the mobility of the iron depends upon the attraction of the loadstone4 7,this passage negatives the free agency of man1 and allows him an activity in common with that of all living beings1 under the direction of the great magnet of the ,divine spirit and will74 #cb4 ,the action of the inactive or quiescent spirit of ,god1 is to be understood in the same manner1 as the motion of the lead is attributed to the causality of magnetic attraction1 which moves the immovable iron4 ,so the inert bodies of living beings1 are moved by force of the intellectual soul4 #cc4 ,the world is situated in that mundane seed of the universe1 which is known under the name of intellect attributed to it by the wise4 ,it is as void and formless as empty air1 it is nothing nor has any thing in it except itself1 and represents all and everything by itself1 like the playful waves of the boundless ocean4 ,,chapter ,x4 ,,removal ,,of ,,ignorance4 ,argument4--,ignorance and its bonds of ,erroneous conceptions1 and reliance on temporal objects1 and the ways of getting release from them1 by means of good understanding and right reasoning4 ,vasishtha continued3--,therefore this world with all its moving and unmoving beings is nothing 7or no being at all74 ,there is nothing that has its real being or entity1 except the one true ,ens that thou must know4 7all beings are not being except the one self-existing ,being4 ,so says ,sadi4 ,all this is not being and thyself art the only being4 ,haman nestand anchi hastitue1 so also the sruti ,toam asi nnyadasti4 ,tu est nullum est74 #b4 ,seek him ,o ,rma6 who is beyond our thought and imagination1 and comprises all entity and non-entity in himself1 and cease to seek any living being or any thing in existence4 7,in ,him is all life and every thing1 that is or is not in ,being and he is the source of life and light74 #c4 ,i would not have my heart to be enticed and deceived by the false attachments and affections of this world2 all which are as delusive1 as our misconception of a snake in a rope4 7,all our earthly relations with our relatives and properties1 are deception that are soon detected by our good sense and reason1 and they vanish as soon as our mistake of the snake in rope4 ,therefore let no worldly tie bind down thy heart to this earth74 #d4 ,ignorance of the soul is the cause of our error of conceiving the distinctions of things2 but the knowledge of the selfsame soul puts an end to all distinctions of knowledge of the reality of things1 distinctive knowledge of existences--bheda jnna is erroneous2 but their generalization--abheda jnna leads to right reasoning4 #e4 ,they call it ignorance avidy1 when the intellect is vitiated by its intellection of the intelligibles or chetyas1 but the intelligibles being left out1 it comes to know the soul which is free from all attributes4 #f4 ,the understanding only is the embodied soul purusha1 which is lost upon the loss of the understanding2 but the soul is said to last as long as there is understanding in the body1 like the ghatambare or air in the pot lasts with the lasting of the pot1 and vanishes upon the loss or breaking of the vessel4 7,the soul lasts with the intellect in the body1 but flies away upon the intellect's desertion of it4 ,this is maintained by sruti74 #g4 ,the wandering intellect sees the soul to be wandering1 and the sedate understanding thinks1 it to be stationary1 as one perceives his breath of life to be slow or quick1 according as he sits still or runs about4 ,in this manner the bewildered understanding finds the soul to be distracted also4 7,the temperament of the mind is attributed to the soul1 which is devoid of all modality74 #h4 ,the mind wraps the inward soul with the coverlet of its various desires1 as the silkworm twines the thin thread of its desires round about itself2 which its wants of reason prevent it from understanding4 7,the word in the text is blavat boyishness1 which is explained in the gloss to mean nirvivekatwa or want of reason1 and applied to the mind1 means puerile foolishness74 #i4 ,rma said3--,i see sir1 that when our ignorance becomes too gross and solid1 it becomes as dull and solid as stone2 but tell me ,o venerable sir1 how it becomes as a fixed tree or any other immovable substance4 #aj4 ,vasishtha replied3--,the human intellect not having attained its perfect state of mindlessness1 wherein it may have its supreme happiness and yet falling from its state of mindfulness1 remains in the midmost position of a living and immovable plant or of an insensible material substance4 7,the middle state is called tatastha bhva1 which is neither one of perfect sensibility nor impassivity74 #aa4 ,it is impossible for them to have their liberation1 whose organs of the eight senses lie as dormant and dumb and blind and inert in them as in any dull and dirt matter3 and if they have any perception1 it is that pain only4 7,the puryastaka are the eight internal and external organs of sense instead of the ten organs casandria4 ,by dormancy is meant their want of reason1 and muteness and blindness express respectively the want of their faculties of sensation and action1 inertness means here the want of mental action74 #ab4 ,rma rejoined3--,o sir1 that best knowest the knowables6 that the intellect which remains as unshaken as a fixed tree1 with its reliance in the unity and without its knowledge of duality1 approximates its perfection and approaches very near to its liberation 7contrary to what thou sayest now1 regarding impossibility of the dormant minds arriving to its freedom74 #ac4 ,vasishtha replied3 ,rma6 we call that to be the perpetual liberation of the soul1 which follows persuasion of one common entity1 after its rational investigation into the natures of all other things and their false appearances4 7or else the blind torpidity of the irrational yogi1 amounts rather to his bondage to ignorance than the liberation of his soul from it74 #ad4 ,a man is then only said to have reached to his state of solity kaivalya1 when he understands the community of all existence in the unity1 and forsakes his desire for this thing and that4 7,but is said in sundry places of this work that the abandonment of the knowledge of the subjective and as well as of the objective1 which constitutes the true liberation of the soul2 which means the taking of the subject and object of thought and all other duties in nature in one self-existent unity and not to forget them all at once74 7,so says ,sadi1 when ,i turned out duality from my door ,i came to knowledge of one in all74 #ae4 ,one is then said to recline in ,brahma who is inclined to his spiritual ,contemplation1 after his investigation of divine knowledge in the sstras1 and his discussion on the subject in the company of the learned doctors in divinity4 7,the unlearned religionist is either a zealot or an opiniatre--abhakta tatwa jnni74 #af4 ,one who is dormant in his mind and has the seed of his desire lying latent in his heart1 resembles an unmoving tree1 bearing the vegetative seed of future regenerations 7transmigrations7 within its bosom4 #ag4 ,all those men are called blocks who liken the blocks of wood and stone1 and to be like brains who lack their brain work1 and whose desires are gone to the rack4 ,these men possessing the property of dulness as of dull matter1 are subject to the pains of repeated births1 recurring like the repetends of their remaining desires4 7,the doctrine of transmigration is1 that the wish being father to the thought1 every one meets with his lot in his next birth1 as it is thought of or fostered by him in his present life4 ,sanskrit3 vsan eva pratyvrittikranam74 #ah4 ,all stationary and immovable things1 which are endowed with the property of dull matter1 are subject to repeated reproductions4 7,owing to the reproductive seed which is inborn in them1 like the inbred desire of living beings71 though they may long continue in their dormant state 7like images of saints in their trance74 #ai4 ,know ,o pure hearted ,rma6 the seed of desire is as inbred in the breasts of plants1 as the flowers are inborn in the seeds and the earthenwares are contained in the clay4 7,the statue says1 ,aristotle lies hid in the wood1 and the gem in the stone1 and require only the chisel of the carver and statuary to bring them out74 #bj4 ,the heart that contains the fruitful seed of desire in it1 can never have its rest or consummation even in its dormant state2 but this seed being burnt and fried to its unproductiveness 7by means of divine knowledge71 it becomes productive of sanctity1 though it may be in its full activity4 #ba4 ,the heart that preserves the slightest remnant of any desire in it1 it again filled with its full growth to luxuriance2 as the little remainder of fire or the enemy1 and of a debt and disease1 and also of love and hatred1 is enough to involve one in his ruin as a single drop of poison kills a man4 7,this stanza occurs in ,chnaky's ,excerpta in another form1 meaning to say that1 ,no wise man should leave their relic1 lest they grow as big as before ,sanskrit3 punasva bhavati tasmdyasmt sesam na krayet74 #bb4 ,he who has burnt away the seed of his desire from any thing1 and looks upon the world with an even eye of indifference1 is said to be perfectly liberated both in his embodied state in this earth1 as also in his disembodied or spiritual form of the next world1 and is no more subjected to any trouble3 7,subjection to desire is deadly pain and freedom from it is perfect bliss4 ,or as it is said3--,desire is a disease and its want is ease4 ,sanskrit3 shabhai param dukham nairshyam paramamsukham4 ,again our hopes and fears in constant strife1 are both the bane of pig man life ,sanskrit3 bhaysh jvapshh c47 #bc4 ,the intellectual power which enveloped by the seed of mental desire1 supplies it with moisture for its germinating both in the forms of animals and vegetables every where 7i4e4 ,the divine power which inheres in the embryos of our desires1 causes them to develope in their various forms74 #bd4 ,this inherent power resides in the manner of productive power in the seeds of living beings1 and in that of inertness in dull material bodies4 ,it is of the nature of hardness in all solid substances1 and that of tenuity in soft and liquid things4 7i4e4 ,the divine power forms the particular properties of things1 and causes them to grow and remain in their own ways74 #be4 ,it exhibits the ash colour in ashes1 and shows the particles in the dust of the earth2 it shows the sableness of all swarthy things1 and flashes in the whiteness of the glittering blade4 #bf4 ,it is the spiritual power which assumes the communal form and figure1 in which it resides in the community of material things1 as a picture1 a pot 7ghata-pata7 and the like4 7,the vanity of the unity is expressed in the words of ,veda the one in many4 illegible ,sanskrit7 #bg4 ,it is in this manner that the divine spirit fills the whole phenomenal world1 in its universally common nature1 as overspreading cloud1 fills the whole firmament in the rainy season4 #bh4 ,i have thus expounded to you the true nature swarpa--of the unknown ,almighty power1 according to my best understanding1 and as far as it had been ascertained by the reasoning of the wise3 that it fills all and is not the all itself1 and is the true entity appearing as no entity at all4 #bi4 ,it is our want of the sight of this invisible spiritual power1 that leads us to erroneous conception of the entity of the external world1 but a slight sight of this almighty ,ens1 removes all our pains in this scene of vanity4 #cj4 ,it is our dimsightedness of ,almighty power1 which is styled our blindness or ignorance ,sanskrit3 avidy by the wise4 ,it is this ignorance which give rise to the belief of the existence of the world1 and thereby produces all our errors and misery4 #ca4 ,who is so freed from this ignorance and beholds the glorious light of ,god full in his view2 he finds his darkness disappear from his sight1 as the icicles of night melt away at the appearance of solar light4 #cb4 ,the ignorance of a man flies off like his dream1 after he wakes from his sleep1 and wishes to recall his past vision of the night4 #cc4 ,again when a man betakes himself to ponder well the properties of the object before him1 his ignorance flies away from before his face1 as darkness flies at the approach of light4 #cd4 ,as darkness recedes from a man1 that advances to explore into it with a lamp in his hand1 and as butter is melted down by application of heat1 so is one's ignorance dispelled and dissolved by application of the light and the rise of reason4 #ce4 ,as one pursuing after darkness sees a lighted torch in his hand1 sees but a blaze of light before1 and no shadow of darkness about him2 so the inquirer after truth perceives the light of truth1 shining to his face and no vestige of untruth left behind him4 #cf4 ,in this manner doth ignorance 7,avidy7 fly away and disappear at the sight of the light of reason2 and although an unreal nothing1 she appears as something real1 wherever there is the want of reason4 7,hence all unreasoning men are the most ignorant74 #cg4 ,as the great mass of thick darkness1 disappears into nothing at the advance of light2 it is in the same manner that the substantiality of gross ignorance1 is dissolved into unsubstantiality at the advancement of knowledge4 7so the advancement of inductive science1 has put flight the dogmatic doctrines of old74 #ch4 ,unless one condescends to examine in a thing1 it is impossible for him to distinguish it from another 7as the shell from silver and rope for the snake72 but upon his due examination of it1 he comes to detect the fallacy of his prejudgment 7as those of the silver and snake in the shell and the rope74 #ci4 ,he who stoops to consider whether the flesh or blood or bones of his bodily frame1 constitutes his personality1 will at once perceive that he is none of these1 and all these are distinct from himself4 7,the personality of a man consisting in his soul1 and not in any part or whole of his body74 #dj4 ,and as nothing belonging to the person makes the persons1 but something beyond it that forms one's personality2 so nothing in the world from its first to last is that spirit1 but some thing which has neither its beginning nor end1 is the eternal and infinite spirit4 7,the same is the universal soul74 #da4 ,thus ignorance being got over there remains nothing whatever1 except the one eternal soul which is the adorable ,brahma and substantial whole4 #db4 ,the unreality of ignorance is evident from the negative term of negation and ignoring of its essentiality1 and requires no other proof to disprove its essence2 as the relish of a thing is best proved by the tongue and no other organ of sense4 7,the term ,avidy signifying the want of vidy--knowledge and existence ,sanskrit3 vidymnat74 #dc4 ,there is no ignorance nor inexistence except the intelligence and existence of ,god1 who pervade over all visible and invisible natures1 which are attributed with the appellations of existence and inexistence4 7,the whole being ,god 7to ,pan--the ,all7 there is no existence or inexistence without ,him74 #dd4 ,so far about ,avidy1 which is not the knowledge but ignorance of ,brahma2 and it is the dispersion of this ignorance which brings us to the knowledge of ,god4 #de4 ,the belief of this1 that and all other things in the world1 are distant and distinct from ,brahma1 is what is called ,avidy or ignorance of him2 but the belief that all things visible in the world1 is the manifestation of omnipresence1 causes the removal of ignorance1 by presenting us to the presence of ,god4 ,,note ,,to ,,chapter ,x4 ,the following lines of the ,english poet1 will be found fully to illustrate the divine attribute of omnipresence in the pantheistic doctrine of ,vednta and ,vasishtha1 as shown in this chapter et passen4 ,all are but parts1 of one stupendous whole1 ,whose body nature is1 and ,god the soul2 ,that1 changed through all1 and yet in all the same2 ,great in the earth1 as in the etherial frame2 ,warms in the sun1 refreshes in the breeze2 ,glows in the stars1 and blossoms in the trees2 ,lives through all life1 extends through all extent1 ,spreads undivided1 operates unspent2 ,breathes in our soul1 informs our mortal part4 ,as full as perfect1 in a pair as heart3 ,as full as perfect1 in vile man that mourns1 ,as in the rapt seraph1 that adores and burns2 ,to him no high1 now1 no great1 no small2 ,he fills1 he bounds1 connects and equals all4 ,pope's ,mortal ,essays ,i4 ,,ix4 ,,chapter ,,xi4 ,,ascertainment ,,of ,,living ,,liberation4 ,argument4--,instances of ,living ,liberation in ,hari1 ,hara and others1 and its consisting in the oecumenical knowledge of the one ,brahma in all and every thing4 ,vasishtha said3--,i tell you again and repeatedly ,o pious ,rma6 for your understanding1 that you can never know the spirit without your constant habit1 of contemplating on it in your self-cogitation4 7,so the ,sruti4 ,atm vra1 mant avyam1 the soul is to be constantly thought upon and so also the ,vednta aphorism asakrit upadesat the soul is known by repeated instructions on spiritual knowledge74 #b4 ,it is gross ignorance which is known as nescience1 and it becomes compact by the accumulated erroneous knowledge of previous births and past life 7namely2 the errors of the dualities of matter and spirit and of the living and ,supreme soul1 and the plurality of material and sensible objects74 #c4 ,the perceptions of the external and internal senses of body1 both in the states of sensibility and insensibility1 are also the causes of great errors or ignorance crasse of embodied beings4 7i4e4 ,the sensible perceptions are preventives of spiritual knowledge which transcends the senses and is called ,sanskrit3 atndriya74 #d4 ,spiritual knowledge is far beyond the cognizance of the senses1 and is only to be arrived at after subjection of the five external organs of sense1 as also of the mind which is the sixth organ of sensation4 #e4 ,how then is it possible to have a sensible knowledge of the spirit1 whose essence is beyond the reach of our faculties of sense1 and whose powers transcend those of all our sensible organs8 7i4e4 ,neither is the spirit perceptible by our senses1 nor does it perceive all things by senses like ours74 ,so the ,srutis ,he is not to be perceived by the faculties of our sense1 who does and perceives all with our organs4 7,sanskrit3 na tatra vaggacchati namani panipdau yavanagtaht74 #f4 ,you must cut off this creeper of ignorance1 which has grown up in the hollow of the tree of your heart1 with the sharp sword of your knowledge1 if you should have your consummation as an adept in divine wisdom4 #g4 ,conduct yourself ,rma6 in the same manner in the practice of your spiritual knowledge1 as the king ,janaka does with his full knowledge of all that is knowable to man4 #h4 ,he is quite confident in his certain knowledge of the main truth1 both when he is employed in his active duties1 in his waking state as well as when he remains quiet at his leisure4 7,the end of knowledge is to know ,god1 and to rely on him both in busy and in active life74 #i4 ,it was by his reliance on this certain truth1 that ,hari was led to the performance of his various acts in his repeated births or incarnations4 7,a god in human flesh does his works as a god74 #aj4 ,may you1 ,rma6 be certain of the main truth1 which conducted the three-eyed god ,siva in the company of his fair consort2 and which led the dispassionate ,brahm to the act of creation4 7i4e4 the passionate and unimpassioned and those that are active or inactive are equally assured of this truth74 #aa4 ,it was the assurance of this eternal verity1 which led the preceptors of the gods and demons1 even ,brihaspati and ,bhargava1 in their duties2 and which guide the sun and moon in their courses1 and even directs the elements of fire and air in the wonted ways4 #ab4 ,this truth was well known to the host of ,sages1 including ,narada and ,pulastya1 ,angira and ,pracheta1 and ,bhrigu ,krutu1 ,atri and ,suka1 as it is known to me also4 #ac4 ,this is the certainty which has been arrived at by all other learned ,brahmans and ,sages1 and this is the firm belief of every body1 that has been liberated in his life time4 #ad4 ,rma said3--,tell me truly1 ,o venerable sir1 the true nature of the truth1 on which the great gods and wisest sages1 have grounded their belief1 and became freed from their sorrow and grief 7in this world of sorrow and tears74 #ae4 ,vasishtha replied3--,hear me tell you6 ,o worthy prince that art great in arms as in thy knowledge of all things1 the plain truth in reply to your question1 and the certitude arrived at by all of them 7named above74 #af4 ,all these spacious worlds1 that you behold to be spread all about you1 they are all that ,one or on1 and are situated in the immensity of ,brahma4 7,in their real or spiritual nature1 and after obliteration of the erroneous forms in which they appear to you4 ,their phenomenal appearances1 being but the misconceptions of our errors74 #ag4 ,brahma is the intellect1 and the same is this world and all its animate and inanimate creatures also2 ,myself and ,brahma and so art thou thyself1 and such are all our friends and foes beside us4 #ah4 ,brahma is the tripletime of the past1 present and future1 all which are comprehended in his eternity2 in the manner of the continuity of waves1 billows and surges1 contained in the immensity of the ocean4 #ai4 ,it is thus the same ,brahma that appears to us in all the various forms of our perception1 and in the different shapes of the actor1 action and its act1 as those of the feeder1 feeding and the food1 and of the receiver1 reception and the thing received4 7,there being but the only unity of ,god1 the same is changed to all forms of action and passion and so says the poet that change through all and yet in all the same and also unvaried in all with a varied name4 ,this the vednta says to be the vivarta rpa or the one changed in many form vividha many1 and varta let vertuus changed ,sanskrit3 paribatta47 #bj4 ,brahma expands in himself by his power of evolution1 or unfolding himself by his vivarta sakti2 ,hence ,he would be our enemy if he would do any thing unfavourable into us4 7,god is good and never does any evil to any one3 all he does in and to himself78 #ba4 ,thus ,brahma being situated and employed with himself1 does nothing aught of good or evil to any other4 ,the attribution of passions to him1 is as the planting of a tree in empty air4 7,god is not capable of any human attribute1 as it is usual with anthropomorphists to load him with74 #bb4 ,how very delighted are they that are dead to their desires1 to reflect on this truth1 that they are continually living and moving in the all pervading ,brahma4 7,in ,him we live and move74 #bc4 ,all things are full of ,brahma1 and there is naught of pleasure or pain herein2 ,brahma resides in his self-same all and is pleased with all in himself4 7,the one is full of bliss with all in himself74 #bd4 ,the ,lord is manifest in his ,lordship1 and ,i am no other person beside himself2 this pot and that painting and ,i myself1 are full with the self-same ,brahma4 #be4 ,hence it is in vain to speak of our attachment or aversion to worldliness1 since we bear our bodies and dare to die in ,brahma only4 7,it is that something1 for which we bear to live1 and dare to die1 ,pope74 #bf4 ,our bodies being the abodes of ,brahma1 it is as false to think to our bodily pains1 as also of our pleasure in bodily enjoyments1 as to take a rope for a serpent4 7,hence we can have no sense of our pleasure or pain1 as long we know ourselves to be situated in ,brahma and ,he in us74 #bg4 ,how say you1 that this or that is your doing1 when you have the power of doing nothing4 7,the fluctuation of the billows on the surface of the sea1 cannot agitate the waters of the deep below47 #bh4 ,myself1 thyself and himself1 and all others1 are but the breaths of the universal spirit2 and they heave and then subside to rest as waves of the sea2 but the spirit of ,god1 like the water of the deep1 neither rises nor falls as ourselves or the fleeting waves at any time4 #bi4 ,all persons returning to ,brahma after their death1 have their bodies also reduced into ,him and retain their personal identity in ,him in the same manner1 as the moving and unmoving waters rest alike in the sea4 #cj4 ,all moving and unmoving souls and bodies1 rest alike in the supreme ,brahma2 as the ,jva and its form reside in ,god1 and the whirling and still waters remain in the same sea4 #ca4 ,the soul and the body1 are the two states of the likeness and unlikeness of ,brahma1 the one is the living soul of bodies1 and the other is the gross body itself4 #cb4 ,irrational souls1 that are ignorant of this truth1 are verily subject to delusion2 but the rational souls are not so1 but enjoy their full bliss on earth1 while the other is ever doomed to misery4 #cc4 ,the blind behold the world all dark1 while the eye-sighted find it fully bright and shining2 so the wise are blessed with the knowledge of the one soul of the whole1 while the ignorant are immerged in misery1 by their want of such knowledge4 #cd4 ,as the darkness of the night1 presents its goblins and spectres1 to the sight of children only1 and not those of the grown up and adult2 so the world presents its delusions to ignorant and never to the wise1 who behold one ,brahma only in all things before them4 #ce4 ,there is nothing here that lives of itself1 nor dies away to nothing2 all equally exist in ,god at all time1 and nothing is doomed to be born or perish herein to happiness or misery4 #cf4 ,all beings are situated in the universal soul1 as the waves in the vast expanse of the ocean1 therefore it is erroneous to say the one reside in the spirit1 and another to be beside it4 #cg4 ,as there is an inborn light in the crystal1 which is capable of reflecting a variety of rays1 so the spirit of ,god dwells in his own spirit in the form of the universe1 showing various shapes to view by the inner light of the spirit4 #ch4 ,as the particles of water flying from the waves1 fall into the sea and mix with its body of water2 so the bodies of dying people1 fall into the body of ,brahma1 wherein they subsisted in their life time4 7,so there is neither an increase or diminution of the essence of ,brahma1 by the birth or death or increase or decrease of beings in the world74 #ci4 ,there is nobody nor being beside the being of ,brahma1 as there is no wave nor foam or froth of the sea beside the water of the deep4 #dj4 ,as the billows and waves1 the surges and eddies1 and their froths and foams1 and bubbles and minute particles1 are all formations of water in the great body of waters2 so are all beings but productions of the spirit in the ,infinite spirit4 7,all matter is reduced to the spirits1 and the spirits are consolidated to material substances by chemical process74 #da4 ,all bodies with their various modes1 and organs of sense and their several functions1 and all visible objects and their growth and decay1 together with every thing conducing to our happiness and misery1 and all other energies and their gains1 are the works of ,brahma in himself4 7i4e4 they are the self reflective acts of gods and not done for the sake of others74 #db4 ,the production of these various beings in esse1 is from the essence of ,brahma2 as the formation of different ornaments1 is from the substance of gold4 ,there is no other formal cause or formation distinct from ,brahma1 and the distinction of the cause and its creation1 is the erroneous conception of the ignorant4 #dc4 ,the mind1 understanding1 egoism1 and the elemental atoms1 and the organs of sense1 are all the various forms of ,brahma2 wherefore there is cause of our joy or grief4 #dd4 ,the words ,i1 thou1 he1 and this and that1 as also the terms of the mind and matter1 are all significant of the self-same ,brahma tmtmani1 in the same manner as the roaring of a cloud in the hills1 resounds in a hundred echoes through their caverns4 7,all words applied to every thing1 relate to the one self-same ,brahma who is all in all to pan74 #de4 ,brahma appears as an unknown stranger to us1 through our ignorance of him1 as the visions seen in a dream by our mind itself1 appear foreign to us4 7i4e4 ,our belief in the visibles is the cause of our disbelief in the invisible ,god2 as our familiarity with the objects of our waking state1 makes us reject our visionary dreams as false74 #df4 ,ignorance of ,brahm as ,brahma or what he is1 makes men to reject divine knowledge altogether2 as our ignorance of the quality of gold causes us to cast it off dross4 7,brahma to the brute is1 as the gem in the dung hill cast away by the silly cock74 #dg4 ,brahma is known as the ,supreme spirit and sole ,lord1 by those who are acquainted with divine knowledge2 but he is said to be unknown and involved in ignorance by them that are ignorant of ,him4 #dh4 ,brahma being known as ,brahma1 becomes manifested such in a moment2 just as gold when known as such1 is taken in due esteem4 #di4 ,those who are versed in divine knowledge1 know ,brahma as without a cause and causing nothing by himself1 and that he is free from decay1 and is the ,supreme spirit and sole ,lord of all4 #ej4 ,he who can meditate in himself1 on the omnipotence of ,supreme spirit of ,brahma2 comes to behold him as such in a short time1 even without a leader to guide him in his spiritual knowledge 7one's own faith in ,divine ,omnipotence1 is the surest means to the sight of his ,maker74 #ea4 ,the want of divine knowledge1 that is called the ignorance of the ignorant2 whereas it is the knowledge of ,god1 that constitutes the true knowledge which removes the ignorance4 #eb4 ,as an unknown friend is no friend at all1 until he is recognized as such1 after removal of one's forgetfulness2 so ,god is no ,god to one1 as long he continues in ignorance of ,him4 #ec4 ,we can then only know ,god1 when the mind comes to perceive the unconnection of the soul with the body2 and whereby it alienates itself from all worldly connections in disgust4 #ed4 ,it is then that we come to know the one true ,god1 when the mind is freed from its knowledge of duality2 and by its distaste of dualism1 it abandons its attachment to the world4 #ee4 ,we then come to the knowledge of ,god1 when we come to know ourselves to be other than our persons2 and when by getting rid of our personal egoism1 we forsake our affection for this unkindred world4 #ef4 ,it is then that the thought of ,god rises in our minds1 when we come to the true knowledge of thinking ourselves the same with ,brahma2 and when the mind is absorbed in the meditation of the divine truth in one's self4 7,this is the sublimation of the ,yogi to the divine state2 or when the ,yogi loses himself1 in his rapturous vision on the one ,god4 ,this kind of meditation is indicated in the formula ,soham in ,vednta and an ald ,huq in sufism74 #eg4 ,god being known as the tout ensemble or comprising the whole plenum1 we come to believe the same as ,brahma2 and losing our egoism and tuism in the same1 we come to the knowledge of that entity only comprising the entire universe4 7,this belief of the entirety of the ,deity1 is expressed in the words ,tat ,sat corresponding with to on1 idest1 alast1 that is1 ,he in the creeds of other people74 #eh4 ,when ,i come to know this true and omniform ,brahma1 as all in all1 and forming the entire whole2 ,i become released from all my sorrow and grief1 and am set free from all my delusion and desire1 and the responsibility of my duties 7from the belief of ,god's agency in all things74 #ei4 ,i am quite calm and at ease and without any sorrow or grief1 by my knowledge of the truth1 that ,i am no other than ,brahma ,himself2 ,i am as cool as the moon1 without her spots and phases in me1 and ,i am the all entire1 without any disease1 decay or diminution in me4 7,this is said with regard to the universal soul1 which engrosses all souls and things in itself74 #fj4 ,it is true that ,i am the all pervading ,brahma1 and therefore ,i can neither wish to have or leave any thing from me2 being of myself the blood1 bones and flesh of my body4 7,the soul is the source of the body1 and the spirit its life1 without which it decays and dies away74 #fa4 ,it is true that ,i am ,brahma the universal soul1 and therefore the intellect1 mind and sensibility also2 ,i am the heaven and sky with their luminaries and quarters and the nether worlds also4 #fb4 ,it is true that ,i am ,brahma1 composing this pot and painting1 these bushes and brambles1 these forests and their grass1 as also the seas and their waves4 7,one ,god is manifest in many forms74 #fc4 ,the unity of ,brahma is a certain truth1 and it is the ego which is manifest in the seas and mountains and all living beings2 and in the qualities of reception and emission1 and of extension and contraction in all material bodies4 7,it is the ,divinity that actuates the physical powers in nature74 #fd4 ,all things of extended forms situated in the intellectual spirit of ,brahma1 who is the cause of the growth of creepers and plants1 and of the germination of vegetative seeds4 #fe4 ,the supreme ,brahma resides in his sheath of the intellectual soul1 in the manner of flavour in the cup of the flower2 and thence diffuses itself on all sides in the form of everything everywhere4 #ff4 ,he that is known as only soul of all1 and who is ascertained as the supreme spirit1 and who is designated by the appellations of the intellectual soul1 ,brahma the great1 the only entity and reality1 the ,truth and ,intelligence and apart from all4 #fg4 ,he is said to be the all-inhering element1 and ,intelligence only without the intelligibles in it2 ,he is the pure light that gives every being its consciousness of itself4 #fh4 ,he appears to the spiritualist to be existent everywhere1 as the tranquil and intelligent ,brahma2 and contains in himself the powers of all the faculties of the mind and body1 such as the understanding and the organs of sense1 so the sruti2 ,he is the mind of the mind1 the sight of the eye4 ,sanskrit3 yascat8u sascat8unmans manoyaditydi4 #fi4 ,give up the thought of thy difference from ,brahma by knowing thyself as the reflexion of the intelligent soul2 which is the cause of the causes of the existence of the world4 ,such as vacuum and others1 which are causes of sound and are caused by vacuous spirit of ,god 7and not as the vacuists and materialists belief them1 to be increate essences from eternity74 #gj4 ,the intellect of ,brahma is the transparent receptacle of all essences1 and my ego is of the same essence1 which exudes continually as a shower of rain1 from the transparent spirit of ,god4 #ga4 ,i am that light which shines in the souls of yogis1 and ,i am that silent spirit which is supported by the ambrosial drops of ,divine ,intellect2 which continually distils its nectarious juice into our souls1 as we may feel in ourselves4 #gb4 ,i am as a wheel or circle without having the beginning or end of myself1 and by having the pure intellect of ,brahma in me4 ,i am quiet in my deep sleep of samdhi meditation1 and ,i perceive holy light shining within me4 7,the yogi in his devotion is absorbed in the calmness of his soul and is wrapt in divine light74 #gc4 ,the thought that ,i am ,brahma1 affords afar greater delight to the soul1 than the taste of any sweet meat1 which gives but a momentary delight1 so the sruti3--,god is all sweetness ,sanskrit3 rasobetat 7sweet is the memory of a friend1 and sweeter far must be the thought of ,god1 who is best and greatest friend74 #gd4 ,one knowing his soul and intellect1 knows the indestructible ,brahma and himself as identic with the same2 as one whose mind is possessed with the image of his beloved1 beholds her bright countenance in the shining orb of the moon4 #ge4 ,as the sights of earthly people are fixed in the etherial moon1 so the sight of intellectual beings1 is fixed in the supreme and indestructible soul1 which he knows as self-same with himself4 #gf4 ,the intellectual power which is situated in the vacuity of the heart1 is verily the verity of the immaculate ,brahma himself4 ,its pleasure and pain1 and mutability and divisibility1 are attributed to by ignorance only4 #gg4 ,the soul that has known the truth1 knows himself as the supreme ,intellect1 as the pilgrim on the way sees only his saint before him1 and no intermediate object besides4 #gh4 ,the belief that ,i am the pure and all pervading intellect1 is attended with the purity and holiness of the soul1 and the knowledge of the ,divine power as the cause of the union of earth1 air and water in the production of the germ of creation1 is the main creed of all creeds4 #gi4 ,i am that intellect of ,brahma which is inherent in all things as their productive power2 and ,i am that soul which causes the sweetness of the beal and bitterness of nimba fruits4 #hj4 ,i am that divine intellect which inheres alike in all flavours1 which is devoid of pain and pleasure and which ,i perceived in my mind by my consciousness4 #ha4 ,i am the undecaying intellect of ,brahma1 and deem my gain and loss in equal light of indifference2 while ,i view this earth and sky1 and the sun and moon displayed before my eyes in all their glory4 #hb4 ,i am that pure and serenely bright ,brahma1 whose glory is displayed alike in all of these1 and which ,i behold to shine vividly before me1 whether when ,i am awake or asleep or whenever ,i am in the state of dreaming or profound sleep4 #hc4 ,i am that ,brahma who is without beginning and end1 who is known by his four fold hypostases1 and is ever indestructible and undecaying4 ,he resides in the souls of men in the form of sweetness in the sugarcane through all their transmigrations4 #hd4 ,i am that intellect of ,brahma1 which like the sunshine pervades equally in the form of transparent light in and above all created beings4 #he4 ,i am that all pervasive intellect of ,brahma1 which like the charming moon light fills the whole universe2 and which we feel and taste in our hearts1 as the delicious draught of ambrosia4 #hf4 ,i am that intellect of ,brahma1 which extends undivided over the whole and all parts of the universe1 and which embraces all existence as the moving clouds of heaven encompasses the firmament4 ,,chapter ,,xii4 ,argument4--,investigation in the doubts respecting living liberation4 ,vasishtha said3--,great minded men that are certain of these truths1 are purified from their sins1 and finding their tranquillity in the reliance on truth1 enjoy the delight of the even equanimity of their souls1 both in their prosperity and adversity4 7,truthfulness and equanimity are god-like attributes74 #b4 ,so the wise men of perfect understandings1 being evenly dispassionate in their minds2 feel themselves neither glad nor sad1 either in the enjoyment or deprivation of their lives 7which are alike to them1 because death is but the beginning or continuance of life in another state or world74 #c4 ,they remain as unseen and marvelously mighty1 as the arms of ,nryana 7god72 and as straight and firm and yet as low and fragile as the body and broken rocks of mount ,meru on earth4 #d4 ,they roam about at pleasure in woodlands and over islands and amidst cities also1 and like the gods of paradise they wander about the beautiful groves and sceneries of nature4 #e4 ,they roved in flowery gardens shaken by the playful breezes1 and also in the romantic forests on the skirts and tops of mountains4 #f4 ,they conquer also their enemies1 and reign in their realms with the chouri and umbrella ensigns of their royalty2 they enjoy the various produce and wealth of their kingdom1 and observe the various customs and usages of their country4 7,the wise man freely enjoy all things without being bound into them74 #g4 ,they follow all the rules and rites1 established by the laws of their countries2 and inculcated as duties for the observance of all4 #h4 ,they do not disdain to taste the pleasures1 that would make the beauties smile at2 nor are they averse to the enjoyment of luxuries1 that they can rightly use and enjoy4 #i4 ,they smell the fragrance of mandara-flowers1 and taste the sweet juice of mango-fruits2 they regale themselves with the sweet songs of ,apsaras1 and revel in the arbours of ,nandara or pleasure garden4 #aj4 ,they never disregard the duties that bind all mankind to them1 nor neglect to perform the sacrifices and observe the ordinances that are imperious on domestic life4 #aa4 ,but they are saved from falling into dangers and evils of all kinds1 and escape the danger of falling under the feet of murderous elephants1 and avoid the uproar of trumpets and the imminent death in battle-fields 7i4e4 ,wise men avoid the dangers to which the ignorant are liable74 #ab4 ,they abide with those that are afflicted in their hearts1 as among the marauding plunderers of the country2 they dwell among the oppressed cowardly people1 as also amongst their oppressors4 ,thus they are conversant with the practices of all opposing parties1 without mixing with any one of them4 #ac4 ,but their minds are clear of doubts and free from errors unaffected by passions and affections1 and unattached to any person or thing4 ,they are quite discrete and disengaged1 free and liberated1 tranquil and serene1 inclined to goodness reclining and resting in ,supreme spirit4 #ad4 ,they are never immerged in great dangers1 nor are they ever involved in very great difficulties4 ,but remain as the boundary mountains1 remaining unimmersed amidst the water of a circumjacent lake4 #ae4 ,they are never elated with joy1 at the fluctuating favours of fond and fascinating fortune2 nor are they swollen1 like the sea at the increasing digits of the moon4 #af4 ,they do not fade away under sorrow or sickness1 like plants under the scorching sun beams1 nor are they refreshed by refreshments1 like medicinal plants under the refreshing dews of night4 #ag4 ,they are employed calmly and without anxiety in the discharge of their duties and in the acts of fruition karma1 and neither long for nor relinquish the fruition1 which is attendant upon them 7i4e4 ,they do what is to be done1 not for reward but as a matter of course74 #ah4 ,they are neither elated with the success of their undertakings1 nor are they depressed by the mishap of their efforts1 they are not joyous at their joy and hey-day1 nor do they sink under in danger and difficulty4 #ai4 ,they do not droop down under despondence1 nor are they dejected in despair1 they are not merry in their prosperity1 nor do they wail and weep in their adversity4 #bj4 ,they discharge their customary duties as prescribed by law and usage1 but their minds remain as firm and unmoved1 as a mountain at all the efforts of the body4 #ba4 ,now ,rma6 ,remove your sight for thy own egoism1 and keep it fixed on the true ego which is a destroyer of all sins2 and then go on with your ordinary course of conduct as thou mayest like4 #bb4 ,look at these creations and their various creatures1 as they have existed in their successive stages and phases2 but do you remain as firm as rock and as deep as the sea1 and get rid of your errors4 7i4e4 ,your observation of nature can only remove your errors74 #bc4 ,know this grand whole as the reflexion of one sole ,intellect1 beside which there is nothing as a reality or unreality1 or as some thing or nothing4 7,jo kuch hai ohi hai1 nehinaur kuch'he4 ,whatever there is1 is he himself1 and there is nil beside his ens or self74 #bd4 ,rma6 have thy greatness as the great ,brahma1 and preserve the dignity of human nature about thee2 reject all whatever as unworthy of thee1 and with an unattached heart to every thing1 manage thyself with gentleness every where1 and thus pass the days here4 7,as an heir of eternity74 #be4 ,why dost thou weep with thy heart full of sorrow and grief1 and why dost thou lament like the deluded1 and why rovest thou with thy wandering mind1 like a swimming straw to the whistling eddy4 #bf4 ,rma replied--,verily sir1 the dart of my doubts is now rubbed out of my mind1 and my heart is awakened to its good senses by thy kindness1 as the lotus is enlivened by thy rising sun-light4 #bg4 ,my errors are dispersed as the morning fog in autumn2 and my doubts are set down by your lectures2 which ,i will always adhere to4 #bh4 ,i am now set free from the follies of pride1 vanity1 envy and insensibility2 and ,i feel lasting spiritual joy rising within me after the subsidence of all my sorrows4 ,and now if you are not tired1 please deliver your lectures with your clear understanding1 and ,i will follow and practice them without fear or hesitation4 ,,chapter ,,xiii4 ,,the ,,two ,,yogas ,,of ,,knowledge ,,and ,,reasoning4 ,argument4--,the two yogas or ,habits of restraining the ,desires and ,respiration herein before described1 are followed by two others3 viz4 the ,acquisition of knowledge and the ,training to reasoning which are yogas also4 ,rma said3--,i am verily becalmed and set at ease1 ,o ,brahman6 by relinquishing all my desires1 from my full knowledge of their impropriety2 and by my being staid in the state of the liberated1 even in this my present life4 7,the heaven of the holy1 commences in their earthly life74 #b4 ,but tell me1 sir1 how a man can have his liberation1 by restraining his respirations for a time2 and how the restraint of one's breathings1 can put a restriction to his desires1 which reside and rise from the mind2 while it belongs to the body and comes in and out of the heart and lungs4 7,nostrils74 #c4 ,vasishtha said3--,the means of fording over the ocean of this earth is known1 ,o ,rma6 by the word ,yoga or union1 which is composed of the quality of pacifying the mind in either of the two ways or processes 7as shown below74 #d4 ,the one is the acquisition of religious instruction1 leading to the knowledge of the soul and of the ,supreme soul1 and the other is the restraining of respiration1 which you will learn from the lecture that ,i am about to deliver4 #e4 ,here ,rma interrupted and said3--,tell me1 sir1 which of the two is more delectable1 owing to its facility and unpainfulness2 and the knowledge or practice whereof1 releases us from all fear and trouble whatsoever4 #f4 ,vasishtha replied3--,rma6 although ,i have mentioned here of two kinds of ,yoga1 yet the common acceptation of the term1 restricts it to the restriction of breathing4 7,the vulgar have no idea of esoteric occultism or jnana ,yoga1 but call him a ,yogi1 who is employed in his exoteric practices1 of asceticism and austerities1 suppression of breath2 and all kinds of wilful pains74 #g4 ,the true ,yoga is the concentration of the mind in ,god1 which is the only means of our salvation in this world2 and this is achieved in either way of the regulation of breathing1 or perfection in learning1 both of which tend to the one and same effect1 of fixing the attention in divine meditation4 #h4 ,the practical yoga by the regulation of respiration1 appears as too arduous a task to some persons1 while proficiency in knowledge seems to be too difficult of attainment to others4 ,but to my understanding the ascertainment of truth by theoretical knowledge seems to be far better than practice4 7,the theoretical meditation is known as the rja yoga1 and the forced contraction of the breath is called the hatha yoga or forced devotion1 and is the device of ,datttreya who was an ancient ,rishi also74 #i4 ,ignorance is ever ignorant of truth1 which does not lend its light to us in either our walking or sleeping states4 ,so the ignorant practiser is always in ignorance both when he is in his meditative trance ,sanskrit3 yogavidy or otherwise2 but knowledge is always knowing1 both when the knower is awake or asleep4 #aj4 ,the practical yoga which stands in need of fixed attention1 painful postures1 and proper times and places1 is impossible to be practiced1 owing to the difficulty of getting all these advantages at all times4 #aa4 ,i have thus described to you1 ,o ,rma6 both the two kinds of yoga propounded in the sstras1 and the superiority of the pure knowledge1 which fills the intellect with its unfading light4 #ab4 ,the regulation of the breathings1 the firmness of the body and dwelling in sequestered cells1 are all ,i ween as pregnant of consummation--siddhi2 but say1 which of these is capable of giving knowledge ,sanskrit3 vritti to the understanding1 which is the greatest perfection in human nature4 #ac4 ,now ,rma6 if you think it possible for you1 to sit quiet with utter suppression of your breaths and thoughts2 then can you attempt to sit in your sedate posture of meditation without uttering a single word4 ,,chapter ,,xiv4 ,,narrative ,,of ,,bhusunda ,,and ,,description ,,of ,,mount ,,meru4 ,argument4--,vasishtha's visit to ,meru in expectation of seeing ,bhusunda and his description of the ,mountain4 ,vasishtha related3--,the vast universe1 ,o ,rma6 is but an evolution of the will of the ,infinite ,brahm1 just as the various representations in the mirage1 are but eversions of solar rays4 7,or these are the reflexions of the self-same ,deity1 as the ,fata ,morgana are the reflex of solar light74 #b4 ,here the divine ,brahm that is born of the lotiform navel of ,brahm1 takes the title of the creator and preserver of all1 that has been produced by the supreme spirit2 and is called also the great father of all1 for his producing the prime progenitors of mankind4 7,here ,brahm resembles ,adam of the scriptures74 #c4 ,this divine being brought me forth from his mind1 where fore ,i am called the mnasaputra or progeny of the mind1 of the mind of this holy personage4 ,he made me settle first in the fixed polar circle of the starry frame1 ,i viewed the revolutions of the planetary spheres1 and the successive ,manvantaras before me4 7,the ,manus were all the progeny of the divine mind1 whence they bear their name of ,manu or mind-born74 #d4 ,residing once in the imperial court of the lord of gods--,indra1 ,i heard the accounts of many long living persons and people1 from the mouths of ,nrada and other messengers of the gods4 7,nrada is the ,mercury of ,hindu mythology1 and answers an angel of the scriptures74 #e4 ,there was once on a time the sage ,slatap among them2 who was a person of great understanding1 a man of honor and taciturn in his speech2 and said by way of conversation3-- #f4 ,that there was in the north east summit of ,mount ,meru1 a spot full of sparkling gems1 where there was a kalpa tree of the chuta or mango kind1 which yielded its fruits in all seasons of the year4 #g4 ,the tree was covered all over with fresh and beautiful creepers1 and a branch of it extending towards the south1 had a large hollow in its top1 containing the nest of birds of various kinds4 #h4 ,among them there was a crow's nest1 belonging to one old raven by name of ,bhusunda1 who lived quite happy with himself2 as the god ,brahm dwells content in his lotus-bed4 #i4 ,there is no one in the womb of this world so long lived as he1 nor even the gods in heaven1 can boast a greater longevity than he among the feathered tribe2 and it is doubtful whether there may be another as old as he in times to come4 7,old as ,adam and as old as ,methuselah74 #aj4 ,this crony crow was beauteous even in old age1 and had become passionless and great-minded by his long experience4 ,he remained quiet with the tranquillity of his mind1 and was as graceful as he was full of knowledge of all times4 7,achromatic as old ,nestor of the present1 past and future--triklajna74 #aa4 ,if any one may have the long life of this crow1 his life becomes meritorious1 and his old age is crowned with sapience4 7,the vigour of life is productive of meritorious works1 and its decay is fraught with wisdom74 #ab4 ,in this manner1 he related the virtues of the bird in full1 at the request of the gods in heaven2 and did not utter any thing more or less1 before the assembly of the deities who knew all things4 #ac4 ,after the gods had been satisfied with the narration of the veteran crow1 ,i felt a great curiosity in me1 to see and know more of this superannuated bird 7for who is it that has not an eager desire to learn the art of longevity74 #ad4 ,with this desire1 ,i hastened to the spot1 where the crow was said to rest in his happy nest2 and ,i reached in a short time1 to the summit of ,meru1 which was shining with its precious stones4 7,the descent from heaven to the lofty top of ,meru could not be long1 since the gods are said to be all situated on this high mountain4 7,sanskrit3 tasminnadrau trayasvimsat vasatihiga nadevatah71 and again 7,sanskrit3 yvatmerausyitadevh747 #ae4 ,the peak of the mountain was flaming as fire1 with the glare of its gems and red earth--gairika1 and these painted the upper sky1 with the bright hue of florid honey and sparkling wine4 #af4 ,the mountain shone as brightly as it were burning with the blaze of the last conflagration1 and the sky was reddened by their reflexion with shades of clouds2 appearing as the smoke of fire or the blue lustre of sapphire4 #ag4 ,the mountain appeared to be formed by a collection of all kinds of colours on earth1 which gave it the appearance of the variegated sky in west at the time of the setting sun4 #ah4 ,the flame of fire proceeding from its crater1 and emitted through the crevice on its top1 seemed as the culinary fire of the ,yogi1 carried up from his bowels to the cranium in ,yoga4 7,this is styled the ,utkranti ,yoga or lifting the physical powers1 and concentrating them all in the head--the seat of intellect74 #ai4 ,the ruddy peaks and pinnacles of ,sumeru1 resembled his arms and fingers painted with lac-dye2 in order to lay hold on his consort the fair moon by way of sport4 7,it means the mountain tops reaching to and touching the orb of the moon4 ,so ,klidsa makes his ,himalaya transcend the sphere of the sun74 #bj4 ,the lurid flame of wild fire on this mountain1 seemed as the burning blaze of sacrificial fires1 which are fed with clarified butter were rising to heaven4 7,hence fire is styled the bearer of our offerings to the gods above--havya-vhana1 because there is nothing on the earth except the flames of fire--that has the power of rising upwards1 whence they are termed ,urdha--jwalana--havir--bhujas4 7,sanskrit3 urdha jvalana havirbhujam747 #ba4 ,the mount with its elevated summit seemed to kiss the face of the sky1 and to raise its fingers in the form of its peaks and pinnacles1 with their blazing gems resembling the nails of the fingers1 in order to count the scattered stars4 #bb4 ,the clouds were roaring on one side of it with the loud noise of the drums1 and the young plants and creepers were dancing in the happy arbours on another1 clusters of flowers were smiling as blooming beauties on this side1 and the swarms of humming bees were hovering on them on that4 #bc4 ,here the lofty palm trees seemed to be smiling with shewing their teeth in their denticulated leaves1 on seeing the giddy groups of ,apsaras1 swinging and strolling about loosely in their amorous dalliances under their shade4 #bd4 ,there the celestials were resorting in pairs to their grottos in the mountain1 in order to relieve themselves of their trouble of trudging over the rugged paths of the craggy mountain2 and they were clothed in the white vest of the open sky 7nudity71 and having the stream of ,ganges falling from high for their sacred thread4 7,here ,meru means any mountain and ,ganga is put for any stream descending from it74 #be4 ,the hoary mountain stood as a grey headed hermit1 holding the reeds 7with which it abounded7 as canes in his hand2 and the celestial inhabitants of the mount1 rested in the coverts of the creepers1 being lulled to sleep by gurgling sound of the waters falling from precipice to precipice4 #bf4 ,the mountain king was crowned by the full blown lotuses that grow on its top1 and was regaled by the sweet fragrance2 which the odoriferous breezes bore from them4 ,it was decorated with the gems of the starry frame on its crown1 and charmed with the sweet songs of the gandharvas playing their strains on it4 #bg4 ,his hoary head pierced the silvery region of heaven1 and was one with it in being the abode of the gods4 #bh4 ,the many coloured tops of ,meru1 emitting the various colours of the red1 white1 black1 blue1 yellow1 and gray stones that are embodied in its body1 lent the sky its variegated hues in the morning and evening1 while the versicolor blossoms on its tops1 invited the ,heavenly nymphs to their rambles and sports over them4 ,,chapter ,,xv4 ,,vasishtha',s ,,visit ,,to ,,bhusanda4 ,argument4--,description of the scenery on the top of ,mount ,meru4 ,allegory of the arbour of desire1 the resort of all living beings4 ,description of ,birds of the mountainous region1 and lastly the character of kka bhusanda4 ,vasishtha continued3--,i saw the kalpa tree on the top of one of these peaks1 which was girt by its branches on all sides2 and covered with flowers appearing as tufts of hairs on its head4 #b4 ,this tree was covered with the dust of its flowers1 which shrouded it as a thick mist or cloud2 and its flowers shown as bright as brilliant gems upon it2 its great height reaching to the sky1 made it appear as a steeple or pinnacle standing upon the peak4 7,allegorically the ,kalpatree is the tree of ,desire1 which branches out into the various objects of our wish4 ,its flowers are all our sanguine hopes and expectations1 which are hidden under the dark mist of futurity4 ,the crown dwelling in its dark hollow1 is the undwelling obscure soul1 which is hid under the impervious gloom of our ignorant minds and false egoism4 ,its nest is in the highest divinity1 and it is immortal because it is a particle of ,eternal spirit74 #c4 ,its flowers were twice as much as the number of stars in heaven1 and its leaves redoubled the clouds in their bulk and thickness4 ,its filaments were more shining than the flash of lightnings1 and the pollen of the flowers were brighter far than the circumambient beams of the radiant sun4 7,the flowers of the tree of ,desire being our hopes and expectations1 they are of course more numerous than the countless stars in the sky1 but it is to say1 what things are meant under the allegory of their leaflets farina and pistils74 #d4 ,the songs of the sylphs dwelling on the branches of this tree1 resounded to the buzz of the humming bees1 and the nimble feet and waving palms of the ,apsaras in their sportive dance on every leaflet1 reduplicated the number of the leaves as much again4 7,the feet and palms are always compared with the leaves of trees1 so these meeting on every leaf is the lightsome leaping and skipping of the airy sylphs over them1 increased the number of leaves to more than ever so many74 #e4 ,the spirits of the aerial siddhas and gandharvas hovering on this tree1 far out-numbered the number of birds that flocked and fluttered about it2 and the greyish frost which wrapped it as a gemming mantle1 out-shone the glossy rind which served for its raiment of fine linen4 #f4 ,the top of this tree touches the lunar sphere1 and by deriving its moisture from that humid planet1 yields its fruits of larger size than the orb of the moon itself4 ,and the clouds gathering about its trunk1 have doubled the size of its joints4 7i4e4 ,the fruits of high desire are fairer and larger and more cooling than even the orb of the moon1 and its sections are as bright as the bodies of clouds74 #g4 ,the gods rested on the trunk of this tree1 and the ,kinnaras reposed themselves on its leaves1 the clouds covered its arbours1 and the ,asuras slept on its banks4 #h4 ,the ,fairies repelled their mates by the sound of their bracelets1 as the bees put the beetles to flight by their busy buzzing1 and sucked the honey from the flowercup to their fill4 7,it means that females very often taste the sweets of their desire1 while men are driven to labour74 #i4 ,the arbour of desire extends on all sides of the sky1 and fills the space of the whole world1 by embodying the gods and demigods and men and all kinds of living beings in it4 7,it is some desire or other that tends both the mortals and immortals in the course of their lives4 ,desire is the in-being of active life1 and its want is either dulness or death74 #aj4 ,it was full of its blooming buds and blossoms1 and was covered with its tender leaves and leaflets1 it was fraught with its flourishing flowers1 and had graced the forest all around4 #aa4 ,it flushed with its filaments1 and abounded with its gemming florets2 it was replete with its radiant vestures and ornamented trappings1 to afford to the wants of its votaries1 and it was ever in a flurry with sportive dance of the tender plants and creepers all around it4 #ab4 ,it was full laden with flowers on all aides1 and was abundant with its fruits on all its branches1 and being fraught with the copious farina of its flowers1 which it lavished and scattered on all its sides1 it became charming and attractive of all hearts towards it4 #ac4 ,i saw flock of the feathered tribe fluttering about the happy bowers1 or resting about the broad boughs and branches of the tree2 some of these were reposing in the coverts of the leafy arbour1 and others pecking the flowers and fruits with their bills4 #ad4 ,i saw the storks and geese which are the vehicles of ,brahm1 feeding on fragments of lotus-stalks1 resembling the digits of the bright moon in whiteness2 and picking the bulbous roots of the arjuna and lotus plants in the lakes4 #ae4 ,the goslings of the geese of ,brahm1 muttered the omkra1 the initial syllable of the ,veda1 as they were addicted in it by their preceptor the god--,brahm himself4 #af4 ,i saw the parrots with their blue pinions resembling the blue clouds of heaven1 and beheld their red dusk beaks shining as the flash of lightnings1 and uttering their shrill sound in the manner of the swh of the veda4 7,the parrot is the vehicle of the god of fire1 wherefore it is fit for him to utter the syllable swh2 which is used in the invocation of fire3 as swh agnaye74 #ag4 ,i saw also the green parrots of the god of fire1 scattered all about like the green kusa grass lying scattered on the sacrificial alter of the gods2 and ,i beheld the young peacocks with their crests glowing as the glistening flames of fire4 #ah4 ,i saw there the groups of peacocks fostered by the goddess ,gaur 7,the peacocks of ,juno71 as also the big peacocks belonging to the god ,kumra2 ,i beheld likewise the vehicle of skanda1 which are versed in knowledge4 7,one of these is said to be the expounder of a grammar1 known by the name of ,kaumri ,kalpa ,vyakarana74 #ai4 ,i saw there many bulky and big bodied birds1 that are born to live and breed and die away in their natal air1 and never alight on the nether ground4 ,these were as white as the clouds of autumn and nestles with their mates in air1 and are commonly known under the name of ,aerial ,birds4 #bj4 ,i saw the goslings of the breed of ,brahma's geese1 and the younglings of the brood of ,agni's parrots4 ,i beheld the big breed of the peacocks forming the vehicles of war god2 7,skanda1 ,alexander78 #ba4 ,i saw the ,bharadwja and ,i saw there many other kinds of big birds4 7,charui1 birds with two mouths and gold finches with their golden crests74 ,i saw also kalavinca sparrows1 the little cranes and pelicans and cuckoos and vultures likewise and cranes and cocks4 #bb4 ,i saw likewise a great variety of other birds as the ,bhushus1 ,chushus and partridges of many kinds1 whose numbers are no less than all the living animals of this earth taken together4 7,that is to say1 the air and water abound with fowls and fishes of as great a variety and number as the animals on earth1 and all of them dwell in tree of ,desire as mankind and other terrestrial animals4 ,nemo sine desiderium74 #bc4 ,i then began to pray from my etherial seat1 and through the thickening leaves of the tree to the nest of the bird2 amidst the hollows of far distant boughs towards the south4 #bd4 ,after some time ,i came to descry at a distance a body of ravens1 sitting in rows like leaves of the branches1 and resembling the streaks of sable clouds on either sides of the ,lokloka--horizon4 7,the ,lokloka mountain is a fictitious name for the horizon1 which has light and darkness ever attendant on its either side4 ,the term lokloka or light and shade1 is also used to represent vicissitudes of life74 #be4 ,here ,i beheld awhile afterwards1 a lonely branch with a spacious hollow in it4 ,it was strewn over with various flowers and redolent with a variety of perfumes4 7,the houses of great men are always scented with odours4 7,sanskrit3 subsit harmmatalam manoramam747 #bf4 ,it was as the happy abode of virtuous women in heaven1 which are perfumed with sweet scenting clusters of flowers1 and there the crows were sitting in rows1 as they were perfectly freed from all cares and sorrows4 #bg4 ,their great group appeared as the big body of a cloud1 separated from the tumultuous air of the lower atmosphere and resting on the calm firmament of the upper sky2 and the venerable ,bhusunda was seen sitting quietly with his exalted body4 #bh4 ,he sat there as an entire sapphire shining prominent amongst fragments of glass1 and seemed to be of a stout heart and mind1 and of a dignified mien and graceful appearance4 #bi4 ,being heedful of the rule of the restriction of his respiration and suppression of his voice1 he was quite happy with his long longevity1 and was renowned every where as a long lived passe 7seer74 #cj4 ,he witnessed the course of ages and periods1 and marked their advent and exodus in repeated succession2 and was thereby known as the time worn ,bhusunda in this world1 and a being of stout and unflinching mind4 #ca4 ,he was weary with counting the revolutions of the ,kalpa cycles1 and with recounting the returns of the preserving divinities of the world2 such as the ,sivas1 ,indras1 the gods of the winds and other4 #cb4 ,he was the chronicler of all antiquity1 and the recorder of the wars of the gods and demons1 and the hurling of the high hills in heaven2 and yet he was of a clear countenance and profound mind2 he was complacent to all1 and his words are as sweet as honey4 #cc4 ,this old seer related distinctly all that was unknown and indistinct to others1 he was wanting in his egotism and selfishness1 and was the lord over all his friends and children1 and his servants and their seniors and he was the true narrator of all things at all times4 #cd4 ,his speech was clear and graceful1 sweet and pleasing1 and his heart was as tender as the cooling lake1 and as soft as the lotus-flower2 he was acquainted with all usages and customs and the depth and profoundness of his knowledge1 ever the serenity of his appearance4 ,,chapter ,,xvi4 ,,conversation ,,of ,,vasishtha ,,and ,,bhusunda4 ,argument4--,reception of ,vasishtha by ,bhusunda1 and the ,inquiries of the sage regarding the life and acts of the crow4 ,vasishtha ,continued3--,i then alighted before the veteran crow with my brilliant etherial body1 as a bright meteor falling from the sky on the top of a mountain2 and this my sudden appearance startled the assembly1 as if they were disturbed by my intrusion4 #b4 ,the assembly of the black birds trembled like the lotuses of the lake1 at the shaking of the gentle breeze2 and the agitation of the air at my slow descent1 troubles them as much as an earthquake troubles the waters of the deep4 #c4 ,but ,bhusunda who was a seer of the three times1 was not at all disturbed at my arrival2 but know me as ,vasishtha1 now in attendance upon him4 7,like a flimsy cloud from the mount74 #d4 ,he then rose from his leafy seat1 and advancing slowly before me1 he said with sweet sounds distilling as honey4 ,i welcome thee great sage to my humble cell4 #e4 ,then he stretched both hands to me1 holding clusters of flowers that he had at his will and then strewed them in hand-fulls upon me1 as a cloud scatters the dewdrops over the ground4 7,the comparison of raindrops with the shedding of flowers is common in ,india and well known by the compound term pushpa-vrishti74 #f4 ,take this seat said he1 and stretched with his hand a newly shorn rind of the ,kalpa tree2 this he had plucked with his own hand1 nor needed the help of his attendant crows in this gladsome task4 #g4 ,on the rising of ,bhusunda1 the menials also arose from their seats1 and then on seeing the sage seated on his seat1 they looked to and betook themselves to their respective seats and posts4 #h4 ,then having refreshed myself with the sweet scent of the ,kalpa creepers all about me1 ,i was surrounded by all the birds that gathered round me1 and had their chief sitting face to face in front of me4 7,this time worn etiquette of old ,india is still in vogue in the politest courts of the world74 #i4 ,having offered me the water and honey for my refreshment1 together with the honorarium worthy of me1 the high minded ,bhusunda felt the cheer of his mind1 and then accosted me with complaisance and in words sweet as honey4 7,the serving of honey and water to guests of yore served the offering of brandy and water of modern fashion74 #aj4 ,bhusunda said3--,o lord6 thou hast after long favoured us with your kind visit1 which has by its ambrosial influence resuscitated our arbor and ourselves4 7,such is the visit of a superior to an inferior74 #aa4 ,i ween1 ,o great ,muni6 that art honoured of the honourable1 that it is by virtue of my long earned virtues that you are now brought to this place1 and want to be informed from where your course is bent to my humble abode4 #ab4 ,you sir1 that have long wandered amidst the great gloom of this world1 and know its errors by your infallible experience1 must have at last in the peace of your mind4 7,peace after broils and strife4 ,pax post turba74 #ac4 ,what is it that makes you take this trouble on yourself today1 is what we wished to be informed at present2 and your answer to those that are expectant of it1 will be deemed as a great favour by them4 #ad4 ,it is by the sight of your holy feet1 ,o venerable sage6 that we are put to the knowledge of every thing2 and yet our obligation at this uncalled for call of yours here1 emboldens us to ask this farther favour of yours4 7,nobody asks nobody1 that has nothing to do with him74 #ae4 ,we know that it is your remembrance of us among the long living1 that has directed your attention towards us1 and made your holiness to sanctify this place by your gratuitous visit to us4 #af4 ,though thus we know this as the cause of your calling into us2 yet it is our desire of satisfying ourselves with the sweetness of your nectarious words1 that has prompted to propose this query to you at present4 #ag4 ,in this manner did the longival crow1 that was clear sighted with his knowledge of the three times1 deliver his inquiry by way of formality4 #ah4 ,vasishtha answered--,yes1 ,o king of birds6 it is true as thou sayst1 that ,i have come here thus to see thy diuturnal self2 7because the aged are honoured as sages1 and their shrines are visited as those of saints74 #ai4 ,you are verily very fortunate with your cold heartedness1 and your sagacity has haply saved you from falling into the dangerous snares of this world4 #bj4 ,now sir1 deign to remove my doubt regarding to your anility1 and tell me truly of what family you are born1 and how you come to know what is worth knowing 7respecting the origin and end of beings1 and their good or bad lot afterwards74 #ba4 ,tell me sir1 if you remember the length of life that you have passed1 and if you recollect by your long sightedness how you came to be settled in this lodging4 7,lit4 who appointed this place for your habitation74 #bb4 ,bhusunda replied1 ,i will relate to you all1 ,o great sage6 that you ask of me1 and your great soul shall have to hear it attentively without any inadvertence of your mind4 #bc4 ,it is certain1 ,o venerable sir6 that the topics1 which deserve the attention of great minded souls like yourselves2 will prove effective of destroying the evils of the world1 as the influence of the clouds and their propitious rains remove the heat of the sun4 ,,chapter ,,xvii4 ,,description ,,of ,,bhusunda',s ,,person4 ,argument4--,vasishtha relates to ,rma of the perfections of ,bhusunda's ,body and ,mind1 which entitled him to the enjoyment of his liberation in his living time4 ,vasishtha said3--,now ,rma1 know this ,bhusunda1 who was of a complexion as black as that of a cloud heavy with water in the rainy season2 to have a countenance which neither merry nor sorry1 and a mind free from guile and cunning4 #b4 ,his voice was grave and mild1 and his words were accompanied by a gentle smile1 and he spoke of the three worlds1 as if he balanced three beal fruits in his hands4 7,his knowledge of the worlds1 was as that of the globe in his hands74 #c4 ,he looked on all things as they were mere straws before him1 and weighted the lives of men in proportion to their enjoyments1 and by the ratio of their rations on earth1 he had the knowledge of the knowables and the unknowable one 7called the common and transcendental knowledge-parnara74 #d4 ,he was big bodied grave and quiet1 and sedate as the mount ,mandara2 and his mind was as full and clear as the calm ocean after a storm4 #e4 ,his mind was perfectly tranquil and quite at ease2 and full of joy within itself2 and acquainted with the appearance and dis-appearance of all beings born in this world4 #f4 ,his countenance was delightsome with his inward delight1 and his voice was as sweet as the melody of a sweet song2 he seemed to have taken a new born form on himself1 and his joyfulness dispelled the fears of men4 #g4 ,after he had respectfully received and accosted me1 with his pure and dulciate words2 he began to recite to me his own narration1 as the rumbling of a rainy cloud1 delights the hearts of the thirsty world4 ,,chapter ,,xviii4 ,,manners ,,of ,,the ,m,,trika ,,goddesses4 ,argument4--,bhusunda traces his origin from the ,mtres1 whose manners and revelries he describes in length4 ,bhusunda related3--,there is in this world1 the god of gods ,hara 7,horus87 by name2 who is the chief among the celestials1 and honoured by all the divinities of heaven4 #b4 ,he had his consort ,gaur constituting the better half of his body1 and by whom he is embraced in the manner of an ivy clasping the young ,amra tree4 ,her bosom likened a cluster of blooming blossom1 and her eyes resembled the lines of black bees fluttering in the summer sky4 #c4 ,the hoary locks of hair on the braided head of ,hara1 were entwined as with a white lace1 by the snow white stream of ,ganges1 whose billows and waves as clusters of flowers on the hair-band4 #d4 ,the crown of his head was decorated with the gemming milk-white disk of the moon1 which sprung from the bosom of the milky ocean2 and spread her bright radiance and ambrosial dews about his person4 7,the streams of ganguari are represented as consorts of ,hara1 and the moon as forming the discus on the braces of the hairs on his head74 #e4 ,the incessant effusion of ambrosial draughts1 from the disk of the moon on his crest1 has made him immortal by assuaging the heat of the deadly poison which he swallowed1 and has marked his throat with the bluish hue of the sapphire or lapis lazuli1 whence he named the blue gulletted ,nla ,kantha4 7,hara is said to have swallowed the kla-kuta poison1 as ,hercules drank his full bowl of henbane74 #f4 ,the god is besmeared with powdered ashes on his body1 as emblematical of the particles of dust1 to which the world was reduced by the flame of his all destructive conflagration2 while the stream of water flowing from the ,ganges on his head1 is typical of the current of his clear knowledge of all things4 7,others make the burning fire of his frontal eye bhla netra to represent the flash of his cognoscence--jnngni74 #g4 ,his body is decorated with strings of blanched bones1 which are brighter far than the silvery beams of fair moon1 and these serve as necklaces of argent and pearly gems about his person4 7,hence he is named as ,jala-padda-mlika74 #h4 ,his vest is the open sky with its plates of folded clouds1 which are washed by the milk white beam of the moon1 and studded with the variegated spots of the stars4 7,this means the nudity of the god1 hence called ,digamvara or sky attired74 #i4 ,he is beset by the prowling shakals1 devouring the burnt carcasses on funeral grounds1 and holds his abode beyond the habitations of men1 in cemeteries and mortuaries in the outer skirts of cities4 7,whence his name of ,smashna sy74 #aj4 ,the god is accompanied by the ,mtres1 who are decorated with strings of human skulls about their necks1 and girt with the threads of their entrails on their bodies2 while the fat and flesh of dead bodies1 and the blood and moisture of putrid carcasses1 form their delectable food and drink4 #aa4 ,their bodies are soft and shining as gold1 and moving about with sparkling gem on their heads and bracelets of snakes curled round their wrists4 #ab4 ,the acts of this god are dreadful to relate1 and strike terror in hearts of the gods and demons1 and all beings beside4 ,one glance of his eye 7coup d'oeil7 is enough to set the mountains in a blaze1 and his hunger grasps the whole world in one morsel4 #ac4 ,the perpetual rest of his meditative mind in holy trance samdhi1 hath restored the world to rest2 and the movement of his arms at intervals1 is attended with the destruction of demons4 #ad4 ,his forms of the elements are intently lent on their fixed purposes1 without being deterred from them by the impulses of his anger1 enmity or affection2 and the wind of his breath makes the mountains to tremble1 and turn the humid earth to arid ground4 #ae4 ,his playmates are the devils with their heads and faces1 resembling those of bears and camels1 goats and serpents2 and such as have their heads for hoofs1 and their hoofs as their hands1 and whose hands serve as their teeth1 and who have their faces and mouths set upon their bellies and breasts4 #af4 ,his face shone brightly with the rays of his three eyes 7whereby he is denominated the triple eyed god trinetra72 and the mtres were dependant on him as his dependant demoniac bands--gana-devats4 #ag4 ,the ,mtres joined with the bands of demons1 dance about him lowly at his bidding1 and feed upon the living bodies1 that are born and dead in all the fourteen regions of creation4 #ah ,the ,mtres having their faces as those of asses and camels1 rove at great distances from him2 and are fond of feeding on the flesh and fat1 and drinking the red hot blood of bodies as their wine4 ,they have the fragments and members of dead bodies1 hanging about their persons as strings of pearls4 #ai4 ,they reside in the hollows of hills1 in the open sky and in other regions also2 they dwell also in the holes underneath the grounds1 and like to abide in cemeteries and in the holes and pores of human and brute bodies4 #bj4 ,there are the goddesses known under the names of ,jay and ,vijay1 jayant and ,aparajit2 and again siddha ,rakt and ,alambush1 and also another bearing the name of utpat4 #ba4 ,these eight are denominated the ,nayikai of leaders1 of the whole body of ,mtrikas2 the others are subordinate to these1 and there are others again subordinate to them4 #bb4 ,among all these venerable ,mtres1 there one by name of ,alambush1 that is the source of my birth2 and this ,i have revealed to you on account of your great favour to me1 by your kind call to my cell4 #bc4 ,she had the crow by name of ,chanda for her vehicle1 which had its bones and bills as strong as the bolts of ,indra's thunder2 it was as dark as a mountain of jetblack or blue agate1 and served her goddess as ,garuda served the consort of ,vishnu4 #bd4 ,this octad of ,mtri goddess were once assembled together1 and bent their course in the ethereal firmament on some of their malevolent purposes4 #be4 ,they made their merry makings and religious revels in the air1 and then turned their course to the left side where they halted at the shrine of ,tumburu1 which was sacred to ,siva4 #bf4 ,they there worshipped the forms of ,tumburu and ,bhairava1 which are adored in all the worlds2 and then regaled themselves with a variety of discourses1 seasoned with drinking and to ping4 #bg4 ,then they look up the topic among other subjects of their conversation1 as to whether they were slighted and disliked by their paramour--the spouse of ,um1 who is taken to share one half of his body4 7,in the shape of androgyne--,um--,maheswara or ,hara--,gaur2 having the male and female bodies joined in two halves in one bisex forms74 #bh4 ,we shall now show him our prowess1 that he may never think of despising our great powers even by a contemptuous look1 for though the god feigns to be single and naked1 yet we know he is bipartite with his consorts ,um forming his better half4 #bi4 ,thus determined the goddesses overpowered on ,um by some potent charm of theirs1 and by sprinkling a little water upon her1 as they do to captivate a beast1 which they are going to sacrifice before the altar1 and by this spell they succeeded both to change the fine features of ,durga1 as also to enervate her frame4 #cj4 ,they succeeded also by their power of enchantment1 to detach ,um from the body of ,hara1 and set her before them1 with an imprecation of converting her fair form to their meat food4 #ca4 ,they made great rejoicings on the day of their execration of ,prvati2 when they all joined in dancing and singing1 and making their giddy revelries before her4 #cb4 ,the shouts of their great joy and loud laughter resounded in the sky1 and the jumping and hopping of their big bodies1 laid open their backs and bellies to sight4 #cc4 ,some laughed as loudly with the deafening clappings of their palms1 that they rebounded in the sky as the roarings of lions and clouds4 ,they showed the gestures of their bodies in their warlike dance1 and the sound of their singing rang through the forests and reached in the mountains4 #cd4 ,others sang as loud as it rang through the mountain caves1 and ran to the depth of the ocean2 which rebillowed with its surges as at the time of the full-moon tide4 #ce4 ,others drank their bowls1 and daubed their bodies from head to foot with liquor2 and muttered their drunken chatters1 that chattered in the sky4 #cf4 ,they drank over and sang louder and louder1 they turned about as tops1 and uttered and muttered as sots4 ,they laughed and sipped and chopped and fell down and rolled and prattled aloud4 ,thus they reeled in fits1 and bit the bits of their flesh meats1 till these ,bacchanal goddesses did all their orgies in their giddy revels4 ,,chapter ,,xix4 ,,bhusunda',s ,,nativity ,,and ,,habitation4 ,argument4--,account of the birth of ,bhusunda4 ,bhusunda continued4 ,thus while the goddesses were in the acts of their merriment1 their bonny vehicles or carrier birds also caught the infection1 and indulged themselves in their giddy jigs and giggles1 and in tippling the red blood of their victims for their liquor4 #b4 ,then giddy with their drink the gabbling geese1 that were fit vehicles for ,brahm's consorts1 danced and frolicked in the air1 in company with the crow ,chanda the carrying bird of ,alambush4 #c4 ,then as the geese darted down1 and kept dancing and drinking and tittling on the banks of streams1 they felt impassioned and inflamed by lust3 because the borders of waters are excitants of concupiscence4 #d4 ,thus the geese being each and all excited by their carnal desire1 dallied with that crow in their state of giddiness1 which is often the cause of unnatural appetites4 #e4 ,thus that single crow--,chanda by name1 became spoused to seven geese at once on that bank2 and cohabited one by one with every one of them1 according to their desire4 #f4 ,thus the geese became pregnant after gratification of their lust1 and the goddesses being satisfied by their merry dance1 held their quiet and took to their rest4 #g4 ,then these goddesses of great delusion 7mah my71 advanced towards their consort ,siva1 and presented unto him his favorite ,um for his food4 #h4 ,the god bearing the crescent moon on his fore-head1 and holding the trident spike in his hand2 coming to know that they had offered his beloved one for his meat1 became highly incensed on the ,mtres4 #i4 ,then they brought out the parts of the body of ,um1 which they had taken in as their food from their bodies2 and presented her entire for her remarriage with the moon-headed deity4 #aj4 ,at last the god ,hara and his consorts being all reconciled to one another together with their dependants and vehicles1 retired to their respective quarters with gladness of their minds4 #aa4 ,the geese of ,brahm perceiving their pregnancy1 repaired to the presence of their goddess1 and represented to bear their case1 as ,i have1 ,o chief of sages6 already related unto you4 #ab4 ,the ,devi on hearing their words1 spake kindly unto them and said3--you my menials1 cannot now be capable of bearing my car in the air as before2 but must have the indulgence of moving about at your pleasure1 until you have delivered of your burthens4 #ac4 ,after the kind goddess had said these words to her geese1 that were ailing under the load foetuses1 she betook herself to her wonted meditation1 and remained in her irreversible rest with the gladness of her mind4 #ad4 ,the geese that were now big with the burden of their embryos1 grazed in the lotus bed of ,vishnu's navel1 which had been the birth place of the great ,brahm before4 7,brahm the creative power1 owed his birth to the lotiform navel of ,vishnu1 and the same place was all owed for the pasture of the geese and the nativity of the goslings74 #ae4 ,the geese then being matured in their pregnancy1 by feeding upon the lotus-like navel of ,vishnu1 brought forth their tender eggs in time1 as the calmly creepers shoot out in sprouts in the spring4 #af4 ,they laid thrice seven eggs in their proper time1 which afterwards split in twain1 like so many mundane eggs in their upper and lower valves or canals4 #ag4 ,it was these eggs1 ,o great sage6 that gave birth to thrice seven brethren of ours1 all of whom are known under the appellation of the fraternity of chanda crows4 #ah4 ,these being born in the lotus bed of ,vishnu navel1 were fostered and bred up in the same place1 till they were fledged and enabled to fly and flutter in the air4 #ai4 ,we then joined with our mother geese in the service of our ,mtri-goddess1 who after our long services unto her1 was roused from her intense meditation at last4 #bj4 ,now sir1 it was in course of time1 that the goddess inclined of her own complaisance1 to receive us into her good grace1 and favour us with the gift 7of foresight71 whereby we are quite liberated in this life4 7,it is over one's blindness of the future1 that is the cause of the error and mischief of life74 #ba4 ,thought in ourselves of remaining in peace1 and in the tranquillity of our minds2 and being determined to betake ourselves to solitary contemplation1 we went to our sire the old crow ,chanda for his advice4 7,in the ,vindhyan mountain74 #bb4 ,we were received into the embrace of our father1 and favoured with the presence of his goddess ,alumbusha2 they looked on us with kindness1 and allowed us to remain near them with our self restricted conduct4 #bc4 ,chanda said3--,o my darlings6 ,have ye obtained your release from weaving the web of your desires8 ,you are then set free from the snare of this world1 which binds fast all beings in it4 #bd4 ,if not so1 then ,i will pray unto this goddess of mine1 who is always propitious to her devotees1 to confer on you the blessing of consummate knowledge 7which alone can save you from all worldly evils74 #be4 ,the crows replied--,o sir6 we have known whatever is knowable1 by the good grace of the ,goddess ,brahm1 it is only a good solitary place1 which we now seek for the sake of undisturbed meditation4 #bf4 ,chanda returned--,i will point it out to you1 in the high mountain of ,meru in the polar region2 which is the seat of all the celestials1 and the great receptacle of all the treasures and gems on earth4 #bg4 ,this mountain stands as the lofty pillar of gold1 in the midst of the great dome of the universe2 it is lightet by the luminous orbs of the sun and moon as its two lamps1 and is the residence of all kinds of animals4 #bh4 ,this lofty mountain stands as the lifted arm of this orb of the earth1 with its gemming peaks and pinnacles resembling its fingers and their jewels1 and having the moonbeam1 as a golden canopy raised over its head1 and the sounding main girding the islands for its bracelets4 #bi4 ,the mount ,meru is situated in the midst of the ,jambudwpa 7,asia7 as its sole monarch1 and is beset by the boundary mountains as its chieftains on all sides4 ,with its two eye balls of the rolling sun and moon1 it glances over the surrounding hillocks1 as the king seated in the centre1 looks on the courtiers sitting all about him4 #cj4 ,the clusters of stars in the sky1 hangs as wreaths of mlati flowers around his neck1 and the bright moon that leads the train of stars1 forms the crowning jewels over his head1 the firmament on the ten sides girds him as his vest1 and the ngas of both kinds 7i4e4 the elephants and serpents7 are warders at his gates4 #ca4 ,the nymphs of heaven are employed in fanning him with the breeze from all quarters1 and flapping over him their chouries of the passing clouds1 with their hands decorated with the variegated hues of heaven as their ornaments4 #cb4 ,his huge body stretched over many leagues1 and his feet are rooted fast many fathoms underneath the earth2 where they are worshipped by the ngas1 ,asuras and large serpents4 7,that dwell at the foot of the mount1 while the races of gods are situated on its top74 #cc4 ,it has thousands of ridges and steeps1 craigs and cliffs1 below its two eyes of sun and moon2 and these are lauded as celestial regions by the ,gods1 gandharvas and kinnaras that inhabit in them4 #cd4 ,there are fourteen kinds of superior beings1 inhabiting the supernal sphere of this mountain2 and these dwell there with their households and relatives1 in their respective circles1 without ever seeing the city or citadel of another4 7,this means the great extent and distance of the several separate ridges from one another4 ,its fourteen ridges or regions are known as the chaturdasa--vhuvanas1 and fourteen peoples are included under the title of thirteen classes of celestials--troadasa-gana-devats4 ,these are the brahmarshis1 ,rajarshis1 ,devarshis1 ,devas1 ,pitris1 ,gandharvas1 ,kinnaras1 ,apsaras1 ,vidydharas1 ,yakshas1 ,rakshas1 ,pramathas1 ,guhyakas and ,ngas 7the last of whom are not recognized among celestial beings747 #ce4 ,there is a large ridge on the north east corner of this mount1 with its gemming summit rising as high and bright as the shining sun4 #cf4 ,there stands a large kalpa tree on the out side of that ridge1 which is peopled with living beings of various kinds2 and appears to present a picture of the whole world in miniature4 #cg4 ,the southern stem of this tree has a protruding branch with its aureate leaves1 and its blossoms blooming as clusters of brilliant gems2 and presenting its fruit as lucid and luscious to view1 as the bright and cooling orb of the moon4 #ch4 ,i had formerly built my nest on that branch1 and decorated it with all sorts of shining gems2 and there it was1 oh my offspring6 that ,i sported and enjoyed myself1 as long as my goddess sat in her meditative mood4 #ci4 ,my nest was hid under the gemming flowers1 and stored with luscious fruits1 and its door was fastened with bolts of precious gems4 #dj4 ,it was full of young crows1 who knew how to behave properly with one another2 ,its inside was strewn over with flowers1 and was cooling at all times and seasons4 #da4 ,repair therefore1 my children6 to that nest1 which is inaccessible even to the gods2 because by remaining there1 you will obtain both your livelihood and liberation without any molestation4 7,livelihood with liberty1 is the best blessing on earth74 #db4 ,saying so1 our father kissed and embraced everyone of us2 and presented to us the meat food1 which he had got from his goddess4 #dc4 ,after taking our repast1 we prostrated ourselves at the feet of our father and his goddess1 and then flew in the air1 from the ,vindhyan range which is sacred to the divinity of ,alumbusha4 #dd4 ,we passed over the nether sky1 entered into the region of the clouds2 then coming out of their hollow caves1 we flew aloft on the wings of the winds to the vacuous void of the etherial gods to whom we paid our homage4 #de4 ,having then passed the solar world1 we arrived at another sphere of the fixed stars above1 where we saw the heaven of the immortals and thence reached the empyrean of ,brahm4 #df4 ,there we bowed down to the goddess ,brhm1 and our mother 7the goose7 which was her vehicle2 and related in length to them the behest of our father unto us4 #dg4 ,they endeared and embraced us with kind affection1 and then bade us to do as we were bid by our sire4 ,at this we bowed down to them1 and took our departure from the seat of ,brahm4 #dh4 ,we then directed our flight to ,meru where we found out this kalpa tree and our appointed nest in it4 ,here we line apart and remote from all1 and hold our silence in all matters4 #di4 ,we passed the region of the regents of the skies1 which shone to a great distance with the blaze of solar rays2 we fled through the empty air with the velocity of winds4 #ej4 ,i have thus related to you in length in answer to your query1 regarding the manner of our birth and how we are settled in this place2 ,i have told you also how we came to the knowledge of truth1 whereby we have come to this state of undisturbed peace and tranquillity1 now bid us1 ,o great ,sage6 what more can we relate to satisfy your curiosity about us4 ,,chapter ,,xx4 ,,explication ,,of ,,the ,,mysterious ,,character ,,of ,,bhusunda4 ,argument4--,the stability of the world even at the change and dissolution of the worldly objects2 and the immortality of ,bhusunda even after the ,demise of his ,brethren4 ,bhusunda continued4 ,this world has existed by the prior and bygone kalpa1 in the very same state as it does at present1 and there is no variation in the formation or location of any thing in any wise4 7,the ante-diluvean world alike the post-diluvean74 #b4 ,therefore ,o great ,sage6 ,i am accustomed to look to the past and present with an equal eye1 and will relate the events of my passed life and by gone ages for your information1 as if they are existent with me even at present4 7,it is the fashion of the old chroniclers1 to describe the long past as if it is actually present before them74 #c4 ,i find to-day1 ,o great ,sage6 the fruit of my pious acts of my passed life1 that have rewarded me with your blessed presence in this my humble cell4 #d4 ,this nest of mine1 this branch of the tree1 this kalpa arbour and this myself1 are all blessed by your propitious presence in this place4 7,the sight of a superior is a great favour74 #e4 ,deign ,sir1 to accept of this seat and this honorarium1 which are here offered to you by a suppliant bird2 and having purified us by your kind acceptance of our poor offerings1 please command what other service can we render unto you4 7i4e41 what more can ,i relate to you74 #f4 ,vasishtha said3--,rma6 after ,bhusunda had again presented the seat and honorarium to me1 ,i proffered to him another request in the following words4 #g4 ,i said1 tell me1 ,o thou senior among birds1 why don't ,i see here those brethren of yours1 who must be equally senile and strong in their bodies and intellects1 as thou showest thyself to be4 #h4 ,bhusunda answered and said3--,i am here destined to remain alone1 ,o ,muni6 to witness the continuous course of time1 and to count and recount the revolutions of ages1 as they reckon the succession of days and nights4 #i4 ,during this length of time1 ,i had the misfortune to witness all my juniors and younger brothers1 to their mortal frames as trifling straws1 and find their rest in the blessed state 7,of eternity74 #aj4 ,i saw1 ,o great ,sage6 the very long lived1 and the very great indignity1 the very strong and very wise1 to be all gorged in the unconscious bowels of bodiless death4 7,the great and small equally fall2 and time at last devours them all4 ,non semper erit stas74 #aa4 ,vasishtha said3--,say1 ,o venerable father6 how you remained unmolested by the deluvian tempest1 which outstripped the winds in its velocity1 and bore the great bodies of the sun and moon and stars as jewels hanging about its neck4 #ab4 7,the deluvian tempest is called tufani nuh or hurricane of ,noah in the ,koran4 ,the ,khandapralaya is a partial deluge of the earth1 but the mahpralaya is the aggregate of all the cosmic revolutions of the whole world74 #ab;a4 ,say1 ,o primeval seer6 how you escaped unscorched by the burning flame of solar rays1 which melted down the uprising mountains1 and consumed there the woods in one all devouring conflagration4 7,the burning sun on the day of the last dissolution1 is said in the ,koran1 to come down and stand at a lance's distance above the heads of men74 #ac4 ,say1 ,o senile sire1 how you remained unfrozen under the cold moon beams1 that froze the limpid waters to hard stone2 and how you fled unhurt from the showers of hail1 which were poured in profusion by the deluvian clouds4 #ad4 ,say1 ,o ancient bird6 why you were not crushed under the snows1 which fell from the deluvian clouds as thickly as huge trees1 when they are felled by axes from the tops of high hills4 #ae4 ,say1 why this kalpa tree which rises higher than all other forests1 was not broken down1 when all other arbors on earth1 were levelled to the ground by the universal tornado4 #af4 ,bhusunda replied3--,our station1 ,o ,brhman6 in the open and empty air1 is quite supportless and without any solid or fixed support4 ,it is either unnoticed or looked upon with disregard and contempt by all1 and our living and livelihood is the most despicable among all living beings4 7,all this is meant of the soul1 which is here personified as a bird--a dark crow1 and named as the amara ,bhusunda1 a contemptuous word often applied to senile people74 #ag4 ,thus has the ,lord of beings appointed these aerial beings1 to remain free from disease and death in these forests1 or fly about in the empty air in their aerial course4 7,the forests mean the living bodies1 and the empty air is the field for the rambles of disembodied spirits74 #ah4 ,how then1 ,o venerable sir1 can any sorrow or sickness betide us here1 where we are born to be immortal1 and rove freely in open air2 and are free from those pains and sorrows1 which betake those birds that are bound in snares of their desires1 and are subject to their hopes and fears4 #ai4 ,we sir1 have always placed our reliance on the peace and contentment of our souls1 and never allow ourselves to fall into error1 of taking the insubstantials for substantial4 #bj4 ,we are quite content with what simple nature requires and affords1 and are entirely free from those cares and endeavours which are attended with pain4 ,we live only to pass our time in this our own and lonely lodging 7which is allotted to us by providence74 #ba4 ,we neither wish to live long to wallow in our bodily enjoyments nor desire death to avoid the retribution of our acts2 but live as long as we have to live1 and die when death comes upon us4 7,neither love thy life nor hate1 but live well how long or short permit to heaven4 ,milton74 #bb4 ,we have seen the changeful states of mankind1 and witnessed many instances of the vicissitudes of human affairs1 and have thereby banished all sorts of levity from our bodies and minds4 7,lit4 the restlessness of body and mind74 #bc4 ,by the constant light of our internal spirit1 we are kept from the sight of all sorrow and grief2 and from our seat on the height of the kalpa tree1 we clearly see the course of the world and the changes of time4 7,the kalpa tree of desire is at once the tree of life and knowledge of the garden of paradise1 because both of them are equally desirable to man2 and any one who is seated above this tree1 must know all things by his all knowingness and immortality as the soul of ,bhusunda74 #bd4 ,though we are wholly unacquainted with the changes of days and nights1 on this high pinnacle of our heavenly mountain 7where there is the eternal sunshine of ,divine presence72 yet we are not ignorant of the vicissitudes of the times and events1 in the solar and sublunary worlds which roll incessantly below us4 #be4 ,though our habitation in the cell of this ,kalpatree1 is ever illumined by the light of gems which are inlaid in it2 yet we can know the course of time by the respirations of our breath1 which as a chronometer informs us with the regular course of time4 7,the ajap or breathings indicate the succession of time1 as any time piece or the course of days and nights74 #bf4 ,knowing what is real from all that is unreal1 ,i have desisted from my pursuit after unrealities1 and settled in my knowledge of the true reality2 and by forsaking its natural fickleness1 my mind is practised to rest at all times in its perfect peace and tranquillity4 7,the mind is no more troubled with the tempting trifles of the world1 after it has come to know their falsity and vanity74 #bg4 ,we are not led to the snare of false worldly affairs1 nor frightened like earthly crows in our hankering after food by the hissings of men4 #bh4 ,it is by the serene light of the supreme felicity of our souls1 and by the virtue of the unalterable patience of our minds1 that we look into the errors and delusions of the world1 with out falling in them ourselves4 #bi4 ,know great sage1 that our minds remain unruffled1 even under the shock of those dangers and perils1 which ruffle the tempers and understandings of ordinary people2 just as the pure crystal remains unstained by the blackest hues that environ it all around4 #cj4 ,the course of the world1 appears very smooth and pleasant in its first beginning2 but upon mature consideration1 it proves to be frail1 fickle and false1 as one goes on in it4 #ca4 ,thus all living beings are seen to pass away1 and whether to return here again or not1 no body can tell2 what then is it that we must fear 7knowing death and demise to be the unavoidable doom of nature74 #cb4 ,as the course of streams runs continually to the ocean1 so the progress of life tends incessantly to the depth of eternity2 but we that stand on the border of the great ocean of eternity1 have escaped from being carried away by the current of time4 #cc4 ,we neither cling to our life nor fling it away1 but bear it as well as we may1 and remain as airy orchids1 lightly touching and unattached to their supporting arbour4 #cd4 ,it is more over by the good of the best sort of men1 who are beyond the reach of fear1 sorrow and pain like yourself2 that we have been set free from all sorts of malady4 #ce4 ,from the examples of such persons1 our minds have become cold1 and unconcerned about the affairs of busy life2 and are employed only in scanning truth and the true nature of things4 7,blessed are they that meditate on the laws of ,god both day and night74 #cf4 ,our souls finding their rest in their unchangeable and unperturbed state1 have the fullness of their light and delight1 as the sea has its flux of floodtide at the rising of the full and new moon upon its bosom4 7,the flood of spiritual light in the soul1 resembling the flood of hightide in the sea74 #cg4 ,sir1 we were as highly pleased at your presence here at this time1 as the milky ocean was overflown at its churning by the ,mandara mountain4 7,the ,mandara mountain is said to have been the resort of the remnants of men at the great deluge1 and was used by them as their churning stick1 to recover their lost properties from the depth of the waters4 ,the recovery was rather joyous to the men than it could be to the sea74 #ch4 ,sir1 ,we do not account any thing as more precious and more favourable unto us1 than that the holy saints that have nothing to desire1 should take pains to pay their kind visit to our humble cell4 #ci4 ,what do we gain from our enjoyments1 which are pleasant for the time being1 and lose their zest the next moment2 it is the company of the great and good only1 that gives the best gifts like the philosopher's stone4 #dj4 ,you sir1 who are cool and grave in your nature1 and soft and sweet and slow in your speech1 are like the beneficent bee1 that sits and sips the juice from the flowers in the three worlds1 and converts it to the sweet balm of honey4 #da4 ,i ween1 ,o spiritual ,sage6 all my sins to be removed at your blessed sight1 and the tree of my life to be blest with its best fruit of spiritual bliss1 which results from the society of the virtuous1 and whose taste removes all diseases and dangers4 ,,chapter ,,xxi4 ,,explanation ,,of ,,the ,,cause ,,of ,,the ,,crow',s ,,longevity4 ,argument4--,the eminence of the kalpa tree1 and its durability in all ages4 ,the doings of destiny1 and the results of past reminiscence4 ,vhusunda continued4 ,this kalpa tree whereon we dwell remains firm and unshaken amidst the revolutions of ages and the blasts of all destroying cyclones and hurricanes4 7,figuratively said of human desires1 which continue with the soul through all the vicissitudes of life1 and all its endless transmigrations1 so says 7,sanskrit3 klah krnati gacchatyyustadapi namunchatysrbayuh747 #b4 ,this arbor of desire is inaccessible to other people dwelling in all worlds2 it is therefore that we reside here in perfect peace and delight1 and without disturbance of any kind4 7i4e4 ,we dwell on the firm rock of our secret hopes and expectations1 where no body can obtrude upon us1 and of which no external accident has the power to despoil us74 #c4 ,when ,heranykha the gigantic demon of antediluvian race1 strove to hurl this earth with all its septuple continents into the lowest abyss1 even then did this tree remain firm on its roots1 and on the summit of this mountains4 #d4 ,and then as this mountainous abode of the gods1 stood trembling with all other mountains of this earth 7on the tusk of the divine ,varha or boar71 even then did this tree remain unshaken on its firm basis4 #e4 ,when ,nryana supported this seat of the gods on his two arms 7i4e4 the ,meru71 and uplifted the mandara mount on the other two1 even then did this tree remain unshaken4 #f4 ,when the orbs of the sun and moon1 shook with fear1 at the tremendous warfare of the gods and demons1 and the whole earth was in a state of commotion and confusion1 even then did this tree stand firm on its root4 #g4 ,when the mountains were up-rooted by the hail-storms blowing with tremendous violence1 and sweeping away the huge forest trees of this mount of ,meru1 even then was this tree unshaken by the blast4 #h4 ,when the mount ,mandara rolled into the milky ocean1 and gusts of wind filling its caverns 7like canvases of a vessel71 bore it afloat on the surface of the water2 and the great masses of diluvian clouds rolled about in the vault of heaven1 even then did this tree remain steadfast as a rock4 #i4 ,when this mount of ,meru was under the grasp of ,klanemi and was going to crush by his gigantic might 7with its inhabitants of the gods71 even then this tree remained steady on its roots4 #aj4 ,when the siddhas were blown away by the flapping wings of ,garuda--the king of birds1 in their mutual warfare for this ambrosial fare1 even then this remained unmoved by the wind4 #aa4 ,when the snake which upholds the earth1 was assailed by ,rudra in the form of ,garuda1 who shook the world by the blast of his wings1 even then was this tree unshaken by the wind4 #ab4 ,when the flame of the last conflagration1 threatened to consume the world with the seas and mountains2 and made the snake which supported the earth on his hoods1 throw out living fire from all his many mouths1 even then this tree was neither shaken nor burnt down by the gorgeous and all devouring fire4 #ac4 ,such being the stability of this tree1 there is no danger ,o ,sage6 that can betake us here1 as there is no evil than can ever betide the inhabitants of heaven4 ,how can we1 ,o great ,sage6 be ever exposed to any danger1 who are thus situated in this tree which defies all casualties4 ,we are out of all fear and danger as those that are situated in heaven4 7,the object of one's desire is in a manner his highest heaven74 #ad4 ,vasishtha rejoined3 ,but tell me1 ,o ,sagely bird6 that has borne with the blasts of dissolution1 how could you remain unhurt and unimpaired1 when many a sun and moon and stars have fallen and faded away4 #ae4 ,bhusunda said3 ,when at the end of a kalpa period1 the order of the world and laws of nature are broken and dissolved2 we are then compelled to forsake our nest as an ungrateful man alienates his best friend4 #af4 ,we then remain in the air freed from our fancies1 the members of the body become defunct of their natural functions1 and the mind is released from its volitions4 #ag4 ,when the zodiacal suns shine in their full vigour1 and melt down the mountains by there intense heat1 ,i then remain with my understanding2 under the influence of ,varuna's mantra or power4 7,varuna the god of water is said to be allied with the human soul1 which is a watery substance74 #ah4 ,when the diluvian winds blow with full force1 and shatter and scatter the huge mountains all around1 it is then by minding the prvat mantra1 that ,i remain as fixed as a rock4 7,vasishtha has explained the meaning of this mantra in the latter part of the ,nirvna prakarana74 #ai4 ,when the earth with its mountains is dissolved into water1 and presents the face of an universal ocean over its surface2 it is then by virtue of the vyu mantra or my volatile power1 that ,i keep myself aloft in the air4 #bj4 ,i then convey myself across this visible world1 and rest in the holy state of the spotless spirit2 and remain in a state of profound sleep1 without any agitation of the body and mind4 #ba4 ,i remain in this torpid state1 until the lotus-born ,brahm is again employed in his work of creation1 and then ,i re-enter into the limits of the re-created world1 where ,i settled again on this arbour of desire4 7,the departed soul is free from desire1 which it re-assumes to itself upon its re-entrance into life74 #bb4 ,vasishtha said3 ,tell me1 ,o lord of birds1 why the other ,yogis do not remain as steady as you do by your dhran or fixed attention4 #bc4 ,bhusunda replied1 ,o venerable sir6 ,it is because of the inseparable and overruling power of destiny1 which no body can prevent or set aside2 that ,i am doomed to live in this wise and others in their particular modes of life4 #bd4 ,none can oppose or remodel what must come to pass on him2 it is nature's law that all things must be as they are ordained to be4 7,there is no helping for what is destined to happen1 what is allotted1 can not be averted74 #be4 ,it is because of my firm desire that things are so fixed and allotted to my share1 that they must so come to pass to my lot at each kalpa and over again1 and that this tree must grow on the summit of this mountain1 and ,i must have my nest in its hollow4 7,the heart is the hollow of the tree of the body1 and the soul is the bird that is confined there of its own desire74 #bf4 ,vasishtha said3 ,you sir1 are as longeval as our salvation is diuturnal1 and are able to guide us in the paths of truth2 because you are sapient in true wisdom1 and sedate in your purpose of ,yoga or deep meditation4 #bg4 ,sir1 you have seen the many changes of the world1 and have been experienced in all things in the repeated course of creations2 must be best able to tell me the wonders that you have witnessed during the revolution of ages4 #bh4 ,bhusunda replied--,i remember1 ,o great sage6 the earth beneath this mount of ,meru to have been once a desolate land1 and having no hill or rock1 nor trees1 plants or even grass upon it4 7,this was the primeval state of the earth1 when nothing grew upon it1 and agrees with what the ,persian sophist thinks with regard to the priority of the soul to all other created things1 as manan wakt budam ke nechak nabud ,i existed when there is nothing in existence74 #bi4 ,i remember also the earth under me1 to have been full of ashes for a period of myriads and centuries of years4 7,this was the age after the all devouring conflagration on earth74 #cj4 ,i remember a time when the lord of day--the sun was unproduced1 and when the orb of the moon was not yet known1 and when the earth under me was not divided by day and light1 but was lighted by the light of this mount of ,meru4 #ca4 ,i remember this mountain throwing the light of its gems on one side of the valley below it1 and leaving the other in utter darkness2 and resembling the lokloka mount presenting its light and dark side to the people on either side of the horizon4 7,the sun is said to turn round the ,meru1 and the day and night as he is on one or the other side of this mountain74 #cb4 ,i remember to have seen the war rising high between the gods and demons1 and the flight and slaughter of people on all sides of the earth4 #cc4 ,i remember to have witnessed the revolution of the four yuga-ages of the world1 and the revolt of the haughty and giddy assyrians--asuras all along2 ,i have also seen the ,daitya--demons driven back to the wall4 #cd4 ,i remember the spot of the earth1 which was borne away beyond the boundaries of the universal flood2 and recollect the cottage of the world1 to have only the increate three 7the ,holy triad7 left in it4 #ce4 ,i remember to have seen no other creature on earth1 except the vegetable creation for the long duration of one half of the four yuga-ages4 7,the earth was covered with jungle for a long period after the great flood74 #cf4 ,i also remember this earth to be full of mountains and mountainous tracts1 for the space of full four yugas2 when there were no men peopled on earth1 nor their customs and usages got their ground in it4 #cg4 ,i remember to have seen this earth filled with the bones of dead ,daityas and other fossil remains1 rising in heaps like mountains1 and continuing in their dilapidated and crumbling state for myriads of years4 7,these are the fossil remains of the monsters of the former world74 #ch4 ,i remember that formless state of the world1 when darkness prevailed over the face of the deep1 when the serpentine support of the earth fled for fear1 and the celestials left their etherial courses2 and the sky presented neither a bird or the top of a tree in it4 #ci4 ,i remember the time when the northern and southern divisions 7of ,india71 were both included under the one boundary mountain 7of ,himalaya72 and ,i remember also when the proud vindhyan vied to equal the great ,meru4 #dj4 ,i remember these and many other events1 which will be too long to relate2 but what is the use of long narrations1 if you will but attend to my telling you the main substance in brief4 #da4 ,i have beheld innumerable ,munis and manwantaras pass away before me1 and ,i have known hundreds of the quadruple yugas glide away one after the other1 all of which were full of great deeds and events2 but which are now buried in oblivion4 #db4 ,i remember the creation of one sole body named ,virt in this world1 when it was entirely devoid of men and asuras in it4 #dc4 ,i remember that age of the world1 when the ,brahmans were addicted to wine and drunkenness1 when the ,sudras were out casted by the ,suras 7,aryans72 and when women had the privilege of polyandry 7which is still practised among the ,pariahs of ,deccan74 #dd4 ,when the surface of the earth presented the sight of one great sheet of water 7after the deluge71 and entirely devoid of any vegetable produce upon it2 and when men were produced without cohabitation of man and woman1 ,i remember that time also 7when ,bhrigu and the patriarchs were born in this manner74 #de4 ,i remember that age of the world1 when the world was a void1 and there was no earth or sky nor any of their inhabitants in it1 neither men nor mountains were in existence1 nor were there the sun and moon to divide the days and nights4 #df4 ,i remember the sphere of heaven shrouded under a sheet of darkness1 and when there was no ,indra nor king to rule in heaven or earth1 which had not yet its high and low and middle classes of men4 #dg4 ,it was after that1 the ,brahm thought of creating the worlds1 and divided them into the three spheres of the upper1 lower and the intermediate regions4 ,he then settled the boundary mountains1 and distinguished the ,jambudvpa or the continent of ,asia from the rest4 #dh4 ,then the earth was not divided into different countries and provinces1 nor was there1 the distinctions of cast and creed1 nor institutions for the various orders of its people4 ,there was then no name for the starry frame1 nor any denomination for the polar star or its circle4 #di4 ,it was then that the sun and moon had their birth1 and the gods ,indra and ,upendra had their dominions4 ,after this occurred the slaughter of ,hiranya-,kasipu1 and the restoration of the earth by the great ,varaha or boar like incarnation of ,vishnu4 #ej4 ,then there was the establishment of kings over the peoples on earth1 and the revelation of the ,vedas given to mankind2 after this the ,mandara mountain was uprooted from the earth1 and the ocean was churned by the gods and giant races of men4 #ea4 ,i have seen the unfledged ,garuda or bird of heaven1 that bore ,vishnu on his back2 and ,i have seen the seas breaking in bays and gulfs4 ,all these events are remembered by me as the latest occurrences in the course of the world1 and must be in the memory of my youngsters and yourself likewise4 #eb4 ,i have known in former ages the god ,vishnu with his vehicle of ,garuda1 to have become ,brahm with his vehicle of swan1 and the same transformed to ,siva having the bull for his bearer and so the vice-versa4 7,this passage shows the unity of the ,hindu trinity1 and the interchangeableness of their persons1 forms and attributes74 ,,chapter ,,xxii4 ,,account ,,of ,,past ,,ages4 ,argument4--,the various ,events of bygone days1 and the changes in the order of things in the world4 ,bhusunda continued3--,moreover ,i will tell you sir1 many other things that ,i remember to have occurred in the course of the world1 and under the flight of by gone times4 ,i remember the births of the seers ,bharadwja1 ,pulasta1 ,atri1 ,nrada1 ,indra1 the ,marchis and yourselves also4 #b4 ,i bear in my mind the venerable ,pulaha1 ,uddlaka1 kratu1 ,bhrigu1 ,angiras and ,sanatkumra1 ,bhringi and ,ganesa1 and ,skanda and others in their train1 who were known as ,siddharshis or consummate sages of yore4 #c4 ,i retain the memory of ,guar1 ,sarasvat1 ,laxm1 ,gayatr and many more famous females1 who are reckoned as female personifications of divine attributes4 ,i have seen the mountains ,meru1 ,mandara1 ,kailsa1 the ,himalayas and the ,dardura hills4 #d4 ,i carry in my memory the exploits of the demons ,hiranyksha1 ,klanim1 ,hayagrva1 ,hiranya ,kasipu1 ,vati and ,prahlda and many others of the ,dnava or ,demoniac race4 #e4 ,i keep in my mind the remembrance of the renowned ,sibi1 ,nyanku1 ,prithu1 ,vainya1 ,nala1 ,nbhga1 ,mandhta1 ,sagara1 ,dilipa and ,nahusa kings of men and rulers of earth4 #f4 ,i know by heart the names of ,atriya1 ,vyasa1 ,vlmki1 ,sukadeva1 ,vtsyayana and other sages1 and know by rote the names of ,upamanyu1 ,manimanki1 ,bhagratha and other pious princes of old4 #g4 ,so there are many things of remote past times1 and others of later ages and some relating to the present age2 all of which are imprinted in the memory1 wherefore it is needless to recount them over again4 #h4 ,o thou ,sagely son of ,brahm6 ,i remember thy eight births1 in the eight different epochs of the world1 and this is verily thy eight births in which thou hast become a guest to my nest4 #i4 ,you are at one time born of air1 and at another of heavenly fire2 you are some time produced from water1 and at others from empty vacuity or of the solid rock4 7i4e41 formed of one or other of these elementary bodies at different periods of the world74 #aj4 ,the constitution of created bodies1 conforms us with the nature of the principle elements of which they are formed2 and the positions of heavenly bodies1 have a great influence on their production4 ,i have witnessed three such formations of the world composed of igneous1 aqueous and terrene substances at different times4 #aa4 ,i remember ten repeated creations1 in which the usages of people were uniform and alike2 and the gods were settled in their abodes 7i4e41 the ,aryans led nomadic life74 ,they were coeval with the ,asuras whom they braved in battle1 and were located in their homestead4 #ab4 ,i saw the earth sinking five times under1 and lifted up as many times by the divine ,kurmamanantara1 or incarnation of ,vishnu in the form of the tortoise1 from below the overflowing ocean4 #ac4 ,i witnessed the great tumult of ,suras and ,asuras or the ,gods and demi-gods1 in uprooting and uplifting the ,mandara mountain1 for churning out the last ambrosia from underneath the ocean for twelve times over4 7,the meaning of ,samudara manthana or churning of the sea1 seems to be the refining of the salt water of the deluging sea74 #ad4 ,thrice have seen the imposing ,hiranyksha1 that levied his tax upon the gods in heaven1 hurling the fruitful earth with all her balmy and medicinal plants underneath the ocean4 #ae4 ,i beheld ,hari to have come down six times in the shape of ,renuka's son or ,parashurma1 and extirpate the ,kshetriya race at the intervals of very long periods4 #af4 ,i remember1 ,o ,sage6 the return of a hundred kaliyuga ages1 and a hundred incarnations of ,hari in the form of ,buddha1 and as the son of royal ,suka or ,suddhadana in the land of ,kirata4 #ag4 ,i bear in my remembrance the overthrow of tripura thrice ten times by ,siva1 and the discomfiture of ,dakhas' ceremony for more than once by the irritated ,hara2 and ,i recall to my mind the downfall of ten ,indras by the offending ,god1 who bears the crescent moon on his forehead 7and the confinement of their thunder-bolts within the caverns of volcanoes glass74 #ah4 ,i recollect the battle that has been fought eight times between ,hari and ,hara1 and the first appearance of ,vishnu and ,siva1 jvaras or the cold typhoid fevers in these conflicts4 7,this means the rising of the malarious fevers of ,dinajpur1 which raged among the belligerent forces on both sides74 #ai4 ,i remember1 ,o silent ,sage6 the difference in the intellects of men at every succeeding age1 and the various readings of vedas at the ceremonial observances of mankind4 7,this means the varieties of reading of the vedas as pointed in the prati skha1 and the difference of phonetic intonation as shown in the sikshas1 have greatly tended to the depravity of vedic recitation1 and consequently to their inefficacy in producing their desired consequence also74 #bj4 ,o sinless saint6 ,the ,purnas also though they agree in the main substance1 are so full of interpolations1 that they have been greatly multiplied in successive ages4 7,it is quite true of works in manuscript and without their gloss74 #ba4 ,i remember also many historical works1 which have been composed by authors learned in the vedas in the succeeding ages4 7,these works are called ,itihsas or legendary accounts1 as the epics of ,rmyana and ,mahbhrata by ,vlmki and ,vysa respectively74 #bb4 ,i have the recollection of the other wondrous composition of legendary accounts1 under the title of the ,mahrmyana a work comprising one hundred thousand slokas or tetrastichs1 and replete with sound wisdom4 7,this was revealed by ,brahm to ,vasishtha and ,viswmitra74 #bc4 ,this work presents the conduct of ,rma for the imitation of the men1 and sets the misbehaviour of ,rvana to the opprobrium of mankind4 ,this precept contains the essence of all wisdom1 and serves as the luscious fruit of the tree of knowledge1 placed in the palm of all people4 7,the substance of these instances is1 that virtue is true happiness below and vice is bane of life74 #bd4 ,this work is composed by ,vlmki1 who will compose some others also in time2 and these you will come to know1 when they will be presented to world in time 7as ,i have known them before hand by my foreknowledge of things1 gloss7 7,this work is called ,vasishtha ,rma samvda in the form of a dialogue as those of ,socrates and ,plato74 #be4 ,this work whether it is a composition of ,vlmki1 or the composition of some other person1 is published for the twelve times1 and is now going to be almost forgotten by men4 #bf4 ,the other work of like importance1 is known under the name of ,bhrata2 ,i remember it to have been written by ,vysa at first1 but is becoming obsolete at present4 #bg4 ,whether it is the composition of person known by the name of ,vysa1 or a compilation of some other person1 it has up to this time undergone its seventh edition1 and is now going fastly to be forgotten4 #bh4 ,i remember also1 ,o chief of ,sages6 many tales and novels and other sstras1 composed in every age and ,yuga2 which have been written in a variety of styles and diction4 #bi4 ,o good sage6 ,i remember to have seen also many new productions and inventions1 following one another in succeeding age2 and it is impossible to enumerate this innumerable series of things4 #cj4 ,i remember the ,lord ,vishnu descending many times on earth1 for the destruction of ferocious ,rksasas1 and is now to appear here the eleventh time under the appellation of ,rma4 #ca4 ,i know the lord ,hari to have thrice come down in his form of ,nrisinha or leonine man1 and thrashed the demon ,hiranyakasipu as many times1 as a lion kills a gigantic elephant4 7i4e4 ,although the gods are of smaller forms and figures1 yet they got the better of the giants1 by means of their better arms and knowledge of warfare74 #cb4 ,vishnu is yet to be born in his sixteenth incarnation at ,vasudeva's abode1 for the purpose of rescuing the earth from the burthen of the oppression of its tyrannic lords and despots4 #cc4 ,this cosmic phenomenon is no reality1 nor it is even in existence2 it is but a temporary illusion1 and appears as bubble of water to disappear in next moment4 #cd4 ,this temporary illusion of the phenomenals1 rises and sets in the conscious soul of its own accord2 as the boisterous billows heave and subside themselves in the bosom of the waters4 #ce4 ,i have known the world to be sometimes uniform in its course and in the state of things1 at others there is a partial difference in their nature and order1 and again total change has also been observed to take place in the constitution of things4 7,nature is never uniform1 but all are subject to change more or less from its original state74 #cf4 ,i remember the former nature and state of things1 and the manner and actions of bygone people and the usages of those times2 ,i saw them give room to others in their turn and those again to be displaced by others4 7,he that wants an even uniformity to see1 expects what never had been1 nor ever will be74 #cg4 ,every ,manwantara or revolution of time2 is attended ,o ,brahman6 with a reversion in the course of the world2 and a new generation is born to supplant the old men of renown4 #ch4 ,i have then a new set of friends and a new train of relatives2 ,i get a new batch of servants1 and a new habitation for my dwelling4 #ci4 ,i had to remain some times in my solitary retreat by the side of the ,vindhyan range1 and some times on the ridge of the ,sahya ,mountain4 ,i had at other times my residence on the ,dardura ,hills1 and so my lodging is ever shifting from one place to another and never fixed in any spot forever4 7,the ,dardura is the ,dardue ,hill in ,afghanistan74 #dj4 ,i have often been a resident of the ,himalayas1 and of the ,malaya ,mountain in the ,south of ,india1 and then led by destiny as described before1 ,i have found my last abode on this mount of ,meru4 #da4 ,by getting to it1 ,i built my nest on the branch of an ,amra or mango tree1 and continued to live there1 ,o chief of the ,munis6 for ages and time without end4 #db4 ,it is by my pristine destiny that this tree has grown here for my residence1 therefore1 ,o sage6 ,i can have no release from this body of mine to come to my desirable end4 7i4e4 the soul like a bird is destined by its prior acts1 to endless transmigrations in material bodies1 which are compared to its habitable trees1 and from which it can have no release1 although it pines for its dis-embodied liberation1 as a decrepit old man wishes to get loose of his loathsome body74 #dc4 ,it is by appointment of the predestination1 that the same tree has grown here in the form of the kalpa arbour1 which preserves the beauty even now1 as it did at the time when my father ,chanda had been living4 #dd4 ,being thus pre-ordained by destiny ,i was settled in this place1 when there had been no distinction of the quarters of heaven as the north or east1 nor of the sky or mountain4 #de4 ,then the north was on another side1 and this ,meru was in another place2 ,i was then one and alone1 and devoid of any form or body1 and was as bright as the essence1 which is never shrouded by the darkness of night4 #df4 ,after awaking from the insensibility of my trance 7at the beginning of another kalpa creation or of my generation71 ,i saw and recognized all the objects of creation 7as one comes to see and know the things about him after waking from the forgetfulness of his sleep72 and knew the situations of the ,meru and other hills and dales from the positions of the stars1 and the motions of heavenly bodies4 #dg4 ,the site of the polar circle of ,meru and the course of the planets being changed in different creations1 there ensues an alteration of the points of the compass1 and a difference in the sides of the quarters2 therefore there is nothing as a positive truth1 except our conception of it such and such4 #dh4 ,it is the vibration of the soul1 that displays these wonderful conceptions in the mind2 and excites the various phenomena in nature4 ,it converts a son to a father and makes a son of the father1 and represents a friend as a foe and again shows a foe in the light of a friend4 7,hence there is no such thing as a positive certainty1 but becomes transmutable to one in opposite nature1 as the father supports the child in its youth1 and is supported by the boy in his dotage74 #di4 ,i remember many men to become effeminate1 and many women also to grow quite masculine2 and ,i have seen the good manners of the golden age to prevail in ,kali yuga1 and those of ,iron-age gaining ground in its preceding ages4 #ej4 ,i have seen also many men in the ,tret and ,dwpara ,yugas or the silver and brazen ages of the world1 that were ignorant of the ,vedas and unacquainted with their precepts2 and followed the fictions of their own invention which led them to heterodoxy4 #ea4 ,i remember also ,o ,brahman6 the laxity of manners and morals among the gods1 demi gods and men since the beginning of the world4 #eb4 ,i remember after the lapse of a thousand cycles of the four ,yuga ages1 that ,brahm created from his mind some aerial beings of unearthly forms2 and these spiritual beings occupied a space extending over ten cycles of creations4 #ec4 ,i remember likewise the varying positions and boundaries of countries1 and also the very changing and diversified actions and occupations of their people4 ,i remember too the various costumes and fashions and amusements of men1 during the ceaseless course of days and nights in the endless duration of time4 ,,chapter ,,xxiii4 ,,desire ,,of ,,tranquillity ,,and ,,quiescence ,,of ,,the ,,mind4 ,argument4--,relation of the vices and virtues which hasten and prevent death1 and the peace and rest of the mind which is sought after by mankind4 ,vasishtha rejoined3--,i then besought the chief of the crows1 that was stationed on one end of a branch of the kalpa tree1 to tell me how he was not liable to fall into the hands of death1 when all other animals moving about the expanse of the world1 are doomed to be crushed under its all devouring jaws4 #b4 ,bhusunda replied1 ,you sir1 that know all things and would yet ask me to tell that you know full well4 ,such bidding of my master emboldens your servant to speak out where he should otherwise hold his tongue4 #c4 ,yet when you desire me to tell1 ,i must do it as well as ,i can1 because it is deemed to be the duty of a dependant1 to carry out the commands of their kind masters4 #d4 ,death will not demolish the man1 who does not wear on his bosom the pearl-necklace of his vicious desires2 as a robber does not kill a traveller that has not the pernicious chain of gold hanging on his breast4 #e4 ,death will not destroy the man whose heart is not broken down by sorrows1 whose breast is not sawed as a timber by the friction of his sighs1 and whose body is not worsted by toil like a tree by canker worms4 #f4 ,death will not overtake the man1 whose body is not beset by cares like a tree by poisonous snakes1 lifting their hoods above its head2 and whose heart is not burnt by its anxieties1 like a wood by its enraging fire4 #g4 ,death will not prey upon the person1 which is not vitiated by the poison of anger and enmity1 and cavity of whose heart does not foster the dragon of avarice in its darkness1 and whose heart is not corroded by the canker of cares4 #h4 ,he is not carried away by the cruel hand of death1 whose body is not already fried by the fire of his resentment1 which like hidden heat of the submarine fire1 sucks up the waters of reason in the reservoir of the mind4 #i4 ,death will not kill the person whose body is not inflamed by the fiery passion of love2 which like the wild fire consumes the hoarded corn of good sense1 and as a pair of sharp scissors rives the heart strings of reason4 #aj4 ,death doth not approach the man1 that puts his trust in the one pure and purifying spirit of ,god1 and hath the rest of his soul in the lap of the supreme soul4 #aa4 ,death does not lay hold on the person that is firm and sedate in the same posture and position1 and does not ramble like an ape from one tree to another1 and whose mind is a foreigner to fickleness4 #ab4 ,thus then the mind being settled in unalterable state of calm repose in its ,maker1 it is no more possible for the evils and diseases of this world1 to overtake it at any time4 #ac4 ,the fixed and tranquil mind1 is never overtaken by the sorrows and diseases of the world2 nor it is liable to fall into the errors and dangers1 which betide the restless mob here below4 #ad4 ,the well composed mind1 hath neither its rising nor setting1 nor its recollection nor forgetfulness at any time or other4 ,it has not its sleeping or waking state1 but has its heavenly revery which is quite distinct from dreaming4 #ae4 ,the vexatious thought which take their rise from vitiated desire and feelings of resentment and other passions1 and darken the region of the heart and mind1 can never disturb the serenity of those souls1 which have their repose in the ,supreme ,spirit4 #af4 ,he whose mind is enrapt in holy meditation1 neither gives away to nor receives anything from others1 nor does he seek or forsake whatever he has or has not at any time4 ,he does his duties always by rote as he ought without expectation of their reward or merit4 #ag4 ,he whose mind has found its repose in holy meditation1 has no cause of his repentance1 for doing any misdeed for his gain or pleasure at any time4 #ah4 ,he has enough of his gain and an excess of his delight and a good deal of every good1 whose mind has met with the grace of his ,god4 7,he that has the grace of ,god1 has every thing given and added to him74 #ai4 ,therefore employ your mind1 to what is attended with your ultimate good and lasting welfare2 and wherein there is nothing of doubt or difficulty1 and which is exempt from false expectation4 #bj4 ,exalt your mind above the multiplicities of worldly possessions1 which the impure and unseen demon of evil presents for the allurement of your heart1 and settle it in the unity of the ,divinity4 7,so did ,satan attempt in vain to tempt our ,lord to worldly vanities and all its possessions74 #ba4 ,set your heart to that supreme felicity which is pleasant both in the beginning and end1 and even delectable to taste2 that is pleasant to sight1 sweet to relish1 and is wholesome in its effect4 #bb4 ,fix your mind to what is sought by all the good and godly people1 which is the eternal truth and the best diet of the soul1 from its beginning and during its course in the middle and end and throughout its immortality4 #bc4 ,apply your mind to what is beyond your comprehension1 which is the holy light1 which is the root and source of all1 and wherein consists all our best fortune and the ambrosial food for our souls4 #bd4 ,there is no other thing so very permanent or auspicious among immortals or mortals1 and among the gods and demigods1 ,asuras and ,gandharvas1 and ,kinnaras and ,vidydharas1 nor among the heavenly nymphs1 as the spiritual bliss of the soul4 #be4 ,there is nothing so very graceful or lasting1 to be found in cities and mountains and in the vegetable creation1 nor among mankind and their king1 nor any where in earth or heaven as this spiritual felicity4 #bf4 ,there is nothing steady or graceful1 among the ,nga-snake or ,asura races and their females1 and in the whole circles of infernal region4 #bg4 ,there is nothing so lovely and lasting in the regions above and below and all around us1 and in the spheres of all other worlds1 so very graceful and durable as the lasting peace of mind4 #bh4 ,there is nothing that is felicitous or persistent in this world1 amidst all its sorrows and sicknesses and troubles which encompass all about4 ,all our actions are for trivial matters and all our gains are but trifles at best4 #bi4 ,there is nothing of any lasting good1 in all those thoughts which employ the minds of men and gladden their hearts1 and which serve at best to delude the sapient to the fickleness of their spirits4 #cj4 ,no permanent good is derived from the ever busy thoughts and volitions and nolitions of mankind1 which tend at best to trouble their minds1 as the ,mandara mountain disturbed the waters of the deep1 at the time of its churning by the gods and demons4 #ca4 ,no lasting good results to any body from his continuous exertions1 and various efforts about his gain and loss even at the edge of the sword 7i4e41 even at the peril of one's life74 #cb4 ,neither is the sovereignty of the whole earth so great a boon1 nor is one's elevation to the rank of a deity in heaven so great a blessing2 nor even is the exaltation of one to the position of the world supporting serpent so great a gain1 as the sweet peace of mind of the good4 #cc4 ,it is of no good to trouble the mind1 with its attention to all the branches of learning1 nor is it of any advantage to one to employ his wits and enslave his mind to the service of another1 nor of any use to any body1 to learn the histories of other people1 when he is ignorant of himself and his own welfare4 #cd4 ,it is of no good to live long1 under the trouble of disease and the sorrow of life4 ,neither is life or death1 nor learning nor ignorance1 nor heaven or hell any advantage or disadvantage to any body1 until there is an end of his desires within himself4 #ce4 ,thus these various states of the world and all worldly things1 may appear gratis to the ignorant vulgar1 but they afford no pleasure to the learned who knows their instability4 7,hence longevity and stability depend on one's reliance in the eternal ,god1 and not on the transient world74 ,,chapter ,,xxiv4 ,,investigation ,,of ,,the ,,living ,,principle4 ,argument4--,disquisition of the ,arteries and organs of the body4 ,the seat of life and its actions4 ,bhusunda continued3--,all things being thus unstable1 unprofitable and unpleasant to man1 there is one reality only in the view of the wise1 which is beyond all error and imperishable1 and which though present in all things and all places1 transcends the knowledge of all4 #b4 ,this essence is the soul or self1 and its meditation is the remover of all sorrow and affliction4 ,it is also the destroyer of the erroneous vision of the world1 which has passed every man1 and biased his understanding by his long habit of thinking this phantom of his dream as a sober reality4 #c4 ,spiritual contemplation dawns in the clear atmosphere of the unpolluted mind1 and traverses amidst its whole area like the solar light1 and it destroys the darkness of all sorrows and erroneous thought which over spreads it4 #d4 ,divine meditation being unaccompanied by any desire or selfish view1 penetrates like the moon-beams through the darkness of the night of ignorance4 #e4 ,this spiritual light is easily obtainable by ,sages like you1 and too difficult to be retained 7dhran7 by brutes like ourselves4 ,because it is beyond all imaginable resemblance1 and is known by the ravished ,sages as the transcendent light4 #f4 ,how can a man of common understanding come to the knowledge of that thing1 which is an associate to the clear understanding of the meditative ,sage only4 #g4 ,there is a little resemblance of this spiritual light1 with the intellectual light of philosophers1 whose minds are enlightened by the cooling moon-beams of philosophy1 as those of the inspired saints are illumed with spiritual light4 #h4 ,among the associates of spiritual knowledge1 there is one particularly friendly to me1 which alleviates all my sorrows1 and advances my prosperity1 and this relates to the investigation of the vital breath which is the cause of life4 #i4 ,vasishtha said3 ,after speaking in this manner the ,sagely bird ,bhusunda held his silence1 when ,i calmly joined my rejoinder1 and adduced my question to him by way of amusement1 though ,i was full well acquainted with the subject4 #aj4 ,i addressed him saying1 ,o thou long living bird1 and remover of all my doubts1 tell me truly1 my good friend1 what you mean by meditation of the vital breath 7which you say to be the cause of vitality74 #aa4 ,bhusunda replied3 ,you sir1 who are learned in the knowledge of ,vednta1 and sure remover of all doubts in spiritual science1 are now by way of joke only1 putting this question to me who am but a brute bird and an ignorant crow4 #ab4 ,or it may be to sound my shallow knowledge of the subject1 and to instruct me the rest in which ,i am imperfect1 that you like to have my answer to the question1 wherein ,i can lay no objection 7as no body is unprepared to know more and better of a subject74 #ac4 ,hear me1 tell you some thing relating to cogitation of vital breath1 which has the cause of ,bhusunda's longevity and the giver of ,bhusunda's spiritual knowledge4 #ad4 ,you see sir1 this beautiful fabric of the body1 supported upon the three strong pillars or posts of the three humours2 and having nine doorways about it4 7,the three humours are the bile1 phlegm and wind1 and the nine openings are the earholes1 nostrils1 the sockets of the eyes1 the mouth74 #ae4 ,this abode is occupied by its owner or the haughty house holder--,ahankra or egoism1 who dwells in it with his favourite consort ,puryashtak1 and his dependants of the ,tanmtras at all times4 7,these terms have been explained before74 #af4 ,you well know the inside of this house which ,i need not describe1 its two ears are as its two upper storied rooms1 the two eyes are as its two windows1 and the hairs on the head are as its thatched covering on the top of the house4 #ag4 ,the opening of the mouth is the great door way to the house1 the two arms are as its two wings2 and the two sets of teeth answer the strings of flowers1 which are hung on the gate way for its decoration4 #ah4 ,the organs of sense are the porters to this house1 and convey the sights and sounds1 flavours and feelings of things in to it4 ,these are enclosed by the great wall of the body1 and the two pupils keep watch on tower of this edifice4 #ai4 ,the blood1 fat and flesh form the plaster of this wall1 and the veins and arteries answer the strings to bind the bamboos of the bones together1 and the thick bones are the big posts that uphold this fabric4 #bj4 ,there are two tender nerves called ,id and ,pingal1 which lie and stretch along the two sides of this building4 #ba4 ,there are three pairs of lotus like organs formed of soft flesh and bones1 and these stretch up and down perpendicularly in the body1 and are attached to one stalk like artery connecting them with one another4 #bb4 ,then the etherial air which is inhaled through the nostrils1 supplies these lotiform organs with moisture1 as if it poured water at their roots1 and makes them shoot out in soft leaflets1 shaking gently at the breath of air1 passing incessantly through the lungs and nostrils4 #bc4 ,the shaking leaves agitate the vital air1 as the moving leaves of the trees in the forest1 increase the force of the current air in the firmament4 #bd4 ,the inflated vital air then passes in many ways1 through the holes of the entrails inside the body1 and extends to and fills all the pores and canals of the frame from top to bottom4 #be4 ,these then receive different appellations1 according to their course through the several1 and are denominated as the five fold vital airs of prna1 apna1 samna1 udna1 and vyna2 by them that are skilled in science of pneumatic4 7,the prna-vyu is the breathing of the nostrils1 the apna is the wind in ano1 samna is the air circulating through the whole body1 udna is the air of speech1 and the vyna is the air let out through the pores of the whole body74 #bf4 ,all the vital powers reside in the triple lotiform organ of the heart1 and thence extend up and down and on all sides like beams from the lunar disk4 #bg4 ,these vital powers are employed in passing in and out1 in taking in and letting out1 in rising and falling1 and also in moving throughout the body4 #bh4 ,the prna or air of life is said by the learned to be situated in the lotus formed organ of the heart1 which has also the power of moving the eyelids in their twinklings4 7,hence one's life time is measured both by the numbers of his breathings1 as also by that of the twinklings of his eye74 #bi4 ,this power some times assumes the form of touch or the feeling of perception1 and at others it takes the shape of breath by blowing through the nostrils4 ,some times it is seated in the stomach for culinary action1 and oft-times it gives utterance to speech4 #cj4 ,what more shall ,i say1 than that it is our lord--the air1 that moves the whole machine of the body1 as a mechanic models everything by means of his machinery4 #ca4 ,among these there are two principal airs1 by name of prna and apna1 which take their two different courses upward and downward1 the one is the breath of life and the other is the vitiated which is let out4 #cb4 ,it is by watching the course of these airs that ,i remain quiet at this place1 and undergo the vicissitudes of heat and cold1 as it is destined to the lot of the feathered tribe4 #cc4 ,the body is a great machine1 and the two airs are its indefatigable mover4 ,it has the sun and moon or the fire and moonlight1 shining in the midst of its heart4 #cd4 ,the body is a city and the mind is its ruler1 the two airs are as the car and wheel of the body2 while ,egoism is the monarch of this city1 and the eight members are as so many horses attached to the car of the body4 #ce4 ,thus by watching the motion of those airs 7i4e4 of the prna and apna--inspiration and expiration for the whole of my lifetime72 ,i find the course of my life to be as interminable1 as that of the continuity of my breathings4 7,the thought of continuity prolongs the course of life74 #cf4 ,the airs serve the body alike in all its states of waking1 dreaming1 and sound sleep1 and his days glide on imperceptibly who remains in his state of profound sleep4 7so the yogi remaining in his trance is utterly insensible of the course of time74 #cg4 ,these breaths being divided into a thousand threads1 according as they pass through the many canals of the body1 are as imperceptible as the white fibres passing inside the stalks of lotus plants4 #ch4 ,by watching the incessant course of vital airs1 as also by attending to the continued course of time1 and thinking in one self of the interminable course of his respirations1 and the moments of time and train of his thoughts1 as also by attempting to restrain their course by the habit and practice of prnyma1 that he is sure to lengthen the duration of his life in this world2 and attain to his eternal life in the next4 ,,chapter ,,xxv4 ,,on ,,sam,,dhi4 ,argument4--,on the ,breathings of ,inspiration1 ,respiration and ,expiration1 and their rise and fall from and in the spirit of ,brahma the origin and end of all4 ,vasishtha said3--,hear ,rma1 when the bird had said so far1 ,i interrupted him and said1 tell me1 ,o ancient seer1 how and what is the nature of the course of vital airs4 #b4 ,bhusunda replied3--,how is it1 ,o sage6 that you who know everything1 should propose this question to me as if it were in jest1 but as you ask this of me1 ,i must tell you all ,i know about it4 #c4 ,the vital breath1 ,o ,brahman6 is a moving force by its nature1 and is always suo motu in its own motion1 and pervades both in the inside and outside of bodies which its animates4 #d4 ,the apna or the emitting air also is a self motive power1 and in its incessant motion2 and is both within and without the living body1 in its downward or receding direction4 #e4 ,it is good for livings being to restrain these vitals breaths both in their waking and sleeping states1 and now hear me tell you1 ,o learned sage1 how it is to be effected for their best gain4 #f4 ,the internal vital air 7prna71 extends from the lotus-like heart to the crevice in the cranium1 its effort to come out 7by the mouth and nostrils71 is termed by the wise as rechaka or exhaled air4 7,the expiration coming out of the heart1 and reaching the cerebrum is called the rechaka breath74 #g4 ,the meeting of breaths at the distance of twelve inches from and below the nostrils1 is called the puraka or inhaling-breath4 7,this is termed the ,sanskrit3 vhyapraka or external inspiration74 #h4 ,it is also called ,puraka1 when the breath passes from without1 and enters within the inner apna without any effort1 and fills the inside from the heart to the cerebrum4 #i4 ,when the apna air has subsided in the heart1 and prna breath does not circulate in the breast1 it is called the ,kumbhaka state1 and is known to the yogis only4 #aj4 ,all these three sorts of breaths1 are perceived at the place from where the apna takes its rise1 and this is at the distance of twelve inches below on the outside of the tip of the nose4 #aa4 ,hear now1 ,o great minded sage6 what the clear minded adepts have said1 respecting the natures of the ever continuative and effortless4 7i4e4 self respiring7 breathings4 #ab4 ,know sir1 that the air which is inhaled from the distance of twelve inches on the out side of the tip of the nose1 the same receives of its own nature the name of puraka or that of another4 #ac4 ,as the outer part of a pot planted in the earth appears to sight1 so the apna breath stretching to the distance of twelve inches just opposite to the tip of the nose in the air on the out side1 is perceptible to the yogi1 and is called ,kumbhaka by the learned4 #ad4 ,the exhaling air which rises from the heart1 and extends to the tip of the nose1 is styled the primary and external puraka breath 7,sanskrit3 dyah vhyaprakam7 by the adepts in ,yoga practice4 #ae4 ,there is another 7or secondary7 external puraka air known to the wise1 which takes its rise from the tip of the nose1 and extends to the distance of twelve inches out-side of it4 #af4 ,after the prna breath sets out-side the nostrils1 and before the apna breath has yet its rise1 this interval of the entire abeyance of both1 is known as the state of perfect equalization1 and termed the external ,kumbhaka4 #ag4 ,the air which breathes out in the heart or pulsates within it1 and without the rising of the apna breath2 is styled the external rechaka in the ,yoga system2 and its reflection confers perfect liberation to man4 #ah4 ,and this rising at the distance of twelve inches1 in another kind of it and called the strong rechaka4 #ai4 ,there is another kind of puraka1 which is on the outside of the apna2 and when it stretches to the inside of the navel within1 it is known under the names of ,kumbhaka c4 #bj4 ,the intelligent man who meditates by day and night on the octuple nature1 and course of the prna and apna or the inhaling and exhaling airs1 is not doomed to be reborn any more in this miserable earth4 #ba4 ,i have thus related to you the various courses of the bodily airs1 a restraint of which in the waking and sleeping states of man1 as also in his states of sitting and waking1 is productive of his liberation4 #bb4 ,though these are very fleeting in their natures1 yet they are restrained by the good understanding of man1 even when he is employed in his work or is in his act of eating4 #bc4 ,the man that practises the ,kumbhaka or suppression of his breathing within himself1 cannot be employed in any action2 but must remain calmly in this act of suppression1 by giving all external thoughts and actions4 7i4e41 as in a state of torpidity74 #bd4 ,a few days practice of this ,yoga1 by abnegation of all outward objects from the mind1 enables a man to attain to the state of his solity1 or his unity with the sole entity of the ,deity4 #be4 ,intelligent men have no fondness for worldly things1 but bear an aversion to them as a holy ,brahmn has against the sweet milk contained in a flask of skin4 ,they remain regardless of visible objects1 with his eyes closed against them1 as a blind man takes no heed of out-ward appearances4 #bf4 ,they are in possession of all1 which is the sum total 7tout ensemble7 of what is to be had as the best gain2 and whether when they are awake or asleep or walking or sitting1 they never lose sight of that true light which leads them to the other world4 #bg4 ,those who have obtained the knowledge of the course of his breathings1 have got rid of all delusion and rest in quiet within themselves 7i4e4 ,in watching their inspirations and over-looking the external phenomena74 #bh4 ,and whether the intelligent people are employed in busy life1 or sit inactive at home2 they are always quiet and at rest by following the course of their respiration 7neither breathing hard or being out breath74 #bi4 ,i know1 ,o ,brahman6 the exhaling breath1 to rise from its source of the lotus like heart1 and stretch to the distance of twelve inches out of it1 where it sets or stops4 7,as is mixed up with the current air74 #cj4 ,the apna or inhaling breath is taking in from the same distance of twelve inches1 and is deposited in the cup of the lotus situated in the human heart4 #ca4 ,as the prna respiration is exhaled out in the air1 to the distance of twelve inches from the heart1 so the inhaled air of apna is taken into the breast1 from the same distance of the open sky4 #cb4 ,the prna or exhaling breath runs towards the open air1 in the form of a flame of fire1 and the inhaled breath turns inward to the region of the heart1 and goes downward like a current of water4 #cc4 ,the apna or inhaled breath is like the cooling moon light1 and refreshes the body from without2 while prna respiration resembling the sunshine or a flame of fire1 warms the inside of the body4 #cd4 ,the prna breath warms every moment the region of the heart1 as the sunshine inflames the region of the sky2 and then it torrifies the atmosphere before it1 by the exhalation of breath through the mouth4 #ce4 ,the apna air is as the moonlight before the moon1 and being inhaled inward1 it washes the sphere of the heart as by a deluge2 then it refreshes the whole inside in a moment4 #cf4 ,when the last digit of the moon-like apna or inhaling breath1 is swallowed by the sun of the prna or exhaling breath2 it meets with the sight of supreme spirit1 and has no more any cause of affliction4 #cg4 ,so also when the last portion of the sunlike prna or exhaling breath1 is swallowed by the moon-like apna or inhaling breath2 then there ensues the same visitation of ,brahm in the inside1 and the soul is emancipated from further transmigration in this world4 7,the meeting of the two is a yoga or junction of the human and ,divine spirits74 #ch4 ,the prna or exhaling breath assumes the nature of the solar heat1 both in the inside and outside of the body2 and afterwards it becomes and remains as the cooling moonlight4 7,it is the one and same breath of air1 that takes the two names1 according to its two different natures of inspiration and expiration4 gloss74 #ci4 ,the prna expiration forsakes its nature of the cooling moon1 and turns in a moment to assume the nature of the hot sun1 that dries and sucks up everything before it4 #dj4 ,as long as the prna exhalation is not converted to the nature of the moon1 after forsaking its solarity1 it is so long considered as unconditioned by time and place1 and freed from pain and grief4 7,the prna being peculiarised by time1 place and number1 is long or short and subject to misery2 but its extinction in the interval1 is instinct with the supreme spirit4 ,patanjali ,yoga sutra ,,ii #ej74 #da4 ,he who sees the seat of his soul in the mind situated within his heart1 and at the confluence of the sol-luni prna and apna breathings in the ,kumbhaka or retained breath1 is no more subjected to be reborn and die4 #da;a4 ,he who feels the sun and moon of his prna and apna breaths1 ever rising and setting in the kumbhaka or retained breath with his heart1 verily sees the seat of his mind and soul placed at their confluence1 and is freed from further birth and death4 7,the plain meaning is that1 the mind and soul consist in the air deposited in the heart by the two inhaling and exhaling breaths of prna and apna74 #db4 ,he verily sees the soul in its full light1 who beholds this bright sun ,sanskrit3 prna shining in the sphere of his heart1 in conjunction with the rising and setting moon beams apna in his mind4 #dc4 ,this light never fades nor grows faint at any time1 but dispels the darkness of the heart1 and produces the consummation--,siddhi of the meditative mind4 #dd4 ,as the dispersion of outward darkness presents the world to view1 so the disappearance of inward obscurity gives out the light of the spirit before the mental sight4 #de4 ,the removal of intellectual darkness1 produces the liberation of the soul1 and shows the rising and setting sun of the vital breath vividly to view4 #df4 ,when the moon of the apna or inspired breath1 sets in the cavity of the heart1 the sun of the prna or expiratory breathing1 rises immediately to gush out of the same4 #dg4 ,the apna or inhaling breath having set in the cell of the lotus like heart1 the exhaling breath of prna rises at the very moment to come out of it1 as the shadow of the night being dispersed from sight1 the bright sun of the day ushers his light4 #dh4 ,as the prna expiration expires in the open air1 the inhaling breath rises and rushes in a moment2 just as the light having fled from the horizon1 is succeeded immediately by deep darkness4 #di4 ,know ye intelligent men1 that the apna breath becomes extinct1 where the prna comes to be born2 and the prna respiration is lost1 where the apna takes its rise4 #ej4 ,when the prna breathing has ceased and the apna has its rise1 it is then that one supports himself upon the ,kumbhaka retained air1 and does not depend on two other passing breaths4 #ea4 ,on the extinction of apna1 and the rise of the prna breath1 one relying on the ,kumbhaka air which is deposited within himself1 is exempted from his pain and sorrow4 #eb4 ,by depending on the rechaka breath1 and practicing the suppression of ,kumbhaka breath1 at the great distance of sixteen inches from the apna2 a man has no more to be sorry for any thing4 #ec4 ,by making the apna a receptacle of rechaka1 and filling the prna in the inside1 and finding himself filled with the puraka all within his body1 a man has no more to be born on earth4 #ed4 ,when a man finds the perfect tranquillity of his soul1 by subsidence of both the prna and apna within himself2 he has no longer to sorrow for any thing whatever4 #ee4 ,when a man reflects his prna breath to be devoured by the apna air both within as well as without himself1 and loses his thoughts of time and space1 he has no more any cause for sorrow4 #ef4 ,he who sees his prna breath devouring the apna air1 both within and without himself1 together with his sense of space and time1 has no more his mind to be reborn on earth4 #eg4 ,when the prna is swallowed up by the apna1 or the apna by the prna1 both in the in-side and out-side of the adept2 together with his thoughts of time and place2 #eh4 ,at this moment the ,yogi finds his prna to set down1 and his apna to rise no more1 and the interval between the two1 is common to all animals though it is known to ,yogis alone4 #ei4 ,the ,kumbhaka taking place of itself on the out-side1 is known as the divine state1 but when it happens to occur in the in-side1 and without any efforts on the part of the adept1 it is said to be the state of the most supreme4 7,because ,god does not breathe74 #fj4 ,this is the nature of the divine soul1 and this is the state of the supreme intellect1 this is the representation of the eternal spirit1 and one attaining to this state1 is never subject to sorrow4 #fa4 ,like fragrance in the flower1 there is an essence indwelling within the vital breath also1 and this is neither the prna nor apna1 but the intellectual soul which ,i adore4 7,as the true ,god74 #fb4 ,as taste indwells in the water1 so is there an essence immanent in the apna2 and this is neither the apna nor the not apna1 but the intelligent soul which ,i adore4 #fc4 ,there is at the end of the extinction of prna1 and beyond the limit of the exhaustion of apna1 and situated in the interval between the extremities of both of these1 which ,i ever adore4 #fd4 ,that which forms the breathing of breath1 and is the life of life1 what is the support and bearer of the body1 is the intellectual spirit which ,i ever adore4 #fe4 ,that which causes the thinking 7power7 of the mind1 and the cogitation of the understanding2 as also the egotism of egoism1 is the intellectual soul1 which ,i have learnt to adore4 #ff4 ,that which contains and produces all things1 which is all 7or permeated in all things1 as every thing is 7evolved from7 itself2 and what is changed to all at all times1 is that mind which ,i adore for ever47 #fg4 ,what is the light of lights1 what is holiness and the holy of holies1 and what is unchangeable in its nature1 is the intellect which ,i adore4 #fh4 ,i adore that pencil of pure intellectual light1 which rises at the juncture of the setting of the apna and springing up of the prna breath4 7,this sloka occurs in the ,kashmere ,mss74 #fh;a4 ,i adore that intellect which trolls on the tip of the nose1 at the point where the prna sets in1 and the apna has not yet taken its rise4 #fi4 ,i adore the intellect which rises at the time when both the prna and apna breaths have stopped1 and when neither of them has taken its rise4 #gj4 ,i adore that intellect which appears before the ,yogi1 and supports him at the point which he has reached unto upon the setting of the prna and apna breaths1 both within and without himself4 #ga4 ,i adore that intellect which is force of all forces1 and rides in the car of prna and apna breaths1 and when both of them are compressed in the heart of the yogi4 #gb4 ,i adore the lord intellect1 which is the ,kumbhaka breath in the heart1 and the apna ,kumbhaka on the outside2 and a part of the puraka left behind4 #gc4 ,i adore the essence of that intellect1 which is attainable by reflection of the breathings1 and which is the formless cause of our intelligence of the natures of the prna and apna breaths1 as also the motive principle of their actions4 #gd4 ,i adore the essence of that intellect1 which is the cause of the causes1 and the main spring of the oscillations of vital airs1 and giver of the felicity derived from the vibrations of breath4 #ge4 ,i adore that prime and supreme ,being ,brahma1 who is worshipped by the gods bowing down before him1 who makes himself known to us by his own power1 and who is1 by the particles of vital breaths1 under the name of ,spirit4 ,,chapter ,,xxvi4 ,,relation ,,of ,,the ,,cause ,,of ,,longevity4 ,argument4--,reflection and ,restraint of ,respiration leading to the tranquillity of the soul1 and the steadiness of the spirit1 conducing to long life and felicity on earth4 ,bhusunda continued4 ,this is the tranquillity of the mind1 which ,i have attained by degrees1 by means of my meditation of the nature and course of the vital breath in myself4 #b4 ,i sit quiet at all times1 with view fixed at the movement of my breath2 and never stir a moment from my meditative mood1 though the mount ,meru may shake under me4 #c4 ,whether ,i am awake or asleep1 or move about or remain unmoved in my seat1 ,i am never at a loss of this meditation even in dream1 nor does it slide a moment from my steadfast mind4 7,for who can ever live without breathing1 or be unconscious of its ceaseless course1 or that the breath is both the cause and measure of life74 #d4 ,i am always calm and quiet and ever steady and sedate1 in this ever varying and unsteady world2 ,i remain always with my face turned inward in myself1 and fixed firmly in the object ,i have at heart4 7,this is the soul--the life of the life situated in the heart74 #e4 ,the breeze may cease to blow1 and the waters may stop to flow but nothing can prevent my breathing and meditation of them1 nor do ,i remember ever to live without them4 7,the gloss explains by metonymy the air to mean the planetary sphere1 which rests and moves in it1 the waters as the ever flowing ,sanskrit3 vyu currents of rivers1 and the samdhi ,sanskrit3 jyotichakraha meditation as composed of breath and thought1 to be in continuous motion and resistless in their course74 #f4 ,by attending to the course of my inhaling and exhaling breaths of life1 ,i have come to the sight of the soul 7which is their life71 and have thereby become freed from sorrow by seeing the prime soul of all souls4 7i4e4 ,the highest soul of ,god74 #g4 ,the earth has been sinking and rising repeatedly1 since the great deluge1 and ,i have been witnessing the submersion and immersion of things1 and the perdition and reproduction of beings1 without any change of the sedateness of my soul and mind4 #h4 ,i never think of the past and future1 my sight is fixed only on the present1 and my mind sees the remote past and future as ever present before it4 7,meditation makes a man a seer of all time74 #i4 ,i am employed in the business that presents itself to me1 and never care for their toil nor care for their reward4 ,i live as one in sleep and solely with myself4 7,this is the state of ,kaivalya or solity74 #aj4 ,i examine all what is and is not1 and what we have or have not1 and consider likewise all our desires and their objects2 and finding them to be but frailties and vanities1 ,i refrain from their pursuit and remain unvexed by their cares for ever4 #aa4 ,i watch the course of my inspiration and expiration1 and behold the presence of the super excellent 7,brahma7 at their confluence2 whereby ,i rest satisfied in myself1 and enjoy my long life without any sorrow or sickness4 #ab4 ,this boon have ,i gained this day1 and that better one shall ,i have on another1 are the ruinous thoughts of mortal men1 and unknown to me whereby ,i have so long living and unailing4 #ac4 ,i never praise or dispraise any act of myself or others1 and this indifference of mine to all concerns2 hath brought me to this happy state of careless longevity4 7,platonic imperturbability74 #ad4 ,my mind is neither elated by success1 nor it is depressed by adversity1 but preserves its equanimity at all times1 and is what has brought this happy state on me4 7,a sane and sound old age74 #ae4 ,i have resorted to my religious relinquishment of the world1 and to my apathy to all things at all times2 ,i have also abandoned the desire of sensuous life and sensible objects1 and these have set me free from death and disease4 #af4 ,i have freed my mind1 ,o great muni6 from its faults of fickleness and curiosity1 and have set it above sorrow and anxiety1 it has become deliberate calm and quiet1 and this has made me longlived and unsickly4 #ag4 ,i see all things in an equal light1 whether it be a beauty or a spectre1 a piece of wood or stone1 a straw or a rock1 or whether it is the air1 water or fire1 and it is this equanimity of mine that has made me sane and sound in every state of life4 #ah4 ,i do not think about what ,i have done today1 and what ,i shall have to do tomorrow1 nor do ,i ail under the fever of vain thoughts regarding the past and future1 and this has kept me forever sound and sane4 #ai4 ,i am neither afraid of death1 disease or old age1 nor am ,i elated with the idea of getting a kingdom in my possession2 and this indifference of mine to aught of good or evil1 is the cause of my length of my life and the soundness of my body and mind4 #bj4 ,i do not regard1 ,o ,brahman6 any one either in the light of a friend or foe to me2 and this equality of my knowledge of all persons1 is the cause of my long life and want of my complaint4 #ba4 ,i regard all existence as the reflexion of the self-existent one1 who is all in all and without his beginning and end2 ,i know myself as the very intellect1 and this is the cause of my diuturnity and want of disease and decay4 #bb4 ,whether when ,i get or give away any thing1 or when ,i walk or sit1 or rise and breathe1 or am asleep or awake2 ,i never think myself as the gross body but its pure intelligence1 and this made me diuturnal and durable for ever4 7,the intelligent soul never dies74 #bc4 ,i think myself as quite asleep1 and believe this world with all its bustle to be nothing in reality 7but the false appearance of a dream72 and this has made me long-lived and undecaying4 #bd4 ,i take the good and bad accidents of life1 occurring at their stated times1 to be all alike to me1 like my two arms both of which are serviceable to me2 and has made me longeval and imperishable4 #be4 ,with my fixed attention1 and the cool clearness of my mental vision1 ,i see all things in their favourable light 7that they are all good1 and adapted to their various uses72 ,i see all things as even and equal1 and this view of them in the same light1 has made me lasting and wasteless4 7,so says the ,bharata3 ,all crookedness leads to death1 and evenness to the one even ,brahma74 #bf4 ,this material body of mine to which ,i bear my moiety1 is never viewed by me in the light of my ego2 and this has made me undying and undecaying4 7,the deathless soul is the ego1 and the dying body the non-ego74 #bg4 ,whatever ,i do and take to my food1 ,i never take them to my heart2 my mind is freed from the acts of my body1 and this freedom of myself from action1 has caused my undecaying longevity4 7,because action being the measure of life1 its want must make it measureless and imperishable74 #bh4 ,whenever1 ,o ,sage1 ,i come to know the truth1 ,i never feel proud of my knowledge1 but desire to learn more about it2 and this increasing desire of knowledge1 has increased my life without its concomitant infirmity4 7,knowledge is unlimited1 and one needs be immortal in order to know all74 #bi4 ,though possessed of power1 ,i never use it to do wrong or injure to another2 and though wronged by any one1 ,i am never sorry for the same2 and though ever so poor1 ,i never crave any thing of any body2 this hath prolonged my life and kept me safe and sound4 7,it is the ,christian charity not to retaliate an injury1 but rather to turn to him the right cheek who has slapped on the left74 #cj4 ,i see in these visible forms the intellect that abides all bodies1 and as ,i behold all these existent bodies in an equal light1 ,i enjoy an undecaying longevity4 #ca4 ,i am so composed in my mind1 that ,i never allow its faculties1 to be entangled in the snare of worldly desires and expectations2 nor do ,i allow these to touch even my heart1 and this conferred on me the bliss of my unfading longevity4 #cb4 ,i examine both worlds as two globes placed in my hands1 and ,i find the non-existence of the visible world as it appears to a sleeping man2 while the spiritual and invisible world appear full open to my view1 as it does to a waking person1 and this sight of mine has made me as immortal as the world of immortality4 #cc4 ,i behold the past1 present and future as set before me2 and ,i see all that is dead and decayed1 and all that is gone and forgotten1 as presented anew in my presence4 ,this prospect of all keeps me alive and afresh to them alike4 #cd4 ,i feel myself happy at the happiness of others1 and am sorry to see the misery of other people2 and this universal fellow feeling of mine with the weal and woe of my fellow creatures1 has kept me alive and afresh at all times4 #ce4 ,i remain unmoved as a rock in my adversity1 and am friendly to every one in my prosperity2 ,i am never moved by want or affluence1 and this steadiness of mine is the cause of my undecayed longevity4 #cf4 ,that ,i am neither related to nor belong to any body1 nor that any one is either related or belongeth to me2 is the firm conviction that has laid hold of my mind1 and made me live long without feeling sick or sorry for another4 #cg4 ,it is my belief that ,i am the one ,ego with the world1 and with all its space and time also1 and that ,i am the same with the living soul and all its actions2 and this faith of mine has made me longeval and undecaying4 #ch4 ,it is my belief that ,i am the same ,intelligence1 which shows itself in the pot and picture2 and which dwells in the sky above and in the woods below4 ,that all this is full of intelligence is my firm reliance1 and this has made me long abiding and free from decay4 #ci4 ,it is thus1 ,o great sage6 that ,i reside amidst the receptacle of the three worlds1 as a bee abides in the cell of a lotus flower1 and am renowned in the world as the perennial crow ,bhusunda by name4 #dj4 ,i am destined to dwell here forever in order to behold the visible world1 rising and falling in tumultuous confusion1 in the infinite ocean of the immense ,brahma1 and assuming their various forms like the waves of the sea at their alternate rise and fall for all eternity4 ,,chapter ,,xxvii4 ,,conclusion ,,of ,,the ,,narrative ,,of ,,bhusunda4 ,argument4--,vasishtha's praise of ,bhusunda1 and his homage to the sage1 ,whose return to ,heaven through the midway-sky is described at length4 ,bhusunda added3--,i have thus far related to you1 ,o sage6 what ,i am and how ,i am situated at this place4 ,it was by your behest only1 that ,i was lead to the arrogance of speaking so far to one of superior intelligence4 #b4 ,vasishtha replied3--,o sir1 it is a wondrous relation that you have given of yourself2 ,o excellent6 it is a jewel to my ears and fills me with admiration4 7,it beggars description1 and is mirabile dictu74 #c4 ,blessed are those eminent souls 7great men71 that have the good fortune to behold your most venerable person1 which in respect of antiquity is next to none1 expect the great grandfather of the gods the lotus born ,brahm himself4 #d4 ,blest are my eyes1 that are blessed this day with the sight of your holy person1 and thrice blest are my ears that are filled with the full recital of your sacred knowledge and all purifying sermon4 #e4 ,i have in my peregrinations all about the world1 witnessed the dignity and grandeur of the great knowledge of gods and learned men2 but have never come to see any where1 so holy a seer as yourself4 #f4 ,it may be possible by long travel and search1 to meet with a great soul some where or other2 but it is hard to find a holy soul like yourself any where4 7,man may be very learned and wise as a sapient 7savant71 but never so holy and godly as a saint74 #g4 ,we rarely come to find the grain of a precious pearl in the hollow of a lonely bamboo tree1 but it is rarer still to come across a holy personage1 like yourself in any part of this world4 #h4 ,i have verily achieved an act of great piety1 and of sanctity also at the same time2 that ,i have paid a visit to your holy shrine1 and seen your sacred person and liberated soul this very day4 #i4 ,now please to enter your cell1 and fare you well in this place2 it is now the time of midday devotion1 and the duties of my noontide service1 call my presence to my heavenly seat4 #aj4 ,hearing this ,bhusunda rose from his arborescent seat1 and held out a golden twig of the tree with his two fictitious hands4 7,holy persons have the power to add to the members of their bodies74 #aa4 ,the accomplished 7lit4 full knowing7 crow made a vessel with his beak and hands1 and filled it with the snow-white leaves1 and flowers and pistils of the ,kalpa plant1 and put a brilliant pearl in it to be offered as an honorarium--arghya worthy of the divine sage4 #ab4 ,the prime-born 7ancient7 bird1 then took the arghya with some water and flowers2 and sprinkled and scattered them over me even from my head to foot1 in as great a veneration1 as when they adore the three eyed god ,siva4 #ac4 ,then said ,i1 it is enough1 and you need not take the pains to walk after me 7in token of your respect74 ,so saying ,i rose from my seat and made a lift1 as when a bird puts to its wings for its aerial flight4 7,bishtra--a seat1 means also a bedding like the ,persian bistar and ,urdu bistara derived from the root str to spread74 #ad4 ,yet the bird followed me a few miles 7yojana7 in the air1 when ,i hindered his proceeding farther by compelling him to return after shaking our hands4 7,the custom of shaking hands both on meeting and parting2 is mentioned to have been in fashion with the ancients74 #ae4 ,the chief of birds looked up for some time1 as ,i soared upward in my ethereal journey1 and then he returned with reluctance1 because it is difficult to part from the company of the good 7or of good people74 #af4 ,then both of us lost the sight of one another in the intermediate air1 as the sight of the waves is lost after they sink down in the sea2 and ,i full with the thoughts of the bird and his sayings1 proceeded upward to meet the munis there4 ,i arrived at last at the sphere of the ,pleiades1 where ,i was honorably received by ,arundhat my wife4 #ag4 ,it was in the beginning of the golden age 7satya yuga7 before1 and after two hundred years of it had passed away that ,i had been at ,bhusunda's1 and sat with him upon the tree on the summit of ,sumeru4 #ah4 ,now1 ,o ,rma6 that golden age has gone by1 and the ,tret or silver age has taken its place2 and it is now the middle of this age1 that thou art born to subdue thy enemies4 #ai4 ,it is now only eight years past that 7or the eight years since7 ,i met with him again on the same mountain1 and found him as sound and same as ,i had seen him long before4 #bj4 ,now ,i have related unto you the whole of the exemplary character of ,bhusunda2 and as you have heard it with patience1 so should you consider it with diligence1 and act according to his sayings4 7,in order to be as longlived as he74 #ba4 ,vlmki says3--,the man of pure heart1 that considers well the narrative of the virtuous ,bhusunda1 will undoubtedly pass over the unstable gulf of this world1 which is full of formidable dangers on all sides4 ,,chapter ,,xxviii4 ,,lecture ,,on ,,theopathy ,,or ,,spiritual ,,meditation4 ,argument4--,learning from examples and parables4 ,falsity of phenomenal and reliance in the noumenal4 ,vasishtha said3--,i have thus far related to you1 ,o sinless ,rma6 the narrative of ,bhusunda2 who had passed over the perilous sea of delusion1 by means of his intelligence and wisdom4 #b4 ,keeping this instance in view1 and following his practice of prnyma or regulation of breath2 you will also1 ,o mighty armed ,rma6 pass over the wide ocean of this hazardous ocean4 #c4 ,as ,bhusunda has obtained the obtainable one1 by means of his knowledge and by virtue of his continued practice of yoga2 so do you strive to gain the same by imitation of his example4 #d4 ,men of uninfatuated understanding may attain the stability of ,bhusunda1 and their reliance in the transcendental truth like him by their attending to the practice of prnyma or restraining of their breath4 #e4 ,thus you have heard me relate to you many things1 relating to true knowledge2 it now depends on your own understanding to do as you may like to choose for yourself4 7,either to betake yourself to spiritual knowledge or the practice of prnyma or either as the gloss explains it1 either to esoteric contemplation yoga or exoteric adoration upasana74 #f4 ,rma replied3--you sir1 that are the luminous sun of spiritual light on earth1 have dispelled the thick gloom of unspiritual knowledge from my mind at once 7by transcendental light of your holy lectures74 #g4 ,i am fully awake to and joyous in my divine knowledge1 and have entered into my state of spirituality2 ,i have known the knowable1 and am seated in my divine state like yourself4 #h4 ,o the wondrous memoir of ,bhusunda that you have narrated6 ,it fills me with admiration1 and is fraught with the best instruction4 7,lit4 it is instructive of the highest wisdom74 #i4 ,in the account that you have given of ,bhusunda1 you have said that the body is the abode of the soul1 and is composed of flesh and blood1 and of the inner bones and outer skin 7as its materials and plaster74 #aj4 ,please tell me sir1 who made this fabric and how it came to be formed2 how it is made to last1 and who abides therein4 #aa4 ,vasishtha answered3 ,listen now ,rma1 to what ,i will relate to you for the instruction of the supreme knowledge1 as also for removal of the evils which have taken root instead of true knowledge4 #ab4 ,this dwelling of the body1 ,rma6 which has the bones for its posts1 and the blood and flesh for its mortar1 and the nine holes for so many windows1 is built by no one3 7but is formed of itself74 #ac4 ,it is a mere reflection1 and reflects itself so to our vision2 as the appearance of two moons in the sky by illusion1 is both real as well as unreal4 7,this vedantic doctrine is opposed to the popular faith of the creatorship of ,god74 #ad4 ,it may be right to speak of two moons from their double appearance to our sight1 but in reality there is but one moon and the other its reflection4 7,so are all phenomenal bodies but reflections of the noumenal74 #ae4 ,the belief of the existence of body makes it a reality1 the unreal seems as real1 and therefore it is said to be both real and unreal at the same time4 7,the perception is real but the object of perception an unreality4 ,just so the perception of a snake in the rope may be true1 though the snake in the rope is quite untrue74 #af4 ,any thing seen in a dream is true as a dream1 and appears to be so in the state of dreaming1 but afterwards it proves to be untrue1 so a bubble of water is true as a bubble1 which comes to be known afterwards to be false in reality4 7,so all things appearing to be true to sight1 vanish into nothing when they are judged aright1 and even a judge may deem a thing as just1 which upon further and right investigation is known as unjust74 #ag4 ,the body seems to be substantiality in the doing of bodily actions1 but it proves otherwise when we view the essentiality of the spirit only2 so the reflection of the sun on the sandy desert1 makes the mirage appear as water1 whose reality proves to be unreal the next moment3 7so it is of the body74 #ah4 ,the body existing as a reflexion disappears the next moment4 ,it is no more than a reflexion1 and so it reflects itself4 #ai4 ,it is your error to think that you are the material body which is made of flesh and bones4 ,it is the inward thought of your mind that is situated in the body1 and makes you to think yourself as so and so and such a one4 7,the reminiscence of the mind of its former body1 causes to think itself as an embodied being1 in all its repeated transmigrations4 ,gloss74 #bj4 ,forsake therefore the body that you build for yourself at your own will1 and be not like them1 who while they are asleep on their pleasant beds1 deport themselves to various countries with their dreaming bodies3 7which are all false and unreal74 #ba4 ,see1 ,o ,rma6 how you deport yourself to the kingdom of heaven even in your waking state1 in the fanciful reverie of your mind2 say then where is your body situated4 7,it neither accompanies the mind to heaven1 nor is it on earth being unperceived and unaccompanied by the mind74 #bb4 ,say ,rma1 where is your body situated1 when your mind wanders on the ,meru in your dream1 and when you dream to ramble with your body about the skirts of this earth4 #bc4 ,think ,rma1 how you seem to saunter about the rich domains 7of the gods7 in the fancied kingdom of your mind1 and tell me whether you are then and there accompanied with your body1 or is it left behind4 #bd4 ,tell me1 where is that body of yours situated2 when you think of doing many of your bodily and worldly acts without your body1 in the fancied realm of your mind4 #be4 ,tell me1 ,o strong armed ,rma6 where are those members of your body situated2 with which you think to coquette and caress your loving courtezans in the court of your painful mind4 #bf4 ,where is that body of yours1 with which you seem to enjoy anything2 the enjoyment belongs to the mind and not to the body1 and both of them are real as well as unreal1 owing to their presence at one time and absence at another4 #bg4 ,the body and the mind are known to be present with coeval with their actions1 and they participate with one another in their mutual acts 7without which they are said to be inexistent74 ,therefore it is erroneous to say that1 ,i am this body and am situated here1 and these things are mine1 all which are illusory and caused by illusion4 7,egoism and meity are illusive ideas74 #bh4 ,all this is the manifestation of the will or energy of the mind1 and you must know it either as a long dream or lengthened fallacy of the mind4 #bi4 ,know this world1 ,o son of ,raghu's race1 to be a display of the vast kingdom of your imagination1 and will vanish into nothing1 when you will come to your good understanding by the grace of your ,god4 #cj4 ,you will then see the whole as clearly as in the light of the rising sun1 and know this world to be like a creation of your dream or volition4 7i4e4 as you wish to have a thing for yourself74 #ca4 ,so is this world a display of the will of the lotus-born ,brahm1 as ,i have said before in length in the book of creation4 #cb4 ,there rises of itself a willful creation within the mind1 and out of its own accord as if it were so ordained by destiny2 and the mind being fully possest of the great variety of forms1 is lost at last into the error of taking them for true4 #cc4 ,it is a creation of the will only and a display of it in the same manner1 as the fancied chimera of ,brahmanship had possessed the minds of the sons of ,indu4 7,see the narrative of ,indu's sons in the upasama ,prakarana74 #cd4 ,after the soul has passed from its former frame1 it receives the same form which it has in view before it after the fancy of the mind1 which is either of the kind1 to which it has been long used and accustomed1 or what it fondly longs in the mind4 #ce4 ,the body shows itself in the form as it is shaped by the prior acts of a person1 and is also convertible to the intellect by the manly exertions of some3 7whose corporeal bodies may become intellectual beings1 as some persons have mere brutal1 while others are highly intellectual74 #cf4 ,he that thinks himself as another1 is transformed to the nature of that air 7as it is the pattern that moulds a thing after its own model73 and the thought that you are this or that1 and have this thing or others for yourself1 is what actually makes you so in this world4 7,the metamorphose of the natures and forms of things and persons to other kinds in ,ovid1 were all owing to their tendencies and inclinations towards them74 #cg4 ,whatever is thought upon keenly and firmly1 the same comes to take place accordingly2 and whatever is thought of with intense and great force of thought1 the same must occur in a short time3 7so are all things done to which we set our minds74 #ch4 ,we see every day the objects of our desire1 presenting their fair forms to our view1 like the comely faces of our beloved ones present before our sight1 in the same manner as the sights in a dream and distant objects1 are recalled to the mind of men2 with their closed and half-shut eyes4 7,this is the doctrine of reminiscence which reproduces our long remembered bodies to us74 #ci4 ,this world is said to be a creation of the thoughts of men1 and appears to sight from habitual reflection of it1 in the same manner as the sights in a dream1 appear to the mind of a man in the day time4 #dj4 ,the temporary world appears to be as lasting1 as the river which appears in the sky under the burning sunshine4 7,though in fact both of them are equally evanescent74 #da4 ,this inexistent earth also appears as existent in our cogitation1 as there appears bundles of peacock's feathers in the sky to the vitiated or purblind eye4 #db4 ,it is only the vitiated understanding that dwells upon the beauties of creation1 as the vitiated eye sight looks upon the various tinges in the sky4 ,but to the clear sighted understanding the one is as evanescent1 as the other is to the clear sighted eye4 #dc4 ,the sharp sighted man is never led away by the display of worldly grandeur1 as even the most timid man is never afraid of a tiger in his imagination4 #dc;a4 ,this great show of worldly grandeur can never mislead the penetrating sight of the wise1 as a monstrous creature of imagination cannot terrify even the most timid4 7,because the one knows the falsity of the show as well as the other does that of imaginary monster74 #dd4 ,the wise man is never afraid of his imaginary world1 which he knows to be the production of his own mind1 from its nature of self-evolution bahir mukhata4 7,the mind is naturally possessed of both its power of self involution in the interior soul1 as also that of its evolving itself in the form of the exterior world74 #de4 ,he that has stood in the path of this world1 needs not fear for any thing in it1 and he that is afraid of it for fear of falling into its errors1 should learn to purify his understanding from all its dross and impurity4 7,stretch your mind1 and the world will appear to light1 curb it in yourself and every thing will disappear from view74 #df4 ,know ,rma1 that the soul is free from the erroneous conception of the world1 and from the errors which pervade all over it4 ,look well into these things1 and you will have a nature as pure as your inward soul4 #dg4 ,the soul is not soiled by impurity1 as a pure gold is not spoiled by dirt2 and though it may sometimes appear to be tarnished as copper1 yet it soon resumes its colour after its dirt is cleansed or burnt away4 ,thus the world being a reflexion of the omnipresent ,brahma1 is neither an entity nor a nonentity of its own nature4 #dh4 ,thus the abandonment of all other thoughts1 besides that of the universal soul or ,brahma1 is called the true discernment of the mind2 which derives the thoughts of life and death1 heaven and hell into nothing1 and proves all knowledge to be ignorance alone4 #di4 ,the knowledge of the nullity of everything1 except its being a reflexion of the ,intellect1 is called the individuality and right discernment of the mind1 which removes the thought of the separate and independent existence of the ego and tu1 and also of this world and its ten sides3 7i4e4 of the subjective as well as the objective74 #ej4 ,that all things are but reflexions of the soul1 is what is known as the true and right discernment of the mind2 and is derived from its observation of true nature of things in this real and unreal world4 7,the real is the spiritualistic view of the world1 and the unreal is illusory phenomenal appearance74 #ea4 ,that nothing rises or sets or appears or disappears in this world1 is what the mind perceives by its right discernment of things2 and by its investigation into the true and apparent natures of all4 7,in their true light all things are in a state of continued revolution1 and nothing rises anew to view or disappears into nothing74 #eb4 ,right discernment gives the mind its peace and tranquillity1 and its freedom from all desires2 and makes it indifferent to joy and grief1 and callous to all praise and censure4 #ec4 ,the mind comes to find this truth as the cooling balsam of the heart1 that we are all doomed to die one day or other1 with all our friends and relations in this world of mortality4 #ed4 ,why therefore should we lament at the demise of our friends1 when it is certain that we must die one day sooner or later 7and without the certainty of when or where74 #ee4 ,thus when we are destined to die ourselves also1 without having any power in us to prevent the same2 why then should we be sorry for others when we can never prevent also4 #ef4 ,it is certain that any one who has come to be born herein1 must have some state and property for his supportance here2 but what is the cause of rejoicing in it 7when neither our lives nor their means are lasting for ever74 #eg4 ,all men dealing in worldly affairs1 gain wealth with toil and pain for their trouble and danger only2 what is the reason therefore for pining at its want1 or repining at its loss4 #eh4 ,these spheres of worlds enlarge1 expand and rise to our view1 like bubbles of water in the sea which swell and float and shine for a time1 and then burst and subside in the water of eternity4 #ei4 ,the nature of reality 7the entity of ,brahma71 is real at all times1 and the condition of the unreal world is unsubstantial for ever1 and can never be otherwise or real1 though it may8 appear as such for a time4 ,why then sorrow for what is nil and unreal4 #fj4 ,i am not of this body nor was ,i in it1 nor shall ,i remain in it2 nor is it any thing1 even at present1 except a picture of the imagination4 ,why then lament at its loss4 #fa4 ,if ,i am something else beside this body1 that is a reflexion of the pure intellect2 then tell me of what avail are these states of reality and unreality to me1 and wherefore shall ,i rejoice or regret4 #fb4 ,the ,sage who is fully conscious of the certainty of this truth in himself1 does not feel any rise or fall of his spirits at his life or death1 nor doth he rejoice or wail at either in having or losing his life4 #fc4 ,because he gains after the loss of his gross body1 his residence in the transcendental state of ,brahma or spiritual existence2 as the little bird tittera builds its nest of tender blades1 after its grassy habitation is broken down or blown away4 #fd4 ,therefore we should never rely in our frail and fragile bodies1 but bind our souls to the firm rock of ,brahma by the strong rope of our faith1 as they bind a bull to the post with a strong cord4 #fe4 ,having thus ascertained the certitude of this truth1 rely thy faith on the reality of thy spiritual essence1 and by giving up thy reliance on thy frail body1 manage thyself with indifference in this unreal world4 #ff4 ,adhere to what is thy duty here1 and avoid whatever is prohibited to thee2 and thus proceed in thy course with an even tenor of thy mind1 without minding at all about thy reliance on the one and miscreance of the other4 #fg4 ,he gets a cool composure of his mind2 like the coolness at the close of a hot summer-day1 who shuts out from his view the reflexions of all worldly objects4 #fh4 ,look on this universe1 ,o sinless ,rma1 as one common display of ,divine light1 like the appearance of day light which is common to all2 it is the mind which taints it with various forms1 as the sun-beams are reflected in sundry piece by objects4 #fi4 ,therefore forsake all reflexions1 and be without any impression in thy mind1 be of the form of pure intellectual light1 which passes through all without being contaminated by any4 #gj4 ,you will be quite stainless by your dismissal of all taints and appearances from your mind1 and by your thinking yourself as nothing and having no true enjoyment in this world4 #ga4 ,that these phenomena are nothing in reality1 but they show themselves unto us for our delusion only2 and that yourself also are nothing will appear to you1 by your thinking the whole as a display of the ,divine ,intellect4 #gb4 ,again the thought that these phenomena are not false1 nor do they lead to our illusion since they are the manifestation of the supreme ,intellect1 is also very true and leads to your consummation4 #gc4 ,it is well ,rma1 and for your good also if you know either of these2 because both of these views will tend equally to your felicity4 #gd4 ,conduct yourself in this manner1 ,o blessed ,rma6 and lessen gradually all your affection and dislike to this world and all worldly things4 7i4e4 ,neither love nor hate aught at any time74 #ge4 ,whatever there exists in this earth1 sky and heaven1 is all obtainable by you1 by means of the relinquishment of your eager desire and hatred4 #gf4 ,whatever a man endeavours to do1 with his mind freed from his fondness for or hatred to it1 the same comes shortly1 to take place1 contrary to the attempts of the ignorant3 7whose excessive desire and dislike turn to their disadvantage74 #gg4 ,no good quality can have its abode in the heart that is troubled by the waves of faults2 as no stag will set its foot on the ground1 heated by burning sands and wild fires4 #gh4 ,what acquisitions does he not make1 in whose heart there grows the kalpa tree of desire1 and which is not infested by the snakes of ardent desire or dislike 7the two cankers of human breast74 #gi4 ,those men who are wise and discreet1 learned and attentive to their duties1 and at the same time influenced by the feelings of love and hatred1 are no better than jackals 7or jack asses7 in human shape1 and are accursed with all their qualifications4 #hj4 ,look at the effects of these passions in men1 who repine both at the use of their wealth by others1 as also in leaving their hard earned money behind them4 7,this proceeds from excessive love of wealth on the one hand1 and hatred of family and heirs on the other as is said ,sanskrit3 putrdapi ghanabhajam bhti1 the monied miser1 dislikes even his son74 #ha4 ,all our riches1 relatives and friends1 are as transitory as the passing winds3 why then should a wise man rejoice or repine at their gain or loss4 #hb4 ,all our gains and wants and enjoyments in life1 are mere illusion or my1 which is spread as a net by ,divine power1 all over the works of creation1 and entraps all the worldlings in it4 #hc4 ,there is no wealth1 nor any person1 that is real or lasting to any one in this temporary world2 it is all frail and fleeting1 and stretched out as a false magic show to sight4 #hd4 ,what wise man is there that will place his attachment on anything1 which is an unreality both in its beginning and end1 and is quite unsteady in the midst4 ,no one has any faith in the arbour of his imagination or aerial castle4 #he4 ,as one fancies he sees a fairy in a passing cloud1 and is pleased with the sight of what he can never enjoy1 but passes from his view to the sight of distant peoples2 so is this passing world1 which passes from the sight of some to that of others1 without its being fully enjoyed or long retained in the possession of any one4 7,the passing world passes from hand to hand1 without its standing still at any one's command74 #hf4 ,the bustle of these fleeting bodies in the world1 resembles the commotion of an aerial castle1 and the appearance of a city in an evanescent dream and fancy4 #hg4 ,i see the world as a city in my protracted dream1 with all its movables and immovable things1 lying as quiet and still as in profound sleep4 #hh4 ,rma1 you are wandering in this world1 as one rolling in his bed of indolence1 and lulled to the long sleep of ignorance2 which lends you from one error to another1 as if dragged by a chain of continuous dreaming4 #hi4 ,now ,rma1 break off your long chain of indolent ignorance1 forsake the idol of your errors1 and lay hold on the inestimable gem of your spiritual and divine knowledge4 #ij4 ,return to your right understanding1 and behold your soul in its clear light as a manifestation of the unchangeable luminary of the ,intellect2 in the same manner as the unfolding lotus beholds the rising sun4 #ia4 ,i exhort you repeatedly1 ,o ,rma6 to wake from your drowsiness1 and by remaining ever wakeful to your spiritual concerns2 see the undecaying and undeclining sun of your soul at all times4 #ib4 ,i have roused you from your indolent repose1 and awakened you to the light of your understanding1 by the cooling breeze of spiritual knowledge1 and the refreshing showers of my elegant diction4 #ic4 ,delay not ,rma1 to enlighten your understanding even now1 and attain your highest wisdom in the knowledge of the supreme being1 to come to the light of truth and shun the errors of the delusive world4 #id4 ,you will not be subject to any more birth or pain1 nor will you be exposed to any error or evil1 if you will but remain steady in your soul1 by forsaking all your worldly desires4 #ie4 ,remain steadfast1 ,o high minded ,rma1 in your trust in the tranquil and all soul of ,brahma1 for attainment of the purity and holiness of your own soul1 and you will thereby be freed from the snare of your earthly desires1 and get a clear sight of that true reality1 wherein you will rest in perfect security1 as were in profound sleep4 ,,chapter ,,xxix4 ,,pantheism4 or ,,description ,,of ,,the ,,world ,,as ,,full ,,with ,,the ,,supreme ,,soul4 ,argument4--,elucidation of the same subject1 and further ,instruction to ,rma4 ,vlmki relates3--,hearing this discourse of the sage1 ,rma remained sedate with the coma 7sama7 of his mind1 his spirits were tranquil1 and his soul was full of rapture4 #b4 ,the whole audience also that was present at the place1 being all quiet1 calm and silent 7comatose-upasnta71 the sage withheld his speech for fear of disturbing their spiritual repose3 7which converted them to stock and stone74 #c4 ,the sage stopped from distilling the drops of his ambrosial speech any more1 after the hearts of the audience were lulled to rest by their draughts1 as the clouds cease to rain drops1 having penetrated into the hearts of ripened grains4 #d4 ,as ,rma 7with the rest of the assembly7 came to be rose from their torpor after a while2 the eloquent ,vasishtha resumed his discourse in elucidation of his former lecture4 7,on spirituality74 #e4 ,vasishtha said3--,rma6 you are now fully awakened to light1 and have come to and obtained the knowledge of thyself2 remain hence forward fixed to the only true object1 wherein you must rely your faith1 and never set your feet on the field of the false phenomenal world4 #f4 ,the wheel of the world is continually revolving round the centre of desire1 put a peg to its axis1 and it will stop from turning about its pole4 #g4 ,if you be slack to fasten the nave 7nbhi7 of your mind1 by your manly efforts 7purushrtha2 it will be hard for you to stop the wheel of the world1 which runs faster as you slacken your mind47 #h4 ,exert your manly strength 7courage71 with the aid of your mental powers and wisdom1 stop the motion of your heart1 which is the centre of the wheeling course of the world4 #i4 ,know1 that everything is obtainable by means of manly exertion1 joined with good sense and good nature1 and assisted by a knowledge of the sstras2 and whatever is not obtained by these1 is to be had nowhere by any other4 #aj4 ,relinquish your reliance on destiny which is a coinage of puerile imagination2 and by relying on your own exertions1 govern your heart and mind for your lasting good4 #aa4 ,the unsubstantial mind which appears as a substantiality1 has had its rise since the creation of ,brahm2 and taken a wrong and erroneous course of its own4 7,the human understanding is frail from first to beginning1 it is a power1 and no positive reality74 #ab4 ,the unreal and erroneous mind1 weaves and stretches out a lengthening web of its equally unreal and false conceptions1 which it is led afterwards to mistake for the substantial world4 #ac4 ,all these bodies that are seen to move about us1 are the products of the fancies and fond desires of the mind2 and though these frail and false bodies cease to exist forever1 yet the mind and its wishes are imperishable2 and either show themselves in their reproduction in various forms1 or they become altogether extinct in their total absorption in the supreme spirit4 7,the doctrine of eternal ideas1 is the source of their perpetual appearance in various forms about bodies74 #ad4 ,the wise man must not understand the pain or pleasure of the soul from the physiognomy of man1 that a sorrowful and weeping countenance is the indication of pain2 and a clear 7cheerful7 and tearless face is the sign of pleasure4 7,because it is the mind which moulds the face in any form it likes74 #ae4 ,you see a man in two ways1 the one with his body and the other in his representation in a picture or statues1 of these the former kind is more frail than the latter2 because the embodied man is beset by troubles and diseases in his fading and mouldering1 decaying and dying body1 whereby the other is not4 7,the frame of the living man1 is frailer than his dead resemblance74 #af4 ,the fleshy body is assuredly doomed to die1 notwithstanding all our efforts for its preservation2 but a body in the portrait being taken good care of1 lasts for ages with its undiminished beauty4 #ag4 ,as the living body is sure to die in despite of all your care for it1 the pictured body must be deemed far better1 than the false and fancied fleshy body1 produced by will of the mind 7sankalpa deha74 #ah4 ,the quality and stability which abide in a pictured body1 are not to be found in the body of the mind2 wherefore the living body of flesh1 is more insignificant than its semblance in a picture or statue4 #ai4 ,think now1 ,o sinless ,rma1 what reliance is there in this body of flesh2 which is a production of your long fostered desire1 and a creature of your brain 7,your mind makes it seem as such74 #bj4 ,this body of flesh is more contemptible than those ideal forms1 which our dreams and desires produce in our sleeping and waking states2 because the creature of a momentary desire1 is never attended with a long or lasting happiness or misery4 7,because the products of the variable will1 are of short duration1 and so are their pains and pleasures also74 #ba4 ,the bodies that are produced by our long desire1 continue for a longer time1 and are subjected to a longer series of miseries in this world4 7,so it is said1 a long life is a long term of woes and calamities74 #bb4 ,the body is a creature of our fancy1 and is neither a reality or unreality in itself2 and yet are the ignorant people fondly attached to it1 for the prolongation of their misery only4 #bc4 ,as the destruction of the portrait of a man1 does no harm to his person2 and as the loss of a fancied city is no loss to the city1 so the loss of the much desired body of any one1 is no loss to his personality in any wise4 #bd4 ,again as the dis-appearance of the secondary moon 7halo71 is no deprivation of the primary satellite 7moon71 and as the evanescence of the visionary world1 is no annihilation of the external world4 7,so there is no loss of the soul1 as the loss of the shadow1 is no loss of the substance74 #be4 ,as the dis-appearance of water in the sunny banks of rivers1 is no deprivation of the river's water2 so the creations of fancy which are not negative in their nature1 cannot be destructive of what is positive1 nor any damage done to the machine of the body1 can ever injure the dis-embodied soul4 #bf4 ,the body is a piece of work wrought by the architect of the mind1 in its dreaming somnambulation over the sleeping world2 wherefore its decoration or disfigurement1 is of no essential advantage or dis-advantage to inward soul4 #bg4 ,there is no end of the ,intellect in its extent1 nor any motion of the soul from its place2 there is no change in the ,divine spirit of ,brahma1 nor do any of these decay with the decline of the body4 #bh4 ,as the inner and smaller wheel1 makes the outer and larger wheel to turn about it1 so the inner annulus of the mind1 sees in its delirium spheres over spheres revolving in empty air4 #bi4 ,the mind views by its primitive and causeless error1 the constant rotation of bodies both in the inside and out side of it2 and some as moving forward and others as falling down1 and many as dropped below4 #cj4 ,seeing the rise and fall of these rotatory bodies1 the wise man must rely on the firmness of his mind1 and not himself to be led away by these rotations in repeated succession4 #ca4 ,fancy forms the body and it is error that makes the unreal appear as real2 but the formation of fancy1 and the fabrications of untruth1 cannot have any truth or reality in them4 #cb4 ,the unreal body appearing as real1 is like the appearance of a snake in a rope2 and so are all the affairs of the world quite untrue and false1 and appearing as true for the time being4 #cc4 ,whatever is done by an insensible being1 is never accounted as its action 7or doing72 hence all what is done by the senseless bodies 7of man71 is not recounted as done by it4 7,but by the impulse of the actuating mind74 #cd4 ,it is the will which is the active agent of its actions1 and this being so1 neither the inactive body nor the unchanging soul is the actor of any action4 7,the soul being the witness of the bodily actions done by the impelling mind4 gloss74 #ce4 ,the inert body being without any effort1 is never the doer of any act1 which is desired by its presiding soul2 it is only a viewer of the soul1 which witnesses it also4 7,the body is attendant or dependant to the soul1 as the other is a resident in it1 they are both devoid of action1 and unstained by those done by the will of the mind74 #cf4 ,as the lamp burns unshaken and with its unflickering flame1 in the breathless air and in itself only2 so doth the silent and steady soul dwell as a witness1 in all things and of all acts existing and going on in the world4 7,so doth the human soul abide and inflame itself in the body1 unless it is shaken and moved by the airy mind74 #cg4 ,as the celestial and luminous orb of the day1 regulates the daily works of the living world from his seat on high1 so do you1 ,o ,rma1 administer the affairs of thy state from thy elevated seat on the royal throne4 #ch4 ,the knowledge of one's entity or egoism1 in the unsubstantial abode of his body1 is like the sight of a spirit by boys in the empty space of a house or in empty air4 7,the substantiality of the unsubstantial body1 is as false as the corporeality of an incorporeal spirit74 #ci4 ,whence comes this unsubstantial egoism in the manner of an inane ghost1 and takes possession of the inner body under the name of the mind1 is what the learned are at a loss to explain4 #dj4 ,never enslave yourself1 ,o wise ,rma6 to this spectre of your egoism1 which like the ignis fatuus leads you with limbo lake or bog of hell4 7,the sense of one's personality is the cause of his responsibility74 #da4 ,the mad and giddy mind1 accompanied with its capricious desires and whims1 plays its foolish pranks in its abode of the body1 like a hideous demon dancing in a dreary desert4 #db4 ,the demoniac mind having made its way1 into the hollow heart of the human body2 plays its fantastic parts in so odd a manner1 that wise men shut their eyes against the sight1 and sit in their silent contemplation of the secluded soul4 7,it is good to fly from the fields1 where fools make a prominent figure74 #dc4 ,after the demon of the mind1 is driven out of the abode of the body1 there is no more any fear for any one to dwell in it in peace2 as no body is afraid of living in a deserted and desolate city4 #dd4 ,it is astonishing that men should place any reliance in their bodies1 and consider them as their own1 when they had had thousands of such bodies in their repeated births before1 and when they were invariably infested by the demon of the mind4 #de4 ,they that die in the grasp and under the clutches of the cannibal of the mind1 have their minds like those of the pischa cannibals in their future births1 and never of any other kind of being4 7,the will ever accompanies a man1 in all his future states74 #df4 ,the body which is taken possession of by the demon of egoism1 is being consumed by the burning fires of the triple afflictions2 occurring from local1 natural and accidental evils1 and is not to be relied upon as a safe and lasting abode of any body4 #dg4 ,do you therefore desist to dance your attendance on1 and follow the dictates of your egoism 7or selfishness74 ,be of an extended and elevated mind1 and by forgetting your egotism in your magnanimity1 rely only on the supreme spirit4 #dh4 ,those hellish people that are seized and possessed by the devils of ,egotism1 are blinded in their self-delusion and giddiness2 and are unbefriended by their fellows and friends1 as they are unfriendly to others in this world4 7,egotism is explained in its double sense of selfishness and pride1 both of which are hated and shunned by men as they hate and shun others74 #di4 ,whatever action is done by one bewitched by egoism in his mind1 the same grows up as a poisonous plant1 and produces the fatal fruit of death4 7,the fruits are mutual quarrels1 enmity and the like74 #ej4 ,the ignorant man that is elated by his egoistic pride1 is lost both to his reason and patience2 and one who is attached to the former by his neglect of the latter1 is to be known as approaching fast to his perdition4 7,pride goes before destruction74 #ea4 ,the simpleton that is seized by the devil of ,egoism1 is made as fuel to the fire of hell 7where he is doomed to burn with ceaseless torment74 #eb4 ,when the snake of ,egoism hisses hard in the hollow heart of the tree of the body1 it is sure to be cut down by the inexorable hand of death1 who fells the noxious tree like a wood cutter to the ground4 #ec4 ,o ,rma6 that are the greatest among the great1 never look at the demon of egoism1 whether it may reside in your body or not2 because the very look of it1 is sure to delude any one4 #ed4 ,if you disregard deride or drive away the demon of egoism1 from the recess of your mind1 there is no damage or danger1 that it can ever bring upon you in any wise4 #ee4 ,rma6 what though the demon of ,egoism1 may play all its freaks in its abode of the body1 it can in no way affect the soul which is quite aloof of it4 7,egoism contaminates the mind1 and cannot touch the soul that contemns it74 #ef4 ,egoism brings a great many evils1 upon them that have their minds vitiated by its influence1 and it requires hundreds of years1 to count and recount their baneful effects4 #eg4 ,know ,rma1 that it is the despotic power of egoism1 that makes men to groan under its thraldom1 and incessantly uttering the piteous exclamations1 ,oh6 we are dying and burning and such other bitter cries4 #eh4 ,the soul is ubiquitous and free to rove every where1 without its having any connection with the ego of any body2 just as the ubiquity of the all pervading sky1 is unconnected with every thing in the world4 #ei4 ,whatever is done or taken in by the body1 in its connection with the airy thread of life2 know ,rma1 all this to be the doing of egoism1 which empties and impels the body to all its various actions4 #fj4 ,know thus quiescent soul impels also1 to be the cause of all the exertions of the mind or mental operations1 as the inactive vacuum is the material cause of the growth of trees4 7i4e4 the circumambient air affords room for the expansion of the plant74 #fa4 ,it is owing to the presence of the soul1 that the mind developes itself in the form of the body and all its members2 as it is the presence of the light1 that makes the room display its contained objects to sight4 7,the soul is the light of the mind--nous the container of infinite ideas74 #fb4 ,think now ,rma1 on the relation between the ever unconnected soul and mind1 to resemble the irrelation subsisting between the dis-connected earth and sky1 and betwixt light and darkness and betwixt the intellect and gross bodies4 #fc4 ,those that are ignorant of the soul1 view the quiet mind as such1 after its motion and fluctuation are stopped by the restraint of respiration--,prnyma4 7,this is the doctrine of the ,snkhya and ,buddhist1 that view the becalmed and quiescent mind as the soul74 #fd4 ,but the soul is self-luminous and ever lasting1 omnipresent and super-eminent1 while the mind is deceptive and egoism4 ,it is situated in the heart with too much of its pride and vanity4 #fe4 ,you are in reality the all-knowing soul1 and not the ignorant and deluded mind2 therefore drive afar your delusive mind from the seat of the soul1 as they can never meet nor agree together4 #ff4 ,rma6 the mind has also like a demon1 taken possession of the empty house of the body1 and has like an evil spirit1 silenced and overpowered upon the intangible soul in it4 #fg4 ,whatever thou art1 remain but quiet in thyself1 by driving away the demon of thy mind from thee2 because it robs thee of thy best treasure of patience1 and loads all kinds of evils upon thee4 7i4e4 the impatient mind is the source of all evil74 #fh4 ,the man that is seized by the voracious yaksha of his own mind1 has no change of his release from his grasp1 either by the lessons of the sstras or by the advice of his friends1 relatives and preceptors4 7,greediness devours the greedy that desire to glut all things74 #fi4 ,the man who has appeased the demon of his mind1 is capable of being released from its clutches1 by means of the dictates of sstras1 and the admonitions of his friends1 as it is possible to liberate a deer from a shallow quagmire4 #gj4 ,all things that are seen to be stored in this vacant city1 of the vacuous world1 are all of them polluted by the lickerishness of the mind1 licking at them from inside the house of its body4 #ga4 ,say who is not afraid in this dreary wilderness of the world1 which is infested in every corner of it by the demoniac mind4 7,the rapacity of the ambitious1 converts the fair creation to a scene of horror74 #gb4 ,there are some wise men in this city of the world1 who enjoy the abodes of their bodies in peace1 having tranquilized the demon of their minds in them4 7,a peaceful mind makes a peaceful abode74 #gc4 ,rma6 ,all the countries that we hear of in any part of the world1 are found to be full of senseless bodies1 in which the giddy demon of delusion are ,raving 7and ,ranging7 as the sepulchral grounds4 7,the bodies of ignorant people1 are as sepulchres of dead bodies4 gloss74 #gd4 ,let people rely on their patience1 and redeem their souls by their own exertions2 which are otherwise seen to be wandering about in the forest of this world1 like lost and stray boys3 7that know not how to return to their homes74 #ge4 ,men are wandering in this world1 as herds of stags are roving in burning deserts2 but take care ,rma1 never to live contented with a grazing on the sapless grass1 like a young and helpless deer4 #gf4 ,foolish men are seen to graze as young stags1 in their pastures amidst the wilderness of this world2 but you ,rma must stir yourself to kill the great ,elephant of ,ignorance1 and pursue the leonine course of subduing every thing in your way4 #gg4 ,do not allow yourself1 ,o ,rma1 to ramble about like other men1 who wander like senseless beasts in their native forests of the ,jambudwpa4 #gh4 ,do not plunge yourself like the foolish buffets1 in the bog of your relatives and friends2 it appears to you as a cold bath for a while1 but daubs you with its mud and mire afterwards4 7,the circle of relatives may appear as a limpid lake at first2 but dive in it1 and you will be daubed with its dirt afterwards74 #gi4 ,drive afar your desire of bodily enjoyments from you1 and follow the steps of respectable men2 and having well considered thy sole object of the soul 7from the great sayings of the sstras71 attend to thyself or soul only4 7,consider the objective soul in thy subjective self74 #hj4 ,it is not proper that you should plunge yourself1 into a sea of intolerable cares and troubles1 for the sake of your impure and frail body1 which is but a trifle in comparison with the inestimable soul4 #ha4 ,the body which is the production of one thing 7i4e4 the product of past deeds71 and is possessed by another 7i4e4 the demon of egoism72 which puts another one 7i4e4 the mind7 to the pain of its supportance1 and affords its enjoyment to a fourth one 7i4e4 the living soul71 as a complicate machinery of many powers to the ignorant4 7,the human frame is a mechanism of the body and mind1 its egoism and living principle74 #hb4 ,as solidity is the only property of the stone1 so the soul has the single property of its entity alone2 and its existence being common in all objects1 it is impossible for any thing else to subsist beside it4 7,the soul being the only ens1 it is of its nature the all in all2 the minds etc4 being but its attributes74 #hc4 ,as thickness is the property of stone1 so are the mind and others but properties of the soul2 and there being nothing which is distinct from the common entity of the soul1 it is impossible for any thing to have a separate existence4 #hd4 ,as density relates to the stone1 and dimension bears its relation to the pot2 so the mind and other are not distinct from one common existence of the soul3 7which pervades and constitutes the whole74 #he4 ,hear now of another view of spiritual light1 for dispelling the darkness of delusion2 as it was revealed to me of yore1 in a cavern of mount ,kailsa4 7,the former seat of my devotion74 #hf4 ,there is a mountain peak1 bright as the collected mass of moon-beams1 and penetrating the vault of heaven1 where the god with the semi-circular moon on his fore-head1 delivered this doctrine to me for appeasing the miseries of the world4 #hg4 ,this mountain peak is famed by the name of ,kailsa1 on which the god ,hara--the consort of ,gouri1 wearing the crescent moon on his head1 holds his residence4 #hh4 ,it was to worship this great god1 that ,i had once dwelt on that mountain long ago2 and constructed my hermit-cell on the bank of the holy stream of ,ganges4 7,which ran down by its side74 #hi4 ,i remained there in the practice of ascetic austereties1 for the performance of my holy devotion2 and was beset by bodies of adepts1 dis-coursing on subjects of the sacred sstras4 #ij4 ,i made baskets for filling them with flowers for my worship1 and for keeping the collection of my books in them2 and was employed in such other sacred tasks1 in the forest groves of the ,kailsa mountain4 #ia4 ,while thus ,i had been passing my time1 in discharging the austereties of my devotion2 it happened to turn out once on the eighth day of the dark side of the moon of the month of srvana4 #ib4 ,and after its evening twilight was over1 and the sun light had faded in the face of the four quarters of the sky1 that all objects became invisible to sight1 and stood rapt in their saint like silence4 #ic4 ,it was then after half of the first watch of the night had fled away1 there spread a thick darkness over the groves and wood lands1 and required a sharp sword to sever it4 7,asich' hedy tami-sr-tenebra ensis encesibelia74 #id4 ,my intense meditation was broken at this instant1 and my trance gave way to the sight of outward objects1 which ,i kept looking upon for sometime2 when ,i observed a flaming fire suddenly rising in the forest to my view4 #ie4 ,it was as bright as a big white cloud1 and as brilliant as the shining orb of the moon2 ,it illumed the groves on all sides1 and struck with amazement at the vision4 #if4 ,as ,i viewed it by the sight of my understanding1 or the mental vision which was glowing in my mind2 ,i came to see the god ,siva with the crescent of the moon on his fore-head1 standing on the table land and manifest to view4 #ig4 ,with his hand clasping the hand of ,gaur1 he was led on ward by his brace attendant ,nand walking before him2 when ,i after informing my pupils about it1 proceeded forward with the due honorarium in my hand4 #ih4 ,led by the sight1 ,i came to the presence of the god with a gladsome mind2 and then ,i offered handfuls of flowers to the three eyed-god from a distance1 in token of my reverence to him4 #ii4 ,after giving the honor 7,arghya71 which was worthy of him1 ,i bowed down before the god1 and accosted him2 when he cast his kind look upon me1 from his moon-bright and clear sighted eyes4 #ajj4 ,being blest by his benign look1 which took away all my pain and sin from me2 ,i did my homage to the god that was seated on the flowery level land1 and viewed the three worlds lying open before him4 #aja4 ,then advancing forward1 ,i offered unto him the honorarium1 flowers and water that ,i had with me1 and scattered before him heaps of mandra flowers1 that grew there abouts4 #ajb4 ,i then worshipped the god with repeated obeisances and various eulogiums2 and next adored the goddess ,gaur with the same kind of homage together with her attendant goddesses and demigods4 #ajc4 ,after my adoration was over1 the god having the crescent moon on his head1 spoke to me that was seated by him1 with his speech as mild as the cooling beams of the full-moon4 #ajd4 ,say ,o ,brhman1 whether thy affections are at peace within thyself1 and have found their rest in supreme spirit1 and whether your felicitous feelings are settled in the true object of divine essence4 #aje4 ,whether your devotion is spading unobstructed by the demons of your passions1 and whether felicity attends on you4 #ajf4 ,have you obtained the obtainable one1 that is alone to be obtained1 and are you set above the fears1 that incessantly hunt after all mankind8 #ajg4 ,after the ,lord of gods and the sole cause of all created beings1 had spoken in this manner2 ,i replied to him submissively in the following words4 #ajh4 ,o ,lord6 there is nothing unattainable1 nor is there anything to be feared by any one1 who remembers the three eyed god at all times in his mind2 and whose hearts are filled with rapture by their constant remembrance of thee4 #aji4 ,there is no one in the womb of this world1 in any country or quarter1 or in the mountains or forests1 that does not bow down his head before thee4 #aaj4 ,those whose minds are entirely devoted to their remembrance of thee1 get the rewards of the meritorious acts of their past lives2 and water the trees of their present lives1 in order to produce their manifold fruit in future births and lives4 #aaa4 ,lord6 thy remembrance expands the seed of our desire1 thou art the jar of the nectar of our knowledge1 and thou art the reservoir of patience1 as the moon is the receptacle of cooling beams4 #aab4 ,thy remembrance1 ,lord6 is the gate way to the city of salvation1 and it is thy remembrance which ,i deem as the invaluable gem of my thoughts4 #aac4 ,o ,lord of creation6 thy remembrance sets its foot on the head of all our calamities 7i4e4 tramples over them74 7,because ,siva is called ,sankara for his doing good to all1 by removal of their misfortunes74 #aad4 ,i said thus far1 and then bowing down lowly before the complacent deity1 ,i addressed him1 ,o ,rma1 in the manner as you shall hear from me4 #aae4 ,lord6 it is by thy favour that ,i have the fulness of my heart's content on every side2 yet as there is one doubt lurking in my mind1 ,i will request thee to explain it fully to me4 #aaf4 ,say with your clear understanding1 and without hesitation and weariness1 regarding the manner of the adoration of gods1 which removes all our sins and confers all good unto us4 7,the query was quite appropriate as the ,tantras of ,siva treat principally of such formularies74 #aag4 ,the god replied3--,hear me1 ,o ,brahman1 that art best acquainted with the knowledge of ,brahma2 tell you about the best mode of worshipping the gods1 and the performance of which is sure to set the worshipper free4 7,from the bonds of the world all at once74 #aah4 ,tell me first1 ,o great armed ,brahman1 if you know at all who is that god1 whom you make the object of your worship1 if it be not the lotus-eyed ,vishnu or the three-eyed ,siva neither4 #aai4 ,it is not the god born of the lotus ,brahm1 nor he who is the lord of the thirteen classes of god--the great ,indra himself2 it is not the god of winds--,pavana1 nor the god of fire1 nor the regents of the sun and moon4 #abj4 ,the ,brahman 7called an earthly god bhudeva7 is no god at all1 nor the king called the shadow of god1 is any god likewise1 neither ,i or thou--the ego and tu 7or the subjective self and objective unself7 are gods2 nor the body or any embodied being1 or the mind or any conception or creation of the mind is the true god also4 #aba4 ,neither ,laxm the goddess of fortune1 nor ,sarasvat the goddess of intelligence are true goddesses1 nor is there any one that may be called a god1 except the one unfictitious god1 who is without beginning and end1 that is the true god4 7,the ,viswasaratantra of ,siva treats of the one infinite and eternal ,god74 #abb4 ,how can a body measured by a form and its dimensions1 or having a definite measure be the immeasurable deity6 it is the inartificial and unlimited ,intellect1 that is known as the ,siva or the felicitous one4 #abc4 ,it is that which is meant by the word ,god--,deva--,deus1 and that is the object of adoration2 that is the only ens or on1 est or ,esteor ,esten1 out of which all other beings have proceeded1 and in which they have their existence1 and wherein they subsist with their formal parts4 #abd4 ,those unacquainted with the true nature of the felicitous ,siva1 worship the formal idols and images2 as a weary traveller thinks the distance of a mile1 to be as long as the length of a league4 #abe4 ,it is possible to have the reward of one's adoration of the ,rudras and other gods2 but the reward of the meditation of the true ,god1 is the unbounded felicity of the soul4 #abf4 ,he who forsakes the reward of true felicity1 for that of fictitious pleasures2 is like one who quits a garden of mandara flower1 and repairs to a furze of thorny karanja plants4 #abg4 ,the true worshippers know the purely intellectual and felicitous ,siva1 to be the only adorable god2 to whom the understanding and tranquillity and equanimity of the soul are1 the most acceptable offerings than wreaths of flowers4 #abh4 ,know that to be the true worship of ,god1 when the ,deity of the spirit 7or spiritual ,divinity71 is worshipped with the flowers of the understanding and tranquillity of the spirit4 7,worship ,god in spirit and with the contriteness of thy spirit74 #abi4 ,the soul is of the form of consciousness 7and is to be worshipped as such71 by forsaking the adoration of idols2 ,those that are devoted to any form of fictitious cult1 are subject to endless misery4 #acj4 ,those knowing the knowable one are called as saints2 but those who slighting the meditation of the soul1 betake themselves to the adoration of idols1 are said to liken little boys playing with their dolls4 #aca4 ,the ,lord ,siva is the spiritual god1 and the supreme cause of all2 ,he is to be worshipped always and without fail1 with the understanding only4 7,so the sruti3 ,the vipras adore him in their knowledge1 but others worship him with sacrifices c47 #acb4 ,you should know the soul as the intellectual and living spirit1 undecaying as the very nature herself2 there is no other that is to be worshipped1 the true puja is the worship of the spirit4 7,god is to be worshipped in spirit only74 #acc4 ,vasishtha said3--,the soul being of the nature of intellectual void1 as this world is an empty void also2 please tell me1 my lord1 how the ,intellect could become the living soul etc41 as you have declared4 #acd4 ,the god replied3--,there being an only vacuous ,intellect in existence1 which is beyond all limit2 it is impossible for an intelligible object to exist anywhere which may continue to all eternity4 7,the subjective only is self-existent1 and the objective is a nullity2 it being impossible for two self-existent things to co-exist together74 #ace4 ,that which shines of itself1 is the self-shining ,being2 and it is the self or spontaneous agitation of that ,being1 which has stretched out the universe4 #acf4 ,thus the world appears as a city in dream before the intellectual soul1 and this soul is only a form of the inane intellect1 and this world is but a baseless fabric4 #acg4 ,it is altogether impossible for aught of the thinkables and visibles1 to exist anywhere except in the empty sphere of the intellect1 and whatever shone forth in the beginning in the plenitude of the ,divine intellect1 the same is called its creation or the world from the first4 #ach4 ,therefore this world which shows itself in the form of a fairy land in dream1 is only an appearance in the empty sphere of the intellect2 and cannot be any other in reality4 #aci4 ,the ,intellect is the human speech1 and the firmament that supports the world2 the intellect becomes the soul and the living principle1 and it is this which forms the chain of created beings4 7,the seeming appearances being null and void2 the ,intellect is all and everything74 #adj4 ,tell me1 what other thing is there that could know all things in the beginning and before creation of the universe1 except it were the ,intellect which saw and exhibited everything1 in heaven and earth as contained in itself4 #ada4 ,the words sky1 firmament1 and the vacuum of ,brahma and the world1 are all applicable to the ,intellect1 as the words arbour and tree are but synonymous expressions for the same thing4 #adb4 ,and as both our dreams and desires arise in us by our delusion1 so it is our illusion only which makes us perceive the existence of the outer world2 in the empty space of the intellect4 #adc4 ,and as it is our empty consciousness1 that shows the sight of the external world in our dream2 so it is that very thing that shows us the same1 in the waking dream of ourselves4 #add4 ,as it is not possible for the city in a dream1 to be represented any where except in the hollow space of our intellect2 so it is impossible for the waking dream of the world1 to be shown elsewhere except in the emptiness of the same4 #ade4 ,as it is not possible for any thing that is thinkable to exist any where except in the thinking mind1 so it is impossible for this thinkable world to exist any other place beside the divine mind4 #adf4 ,the triple world rose of itself at the will and in the empty space of the supreme ,intellect1 as it was a dream rising and setting in the self same mind1 and not as any thing other than it1 or a duality beside itself4 #adg4 ,as one sees the diverse appearances of ghatas and patas1 pots and painting in his dream1 and all lying within the hollowness of his mind2 so the world appears of itself1 in the vacuity of the ,divine ,intellect1 at the beginning of creation4 #adg;a4 ,as there is no substantiality of anything in the fairy land of one's dream1 except his pure consciousness of the objects2 so there is no substantiality of the things which are seen in this triple world1 except our consciousness of them4 #adh4 ,what ever is visible to sight1 and all that is existent and inexistent1 in the three times of the present1 past and future2 and all space1 time and mind1 are no other than appearances of vacuous intellect 7of ,brahma74 #adi4 ,he is verily the god of whom ,i have told you1 who is supreme in the highest degree 7lit4 in its transcendental sense74 ,who is all and unbounded and includes me1 thee and the endless world in ,himself4 #aej4 ,the bodies of all created beings1 of thine1 mine1 and others1 and of all in this world1 are all full with the intellectuality of the supreme soul and no other4 #aea4 ,as there is nothing1 ,o sage1 except the bodies that are produced from the vacuous intellect or intellectual vacuity of ,brahma1 and resembling the images produced in the fairy land of one's dream2 so there is no form or figure in this world1 other than what was made in the beginning of creation4 ,,chapter ,,xxx4 ,,inquiry ,,into ,,the ,,nature ,,of ,,the ,,intellect4 ,argument4--,description of the ,pervasion and ,supervision of the ,intellect2 and its transformation into the mind in living beings4 ,or ,intellect as universal soul and mind of living beings4 ,the god said3--,thus the ,intellect is all this plenum1 it is the sole supreme soul 7of all72 it is ,brahma the ,immense and the transcendent vacuum1 and it said to be the supreme god4 #b4 ,therefore its worship is of the greatest good1 and confers all blessings to men2 it is source of creation1 and all this world is situated on it4 7,the ,divine ,mind or omniscience74 #c4 ,it is unmade and increate1 and without its beginning and end2 it is boundless and without a second1 it is to be served without external service 7i4e4 by spiritual adoration71 and all felicity is obtained thereby4 7,hence ,solomon's choice of ,wisdom74 #d4 ,you are enlightened1 ,o chief of sages6 and there ,i tell you this2 that the worship of gods is not worthy to the wise1 and offering of flowers and frankincense is of no use to them4 #e4 ,those who are unlearned1 and have their minds as simple as those of boys2 are the persons that are mostly addicted to false worship1 and devoted to the adoration of gods4 #f4 ,these being devoid of the quietness of their understandings1 are led to ceremonious observances1 and to the false attribution of a soul1 to the images of their own making4 #g4 ,it is for boys only to remain contented with their act of offering flowers and incense to gods1 whom they honour in the modes of worship1 which they have adopted of their own hobby-choice4 #h4 ,it is in vain that men worship the gods for gaining the objects of their desire1 for nothing that is false of itself2 can ever give the required fruit4 #i4 ,adoration with flowers and incense1 is inculcated to childish understandings 7and not for the wise74 ,i will tell you now1 the worship that is worthy of men enlightened like yourself4 #aj4 ,know1 ,o most intelligent sage1 that the god whom we adore is the true god1 who is the receptacle of the three worlds1 the supreme spirit and no other4 #aa4 ,he is ,siva--the felicity1 who is above the ranks of all other gods1 and beyond all fictions and fictitious images of men2 ,he is accompanied with all desires 7will or volition71 and is neither the enjoyer of all or any part of the production of his will4 ,he is full with the imaginations of all things1 but is neither the all or any one of the objects in his mind4 #ab4 ,he encompasses all space and time1 and is neither divided nor circumscribed by either of them4 ,he is the manifester of all events and things1 and is nothing except the image of pure ,intellect ,himself4 #ac4 ,he is consciousness without parts1 and situated in the heart of every thing4 ,he is the producer of every thing1 and their absorber also in himself4 #ad4 ,know ,brahma to be situated between existence and inexistence and it is ,he who styled the ,god1 the supreme soul1 the transcendental1 the ,tat sat--,id ,est1 and the syllable ,om--on or ens4 #ae4 ,by his nature of immensity1 he spreads alike in all space1 and being the great ,intellect himself1 he is said to be transcendent and supreme being4 #af4 ,he remains as all in all places1 as the sap circulates through the bodies of plants2 thus the great soul of the supreme being1 extends alike as the common entity of all things4 #ag4 ,it is ,he who abides in the heart of your spouse ,arundhat as in yours1 the same also dwells in the heart of ,prvat as in those of her attendants4 #ah4 ,that intellection which is one and in every one in all the three worlds is verily the god1 by the best knowing among philosophers3 7that god is the universal mind74 #ai4 ,tell me ,o ,brahman6 how they may be called as gods1 who having their hands and feet1 are yet devoid of their consciousness2 which is the pith of the body4 7,this is said of idols and images74 #bj4 ,the ,intellect is the pith and marrow of the world1 and contains the sap which it supplies to every thing in it4 ,it is the one and all--ego-sarvam and therefore all things are obtained from it4 7,the god ,siva is also called the all to pan-sarva and ,ego1 that is ,i am the universal ego and giver of all gifts to all74 #ba4 ,he is not situated at a distance1 ,o ,brhman6 nor is ,he unobtainable by any body2 ,he resides always in all bodies1 and abides alike in all places1 as also in all empty space and sky4 7,this omnipresence of the divine spirit1 sets aside the belief of a swarga-heaven or bihesht as the special seat of ,god74 #bb4 ,he does1 he eats1 he supports all1 and moves every where2 ,he breathes and feels and knows every member of the body4 7,this is according to the sruti2 ,he fills and directs every part of the body to the end of the nails-nakhgrat4 ,sanskrit3 puryymste sa eva pravishta nakhgrebhyah74 #bc4 ,know him1 ,o chief of sages6 to be seated in the city of the body2 and directing the various functions that are manifest by it1 under his direct appointment4 #bd4 ,he is the lord of the cavity of the heart1 and the several hidden sheaths--,koshas1 which are contained within the cavity of the body2 which is made by his moving abodes and moves as he pleases to move it4 #be4 ,the immaculate soul is beyond the essence and actions of the mind1 and the six organs of sense2 it is for our use and understanding only1 the word chit--intellect is applied to him4 #bf4 ,that intellectual spirit is too minute and subtile1 immaculate and all-pervading2 and it is his option and volition1 to manifest this visible representation of himself or not4 #bg4 ,this intellect is too fine and pure1 and yet manages the whole machinery for beautifying the world1 as the subtle and intelligent season of spring1 beautifies the vegetable world with freshness and moisture4 #bh4 ,the beautiful and wonderous properties that reside in the divine ,intellect1 are astonishing to behold in their display into the various form as the sky4 #bi4 ,some of these take the name of the living soul1 and some others assume the title of the mind2 some take the general name of space1 and others are known as its parts and divisions4 7,these are but parts of one stupendous whole c4 ,popes ,moral ,essays74 #cj4 ,some of these pass under the name of substance1 and others of their action2 and some under the different categories of mode and condition1 genus1 species and adjuncts4 #ca4 ,some of them shine as light1 and others stand as mountains and hills2 some brighten as the sun and moon and the gods above1 and others are as the dark yakshas below4 #cb4 ,all these continue in their own states1 without any option on their parts2 and they evolve of their own nature1 and causation of the divine spirit1 as the sprouts of trees grow of their own accord1 under the influence of the vernal spring 7season74 #cc4 ,it is the intellect alone which extends over all the works of nature1 and fills all bodies which overspread the vast ocean of the world1 as the aquatic plants swim over the surface of waters4 #cd4 ,the deluded mind wanders like a roving bee1 and collects the sweets of its desire from the lotus of the body1 and the intellect sitting as its ,mistress1 relishes their essence from within4 7,spiritual substances can taste the essence of sweets4 ,milton74 #ce4 ,the world with all the gods and gandharvas1 and the seas and hills that are situated in it2 rolls about in the circuit of the ,intellect1 as the waters whirl in a whirlpool4 #cf4 ,human minds resembling the spokes of a wheel1 are bound to the axles of their worldly affairs2 and turn about in the rotatory wheel of the ever revolving world1 within the circumference of the ,intellect4 #cg4 ,it was the ,intellect which in the form of the four-armed ,vishnu1 destroys the whole host of the demoniac asuras2 as the rainy season dispels the solar heat1 with its thundering clouds and rainbows4 #ch4 ,it is the ,intellect1 which in the form of the three-eyed ,siva1 accompanied by his ensigns of the bull and the crescent of the moon1 continues to dote like a fond bee1 on the lotus-like lovely face of ,gaur 7his consort74 #ci4 ,it was the intellect which was born as a bee in the lotus-like navel of ,vishnu in the form of ,brahm1 and was settled in his meditation upon the lotus of the triple vedas2 7revealed to the sage afterwards74 #dj4 ,in this manner the ,intellect appears in various forms1 like the unnumbered leaves of trees1 and the different kind of ornaments made of the same metal of gold4 #da4 ,the ,intellect assumes of its own pleasure1 the paramount dignity of ,indra2 who is the crown jewel over the three worlds1 and whose feet are honoured by the whole body of gods4 #db4 ,the ,intellect expands1 rises and falls1 and circulates everywhere in the womb of the triple world2 as the waters of the deep overflow and recede and move about in itself4 #dc4 ,the full moon beams of intellect1 scatter their widespread brightness on all sides2 and display to the full view the lotus lake of all created beings in the world4 #dd4 ,the translucent brightness of the mirror of the ,intellect1 shows the reflexions of the world in it1 and receives benignantly the images of all things in its bosom2 as if it were pregnant with them4 #de4 ,the ,intellect gives existence to the circles of the fourteen great regions 7of creation7 above and below2 and it plants them in the watery expanse of the sea on earth1 and in the etherial expanse of the waters in heaven4 7,the fourteen regions are the seven continents--sapta dwpas1 beset by the seven watery oceans1 sapta-samudras on earth2 and the seven planets revolving in the etherial ocean of the skies4 ,manu says the god ,brahm planted his seed in the waters2 and the ,bible says--,god divided the waters above from the waters below by the midway sky74 #df4 ,intellect spreads itself like a creeper in the vacuous field of air1 and became fruitful with multitudes of created beings2 it blossomed in the variety of the different peoples2 and shooted forth in the leaves of its dense desires4 #dg4 ,these throngs of living beings are its farina flying about1 and their desires are as the juice which gives them their different colours2 their understandings are their covering cuticles and the efforts of their minds are buds that unfold with flowers and fruits of their desire4 #dh4 ,the lightsome pistils of these florets are countless in the three worlds1 and their incessant undulation in the air1 expressed their gaysome dance with the sweet smiling of the opening buds4 #di4 ,it is the ,intellect which stretches out all these real and unreal bodies1 which expand like the gentle and good looking flowers for a time1 but never endure for ever4 7,the body like a fading flower is soon blown away47 #ej4 ,it produces men like moon bright flowers in all places1 and these flush and blush1 and sing and dance about1 deeming themselves as real bodies4 #ea4 ,it is by the power of this great ,intellect1 that the sun and other luminous bodies shining over the sky as the two bodies in a couple1 are attracted to one another to taste the fruit of their enjoyment as that of gross bodies4 #eb4 ,all other visible bodies that are seen to move about in this phenomenal world1 are as flakes of dust dancing about on eddy4 7i4e4 ,all things move about and tend towards their central point the ,intellect74 #ec4 ,the ,intellect is like a luminary of the universe1 and manifests unto us all the phenomena of the three worlds1 as the flame of a lamp shows us the various colours of things3 7which are reflected by light on dark and opaque matter74 #ed4 ,all worldly things exhibit their beauty to our sight1 by their being immerged in the light of the ,intellect1 as the dark spot on the disk of the moon1 becomes fully apparent to view by its immersion in the lunar beams4 7,the black spot on the moon's surface1 becomes white by the brightness of the moon-beams1 so the dark world becomes illumined by the presence of the ,intellect in it74 #ee4 ,it is by receiving the gilding of the ,intellect1 that all material bodies are tinctured in their various hues2 as the different trees receive their freshness1 foliage and fruitage from the influence of the rainy weather4 #ef4 ,it is the shadow 7or absence of intellect71 which causes the dullness of an object2 and all bodies are inanimate without it1 as a house becomes dark in absence of light or a lamp4 7,intellect gives life to dull matter74 #eg4 ,the wondrous powers of the intellect 7which gives a shape and form to every thing71 are wanting in any thing2 it becomes a shapeless thing1 and cannot possibly have any form or figure in the world1 over its dull materiality4 7,even inanimate nature of all forms and kinds1 receives its figure from the power of intellect74 #eh4 ,the intellect is as the skylight1 wherein its active power or energy resembling its consort1 resides with her offspring of desire in the abode of the body1 and is ever restless and busy in her actions4 7,this active power is personified as the goddess sakti or ,energy1 and her offspring-desire is the personification of ,brahm74 #ei4 ,without the presence of the ,intellect1 it is no way possible for any one to perceive the taste of any flavour though it is set on the tip of his tongue1 or see it with his eyes8 7,intellect is the cause of all perception74 #fj4 ,hear me and say1 how can this arboretum of the body subsist1 with its branching arms and hairy filaments1 without being supplied with the sap of the intellect4 #fa4 ,know hence the intellect to be the cause of all moving and immovable things in nature1 by its growing and feeding and supporting them all2 and know also that the intellect is the only thing in existence1 and all else is inexistent without it4 #fb4 ,vasishtha said3--,rma6 after the moon-bright and three-eyed god had spoken to me in his perspicuous speech1 ,i interrogated again the moon-bright god in a clear and audible voice and said4 #fc4 ,o lord6 ,if the intellect alone is all pervading and the soul of all1 then ,i have not yet been able to know this visible earth in its true light4 #fd4 ,say why is it that people call a living person1 to be endowed with intellect so long as he is alive1 and why they say him to be devoid of intellect1 when he is layed down as a dead and lifeless mass4 #fe4 ,the god replied--,hear me tell you all3 ,o ,brahman1 about what you have asked me2 it is a question of great importance1 and requires1 ,o greatest of theists6 a long explication4 #ff4 ,the intellect resides in every body1 as also in all things as their inherent soul2 the one is viewed 7by shallow understandings7 as the individual and active spirit1 and the other is known 7to comprehensive mind7 as unchanging and universal soul4 #fg4 ,the mind that is misled by its desires1 views the inward spirit as another or the living soul1 as the cupidinous person takes his 7or her7 consort for another1 in the state of sleep or dreaming4 7,the unsettled mind takes every individual soul for the universal one74 #fh4 ,and as the same man seems to be changed to another1 during his fit of anger2 so the sober intellect is transformed to a changeable spirit1 by one's mistake of its true nature4 7,the nirvi kalpa or immutable spirit1 is changed to a savi kalpa or mutable one74 #fi4 ,the intellect being attributed with many variable qualities and desires1 is made to lose its state of purity2 and by thinking constantly of its gross nature1 it is at last converted to the very gross object of thought4 #gj4 ,then the subjective intellect chit1 becomes itself the chetya or object of thought1 and having assumed the subtile form of a minute etherial atom1 becomes the element of sound2 and is afterwards transformed to the rudimental particle of air vata tan mtra4 #ga4 ,this aerial particle then bearing relation to the parts of time and place1 becomes the vital principle 7as existing some where for a certain period of time72 which next turns to the understanding and finally to the mind4 #gb4 ,the intellect being thus transformed into the mind1 dwells on its thoughts of the world1 and is then amalgamated with it1 in the same manner as a ,brahman is changed to chandala1 by constantly thinking himself as such4 7,thus this creation is a display of the divine mind and identic with it74 #gc4 ,thus the divine ,intellect forgets its universality by its thoughts of particulars2 and assumes the gross forms of the objects of its thoughts and desires4 7,hence we say a man to be of such and such a mind1 according to the thought or desire that he entertains in it1 i4e4 the whole being taken for a part and the part for the whole74 #gd4 ,the ,intellect being thus replete with its endless thoughts and desires1 grows as dull as the gross objects it dwells upon2 till at last the subtile intellect grows as stony dull1 as the pure water is converted to massive stones and hails4 #ge4 ,so the stolid intellect takes the names of the mind and sense1 and becomes subject to ignorance and illusion2 by contracting a gross stolidity restrained from its flight upwards1 and have to grovel forever in the regions of sense4 #gf4 ,being subjected to ignorance at first1 it is fast bound to the fetters of its cupidity afterwards1 and then being pinched by its hankerings and angry frettings1 it is tormented alike by the pleasure of affluence and the pains of penury4 #gg4 ,by forsaking the endless felicity 7of spirituality71 it is subjected to the incessant vicissitudes of mortality1 it now sets dejected in despair1 and lamenting over its griefs and sorrow1 and then burns amidst the conflagration of its woes and misery4 #gh4 ,see how it is harassed with the vain thought of its personality--that ,i am such a one2 and look at the miseries to which it is exposed1 by its reliance on the frail and false body4 #gi4 ,see how it is worried by its being hushed to and fro1 in the alternate swinging beds of prosperity and adversity2 and see how it is plunged in the deep and muddy puddle of misery1 like a worn out elephant sinking in the mire4 #hj4 ,look at this deep and unfordable ocean of the world1 all hollow within and rolling with the eventful waves of casualties2 it emits the submarine fire from within its bosom1 as the human heart flashes forth with its hidden fire of passions and affections4 #ha4 ,human heart staggers between hope and fear1 like a stray deer in the forest2 and is alternately cheered and depressed at the prospects of affluence and want4 #hb4 ,the mind that is led by its desire1 is always apprehensive of disappointment2 and it coils back for fear of a reverse1 as a timorous girl flies afar from the sight of a spectre4 #hc4 ,man encounters all pains for a certain pleasure in prospect1 as the camel browses the thorny furze in expectation of honey at a honey comb in it2 but happening to slip from his intermediate standpoint1 he is hurled headlong to the bottom4 #hd4 ,one meeting with a reverse falls from one danger to another2 and so he meets with fresh calamities1 as if one evil invited or was the harbinger of the other4 #he4 ,the mind that is captivated by its desires1 and led onward by its exertions1 meets with one difficulty after another1 and has cause to repent and grieve at every step 7or is the cause of remorse and grief74 7,all toil and moil1 tend to the vexation of the spirit74 #hf4 ,as a man advances in life1 so he improves in his learning2 but alas6 all his worldly knowledge serves at best1 but to bind down the soul fast to the earth4 #hg4 ,cowards are in constant fear of everything1 until they die away in their fear2 as the little shrimp being afraid of the waterfall1 falls on dry land1 and there perishes with flouncing4 #hh4 ,the helplessness of childhood1 the anxieties of manhood1 the miserableness of old age2 are preliminaries to the sad demise of men engaged in busy life4 7,the last catastrophe of human life74 #hi4 ,the propensities of past life cause some to be born as celestial nymphs in heaven1 and others as venomous serpents in subterranean cells2 while some become as fierce demons1 and many are reborn as men and women on earth4 #ij4 ,the past actions of men make to be born again as ,rkshas among savages1 and others as monkeys in forests2 while some become as ,kinnaras on mountains1 and many as lions on mountain tops4 7,all these are depraved races of men viz2 the anthropophagi cannibals1 the pigmy apes--banars1 the ugly mountaneers ,kinnaras and the leonine men narasinhas74 #ia4 ,the ,vidydharas of the ,devagiri mountains1 and the ,nagas of the forest caves 7are degenerations of men72 and so are the fowls of air1 the quadrupeds of wood lands1 the trees and plants of forests1 and the bushes on hills and orchides on trees2 7are all but transformation of the perverted intellect74 #ib4 ,it is self same intellect which causes ,nryana to float on the surface of the sea1 and makes the lotus born ,brahm to remain in his meditation2 ,it keeps ,hara in the company of his consort ,uma1 and places ,hari over the gods in heaven4 #ic4 ,it is this which makes the sun to make the day and the clouds to give the rain 7or pour in rains72 ,it makes the sea to breathe out in waves1 and the volcanic mountains to blow out in fire and flame4 #id4 ,it makes the curricle of time to revolve continually in the circle of the seasons2 and causes the day and night to rotate in their cycles of light and darkness4 #ie4 ,here it causes the seeds to vegetate with the juice contained in them2 and there it makes the stones and minerals lie down in mute silence4 #if4 ,some times it blooms in fruits ripened by the solar heat1 and at others maturated by the burning fuel2 some where it gives us the cold and icy water2 and at others the spring water which cannot be lasted4 #ig4 ,here it glows in luminous bodies1 and there it shows itself of impenetrable thickets and in accessible rocks2 ,it shines as bright and white in one place1 and is as dark and blue in another2 ,it sparkles in the fire and dwindles in the earth1 it blows in the air and spreads in the water4 #ih4 ,being the all-pervading1 omnipresent and omnipotent power itself1 it is the one in all and the whole plenum4 ,it is therefore more subtile and transparent1 than the rarefied and translucent air4 #ii4 ,as the intellect spreads out and contracts itself1 in any manner in any place or time2 so it conceives and produces the same within and without itself1 as the agitation of waters produces both the little billows and huge surges of the sea4 7,the intellect is the immanent cause of all phenomena74 #ajj4 ,the intellect stretches itself in the various forms of ducks and geese1 of cranes and crows1 of storks1 wolves and horses also2 it becomes the heron and partridge1 the parrot1 the dog1 the stag1 the ape and ,kinnara likewise4 #aja4 ,it is the abstract quality of the understanding1 beauty and modesty1 and of love and affections also2 it is the power of illusion and the shadow and brightness of night and of moonlight likewise4 #ajb4 ,it stretches itself in these and all other forms of bodies1 and is born and reborn in all kinds and species of things4 ,it roves and rolls all about the revolving world1 in the manner of a straw whirling in a whirlpool4 #ajc4 ,it is afraid of its own desires1 as the she-ass is seen to shudder at its own brayings2 and it has no one like itself4 7,sanskrit3 mugva bl-cal-val74 #ajd4 ,i have told you already1 ,o great sage6 how this principle of the living spirit1 becomes vitiated by its animal propensities1 and is afterwards debased to the nature and condition of brute creatures4 #aje4 ,the supreme soul receiving the appellation of the living soul or principle of action1 becomes a pitiable object1 when it becomes subject to error and illusion1 and is subjected to endless pains and miseries4 #ajf4 ,the deluded soul is then overpowered by its connate sin1 which causes it to choose the wrong unreality--asat for itself1 which being frail and perishable1 makes the active soul to perish with itself4 7,this passage appears to allude to the original sin of man1 which became the cause of the death and woes of human life4 ,the connate sin is compared to the husk which is born with the rice1 and not coming from without4 ,it is otherwise called the inborn sinfulness or frailty of human nature--,man is to err c474 #ajg4 ,the soul being thus degraded from its state of endless felicity1 to the miserable condition of mortal life1 laments over its fallen state1 as a widow wails over her fate4 #ajh4 ,look on the deplorable condition of intellect--chit2 which having forgotten its original state 7of purity71 is subjected to the impotent ,ignorance1 which has been casting it to the miseries of degradation1 as they cast a bucket in the well by a string1 which lowers it lower and lower till it sinks in the bottom of the pit4 7,this string araghatta is said to be the action of human life1 which the more it is lengthened1 the more it tends to our degradation1 unless we prevent by our good action4 ,so the sruti6 ,sanskrit3 yathkr yathchr tath bhalati sghukr sdhurbhabati prpakr papbhavati punyo bai punyema karmmana bhavati ppah ppereti 74 ,,chapter ,,xxxi ,,identity ,,of ,,the ,,mind ,,and ,,living ,,soul4 ,argument--,the pure ,intellect shown to be without vitality2 and the mind to consist in the vital power in connection with the sensations and external ,perceptions4 ,the god continued3--,when the intellect collects 7takes7 the vanities of the world to itself 7and relies on them7 and thinks to be a miserable being2 it is said to have fallen into error1 7by forgetting the reality and its true nature72 it then resembles a man that is deluded to think himself for another1 in his dream or ebriety4 7,the living soul is forgetful of its spiritual nature74 #b4 ,though immortal yet it is deceived to believe itself as mortal1 by its infatuated understanding2 as a sick man weeps to think himself dead when he is still alive4 #c4 ,as the ignorant man views the revolving spheres to be at a stand still1 so the deluded intellect sees the world and thinks its personality as sober realities4 #d4 ,the mind alone is said to be the cause of the perception of the exterior world in the intellect2 but the mind can be no such cause of it1 from the impossibility of its separate existence independent of the intellect4 7,the intellect is the cause of guiding and informing the mind1 and not this of that74 #e4 ,thus there being no causality of the mind1 there cannot be its causations of the thinkable world also4 ,therefore the intellect only is the cause of thought1 and neither the mind nor the thinkable world 7which produces or impresses the thought74 ,the gloss says that1 the intellect whereby the mind thinks1 is not the mind nor its dependant or the objective thinkable world2 but it is the pure subjective self-same intellect only4 #f4 ,there is no spectacle1 spectator 7or sight of7 of anything anywhere1 unless it be a delusion1 as that which appears oiliness in a stone2 and there is no matter1 making or work of any kind2 unless it be a mistake like that of blackness in the moon4 7,the oily glossiness of the marble and the shade in the moon1 are no other but the inherent properties of those things74 #g4 ,the terms measure1 measurer1 and measurable are as negative in nature1 as the privation of forest plants in the sky2 and the words intellect1 intellection and intelligible are as meaningless in themselves1 as the absence of thorns and thistles in the garden of ,paradise4 7gloss4 ,the intellect chit is the subjective intellection1 chetana is chitta vritti--the property of chit1 is the attribute1 and the intelligible chetya is the object of thought4 ,the meaning is that1 there is no separate subject1 object or attribute in nature1 but they all blend in the essentiality of ,god1 who is all in all4 ,the words subjective1 objective and attributive1 are therefore mere human inventions1 and so are the words thinker1 thinking and the thought 7,sanskrit3 mantri1 mati1 mantavya17 and knower1 knowing and knowledge 7,sanskrit3 vha1 vuhvi1 vhavya17 and the ego1 egoism and egotist 7,sanskrit3 ahamkra1 ahamkartt1 ahamkryya7 all which refer to the same individual soul74 #h4 ,the personalities of egoism1 tuism and illism2 ,sanskrit3 ahantvam tvantvam1 tatvam1 are as false as mountains in the firmament2 and the difference of persons 7as this is my body and that another's71 is as untrue as to find whiteness in ink4 #i4 ,the ,divine spirit is neither the same nor different in all bodies2 because it is as impossible for the universal soul to be confined in any body1 as it is impracticable for the mount ,meru to be contained in an atom of dust4 ,and it is as impossible to express it in words and their senses as it is incapable for the sandy soil to grow the tender herbs4 #aj4 ,the dictum netineti4--,it is neither this nor any other1 is as untrue as the belief of the darkness of night subsisting in company with the day light3 and substantiality and unsubstantiality are both as wanting in the supreme spirit1 as heat is wanting in ice4 #aa4 ,it is as wrong to call it either as empty or solid1 as it is to say a tree growing in the womb of a stone to call it either the one or the other2 is to have it for the infinite vacuum or the full plenum4 #ab4 ,it is the sole unity that remains in its state of pure transparency forever2 and being unborn from the thought or mind of any body1 it is not subject to the misrepresentation of any body4 7,the gloss says3 ,not being born from the mind of ,brahm as this creation1 the ,intellect is free from the imperfections of both74 #ac4 ,it is however imputed with many faults and failings1 in the thoughts and opinions of men2 but all these imputations and false attributes1 vanish before one knowing its true nature4 #ad4 ,the learned devoid of indifference1 are employed in many other thoughts and things2 though not a straw of all this vast world1 is under the command of any body4 #ae4 ,it is in the power of every body to get rid of his thoughts1 but very difficult to get the object of his thought2 ,how then is it possible for one to have1 what it is impracticable for him to try for8 7i4e4 ,the full object of desire74 #af4 ,the one sole and immutable ,intellect which pervades all nature1 is the supreme one and without an equal1 and is more pellucid than the translucent light of a lamp and all other lights4 #ag4 ,it is this intellectual light which enlightens every thing1 it is ubiquious and ever translucent2 it is ever shining without a shade1 and immutable in its nature and mind4 #ah4 ,it is situated every where and in all things1 as in pots and pictures1 in trees and huts1 and houses in quadrupeds1 demons and devils1 in men and beasts1 in the sea1 earth and air4 #ai4 ,it remains as the all witnessing spirit1 without any oscillation or motion of its own to any place2 and enlightens all objects1 without flickering or doing any action by itself4 #bj4 ,it remains unsullied with by its connection with the impure body1 and continues unchangeable in its relation with the changeful mind4 ,it does not become dull by being joined with the dull body1 and is never changed to anything by its extension over all things4 #ba4 ,the extremely minute and immutable intellect1 retains its consciousness in itself2 and by rolling itself like a rundle of thread1 enters the body in the form of a particle of air 7or the vital breath or air prnyma74 #bb4 ,it is then accompanied with the powers of vision and reflexion1 which are wakeful in the waking state and lie dormant in sleep2 whence it is said to be existent and inexistent by turns4 #bc4 ,the clear and pure intellect1 comes then to think of many things in its waking state1 and is thus perverted from its purity2 as an honest man turns to dishonesty in the company of the dishonest4 7,the perversion of the intellect is owing to its attachment to the flesh1 and its entertaining to worldly thoughts74 #bd4 ,as the pure gold is converted to copper by its alloy1 and is again restored to its purity by removal of the base metal2 such is the case of the intellect owing to its contracting and distracting of vicious thoughts4 #be4 ,as a good looking glass being cleansed of its dirt1 shows the countenance in a clear light2 so the intellect being born in the human body1 attains its divine nature by means of its good understanding4 #bf4 ,its want of the knowledge of itself as the all1 presents the sight of the false world to it as a true reality2 but upon coming to know its true nature1 it attains the divine state4 #bg4 ,when the mind thinks of itself of its difference 7from the intellect71 and the existence of the unrealities 7in nature71 it gets the sense of its egoism1 and then it perishes though it originally imperishable in its nature4 7,the sruti ,sanskrit3 tasya bhayam1 bhavati1 it then fears to die because the personal soul is subject to death1 and not the impersonal or universal soul which never dies4 ,so the phrase3 ,forget yourself and you'll never fear to die74 #bh4 ,as a slight wind scatters the fruits of trees growing on the sides of mountain1 so the consciousness of self1 drops down at the gust of a slight disease1 like a large tree4 #bi4 ,the existence of the qualities of form and colour and others1 is owing to that of intellect2 as the position of subalterns--adhyasta is dependent on the station of the superior--adhishthata4 ,and the pure intellect--infinite and indefinite in itself1 is designated as a unity1 duality and plurality by want of right understanding4 #cj4 ,it is from the essence of the intellect only1 that the mind and senses derive their faculties of thinking and perception2 as it is presence of day light1 which gives rise to the routine of daily business4 #ca4 ,it is the action of the vital air1 which gives pulsation to the pupils of the eye1 and whose light is called the sight1 which is the instrument of perceiving the forms and colours of things that are placed without it1 but the perception belongs to the power and action of the intellect4 #cb4 ,the air and skin are both of them contemptible and insensible things1 yet their union gives the perception of touch or feeling2 the mind becomes conscious of that feeling1 but its consciousness is dependent on and caused by the intellect4 #cc4 ,the particles of scent being carried by the particles of air to the nostrils1 give the sense of smelling to the mind2 but it is intellect which has the consciousness of smelling4 #cd4 ,the particles of sound are conveyed by the particles of air to the organ of hearing for the perception of the mind1 and the intellect is conscious of this as in its sleep4 7,and as a silent witness of the same74 #ce4 ,the mind is the volitive principle of action from some desire or to some end and aim of its own1 and the thoughts of the mind are all mixed with foulness1 while the nature of the intellectual soul is quite pure and simple4 7,the difference between the sensuous mind and the conscious intellect1 is that the one is the volitive and active agents of its actions1 the other is the passive and neutral witness of all and every thing that is and comes to take place1 without its interference in any74 #cf4 ,the intellect is manifest by itself1 and is situated of itself in itself2 it contains the world within itself1 as the crystalline stone retains the images of all things in its bosom4 7,the subjective soul bears in it the objective world1 which is not different but self-same with itself4 ,hence the nullity of the objective duality1 which is identic with the subjective unity74 #cg4 ,it is the single and sole intellect which contains the whole1 without dividing or transforming itself to parts or forms other than itself4 ,it neither rises or sets1 nor moves nor grows at any place or time 7but occupies all space and time1 in its infinity and eternity74 #ch4 ,it becomes the living soul by fostering its desires1 and remains as the pure intellect by forsaking them for ever2 and then seated in itself1 it reflects on its two gross and pure states4 7,the two gross states are the gross world1 and the gross mind that dwells only on gross bodies of the world74 #ci4 ,the intellect has the living soul for its vehicle1 and egoism is the vehicle of the living principle2 the understanding is the car of egotism and the mind the seat of the understanding4 #dj4 ,the mind again has the vital breath for its curricle1 and the senses are vehicles of the vital airs2 the body is the carriage of the senses1 and the organs of action are the wheels of the body4 #da4 ,the motion of these curricles forms the course of this world 7which is hence called karma ,kshetra or world of activity72 and the continued rotation of the body 7called the cage of bird of life72 until its old age and demise1 which is the dispensation of the ,almighty power4 7,that man must toil and moil till he is worn out and goes to his grave74 #db4 ,the world is shown unto us as a phantasmagoria of the supreme soul1 or as a scene in our dream2 it is a pseudoscope and wholly untrue as the water in a mirage4 #dc4 ,know1 ,o sage1 that the vital breath is called the vehicle of the mind by fiction only2 because wherever there is the breath of vitality1 there is also the process of thinking carried on along with it4 #dd4 ,wherever the breath of life circulates like a thread1 and acts as spring1 there the body is made to shake with it2 as the forms and colours of bodies1 present themselves to view at the appearance of light4 #de4 ,the mind being employed with its desires1 perturbs the vital breath and body as a tempest shakes the forest2 but being confined in the cavity of the heart1 it stops their motion as when the winds are confined in the upper skies4 7,the mind being fixed to some particular object of meditation1 stops the course of life and gives longevity to man74 #df4 ,again the confinement of the vital breath in the vacuity of the heart1 stops the course of the mind 7thoughts72 as the hiding of a light1 removes the sight of the objects from view4 7,no thought without breathing1 and no sight without light74 #dg4 ,as the dusts cease to fly after the winds are over2 so the mind 7thought7 ceases to move1 when the breath is pent up in the heart4 7,these are subjects of ,prnyma or restraint of breath1 treated at large in chapter ,,xxv of this book74 #dh4 ,as the carriage is driven wherever the driver wishes to drive it2 so the mind being driven by the vital breath1 runs from country to country in a moment4 #di4 ,as the stone flung from a fling is lost forever1 so the thoughts of the mind are dispersed in the air1 unless they are fixed upon some object4 ,the thoughts are accompaniments of the mind and vitality1 as fragrance is attendant on flowers and heat upon fire4 #ej4 ,wherever there is vital breath breathing 7in any animal being71 there is the principle of the mind with its train of thoughts likewise2 as whenever the moon appears to view1 it is accompanied with its beams also4 ,our consciousness is the result of the vibrations of the vital air1 like our perception of the perceptibles2 and this air is the sustainer of the body also1 by supplying the juice of the food to all the nerves and arteries4 #ea4 ,the mind and consciousness both belong to the body1 the one residing in the hollow of the vital air1 and the other is as clear as the intellect1 and resides alike in all gross and subtile bodies1 like the all pervading and transparent vacuum4 #eb4 ,it remains in the form of conscious self-existence in dull inanimate bodies2 and appears to be afraid of the vibrations of animal life 7i4e4 ,the vegetables and minerals are conscious of their own existence1 without having their vital and animal actions of breathing and locomotion74 #ec4 ,the dull body being enlivened by the vital breath1 is recognized by the mind as belonging to itself2 and plays many parts and frolics with it1 as in its prior state of existence4 #ed4 ,the mind vibrates no longer1 after the extinction of breathing2 and then1 ,o sage6 the pure intellect is reflected in the eight fold receptacle of vacuum4 7,these are termed the puryashtakas and consist of the mind1 life1 knowledge1 the organs of action1 illusion1 desire1 activity and the subtile body74 #ee4 ,as it is the mirror only that can reflect an image1 and no other stone2 so it is the mind alone these as their octuple receptacle--puryashtaka1 and which is the agent of all actions1 and is termed by different names according to the views of different divine teachers4 #ef4 ,that which gives rise to the net work of our imaginary visible world1 and that in which it appears to be situated1 and whereby the mind is made to revolve in various bodies1 know that supreme substance to be the ,immensity of ,brahma1 and source of all this world 7or as diffused as all in all which is thence called the visvam--the all to pan74 ,,chapter ,,xxxii ,,on ,,the ,,sustentation ,,and ,,dissolution ,,of ,,the ,,body4 ,argument4--,exposition of the animation of the complicate ,body1 and its ultimate decomposition at death4 ,the god continued3--,hear me1 holy sage6 now relate to you1 how the active and oscillating principle of the intellect1 acts on the human body and actuates it to all its actions1 whereby it receives the noble title of its active agent4 7,the disembodied and nameless intellect1 gets many appellations in its embodied state1 according to its various temporal and spiritual avocations and occupations in life4 gloss74 #b4 ,but the mind of man which is impelled by its former 7or pristine7 propensities1 prevails over the 7good7 intellect2 and being hardened in its vicious deeds1 pursues its changeful wishes and desires4 7,the former evil propensities refer to those of past lives1 and allude to the original depravity of human nature and will74 #c4 ,the mind being strengthened by illusion 7my71 the intellect becomes dull and stultified as stone2 and this power of delusion growing stronger by divine dispensation1 displayed the universe to view4 7,the my is otherwise called ,brahma ,sakti ,divine omnipotence1 which overpowers on the omniscience of ,god in the acts of creation1 c4 ,hence the neutral omniscience is called the ,intellect chit1 and the active omnipotence is styled the mind74 #d4 ,it is by the good grace of this power1 that the intellect is allowed to perceive sometimes1 the fallacy of the aerial city of this world1 and at others to think it as a reality4 7i4e4 ,it comes to detect the fallacy by exercise of its intellection1 and thinks it real by its subjection-illusion74 #e4 ,the body remains as dumb as stone1 without the presence of the intellect1 the mind and its egoism in it2 and it moves about with their presence in it1 as when a stone is flung in the air4 #f4 ,as the dull iron is made to move1 by its contiguity to or attraction of the loadstone2 so doth the living soul jva act its parts1 by the presence of the omnipresent soul in it4 7,the actions of the living soul are its respirations1 and direction of the organs of action to their respective function74 #g4 ,it is by the power of the all pervading soul1 that the living principle shoots out in infinity forever1 as the germs of trees sprout forth the seed in all places4 ,and as the recipient mirror receives the reflexion of objects situated at a distance from it1 so the living soul gets the reflex or image of the distant supreme spirit in itself4 7,god made man in his own image74 #h4 ,it is by forgetfulness of its own and real nature1 that the living soul contracts its foul gross object1 as a legitimate twice-born man mistakes himself for a sudra by forgetting his birth by such error or illusion4 #i4 ,it is by unmindfulness of its own essence1 that the intellect is transformed to the sensuous mind2 as some great souls are deceived to believe their miserableness in the distractedness of their intellect percipience4 7,men are often misled to believe themselves otherwise than what they are1 as it was the case with the princes ,lavana1 ,gdhi1 and ,harischandra mentioned before and as it turns out with all miserable mortals1 who forget their immortal and celestial natures74 #aj4 ,it is the intellect which moves the dull and inert body1 as the force of the winds shakes the waters of the deep to roll and range about in chains and trains of waves4 #aa4 ,the active mind which is always prone to action1 leads the machine of the body together1 with the passive and helpless living soul at random1 as the winds drive about in different directions1 together with the inert stones 7ballast7 contained in it4 7i4e4 ,the mind is the mover of both the body and soul1 but the intellect is the primum mobile of all74 #ab4 ,the body is the vehicle1 and ,god has employed the mind and the vital breath1 as the two horses or bullocks for driving it4 7,the mind is said also to be its driver1 the soul its rider1 and the breaths are its coursers74 #ac4 ,others say1 that the rarefied intellect assumes a compact form1 which becomes the living soul2 and this riding on the car of the mind1 drives it by the vital airs as its racers4 7,hence the course of the mind and its thoughts1 are stopped with the stoppage of respiratory breaths74 #ad4 ,sometimes the intellect seems as something born and to be in being1 as in its state of waking and witnessing the objects all around2 at others it seems to be dead and lost as in the state of its profound sleep4 ,again it appears as many1 as in its dreaming state2 and at last it comes to know itself as one and a unit1 when it comes to the knowledge of truth and of its identity with the sole unity4 #ae4 ,sometimes it seems to be of a different form1 without forsaking its own nature2 as the milk becomes the butter and curd etc4 and as the water appears in the shape of a billow or wave or of its foam or froth4 7,that changed in all1 yet in all the same c4 ,pope74 #af4 ,as all things depend upon light1 to show their different forms and colours to view1 so the mental powers and faculties1 do all of them depend upon the intellectual soul for their several actions4 7,the intellect in the form of the soul1 directs and exhibits the actions of the mind74 #ag4 ,again the ,supreme ,spirit being situated in the mind within the body1 the animal soul has its life and action2 as all things appear to sight1 while the lighted lamp shines inside the room4 7,as the silent soul directs the mind1 so the active mind keeps the soul alive74 #ah4 ,the ungoverned mind gives rise to all diseases and difficulties1 that rise as fastly and thickly1 as the perturbed waters rise in waves1 which foam out with thickening froth4 #ai4 ,the living soul dwelling like the bee in the lotus-bed of the body1 is also subject to diseases and difficulties as the bee to the rains and flood2 and it is as disturbed by the casualties of life1 as the calm sea-water are perturbed to waves by the blowing winds4 #bj4 ,the dubitation that1 the divine soul is omnipotent1 and the living soul is impotent and limited in its powers2 and therefore the human soul is not the same with the ,divine2 is the cause of our woe1 and serves to darken the understanding2 as the clouds raised by the sunlight1 serve to obscure the solar disk 7this doubt leading to dualism1 cuts us from ,god and exposes us to all the calamities of life74 #ba4 ,the sentient soul passes under many transmigrations in its insensibility1 and in utter want of its self consciousness2 like one subdued to dull obtuseness by some morphia drug1 which makes him insensible of the pain inflicted upon his own person1 7,this drug is some anaesthetic agent as opium1 chloroform and the like74 #bb4 ,but as it comes to know itself afterwards by some means or other1 it recovers from its dull insensibility1 and regains its state of original purity2 as a drunken or deluded person turns to his duty1 after he comes to remember himself4 7,so the lost and stray sheep1 returns to its fold and master74 #bc4 ,the sentient soul that fills the body1 and is employed in enlivening all its members1 does not strive to know the cause of its consciousness2 as a leper never attempts to make use of any part of his body1 which he is incapable to raise4 7,so the soul that is drowned in ignorance and dead in its sin1 will never rise to reclaim its redemption by reproving itself74 #bd4 ,when the soul is devoid of its consciousness1 it does not enable the tube of the lotus-like heart to beat and vibrate with the breath of respiration2 but makes it as motionless as a sacrificial vessel unhandled by the priest4 #be4 ,the action of the lotiform heart having ceased1 the motion of the vital breaths is stopped also2 as the fanning of the palmleaf fan being over1 there is no more the current of the outer air4 #bf4 ,the cessation of the vital air in the body1 and its flight to some other form1 sets the life to silence and sink in the original soul2 just as the suspension of the blowing winds1 sets the flying dusts to rest on the ground4 #bg4 ,at this time1 ,o sage1 the mind alone remains on its unsullied state and without its support2 until it gets another body1 wherein it rests as the embryonic seed lies in the earth and water4 #bh4 ,thus the causes of life being deranged on all sides1 and the eight principles of the body inert and extinct 7in their actions72 the body droops down and becomes defunct and motionless4 7,the eight principles called the puryashtakas74 #bi4 ,forgetfulness of the intellect1 the intelligible 7truth7 and intelligence1 produces the desires of them to vibrate2 these give to remembrances of the past1 and their want buries them to oblivion4 #cj4 ,the expansion of the lotus-like heart1 causes the puryashtaka body to expand also2 but when the organ of the heart ceases to blow and breathe1 the body ceases to move4 #ca4 ,as long as the puryashtaka elements remain in the body1 so long it lives and breathes2 but these elementary powers being quiet and still1 the body becomes inert and is said to be dead4 #cb4 ,when the contrary humours1 the feelings and passions and sensible perceptions1 and the outward wounds and strokes1 cause the inward action of the organic heart to stop3-- #cc4 ,then the puryashtaka forces are pent up in the cavity of the heart1 as the force of the blowing winds1 is lost in the hollow of a pair of blowing bellows4 #cd4 ,when a living body has its inward consciousness1 and becomes inert and motionless in its outer parts and members1 it is still alive by the action of breathing in the inner organ of the heart4 #ce4 ,those whose pure and holy desires never forsake their hearts1 they live in one quiet and even state of life1 and are known as the living liberated and long living seers4 7,the pure desires are free from the influence of passions1 and tendency to earthly enjoyments2 which cause holy life and give longevity to man74 7,an unperturbed mind is the best preservative of health74 #cf4 ,when the action of the lotus like machine of the heart has ceased1 and the breath ceases to circulate in the body1 it loses its steadiness1 and falls unsupported on the ground as a block of wood or stone4 #cg4 ,as the octuple body mixes with the air in the vacuum of the sky1 so is the mind also absorbed in it at the same time4 #ch4 ,but being accompanied with the thoughts1 to which it has been long accustomed1 it continues to wander about in the air1 and amidst the regions of heaven and hell1 which it has long believed to await on its exit from the body4 #ci4 ,the body becomes a dead corpse1 after the mind has fled from it in the air2 and it remains as an empty house1 after its occupant has departed from it4 #dj4 ,the all pervading intellect1 becomes by its power of intellection both the living soul as well as the mind2 and after passing from its embodied form 7of puryashtaka71 it assumes its spiritual 7tivhika7 nature afterwards4 #da4 ,it fosters in its bosom the quintessence 7pancha tan mtram7 of the subtile elemental mind1 which assumes a grosser form afterwards1 as the thoughts of things appear in dream4 #db4 ,then as the intensity of its thoughts1 makes the unreal world and all its unrealities1 appear as real before it1 it comes to forget and forsake its spiritual nature1 and transform itself to a gross body4 #dc4 ,it thinks by mistake the unreal body as substantial1 and believes the unreal as real and the real as unreal4 7i4e4 ,it takes the unreal material as real2 and the real spiritual as nothing74 #dd4 ,it is but a particle of the all pervading ,intellect1 that makes the living soul1 which reflects itself afterwards in the form of the intelligent mind4 7,the understanding is a partial reflection of the ,intellect4 ,gloss74 ,the mind then ascends on the vehicle of the octuple body1 and surveys the phenomenal world as a sober reality4 7i4e4 ,the senses of the body1 represent the universe as real74 #de4 ,the intellect is the prime mobile power1 that gives force to the octuple material 7puryashtaka7 body to move itself2 and the action of the breath in the heart which is called life1 resembles the spiritual force of a ghost raising an inert body4 7,the power of spirits entering and moving inert bodies1 forms a firm belief in ,india74 #df4 ,when the aerial mind flies into the vacuous air1 after the material frame is weakened and worn out2 then the lifeless body remains as a block of wood or stone1 and is called a dead mass by those that are living4 #dg4 ,as the living soul forgets its spiritual nature1 and becomes decayed in course of time and according to the frail nature of material things2 so it fades and falls away in the manner of the withered leaves of trees4 #dh4 ,when the vital power forsakes the body1 and the action of the pericardium is stopped2 the breath of life becomes extinct1 and the animated being is said to die away4 #di4 ,as all beings that are born and have come to life1 fade away in time like all created things in the world2 so do human bodies also fade and fall away in time1 like the withered leaves of trees4 #ej4 ,the bodies of all embodied beings1 are equally doomed to be born and die also in their time2 as the leaves of trees1 are seen to be incessantly growing and falling off at all seasons2 why then should we lament at the loss of what is surely to be lost4 #ea4 ,look at these chains of living bodies1 which are indiscriminately and incessantly rising and falling like bubbles and billows1 in the vast ocean of the divine ,intellect1 and there is no difference of any one of them from another2 why then should the wise make any distinction between objects that are equally frail in their nature1 and proceed from and return to the same source4 #eb4 ,the all-pervading intellect reflects itself only in the mind of man1 and no where else2 as it is the mirror only that receives the reflexions of objects1 and no other opaque substance besides4 #ec4 ,the acts and fates of men are all imprinted in the spacious and clear page of the ,divine intellect1 and yet are all embodied beings loud in their cries and complaints against the decrees of ,heaven which is owing to their ignorance1 and tending to their bitter grief and vain lamentation4 ,,chapter ,,xxxiii4 ,,resolution ,,of ,,duality ,,into ,,unity4 ,argument4--,unity1 the source1 substance1 and ultimum of plurality1 which is resolved to unity4 ,the ,doctrine of monotheism4 ,one in all and all into one4 ,vasishtha said3--,tell me1 my lord1 that bearest the crescent of the moon on thy fore-head1 how the pure and simple essence of the intellect1 which is an infinite unity and ever uniform and immutable in its nature1 is transmuted to the finite dualities of the variable and impure soul and mind4 7,moreover the whole equal to a part is quite absurd and impossible74 #b4 ,tell me1 ,o great god6 how this uncaused prime cause1 becomes diffused in endless ,varieties1 and how can we get rid of the plurality of our creeds by our wisdom1 for putting an end to our miseries4 7,by means of our belief in the true unity74 #c4 ,the god replied--,when the omnipotent ,god 7sad71 remains as one unity of immensity 7,eka ,brahma72 it is then of course absurd1 to speak of his duality or plurality1 and of the manifestation of a part or minim of himself4 7,the whole cannot be a part74 #d4 ,taking the monad for a duad1 is to ascribe duality to unity2 and the imputation of dualism or bipartition to the simple intellect1 is wholly futile from its nature of indivisibility4 7,so says the sruti3 ,the one is no dual nor a bipartite thing4 ,in ,him there is no plurality1 diversity or any particularity whatever4 ,sanskrit3 natu taddvityamasti tati-nya hvibhaktam nanuneha nnstikincana47 #e4 ,the want of the number one1 causes the absence both of unity1 duality2 because there can be no dual without the singular1 nor a single one unless there be the number two above it4 7i4e4 ,there can be no duality without the prime and preceding unity2 nor even the unity unless it is followed by duality2 because the prime number would be indefinite and indetermined without the succeeding ones74 #f4 ,the cause and its effect being of one nature 7or essence71 they are both of the same kind1 as the fruit and the seed contained in it4 ,the difference which is attributed to them from the change of one thing to the other1 is a mere fiction of imagination4 #g4 ,the mind itself evolves in its thoughts at its own will2 the changes occurring in itself1 are no way different from its own nature2 as the mutual productions of seed and fruit1 are of the same nature1 the same fruit produces the same seeds1 and these again bring forth the same fruits c4 7,so the mind and its thoughts1 are the same things and of the self-same nature74 #h4 ,many modifications incessantly rise in the infinite mind of the almighty ,maker as its eternal will1 and these taking place in actu in positive existences1 and substantive forms bear the relation of causes and their effects in this world4 #i4 ,these productions are likened to the waves of waters in the sea1 and mirage to the progeny of a barren woman1 and the horns of a hare--all which are nil and not in being4 ,they are all as negative as the water on the mountaintop1 and as the barley corn growing on the head of a hare4 7,in all these instances the producer or container is a reality2 but the produced or contained waves etc4 are false2 and so is ,brahma the producer and container of all as positive entity1 but the production of the world is null and void74 #aj4 ,herein enquiring into the real truth1 we must refrain from logomachy2 and find that though all things tend to stablish the unity1 yet it is difficult even in thought to do away with the difference of things1 as that of words and their senses4 7that is to say1 though unity is the result of right reason1 yet duality is inseparable from common sense74 #aa4 ,the essence of divine omnipotence1 is not divisible into portions or their fractions1 like the waves of the sea1 that are broken into bubbles and particles of waters4 #ab4 ,as the leaves and stalks and branches and flowers of trees1 are no other than the same substance2 so unity and duality1 meity and tuity and the objectivity of the phenomenal world1 are not different from the essence of the subjective intellect1 which contains and puts forth itself in all these forms4 #ac4 ,all time and place and variety of figures and forms1 being but modifications of the intellect1 it is improper for us to question the reality of those1 and assert the certainty of this intellect4 #ad4 ,the entities of time and space1 and the powers of action and destiny 7divine ordinance71 are all derived from and directed by the intellect and bear their intellectual natures also4 #ae4 ,as the power of thinking1 the thought and its object1 jointly compose the principle of mind2 so the whole universe and every thing that bears a name1 are all included under the term chit or intellect2 as the water and its rise and fall1 are all included under the word wave4 #af4 ,the thoughts which continually rise and fall1 in the great ocean of the intellect2 are like the waves which heave and set down1 on the surface of the boisterous sea4 #ag4 ,it is this supreme intellect which is known by the various appellations of the ,lord1 ,god1 ,truth1 ,siva and others2 as also by the various names of vacuum1 unity and the supreme spirit4 #ah4 ,such is the nature of ,god1 whom no words can express2 and who is styled the ,ego or the subjective ,i am that ,i am and whom it is beyond the power of speech to describe4 #ai4 ,all that is seen all around1 are but the leaves1 fruits1 flowers and branches of the all creeping plant of the intellect2 which being diffused in all1 leaves nothing that is different from it4 #bj4 ,the divine intellect ,sanskrit3 chit being omniscient ,sanskrit3 mahvidy has the great nescience or ignorance ,sanskrit3 mah avidy underlying it 7as the lighted lamp is accompanied by the shadow under it72 and then looking at this side of itself it takes the name of the living soul1 and beholds this shadowy world stretched outside the divine mind1 as we see another moon in the reflexion of that luminary1 cast upon a nebular circle beyond it4 #ba4 ,then thinking itself as another or a living being ,jva1 and other wise than what it is 7i4e4 the immortal spirit paramtma72 it becomes just of the same nature1 as it thinks and forms itself by its own will4 #bb4 ,being thus transformed from its perfect and immaculate state1 to that of an imperfect and impure nature2 it is made to wade amidst the stream of this world1 without ever thinking 7of its fall from the state of original purity74 #bc4 ,the intellectual form being then assimilated with the elemental 7puryashtaka7 body1 receives its vital or mortal life and living soul1 which lives by reflexion of the essence of the supreme intellect4 #bd4 ,the spiritual body is also transformed to the frail living body1 which being joined with quintessence of quintuple elements1 comes to know itself as material substance 7dravymas miti74 #be4 ,this substance being next infused with the vital breath1 receives soon after its vigor and strength like the seed of a plant2 and then it feels itself to be endued with life1 and to be conceived in the uterus in its own conception4 #bf4 ,the same erroneous conception of its gross materiality1 misleads to the belief of its own egoism and personality4 ,it conceives also its state of a moving or unmoving being1 and this conception of it converts it instantly into the like form4 7,we have the forms1 as we picture to ourselves in our minds74 #bg4 ,again the simultaneous meeting of former reminiscence with the later desire of a person1 changes its former habitual and meaner form1 to that of a larger and grosser kind4 7,thus one that had been a contemptible gnat in its previous state of existence1 is come to a big elephant in its next birth1 not from its remembrance of its former state of life1 but from its settled desire of becoming the would be being in the next4 ,so it is the will ,sanskrit3 vsan that supersedes the former impression ,sanskrit3 samskra of what one had been before1 and transforms it to what it wishes to be afterwards4 ,hence the will is the parent of thoughts74 #bh4 ,the difference and duality of one from its identity and unity1 are results of one's thinking himself other wise than what he really is2 as a man becomes a devil by thinking himself possessed by a ghost4 #bi4 ,the thought of the duality of one self-same soul1 in its two aspects of the supreme and human souls2 is driven away by the persuasion that ,i do nothing1 and the agency of all actions rests in the great ,god himself4 #cj4 ,the unity is considered as a duality1 by the dualistic opinions of men2 while on the other hand the belief in unity1 destroys the conviction of dualism and plurality from the minds of men4 #ca4 ,there is no duality or secondary being in the soul1 which may be regarded as the supreme soul1 because there is but one soul only1 which is unchangeable and unperishable at all times and every where4 7,all other changing and finite beings1 are but reflexions of the supreme74 #cb4 ,all works of imagination are dispersed1 with the dispersion of the fumes of fancy2 as one's aerial castle and the fairy city1 vanish after the flight of the phrenzy and the visionary dream4 #cc4 ,it is painful to raise a fabric of imagination1 but there is no pain whatever in breaking it down2 because the chimera of imagination is well skilled in building the aerial cities1 and not in demolishing them4 7,which belongs to the province of reason only74 #cd4 ,if the fullness of one's desires and fancies1 is fraught with the pains and troubles of life1 it must be the want of such wishes and views1 that will serve to set him free from these pains for ever4 #ce4 ,if even a slight desire is enough to expose a man to many cares in life1 then its utter privation must afford him complete rest and quiet1 in his transient state of being4 #cf4 ,when your mind has got loose1 from the manifold folds of your serpentine desires2 you will then come to enjoy the sweets of the garden of paradise4 7,had it not been for the serpent's insinuation to taste the fatal fruit1 our first parents would be left to enjoy all the sweets of ,paradise74 #cg4 ,drive away and disperse the clouds of your desire1 by the breeze of your reason2 and come and enjoy your rest1 under the calm and clear autumnal sky of your indifference--nonchalance4 #ch4 ,dry the impetuous current of your rapid desires1 by the charms of amulets and mantras2 and then restrain yourself from being borne away by the flood1 and restrict your mind to its dead inaction4 #ci4 ,rely thy trust in the intellectual soul chidtm1 seated in the cavity of thy heart1 and look on mankind driven to and fro by the gusts of their desire1 like fragments of straw flying at random in the perturbed air4 #dj4 ,wash out the dirt of thy desires from thy mind1 by the pure water of thy spiritual knowledge2 and after securing the perfect tranquillity of thy soul1 continue to enjoy the highest bliss of a holy life4 #da4 ,god is all powerful and omnipresent1 and displays himself in all forms every where 7,he is seen in the same manner as one desires to behold him in a temporal or spiritual light4 ,sanskrit3 vrashma kranena bhogmakranena b yath bhvayate tatha pashyati74 #db4 ,it is the thought or imagination1 that makes the false world appear as true2 and it depends upon the thought also1 that the world vanishes into nothing4 7,the existence and inexistence of the world2 depend alike on the thoughts of divine and human minds2 the positive and negative are all creations of the mind74 #dc4 ,it is the net work of our thoughts and desires1 that is interwoven with the threads of our repeated births2 but the winds of our apathy and indifference blow off this web1 and settle us in the state of supreme felicity4 #dd4 ,avarice is a thorny plant1 that has taken deep root in the human heart2 it is fostered under the shade of the arbor of desire1 root out this tree of desire1 and the thorny bush of avarice will fade away of itself4 #de4 ,the world is a shadow and a pseudoscope1 and rises to view and disappears by turns2 it is an error of the brain that presents the sight of the course of nature 7sansriti71 like that of the fairy land presented to us in a dream4 #df4 ,the king that forgets his nature of the ,lord1 mistakes himself for a prince1 or that he is born or become the ruler of the land2 this concept of his which springs from ignorance of his divine nature1 vanishes soon after he comes to the real knowledge of himself4 #dg4 ,the king in possession of his present royalty1 has no reminiscence of his past and former state2 as we do not recollect the foulness of the past rainy weather1 in the serenity of the present autumn4 #dh4 ,the thought that is predominant in the mind1 naturally prevails over the fainter and weaker ones1 as the highest pitch in music suppresses the bass tones1 and takes possession of the ear4 #di4 ,think in yourself that you are one 7unit or the unity71 and that you are the soul 7or supreme soul72 keep this single reflection before you1 and holding fast to it1 you will become the object of your meditation4 7,this is called ,sanskrit3 tmapj spiritual adoration1 or assimilating one's self to the supreme soul74 #ej4 ,such is the spiritual meditation of spiritualists like yourself1 who aspire to the highest felicity of the supreme ,being2 while the external form of worship1 is fit only for ungoverned minds1 that rapt only for their temporal welfare4 ,in formal worship composed of the worshipper1 the formalities of the ritual and the articles of offerings1 are symbolical of ignorant minds1 and too insignificant to the wise4 ,,chapter ,,xxxiv4 ,,sermon ,,of ,,siva ,,on ,,the ,,same ,,subject4 ,argument4--,the divine state1 above the quadruple conditions of waking1 sleeping1 dreaming and profound sleep4 ,the god continued3--,such is the constitution of this world1 composed of reality and unreality1 and bearing the stamp of the almighty2 it is composed both of unity and duality1 and yet it is free from both4 7,to the ignorant it appears as a duality1 composed of the mind and matter2 but the wise take it neither as the one or the other1 but the whole to pan--the root of pantheism74 #b4 ,it is the disfigurement of the intellect by foul ignorance1 that views the outer world as distinct from its maker2 but to the clear sighted there is no separate outer world1 but both blend together in the unity4 #c4 ,the perverted intellect which considers itself as the body1 is verily confined in it2 but when it considers itself to be a particle of and identic with the divine1 it is liberated from its confinement4 7,in the mortal and material frame74 #d4 ,the intellect loses its entity1 by considering the duality of its form and sense2 and be combined with pleasure and pain1 it retains no longer its real essence4 #e4 ,its true nature is free from all designation1 and application of any significant term or its sense to it2 and the words pure1 undivided1 real or unreal1 bear no relation to what is an all pervasive vacuity4 #f4 ,brahma the all and full 7to pans plenum71 who is perfect tranquillity1 and without a second1 equal or comparison1 expands himself by his own power as the infinite and empty air2 and stretches his mind in three different directions of the three triplicates4 7,namely #a of creation1 preservation and destruction of the universe--#b the three states of waking1 sleeping1 and dreaming--#c the union of the three powers--the supernal1 natural and material agencies4 ,sanskrit3 srishti1 sthiti1 pralaya1 jgrat1 nidra1 sapta dhidaiva1 dhibhautika1 dhibhauvikanca47 #g4 ,the mind being curbed with all its senses and organs in the great soul1 there appears a dazzling light before it1 and the false world flies away from it1 as the shade of night disappears before the sunlight4 7,this verse is explained in the gloss to refer both to the supreme spirit before creation1 as also to the yogi who distracts his mind and senses from the outer world1 and sees a blazing light stretched over his soul74 #h4 ,the imaginary world recedes from view1 and falls down like a withered leaf2 and the living soul remains like a fried grain1 without its power of vegetation or reproduction4 #i4 ,the intellect being cleared from the cloud of illusion1 overhanging the deluded mind1 shines as clearly as the vault of the autumnal sky2 and is then called pashyanti or seeing from its sight of the supernatural1 and utsrijanti also from its renunciation of all worldly impressions4 7,this is called also the cognoscent soul1 from its cognition of recondite and mysterious truths74 #aj4 ,the ,intellect being settled in its original1 pure and sedate state1 after it has passed under the commotions of worldly thoughts2 and when it views all things in an equal and indifferent light1 it is said to have crossed over the ocean of the world4 7,the course of worldly life is compared to a perilous sea voyage1 and perfect apathy and indifference to the world1 is said to secure the salvation of the soul74 #aa4 ,when the intellect is strong in its knowledge of perfect susupti or somnolence over worldly matters2 it is said to have obtained its rest in the state of supreme felicity1 and to be freed from the doom of transmigration in future births4 7,the perfect rest of the next world1 is begun with one's ecstasis in this74 #ab4 ,i have now told you1 ,o great ,vipra1 all about the curbing and weakening of the mind1 which is the first step towards the beatification of the soul by yoga2 now attend to me to tell you1 concerning the second step of the edification and strengthening of the intellect4 #ac4 ,that is called the unrestricted power of the intellect1 which is fraught with perfect peace and tranquillity2 which is full of light1 clear of the darkness of ignorance1 and as wide stretched as the clear vault of heaven4 #ad4 ,it is as deep as our consciousness in profound sleep1 as hidden as a mark in the heart of a stone2 as sweet as the flavour in salt1 and as the breath of wind after a storm4 7,all these examples show the strength of the soul1 to consist in its close compactness74 #ae4 ,when the living principle comes to its end at any place1 in course of time2 the intellect takes it flight like some invisible force in open air1 and mixes with the transcendent vacuum4 #af4 ,it gets freed from all its thoughts and thinkables1 as when the calm sea is freed from its fluctuation2 it becomes as sedate as when the winds are still1 and as imperceptible as when the flower-cup emits its fragrance4 #ag4 ,it is liberated from the bonds and ideas of time and place 7by its assimilation to infinity and immortality72 it is freed from the thought of its appertaining to or being a part of anything in the world2 it is neither a gross or subtile substance1 and becomes a nameless essence4 7,the intellect or soul bears distinctive mark or peculiarity of its own1 except that it is some thing which has nothing in common with anything in the world74 #ah4 ,it is not limited by time and space1 and is of the nature of the unlimited essence of ,god2 it is a form and fragment of the quadruple state of ,brahma or ,virt ,sanskrit3 tryya tryyamsa1 and is without any stain1 disease or decay4 #ai4 ,it is some thing witnessing all things with its far seeing sight1 it is the all at all times and places1 it is full light in itself1 and sweeter far than the sweetest thing in the world4 7,nothing sweeter than one's self74 #bj4 ,this is what ,i told you the second stage of yoga meditation1 attend now1 ,o sage6 that art true to your vows1 and dost well understand the process of yoga1 to what ,i will relate to you regarding its third stage4 #ba4 ,this sight of intellect is without a name1 because it contains like the ,divine ,intellect all the thinkables 7or objects of thought7 within its ample sphere1 as the great ocean of the world1 grasps all parts of the globe within its spacious circumference4 ,it extends beyond the meaning of the word ,brahmtma or the ample spirit of the god ,brahm in its extension ad infinitum4 7,it resembles the comprehensive mind of ,god74 #bb4 ,it is by great enduring patience1 that the soul attains in course of a long time1 this steady and unsullied state of its perfection purushrtha2 and it is after passing this and the fourth stage1 that the soul reaches to its supreme and ultimate state of felicity4 #bc4 ,after passing the successive grades and until reaching the ultimate state1 one must practice his yoga in the manner of ,siva the greatest of the yogis2 and then he will obtain in himself the unremitting holy composure of the third stage4 #bd4 ,by long continuance in this course1 the pilgrim is led to a great distance1 which transcends all my description1 but may be felt by the holy devotee who advances in his course4 #be4 ,i have told you already of the state1 which is beyond these three stages2 and do you1 ,o divine sage6 ever remain in that state1 if you wish to arrive to the state of the eternal ,god4 #bf4 ,this world which seems as material1 will appear to be infused with the spirit of ,god when it is viewed in its spiritual light1 but upon right observation of it1 it is neither the one nor the other 7but a reflexion of divine mind74 #bg4 ,this what neither springs into being nor ceases to exist2 but is ever calm and quiet and of one uniform lustre1 and swells and extends as the embryo in the womb4 7,the embryo is to be understood in a spiritual sense from ,god's conception of the world in his mind74 #bh4 ,the undualistic unity of ,god1 his motionlessness and the solidity of his intelligence1 together with the unchangeableness of his nature1 prove the eternity of the world1 although appearing as instantaneous and evanescent4 7,the solid intelligence is shown in the instances of solidified water in ice and snow1 and in the froth and salt of sea water74 #bi4 ,the solidity of the intellect produces the worlds in the same manner as the congealed water causes the hail-stones1 and there is no difference between the existent and nonexistent1 since all things are ever existent in the divine mind4 7,though appearing now and then to me or you as something new74 #cj4 ,all is good 7siva or solus7 and quiet1 and perfect beyond the power of description2 the syllable om is the symbol of the whole1 and its components compose the four stages for our salvation4 7,all is good4 ,and ,god pronounced all was good4 ,see the quadruple stages comprised in the letter om1 in our introduction to the first volume of this work74 ,,chapter ,,xxxv4 ,,adoration ,,of ,,the ,,great ,,god ,,mah-,,deva4 ,argument4--,of ,mahdeva1 the father of ,brahm1 ,vishnu and ,siva and the manner of his worship4 ,vasishtha said3--,then ,hara1 who is the lake of the lotus of ,gaur 7i4e4 her husband71 being desirous of my enlightenment1 glanced on me for a minute1 and gave utterance to his lecture4 #b4 ,his eyes flashed with light under his heavenly forehead1 and were as two caskets of his understanding1 which scattered its rays about us4 7,the eyes are the indexes of men's understanding in ,physiognomy74 #c4 ,the god said3--,o sage1 call your thoughts home1 and employ them soon to think of your own essence2 and to bring about your ends1 as the breezes of heaven convey the fragrance to the nostrils4 7,the mind is usually compared in its fleetness with the winds1 and therefore the task of the breezes is imposed upon the thoughts1 which are as vagaries unless they answer one's purposes74 #d4 ,when the object long sought for is got in one's possession1 what else is there for one to desire any more4 ,i who have known and come to the truth1 have nothing to expect as desirable nor any thing to reject as despicable4 7,when one is possest of his sole object1 he is indifferent about all others1 whether they be good or bad74 #e4 ,when you have got your mastery over yourself1 both in the states of your peace and disquiet2 you should apply yourself to the investigation of yourself or soul1 without attending to any thing besides4 7,nothing better than self-culture1 and the advancement and salvation of one's own soul74 #f4 ,you may at first depend on your observations of the phenomenal1 7as preparatory to your knowledge of the noumenal71 which you will now learn from my lecture1 if you will attend to it with diligence4 #g4 ,after saying in this manner1 the holder of the trident told me1 not to rely on my knowledge of the externals1 but to attend to the internal breathings1 which move this abode of the body1 as the physical forces move a machine4 #h4 ,the lifeless body being without its breathing1 becomes dull and dull and dumb as a block2 its power of movement being derived from the air of breath1 but its powers of thought and knowledge are attributed to the intellect4 #i4 ,this intellect has a form more rare and transparent than the vacuous air1 it is an ens which is the cause of all entities2 and is not destroyed by destruction of the living body for want of vital breath4 #aj4 ,the intellectual is more rarefied and translucent than the ethereal air1 and never perishes with the body2 because it remains as the power of intellection1 in the mental 7percipient7 and living body4 7,the sruti says3 it is the life of life1 and mind of the mind74 #aa4 ,as the clear shining mirror1 receives the reflexion of external things2 so the mind of ,god reflects all images from within itself1 and from nothing situated without4 #ab4 ,as the soiled glass receives no reflexion of outward things1 so the lifeless body has no reflexion of any thing1 though it is preserved to our view4 7,and so are all thoughtless persons considered as dead bodies74 #ac4 ,the all-pervasive intellect1 though it is formless itself1 is yet prone towards the movement of sensible objects owing to its sensuous perceptions2 but coming to the pure understanding of its spiritual nature1 it becomes the supreme ,siva again4 #ad4 ,the sages then called this immaculate intellect by the several names of ,hari1 ,siva1 ,brahm1 and ,indra1 who are the givers of the objects of desire to all living beings4 #ae4 ,it is also styled the fire and air1 the sun and moon1 and the supreme ,lord2 and it is this which is known as the ubiquious soul and the intellect1 which is the mine of all intelligence4 #af4 ,it is the lord of gods1 the source of celestials1 the ,dhta or ,brahm1 the lord of gods1 and the lord of heaven4 ,any body who feels the influence of this great intellect in himself1 is never subject to illusion4 #ag4 ,those great souls that are known in this world1 under the names of ,brahm1 ,vishnu1 ,hara and others1 are all but offspring of the supreme ,intellect1 and endowed with a greater portion of it4 #ah4 ,they are all as sparks of hot iron1 and as particles of water in the immense ocean of creation2 so all those that are mistaken for gods1 have sprung from the source of the supreme ,intellect4 #ai4 ,as long as there exist the seeds of error1 and the sources of endless networks of imagination2 so long the arbour of gross illusion does not cease1 to sprout in endless ramifications4 #bj4 ,the veda1 its exposition and the vedic literature1 are but tufts of the tree of ignorance for the bondage of men2 and these again produce many other clumps1 to hold men fast in their ignorance4 #ba4 ,who can describe the productions of nature1 in the course of time and place2 the gods ,hari1 ,hara1 and ,brahm are among the number1 and have all their origin in the supreme ,being--their common father4 7,so says the ,atharva ,sera ,sruti3 ,sanskrit3 sarvvamidram brahmvishnurudrendrste sampamyate sarvvani cndrynisahamteh sakranam krannma47 #bb4 ,mahdeva the great god is the root of all1 as the seed is the source of the branches of trees2 ,he is called the ,all 7sarva71 because ,he is the essence of all things1 and the sole cause of our knowledge of all existence4 7,the ,purna says to the same effect74 ,sanskrit3 trayaste krantmnah jth mhmaheshvart tapas topathitv tam pitaram parameshvaram #bc4 ,he is the giver of strength to all beings1 he is self manifest in all1 and is adorable and hallowed by all4 ,he is the object of perception to them that know him1 and is ever present in all places4 7,the word ,mahdeva commonly applied to ,siva1 originally meant the great god1 as in the definition of the term in the gloss4 ,sanskrit3 mahatyaparicchinne tmajnna yogaishvartye mahyate pjyate iti mahdevah ,so the sruti also3 ,sanskrit3 yo tmajnna yogaishvaryye mahati mahvate tasmducyate mahdevah47 #bd4 ,there is no need of addressing invocatory mantras unto the ,lord1 who being omniscient and omnipresent1 knows and sees all things as present before him at all places and times4 #be4 ,but being always invoked 7or prayed unto7 in the mind1 this god who resides in every thing is attainable by us in every place2 and in whatever form doth one's intellect appear to him1 it is all for his good4 7,this passage means the visible form in which the deity makes his manifestation to the devotee74 #bf4 ,he takes upon him the visible form1 according to the thought in the mind of the worshipper1 and this form is to be worshipped first of all with proper homage1 as the most adorable ,lord of gods4 #bg4 ,know this as the ultimate of the knowables of the greatest minds2 and whoso has beheld this self-same soul1 is freed from fears and sorrows and the complaints of old age1 and is released from future transmigration1 like a fried grain which vegetates no more4 #bh4 ,by worshipping this well known and unborn first cause in one's self and at ease 7i4e4 without the formal rite72 every one is freed from his fears1 and attains his supreme felicity1 why then do you bewilder yourselves amidst the visible vanities of the world4 ,,chapter ,,xxxvi4 ,,description ,,of ,,the ,,supreme ,,deity ,,parameswara4 ,argument4--,description of god as the ,producer of all1 and present in every form2 his purity from his intangibleness and his great grandeur4 ,the god added3--,know now the lord god ,rudra1 who in the form of one self-same intellect1 is situated within every form of being1 as is of the nature of self-conscious 7,swanubhiati7 in every one4 #b4 ,he is the seed of seeds1 and the pith and marrow of the course of nature2 know it also as the agent of all actions1 and the pure gist of the intellect also4 #c4 ,he is the pure cause of all causes1 without any cause of himself2 he is the producer and sustainer of all1 without being produced or supported himself by another4 #d4 ,he is the sensation of all sensible beings1 and the sense of all sensitive things2 he is the sensibility of all sensuous objects1 and the highest object of our sensuousness1 and the source of endless varieties4 #e4 ,he is the pure light of all lights 7of the sight1 luminaries c471 and yet invisible by all of them4 ,he is the increate and supernatural light1 the source of all sources of light and the great mass of the light of ,intellect4 #f4 ,he is no positive 7or material7 existence1 but the real 7or essential7 entity2 he is all quiet and beyond the common acceptations of reality and unreality 7,being no absolute or relative entity or non-entity74 ,and among the positive ideas of the great entity c4 7mahsattwdi71 know him as the ,intellect alone and no other4 7,many kinds of ,entities are enumerated in ,indian philosophy1 such as3--,sanskrit3 matyena chvahrikena satyena prtibha sikenbasthtva yena ,again ,sanskrit3 mahsatta1 jagat satta1 disatt karana vyktatasatt 7 #g4 ,he becomes the colour1 colouring and colouror2 ,he becomes as high as the lofty sky1 and as low as the lowly hut4 7,the colour--rga means the passion and feelings also2 and the sky and hut mean the empty space and decorated cottage74 #h4 ,there are in the expanded mind of this ,intellect millions of worlds like sands in the desert1 likewise many of these like blossoms of trees1 have blown away1 others are full blown1 and many more will come to blow here after4 #i4 ,it is ever burning1 as an inextinguishable flame by its own inherent fire2 and though it is ever emitting innumerable sparks of its essence all about1 yet there is no end of its light and heat and fire4 #aj4 ,it contains in its bowels the great mountains1 likening the particles of dust 7or rather as the roes of a fish72 it covers also the highest mountains1 as the lofty sky hides the dusts on earth4 ,so the sruti--,greater than the greatest and smaller than the smallest4 ,sanskrit3 anranyan mahatimahiyt #aa4 ,it comprehends the great--mahkalpa millennium1 like a twinkling of the eye2 and is also contained in a kalpa age1 in its quick motion of a twinkling4 7i4e4 ,he is eternity as well as jot of time74 #ab4 ,though minuter than the point of a hair1 yet it encompasses the whole earth 7as its boundary line72 and the seven oceans that encircle the earth with their vests1 cannot gird the great ,infinity4 #ac4 ,he is called the great creator of the universe1 though he creates nothing 7,like the makers of other things72 and though he does all actions1 yet he remains as doing nothing 7by his calm quietness74 #ad4 ,though the deity is included under the category of substance1 yet he is no substance at all2 and though there be no substantiality in him1 yet his spirit is the substratum of all things4 7,all along he is the figure of vaiparitya or opposition1 which well applies to ,brahma who is all and nil or the omnium et nullum1 ,sarvamasarvam4 7,though bodiless1 he is the great body of the universe corpus mundi--viswarpa or virt747 #ae4 ,he is adya--7hodie7 today1 and prtar--practer tomorrow1 and though the preter and future1 yet he is always present4 ,wherefore he is neither now or then1 but sempiternal and for ever4 #af4 ,he is not in the babbling and prattling of babes and boys1 nor in the bawling of beasts and brutes1 nor in the jargon of savages2 but equally understood by all in their peculiar modes of speech4 7,this is the interpretation of the gloss2 but the words of the text are unintelligible and meaningless74 #ag4 ,these words are meaningless and are yet true1 like the obsolete words occurring in the vedas4 ,therefore no words can truly express what is ,god1 because they are not what he is 7but mere emblems74 ,these difficult passages are not explained in the gloss and left out in the ,calcutta edition4 #ah4 ,i bow down to him who is all1 in whom all reside and from whom they all proceed1 and who is in all place and time1 and who is diffused through all and called the one and all--to pan4 #ai4 ,in this verbiology of obscure words1 there will be found some fully expressive of the meaning1 as in a forest of thick wood we happen to fragrant flowers1 which we pluck and bear with us in handfuls4 7,the entangled phraseology of the stanza will bear no literal translation74 ,,chapter ,,xxxvii4 ,,the ,,stage ,,play ,,and ,,dance ,,of ,,destiny4 ,argument4--,of the endless powers or saktis of ,siva1 among whom the power of ,destiny is described in this4 ,the ,god joined3--,the beauty of the words said before is palpable1 and their senses all allude to the truth1 that the ,lord of all is the rich chest of gems of all things in existence4 7,the gloss is too verbose in the explanation of this passage74 #b4 ,how very bright are the rays of the gems contained in the receptacle of the supreme ,intellect1 that shines forth with the collected light of all the luminous worlds in it4 7,it means to say1 that the ,divine intellect must be brighter far than all the orbs of light contained in it74 #c4 ,the essence of the intellect flies in the air in the form of the granular farina1 and becomes the embryotic corpuscula2 which in the manner of the vegetable seed1 sprouts forth into the germ in its proper time1 soil1 moisture and temperature4 7,the gloss explains the essence satta to mean the energy--sakti1 which is represented as the female attribute of the ,divinity74 #d4 ,this power of the intellect1 moves in the forms of froth and foam1 and eddies and whirl pools in the sea2 and rolls its waters against the hard stones of the beach4 7,the liquid waters are moving things that are hard to touch74 #e4 ,it is settled in the form of flavour in the clusters of flowers2 it makes them full blown1 and carries their fragrance to the nostrils4 #f4 ,seated on bodies of stone 7stony rocks71 it makes them produce unstone-like substances 7as the trees and their foliage and flowers of various hues72 and makes the mountains to support the earth without their actually upholding it4 7,the mountains are called bhudharas or supports of the earth47 #g4 ,the intellect takes the form of the air1 which is the source of all vibrations1 and touches the organ of touch 7skin72 with as much tenderness as a father touches the body of his child4 #h4 ,as the divine power extends itself in every thing1 so it contracts the essences of all things in a mass within itself2 and having absorbed the whole in the divine entity1 makes all nature a vacuous nullity4 #i4 ,it casts the reflexion of its own clear image1 in the transparent mirror of vacuum2 and takes upon itself the pellucid body of eternity1 containing all divisions of time4 #aj4 ,then there issues the power of ,destiny1 which predominates over the five principal divinities2 and determines the ultimate fate of all that this is to be so1 and this other wise4 #aa4 ,it is in the presence of the bright light of the all witnessing eye of the great ,god1 that the picture of the universe presents itself to our sight2 as the presence of the lighted lamp in the room1 shows us the lights of the things contained in it4 #ab4 ,the universal vacuum contains the great theatre of the universe1 wherein the ,divine powers and energies are continually playing their parts1 and the spirit of ,god is the witness there of4 #ac4 ,vasishtha asked--,what are the powers of that ,siva 7,jove71 my lord6 who are they and where are they situated2 what is number1 and how are they employed and who is their witness4 #ad4 ,the god replied--,the god ,siva is the benignant1 incomprehensible and tranquil supreme soul2 ,he is gracious and formless and of the nature of the pure intellect only4 #ae4 ,his essences are volition1 vacuity1 duration and destiny2 and also the qualities of infinity and fulness4 #af4 ,beside these he has the properties of intelligence and action1 as also of causality and quietude2 and there are many other powers in the spirit of ,siva1 of which there is no reckoning nor end4 #ag4 ,vasishtha rejoined--,whence came these powers to him1 and how had they their variety and plurality2 tell me1 my lord6 whence they arose1 and how they were separated 7from omnipotence which comprehends them all74 #ah4 ,the god replied3--,the god ,siva who is intellect only of himself1 has endless forms also 7according to his endless attributes71 and the powers that ,i have said to belong to him1 are little and no way different essentiality4 7,the properties that are predicated of god1 belong to his intrinsical nature and not derived from without74 #ai4 ,it is the discrimination of the powers of intelligence1 action1 passion1 vision and others2 that the powers of ,god are said to be many and different from one another1 like the waves of the sea 7which appears in the different shapes of billows1 surges c474 #bj4 ,thus do those different powers act their several parts for ever1 in the grand stage of the universe2 as the ages1 years1 months and weeks and days1 play their parts under direction of time--the manager of the stage4 #ba4 ,that power which appears as the one or another1 is called the divine powers of destiny2 and is distinguished by the several appellations of action1 energy or will of ,god1 or the dispensation of his ,time4 7,time is said to be the producer1 sustainer and leveller of all things4 ,sanskrit3 kl prabhavati dhryyte1 pralyate sarvvam tasmt kl hi valavattarah74 #bb4 ,that power which determines the states of gods1 and those of the great ,rudras as so and so1 and what regulates the conduct of all things from a mean straw to the great ,brahm1 is called the predominant doom or destiny4 #bc4 ,this destiny continues to dance about the great arena of the universe1 until the mind is cleared of her bugbear and freed from anxiety by the knowledge of truth 7that it is the ,divine will which destines the destiny74 #bd4 ,the play of destiny is very pleasing to behold1 owing to the variety of its characters and contrivances1 and the quick changes of the scenes1 and the repeated entrances and exits of its players and actors4 ,it is conducted all along with the music of the drums and trumpets of the roaring clouds of the ,kalpnta-doomsday4 7i4e4 ,on the last day of universal dissolution1 when the dance of destiny and her play are over74 #be4 ,the vault of heaven is the canopy over this stage1 the season flowers are its decorations1 and the showers of rain serve for the sprinkling of rose waters in it4 #bf4 ,the dark clouds hung about the heavens are1 the blue hanging screens around this stage1 and the sexcentenary as of the earth with the shining gems in their bosom1 serve for the ornamented pits and galleries of this playhouse4 #bg4 ,the shining sky with its sight of the days and watches1 and its eyes of the twinkling stars2 is witnessing the continual rise and fall of all being1 and the plunging and up heaving of mountaintops at the great deluge4 #bh4 ,the revolving luminaries of the sun and moon1 and the rolling currents of the ,ganges1 appear as the pearly jewels on the person of this actress1 and the lustre of the twilight seems as the red red-dye of her palms4 #bi4 ,the incessant motion of the upper and nether worlds1 with the continued gingling of their peoples2 resemble the footsteps of this dancing destiny1 with the ringing trinkets and anklets fastened to her feet4 #cj4 ,the sunshine and moonbeams1 represent the lustre of her smiling face2 and the twinkling stars in the sky1 resemble the drops of sweat trickling on her face4 #ca4 ,these very many worlds are supposed as so many apartments of this great theatre4 #cb4 ,the two states of pleasure and pain or joy and grief1 which are destined to the lot of all living beings1 show the different shows of comic and tragic representations4 #cc4 ,the changing scenes1 that are always seen to take place in the play of destiny1 at the great stage of this world2 are continually witnessed by the great ,god himself1 who is neither distant1 or distinct from this1 nor is this so from that4 ,,chapter ,,xxxviii4 ,,on ,,the ,,external ,,worship ,,of ,,the ,,deity4 ,argument4--,the ,external worship of ,god in his outward temple1 with bodily acts and service4 ,and also of ,internal adoration in spirit or the ,way to ,liberation4 ,the god continued3--,this god who is the supreme ,lord1 is the adorable one of the wise2 in the form of the intellect and conscious soul1 and as all pervading and support of all4 #b4 ,he is situated alike in the pot and painting1 in the tree and hut1 in the vehicle and in all men and brute animals2 under the several names of ,siva1 ,hara1 and ,hari1 as also of ,brahm1 ,indra1 ,agni1 and ,yama4 #c4 ,he is in the inside and outside of all as the universal soul1 and always dwells in spirit and in the soul of every wise person4 ,this ,lord is worshipped in various forms by different people in the many modes as described below4 #d4 ,hear me first relate to you1 ,o great sage6 how this god is worshipped in the outward form and formulas2 and you will next hear me relate unto you1 the inward form in which he is worshipped in spirit4 #e4 ,in all forms of worship you must cease to think of your body1 and separate your mind from your person1 however purified it may be 7,by your ablution and the like74 ,you must then apply your mind diligently to think of the pure and bodiless soul1 which witnesseth the operations of the body from its inside4 #f4 ,his worship consists in his inward meditation only1 and in no other mode of outward worshipping1 therefore apply your mind in the adoration of the universal soul1 in its meditation in your soul only4 #g4 ,he is of the form of the intellect1 the source of all light and glorious as millions of suns2 ,he is the light of the inward intellect1 and the receptacle 7origin7 of egoism and tuism4 7i4e4 of the subjective and objective74 #h4 ,his head and shoulders reach above the heaven of heavens1 and lotus like feet descend far below the lowest abyss of vacuity4 #i4 ,his arms extend to the endless bounds of all sides and space2 and hold in them the many worlds in the infinite firmament as their wielding weapons and arms4 #aj4 ,the worlds rolling over one another1 rest in a corner of his capacious bosom2 ,his effulgence passes beyond the limit of the unlimited vacuum1 and his person stretches beyond all imaginable bounds4 7,extends through all extent1 ,pope74 #aa4 ,above1 below1 in all four quarters and in all sides of the compass1 he extends unspent and without end2 and is beset in all sides by the host of gods1 ,brahm1 ,rudra1 ,hari and ,indra1 and the demi gods also4 #ab4 ,these series of creatures are to be considered as the rows of hairs on his body2 and the different courses of their actions1 are as the strings binding the machines of the world together4 #ac4 ,his will and destiny are powers proceeding from his person1 as his active agencies in nature1 such is the ,lord--the supreme one1 who is always to be worshipped by the best of men4 #ad4 ,he is the intellect only and the conscious soul1 the all pervading and the all supporting spirit2 and resides alike in the pot and painting1 as in the moving car as also in living animals4 #ae4 ,he is ,siva1 ,hari1 and ,hara1 ,brahm1 ,indra1 ,fire1 and ,yama2 ,he is the receptacle of endless beings1 and the aggregate body of all essences or the sole entity of entities4 #af4 ,he contains this mundane sphere1 together with all the worlds with their mountains and all other contents in himself2 and the all powerful time which hurls them ever onward1 is the warder at the doorway of his eternity4 #ag4 ,the great god ,mahdeva1 is to be thought upon as dwelling in some part of this body of eternity and infinity1 with his body and its members1 and with a thousand ears and eyes4 7,this is same with the macrocosm of virt in the vedas74 #ah4 ,this figure has moreover a thousand heads and a thousand hands with their decorations4 ,it has as many eyes all over its body with their powers of sight and so many ears also with their power of hearing4 #ai4 ,it has the powers of feeling or touch and taste all over its person1 as also1 the power of hearing in the whole body1 and that of thinking in its mind within4 #bj4 ,it is however wholly beyond all conception1 and is perfectly good and gracious to all4 ,it is always the doer of all things that are done1 and the bestower of every blessing on all beings4 #ba4 ,it is always situated in the inside of all beings2 and is the giver of strength and energy to all4 ,having thought upon the ,lord of ,gods in this manner1 the devotee is to worship him in the usual method of the ritual4 #bb4 ,now hear me tell you1 that are best acquainted with ,brahma1 of the mode of worshipping him in spirit2 which consists only in adoring him in the conscious soul1 and not in presenting offerings unto him4 #bc4 ,it requires no illumination nor fumigation of incense2 ,it has no need of flowers or decorations1 nor does require the oblations of rice or sprinkling of perfumes or sandal paste4 #bd4 ,it needs no exhalation of saffron or camphor1 nor any painting or other things 7as chouriflappers and the like72 nor has it any need of pouring the water1 which is easily obtainable every where4 #be4 ,it is only by effusion of the nectareous juice of the understanding1 that the god is worshipped2 and this is styled the best kind of meditation and adoration of deity by the wise4 #bf4 ,the pure intellect which is known to be always present within one's self1 is to be constantly looked into and sought after1 heard about1 and felt both when one is sleeping or sitting or moving about4 #bg4 ,by constantly talking on the subject1 and resuming the inquiry after leaving it off1 one becomes fully conscious of himself2 and then he should worship his lord the self-same soul in his meditation of it4 #bh4 ,the offering of the heart in meditation of the ,lord1 is more delectable to him than the sweetest articles of food1 offered with the choices and most fragrant flowers4 #bi4 ,meditation joined with self-consciousness or contriteness of soul1 is the best pdya and arghya water and offering that is worthy of the ,lord2 because the best meditation is that which is accompanied with the flower--self offering to the ,lord4 7,for naught avails the most intense meditation of the mind1 when the heart and soul are not devoted to the service of the ,lord74 #cj4 ,without this kind of meditation1 it is impossible the supreme soul in one's self2 and therefore spiritual meditation is said to abound with the grace of ,god and the greatest enjoyment of happiness and prosperity4 7,so the sruti3--,meditation in spirit is attended with all enjoyment and felicity74 #ca4 ,as the animal or irrational soul enjoys all its pleasures1 in the abode of its body2 so the rational and spiritual soul derives all its happiness from meditation4 7,because the ,lord being full of felicity1 pours out the same into the spirit of his devotee74 #cb4 ,the ignorant man that meditates on the ,lord1 for a hundred twinklings of the eye2 obtains in reward thereof1 the merit of making the gift of a milch-cow to a ,brahman4 #cc4 ,the man who worships the ,lord in his soul1 for half an hour in this manner2 reaps the reward of making a horse sacrifice 7according to law74 #cd4 ,he who meditates on the ,lord in spirit and in his own spirit1 and presents the offering of his reflections unto him1 is entitled to the merit of making a thousand horse sacrifices4 #ce4 ,whoso worships the ,lord in this manner for a full hour1 receives the reward of making the ,raj sacrifice2 and by worshipping him in this form in the midday2 he obtains the merit of making many thousands sacrifices of such kind4 #cf4 ,the man who worships him in this way for a whole day1 settles in the abode of the deity4 #cg4 ,this is called the superior yoga meditation1 and the best service of the ,lord1 as also the external adoration of the soul4 #ch4 ,this mode of holy adoration destroys all sins2 and whoso practices it for a minute with a steady mind1 he is certainly entitled to the venerations of gods and demigods1 and placed in the rank of emancipated spirits like myself4 ,,chapter ,,xxxix4 ,,mode ,,of ,,the ,,internal ,,worship ,,of ,,the ,,deity4 ,argument4--,the inward form in which1 ,he is worshipped in spirit4 ,the ,god resumed3--,i will now relate to you1 the form of the inward worship of the spirit in spirit2 which is reckoned as the holy of holies1 and dispeller of all darkness4 #b4 ,this mode of worship depends also on mental meditation1 and is conducted in every state of life1 whether when one is sitting or walking1 or waking or sleeping4 #c4 ,it requires the supreme ,siva1 who is always situated in the body of man2 and who is the cause of the perception of all things1 to be worshipped in spirit and in the spirit of man4 #d4 ,whether you think him1 as sleeping or rising1 walking or sitting2 or whether conceive him touching or intangible contact with any thing1 or quite unconnected and aloof from every thing about him4 #e4 ,or whether you take him as enjoying the gross objects1 or shunning them all by his spiritual nature2 or as the maker of all outward objects1 and the ordainer of all forms of action4-- #f4 ,or whether you consider him as remaining quiescent in all material bodies1 or that he is quite apart from all substantial forms2 you may worship him in whatever form your understanding presents him to you1 or what you can best conceive of him in your consciousness4 #g4 ,whoever has fallen in and is carried away by the current of his desires and who is purified from his worldliness by the sacred ablution of his good sense2 should worship the ,siva lingam as the emblem of understanding with the offering of his knowledge of it4 7,the ,lingam is the type of unity1 represented by the figure1 as the syllable om is the type of trinity expressed by its three letters74 #h4 ,he may be contemplated in the form of the sun1 shining brightly in the sky2 as also in that of the moon1 which cools the sky with its benign moon beams4 7,because the sun and moon are included under the eight forms of ,god as we see in the ,prologue to ,sakuntala4 ,sanskrit3 ye he klah vidharttah etc474 #i4 ,he is always conscious in himself of all sensible objects1 which are ever brought under his cognizance by means of his senses1 as the breath brings fragrance to the nostrils4 #aj4 ,he gives flavour to all sweets1 and enjoys the sweetness of his felicity 7nanda7 in himself2 and employs the breathings as his horses1 and borne in the car of respiration1 sleeps in the cell of the heart4 #aa4 ,siva is the witness of all sights1 and actor of all actions2 he enjoys all enjoyments1 and remembers all what is known4 #ab4 ,he is well acquainted with all the members of his body1 and knows all that is in existence and inexistence2 he is brighter than all luminous objects1 and is to be thought upon as the all-pervading spirit4 #ac4 ,he is without parts and the totality of all parts1 and being situated in the body1 he resides in the vacuity of the heart2 he is colourless himself and yet paints all things in their variegated colours1 and is the sensation of every member of the body4 #ad4 ,he dwells in the faculty of the mind1 and breathes in the respirations of the beings2 he resides within the heart1 throat and palate of the mouth1 and has his seat amidst the eyebrows and nostrils 7as intelligence and breath of life74 #ae4 ,he is situated beyond the limit of the thirty six categories of the saiva sstras1 as also of the ten saktis 7,sanskrit3 dashamahvidy7 that are known to the saktas2 he moves the heart and gives articulation to sounds1 and makes the mind to fly about as a bird of the air4 #af4 ,he resides both in equivocal and alterative words1 and is situated in all things as the oil in sesame seeds4 #ag4 ,he is without the blemish of parts 7being a complete whole in himself71 and is compact with all the parts of the world taken together4 ,he is situated alike in a part of the lotus-like heart of the wise1 as well as in all bodies in general4 #ah4 ,he is as clear as the pure and spotless intellect1 and the imputation of parts to him is the work of mere imagination only4 ,he is as palpably seen in everything at all places1 as he is perceptible to us in our inward perception of him4 #ai4 ,though originally of the nature of universal intelligence yet he appears in the form of the individual soul according to the desire of men2 and residing in every individual1 he is divided into endless dualities 7of universal and particular souls74 #bj4 ,then this ,god 7the intelligent individual soul7 thinks himself as an embodied being1 endued with hands and legs1 and the other parts and members of the body1 with its hairs1 nails1 and teeth4 #ba4 ,he thinks of being possest of manifold and various powers and faculties1 and is employed in a variety of actions according to the desires of the mind4 ,he feels glad on being served by his wives and servants 7and thinking himself as their master74 #bb4 ,he thinks the mind as a porter at the gate1 and conductor of the information of the three worlds unto him2 and his thoughts are as the chambermaids1 waiting at his door with their pure attires4 #bc4 ,he believes his knowledge of egoism as his greatest power and consort 7sakti71 and his power of action as his mistress2 he thinks his knowledge of various lores to be his decorations only4 #bd4 ,he knows his organs of sense and action to be the doors of the abode of his body1 and is conscious of his being the infinite soul and inseparable from the same4 #be4 ,he knows himself to be full of the universal spirit2 filled by and filling others with the same2 and bears his admirable figure of the body1 by his dependance on the ,divine spirit4 #bf4 ,that he is filled with the god-head within him1 and is therefore no contemptible soul himself4 ,he never rises nor sets nor is he glad or displeased at any time4 7,but enjoys the serenity of the ,eternal soul74 #bg4 ,he never feels himself satiate or hungry1 nor longs after nor forsakes anything2 he is ever the same and of an even tenor1 temper and conduct and form at all times4 #bh4 ,he retains the gracefulness of his person1 the clearness of his mind1 and the calmness of his views at all times2 he is ever the same since his birth1 and the equanimity of his soul never forsakes him at any time4 #bi4 ,he is devoted to the adoration of his ,god1 for longsome days and nights1 and the mind abstracted from his body1 becomes the object of his worship4 7,the gloss explains it otherwise1 and makes the mindless body the worshipped object74 #cj4 ,this ,god is worshipped with whatever offerings are available by the devotee1 and with all the powers of the understanding1 employed in the adoration of the sole ,intellectual spirit4 #ca4 ,he is to be worshipped with all things agreeably to the received ritual1 and no attempt is to be made to make any offering1 which was never made at any time before4 #cb4 ,man being endued with the body1 should worship the ,lord with his bodily actions 7as prostration1 genuflexion c472 and with all things that conduce to bodily enjoyment4 #cc4 ,so is ,siva to be worshipped with eatables and victuals1 food and drink of the best and richest kind2 and with beddings and seats and vehicles as one may afford to offer4 #cd4 ,men must also entertain their souls1 which are the abodes of the ,divine spirit in their bodies2 with all kinds of things that they think pleasurable to themselves2 such as excellent food and drink and all things affording enjoyment and pleasure4 #ce4 ,they must diligently serve the supreme soul in their souls1 under any calamity1 difficulty1 danger or disease that may befall on them1 as also when they are overtaken by illusions of their understandings4 #cf4 ,the ends of all the attempts of mankind in this world1 being no more than life1 death and sleep1 they are all to be employed in the service of the soul of nature4 #cg4 ,whether reduced to poverty or elevated to royalty1 or carried by the currents of casualty2 men must always serve their souls1 with the flowers of their best endeavours4 #ch4 ,whether overwhelmed by broils1 or buffeting in the waves of mishaps1 whether undergoing the troubles or enjoying the comforts of domestic life1 men must serve their souls at all times4 #ci4 ,when the gentle beams of fellow feeling1 overspread the breast of kind hearted men1 and when the sweet influence of sympathy melts the heart1 it is then must meet to serve the soul seated in it4 #dj4 ,when a man has restrained the turbulent passions of his breast1 by the power of his right judgment2 and spread the vest of soft tenderness and sweet content over his heart and mind2 let him then worship in its serene aspect within himself4 #da4 ,let men worship the soul1 on the sudden changes of their fortunes2 both when they come to the possession1 or loss of their enjoyments4 7,because the ,lord gave and the ,lord hath taken them away74 #db4 ,the soul should be adhered to and adored1 both when you lose or abandon your legal or illegal possession and enjoyment1 of anything on earth4 #dc4 ,isha--the lord of wealth is to be worshipped with relinquishment of all wealth1 which one may have got by his own exertion or otherwise4 7,give your all to the giver of all74 #dd4 ,regret not for what is lost1 and make use of what you have got2 and adore the supreme soul without any inconstancy in your mind and soul4 #de4 ,retain your constancy amidst the scene of the wicked pursuits of men1 and maintain your vow of the holy devotion of the supreme spirit at all times4 #df4 ,every thing appears as good in the sight of the ,godly1 who view all things in ,god2 and they all seem to be mixed with good and evil to the worshipper of ,god and ,mammon4 ,therefore look on all things as situated in the divine spirit1 and continue in your vow of the adoration of the supreme soul4 #dg4 ,things which appear as pleasant or unpleasant at first sight1 are all to be taken in an equal light1 by those that are firm in their vow of the adoration of the one universal soul4 #dh4 ,give up thinking yourself as such or not such a one1 forsake all particularities1 and knowing that all is the universal ,one1 continue in your vow of adoring the supreme soul4 #di4 ,worship the supreme spirit as it always resides in all things1 in their various forms and multifarious changes1 and that it is all and all in their modifications also4 #ej4 ,forsake both your pursuit after or avoidance of any thing1 and remaining in your indifference of both extremes1 continue in your adoration of the soul at all times4 #ea4 ,neither seek nor forsake any thing1 but receive what comes to thee of itself or by thy own lot2 and enjoy all things as the sea does the streams of water1 which fall to it of their own accord4 #eb4 ,fallen 7placed7 in this wide world of misery1 man should take no heed of the lesser or greater sights of woe1 that incessantly present themselves to his view4 ,they are as the fleeting tincts and hues that paint the vacuous vault of the skies1 and soon vanish into nothing4 #ec4 ,all good and evil betide us by turns at the junction of their proper time1 place and action2 therefore take them with unconcern to you1 and serve your own soul4 7,which is same with the soul of souls74 #ed4 ,whatever things are mentioned as fit offerings of the service of the supreme spirit1 it is the equanimity of your soul which is deemed the best and fittest offering4 7,a contrite spirit is most acceptable unto the ,lord74 #ee4 ,things of different tastes1 as the sour1 bitter1 acid1 sharp and pungent1 are useless in the service of the spirit2 it is the calm and sweet composure of the soul1 which is delectable to the holy spirit4 #ef4 ,equanimity is sweet to taste1 and has the supernatural power of transforming every thing to ambrosia4 7,the man of an even mind1 enjoys the sweetness of contentment in every state of life74 #eg4 ,whatever a man thinks upon with the ambrosial sweetness of his disposition1 the same is immediately changed to ambrosia1 as the nectarious dew drops under the moon beams4 #eh4 ,equanimity expands the soul1 and gladdens the minds1 as the sunlight fills the vault of heaven2 and it is the unchangeable sedateness of the mind1 which is reckoned as the highest devotion4 #ei4 ,the mind of man must shine with an even lustre1 as the bright moon beams in their fullness1 and it must blaze with the transparent light of the intellect1 as a bright crystal in the sunlight4 #fj4 ,he who is employed in his outward actions of life1 with his mind as bright as the clear sky2 and which is freed from the mist of worldly affections1 is said to be the full knowing devotee4 #fa4 ,the true devotee shines as brightly1 as the clear autumnal sky1 when the worldly impressions are quite effaced from the heart1 and are not seen even in dream1 when the cloud of ignorance is cleared away1 and the fog of egoism is utterly scattered4 #fb4 ,let your mind be as clear as the moon1 and as spotless as the blazing sun2 let it hide the thoughts1 of the measurer and measured 7i4e4 of the creator and created7 in it2 let it have the simple consciousness of itself1 like a newborn child 7without its innate ideas72 and perceiving only the steady light of the intellect the seed of all intelligence2 you will then come to attain the state of highest perfection in your life time4 #fc4 ,living amidst the fluctuations of pain and pleasure1 attending on the lot of all living beings1 and occurring at their fixed times and places and actions of man1 do you remain in the steady service of your soul--the leader of your body1 by tranquilizing all the passions and desires of your heart and mind4 ,,chapter ,,xxxx4 ,,inquiry ,,into ,,the ,,nature ,,of ,,the ,,deity4 ,argument--,that the ,god ,siva is beyond his formular adoration and his nature as that of the pure ,intellectual soul4 ,the ,god continued3--,it is of no consequence1 whether the spiritualist observe formal adoration in its proper time and manner or not2 it is enough if he adore ,siva in his form of the intellect within himself1 which is equivalent to the worship of the tm or soul4 7i4e4 ,worshipping the spirit in spirit74 #b4 ,this is attended with a delight1 which becomes manifest within himself2 and thus full of spiritual light and delight1 the devotee is assimilated to and self same with his ,god4 7,this is the state of ecstacy1 in which the adept loses himself in his ,god74 #c4 ,the meanings of the words affection and hatred1 do not belong to the holy soul as separate properties of it2 but they blend together and die in it as sparks in fire4 #d4 ,the knowledge that the dignity and poverty of men1 as also the happiness and misery of one's self or others1 proceed from ,god1 is deemed as the worship of the supreme spirit1 which ordains them all4 7,the gloss explains1 that the attribution of all accidents of life to ,god1 in his adoration also1 as it is done by the offering of flowers unto him74 #e4 ,the consciousness of the world as manifestation of the ,divine spirit1 is reckoned as his devotion also1 as a pot or other taken for the spirit of ,god1 owing to its residence in it1 forms his worship also4 #f4 ,the quiet and lightless spirit of ,siva1 being manifest in his works of creation1 the whole sensible world is believed to be the form of the supreme spirit4 #g4 ,it is astonishing that every soul should forget its own nature1 and think itself as a living soul residing in the body1 as they believe the supreme soul to be confined in a pot or painting4 #h4 ,it is astonishing also1 how they should attribute false ideas of worship1 worshipper and the worshipped to the god ,siva1 who is the infinite soul of all and a pure spirit4 #i4 ,the ritual of worship and adoration1 which applies to the finite forms of gods 7their idols72 cannot be applied to the worship of the infinite spirit of ,god4 #aj4 ,the pure spirit of the eternal1 infinite and all powerful1 cannot be the object of ritualistic worship1 which relates to finite gods or idols4 #aa4 ,know1 ,o ,brahman6 that the spirit of ,god1 which pervades the three worlds1 and is of the nature of pure intellect1 is not to be circumscribed by any form or figure4 7,as that of an idol or any natural object74 #ab4 ,know1 ,o wisest of the wise6 that those that have their god1 as circumscribed by time and place 7i4e4 represented as limited and finite beings71 are not regarded by us among the wise4 #ac4 ,therefore ,o sage6 retract your sight from idols and idolatrous worship1 and adopt your view to spiritual adoration2 and be of an even1 cool and clear mind1 be dispassionate and freed from decay and disease4 #ad4 ,do you continue to worship the supreme spirit with an unshaken mind1 by making him offerings of your desires1 and all the good and evil that occur to you at any time4 7i4e4 submit to the dispensations of ,providence74 #ae4 ,o sage1 that art acquainted with the sole unity1 in the one uniform tenor of thy soul and mind1 thou art thereby set above the reach of the miseries attending his frail life1 as the pure crystal is clear of the shade and dross of all worldly things4 ,,chapter ,,xxxxi4 ,,vanity ,,of ,,world ,,and ,,worldly ,,things4 ,argument4--,refutation of ,received ,doctrines4 ,vasishtha asked3--,what is called the god ,siva1 and is meant by supreme ,brahma2 and what is the meaning of soul1 and what is its difference from the supreme soul8 #b4 ,that the tat sat--,id4 est is the true entity1 and all else is non entity2 what is vacuum that is nothing1 and what is philosophy that knows everything4 ,explain to me these differences1 for thou lord6 knowest them all4 #c4 ,the god replied3--,there exist a sat ens1 which is without beginning and end2 and without any appearance1 or reflexion of its own2 and this entity appears as a non entity1 owing to its imperceptibility by the senses4 #d4 ,vasishtha rejoined--,if this entity1 lord6 is not perceptible by the organs of sense1 and unknowable by the understanding1 how then1 ,o ,isna6 is it to be known at all4 #e4 ,the god replied3--,the man that desires his salvation1 and yet sticks to his ignorance1 is a sage by name only2 and such men are subjected to greater ignorance1 by the sstras they are guided by4 #f4 ,let one ignorance removes another1 as washerman cleanses one dirt by another4 7i4e4 ,let the erroneous and mutually discordant theories of the sstras1 refute the errors of one another74 #g4 ,when the error of ignorance1 are removed by the opposition to each other2 it is then that the soul appears of itself to view as a matter of course4 #h4 ,as a child daubs his fingers by rubbing one piece of coat against another 7so is a man darkened the more by the tenets of contradictory sstras72 but gets them cleansed by washing off his hands from both of them4 #i4 ,as they examine both sides of a question in a learned discussion1 and the truth comes out from amidst them both1 so the knowledge of the soul1 appears from midst of the mist of ignorance4 #aj4 ,when the soul perceives the soul1 and scans it by itself2 and as it comes to know it in itself1 it is said to get rid of its ignorance1 which is then said to be utterly destroyed4 #aa4 ,the paths of learning and the lectures of a preceptor1 are not the proper means to the knowledge of the soul1 until one comes to know the unity of this thing by his own intuition4 #ab4 ,all the preceptors of sstras1 place the soul amidst the bodily senses2 but ,brahm is situated beyond the senses1 and is known after subjection of sensible organs4 ,so the thing which is obtainable in absence of something1 is never to be had in the presence of that thing 7such is the antipathy of the soul and senses against one another74 #ac4 ,it is seen however1 that many things are used as causes of what they are no causes at all2 as they make use of the lectures of the preceptor and the like1 as means for the attainment of spiritual knowledge4 #ad4 ,a course of lectures is of course calculated1 to throw light on the student's knowledge of the knowables2 but in matters of abstract knowledge and invisible soul1 it is the soul itself that must throw its own light4 #ae4 ,no explanation of the sstras1 nor the lectures of the preceptor1 are calculated to give light on spiritual knowledge1 unless it is understood by the intuitive knowledge of the spirit itself4 #af4 ,again the soul is never to be known without learning and lectures1 and therefore both of them must combine with our inquiry to bring us to the light of the soul4 #ag4 ,it is therefore the combination of bookish knowledge with the instruction of the preceptor1 joined with the investigation of the inquirer1 that is calculated to enlighten us on spiritual knowledge1 as the appearance of the day with the rising sun and waking world1 gives an impetus to the rise of duties of the rising world4 #ah4 ,after subsidence of the senses and actions of bodily organs1 together with the imperceptibility of our sensations of pain and pleasure2 that we come to the knowledge of ,siva1 other wise known as the soul1 the tat sat1 ,he that is1 and under many other designations4 #ai4 ,when there was not this plenum of the world1 or it existed in its spiritual or ideal forms2 it is since then that this infinite entity has existed1 in its vacuous form which is rarer than the ether4 #bj4 ,who is continually meditated upon by the nice discernment of the seekers of salvation1 and is variously represented by the pure minded and those of vitiated minds4 #ba4 ,there are others who are situated in the sight of1 and not far from the path of living liberation1 who are employed in leading others to salvation1 and in the exposition of the sstras in their works4 #bb4 ,there have been many thinking and learned men1 who have used the words ,brahm1 ,indra1 ,rudra1 and the names of the regents of worlds 7for ,god71 in order to justify the doctrines of the ,purnas1 ,vedas and ,siddhntas4 #bc4 ,others have applied the fictitious titles of chit or intellect1 ,brahm1 ,siva1 tm the soul or spirit1 sha--the ,lord1 the supreme spirit and shvara-god1 to the nameless god head that is apart and aloof from all4 #bd4 ,such is the truth of nature and of thyself also1 which is styled the siva of felicitous2 and which always confers all felicity to the world and to thyself also4 7,the word siva means jovus or solas and is meant to express the joviality and soliety which always attends on all beings74 #be4 ,the words siva1 soul1 supreme ,brahm and some others1 have been coined by the ancients to express the supreme being2 and though they differ in sound1 there is no difference of them in sense and signification4 #bf4 ,know1 ,o chief of sages6 that wise men always adore this god whom we serve also1 and unto when we return as the best and ultimate states of all4 7,siva is a hypostasis of the infinite deity74 #bg4 ,vasishtha said3--,please ,lord6 explain to me in short1 how the ever existent ,deity remains as non-existent1 and could it come to existence from its prior state of nihility8 #bh4 ,the god replied3--,know the meaning of the words ,brahm c4 to bear relation to our consciousness only1 and this though it is as clear as the sky1 and as minute as an atom1 has the great bulk of the mount ,meru contained in it4 #bi4 ,although this is unintelligible to us1 and far beyond our conception and comprehension of it2 yet it becomes intelligible to us when we take it the form of our intellect4 #cj4 ,by taking it objectively1 it becomes intelligible to us in the manner of our ,egoism2 and by thinking on its personality we have the same idea of it1 as one has of a wild elephant from its sight in a dream4 #ca4 ,these ideas of its egoism and personality1 being limited by time and space1 give rise to many aerial forms as attendants upon it4 7,these aerial forms are the different attributes of ,god74 #cb4 ,accompanied with these1 there proceeds the entity called the ,jva or living spirit1 which is conversant with its oscillation and respiration1 in the form of a pencil of air4 #cc4 ,after the power of vitality is established and has come in force2 there follows the faculty of understanding2 which remains in utter ignorance at first4 #cd4 ,it is followed by the faculties of bearing1 action and perceptions2 all of which operate inward by without their development in outward organs4 #ce4 ,all these powers uniting together1 conduce to the excitement of memory1 which exhibits itself soon in the form of the mind2 which is the tree of desires4 #cf4 ,hear now what is called the spiritual body by the learned1 it is the inward power of ,god of the form of the conscious soul1 and seeing the divine soul in itself4 #cg4 ,there rise afterwards the following powers in the mind2 which develop themselves in the outer organs1 although their powers may be wanting in them4 7,such as the blind eyes1 deaf ears c474 #ch4 ,these are the essences of air and motion1 and of feeling also1 together with the senses of touch and heat emitted by the eyes4 #ci4 ,there are the essences of colour1 water and taste also1 and likewise the essences of smell and flavour too4 #dj4 ,there are the essences of earth and gold1 and the essences of thick mass2 and also the essences of time and space1 all of which are without form and shape4 #da4 ,the spiritual body contains all these essences in itself as its component parts1 as the seed of a fruit contains the leaves and germ of the future tree in its cell4 #db4 ,know this to be ativhika or spiritual body1 and containing the eight elementary senses1 wherefore it is called the puryashtaka also2 and these are developed afterwards in the organs of sense4 #dc4 ,the primary or spiritual body which is formed in this manner1 is actually nobody at all2 since it is devoid of understanding1 intellect1 senses and sensibility4 #dd4 ,it is the supreme ,being only1 which contains the essence of the soul1 as it is the sea which contains the limpid waters4 #de4 ,the soul is that which is possessed of its consciousness and knowledge1 all besides this is dull and insensible matter2 and which is viewed by the soul1 as the sight of a fairy land in the dream4 #df4 ,it is therefore by consciousness and knowledge that ,siva can be known1 and what is not to be known by these can be nothing at all4 #dg4 ,the supreme soul sees all things within itself1 as parts of itself 7produced from its will of becoming or dividing itself into many72 and beholds particles of his atomic self1 formed into innumerable bodies4 #dh4 ,these soon increased in bulk and became big bodies1 and bore the marks of the organs upon them4 #di4 ,then it became of the form of a man1 from his thought of being so2 and this soon grew up in its size of a full grown man4 #ej4 ,so do our bodies appear to us in our living state1 as the fairyland appears to one in his dream4 #ea4 ,vasishtha said3--,i see the appearance of the human body1 to resemble the vision of the fairyland in the dream2 and ,i see also the miseries awaiting on human life in this world4 ,now tell me1 my ,lord6 how all this misery is to be removed from it4 #eb4 ,the god replied--,all human woe is owing to their desires1 and belief of the reality of the world2 but it must be known to be all as unreal1 as waves of water seen in a sea in the mirage4 #ec4 ,there why such desire1 and for what good and use1 and why should the dreaming man be deluded to drink the show of water in the mirage8 #ed4 ,the viewer of truth1 who is freed from his views of egoism and tuism1 and has got off from the deluded and its delusive thoughts1 doth verily behold the true entity of ,god in his presence1 in the utter absence of all worldly thoughts from his mind4 #ee4 ,where there is no desirer or desire or the desired object1 but the only thought of the one unity1 there is an end of all error and misery4 #ef4 ,he whose mind is freed from the true and false bugbears of common and imaginary error1 and is settled in the thought of one unity alone1 sees nothing but the unity before him4 #eg4 ,the desires of the mind1 rise as goblins in the midway sky2 and the thoughts of the world rove about the sphere of the mind1 as the numerous worlds revolve in the sky hence there is no peace of the soul1 unless these subside to rest4 #eh4 ,it is useless to advise the man to wisdom1 who is elated by his egoism1 and is deluded by the waters of the mirage of this evanescent world4 #ei4 ,wise men should advise the prudent only1 and throw away their instruction to boys that are wandering in error1 and are shunned by good people4 ,to give good counsel to the ignorant1 is as offering a fair daughter in marriage to the spectre of man seen in a dream4 ,,chapter ,,xxxxii4 ,,the ,,supreme ,,soul ,,and ,,its ,,phases ,,and ,,names ,argument4--,the various ,processes whereby the supreme soul becomes the animal soul2 and this again extending in all beings4 ,vasishtha said3--,tell me ,lord6 what is the state of the living soul1 after its situation in the open air1 and its observation of the vanity of the elemental and material body on its first creation4 #b4 ,the god replied--,the living soul having sprung from the supreme1 and being situated in the open firmament1 views the body formed in the aforesaid manner1 as a man sees a vision in his dream4 #c4 ,the living soul being ubiquitous1 enters and acts in every part of this body1 according to the behest of the embodied intellect1 as a sleeping man acts his parts in a dream1 and bears his body still4 #d4 ,it was the indiscrete infinite soul before1 and then became the discrete spirit called the first male1 and this spirit was the primary cause of creation in itself4 #e4 ,thus this animated spirit became as ,siva1 at the beginning of the first creation2 it was called ,vishnu in another1 and became the lotus born ,brahm or the great patriarch in the other4 #f4 ,this great progenitor of one creation1 became the intellect in another1 this became the volitive male agent of creation afterwards1 and at last look upon it a male form according to its volition4 #g4 ,the primary volition of ideal creation becoming compact in time1 it takes the form of the mind2 which feels itself able to effect in act1 whatsoever it wills in itself4 7,this form of the ,mind is called ,hiranyagarbha or ,brahm--the creative power of ,god74 #h4 ,this creation of the world by ,brahm is mere visionary1 as the sight of a spectre in the air or in a dream2 but it appears as a positive reality1 to the erroneous sight of the realist4 7i4e4 ,the world is ideal to the idealist1 but a sober reality to the positivist74 #i4 ,the prime male agent that becomes the beholder of his creation1 retains in him the power of exhibiting himself 7or displaying his will7 in the empty air every moment1 or to retract them in himself into time4 #aj4 ,to him a ,kalpa or great ,kalpa age1 is a mere twinkling of his eye2 and it is by the expansion or contraction of himself1 that the world makes its appearance or disappearance4 #aa4 ,worlds come to appear and disappear at his will1 at each moment of time1 in each particle of matter1 and in every pore of space1 and there is no end of this successions in all eternity4 #ab4 ,many things are seen to occur one after another1 in conformity with the course of our desires2 but we never find any thing to take place1 in concurrence with our sight of the holy spirit4 7i4e4 ,nothing is both temporally as well as spiritually good74 #ac4 ,all things are created 7and vanish7 with this creation1 which do not occur to the unchanging ,siva2 and these are like the shadowy appearances in empty air1 which rise of themselves and disappear in air4 #ad4 ,all real and unreal appearances vanish of themselves1 like mountains appearing in dreams2 all these creations have no command over their causality1 space or time4 #ae4 ,therefore all these phenomenals are neither real1 potential or imaginary or temporary appearances2 nor is there any thing1 that is produced or destroyed at any time4 #af4 ,all these are the wondrous phenomena of our ideas and wishes 7sankalpas71 exhibited by the intellect in itself2 and this world is like the appearance of an aerial castle in the dream1 and subject to its rise and fall by turns4 #ag4 ,the visible which appears to be moving about in time and space1 has actually no motion whatever in either2 but remains as fixed as an ideal rock in the mind for ever4 7,the unreal world can have no actual motion74 #ah4 ,so also the extension of the unreal world1 is no extension at all2 as the magnitude of an ideal rock has no dimension whatever4 7,things in the abstract1 have no imaginable measure74 #ai4 ,the situation and duration of the unreal world1 conform exactly with the ideas of its time and place1 which exist in the mind of the maker of all 7or the great ,archetype74 #bj4 ,it is in this manner that he is instantly changed to a worm 7from his idea of it71 and so are all the four orders of living beings born in this world4 #ba4 ,thus the curative power becomes all things1 from the great ,rudras down to the mean straws in a minute 7from his ideas of these72 and even such as are as minute as atoms and particles of matter 7i4e4 in the forms of the protozoa and small animalcula74 #bb4 ,this is the course of the production of the past and present creations1 and it is the reminiscence of the past1 which is the cause of the delusion of taking the world for a real existence4 #bc4 ,after giving away the thought of the difference between the creator and the created1 and by the habit of thinking all as the unity1 one becomes ,siva in a minute1 and by thinking so for a longer period1 one is assimilated to the nature of the supreme ,intellect4 #bd4 ,the intellect proceeds from the original intellect 7of ,god71 and rises without occupying any place4 ,it is of the nature of understanding1 and resides in the soul in the manner of empty air in the midst of a stone4 #be4 ,the soul which is of the manner of eternal light1 is known under the denomination of ,brahm and the intellect which seated in this 7soul71 becomes weakened as the creative power increase1 and strengthens in it4 7i4e4 ,the power of the thinking intellect decreases in proportion1 as the power of the creative mind is on its increase74 #bf4 ,next the particles of time and place1 join together in the formation of minute atoms2 which by forming the elementary bodies1 have the living principle added to them4 7,these are called the protozoa or animalcules74 #bg4 ,these then become vegetables and insects1 and beasts1 brutes and the forms of gods and demigods2 and these being stretched out in endless series1 remain as a long chain of being1 connected by the strong and lengthening line of the soul1 7called the strtm74 #bh4 ,thus the great god that pervades over all his works in the world1 connects all things in being and not being1 as pearls in a necklace by the thread of his soul4 ,he is neither near us nor even far from us2 nor is he above or below anything whatever4 ,he is neither the first nor last but ever lasting 7having neither his beginning nor end74 ,he is neither the reality or unreality1 nor is he in the midst of these4 #bi4 ,he is beyond all alternatives and antitheses1 and is not to be known beyond our imaginary ideas of him4 ,he has no measure or dimension1 nor any likeness1 form or form to represent him4 ,whatever greatness and majesty are attributed to him by men1 they are all extinguished in his glory as the fire is cooled in the water4 #cj4 ,now1 ,i have related to you all what you asked me about1 and will now proceed to my desired place4 ,be you happy1 ,o sage1 and go your way2 and rise1 ,o ,prvat and let us take our way4 #ca4 ,vasishtha said3--,when the god with his blue throat had spoken in this manner1 ,i honoured him with throwing handfuls of flowers upon him4 ,he then rose with his attendants1 and pierced into the vacuity of heaven4 #cb4 ,after departure of the lord of ,um1 and master of the three worlds1 ,i remained for some time reflecting on all ,i had heard from the god1 and then having received the new doctrine with the purity of my heart1 ,i gave up the external form of my worshipping the ,deity4 ,,chapter ,,xxxxiii4 ,,on ,,rest ,,and ,,tranquillity4 ,argument4--,rma admits before ,vasishtha the removal of his doubt in dualistic doctrine4 ,vasishtha said3--,i well understand what the god said1 and you too1 ,o ,rma6 know very well the course of the world4 #b4 ,when the false world appears in a false light to the fallacious understanding of man1 and all proves to be but vanity of vanities1 say what thing is there that may be called true and good and what as untrue and bad4 7,there is nothing what ever which is really good74 #c4 ,as the alternative of something is not that thing itself1 so the optional form of the soul1 though not the soul itself1 yet it serves to convey some idea of the soul4 7,as the explanation of the gloss is2--,the similitude of a thing though not the thing itself1 yet it gives some idea of the original74 #d4 ,as fluidity is the nature of liquids1 and fluctuation is that of the winds1 and as vacuity is the state of the sky1 so is creation the condition of the spirit or divine soul4 #e4 ,i have ever since 7hearing the lecture of ,siv71 betaken myself to the worship of the spirit in spirit2 and have since then1 given up my eagerness for the outward adoration of gods4 #f4 ,it is by this rule that ,i have passed these days of my life1 though ,i am tamely employed in the observance of the prescribed and popular ritual4 #g4 ,i have worshipped the ,divine spirit1 in all modes and forms and offering of flowers1 as they presented of themselves to me2 and notwithstanding the interruptions1 ,i have uninterruptedly adored my god at all times1 both by day and night4 #h4 ,all people in general1 are concerned in making their offerings acceptable to their receiver 7god71 but it is the meditation of the yogi1 which is the true adoration of the spirit4 #i4 ,having known this1 ,o lord of ,raghu's race1 do you abandon the society of men in your heart1 and walk in your lonely path amidst the wilderness of the world1 and thereby remain without sorrow and remorse4 #aj4 ,and when exposed or reduced to distress1 or aggrieved at the loss or separation of friends1 rely on this truth1 and think on the vanity of the world4 #aa4 ,we should neither rejoice nor regret1 at the acquisition or loss of friends and relations2 because all things almost are so frail and unstable1 in this transitory world4 #ab4 ,you well know1 ,rma6 the precarious state of worldly possessions and their pernicious effects also2 they come and go away of their own accord1 but overpower on the man in both states 7of prosperity and adversity74 #ac4 ,so uncertain are the favours of friends and fortune1 and so unforeseen is their loss also1 that it is no way possible for any body to account for them4 7i4e4 to assign any plausible cause to either74 #ad4 ,o sinless ,rma6 such is the course of the world1 that you have no command over it nor is it ever subject to you2 if the world is so insubordinate to you1 why is it then that you should be sorry for so unmanageable a thing8 #ae4 ,rma6 mind your spiritual nature1 and know yourself as an expanded form of your intellect4 ,see how you are pent up in your earthly frame1 and forsake your joy and grief at the repeated reiterations and exits of your corporeal body4 #af4 ,know my boy1 that you are of the form of your intellect only1 and inherent throughout all nature2 therefore there is nothing that you can resume to or reject from you in the world4 #ag4 ,what cause of joy or grief is there in the vicissitudes of things in the world1 which are occasioned by the revolutions of the mind on the pivot of the intellect2 and resemble the whirling waters of the sea1 caused by an eddy or vortex in it4 #ah4 ,do you1 ,o ,rma6 betake yourself to the fourth stage of susupta or hypnotism hence forth1 as the even tenor of the intellect1 is attended by its trance at the end4 #ai4 ,be you as cold and composed with your placid countenance and expanded mind1 as the quiet spirit of ,god is diffused and displayed through out all nature2 and remains as full as the vast ocean1 in the contemplation of that soul1 whose fulness fills the whole4 #bj4 ,you have heard all this already1 ,rma6 and are fraught with the fulness of your understanding1 now if you have any thing else to ask with regard to your former question1 you can propose the same4 7,this was a question regarding the observance of ceremonial rites74 #ba4 ,rma said3--,sir1 my former doubts are all dispersed at present1 and ,i have nothing more to ask you regarding the same 7i4e4 the dualistic doctrine that raised the doubts74 #bb4 ,i have known all that is to be known1 and felt a heartfelt satisfaction at this1 and now ,i am free from the foulness of the objective1 and of dualism and fictions4 7,knowledge of the objective being unspiritual1 the dualism of matter and mind as unscriptual1 and the fictions of the gods etc41 as mere vagaries of imagination74 #bc4 ,the foulness of the soul1 proceeds from ignorance of the soul2 and this ignorance 7of the subjective self71 which had darkened my soul1 is now removed by the light of spirituality4 #bd4 ,i was under the error 7of the mortality and materiality of the soul71 which ,i have now come to understand1 is neither foul matter1 nor is it born or dies at any time4 7i4e4 ,it is immaterial1 unproduced and immortal74 #be4 ,i am now confirmed in my belief1 that all this is ,brahm diffused through out nature 7in his all pervasive form vivartarp72 and ,i have ceased from all doubts and questions on the subject1 nor have ,i the desire of knowing any thing more about it4 7,he desires to know nothing1 who beholds the lord in every thing74 #bf4 ,my mind is now as pure1 as the purified water of filtering machine2 and am no more in need of learning any thing1 from the preachings and moral lessons of the wise4 #bg4 ,i am unconcerned with all worldly affairs1 as the mount ,sumeru is insensible of the golden ores in its bosom and having all things about me1 ,i am quite indifferent to them2 because ,i have not what ,i expect to have1 nor do ,i possess the object of my fond desire4 #bh4 ,i expect nothing that is desirable1 nor reject any thing which is exceptionable2 nor is there a mean in the interim of the two in this world1 because there is nothing that is really acceptable or avoidable in it1 nor anything which is truly good or bad herein4 #bi4 ,thus1 ,o sage1 the erroneous thought of these contraries1 is entirely dissipated from me2 wherefore ,i neither care for a seat in heaven1 nor fear the terrors of the infernal regions4 #cj4 ,i am as fixed in the selfsame spirit1 as the mount ,mandr is firmly seated amidst the sea1 and which scatters its particles throughout the three worlds1 as that mountain splashed the particles of water in its state of churning the ocean4 #ca4 ,i am as firm as the fixed ,mandr1 while others are wandering in their errors of discriminating the positive and negative and the true and false1 in their wrong estimation4 #cb4 ,the heart of that man must be entangled with the weeds of doubts1 who thinks in his mind the world to be one thing1 and the ,divine spirit as another4 7,this duality is the root of doubts in the one ultimate unity74 #cc4 ,he that seeks for his real good in any thing in this world1 never finds the same in the unsubstantial material world1 which is full of the confused waves of the eternity4 #cd4 ,it is by your favour1 ,o venerable sir1 that ,i have got over the boisterous ocean of this world2 and having the limits of its perilous coasts1 have come to the shore of safety and found the path of my future prosperity4 #ce4 ,i am no more wanting in that supreme felicity1 which is the summum bonum of all things2 and am full in myself as the lord of all4 ,and ,i am quite indomitable by any body1 since ,i have defeated the wild elephant of my covetousness4 #cf4 ,being loosened from the chain of desire1 and freed from the fetters of option1 ,i am rich and blest with the best of all things1 and this is the internal satisfaction of my soul and mind1 which gives me a cheerful appearance in all the triple world4 ,,chapter ,,xxxxiv4 ,,inquiry ,,into ,,the ,,essence ,,of ,,the ,,mind4 ,argument4--,on the means of forsaking all connections and desires1 and the subjection of the mind by spiritual knowledge4 ,vasishtha said3--,rma6 whatever acts you do with your organs of action and without application of the mind to the work in hand1 know such work to be no doing of yours4 7,an involuntary action is not accounted as the act of one1 in absence of his will in it74 #b4 ,who does not feel a pleasure at the time of his achieving an action1 which he did not feel a moment before1 nor is likely to perceive the next moment after he has done the work4 7,therefore it is the attention of the mind which gives pleasure to an action1 and which is not to be felt in absence of that attention1 both before and after completion of the act74 #c4 ,the pleasure of a thing is accompanied only with the desire of its passion1 and not either prior or posterior to the same2 therefore it is boyish and not manliness to take any delight in a momentary pleasure4 7,all pleasure and pain are concomitant with their thoughts only2 and these being fleeting there is no lasting pleasure or pain in anything74 #d4 ,whatever is pleasant during its desire1 has that desire only for the cause of its pleasantness3 hence the pleasurableness of a thing lasting till its unpleasurableness is no real pleasure2 wherefore this frail pleasure must be forsaken together with its temporary cause of desire by the wise4 #e4 ,if you have arrived to that high state 7of knowing the universality of the soul72 then be careful for the future1 and merge yourself no more in the narrow pit of your personality4 #f4 ,you who have now found your rest and repose1 in being seated in the highest pinnacle of spiritual knowledge 7by cognoscence of yourself72 must not allow your soul any more1 to plunge in the deep and dark cave of your egoistic individuality4 #g4 ,thus seated on the pitch of your knowledge1 as on the top of the ,meru mountain2 and remembering the glorious prospect all around you2 you cannot choose to fall down into the hellpit of this earth1 and to be reborn in the darksome cave of a mother's womb4 7,because the living soul is doomed to transmigration and regeneration until its final liberation74 #h4 ,it appears to me1 ,o ,rma6 that you are of an even temperament1 and have the quality of truth 7satyaguna7 full in your nature2 ,i understand you have weakened your desires1 and have entirely got over your ignorance4 #i4 ,you appear to be settled in your nature of purity1 and the temperament of your mind appears to me to be as calm and quiet as the sea1 when it is full and untroubled by the rude and rough winds of heaven4 #aj4 ,may your expectations set at ease1 and your wants terminate in contentment1 let your dementation turn to rightmindedness1 and live unconnected with and aloof from all4 #aa4 ,whatever objects you come to see placed before you1 know the same as full of the ,divine intellect1 which is consolidated and extended through all1 as their common essence4 7,the solid intellect forming the body1 and its rarity the mind4 ,that extended through all yet in all the same2 great in the earth as in the etherial frame1 ,pope74 #ab4 ,one ignorant of the soul1 is fast bound to his ignorance2 and one acquainted with the soul1 is liberated from his bondage4 ,hence1 ,o ,rma6 learn to meditate constantly and intensely1 the supreme soul in your own soul4 #ac4 ,it is indifference which wants to enjoy nothing1 nor yet refuses the enjoyment of whatever presents of itself to any body2 and know inappetency to consist in the cool calmness of the mind1 resembling the serenity of the sky4 7,insouciance is the want of desire and renunciation of prurience and not the abdication of enjoyment74 #ad4 ,preserve the cold listlessness of your mind1 and discharge your duties with the cool application of your organs of action2 and this unconcernedness of your mind1 will render you as steady as the sky at all accidents of life4 #ae4 ,if you can combine the knower1 knowable and the knowledge 7i4e4 all the three states of the subjective1 objective and the intermediate percipience7 in your soul alone2 you will then feel the tranquillity of your spirit and shall have no more to feel the troubles of sublunary life4 #af4 ,it is the expansion and contraction of the mind1 that causes the display and dissolution of the world2 try therefore to stop the action of thy mind1 by restraining the breaths of thy desire in thyself4 #ag4 ,so it is the breath of life1 which conducts and stops the business of the world1 by its respiration and rest2 restrain therefore the breathing of the vital air1 by thy practice of the regulation of thy breathing 7as dictated before74 #ah4 ,so also it is the act of ignorance to give rise to ceremonious works1 as it is that of knowledge to repress them2 ,do you therefore boldly put them down by your own forbearance1 and the instructions you derive from the sstras and your preceptors4 #ai4 ,as the winds flying with dust1 darken the fair face of the sky2 so the intellect being daubed with the intelligibles 7the subjective soiled with the objective71 obscure the clear visage of the soul4 #bj4 ,the action of the relation between the vision and visibles 7i4e4 the mutual of the eyesight and outward objects on one another71 causes the appearance of the world and its course2 as the relation that there exists between the solar rays and formations of things1 makes them appear in various colours to the eye4 7,neither the course of the world1 nor the appearance of colour is in real being1 but is owing to the relative combination of things74 #ba4 ,but the want of this relativity removes the phenomenals from sight1 as the want of light takes away the colours of things4 7,the former is an instance of the affirmative kind 7anvayi72 and the latter a vyatireki or negative one74 #bb4 ,the oscillation of the mind causes the illusions1 as the palpitation of the heart raises the affections1 and they are all at a stop at the suspension of the actions of these organs4 ,so the waves raised by motion of waters and action of the winds1 subside in the deep1 by cessation of the actions of these elements4 7,the question is whether the affections are not causes of the palpitation of the heart874 #bc4 ,the abandonment of every jot of desire1 the suspension of respiration1 and the exercise of intellection1 will contract the actions of the heart and mind1 and thereby prevent the rise of the passions and affections and of illusions also4 7,entire dispassionateness is the perfection of yoga asceticism74 #bd4 ,the unconsciousness which follows the inaction of the heart and mind1 in consequence of the suspension of the vital breath is the highest perfection 7of yoga philosophy74 #be4 ,there is a pleasure in respect to the vision of visibles1 which is common to all living being2 but this being felt spiritually1 amounts to holy pleasure paramnanda4 ,but the sight of ,god in one's consciousness1 which is beyond the province of the mind2 transcends the mental pleasure1 and affords a divine ecstacy1 called the ,brahmnanda4 #bf4 ,the mind being dormant and insensible1 affords the true rapture of the soul2 and such as it is not to be had even in heaven1 as it is not possible to have a refrigeratory or cooling bath in the sandy desert4 #bg4 ,the inertness of the heart and mind is attended with a delight1 which is felt in the inmost soul and cannot be uttered in words2 it is an everlasting joy that has neither its rise nor fall1 nor its increase or decrease4 7,it is the lasting sunshine and unchanging moonlight of the soul74 #bh4 ,right understanding weakens the sensuous mind 7by the blaze of rationality71 but wrong understanding serves to increase its irrational sensuousness only4 ,it then sees the thickening mists of error1 rising as spectres and apparitions before the sight of boys4 #bi4 ,though the sensational mind is existent in us1 yet it seems as quite inexistent and extinct before the light of our rationality1 as the substance of copper appears to disappear by being melted with gold4 7,the carnal mind is converted to the rational understanding by its association with it74 #cj4 ,the mind of the wise is not the sensuous mind1 because the wise mind is an essence of purity by itself2 thus the sensible mind is changed in its name and nature to that of the understanding1 as the copper is converted to the name and nature of gold4 #ca4 ,but it is not possible for the mind to be absorbed at once in the intellect1 its errors only are moved by right understanding1 but its essence is never annihilated4 7,as the alloy of copper in gold74 #cb4 ,things taken as symbols of the soul1 are all unsubstantial as the mind and vital principle2 all which are as unreal as the horns of a hare 7which are never known to grow74 ,they are but reflexions of the soul1 and vanish from view after the soul is known4 7,the mind is said to be an expansion of the soul ,sanskrit3 tmanvivartta rpam74 #cc4 ,the mind has its being for a short time only1 during its continuance in the world2 but after it has passed its fourth stage of insensibility1 it arrives to the state of comatosity which is beyond the fourth stage4 #cd4 ,brahm is all even and one1 though appearing as many amidst the errors that reign over the world2 ,he is the soul of all and has no partial or particular form of any kind4 ,he is not the mind or any thing else1 nor is ,he situated in the heart 7as a finite being74 7,gloss3--,the ,divine ,soul like the human mind has conceptions of endless things1 which are neither situated in it nor parts of itself1 but are as empty phantoms in the air74 ,,chapter ,,xxxxv4 ,,story ,,of ,,the ,,vilva ,,or ,,belfruit4 ,argument4--,god represented as the ,belfruit or ,wood apple2 containing the ,worlds as its seeds4 ,vasishtha said3--,attend now1 ,o ,rma6 to a pleasant story1 which was never told before1 and which ,i will briefly narrate to you for your instruction and wondrous amusement4 #b4 ,there is a big and beautiful vilva or bel fruit1 as large as the distance of many myriads of miles1 and as solid as not to ripen or rot in the course of as many many ages4 #c4 ,it bears a lasting flavour as that of sweet honey or celestial ambrosia2 and though grown old yet it increases day by day like the crescent new moon1 with its fresh and beautiful foliage4 #d4 ,this tree is situated in the midst of the universe1 as the great ,meru is placed in the middle of the earth2 it is as firm and fixed as the ,mandara mountain1 and is immovable even by the force of the diluvian winds4 #e4 ,its root is the basis of the world1 and it stretches to the distance of immeasurable extent on all sides4 #f4 ,there were millions of worlds all within this fruit as its un-countable seeds2 and they were as minute in respect to the great bulk of the fruit1 that they appeared as particles of dust at foot of a mountain4 #g4 ,it is filled and fraught with all kinds of delicacies1 that are tasteful and delicious to the six organs of sense2 and there is not one even of the six kinds of savoury articles1 that is wanting in this fruit4 #h4 ,the fruit is never found in its green or unripe state1 nor is it ever known to fall down ever over-ripened on the ground2 it is ever ripe of itself1 and is never rotten or dried or decayed at any time by age or accident4 #i4 ,the gods ,brahm1 ,vishnu and ,rudra1 are not sempiternal with this tree in their age1 nor do they know aught of the origin and root of this tree1 nor anything about its extent and dimensions4 #aj4 ,none knows the germ and sprout of this tree1 and its buds and flowers are invisible to all4 ,there is no stem or trunk or bough or branch1 of the tree that bears this great fruit4 #aa4 ,this fruit is a solid mass of great bulk1 and there is no body that has seen its growth1 change or fall4 7,it is ever ripe without ripening or rotting at any time74 #ab4 ,this is the best and largest of all fruits1 and having no pith nor seed1 is always sound and unsoiled4 #ac4 ,it is as dense as the inside of a stone in its fullness1 and as effluent of bliss as the disk of the moon1 drizzling with its cooling beams2 it is full of flavour and distils its ambrosial draughts to the conscious souls of men4 #ad4 ,it is source of delight in all beings1 and it is the cause of the cooling moon-beams by its own brightness2 ,it is the solid rock of all security1 the stupendous body of felicity1 and contains the pith and marrow that support and sustain all living souls1 which are the fruits of the prior acts of people4 7i4e4 ,the souls of all beings are as fruits formed according to the nature and merit of their previous acts--karma1 and all these souls are filled with delight by the great soul of ,god74 #ae4 ,therefore that transcendent pith which is the wonder of souls1 is contained in the ,infinite spirit of ,god1 and deposited and preserved in that auspicious fruit--sriphala--the bel or wood apple4 #af4 ,it is deposited with its wondrous power in that small bel fruit1 which represents the human as well as the divine soul1 without losing its properties of thinness and thickness and freshness for ever4 7i4e4 ,all the divine powers--of evolution are lodged in the soul74 #ag4 ,the thought that ',i am this'1 clothes the unreality with a gross form 7as the thought of a devil gives the unreal phantom a foul figure72 and though it is absurd to attribute differences to nullities1 yet the mind makes them of itself and then believes its fictitious creatures as real ones4 #ah4 ,the ,divine ego contains in itself the essential parts of all things set in their proper order1 as the vacuity of the sky is filled with the minute atoms1 out of which the three worlds did burst forth with all their varieties4 7,so the substance of the bel fruit1 contains the seeds of the future trees and all their several parts in it74 #ai4 ,in this manner there grew the power of consciousness in its proper form1 and yet the essence of the soul retains its former state without exhausting itself4 7,it means that notwithstanding the endless evolutions of the ,divine soul1 its substance ever continues the same and is never exhausted74 #bj4 ,the power of consciousness being thus stretched about 7from its concentration in itself71 makes it perceive the fabric of the world and its great bustle in its tranquil self4 7,it means how the subjective consciousness is changed to the objective74 #ba4 ,it views the great vacuum on all sides1 and counts the parts of time as they pass away2 it conceives a destiny which directs all things1 and comes to know what is action by its operation4 #bb4 ,it finds the world stretching as the wish of one1 and the sides of heaven extending as far as the desires of men2 it comes to know the feelings of love and hatred1 and the objects of its liking and dislike4 #bc4 ,it understands its egoism and non-egoism or tuism1 or the subjective and objective and views itself in an objective light1 by forgetting its subjectivity4 ,it views the worlds above and being itself as high as any one of them1 finds itself far below them4 7,the human soul though as elevated as the stars of heaven1 becomes as low as a sublunary being by its baseness74 #bd4 ,it perceives one thing to be placed before1 and another to be situated beside it2 it finds some thing to be behind1 and others to be near or afar from it2 and then it comes to know some things as present and others as past or yet to come before it4 7,the soul losing its omniscience has a partial view of things74 #be4 ,thus the whole world is seen to be situated as a play house in it1 with various imaginary figures brightening as lotuses in a lake4 #bf4 ,our consciousness is seated in the pericarp of the lotus of our hearts1 with the knowledge of our endless desires budding about it1 and viewing the countless worlds turning round like a rosary of lotus seeds4 #bg4 ,its hollow cell like the firmaments is filled with the great ,rudras1 who rove about in the distant paths of the midway sky1 like comets falling from above with their flaming tails4 7,the vedas describe the ,rudras as blue necked c4 7nlagrvh74 ,these worshipful gods of the vedas are found to be no other than wondrous phenomena of the vacuity which are deified in the ,elementary religion of the ancients74 #bh4 ,it has the great mount of ,meru situated in its midst1 like the bright pericarp amidst the cell of the lotus flower4 ,the moon capt summit of this mount is frequented by the immortals1 who wander about it like wanton bees in quest of the ambrosial honey distilled by the moon beams on high4 7,the gloss places the ,meru in the northern region of the distant pole1 while the ,purnas place it in the midst of the earth74 ,it was the resort of the gods as also the early cradle of the pristine ,aryans1 who are represented as gods4 #bi4 ,here is the tree of the garden of ,paradise with its clusters of beautiful flowers1 diffusing their fragrance all around2 and there is the deadly tree of the old world1 scattering its pernicious farina for culling us to death and hell4 7,the gloss explains rajas or flower dust as our worldly acts1 which lead us to the hell torments of repeated transmigrations74 #cj4 ,here the stars are shining1 like the bright filaments of flowery arbors1 growing on the banks of the wide ocean of ,brahma2 and there is the pleasant lake of the milky path1 in the boundless space of vacuity4 #ca4 ,here roll the uncontrolled waves of the ceremonial acts1 fraught with frightful sharks in their midst1 and there are the dreadful whirlpools of worldly acts1 that whirl mankind in endless births for ever more4 #cb4 ,here runs the lake of time in its meandering course for ever1 with the broad expanse of heaven for its blooming blossom2 and having the moments and ages for its leaves and petals1 and the luminaries of sun1 moon and stars for its bright pistils and filaments4 #cc4 ,here it sees the bodies of living beings fraught with health and disease1 and teeming with old age1 decay and the torments of death2 and there it beholds the jarring expositions of the sstras1 some delighting in their knowledge of spiritual ,vidy1 and others rambling in the gloom of ,ignorance--,avidy 7which leads them from error to error74 #cd4 ,in this manner doth our inner consciousness1 represent the wonders contained in the pulp of the vilva fruit2 which is full of the unsubstantial substance of our desires and wishes1 and the pithless marrow of our false imagination4 #ce4 ,it sees many that are tranquil1 calm1 cool and dispassionate1 and who are free from their restraints and desires2 they are heedless of both their activity and inactivity1 and do not care for works whether done or left undone by them4 #cf4 ,thus this single consciousness presents her various aspects1 though she is neither alone nor many of herself1 except that she is what she is4 ,she has in reality but one form of peaceful tranquillity2 though she is possest of the vast capacity of conceiving in herself all the manifold forms of things at liberty4 ,,chapter ,,xxxxvi4 ,,parable ,,of ,,the ,,stony ,,sheath ,,of ,,the ,,soul4 ,argument4--,the divine mind is the substratum of the totality of existence4 ,rma said3--,venerable sir1 that knowest the substance of all truths2 ,i understand the parable of bel fruit which you have just related to me to bear relation to the essence of the compact intellect1 which is the only unit and identic with itself4 #b4 ,the whole plenitude of existence together with the personalities of ,i1 thou1 this and that form the plenum 7or substance71 of the intellect2 and there is not the least difference between them1 as this is one thing and that another4 7,all this is but one undivided whole1 whose body nature is and ,god the soul4 ,pope74 #c4 ,vasishtha answered--,as this mundane egg or universe is likened to a gourd fruit1 containing the mountains and all other things as its inner substance2 so doth the intellect resemble the bel fruit or the grand substratum1 that contains even the universe as the kernel inside it4 #d4 ,but though the world has no other receptacle beside the ,divine intellect1 yet it is not literally the kernel inside that crust 7i4e4 the substance of that substratum in its literal sense74 ,because the world has its decay1 decline and dissolution also in time1 but none of these belong to the nature of the everlasting mind of ,god4 #e4 ,the intellect resembles the hard coating of the pepper seed1 containing the soft substance of its pith inside it1 and is likened also to block of stone1 bearing the sculptured figures peacefully sleeping in it4 7,all things are engraven in the divine mind74 #f4 ,here me relate to you1 ,o moon faced ,rma6 another pleasant story in this place which will appear equally charming as well as wondrous to you4 7,it is the story of stone like ,brahma74 #g4 ,there is a huge block of stone somewhere1 which is as big as it is thick and solid2 it is bright and glossy1 and cold and smooth to touch2 it never wastes or wears out1 nor becomes dark and dim4 #h4 ,there are many full blown lotuses1 and unnumbered buds of water lilies1 growing amidst the limpid lake of water1 contained within the bosom of this wondrous stone4 7,it means that the mind of ,god has all these images of things engraved in it as in a stone74 #i4 ,there are many other plants growing also in that lake1 some with their long and broad caves and others with their alternate and joint foliums likewise4 #aj4 ,there are many flowers with their up lifted and down cast heads1 and others with their petals hanging before them2 some having a combined or common footstalk1 and others growing separate and apart from one another2 some are concealed and others manifest to view4 #aa4 ,some have their roots formed of the fibres of the pericarp1 and some have their pericarps growing upon the roots 7as orchids71 some have their roots on the tops and others at the foot of trees1 while there are many without their roots at all3 7as the parasite plants74 #ab4 ,there are a great many conch shells about these1 and unnumbered diseases also strewn all about4 #ac4 ,rma said3--,all this is true1 and ,i have seen this large stone of slgrma in my travels2 and ,i remember it to be placed in the shrine of ,vishnu1 amidst a bed of lotus flowers4 7,the slgrma stone is perforated by the vajra-kta1 and contains many marks inside it1 resembled to the map of the world in the mundane egg of the divine mind4 ,see vajra-kta in the works of ,sir ,william ,jones74 #ad4 ,vasishtha replied3--,you say truly1 that you have seen that great stone and know its inside also2 but do you know the unperforated and hollowless stone of the divine mind1 that contains the universe in its concavity1 and is the life of all living beings 7and not the dull1 lifeless and hollow slagrma stone which they worship as an emblem of the divine mind74 #ae4 ,the stone of which ,i have been speaking to you1 is of a marvelous and supernatural kind2 and contains in its voidless bosom all things as nothing4 7i4e4 the ideas and not substances of things74 #af4 ,it is the stone like intellect of which ,i have spoken to you1 and which contains all these massive worlds within its spacious sphere4 ,it is figuratively called a stone from its solidity1 cohesive impenetrability and indivisibility like those of a block4 #ag4 ,this solid substance of the intellect1 notwithstanding its density and unporousness1 contains all the worlds in itself1 as the infinite space of heaven is filled with the subtile and atmospheric air4 7,the divine mind like external nature1 is devoid of a vacuity in it1 according to the common adage3 ,nature abhors a vacuum74 #ah4 ,the mind is occupied with all its various thoughts1 as the world is filled by the earth and sky1 the air and atmosphere1 and the mountains and rivers on all sides1 there is not hole or hollow1 which is not occupied by some thing or other in it4 #ai4 ,the solid soul of ,god which resembles this massive stone1 contains in it all these worlds which are displayed 7to our deluded sight71 as so many beds of lotuses in their blooming beauty2 and yet there is nothing so very pure and unsullied as this solid crystalline soul4 7,the soul like a crystal1 reflects its light in various forms74 #bj4 ,as it is the practice of men to paint blocks of stones1 with the figures of lotuses1 conch shells and the like images2 so it is the tendency of the fanciful mind1 to picture many fantastic of all times in the solid rock of the soul4 7,the soul like a crystal stone is wholly blank in itself1 it is only the imaginative mind1 that tinges it in different shades and colours74 #ba4 ,all things in the world appear to be situated exactly in the same state1 as the various figures carved on the breast of a stone1 seem to be separate though they are bellied in the same relief4 7,all distinctions blend in the same receptacle74 #bb4 ,as the carved lotus is not distinct from the body of the stone1 so no part of existence is set apart from the substantiality of the divine intellect2 which represents its subtile ideas in their condensed forms4 #bc4 ,this formal creation is as inseparable from the formless intellect of ,god1 as the circular forms of lotus flowers which are carved in a stone1 are not separate from the great body of the shapeless stone4 #bd4 ,these endless chains of worlds1 are all linked up in the boundless intellect of the ,deity2 in the same manner as the clusters of lotus flowers are carved together in a stone2 and as a great many seeds1 are set together in the inside of a long pepper4 #be4 ,these revolving worlds have neither their rise nor fall in the sphere of the infinite intellect1 but they remain as firm as the kernel of a bel fruit1 and as fixed as the fidelity of a faithful wife4 #bf4 ,the revolution of worlds and their changing scenes1 that are seen to take place in their situation in the ,divine ,intellect1 do not prove the changeableness of the all containing ,infinite ,mind1 because its contents of finite things are so changeable in their nature4 7,the container is not necessarily of the nature of its contents74 #bg4 ,all these changes and varieties subside at last in the divine intellect1 as the waves and drops of water sink down in the ,sea2 and the only change which is observable in the ,supreme ,intellect1 is its absorption of all finite changes into its infinity4 7,all finite forms and their temporary transformations1 terminate finally into infinity74 #bh4 ,the word 7,fiat7 that has produced this all1 causes their changes and dissolutions also in itself4 ,know then that ,brahma from whom this fiat and these changes have sprung1 and all these being accompanied with ,brahma and the original fiat1 the word change is altogether meaningless4 7,there is no new change from what is ordained from the beginning74 #bi4 ,brahma being both the mainspring as well as the main stay of all changes in nature2 ,he is neither excluded from or included under any change1 which occur in the sphere of his immensity 7i4e4 the spirit of ,god being the unchanging source of all phenomenal changes1 is not exempted from the mutations that occur in his infinity4 ,so says the poet3 ,these as they change are but the varied ,god c4 ,thompson74 #cj4 ,and know this in one or other of the two senses1 that the change of the divine spirit in the works of creation1 resembles the change or development of the seed into its stem1 fruits and flowers and other parts2 or that it is a display of delusion my like the appearance of water in the mirage4 7,here the changing scenes of nature1 are viewed in both lights of evolution and illusion74 #ca4 ,as the substance of seed goes on gradually transforming itself into the various states of its development1 so the density of the divine intellect 7or spirit7 condenses itself the more and more in its production of solid and compact world1 and this is the course of the formation of the cosmos by slow degrees4 #cb4 ,the union of the seed with the process of its development forms the duality1 that is destroyed by the loss of either of these4 ,it is imagination only that paints the world as a dull material thing1 when there is no such grossness in the pure intellect4 7,the gloss explains this passage to mean that1 ,it is the doctrine of dualists to maintain the union of the productive seed or spirit of ,god1 with the act of producing the material world to be coeternal1 and the one becomes null without the other1 but this tenet is refuted on the ground of the impossibility of the ,combination of the immaterial with the material1 whence the material world is proved to be a nullity and mere illusion74 #cc4 ,the intellect and dull matter cannot both combine together1 nor can the one be included under the other1 therefore the ideal world resembles the marks inscribed in the stone and no way different in their natures4 #cd4 ,as the pith and marrow of a fruit1 is no other than the fruit itself2 so the cosmos forms the gist of the solid intellect1 and no way separable from the same2 which is like a thick stone containing marks1 undermarks1 underlined under one another4 #ce4 ,so we see the three worlds lying under one another1 in the womb of the unity of ,god2 as we behold the sleeping and silent marks of lotuses and conch shells1 inscribed in the hollow of a stone4 #cf4 ,there is no rising nor setting 7i4e4 the beginning or end71 of the course of the world 7in the mind of ,god72 but every thing is as fixed and immovable in it1 as the inscription carved in a stone4 #cg4 ,it is the pith and marrow of the divine intellect1 that causes the creative power and the act of creation2 as it is the substance of the stone1 that produces and reduces the figures in the stone4 #ch4 ,as the figures in the stone1 have no action or motion of their own2 so the agents of the world have no action of theirs1 nor is this world ever created or destroyed at any time 7but it continues for ever as carved in the mind of ,god74 #ci4 ,every thing stands as fixed in the mind of ,god1 as if they were the firm and immovable rocks2 and all have their forms and positions in the same manner as they are ordained and situated in the ,divine ,mind4 #dj4 ,all things are filled with the essence of ,god1 and remain as somnolent in the ,divine mind2 the various changes and conditions of things that appear to us in this world1 are the mere vagaries of our erroneous fancy2 for every thing is as fixed and unchanged in the mind of ,god1 as the dormant images on a stone4 #da4 ,all actions and motions of things are as motionless in mind of ,god1 as the carved lie asleep in the hollow of a stone4 ,it is the wrong superfluous view of things1 that presents to us all these varieties and changes2 but considered in the true and spiritual light1 there is neither body nor any change that presents itself to our sight4 ,,chapter ,,xxxxvii4 ,,lecture ,,on ,,the ,,density ,,of ,,the ,,intellect4 ,argument4--,interpretation of the ,intellect compared with the ,belfruit and carved stone and its further comparison with the ,egg of a ,peahen4 ,vasishtha continued3--,the great category of the ,intellect which is compared with the bel fruit or wood apple1 contains the universe as its own matter and marrow within itself2 and it broods upon the same3 as in its dream 7by forgetfulness of its own nature of omniscience before which everything is present74 #b4 ,all space and time and action and motion being but forms of itself1 there can be no distinction of them in the intellect4 7,hence every part of creation and all created things1 are but composite parts of the intellect74 #c4 ,all words and their senses1 and all acts of volition1 imagination and perception1 being actions of the intellect1 they can not be unrealities in any respect4 7,nothing proceeding from the real one is ever unreal74 #d4 ,as the substance contained in a fruit1 passes under the several names of the kernel1 pith and marrow and seeds2 so the pith and marrow of the solid intellect being but one and the same thing1 takes many names according to their multifarious forms4 #e4 ,a thing though the same1 has yet different names according to its different states and changes of form2 and as it is with the contents of a fruit1 so it is with the subjects included under the intellect4 #f4 ,the intellect reflects its image in the mirror of the world1 as these sculptured images are exprest in a slab of stone4 #g4 ,the brilliant gem of the supreme intellects produces myriads of worlds in itself2 as the gem of your minds casts the reflection of every object of our desire and imagination4 #h4 ,the casket of the intellect contains the spacious world1 which is set in it as a big pearl of vast size2 it is but a part of the other1 though appearing as distinct and different from the other4 #i4 ,the intellect is situated as the shining sun1 to illumine all things in the world2 it brings on the days and nights by turns1 to show and hide them to and from our view4 #aj4 ,as the waters of an eddy whirl and hurl down into the vortex of the sea1 so do these worlds roll and revolve in the cavity of the intellect2 and though its contents are of the same kind1 yet they appear as different from one another as the pulps and seeds of fruits4 #aa4 ,the body of the stone like intellect contains the marks of whatever is existent in present creation2 as also of all that is inexistent at present 7i4e4 the marks of all past and future creation4 ,the omniscience of the divine intellect has all thing present before it1 whether they are past and gone or to come to being hereafter74 #ab4 ,all real essence is the substance of the apple-like ,intellect1 whether it is in being or not being and all objects whether in esse or non esse1 obtain their form and figure according to the pith and marrow of that intellectual fruit4 7,all outward forms are the types of the intellectual archetype74 #ac4 ,as the lotus loses its own and separate entity by its being embodied in the stone1 so do all these varieties of existence lose their difference by their being engrossed into the unity of the intellectual substance4 #ad4 ,as the diversity of the lotus changes to the identity of the stone1 by its union with and entrance into its cavity2 so the varieties of creation1 become all one in the solid mass of the ,divine ,intellect4 #ae4 ,as the mirage appears to be a sheet of water to the thirsty deer1 while it is known to the intelligence to be the reflexion of the solar rays on the sandy desert2 so does the reality appear as unreal and the unreal as real to the ignorant2 while in truth there is neither the one nor the other here1 except the images of the ,divine ,mind4 #af4 ,as the body of waters fluctuates itself 7owing to the fluidity of the element72 so is there oscillation in the solidity of the ,divine ,intellect 7owing to its spiritual nature74 #ag4 ,the lotuses and conch-shells are of the same substance1 as the stone in which they are carved and engraved2 but the world and all its contents that contained in the intellect1 are neither of the same substance nor of the same nature 7because of their perishableness74 #ah4 ,again the big block of stone which serves for the comparison of the divine ,intellect1 is itself contained in the same2 and while the figures of the former are carved out of its body1 those of the latter are eternally inherent in it4 #ai4 ,this creation of ,god is as bright as the autumnal sky1 and it is as fair as the liquid beams of the moon4 7,it means to say1 says the gloss1 that ,god shines in his form of the world jagat-,brahm or ,god identified with the world which is the doctrine of cosmotheism74 #bj4 ,the world is eternally situated in ,god1 as the figures in the stone which are never effaced2 the world is as inseparably connected with the ,deity1 as the god head of god with himself4 #ba4 ,there is no difference of these1 as there is none between the tree and its plant2 all the worlds that are seen all abouts1 are not disjoined from ,divine ,intellect4 #bb4 ,these as well as the ,intellect have neither their production nor destruction at any time1 because of their subsistence in the spirit of ,god1 which shows them in their various forms1 as the heat of the sun exhibits a sheet of water in the sandy desert4 #bc4 ,the world with all its solid rocks1 trees and plants1 dissolves into the ,divine ,intellect at the sight of the intelligent1 as the hard hail stones are seen to melt into the liquid and pure water4 7,all solids vanish into subtle air74 #bd4 ,as the water vanishes into the air1 and that again into vacuum1 so do all things pass away to the supreme spirit2 and again it is the consolidation of the ,intellect1 that forms the solid substances of hills1 plants and all tangible things4 7,condensation as well as rarefaction1 are both of them but acts of the great mind of ,god74 #be4 ,the pith that is hidden in the minute substance1 becomes the marrow in its enlarged state2 so the flavor of things which is concealed in the atoms1 becomes perceptible in their density with their growth4 #bf4 ,the power of ,god resides in the same manner in all corporeal things1 as the properties of flavours and moisture are inherent in the vegetable creation4 7,hence ,brahm is said to be the pith or moisture of all--rasovaitata74 #bg4 ,the same power of ,god manifests itself in many forms in things1 as the self same light of the sun shows itself in variegated colours of things1 according to the constitution of their component particles4 #bh4 ,the supreme soul shows itself in various ways in the substance and properties of things1 as the ,divine ,intellect represents the forms of mountains and all other things in the changeful mind4 #bi4 ,as the soft and liquid yolk of the egg of a peahen1 contains in it the toughness and various colours of the future quills and feathers2 so there are varieties of all kinds inhering in the ,divine ,intellect1 and requiring to be developed in time4 #cj4 ,as the versicolour feathers of a peacock's train1 are contained in the moisture within the egg2 so the diversity of creation is ingrained in the ,divine mind 7as it is said in the parable of the ,peahen's egg74 #ca4 ,the judicious observer will find the one self same ,brahm1 to be present every where before his sight2 and will perceive his unity amidst all diversity1 as in the yolk of the peahen4 #cb4 ,the knowledge of the unity and duality of ,god1 and that of his containing the world in himself2 is also as erroneous as the belief in the entity and nonentity of things4 ,therefore all these are to be considered as the one and same thing and identic with one another4 7,this is cosmotheism74 #cc4 ,know him as the supreme1 who is the source of all entity and non-entity1 and on whose entity they depend2 whose unity comprises all varieties1 which appear as virtual and are no real existences4 7,hence the gloss deduces the corollary1 that the unreal or negative is subordinate to the positive1 and the variety to the unity74 #cd4 ,know the world to be compressed under the category of the ,intellect1 as the ,intellect also is assimilated with the works of creation2 in the same manner as is the relation of the feather and moisture1 the one being the production and the other the producer of one another4 #ce4 ,the mundane egg resembles the peahen's egg1 and the spirit of ,god is as the yolk of that egg2 it abounds with many things like the variegated feathers of the peacocks1 all which serve but to mislead us to error4 ,know therefore there is no difference in outward form and internal spirit of the world1 as there is none in the outer peacock and the inner-yolk4 ,,chapter ,,xxxxviii4 ,,on ,,the ,,unity ,,and ,,identity ,,of ,,brahm ,,and ,,the ,,world4 ,argument4--,he whose essence is the source of all our enjoyments2 is ascertained as the ,sachchidnanda or ,entity of the ,felicitous ,intellect or the blissful spirit of ,god4 ,vasishtha continued3--,that which contains this wide extended universe within itself1 and without manifesting its form unto us1 is very like the egg of the peahen and contains all space and individual bodies in its yolk4 7,the mind of ,god contains the mundane egg74 #b4 ,that which has nothing in reality in it1 appears yet to contain everything in itself2 as the spotless mirror reflects the image of the moon1 and the hollow egg bears the figure of the future peacock4 #c4 ,it is in this manner that the gods and sages1 saints and holy-men1 the siddhas and great ,rishis1 meditate on the true and self subsistent form of ,god1 as find themselves seated in their fourth state of bliss above the third heaven4 #d4 ,these devout personages sit with their half shut eyes1 and without the twinkling of their eyelids2 and continue to view in their inward souls1 the visible glory of ,god shining in its full light4 #e4 ,thus enrapt in their conscious presence of ,god1 they are unconscious of any other thought in their minds2 though when employed in the acts of life1 remain without the respiration of their vital breath4 #f4 ,they sit quiet as figures in a painting1 without respiration of their breath1 and remain as silent as sculptured statues1 without the action of their minds4 7,they forget themselves to stones in their excess of devotion74 #g4 ,they remain in their state of holy rapture1 without the employment of their minds in their fleeting thoughts1 and whenever they have any agitation they can effect anything1 as the ,lord ,god works all things at the slightest nod4 #h4 ,even when their minds are employed in meditative thoughts1 they are usually attended with a charming gladness1 like that of the charming moonbeams falling on and gladding the leafy branches of trees4 #i4 ,the soul is as enraptured with the view of the holy light of ,god1 as the mind is delighted at the sight of the cooling moonbeams1 emitted afar from the lunar disc4 7,the gloss explains the distant moonlight to be less dazzling than the bright disc of that luminary74 #aj4 ,the aspect of pure conscience is as clear1 as the fair face of the bright moon2 it is neither visible nor in need of admonition1 nor is it too near nor far from us4 7,the gloss is silent on the inappropriateness of the simile74 #aa4 ,it is by one's self cogitation alone that the pure intellect can be known1 and not by the bodily organs1 or living spirit or mind1 or by our desire of knowing it4 #ab4 ,it is not the living soul nor its consciousness1 nor the vibrations of the body1 mind1 or breath4 ,it is not the world nor its reality or unreality1 or its vacuity or solidity1 or the centre of any thing4 #ac4 ,it is not time or space or any substance at all1 nor is it a god or any other being1 whatever is quite free from all these and unconfined in the heart or any of the sheaths inside the body4 #ad4 ,that is called the soul in which all things are moving1 and which is neither the beginning nor end of any thing1 but exists from eternity to eternity1 and is not characterised by any of the elementary bodies of air and the rest4 #ae4 ,the soul is an entity that is never annihilated in this or the next world1 though the sentient bodies may be born and die away a thousand times like earthen pots here below4 #af4 ,there is no removal of this vacuous spirit from its seat1 both in the inside and outside of every body2 for know1 ,o thou best of spiritualists1 all bodies to be equally situated in the all pervading spirit4 #ag4 ,it is the imperfection of our understanding1 that creates the difference between the spirit and the body2 but it shows the perfection of our judgement1 when we believe the universal soul1 to be diffused throughout the universe4 #ah4 ,though warmly engaged in business1 yet remain unaddicted to worldliness by your indifference to the world1 and to all moving and unmoving things that there exists on earth4 #ai4 ,know all those as the great ,brahma--the immaculate soul1 that is without the properties and attributes of mortal beings2 it is without change and beginning and end1 and is always tranquil and in the same state4 #bj4 ,now ,rma6 as you have known by your spiritual vision 7clairvoyance71 all things including time and action1 and all causality1 causation and its effect1 together with the production1 sustentation and dissolution of all1 to be composed of the spirit of ,god1 you are freed from your wanderings in the world in your bodily form4 ,,chapter ,,xxxxix4 ,,contemplation ,,of ,,the ,,course ,,of ,,the ,,world4 ,argument4--,consideration of the changes in the state of things2 and their origination from ,ignorance and extinction in the true knowledge of their nature4 ,rma said3--,sir1 if there is no change in the immutable spirit of ,god2 say how do these various changes constantly appear to occur in the state of things in this world4 7,because it is the change of cause that produces a change in the effect1 as also a change in the state of any thing1 argues a change in its cause likewise74 #b4 ,vasishtha replied3--,hear ,rma6 that it is the alteration of a thing that does not revert to its former state1 that is called its change1 as it occurs in the instance of milk1 and its conversion to curd and butter1 which never become the pure milk again4 #c4 ,the milk is converted to curd1 but the curd never reverts to its former state of milk1 such is the nature of change in the state of things2 but it can never affect the great ,god1 who remains alike all along the first1 intermediate and last states of things4 #d4 ,there is no such change as that of milk or any other things in the immutable ,brahma1 who having no beginning nor end1 can neither have any age or stage of life assigned to him4 7i4e4 ,the ,infinite ,god is neither young nor old as any finite being74 #e4 ,the states of beginning and end which are attributed to eternal ,god1 are the false imputations of ignorance and error1 as there can be no change of changeless one4 7,to say therefore that ,god is the first and last1 the alpha and omega of all1 means that the beginning and end of all things1 are comprised in his everlasting existence74 #f4 ,brahma is not our consciousness1 nor the object of our consciousness4 ,he is as unconnected with us as our soul and intellect1 and is only known to us by the word4 #g4 ,a thing is said to be the same1 with what it is in the beginning and end2 the difference that takes place in the form is only a mist of error1 and is taken into no account by the wise4 7,the identity of a thing consists in its unalterable part74 #h4 ,it is the soul only that remains self same with itself1 both in the beginning1 middle and end of it1 and in all places and times1 and never changes with the change of the body or mind and therefore forms the identity of the person4 #i4 ,the soul which is formless and self-same with itself1 forms the personality and individuality of a being1 and because it is not subject to any modality or mutation at any time1 it constitutes the essential identity of every body4 #aj4 ,rma rejoined3--,if the divine soul is always the same and perfectly pure in itself1 when proceeds our error of its changeableness1 and what is the cause of the avidy or ignorance that shows these changes unto us8 #aa4 ,vasishtha replied3--,the category of ,brahma implies that1 ,he is all what is1 what was1 and what will be in future2 that ,he is without change and without beginning and end1 and there is no avidy ignorance in him4 #ab4 ,the signification that is meant to be expressed by the significant term ,brahma1 does not include any other thing as what is inexistent1 or the negative idea of ignorance under it 7i4e4 ,god is what is and not what is not74 #ac4 ,thyself and myself1 this earth and sky1 the world and all its sides1 together with the elementary of fire and others1 are all the everlasting and infinite ,brahma1 and there is not the least misunderstanding in it4 #ad4 ,avidy or ,ignorance is a mere name and ,error1 and is but another word for unreality2 nor can you ,rma1 ever call that a reality1 which is never existent of itself4 7,the words ignorance and error are both of them but negative terms74 #ae4 ,rma said3--,why sir1 you have said yourself of ,ignorance in the chapter on ,upasama or ,tranquillity1 and told me to know all these as products of error4 #af4 ,vasishtha answered3--,rma6 you had been all this time immerged in your ignorance1 and have at last come to your right understanding by your own reasoning4 #ag4 ,it is the practice of glossologists and men of letters1 to adopt the use of the word ignorance1 living soul and the like1 for awakening the unenlightened to their enlightenment only4 #ah4 ,so long as the mind is not awakened to the knowledge of truth1 it remains in the darkness of error for ever2 and is not to its right understanding2 even by its traversing a hundred miles4 #ai4 ,when the living soul is awakened to its right sense by the force of reason1 it learns to unite itself to the supreme soul1 but being led without the guidance of reason1 it is successful in nothing with all its endeavours4 #bj4 ,he who tells the unenlightened vile man1 that all this world is the great ,brahma himself1 does no more than communicate his sorrows to the headless trunk of a tree4 7,a lecture to the listless man1 is not listened to74 #ba4 ,the fool is brought to sense by reasoning1 and the wise man knows the truth from the nature of the subject2 but the ignorant never learn wisdom1 without the persuasion of reason4 7,the wise learn by intuition1 but the unwise by no instruction74 #bb4 ,you had been unwise so long as you depended on your own reasoning 7judgment72 but being guided by me1 you are now awakened to truth4 7,no body is wise of his own conceit without the guidance of his preceptor74 #bc4 ,that ,i am ,brahma1 thou art ,brahma1 and so the visible world is ,brahma himself2 know this truth and naught otherwise1 and do as you please4 7,all inventions and imaginations of ,him are false74 #bd4 ,inconceivable is the conception of ,god1 and the visible world is all that is known of him2 know him as one1 and the infinite1 and you will not be misled into error4 #be4 ,rma1 think in yourself whether when you are sitting or walking1 or waking or sleeping1 that you are this supreme spirit1 which is of the form of light and intelligence1 and pervades all things4 #bf4 ,rma6 if you are without your egoism and meity or selfishness1 and if you are intelligent and honest1 then be as oecumenical and tranquil as ,brahma himself1 who is equally situated in all things4 #bg4 ,know your self as the pure consciousness1 which is situated as one in all2 which is without beginning and end1 and is the essence of light and the most transcendent of all being4 #bh4 ,what you call1 ,brahma the universal soul and the fourth or transcendent state2 know the same to be materia or matter and natura or nature also4 ,it is the inseparable one in all1 as the mud is the essential substance of a thousand water pots4 #bi4 ,nature is not different from the nature of the soul1 as the clay is no other than the pot itself2 the ,divine essence is as the intrinsic clay1 and the divine spirit extends as the inward matter of all things4 #cj4 ,the soul has its pulsation like the whirling of the whirlpool1 and this is termed ,prakriti force or matter1 which is no other than an effort of the spirit4 #ca4 ,as pulsation and ventilation1 mean the same thing under different names2 so the soul and nature express the same substance1 which are not different in their essence4 #cb4 ,it is mere ignorance which makes their difference1 and which is removed by their knowledge2 as it is sheer ignorance which represents a snake in the rope1 and which is soon removed by knowledge of their nature4 #cc4 ,as the seed of imagination falls in the field of the intellect1 it shoots forth in the sprout of the mind1 which becomes the germ of the wide spreading arbor of the universe4 #cd4 ,the seed of false imagination 7of avidy or personified ,ignorance71 being scorched by the flames of spiritual knowledge2 will be able to vegetate no more1 though it is sprinkled with the water of fond desire4 7i4e4 ,fancy is fed by desire1 but fly away at the appearance of reason74 #ce4 ,if you do not sow the seed of imagination in the soil of your intellect1 you will stop the germination of the plants of pain and pleasure in the field of your mind4 7,pain and pleasure are imaginary ideas and not really so in their nature74 #cf4 ,rma6 as you have come to know the truth1 you must forsake your false conception of such a thing as ignorance or error existing in the world2 and know that there is no duality in the unity of ,god4 ,being thus full with the knowledge of one supreme soul1 you must repudiate your ideas of pain and pleasure in anything here below4 ,pain turns to pleasure1 and pleasure to pain1 know them both as unreal1 as they are vain4 ,,chapter ,l4 ,,on ,,sensations ,,and ,,the ,,objects ,,of ,,senses4 ,argument4--,the production of the eight signs or senses in the vital soul1 and their development into the ,external organs for the perception of outward objects4 ,rma said3--,sir1 ,i have known whatever is to be known1 and seen all that is to be seen2 ,i am filled with the ambrosial draught of divine knowledge1 which you have kindly imparted to me4 #b4 ,i see the world full with the fulness of ,brahma1 ,i know the plenitude of ,god that has produced this plenary creation2 it is the fulness of ,god that fills the universe1 and all its amplitude depends on the plenum of the all pervading ,deity4 #c4 ,it is now with much fondness that ,i like to propose to you another question1 for the improvement of my understanding2 and hope you will not be enraged at it1 but communicate to me the instruction as a kind father does to his fondling boy4 #d4 ,we see the organs of sense1 as the ears1 nose1 eyes1 mouth and touch1 existing alike in all animals 7whether when they are alive or dead74 #e4 ,why is it then that the dead do not perceive the objects of their sense1 as well as the living who know the objects in their right manner8 #f4 ,how is it that the dull organs perceive the outward objects1 as a pot and other objects of sense which are imperceptible to the inward heart1 notwithstanding its natural sensibility and sensitiveness4 #g4 ,the relation between outward objects and the organs1 is as that of the magnet and iron1 which attract one another without their coming in contact together4 ,but how is it that the small cavities of the organs could let into the mind such prodigious objects that surround us on all sides4 #h4 ,if you well know these secrets of nature1 then please to communicate them to me in a hundred ways1 in order to satisfy my curiosity regarding them4 #i4 ,vasishtha answered--,now ,rma1 ,i tell you in short1 that neither the organs nor the heart and mind1 nor the pots and pictures1 are the things in reality2 because it is impossible for any thing to exist apart and independent of the pure and intelligent spirit of ,god4 #aj4 ,the ,divine ,intellect which is purer than air1 takes the form of the mind by itself2 which then assumes its elemental form of the organic body1 and exhibits all things agreeably to the ideas which are engraven in the mind4 #aa4 ,the same elements being afterwards stretched out into matter or my and nature or prakriti1 exhibit the whole universe as its ensemble1 and the organs and their objects as its parts4 7,this passage rests on the authority of the sruti which says--,sanskrit3 myntu prakritim vidynamyinantu maheshvaram ashbayavabhutestu vptamsarvva midamjagat74 #ab4 ,the mind which takes the elemental form of its own nature1 reflects itself in all the parts of nature in the forms of pots and all the rest of things4 7,it is repeatedly said that the mind is the maker of all things by reminiscence of the past74 #ac4 ,rma rejoined--,tell me sir1 what is the form of that elementary body1 which reflects itself in a thousand shapes on the face of the puryastaka or elemental world1 as it were on the surface of a mirror4 #ad4 ,vasishtha replied--,this elementary body which is the seed of the world1 is the undecaying ,brahma1 who is without beginning and end1 and of the form of pure light and intellect1 and devoid of parts and attributes4 #ae4 ,the same being disposed to its desires1 becomes the living soul2 and this being desirous of collecting all its desires and the parts of the body together1 becomes the palpitating heart in the midst of it4 7,the word heart hrid is derived from its harana or receiving the blood and all bodily sensations into it2 it1 is called the chitta also1 from its chinoti or collecting and distributing these in itself and to all parts of the body74 #af4 ,it becomes the ego from its thought of its egoism1 and is called the mind from its minding--manana of many things in itself2 it takes the name of buddhi or understanding from its bodha or understanding and ascertainment of things1 and that of sense also from its sensation of external objects4 #ag4 ,it thinks of taking a body and becomes the very body1 as a potter having the idea of a pot forms it in the same manner4 ,such being the nature of the soul of being and doing all what it likes1 it is thence styled the puryashtaka or manifest in its said eight different forms4 #ah4 ,the ,intellect is also called the puryashtaka or octuple soul1 from its presiding over the eight fold functions of a person2 as those of perception1 action and passion and inspection or witnessing of all things and the like2 as also from its inward consciousness and the power of vitality4 7,the gloss gives the following explanations of these words1 viz4--,perception of what is derived by the organs of sense4 ,action of what is done by the organs of action ,sanskrit3 karmendriya4 ,passion or the feelings of pleasure or pain that is so derived4 ,inspection or the silent witnessing of all things by the isolated soul4 ,and so on74 #ai4 ,the living soul takes upon it different forms at different times1 according as it is employed in any one of these octuple functions2 and also as it is actuated by the various desires1 that rise in it by turns4 #bj4 ,the octuple nature of the soul causes it to put forth itself1 in the same form1 as it is led to by its varying desire at any time2 in the same manner as a seed shoots forth in its leaves1 according to the quantity of water with which it is watered4 #ba4 ,the soul forgets its intellectual nature1 and thinks it's a mortal and material being1 embodied in the form of a living creature or some inanimate being1 and ever remains insensible of itself under the influence of its erroneous belief4 #bb4 ,thus the living soul wanders about in the world1 as it is dragged to and fro by the halter of desire tied about its neck2 now it soars high and then it plunges below like a plank1 rising up and sinking below the waves and currents of the sea4 #bc4 ,there is some one1 who after being released from his imprisonment in this world1 comes to know the supreme soul1 and attains to that state which has neither its beginning nor end4 #bd4 ,there are others also1 who being weary and worried by their transmigrations in multitudinous births1 come after the lapse of a long period to their knowledge of the soul1 and obtain thereby their state of final bliss at last4 #be4 ,it is in this manner1 ,o intelligent ,rma1 that the living soul passes through many bodily forms1 and you shall hear now1 how it comes to perceive the outward objects of the pots c4 by means of the external organs of perception--the vision and others4 #bf4 ,after the intellect has taken the form of the living soul1 and the same has received its vitality2 the action of the heart sends its feelings to the mind1 which forms the sixth organ of the body4 #bg4 ,as the living soul passes into the air1 through the organs of the body it comes in contact with the external objects of the senses2 and then joining with the intellect it perceives the external sensations within itself4 7,the gloss says--,the organs of sense like canals of water1 carry the sensations to the seat of the mind74 #bh4 ,it is the union of the living soul with the outward objects1 that causes and carries the sensations to the mind2 but the soul being defunct and the mind being dormant1 there is no more any perception of the externals4 #bi4 ,whatever outward object which is set in the open air1 casts its reflexion on the subtile senses of living beings1 the same comes intact with the living soul which feels the sensation2 but the soul being departed1 the dead body has neither its life nor feeling of aught in existence4 #cj4 ,when the form of the outward object1 comes in contact with the gemming eye sight of a person2 it casts its picture on the same1 which is instantly conveyed to the inward soul4 #ca4 ,the image that is cast on the retina of the eye1 is reflected thence to the clearer mirror of the soul1 which perceives it by contact with the same2 and it is thus that outer things come to the knowledge of the living soul4 #cb4 ,even babes can know whatever comes in taction with them1 and so do brutes and vegetables have the power of feeling the objects of their touch2 how then is it possible for the sensuous soul to be ignorant of its tangible objects8 #cc4 ,the clear rays of the eyesight which surround the soul1 present to it the pictures of visible objects which they bear in their bosom1 and whereby the soul comes to know him4 #cd4 ,there is the same relation of sensuous contact1 between the perceptive soul and the perceptible objects of the other senses also2 the taste1 smell1 sound1 the touch of things1 are all the effects of their contact with the soul4 #ce4 ,the sound remaining in its receptacle of the air1 passes in a moment in the cavity of the ear2 and thence entering into the hollow space of the soul1 gives it the sensation of its nature4 #cf4 ,rma said3--,i see that the reflexions of things are cast in the mirror of the mind1 like the images of things carved on wooden tablets and slabs of stone2 but tell me sir1 how the reflexion of the image of ,god is cast on the mirror of the mind4 #cg4 ,vasishtha replied3--know1 ,o best of gnostics that know the knowable1 that the gross images of the universal and particular souls1 which are reflected in the mirror of the mind1 are as false as the images of ,god and deities which are carved in stones and wood4 #ch4 ,never rely1 ,o ,rma1 in the substantiality of this false world2 know it as a great vortex of whirling waters1 and ourselves as the waves rolling upon it4 #ci4 ,there is no limitation of space or time or any action1 in the boundless ocean of the infinity and eternity of the ,deity2 and you must know your soul to be identic with the ,supreme1 which is ubiquitous and omnipresent4 #dj4 ,remain always with a calm and quiet mind1 unaddicted to anything in this world2 know the vanity of worldly pleasures and pains1 and go on with a contented mind where ever you will4 ,preserve your equality1 and commit yourself to an indifferent apathy to every thing4 ,,chapter ,,li4 ,,on ,,the ,,perception ,,of ,,the ,,sensible ,,objects4 ,argument4--,erroneous ,belief in the ,reality of the ,body and ,mind2 instead of believing the unity and ,entity of ,brahma as ,all in ,all4 ,vasishtha resumed3--,rma1 you have heard me relate unto you that1 even the lotus-born ,brahm who was born long before you1 had been without his organs of sense at first 7i4e4 ,brahm the creative power of ,god1 was purely a spiritual ,being1 and had necessarily neither a gross body nor any of its organs as we possess74 #b4 ,as ,brahm--the collective agents of creation was endued only with his consciousness--,samvid for the performance of all his functions2 so are all individual personalities endowed with their self-consciousness only1 for the discharge of all their necessary duties4 #c4 ,know that as the living soul1 dwelling in its body in the mother's womb1 comes to reflect on the actions of the senses1 it finds their proper organ supplied to its body immediately4 #d4 ,know the senses and the organs of sense to be the forms of consciousness itself1 and this ,i have fully explained to you in the case of ,brahma1 who represents the collective body of all individual souls4 #e4 ,at first there was the pure consciousness in its collective-form in the ,divine ,intellect1 and this afterwards came to be diffused in millions of individual souls from its sense of egoism4 ,at first was the ,divine soul the ,i am all that ,i am and afterwards became many as expressed in the ,vedic text aham bahusyam4 #f4 ,it is no stain to the pure universal1 undivided and subjective ,divine spirit1 to be divided into the infinity of individual and objective souls2 since the universal and subjective unity comprises in it the innumerable objective individualities which it evolves of itself4 7in its self manifestation in the universe74 #g4 ,the objectivity of ,god does not imply his becoming either the thinking mind or the living soul2 nor his assuming upon him the organic body or any elemental form4 7,because the ,lord becomes the object of our meditation and adoration in his spirit only74 #h4 ,he does not become the ,vidy or ,avidy--the intelligible or unintelligible1 and is ever existent as appearing non-existent to the ignorant2 this is called the supreme soul1 which is beyond the comprehension of the mind and apprehension of the senses4 #i4 ,from ,him rises the living soul as well as the thinking mind2 which are resembled for the instruction of mankind1 as sparks emitted from fire4 #aj4 ,from whatever source ignorance 7,avidy7 may have sprung1 you have no need of inquiring into the cause thereof2 but taking ignorance as a malady1 you should seek the remedy of reasoning for its removal4 #aa4 ,after all forms of things and the erroneous knowledge of particulars1 are removed from your mind2 there remains that knowledge of the unity1 in which the whole firmament is lost1 as a mountain is concealed in an atom4 7,the infinity of ,deity1 envelopes all existence in it74 #ab4 ,that in which all the actions and commotions of the world1 remain still and motionless2 as if they were buried in dead silence and nihility2 is the surest rock of your rest and resort1 after feeling from the bustle of all worldly business4 #ac4 ,the unreal or negative idea of ignorance1 has also a form1 as inane as it is nothing2 look at her and she becomes a nullity1 touch her and she perishes and vanishes from sight4 7,avidy like ,ignorantia is of the feminine gender1 and delusive and fleeting as a female74 #ad4 ,seek after her1 and what can you find but her nothingness2 and if by your endeavour you can get anything of her1 it is as the water in the mirage 7which kills by decoying the unwary traveller74 #ae4 ,as it is ignorance alone that creates her reality1 her unreality appears as a reality1 and destroys the seeming reality at once4 7,avidy or ,ignorance is the ,goddess of the agnostic sktas1 who worship her1 under the name of ,my or ,illusion also74 #af4 ,agnosticism imputes false attributes to the nature of the ,deity1 and it is the doctrine of the agnostics to misrepresent the universal spirit1 under the forms of the living soul and the perishable body4 7from their ignorance of the supreme74 #ag4 ,now hear me attentively to tell you the sstras that they have invented1 in order to propagate their agnostic religion or belief in this avidy1 by setting up the living soul and others in lieu of the supreme spirit4 #ah4 ,being fond of representing the ,divine ,intellect in a visible form1 they have stained the pure spirit with many gross forms1 such as the elemental and organic body1 which is enlivened by the vital spirit dwelling in it4 #ai4 ,whatever they think a thing to be1 they believe in the same2 they make truth of an untruth1 and its reverse likewise2 as children make a devil of a doll1 and afterwards break it to nothing4 #bj4 ,they take the frail body formed of the five elements as a reality1 and believe its holes of the organs as the seats of the sensuous soul4 #ba4 ,they employ these five fold organs in the perception of the pentuple objects of the senses2 which serve at best to represent their objects in different light than what they are1 as the germ of a seed produces its leaves of various colours4 7,this means the false appearances which are shown by the deceptive senses74 #bb4 ,they reckon some as the internal senses1 as the faculties of the mind and the feelings of the heart1 and others as external1 as the outward organs of action and sensation2 and place their belief in whatever their souls and minds suggest to them either as false or true4 #bc4 ,they believe the moonlight to be hot or cold1 according as they feel by their outward perception4 7i4e4 ,though the moon-beams appear cooling to the weary1 yet they seem to be warm to the love lorn amorosa74 #bd4 ,the pungency of the pepper and the vacuity of the firmament1 are all according to one's knowledge and perception of them1 and do not belong to the nature of things4 ,for sweet is sour to some1 and sour is sweet to others2 and the firmament is thought to be a void by many1 but is found to be full of air by others1 who assert the dogma of natures abhorrence of vacuum4 #be4 ,they have also ascertained certain actions and rituals1 which are in common practice1 as the articles of their creed1 and built their faith of a future heaven1 on the observance of those usages4 #bf4 ,the living soul which is full of its desires1 is led by two different principles of action through life2 the one is its natural tendency to some particular action1 and the other is the direction of some particular law or other4 ,it is however the natural propensity of one1 that gets the better of the other4 #bg4 ,it is the soul which has produced all the objective duality from the subjective unity only2 as it is the sweet sap of the sugarcane that produces the sugarcandy2 and the serum of the earth1 that forms and fashions the water pot4 7,the objective is the production of the subjective47 #bh4 ,in these as well as in all other cases1 the changes that take place in the forms of things1 are all the results of time and place and other circumstances2 but none of these has any relation in the nature of ,god1 in his production of the universe4 #bi4 ,as the sugarcane produces its leaves and flowers from its own sap1 so the living soul produces the dualities from sap of its own unity1 which is the supreme soul itself4 7,the spirit of ,god that dwells in all souls4 7,swtmani ,brahmasatwa71 produces all these varieties in them47 #cj4 ,it is the ,god that is seated in all souls1 that views the dualities of a pot1 picture1 a cot and its egoism in itself2 and so they appear to every individual soul in the world4 #ca4 ,the living soul appears to assume to itself1 the different forms of childhood1 youth1 and age at different times2 as a cloud in the sky appears as an exhalation1 a watery cloud and the sap of the earth and all its plants1 at the different times of the hot and rainy seasons of the year4 #cb4 ,the living soul perceives all these changes1 as they are exhibited before it by the supreme soul in which they are all present2 and there is no being in the world1 that is able to alter this order of nature4 #cc4 ,even the sky which is as clear as the looking glass1 and is spread all about and within every body1 is not able to represent unto us1 all the various forms which are presented to the soul by the great soul of souls 7in which they appear to be imprinted74 ,here ,vasishtha is no more an ksa-vdi--vacuist1 in as much as he finds a difference in the nature and capacity of the one from those of the other or the supreme soul4 #cd4 ,the soul which is situated in the universal soul of ,brahm1 shines as the living soul 7,jva7 of living beings2 but it amounts to a duality1 to impute even an incorporeal idea of ,avidy or ,ignorance to it2 because the nature of ,god is pure ,intelligence1 and cannot admit an ignorant spirit in it 7as the good spirit of ,god cannot admit the evil spirit of a demon in itself74 #ce4 ,whatever thing is ordained to manifest itself in any manner1 the same is its nature and stamp 7swabhva and neyati72 and though such appearance is no reality1 yet you can never undo what is ordained from the beginning4 #cf4 ,as a golden ornament presents to you the joint features of its reality and unreality at the same time 7in that it is gold and jewellery1 the one being real and the other changeable and therefore unreal72 so are all things but combinations of the real and unreal1 in their substantial essence and outward appearance4 ,but both of these dissolve at last to the ,divine spirit1 as the gold ornament is melted down to liquid gold in the crucible4 #cg4 ,the ,divine ,intellect being all-pervasive by reason of its intellectuality1 it diffuses also over the human mind2 as the gold of the jewel settles and remains dull in the crucible4 #ch4 ,the heart having the passive nature of dull intellectuality1 receives the fleeting impressions of the active mind1 and takes upon it the form that it feels strongly impressed upon it at any time4 7,the heart is the passive receptacle of the impression of the active mind and reverberates to the tone of its thoughts74 #ci4 ,the soul also assumes many shapes to itself at different times1 according to the ever changing prospects1 which various desires always present before it4 #dj4 ,the body likewise takes different forms upon it1 according to its inward thoughts and feelings2 as a city seen in a dream varies considerably from what is seen with naked eyes4 ,so we shape our future forms by the tenor of our minds 7because our life is but a dream and our bodies but its shadows--prathibas74 #da4 ,as a dream presents us the shadows of things1 that disappear on our waking1 so these living bodies that we see all about1 must vanish into nothing upon their demise4 #db4 ,what is unreal is doomed to perish1 and those that die are destined to be born again1 and the living soul takes another form in another body1 as it sees itself in its dream4 #dc4 ,this body does not become otherwise1 though it may change from youth to age in course of time2 because the natural form of a person retains its identity in every stage of life through which it has to pass4 #dd4 ,a man sees in his dream all that he has seen or heard or thought of at any time1 and the whole world being comprised in the state of dreaming1 the living soul becomes the knower of all that is knowable in his dream4 7,the sruti says1 the soul comprises the three worlds in itself1 which it sees expanded before in its dream74 #de4 ,that which is not seen in the sight of a waking man1 but is known to him only by name 7as the indefinite form of ,brahma72 can never be seen in dream also1 as the pure soul and the intellect of ,god4 7,abstract thoughts are not subjects of dream74 #df4 ,as the living soul sees in its dream the objects that it has seen before1 so the intellectual part of the soul sees also many things1 which were unknown to it4 #dg4 ,subdue your former desires and propensities1 by your manly efforts at present2 and exert your utmost to change your habitual misconduct to your good behaviour for the future4 #dh4 ,you can never subdue your senses1 nor prevent your transmigrations1 without gaining your liberation2 but must continue to rise and plunge in the stream of life forever more and in all places4 #di4 ,the imagination of your mind1 causes the body to grasp your soul as a shark1 and the desire of your soul is as a ghost1 that lays hold on children in the dark4 #ej4 ,it is the mind1 the understanding and egoism1 joined with the five elements or tanmtras1 that form the puryastaka or ativhika body1 composed of the octuple subtile properties4 #ea4 ,the bodiless or intellectual soul1 is finer than the vacuous air2 the air is its great arbor1 and the body is as its mountain4 7i4e4 ,it is more subtile than the empty air and sky74 #eb4 ,one devoid of his passions and affections1 and exempt from all the conditions of life1 is entitled to his liberation2 he remains in a state of profound sleep 7hypnotism71 wherein the gross objects and desires of life1 lie embosomed and buried for ever4 #ec4 ,the state of dreaming is one1 in which the dreamer is conscious of his body and self-existence2 and has to rove about or remain fixed in some place1 until his attainment of final liberation4 ,such is the state of living beings and vegetables 7both of which are conscious of their lives74 #ed4 ,some times the sleeping and often the dreaming person1 have both to bear and carry with them their ativhika or moveable bodies1 until they obtain their final emancipation from life4 #ee4 ,when the sleeping soul does not rise of itself 7by its intellectual knowledge71 but is raised from the torpor of its sleep by some ominous dream1 it then wakes to the fire of a conflagration from its misery only4 7,here waking to a conflagration is opposed to the waking to a seas of woes of ,dr4 ,young4 ,the gloss says1 that it is a structure on the unintelligent waking of the ,nyyikas74 #ef4 ,the state of the unmoving minerals1 including even that of the fixed arbor of the ,kalpa tree 7that is in its torpid hypnotism of susupti71 exhibits no sign of intelligence except gross dulness4 #eg4 ,the dull sleep of susupta being dispelled by some dream1 leads the waker to the miseries of life in this world2 but he that awakes from his trance with full intelligence1 finds the perfect felicity of the fourth 7turya7 states open fully to his view4 #eh4 ,the living soul finds liberation by means of its intelligence1 and it is by this means that it gets its spirituality also2 just as copper being cleansed of its rust by some acid1 assumes the brightness of pure gold4 #ei4 ,the liberation that the living soul has by means of its intelligence1 is again of two kinds1 namely2--the one is termed emancipation from life or ,jvan mukta1 and the other is known as the release from the burden of the body or deha mukta4 #fj4 ,emancipation from life means the attainment of the fourth state of perfection1 and intelligence signifies the enlightenment of the soul1 and this is obtainable by cultivation of the understanding4 #fa4 ,the soul that is acquainted with sstra1 and knows the supreme spirit in itself1 becomes full of the ,deity2 but the unintelligent soul sees only horrors rising before it1 like spectres of his troublesome dreams4 #fb4 ,the horrors rising in the heart of man1 serve only to disturb the rest of the breast2 or else there is nothing in the heart of man1 except a particle of the ,divine ,intellect4 #fc4 ,men are verily subjected to misery1 by looking at the ,deity in any other light1 than the ,divine light which shines in the soul of man1 and beside which there is no other light in it4 #fd4 ,look at the world whenever you will1 and you will find it full of illusion everywhere2 as you find nothing in a pot full of foul water except the sediments of dirt4 #fe4 ,in the same manner you see the atoms of human souls1 full with the vanities of this world2 it is by the fetters of its worldly desires1 and gets its release by the breaking off those bonds of its desire4 #ff4 ,the soul sleeps under the spell of its desires1 and sees those objects in its dream1 it wakes after their dispersion to the state of turya-felicity4 ,the spell of gross desire1 extends over all animate as well as in-animate creation4 #fg4 ,the desire of superior beings is of a pure nature1 and that of intermediate natures is of less pure form4 ,the desires of inferior beings are of a gross nature1 and there are others without them as the pots and blocks4 #fh4 ,the living soul 7passing through the doors of bodily organs7 becomes united with the outward object1 when the one becomes the percipient and the other the object of its percipience2 and then the entity of both of these1 namely of the inward soul and the outward object being pervaded by the all pervasive ,intellect of ,god1 they both become one and the same with the common receptacle of all4 7,i4e4 ,all things blend in the ,divine unity74 #fi4 ,hence the belief of the receiver1 received and reception1 are as false as the water in the mirage2 and there is nothing that we can shun or lay hold upon as desirable or disgusting1 when they are all the same in the sight of ,god4 #gj4 ,all things whether internal or external1 are manifested to us as parts of the one universal and intellectual soul2 and all the worlds being but manifestations of the ,divine ,intellect1 it is in vain to attribute any difference to them4 ,all of us are displayed in the ,intellect1 which contains the inner and outer worlds for ever4 #ga4 ,as the ocean is an even expanse of water1 after the subsidence of all its various waves and billows1 and shows itself as clear as sky with its pure watery expanse to view2 so the whole universe appears as the reflexion of one glorious and ever lasting ,deity1 after we lose sight of the diversities that are presented to our superficial view4 ,,chapter ,,lii4 ,,story ,,of ,,arjuna1 ,,as ,,the ,,incarnation ,,of ,,nara-,n,r,,yana4 ,argument4--,the ,narrative of ,arjuna given in ,illustration of the truth1 that the world is a dream and unworthy of our reliance4 ,vasishtha said3--,know ,rma1 this world to be as a dream1 which is common to all living beings1 and is fraught with many agreeable scenes1 so as to form the daily romance of their lives1 which is neither true nor entirely false4 #b4 ,but as it is not likely that the living souls of men should be always asleep2 therefore their waking state is to be accounted as one of dreaming also4 7,life is a dream4 ,addison74 #c4 ,life is a longer dream than the short lived ones in our sleep2 and know it1 intelligent ,rma1 to be as untrue as it is unsubstantial and airy in its nature4 #d4 ,the living souls of the living world1 continually pass from dream to dream1 and they view the unrealities of the world as positive realities in their nature4 7,the unreal is thought as real by the ,realists74 #e4 ,they ascribe solidity to the subtile1 and subtilty to what is solid2 they see the unreal as real1 and think the unliving as living in their ignorance4 #f4 ,they consider the revolution of all worlds1 to be confined in the solar system2 and rove about like somnambulists and fleeting bees about the living soul1 which they differentiate from the supreme4 #g4 ,they consider and meditate in their minds1 the living soul as a separate reality1 owing to its ubiquity and immortality1 and as the source of their own lives4 7,this is the living liberation--,jvanmukti of ,buddhists1 who consider their living souls as absolute agent of themselves74 #h4 ,hear me to relate to you the best lesson of indifference 7i4e4 the unattachment to the world and life71 which the lotus-eyed lord 7,krishna7 taught to ,arjuna1 and whereby that sagely prince became liberated in life time4 7,here is an anachronism of antedating ,krishnrjuna prior to ,rma74 #i4 ,thus ,arjuna the son of ,pandu will happily pass his life1 and which ,i hope you will imitate1 if you want to pass your days without any grief or sorrow4 #aj4 ,rma said3--,tell me sir1 when will this ,arjuna the son of ,pandu1 come to be born on earth1 and who is this ,hari of his1 that is to deliver this lesson of indifference to the world to him8 #aa4 ,vasishtha replied3--,there is only the entity of one soul1 to whom this appellation is applied by fiction only4 ,he remains in himself from time without beginning and end1 as the sky is situated in a vacuum4 #ab4 ,we behold in him the phantasmagoria of this extended world1 as we see the different ornaments in gold1 and the waves and billows in the sea4 7,identity of the cause and effect of the producer and produced74 #ac4 ,the fourteen kinds of created beings display themselves in him2 and in him is the network of this universe1 wherein all these worlds are suspended1 as birds hanging in the net in which they are caught4 #ad4 ,in him reside the deities ,indra and ,yama and the sun and moon1 who are renowned and hallowed in the scriptures2 and in him abide the five elemental creation1 and they that have become the regents 7of heaven and earth74 #ae4 ,that the one thing is virtue and therefore expedient1 and the other is vice and therefore improper1 are both placed in him as his ordinances 7or eternal laws72 and depending on the free agency 7sankalpa7 of men1 to accept or reject the one or the other for good or evil4 7,hence there is no positive virtue or vice1 nor ,god the author of good and evil2 but it is the obedience or disobedience to his fixed laws1 that amounts to the one or other74 #af4 ,it is obedience to the ,divine ordinance1 that the gods are still employed in their fixed charges with their steady minds4 #ag4 ,the lord ,yama is accustomed to make his penance1 at the end of every four yugas 7or kalpa age71 on account of his greatness in destruction of the creatures of ,god4 7,yama the ,indian ,pluto and god of death47 #ah4 ,sometimes he sat penitent for eight years1 and all others for a dozen of years1 often times he made his penance for five or seven years1 and many times for full sixteen years4 #ai4 ,on a certain occasion as ,yama sat observant of his austerity1 and indifferent to his duty1 death ceased to hunt after living beings in all the worlds4 #bj4 ,hence the multitude of living beings filled the surface of the earth1 and made ground pathless and impassable by others4 ,they multiplied like the filth born gnats in the rainy weather1 that obstruct the passage of elephants4 #ba4 ,then the gods sat together in council1 and after various deliberations came to determine the extirpation of all living beings1 for relieving the over burdened earth4 7,this was to be done by the ,bharata war celebrated in the great epic of the ,mahbhrata74 #bb4 ,in this way many ages have passed away1 and many changes have taken place in the usages of the people1 and unnumbered living beings have passed and gone with the revolutions of the worlds4 #bc4 ,now it will come to pass1 that this ,yama--the son of the sun and the lord of the regions of the dead2 will again perform his penance in the aforesaid manner after the expiration of many ages to come4 #bd4 ,he will again resume his penitence for a dozen of years1 for the atonement of his sin of destroying the living2 when he will abstain from his wonted conduct of destroying the lives of human beings4 #be4 ,at that time1 will the earth be filled with deathless mortals1 so as this wretched earth will be covered and overburthened with them1 as with dense forest trees4 #bf4 ,the earth groaning under her burden1 and oppressed by tyranny and lawlessness1 will have recourse to ,hari for her redress1 as when a virtuous wife resorts to her husband from the aggression of ,dasyus4 #bg4 ,for this reason1 ,hari will be incarnate in two bodies1 joined with the powers of all the gods1 and will appear on earth in two persons of ,nara and ,nryana1 the one a man and the other the lord ,hari himself4 #bh4 ,with one body ,hari will become the son of ,vasudeva1 and will thence be called ,vasudeva2 and with the other he will be the son of ,pandu and will thereby be named the ,pndava ,arjuna or ,arjuna the ,pndava4 #bi4 ,pandu will have another son by name of ,yudhisthira1 who will adopt the title of the son of ,dharma or righteousness1 for his acquaintance with politics1 and he will reign over the earth to its utmost limit of the ocean4 #cj4 ,he will have his rival with ,duryodhana his cousin by his paternal uncle1 and there will be a dreadful war between them as between a snake and weasel4 #ca4 ,the belligerent princes will wage a furious war for the possession of the earth1 with forces of eighteen legions on both sides4 7,those of ,duryodhana were eleven legions1 and ,yudhisthira were seven74 #cb4 ,the ,god ,vishnu will cause ,arjuna to slay them all by his great bow of ,gndva1 and thereby relieve the earth of her burden of riotous peoples4 #cc4 ,the incarnation of ,vishnu in the form of ,arjuna1 will comprise all the qualities incident to humanity2 and will be fraught with the feelings of joy and vengeance1 which are connatural with mankind4 #cd4 ,seeing the battle array on both sides1 and friends and kinsmen ready to meet their fate1 pity and grief will seize the heart of ,arjuna1 and he will cease from engaging in the war4 #ce4 ,hari will then with his intelligent form of ,krishna1 persuade his insensible person of ,arjuna1 to perform his part of a hero for crowning his valour with success4 #cf4 ,he taught him the immortality of the soul by telling him that1 the soul is never born nor does it die at any time1 nor had it a prior birth1 nor is it new born to be born again on earth1 it is unborn and ever lasting1 and is indestructible with the destruction of the body4 #cg4 ,he who thinks the soul to be the slayer of or slain by any body1 is equally ignorant of its nature1 never kills nor is ever killed by any body4 #ch4 ,it is immortal and uniform with itself1 and more rare and subtile than the air and vacuity2 the soul which is the form of the great ,god himself1 is never and in no way destroyed by any body4 #ci4 ,o ,rma1 that art conscious of yourself1 know your soul to be immortal and unknown1 and without its beginning1 middle and end2 it is of the form of consciousness and clear without any soil1 so by thinking yourself as such1 you become the unborn1 eternal and undecaying soul yourself4 ,,chapter ,,liii4 ,,admonition ,,of ,,arjuna4 ,argument4--,abandonment of ,egoism1 knowledge of the ,adorable one and its different stages4 ,the ,lord said3--,arjuna1 you are not the killer 7of any soul71 it is a false conceit of yours which you must shun2 the soul is ever lasting and free from death and decay4 #b4 ,he who has no egoism in him1 and whose mind is not moved 7by joy or grief71 is neither the killer of nor killed by any body1 though he may kill every one in the world4 7,this is an attribute of the supreme soul74 #c4 ,whatever is known in our consciousness1 the same is felt within us2 shun therefore your inward consciousness of egoism and meity1 as this is ,i and these are mine1 and these are others and theirs4 #d4 ,the thought that you are connected with such and such persons and things1 and that of your being deprived of them1 and the joy and grief to which you are subjected thereby1 must affect your soul in a great measure4 #e4 ,he who does his works with the parts or members of his body1 and connects the least attention of his soul there with2 becomes infatuated by his egoism and believes himself as the doer of his action4 7here is a lesson of perfect indifference enjoined to any act or thought that a man does by or entertains in himself74 #f4 ,let the eyes see1 the ears hear1 and your touch feel their objects1 let your tongue also taste the relish of a thing1 but why take them to your soul and where is your egoism situated in these8 #g4 ,the minds of even the great1 are verily employed in the works that they have undertaken to perform1 but where is your egoism or soul in these1 that you should be sorry for its pains4 7,the soul is aloof from pain74 #h4 ,your assumption to yourself to any action1 which has been done by the combination of many1 amounts only to a conceit of your vanity1 and exposes you not only to ridicule1 but to frustrate the merit of your act4 7,so is the assuming of a joint action of all the organs and members of the mind1 and the achievement of a whole army to one's self4 ,so also many masters arrogate to themselves the merit of the deeds of their servants74 #i4 ,the yogis and hermits do their ritual and ordinary actions with attention of their minds and senses1 and often times with the application of the members and organs of their bodies only1 in order to acquire and preserve the purity of their souls4 #aj4 ,those who have not subdued their bodies with the morphia of indifference1 are employed in the repetition of their actions1 without ever being healed of their disease 7of anxiety74 #aa4 ,no person is graceful whose mind is tinged with his selfishness1 as no man however learned and wise is held in honour1 whose conduct is blemished with unpoliteness and misbehaviours4 #ab4 ,he who is devoid of his selfishness and egotism1 and is alike patient both in prosperity and adversity1 is neither affected nor dejected1 whether he does his business or not4 #ac4 ,know this1 ,o son of ,pandu as the best field for your martial action2 which is worthy of your great good1 glory and ultimate happiness4 7,war in a just cause is attended with glory74 #ad4 ,though you reckon it as heinous on the one hand and unrighteous on the other2 yet you must acknowledge the super excellence and imperiousness of the duties required of your martial race1 so do your duty and immortalize yourself4 #ae4 ,seeing even the ignorant stick fast to the proper duties of their race1 no intelligent person can neglect or set them at naught2 and the mind that is devoid of vanity1 cannot be ashamed or dejected1 even if one fails or falls in the discharge of his duty4 #af4 ,do you duty1 ,o ,arjuna1 with your yoga or fixed attention to it1 and avoid all company 7in order to keep company with the object of your pursuit only74 ,if you do your works as they come to you by yourself alone1 you will never fail nor be foiled in any4 i4e4 thy object thou canst never gain1 unless from all others you refrain4 #ag4 ,be as quiet as the person of ,brahma1 and do your works as quietly as ,brahma does leave his result 7whether good or bad7 to ,brahma 7because you can have no command over the consequence71 and by doing so1 assimilate thyself into the nature of ,brahma 7who is all in all74 #ah4 ,commit yourself and all your actions and objects to ,god1 remain as unaltered as ,god himself1 and know him as the soul of all1 and be thus the decoration of the world4 7,the gloss says1 it is no blasphemy to think one's self as ,god1 when there is no other personality besides that of ,deity74 #ai4 ,if you can lay down all your desires1 and become as even and cool mind as a muni--monk2 if you can join your soul to the yoga of sannyasa or contemplative coldness1 you can do all your actions with a mind unattached to any4 #bj4 ,arjuna said3--,please lord1 explain to me fully1 what is meant by the renunciation of all connections1 commitment of our actions to ,brahma2 dedication of ourselves to ,god and abdication of all concerns4 #ba4 ,tell me also about the acquisition of true knowledge and divisions of ,yoga meditation1 all which ,i require to know in their proper order1 for the removal of my gross ignorance on those subjects4 #bb4 ,the ,lord replied3--,the learned know that as the true form of ,brahma1 of which we can form no idea or conception1 but which may be known after the restraining of our imagination1 and the pacification of our desires4 #bc4 ,promptitude after these things constitutes our wisdom or knowledge1 and perseverance in these practices is what is called ,yoga4 ,self dedication to ,brahma rests on the belief that1 ,brahma is all this world and myself also4 #bd4 ,as a stone statue is all hollow both in its inside and outside1 so is ,brahma as empty1 tranquil and transparent as the sky1 which is neither to be seen by us nor is it beyond our sight4 #be4 ,it then bulges out a little from itself1 and appears as something1 other than what it is4 ,it is this reflexion of the universe1 but all as empty as this inane vacuity4 #bf4 ,what is again this idea of your egoism1 when every thing is evolved out of the ,supreme ,intellect1 of what account is the personality of any body1 which is but an infinitesimal part of the universal soul4 #bg4 ,the ,egoism of the individual soul1 is not apart from the universal spirit1 although it seems to be separate from the same2 because there is no possibility of exclusion or separation of anything from the ,omnipresent and all comprehensive soul of ,god1 and therefore a distinct egoism is a nullity4 #bh4 ,as it is the case with our egoism1 so is it with the individuality of a pot and of a monkey also4 7i4e4 of all insensible and brute creatures too71 none of which is separate from the universal whole4 ,all existences being as drops of water in the sea1 it is absurd to presume an egoism to any body4 #bi4 ,things appearing as different to the conscious soul1 are to be considered as the various imageries represented in the self-same soul 7like the sundry scenes shown in the soul in a dream74 #cj4 ,so also is the knowledge of the particulars and species1 lost in the idea of the general and the summum genus4 ,now by sannysa or renunciation of the world is meant1 the resignation of the fruition of the fruits of our actions4 7,the main teaching of ,krishna to ,arjuna in the ,bhagavadgt1 tends to the renunciation of the fruits of our actions74 #ca4 ,unattachment signifies the renunciation of all our worldly desires1 and the intense application of the mind to the one sole ,god of the multifarious creation1 and the variety of his imaginary representations4 #cb4 ,the want of all dualism in the belief of his self-existence as distinct from that of ,god1 constitutes his dedication of himself to ,god2 it is ignorance that creates the distinction1 by applying various names and attributes to the one intellectual soul4 #cc4 ,the meaning of the word intelligent soul1 is undoubtedly that it is one with the universe2 and that the ,ego is the same with all space1 and its contents of the worlds and their motions4 #cd4 ,the ,ego is the unity of ,eternity1 and the ,ego is duality and plurality in the world1 and the variety of its multifarious productions4 ,therefore be devoted to the sole ,ego1 and drown your own egoism in the universal ,ego4 7,here the purport is given instead of the literal version of the too verbose tetrastich verse74 #ce4 ,arjuna said3--,there being two forms of the ,deity1 the one transcendent or spiritual and the other transpicuous or material2 tell me to which of these ,i shall resort for my ultimate perfection4 #cf4 ,the lord replied3--,there are verily two forms of the all pervading ,vishnu1 the exoteric and the other esoteric2 that having a body and hands holding the conch-shell1 the discus1 and the mace and lotus1 is the common form for public worship4 #cg4 ,the other is the esoteric or spiritual form1 which is undefined and without its beginning and end2 and is usually expressed by the term ,brahma--great4 #ch4 ,as long as you are unacquainted with the nature of the supreme soul1 and are not awakened to the light of the spirit2 so long should you continue to adore the form of the ,god with its four arms4 7or the form of the four armed ,god74 #ci4 ,by this means you will be awakened to light1 by your knowledge of the supreme2 and when you come to comprehend the ,infinite in yourself1 you shall have no more to be born in any mortal form4 #dj4 ,when you are acquainted with the knowledge of the knowable soul1 then will your soul find its refuge in eternal soul of ,hari1 who absorbs all souls in him4 #da4 ,when ,i tell you that this is ,i and ,i am that1 mind that ,i mean to say that1 this and that is the ,ego of the supreme soul1 which ,i assume to myself for your instruction4 #db4 ,i understand you to be enlightened to truth1 and to rest in the state of supreme felicity2 and now that you are freed from all your temporal desires1 ,i wish you to be one with the true and holy spirit4 #dc4 ,view in yourself the soul of all beings and those beings themselves2 think your own self or soul as the microcosm of the great universe1 and be tolerant and broad sighted in your practice of ,yoga4 7,the word ,sama darsi1 here rendered broad sighted1 means one who sees everyone in one and the same light2 whence it is synonymous with universal benevolence and fellow feeling74 #dd4 ,he who worships the universal soul that resides in all beings1 as the one self-same and undivided spirit2 is released from the doom of repeated births1 whether he leads a secular or holy life in this world4 #de4 ,the meaning of the word all is unity 7in its collective sense71 and the meaning of the word one is the unity of the soul2 as in the phrase ,all is one it is meant to say that the whole universe is collectively but one soul4 7,the soul also is neither a positive entity1 nor a negative non-entity1 but it is as it is known in the spirit4 7of the form of ineffable light and delight747 #df4 ,he who shines as light within the minds of all persons1 and dwells in the inward consciousness or percipience of every being1 is no other than the very soul that dwells within myself also4 #dg4 ,that which is settled in shape of savour in the waters all over the three worlds4 7i4e4 in the earth1 heaven1 and underneath the ground72 and what gives flavour to the milk1 curd and the butter of the bovine kind1 and dwells as sapidity in the marine salt and other saline substances1 and imparts its sweetness to saccharine articles1 the same is this savoury soul1 which gives a gust to our lives1 and a good taste to all the objects of our enjoyment4 #dh4 ,know your soul to be that percipience1 which is situated in the hearts of all corporeal beings1 whose rarity eludes our perception of it1 and which is quite removed from all perceptibles2 and is therefore ubiquitous in every thing and omnipresent every where4 #di4 ,as the butter is inbred in all kinds of milk1 and the sap of all sappy substances is inborn in them1 so the supreme soul is intrinsical and immanent in every thing4 #ej4 ,as all the gems and pearls of the sea1 have a lustre inherent in them1 and which shines forth both in their inside and outside2 so the soul shines in and out of every body without being seated in any part of it1 whether in or out or where about it4 #ea4 ,as the air pervades both in the inside and outside of all empty pots1 so the spirit of ,god is diffused in and about all bodies in all the three worlds4 7,this is the meaning of omnipresence74 #eb4 ,as hundreds of pearls are strung together by a thread in the necklace1 so the soul of ,god extends through and connects these millions of beings1 without its being known by any4 7,this all connecting attribute of ,god1 is known as strtm in the ,vednta74 #ec4 ,he who dwells in the hearts of every body in the world1 commencing from ,brahma to the object grass that grows on the earth2 the essence which is common in all of them1 is the ,brahma the unborn and undying4 #ed4 ,brahm is a slightly developed form of ,brahma1 and resides in the spirit of the great ,brahma1 and the same dwelling in us1 makes us conceive of our egoism by mistake of the true ,ego4 #ee4 ,the divine soul being manifest in the form of the world1 say what can it be that destroys or is destroyed in it2 and tell me1 ,arjuna1 what can it be that is subject to or involved in pleasure or pain4 #ef4 ,the divine soul is as a large mirror1 showing the images of things upon its surface1 like reflexions on the glass2 and though these reflexions disappear and vanish in time1 yet the mirror of the soul is never destroyed1 but looks as it looked before4 #eg4 ,when ,i say ,i am this and not the other 7of my many reflexions in a prismatic glass1 or of my many images in many pots of water71 ,i am quite wrong and inconsistent with myself2 so is it to say1 that the human soul is the spirit or image of ,god1 and not that of any other being1 when the self-same ,divine spirit is present and immanent in all4 7,the catholic spirit of the ,hindu religion1 views all beings to partake of the ,divine spirit1 which is in all as in a prismatic glass74 #eh4 ,the revolutions of creation1 sustentation and final dissolution1 take place in an unvaried and unceasing course in the spirit of ,god1 and so the feelings on surface of the waters of the sea4 7,egoistic feelings rising from the boisterous mind1 subside in the calmness of the soul74 #ei4 ,as the stone is the constituent essence of rocks1 the wood of trees and the water of waves2 so is the soul the constituent element of all existence4 #fj4 ,he who sees the soul 7as inherent7 in all substances1 and every substance 7to be contained7 in the soul2 and views both as the component of one another1 sees the uncreating ,god as the reflector and reflexion of ,himself4 #fa4 ,know ,arjuna1 the soul to be the integrant part of every thing1 and the constituent element of the different forms and changes of things2 as the water is of the waves1 and the gold is of jewelleries4 7,the spirit of ,god is believed as the material cause of all74 #fb4 ,as the boisterous waves are let loose in the waters1 and the jewels are made of gold2 so are all things existent in and composed of the spirit of ,god4 #fc4 ,all material beings of every species1 are forms of the ,great ,brahma himself2 know this one as all1 and there is nothing apart or distinct from him4 #fd4 ,how can there be an independent existence1 or voluntary change of anything in the world2 where can they or the world be1 except in the essence and omnipresence of ,god1 and wherefore do you think of them in vain8 #fe4 ,by knowing all this as ,i have told you1 the saints live fearless in this world by reflecting on the supreme ,being in themselves2 they move about as liberated in their lifetime1 with the equanimity of their souls4 #ff4 ,the enlightened saints attain to their imperishable states1 by being invincible to the errors of fiction1 and unsubdued by the evils of worldly attachment2 they remain always in their spiritual and holy states1 by being freed from temporal desires1 and the conflicts of jarring passions1 doubts and dualities4 ,,chapter ,,liv4 ,,admonition ,,of ,,arjuna ,,in ,,spiritual ,,knowledge4 ,arguments--,the causes of the feelings of ,pleasure and ,pain1 and ,happiness and ,misery in this world1 and the modes and means of their prevention and avoidance4 ,the lord continued3--,listen moreover1 ,o mighty armed ,arjuna1 to the edifying speech1 which ,i am about to deliver unto you1 for the sake of your lasting good and welfare4 #b4 ,know ,o progeny of ,kunti1 that the perception of the senses1 or the feelings conveyed to our minds by the organic sense1 such as those of cold and heat and the like1 are the causes of our bodily pleasure and pain2 but as these are transitory1 and come to us and pass away by turns1 you must remain patient under them4 #c4 ,knowing neither the one nor the other to be uniform and monotonous1 what is it thou callest as real pleasure or pain8 ,a thing having no form or figure of its own1 can have no increase or decrease in it4 #d4 ,those who have suppressed the feelings of their senses1 by knowing the illusory nature of sensible perceptions2 are content to remain quiet with an even tenor of their minds1 both in their prosperity and adversity2 are verily the men that are thought to taste the ambrosial draught of immortality in their mortal state4 #e4 ,knowing the soul to be the same in all states1 and alike in all places and times2 they view all differences and accidents of life with indifference1 and being sure of the unreality of unrealities1 they retain their endurance under all the varying circumstances of life4 #f4 ,never can joy or grief take possession of the common soul1 which being ecumenical in its nature1 can never be exceptional or otherwise4 #g4 ,the unreal has no existence1 nor is the positive a negative at any time2 so there can be nothing as a positive felicity or infelicity either in any place1 when ,god himself is present in his person every where4 7,they are all alike to ,god and ,godly soul74 #h4 ,abandon the thoughts of felicity or infelicity of the world 7nor be like the laughing or crying philosopher with your one sided view of either the happiness or misery of life71 and seeing there is no such difference in the mind of ,god1 stick fast in this last state of indifference to both4 #i4 ,though the intelligent soul1 and the external phenomena1 are closely situated in the inside and outside of the body2 ,yet the internal soul is neither delighted nor depressed1 by the pleasure or pain which environ the external body4 #aj4 ,all pleasure and pain relating the material body1 touch the mind which is situated in it2 but no bodily hurt or debility affects the soul1 which is seated beyond it4 #aa4 ,should the soul be supposed to participate1 in the pleasure or pain which affect the gross body1 it is to be understood as caused by the error1 rising from our ignorance only4 #ab4 ,the gross is no reality1 and its feelings of pain or pleasure are never real ones1 as to touch the intangible soul2 for who is so senseless1 as not to perceive the wide separation of the soul from the body8 #ac4 ,what ,i tell you here1 ,o progeny of ,bhrata1 will surely destroy the error arising from ignorance1 by the full understanding of my lectures4 #ad4 ,as knowledge removes the error and fear of the snake1 arising from one's ignorance in a rope2 so our misconception of the reality of our bodies and their pleasures and pains1 is dispelled by our knowledge of truth4 #ae4 ,know the whole universe to be identic with increate ,brahma1 and is neither produced nor dissolved by itself1 knowing this as a certain truth1 believe in ,brahma only1 as the most supreme source of all tree knowledge4 #af4 ,you are but a little billow in the sea of ,brahma's essence2 you rise and roll for a little while1 and then subside to rest4 ,you foam and froth in the whirlpool of ,brahma's existence1 and art no other than a drop of water in the endless ocean of ,brahma4 #ag4 ,as long as we are in action under the command of our general1 we act our parts like soldiers in the field2 we all live and move in ,brahma alone1 and there is no mistake of right or wrong in this4 7,act well our part and there all honour lies74 #ah4 ,abandon your pride and haughtiness1 your sorrow and fear1 and your desire of pain or pleasure2 it is bad to have any duality or doubt in you1 be good with your oneness or integrity at all times4 #ai4 ,think this in yourself from the destruction of these myriads of forces under your arms1 that all these are evolved out of ,brahma1 and you do more than evolve or reduce them to ,brahma himself4 #bj4 ,do not care for your pleasure or pain1 your gain or loss1 and your victory or defeat2 but resort only to the unity of ,brahma1 and know the world as the vast ocean of ,brahma's entity4 #ba4 ,being alike in or unchanged by your loss or gain1 and thinking yourself as nobody2 and go on in your proper course of action1 as a gust of wind takes its own course4 #bb4 ,whatever you do or take to your food1 whatever sacrifices you make or any gift that you give to any one1 commit them all to ,brahma1 and remain quiet in yourself4 7,with an assurance of their happy termination by the help of ,god74 #bc4 ,whoever thinks in his mind1 of becoming anything in earnest2 he undoubtedly becomes the same in process of time2 if therefore you wish to become as ,brahma himself1 learn betimes to assimilate yourself to the nature of ,brahma1 in all your thoughts and deeds4 7,it is imitation of perfection1 that gives perfection to man74 #bd4 ,let one who knows the great ,brahma1 be employed in doing his duties as occur unto him1 without any expectation and any reward2 and as ,god does his works without any aim1 so should the ,godly do their works without any object4 #be4 ,he who sees the inactive ,god in all his active duties1 and sees also all his works in the inactive ,gods2 that man is called the most intelligent among men1 and he is said the readiest discharger of his deeds and duties4 #bf4 ,do not do thy works in expectation of their rewards1 nor engage thyself to do any thing that is not thy duty or improper for thee4 ,go on doing thy duties as in thy yoga or fixed meditation1 and not in connection with other's or their rewards4 #bg4 ,neither be addicted to active duties1 nor recline in your inactivity either2 never remain ignorant or negligent of thy duties in life1 but continue in thy work with an even temper at all times4 #bh4 ,that man though employed in business1 is said to be doing nothing at all2 who does not foster the hope of a reward of his acts1 and is ever contented in himself1 even without a patron or refuge4 #bi4 ,it is the addictedness of one's mind to anything1 that makes it his action1 and not the action itself without such addiction2 it is ignorance which is the cause of such tendency1 therefore ignorance is to be avoided by all means4 #cj4 ,the great soul that is settled in divine knowledge2 and is freed from its wont or bent to any thing1 may be employed in all sorts of works1 without being reckoned as the doer of any4 7,one is named by the work of his profession1 and not by his attendance to a thousand other callings in life74 #ca4 ,he who does nothing1 is indifferent about its result 7whether of good or evil71 this indifference amounts to his equanimity1 which leads to his endless felicity1 which is next to the state of ,god-head4 7,the sentence is climacteric rising from inactivity to the felicity of the ,deity74 #cb4 ,by avoiding the dirt of duality and plurality 7of beliefs71 betake yourself to your belief in the unity of the supreme spirit1 and then whether you do or not do your ceremonial acts1 you will not be accounted as the doer4 #cc4 ,he is called a wise man by the learned1 whose acts in life are free from desire or some object of desire2 and whose ceremonial acts are burnt away by the fire of spiritual knowledge4 7,it is said that the merit of ceremonial observances1 leads a man only to reward in repeated births2 but divine knowledge removes the doom of transmigration1 by leading the soul at once to divine felicity1 from which no one has to return to revisit the earth47 #cd4 ,he who remains with a peaceful1 calm1 quiet and tranquil equanimity of the soul1 and without any desire or avarice for anything in this world1 may be doing his duties here1 without any disturbance or anxiety of his mind4 #ce4 ,the man who has no dispute with any one1 but is ever settled with calm and quiet rest of his soul2 which is united with the supreme soul1 without its ,yoga or ,ceremonial observance1 and is satisfied with whatever is obtained of itself2 such a man is deemed as a decoration of this earth4 #cf4 ,they are called ignorant hypocrites1 who having repressed their organs of actions1 still indulge themselves in dwelling upon sensible pleasures1 by recalling their thoughts in this mind4 #cg4 ,he who has governed his outward and inward senses1 by the power of his sapient mind2 and employs his organs of action1 in the performance of his bodily functions and discharges of his ceremonial observances without his addictedness to them1 is quite different from the one described before4 #ch4 ,as the overflowing waters of rivers1 fall into the profound and motionless body of waters in the sea2 so the souls of holy men enter into the ocean of eternal ,god1 where they are attended with a peaceful bliss1 which is never to be obtained by avaricious worldlings4 ,,chapter ,,lv4 ,,lecture ,,on ,,the ,,living ,,soul ,,or ,jvatatwa4 ,arguments4--,the unity and reality is the causal subjective1 and the duality and unreality is the objective worlds2 and the situation of ,god between the two1 means his witnessing both of these without being either of them1 because the conditions of the cause and the caused do not apply to ,god who is beyond all attributes4 ,the ,lord said3--,neither relinquish or abstain from your enjoyments1 nor employ your minds about them or in the acquisition of the object thereof4 ,remain with an even tenor of your mind1 and be content with what comes to thee4 #b4 ,never be so intimately related to thy body1 that is not intimately related with thee2 but remain intimately connected with thyself1 which is thy increate and imperishable soul4 #c4 ,we suffer no loss by the loss of our bodies 7which are but adscititious garments of our souls72 but we lose every thing1 by the loss of our souls which last forever and never perish4 #d4 ,the soul is not weakened like the sentient mind1 by the loss of the sensible objects of enjoyment1 and incessantly employed in action1 yet it does nothing by itself4 #e4 ,it is one's addictedness to an action that makes it his act1 and this even when one is no actor of the same2 it is ignorance only that incites the mind to action1 and therefore this ignorance is required to be removed from it by all means4 #f4 ,the great minded man that is acquainted with the superior knowledge of spirituality1 forsakes his tendency to action1 and does everything that comes to him without his being the actor thereof4 #g4 ,know thy soul to be without its beginning and end1 and undecaying and imperishable in its nature2 the ignorant think it perishable1 and you must not fall into this sad error like them4 #h4 ,the best of men that are blest with spiritual knowledge1 do not look the soul in the same light as the ignorant vulgar2 who either believe the soulless matter as the soul1 or think themselves as incorporate souls by their egoistic vanity4 #i4 ,arjuna said3--,if it is so1 ,o lord of worlds6 then ,i ween that the loss of the body is attended with no loss or gain to the ignorant 7because they have nothing to care for an immortal soul like the learned74 #aj4 ,the lord replied3--so it is1 ,o mighty armed ,arjuna6 they lose nothing by the loss of the perishable body1 but they know that the soul is imperishable1 and its loss is the greatest of all losses4 #aa4 ,how be it1 ,i see no greater mistake of men in this world2 than when they say1 that they have lost anything or gained something that never belongs to them4 ,it appears like the crying of a barren woman for her child1 which she never had1 nor is expected to have at any time4 #ab4 ,that it is axiomatic truth established by the learned1 and well known to all men of common sense1 though the ignorant may not perceive it verily1 that an unreality can not come to reality1 nor a reality go to nothing at any time4 7,this equivalent to the definite propositions1 what is1 is2 and what is not1 is naught2 or that1 positive can not be the negative1 not the negative an affirmative74 #ac4 ,now know that to be imperishable1 that has spread out this perishable and frail world2 and there is no one that can destroy the indestructible 7or the entity of the immortal soul74 #ad4 ,the finite bodies are said to be the abode of the infinite soul1 and yet the destruction of the finite and frail1 entails no loss upon the infinite and imperishable soul4 ,know therefore the difference between the two4 #ae4 ,the soul is a unity without a duality1 and there is no possibility of its nihility4 7because the unity is certain reality1 and duality is a nullity74 ,the eternal and infinite reality of the soul1 can never be destroyed with the destruction of the body4 #af4 ,leaving aside the unity and duality1 take that which remains1 and know that state of tranquillity which is situated between the reality and unreality1 to be the state of the transcendental ,deity4 #ag4 ,arjuna rejoined3--such being the nature of the soul1 then tell me1 ,o lord1 what is the cause of this certainty in man that he is dying1 and what makes him think1 that he is either going to heaven above or to the hell below4 7,what is the cause of heavenly bliss and the torments of hell74 #ah4 ,the lord replied3--know ,arjuna6 ,there is a living soul dwelling in the body1 and composed of the elements of earth1 air1 water1 fire and vacuum1 as also of the mind and understanding3 7all of which being destructible in their nature1 cause the destructibility of the living principle1 and its subjection to pain and pleasure in this life and in the next4 gloss74 #ai4 ,the embodied and living soul is led by its desire1 as the young of a beast is carried about tied by a rope on its neck2 and it dwells in the recess of the body1 like a bird in the cage4 7,both states of its living and moving about in the body1 are as troublesome as they are compulsory to it74 #bj4 ,then as the body is worn out and becomes infirm in course of time1 the living soul leaves it like the moisture of a dried leaf1 and flies to where it is led by its inborn desire4 7,the difference of desire causes the difference of new births and bodies4 gloss74 #ba4 ,it carries with it the senses of hearing1 seeing1 feeling1 taste1 touch and smell from its body1 as the breeze wafts the fragrance from the cells of flowers 7or as a wayfarer carries his valuables with him74 #bb4 ,the body is the production of one's desire1 and has no other assignable cause to it2 it weakens by the weakening of its desire1 and being altogether weak and wasted1 it becomes extinct in its final absorption in the god-head 7because the want of desire and dislike1 makes a man to become like his god2 or as perfect as god1 who has nothing to desire and dislike74 #bc4 ,the avaricious man1 being stanch with his concupiscence1 passes through many wombs into many births2 like a magician is skilled in leaping up and down in earth and air4 7,the magician my1 purusha1 means also a juggler or athlete who shows his feats in air as an aeronaut74 #bd4 ,the parting soul carries with her the properties of the senses from the sensible organs of the body2 just as the flying breeze bears with him the fragrance of flowers1 in his flight through the sky4 #be4 ,the body becomes motionless1 after the soul has fled from it2 just as the leaves and branches of trees1 remain unruffled after the winds are still4 7i4e4 ,as the breeze shakes the tree1 so the vital breath moves the body1 and this being stopped1 the body becomes quiescent which is called its death74 #bf4 ,when the body becomes inactive1 and insensible to the incision and wounds that are inflicted upon it1 it is then called to be dead1 or to have become lifeless4 #bg4 ,as this soul resides in any part of the sky1 in its form of the vital air1 it beholds the very same form of things manifested before it1 as it was wont to desire when living4 7,the departed soul dwells either in spiritual or elemental sphere of the sky1 and views itself and all other things in the same state as they are imprest in it1 in their relation to time1 place and form4 ,gloss4 ,this passage will clear ,locke's and ,parker's question1 as to the form which the soul is to have after its resurrection74 #bh4 ,the soul comes to find all these forms and bodies1 to be as unreal as those it has left behind2 and so must you reckon all bodies after they are destroyed1 unless you be so profoundly asleep as to see and know nothing4 #bi4 ,brahm--the lord of creation1 has created all beings according to the images1 that were impressed in his mind in the beginning4 ,he sees them still to continue and die in the same forms4 7,so the soul gets its body as it thinks upon1 and then lives and dies in the same form74 #cj4 ,whatever form or body the soul finds on itself1 on its first and instantaneous springing to life2 the same is invariably impressed in its consciousness1 until its last moment of death4 7,this fixed impression of the past1 produces its reminiscence in the future1 which forms and frames the being according to its own model74 #ca4 ,the pristine desire of a man1 is the root of his present manliness1 which becomes the cause of his future success4 ,so also the present exertion of one1 is able to correct and make up not only his past mistakes and deficits2 but also to edify upon his rugged hut of old4 7i4e4 that is to improve his dilapidated state and build the fabric of his future fame and fortune74 #cb4 ,whatever is pursued with ardent exertion and diligence for a while1 the same in particular is gained among all other objects of one's former and future pursuit 7which are reckoned under the four predicaments 7,chaturvarga7 of wealth and pleasure for this life1 and virtue and salvation for the next74 #cc4 ,whether a man is exposed on the barren rock of ,vindhya1 or blown and borne away by the winds1 he is yet supported by his manhood2 therefore the wise man should never decline to discharge the legal duties1 that are required of him at all times4 #cd4 ,know the heaven and hell of which you ask1 to be creatures of the old prejudices of men2 they are the productions of human wish1 and exist in the customary bias of the populace4 #ce4 ,arjuna said3--,tell me1 ,o lord of the world6 what is that cause1 which gave rise to the prejudice of a heaven and hell4 7,a future state of reward and retribution1 is a common belief of all mankind on earth74 #cf4 ,the ,lord replied3--,these prejudices are as false as airy dreams1 and have their rise from our desire 7of future retribution72 which waxing strong by our constant habit of thinking them as true1 make us believe them as such1 as they mislead us to rely on the reality of the unreal world4 ,therefore we must shun our desires for our real good4 #cg4 ,the ,lord replied3--,ignorance is the source of our desires1 as it is the main spring of our error of taking the unself for the true self2 it is the knowledge of the self therefore combined with right understanding1 that can dispel the error of our desires4 7i4e4 ,ignorance of the nature of a thing1 excites our desire for it1 as our knowledge of the same1 serves to suppress it74 #ch4 ,you are best acquainted with the self1 ,o ,arjuna6 and well know the truth also2 therefore try to get off your error of yourself and not yourself1 as this ,i and that another1 as also of your desires for yourself and other4 #ci4 ,arjuna said3--,but ,i ween that the living soul dies away1 with the death of its desires2 because the desire is the support of the soul1 which must languish and droop down for want of a desire4 7,so says sir ,hamilton3 ,give me something to do and desire1 and so ,i live or else ,i pine away and die74 #dj4 ,tell me moreover1 what thing is it that is subject to future births and deaths1 after the living soul perishes with its body at any time or place 7or after it has fled from it to some other region74 #da4 ,the ,lord replied3--,know the wistful soul1 ,o intelligent ,arjuna6 to be of the form of the desire of the heart1 as also of the form that anyone has framed for himself in his imagination4 7i4e4 ,the form of individual soul1 is according to the figure that one has of himself in his mind and heart74 #db4 ,the soul that is self-same with itself1 and unaltered in all circumstances2 that is never subject to body or any desire on earth1 but is freed from all desires by its own discretion1 is said to be liberated in this life4 #dc4 ,living in this manner 7or self-independence71 you must always look to and be in search of truth2 and being released from the snare of worldly cares1 you are said to be liberated in this life4 #dd4 ,the soul that is not freed from its desires1 is said to be pent up as a bird in its cage2 and though a man may be very learned1 and observant of all his religious rites and duties1 yet he is not said to be liberated1 as long as he labours in the chains of his desires4 #de4 ,the man who sees the train of desires1 glimmering in the recess of his heart and mind1 is like a purblind man who sees the bespangled train of peacocks tail in the spotless sky4 ,he is said to be liberated whose mind is not bound to the chain of desire1 and it is one's release from this chain that is called his liberation in this life and in the next4 ,,chapter ,,lvi4 ,,description ,,of ,,the ,,mind4 ,argument3--,on the liberation of the living soul1 and description of the mind as the miniature of the world4 ,the ,lord continued3--,now ,arjuna1 forsake your sympathy for your friends1 by the coldheartedness that you have acquired from the abandonment of your desires and cares1 and the liberation that you have attained to in this your living state4 #b4 ,be dispassionate1 ,o sinless ,arjuna6 by forsaking your fear of death and decay of the body2 and be as clear as the unclouded sky in your mind1 by driving away the clouds of your cares from it1 and dispelling all your aims and attempts either of good or evil for yourself or others4 #c4 ,discharge your duties as they come to you in the course of your life1 and do well whatever is proper to be done1 that no action of yours may go for nothing 7i4e4 ,do well or do nothing74 #d4 ,whoso does any work that comes to him of itself in the course of his life1 that man is called to be liberated in his life time2 and the discharge of such deeds1 belongs to the condition of living liberation4 #e4 ,that ,i will do this and not that1 or accept of this one and refuse the other1 are the conceits of foolishness2 but they are all alike to the wise 7who have no choice in what is fit and proper for them74 #f4 ,those who do the works which occur to them1 with the cool calmness of their minds1 are said to be the living liberated2 and they continue in their living state1 as if they are in their profound sleep4 #g4 ,he who has contracted the members of his body1 and curbed the organs of his senses in himself1 from their respective outward objects1 resembles a tortoise1 that rests in quiet by contracting its limbs within itself4 #h4 ,the universe resides in the universal soul1 and continues therein in all the three present1 past and future times1 as the painting-master of the mind1 draws the picture of the world in the aerial canvas4 #i4 ,the variegated picture of the world1 which is drawn by the painter of the mind in the empty air1 is as void as the vacant air itself1 and yet appearing as prominent as a figure in relief1 and as plain as a pikestaff4 #aj4 ,though the formless world rests on the plane of vacuity1 yet the wonderous error of our imagination shows it as conspicuous to view2 as a magician shows his aerial cottage to our deluded sight4 #aa4 ,as there is no difference in the plane surface of the canvas1 which shows the swelling and depression of the figures in the picture to our sight2 so there is no convexity or concavity in the dead flat of the spirit1 which presents the uneven world to view4 7i4e4 ,all things are even in the spirit of ,god1 however uneven they may appear to us74 #ab4 ,know1 ,o red eyed ,arjuna6 the picture of the world in the empty vacuum is as void as the vacuity itself2 it rises and sets in the mind1 as the temporary scenes which appear in imagination at the fit of a delirium4 #ac4 ,so is this world all hollow both in the inside and outside of it1 though it appears as real as an air drawn city of our imagination1 by our prejudice or long habit of thinking it so4 7,a deep rooted prejudice cannot soon be removed74 #ad4 ,without cogitation the truth appears as false1 and the false as true as in a delirium2 but by excogitation of it1 the truth comes to light1 and the error or untruth vanishes in nubila4 #ae4 ,as the autumnal sky1 though it appears bright and clear to the naked eye1 has yet the flimsy clouds flying over it1 so the picture drawn over the plane of the inane mind1 presents the figures of our fancied objects in it4 7,such is the appearance of our imaginary world and our fancied friends in the perspective of the mind74 #af4 ,the baseless and unsubstantial world which appears on the outside1 is but a phantasy and has no reality in it2 and when there is nothing as you or ,i or any one in real existence1 say who can destroy one or be destroyed by another4 #ag4 ,drive away your false conception of the slayer and slain from your mind1 and rest in the pure and bright sphere of the ,divine spirit2 because there is no stir or motion in the intellectual sphere of ,god1 which is ever calm and quiet4 ,all commotions appertain to the mental sphere1 and the action of the restless mind4 #ah4 ,know the mind to contain every thing in its clear sphere1 such as time and space1 the clear sky1 and all actions and motions and positions of things2 as the area of a map presents the sites of all places upon its surface4 #ai4 ,know the mind to be more inane and rarefied than the empty air1 and it is upon that basis the painter of the intellect1 has drawn the picture of this immense universe4 #bj4 ,but the infinite vacuum being wholly inane1 it has not that diversity and divisibility in it1 as they exhibit themselves in the mind1 in the rearing up and breaking down of its aerial castle4 7,the imagination of the mind raises and erases its fabrics2 but those of vacuum are fixed and firm for ever74 #ba4 ,so the earthly mortals seem to be born and die away every moment1 as the chargeful thoughts of the all-engrossing mind1 are ever rising and subsiding in it4 #bb4 ,though the erroneous thoughts of the mind1 are so instantaneous and temporary2 yet it has the power of stretching out the ideas of the length and duration of the world1 as it has of producing new ideas of all things from nothing4 7,so ,god created every thing out of nothing74 #bc4 ,the mind has moreover the power of prolonging a moment to a kalpa age2 as of enlarging a minim to a mountain1 and of increasing a little to a multitude4 #bd4 ,it has the power also of producing a thing from nothing1 and of converting one to another in a trice2 it is this capacity of it1 which gives rise to the erroneous conception of the world1 in the same manner1 as it raises the airy castle and fairy lands of its own nature in a moment4 #be4 ,it has likewise brought this wonderous world into existence1 which rose out in the twinkling of an eye1 as a reflexion and not creation of it4 7,because the disembodied mind can not create any material thing74 #bf4 ,all these are but ideal forms and shadowy shapes of imagination1 though they appear as hard and solid as adamant2 they are the mistaken ideas of some unknown form and substance4 #bg4 ,whether you desire or dislike your worldly interests1 show me where lies its solidity1 both in your solicitude as well as indifference about it2 the mind being itself situated in the intellect of the ,divine contriver1 the picture of the world1 can not have its place any where else4 7,the world being in the mind1 and this again in the ,divine intellect1 the world must be situated also in the same1 which is the main receptacle of the world also74 #bh4 ,o how very wonderous bright is this prominent picture1 which is drawn on no base or coating1 and which is so conspicuous before us1 in various pieces without any paint or color whereof it is made4 #bi4 ,o how pleasant is this perspicuous picture of the world1 and how very attractive to our sight4 ,it was drawn on the inky coating of chaotic darkness1 and exhibited to the full blaze of various lights 7of the sun1 moon1 stars and primeval light74 #cj4 ,it is fraught in diverse colors1 and filled with various objects of our desire in all its different parts2 it exhibits many shows which are pleasant to sight1 and presents all things to view of which have the notions in our minds4 #ca4 ,it presents many planets and stars before us1 shining in their different shapes and spheres all about4 ,the blue vault of heaven resembling a cerulean lake1 brightens with the shining sun1 moon and stars liking its blooming and blossoming lotuses4 #cb4 ,there are the bodies of variegated clouds1 pendant as the many coloured leaves of trees on the azure sky2 and appearing as pictures of men1 gods and demons1 drawn over the domes of the three regions 7of earth1 heaven and hell below1 in their various appearances of white1 bright and dark74 #cc4 ,the fickle and playful painter of the mind1 has sketched and stretched out the picture of the sky1 as an arena for the exhibition of the three worlds1 as its three different stages2 where all deluded peoples are portrayed as joyful players1 acting their parts under the encircling light of the supreme ,intellect4 7,the world is a stage1 and all men and women its players1 ,shakespeare74 #cd4 ,here is the actress with her sedate body of golden hue1 and her thick braids of hair2 her eyes glancing on the people with flashes of sunshine and moon-beams1 the rising ground is her back and her feet reaching the infernal regions2 and being1 clothed with the robe of the sstra1 she acts the plays of morality1 opulence and the farce of enjoyments4 #ce4 ,the ,gods ,brahm1 ,indra1 ,hari and ,hara1 form her four arms of action1 the property of goodness is her bodice1 and the two virtues of discretion and apathy1 are her prominent breasts4 ,the earth resting on the head of the infernal ,serpent1 is her lotus like foot-stool upheld by its stalk2 ,she is decorated on the face and forehead with the paints of mineral mountains1 whose valleys and caves form belly and bowels4 #cf4 ,the fleeting glances of her eyes dispelling the gloom of night1 and the twinkling of stars are as the erection of hairs on her body2 the two rows of her teeth emitted the rays of flashing lightnings1 and all earthly beings are as the hairs on her person1 and rising as piles about the bulb of a ,kadamba flower4 #cg4 ,this earth is filled with living souls1 subsisting in the spacious vacuum of the ,universal soul1 and appearing as figures in painting drawn in it4 ,this the skilful artist of the mind1 that has displayed this illusive actress of the ,universe1 to show her various features as in a puppet show4 ,,chapter ,,lvii4 ,,on ,,abandonment ,,of ,,desire ,,and ,,its ,,result ,,of ,,tranquillity4 ,argument3--,the final lecture to ,arjuna on the ,peace of mind resulting from its want of desire4 ,the ,lord said3--,look here1 ,o ,arjuna6 ,the great wonder which is manifest in this subject2 it is the appearance of the picture1 prior to that of the plane of the plan upon which it is drawn4 7,the appearance of the mind or painting1 before that of ,virj or the spirit of ,god which exhibits the painting4 ,gloss74 #b4 ,the prominence of the painting and the non-appearance of its basis1 must be as wonderous as the buoyancy of a block of stone1 and the sinking down of gourd shell as is shown in a magic play4 #c4 ,the ,universe resting in the vacuity of the ,divine spirit1 appears as a picture on the tablet of the mind2 say then how does this egoism or self knowledge of your substantiality1 arise from the bosom of the vacuous nullity4 7i4e4 ,how can substantial spring from the unsubstantial1 or some thing come out of nothing74 #d4 ,all these being the vacant production of vacuum1 are swallowed up likewise in the vacuous womb of an infinite vacuity2 they are no more than hollow shadows of emptiness1 and stretched out in empty air4 #e4 ,this empty air is spread over with the snare of our desires1 stretching as wide as the sphere of these outstretched worlds2 it is the band of our desire that encircles the worlds as their great belt4 #f4 ,the world is situated in ,brahm as a reflexion in the mirror1 and is not subject to partition or obliteration2 owing to its inherence in its receptacle1 and its identity with the same4 #g4 ,the indissoluble vacuum being the nature of ,brahma1 is inseparable from his essence2 for nobody is ever able to divide the empty air in twain or remove it from its place4 #h4 ,it is owing to your ignorance of this1 that your concupiscence has become congenial with your nature2 which it is hard for it to get rid of1 notwithstanding its being fraught with every virtue4 #i4 ,he who has sown the smallest seed of desire in the soul of his heart1 is confined as a lion in the cage1 though he may be very wise and learned in all things4 #aj4 ,the desire which is habitual to one1 grows as rank as a thick wood in his breast2 unless it is burnt away in the seed by the knowledge of truth1 when it cannot vegetate any more4 #aa4 ,this mind is no more inclined to any thing1 who has burnt away the seed of his desire at once2 he remains untouched by pleasure and pain1 like the lotus-leaf amidst the water4 #ab4 ,now therefore1 ,o ,arjuna6 do you remain calm and quiet in your spirit1 be undaunted and devoid of all desire in your mind2 melt down the mist of your mental delusion by the heat of your nirvna devotion1 and from all that you have learnt from my holy lecture to you1 remain in perfect tranquillity with your reliance in the ,supreme spirit4 ,,chapter ,,lviii4 ,,arjuna',s ,,satisfaction ,,at ,,the ,,sermon4 ,argument3--,the knowledge of truth dispels the doubts1 and leads to display his valorous deeds in warfare4 ,arjuna said3--,lord6 it is by thy kindness1 that ,i am freed from my delusion1 and have come to the reminiscence of myself4 ,i am now placed above all doubts1 and will act as you have said4 #b4 ,the ,lord replied3--when you find the feelings and faculties of your heart and mind1 to be fully pacified by means of your knowledge2 then understand your soul to have attained its tranquillity1 and the property of goodness or purity of its nature4 7,sattwa ,swabhva74 #c4 ,in this state1 the soul becomes insensible of all mental thoughts1 and full of intelligence in itself2 and being freed from all inward and outward perceptions1 it perceives in itself the one ,brahma who is all and everywhere4 #d4 ,no worldly being can observe this elevated state of the soul1 as no body can see the bird that has fled from the earth into the upper sky4 #e4 ,the pure soul which is devoid of desire1 becomes full of intelligence and spiritual light2 and it is not to be perceived by even the foresighted observer4 7,it is the soul's approximation to the ,divine state74 #f4 ,no body can perceive this transcendental and transparent state of the soul1 without purifying his desires at first2 it is a state as imperceptible to the impure1 as the minutest particle of an atom1 is unperceivable by the naked eye4 #g4 ,attainment of this state1 drives away the knowledge of all sensible objects as of pots1 plates1 and others4 ,what thing therefore is so desirable1 as to be worth desiring before the ,divine presence4 #h4 ,as the frost and ice melt away before a volcanic mountain1 so doth our ignorance fly afar1 from the knowledge of the intellectual soul4 7i4e4 ,intellectual knowledge drives away all ignorance before it74 #i4 ,what are these mean desires of us1 that blow away like the dust of the earth1 and what are our possessions and enjoyments but snares to entangle our souls8 #aj4 ,so long doth our ignorance 7avidy7 flaunt herself in her various shapes1 as we remain ignorant of the pure and modest nature of our inmost souls in ourselves4 7,self-knowledge is shy and modest1 while ignorance is full of vanity and boast74 #aa4 ,all outward appearances fade away and faint 7before the naked eye71 and appear in their pellucid forms in the inmost soul1 which grasps the whole in itself1 as the vacuum contains the plenum in it4 #ab4 ,that which shows all forms in it1 without having or showing any form of itself2 is that transcendent substance which is beyond description1 and transcends our comprehension of it4 #ac4 ,now get rid of the poisonous and cholic pain of your desire of gain1 as also of the permanence of your own existence2 mutter to yourself the mantra of your resignation of desirables1 and thus prosper in the world without fear for anything4 #ad4 ,vasishtha said3--,after the ,lord of the three worlds had spoken the words1 ,arjuna remained silent for a moment before him2 and then like a bee sitting beside a blue lotus1 uttered the following words to the sable bodied ,krishna4 #ae4 ,arjuna said3--,lord6 ,thy words have dispelled all grief from my heart1 and the light of truth is rising in my mind2 as when the sun rises to awaken the closed and sleeping lotus4 #af4 ,vasishtha said3--,after saying so1 ,arjuna being cleared of all his doubts1 laid hold on his ,gndva bow1 and rose with ,hari for his charioteer1 in order to proceed to his warlike exploits4 #ag4 ,he will transform the face of the earth to a sea of blood1 gushing out of the bodies of combatants1 their charioteers and horses and elephants that will be wounded by him2 the flights of his arrows and thickening darts1 will hide the disk of the sun in the sky1 and darken the face of the earth with flying dust4 ,,chapter ,,lix4 ,,knowledge ,,of ,,the ,,latent ,,and ,,inscrutable ,,soul4 ,argument3--,the incomprehensible nature of ,god1 expressed by indefinite predicates1 and his ,latency in the works of creation4 ,vasishtha continued3--,keep this lesson in view1 ,o ,rma6 and know it as the purifier of all sins2 remain in your resignation of all attachments1 and resign yourself to ,god4 #b4 ,know the ,supreme soul1 in which all things reside1 from which everything has issued1 and which is everything itself on all sides of us2 it is changed through all1 and is ever the same in itself4 #c4 ,it seems to be afar though it is nearest to us1 it appears to be ubiquitous though ever situated in everything4 ,it is by that essence thou livest1 and it is undoubtedly what thou art thyself4 7,there is but one unity pervading over all varieties74 #d4 ,know that to be the highest predicament1 which is above the knowables1 and is knowledge or intelligence by itself2 which is beyond our thoughts and thinkables1 and is the thinking principle or intellect itself4 7,beyond thought ,divine4 ,milton74 #e4 ,it is preeminent consciousness and that supreme felicity1 and passing wonder of our sight2 which surpasses the majesty of majesties1 and is the most venerable of venerables4 #f4 ,this thing is the soul and its cognition1 it is vacuum which is the immensity of the supreme ,brahma2 it is the chief good 7summum ,bonum7 which is felicity and tranquillity itself2 and it is full knowledge or omniscience1 and the highest of all states4 #g4 ,the soul that abides in the intellect1 and is of the form of the conception of all things3 that which feels and perceives every thing1 and remains by its own essence4 #h4 ,it is the soul of the universe1 like the oil of the sesame seed2 it is the pith of the arbor of the world1 its light and life of all its animal beings4 #i4 ,it is the thread connecting all beings together like pearls in a necklace1 which is suspended on the breast of empty air2 7the sutrtma that connects all nature74 ,it is the flavour of all things like the pungency of pepper4 #aj4 ,it is the essence of all substance 7ens entium7 and a verity which is the most excellent of all the truth of truths2 it is the goodness of whatever is good1 and the great or greatest good in itself4 #aa4 ,which by its omniscience becomes the all that is present in its knowledge1 and which we take by our misjudgment for real entities in this world 7when our ignorance mistakes the manifest world for its latent cause74 #ab4 ,we take ourselves the world in mistake of the soul1 but all these mistaken entities vanish away before the light of reason4 #ac4 ,the vacuum of ,brahma or the space occupied by the ,divine spirit1 is without its beginning and end1 and cannot be comprehended within the limited space of our souls2 knowing this for certain1 the wise are employed in their outward duties4 #ad4 ,that man is freed from his rising and setting 7ups and downs71 who rests always in the equanimity of his soul1 and whose mind is never elated nor dejected at any event1 but ever retains the evenness of its tenor4 #ae4 ,he whose mind is as vacant as the empty air1 is called a mahtm or great soul1 and his mind resting in the state of unity1 remains with the body in a state of sound sleep4 7,but this evenness is inadmissible in business and behaviour to a preceptor4 ,so it is said1 ,sanskrit3 mostly illegible47 #af4 ,the man of business also who preserves the evenness of his mind1 remains as undisturbed under the press of his duties1 as the reflexion of one in a mirror4 ,they are both the same1 being but shadows of reality4 #ag4 ,he who retains the impression in his mind1 in their even and unvaried state1 like images in a mirror1 is himself as a reflexion in the ,divine ,intellect4 7,all beings live and move inseparably in the intellect of ,god4 ,gloss74 #ah4 ,so let a man discharge the customary duties of life as they occur to him1 with the pure transparent of his mind2 as all the creatures of ,god perform their several parts1 like images imprinted in the divine intellect4 #ai4 ,there is no unity nor duality in the divine intellect1 7where the images are neither inseparably attached to nor detached from it72 the application of the words ,i and thou to one or the other is all relate to the same1 and they have come to use from the instruction of our elders4 7,human language is learned by imitation74 #bj4 ,the intellect which of itself is tranquil in itself 7i4e4 in its own nature71 acts its wonders in itself 7i4e4 displays or developes itself in the very intellect72 it is the pulsation of intellect which displays the universe1 as its vivarta or development1 and this pulsation is the ,omnipotence of ,god4 #ba4 ,the pulsation of the ,divine ,intellect being put to a stop1 there ensues a cessation of the course of the universe1 and as it with the supreme ,intellect1 so it is with its parts of individual intellects1 whose action and inaction spread out and curb the sphere of their thoughts4 #bb4 ,what is called consciousness or its action1 is a non entity in nature2 and that which is a mere vacuum1 is said to be the subtile body of the ,intellect4 7i4e4 ,the intellectual powers have no material forms74 #bc4 ,the world appears as an entity1 by our thinking it as such2 but it vanishes upon our ceasing to think as such1 like the disappearance of figures in a picture1 when it is burnt down to ashes4 #bd4 ,the world appears as one with the ,deity1 to one who sees the unity only in himself2 it is the vibration of the intellect only1 that caused the revolution of worlds1 as the turning of a potters wheel 7is caused by the rotatory motion given to it74 #be4 ,as the measure1 shape and form of the ornament are not different from the gold1 so the action of the intellect1 is not separate from it2 and it is this which forms the world1 as the gold1 becomes the ornament and the world and intellect are the same thing1 as the ornament and its gold4 #bf4 ,the mind is the pulsation of the intellect1 and it is want of this knowledge that frames a separate world2 as it is ignorance of the gold work1 that makes the jewel appear as another thing4 #bg4 ,the mind being wholly absorbed in the intellect1 there remains this pure intellect alone2 as the nature of one's self or soul being known1 there is an end of worldly enjoyments4 7,he that has known the intellectual world1 is not deluded by his sensuous mind2 and whoever has tasted his spiritual bliss1 does not thirst for sensual pleasures74 #bh4 ,disregard of enjoyments is an education of the highest wisdom2 hence no kind of enjoyments is acceptable to the wise3 7cursed are they that hunger and thirst for enjoyments of this world74 #bi4 ,know this to be another indication of wisdom1 that no man that has eaten to satiety has ever a zest for any bad food that is offered to him4 7i4e4 ,no sensual pleasure is delectable before spiritual bliss74 #cj4 ,another sign of wisdom is our natural aversion1 to enjoyments1 and is the sense of one's perception of all pleasures1 in the vibrations of his intellect 7i4e4 the mind is the store house of all pleasures74 #ca4 ,he is known as a wise man1 who has this good habit of his deeply rooted in his mind1 and he is said to be an intelligent man1 who refrains from enjoying whatever is enjoyable in this world4 7,for thy shall hunger hereafter1 who stuff themselves with plenty here below4 ,st4 ,mathew ,ch4 v74 #cb4 ,again whoso pursues after his perfection1 in pursuance of the examples of others1 doth strike the air with a stick1 or beat the bush in vain in search of the same1 because it requires sincerity of purpose to be successful in anything 7and not the bodily practices of the ignorant1 as they do in ,hatha ,yoga74 #cc4 ,some times they emaciate and torture the body in order to have a full view of the inner soul 7because they think to be an envelope of the soul1 and an obstruction to its full sight72 but the intellectual soul1 being settled in a thousand objects of its intelligence1 it sees only errors instead of the light of the soul4 7,so the hermits1 ascetics1 monks1 and friars emaciate their bodies1 and the religious fanatics torture their persons in vain74 #cd4 ,so long doth the unconscious spirit flutter in its fickleness1 and goes on roving from one object to another2 as the light of the understanding do not rise and shine within it4 7,the ignorant are strangers to rest and quiet74 #ce4 ,but no sooner doth the light of the tranquil intellect1 appear in its brightness within the inward soul2 than the flattering of the fickle spirit is put to flight1 like the flickering of a lamp after it is extinguished4 #cf4 ,there is no such thing as vibration nor suspension of the tranquil spirit2 because the quiescent soul neither moves forward or backward1 nor has its motion in any direction4 #cg4 ,the soul that is neither unconscious of itself1 nor has any vibration in it1 is said to be calm and quiet2 and as it remains in the state of its indifference to vibrations1 and gains its forms of pure transparence1 it is no more liable to its bondage in life1 nor inquires its moksha liberation to set it free from regeneration4 #ch4 ,the soul that is settled in itself 7or the supreme soul71 has no fear of bondage nor need of its liberation also2 and the intellect being without its intellection1 or having no object to dwell upon1 becomes unconscious both of its ,existence as well as extinction4 7,one that is absorbed in his self meditation1 is unconscious of everything in-esse et non-esse74 #ci4 ,he that is full in himself with the spirit of ,god1 is equally ignorant both of his bondage and liberation2 because the desire of being liberated1 indicates want of one's self sufficiency and perfection 7or rather the sense of his bondage1 from which he wants to be liberated74 #dj4 ,let me then have my equanimity and not my liberation4 ,this desire is also a bondage in itself2 and it is the unconsciousness of these1 which is reckoned as our chief good4 ,for know the ,supreme state to be that1 which is pure intelligence and without a shadow4 #da4 ,the restoration of the intellect to its proper form consists in divesting it of all its intelligibles2 and that form of it 7which is marked by desire or the prurient soul71 is no more than the oscillation of the great ,intellect4 7,all animal souls are vibrations of the ,divine spirit74 #db4 ,that only is subject to bondage and liberation1 which is seen and destructible in its nature 7i4e4 the visible and perishable body72 and not the invisible soul1 which take the name of ego1 and has no position nor form or figure of itself4 #dc4 ,we know not what thing it is1 that is brought under or loosened from bondage by any one4 ,it is not the pure desire which the wise form for themselves1 and does not affect the body4 7,it is the vibration of mind acting upon the body1 and causing its actions that subjects to ,bondage74 #dd4 ,it is therefore1 that the wise practise the restraint of their respiring breath1 in order to restraint their desires and actions2 and being devoid of these1 they become as the pure ,intellect4 #de4 ,these being suppressed1 the idea of the world is lost in the density of the intellect2 because the thoughts of the mind1 are caused by the vibration of the intellect only 7and set in also in the same74 #df4 ,thus there remains nothing1 nor any action of the body or mind1 except the vibration of the intellect2 and the phenomenal world is no other1 than a protracted dream from one sight to another4 ,the learned are not deluded by these appearances1 which they know to be exhibitions of their own minds4 #dg4 ,know in thy meditation within thyself that recondite soul1 which gives rise to our consciousness of the essences of things1 appearing incessantly before us2 and in which all these phantasms of our brain1 dissolve as dirt in the water2 and in which all our perceptions and conceptions of the passing world are flowing on as in a perpetual stream4 ,,chapter ,,lx4 ,,of ,,the ,,majesty ,,and ,,grandeur ,,of ,,god4 ,argument4--,manifestation of mysterious magic of the one1 uniform and pure ,monad in multiform shapes1 as a display of his all ,comprehensive plenitude fullness4 ,vasishtha continued3--,such is the first great truth concerning the solidity or of the ,divine ,intellect1 that contains the gigantic forms of ,brahm1 ,vishnu and ,siva in it4 #b4 ,it is by means of the greatness of ,god1 that all people are as gaudy as great princes in their several spheres2 and are ever exulting in their power of floating and traversing in the regions of open air4 7,this means both the flight of bird1 as well as aerial rambles of ,yogis74 ,the ,taittirya ,upanishad says3--,god has filled the world with joy1 and the minute insect is as joyous as the victorious prince3 meaning hereby1 that ,god has given to every being its particular share of happiness4 #c4 ,it is by their dwelling in the spirit of ,god1 that the earth born mortals are as happy as the inhabitants of heaven2 7,that have nothing to desire72 nay they are free from the pain of sorrow and released from the pangs of death1 that have come unto the ,lord--7,o death where is thy sting1 ,o grave where thy victory8 ,pope74 #d4 ,yes1 they live in ,him that have found him1 and are not to be restrained by any body2 provided they have but taken their refuge under the overspreading umbrage of the supreme spirit4 #e4 ,he who meditates for a moment1 on the universal essence of all 7as the ens entium72 he becomes liberated in an instant1 and lives as a liberal minded sage or muni on earth4 7,the sage that sees his ,god in all and every where through out all nature74 #f4 ,he does what are his duties in this world1 and never grieves in discharging them4 ,rma said3--,how is it possible1 ,sir1 to meditate on the universal soul in all things1 when the sage has buried his mind1 understanding and his egoism and himself in the unity of ,god8 ,and how can the soul be viewed in the plurality1 when all things have been absorbed in the unity8 #g4 ,vashistha replied3--,the ,god that dwells in all bodies1 moves them to their actions1 and receives their food and drink in himself1 that produces all things and annihilates them at last1 is of course unknowable to our consciousness 7which is conscious of itself only74 #h4 ,now it is this indwelling principle in every thing1 that is without beginning and end1 and inherent in the nature of all2 is called the common essence of all1 because it constitutes the tattwa identity 7or essential nature or the abstract property7 of everything in the world4 #i4 ,it dwells as vacuity in the vacuum1 and as sonorousness in sound2 it is situated as feeling in whatever is felt1 and as taction in the objects of touch4 #aj4 ,it is the taste of all tastables1 and the tasting of the tongue2 it is the light of all objects of sight1 and vision of the organs of seeing4 #aa4 ,it is the sense of smell in the act of smelling1 and the odour in all odorous substance2 it is the plumpness of the body1 and the solidity and stability of the earth4 #ab4 ,it is the fluidity of liquids and the flatulence of air2 it is the flame and flash of fire1 and the cogitation of the understanding4 #ac4 ,it is the thinking principle of the thoughtful mind1 and the ego of our egoism2 it is the consciousness of the conscious soul1 and the sensible heart4 #ad4 ,it is the power of vegetation in vegetables1 and the perspective in all pictures and paintings2 it is the capacity of all pots and vessels1 and the tallness of stately trees4 #ae4 ,it is the immobility of immovables1 and the mobility of movable bodies2 it is the dull insensibility of stones and blocks1 and the intelligence of intelligent beings4 #af4 ,it is the immortality and god-head of the immortal gods1 and humanity of human beings2 it is the curvedness of crooked beasts1 and the supine proneness of crawling and creeping insects4 #ag4 ,it is the current in the course of time1 and the revolution and aspects of the seasons2 it is the fugacity of fleeting moments1 and the endless duration of eternity4 #ah4 ,it is the whiteness of whatever is white1 and blackness of all that is black2 it is activity in all actions1 and it is stern fixity in the doings of destiny4 #ai4 ,the supreme spirit is quiescent in all that is sedate1 and lasting and evanescent in whatever is passing and perishing2 and he shows his productiveness in the production of things4 #bj4 ,he is the childhood of children1 and the youth of young men2 he shows himself as fading in the decay and decline of beings1 and as his extinction in their death and demise4 #ba4 ,thus the all pervading soul1 is not apart from anything1 as the waves and froths of the foaming sea1 are no way distinct from its body of waters4 #bb4 ,these multiformities of things are all unrealities1 and taken for true in our ignorance of the unity2 which multiplies itself in our imagination1 as children create and produce false apparitions from their unsound understandings4 7,these as they change are not the varied god as it is generally supposed to be1 but various workings of the intellect74 #bc4 ,it is ,i1 says the lord1 that am situated every where1 and it is ,i that pervade the whole2 and fill it with all varieties at pleasure2 know therefore1 ,o high minded ,rma6 that all these varieties are but creatures of imagination in the mind of ,god1 and are thence reflected into the mirror of our minds4 ,knowing this rest in the calm tranquillity of your soul1 and enjoy the undisturbed solace and happiness of your high mind4 #bd4 ,vlmki said3--,as the sage was saying these things1 the day passed away under its evening shade2 the sun sank down in its evening devotion1 and the assembly broke with mutual salutations to the performance of their eventide ablutions1 until they reassembled on the next morning4 ,,chapter ,,lxi4 ,,description ,,of ,,the ,,world ,,as ,a ,,passing ,,dream4 ,argument3--,how our firm faith arises over this entity1 and its answer4 ,rma said3--,as we are1 ,oh sage6 a dream drawn house1 the body of the lotus-born ,brahm--the first progenitor1 is the same no doubt4 #b4 ,and if this world is a non-entity--asat1 we must know our existence the same1 then how is it possible to arise the firm faith over this entity--sat4 #c4 ,vasishtha responded3--,we are shining here as a created being by the previous birth of ,brahm1 but in fact1 the reflexion of soul shines for ever1 nothing besides4 #d4 ,owing to the omnipresence of consciousness1 all beings exist as reality every where1 and if she rises from unreal knowledge1 she as real knowledge destroys the unreal one4 7vice-versa74 #e4 ,therefore whatever comes from these five elements1 is but transitory1 but owing to the firm belief on ego1 we enjoy a firm faith for the same4 #f4 ,in a dream1 we see good many things as reality2 but as soon the dream is over1 we do not find the things dreamt of2 so we see the reality of the world2 as long we remain in ignorance4 #g4 ,oh ,rma6 as the dreaming man counts his dream as reality1 owing to his faith on it2 so this world appears a reality1 like the supreme ,god who has no beginning and end4 #h4 ,that which is to be created by the dreaming man1 is to be called his own2 as we can say by guessing knowledge1 what is in the seed1 is in the fruit4 #i4 ,whatever comes from non-entity1 is to be called non-entity2 and that which is unreal though it can be workable1 is not reasonable to think good4 #aj4 ,as the thinking result of unreality is to be given up1 so the firm faith which is arising by the dreaming man2 is to be given up likewise4 #aa4 ,whatever soul creates in dream is our firm belief1 but that remains only for a time being 7hence it is asat--non-entity74 #ab4 ,brahm's long drawn portion is this entity1 hence we think also the same1 but in fact1 this entity is a moment to ,brahm4 #ac4 ,consciousness is the creator of all elements1 she creates every thing according to her model1 hence creator and creation are one and the same4 #ad4 ,as the backward and forward whirling motion of water1 makes the deep to swell1 and as also fairy comes near in a dream1 so all these are in reality nothing4 #ae4 ,so this entity with its change 7of creation1 sustentation and destruction7 is nothing4 ,in whatever manner we look at the object1 that will appear in return in the same manner4 #af4 ,the rule of the erroneous dream is not to reproduce 7in waking state1 what it produces in sleeping state1 though it has a power to create something out of nothing7 as the production is not in the world1 but owing to ignorance it appears so4 #ag4 ,in the three worlds we see wondrous objects1 as we see fire burning in the water like a sub-marine fire4 #ah4 ,good many cities exist in vacuity1 as birds and stars remain in the sky4 ,we find lotus in a stone like trees growing without an earth4 #ai4 ,one country gives every kind of object to the seeker1 like a tree that gives all objects to the seeker 7,kalpa taru7 and also we see in a stone and rows of jewels 7that is counting beads7 giving fruits like fruitful trees4 #bj4 ,life exists within a stone 7,slgram7 as frog exists4 ,stone gives water as moon-stone gives4 #ba4 ,in a dream within a minute good many things can be made and unmade1 which in fact1 are unreal like one's death in a dream4 #bb4 ,the natural water of the elements remains in the sky1 7that is1 in the cloud71 when the heavenly river ,mandkin remains in vacuity4 #bc4 ,the heavy stone flies in the air1 when the winged mountain does so4 ,every thing to be got in stone1 when every thing can be secured from the philosopher's stone4 #bd4 ,in the garden of bliss of ,indra every desired object to be got1 but in salvation such kind of desired object is wanting4 #be4 ,even dull matter acts like machine1 hence every object acts like wonderful erroneous magic4 #bf4 ,by magical art 7that is1 ,gandharva vidy7 we see even impossible objects such as two moons1 ,kavandhas1 mantras1 drugs1 and pishacha4 ,all these are the works of wonderful erroneous magic1 which are in fact nothing4 #bg4 ,we see impossibility as real as we see possibility1 hence impossibility becomes real by our erroneous ideas only4 #bh4 ,the erroneous dream though it appears as real is in fact unreal1 as that which is not real does not exist1 which is real does exist 7unity is real1 duality is unreal1 hence existence and non-existence are one and the same74 #bi4 ,so this dreaming creation is looked by all worldly being here as real1 as dreamer takes his dream a reality4 #cj4 ,by passing from one error to another error1 from one dream to another1 one firm faithful being comes out4 #ca4 ,as a stray deer falls into the pit repeatedly for green grass1 so ignorant man repeatedly falls into the pit of this world1 owing to his ignorance4 ,,chapter ,,lxii4 ,,in ,,the ,,narration ,,of ,,jivata ,,an ,,example ,,of ,,domestic ,,and ,,mendicant ,,life ,argument3--,narration of the mendicant ,jivta1 in illustration of the transmigration of the soul in various births1 according to the variety of its insatiable ,desire4 ,vasishtha resumed3--,hear me relate to you1 ,rma1 the story of a certain mendicant1 who fostered some desire in his mind1 and wandered through many migrations of his soul4 #b4 ,there lived a great mendicant at one time1 who devoted his life to holy devotion1 and passed his days in the observance of the rules of his mendicancy4 7,the state of mendicancy is the third stage of life of a ,brahman1 which is devoted to devotion1 and supported by begging of the simple subsistence of life4 ,this story applies to all men1 who are in some way or other devoted to some profession for acquiring the necessaries of life and the more so1 as all men have some ultimate object of desire1 which is an obstruction to their ,nirvna or final extinction in the ,deity4 ,for the lord says in the ,gospel1 ,he that loveth anything more than me1 is not worthy of me74 #c4 ,in the intensity of his ,samdhi devotion1 his mind was purged of all its desires2 and it became assimilated to the object of its meditation1 as the sea water1 is changed to the form of waves4 7,samdhi is defined by ,patanjali1 as the forgetting of one's self in the object of his meditation74 #d4 ,once as he was sitting on his seat after termination of his meditation1 and was intent upon discharging some sacred functions of his order1 there chanced to pass a thought over his clear mind 7like the shadow of cloud over the midday sky74 #e4 ,he looked into the reflexion of the thought1 that rose of itself in his mind2 that he should reflect for his pleasure1 upon the various conditions of common people1 and the different modes of their life4 7the proper study of man is man1 and the manner of each rightly74 #f4 ,all this thought his mind passed from the reflexion of himself and his ,god1 to that of another person2 and he lost the calm composure of his mind1 as when the quiet sea is disturbed by whirlpool or whirl wind4 7,this desire of the sage disturbed his breast1 like the doubt of ,parnell's ,hermit74 #g4 ,then he thought in himself to become an ideal man of his own accord1 and became in an instant the imagined person ,jivt by name4 7,imagination shapes one to what he imagines himself to be74 #h4 ,jivt1 the ideal man1 now roved about like a dreaming person1 through the walks of the imaginary city1 which he had raised to himself1 as a sleeping man1 builds his aerial abodes in dream4 7,so every man thinks himself as some one1 and moves about in his air built city74 #i4 ,he drank his fill at pleasure1 as a giddy bee sips the honey from lotus cups2 he became plump and hearty with his sports1 and enjoyed sound sleep from his want of care4 #aj4 ,he saw himself in the form of a ,brahman in his dream1 who was pleased with his studies and the discharge of his religious duties2 and as he reflected himself as such he was transformed to the same state1 as a man is transplanted from one place to another at a thought4 7,he makes the man1 and places him in every state and place74 #aa4 ,the good ,brahman who was observant of his daily ritual1 fell asleep one day into a deep trance1 and dreamt himself doing the duties of the day1 as the seed hid in shell1 performs inwardly its act of vegetation4 #ab4 ,the same ,brahman saw himself changed to a chieftain in his dream1 and the same chief ate and drank and slept as any other man in general4 #ac4 ,the chief again thought himself as a king in his dream1 who ruled over the earth extending to the horizon2 and was beset by all kinds of enjoyments1 as a creeper is studded with flowers4 #ad4 ,once as this prince felt himself at ease1 he fell into a sound sleep free from all cares1 and saw the future consequences of his actions1 as the effect is attached to the cause1 or the flowers are the forth-comings of the tree4 #ae4 ,he saw his soul assuming the form of a heavenly maid1 as the pith of a plant puts forth itself in its flowers and fruits1 7what is at the bottom1 comes out on the top2 and what is the root1 sprouts forth in the tree74 #af4 ,as this heavenly maid was lulled to sleep by her weariness and fatigue1 she beheld herself turn into a deer1 as the calm ocean finds itself disturbed into eddies and waves 7by its inner caves and outward winds74 #ag4 ,as this timorous fawn with her fickle eyes1 fell into a sound sleep at one time2 she beheld herself transformed to a creeping plant 7which she likes to browse upon so fondly in her pasture74 #ah4 ,the crooked beasts of the field and the creeping plants of forest1 have also their sleep and dream of their own nature2 the dreams being caused by what they saw and heard and felt in their waking states4 #ai4 ,this creeper came to be beautified in times1 with its beautiful fruits1 flowers and leaves1 and formed a bower for the seat of the floral goddess of the woods4 #bj4 ,it hid in its heart the wishes that grew in it1 in the same manner as the seed conceals in its embryo the germ of the would be tree2 and at last saw itself in its inward consciousness1 to be full of frailty and failings4 #ba4 ,it had remained long in its sleep and rest1 but being disgusted with its drowsy dullness1 it thought of being the fleeting bee its constant guest1 and found itself to be immediately changed to a fluttering bee 7which it had fed with its farinaceous food74 #bb4 ,the bee roved at pleasure over the tender and blossoming creepers in the forest1 and let on the petals of blooming lotuses1 as a fond lover courts his mistresses4 #bc4 ,it roved about the blossoms1 blooming as brightening pearls in the air2 and drank the nectarious ,juice from the flower cups1 as a lover sips the nectar from the rubied lips of the beloved4 #bd4 ,he became enamoured of the lotus of the lake1 and sat silent upon its thorny stalk on the water2 for such is the fondness of fools1 even for what is painful to them4 #be4 ,the lake was often infested by elephants1 who tore and trampled over the beds of lotus bushes2 because it is a pleasure to the malignant base1 to lay waste the fair works of ,god4 7,the black big and bulky elephants1 are said to be invidious of the fair and pretty lotuses2 hence the elephant is used as symbolical of the devil1 the destroyer of all good74 #bf4 ,the fond bee meets the fate of its fondling lotus1 and is crushed under the tusk of the elephant1 as the rice is ground under the teeth4 7,such is the fate of overfondness for the fair74 #bg4 ,the little bee seeing the big body and might of the mighty elephant1 took a fancy of being as such2 and by his imagining himself as so1 he was instantly converted to one of the like kind 7not in its person but in the mind74 7,thus is a lesson1 that no one is content with himself1 but wishes to be the envied or desired being74 #bh4 ,at last the elephant fell down into a hollow pit1 which was as deep and dry as the dried bed of a gulf2 as a man falls into the profound and inane ocean of this world1 which is overcast by an impervious darkness around4 7,the troublesome world is always compared with a turbulent and darksome ocean74 #bi4 ,the elephant was a favourite of the prince for his defeating the forces of his adversaries2 and he routed about at random with his giddy might1 as the lawless ,daitya robbers wander about at night4 #cj4 ,he fell afterwards under the sword of the enemy1 and pierced all over his body by their deadly darts2 as the haughty egoism of the living body1 drops down in the soul under the wound of right reason4 #ca4 ,the dying elephant having been accustomed to see swarms of bees1 fluttering over the proboscis of elephants1 and sipping the ichor exuding from them1 had long cherished the desire of becoming a bee1 which he now came to be in reality4 #cb4 ,the bee rambled at large amidst the flowery creepers of the forest1 and resorted again to the bed of lotuses in the lake2 because it is hard for fools to get rid of their fond desire1 though it is attended with danger and peril4 #cc4 ,at last the sportive bee was trampled down and crushed under the feet of an elephant1 and become a goose1 by its long association with one in the lake4 #cd4 ,the goose passed through many lives1 till it became gander at last1 and sported with the geese in the lake4 #ce4 ,here it came to bear1 the name of the gander that served as the vehicle of ,brahm1 and thenceforth fostered the idea of his being so1 as the yolk of an egg fosters a feathered fowl in it4 #cf4 ,as it was fostering this strong desire in itself1 it grew old and decayed by disease1 as a piece of wood is eaten up by inbred worms2 then as he died with his consciousness of being the bird of ,brahm1 he was born as the great stork of that ,god in his next birth4 #cg4 ,the stork lived there in the company of the wise1 he became enlightened from the views of worldly beings2 he continued for ages in his disembodied liberation1 and cared for nothing in future4 7,the soul that rests in the spirit of ,god1 has nothing better to desire74 ,,chapter ,,lxiii4 ,,dream ,,of ,j,v,,ta4 ,arguments3--,all living souls are occupied with the thought of their present state1 forgetful of the past1 and altogether heedless of the future4 ,vasishtha continued3--,this bird that sported beside the stalk of the lotus seat of ,brahm1 once went to the city of ,rudra with his god on his back1 and there beheld the ,god ,rudra face to face4 7,the inferior ,gods waited upon the superior deities74 #b4 ,seeing the ,god ,rudra he thought himself to be so1 and the figure of the ,god was immediately imprest upon his mind1 like the reflexion of an outward object in the mirror4 #c4 ,being full of ,rudra in himself1 he quitted his body of the bird1 as the fragrance of a flower forsakes the calyx1 as it mixes with the breeze and flies in the open air4 #d4 ,he passed his time happily at that place1 in the company with the attendants and different classes of the dependant divinities of ,rudra4 #e4 ,this ,rudra being then full of the best knowledge of divinity and spirituality2 looked back in his understanding into the passed accounts of his prior lives1 that were almost incalculable4 #f4 ,being then gifted with clear sightedness and clairvoyance1 he was astonished at the view of naked truths1 that appeared to him as sights in a dream1 which he recounted to him as follows4 #g4 ,o6 how wonderful is this over spreading illusion1 which is stretched all about us1 and fascinates the world by its magic wand2 it exhibits the palpable untruth as positive truth1 as the dreary desert presents the appearance of limpid waters1 in the sun beams spreading over its sterile sands4 #h4 ,i well remember my primary state of the pure intellect1 and its conversion to the state of the mind2 and how it was changed from its supremacy and omniscience1 to the bondage of the limited body4 #i4 ,it was by its own desire that the living soul assumed to itself a material body1 formed and fashioned agreeably to its fancy1 like a picture drawn in a painting2 and became a mendicant in my person in one of its prior births1 when it was unattached to the objects exposed to view all around4 #aj4 ,the same mendicant sat in his devotion1 by controlling the actions of the members of his body1 and began to reflect on outward objects1 with great pleasure in his mind4 #aa4 ,he buried all his former thoughts in oblivion1 and thought only of the object that he was employed to reflect upon2 and this thought so engrossed and worked upon his mind1 that it prevented the rise of any other thought in it4 #ab4 ,the phenomenon which appears in the mind1 offers itself solely to the view also 7by supplanting the traces of the past72 as the brownness of fading autumn1 supercedes the vernal verdure of leaves and plants1 so the man coming to his maturity1 forgets the helpless state of his boyhood1 and is thoughtless of his approaching decay and decline4 #ac4 ,thus the mendicant became the ,brahman ,jivt by his fallible and fickle desire1 which laid him to wander from one body to another1 as little ants enter into the holes of houses and things4 #ad4 ,being fond of ,brahmahood and reverential to ,brhmans in his mind1 he became the wished for person in his own body2 because the reality and unreality have the power of mutually displacing one another1 according to the greater influence of either4 7,the weaker yields and makes room to the stronger1 like the survival of the fittest74 #ae4 ,the ,brhman next obtained the chieftainship1 from his strong predilection for the same2 just as the tree becomes fruitful by its continuous suction of the moisture of earth4 7,the common mother of all74 #af4 ,being desirous of dispensing justice1 and discharging all legal affairs1 the general wished for royalty1 and had his wishes fulfilled by this becoming a prince2 but as the prince was over fond of his courtesans1 he was transformed to a heavenly nymph that he prized above all in his heart4 #ag4 ,but as the celestial dame prized the tremulous eye sight of the timorous deer1 above her heavenly form and station2 she was soon metamorphosed to an antelope in the woods1 and destined to graze as a miserable beast for her foolish choice4 #ah4 ,the fawn that was very fond of browzing the tender blades and leaves1 became at last the very creeping plant1 that had crept into the crevice of her lickerish mind4 #ai4 ,the creeper being long accustomed to dote on the bee1 that used to be in its company2 found in its consciousness to be that insect1 after the destruction of its vegetable form4 #bj4 ,though well aware of its being crushed under the elephant1 together with the lotus flower in which it dwelt1 yet it was foolish to take the form of the bee1 for its pleasure of roving about the world4 7,so the living soul enters into various births and bodies only to perish with them74 #ba4 ,being thus led into a hundred different forms1 said he1 ,i am at last become the self-same ,rudra2 and it is because of the capriciousness of my erratic mind in this changeful world4 #bb4 ,thus have ,i wandered through the variegated paths of life1 in this wilderness of the world2 and ,i have roamed in many aerial regions1 as if ,i trod on solid and substantial ground4 #bc4 ,in some one of my several births under the name of ,jivta1 and in another ,i became a great and respectable ,brhman1 ,i became quite another person again1 and then found myself as a ruler and lord of the earth4 7,so every man thinks and acts himself1 now as one person and in the stage of his life4 ,shakespeare74 #bd4 ,i had been a drake in the lotus-bush2 and an elephant in the vales of ,vindhya2 ,i then became a stag in the form of my body1 and fleetness of my limbs 7and in the formation of mind also74 #be4 ,after ,i had deviated at first from my state of godliness1 ,i was still settled in the state of a devotee with devotedness to divine knowledge2 and practicing the rites befitting my position 7such as listening to holy lectures1 meditating on the mysteries of nature and so forth74 #bf4 ,in this state ,i passed very many years and ages1 and many a day and night and season and century1 glided on imperceptibly in their courses over me4 7,it is said that the sedate and meditative are generally long living men1 as we learn in the accounts of the ancient patriarchs1 and in those of the yogis and lamas in our own times74 #bg4 ,but ,i deviated again and again from my wonted course1 and was as often subjected to new births and forms2 until at last ,i was changed to ,brahm's vehicles of the hansa--or anser1 and this was by virtue of my former good conduct and company4 #bh4 ,the firm or wonted habit of a living being1 must come out unobstructed by any hindrance whatsoever2 and though it may be retarded in many intermediate births for even a millennium2 yet it must come and lay hold on the person some time or other4 7,habit is second nature1 and is inbred in every being2 and what is bred in the bone1 must run in the blood74 #bi4 ,it is by accident only1 that one has the blessing of some good company in his life2 and then his inborn want may be restrained for a time1 but it is sure to break out with violence in the end1 in utter defiance of every check and rule4 #cj4 ,but he who betakes himself to good society only1 and strives always for his edification in what is good and great1 is able to destroy the evil propensities which are inbred in him2 because the desire to be good1 is what actually makes one so4 7,discipline conquers nature74 #ca4 ,whatever a man is accustomed to do or think upon constantly1 in this life or in the next state of his being2 the same appears as a reality to him in his waking state of day dream1 as unreality appears as real in the sleeping or night dream of a man4 7,it is the imagination that figures unrealities in divers forms both in the day as also in the night dreams of men74 #cb4 ,now the thoughts that employ our minds1 appoint our bodies also to do their wished for works2 and as these works are attended with some temporary good as well as evil also2 it is better therefore to restrain and repress the rise of those tumultuous thoughts1 than cherish them for our pleasure or pain4 #cc4 ,it is only the thought in our minds1 that makes us to take our bodies for ourselves or souls2 and that stretches wide this world of unrealities1 as the incased seed sprouts forth and spreads itself into a bush4 7,the thought bears the world in it1 as the will brings it to view74 #cd4 ,the world is but the thought in sight or a visible form of their visible thought1 and nothing more in reality besides this phantasm of it1 and an illusion of our sight4 #ce4 ,the illusive appearance of the world1 presents itself to our sight1 like the variegated hues of the sky1 it is therefore by our ignoring of it1 that we may be enabled to wipe off those tinges from our minds4 #cf4 ,it is an unreal appearance1 displayed by the supreme ,essence 7of ,god or ,his intelligence72 as a real existence at his pleasure only1 and can not therefore do any harm to any body4 #cg4 ,i rise now and then to look into all these varieties in nature1 for the sake of my pleasure and curiosity2 but ,i have the true light of reason in me1 whereby ,i discern the one unity quite apart from all varieties4 #ch4 ,after all these recapitulations1 the incarnate ,rudra returned to his former state1 and reflected on this condition of the mendicant1 whose body was now lying as a dead corpse on the barren ground4 #ci4 ,he awakened the mendicant and raised his prostrate body1 by infusing his intelligence into it2 when the resuscitated ,bhikshu came to understand1 that all his wanderings were but hallucinations of his mind4 #dj4 ,the mendicant finding himself the same with ,rudra standing in his presence1 as also with the bygone ones that he recollected in his remembrance2 was astonished to think how he could be one and so many1 though it is no wonder to the intelligent1 who well know that one man acts many parts in life4 #da4 ,afterwards both ,rudra and the mendicant got up from their seats1 and proceeded to the abode of the ,jivt1 situated in corner of the intellectual sphere 7i4e4 the mundane world which lies in the divine intellect74 #db4 ,they then passed over many ,continents1 ,islands1 provinces and districts1 until they arrived at the abode of ,jvata1 where they found him lying down with a sword in hand4 #dc4 ,they saw ,jivt lying asleep and insensible as a dead body1 when ,rudra laid aside his bright celestial form1 in order to enter into the earthly abode of the deceased4 7,the ,gods are said to assume human shapes in order to mix with mankind74 #dd4 ,they brought him back to life and intelligence1 by imparting to him portion of their spirit and intellect2 and thus was this one soul exhibited in the triple forms of ,rudra1 ,jivt and the mendicant4 #de4 ,they with all their intelligence1 remained ignorant of one another1 and they marvelled to look on each other in mute astonishment1 as if they were the figures in painting4 #df4 ,then the three went together in their aerial course1 to the air built abode of the ,brahman2 who had erected his baseless fabric in empty air1 and which resounded with empty sounds all around4 7,the open air being the receptacle of sounds1 the aerial abodes of celestials are incessantly infested by the sounds and cries of peoples rising upwards from the nether world74 #dg4 ,they passed through many aerial regions1 and barren and populous tracts of air2 until they found out at last the heavenly residence of the ,brahman4 #dh4 ,they saw him sleeping in his house2 beset by the members of his family about him2 while his ,brahman folded her arms about his neck1 as if unwilling to part with her deceased husband4 7,the ,brahman in heaven1 was seen in the state of his parting life74 #di4 ,they awakened his drowsy intelligence1 by means of their own intelligence1 as a waking man raises a sleeping soul1 by means of his own sensibility4 #ej4 ,thence they went on in their pleasant journey to the realms of the chief and the prince mentioned before2 and these were situated in the bright regions of their intellectual sphere1 and illumined by their effulgence of the intellect4 7,it means to say1 that all these journeys1 places and persons1 were but reveries of the mind1 and creations of fancy74 #ea4 ,having arrived at that region and that very spot1 they observed the haughty chief lying on his lotus like bed4 #eb4 ,he lay with his gold coloured body1 in company with the partner of his bed of golden hue2 as the honey sucking bee lies in the lotus cell1 enfolded in the embrace of his mate4 #ec4 ,he was beset by his mistresses1 hanging about him1 like the tender stalks and tufts of flowers pendent upon a tree2 and was encircled by a belt of lighted lamps1 as when a golden plate is studded about by brilliant gems4 #ed4 ,they awakened him shortly by infusing their own spirit and intelligence in his body and mind1 and then they sat together marvelling at each other1 as the self-same man in so many forms 7or the self-same person in so many bodies74 #ee4 ,they next repaired to the palace of the prince1 and after awakening him with their intelligence1 they all roamed about the different parts of the world4 #ef4 ,they came at last to the hansa of ,brahm1 and being all transformed to that form in their minds 7i4e4 having come to know the ahamsa ,i am he or their self-identity72 ,they all became the one ,rudra ,personality in a hundred persons4 #eg4 ,thus the one intellect is represented in different forms and shapes1 according to the various inclinations of their minds1 like so many figures in a painting4 ,such is the unity of the deity represented as different personalities1 according to the various tendencies of individual minds4 7,there is the same intellect and soul in all living beings1 that differ from one another in their minds only74 #eh4 ,there a hundred ,rudras1 who are the forms of the uncovered intellect 7i4e4 unclouded by mists of error72 and they are acquainted with the truths of all things in the world1 and the secrets of all hearts 7antarymin74 #ei4 ,there are a hundred and some hundreds of ,rudras1 who are known as very great beings in the world2 among whom there are eleven only 7,ekdasa ,rudras71 that are situated in so many worlds 7,ekdasa ,bhubanas74 7,the ,vedas have thousands and thousands of ,rudras in their hymns as to them1 as1 ,sanskrit3 sahashrena sahashrasah ye rudr adhibhmy74 #fj4 ,all living beings that are not awakened to reason1 are ignorant of the identity of one another2 and view them in different and not in the same light2 they are not farsighted to see any other world4 ,that which is the most proximate to them4 #fa4 ,wise men see the minds of others and all things to rise in their minds1 like the wave rising in the sea2 but unenlightened minds remain dormant in themselves1 like the inert stones and blocks4 7,another explanation of it is1 that all wise men are of the same mind as ,birbal said to ,akbar3--,sao ,siyane ekmat74 #fb4 ,as the waves mix with themselves1 by the fluidity of their waters2 so the minds of wise unite with one another1 by the solubility of their understandings1 like elastic fluids and liquids4 7,so says ,mrityunjaya3--the oily or serous understanding 7,sanskrit3 tailavat vunvih7 readily penetrates into the minds of others74 #fc4 ,now in all these multitudes of living beings1 that are presented to our sight in this world2 ,we find the one invariable element of the intellect to be diffused in all of them1 and making unreal appear as real ones to view4 #fd4 ,this real but invisible entity of the ,divine intellect remains for ever1 after all the unreal but visible appearances disappear into nothing2 as there remains an empty space or hollow vacuity1 after the removal of a thing from its place1 and the excavation of the ground by digging it4 7,this empty vacuum with the chit or ,intellect in it1 is the universal ,god of the vacuist ,vasishtha74 #fe4 ,as you can well conceive the idea of existence1 of the quintuple elemental principles in nature2 so you can comprehend also the notion of the ,omnipresence of the ,divine intellect1 which is the substratum of the elemental principles4 #ff4 ,as you see various statues and images1 carved in stone and woods1 and set in the hollows of rocks and trees2 so should you see all these figures in the hollow space of the universe1 to be situated in the self-same intellect of the ,omnipresent ,deity4 #fg4 ,the knowledge of the known and the visible world1 in the pure intellect of the unknown and invisible deity1 resembles the view of the variegated skies1 with their uncaused and insensible figures1 in the causeless substratum of ever lasting and all pervading vacuity4 #fh4 ,the knowledge of the phenomenal is the bondage of the soul1 and the ignoring of this conduces to its liberation2 do therefore as you like1 either towards this or that 7i4e4 for your liberation and bondage74 #fi4 ,the cognition and nescience of the world1 are the causes of the bondage and liberation of the soul1 and these again are productive of the transmigration and final emancipation of the animal spirit4 ,it is by your indifference to them that you can avoid them both1 do therefore as you may best choose for yourself4 7,here are three things offered to view1 namely1 the desire of heaven and liberation1 and the absence of all desires4 ,sanskrit3 svargakma mokshakmau nishkmashchatra yah74 #gj4 ,what is lost at its disappearance 7as our friends and properties71 is neither worth seeking or searching after1 nor sorrowing for when it is lost and gone from us4 ,that which is gained of itself in our calm and quiet without any anxiety or assiduity on our part1 is truly reckoned to be our best gain4 7so says the ,moha-,mudgura3--,be content with what offers of itself to thee4 ,sanskrit3 yatvabhase nijakarnmpttam bittam tena vinodaya chittam74 #ga4 ,that which is no more than our knowledge of it 7as the object of our senses and the objective world71 is no right knowledge but mere fallacy2 the true knowledge is that of the subjective consciousness1 which is always to be attended to4 #gb4 ,as the wave is the agitation of the water1 so is this creation but an oscillation of the divine intellect2 and this is the only difference between them1 that the one is the production of the elements in nature1 and the other is that of the divine will4 #gc4 ,again the undulation of waves occurs1 in conjunction with the existing elements at certain spots and times2 but the production of the world is wholly without the junction of the elemental bodies1 which were not in existence at its creation4 7,it means to say1 that the world is only an ideal formation of the divine mind74 #gd4 ,the shining worlds shine with the light of the divine intellect1 in which they are situated as the thoughts in its consciousness4 ,it transcends the power of speech to define what it is1 and yet it is expressed in the veda in the words that1 ,it is the supreme soul and perfect felicity 7,siva ,partm74 #ge4 ,thus the world is the form of its consciousness in the divine intellect1 and they are not different from one another1 as words are never separable from their senses4 ,it is said that the world is the undulation of the ,divine spirit1 and none but the ignorant inveigh against1 by saying that the wave and water are two different things4 7,klidsa in the commencement of ,raghuvansa1 uses the same simile of words and their meanings1 to denote the intimate union of ,prvat and ,siva1 which is done to express the inseparability of the world with its maker2 corresponding with the well known line of ,pope3 whose body nature is1 and ,god the soul74 ,,chapter ,,lxiv4 ,,on ,,the ,,attainment ,,of ,,attendantship ,,on ,,the ,,god ,,rudra4 ,argument3--,the remainder of the former story2 and the manner of becoming the attendant ,rudras on ,siva4 ,rma said3--,tell me sir1 what became of the many forms1 which the mendicant saw in his dream2 and whether the several forms of ,jvata1 the ,brahman1 the gander and others return to themselves1 or remained as ,rudras for ever more4 #b4 ,vasishtha replied3--,they all remained with ,rudra1 as parts and compositions of himself2 and being enlightened by him1 they wandered all about the world1 and rested contented with themselves4 #c4 ,they all beheld with ,rudra1 the magic scenes which were displayed before them2 till at last they were dismissed from his company1 to return to their own states and places4 #d4 ,rudra said3--,go you now to your own places1 and there enjoy your fill with your family2 and return to me after some time1 having completed the course of your enjoyments and sufferings in the world4 #e4 ,you will then become as parts of myself1 and remain as my attendants to grace my residence2 till at last we return to the supreme at the end of time1 and be absorbed in last ,omega of all4 #f4 ,vasishtha said3--,so saying1 the ,lord ,rudra vanished from their sight1 and mixed in the midst of the ,rudras1 who viewed all the worlds in their enlightened intellects4 7,these are celestial and angelic beings74 #g4 ,then did ,jvata and others return to their respective residences1 where they have to share their shares of domestic felicity in the company of their families1 during their allotted times4 #h4 ,having then wasted and shuffled off their mortal coil1 at the end of their limited periods1 they will be promoted to the rank of ,rudras in heaven1 and will appear as luminous stars in the firmament4 #i4 ,rma rejoined3--,all those forms of ,jivta and others1 being but creations of the empty imagination of the mendicant2 ,i cannot understand1 how they could be beings1 as there is no substantiality in imaginary things4 #aj4 ,vasishtha replied3--,the truth of the imagination lies partly in our consciousness1 and partly in our representation of the image2 though the imagery or giving a false shape to anything1 is as untrue as any nihility in nature4 ,but what we are conscious of must be true1 because our consciousness comprehends everything in it4 #aa4 ,thus what is seen in the dream1 and represented to us by imagination1 are all impressed in our consciousness at all times and for ever4 7,therefore neither is our consciousness nor the images we are conscious of are untrue1 though the imagery and the work of imagination are utterly false74 #ab4 ,as a man when going or carried from one country to another1 and there again to some other place1 has no knowledge of the distance of his journey1 unless he is conscious of its length and duration in space and time2 so we are ignorant of the duration of our dream1 and our passing from one dream to another1 without our consciousness of it in our sleeping state4 #ac4 ,therefore it is our consciousness that contains all things1 that are represented to it by the intellect2 and it is from our intellection that we have the knowledge of everything1 because the intellect is full of knowledge and pervades everywhere4 #ad4 ,imagination1 desire and dream1 are the one and same thing1 the one producing the other and all lodged in the cell of the intellect4 ,their objects are obtained by our intense application to them4 ,desire produces imagination which is the cause of dream2 they are the phenomena of mind1 and their objects are the results of deep meditation4 #ae4 ,nothing is to be had without its practice and meditation of it1 and men of enlightened minds gain the objects by their ,yoga or meditation of them alone4 7,these are the ,yoga siddhas or adepts in ,yoga as ,siva c74 #af4 ,these adepts view the objects of their pursuit in all places1 such as the god ,siva and others of the ,siddha ,yogis1 such was my aim and attempt also1 but it was not attended with success4 #ag4 ,i was unsuccessful in want of my fixed resolvedness1 but failed in both for my attending to both sides4 ,it is only the firm resolution of one in one point1 that gives him success in any undertaking4 #ah4 ,as one going in southerly direction1 cannot arrive at his house in the north1 so it is the case with the pursuers after their aims2 which they well know to be unattainable without their firm determination in it4 #ai4 ,whoever is resolved to gain his desired objects1 must fix his view on the object before him2 the mind being fixed on the object in view1 brings the desire into effect4 7,so says ,hafiz3 ,if thou want the presence of the object1 never be absent from it74 #bj4 ,so the mendicant having the demi ,god ,rudra1 for the sole object in his view1 became assimilated to the very form of his wish2 because whoso is intent on one object1 must remove all duality from before him4 7,so says the mystic ,sadi3 ,i drove the duality from my door1 in order to have the unity alone before my view74 #ba4 ,the other imaginary forms of the mendicant1 were all different persons in their different spheres2 and had obtained their several forms1 according to their respective desires from one state to another 7as said before74 #bb4 ,they did not know or look on one another1 but had all their thoughts and sights fixed on ,rudra alone2 because those that are awakened to their spiritual knowledge1 have their sight fixed on their final liberation1 while the unenlightened mortals are ,subjected to repeated births1 by the repetition of their wishes 7to be born in some form or other74 #bc4 ,it was accordingly to the will of ,rudra1 that he took this one form and many others upon him1 such as he wills to become a ,vidhyadhara in one place and a pandit in another4 #bd4 ,this instance of ,rudra serves for an example1 of the efficacy of intense thought and practice of all men2 who may become one or another or many more1 as also learned or ignorant1 agreeably to their thought and conduct4 7,one to be many1 means the versatility of parts1 to act as many74 #be4 ,so one has his manhood and ,godhead also 7i4e4 acts as a man and a ,god likewise71 by his manly and ,godlike actions at different times and places2 and to be both at the one and same time1 requires much greater ability and energy both of the mind and body 7as it is seen in the persons of deified heroes74 #bf4 ,the living soul being one with the ,divine1 has all the powers of the same implanted in it2 the infinite being ingrafted in the finite1 ,it is of the same nature by innate nature4 #bg4 ,the living soul has its expansion and contraction in its life and death1 as the ,divine soul has its evolution and involution2 in the acts of creation and dissolution2 but the ,divine soul destroys no soul1 because it is the soul of souls and the aggregate of all souls2 therefore any one that would be godly1 must refrain from slaughter4 #bh4 ,so the yogis and yogins continue in the discharge of their sacred rites1 as enjoined by law and usage1 and either remain in this or rove about in other worlds at large at the free will and liberty4 #bi4 ,a yogi is seen in several forms at once1 both in this world and in the next1 according to his desert and the merit of his actions2 as the great yogi and warrior ,karta ,vrya ,arjuna1 became the terror of the world as if he were ubiquitous1 while he remained quite at home4 7i4e4 though confined in one place1 yet he seemed to be present every where74 #cj4 ,so also doth the god ,vishnu appear in human forms on earth1 while he sleeps at ease in the milky ocean2 and the yoginis of heaven hover over animal sacrifices on earth1 while they reside in their groups in the etherial sphere4 #ca4 ,indra also appears on earth1 to receive the oblations of men1 when he is sitting in his heavenly seat on high1 and ,nryana takes the forms of a thousand ,rmas upon him1 in his conflict with the myriads of ,rakhasa legions4 #cb4 ,so did one ,krishna become a hundred1 to receive the obeisance of his reverential princes2 and he appears as a thousand in the company of many thousand monarchs in the ,kuru assembly4 #cc4 ,so the god became incarnate in many forms1 with parts and particles of his own spirit for the preservation of the world2 and the one lord became many in the company of his mistresses in a moment4 7,this was the company of milk maids in the rsall sport of ,krishna74 #cd4 ,in this manner did the forms of ,jvata and others1 which were the creatures of the mendicant's imagination1 retire at the behest of ,rudra1 to the particular abodes of their own and respective desires4 #ce4 ,there they enjoyed all their delights for a long time1 until they entered the abode of ,rudra2 where they became the attendants of the demigod1 and remained in his train for a great length of time4 #cf4 ,they remained in the company of ,rudra1 dwelling in the groves of the evergreen and ever blossoming ,kalpa creepers of paradise1 blooming with clusters of their gemming florets2 and roving at pleasure to different worlds1 and to the celestial city of ,siva on the ,kailsa mountain1 and sporting in the company of heavenly nymphs1 and bearing the crowns of immortality on their heads4 7,this is the description of the heaven of ,hindus74 ,,chapter ,,lxv4 ,r,,ma',s ,,wonder ,,at ,,the ,,error ,,of ,,men4 ,argument4--,application of the mendicant's case to all men1 who are equally mistaken in their choice4 ,vasishtha ,continued3--,as the mendicant saw this transient scene of error in his mind2 so it is the case with all living beings1 to look on their past lives and actions apart from themselves1 and in the persons of other men4 #b4 ,the past lives1 actions and demise of all reflective souls1 are as fast imprinted in them1 as any thought is preserved in the retentive mind and vacuous intellect4 #c4 ,distant and separate things are mingled together1 in the present sphere of one's soul2 and all persons appear as distinct figures in the dream4 #d4 ,and the human soul1 though it is a form of the divine1 yet being enclosed in its frail and mortal body1 is doomed to misery until its final liberation from birth and body4 ,thus ,i have related to you the fate of all living souls1 in the state and tale of the mendicant ,bhikshu4 #e4 ,now know1 ,o ,rma6 that the souls of all of us like that of the mendicant1 are vibrated and moved by the impulse of the supreme spirit2 and are yet fallible in their nature1 and falling from error to error every moment 7as we find in our dreams74 #f4 ,as a stone falling from a rock1 falls lower and lower to the nether ground2 so the living soul once fallen from its height of supreme spirit1 descends lower and lower to the lowest pit4 #g4 ,now it sees one dream1 and then passes from it to another2 and thus rolling for ever in its dreaming sleep1 it never finds any substantiality whatsoever4 #h4 ,the soul thus obscured under the illusion of errors1 happens some times to come to the light of truth1 either by the guidance of some good instructor1 or by the light of its own intuition2 and then it is released from the wrong notion of its personality in the body1 and comes to the true knowledge of itself4 #i4 ,rma said3--,o6 the impervious gloom of error that ever spreads on the human soul1 causes it to rely in the mist of its errors1 as a sleeping man enjoys the scenery of his dreams4 #aj4 ,it is shrouded by the thick darkness of the night of erroneous knowledge1 and falls into the pit of illusion which over spreads the world 7my or error is the fruit of the forbidden tree whose mortal taste brought death into the world1 while knowledge is the fruit of the tree of immortality1 which liberates the soul from the bonds of birth and death74 #aa4 ,o the egregious error of taking a thing for our own1 which in reality belongs to no body but the lord and master of all4 #ab4 ,it behoves you1 sir1 to explain to me1 whence this error takes its rise1 and how the mendicant with his share of good and right understanding1 could fall into the error 7of wishing himself to become another1 that was as frail and mortal as himself74 ,tell me also that knowest all1 whether he is still living or not4 #ac4 ,vasishtha replied3--,i will explore into the regions of the three worlds in my samdhi meditation this night1 and tell you tomorrow morning1 whether the mendicant is living or not1 and where he may be at present4 #ad4 ,vlmki said3--,as the sage was saying in this manner1 the royal garrison tolled the trumpet of the departing day with beat of drum2 which filled the sky with the loud roar of diluvian clouds4 #ae4 ,the princes and the citizens assembled in the court1 threw handfuls of flowers at his feet1 as the trees drop down their flowers in the ground1 wafted by the odoriferous breeze4 #af4 ,they honoured the great sages also1 and rose from their respective seats2 and the assembly broke afterwards1 with mutual salutations to one another4 #ag4 ,then all the residents of the earth and air1 went to their respective residences with the setting sun2 and discharged their duties of the departing day1 in obedience to the ordinance of the sstras4 #ah4 ,they all performed their services as prescribed in their liturgies1 in which they placed their strong faith and veneration4 7,this shows the division of caste and creed even in the heroic age of ,rma2 which being more marked in later ages1 prevented the people from participating in a common cause74 #ai4 ,all the mortals and celestials1 that formed the audience of ,vasishtha1 began now to reflect on the lecture of the sage1 and the night passed as short as a moment with some1 and as long as an age with others4 7,gloss4 ,they that took the subject for study1 found time too short for their deep meditation of it1 while those that were light minded and eager to hear more1 felt time to roll on heavily on them4 ,a very good lesson for lightening time by the practice of patient enquiry1 and avoiding the troublesomeness of impatience74 #bj4 ,as the morning rose with the returning duties of men1 and employed all beings of heaven and earth to discharge their matin in services2 the court reopened for the reception of the audience1 who assembled there with mutual greetings and salutations to their superiors4 ,,chapter ,,lxvi4 ,,the ,,wanderings ,,of ,,the ,,mendicant4 ,arguments3--,the wanderings of men agreeably to their pursuits1 described in the character of the mendicant4 ,vlmki related3--,after the sages ,vasishtha and ,viswmitra had taken their seats in the court hall1 there met the groups of celestials and siddhas of air1 and the monarch of earth and chiefs of men4 #b4 ,then came ,rma and ,lakshmana with their companions in the court2 which shone as a clear lake of lotus-beds unshaken by the gentle breeze1 and brightened by the moonbeams glistening amidst it4 #c4 ,the sire of sages opened his mouth unasked by any body1 and not waiting for the request of any one2 because wise men are always kind hearted1 and ready to communicate their knowledge to others of their own accord4 7,here the sage spoke impromptu1 to keep his promise of answering to ,rma's query in the preceding chapter1 on a future occasion4 ,gloss74 #d4 ,vasishtha said3--,o4 ,rma6 that art the moon in the sphere of ,raghu's family1 ,i have yesternight came to see the mendicant1 with the all seeing eye of my intellectual vision after a long time4 #e4 ,i revolved over in my mind1 and wandered wide and afar to find out where that man was1 and so ,i traversed through all the continents and islands1 and passed over all the hills and mountains on earth4 #f4 ,i had my head running upon the search1 but could not meet anywhere a mendicant of that description2 because it is impossible to find in the outer world1 the fictions of our air built castle4 #g4 ,i then ran in my mind at the last watch of the night1 and passed over the regions on the north1 as the fleet winds fly over the waves of the ocean4 #h4 ,there ,i saw the extensive and populous country of ,jina 7,china7 lying beyond the utmost boundaries of ,valmika 7,bhalika or ,bulkh72 where there is a beautiful city1 called as ,vihara by the inhabitants4 #i4 ,there lives a mendicant1 named ,drgha drik or foresighted whose head was silvered over with age1 and who continues in his close meditation confined in his homely and lovely cottage4 #aj4 ,he is used to sit there in his meditative mood1 for three weeks together at a time1 and keep the door of his cell quite fast1 for fear of being disturbed in his silent devotion1 by the intrusion of outsiders4 #aa4 ,his dependants are thus kept out of doors for the time1 that he is absorbed in meditation4 #ab4 ,he thus passed his three weeks of deep meditation in seclusion1 and it is now a thousand years1 that he has been sitting in this manner1 in communion with his own mind only4 #ac4 ,it was in olden times1 that there had been a mendicant of his kind1 as ,i have already related unto you2 this is the living instance of that sort1 and we know not where and when a third or another like this may be found to exist4 #ad4 ,i was long in quest like a bee in search of flowers1 to find such another1 in the womb of this lotus like earth1 with all possible inquiry on my part4 #ae4 ,i passed beyond the limit of the present world1 and pierced through the mist of future creations1 and there ,i met with what ,i sought of the resemblance of the present one4 #af4 ,as ,i looked into the world lying in the womb of futurity1 and deposited in the intellectual sphere of ,brahma2 ,i met with a third one resembling to ,brahm in his conduct4 #ag4 ,so passing through many worlds one after another1 ,i saw many things in futures1 which are not in esse in the present world4 #ah4 ,there ,i beheld the sages that are now sitting in this assembly1 and many more ,brahmans also1 that are of the nature of these present1 as also different from them4 #ai4 ,there will be this ,nrada with his present course of life1 as also differing from the same2 so likewise there will be many others also1 with their various modes of life4 #bj4 ,so likewise there will appear this ,vysa and this ,suka2 and these ,saunaka1 ,pulaha and ,krutu1 will reappear in future creations1 with their very same natures and characters4 7,this doctrine of reappearance in a future world1 is disbelieved in the sense of the transmigration of souls1 but it is taken as strict article of faith by all ,christians and ,moslems1 in the name of regeneration and resurrection which imply the same thing74 #ba4 ,the same ,agastya and ,pulastya and the self-same ,bhrigu and ,angirasa1 all of them and all others1 will come to re-existence1 with their very forms and traits of character4 7,the dead will rise again in their very bodies c4 ,gospel74 #bb4 ,they will be born and reborn sooner and later1 so long as they are under the subjection of this delusion of regeneration and resuscitation2 and will retain their similar births and modes of life1 like all others to be reborn in this or the future world4 7,as a ,brahman who is twice born on earth1 retains his habits as before74 #bc4 ,so the souls of men revolve repeatedly in the world1 like waves rolling for ever in the waters of the sea2 some of which retain their very same forms1 while others are very nearly so in their reappearance4 #bd4 ,some are slightly altered in their figures1 and others varying entirely in their forms1 never regain their original likeness2 so doth this prevailing error of regeneration1 delude even the wise to repeated births 7from which can never get their liberations74 7,the desire of revivification or regeneration1 is so deeply implanted in all living souls1 that no body wants to die but with desire to live again in some future state4 ,ye shall not die4 ,gospel74 #be4 ,but what means the long meditation1 of twenty days and nights of the mendicant1 when a moment's thought of ours1 and the results of our bodily actions1 are productive of endless births and transformations4 #bf4 ,again where is the reality of these forms1 which are mere conceptions of the mind2 and these ideas and reflexions1 growing ripe with their recapitulation1 appear as full blown flowers to sight2 and resemble the water lily at morn1 beset by the busy murmur of humming bees4 #bg4 ,the gross form is produced from pure thought 7i4e4 the material from the immaterial mind72 as a pile of flaming fire is kindled by a minute spark or a ray of sun beam4 ,such is the formation of the whole fabric of the world4 #bh4 ,all things are manifest as particles of divine reflexion1 and each particle exhibiting in it a variety of parts 7in its atoms and animalcules72 nor are these nor those together are nothing at all1 but they all exist in the universal1 which is the cause of all cause1 and the source of all sources4 ,,chapter ,,lxvii4 ,,unity ,,of ,,god4 ,argument4--,the liberation of the mendicant's soul and destruction of his body1 and the application of this instance in the cases of the confinement and liberation of all souls in and from the bondage of their bodies4 ,dasaratha said3--,o great sage1 let these attendants of mine1 repair immediately to the cells of the mendicant1 and having roused him from his hypnotism1 bring him hither in my presence4 #b4 ,vasishtha replied3--,great king6 the body of that mendicant1 is now lying lifeless on the ground2 it is now pale and cold and daubed with dirt1 and has no jot of its vitality left in it4 #c4 ,his life has fled from his body1 like odour from the lotus of the lake2 he is now liberated from the bond of this life1 and is no more subject to the cares of this world4 #d4 ,it is now a whole month that his servants have opened the latch of his door1 and standing at a distance looking at his emaciated frame4 #e4 ,they will afterwards take out the body and immerge it in water1 and then having anointed it1 they will place it for their adoration1 as they do a deified idol4 7,the bodies of saints are sanctified by their votaries among all nations1 and their tombs are visited with religious veneration74 #f4 ,the mendicant being in this manner freed from his body1 cannot be brought back to his senses1 which have entirely quitted their functions in his mortal frame4 #g4 ,it is hard to evade the enchanting delusion of the world1 so long as one labours under the darkness of his ignorance2 but it is easily avoided by one's knowledge of truth at all times4 #h4 ,the fabrication of the world is untrue1 as the making of ornaments from gold2 it is the error of taking the form for the substance1 that appears as the cause of creation4 #i4 ,this delusion of the world1 appears to be so situated in the supreme soul1 as the rows of waves are seen to roll upon the surface of the calm waters of the sea4 ,so it is said in the very words of the ,vedas1 that the moving worlds are as the fluctuation of the ,divine ,soul4 #aj4 ,the intelligent soul1 taking the form of the living or human soul1 sees the phenomenal world1 as one sees one dream after another1 but all these vanish away upon his waking to sense and right reason4 #aa4 ,as every man of understanding sees the original in its image1 so the man of reason views the archetype of the soul in its representation of the creation2 while the ignorant man that sees the world as a thorny bush or confused jungle1 can have no idea of the all designing framer of his frame work of the universe4 7,right reason points out to spiritual source of the world74 #ab4 ,the world is represented to the view of every living being1 as it was seen in the vision of the dreaming mendicant1 in the form of the undulations of the supreme spirit1 like the fluctuation of waves on the surface of the sea4 #ac4 ,as the world appeared to be presented at first in its visionary form1 before the view of the universal or collective mind of the creative ,brahm2 so does it rise in its shadowy form in the opacous minds of all individual persons4 7,the world appears in its unspiritual form1 to the minds of the great ,brahm and all other living beings74 #ad4 ,but to the clear mind this world appears as an evanescent dream1 as it appeared to ,brahm at first2 and the multitudes of worlds that are discovered one after the other1 are no more than the successive scenes of passing dreams in the continuous sleep of ignorance4 #ae4 ,so do all living beings in their various forms1 are subject to the error of believing the unreal world as a reality1 though they well know it in their minds1 to be no better than a continuous dream or delusion4 7,the varieties of living souls are included under the unintelligible terms of universal and individual3--general and particular c474 #af4 ,the animal soul1 though possessed of intellego 7or the property of the intellect72 is yet liable to transgress from its original nature 7of holiness and purity72 and thereby becomes subject to decay1 disease and death and all kinds of awe4 7,it is the chyuty of the fall of man from his primary purity1 that brought on him all his miseries on earth74 #ag4 ,the godly intellect frames the celestial and infernal regions in our dreams1 by the slight vibration of the mind at its pleasure2 and then takes a delight in rambling over and dwelling in them4 #ah4 ,it is this divine intellect1 which by its own motion1 takes the form of living soul upon itself2 and wanders from itself to rummage over the false objects of the deceptive senses4 #ai4 ,the mind also is the supreme soul1 and if it is not so it is nothing2 the living and embodied is likewise a designation of the same1 likening to the shadow of the substance4 #bj4 ,so the supreme ,brahma is said to reside in the universal ,brahm1 according to the distinct view of men1 with regard to the one ,brahma1 in whom all these attributes unite1 like the water with water and the sky with air4 7,all these attributive words apply to and unite in the unity of ,brahma74 #ba4 ,men residing in this mundane form of ,brahma1 and yet think it otherwise than a reflexion of the deity2 just as a child looking at its own shadow in a glass1 startles to think it as an apparition standing before it4 #bb4 ,it is the wavering understanding that causes these differences1 which disappear of themselves1 after the mind resumes its steadiness in the unity of the ,deity1 wherein it is lost at last1 as the oblation of butter is consumed in the sacred fire4 #bc4 ,there is no more any vacillation or dogmatism1 nor the unity or duality1 after the true knowledge of the deity is gained2 when all distinctions are dissolved in an indistinct intellect1 which is as it is and all in all4 #bd4 ,when it is known from the sum and substance of all reasoning1 that it is the one ,intellect1 which is the subject of all appellations which are applied to it2 there remains no more any difference of religious faith in the world4 7,that is one and all1 is the catholic religion of all74 #be4 ,difference of faith1 creates difference in men2 but want of distinction in creed1 destroys all difference1 and brings on the union of all to one common faith in the supreme being4 #bf4 ,rma1 you see the variety from your want of understanding1 and you will get rid of the same 7and recognise their identity71 as you come to your right understanding2 ask this of any body and you will find the truth of what ,i say and be fearless at any party feeling and enmity4 7,confession of faith in one ,divinity1 that is acknowledged and adored by all alike1 is the root of catholicity1 and brings on unity in philosophy of religion74 #bg4 ,in that state of fearlessness1 the ,brahmavd finds no difference in the states of waking1 dreaming1 sound sleep or the fourth stage of devotion2 nor in his earthly bondage or liberation from it1 all which are equal to him4 7,so says the sruti3--,the ,brahmavd is ever blest and is afraid of nothing in any state of life1 in all of which he sees the presence of his ,god74 #bh4 ,tranquillity is another name of the universe1 and ,god has given his peace to everything in the world2 therefore all schisms are the false creations of ignorance1 as none of them has ever seen the invisible ,god4 #bi4 ,the action of the heart and the motion of the vital air1 cannot move the contented mind to action2 because the mind which is devoid of its desire1 is indifferent about the vibrations of his breath and heart strings4 #cj4 ,the intellect which is freed from the dubitation of unity and duality1 and got rid of its anxious cares and desires2 has approached to a state1 which is next to that of the deity4 #ca4 ,but the pure desire which subsists in the intellect1 like the stain which sticks to the disk of the moon2 is no speck upon it1 but the coagulation of the condensed intellect4 7,as the fluid water is congealed in the forms of snow and ice74 #cb4 ,do you1 ,rma6 ever remain in the state of your collected intellect1 because it concentrates 7the knowledge of7 everything 7that is sat7 in itself1 and leaves nothing 7that is not asat7 beyond it4 7,this is the most faultless undefective form of faith1 that ,i have abstracted from all religions74 #cc4 ,the moon like disk of the intellect1 having the mark of inappetency in it1 is a vessel of ambrosia1 a draught of which drowns the thoughts of all that is and is not 7in esse--et non-esse7 into oblivion4 7,contentment is the ambrosial draught for oblivion of all cares74 #cd4 ,refer thy thoughts of whatever thou hast or wantest1 to the province of thy intellect 7i4e4 think of thy intellectual parts and wants only72 and taste thy inward delight as much as thou dost like4 7,pleasure of intellectual culture1 is better than physical enjoyments74 #ce4 ,know ,rma1 that the words vibration and inaction1 desire and inappetency and such others of the theological glossary1 serve only to burden and mislead the mind to error2 do you therefore keep yourself from thinking on these1 and betake yourself to your peace and quiet1 whether you attain to your perfection or otherwise4 ,,chapter ,,lxviii4 ,,on ,,the ,,virtues ,,of ,,taciturnity4 ,argument3--,four kinds of ,reticence1 and their respective qualities4 ,vasishtha said3--,rma6 remain as taciturn as in your silent sleep1 and shun at a distance the musings of your mind2 get rid of the vagaries of your imagination1 and remain firm in the state ,brahma4 #b4 ,rma said3--,i know what is meant by the reticence of speech1 and the quietness of the organs1 and the muteness of a block of wood2 but tell me what is sleep like silence1 which you well know by practice4 #c4 ,vasishtha replied3--,it is said to be of two kinds1 by the mute like munis and the reserved sages of old2 the practiced by the wood like statues of saints1 and the other observed by those that are liberated in their life time 7jvan mukta74 #d4 ,the wood like devotee is that austere ascetic1 who is not meditative in his mind1 and is firmly employed in the discharge of the rigorous rites of religion2 he practises the painful restraints of his bodily organs1 and remains speechless as a wooden statue4 #e4 ,the other kind of living liberated ,yogi is one1 who looks at the world ever as before 7with his usual unconcern72 who delights in his meditation of the soul1 and passes as any ordinary man without any distinctive mark of his religious order or secular rank4 #f4 ,the condition of these two orders of saintly and holy men1 which is the fixedness of their minds and sedateness of their souls1 is what passes under the title of taciturnity and saintliness 7mauna and muni7 7who hold their tongue and their peace1 and walk sub silentio and incognito on earth74 #g4 ,thus the taciturn sages reckon four kinds of latitancy1 which they style severally by the names of reservedness in speech1 restriction of the organs1 woodlike speechlessness and dead like silence as in one's sleep4 #h4 ,oral silence consists in keeping one's mouth and lips close1 and the closeness of the senses implies the keeping of the members of the body under strict control2 the rigorous muteness means the abandonment of all efforts1 and the sleepy silence is as silent as the grave4 #i4 ,there is a fifth kind of dead-like silence1 which occurs in the austere ascetic in his state of insensibility2 in the profound meditation of the dormant ,yogi1 and in the mental abstraction of the living liberated4 #aj4 ,all the three prior states of reticence1 occur in the austere devotee1 and the sleepy or dead silence is what betakes the living liberated only4 #aa4 ,though speechlessness is called silence1 yet it does not constitute pure reticence1 in as much as the mute tongue may brood evil thoughts in the mind1 which lead to the bondage of men4 #ab4 ,the austere devotee continues in his reticence1 without minding his own egoism1 or seeing the visibles or listening to the speech of others2 and seeing nothing beside him1 he sees all in himself1 like living fire covered under ashes4 #ac4 ,the mind being busy in these three states of silence1 and indulging its fancies and reveries at liberty2 makes munis of course in outward appearance1 but there is no one1 who understands the nature of ,god4 #ad4 ,there is nothing of that blessed divine knowledge in any of these1 which is so very desirable to all mankind2 ,i vouch it freely that they are not knowers of ,god1 be they angry at it or not as they may4 7,vasishtha being a theoretic philosopher1 finds fault with every kind of practical ,yoga or pseudo hypnotism74 #ae4 ,but this dormant or meditative silent sage1 who is liberated from all bonds and cares in his life time1 is never to be born in any shape in this world1 and it is interesting to know much of them as ,i will recite to you4 #af4 ,he does not require to restrain his respiration1 nor needs the triple restraint of his speech2 he does not rejoice at his prosperity1 nor is he depressed in adversity1 but preserves his equanimity and the evenness of his sensibility at all times4 7,he sticks to what is natural1 and does not resort to anything artificial74 #ag4 ,his mind is under the guidance of his reason1 and is neither excited by nor restrained from its fancies1 it is neither restless nor dormant1 and exists as it is not in existence4 7owing to its even mindedness74 #ah4 ,his attention is neither divided nor pent up1 but fixed in the infinite and eternal one1 and his mind cogitates unconfined the nature of things4 ,such a one is said to be the sleeping silent sage4 #ai4 ,he who knows the world as it is1 and is not led to error by its deluding varieties1 and whoso scans everything as it is without being led to scepticism1 is the man that is styled the sleeping silent sage4 #bj4 ,he who relies his faith and trust1 on the one endless and ever felicitous ,siva1 as the aggregate of all knowledge1 and the displayer of this universe1 is the one who is known as the sleeping silent sage4 #ba4 ,he who sees the vacuum as the plenum1 and views this all omnium as the null and nullum2 and whose mind is even and tranquil1 is the man who is called the sleeping silent sage4 #bb4 ,again he who views the universe as neither reality nor unreality either1 but all an empty vacuum and without a substratum1 but full of peace and divine wisdom1 is said to be in the best state of his taciturnity4 #bc4 ,the mind that is unconscious of the effects1 of the different states of its prosperity and adversity and of its plenty and wants1 is said to rest in its highest state of rest and quiet4 #bd4 ,that perfect equanimity of the mind and evenness of temper1 which is not liable to change or fluctuation2 with a clear conscience and unflinching self-consciousness1 are the source of an unimpairing reticence4 #be4 ,the consciousness that ,i am nothing1 nor is there anything besides2 and that the mind and its thoughts1 are no other in reality 7than fictions of the intellect72 is the real source of taciturnity4 #bf4 ,the knowledge that the ego pervades this universe1 which is the representation of the one that is2 and whose essence is displayed equally in all things1 is what is meant by the state of sleepy silence4 7i4e4 the man that has known this grand truth1 remains dumb and mute and has nothing to say74 #bg4 ,now as it is the consciousness which constitutes all and everything1 how can you conceive your distinction from others1 who are actuated by the same power1 dwelling alike in all8 ,it is this knowledge which is called the ever lasting sleep1 and forms the ground work of every kind of silence4 #bh4 ,this is the silence of profound sleep1 and because it is an endless sleep in the ever wakeful ,god1 this sleep is alike to waking4 ,know this as the fourth stage of ,yoga1 or rather a stage above the same4 #bi4 ,this profound trance is called hypnotism or the fourth state of entranced meditation2 and the tranquillity which is above this state1 is to be had in one's waking state4 #cj4 ,he that is situated in his fourth stage of yoga1 has a clear conscience and quiet peace attending on him4 ,this is practicable by the adept even in his waking state1 and is obtainable by the righteous soul1 both in its embodied as well as disembodied states4 #ca4 ,yes1 ,o ,rma6 ,be you desirous to be settled in this state1 and know that neither ,i or you nor any other person is any real being in this world1 which exists only as a reflexion of our mind1 and therefore the wise man should rely only in the bosom of the vacuous intellect1 which comprehends all things in it4 ,,chapter ,,lxix4 ,,union ,,of ,,the ,,mind ,,with ,,the ,,breath ,,of ,,life4 ,argument4--,willful existence of the attendants of ,rudra1 and the elevation of yogis after their ,demise4 ,rma said3--,tell me1 ,o chief of sages1 how the ,rudras came to be a hundred in their number1 and whether the attendants of ,rudra1 are ,rudras also or otherwise4 #b4 ,vasishtha replied3--,the mendicant saw himself in a hundred forms in a hundred dreams1 which he dreamt one after another2 these ,i have told you on the whole before1 though ,i have not specially mentioned them to you4 #c4 ,all the forms that he saw in the dream1 became so many ,rudras1 and all these hundred ,rudras remained as so many attendants on the principal ,rudra4 #d4 ,rma asked3--,but how could the one mind of the mendicant1 be divided into a hundred in so many bodies of the ,rudras2 or was it undivided like a lamp1 that lightens a hundred lamps1 without any diminution of its own light4 #e4 ,vasishtha answered3--,know ,rma1 that disembodied or spiritual beings of pure natures1 are capable of assuming to themselves any form of their fancy1 from the aqueous nature of their souls 7which readily unite with other liquids74 7,the ,sruti says1 the soul is a fluid2 corresponding with the psychic fluid of ,stahl74 #f4 ,the soul being omnipresent and all pervading 7like the all diffusive psychic fluid72 takes upon it any form whatever1 and whenever and wherever it likes1 by virtue of its intelligence3 7which the ignorant spirit is unable to do74 #g4 ,rma rejoined3--,but tell me ,sir1 why the ,lord ,rudra or ,siva wore the string of human skulls about his neck1 daubed his body with ashes1 and stark naked2 and why he dwelt in funeral ground1 and was libidinous in the greatest degree4 #h4 ,vasishtha replied3--,the ,gods and perfect beings as the siddhas c4 are not bound down by the laws1 which the weak and ignorant men have devised for their own convenience4 #i4 ,the ignorant cannot go on without the guidance of law1 on account of their ungovernable minds2 or else they are subject to every danger and fear1 like poor fishes 7which are quite helpless1 and entirely at the mercy of all voracious animals74 #aj4 ,intelligent people are not exposed to those evils in life1 as the ignorant people of ungoverned minds and passions1 meet with by their restless and vagrant habits4 #aa4 ,wise men discharge their business as they occur to them at times1 and never undertake to do any thing of their own accord1 and are therefore exposed to no danger4 7,graha in the text means a shark and calamities also74 #ab4 ,it was on the impulse of the occasion that the ,god ,vishnu1 engaged himself in action1 and so did the ,god with the three eyes 7i4e4 ,siva71 as also the ,god that was born of the lotus 7i4e4 ,the great ,brahm74 7,all of them took human forms on them1 whenever the ,daityas invaded the ,brhmans1 and never of their own will74 #ac4 ,the acts of wise men are neither to be praised or blamed nor are they praiseworthy or blameable2 because they are never done from private or public motives 7but on the expediency of the occasion74 #ad4 ,as light and heat are the natural properties1 of fire and sun shine2 so are the actions of ,siva and the ,gods1 ordained as such from the beginning1 as the caste customs of the twice born dwijas 7,aryans74 #ae4 ,though the natures of all mankind are the same1 as they are ordained in the beginning2 yet the ignorant have created differences among them1 by institution of the distinction of castes and customs2 and as their institutions are of their own making1 they are subjected by them to the evils of future retribution and transmigration4 7,men are bound down by their own laws1 from which the brute creation is entirely free74 #af4 ,i have related to you1 ,rma6 the quadruple reticence of embodied beings1 and have not as yet expounded the nature of the silence of disembodied souls 7as those of the ,gods1 siddhas and departed saints74 #ag4 ,hear now how men are to obtain this chief good 7summum bonum7 of theirs1 by their knowledge of the intellectual souls in the clear sphere of their own intellect1 which is clearer far than the etherial sphere of the sky4 #ah4 ,it is by the knowledge of all kinds of knowledge1 and constant devotion to meditation2 and by the study of the numerical philosophy of particulars in the snkhya system1 that men became renowned as ,snkhya yogis or categorical philosopher4 7,the ,snkhya is opposed to the ,vednta1 in as much as it rises from particulars to general truths74 #ai4 ,the yoga consists in the meditation of ,yogis1 of the form of the eternal and undecaying ,one2 by suppression of their breathings1 and union with that state1 which presents itself to their mind4 #bj4 ,that unfeigned and undisguised state of felicity and tranquillity1 which is desired as the most desirable thing by all1 is obtainable by some by means of the ,snkhya ,yoga1 and by the ,jnna ,yoga by others4 #ba4 ,the result of both these forms of ,yoga1 is the same1 and this is known to anybody that has felt the same2 because the state arrived at by the one1 is alike to that of the other also4 #bb4 ,and this supreme state is one1 in which the actions of the mental faculties and vital breath1 are altogether imperceptible2 and the network of desires is entirely dispersed4 #bc4 ,the desire constitutes the mind1 which again is the cause of creation2 it is therefore by the destruction of both of these1 that one becomes motionless and inactive4 7,forgets himself to a stone4 ,pope74 #bd4 ,the mind forgets its inward soul1 and never looks towards it for a moment2 it is solely occupied with its body1 and looks at the phantom of the body1 as a child looks at a ghost4 7,thinking it a reality74 #be4 ,the mind itself is a false apparition1 and an unsubstantial appearance of our mistake2 and shows itself as the death of some body in his dream1 which is found to be false upon his waking4 #bf4 ,the world is the production of the mind1 else what am ,i and who is mine or my offspring2 it is custom and our education that have caused the bugbears of our bondage and liberation1 which are nothing in reality4 #bg4 ,there is one thing however1 on which is based the bias of both systems2 that it is the suppression of breath1 and the restriction of mind1 which form the sum and substance of what they call their liberation4 #bh4 ,rma rejoined3--,now sir1 if it is suppression which constitutes the liberation of these men2 then ,i may as well say that all dead men are liberated1 as well as all dead animals also4 #bi4 ,vasishtha replied3--,of the three practices of the restriction of the breath1 body and mind1 ,i ween the repression of the mind and its thoughts to be the best2 because it is easily practicable and ,i will tell you how it is to be done to our good4 #cj4 ,when the vital breaths of the liberated souls1 quit this mortal frame2 it perceives the same in itself1 and flies in the shape of a particle in the open sky1 and mixes at last with etherial air4 #ca4 ,the parting soul accompanies with its tanmtras or elementary principles2 which comprise the desires of its mind1 and which are closely united with breath1 and nothing besides4 #cb4 ,as the vital breath quits one body to enter into another1 so it carries with it the desires of the heart1 with which it was in the breast of man1 as the winds of the air bear the fragrance of flowers4 ,these are reproduced in the future body for its misery only4 #cc4 ,as a water pot thrown in the sea1 does not lose its water1 so the vital breath mixing with the etherial air1 does not lose the desires of the mind1 which it bears with it4 ,they are as closely united with it1 as the sun-beams with the sun4 #cd4 ,the mind cannot be separated from the vital breath 7i4e4 the desires are inseparable from life71 without the aid of the knowledge2 and as the bird ,titter cannot be removed from one nest without an other 7so the soul never passes from one body without finding and entering into another74 #ce4 ,knowledge removes the desires1 and the disappearance of desires destroys the mind2 this produces the suppression of breath1 and thence proceeds the tranquillity of the soul4 #cf4 ,knowledge shows us the unreality of things1 and the vanity of human desires4 ,hence know ,o ,rma1 that the extinction of desires1 brings on the destruction of both the mind and vitality4 #cg4 ,the mind being with its desires1 which form its soul and life1 it can no more see the body in which it took so much delight2 and then the tranquil soul attains its holiest state4 #ch4 ,the mind is another name for desire1 and this extirpated and wanting1 the soul comes to the discrimination of truth1 which leads to the knowledge of the supreme4 #ci4 ,in this manner1 ,o ,rma1 we came to the end of our erroneous knowledge of the world1 as it is by means of our reason1 that we come to detect our error of the snake in the rope4 #dj4 ,learn this one lesson1 that the restraining of the mind and suppression of breath1 mean the one and same thing2 and if you succeed in restraining the one1 you succeed in the restraint of other also4 7,so it is said1 that our thoughts and respirations go together74 #da4 ,as the waving of the palm leaved fan being stopped1 there is a stop of the ventilation of air in the room2 so the respiration of the vital breath being put to a stop1 there ensues a total stoppage of the succession of our thoughts4 7,it is believed that our time is measured by succession of our breath and thoughts ajpas1 and the more are they suppressed1 the greater is the duration of our life prolonged74 #db4 ,the body being destroyed1 the breath passes into the vacuous air2 where it sees everything according to the desires1 which it has wafted along with it1 from the cells of the heart and mind4 #dc4 ,as the living souls find the bodies 7of various animals7 in which they are embodied1 and act according to their different natures2 so the departed and disembodied spirits--prnas1 see many forms and figures presented before them1 according to their several desires4 ,they enter into the same1 and act agreeably to the nature of that being4 #dd4 ,as the fragrance of flowers ceases to be diffused in the air1 when the breezes have ceased to blow2 so the vital breath1 ceases to breathe1 when the action of the mind is at a stop4 7,hence is the concentration of the mind1 to one object only strongly enjoyed in the yoga practice74,a ,a ,,on ,,the ,,simultaneousness ,,of ,,thought ,,and ,,breath4 ,swedenborg saw the intimate connection between thought and vital life4 ,he says3--,thought commences with respiration4 ,the reader has before attended to the presence of heaving over the body2 now let him feel his thoughts1 and he will see that they too heave with the mass4 ,when he entertains a long thought1 he draws a long breath1 when he thinks quickly1 his breath vibrates with rapid alternations2 when the tempest of anger shakes his mind1 his breath is tumultuous2 when his soul is deep and tranquil1 so is his respiration2 when success inflates him1 his lungs are as timid as his concepts4 ,let him make trial of the accuracy1 let him endeavour to think in long stretches1 at the same time that he breathes in fits1 and he will find that it is impossible2 that in this case the chopping will needs mince his thoughts4 ,now this mind dwells in the brains1 and it is the brain1 therefore1 which spares the varying fortunes of the breathing4 ,it is strange that this correspondence between the states of the brain or mind and the lungs has not been admitted in science1 for it holds in every case1 at every moment4 ,he says moreover--,inward thoughts have inward breaths1 and purer spiritual thoughts have spiritual breaths hardly mixed with material4 99 99 99 99 99 ,see ,col4 ,olcott's ,yoga ,philosophy ,page #bhc4 #de4 ,hence the course of the thoughts1 and respiration of all animals1 is known too closely united with one another2 as the fragrance is inseparable from the flower1 and the oil from the oily seeds4 #df4 ,the breath is vacillation of the mind1 as the mind is the fluctuation of the breath2 and these two go together for ever1 as the chariot and its charioteer4 #dg4 ,these perish together without the assemblage of one another1 as the container and the contained are both lost at the loss of either 7like that of the fire and its heat74 ,therefore it is better to lose them for the liberation of the soul1 than losing the soul for the sake of the body4 #dh4 ,keeping only one object or the unity in view will stop the course of the mind2 and the mind being stopped1 there will follow as a matter of course1 an utter suppression of the breath as its consequence4 #di4 ,investigate well into the truth of the immortality of thy soul1 and try to assimilate thyself into the eternal spirit of ,god2 and having absorbed thy mind in the divine mind1 be one with the same4 #ej4 ,distinguish between thy knowledge and ignorance1 and lay hold on what is more expedient for you2 settle yourself on what remains after disappearance of both1 and live while you live relying on the ,intellect alone4 #ea4 ,continue to meditate on the existence of all things in one firm and ever existent entity alone1 until by your constant habit of thinking so1 you find all outward existence disappear into non existence 7and present the form of the self-existent only to view74 #eb4 ,the minds of the abstinent are mortified1 with their bodies and vitality1 for want of food and enjoyments2 and then there remains the consciousness of the transcendent one alone4 #ec4 ,when the mind is of one even tenor1 and is habituated to it by its constant practice2 it will put an end to the thought of the endless varieties and particulars1 which will naturally disappear of themselves4 #ed4 ,there is an end of our ignorance and delusion 7avidy71 as we attempt to the words of wisdom and reason2 we gain our best knowledge by learning1 but it is by practice alone1 that we can have the object of our knowledge4 #ee4 ,the mirage of the world will cease to exist1 after the mind has become calm and quiet in itself2 as the darkness of the sky is dispersed1 upon disappearance of the raining clouds4 #ef4 ,know your mind alone as the cause of your delusion1 and strive therefore to weaken its force and action2 but you must not ,rma6 weaken it so much1 as to lose the sight of the supreme spirit1 which shines as the soul of the mind4 #eg4 ,when the mind is settled with the supreme soul for a moment1 know that to be the mature state of thy mind1 and will soon yield the sweets of its ripeness4 #eh4 ,whether you have your tranquillity1 by the ,snkhya or ,vednta ,yoga2 it is both the same if you can reduce yourself to the supreme soul2 and by doing so for a moment1 you are no more to be reborn in this nether world4 #ei4 ,the word divine essence1 means the mind devoid of its ignorance2 and which like a fried seed is unable to reproduce the arbor of the world1 and has no interruption in its meditation of ,god4 #fj4 ,the mind that is devoid of ignorance1 and freed from its desires1 and is settled in its pure essence2 comes to see in an instant1 a full blaze of light filling the sphere of the firmament in which it rests and which absorbs it quite4 #fa4 ,the mind is said to be its pure essence1 which is insensible of itself1 and settled in the supreme soul2 it never relapses into the foulness of its nature1 as the copper which is mixed with gold1 never becomes dirty again4 ,,chapter ,,lxx4 ,,interrogatories ,,of ,,vet,,la4 ,arguments3--,conversation of a prince and a ,vetla1 and ,dissipation of ,error and manifestation of truth4 ,vasishtha resumed3--,life becomes no life 7becomes immortal71 and the mind turns to no mind1 immerges in the soul2 no sooner is the cloud of ignorance dispersed by the bright sun beams of right reason4 ,this is the state which is termed moksha or liberation 7from error7 by the wise4 #b4 ,the mind and its egoism and tuism 7subjectivity and objectivity71 appear as water in the mirage1 but all these unrealities vanish away1 no sooner we come to our right reason2 #c4 ,attend now to the queries of a vetla1 which ,i come to remember at present1 concerning our erroneous and dreaming conception of the phenomenal world1 and which will serve to example by the subject of our last lecture4 #d4 ,there lived a gigantic vetla in the vast wilderness of the ,vindhya mountains1 who happened to come out on an excursion to the adjoining districts in search of his prey of human beings4 #e4 ,he used to live before in the neighbourhood of a populous city1 where he lived quite happy and well satisfied with the victims2 which were daily offered to him by the good citizens4 #f4 ,he never killed a human being without some cause or harm1 although he roved through the city1 pinched by hunger and thirst4 ,he walked in the ways of the honest and equitable men in the place4 #g4 ,it came to pass in course of time that he went out of the city1 to reside in his woody retreat2 where he never killed any man1 except when pressed by excessive hunger1 and when he thought it was equitable for him to do so4 #h4 ,he happened to meet there once a ruler of the land1 strolling about in his nightly round2 to whom he cried out in a loud and appalling voice4 #i4 ,the vetla exclaimed3--,where goest thou1 ,o prince1 said he1 thou art now caught in the clutches of a hideous monster1 thou art now a dead man1 and hast become my ration of this day4 #aj4 ,the ruler replied3--,beware1 ,o nocturnal fiend6 that ,i will break thy skull into a thousand pieces1 if you will unjustly attempt to kill me by force at this spot1 and make thy ration of me4 #aa4 ,the vetla rejoined3--,i do not tell thee unjustly1 and speak it rightly unto thee2 that as thou art a ruler1 it is thy duty to attend to the petition of every body 7wherein if thou failest1 thou surely diest before me74 #ab4 ,i request thee1 ,o prince6 to solve the questions that ,i propose to thee2 because ,i believe thou art best able to give a full and satisfactory answer to every one of them4 7,these questions are dark enigmas1 which are explained in the next chapter74 #ac4 ,who is that glorious sun1 the particles of whose rays1 are seen to glitter in the surrounding worlds3 and what is that wind 7or force71 which wafts these dusts of stars1 in the infinite space of vacuum4 #ad4 ,what is that self-same thing1 which passes from one dream to another1 and assumes different forms by hundreds and thousands1 and yet does not forsake its original form4 #ae4 ,tell me what is that pithy particle in bodies1 which is enveloped under a hundred folds or sheaths1 which are laid over and under one another1 like the coats or lamina of a plantain tree4 #af4 ,what is that minute atom which is imperceptible to the eye1 and yet produces this immeasurable universe1 with its stupendous worlds and skies1 and the prodigious planets on high and mountains below1 which are the minutest of that minute particle4 #ag4 ,what is that shapeless and formless thing atom1 which remains as the pith and marrow under the rocks of huge mountains1 and which is the substratum of the triple world 7of heaven1 earth and infernal regions74 #ah4 ,if you1 ,o wicked soul1 fail to answer to these queries1 then shalt thou be a killer of thyself1 by your being made my food this moment4 ,and know that at the end1 ,i will devour all thy people1 as the regent of death destroys every body in the world4 ,,chapter ,,lxxi4 ,,the ,,prince',s ,,reply ,,to ,,the ,,first ,,question ,,of ,,the ,,vet,,la4 ,arguments3--,answer to the first question regarding the ,prime cause of all1 shows the infinite worlds to be the trees and fruits of that original root4 ,vasishtha related3--,the ,rj smiled at hearing these questions of the ,demon1 and as he opened his mouth to give the reply1 the lustre of his pearly teeth1 shed a brightness on the white vault of the sky4 7,this shows how much the early ,hindus prized their white teeth1 though latterly they tinged them with blue vitriol74 #b4 ,this world was at first a rudimentary granule 7in the ,divine mind71 and was afterwards encrusted by a dozen of elemental sheaths as its pellicles1 skin and bark4 7,does it mean the component elements or layers ,bhta-tatwa or ,bh-tatwa74 #c4 ,the tree which bears thousands of such fruits1 is very high also with its equally out stretching branches1 and very long and broad leaves likewise4 #d4 ,this great tree is of a huge size and very astounding to sight2 it has thousands of prodigious branches spreading wide on every side4 #e4 ,there are thousands of such trees1 and a dense forest of many other large trees and plants in that person4 #f4 ,thousands of such forests stretch over it1 abounding in thousands of mountains with their elevated peaks4 #g4 ,the wide extended tracts which contain these mountains1 have also very large valleys and dales amidst in them4 #h4 ,these wide spread tracts contain also many countries1 with their adjacent islands and lakes and rivers too4 #i4 ,these thousands of islands also contain many cities1 with varieties of edifices and works of art4 #aj4 ,these thousands tracts of lands1 which are sketched out as so many continents1 are as so many earths and worlds in their extent4 #aa4 ,that which contains thousands of such worlds1 as the mundane eggs1 is as unlimited as the spacious womb of the firmament4 #ab4 ,that which contains thousands of such eggs in its bosom1 bears also many thousands of seas and oceans resting calmly in its ample breast4 #ac4 ,that which displays the boisterous waves of seas1 is the sprightly and sportive soul1 heaving as the clear waters of the ocean4 #ad4 ,that which contains thousands of such oceans1 with all their waters in his unconscious womb1 is the ,god ,vishnu who filled the universal ocean with his all pervasive spirit4 7,and the spirit of ,god floated on the face of the waters1 ,moses4 ,the waters were the first abode of ,nryana74 #ae4 ,that which bears thousands of such ,gods1 as a string of pearls about the neck1 is the ,great ,god ,rudra4 #af4 ,that which bears thousands of such ,great ,gods ,mahdevas1 in the manner of the hairs on his person2 is the supreme ,lord ,god of all4 #ag4 ,he is that great sun that he shines in a hundred such persons of the ,gods1 all of whom are but frictions of the rays of that ,great source of light and life4 #ah4 ,all things in the universe are but particles of that uncreated sun2 and thus have ,i explained to you that ,intellectual sun1 who fills the world with his rays1 and shows them light4 #ai4 ,the all knowing soul is the supreme sun that enlightens the world1 and fills all things in it with particles of its rays4 7,the soul is the sun1 whose light of knowledge manifests all things unto us74 #bj4 ,it is the ,omniscient soul1 which is that surpassing sun1 whose rays produce and show everything to light2 and without which as in the absence of the solar light1 nothing would grow nor be visible in the outer world4 7,the sun's heat and light are the life and shower of the sight of the world74 #ba4 ,all living beings who have their souls enlightened by the light of philosophy1 behold the sphere of the universe to be a blaze of the gemming sun of the intellect2 and there is not the least tinge of the erroneous conceptions of the material world in it4 ,know this and hold your peace4,a ,a ,by a figure of speech light and knowledge are synonymous terms1 and so are their sources the sun and soul interchangeable to one another4 ,and as the ,divine spirit is the creator of all things1 so is the sun producer and grower of everything in the visible world4 ,hence has risen the mistake of taking the sun--the savitar or producer for the ,divine soul the creator among the sun worshippers1 who believe the sun to be the soul of the universe4 7,srya atmjagatah in the sruti74 ,hence has grown the popular error of address in the ,gyatr hymn to the sun1 which was used as an invocation of the supreme soul1 and is still understood as such by theists4 ,,chapter ,,lxxii4 ,,answers ,,to ,,the ,,remaining ,,questions4 ,argument3--,the ,rjah's replies to the five remaining questions of the ,demon4 ,the ,rjah replied3--,the essences of time1 vacuum and of force1 are all of intellectual origin2 it is the pure intellect which is the source of all1 as the air is the receptacle of odours and dusts4 7,the mind contains all things74 #b4 ,the supreme soul is as the universal air1 which breathes out the particles contained in the intellect2 as the etherial air bears the fragrance from the cells of flowers4 7,the soul is called tm corresponding with the ,greek atmos air1 in which sense it is the same with the spirit74 7,this is the answer to the second question74 #c4 ,the great ,brahma of the conscious soul1 passing through the dreaming world 7it being but a dream only passes from one scene to another without changing its form74 7,the soul is conscious of the operations of the mind1 but never changes with the mental phenomena74 #d4 ,as the stem 7stambha7 of plantain tree1 is a folding of its pellicles plaited over one another1 and having its pith hidden in the inside2 so everything in the world presents its exterior coats to the view1 while its substance of ,brahma is deeply hid in the interior4 #e4 ,the words ens1 soul and ,brahma by which ,god is designated1 are not significant of his nature1 who is devoid of all designations like the empty void1 and indescribable 7avyapadesa7 in any word in use4 7,so the sruti3 na tatra vak gachchhate1 to ,him no words can approach2 i4e4 no words can express ,him74 #f4 ,whatever essence is perceived by one as the product of another1 is like the upper fold or plait of the plantain tree1 produced by the inner one2 and all such coating are but developments of the ,divine ,intellect lying at the bottom4 7,as the essence of the cloth is the thread1 which is the product of cotton produced by the pod of the cotton plant1 which is produced from the seed grown by the moisture of the water c41 the last of which has the ,divine essence for its prime cause and source47 #g4 ,the supreme soul is said to be a minute atom1 on account of the subtility and imperceptibility of its nature2 and it is said also to be the base of mountains and all other bodies1 owing to the unboundedness of its extent4 7,this is in answer to the fifth question74 #h4 ,the endless being though likened to a minute atom1 is yet as large as to contain all these worlds as its minutest particles2 which are as evident to us as the very many aerial scenes appearing in our minds in the state of dreaming4 7,the small grain of the soul contains the universe1 as the particle of the mind contains the worlds in it74 #i4 ,this being is likened to an atom owing to its imperceptibleness1 and is also represented as a mountain on account of its filling all space2 though it is the figure of all formal existence1 yet it is without any form or figure of its own4 7,the ,sruti says3 neti-neti1 ,he is neither this nor that74 #aj4 ,the three worlds are as the fatty bulb of that pithy intelligence2 for know thou righteous soul6 that it is that ,intelligence which dwells in and acts in all the worlds4 7,the ,sruti says3 the vacuity of the heart is the seat of intelligence1 which is the pith of the mssa or muscular body1 and the vacuous air is the seat of the soul1 whose body is the triple world74 #aa4 ,all these worlds are fraught with design of ,intelligence1 which is quiet in its nature1 and exhibits endless kinds of beautiful forms of its own1 know1 ,o young vetla1 that irresistible power1 reflect this in thyself and keep thy quiet4 ,,chapter ,,lxxiii4 ,,end ,,of ,,the ,,story ,,of ,,the ,,vet,,la ,,demon4 ,arguments3--,after part of ,vetla's tale and ,preamble to the tale of ,bhagratha4 ,vasishtha resumed3--,after hearing these words from the mouth of the prince1 the vetla held his peace and quiet1 and remained reflecting on them in his mind1 which was capable of reasoning4 #b4 ,being then quite calm in his mind1 he reflected on the pure doctrines of the prince2 and being quite absorbed in his fixed meditation1 he forgot at once his hunger and thirst4 #c4 ,i have thus related to you1 ,rma1 about the questions of the vetla1 and the manner in which these worlds are situated in the atom of the intellect and no where else4 #d4 ,the world residing in the cell of the atomic intellect1 ceases to subsist by itself upon right reasoning2 so the body of a ghost exists in the fancy of boys only1 and there remains nothing at last except the everlasting one4 #e4 ,curb and contract thy thought and heart from every thing1 and enclose thy inward soul in itself2 do what thou hast to do at any time1 without desiring or attempting any thing of thy own will1 and thus have the peace of thy mind4 #f4 ,employ your mind1 ,o silent sage6 to keep itself as clean as the clear firmament1 remain in one even and peaceful tenor of thy soul1 and view all things in one and the same light 7of tolerance and catholicism74 #g4 ,a steady and dauntless mind with its promptness in action1 is successful in most arduous undertakings1 as was the prince ,bhagratha with his unsevering perseverance4 #h4 ,it was by his perfectly peaceful and contended mind1 and by the lasting felicity of the equanimity of his soul1 that this prince succeeded to bring down the heavenly ,ganges on earth1 and the princes of ,sagar's line were enabled to perform the arduous task of digging the bay of ,bengal4 7,where they were buried alive by curse of the sage ,kapila1 for disturbing his silent meditations74 ,,chapter ,,lxxiv4 ,,account ,,and ,,admonition ,,of ,,bhag,,ratha4 ,argument3--,conduct and character of ,bhagratha1 his private reflexion and the ,instructions of his tutor4 ,rma said3--,please sir1 to relate unto me1 the wonderful narrative of prince ,bhagratha1 how he succeeded to bring down the heavenly stream of ,gang on the earth below4 #b4 ,vasishtha replied3--,the prince ,bhagratha was a personage of eminent virtues1 and was distinguished as a crowning mark 7,tilaka71 over all countries of this terraqueous earth and its seas4 #c4 ,all his suitors received their desired boons1 even without their asking2 and their hearts were as gladdened at the sight of his moon-bright countenance1 as were it at the sight of a precious and brilliant gem4 #d4 ,his charities were always profusely lavished upon all good people1 for their maintenance and supportance2 while he carefully collected even straws 7for his revenue71 and prized them as they were gems unto him4 7i4e4 ,he earned as he gave74 #e4 ,he was as bright in his person1 as the blazing fire without its smoke1 and was never weak even when he was tired in the discharge of his duties4 ,he drove away poverty from the abodes of men1 as the rising sun dispels the darkness of night from within their houses4 #f4 ,he spread all around him the effulgence of his valour1 as the burning fire scatters about its sparks2 and he burned as the blazing midday sun1 among all his hostile bands4 #g4 ,yet he was gentle and soft in the society of wisemen1 and cooled their hearts with his cooling speech4 ,he shone amidst the learned1 as the moon-stone glistens under the moon light4 #h4 ,he decorated the world with its triple cord of the sacrificial thread1 by stretching out the three streams of the ,ganges1 along the three regions of heaven1 earth and infernal regions4 7,hence ,gang is called the tripathag or running in the trivium in heaven1 earth and hell74 #i4 ,he filled the ocean that had been dried up by the sage ,agastya1 with the waters of ,ganges2 as the bounteous man fills the greedy beggar with his unbounded bounty4 #aj4 ,this benefactor of mankind1 redeemed his ancestral kinsmen from the infernal region 7in which they were accursed by the indignant sage27 and led them to the heaven of ,brahm1 by the passage of the sacred ,gang 7which ran through the three worlds of heaven1 earth and hell74 #aa4 ,he overcame by his resolute perseverance1 all his manifold obstacles and troubles1 in his alternate propitiations of the god ,brahm and ,siva and the sage ,jahnu1 for their discharging the course of the stream4 7,the holy ,gang was first confined in ,brahm's water pot1 and then restricted in ,hara's crown1 and lastly locked up under ,jahnu's seat1 whence the river has the nickname of ,jhnav74 #ab4 ,though he was yet in the vigour of his youth1 he seemed even then to feel the decay of age1 coming fastly upon him1 at his incessant thoughts on the miseries of human life4 #ac4 ,his excogitation of the vanities of the world1 produced in him a philosophical apathy to them2 and this sang froid or cold heartedness of his in the prime of his youth1 was like the shooting forth of a tender sprout on a sudden in a barren desert4 7,so great was the early abstractedness from the world1 prized by the ancient ,aryans1 that many monarchs are mentioned to have became religious recluses in their youth74 #ad4 ,the prince thought in his retired moments on the impropriety of his worldly conduct1 and made the following reflections1 on the daily duties of life in his silent soliloquy4 #ae4 ,i see the return of day and night1 in endless succession after one another2 and ,i find the repetition of the same acts of giving and taking 7receipts and disbursements71 and lasting the same enjoyments1 to have grown tedious and insipid to me4 7,so it was with ,rasselas the prince of ,abyssinia1 who felt disgusted at the daily rotation of the same pleasures and enjoyments and one unvaried course of life74 #af4 ,i think that only to be worth my seeking and doing1 which being obtained and done1 there is nothing else to desire or do in this transitory life of troubles and cares4 #ag4 ,is it not shameful for a sensible being1 to be employed in the same circuit of business every day1 and is it not laughable to be doing and undoing the same thing1 like silly boys day by day8 #ah4 ,being thus vexed with the world1 and afraid of the consequence of his worldly course1 ,bhagratha repaired in silence to the solitary cell of his preceptor ,tritala1 and bespoke to him in the following manner4 #ai4 ,bhagratha said3--,my ,lord6 ,i am entirely tired and disgusted with the long course of my worldly career1 which ,i find to be all hollow and empty within it1 and presenting a vast wilderness without4 #bj4 ,tell me lord1 how can ,i get over the miseries of this world1 and get freed from my fear of death and disease and from the fetters of errors and passions1 to which ,i am so fast enchained4 7,the ,hindu mind is most sensible of the baneful effects of the primeval curse pronounced on man1 and the accursedness of his posterity and of this earth for his sake2 and is always in eager search of salvation1 redemption or liberation from the same by mukti1 moksha1 and paritrna74 #ba4 ,tritala replied3--,it is to be effected by means of the continued evenness of one's disposition 7obtained by his quadruple practice of devotion sdhana72 the uninterrupted joyousness of his soul 7arising from its communion with the ,holy spirit72 by his knowledge of the knowable true one1 and by his self sufficiency in everything 7tending to his perfection74 7,the quadruple devotion consists in one's attendance to holy lectures and in his understanding1 reflection and practice of the same lessons1 called the sdhana chatushtaya74 #bb4 ,by these means the man is released from misery1 his worldly bonds are relaxed1 his doubts are dissipated1 and all his actions tend to his well being in both worlds4 #bc4 ,that which is called the knowable1 is the pure soul of the nature of intelligence2 it is always present in everything in all places and is eternal--having neither its rising or setting 7i4e4 its beginning or end74 ,the animating soul of the world1 is identified with the supreme and universal soul of ,god4 ,the vednta knows no duality of the animal and animating souls4 #bd4 ,bhagratha rejoined3--,i know1 ,o great sage6 the pure intelligent soul to be perfectly calm and tranquil1 undecaying and devoid of all attributes and qualities2 and neither the embodied spirit1 nor the animal soul1 nor the indwelling principle of material bodies4 #be4 ,i cannot understand sir1 how ,i can be that intelligence1 when ,i am so full of errors1 or if ,i be the selfsame soul1 why is it not so manifest in me as the pure divine soul itself4 #bf4 ,tritala replied3--,it is by means of knowledge only1 that the mind can know the truly knowable one in the sphere of one's own intellect1 and then the animal soul finding itself as the all-pervading spirit1 is released from future birth and transmigration4 7,the belief of the difference of one's soul from the eternal one1 is the cause of his regeneration74 #bg4 ,it is our unattachment to earthly relations1 and unaccompaniment of our wives1 children and other domestic concerns1 together with the equanimity of our minds1 in whatsoever is either advantageous or disadvantageous to us1 that serve to widen the sphere of our souls and cause their universality4 #bh4 ,it is also the union of our souls with the supreme spirit1 and our continual communion with ,god2 as also our seclusion from society and remaining in retirement that widen the scope of our souls4 #bi4 ,it is the continued knowledge of spirituality1 and insight into the sense of the unity and identity of ,god1 which are said to constitute our true knowledge2 all besides is mere ignorance and false knowledge4 #cj4 ,it is the abatement of our love and hatred1 that is the only remedy for our malady of worldliness2 and it is the extinction of our egoistic feelings1 that leads to the knowledge of truth4 #ca4 ,bhagratha responded3--,tell me1 ,o reverend sir1 how is it possible for any body to get rid of his egoism1 which is deep rooted in our constitution1 and has grown as big with our bodies as lofty trees on mountain tops4 #cb4 ,tritala replied3--,all egoistic feelings subside of themselves under the abandonment of worldly desires1 which is to be done by the very great efforts of fortitude1 in our exercise of the virtues of self-abnegation and self-command1 and by the expansion of our souls to universal benevolence4 #cc4 ,we are so long subjected to the reign of our egoism1 as we have not the courage to break down the painful prison house of shame at our poverty1 and the fear at our exposure to the indignity of others4 7,poverty is shameful to worldly people1 but graceful to holy men74 #cd4 ,if you can therefore renounce all your worldly possessions and remain unmoved in your mind 7although in actual possession of them72 you may then get rid of your egoism1 and attain to the state of supreme bliss4 #ce4 ,bereft of all titular honors1 and freed from the fear of falling into poverty 7and its consequent indignity72 being devoid of every endeavour of rising1 and remaining as poor and powerless among invidious enemies2 and rather living in contemptible beggary among them1 without the egoistic pride of mind and vanity of the body2 if you can thus remain in utter destitution of all1 you are then greater than the greatest4 ,,chapter ,,lxxv4 ,,supineness ,,of ,,bhag,,ratha4 ,argument3--,great bounty of ,bhagratha and his indigence in consequence2 and his recourse to asceticism with his tutor4 ,vasishtha related3--,having heard these monitions from the mouth of his religious monitor1 he determined in his mind what he was about to do1 and set about the execution of his purpose4 #b4 ,he passed a few days in devising his project1 and then commenced his agnishtoma sacrifice to the sacred fire1 for consecrating his all to it1 for the sake of obtaining his sole object 7of ,nirvna or being extinct in the essence of ,god74 #c4 ,he gave away his kine and lands1 his horses and jewels1 and his monies without number1 to the twice born classes of men and his relatives1 without distinction of their merit or demerit4 #d4 ,during three days he gave away profusely all what he had1 till at last he had nothing for himself1 except his life and flesh and bones4 #e4 ,when his exhaustless treasures were all exhausted1 he gave up his great realm like a straw to his neighbouring enemies1 to the great mortification of his subjects and citizens 7paurakas74 #f4 ,as the enemy overran his territories and kingdom1 and seized his royal palace and properties2 he girt himself in his undergarb1 and went away beyond the limits of his kingdom4 #g4 ,he wandered afar through distant villages and desert lands1 till at last he settled himself where he was quite unknown to all1 and nobody knew his person or face or his name and title4 #h4 ,remaining there retired for some time1 he became quite composed and blunt to all feelings from within and without himself2 and he obtained his rest and repose in the serene tranquillity of his soul4 #i4 ,he then roved about different countries and went to distant islands 7to see the various manners of men72 till at last he turned unawares to his natal land and city1 which was in the grasp of his enemies4 #aj4 ,there while he was wandering from door to door1 as he was led about by the current of time2 he was observed by the citizens and ministers to be begging their alms4 #aa4 ,all the citizens and ministers recognized their ex-king ,bhagratha1 whom they honoured with their due homage1 and whom they were very sorry to behold in that miserable plight4 #ab4 ,his enemy 7the reigning prince7 came out to meet him1 and implored him to receive back his neglected estate and self-abandoned kingdom2 but he slighted all their offers as trifling straws1 except taking his slender repast at their hands4 #ac4 ,he passed a few days there and then bent his course to another way1 when the people loudly lamented at his sad condition saying3 ,ah6 what has become of the unfortunate ,bhagratha4 #ad4 ,then the prince walked about with the calmness of his soul1 and with his contended mind and placid countenance2 and he amused himself with his wandering habits and thoughts1 until he came to meet his tutor ,tritala on the way4 #ae4 ,they welcomed one another1 and then joining together1 they both began to wander about the localities of men1 and to pass over hills and deserts in their holy peregrinations4 #af4 ,once on a time as both the dispassionate pupil and his preceptor1 were sitting together in the cool calmness of their dispositions1 their conversations turned on the interesting subject of human life4 #ag4 ,what good is there in our bearing the frail body1 and what do we lose by our loss of it4 7,since neither reap nor lose any real advantage1 either by our having or losing of it at any time1 yet we should bear with it as it is1 in the discharge of the duties that have come down unto us by the custom of the country74 #ah4 ,they remained quiet with this conclusion1 and passed their time in passing from one forest to another2 without feeling any joy above their inward bliss1 or knowing any sorrow or the intermediate state of joy and grief 7which is the general lot of humanity71 and the rotatory course of pleasure and pain in this world4 #ai4 ,they spurned all riches and properties1 the possession of horses and cattle1 and even the eight kinds of supernatural powers 7,siddhis7 as rotten straws before the contentedness of their minds4 #bj4 ,this body which is the result of our past acts1 must be borne with fortitude1 whether we wish it or not1 as long as it lasts2 with his continued conviction in the discharge of their duties 7of asceticism74 #ba4 ,they like silent sages1 hailed with complaisance1 whatever of good or evil1 or desirable or undesirable befell to their lot1 as the unavoidable results of their prior deeds2 and had their repose in the heavenly felicity1 to which they had assimilated themselves4 7,so the sruti3 ,the ,divine are one with ,divine felicity74 ,,chapter ,,lxxvi ,,the ,,descent ,,of ,,gang ,,on ,,earth4 ,argument3--,reinstatement of ,bhagratha in his ,kingdom1 and his bringing down the heavenly stream by means of his austere ,devotion4 ,vasishtha continued3--,it came to pass at one time as ,bhagratha was passing through a large metropolis1 he beheld the ruler of that province1 who was childless to be snatched away by the hand of death1 as a shark seizes a fish for its prey4 #b4 ,the people being afraid of anarchy and lawlessness for want of a ruler1 were in search of a proper person joined with noble endowments and signs to be made their future king4 #c4 ,they met with the silent and patient prince in the act of begging alms1 and knowing him as the king ,bhagratha himself1 they took him with them escorted by their own regiments1 to install him on the throne as their king4 #d4 ,bhagratha instantly mounted on an elephant1 and was led by a large body of troops1 who assembled about him as thickly1 as the drops of rain water fall into and fill a lake4 #e4 ,the people then shouted aloud1 ,here is ,bhagratha our lord2 may he be victorious for ever1 and the noise thereof reached to the furthest mountains1 and filled their hollow caves 7which reached to the sound74 #f4 ,then as ,bhagratha remained to reign over that realm1 the subjects of his own and former kingdom came reverently to him1 and thus prayed unto their king saying3-- #g4 ,the people said3--,great king6 the person who thou didst appoint to rule over us1 is lately devoured by death as a little fish by a large one4 #h4 ,therefore deign to rule over thy realm1 nor refuse to accept an offer which comes unasked to thee 7so it is said3--,it is not right to slight even a mite1 that comes of itself to any body1 but it is to be deemed as a ,god-sent blessing74 #i4 ,vasishtha said3--,the king being so besought accepted their prayer1 and thus became the sole manager of the earth1 bounded by the seven seas on all sides4 #aj4 ,he continued to discharge the duties of royalty without the least dismay or disquietude1 though he was quite calm and serene in his mind1 quiet in his speech1 and devoid of passions and envy or selfishness4 #aa4 ,he then thought of the redemption of his ancestors1 who excavated the coast of the sea 7and made this bay of ,bengal72 and were burned alive underneath the ground 7by the curse of sage ,kapila72 by laving their bones and dead bodies with the waves of ,ganges1 which he heard1 had the merit of purity and saving all souls and bodies4 7,the ancestors of ,bhagratha were the thousand sons of sagara1 who were masters of ,saugar islands in the bay of ,bengal74 #ab4 ,the heavenly stream of the ,ganges did not till then run over the land1 it was ,bhagratha that brought it down1 and first washed his ancestral remains with its holy waters4 ,the stream was thence forth known by his name as ,bhagratha4 #ac4 ,the king ,bhagratha was thenceforward resolved1 to bring down the holy ,gang of heaven to the nether world4 7,the triple ,ganges is called the ,tripathag or fluvium trivium or running in three directions74 #ad4 ,the pious prince then resigned his kingdom to the charge of his ministers1 and went to the solitary forest with the resolution of making his austere devotion1 for the success of his undertaking4 #ae4 ,he remained there for many years and under many rains1 and worshipped the ,gods ,brahm and ,siva and the sage ,jahnu by turns1 until he succeeded to bring down the holy stream on the earth below4 7,it is said that ,gang was pent-up at first in the water pot of ,brahm1 and then in the crown of ,siva and lastly under the thighs of ,jahnu1 all which are allegorical of the fall of the stream from the cascade of ,gangotri in ,haridwar74 #af4 ,it was then that the crystal wave of the ,ganges1 gushed out of the basin of ,brahm the lord of the world and rushed into the moony crest of ,hara2 and falling on earth below it took a triple course1 like the meritorious acts of great men 7which were lauded in all three worlds of their past1 present and future lives74 #ag4 ,it was thus the trivium river of ,gang1 came to flow over this earth1 as the channel to bear the glory of ,bhagratha to distant lands4 ,behold her running fast with her upheaving waves1 and smiling all along with her foaming froths2 she sprinkles purity all along with the drizzling drops of her breakers1 and scatters plenty over the land as the reward of the best deserts of men4 ,,chapter ,,lxxvii4 ,,narrative ,,of ,,ch,d,l ,,and ,,sikhidhwaja4 ,argument3--,story of the ,princess ,chdl and her marriage with ,sikhidhwaja and their youthful sports4 ,vasishtha related3--,rma6 do you keep your view fixed to one object1 as it was kept in the mind of ,bhagratha2 and do you pursue your calling with a calm and quiet understanding1 as it was done by that steady minded prince in the accomplishment of his purpose6 7,for he that runs many ways1 stands in the middle and gets to the end of none74 #b4 ,give up your thoughts of this and that 7shilly-shallying71 and confine the flying bird of your mind within your bosom1 and remain in full possession of yourself after the example of the resolute prince ,sikhidhwaja of old4 #c4 ,rma asked3--,who was this ,sikhidhwaja1 sir1 and how did he maintain the firmness of his purpose8 ,please explain this fully to me for the edification of my understanding4 #d4 ,vasishtha replied3--,it was in a former ,dwpara age1 that there lived a loving pair of consorts who are again to be born in a future period1 in the same manner and at the same place4 #e4 ,rma rejoined3--,tell me1 ,o great preacher6 how the past could be the same as at present1 and how can these again be alike in future also4 7,since there can be no cause of the likeness of past ages and their productions with those of the present or future4 ,it is reasonable to believe the recurrence of such other things1 but not of the same and very things as of yore74 #f4 ,vasishtha replied3--,such is the irreversible law of destiny and the irreversible course of nature1 that the creation of the world must continue in the same manner by the invariable will of the creative ,brahm and others4 7i4e4 ,the repeated creation of worlds must go on in the same rotation by the inevitable will 7,satya ,sankalpa7 of the creative power2 wherefore bygone things are to return and be re-born over and over again74 #g4 ,as those which had been plentiful before come to be as plenteous again1 so the past appears at present and in future also4 ,again many things come to being that had not been before1 and so many others become extinct in course of time 7e4 g4 as past crops return again and again and vegetables grow where there were none1 and as a lopped off branch grows no more74 #h4 ,some reappear in their former forms and some in their resemblance also2 others are changed in their forms1 and many more disappear altogether 7see1 for example1 the different shapes of the waves of the ocean74 #i4 ,these and many other things are seen in the course of the world2 and therefore the character of the subject of the present narrative will be found to bear exact resemblance to that of the bygone prince of the same name4 #aj4 ,hear me tell you1 also1 that there is yet to be born such another prince1 as valiant as the one that had been in the former dwpara age of the past seventh manvantara period4 #aa4 ,it will be after the four yugas of the fourth creation1 past and gone1 that he will be born again of the ,kuru family in the vicinity of the ,vindhyan mountains in the ,jambudwpa continent4 7,this extravagant sloka is omitted in other editions of this work74 #ab4 ,there lived a prince by name of ,sikhidhwaja in the country of ,malava1 who was handsome in his person1 and endowed with firmness and magnanimity in his nature1 and the virtues of patience and self control in his character4 #ac4 ,he was brave but silent1 and even inclined to good acts with all his great virtues2 he was engaged in the performance of the religious sacrifices1 as also in defeating bowyers in archery4 #ad4 ,he did many acts 7of public endowments71 and supported the poor people of the land2 he was of a graceful appearance and complacent in his countenance1 and loved all men with his great learning in the sstras4 #ae4 ,he was handsome1 quiet and fortunate1 and equally as valiant as he was virtuous4 ,he was a preacher of morality and bestower of all benefits to his suitors4 #af4 ,he enjoyed all luxuries in the company of good people1 and listened to the lessons of the ,srutis4 ,he knew all knowledge without any boast on his part1 and he hated to touch women as straws4 #ag4 ,his father departed to the next world1 leaving him a lad of sixteen years in age2 and yet he was able at that tender age to govern his realm1 by defeating his adversaries on all sides4 #ah4 ,he conquered all other provinces of the country by means of the resources of his empire2 and he remained free from all apprehension by ruling his subjects with justice and keeping them in peace4 #ai4 ,he brightened all sides by his intelligence and the wisdom of his ministers1 till in the course of years he came to his youth1 as in the gaudy spring of the year4 #bj4 ,it was the vernal season1 and he beheld the blooming flowers glistening brightly under the bright moon-beams2 and he saw the budding blossoms1 hanging down the arbours in the inner apartments4 #ba4 ,the door ways of the bowers were overhung with twining branches1 decorated with florets scattering their fragrant dust like the hoary powder of camphor2 and the rows of the guluncha flowers wafted their odours all around4 #bb4 ,there was the loud hum of bees1 buzzing with their mates upon the flowery bushes2 and the gentle zephyrs were wafting the sweet scent amidst the cooling showers of moonbeams4 #bc4 ,he saw the banks decorated with the kadal shrubbery glistening with their gemming blossoms under the sable shade of kadal 7plantain7 leaves2 which excited his yearning after the dear one that was seated in his heart4 #bd4 ,giddy with the intoxication of the honey draughts of fragrant flowers1 his mind was fixed on his beloved object1 and did not depart from it1 as the spring is unwilling to quit the flowery garden 7so says ,hapiz1--no pleasant sight is gladsome to the mind without the face of the fair possessor of the heart3 see ,sir ,wm4 ,jones' version of it74 #be4 ,when shall ,i in this swinging cradles of my pleasure garden1 and when will ,i in my sports in this lake of lotuses1 play with my love-smitten maid with her budding breasts resembling the two unblown blossoms of golden lotuses8 #bf4 ,when shall ,i embrace my beloved one to my bosom on my bed daubed with the dust of powdered frankincense1 and when shall we on cradles of lotus stalks1 like a pair of bees sucking the honey from flower cups8 #bg4 ,when shall ,i see that maiden lying relaxed in my arms1 with her slender body resembling a tender stalk1 and as fair as a string of milk-white kunda flowers1 or as a plant formed of moon-beams8 #bh4 ,when will that moonlike beauty be inflamed with her love to me8 ,with these and the like thoughts and ravings he roved about the garden looking at the variety of flowers4 #bi4 ,he then went on rambling in the flowery groves and skirts of forests1 and thence strayed onward from one forest to another1 and by the side of purling lakes blooming with the full blown lotuses4 7,the lotus is the emblem of beauty in the east1 as the rose is in the west74 #cj4 ,he entered in the alcoves formed by the twining creepers1 and walked over the avenues of many garden grounds and forest lands1 seeing and hearing the descriptions of woodland sceneries 7from his associates74 #ca4 ,he was distracted in his mind1 and took much delight in hearing discourses on erotic subjects1 and the bright form of his necklaced and painted beloved was the sole idol in his breast4 #cb4 ,he adored the maiden in his heart1 with her breasts resembling two golden pots on her person2 and this ween was soon found by the sagacious ministers of the state4 #cc4 ,as it is the business of ministership to dive into matters by their signs and prognosis1 so these officers met together to deliberate on his marriage4 #cd4 ,they proposed the youthful daughter of the king of ,syrastra 7,surat7 for his marriage1 and thought her as a proper match for him1 on account of her coming to the full age of puberty 7lit4 to the prime of her youth74 #ce4 ,the prince was married to her who was a worthy image 7or like co-partner7 of himself2 and this fair princess was known by the name of ,chdl all over the land4 #cf4 ,she was as joyous in having him1 as the new blown lotus at the rising sun2 and he made the black-eyed maid to bloom1 as the moon opens the bud of the blue lotus4 7,lotuses are known as helio-solenus1 the white ones opening at sun rise and the blue kind blooming with the rising moon74 #cg4 ,he delighted her with his love1 as gives the white lotus to bloom2 and they both inflamed their mutual passions by their abiding in the heart of one another4 #ch4 ,she flourished with her youthful wiles and dalliance1 like a new grown creeper blooming with its flowers1 and he was happy1 and careless in her company by leaving the state affairs to the management of the ministers4 7,the words hv ,chavavilasa1 implying amorous dalliance1 are all comprised in the couplet quips and cranks and wanton wiles1 nods and becks and wreathed smiles4--,pope74 #ci4 ,he disported in the company of his lady love1 as the swan sports over a bed of lotuses in a large lake2 and indulged his frolics in his swinging cradles and pleasure ponds in the inner apartments4 #dj4 ,they reveled in the gardens and groves1 and in the bowers of creepers and flowering plants2 and amused themselves in the woods and in walks under the sandalwood and a gulancha shades4 #da4 ,they sported by the rows of mandra trees1 and beside the lines of plantain and kadal plants2 and regaled themselves wandering in the harem1 and by the sides of the woods and lakes in the skirts of the town4 #db4 ,he roved afar in distant forests and deserts1 and in jungles of ,jm and ,jm bira trees2 they passed by paths bordered by ,jt or jasmine plants1 and1 in short they took delight in everything in the company of one another4 #dc4 ,the mutual attachment to one another was as delightsome to the people as the union of the raining sky with the cultivated ground2 both tending to the welfare of mankind by the productiveness of the general weal4 7,this far-fetched simile and the mazy construction of the passage is incapable of a literal version74 #dd4 ,they were both skilled in the arts of love and music1 and were so united together by their mutual attachment1 that the one was a counterpart of the other4 #de4 ,being seated in each others heart1 they were as two bodies with one soul2 so that the learning of the sstras of the one1 and the skill in painting and fine arts of the other1 were orally communicated to and learnt by one another4 #df4 ,she from her childhood was trained in every branch of learning1 and he learned the arts of dancing and playing on musical instruments1 from the oral instructions of ,chdl4 #dg4 ,they learned and became learned in the respective arts and parts of one another2 as the sun and moon being set in conjunction 7amavasy71 impart to and partake of the qualities of each other4 #dh4 ,being mutually situated in the heart of one another1 they became the one and the same person and both being in the same inclination and pursuit1 were the more endeared to one another 7as a river running to the milky ocean is assimilated to the ocean of milk1 so all souls mixing with the supreme soul form one universal and only soul74 #di4 ,they were joined in one person1 as the androgyne body of ,um and ,siva on earth2 and were united in one soul1 as the different fragrances of flowers are mixed up with the common air4 ,their clearness of understanding and learning of the sstras led them both in the one and same way4 #ej4 ,they were born on earth to perform their parts1 like the ,god ,vishnu and his consort ,lakshm2 they were equally frank and sweet by their mutual affection1 and were as informed as communicative of their learning to others4 #ea4 ,they followed the course of the laws and customs1 and attended to the affairs of the people2 they delighted in the arts and sciences1 and enjoyed their sweet pleasures also4 ,they appeared as the two moons1 shining with their beams4 #eb4 ,they tasted all their sweet enjoyments of life1 in the quiet and solitary recesses of their private apartments1 as a couple of giddy swans sporting merrily in the lake of the azure sky4 ,,chapter ,,lxxviii4 ,,beatification ,,of ,,ch,d,l4 ,argument3--,the distaste and indifference of the happy pair to worldly enjoyments4 ,vasishtha continued3--,in this manner did this happy pair1 revel for many years in the pleasures of their youth1 and tasted with greater zest1 every new delight that came on their way day by day4 #b4 ,years repeated their reiterated revolutions over their protracted revelries till by and by their youth began to give way to the decay of age2 as the broken pitcher gives way to its waters out 7or rather as the leaky vessel gives way to the waters in74 #c4 ,they then thought that their bodies are as frail as the breakers on the sea2 and as liable to fall as the ripened fruits of trees1 and that death is not to be averted by any body4 #d4 ,as the arrowy snows rend the lotus leaves1 so is our old age ready to batter and shatter our frames2 and the cup of our life is drizzling away day by day1 as the water held in the palm falls away by sliding drops4 #e4 ,while our avarice is increasing on our hand1 like the gourd plant in the rainy weather1 so doth our youth glide away as soon as the torrent falls from the mountain cliffs to the ground4 #f4 ,our life is as false as a magic play1 and the body a heap of rotting things2 our pleasures are few and painful1 and as fleeting as the flying arrows from the archers bow4 #g4 ,afflictions pounce upon our hearts1 as vultures and kites dart upon fish and flesh2 and these our bodies are as momentary as the bursting bubbles of dropping rains 7or of rain drops74 #h4 ,all reasoning and practice are as unsound1 as the unsolid stem of the plantain tree2 and our youth is as evanescent1 as a fugacious woman that is in love with many men4 #i4 ,the taste of youthful pleasure1 is soon succeeded by a distaste to it in old age2 just as the vernal freshness of plants1 gives room to the dryness of autumn2 where then is that permanent pleasure and lasting good in this world2 which never grows stale1 and is ever sweet and lovely4 #aj4 ,therefore should we seek that thing1 which will support us in all conditions of life1 and which will be a remedy of all the maladies 7evils71 which circumvent us in this world4 #aa4 ,being thus determined1 they were both employed in the investigation of spiritual philosophy2 because they thought their knowledge of the soul to be the only healing balm of the cholic pain of worldliness4 7,because spiritual knowledge extricates the soul from its earthly bondage74 #ab4 ,thus resolved1 they were both devoted to their spiritual culture1 and employed their head and heart1 their lives and souls in the inquiry1 and placed all their hope and trust in the same4 #ac4 ,they remained long in the study and mutual communication of their spiritual knowledge2 and continued to meditate upon and worship the soul of souls in their own souls4 #ad4 ,they both rejoiced in their investigations into ,divine knowledge1 and she took a great delight in attending incessantly1 to the admonitions and sermons of the ,divine prelates4 #ae4 ,having heard the words of salvation1 from the mouths of the spiritual doctors1 and from their exposition of the ,sstras2 she continued thus to reflect about the soul by day and night4 7,blessed is the man1 that meditates on the laws of ,god by day and night4 ,psalm47 #af4 ,whether when engaged in action or not1 ,i see naught but the one soul in my enlightened and clear understanding2 what then1 am ,i that very self1 and is it my own self8 7,the yogi1 when enrapt in holy light1 loses the sense of his own personality4 ,so lost in ,divine light1 the saints themselves forget74 #ag4 ,whence comes this error of my personality1 why does it grow up and where does it subsist 7in the body or in the mind78 ,it cannot consist in the gross body which knows not itself and is ignorant of everything4 ,surely ,i am not this body1 and my egoism lies beyond my corporeality4 #ah4 ,the error then rises in the mind and grows from boyhood to old age1 to think one's self as lean or fat as if he were the very body4 ,again it is usual to say ,i act1 ,i see c41 as if the personality of one consists in his action2 but the acts of the bodily organs1 being related with the body1 are as insensible and impersonal as the dull body itself4 #ai4 ,the part is not different from the whole1 nor is the product of the one otherwise than that of the others4 7,as the branch and the tree are the same thing1 and the fruit of the one the same as that of the other4 ,hence the actions of both the outward and inward organs of the body1 are as passive and impersonal as the body itself74 #bj4 ,the mind moves the body as the bat drives the ball1 and therefore it must be dull matter also1 being apart of the material body1 and differing from it in its power of volition only4 7,the mind is called the antah-karana or an inward organ of the material body1 and also material in its nature74 #ba4 ,the determination of the mind impels the organs to their several actions1 as the sling sends the pebble in any direction2 and this firmness of resolution is no doubt a property of matter4 7,like the solidity of current74 #bb4 ,the egoism which leads the body forward in its action1 is like the channel that carries the current of a stream in its onward course4 ,this egoism also has no essence of its own and is therefore as inert and inactive as a dead body4 7,the ego ,sanskrit3 aham is subjective and really existent in ,western philosophy74 ,but egoism or egotism ,sanskrit3 ahamkra is the false conception of the mind as the true ego4 #bc4 ,the living principle 7,jva or zoa7 is a false idea1 as the phantom of a ghost2 the living soul is one principle of intelligence and resides in the form of air in the heart4 7,that life is a produce of organism1 acted by external physical stimuli74 #bd4 ,the life or living principle lives by another inner power1 which is finer and more subtile than itself1 and it is by means of this internal witness 7the soul71 that all things are known to us1 and not by means of this gross animal life4 7,because there is a brute life1 and a vegetable life also1 which are as insensible as dull matter4 ,hence there is a distinct principle to direct vitality to all vital functions74 #be4 ,the living soul lives in its form of vitality1 by the primordial power of the intellect1 the vital soul which is misunderstood as an intelligent principle1 subsists by means of this intellectual power4 7,life is the tension of the power1 imparted by the intellect74 #bf4 ,the living soul carries with it the power1 which is infused in it by the intellect2 as the wind wafts in its course the fragrance of flowers1 and the channel carries the current of the stream to a great distance4 7,hence life also is an organism and no independent active power by itself74 #bg4 ,the heart which is the body or seat of the intellect1 is nothing essential by itself2 it is called chitta or centre for concentrating chayana of the powers of the intellect1 and also the hrid or heart1 for its bearing harana of these powers to the other parts of the body2 and therefore it is a dull material substance4 7,the heart is the receiver and distributor of force to the members of the body1 and therefore a mere organism of itself74 #bh4 ,all these and the living soul also1 and anything that appears real or unreal1 disappear in the meditation of the intellect1 and are lost in it as the fire when it is immerged in water4 7,so the appearances at a ghata or pot and that of a pata or cloth1 are lost in their substances of the clay and thread74 #bi4 ,it is our intelligence ,chaitanya alone1 that awakens us to the knowledge of the unreality and inanity of gross material bodies4 ,with such reflections as these1 ,chdl thought only how to gain a knowledge of the all-enlightening ,intellect4 #cj4 ,long did she cogitate and ponder in this manner in herself2 till at last she came to know what she sought and then exclaimed1 ,o6 ,i have after long known the imperishable one1 that is only to be known4 7,the knowledge of all things else1 is as false as they are false in themselves74 #ca4 ,no one is disappointed in knowing the knowable1 and what is worth knowing2 and this is the knowledge of the intellectual soul and our contemplation of it4 ,all other knowledge of the mind1 understanding and the senses and all other things1 are but leading steps to that ultimate end4 7,the end of learning is to know ,god1 ,milton1 or3 nosce te ipsum2 know thyself which is of the supreme self or soul74 #cb4 ,all things besides are mere nullities1 as a second moon in the sky2 there is only one ,intellect in existence1 and this is called the great entity or the ens entium or the sum total of all existence4 #cc4 ,the one purely immaculate and holy1 without an equal or personality of the form of pure intelligence1 the sole existence and felicity and everlasting without decay4 #cd4 ,this intellectual power is ever pure and bright1 always on the zenith without its rise or fall1 and is known among mankind under the appellations of ,brahma--supreme soul1 and other attributes4 7,because beyond conception can have no designation beside what is attributed to ,him74 #ce4 ,the triple appellations of the ,intellect1 ,intelligence1 and ,intelligible1 are not exactly definitive of ,his nature2 because ,he is the cause of these faculties1 and witness of the functions of ,intellections4 #cf4 ,this unthinkable intellect which is in me1 is the exact and undecaying ectype of the supreme intellect2 and evolves itself in the different forms of the mind1 and the senses of perception4 #cg4 ,the intellect involves in itself the various forms of things in the world1 as the sea rolls and unrolls the waves in its bosom4 7,the intellect either means the ,divine intellect1 or it is the subjective view of the intellect1 as evolving the objective world from itself74 #ch4 ,this world is verily the semblance of that great intellect1 which is like the pure crystal stone and is manifest in this form4 7,the world reflects the image of the intellect1 which again reflects the image of the mundane world1 the one in the form of its visible appearance mrta2 and the other1 in its invisible form amrta4 ,gloss74 #ci4 ,the same power is manifest in the form of the world1 which has no separate existence except in the mind of the ignorant2 because it is impossible for any other thing to exist except the self-existing one4 #dj4 ,as it is the gold which represents the various forms of jewels1 so the intellect represents everything in the world as it sees in itself4 7,the ,divine is the source and store house of all figures and forms74 #da4 ,as it is the thought of fluidity in the mind1 that causes us to perceive the wave in the water1 whether it really exists or not 7as in our dream or magic72 so is the thought in the ,divine mind1 which shows the picture of the world1 whether it is in being or in not esse4 #db4 ,and as the divine soul appears as the wave of the sea1 from its thought of fluidity2 so am ,i the same intellect without any personality of myself4 7,because the one impersonal soul pervades everywhere74 #dc4 ,this soul has neither its birth nor death1 nor has it a good or bad future state 7,heaven or ,hell72 it has no destruction at any time2 because it is of the form of the various intellect1 which is indestructible in its nature4 #dd4 ,it is not to be broken or burnt 7i4e4 though every where1 yet it is an entire whole1 and though full of light2 yet it is not inflammable72 and it is the unclouded luminary of the intellect4 ,by meditating on the soul in this manner1 ,i am quite at rest and peace4 #de4 ,i live free from error and rest as calm as the untroubled ocean2 and meditate on the invisible one1 who is quite clear to me1 as the unborn1 undecaying and infinite soul of all4 #df4 ,it is the vacuous soul1 unrestricted by time or place1 immaculate by any figure or form1 eternal and transcending our thought and knowledge4 ,it is the infinite void1 and all attempts to grasp it1 are as vain as to grasp the empty air in the hand4 #dg4 ,this soul pervades equally over all the ,sura as well as the ,asura races of the earth2 but is none of those artificial forms1 in which the people represent it in their images of clay1 likening the dolls of children4 #dh4 ,the essences of both the viewer and the view 7i4e4 of both the subjective and the objective71 reside at once in the unity of the intellect2 though men are apt to make the distinctions of unity and duality1 and of the ego and non ego through their error only4 #di4 ,but what error or delusion is there1 and how1 when and whence can it overtake me1 when ,i have attained my truly spiritual and immortal form1 and seated in my easy and quiet state4 7,this is calmness of the soul attending the thought of one's immortality begun in this life74 #ej4 ,i am absorbed and extinct in eternity1 and all my cares are extinct with my own extinction in it4 ,my soul is in its entranced state between sensibility and insensibility1 and feels what is reflected upon it4 7i4e4 the inspiration which is communicated to the ravished soul74 #ea4 ,the soul settled in the great intellect of ,god1 and shining with the light of the supreme soul1 as the sky is illumed by the luminary of the day4 ,there is no thought of this or that or even of one's self or that of any other being or not being2 all is calm and quiet and having no object in view1 except the one transcendent spirit4 #eb4 ,with these excogitations1 she remained as calm and quiet as a white cloudy spot in the autumnal sky2 her soul was awake to the inspiration of ,divine truth1 but her mind was cold to the feelings of love and fear1 of pride and pleasure1 and quite insusceptible of delusion4 ,,chapter ,,lxxix4 ,,princess ,,coming ,,to ,,the ,,sight ,,of ,,the ,,supreme ,,soul4 ,argument3--,the prince's wonder of the sight of the princess1 and her relation of her ,abstract meditation4 ,vasishtha continued3--,thus did the princess live day by day in the rapture of her soul2 and with her views concentrated within herself1 she lived as in her own and proper element4 #b4 ,she had no passion nor affection1 nor any discord nor desire in her heart2 she neither coveted nor hated anything1 and was indifferent to all2 but persistent in her course1 and vigilant in her pursuit 7after her self perfection74 #c4 ,she had got over the wide gulf of the world1 and freed herself from the entangling snare of doubts 7and the horns of dilemmas72 she had gained the great good of knowing the supreme soul1 which filled her inward soul4 #d4 ,she found her rest in ,god after her weariness of the world1 and in her state of perfect bliss and felicity2 and her name sounded in the lips of all men1 as the model of incomparable perfection4 #e4 ,thus this lady--the princess ,chdl1 became in a short time1 acquainted with the true ,god 7lit4 knowing the knowable one71 by the earnestness of her inquiry4 #f4 ,the errors of the world subside in the same manner1 under the knowledge of truth1 as they rise in the human mind by its addictedness to worldliness4 7,the world is an abode of errors and illusion4 ,persian ,proverb74 #g4 ,after she had found her repose in that state of perfect blessedness1 wherein the sight of all things is lost in its dazzling blaze1 she appeared as bright as a fragment of autumnal cloud1 that is ever steady in its place4 #h4 ,apart from and irrelated with all1 she continued in the meditation of the spirit in her own spirit1 as the aged bull remained careless on the mountain top1 where he happened to find a verdant meadow for his pasture4 #i4 ,by her constant habit of loneliness1 and the elevation of her soul in her solitude1 she became as fresh as the new grown plant1 with her blooming face shining as the new blown flower4 #aj4 ,it happened to pass at one time1 that the prince ,sikhidhwaja came in sight of the unblamable beauty1 and being struck with wonder at seeing her unusual gracefulness of her person1 he addressed her saying3-- #aa4 ,how is it1 my dear one1 that you are again your youthful bloom like the flowery plant of the vernal season2 you appear more brilliant than the lightsome world under the bright beams of full moon4 #ab4 ,you shine more brightly1 my beloved1 than one drinking the ambrosia or elixir of life1 and as one obtaining the object of her desire1 and filled with perfect delight in herself4 #ac4 ,you seem quite satisfied and lovely with your graceful person1 and surpass the bright moon in the beauty of thy body2 methinks you are approaching to me as when the ,goddess of love or ,laxm draws near her favourite ,kma4 #ad4 ,i see thy mind disdaining all enjoyments and is parsimonious of its pleasures2 it is tranquil and cool1 and elated with spiritual ardour1 and is as deep as it is tranquil in its nature4 #ae4 ,i see thy mind spurning the three worlds as if they were straws before it1 and tasted all their sweets to its full satisfaction2 it is above the endless broils of the world1 and is quite charming in itself4 #af4 ,o fortunate princess1 there are no such gratifications in the enjoyment of earthly possessions1 which may equal the spiritual joy of thy tranquil mind4 ,the one is as dry as the dryness of the sandy desert1 compared with the refreshing water of the milky ocean4 #ag4 ,being born with thy tender limbs resembling the tendrils of young plantains1 and the soft shoots of lotus stalks1 thou seemest now to have grown strong and stout in thy frame of body and mind4 7,it is the spirit and spiritual power that strengthens both the body and mind74 #ah4 ,with the same features and figure of thy body as before1 thou hast became as another being1 like a plant growing up to a tree1 under the influence of the revolving seasons4 #ai4 ,tell me1 whether thou hast drunk the ambrosial draught of the ,gods1 or obtained thy sovereignty over an empire2 or whether thou hast gained thy immorality by drinking the elixir of life1 or by means of thy practice of yoga meditation in either of its forms of ,hatha or ,rja yoga4 #bj4 ,hast thou got a ,kingdom or found out the philosopher's stone 7which converts everything to gold72 hast thou gained aught that is more precious than the three worlds1 or that thou hast obtained1 ,o my blue eyed lady6 something that is not attainable to mankind4 #ba4 ,chdl responded3--,i have not lost my former form1 nor am ,i changed to a new one to come before thee at present2 but am as ever thy fortunate lady and wife4 7,there is a far fetched meaning of this passage given in the gloss74 #bb4 ,i have forsaken all that is untrue and unreal1 and have laid hold of what is true and real2 and it is thus that ,i remain thy fortunate consort as ever before4 #bc4 ,i have come to know whatever is something1 as also all that which is nothing at all2 and how all these nothings come to appearance1 and ultimately disappear into nothing1 and it is thus that ,i remain thy fortunate lady as ever4 #bd4 ,i am as content with my enjoyments as ,i am without them1 as also with those that are long past and gone away2 ,i am never delighted nor irritated at anything whether good or bad1 but preserve my equanimity at all events and thus ,i remain for ever thy fortunate consort4 #be4 ,i delight only in one vacuous entity1 that has taken possession of my heart1 and ,i take no pleasure in the royal gardens and sports1 and thence ,i am thy fortunate princess as ever4 #bf4 ,i rely constantly in myself 7or soul7 only1 whether when sitting on my seat or walking about in the royal gardens or palaces2 ,i am not fond of enjoyments nor ashamed at their want1 and in this manner ,i continue thy fortunate wife as ever4 #bg4 ,i think myself as the sovereign of the world1 and having no form of my own2 thus ,i am delighted in myself1 and appear as thy fortunate and beauteous lady4 #bh4 ,i am this and not this likewise1 ,i am the reality yet nothing real of any kind2 ,i am the ego and no ego myself1 ,i am the all and nothing in particular1 and thus ,i remain your charming lady4 #bi4 ,i neither wish for pleasure nor fear any pain1 ,i covet no riches nor hail poverty2 ,i am constant with what ,i get 7knowing my god is the great giver of all71 and hence ,i seem so very gladsome to thee4 #cj4 ,i disport in the company of my associates1 who have governed their passions by the light of knowledge1 and by the directions of the sstras1 and therefore ,i seem so very pleasing to thee4 #ca4 ,i know1 my lord1 that all that ,i see by the light of my eyes1 or perceive by my senses1 or conceive in my mind1 to be nothing in reality2 ,i therefore see something within myself1 which is beyond the perception of the sensible organs1 and the conception of the mind2 and this bright vision of the spirit1 hath made me appear so very brightsome to thy sight4 ,,chapter ,,lxxx4 ,,display ,,of ,,the ,,quintuple ,,elements4 ,argument3--,description of the five siddhis or modes of consummation4 ,vasishtha related3--,hearing these words of the beauteous lady1 her husband had not the wit to dive into the meaning of what she said1 or to understand what she meant by her reliance in the soul1 but jestingly told to her4 #b4 ,sikhidhwaja said3--,how incongruous is thy speech1 and how unbecoming it is to thy age1 that being but a girl you speak of great things1 go on indulging your regal pleasures and sports as you do in your royal state4 #c4 ,leaving all things you live in the meditation of a nothing 7i4e4 leaving all formal worship1 you adore a formless ,deity72 and if you have all what is real to sense1 how is it possible for you to be so graceful with an unreal nothing8 7,nothing is nothing1 and can effect nothing74 #d4 ,whoso abandons the enjoyments of life1 by saying he can do without them2 is like an angry man refraining from his food and rest for a while1 and then weakens himself in his hunger and restlessness1 and can never retain the gracefulness of his person4 #e4 ,he who abstains from pleasures and enjoyments1 and subsists upon empty air1 is as a ghost devoid of a material form and figure1 and lives a bodiless shadow in the sky4 #f4 ,he that abandons his food and raiment1 his bedstead and sleep1 and all things besides2 and remains devoutly reclined in one soul only1 cannot possibly preserve the calmness of his person4 7,the yogis are emaciated in their bodies1 and never look so fresh and plump as the princess74 #g4 ,that ,i am not the body nor bodiless1 that ,i am nothing yet everything2 are words so contradictory1 that they bespeak no sane understanding4 #h4 ,again the saying1 that ,i do not see what ,i see1 but see something that is quite unseen2 is so very inconsistent in itself1 that it indicates no sanity of the mind4 #i4 ,from these ,i find thee an ignorant and unsteady lass still1 and my frolicsome playmate as before2 it is by way of jest that ,i speak so to you1 as you jestingly said these things to me4 #aj4 ,the prince finished his speech with a loud laughter1 and finding it was the noon time of going to bath1 he rose up and left the apartment of his lady4 #aa4 ,at this the princess thought with regret in herself and said1 ,o fie6 that the prince has quite misunderstood my meaning1 and has not understood what ,i meant to say by my rest in the spirit1 she then turned to her usual duties of the day4 #ab4 ,since then the happy princess continued in her silent meditation in her retired seclusion1 but passed her time in the company of the prince in the enjoyments of their royal sports and amusements4 #ac4 ,it came to pass one day1 that the self-satisfied princess pondered in her mind1 upon the method of flying in the air2 and though she was void of every desire in her heart1 wished to soar into the sky on an aerial journey4 #ad4 ,she then retired to a secluded spot1 and there continued to contemplate about her aerial journey by abstaining from her food1 and shunning the society of her comrades and companions4 7,during the absence of the prince from home4 ,gloss74 #ae4 ,she sat alone in her retirement keeping her body steadily on her seat1 and restraining her upheaving breath in the midst of her eye-brows 7this is called the ,khechar mudr or the posture of aerial journey74 #af4 ,rma asked3--,all motions of bodies in this world whether of moving or unmoving things1 are seen to take place by means of the action of their bodies and the impulse of their breathing2 how is it possible then to rise upwards by restraint of both of them at once8 #ag4 ,tell me sir2 by what exercise of breathing or the force of oscillation1 one attempts the power of volitation2 and in consequence of which he is enabled to make his aerial journey 7as an aeronaut74 #ah4 ,tell me how the adept in spirituality or yoga philosophy1 succeeds to attend his consummation in this respect1 and what processes he resorts to obtain this end of his arduous practice4 #ai4 ,vasishtha replied3--,there are three ways1 ,rma1 of attaining the end of one's object1 namely2 the updeya or effort for obtaining the object of pursuit2 second1 heya or disdain or detestation of the thing sought for2 and the third is upeksha or indifference to the object of desire4 7,these technical terms answer the words positive1 negative and neutrality in western terminology1 all which answer the same end2 such as the having1 not having of and unconcernedness about a thing1 are attended with the same result of rest and content to everybody74 #bj4 ,the first or attainment of the desirable updeya1 is secured by employing the means for its success1 the second heya or detestation hates and slights the thing altogether2 and the third or indifference is the intermediate way between the two 7in which one is equally pleased with its gain or loss4 ,it is a curious dogma1 that the positive1 negative and the intermediate tend all to the same end74 #ba4 ,whatever is pleasable is sought after by all good people1 and anything that is contrary to this 7i4e4 painful71 is avoided by every one2 and the intermediate one is neither sought nor shunned by any body4 7,pleasure is either immediate or mediate1 as also that which keeps or wards off pain at present or in future74 #bb4 ,but no sooner doth the intelligent1 learned devotee1 come to the knowledge of his soul and become spiritualized in himself1 than all these three states vanished from his sight1 and he feels them all the same to him4 #bc4 ,as he comes to see these worlds full with the presence of ,god1 and his intellect takes its delight in this thought1 he then remains in the midmost state of indifference or loses sight of that also4 #bd4 ,all wise men remain in the course of neutrality 7knowing that an eternal fate overrules all human endeavours71 which the ignorant are in eager pursuit of their objects in vain1 but the dispassionate and recluse shun every thing 7finding the same satisfaction in having of a thing as in its want74 ,hear me now tell you the ways to consummation4 #be4 ,all success is obtained in course of proper time1 place1 action and its instruments 7called the quadruple instrumentalities to success72 and this gladdens the hearts of a person1 as the vernal season renovates the earth4 #bf4 ,among these four1 preference is given to actions1 because it is of highest importance in the bringing about of consummation4 7,the place of success siddhi is a holy spot1 its time--a happy conjunction of planets and events1 action is the intensity of practice1 and its instruments are yoga1 yantra1 tantra1 mantra1 japa c474 #bg4 ,there are many instruments of aerostation1 such as the use of ,gutika pills1 application of collyrium1 the wielding of sword and the like2 but all these are attended with many evils1 which are prejudicial to holiness4 #bh4 ,there are some gems and drugs1 as also some mantras or mystic syllables1 and likewise some charms and formulas prescribed for this purpose2 but these being fully explained1 will be found prejudicial to holy yoga4 7,these magical practices and artifices are violations of the rules of righteousness74 #bi4 ,the mount ,meru and ,himlaya1 and some sacred spots and holy places1 are mentioned as the seats of divine inspiration2 but a full description of them1 will tend to the violation of holy meditation or yoga4 7,because all these places are full of false yogis1 who practice many fulsome arts for their gain74 #cj4 ,therefore hear me now relate unto you1 something regarding the practice of restraining the breath1 which is attended with its consequence of consummation2 and is related with the narrative of ,sikhidhwaja1 and is the subject of the present discourse4 7,here ,vasishtha treats of the efficacy of the regulation of breath towards the attaining of consummation for satisfaction of ,rma1 in disregard of false and artificial practices74 #ca4 ,it is by driving away all desires from the heart1 beside the only object in view1 and by contracting all the orifices of the body2 as also by keeping the stature1 the head and neck erect1 that one should attend the practices enjoined by the yoga sstra 7namely3 fixing the sight on the top of the nose and concentrating it between the eye-brows and the like74 #cb4 ,moreover it is by the habit of taking pure food and sitting on clean seats1 that one should ponder into the deep sense and sayings of the sstras1 and continue in the course of good manners and right conduct in the society of the virtues1 by refraining from worldliness and all earthly connections4 #cc4 ,it is also by refraining from anger and avarice1 and abstaining from improper food and enjoyments1 that one must be accustomed to constrain his breathings in the course of a long time4 #cd4 ,the wise man that knows the truth1 and has his command over his triple breathings of inspiration1 expiration and retention 7praka1 rechaka and kumbhaka71 has all his actions under his control1 as a master has all his servants under his complete subjection4 7because breath is life1 and the life has command over all the bodily actions1 as well as mental operations of a person74 #ce4 ,know ,rma1 that all the well being of a man being under the command of his vital breath2 it is equally possible for every one1 both to gain his sovereignty on earth1 as also to secure his liberation for the future by means of his breath4 7,so says the proverb1 as long as there is breath1 there every hope with it ,sanskrit3 ybat shusah tbat shah ,so in ,hindi3--jan hai to ,jehan hai i4e4 the life is all in all c4 ,so it is said in regard to the kumbhaka or retentive breath1 repress your breath and you repress all1 because every action is done by the repression of the breath74 #cf4 ,the breath circulates through the inner lung of the breast1 which encircles the entrails 7antra7 of the whole inner frame2 it supplies all the arteries with life1 and is joined to by all the intestines in the body as if they to that common channel4 #cg4 ,there is the curved artery resembling the disc at the top of lute1 and the eddy of waters in the sea2 it likens the curved half of the letter ,om1 and is situated as a cypher or circlet in the base or lower most gland4 7,it is called the kundalin or kula kundalin nrh in the original74 #ch4 ,it is deep seated at the base of the bodies of the ,gods and demi ,gods1 of men and beasts1 of fishes and fowls1 of insects and worms1 and of all aquatic molluscs and animals at large4 #ci4 ,it continues curved and curbed in the form of a folded snake in winter1 until it unfolds its twisted form under the summer heat 7or the intestinal heat of its hunger ,jathargn71 and lifts its hood likening the disk of the moon4 7,the moon in the yoga sstra1 means the loti-form gland under the upper most crown of the head74 #dj4 ,it extends from the lower base1 and passing through the cavity of the heart1 touches the holes between the eye brows2 and remains in its continued vibration by the wind of the breath4 #da4 ,in the midst of that curvilineal artery 7kundalin nrh71 there dwells a mighty power like the pith within the soft cell of the plantain tree1 which is continually vibrating1 like thrilling wires of the ,indian lute 7or as the pendulum of a machine74 #db4 ,this is called the curvilineal artery 7kundalin7 on account of its curviform shape1 and the power residing in it is that prime mobile force1 which sets to motion all the parts and powers of the animal body4 #dc4 ,it is incessantly breathing like hissing of an infuriate snake and with its open mouths1 it keeps continually blowing upwards1 in order to give force to all the organs4 #dd4 ,when the vital breath enters into the heart1 and is drawn in by the curved ,kundalin2 it then produces the consciousness of the mind1 which is the ground of the seeds of all its faculties4 #de4 ,as the ,kundalin thrills in the body1 in the manner of a bee fluttering over a flower2 so doth our consciousness throb in the mind1 and has the perception of the nice and delicate sensations4 7,such as the lungs and arteries receive the crude food and drink2 so doth our consciousness perceive their various tastes and flavour74 #df4 ,the ,kundalin artery stirs as quickly to grasp its gross objects1 as our consciousness is roused at the perception of the object of the finer senses of sight c4 ,these come in contact with one another1 as an instrument lays hold of some material4 #dg4 ,all the veins in the body are connected with this grand artery1 and flow together like so many cellular vessels into the cavity of the heart1 where they rise and fall like rivers in the sea4 7,it shows the concentration of blood in the heart by all the veins and arteries1 and its distribution to them in perpetual succession1 to have been long known to the sages of ,india1 before its discovery by ,harvey in ,europe74 #dh4 ,from the continued rise and fall 7or heaving and sinking7 of this artery1 it is said to be the common root or source of all the sensations and perceptions in the consciousness4 7,it rises and falls with the inhaling and exhaling breaths up to the pericranium and thence down to the fundament74 #di4 ,rma regained3--,how is it sir1 that our consciousness coming from the infinite intellect at all times and places1 is confined like a minute particle of matter1 in the cellular vessel of the curved ,kundalin artery1 and there it rises and falls by turns4 #ej4 ,vasishtha replied3--,it is true1 ,o sinless ,rma1 that consciousness is the property of the infinite intellect1 and is always present in all places and things with the all pervading intellect2 yet it is sometimes compressed in the form of a minute atom of matter in material and finite bodies4 #ea4 ,the consciousness of the infinite intellect1 is of course as infinite as infinity itself2 but being confined in corporeal bodies1 it is fused as a fluid to diffuse over a small space4 ,so the sunshine that lightens the universe1 appears to flush over a wall or any circumscribed place4 7,such as human consciousness1 which is but a flush of the ,divine omniscience74 #eb4 ,in some bodies it is altogether lost1 as in mineral substances which are unconscious of their own existence2 and in others it is fully developed1 as in the ,gods and human species2 while in some it is imperfectly developed1 as in the vegetable creation1 and in others it appears in its perverted form1 as in the inferior animals4 ,so everything is found to have its consciousness in some form or other4 #ec4 ,hear me moreover to explain you1 the manner in which consciousness 7or other71 appears in its various forms and degrees1 in the different bodies of animated beings4 #ed4 ,as all cavities and empty spaces are comprised under the term air1 so are all intelligent as well as unintelligent beings comprehended under the general category of the one ever existent intellect1 which pervades all things in the manner of vacuum4 7,here is another proof of the vacuistic theory of the theosophy of ,vasishtha74 #ee4 ,the same undecaying and unchanging entity of the intellect1 is situated some where in the manner of pure consciousness1 and elsewhere in the form of the subtile form of the quintuple elements4 7i4e4 ,as the simple soul and the gross body or the mundane soul4 ,so says ,pope3 ,whose body nature is1 and ,god the soul74 #ef4 ,this quintuple element of consciousness is reduplicate into many other quintuples1 as a great many lamps are lighted from one lamp2 these are the five vital airs1 the mind and its five fold faculties of the understanding2 the five internal and the five external senses and their five fold organs1 together with the five elementary bodies2 and all having the principles of their growth1 rise and decay1 as also their states of waking1 dreaming and sleeping ingrained in them4 #eg4 ,all these quintuples abide in the different bodies of the ,gods and mortals1 according to their respective natures and inclinations 7which are the causes of their past and present and future lives in different forms74 #eh4 ,some taking the forms of places1 and others of the things situated in them2 while some take the forms of minerals1 and others of the animals dwelling on earth4 #ei4 ,thus is this world the production of the action of the said quintuples1 having the principle of intellectual consciousness1 presiding over the whole and every part of it4 #fj4 ,it is the union of these quintuples in gross bodies1 that gives them their intelligence2 hence we see the mobility of some dull material bodies1 as also the immobility of others 7as of mineral and vegetable creations74 #fa4 ,as the wave of the sea is seen to roll in one place1 and to be dull and at a lull in another2 so is this intellectual power in full force in some bodies1 and quite quiescent in others4 #fb4 ,as the sea is calm and still in one place1 and quite boisterous in another2 so is the quintuple body either in motion or at rest in different places4 7,hence rest and motion are properties of gross bodies and not of the intellectual soul1 which is ever quiescent74 #fc4 ,the quintuple body is mobile by means of the vital airs1 and the vital life 7jva7 is intelligent by cause of its intelligence2 the rocks are devoid of both1 but the trees have their sensibility by reason of their being moved by the breath of winds2 and such is the nature of the triple creation of animals1 minerals and vegetables4 #fd4 ,different words are used to denote the different natures of things 7or else the same word is used for things of the same kind72 thus fire is the general name for heat1 and frost is that of coldness in general4 #fe4 7,or if it is not the difference in the disposition of the quintuple elements in bodies1 that causes the difference in their natures and names74 ,it is the difference in the desires of the mind1 which by being matured in time1 dispose the quintuple elements in the forms of their liking4 #ff4 ,the various desires of the mind1 that run in their divers directions1 are capable of being collected together by the sapient1 and employed in the way of their best advantage and well being4 #fg4 ,the desires of men tending either to their good or evil1 are capable of being roused or suppressed1 and employed to their purposes by turns4 7,the changeful desires always run in their several courses74 #fh4 ,man must direct his desires to that way1 which promises him the objects of his desires2 or else it will be as fruitless1 as his throwing the dust at the face of the sky4 #fi4 ,the great mountains are but heaps of the pentuples1 hanging on the tender and slender blade of consciousness1 and these moving and unmoving bodies1 appear as worms on the tree of knowledge 7i4e4 before the intelligent mind74 #gj4 ,there are some beings with their desires lying dormant in them1 as the unmoving vegetable and mineral productions of the earth2 while there are others with their ever wakeful desires1 as the deities1 daityas and men4 #ga4 ,some are cloyed with their desires1 as the worms and insects in the dirt2 and others are devoid of their desires as the emancipate yogis1 and the heirs of salvation4 #gb4 ,now every man is conscious in himself of his having the mind and understanding1 and being joined with his hands1 feet and other members of his body1 formed by the assemblage of the quintuple materials4 #gc4 ,the inferior animals have other senses1 with other members of their bodies2 and so the immoveables also have some kind of sensibility1 with other sorts of their organs4 7,the members of brute bodies are1 the four feet1 horns and tails of quadrupeds2 the birds are biped and have their feathers1 bills and their tails also2 the snakes have their hoods and tails2 the worms have their teeth1 and the insects their stings c4 ,and all these they have agreeably to the peculiar desire of their particular natures4 ,gloss74 #gd4 ,thus my good ,rma6 do these quintuple elements1 display themselves in these different forms in the beginning1 middle and end of all sensible and insensible and moving and unmoving beings4 #ge4 ,the slightest desire of any of these1 be it as minute as an atom1 becomes the seed of aerial trees producing the fruits of future births in the forms of the desired objects4 7,every one's desire is the root of his future fate74 #gf4 ,the organs of sense are the flowers of this tree 7of the body71 and the sensations of their objects are as the fragrance of those flowers1 our wishes are as the bees fluttering about the pistils and filaments of our fickle efforts and exertions4 #gg4 ,the clear heavens are the hairy tufts1 resting on the stalks of the lofty mountains2 its leaves are the cerulean clouds of the sky1 and the ten sides of the firmament1 are as the straggling creepers stretching all about it4 #gh4 ,all beings now in being1 and those coming into existence in future1 are innumerable in their number1 and are as the fruits of this tree1 growing and blooming and falling off by turns4 #gi4 ,the five seeds of these trees1 grow and perish of their own nature and spontaneity1 also perish of themselves in their proper time4 #hj4 ,they become many from their sameness1 and come to exhaust their powers after long inertness2 and then subside to rest of their own accord like the heaving waves of the ocean4 #ha4 ,on one side1 there swelling as huge surges1 and on the other sinking low below the deep1 excited by the heat of the dullness on the one hand1 and hushed by the coolness of reason on the other 7like the puffing and bursting of the waves in the sea74 #hb4 ,these multitudes of bodies1 that are the toys or play things of the quintuple essences1 are destined to remain and rove for ever in this world1 unless they come under the dominion of reason1 and are freed from further transmigration4 ,,chapter ,,lxxxi4 ,,inquiry ,,into ,,agni1 ,,soma ,,or ,,fire ,,and ,,moon ,argument3--,investigation into the ,kundalin artery1 as the source of consummation4 ,vasishtha continued3--,the seeds of these pentuples are contained in the inside of the great artery1 and are expanding every moment by the vibration of the vital breath in the beings4 #b4 ,the vibration of the ,kundalin being stopped1 it roused the intellect by its touch1 and the rising of the intellect is attended with rising of the intellectual powers as follows4 #c4 ,this intellect is the living principle from its vitality1 and the mind from its mental powers2 it is the volitive principle from its volition1 and is called the understanding1 from its understanding of all things4 #d4 ,it becomes egoism with its octuple properties called the puryashtakas1 and remains as the principle of vitality in the body in the form of the ,kundalin artery4 7,the gloss gives no explanation of the psychological truths74 #e4 ,the intellect abides in ,kundalin entrails in the form of triple winds4 ,being deposited in the bowels and passing downwards1 it takes the name of the apna wind2 moving about the abdomen it is called the samna wind2 and when seated in the chest it rises upwards1 it is known by the name of the udna wind4 #f4 ,the apna wind passing downward evacuates the bowels1 but the samna wind of the abdominal part serves to sustain the body2 and the udna rising upward and being let out1 inflates and invigorates the frame4 #g4 ,if after all your efforts1 you are unable to repress the passing off of the downward wind2 then the person is sure to meet his death1 by the forcible and irrepressible egress of the apna wind 7this irrepressible egress is called abishtambh74 7,the translator regrets for his inability to give the ,english terminology of these psychological words in the original74 #h4 ,and when one with all his attempts1 is unable to suppress his rising breath of life2 but it forces of his mouth or nostrils1 it is sure to be followed by his expiration4 #i4 ,if one by his continual attention1 can succeed to repress the outward and inward egress of his vital breath1 and preserve calm quiet of his disposition1 he is sure to have his longevity accompanied with his freedom from all diseases4 #aj4 ,know that the decomposure of the smaller arteries1 is attended with distempers of the body1 but the disturbance of the greater arteries is followed by serious consequences4 7,there are a hundred great arteries1 attached to the main conduit of ,kundalin1 besides hundreds of small veins and nerves diverging from them throughout the body4 ,the yogi has the power of stopping the current of his breath and blood into these by his restraint of respiration--prnyma74 #aa4 ,rma said3--,tell me1 ,o holy sage6 how our health and sickness connected with the organs and arteries of the body 7rather than with the blood and humours circulating through them74 #ab4 ,vasishtha replied3--,know ,rma1 that uneasiness and sickness1 are both of them the causes of pain to the body2 their healing by medicine is their remedy1 which is attended with our pleasure2 but the killing of them at once by our liberation 7from the sensations of pain and pleasure71 is what conduces to our true felicity4 7,because both health and sickness are attended with but short lived pleasure and pain1 and cannot give us the lasting felicity to our souls74 #ac4 ,some times the body is subject both to uneasiness and sickness also1 as the causes of one another2 sometimes they are both alleviated to give us pleasure1 and at others they come upon us by turns to cause our pain only4 #ad4 ,it is ailing of the body1 that we call our sickness1 and it is the trouble of the mind that we term our uneasiness4 ,both of them take their rise from our inordinate desires1 and it is our ignorance only of the nature of things1 that is the source of both4 7,our intemperance and covetousness1 which are dispelled by our right knowledge74 #ae4 ,without the knowledge of the natures and virtues of things1 and the want of the government of our desires and appetites1 that the heart string loses its tenuity and even course2 and is swollen and hurried on by the impulse of passions and inordinate desires4 #af4 ,the exultation at having obtained something1 and ardour for having more2 equally boil the blood of the heart1 and shroud the mind under a shadow of infatuation1 as an impervious cloud in the rainy weather4 #ag4 ,the ever increasing greediness of the mind1 and the subjection of the intellect under the dominion of foolhardiness1 drives men to distant countries in search of a livelihood4 7,one's natal land is enough to supply him with a simple living74 #ah4 ,again the working at improper seasons 7as at night and in rain and heat71 and the doing of improper actions2 the company of infamous men1 and aptitude to wicked habits and practices4 #ai4 ,the weakness and fulness of the intestines caused by sparing food on the one hand1 and its excess on the other1 cause the derangement of the humours and the disorder of the constitution4 #bj4 ,it is by cause of this disordered state of the body1 that a great many diseases grow in it1 both by reason of the deficit as well as the excess of its humours2 as a river becomes foul both in its fulness and low water in the rain and summer heat4 #ba4 ,as the good or bad proclivities of men1 are the results of their actions of prior and present births1 so the anxieties and diseases of the present state1 are the effects of the good and bad deeds both of this life as also those of the past4 #bb4 ,i have told you ,rma1 about the growth of the diseases and anxieties in the quintessential bodies of men2 now hear me tell you the mode of extirpating them from the human constitution4 #bc4 ,there are two sorts of diseases here common to human nature1 namely--the ordinary ones and the essential2 the ordinary ones are the occurrences of daily life1 and the essential is what is inborn in our nature4 7,the ordinary cares for supplying our natural wants are of the first sort1 and the inbred errors and affections of the mind are of other kind74 #bd4 ,the ordinary anxieties are removed by the attainments of the objects in want2 and the diseases growing out of them1 are also removed by the removal of our anxious cares4 #be4 ,but the essential infirmities of one's dispositions1 being bred in the blood and bone1 cannot be removed from the body1 without the knowledge of the soul2 as the error of the snake in the rope1 is removed only by examination of the rope4 7,so the affection will be found to rise in the mind and not rooted in the soul74 #bf4 ,the erroneous affections of the mind1 being known as the source of the rise of all our anxious cares and maladies2 it is enough to put a stop to this main spring in order to prevent their outlets1 so the stream that breaks its banks in the rains1 carries away the arbours that grew by it in its rapid course4 7,the fissures of stopping the source1 and breaking out of the course1 are quite opposed to one another74 #bg4 ,the non-essential or extrinsical diseases that are derived from without1 are capable of being removed by the application of drugs1 the spell of mantras and propitiating as well as obviating charms2 as also by medicaments and treatments1 according to the prescriptions of medical science and the practice of medical men4 #bh4 ,you will know ,rma1 the efficacy of baths and bathing in holy rivers1 and are acquainted with the expiatory mantras and prescriptions of experienced practitioners2 and as you have learnt the medical ,sstras1 ,i have nothing further to direct you in this matter4 #bi4 ,rma rejoined3--,but tell me sir1 how the intrinsic causes produce the external diseases2 and how are they removed by other remedies than those of medicinal drugs1 as the muttering of mantra incantations and observance of pious acts and ceremonies4 #cj4 ,vasishtha replied3--,the mind being disturbed by anxieties the body is disordered also in its functions1 as the man that is overtaken by anger1 loses the sight of whatever is present before his eyes4 #ca4 ,he loses sight of the broad way before him1 and takes a devious course of his own2 and like a stag pierced with arrows1 flies from the beaten path and enters himself amidst the thickest4 #cb4 ,the spirit being troubled1 the vital spirits are disturbed and breathe out by fits and snatches2 as the waters of a river being disturbed by a body of elephants1 rise above its channel and over flow the banks4 7,violent passions raging in the breast burst out of and break down their bounds74 #cc4 ,the vital airs breathing irregularly1 derange the lungs and nerves and all the veins and arteries of the body2 as the misrule in the government1 puts the laws of the realm into disorder4 #cd4 ,the breathings being irregular1 unsettles the whole body2 by making the blood vessels quite empty and dry in some parts1 and full and stout in others1 resembling the empty and full flowing channels of rivers4 #ce4 ,the want of free breathing is attended both with indigestion and bad digestion of the food1 and also evaporation of the chyle and blood that it produces2 and these defects in digestion1 bring forth a great many maladies in the system4 #cf4 ,the vital breaths carry the essence of the food we take to the inferior organs1 as the currents of a river carry the floating woods down the stream4 #cg4 ,the crude matter which remains in the intestines1 for want of its assimilation into blood1 and circulation in the frame by restraint of breathing2 turn at the end to be sources of multifarious maladies in the constitution4 #ch4 ,thus it is that the perturbed states of the mind and spirit1 produce the diseases of the body1 and are avoided and removed by want of mental anxiety4 ,now hear me tell you1 how the mantra-exorcism serve to drive away the diseases of the body4 #ci4 ,as the karitak fruit 7chebule myrobalan7 is purgative of its own nature1 and purges out the crudities from the bodies2 so the headwork into the mysterious meaning of the mantras1 removes the crude diseases from the frame4 7,such are the mystic letters ya1 ra1 la1 va1 in the liquids y1 r1 l1 v71 signifying the four elements of earth1 water1 air and fire2 curative of many diseases by reflection on their hidden meaning4 #dj4 ,i have told you ,rma1 that pious acts1 holy service1 virtuous deeds and religious observances1 serve also to drive the diseases from the body2 by their purifying the mind from its impurities1 as the gold is depurated by the touch stone4 #da4 ,the purity of the mind produces a delight in the body2 as the rising of the full moon1 spreads the gentle moonbeams on earth4 7,every good act is attended with a rapture1 recompenses the deed2 or as the maxim goes virtue has its own reward74 #db4 ,the vital airs breathe freely from the purity of the mind1 and these tending to help the culinary process in the stomach1 produce the nutrition of the body1 and destroy the germ of its diseases4 7,the germs of growth and decay and of life and death1 are both connate in the nature of all living beings2 and the increase of the one1 is the cause of the decrease of the other74 #dc4 ,i have thus far related to you1 ,rma6 concerning the causes of the rise and fall of the diseases and distempers of the living body1 in connection with the subject of the main artery of ,kundalin2 now hear me relate to you regarding the main point of one's attainment of consummation or siddhi by mean of his yoga practice4 #dd4 ,now know the life of the puryashtaka or octuple human body1 to be confined in the ,kundalin artery1 as the fragrance of the flower is contained in its inner filament4 #de4 ,it is when one fills the channel of this great artery with his inhaling breath1 and shuts it at its mouth 7called the ,kurma opening71 and becomes as sedate as a stone2 he is then said to have attained his rock like fixity and firmness1 and his siddhi or consummation of garima or inflation4 #df4 ,again when the body is thus filled with the inflated air1 and the wind confined in the ,kundalin artery1 is carried upwards by the vital breath 7of respiration71 from the base or fundamental tube at the bottom1 to the cell of the cranium in the head1 it touches the consciousness seated in the brain1 and drives away the fatigue of the process4 7,this is called the ascent of the vital air in its heavenward journey74 #dg4 ,thence the wind rises upward as smoke into the air1 carrying with it the powers of all the arteries attached to it like creepers clinging to a tree2 and then stands as erect as a stick1 with its head lifted upwards like the hood of a snake4 7,the art of mounting in the air1 is as the act of jumping and leaping into it74 #dh4 ,then this uprising force carries the whole body1 filled with wind from its top to toe into the upper sky2 as an aerosol floats upon the water1 or as air balloon rises in the air4 7,the early ,hindus are thus recorded to have made their aerial journeys by force of the inflated air1 instead of the compressed gas smoke of modern discovery74 #di4 ,it is thus that the yogis make their aerial excursions1 by means of the compression of air in the wind pipes in their bodies2 and are as happy 7in their descrying the scattered worlds all about71 as poor people feel themselves at having the dignity of the king of ,gods4 7,indra74 #ej4 ,when the force of the exhaling breath 7rechaka prabha7 of the cranial tube1 constrains the power of the ,kundalin1 to stand at the distance of twelve inches in the out side of the upper valve between eye-brows4 #ea4 ,and as the same exhaling makes it remain there for a moment by preventing its entering into any other passage1 it is at that instant that one comes to see the supernatural beings before his sight4 7,it is said in phrenology1 that fixed attention1 farsightedness and supernatural vision1 are seated between the eye-brows74 #eb4 ,rma said3--,tell me sir1 how we may be able to see the supernatural siddhas1 without feeling them by the rays and light of our eye sight1 and without having any supernatural organ of perception of our own4 #ec4 ,vasishtha replied3--,it is true1 ,rma1 as you say1 that the aerial spirit of siddhas1 are invisible to earthly mortals with the imperfect organs of their bodies1 and without the aid of supernatural organs4 #ed4 ,it is by means of the clairvoyance obtained by the practice of yoga1 that the aerial and beneficent siddhas became visible to us like the appearances in our dreams4 #ee4 ,the sight of the siddhas is like that of persons in our dream1 with this difference only1 that the sight of a siddha is fraught with many real benefits and blessings accruing thereby unto the beholder4 #ef4 ,it is by the practice of posting the exhaled breath1 at the distance of twelve inches on the outside of the mouth1 that it may be made to enter into the body of another person4 7,this is the practice of imparting one's spirit into the body of another person1 and of enlivening and raising the dead74 #eg4 ,rma said3--,but tell me sir1 how you maintain the immutability of nature 7when everything is seen to be in the course of its incessant change at all times74 ,i know you will not be displeased at this interruption to your discourse1 because good preachers are kindly disposed1 to solve even the intricate of their hearers4 #eh4 ,vasishtha replied3--,it is certain that the power known as nature1 is manifest in the volition of the spirit1 in its acts of the creation and preservation of the world4 7,here nature is identified with eternal will of ,god74 #ei4 ,nature being nothing in reality1 but the states and powers of things2 and these are seen some times to differ from one another1 as the autumnal fruits are found to grow in the spring at ,assam 7these varieties also called their nature74 #fj4 ,vasishtha replied3--,all this universe is one ,brahma or the immensity of ,god1 and all its variety is the unity of the same4 7i4e4 the various modalities of the unvaried one72 these different existences and appearances1 are only our verbal distinctions for ordinary purposes1 and proceeding from our ignorance of the true nature of ,brahm4 ,we know not why these words concerning divine nature1 which are irrelevant to the main subject1 are introduced in this place4 #fa4 ,rma rejoined3--,tell me sir1 how our bodies are thinned as well as thickened1 in order to enter into very narrow passages as also to feel and occupy large spaces 7by means of the anima and garima yogas1 of minimizing the body to an atomic spright and of magnifying it to a stalwart giant74 #fb4 ,vasishtha replied3--,as the attrition of the wood and saw1 causes a split in the midst2 and as the friction of two things 7as of a flint and stone7 produces a fire between them1 in the same manner doth the confrication of the inhaling and exhaling breath1 divide the two prna and apna gases1 and produce the jathargni in the abdomen4 7,the prna air is explained elsewhere as passing from the heart through the mouth and nostrils1 and the apna as that which passes from the region of the navel to the great toe4 ,the jathargni is rendered some where as gastric fire74 #fc4 ,there is a muscle in the abdominal part of these ugly machine of the internal body1 which extends as a pair of bellows both above and below the navel1 with their mouths joined together and shaking to and fro like a willow moved by the water and air4 #fd4 ,it is under this bladder that the kundalin artery rest in her quiescent state2 and ties as a string of pears in a casket of the yellow padmariya james4 7,this place under the navel is called the mldhra1 whence the aorta strength upwards and downwards74 #fe4 ,here the kundalin string turns and twirls round like a string beads counted about the finger2 and coils also with its reflected head and a hissing sound like the hood of a snake stricken by a stick 7it requires too much anatomy to show these operations of the arteries74 #ff4 ,it thrills in the string of the lotus like heart1 as a bee flutters over the honey cup of the lotus flower2 and it kindles our knowledge in the body like the luminous sun amidst the earth and sky4 7,it gives action to the heart string1 which arises its cognitive faculties74 #fg4 ,it is then that the action of the heart1 moves all the blood vessels in the body to their several functions2 as the breeze of the outer air1 shakes the leaves of trees4 #fh4 ,as the high winds rage in the sky and break down the weaker leaves of the branches of trees1 so do the vital airs coil in the body and crush the soft food1 that has been taken in the stomach4 #fi4 ,as the winds of the air batter the lotus leaves1 and at last dissolve them into the native element2 so the internal winds break down the food like the leaves of trees1 and convert the food ingested in the stomach into chyle1 blood1 flesh1 skin1 fat1 marrow and bones one after another4 #gj4 ,the internal airs clash against one another the produce of the gastric fire1 as the bamboos in the wood produce the living fire by their friction4 #ga4 ,the body which is naturally cold and cold-blooded1 becomes heated in all its parts by this internal heat1 as every part of the world becomes warmed by the warmth of the sun4 #gb4 ,this internal fire which pervades throughout the frame and flutters like golden bees over the loti-form heart1 is meditated upon as twinkling stars in the minds of the ascetic yogis4 #gc4 ,reflections of these lights are attended with the full blaze of intellectual light1 whereby the meditative yogi sees in his heart objects1 which are situated at the distance of millions of miles from him4 7,this is called the consummation of clairvoyance or divyadrishti74 #gd4 ,this culinary fire being continually fed by the fuel of food1 continues to burn in the lake of the lotus-like muscle of the heart1 as the submarine fire burns latent in the waters of the seas4 #ge4 ,but the clear and cold light which is the soul of the body1 bears the name of the serene moon2 and because it is the product of the other fire of the body1 thence called the sumgni or the residence of the moon and fire 7its two presiding divinities74 #gf4 ,all hotter lights in the world are known by the names of suns 7as the planetary and cometary bodies72 and all colder lights are designated as moons 7as the stars and satellites7 and as these two lights cherish the world1 it is named as the surygni and somgni also4 #gg4 ,know after all the world to be a manifestation of the combination of intelligence and ignorance 7i4e4 of the intellect and soul matter71 as also of an admixture of reality and unreality among who has made it as such in himself manifest in this form4 #gh4 ,the learned call the light of intelligence1 by the terms knowledge1 sun and fire1 and designate the unrealities of ignorance1 by the names of dullness and darkness1 ignorance and the coldness of the moon4 7i4e4 ,there are antithetical words expressive of ,intelligence and ignorance2 the former designated as the light of knowledge and reason1 the daylight and the light of lamp c41 and the latter as the darkness of night1 and the coldness of frost c474 #gi4 ,rma said3--,i well understand that the product of the air of breath c4 7by their friction as said before72 and that the air proceeds from the moon1 but tell me sir1 whence comes the moon into existence8 #hj4 ,vasishtha replied3--,the fire and moon are the mutual causes and effects of one another1 as they are mutually productive as well as destructive of each other by turns4 #ha4 ,their production is by alternation as that of the seed and its sprout 7of which no body knows is the cause or effect of the other74 ,their reiteration is as the return of day and night1 7of which we know not which precedes the other74 ,they last awhile and are lost instantly like the succession of light and shade 7the one producing as also destroying the other74 #hb4 ,when these opposites come to take place at the one and same time1 you see them stand side by side as in the case of the light and shade occurring into the daytime1 but when they occur at different times1 you then see the one only at a time without any trace of the other1 as in the occurrence of the daylight and nocturnal gloom by turns4 7,these two are instances of the simultaneous and separate occurrence of the opposites4 ,gloss74 #hc4 ,i have also told you of two kinds of causality2 namely1 the one in which the cause is co-existent with its effect1 and the other wherein the effect comes to appearance after disappearance of its cause or the antecedent4 #hd4 ,it is called the synchronous causation which is coeval with its effect1 as the seed is coexistent with its germ1 and the tree is contemporaneous with the produced seed4 #he4 ,the other is named the antecedent or preterite cause1 which disappears before the appearance of its consequent effect2 as the disappearance of the day is the cause of its subsequent night2 and the preteriteness of the night1 causes the retardation of the following day4 7,in plain words it is the concurrence and distance of the cause and effect1 called the ,sanskrit3 samavyo and ,sanskrit3 amasvyo krana or the united or separate causality in ,nyya-terminology74 #hf4 ,the former kind of the united cause and effect 7called the ,sanskrit3 sadrpa parinma i4e4 the presence of both causality and its effectuality72 is exemplified in the instance of the doer and the earthen pot1 both of which are in existence2 and this being evident to sight1 requires no example to elucidate it4 #hg4 ,the kind of the disunited cause and effect 7called the ,sanskrit3 binsharpa parinma7 in which the effect is unassociated with its 7cause72 the succession of day and night to one another1 is a sufficient proof of the absence of its antecedent causality4 7,this serves as an instance of an unknown cause1 and hence we infer the existence of a pristine darkness1 prior to the birth of day-light ,sanskrit3 tame st teomerant74 #hh4 ,the rationalists that deny the causality of an unevident cause1 are to be disregarded as fools for ignoring their own convictions1 and must be spurned with contempt4 7,they deny the causality of the day and night to bring one another by their rotation which no sensible being 7can ignore74 ,they say ,sanskrit3 dinas rtri nirmmasa katritamsti7 #hi4 ,know ,rma1 that an unknown and absent cause is as evident as any present and palpable cause1 which is perceptible to the senses2 for who can deny the fact1 that it is the absence of fire that produces the cold1 and which is quite evident to every living body4 #ij4 ,see ,rma1 how the fire ascends upward in the air in form of fumes1 which take the shape of clouds in the azure sky1 which being transformed afterwards into fire 7electricity72 becomes the immediate cause of the moon 7by its presence ,sanskrit3 jnt krana74 #ia4 ,again the fire being extinguished by cold1 sends its watery particles upwards1 and this moisture produces the moon1 as the absent or remote cause of the same4 7,sanskrit3 mauna krana74 #ib4 ,the submarine fire likewise that falls into the feeding on the foulness of the seven oceans1 and swallows their briny waters1 disgorges their gases and fumes in the open air1 and these flying to the upper sky in the form of clouds1 drop down their purified waters in the form of sweet milky fluids in the milky ocean 7which gives birth to the milk white moon74 7,it is said that there is an apparatus in the bosom of the clouds1 for purifying the impure waters rising in vapours in the atmosphere from the earth and seas below74 #ic4 ,the hot sun also devours the frigid ball of the moon or 7the moon beams71 in the conjunction at the dark fortnight 7amvasya71 and then ejects her out in their opposition in the bright half of every month1 as the stork throws off the tender stalk of the lotus which it has taken4 7,the sun is represented to feed on1 and let out the moon beams by turns in every month74 #id4 ,again the winds that suck up the heat and moisture of the earth in the vernal and hot weather1 drop them down as rain water in the rainy season1 which serves to renovate the body of exhausted nature4 7,this passage is explained in many ways from the homonymous word some of which it is composed2 and which severally means the moon1 the handsome1 the soma plant and its juice74 #ie4 ,the earthly water being carried up by the sun beams1 which are called his karas or hands1 are converted into the solar rays1 which are the immediate cause of fire4 7,here the water which is by its nature opposed to fire1 becomes the cause of that element also74 #if4 ,here the water becomes fire both by privation of its fluidity and frigidity1 which is the remote cause of its formation as also by its acquirement of aridity or dryness and calidity or warmth2 which is the immediate of its transformation to the igneous element4 7,this is an instance of the double or mixed causality of water in the production of fire4 ,gloss74 #ig4 ,the fire being absent1 there remains the presence of the moon2 and the absence of the moon1 presents the presence of fire4 #ih4 ,again the fire being destroyed1 the moon takes its place2 in the same manner1 as the departure of the day introduces the night in lieu of it4 #ii4 ,now in the interval of day and night1 and in the interim of daylight and darkness1 and in the midst of shade and light1 there is a midmost point and a certain figure in it1 which is unknown to the learned4 7,this point which is neither this nor that1 nor this thing or any other1 is the state of the inscrutable ,brahma74 #ajj4 ,that point is no nullity nor an empty vacuity 7because it is neither the one or the other74 ,nor it is a positive entity and the real pivot and connecting link of both sides4 ,it never changes its central place between both extremes of this and that1 or the two states of being and not being4 #aja4 ,it is by means of the two opposite principles of the intelligent soul and inert matter1 that all things exist in the universe2 in the same manner1 as the two contraries of light and darkness bring on the day and night in regular succession4 7so the self moving and self shining sun is followed by the dull and dark moon1 which moves and shines with her borrowed force and light74 #ajb4 ,as the course of the world commenced with the union of mind and matter1 or the mover and the moved from the beginning2 so the body of the moon1 came to be formed by an admixture of aqueous and nectarious particles in the air4 7,the body of the moon formed of the frozen waters1 were early impregnated with the ambrosial beams of the sun74 7,this bespeaks of the creation of the solar orb prior to the formation of the satellite of the earth74 #ajc4 ,know ,rma1 the beams of the sun to be composed of fire or igneous particles1 and the solar light to be the effulgence of the intellect2 and the body of the moon to be but a mass of dull darkness 7unless it is lighted by its borrowed light from the sun74 7,the sun is said to shine with intellectual light1 because it disperses the outer gloom of the world1 as the other removes the darkness of the mind4 ,gloss74 #ajd4 ,the sight of the outward sun in the sky1 destroys the out spreading darkness of night2 but the appearance of the intellectual luminary1 dispels the overspreading gloom of the world from the mind4 #aje4 ,but if you behold your intellect in the form of the cooling moon1 it becomes as dull and cold as that satellite itself2 just as if you look at a lotus at night1 you will not find it to be as blooming as at sunshine 7but may be at the danger of contracting lunacy or stupefaction of the intellect by looking long at the cold luminary74 #ajf4 ,fire in the form of sun light enlightens the moon1 in the same manner as the light of the intellect illumes the inner body 7lingadeha72 our consciousness is as the moonlight of the inner soul1 and is the product of the sun beams of our intellect4 7,so says the ,bharata3--,as the sun illumes the worlds so doth the intellect enlighten the soul74 #ajg4 ,the intellect has no action1 it is therefore without attribute or appellation2 it is like light on the lamp of the soul1 and is known as any common light from the lantern which shows it to the sight4 #ajh4 ,the avidity of this intellectual after the knowledge of the intelligibles1 brings it to the intelligence of the sensible world2 but its thirst after the unintelligible one1 is attended with the precious gain of its ,kaivalya or oneness with the self same one4 7,blessed are they that hunger and thirst for spiritual knowledge1 for they shall verily be satisfied therewith74 #aji4 ,the two powers of the fire and moon 7agni-soma71 are to be known as united with one another in the form of the body and its soul1 and their union is expressed in the scriptures as the contact of the light and lighted room with one another1 as the reflexion of the sunshine on the wall4 7,the two powers of igneous and lunar lights are represented in the conjoined bodies of the ,agni soma deities74 #aaj4 ,they are also known to be separately of themselves1 in different bodies and at different times2 such as bodies addicted to dullness1 are said to be actuated by the lunar influence2 and persons advancing in their spirituality1 are said to be led on by force of the solar power4 #aaa4 ,the rising breath 7prna7 which of its nature hot and warm1 is said to be ,agni's or igneous2 and setting breath of apna which is cold and slow is termed the soma or lunar1 they abide as the light and shade in every body1 the one rising upward and passing by the mouth1 and the other going down by the anus4 #aab4 ,the apna being cooled gives rise to the fiery hot breath of prna1 which remains in the body like the reflexion of something in a mirror4 #aac4 ,the light of the intellect produces the brightness of consciousness1 and the sun-beams reflect themselves as lunar orbs2 in the dew drops on lotus leaves at early dawn4 #aad4 ,there was a certain consciousness in the beginning of creation1 which with its properties of heat and cold as those of agni and soma2 came to be combined together in the formation of human body and mind4 #aae4 ,strive ,rma1 to settle yourself at that position of the distance of out side the mouth apna1 where the sun and moon of the body 7i4e4 the prna and apna breaths7 meet in conjunction--amvasya4 ,,chapter ,,lxxxii4 ,,yoga ,,instructions ,,for ,,acquirement ,,of ,,the ,,supernatural ,,powers ,,of ,,anima-,,minuteness ,c4 ,argument3--,means of acquiring the ,quadruple ,capacities of ,anima minima1 ,mahima-maxima1 ,laghima-lightness and ,garima-heaviness1 together with the power of entering into the bodies of others4 ,vasishtha continued3--,hear me now tell you1 how the bodies of yogis are capable of expansion and contraction at will2 as to be multum in parvo2 and parvum in multo4 #b4 ,there is above the lotus-like diaphragm of the heart1 a blazing fire emitting its sparks1 like gold coloured butterflies flirting about it1 and flaring as flashes of lightning in the evening clouds4 7,this is the jathargni or culinary fire74 #c4 ,it is fanned and roused by the enkindling animal spirit1 which blows over it as with the breath of the wind2 it pervades the whole body without burning it1 and shines as brightly as the sun in the form of our consciousness4 #d4 ,being then kindled into a blaze in an instant1 like the early raise of the rising sun gleaming upon the morning clouds2 it melts down the whole body 7to its toes and nails71 as the burning furnace dissolves the gold in the crucible4 7,it is impossible to make out anything of this allegory74 #e4 ,being unextinguishable by water1 it burns the whole outer body down to the feet2 and then it coils inside the body1 and remains in the form of the mind in the ativhika or spiritual body of man4 7,it is hard to find out the hidden sense of this passage also74 #f4 ,having then reduced the inner body likewise1 it becomes lifeless of itself2 and becomes extinct as the frost at the blowing of winds 7or blast of a tempest74 #g4 ,the force of the ,kundalin or intestinal canal1 being put out to the fundamental artery of the rectum2 remains in the vacuity of the spiritual body1 like a shadow of the smoke of fire4 #h4 ,this smoky shade parades over the heart like a swarthy maiden1 and encloses in her bosom the subtile body composed of its mind and understanding1 the living principle and its egoism4 #i4 ,it has the power to enter into the porous fibres of lotuses to penetrate the rocks1 to stretch over the grass1 to pop into houses and stones1 to pry in the sky and ply in the ground1 and remain and move about everywhere in the manner it likes of its own will4 7,this power is called sakti or energy which is omnipotent74 #aj4 ,this power produces consciousness and sensibility1 by the sap and serum which it supplies to the whole body2 and is itself filled with juice1 like a leather bag that is dipped into a well or water4 #aa4 ,this great artery of ,kundalin being filled with gastric juice1 forms the body in any shape it likes2 as an artist draws the lines of a picture in any form1 as it is pictured in his mind4 7,hence it depends on the gastric artery to extend and sketch out the body according to its own plan74 #ab4 ,it supplies the embryonic seed placed in the foetus of the mother1 with the power of its evolution into the fleshy and bony parts of its future body2 as the tender sprout of the vegetative seed1 waxes in time to a hard woody tree4 7,the act of evolution is attributed in the text to the triple causality of the physical nutrition in the stomach1 the metaphysical cause of the intensity of thought in the growing mind1 and the psychological tendency of the soul1 produced from the fourth and prime cause of its prior propensity1 which is inbred in grain and essential nature of every being1 the intense thought is called ,sanskrit3 hridaya bhvn74 #ac4 ,know ,rma1 this certain truth which is acknowledged by the wise1 that the living principles acquire its desired state and stature1 be it that of a mountain or bit of straw4 7,this passage supports the free agency of man to go in either way in opposition to the doctrine of blind fatalism1 and the arbitrary power of the ,divine will74 #ad4 ,you have heard1 ,o ,rma6 of certain powers as of diminishing and increasing the bulk and stature of the body1 attainable by the practice of yoga2 you will now hear me give you an interesting lecture1 regarding the attainment of these capacities by means of knowledge or jnna4 7,this is the theory or theoretical part of the practice or practical art of yoga74 #ae4 ,know for certain that there is but only one intelligent principle of the ,intellect1 which is inscrutable1 pure and most charming2 which is minuter than the minutest1 perfectly tranquil and is nothing of the mundane world or any of its actions or properties4 #af4 ,the same chit--intellect being collected in itself into an individuality 7by its power of chayana integration7 from the undivided whole1 and assuming the power of will or volition--sankalpa itself1 becomes the living soul by transformation of its pure nature to an impure one4 7,this power of integration is said to be a fallacy adhysa or misconception--adhyropa of human mind1 which attributes a certain quality to a thing by mistake or ropa as ,sanskrit3 paratra parbabhsah3 or mistaking a thing for another e4 g4 ,sanskrit3 shuktau ratrtvadbhsah3 i4e4 taking the shell for silver from its outward appearance47 #ag4 ,the will is a fallacy1 and the body is a mistake2 7because there is no mutation of volition or personality of the infinite intellect72 and the ignorant alone distinguish the living soul from the universal spirit1 as the ignorant boy sees the demon in a shadow4 7,all these are false attributes of the true one74 #ah4 ,when the lamp of knowledge brings the mind to the full light of truth1 then the error of volition is removed from the living soul1 as the cloud of the rainy weather are dissipated in ,autumn4 #ai4 ,the body has its rest1 after the wishes have subsided in the mind2 just as the lamp is extinguished after its oil is exhausted4 7,mental anxieties cause the restlessness of the body74 #bj4 ,the soul that sees the truth1 has no more the knowledge of his body2 as the man awakened from his sleep1 has no longer the apparitions of his dream appearing before him4 #ba4 ,it is the mistaking of the unreal for the real or what is the same1 the ascribing of reality to the unreality that gives the colour of reality to false material bodies2 but the knowledge of the truth removes the error of the corporal body1 and restore the soul to its wonted splendour and true felicity4 #bb4 ,but the error of taking the material body for the immaterial soul1 is so deep rooted in the mind2 that it is as difficult to remove1 as it is for the strongest sun beams to perceive the mental gloom of men4 #bc4 ,this impervious darkness of the mind1 is only to be perceived by the sun-shine of knowledge2 that our soul is the seat of immaculate and all pervading spirit of ,god1 and that ,i myself am no other than the pure intellect which is in me4 7,the anal ,huq of ,mansur74 #bd4 ,those that have known the supreme soul meditate on it in this manner in their own souls1 until they find themselves to be assimilated to the same by their extensive thought of it4 7,here we have the curious doctrine of strong thought drirha-bhvan of ,vasishtha again which inculcates the possibility of one's being whatever he strongly thinks himself to be4 ,it is allied to the doctrine of the strength of belief--faith and bhakti of others74 #be4 ,it is hence1 ,o ,rma6 that some men convert the deadly poison to sweet ambrosial food1 and change the delicious nectar to bitter gall4 7,thus ,siva the ,god and yogi converts the snake poison to his food and the sweets offered to his topmost mouth to the bitterest bane74 #bf4 ,so whatever is thought upon with intensity in any manner and on any occasion1 the same comes to take place as it is seen in many instances4 #bg4 ,the body when seen in the light of a reality1 is found to be a real existence2 but being looked upon as an unreality1 it vanishes into nothing 7or it mixes in the vacuity of ,brahma74 #bh4 ,you have thus heard from me1 o righteous ,rma6 the theoretical mode 7jnna-yukti7 of attaining the capacities of magnifying and minimizing one's person at will2 ,i will now tell you of another method of gaining these powers1 to which you shall have now to attend4 #bi4 ,you can practice by exhalation of your rechaka breath1 to extract your vital power 7life7 from the cell of your ,kundalin artery1 and infuse it into another body2 as the winds of the air1 carry the fragrance of flowers into the nostrils4 7,this is the mode of ones forsaking its own body in order to enliven another74 #cj4 ,the former body is left lifeless like a log of wood or block of stone1 and such is the relation between the body and life2 as that of a bucket and its water1 which is powered out to enliven the plants4 #ca4 ,thus is the life infused in all movable and immovable things1 in order to enjoy the pleasures of their particular states at its pleasure4 #cb4 ,the living soul having relished the bliss of its consummate state1 returns to its former body if it is still in existence1 or it goes and settles some where else1 as it may best suit its taste4 #cc4 ,the yogis thus pass into all bodies and live with their conscious souls1 and fill the world also by magnifying their spirits over all space4 #cd4 ,the yogi who is lord of himself by his enlightened understanding1 and his knowledge of all things beside their accompanying evils2 obtains in an instant whatever he wants to have1 and which is present before the effulgence of divine light 7anvarana ,brahma jyoti74 ,,chapter ,,lxxxiii4 ,,story ,,of ,,the ,,miserly ,,kir,,ta4 ,argument3--,perfection of ,chdl and the imbecility of the ,prince2 efficacy of instruction and its elucidation in the tale of niggardly ,kirta4 ,vasishtha continued3--,thus the royal dame was possest of the qualities of contracting and expanding herself to any form1 and became so expert in these by their continued practice of them2 #b4 ,that she made her aerial journey and navigated at pleasure over the expanse of waters2 she moved on the surface of the earth1 as the river ,ganges glides on in her silent course4 #c4 ,she dwelt in the bosom of her lord1 as the goddess of prosperity abides in the heart of ,hari1 and travelled in a moment with her mind over every city and country over the earth4 #d4 ,this fairy lady fled in the air1 and flashed like the lightning with the flashes of her twinkling eyes2 she passed as a shadow over the earth1 as a body of clouds passes over a range of mountains4 #e4 ,she passed without any hazard through the grass and wood1 stones and clods of earth1 and through fire and water and air and vacuum1 as a thread passes through hole of a heart4 7,milton says3--,that with no middle flight1 to the heaven of heavens ,i have presented through an earthly quest74 #f4 ,she lightly skimmed over the mountain peaks1 and pryed through the regions of the regents of all the sides of heaven2 she penetrated into the cavities of the empty womb of vacuity1 and have a pleasant trip whatever she directed in her flight4 7,all this is brain action and no reality at all74 #g4 ,she conversed freely with all living beings1 whether they move or prone on the ground as the beast of earth1 or crawl upon it as the snakes and insects4 ,she talked with the savage ,pischa tribes and communicated with men and the immortal ,gods and demi-gods also4 7,the clever princess like the far-seeing seer saw every thing with her mind's eye1 and held her converse 7vyavahra7 with all74 #h4 ,she tried much to communicate her knowledge to her ignorant husband1 but he was no way capable of receiving her spiritual instruction4 7tmajnna means also her intuitive or self taught knowledge74 #i4 ,he understood her as no other than his young princess and the mistress of his house1 and skilled only in the arts of coquetry and house wifery 7and quite ignorant of higher things because the ladies of ,india were barred from spiritual knowledge74 #aj4 ,until this time the prince had been ignorant of the qualifications of the princess ,chdl1 and knew not that she had made her progress in the spiritual science1 as a young student makes his proficiency in the different branches of learning4 #aa4 ,she also was as reserved to show her consummate learning to her unenlightened husband2 as a ,brahman declines to show his secret rites to a vile sudra4 #ab4 ,rma said3--,if it was impossible1 sir1 for the seeress of consummate wisdom to communicate her knowledge to her husband ,sikhidhwaja1 with all her endeavours to enlighten him on the subject2 how can it be possible for others1 to be conversant in spiritual knowledge in any other means4 #ac4 ,vasishtha answered3--,rma1 it is obedience to the rule of attending to the precepts of the preceptor1 joined with the intelligence of the pupil1 which is the only means of gaining instruction4 #ad4 ,the hearing of sermon nor the observance of any religious rite1 is of any efficacy towards the knowledge of the soul2 unless one will employ his own soul1 to have the light of the supreme soul shine upon it4 ,it is the spirit alone that can know the spirit1 as it is the serpent only that can trace out the path of another serpent4 #ae4 ,rma rejoined3--,if such is the course of the world1 that we can learn nothing without the instruction of our preceptors2 then tell me1 ,o sage6 how the precepts of the wise lead to our spiritual knowledge also4 #af4 ,vasishtha replied3--,hear me ,rma1 relate to you a tale to this effect4 ,there lived an old ,kirta of yore1 who was miserly in his conduct as he was rich in his possessions of wealth and grains4 ,he dwelt with his family by the side of the ,vindhyan woods1 as a poor ,brahman lives apart from his kith and kin4 #ag4 ,he happened to pass by his native forest at one time1 and slip a single couri from his purse1 which fell in a grassy furze and was lost under the grass4 #ah4 ,he ran on every side1 and beat at the bush for three days to find out his lost couri1 and impelled by his niggardliness to leave no fallen leaf unturned over the ground4 #ai4 ,as he searched and turned about1 he ran and turned it ever in his mind1 saying3--,ah6 this single couri would make four by its commerce1 and that would bring me eight in time1 and this would make a hundred and a thousand1 and more and more by repetition1 so ,i have lost a treasure in this4 #bj4 ,thus he counted over and over1 over the gains he would gain1 and sighed as often at the loss he did sustain2 and took into no account of the rustic peasantry on his foolish penury4 #ba4 ,at the end of the third day he came across a rich jewel1 as brilliant as the bright moon in the same forest2 which compensated for the loss of his paltry couri by a thousand fold4 #bb4 ,he returned gladly with his great gain to his homely dwelling1 and was highly delighted with the thought of keeping off poverty for ever from his door4 7,the word ,kerate is commonly used for ,kirta--the miser74 #bc4 ,now as the ,kirta was quite satisfied1 with his unexpected gain of the great treasure1 in the search of his trifling couri2 and passed his days without any care or fear of the changeful world4 #bd4 ,so the student comes to obtain his spiritual knowledge from his preceptor1 while he has been in quest of his temporal learning1 which is but a trifle in comparison to his eternal concern4 #be4 ,but then1 ,o sinless ,rma6 it is not possible to attain to divine knowledge1 by the mere lectures of the preceptor2 because the lord is beyond the perception of senses1 and can neither be expressed by nor known from the words of the instructor's mouth4 7,it requires one's intuition and spiritual inspiration also to see the spirit in one's own spirit74 #bf4 ,again it is not possible to arrive to spiritual knowledge1 without the guidance of the spiritual guide2 for can one gain the rich gem without his search after the couri like the miserly ,kirta8 7,this means that it is impossible to attain the esoteric or abstract knowledge of the soul1 without a prior acquaintance of the exoteric and concrete74 #bg4 ,as the search of couri became the cause of or was attended with the gain of the gem1 so our attendance on secular instructions of the preceptor1 becomes an indirect cause to our acquirement of the invaluable treasure of spiritual knowledge4 #bh4 ,rma1 look at this wonderful eventualities of nature1 which brings forth events otherwise than the necessary results of our pursuits 7as the search of couri resulted the gain of the gem74 #bi4 ,as it often comes to pass1 that our attempts are attended with other result than those which are ought2 it is better for us to remain indifferent with regard to the result of our act4 ,,chapter ,,lxxxiv4 ,,pilgrimage ,,of ,,prince ,,sikhidhwaja4 ,argument3--,sikhidhwaja's abandonment of the world1 and remaining as religious ,recluse on the ,mandara mountain2 followed by the visit of the ,princess and her admonition to him4 ,vasishtha related3--,the prince ,sikhidhwaja continued in utter darkness1 without the sight of his spiritual knowledge2 and groped his way amidst the gloom of the world1 as a childless man passes his woeful days1 in utter despair of any glimpse of hope4 7,as son is the hope of a man both in this world as well as in the next74 #b4 ,his heart burned disconsolate in the flame of his anxieties1 without the consolation of his salvation2 and the great affluence of his fortune1 served as full to feed the fire of his hopelessness1 for want of the cooling shower of religion4 #c4 ,he found his consolation in lonely retreats1 in the caves of mountains and beside their falling waters2 where he strayed at large1 like the beasts of prey flying from the arrows of huntsmen4 #d4 ,rma1 he became as distracted as you had been before2 and discharged his daily rituals1 at the humble request and repeated solicitations of his attending servants4 #e4 ,he was as inexcitable and cold blooded1 as a religious recluse2 he desisted from the enjoyments of his princely pleasures1 and abstained also from his usual food4 #f4 ,he gave his homage with large largesses of lands and gifts of gold and kine to the gods1 ,brahmans and his relatives also4 #g4 ,he went on performing the austerities of the religious rites1 and the rigorous ceremonies of the chandryana and others2 he travelled through wilds and deserts and inhabited tracts1 to his pilgrimages far and near4 #h4 ,yet he found nowhere the consolation of his mind1 which he kept seeking all-abouts2 as a miner digs the sterile soil in quest of some mineral1 where there is no such thing to be found4 #i4 ,he was pining away under the ardour of his anxiety1 as it were under the fiery heat of the sun2 in search of some remedy for his worldly cares1 which hunted him incessantly both by day and night4 #aj4 ,being absorbed in his thoughts1 he sought not for aught of the poisonous pleasures of his realm2 and with the meekness of his spirit and mind1 he did not look at the grand estate which lay before him4 #aa4 ,it happened one day1 as he was sitting with his beloved princess reclining on his lap2 that he spoke to her as follows1 in his mellifluent speech4 #ab4 ,sikhidhwaja said3--,i have long tasted the pleasures of my realm1 and enjoyed the sweet and bitter of my large property and landed possessions4 ,i am now grown as weary of them1 as they are both the same and stale to me4 #ac4 ,know my delighted lady1 that the silent sage is exempt from pleasure and pain2 and no prosperity nor adversity1 can ever betide the lonely hermit of the forest4 #ad4 ,neither the fear of the loss of lives in battle1 nor the dread of losing the territory in the reverse of victory1 can ever betake the lonely hermit of the forest2 wherefore ,i ween his helpless state1 to be happier far than the dignity of royalty4 #ae4 ,the woodland parterres are as pleasing to me1 as thyself with the clusters of their blossoms in spring1 and with their ruddy leaves resembling thy rosy palms2 their twisted filaments are as the fillets of thy curling hairs1 and the hoary and flimsy clouds in the air1 are as their white and clean vests and raiments4 #af4 ,the blooming flowers resemble their ornaments1 and their pollen is the scented powder on their persons2 and the seats of reddish stones1 bear resemblance to the protruberances on their posteriors4 #ag4 ,the ambient and pearly rills flowing amidst them1 resemble the pendant strings of pearls on their necks2 and their foaming waves seen as clusters of pearls1 tied as the knots of their vestures4 ,the tender creepers are as their playful daughters1 and the frisking fawns are as their playsome darlings4 #ah4 ,perfumed with the natural fragrance of flowers1 and having the swarming bees for their eye-lids and eyebrows2 and wearing the flowery garment of flowers1 they are offering an abundance of fruits for the food of the passengers4 #ai4 ,the pure waters of the falling cascades are sweet to taste1 and cool the body as thy company gratifies my senses4 ,i foster therefore an equal fondness for these woodland scenes1 as ,i bear for thy company also4 #bj4 ,but the calm composures which these solitudes seem to afford to the soul1 are in my estimation far superior to the delight1 that ,i derive from the cooling moon light1 and the bliss that ,i might enjoy in the paradise of ,india and in the heaven of ,brahm himself4 #ba4 ,now my dear one1 you ought to put no obstacle to these designs of mine2 because no faithful wife ever presents any obstructions to the desire of her lord4 #bb4 ,chdl replied3--,the work done in its proper time1 is commendable as seasonable and not that which is unseasonable or intempestive2 it is as delightful to see the blossoming of flowers in the vernal season1 as it is pleasant to find the ripened fruits and grains in autumn4 #bc4 ,it is for the old and decrepit and those broken down in their bodies by age1 to resort in their retirement in the woods2 and does not befit a young man as yourself to fly from the world1 wherefore ,i do not approve your choice4 7,so says the poet1 ,o that my weary age may find a peaceful hermitage74 #bd4 ,let us remain at home1 ,o young prince1 so long as we have not passed our youth1 and flourish here as flowers which do not forsake the parent tree1 until the flowering time is over4 #be4 ,let us like flowery creepers grow hoary with grey hairs on our heads1 and then get out together from our home2 as a pair of fond herons fly from the dried lake for ever4 #bf4 ,mind also my noble lord1 the great sin that awaits on the person of that disgraceful prince of the royal race1 who forsakes to seek after the welfare of his people during the time of his rule and reign4 7,abdication of the crown was not allowable without an apparent heir74 #bg4 ,more over mind the opposition you will have to meet with from your subjects1 who are authorized to check your unseasonable and unworthy act1 as you are empowered to put a check to theirs4 7,the ,hindu law is opposed to the spirit of despotism and lawlessness of the ruling power74 #bh4 ,sikhidhwaja rejoined3--,know my royal dame1 that thy application is all in vain to my determination of going away from here2 and know me as already gone from thee and thy realm to the retreat woods afar from hence4 #bi4 ,thou art young and handsome1 and aught not accompany me to dreary deserts and forests2 which are in many respects dreadful to and impassable by men4 #cj4 ,women however hardy they may be1 are never able to endure the hardships of forest life2 as it is impossible for the tender tendril to withstand the stroke of the felling axe4 #ca4 ,do thou remain here1 ,o excellent lady1 to rule over this realm in my absence2 and take upon thee the burden of supporting thy dependants1 which is the highest and best duty of women4 #cb4 ,vasishtha related3--,saying so to the moon-faced princess1 the self governed prince rose from his seat2 to make his daily ablution and discharge his multitudinous duties of the day4 #cc4 ,afterwards the prince took leave of his subjects1 notwithstanding all their entreaties to detain him2 and departed like the setting sun towards his sylvan journey1 which was unknown to and impassable by every one4 #cd4 ,he set out like the setting sun shorn of his glory1 and disappeared like the sun from the sight of every body2 veil of melancholy covered the face of the princess1 as she saw the egress of her lord from the recess of her chamber2 as the face of nature is obscured from the shadow of darkness1 upon the disappearance of day light below the horizon4 7,here is a continued simile between the parting sun and the departing prince1 and the face of nature and that of the princess74 #ce4 ,now the dark night advanced1 veiling the world under her mantle of the ash-coloured dusk2 as when the ,god ,hara forsakes the fair ,gang1 and takes the nigrescent ,yamun to his embrace4 7,the day and night representing the two consorts of the sun74 #cf4 ,the sides of heaven seemed to smile all around1 with the denticulated clumps of evening clouds2 and with the brightness of the moon beams1 glittering on the shoots of ,tmala trees4 7i4e4 ,the skies seemed to smile with their glittering teeth of the evening clouds1 and smiling moon beams all around74 #cg4 ,and as the lord of the day departed towards the setting mountain of ,sumeru on the other side of the horizon1 in order to rove over the elysian garden or paradise of the gods on the north2 so the brightness of the day began to fail1 as the shade of evening prevailed over the face of the forsaken world4 #ch4 ,now sable night accompanied by her lord the nocturnal luminary1 advanced on this side of the southern hemisphere2 to sport as a loving couple with this cooling light and shade4 #ci4 ,then were the clusters of stars seen spangled in the etherial sphere under the canopy of heaven1 and appeared as handfuls of ljas or fried rice scattered by the hands of celestial maiden on the auspicious occasion4 #dj4 ,the sable night gradually advanced to her puberty1 with the buds of lotuses as her budding breasts2 she then smiled with her moony face1 and littered in the opening of the nightly flowers4 #da4 ,the prince returned to his beloved princess after performing his evening services1 and was drowned in deep sleep2 as the mount ,mainaka has drowned in the depth of the sea4 7,mainaka is a hidden rock in the sea74 #db4 ,it was now the time of midnight1 when all was still and quiet all about2 and the people were all as fast asleep1 as if they were pent up in the bosom of stones4 #dc4 ,he finding her fast asleep in her soft and downy bed1 and lolling in the lap of indolence like the female bee in the cup of the lotus4 #dd4 ,the prince started from his sleep1 and parted the sleeping partner of his bed from his cold embrace2 as the ascending node of rhu slowly lets off from its mouth1 the eclipsed moon in the east4 #de4 ,he got up from one-half of the bed cloth1 while the supine princess lay on the other-half of it2 as when the ,god ,hari rises from his bed of the waters of the milky ocean1 leaving the lonely ,lakshm roll in the waves after him4 #df4 ,he walked out of the palace1 and bade the guards to stand at their places2 while he was going1 he said to arrest a gang of robbers beyond the skirts of the city1 with his full confidence in himself4 #dg4 ,farewell my royalty1 said he1 and then passed onward out of his princedom2 and passed through inhabited tracts and forest lands1 as the course of a river runs to the sea4 #dh4 ,he passed amidst the gloom of night and through the thickets of the forest beset by thorny bushes2 and full of heinous beasts and reptiles1 with his firm fortitude4 #di4 ,in the morning he arrived at an open tract of land which was free from woods and jungles1 and ran the course of the day with his peregrination on foot from sun rise to the setting sun2 when he took refuge under the bower of the grove4 #ej4 ,the sun departing from sight left him to the darkness of night1 when he performed his bathing and the daily rite2 and having eaten some root or fruit which he could get1 he passed the night resting on the barren ground under him4 7,the custom of evening bath1 is now falling into disuse74 #ea4 ,again and again the morning appeared and brought to light many new cities and districts1 and many hills and rivers2 which he passed over bravely for twelve repeated days and nights4 #eb4 ,he then reached at the foot of the ,mandara mountain1 which was covered by a dense and immense forest which no human foot could penetrate2 and lay 7stood7 afar from the reach of man and the boundaries of human habitation4 #ec4 ,there appeared a spot beset by sounding rills amidst it1 and set with rows of trees with aqueducts under them2 here the relics of a dilapidated dwelling came to sight1 and seemed to bear the appearance of the deserted mansion of some holy hermit4 #ed4 ,it was clear of all heinous reptiles and small insects1 and was planted with sacred plants and creepers for the sacerdotal purposes of the holy siddhas2 while it was full of fruit trees which supplied its occupant with ample food4 #ee4 ,there was seen a level and pure spot of ground with a water course1 and presenting the green verdure and verdant trees2 loaded with luxuriant fruits and stretching a cooling shade all over it4 #ef4 ,the prince built here a bower of verdant creepers and leafy branches1 which with their blooming blossoms glistened2 as the blue vault of heaven under the lightnings of the rainy season4 #eg4 ,he made for himself a staff of bamboo and some vessels for his food and drink1 as also some plates to put his offerings of fruits and flowers in them2 and a jar for the presentation of holy water4 ,he likewise strung some seeds together for the purpose of his saintly rosary4 #eh4 ,he procured the hides of dead animals and the deerskin for his seat and cover let in cold1 and placed them carefully in his holy hermit's cell4 #ei4 ,he also collected all other things1 which were of use in the discharge of his sacerdotal functions2 and preserved in his sacred cell1 as the ,lord of creatures has stored the earth1 with every provisions requisite for living beings4 #fj4 ,he made his morning devotion1 and turned his beads with the muttering of his mantras in the hours of his forenoon2 and then performed his sacred ablution1 and offered the flowers in the service of the ,gods in the afternoon4 #fa4 ,he afterwards took some wild fruits and ground roots1 and the soft lotus stalks for his food in the evening1 and then passed the night with his lonely self-possession1 and in the meditation of his ,maker4 #fb4 ,thus did the prince of ,malwa pass his days with perfect cheer of his heart in the cottage cell1 which he had constructed at the foot of the ,mandara mountain2 and thought no more of his princely pleasures which were utterly lost under the influence of the resignation1 which had now taken full possession of his entire soul and mind4 ,,chapter ,,lxxxv ,,investigation ,,into ,,true ,,happiness4 ,argument3--,the princess goes in quest of the ,prince4 ,their ,meeting and the ,admonition of the ,princess4 ,vasishtha continued3--,in this manner1 the prince ,sikhidhwaja remained in his monastery in the forest1 in his state of perfect felicity2 while the princess remained at home1 and did as you shall now hear from me4 #b4 ,after the prince had gone away from the palace at midnight1 ,chdl started from her sleep2 as a timid fawn lying in the village1 is startled by fear4 #c4 ,she found the bed vacated by her husband and thought it as dreary as the sky1 without the sun and moon4 7,a deserted wife is as forlorn as a deserted village or desolate country74 #d4 ,she rose up with a melancholy face1 and with her heart full of sorrow and sadness2 and her limbs were as lank as the leaves of plants1 without being well watered in summer4 #e4 ,sorrow sat heavy in her heart1 and drove the charm and cheerfulness off her countenance2 and she remained as a winter day1 over cast by a cloud or covered by a hoar-frost over its face4 #f4 ,she sat awhile on the bedstead1 and thought with sorrow in herself2 saying1 ,ah woe unto me that my lord is gone away from here1 and abandoned a kingdom for a retreat in the woods4 #g4 ,what then can ,i do now1 than repair to my husband2 where he is1 because it is appointed both by the law of nature and ,god1 that the husband is the only resort and support of the wife4 #h4 ,having thought so1 ,chdl rose up to follow her husband and she fled by the door of a window into the open air4 7,this means that her spirit fled into air1 by the power of her yoga74 #i4 ,she roamed in her aerial course1 and by the force of her breath on the wings of air2 and appeared before the face of the aerial spirits 7siddhas71 as a second moon moving in the skies4 #aj4 ,as she was passing at the night time1 she happened to behold her lord roving about with a sword in his hand2 and appearing as a ghost of a vetla or demon wandering in the solitary forest4 #aa4 ,the princess seeing her husband in this manner from her aerial seat1 she began to reflect on the future state which awaited on her husband2 and which she foresaw by power of her yoga4 #ab4 ,it is certain1 ,o ,rma6 that whatever is allotted in the book of fate to befall on any body at any time or place or manner1 the same is sure to take place at the very moment and spot and in the same way 7and all this is well known to the holy seer and seeress by the prophetic power1 which they acquire by their knowledge and practice of yoga74 #ac4 ,the princess seeing plainly in her presence1 whatever is to take place on her husband2 and knowing it to be averted by no means1 she stopped from going to him to communicate the same4 #ad4 ,be my visit postponed to him to a future occasion1 when it is destined for me to be in his company again4 #ae4 ,thinking so in her mind ,chdl turned her course from him1 and returned to her inner apartment and reclined on her milk white pillow2 as the crescent of the moon lies recumbent on the hoary forehead of ,hara4 #af4 ,she proclaimed to her people1 that the prince was gone on some important occasion2 and having relieved with the consolation of his quick return1 she took the reins of the government in her own hands4 #ag4 ,she managed the state in the manner of her husband1 according to the established rules of toleration2 and with the same care and vigilance1 as the husband-woman guards her ripening cornfields4 #ah4 ,in this manner they passed their days without seeing one another1 and the conjugal pair lived separated from each other2 in their respective habitations of the royal palace and the solitary forest4 #ai4 ,and in this manner passed on their days and nights1 their weeks and fortnights1 their months and seasons in regular succession over one and another2 the one counting his days in the woods and the other in her princely palace4 #bj4 ,what is the use of a lengthy description of full eighteen years1 which glided on slowly over the separated couple1 the one dwelling in her palatial dome1 and the other in his woodland retreat4 #ba4 ,many more years elapsed in this manner1 until the hermit prince ,sikhidhwaja was overtaken by the hoary old age2 in his holy hermitage in a cell of the great ,mandara mountain4 #bb4 ,knowing the passions of the prince to be on the wane1 with his declining age and grey hairs1 and finding herself not yet too old to overtake him in the distant forest4 #bc4 ,and believing that it was the proper time for her to prevail on him1 and to bring him back to the palace1 she thought of joining her husband where he was4 #bd4 ,with these thoughts1 she made up her mind of going towards the ,mandara mountain2 and started from her home at night1 and mounted on the wings of air to the upper sky4 #be4 ,as she was moving onward on the pinions of air1 she beheld in the upper sky some ,siddhawomen1 wearing the thin bark of the kalpa tree and girt with jewels of clustering gems4 #bf4 ,these were the inhabitants of the garden of paradise1 and going out to meet their ,siddha husbands2 and sprinkled over with perfumeries1 shedding their dews as bright moon beams4 #bg4 ,she breathed the air perfumed by the flowers of the garden of paradise1 and worn by the ,siddhas of ,eden2 and wallowed in the moon beams1 waving like the billows of the milky ocean4 #bh4 ,she felt a purer moon light1 as she ascended the higher atmosphere2 and she passed amidst the clouds1 as the flashing lightning moves in their midst4 7,the fair princess flashed as the lightning74 #bi4 ,she said1 this flashing lightning though situated in the bosom of her cloudy spouse1 is yet looking at him repeatedly with the winkling of her eyes2 so must ,i look out for my absent lord1 as ,i pass like the lightning in the midway sky4 #cj4 ,it is true1 she said1 that nature is irrepressible during the life time of a person2 hence it is impossible for my disquieted mind1 to have its quiet without the sight of my loving and lion like lord4 #ca4 ,my mind roves and runs mad1 when ,i say1 ,i will see my lord1 and when ,i will see these creepers turning round and clasping their supporting tree4 7,and all my philosophy avails me naught against my nature74 #cb4 ,my mind loses its patience to see the contraction of these senseless creepers1 and the excursion of the superior siddha females in quest of their consorts4 7,all animated nature from the vegetable to the immortal are bound by conjugal love74 #cc4 ,how then and when1 shall ,i like them come to meet the man that is situated in my heart4 #cd4 ,these gentle breezes1 and these cooling moon-beams and those plants of the forest1 do all continue to disquiet my heart and set it on fire 7instead of cooling its fervour74 #ce4 ,o my simple heart1 why dost thou throb in vain and thrill at every vein within me8 and oh my faithful mind1 that art pure as air1 why dost thou lose thy reason and right discretion8 #cf4 ,it is thou ,o faithless mind6 that dost excite my heart to run after its spouse2 better remain with thy yearnings in thyself1 than torment my quiet spirit with thy longings4 #cg4 ,or why is it1 ,o silly woman6 that thou dost long in vain after thy husband1 who possibly became too old 7to require thee any more72 he is now an ascetic and too weak in his bodily frame1 and devoid of all his earthly desires4 #ch4 ,i think these desires of the enjoyment of his princely honors and pleasures1 have now been utterly rooted out of his mind2 and the plant of his fondness for sensual gratifications1 is now as dry as a channel that pours forth its waters into a large river or sea4 #ci4 ,i think my husband1 who was as fond of me as to form one soul with myself2 has become as callous to soft passions1 as a dried and withered tree4 #dj4 ,or ,i will try the power of my yoga to waken his mind to sense1 and infuse the eager longings and throbbings of my heart into his4 #da4 ,i will collect the thoughts of the ascetic devotee to one focus1 and employ them towards the government of his realm2 where we may be settled for ever to our hearts content4 #db4 ,o ,i have after long discovered the way to my object1 and it is by infusing my very thoughts into the mind of thy husband4 #dc4 ,the unanimity of the minds of the wedded pair1 and the pleasure of their constant union2 contribute to the highest happiness of human beings on earth4 #dd4 ,revolving in this manner in her mind1 the princess ,chdl passed onward in her aerial journey2 now mounting on mountains and mountainous clouds1 and then passing the bounds of lands and visible horizons2 she reached the sight of ,mandara1 and found the glen and cavern in it4 #de4 ,she entered the grove as an aerial spirit invisible to sight1 and passed as the air amidst it known by the shaking of the leaves of trees4 7,the spirits like winds have motion and the power of moving other bodies74 #df4 ,she beheld a leafy hut in one corner of the wood1 and knew her husband by the power of her yoga2 though appeared to be transformed to another person4 #dg4 ,she found his body that was decorated before by a variety of jewels1 and glittered as the mount of ,meru with its gold2 to have grown as lean and thin and as dark and dry1 as a withered and dried leaf4 #dh4 ,he wore a vest of rays1 and seemed as if he had dipped in a fountain of ink2 he sat alone in one spot1 and appeared as the god ,siva to be wholly devoid of all desire4 #di4 ,he was sitting on the barren ground1 and stringing the flowers to his braided hairs2 when the beauteous princess approached before him4 #ej4 ,she was moved to sorrow at the sight of his miserable plight1 and thus bespoke to herself inaudibly in her mind4 ,alas1 how painful it is to behold this piteous sight6 #ea4 ,o6 the great stupidity that rises from ignorance of spiritual knowledge1 and which has brought on this miserable condition on this self-deluded prince4 #eb4 ,i must not call him unfortunate1 as long as he is my husband2 though the deep darkness of his mind 7ignorance7 hath brought to this miserable plight4 7,the living husband however miserable1 is always to be called true fortunate by the faithful wife47 #ec4 ,i must try my best to bring him to the knowledge of truth1 which will no doubt restore him to his sense of enjoyment here1 and of his liberation hereafter2 and change his figure to another form altogether4 #ed4 ,i must advance nearer to him to instil understanding in his mind1 or else my words will make no effect in him2 who treats me always as his young and silly wife4 #ee4 ,i will therefore admonish my husband in the figure of a devotee1 and it is possible that my admonition delivered in this manner1 will make its effect in him2 who is now grown hoary with age 7old age must have abated the ardour of youth74 #ef4 ,it is possible that good senses may dawn in the clear understanding1 which is not perverted from its nature2 saying so the princess ,chdl took the shape of a ,brhman boy on herself4 #eg4 ,she reflected a little on the ,agni-soma-mantra1 and changed her form as the water turns to a wave2 and then alighted on the earth1 in the shape of a ,brahman's lad4 #eh4 ,she advanced toward her lord with a smiling countenance1 and the prince ,sikhidhwaja beheld the ,brhman boy advancing towards him4 #ei4 ,he appeared to come from some other forest1 and stood before him in the form of devotion itself2 his body was as bright as the molten gold1 and his person was ornamented with a string of pearls4 #fj4 ,the white sacrificial thread graced his neck1 and his body was covered with two pieces of milk white vests2 he held the sacred water pot on one hand1 and with his pupils staff in the other1 he made his approach to the prince4 7,the order of the students was called dandi from their holding the sacred stick in one hand1 like the pilgrim staff in ,europe74 #fa4 ,his wrist was entwined by a string of beads1 and a long and double chain of rosary hang from his neck to the ground4 7,double and triple threads of sacred seeds worn about the necks of saints74 #fb4 ,his head was covered over by long and flowing jet black hairs1 in the manner of the strings of black bees1 fluttering about the tops of white lotuses2 and the radiance of his1 shed a lustre on the spot4 #fc4 ,his face ornamented with earrings1 glowed as the rising sun with his lustre of rosy rays1 and the knotted hair on the top of his head with the mandra flower fastened on it1 appeared as pinnacle of a mountain with the rising moon above it4 #fd4 ,the husband that sat quiet with his tall stature1 and his limbs and senses under his subjection2 appeared as a mount of ice with the ashes rubbed all over his body4 #fe4 ,he saw the ,brhman boy appearing before him1 as the full moon rising on the aureate mount of ,meru2 and rose before him with the respect4 7,which is paid to that luminary by her worshippers74 #ff4 ,thinking his guest as the son of some ,god1 the prince stood with his bare feet before him2 and addressed him saying1 obeisance to thee ,o thou son of a ,god1 take this seat and sit thyself there4 #fg4 ,he pointed out to him with his hand the leafy bed that was spread before him1 and offered him a handful of flowers which he poured into his hands4 #fh4 ,the ,brhman boy responded to him saying3 ,i greet thee in return1 ,o thou son of a king6 that lookest like a dew drop or the beaming moon-light sparkling on a lotus leaf4 ,he then received the flowers from his hand and sat upon the leafy bed4 #fi4 ,sikhidhwaja said3--,tell me ,o thou heaven born boy1 whence thou comest and whither thou goest1 as for me it is lucky day that has brought thee to my sight4 #gj4 ,please accept this pure water1 and fragrant flowers and this honorarium also2 and receive this string of flowers1 that ,i have strung with my hands2 and so be all well with thee4 #ga4 ,vasishtha related3--,so saying1 ,sikhidhwaja offered the flowers1 the wreathed blossoms1 the honorariums and other offerings2 as directed by the ceremonial law to his worshipful lady4 #gb4 ,chdl said3--,i have travelled far and wide over many countries on the surface of this earth1 and have never met with so hearty a reception and such honors2 as ,i have now received from thee4 #gc4 ,thy humility1 courtesy and complacence bespeak thee to be highly favoured of the ,gods1 and betoken thee to be attended with long life on earth4 7,because the meek and gentle are said to be long lived on earth74 #gd4 ,tell me ,o devotee1 whether you have ever applied your mind towards the acquirement of your final liberation and extinction2 after the abandonment of all your earthly desires1 by the magnanimity and tranquillization of your soul for a long time4 7,it is true you have long forsaken the vanities of the world1 but have you set your heart to seek the eternal emancipation of your soul874 #ge4 ,you have1 my dear ,sir1 chosen a very painful alternative for your final liberation1 that you have made the vow of your undergoing the hardship of this forest life1 by forsaking the care of your large dominion4 7,the care of the state is painful1 but the pains of hermitage are much more so74 #gf4 ,sikhidhwaja replied3--,i wonder not that thou must know all things1 being a ,god thyself and thou wearest this form of the ,brhman boy1 yet the supernatural beauty of thy person1 bespeaks thee to be an all-knowing deity4 #gg4 ,methinks these members of the body1 are bedewed with the ambrosial beam of moonlight1 or how could thy very appearance shed such nectarious peace even at the first sight4 #gh4 ,o handsome boy6 ,i see in thy person a great resemblance of the features of my beloved one1 who is now reigning over my kingdom 7and whom perhaps ,i will see no more in this life74 #gi4 ,please now to refresh thy fair and fatigued frame1 with wearing these flowery chaplet from the head to foot2 as the vest of a hoary cloud1 invests a mountain from its top to bottom4 #hj4 ,i see thy face as beautiful1 as the stainless moon2 and thy limbs as delicate1 as tender petals of flowers2 and ,i find them now waning and fading under the solar gleams4 #ha4 ,know pretty youth that it was for the service of the gods1 that ,i had wreathed the flowers together2 and now ,i offer and bequeath them to thee1 that art no less a ,god to me4 #hb4 ,my life is crowned today with its best luck by its service of a guest like thyself1 for it is said by the wise that attendance on guests is meritorious than the merit of attending on the ,gods4 7,hence the law of ,hospitality is not less binding on the ,hindu than it is with the ,bedouin ,arabs74 #hc4 ,now deign ,o moon faced deva 7deity7 to reveal unto me what ,god thou art1 and the progeny of what deity that dost deign to dignify me with thy visit2 please tell me all this and remove the doubts that disturb my breast4 #hd4 ,the ,brhman boy replied3--,hear me1 prince1 relate to thee all that thou requirest to know of me2 for who is there so uncivil1 that will deceive and not comply to the request of his humble suppliant4 #he4 ,there lives in this world1 the well known1 the holy saint ,nrada by name2 who is the snowy spot of pure camphor1 on the face of those that are famed for the purity of their lives4 #hf4 ,it was at one time that this ,godly saint sat in his devotion in a cavern of the golden mountain2 where the holy river of ,gang1 fast flows with her running current and huge billows dashing against the shore4 #hg4 ,the saint stepped out once to the beach of the river1 to see how it glided on in its course2 like a necklace of gems torn down from the mountain on high4 #hh4 ,he heard there at once the tinkling sound of trinkets and bracelets1 and a mixed murmur of vocal voice2 and felt the curiosity to know what it was and whence it came4 #hi4 ,he lightly looked towards the sacred stream and observed there an assemblage of young ladies1 who equalled the celestial nymphs ,rambh and ,tilottam in the beauty of their persons2 who had come out to sport by and bathe in the clear waters of the holy river4 #ij4 ,they plunged and played in the waters removed from the sight of men1 and were all naked with their uncovered breasts2 blooming as the buds of golden lotuses in the lake4 #ia4 ,these were jogging to and fro and dashing against one another like the ripened fruits of trees1 and seemed to be filled with flavoured liquor for the giddiness of their observers4 #ib4 ,their swollen bosoms formed the sanctuary of the ,god of love1 and were washed by the pure waters of the sacred river4 #ic4 ,their fullness with luscious liquor1 put to blush the sweet waters of the sacred river of ,gang2 they were as mound in the garden of paradise1 and as the wheels of the car for the ,god ,kma to ride upon4 #id4 ,their buttocks were as pillars of the bridge in water1 obstructing and dividing the free passage of the waters of the ,ganges2 and their upper part of the body1 gives a lustre of world's beauty4 #ie4 ,the shadow of one another's body was clearly visible to the naked eye1 on the limpid waters of the ,gang2 like a ,kalpa tree in rainy season1 with all its branches4 #if4 ,the thick verdure of the verdant season1 had put to shade the light of the day2 and the flying dust of flowers1 had filled the forest air with fragrance4 #ig4 ,water-fowls of various kinds were sporting on the banks1 as they do by the sea side and about the watering places round the trees2 while the budding breasts of these dames1 had put to blush the blooming buds of lotuses4 #ih4 ,they held up their faces1 which were as beautiful as a bud of lotuses2 while their loosened hairs hung by them1 like swarms of bees2 and the loose glances of their eye-balls1 were playing as the fluttering black-bees4 #ii4 ,their swollen breasts resembling the aureate lotuses1 which were used by the ,gods as golden cups to hide their ambrosial nectar2 therein for fear of its being ravished by the demons and demi-,gods4 #ajj4 ,they were now seen to be hiding themselves in the secret bowers and caverns of the mountain1 like lotuses hidden under foliage2 and now hastening to the cooling beach of the river1 to leave their lovely limbs in its limpid stream4 #aja4 ,the saint saw the bevy of the young ladies1 resembling the body of the full moon complete with all its digits2 and his mind was ravished with their beauty 7as the minds of men are turned to the delirium of lunacy by looking at the moon-light74 #ajb4 ,he lost the balance of his reason1 and became elated with giddiness2 and his breath of his life throbbed in his heart1 by impulse of the delight that raged and boiled in his breast4 #ajc4 ,at last the excess of his rapture1 gave effusion of his passion2 as the fullness of a cloud in summer1 breaks out in water in the rainy weather4 #ajd4 ,the saint turned as wan as a waning moon1 and as the pale moon-light in frost2 and like a fading plant1 torn from its supporting tree4 #aje4 ,he faded as the stalk of a creeper parted in two1 and withered away as a sapling after it has lost its juicy sap4 #ajf4 ,sikhidhwaja asked3--,how is it that the pure and peerless saint1 who is liberated in his life time and acquainted with all knowledge2 who is void of desires and devoid of passions1 and who is as pure as the clear air both in the inside as well as outside of his body8 #ajg4 ,how is it that even he the holy ,nrada himself1 could lose his patience and countenance who leads his life of celibacy all along8 #ajh4 ,chdl replied3--,know1 ,o princely sage6 that all living beings in the three worlds not excepting even the ,gods2 have their bodies composed of both ingredients 7of good and evil7 by their very nature4 #aji4 ,some remain in ignorance1 and others in knowledge to the end of their lives2 and some remaining in happiness1 and others in misery to the end of their days4 #aaj4 ,some thrive in happiness with their virtue of contentment and the like1 and are enlightened in their minds like a room by the light of the lamps2 and as the bosom of the sea by the light of the luminaries of heaven4 #aaa4 ,some are tormented by their hunger and poverty1 and are involved in misery like the face of nature under the darkness of clouds4 #aab4 ,the true and pure reality of the soul 7divine spirit71 being once lost to one's sight 7the visible or phenomenal world73 makes its appearance before him1 like a dark and thick cloud of rainy weather4 #aac4 ,though one may be employed in his continuous investigation into spirituality1 yet a moment's neglect of his spiritualism is sure to darken his spiritual light2 as the apparition of the world appears to sight4 #aad4 ,as the succession of light and darkness makes the course of the day and night1 so the return of the pain and pleasure indicates the progress of life4 7,this variety kills the monotony of life74 #aae4 ,thus the two states of pleasure and pain1 are known to accompany over lives from birth to death2 as the results of our prior acts 7of merit and demerit74 #aaf4 ,this impression of past life marks the lives of the ignorant entirely1 as the red colouring sticks for ever in a cloth2 but it is not so with the intelligent1 whose knowledge of truth wipes off the stigma of their pristine acts4 #aag4 ,as the eternal hue of a gem1 whether it be good or bad1 is exhibited on the outside of it2 and also as a crystal stone1 however clear it may be1 takes the colour of the outward object in it 7so the ignorant exhibit their inherent nature in their outward conduct1 and partake also the qualities of their surroundings74 #aah4 ,but it is not so with the intelligent knower of truth 7tatwajna71 whose soul is free from all inward and outward impressions in his life time2 and whose mind is never tinged like that of the ignorant1 by the reflexion of anything about him4 7,knowledge of truth is vitiated by nothing74 #aai4 ,it is not only the contiguity or presence of things or pleasures1 that taint the minds of the ignorant2 but the absence and loss also are causes of great regret1 from the stain they leave in the memory2 as it is not only a new paint that paints a thing1 but also the vestiges that it leaves behind1 give it also a colouring4 7,the remembrance of past things1 gives a colouring to the character of man74 #abj4 ,thus as the minds of the ignorant are never cleansed from the taint of their favourite objects1 so they are never free from their bondage in this world2 like the liberated sage by his want of earthly attachment4 ,because it is the parvitude of our desires that contributes to our liberation1 while the amplitudes of our wishes lead us to our continued bondage in this world4 7,this passage presents us with the pains of memory1 instead of the pleasures which some poets have portrayed on its face74 #aba4 ,sikhidhwaja said3--,tell me my lord1 why men feel sorry or joyous at their pain or pleasure1 to which they are bound by their birth in this world2 and for what is far off from them 7either as past or gone and what is in their expectation in future1 since both the past and future are absent from us78 #abb4 ,i find your words my lord to be as clear as they are pretty and full of meaning1 and the more ,i hear them so much the more do ,i thirst to listen to them2 as the peacock is insatiate with the roarings of clouds4 #abc4 ,chdl answered3--,it is pleasant to inquire into the cause of our birth1 and how the soul being accompanied with the body1 derives its knowledge through the senses1 and feels thereby a delight which is apparent in babes4 7,we see by observation how babies are pleased with the exercise of their limbs and senses74 #abd4 ,but the living soul 7or the vital principle71 which is contained in the heart and runs through the ,kundalin artery as the breath of life2 is subject to pain and sorrow by its very birth4 7,hence we see1 new born child coming to cry out no sooner it comes to life after its birth74 #abe4 ,the living soul or vital spirit 7which is as free as air71 comes to be confined in the arterial chains of the prison houses of the different bodies2 by its entering into the lungs breathing with the breath of life4 7,the spirit of ,god was breathed into the nostrils of man74 #abf4 ,the breath of life circulating through the body1 and touching its different parts or the organs of sense1 raise their sensations in the soul2 and as the moisture of the ground grows the trees and shrubs on earth1 so doth our vitality produce the sensations of the pleasure and pain in the soul4 #abg4 ,the living soul being confined in the arteries of different bodies1 gives a degree of happiness and steadiness to some1 which the miserable can never enjoy4 7,the poor are bereft to the comforts of high life74 #abh4 ,know that the living soul1 is said to be liberated in the same proportion as it manifests its tranquilized state2 and know also that it is bounden bondage in the same degree1 as it appears to be sorry in the face and choked in its breathing4 7,the dejected and depressed spirit does not breathe out freely74 #abi4 ,the alternate feeling of pain and pleasure1 is likewise the bondage of the soul and no other1 but this and it is the want of these alternations1 that constitutes its liberation2 and these are the two states of the living soul4 #acj4 ,as long as the deceptive senses1 do not bring the false sensations of pain and pleasure unto the soul2 so long does it rest in its state of sweet composure1 and the calm tranquillity of the positive rest4 #aca4 ,the invisible soul coming in sight of some transient pleasure or want of pain1 becomes as joyous as the cheerful sea passing the reflexion of the bright moon-beams in its bosom4 #acb4 ,the soul equally exults at the sight of pleasure1 as it grieves at the knowledge of its unsteadiness2 as a foolish cat rejoices to see of fish1 which it has not the power to catch or hold fast in its clutches4 #acc4 ,when the soul1 has the pure knowledge of the intelligibles and the cognition of itself2 it comes to know1 that there is no such thing as positive pain or pleasure2 and has thereby its calm and quiet composure for ever1 and under every circumstance4 #acd4 ,when it comes to know that it has no concern with any pain or pleasure1 and that its living is to no purpose at all2 it is then said to be awakened in itself1 and to rest in its quietude of nirvna-extinction 7unconsciousness of one's self or its consciousness of itself as a cypher1 is termed the state of its nirvna-annihilation74 #ace4 ,when the living soul comes to know by its internal intuition1 that pain and pleasure are unreal in their nature2 it is no longer concerned about them1 but rests quietly within itself4 #acf4 ,when the soul comes to the belief1 that the visible world is no other than the vacuity of ,intellect or ,brahma himself2 it gets its rest in its quietness1 and becomes as cool as an oilless and extinguished lamp4 7,here is the vacuism of ,vasishtha again74 #acg4 ,the belief that all nature is vacuity1 and all existence is the one unity together with the thought of an infinite inanity2 is what leads the soul to its unconsciousness of pain and pleasure4 7,all is but void and vacancy1 and mere air-drawn phantasy74 #ach4 ,the thoughts of pleasure and pain therefore are as false1 as the false appearance of the world2 and this error is inherited by the living soul from ,brahm the first of living beings in the world4 7,the error of taking the unreal for real began with ,brahm himself74 #aci4 ,whatever was thought and ordained by the first creative power in the beginning1 the same has taken root in the living soul2 and is going on even to the present time as its nature4 #adj4 ,sikhidhwaja asked3--,it is only when one feels some pleasure in his mind1 that it runs in the blood through his veins and arteries2 but the holy ,nrada could not be affected by the sight1 nor drop his semen from him4 #ada4 ,chdl replied3--,the animal soul being exited 7by the existent sight of women71 excites the living breath of prna to motion2 and the whole body obeys the dictate of the mind1 as the body of soldier obeys the command of their commander4 #adb4 ,the vital airs being put to motion1 they move the internal sap and serum from their seats2 as the blowing winds bear away the fragrance of flowers and the dust of leaves1 and drop down the fruits and flowers and leaves of trees4 #adc4 ,the semen being put to motion falls downwards1 as the clouds being driven together burst into the rain water4 #add4 ,the semen then passes out of the body by the canals of the veins and arteries1 as the running waters pass through the channels and canals of a river4 #ade4 ,sikhidhwaja said3--,o thou divine boy6 that knowest both the past and present states of things1 as it appears from thy instructive discourse2 please to instruct me at present1 what you mean by the nature of things by the ,brahmic power of ,brahma4 #adf4 ,chdl replied3--,nature is that intrinsic character1 which is implanted in the constitution of things at the beginning of their creation2 and the same which continues to this day the essential part of the ghata1 pata1 and all other things4 #adg4 ,it comes on by a kktlya or accidental course of its own1 as it is compared by the learned with the rise and fall of waves and bubbles in the water2 and the marks of the lacuna in wood and iron4 7,the fortuitous combination of the atomic principles1 is the cause of the formation of concrete bodies2 according to the ,atomic philosophy of ,leucippus1 ,democritus and the ,epicureans of old74 #adh4 ,it is under the power of this nature1 that all things move about in the world in the various forms2 and with all their properties of change and persistence4 ,it is only the indifferent and inappetent soul that is liberated from the subjection of nature1 while the apparent is fast bound to its chains and wander with their prurient nature in repeated transmigrations4 ,,chapter ,,lxxxvi4 ,,the ,,production ,,of ,,the ,,pot 7,,or ,,the ,,embryonic ,,cell74 ,argument3--,the birth of the ,brhman boy from the seed of ,nrada1 preserved in a pot whereby he was called the pot-born1 and his education4 ,chdl continues3--,it is the nature of everything in the extensive world to be born in its own kind 7i4e4 the similar only springs from the similar and nothing of a dissimilar kind74 ,all persons and things continue to go on in it by their desires and tendencies1 whether it be in the directions of virtue or vice or good or evil4 7,nature is the invariable quiddity of a thing2 but its desire or inclination is a variable property or quality of it74 #b4 ,when this desire or want of the mind of a man is either diminished or brought under his control1 he is no longer subject to the acts of goodness or vice but becomes exempt both from merit and demerit2 and their consequences of reiterated births and deaths by the utter indifference4 7,neutrality in action is the way to one's inanity in both worlds4 ,this is not a right rule since the commission of a good action is as commendable1 as an omission in the discharge of duty is held culpable in law and morality74 #c4 ,sikhidhwaja rejoined3--,o eloquent speaker6 your words are as full of sense as they are of great import to me1 they bespeak your great penetration into the depths of wisdom4 #d4 ,my audience of the sweet exultance of your speech has given me a satisfaction1 equal to that of my draught of a large dose of the ambrosial water4 #e4 ,now be pleased to give me a brief narration of the story of your birth and pedigree1 and ,i will hear with all my attention your words of sound sense and wisdom4 #f4 ,please sir to relate unto me1 what the son of lotus-,brahm--the venerable sage ,nrada1 did with the seminal strength1 which unconsciously fell from him on the ground4 #g4 ,chdl related3--,the muni then curbed back the infuriate elephant of his beastly mind by the strong bridle of prudence2 and bound it fast in the iron chain of the great intelligence4 #h4 ,his virile strength which was as hot as fire1 resembled the molten moon melted down by the flame of the final conflagration2 and as liquified as the fluid quick-silver or other metallic solution4 #i4 ,the sage who had a water-pot of crystal stone fast by his side1 laid hold of the same and put the fluid semen in it1 in the manner of his depositing the liquid moon-beams in the disc of the moon4 #aj4 ,there was on one side of the mount of ,meru1 a projected rock with a deep cavern in it2 the passage of which was not obstructed by the heaps of stones which lay before it4 #aa4 ,the muni placed the pot inside that cave as the embryo is situated in the belly1 and he filled the pot with milk which he produced by his will2 as the lord of creation has filled the milky ocean with its watery milk4 7,the sages are said to have miraculous powers by force of their yoga74 #ab4 ,the muni neglected his sacred offering and brooded over the pot1 as a bird hatches over its egg2 and it was in a course of a month that the foetus grew up in the pot of milk1 as the reflexion of the crescent moon increases in the bosom of the milky ocean4 #ac4 ,at the end of the month the pot bore a full formed foetus1 as the orb of the moon becomes full in the course of a month2 and as the season of spring produces the lotus bud with its blushing petals4 #ad4 ,the foetus came out in the fullness of its time1 and with the full possession of all the members of its body2 as the full moon rises from the milky ocean without diminution of any of its digits4 #ae4 ,the body became fully developed in time1 and the limbs were as beautiful as the horns of the moon shine brightly in the lighted fortnight4 #af4 ,after performance of the initiatory ceremonies 7of tonsure and investiture of the sacred thread72 and the sage instructed him in whatever he knew1 as one pours out the contents of one vessel into another4 #ag4 ,in course of a short time the boy became acquainted with all the oral instructions 7,vangmaya7 of his father1 and became an exact ectype of the venerable sage4 7,the best son likens his father74 #ah4 ,the old sage became as illustrious with his brilliant boy1 as the orb of the moon shines brightly with its train of resplendent stars4 #ai4 ,once on a time the sage ,nrada went to the empyrean of his father ,brahm accompanied by his young progeny1 and there made his obeisance to the prime progenitor of mankind4 #bj4 ,the boy also bowed down before his grandsire1 who knowing him to be versed in the vedas and sciences2 took him up and set him on his lap4 #ba4 ,the lord ,brahm pronounced his blessings on the boy1 and knowing him to be born of the pot and acquainted with the vedas2 gave him the name of ,kumbha or the pot4 #bb4 ,know me ,o hermit6 to be the son of the sage ,nrada1 and grand son of the great lotus-born ,brahm himself2 and know by the appellation of ,kumbha from my birth into the pot4 #bc4 ,i have the four vedas for my companions and playmates1 and ,i always delighted with their company2 in the heavenly abode of my lotus-born grandsire--the ,divine ,brahm4 #bd4 ,know the ,goddess ,sarasvat to be my mother1 and the ,gyatr hymn as my maternal aunt2 my habitation is in the heaven of ,brahm where ,i dwell as the grand-child of the lord of creatures4 #be4 ,i wonder at my pleasure1 throughout the wide extended world2 ,i rove about with a soul full of felicity1 and not on any errand or business whatever4 #bf4 ,i walk over the earth without touching it with my feet1 and its flying dust do not approach my person2 nor is my body ever fatigued in all its rambles4 7,the spiritual body is intangible and unwearied74 #bg4 ,it happened this day1 that ,i came to behold thy hermitage in the course of my etherial journey2 and so directed my course this way1 to see thee in this place4 7,this is the substance of my life1 as ,i have now related unto thee74 #bh4 ,thus ,o forester6 ,i have given you the whole account of my life as you have heard just now2 because it is a pleasure to good people1 to hold conversation with the good and wise4 #bi4 ,vlmki said3--,as they were talking in this manner the day past away to its evening service1 and the sun set down below the horizon2 the court broke and every one repaired to his evening ablution1 and met again with the rising sun on the next morning4 ,,chapter ,,lxxxvii4 ,,continuation ,,of ,,the ,,same ,,and ,,enlightenment ,,of ,,sikhidhwaja4 ,argument3--,sikhidhwaja's praise of ,kumbha and expression of his sorrow1 he turns to be a disciple of the same and professes his faith in the vednta doctrines4 ,sikhidhwaja said3--,sir1 it appears to me that the hoarded merits of all my former lives1 have brought you today to my presence here2 as an unforeseen hurricane drives the waters of the sea on the dry mountain tops4 7i4e4 thy speech is as cooling draught to my perished soul74 #b4 ,i reckon myself as highly blest among the blessed today to be thus favoured by your presence1 and cooled by your speech distilling as ambrosial dews from your lips4 #c4 ,never did a more sensible speech1 touch and cool my soul to such a degree as yours ere this2 wherefore ,i deem your holy presence as more precious to me1 than the gaining of a kingdom4 #d4 ,the unrestrained delight which is felt in general 7from the words of the wise71 which are free from self-interest and selfish motives2 is far superior to the self-restricted pleasure of sovereignty1 which is delightful once in imagination only 7and not in its actual possession74 #e4 ,vasishtha said3--,as the prince was uttering these encomiums1 the ,brhman boy ,kumbha passed over them in silence2 and interrupted him by saying3-- #f4 ,chdl said3--,please put a stop1 sir1 to these words of yours1 and give me an account of yourself as ,i have given mine to you2 and tell me who you are1 and what you do in this lonely mountain4 #g4 ,how long is it that you have passed in this forester's life of yours1 and what is your main object in view4 ,tell me the bare truth1 because it is beyond the probity of an ascetic1 to utter anything but the plain truth4 7,the ascetics are names of satyavrata or vowed to truth74 #h4 ,sikhidhwaja replied3--,lord as you are the offspring of a ,god1 everything must be well known to you2 and as the ,gods are full well acquainted with the secrets and circumstances of all people1 ,i have very little to relate to you about me4 #i4 ,it is from my fear of the world 7and its temptations71 that ,i have abandoned it and taken my abode amidst this forest2 and this though you well know1 will ,i now briefly state unto you4 #aj4 ,i am ,sikhidhwaja the ruler of a country1 which ,i have long relinquished for a seat in the forest2 and know1 ,o knower of all truths1 that it is my fear of the trap-doors of the world and future transmigration in it1 that has driven me to this retired wilderness4 #aa4 ,it is no more than the reiteration of pain and pleasure1 and of life and death in this accursed world2 and it is to evade all these1 that ,i have betaken myself to my austerities in these solitary woods4 #ab4 ,i wander about on all sides1 and perform my rigorous austerities without any respite2 and ,i give no rest to myself1 but keep my vigils like a miser over his little stock4 #ac4 ,i am without any effort or attempt1 and so without any fruit and fruition also2 ,i am lonely1 and so helpless likewise2 ,i am poor and therefore friendless also1 and know me ,divine personage6 to be pining in this forest like a withered tree perforated by worms4 #ad4 ,i observe strictly all my sacred rites without any fail or failure1 and yet ,i fall from one sorrow into a sea of sorrows2 and have grown too pensive1 that even the ambrosial draught is unpleasant to me4 #ae4 ,chdl said3--,it was once on a time that ,i had my great progenitor 7,brahm7 to tell me which of the two1 the observance of duties or their non-observance for the sake of knowledge 7i4e4 whether practice or theoretical knowledge72 is the more useful to and preferable by mankind4 #af4 ,brahm replied3--,knowledge is no doubt the supreme ,good1 as it leads to ones acquaintance with the unity of the ,deity and the oneness of himself2 but action is inculcated to man at the duty of his life1 both for the pleasure and passing of his life time4 #ag4 ,let them that have not acquired their intellectual light and the sight of the soul1 be employed in their duties by their offsprings and fellow creatures2 for who that is devoid of a silken robe1 will go about naked and not wrap himself with a blanket or coarse cloth4 #ah4 ,the ignorant that are actuated by their desires and live upon their hopes1 meet with their objects as the reward of their action2 but the knowing and speculative theorist1 having neither any desire in his mind nor action of his body1 meets with no reward of either4 #ai4 ,an action without its object goes to naught and for nothing1 as the fruit bearing plants become fruitless and die away without being properly watered in their time4 7,there it is doubtful whether the comparison of watering refers to the desire or action4 ,the gloss refers it to the action without which no desire is successful74 #bj4 ,as the effect of a certain season on plants c41 is displaced by that of the succeeding one2 so the fruit of an action1 is frustrated by its want of its desire 7of the object74 #ba4 ,as it is the nature of kusa-grass never to fructify1 though they bear the flowers in time2 so my son1 no action can produce any fruit without the desire of the main object 7as its final cause74 7,here ,chdl addresses her husband as her son74 #bb4 ,as the boy possest the idea of a ghost in his mind1 sees the apparition of a devil before him2 and as a sick man having hypochondria of his malady1 is soon attacked by it 7so everyone meets with what he has in his mind74 #bc4 ,as the kusa-grass presents the fair flowers to view1 without ever bearing their fruits2 so does the speculative theorist meditate on the beauty of his theory1 without producing its results by its practice4 #bd4 ,sikhidhwaja said3--,but it is said that all human desire is vain1 and its accompanying egoism is a fallacy2 and that they are the creatures of our ignorance1 like our error of a sea in the burning sands of a desert4 #be4 ,so it is to the gnostic theist1 whose ignorance is altogether removed by his knowledge of all things as the ,divine spirit2 such a man of course has no desire rising in his mind1 as there is no appearance of the sea in the sands before the eyes of the wise4 #bf4 ,it is by forsaking his desires1 that a person is freed from his bonds of his disease and death2 and his internal soul arriving to the perfection of the ,deity1 is exempted from future birth4 #bg4 ,but know the human mind to be fraught with desires1 from which the learned few are only exempt2 it is by their transcendental knowledge of the knowable one1 that the ,divinely wise alone are exempted from their regeneration in this mortal world4 #bh4 ,chdl replied--,it is true1 ,o princely sage6 that knowledge is said to be the chief good 7summum bonum71 by the ,gods ,brahm and others and also by all sapient sages2 and notwithstanding thy knowing of this1 why is it that thou remainest in this state of thy gross ignorance8 #bi4 ,what mean these pots and staffs1 these wooden stools and those seats of kusa-grass2 and why is it1 ,o royal prince6 that you delight in these false playings of fools8 #cj4 ,why is it that you do not employ your mind to inquire into the questions as to what thou art1 and how has this world came to existence1 and how and when will cease to exist 7in your consciousness of reality74 ,instead of making inquiries in these solemn truths1 you are passing your time like the ignorant in your fooleries only8 #ca4 ,why don't you discuss about the natures of bondage and liberation in the company of the learned1 and pay your homage at their venerable feet8 #cb4 ,do you want1 ,o prince to pass your life in the discharge of your painful austerities1 as some insects finish their days in perforating the stones in which they live8 #cc4 ,you can easily obtain the delight you seek1 if you will but betake yourself to the service of holy man2 and keep company with the tolerant and wise souls1 arguing with them on spiritual subjects4 #cd4 ,or you may continue to remain in your grotto1 in this forest living on the simple food of holy men2 and by forsaking the evil propensities of your mind1 abide here as an insect in a hole under the ground4 #ce4 ,vasishtha related3--,being thus awakened to sense by his wife--the ,divine boy--,sikhidhwaja1 melted into tears2 and with his face bathed in water1 spoke to the lad as follows3-- #cf4 ,sikhidhwaja said3--,o ,divine child6 it is after a long time1 that ,i am awakened by thee to my senses2 and ,i perceive now that it was my weak-headedness1 which drove me from the society of respectable to this lonely forest4 #cg4 ,ah6 ,i find now that my mind is purged to-day of its endless sins1 which has brought thee to my presence here1 and remonstrate with me on my past misconduct4 #ch4 ,o beauteous boy6 ,i deem thee henceforward as my monitor and father and my best friend forever1 and acknowledge myself as thy pupil2 wherefore ,i bow down at thy feet and pray thee to take piety on me4 #ci4 ,please admonish me now on the subject of ,divine knowledge1 as you are best acquainted with it2 and whereby ,i may be freed from all my sorrows1 and be settled with perfect peace and bliss of my mind4 #dj4 ,you said at first1 that knowledge is the supreme bliss or summum bonum of mankind2 now tell me1 which is that knowledge which saves us from misery2 whether it is the knowledge of particulars which lead us to the acquaintance of specials1 or that of the general which brings us to the transcendental4 7,the former is the inductive knowledge of ascending from particulars to the universal1 and the latter is deductive knowledge of deducing everything from the primitive one74 #da4 ,chdl replied3--,i will tell thee prince as far as ,i know about it1 and what may be best acceptable to thee2 and not throw away my words in vain1 like crowing ravens about a headless trunk4 #db4 ,because the words that are uttered to the impertinent questions of a person and not heeded by him1 are thrown in vain2 and become as useless to him1 as her eye sight in the dark4 #dc4 ,sikhidhwaja said3--,sir1 your words are as acceptable to me as the ordinances of veda 7gospel truth72 and though you utter them without previous meditation 7extempore71 yet ,i have full faith in them4 #dd4 ,chdl replied3--,as a boy obeys the words of his father1 knowing it to be pronounced for his certain good2 so must you receive my words 7knowing them to tend to your best welfare74 #de4 ,think my advices to be all good for you1 after you hear them with proper attention2 and hear unto my words1 as you hear music without inquiring into their reason or rhyme4 #df4 ,hear me now relate to you an interesting story of a certain person1 whose conduct and character resembled in every way to thine2 and who was brought back to his sense after his long aberration4 ,this is a tale to dispel the worldly cares and fears of the intelligent4 ,,chapter ,,lxxxviii4 ,,the ,,tale ,,of ,,the ,,crystal ,,gem4 ,argument3--,the slipping of a precious stone in ignorance1 and picking of a glossy glass in view of it4 ,chdl related3--,there lived once a rich man1 combined with opposite qualities 7of charity and penury7 in his character2 as the sea contains the water and the submarine fire in its depth4 #b4 ,he was as skilled in arts1 as he was practiced in arms2 and was trained up in all dealings1 as he was expert in business4 ,but his great ambition in all his pursuits1 kept him from the knowledge of the most high4 7,his excess of worldliness1 was a preventive to spiritual knowledge74 #c4 ,he employed all his endeavours to obtain the imaginary gem of the philosopher's stone chintmani 7by means of his pujas and prayers and other sacred rites72 as the submarine fire wants to devour the waters1 and dries up the bed of the sea4 #d4 ,his great avidity and persevering patience1 succeeded after a lapse of a long time to obtain the precious gem at last2 because there is nothing which may not be effected by the ardent zeal of man4 7,omnia vincit labor74 #e4 ,he succeeded in his attempts by his unwearied labour1 joined with his firm resolution and well directed plan2 as the meanest man is favoured with a fortune1 by his employment of these means4 7,fortune crowns all strenuous efforts with success74 #f4 ,he saw the stone as lying before him1 and ready to be grasped in his hand2 as a hermit sitting on the peak of a mountain1 thinks the rising moon as easy to be grasped by his hand4 7,too ardent desire presents the shadow of the object to one's view74 #g4 ,he saw the brilliant gem before him1 but became mistrustful of his sight and the reality of the object before it2 as a poor man hearing of his sudden elevation to royalty1 mistrusts the report and doubts its being meant for him4 #h4 ,he was then immerged in himself to think with amazement for a long time1 he overlooked and neglected to lay hold on his great gain1 and kept dubitating in his mind in the following manner4 #i4 ,whether this stone is gem or not1 and if so1 whether it be the philosopher's stone or any other2 shall ,i touch it or not1 for ,i fear lest it fly away from my touch or be soiled by it4 #aj4 ,no one hath until this time obtained the long sought philosopher's stone1 and if ever it was obtained by any one1 it was1 says the sastra1 in his next life4 #aa4 ,it is no doubt that my miserliness only1 that makes me view aslant this brilliant gem before me with my eyes2 as a purblind man sees a flashing fire-brand and deep-laid moon in the sky4 #ab4 ,how could the tide of my fortune run so high at once1 that ,i should succeed so soon to obtain the precious stone1 that is the pink and acme of perfection and productive of all treasure4 #ac4 ,there must be few and very few indeed of those fortunate men1 who can expect their good fortune to court and wait on them2 at a little pains in a short time4 #ad4 ,i am but a poor and honest man1 and one possest of very little qualification nor of any worth and account among mankind2 and it is impossible that so miserable a wretch1 could ever be blessed with this masterpiece of perfection4 #ae4 ,the incredulous man hung for a long time in a state of suspense1 between his certainty and uncertainty2 and was infatuated by his mental blindness1 that he did not even stretch out his hand to lay hold on the jewel lying open before him4 #af4 ,hence whatever is obtainable by anyone at any time1 is often missed and lost sight of by either his ignorance or negligence of it2 as the precious gem in the parable1 which was proffered and lay palpable in full view4 #ag4 ,as the undetermined man hung in the balance of his suspicion1 the precious gem flew away and vanished from his sight2 as the merited man avoids his slighter1 and as the shaft flies from its string or the stone from its sling4 7,fly from the fool as the arrow flies from the bow-string74 #ah4 ,when prosperity appears to one1 she confers on him her blessings of wisdom and prudence c42 but as she forsakes her foolish votary1 she deprives him of all his discretion4 7,such is the case with this once wise and afterwards foolish devotee of prosperity74 #ai4 ,the man tried again to invoke and recall the precious gem to his presence1 because the persevering spirit is never tired to try again and again for his expected success4 #bj4 ,he came to behold before him a brittle piece of glass1 shining with its false glare as the former gem2 and this was placed in his presence by the invisible hands of the siddha that had come to tempt him and deride his folly4 #ba4 ,the fool thought this brittle thing to be the real gem now lying before him1 as the ignorant sot believes the sparkling sands to be the dusts of the purest gold4 #bb4 ,such is the case with the deluded mind1 that it mistakes the eight for six and a foe for a friend2 it sees the serpent in the rope and views the desert land as the watery expanse1 it drinks the poison for the nectar and spies another moon in the sky in the reflexion of the true one4 #bc4 ,he took up that sham trumpery for a real gem1 and thought it as the philosopher's stone that would confer on him whatever he desired2 with this belief he gave up in charity all he had1 as they were no more of any use to him4 #bd4 ,he thought his country to be devoid of all that was delightsome to him and its people as debasing to his society2 he thought his lost house was of no use to him1 and his relatives and friends to be averse to his happiness4 #be4 ,thus thinking in his mind1 he determined to remove himself to a distant country and enjoy his rest there2 and then taking his false gem with him1 he went out and entered an uninhabited forest4 #bf4 ,there his deceptive gem proving of no use to him loaded him all imaginable calamities1 likening to the gloomy shadow of the black mountain and the horrid gloom of deep ignorance4 #bg4 ,the affections which are brought to one by his own ignorance1 are by far greater than those which are caused by his old age and the torments of death4 ,the calamity of ignorance supercedes all other earthly affections1 as the black hairs rise on the top of the body and cover the crown of the head4 ,,chapter ,,lxxxix4 ,,the ,,parable ,,of ,,an ,,elephant4 ,argument3--,freedom of the ,incarcerated ,elephant2 and his falling again into the ,pit4 ,chdl said3--,hear ,o holy hermit6 another very interesting story of mine1 which well applies to your case2 as the ruler of a land and to serve to awaken your understandings3 7from its present theory74 #b4 ,there lived a large elephant in the ,vindhya mountains1 which was the head and leader of a great number of elephants2 and had as clear an understanding in its big and elevated head1 as the lofty summit of the mountain was humbled down at the bidding of ,agastya--the sage4 7,agastya is recorded as the first ,aryan emigrant1 who crossed the ,vindhya and settled in southern ,india1 and civilized the wild mountainous and rude people of ,deccan by his wise law and instructions74 #c4 ,his two tusks were as strong as the thunderbolts of heaven1 and as long and stunning as the far reaching flashes of lightning2 they were as destructive as the flames of final desolation 7kalpnta71 and as piercing as to bore and uproot a mountain4 #d4 ,he came to be caught by an iron trap laid by elephant catchers in his way1 and was fast held in it as the ,vindhya by the ,muni's charm2 and as the giant ,bali was bound in the chains of ,india4 7,vindhya and its people were spell bound by the ,agastya sage74 #e4 ,the captive and patient elephant was tormented by the iron goad in his proboscis1 and suffered the excruciating pains of his torture2 like the ,tripura giant under the burning fire of ,hara4 7,siva is called ,tripura-hara for his quelling that giant by his fire arms74 #f4 ,the elephant lay in this sad plight in the net for three days together1 and was thus watched over by his hunter for a distance4 7,see the paper of elephant catching in the ,asiatic ,researches74 #g4 ,the great suffering of the elephant made him open his mouth widely1 and utter a loud scream that growled about like the loud noise of roaring clouds4 #h4 ,then he exerted the force of both his tusks1 and succeeded thereby to break asunder the iron bar2 as the ,titan of old1 broke open the bolts at the gate of heaven4 #i4 ,the hunter saw the breaking of his hard fetters by the infuriate beast from a distance1 as ,hara beheld the breaking of the demon ,bali 7,belos7 from his subterranean cell beneath the mountain1 in order to invade his heaven on high4 #aj4 ,the elephant catcher then mounted a tall tla 7palm7 tree1 and leaped from its top in order to fall down on its head2 but haplessly he fell down on the ground1 as the demon was hurled down to hell by victorious ,hara4 #aa4 ,the hunter missed the head of the huge animal1 and fell headlong upon his legs on the ground2 as a ripe fruit1 is dropped down by the hurrying winds4 #ab4 ,the great elephant took pity in seeing him falling1 and lying prostrate before him2 as the mind of the noble1 is compassionate on others even in their own piteous state4 #ac4 ,the noble animal thought in his mind1 that it was no valour on his part to trample over the self-fallen2 and had thus the magnanimity of sparing the life of his own enemy4 #ad4 ,he broke only the chains in two pieces1 and took his way before him2 leaving away all obstacles and barriers1 as the rushing waters bear down the strongest bridge4 #ae4 ,his strength broke the strong net1 but his piety spared the life of the weak man2 he went off as the sun sets1 after dispelling the evening clouds4 #af4 ,the hunter rose up from the ground after he saw the elephant had gone away2 and he found himself to be as same and sound after his fall as he had been before it2 and as the elephant was relieved from his pains1 after his liberation from the chains4 #ag4 ,notwithstanding with great shock which the man had felt by his fall from the tall palm tree1 he felt no hurt with any part of his body2 whence ,i ween1 the bodies of scoundrels are fortified against every harm4 #ah4 ,the wicked gain greater strength by execution of their repeated crimes1 as the rainy clouds gather the more by their frequent showers4 ,thus the hunter went after his fresh excursion4 #ai4 ,the elephant catcher felt very sorry1 at the escape of the elephant and unsuccessfulness of his attempt2 as one in dejected mind1 is to lose a treasure that has fallen into his hand4 #bj4 ,he sought about and beat the forest1 to find out the hiding elephant amidst the thickets2 as the ascending node of ,rahu rises in the sky1 to lay hold on the moon covered under the clouds4 #ba4 ,after a long search1 he came in sight of the elephant halting under a tree2 as when a warrior returns from the battlefield1 and breathes the air under a shady arbour4 #bb4 ,the cunning huntsman collected a great many tools1 capable to entrap the elephant at his resting place4 #bc4 ,he dug a circular ditch round about that place in the forest1 as the great creator of the world had stretched the ocean encircling this earth4 #bd4 ,he then covered the great pit1 with green branches and soft leaves of trees2 as the season of autumn covers the face of the empty sky with fleecy and flimsy clouds4 #be4 ,the elephant roaming at large in the forest1 happened to fall down into the pit one day2 as the fragment of a rock on the coast1 falls headlong on the dried bed of the sea4 #bf4 ,the big elephant was thus caught in the circular pit1 which was as deep as the dreadful depth of the sea2 and lay confined in it1 as some treasure is shut up in the hollow womb of a chest4 #bg4 ,being thus confined at the bottom of that far extending pit1 still passes his time in endless trouble and anxiety2 like the demon ,bali in his dark cave under the grounds4 #bh4 ,this is the effect of the silly elephant1 letting unhurt his cruel hunter who had fallen ere long before him2 or else he would not be thus pent up in the pit1 if he made an end of him in time4 #bi4 ,hence all foolish people that had not foresight to prevent their future mishaps1 and provide against their coming mischances by their precautions at present1 are surely to be exposed like the calamity as the vindhyan elephant4 7,hence all unforeseeing men are designated as gaja murkha or elephantine fools74 #cj4 ,the elephant was glad with the thought of his freedom from the hunter's chains1 and thought no more of any future mishap2 which was the sole cause of his being by another mischance1 which lay at a long distance from him4 #ca4 ,know1 ,o great soul6 that there is no bondage of man except his own ignorance2 and the jail prisoners are not under such thraldom1 as the intellectual servitude of freemen under their errors and prejudice4 ,the enlightenment of the soul and the knowledge of the cosmos as one universal soul1 is the greatest freedom of man2 while the ignorance of this truth1 is the root of the slavery of mankind to the errors of this world4 ,,chapter ,,lxxxx4 ,,way ,,to ,,obtain ,,the ,,philosopher',s ,,stone4 ,argument3--,chdl's ,interpretation of the ,parable of the ,precious stone and the ,glassy ,gewgaw4 ,sikhidhwaja said3--,please explain unto me1 ,o ,divine boy6 the purport of the parables of the true and false gems2 and the unfettered and pent up elephant1 which you have spoken before to me4 #b4 ,chdl replied3--,hear me now expound to you the meaning of my stories1 and the purport of the words and their senses2 which ,i have stored in your heart and mind1 for the enlightenment of your understanding4 #c4 ,that searcher after the philosopher's stone1 was undoubtedly acquainted with science1 but had no knowledge of the truth 7tatwajnna72 he searched the gem but knew not what it was1 and the same man is thyself4 #d4 ,you are versed in the sciences as he1 and shinest above others as the shining sun on the mountain tops2 but you have not that rest and quiet1 which is derived from the knowledge of truth2 and are immerged in your errors1 as a block of stone in the water4 #e4 ,know ,o holy man6 that it is relinquishing of errors1 which is said to be the philosopher's stone 7because they are the only men that have set themselves above the reach of error74 ,try to get that ,o holy man6 in your possession1 and set yourself thereby above the reach of misery4 #f4 ,it is the relinquishment of gross objects1 that produces the pure joy of holiness2 it is the abandonment of the world1 that gives one the sovereignty over his soul1 and which is reckoned as the true philosopher's stone4 #g4 ,abandonment of all is the highest perfection1 which you must practice betimes2 because it is contemning of worldly grandeur1 that shows the greatest magnanimity of the soul4 #h4 ,you have ,o prince6 forsaken your princedom together with your princess1 riches1 relatives and friends1 and have rested in your resignation2 as ,brahm the lord of creatures1 rested at the night of cessation of the act of his creation4 #i4 ,you have come out too far from your country1 to this distant hermitage of mine2 as the bird of heaven the great ,garuda lighted with his prey of the tortoise1 on the farthest mount of the earth4 7,the legend of ,gaja-kachchhapa borne by ,garuda1 is narrated at length in the ,purna74 #aj4 ,you have relinquished your egotism1 with your abandonment of all worldly goods2 and you purged your nature from every stain1 as autumnal winds disperse the clouds from the sky4 #aa4 ,know that it is only by driving away the egoism of the mind as well as all desires from the heart1 that one gets his perfection and has the fulness of the world or perfect bliss in himself4 ,but you have been labouring under the ignorance of what is to be abandoned and what is to be retained1 as the sky labours under the clouds4 7,it is not the abandonment of the world1 but the greedy desires of the mind1 that is attended with true felicity74 #ab4 ,it is not your abandonment of the world1 which can give you that highest felicity the summum bonum that you seek2 it is something else that must be yet sought after by you4 7,true happiness is a thing of heavenly growth1 and is to be obtained by the grace of ,god only74 #ac4 ,when the mind is overflown by its thoughts1 and the heart is corroded by the canker of its desire2 all its resignation flies from it1 as the stillness of a forest flies before the tempest4 #ad4 ,of what avail is the abandonment of the world to one1 whose mind is ever infested by his troublesome thoughts2 it is impossible for a tree to be at rest1 that is exposed to the tempests of the sky4 7,inward passions disturb the breast1 as tempests rend the sky74 #ae4 ,the thoughts constitute the mind1 which is but another name for will or desire2 and so long as these are found to be raging in one1 it is in vain to talk of the subjection of the mind4 #af4 ,the mind being occupied by its busy thoughts1 finds the three worlds to present themselves before it in an instant2 of what avail therefore is the abandonment of this world to one1 when the infinite worlds of the universe are present before his mind4 #ag4 ,resignation flies on its swift pinions1 soon as it sees a desire to be entertained in it2 as a bird puts on its wings1 no sooner it hears a noise below4 #ah4 ,it is insouciance and want of care1 which is the main object of the abandonment of the world2 but when you allow a care to rankle in your breast1 you bid a fair adieu to your resignation2 as one bid farewell to his honoured and invited guest4 #ai4 ,after you have let slip the precious gem of resignation from your hand1 you have chosen the false glossy gewgaw of austerity for some fond wish in your view4 7,all outward observances of rites and austerities proceed from some favourite object fostered in the mind1 while the pure bliss of holiness is obtained from the purity of the heart only1 and without any need of outward acts74 #bj4 ,i see thy mind is fixed in wilful pains of thy austerities1 as the sight of a deluded man is settled on the reflexion of the moon in the waters 7from his error of its being the true moon74 #ba4 ,forsaking the indifference of your mind1 you have become a follower of the prurience of your heart2 and chosen for yourself the mortification of an anchorite1 which is full of from its first to last4 #bb4 ,he who forsakes the easy task of his devotion to ,god1 which is fraught with infinite bliss2 and betakes himself to the difficult duties of painful austerity1 is said to make a suicide of his own soul4 7,the sruti calls them self-suicides 7tmaghanojnah72 who neglect the felicity of their souls74 #bc4 ,you betook yourself to the vow of self-resignation1 by your relinquishment of all earthly possessions2 but instead of observing the forbearance of resignation1 you are bound to the painful austerities of your asceticism in this dreary wilderness4 #bd4 ,you broke the bonds of your princedom1 and decamped from the bounds of your realm thinking them as too painful to you2 but say are you not constrained here to the faster and far more irksome toils of your asceticism1 and the unbearable chains of its rigid incarceration4 #be4 ,i think you are involved in much more care to defend yourself from heat and cold in the defenceless forest1 and have come to find yourself to be more fast bound to your rigours than you had any idea of this before4 #bf4 ,you thought in vain to have obtained the philosopher's stone before1 but must have come to find at last2 that your gain is not worth even a grain of glassy bauble4 #bg4 ,now sir1 ,i have given you a full interpretation of the avidity of a man to pocket the invaluable gem2 you have no doubt comprehended its right meaning in your mind1 and will now store its purport in the casket of your breast4 ,,chapter ,,lxxxxi4 ,,interpretation ,,of ,,the ,,parable ,,of ,,the ,,elephant4 ,argument3--,ignorance which is the cause of worldly desire1 flies with loss of wishes4 ,chdl continued3--,hear me1 ,o great prince6 now explain to you the meaning of the story of the ,vindhyan elephant1 which will be as useful as it will appear wonderful to you4 #b4 ,that elephant of the vindhyan range1 is thy very self in this forest2 and his two strong tusks are no other than the two virtues of reasoning and resignation1 on which you lay your strength4 7,viveka and vairgya i4e4 reason and resignation are the most potent arms of men74 #c4 ,the hunter that was the enemy of the elephant and waylaid him in his free rambles1 is the personification of that great ignorance1 which hath laid hold of thee for thy misery only4 #d4 ,even the strong is foiled by weak1 and lead from one danger to another and from woe to woe2 as the strong elephant was led to by the weak huntsman1 and as you ,o mighty prince6 are exposed by your imbecile ignorance in this forest4 #e4 ,as the mighty elephant was caught in the strong iron chain1 so are you held fast in the snare of your desire 7of a future reward72 which has brought all this calamity on you4 #f4 ,the expectation of man is the iron chain1 that is stronger and harder and more durable than the other2 the iron rusts and wastes away in time1 but our expectations rise high and hold us faster4 #g4 ,as it was in the hostility of the huntsman1 that he marked the elephant by his remaining unseen in his hiding place1 so thy ignorance which lurks after thee1 marks thee for his prey from a distance4 #h4 ,as the elephant broke the bonds of the iron chains of his enemy1 so have you broken asunder the ties of your peaceful reign and the bonds of your royalty and enjoyments4 #i4 ,it is sometimes possible1 ,o pious prince6 to break down the bonds of iron fetters2 but is impossible1 ,o holy prince1 to put a stop to our growing desires and fond expectations4 #aj4 ,as the huntsman that had caught the elephant in the trap1 fell down himself from on high to the ground2 so was thy ignorance also levelled to the ground1 seeing thee deprived of thy royalty and all thy former dignity4 7,the pride and ignorance of a man sinks down with his misfortune74 #aa4 ,when the man who is disgusted with the world1 wants to relinquish his desire of enjoyment1 he makes his ignorance tremble in himself1 as the demon that dwells on a tree1 quakes with fear when the tree is felled4 #ab4 ,when the self-resigned man1 remains devoid of his desire for temporal enjoyments2 he bids farewell to his ignorance1 which quits him as the demon departs from the fallen tree4 #ac4 ,a man getting rid of his animal gratifications1 demolishes the abode of his ignorance from the mind2 as a woodcutter destroys the bird-nests of the tree1 which he has sawn or cut down on the ground4 #ad4 ,you have no doubt put down your ignorance1 by your resignation of royalty and resorting to this forest2 your mind is of course cast down by it1 but it is not yet destroyed by the sword of your resignation4 7,a cast down or sunken spirit or mind is not really killed1 but revives and lives again in time74 #ae4 ,it rises again and gains renewed strength and minding its former defeat1 it has at last over powered on you by confining you in this wilderness2 and restraining you in the painful dungeon of your false asceticism4 #af4 ,if you can but now kill your fallen ignorance in any way1 it will not be able to destroy you at once in your rigorous penance2 though it has reduced you to this plight by your abdication of royalty4 #ag4 ,the ditch that the huntsman had dug to circumvent the elephant1 is verily this painful pit of austerity1 which thy ignorance has scooped to enthral you in4 #ah4 ,the many provisions and supplies with which the huntsman had filled the hollow1 in order to entice the elephant2 are the very many expectations of future reward1 which your ignorance presents before you1 as the recompense of your penitence4 #ai4 ,o prince1 though you are not the witless elephant 7gaja-murkha72 yet you are not unlike the same1 by your being cast in this forest by your incorrigible ignorance4 #bj4 ,the ditch of the elephant1 was verily filled with the tender plants and leaves for the fodder of the elephant2 but your cave is full of rigorous austerities1 which no humanity can bear or tolerate4 #ba4 ,you are still encaged in this prison house of the ascetic's cell1 and doomed to undergo all the imaginative torments of your penance and martyrdom4 ,you verily resemble the fallen ,bali1 that is confined in his subterranean cell4 #bb4 ,you are no doubt the empty headed elephant1 that art fast bound in the chain of false rigours1 and incarcerated in this cave of your ignorance2 thus ,i have given the full exposition of the parable of the elephant of ,vindhyan mountain1 and now glean the best lesson for thyself from this4 ,,chapter ,,lxxxxii4 ,,the ,,prince',s ,,abjuration ,,of ,,his ,,asceticism4 ,argument4--,the prince coming to his sense1 took all his relics of asceticism and set them on fire4 ,chdl continued3--,tell me prince1 what made you decline to accept the advice of the princess ,chdl1 who is equally skilled in morality1 as well as in ,divine knowledge4 #b4 ,she is an adept among the knowers of truth1 and actually practices all what she preaches to others2 her words are the dictates of truth1 and deserved to be received with due deference4 #c4 ,if you rejected her advice1 by your over confidence in your own judgment2 yet let me know1 why she prevented you not1 from parting with your all to others4 7,there is a proverb that men should rely on their own judgment and that of their elders2 but never on those of other people and women74 #d4 ,sikhidhwaja replied3--,but ,i ask you another question1 and hope you will reply to it1 i4e4 how do you say that ,i have not relinquished my all1 when ,i have resigned my realm1 my habitation and my country all together2 and when ,i left my wife and all my wealth behind4 #e4 ,chdl replied3--,you say truly ,o prince6 that you have forsaken your kingdom and habitation1 and your lands and relatives1 and even your wife and wealth1 but that does not make your relinquishment of all1 since none of these truly belong to thee2 they come of themselves and go away from man2 it is your egoism only which is yours1 and which you have not yet got rid of4 #f4 ,you have not yet abandoned your egoism1 which is the greatest delight of your soul2 you cannot get rid of your sorrows1 until you are quite freed from your egoistic feelings4 #g4 ,sikhidhwaja said3--,if you say that my kingdom and possession1 were not my all1 and that this forest which ,i have resorted to forms my all at present2 and these rocks and trees and shrubs form my present possessions1 then ,i am willing to quit all these even1 if that would constitute resignation of all4 #h4 ,vasishtha said3--,hearing these words of the ,brhman boy--,kumbha1 the cold blooded prince ,sikhidhwaja held silence for a while1 and returned no answer4 #i4 ,he wiped off his attachment to the forest from his heart1 and made up his mind to slide away from it2 as the current of a stream in the rainy weather1 glides along and carries down the dust and dirt of the beach4 #aj4 ,sikhidhwaja said3--,now sir1 ,i am resolved to leave this forest1 and bid adieu to all its caves and arbours2 say now does not this relinquishment of all1 form my absolute abnegation of all things4 #aa4 ,kumbha replied3--,the foot of this mountain with all its wood-lands1 arbours and caverns are no properties of yours1 but the common fells and dales of all2 how then can your forsaking of them1 form your self-abnegation at all8 #ab4 ,the best boon of your egoism which has fallen to your lot1 is still unforsaken by you2 you must get rid of this1 in order to be freed from the cares and sorrows of this sublunary world of woes4 #ac4 ,if none of these things is mine1 then my hermit's cell and grove1 which ,i own as mine are what ,i am willing to resign1 if that would make my total abnegation4 #ad4 ,vasishtha said3--,the self-governed ,sikhidhwaja being awaked to his sense1 by these admonitions of ,kumbha--the ,brhman boy2 he remained silent for a moment1 with the light that shone within him4 #ae4 ,his pure conscience returned to his mind1 and the blaze of his right knowledge1 burnt away the dross of his attachment to the hermitage2 as a gust of wind drives the dusts from the ground4 #af4 ,sikhidhwaja said3--,know me sir1 to have now taken away my heart from this hermitage1 and forsaken my attachment to all its sacred bowers and arbours2 now therefore consider me to have resigned my all and every thing in world4 #ag4 ,kumbha replied3--,how can ,i consider you as fully resigned1 by your resigning these groves and arbours and everything appertaining to them2 none of which belong to you1 nor are you their master or deserter in anyway4 7,know there is but one being1 who is the sole master of all74 #ah4 ,thou hast another thing to be forsaken by thee1 and that is the greatest and best thing that has fallen to thy lot in this world2 it must be by your resignation of that thing1 that you can set yourself free from all4 7,the prince was so very infatuated with his knowledge of the gross sensibles1 that he would never come to know what egoism meant74 #ai4 ,sikhidhwaja said3--,if this even be not the all that ,i have1 and which you want me to resign2 then take these earthen pots and basins1 these hides and skins and this my cell also1 and know me to forgo all these forever and betake myself elsewhere4 #bj4 ,vasishtha said3--,so saying the dispassionate prince rose from his seat1 with his composed and quiet mind2 as when an autumnal cloud rises on the top of a mountain1 and disperses elsewhere4 #ba4 ,kumbha saw from his seat1 the motions and movements of the prince1 with her smiles and amazement1 as when the sun laughs from above1 to see the foolish attempts of men on the earth below4 #bb4 ,kumbha looked steadfastly on ,sikhidhwaja1 and sat silently with the thought1 ,ah6 let him do whatever he likes for his sanctification and renunciation of the temporal articles of this world1 which do not serve for his spiritual edification at all4 #bc4 ,sikhidhwaja then brought out all his sacred vessels and seats from his grotto1 and collected them all in one spot2 as the great ocean yielded up all her submerged treasures1 after the diluvian flood was over4 #bd4 ,having collecting them in a pile1 he set fire to them with dried fuel2 as the sun-stone or sun-glass burns down the combustible by its fire4 #be4 ,the sacred vessels and chattels which were set on fire and burnt down by it1 were left behind by the prince who sat on a seat beside ,kumbha2 as the sun sets on the mount ,meru1 after he had burnt down in the world by the fire of dissolution4 #bf4 ,he said to his rosary1 you have been confident to me your master1 as long as ,i turn you on my fingers as my counting beads4 #bg4 ,and though ,i have turned you over and over1 with my sacred mantras in this forests2 yet you have been of no service to me at all4 #bh4 ,and though ,i have travelled with you1 ,oh my reliquary6 and seen many holy places in thy company2 but as you proved of no good to me1 ,i now resign you to the flames4 #bi4 ,the burning fire rose in flames and flashes in the sky1 and they appeared as stars glittering in it2 he then cast his seat of the deer's skin on the fire1 and said3 ,i have borne you about me so long on my back as an ignorant stag4 #cj4 ,it was by my ignorance1 that ,i held you so long with me2 and now you are at liberty to go your own way2 where may peace and bliss attend on you forever4 #ca4 ,ascend with the rising fire to heaven1 and twinkle there as the stars on high2 so saying he took off his hide garment from his body with his hands1 and committed it to the flames4 #cb4 ,the funeral pyre of the prince spread as a sea of fire and it was driven about as a conflagration by the winds blowing from the mountains2 when the prince thought of throwing his water pot also into the fire4 #cc4 ,and said to it1 you sir1 that bore the sacred water for all my sacerdotal functions2 ,o my good water pot1 it is true that ,i have not the power of rendering the proper recompense of your past services4 #cd4 ,you were the best model of true friendship1 good nature1 benevolence and constancy to me2 and the best exemplar of goodness and all good qualities in thy great bounty4 #ce4 ,o thou6 7my water pot71 that wast the receptacle of all goodness to me2 now depart your own way1 by your purification in the same sacred fire1 as thou wast at first found by me 7from the potter's fire74 ,be thy ways all blissful to thee6 so saying he cast his water pot into the consecrated fire4 #cf4 ,because all good things are to be given to the good or to the fire2 but all bad things are cast off1 like the dust of the earth2 and as foolish men fall to the ground1 by their secret craft4 #cg4 ,it is well for thee1 my low mattress1 to be put to fire and reduced to worthless ashes2 so saying1 he took up his wet matted seat1 and cast it into the flaming fire4 #ch4 ,the seat on which he used to sit in his pure meditation on ,god 7i4e4 his kussana or his seat made of kusa-grass71 he soon committed to the flames2 because it is better to give up a thing betimes1 of which one must get rid shortly afterwards4 #ci4 ,this my alms-pot which contained the best articles of food1 which were presented to me by good people2 ,i now commit to this flame with whatever it has in it4 #dj4 ,the fire burns a thing but once1 and the burnt article ceases to burn any more2 hence ,i shun all the implements to my ceremonial rites1 in order to set me free from the bondage of all actions for ever more4 #da4 ,be ye not sorry therefore1 that ,i forsake you thus2 for who is there1 that will bear about him things that are unworthy of himself4 #db4 ,so saying1 he threw into the fire all his cooking vessels1 and the plates and dishes of his kitchen2 and all things whatever he had need of in his hermitage4 ,and these began to burn in a blaze1 us the world was burnt down by the all destructive fire of the kalpnta4 ,,chapter ,,lxxxxiii4 ,,admonition ,,of ,,sikhidhwaja4 ,argument3--,as the prince was going to immolate himself after this1 he is recalled from his rashness by the wisdom of his young monitor1 who admonishes him to the relinquishment of his mind and not of the body4 ,vasishtha said3--,he then rose up and set fire to his hut of dry leaves and grass1 as it is the case with foolish men very often to demolish the structure of their own fancy and caprice4 7i4e4 ,to undo the doings of their own hobbies and wild imagination74 #b4 ,whatever else there was left beside aught of the chattels and goods of the hermit ,sikhidhwaja took them all one after another1 and set fire to them with his composed and unconcerned mind1 and observing a strict taciturnity all the while4 #c4 ,he burnt and broke down every thing1 and then flung away from him his eatables and preserved condiments2 his clothings and all1 with a quite content state of his mind4 7,this unconcerned state of the mind is called avahittha or insouciance2 which cares for no mortal thing74 #d4 ,the hermitage was now turned to a desolation1 for its having been a human habitation awhile before2 and resembled the relics of the sacrificial pavilion of ,daksha1 after its devastation by the all-devouring fire of ,vrabhadra4 7,the legend of ,daxa-yajna-bhanga1 forms the subject of many ,purnas1 poems and dramas1 but the mystery and allegory of the fable remains as dark and inexplicable as the ,runic characters74 #e4 ,the timorous fawns being affrighted at the lighted fire1 left their lairs where they lay chewing the cud at their ease2 and fled afar to distant deserts1 as the townsmen free from a burning quarter to distant abodes4 #f4 ,seeing the vessels and utensils to be all in a blaze1 with the fuel of the dry woods on all sides2 the prince seemed to remain quite content and careless amidst the scene1 with the possession of his body only4 #g4 ,sikhidhwaja said3--,i am now become an all abandoning saint1 by my abandonment of all desire and every object2 and wonder that ,i should after so long a period of my life1 be awakened to my right knowledge1 by the holy lectures of my heavenly child4 #h4 ,i have now become a pure and perfect unit1 and quite conscious of the ineffable joy in myself2 of what use and to what good1 are all these appendages of my ever varying desires to me4 7,no temporal object1 leads to our permanent good2 save our own bodies1 which feel the inward bliss of the soul74 #i4 ,as the knots of the chain that bind the soul to this world1 are cut asunder and fall off one after another2 so the mind comes to feel its quiet composure1 until it attains to its ultimate rest and inaction4 #aj4 ,i am quite composed1 and in perfect ease with the extinction of my desires2 ,i am joyous and rejoice in myself1 that my ties are all broken and fallen off from me2 and that ,i have at last1 fully accomplished the abandonment of all things 7sarva tyaga74 #aa4 ,i am become as nude as the open sky1 and as roofless as the vault of vacuity2 ,i view the wide world as an expanse of vacuum1 and myself as a nullity within the whole inanity2 say1 ,o divine boy6 is there anything still wanting to my complete renouncement of all4 #ab4 ,kumbha replied3--,yet you must be aware6 ,o prince ,sikhidhwaja6 that you are never released from all the bonds of this life1 by your renunciation of every mortal thing2 appertaining to this your mortal and transitory state of your being4 #ac4 ,i see the gravity and purity of the nature of your soul1 which is placed far above the reach and track of the commonality2 by its abandonment of the innumerable seeds and sprouts of fond desires1 which incessantly rise as thistles and thorns on the human breast4 7,if virtue we plant not1 vice will fill the place2 and the rankest weeds1 the richest soils deface74 #ad4 ,vasishtha said3--,on hearing these words of ,kumbha1 the prince ,sikhidhwaja reflected on its purport within himself for a short while2 he spoke these words in reply as you shall1 oh mighty armed ,rma1 now hear from me4 7i4e4 ,the prince was not so very easily prevailed upon by his eloquent monitor74 #ae4 ,sikhidhwaja said3--,tell me1 ,o heaven born child6 what else dost thou see remaining in me2 except the serpentine entrails within myself1 and supporting the body composed of a heap of flesh1 blood and bones4 #af4 ,and if this body reckoned an appendage to myself1 ,i will then ascend to the top of this mountain1 and let it fall to be dashed to pieces on the ground2 and thus get rid of my mortal part for ever4 #ag4 ,saying so1 as he was proceeding to immolate his body on the craggy hill before him2 he was interrupted by his monitor ,kumbha1 who spoke to him as follows3-- #ah4 ,kumbha said3--,what is it prince that you are going to do1 why do you attempt to destroy this innocent body of yours from this hideous height1 as the enraged bull hurls its calf below the hill8 #ai4 ,what is this body1 but a lump of dull and gross matter1 a dumb and poor painstaking thing2 it never does you any harm1 nor can you ever find any fault in it2 why then do you wish in vain to destroy so harmless and faultless a thing8 #bj4 ,it is of itself a dull and dumb thing 7as your beast of burden72 it ever remains in its torpid meditative mood1 and is moved to and fro by other agencies2 as a plank is tossed up and down1 by the adverse current and waves in the sea4 #ba4 ,he who hurts or annoys his inoffensive body1 deserves to be put to torturous punishment2 like the ruffian rogue who robs and annoys the holy saint1 sitting in his solitary cell4 #bb4 ,the body is quite guiltless of all the pain and pleasure1 which betide the living soul by turns2 as the tree is wholly unconcerned with the fall of its fruits and leaves1 which are dropped down by the blowing winds4 #bc4 ,you see the gusts of winds dropping down the fruits1 flowers and leaves of trees2 then tell me1 ,o holy men6 how you can charge your innocent tree1 with the fault of letting fall its best produce4 #bd4 ,know it for certain1 ,o lotus eyed prince6 that the immolation of your body even1 is not enough to make your total renouncement of all things1 sarva tyga you must know is not an easy matter4 #be4 ,it is in vain that you intend1 to destroy this inoffensive body of yours on this rock2 your quitting or getting rid of your body1 does not cause your renunciation and freedom from all4 7,death releases us from the bondage of the body1 but not from the stings of conscience74 #bf4 ,there is an enemy of this body which agitates it1 as an elephant shakes a huge tree2 if you can but get rid of that mortal enemy of your body and soul1 you are then said to be freed from all4 #bg4 ,now prince1 it is by avoiding this inveterate enemy of yours1 that you are freed from the bondage of your body1 and everything besides in this world2 or else however you may kill your body1 you can never put a stop to its regrowth 7in some form or other74 #bh4 ,sikhidhwaja rejoined3--,what is it then that agitates the body and what is the root of our transmigrations and of the doings and sufferings of our future lives8 ,and what is it by the avoidance of which1 we avoid and forsake everything in the world8 #bi4 ,kumbha replied3--,know1 holy prince1 that it is neither the forsaking of your realm nor that of your body1 nor the burning of your hut and chattels1 nor all these things taken together1 that can constitute your renouncement of all and everything4 #cj4 ,that which is all and every where1 is the one only cause of all2 it is by resigning everything in that sole existent being1 that one becomes the renouncer of all4 #ca4 ,sikhidhwaja said3--,you say that there is an all--to-pan1 which is situated in all to whom all things are to be resigned at all times4 ,now sir1 you that know all1 what this all or omnium can be4 #cb4 ,kumbha replied3--,know1 ,o holy man1 this all pervading being is known under the various appellations of the living soul jva1 the life ,prna and many more also2 it is neither an active or inactive principle1 and is called the mind which is ever liable to error4 #cc4 ,know the mind to be the seat of illusion1 and to make the man by itself2 it is the essential constituent of every person1 and the speculum of all these worlds in itself4 #cd4 ,know the mind1 as the source of your body and estates2 and know it also1 as the root of your hermitage and everything else2 just as one tree bears the seed of another4 7,the ingrained desire of the mind is the seed of all extraneous accidents74 #ce4 ,it is therefore by your giving up this seed of all events1 that you really resign everything in the world1 which is contained in and depends on this primary seed and mainspring of the mind4 ,all possible as well as impossible renunciations1 depend on the resignation of the mind4 #cf4 ,the man that is under the subjection of his mind1 is ever subject to cares1 both when he is attentive to his duties or negligent of them2 as also when he rules his realm1 or flies from it to a forest2 but the man of a well governed mind1 is quite content in every condition of life4 #cg4 ,it is the mind which revolves incessantly in the manner of the rotatory world1 and evolves itself in the form of the body and its limbs2 as the minute seed displays itself in the shape of a tree and its branches and leaves4 #ch4 ,as the trees are shaken by the blowing winds1 and as the mountains are shook by the bursting earthquakes2 and as the bellows are blown by the inflated air1 so is the animated body moved about by the mobile force of the mind4 #ci4 ,these miserable mortals that are born to death and decay1 and those happy few that live to enjoy the pleasures of life2 and the great sages of staunch hearts and souls1 are all of them bound alike to the thraldom of their minds4 7,the mind governs all1 and there are few to govern it74 #dj4 ,the mind acts its several parts1 in all the various forms and figures of the stage of the world2 it shows its gestures in the motions of the body1 it lives and breathes in the shape of the living spirit1 and it thinks and cogitates in the form of the mind4 7,the mind and the heart1 the living soul and the active body1 are all the one and same thing74 #da4 ,it takes the different epithets of the understanding buddhi1 consciousness mahat1 egoism ahamkra1 the life or prna and the intellect1 agreeably to its sundry internal functions in the body1 or else it is the silent soul1 when it is without any action to be assigned to it4 #db4 ,the mind is said to be all in all1 and by getting release of this1 we are released of all diseases and dangers2 and then we are said to have avoided and abandoned all and every thing4 #dc4 ,o ye1 that want to know what resignation is1 must know that it is the resignation of the mind1 which makes your renunciation of all things4 ,if you succeed in the abnegation of your mind1 you come to know the truth1 and feel the true felicity of your soul4 #dd4 ,with the riddance of your mind1 you get rid of the unity and duality of creeds1 and come to perceive all diversities and pluralities blend in one universal whole2 which is transcendental tranquillity1 transparent purity and undiminished felicity3 7which is anmaya without alloy74 #de4 ,the mind is the field for the course of every body1 in his career in this world2 but if this field be over grown with thorns and brambles1 how can you expect to grow rice in it8 #df4 ,the mind shows its manifold aspects1 and plays its many parts at will2 it turns and moves in the forms of things1 as the waters roll in the shapes of waves4 #dg4 ,know young prince1 that your abandonment of all things by the resignation of your mind1 will redound to your joy1 not unequal to that of your gaining a kingdom to your self4 #dh4 ,in the matter of self-abnegation1 you are on the same footing with other men2 in that you resign whatever you dislike1 and want to have some thing that you have a liking for4 #di4 ,he who connects all the worlds with himself1 as the thread that connects the pearls in a necklace1 is the man that possesses everything1 by renouncing all things from himself4 7,this is the attribute of sutrtm--the connecting thread of the supreme soul1 which unites all units to it1 by living all things as apart from it74 #ej4 ,the soul that is unattached to all things1 doth yet connect and pass alike through them all2 as the thread of the divine soul1 connects the world as a string of pearls4 7,it spreads unspent74 #ea4 ,the soul that bears no attachment to the world1 is like an oilless lamp that is soon extinguished to darkness2 but the spirit that is warm with its affections1 likens an oily lamp1 that burns with universal love1 and enlightens all objects about it4 #eb4 ,the lord that lives aloof from all1 resembles the oilless lamp in dark obscurity2 but the same ,lord manifesting himself in all things1 resembles the oily lamp that lights every object4 7,the two hypostases of the supreme spirit--the unknowable and the ,manifest1 the aprakstm and the saprakstm74 #ec4 ,as after the relinquishment of all your possessions 7both in your estate as also in this forest71 you still remain by yourself2 so after your resignation of your body1 mind and all1 you have still your consciousness by you1 which you can never get rid of4 #ed4 ,as by the burning of your articles1 you have burnt no part of your body2 so by your resignation of all things1 you can not resign yourself or your soul1 which would then amount to nirvna or utter extinction 7which is tantamount to moksha or ultimate absorption in the supreme spirit74 #ee4 ,sarvatyga or total abnegation1 means the voidance of the soul of all its worldly attachment1 when it becomes the seat of all knowledge2 and likens to the etherial paradise of the hosts of celestial beings4 #ef4 ,sarvatyga or self-abnegation is like the water immortality1 which drives away all fear of disease and death by a single draught of it2 and it remains untouched by the cares of the world1 as the clear firmament is untinged by the spots of clouds4 #eg4 ,sarvatyga again is the entire abandonment of all affections1 gives a man his true greatness and glory2 and as you get rid of your temporary affections1 so you get the stability of your understanding1 and the firmness of your determination4 #eh4 ,sarvatyga or abandonment of all1 is fraught with perfect delight2 as its contrary is attended with extreme misery4 ,this is a certain truth1 and knowing as such1 choose what you think best for you4 #ei4 ,he who gives away his all in this life1 comes to be in possession of them in his future state2 as the rivers which pour their waters into the sea1 are again filled by its flood tide4 #fj4 ,after resignation of all things from the mind1 its hollowness is filled with full knowledge of them1 which is highly gratifying to the soul2 as an empty box1 is stored with rich gems and jewels in it4 #fa4 ,it was by virtue of his resignation of all things1 that ,skyamuni became dauntless amidst the troubles of the ,kali-age1 and sat as firm as a rock4 7,hence the yogis of prior ages1 have remained as pure air74 #fb4 ,total resignation of all things1 is tantamount to the acquisition of all prosperity2 because the lord gives every thing to him1 who dedicates and devotes his all unto ,him4 #fc4 ,you have now1 ,o prince1 become as quiet as the calm atmosphere1 after your abandonment of all things2 now try to be as graceful as the lightsome moon1 by the complaisance of your manners4 #fd4 ,now1 ,o high minded prince1 forget at once your past abdication of your crown and kingdom1 as also your subsequent of all things in this hermitage2 drive away the pride of your total abandonment of all you had1 and be of a clear and complacent countenance4 ,,chapter ,,lxxxxiv4 ,,enlightenment ,,of ,,sikhidhwaja4 ,argument3--,on the abandonment of the affections of the mind4 ,vasishtha continued3--,as the disguised boy was admonishing in this manner on the relinquishment of mind 7i4e4 the mental passions and affections72 the prince ruminated inwardly on its sense1 and then spoke as follows4 #b4 ,sikhidhwaja said3--,i find my mind fluttering always1 as a bird in the open sky of my bosom2 and lurking incessantly as an ape1 in the wilderness of my heart4 #c4 ,i know how to restrain my mind1 as they do the fishes in the net2 but know not how to get rid of it1 when it is so much engaged with the objects of sense4 #d4 ,please sir acquaint me first with the nature of the mind1 and then teach me the method of relinquishing it for ever from me4 #e4 ,kumbha replied3--,know great prince1 cupidity to be the intrinsic nature of the mind2 and know the word desire to be used as a synonym for the mind4 7,the mind and will are synonymous terms74 #f4 ,the abandonment of the mind is very easy1 and more facile than the stirring of it2 it is attended with a greater delight1 than the possession of a kingdom can afford1 and is more pleasant than the scent of fragrant flowers4 #g4 ,but it is very difficult for the ignorant1 to get rid of or forsake the desires of their minds2 it is as hard to them as it is for a boor to wield the reins of a kingdom1 and for a heap of grass to be as high as a mountain4 #h4 ,sikhidhwaja said3--,i understand the nature of the mind1 to be replete with its desires2 but ,i find my riddance from it1 to be as impossible as the swallowing of an iron-bolt by anybody4 #i4 ,i find the mind as the fragrant flower in the great garden of the world1 and the crater of the fire of all our woes2 it is the stalk of the lotus of the world1 and it is the bag that bears and blows the gusts of delusion all over the world4 ,now tell me how this thing may be easily removed from us4 #aj4 ,the mind is the locomotive engine of the body1 it is the bee that flutters about the lotus of the heart2 now tell me how ,i may with ease get rid of this mind4 #aa4 ,kumbha answered3--,the total extirpation of the mind1 consists in the entire extinction of the world from it2 the learned and the men of long foresight1 call this to be the abandonment of the mind 7i4e4 when it is cast out with all its thoughts and cares74 #ab4 ,sikhidhwaja rejoined3--,i think the extinction of the mind1 is better than our abandonment of it1 on account of securing the success of our purposes2 but how can we know the gradual expurgation of the mind1 from the hundreds of diseases to which it is subject4 #ac4 ,kumbha replied3--,egoism is the root 7seed7 of the arbour of the mind1 with all its branches and leaves and fruits and flowers2 therefore root out the mind with its very root of egoism1 and have thy breast as clear as the empty and lurid sky4 #ad4 ,sikhidhwaja rejoined3--,tell me1 ,o sage1 what is the root of the mind1 what are its sprouts and fruits2 tell me also how many stems and branches it has1 and how is it possible to root it out at once4 #ae4 ,kumbha replied3--,know prince that egoism and all the words expressive of the self as meity c41 and indicative of the mind1 are the seeds of the tree of the mind4 #af4 ,the field of its growth is the supreme soul1 which is the common source of all entities2 but that field being filled with illusion1 the mind is deluded to believe itself as the first born sprout springing out of this field4 7,the first born germ of the ,divine spirit being the living soul1 which originates in the mind74 #ag4 ,the certain knowledge of the mind in its discrete state1 is called its understanding 7which in its concrete state is known as sensation72 the buddhi or understanding is the state of maturity of the germ or sprout of the mind4 7,the infant mind is ripens into the understanding74 #ah4 ,the understanding or buddhi1 being subject to various desires1 takes the name of chitta or wasteful mind2 and this mind makes the living being1 which is as hollow within it1 as a carved image of stone 7or moulded metal71 and a mere false conception4 #ai4 ,the body is the stem of this tree of the mind1 and is composed of the skin and bones and juicy matters4 #bj4 ,the branches of the tree of the mind1 extend to a great distance all about it2 and so the sensible organs of the body1 protruding wide about it1 perish at last in seeking for its enjoyment4 #ba4 ,now try to lop off the branches of the tree of thy mind1 and try also to root out the noxious tree at once4 #bb4 ,sikhidhwaja said3--,i can some how or other lop off the branches of the tree of mind1 but tell me1 ,o my sagely monitor1 how ,i may be able to pull it out by its very root at once4 #bc4 ,kumbha replied3--,all our desires are the several branches of this tree1 which are hanging with loads of fruits2 and are lopped off by the axe of our reason4 #bd4 ,he alone is able to lop off the plant of his mind1 who is unattached to the world1 who hold his taciturnity and inward tranquillity1 who is judicious in all discussions1 and does whatever offers of itself to him at any time4 #be4 ,he who lops off the branches and brambles of the arbour of his mind1 by his manliness of reason and discretion2 is able also to root out this tree at once from his heart4 #bf4 ,the first thing to be done with the mind1 is to root it out at once from the heart and the next process is to lop off its branches2 therefore employ thyself more to its eradication1 than to the severing of its boughs and branches4 #bg4 ,you may also burn it as the first step1 instead of lopping the branches2 and thus the great trunk of the tree of mind being reduced to ashes1 there remains an entire mindlessness at last4 #bh4 ,sikhidhwaja said3--,tell me ,o my sagely guide1 what is that fire which is able to burn away the seed of the tree of mind1 which is covered all over with the cuticle of egoism4 #bi4 ,kumbha replied3--,prince1 the fire which is able to consume the seed of the noxious plant of the mind1 is the expostulation of the question1 what am ,i that bear this corporeal form upon me4 #cj4 ,sikhidhwaja said3--,o sage6 ,i have repeatedly considered the questions in my own understanding1 and found that my egoism does not consist in aught of this world1 or this earth1 or the woods which form its garniture4 #ca4 ,that my ego lay no where in the hills and forests where ,i resided1 nor in the shaking of the leaves before me2 nor did it lie in any part of my gross body1 or in its flesh1 bones or blood4 #cb4 ,it does not lie in any of the organs of action1 nor in the organs of sensation2 it does not consist in the mind or in the understanding1 or in any part of the gross body4 #cc4 ,as we see the form of the bracelet in gold1 so do ,i conceive my egoism to consist in the intelligent soul2 because it is impossible for any material substance1 to have anything as intelligence 7as ,i perceive my egoism to be possest of74 #cd4 ,all real existence depends on the supreme soul for its subsistence1 so all real entities subsist in the supreme essence2 or else it is impossible for any thing to exist in a nullity1 as there is no possibility for a forest to subsist in a vacuity 7without a firm ground74 #ce4 ,thus sir1 knowing it full well1 that my egoism is an aspect or shadow of my internal soul and worthy to be wiped off from it2 yet ,i regret at my ignorance of the intrinsic spirit from which it is to be wiped off1 and the internal soul be set in full light4 #cf4 ,kumbha replied3--,if you are none of these material objects as you say1 nor doth your egoism consist in materiality2 then tell me prince1 what you think yourself to be in reality4 #cg4 ,sikhidhwaja answered3--,i feel myself ,o most learned sir1 to be that intelligent and pure soul1 which is of the form of intelligence1 which acquaints me of all existence1 and which discriminates their different natures4 #ch4 ,i perceive thus my egoism to be attached to my body1 but whether it is a caused or causeless principle1 is what ,i am perfectly ignorant of4 #ci4 ,i am unable ,o sage1 to rub out this sense of my egoism as an unreality and unessentiality2 and it is on that ,i greatly regret in myself 7for my inability to get rid of my egoism as you led74 #dj4 ,kumbha said3--,tell me ,o prince1 what is that great foulness1 which thou feelest to be attached to thee1 which makes thee act as a man of the world1 and whether thou thinkest it as something or a mere delusion4 #da4 ,sikhidhwaja replied3--,the sense of my egoism1 which is the root of the tree of my mind1 is the great foulness that attaches to me2 ,i know not how to get rid of it1 for however ,i try to shun it1 the more it clings about me4 #db4 ,kumbha said3--,every effect is produced from some cause or other1 and this is the general law of nature everywhere2 anything otherwise is as false as the sight of a second moon in the sky1 which is nothing but a reflexion of the true moon4 #dc4 ,it is the cause which produces the effect1 whether it be a big one or the small rudiment of it2 therefore explore into the cause of your egoism1 and tell me what it is4 #dd4 ,sikhidhwaja replied3--,i know my sagely guide1 that it is mere illusion--my1 which is the cause of the fallacy of my egoism2 but tell me sir1 how this error of mine is to subside and vanish away from one4 #de4 ,it is from the proclivity of the mind towards the thinkables1 that ,i am suffering all these pains and pangs within myself2 now tell me ,o muni1 about the means of suppressing my thoughts1 in regard to external objects4 #df4 ,kumbha said3--,tell me whether your thinking and knowing1 are the causes of your thinkables and knowables1 or these latter actuate your thinking and knowing powers4 ,if you can tell me this1 then shall ,i be able to explain to you the process of the cause and effect4 #dg4 ,now tell me which do you think to be the cause and not the cause1 of knowing and knowable1 and of thinking and the thinkable1 which are the subjects of my question to you4 #dh4 ,sikhidhwaja answered3--,i think1 ,o sage1 that the sensible objects of the body c41 are the causes of the thinking and thinkable 7thoughts71 and of knowing and the knowables or knowledge4 7,because unless there be things in actual existence1 we can neither think of or know anything1 nor have any idea or knowledge of it at all74 #di4 ,our knowledge of the entity of things1 appears only in the sensible forms of bodies2 or else the mere abstract thought of a thing1 is as empty as an airy nothing4 #ej4 ,as ,i can not conceive the non-entity of a positive entity1 nor the abstract nature of a concrete body2 so ,i know not how my egoism1 which is the seed of my mind1 can be at once ignored by me4 #ea4 ,kumbha said3--,if thou rely on thy material body as a real existence1 then tell me1 on what does your knowledge depend1 when your soul is separated from the body4 #eb4 ,sikhidhwaja replied3--,the body which is evident to view1 and a real entity1 cannot be taken for an unreality by any body2 as the palpable sun light1 cannot be called darkness by any man of common sense4 #ec4 ,who can ignore the body1 which is replete with its hands and feet and other members2 which is full of activity and vivacity1 and whose actions are so palpable to sight2 and which is so evident to our perception and conception4 #ed4 ,kumbha said3--,know prince1 that nothing can be said to exist1 which is not produced by some cause2 and the knowledge or consciousness that we have of it1 cannot be but the product of mistake and error4 #ee4 ,there can be no product without a similar cause1 and no material form can come out from a formless and immaterial agent4 ,how can any thing come to existence1 without having its seed of the like nature8 #ef4 ,whatever product appears to present itself to anyone without its true cause1 is as false an appearance as the mirage in the sand1 before its deluded observer4 #eg4 ,know thyself to be no real existence1 but a false shape of your error only2 and with whatever earnestness you took to it1 you will never get any water from this delusive mirage4 #eh4 ,sikhidhwaja said3--,it is as useless to inquire the cause of a nonentity1 as it is fruitless to look into the origin of the secondary moon which is but false reflex of the true one4 ,believing in a nullity1 is as decorating the person of a barren woman's son4 #ei4 ,kumbha replied3--,the body with its bones and ribs1 are products of no assignable cause2 therefore know it as no entity1 because it is impossible for the frail body to be the work of an ,everlasting ,maker4 #fj4 ,sikhidhwaja said3--,now tell me sir1 why we should not reckon our fathers the causes and producers of our bodies1 with all their members and parts1 since they are known as the immediate causes of these4 #fa4 ,kumbha replied3--,the father can be nothing and no cause1 without his having another cause for himself2 because whatever is without a cause is nothing in itself4 #fb4 ,the causes of all things and effects are called as their seeds1 and when there is no seed in existence1 it is impossible for a germ to be produced in the earth from nothing4 7,ex nihilo nihil fit74 #fc4 ,so when you cannot trace out the cause of an event1 account the event as no event at all2 because there can be no thing without its seed1 and the knowledge of a causeless effect or eventuality1 is an utter impossibility and fallacy of the understanding4 #fd4 ,it is an egregious error to suppose the existence of a thing without its cause or seed1 such as to suppose the existence of two moons in the sky1 of water in the mirage and of the son of a barren woman4 #fe4 ,sikhidhwaja said3--,now tell me sir1 why should not our parents be taken as the causes of our production1 who had our grandfathers and grandmothers for the causes or seeds of their birth likewise2 and why should we not reckon our first great grandfather 7,brahm71 as the prime progenitor of the human race8 #ff4 ,kumbha replied3--,the prime great grandfather1 ,o prince1 cannot be the original cause1 since he also requires a cause for his birth1 or else he could not come into existence4 #fg4 ,the great grandfather of creation even ,brahm himself1 is the cause of production by means of the seeds of the supreme spirit which produced him2 or else the visible form in which he appeared1 was no more than a mere delusion4 #fh4 ,know the form of the visible world1 to be as great a fallacy as the appearance of water in the mirage2 and so the creativeness of the great grandfather ,brahm1 is no more than an erroneous misconception4 #fi4 ,i will now wipe off the dark cloud of your error1 that our great grandfather ,brahm was conceived in the womb of the supreme spirit 7whereby he is styled the padma-yoni or born of the lotus like navel string of ,god72 and this will be the salvation of your soul4 7,and ,adam's ancestors without end4 ,young74 #gj4 ,now therefore know1 ,o prince1 that the lord ,god shines forever with his intelligent soul and mind in ,himself2 it is from him that the lotus born ,brahm and the whole universe1 are manifest to our view1 and that there is nothing which exhibits itself without ,him4 ,,chapter ,,lxxxxv4 ,,the anaesthetic ,,platonism ,,of ,,sikhidhwaja4 ,argument3--,dispersion of the gloom of ignorance from the mind of ,sikhidhwaja4 ,his coming to the ,light of ,truth and the ,tranquillity of his soul4 ,sikhidhwaja said3--,if the view of the whole universe is but a phantom1 and our knowledge of myself1 thyself and of this and that1 is but an error of our mind1 then why is it that we should be concerned about or sorry for anything4 #b4 ,kumbha replied3--,the erroneous impression of the existence of the world1 has so firmly laid hold of the minds of men2 as the frozen water appearing as crystal1 is believed as dry land by people4 #c4 ,it is said by the learned1 that the knowledge of gross matter is lost with the dispersion of ignorance2 and that there is no other way of getting rid of this long contracted prejudice1 without our riddance from ignorance4 #d4 ,it is the acuteness of the understanding1 which is the only means of our coming to the knowledge of truth2 that the creation and dissolution of the world1 are dependant on the will and causality of the supreme ,being4 #e4 ,he whose understanding becomes1 is sure to lose his rooted prejudice by degrees2 and come to the knowledge of the nihility of the material world4 #f4 ,in this way of refining your mind from its prepossession of gross ideas1 you will come to find the erroneous conception of a prime male 7dipurusha71 as that of ,brahm 7or ,adam7 as the first creative power1 to be as false as the water in the mirage4 #g4 ,the great grandfather of the world being a nullity1 the creation of all creatures by him 7who is thence called ,prajpatih or lord of creatures72 is likewise as false and null1 as it is absurd for an impossibility to come into being4 #h4 ,the perception of a thing in esse1 is as false as the conception of water in the mirage2 a little reflexion is enough to remove this error1 like the mistake of silver in cockles and conch-shells4 #i4 ,any work which appears to exist without its cause1 is only a phantom of fallacy1 and has no essential form whatever in reality4 #aj4 ,whatever is done by one's erroneous knowledge or mistake of a thing1 comes to be of no use to him2 as the attempt to fill a pot with the water of the mirage1 proves to be utterly vain4 #aa4 ,sikhidhwaja said3--,why can't we call the supreme ,brahma1 to be the cause of ,brahm--the first creator of the world who is called the son of ,god1 the one unborn and without end1 and the inexpressible and everlasting4 #ab4 ,kumbha replied3--,the ,god ,brahma1 being neither the cause nor the effect of any action1 is but an invariable unity and transcendent spirit1 and is never the cause or effect of anything4 #ac4 ,how can the incomprehensible and unknowable ,brahma1 be designated as the creator1 when he is not predicable by any of the predicates of the creator or created or as the instrument or cause of anything4 #ad4 ,the world having no separate cause1 is no separate product of any causality whatever2 it is no duality but one with the unity1 without its beginning or end1 and co-eternal with the eternal one4 7,to pan--,god is all in all74 #ae4 ,he that is inconceivable and unknowable1 is perfect felicity1 tranquillity and ever undecaying1 and can never be the active or passive agent of anything1 on account of the immutability of his nature4 #af4 ,hence there is nothing as a creation1 and the visible world is but a nihility1 and the ,lord ,god is neither an active nor passive agent1 but quite still and full of bliss4 #ag4 ,there being no causal power1 the world is not the production of any body2 it is our error only that this world as a production without any assignable cause4 #ah4 ,the uncaused world is the product of nothing1 and therefore nothing in itself2 for if it be the production of nobody1 it is a nullity like its cause also4 #ai4 ,the non-existence of anything or the not being of everything 7except that of the supreme ,being71 being proved as a certain truth2 we can have no conception of anything1 and the absence of such conception1 it is in vain to suppose the existence of an egoism or tuism4 #bj4 ,sikhidhwaja said3--,sir1 ,i now perceive the truth1 and find the reasonableness of all that you have said2 ,i see now that ,i am the pure and free soul1 and quite aloof of any bondage or its liberation from bonds4 #ba4 ,i understand ,brahma as no cause of anything1 for his entire want of causality2 and the world is a nullity for its want of a cause1 and therefore there is no being whatever which we reckon as a category4 #bb4 ,thence there is no such category as the mind or its seed1 nor its growth nor decay2 ,i therefore bow down to myself of which alone ,i have a consciousness in me4 #bc4 ,i am alone conscious of myself1 existence in myself and have no real knowledge of any thing else beside me1 and which appear as fleeting clouds in the womb of the sky4 #bd4 ,the distinct knowledge of the different categories of time1 place1 action in the world1 is now entirely blended in the knowledge of the unity of the tranquil spirit of ,brahma 7which composes all varieties in itself74 #be4 ,i am tranquil1 calm and quiet and settled in the spirit of ,god2 ,i do not rise nor fall from nor move about this prop4 ,i remain as you do in immovable spirit of ,god1 which is all quiet1 holiness and felicity in itself4 ,,chapter ,,lxxxxvi4 ,,enlightenment ,,of ,,sikhidhwaja4 ,argument3--,kumbha's ,lecture on ,effacing the ,impression of ,phenomenals from the mind of ,sikhidhwaja or vanity of the visible world4 ,vasishtha said3--,sikhidhwaja having thus found his rest in the spirit of ,brahma1 remained quiet for some moments1 as the steady and unflagging flame of a lamp in a calm4 #b4 ,and as he was about to be absorbed in his unwavering meditation1 he was suddenly roused from his trance by the diverting voice of ,kumbha4 #c4 ,kumbha said3--,prince1 ,i see you are not to wake from the sleep of your entranced meditation1 wherein you are situated in your perfect bliss2 you must neither be absorbed in your contemplation1 nor be a stranger to your abstract meditation altogether 7but must observe your middle course between ,platonism and perturbation74 #d4 ,the mind that is undivided in its attention1 is cleansed from all duplicity2 and being freed from its knowledge of parts and particulars1 becomes emancipated in its living states4 #e4 ,being thus enlightened by ,kumbha1 the prince became full of enlightenment2 and being roused from his trance1 he shone as brightly as a rich gem when taken out of its cover4 #f4 ,the prince who in his state of quietism1 beheld the unreality of visible things2 and now perceived them spread all about him1 thus spoke about them to ,kumbha4 #g4 ,sikhidhwaja said3--,though ,i know full well about all these things1 yet ,i want to propose some queries regarding them2 to which ,i hope you will give your answers1 for my correct and perfect knowledge of them4 #h4 ,tell me1 how can we intermingle the impure conception of the universal or mundane soul representing the mundees or universe1 with the pure idea of the supreme soul1 which is ever calm1 quiet and transparent4 7,the universal soul1 is called viswtm1 viswarpa and virta1 and is opaque with its contents2 while the supreme is quite pure and clear1 and untinged with the shade of creation74 #i4 ,kumbha replied3--,you have asked well1 ,o prince1 and this shows the clearness of your understanding2 and if this is all that you want to know1 hear me then explain it fully to you4 #aj4 ,whatever is seen here and every where together1 with all the moving and unmoving beings which it contains1 are all of them perishable1 and are extinct at the end of every kalpa age 7in which the creator wishes to create a new world74 #aa4 ,then there remains the true and essential reality at the end of the kalpa age1 amidst an obscure chaotic state1 which is deprived both of light and darkness4 #ab4 ,this essential reality is the divine intellect1 which is pure and quiet and as clear as the transparent air2 it is free from all attributes and imputations1 and full of transcendental intelligence4 #ac4 ,the one that remains at the end of a kalpa1 is the supreme soul which extends over all space1 and is purely bright1 transparent and quiet2 it is enveloped in light and is pure intelligence4 #ad4 ,it is inscrutable and unknowable1 it is even and quiet1 and full of bliss2 it is called ,brahma--the great1 the final extinction of all bodies and is full of all knowledge4 #ae4 ,it is the minutest of the minute1 and the largest of whatever is large in the universe2 it is the greatest and greatest of aught that is great and heavy1 and it is the best of whatever is good and excellent4 #af4 ,it is so very small1 that if you place this sky beside it1 the latter will appear as big as the great mount of ,meru by the side of a small mite4 #ag4 ,it is again so very big and bulky1 that this stupendous world being placed side by side to it1 the latter must appear as an atom before it or vanish into nothing4 #ah4 ,this is attributed with the epithet of universal soul1 for its pervading all over the universe and being its intrinsic soul2 while its extrinsic appearance1 is called by the title of ,virt4 #ai4 ,there is no difference between this attribute and its attributive1 as there is none between the air and the wind or the air in motion2 and as the sky and vacuum are synonymous words1 so the very same intellect is the phenomenal world1 and the same consciousness is manifested in the forms of egoism and tuism4 #bj4 ,as the water becomes the wave at a certain time and place1 by cause of the current wind2 so the world rises and falls at times in the supreme soul1 without any external cause 7except the will of the supreme spirit74 #ba4 ,as gold is transformed to bracelets at certain times and place1 by means of some or other2 so the spirit of ,god is transformed to the visible world at certain times1 without any other assignable cause whatever 7save by the supreme will74 #bb4 ,the most glorious ,god1 is the ,lord of his ,kingdom of the world2 ,he is one with his creation1 ever pure1 quiet and undecaying1 and pervades over all these worlds which are scattered as turfs of grass all around us4 #bc4 ,this transcendentally good and great ,god is the only real existence1 and comprises all temporary and finite existences within himself2 and we know by our reason1 that this glorious creation of the universe is all derived from him4 #bd4 ,know him1 ,o prince1 to be the essence of the extended universe1 and to extend over all in his form of an entire intellect1 and an unity that never admits of a duality 7under all the varieties and diversities in nature74 #be4 ,there is no reason therefore1 for our conceiving a duality beside his unity2 since it is the sole principle of the supreme soul1 that is fully manifest in all in its ever undiminished and unextinguished state4 #bf4 ,the ,lord always remains as the all in all1 and as manifest in all the various forms2 and being neither visible nor perceptible by us1 he can neither be said to be the cause or effect of anything 7but is the unknown all in himself74 #bg4 ,the ,lord being neither perceptible nor conceivable by us is something super-eminently good and superfine2 ,he is all and the soul of all1 too fine and transparent1 and is known only by our conception of him2 and no sensible perception whatever4 7,the knowledge of ,god1 is innate and inborn in us4 ,locke74 #bh4 ,being inexpressible by words1 and manifest in all without manifestation or appearance of himself2 cannot be the cause of whatever is real or unreal4 7,anything that is indefinite in itself1 cannot cause another of a definite or indefinite form74 #bi4 ,that which has no name of itself1 cannot be the seed of another2 no nameless nothing can grow anything1 nor can a commensurable world spring out of an incommensurable spirit4 7,a material and measurable thing1 must have a material mensurator for its origin4 ,hence it is wrong to say3 ,god measured the seas without a measuring rod74 #cj4 ,the exhaustless mass of divine intellect1 is indeed no cause or casual instrument or effect of any thing2 because the product of the divine soul1 must be some thing of the form of the invisible soul1 which is its everlasting consciousness or intelligence4 #ca4 ,so1 ,o sage1 nothing is produced by the supreme ,brahma nor does anything arise from ,him1 like the waves from water which have their winds for their causality4 7,but the spirit of ,brahma1 is as the still water and has no stir or perturbation in it74 #cb4 ,all distinction of time and place1 being absent in the uniform and unchanging spirit of ,brahma1 there can be no creation or destruction of the world from him1 and hence the world is increate and without any cause4 #cc4 ,sikhidhwaja said3--,i know that the waves of water1 have their cause in the winds of the air1 and so ,i understand this world and our egoism c41 have their causality in the supreme spirit 7which produces the worlds by its will1 and acquaints me of my egoism by its intelligence74 #cd4 ,kumbha replied3--,know now the positive truth1 ,o prince as ,i tell you after all1 that there is nothing as a separate world or our egoism c4 existent in supreme spirit2 though the world and the ,ego exist as one with the divine spirit1 without bearing their distinct names and personalities at all4 7i4e4 ,the world and its gods as one and the same thing74 #ce4 ,as the subtile ether1 contains the subtle element of vacuum in its bosom2 so the divine soul entertains in itself1 the fine spun idea of the mundane system without its substance4 #cf4 ,whether you behold this world in its true form of divine intelligence1 or in any other form of gross matter2 it is to be understood rightly as no other than a representation of the divine intellect4 #cg4 ,the full knowledge of a thing1 makes it sweet to the understanding1 though it be as bitter as gall to taste2 but the imperfect knowledge of a thing1 as that of the world makes it appear as full of woe1 though it is no such thing in reality4 7,hence the crying and laughing philosophers took two different views of the world74 #ch4 ,ambrosia the water of life being taken in the light of poison1 will act as poison in the constitution of the patient2 so the lord of the intellect appears in a favourable or unfavourable light1 as knowledge and ignorance of him represents him to our understanding4 #ci4 ,the blessed lord ,god appears to us in the propitious or unpropitious aspect1 as our true and false knowledge paints him to our minds1 just as the blinding eye sees many a false sight in the light of the sun4 #dj4 ,the essence of ,brahma1 always remains the same in his essential form of the intellect2 though the turpitude of our understanding1 will now represent him in one form and then in another at a different time and under different circumstances4 #da4 ,in fact the body and the embodied soul1 appear as any other sensible object in the world2 but being viewed in reality in their abstract light1 they blend in the spiritual form of ,god4 #db4 ,therefore it is in vain to make any inquiry1 concerning the nature of the world and our egoism c42 because what is really existent is to be inquired into1 and not that which is a nullity in itself4 #dc4 ,it is vain to ask about an appearance1 which being looked into vanishes into nothing2 as it is in vain to speak of the essence of gold1 when it presents us no figure of it4 #dd4 ,therefore there is no entity of the world and our egoism1 without the existence of ,god1 these things having no cause1 are self-same with the one self-existent ,deity4 #de4 ,the world does not appear to be prominent1 and to rest by itself to view2 it rests in relief in the spirit of ,god1 and shows itself as separate to us by illusion only4 #df4 ,these existences being composed of the five elements1 produce many other beings2 as the copulations of the male and female1 produce their offspring in infinity2 so the divine intellect being joined with the illusory intelligence1 presents endless form to our view4 #dg4 ,it is by the inherent knowledge of the divine soul1 that it represents itself the shapes of many things that are comprised in his omniscience4 ,he is full in himself and manifests his fullness in himself1 and is never wanting in his fullness which always subsist in ,him4 7,so the sea is ever full with its waves and waters1 which roll for ever in its bosom74 #dh4 ,the fullness or plenum of the world is derived from the fullness of ,god2 and yet the divine fullness remains entire1 as when you deduct the infinite1 that remains the infinite also as the remainder4 #di4 ,the divine intellect though forever the same and serene1 appears to shine forth in the creation with our knowledge of the same1 and set at its dissolution with our imperceptibility of it2 so our egoism being the same with the divine ego1 appears to be different from it1 as our fluctuating minds depict it in various lights4 #ej4 ,the ego never becomes many1 nor forsake its undecaying state2 it is of a luminous form and having no beginning nor end of its essence2 but assumes as many forms1 as the ever varying mind imposes upon it4 7,the unchanging soul assumes many forms with the changeful mind74 #ea4 ,the self-same soul believes itself as ,virt--the lord of the world at one time1 and as contemptible being at another2 it sometimes sees itself in its true form of a divinity1 and its thought makes it think as some other thing at another time4 #eb4 ,the world appears as a vast and extended space1 perfectly quiet in its nature1 inexpressible by words and their senses1 7as its real nature74 ,all its objects are of wonderful shape to view1 and appear to us according to our conceptions or without showing their real nature's unto us4 7,the true nature of things is hidden from our knowledge74 ,,chapter ,,lxxxxvii4 ,,enlightenment ,,of ,,the ,,prince ,,in ,,theosophy4 ,argument3--,effacing the impression of visibles from the mind continued4 ,kumbha continued3--,know that nothing is produced from1 nor destroyed by the ever tranquil spirit of ,god at any time2 but everything appears as the panorama of the one all 7topan7 ,god2 like the various kinds of ornaments made of the same metal of gold4 #b4 ,brahma remains forever in his own essence1 and never becomes the seed or cause of any other thing2 he is ever of the form of our innate conception of him1 and therefore never becomes any other than our simple idea of him4 #c4 ,sikhidhwaja said3--,i grant1 ,oh sagely monitor1 that there subsists no separate world nor any other egoism in the one pure ,siva 7,zeus or ,jove71 except his own essence of omniscience2 but please to tell me1 what thing is this world and individual egoisms that seem to be infinite in number1 and appear as distinct creations of ,god8 #d4 ,kumbha replied3--,the essence of ,god is without its beginning and end1 and extends to infinite space and time4 #e4 ,the same also is this transparent cosmos1 and the very same is the body of this world2 which is simple and of the form of divine intelligence1 and neither a void nor any extraneous thing4 #f4 ,the essential property of ,god being his intelligence1 he is said to be of essence of intellect2 and as fluidity is the property of water1 so is intelligence the essential property of everything2 and there is no reason to suppose an unintelligent principle as the prime cause of all4 #g4 ,the ,lord is infinite in himself and is so situated in his infinitude for ever1 without the grossness of the infinitesimals ever attaching to their pure intelligence in the subjective soul4 #h4 ,we cannot attribute the creation of the impure world1 to the pure essence of the divine spirit2 because the purity of the divine soul1 cannot admit the impurity of creation1 which would amount to a duality of purity and impurity in the supreme soul3 7which is altogether absurd to believe74 #i4 ,the ,lord can never be supposed as the seed or cause of the universe1 since his nature is inscrutable and beyond our conception1 and cannot be thought of as the root of anything whatever4 #aj4 ,therefore there is no creation or production of an effect1 without its cause or seed2 nor does reason point out to us1 any other source of creation4 #aa4 ,therefore there is no gross creation whatsoever1 except of the form of the intellect itself2 and hence all that is visible to us1 is no other than the solid intellect itself4 #ab4 ,the feeling of egoism and the term world1 are meaningless words and mere inventions of men2 because nothing whatever can be called an effect or product1 which has no cause assigned to it4 #ac4 ,the duality of the world appears in the unity of ,god1 in the same manner as a flower called the sky flower appears in the hollow vacuum of the sky 7by mere delusion74 ,and all things being perishable in their nature1 exist only in the intellect in which they live and die4 7,if the world be of the solid intellect1 then the very intellect becomes the cause of the same1 by means of the solidification of its own substance2 but it is not so1 because it is impossible for the same thing to be both the cause and effect of something by itself74 #ad4 ,destruction is not the giver of life to destruction1 nor is it a giver of life to perishable things2 hence intellect is the giver of light to all3 but you may call whatever you like the best4 #ae4 ,what difficulty you have1 provided all things are to be called one1 when all have come from the intellect2 the duality what you call1 that is the mystery of intellect-chit only4 #af4 ,the intellect therefore is the only true entity1 which admits no unity nor duality in it4 ,and therefore1 ,o prince1 you must know the nullity of all other entities beside it4 #ag4 ,the feeling of thy egoism1 is as false as thy conception of any other thing2 and thus the idea of egoism proving to be false1 what else can there be except the only entity of the intellect4 #ah4 ,thus egoism 7being7 no other than a form of the intellect1 there is no difference whatever between them2 hence the words ,i1 thou c4 are mere human inventions to distinguish one from another 7when there is in reality no difference in the personality of any body74 #ai4 ,whether you remain in your embodied or disembodied state1 continue to remain always as firm as a rock2 by knowing yourself only as the pure intellect1 and the nullity of all things besides4 #bj4 ,by thinking yourself always as the intellect1 you will lose the sense of your egoism and personality2 and so will your reflexion on the contexts of the texts of the vedas1 lead you to the same conclusion4 7,there are numerous texts to the effect that ,god is the only entity1 and this all is naught but ,god74 #ba4 ,from all these know thyself as the pure essence1 which is uncaused and unmade1 and the same with the first and original principle2 that thou art same with the emancipate and everlasting ,brahma1 and multiform in thy unity2 that thou art as void as vacuity1 having neither thy beginning1 middle or end2 and that this world is the intellect and that intellect is the very ,brahma himself4 ,,chapter ,,lxxxxviii4 ,,admonition ,,of ,,sikhidhwaja ,,continued4 ,argument3--,the non-entity of the mind1 proved from the non-existence of sensible objects1 and the want of these proving only the entity of one ,brahma only4 ,sikhidhwaja said3--,i understand1 that there is no such thing as the mind also2 but as ,i have no clear and correct knowledge of this subject1 ,i beg of you to tell me1 whether it is so 7as ,i believe7 or not4 #b4 ,kumbha replied3--,you have truly said1 ,o prince1 that there is no such real entity as the mind at any time and in any space whatever2 and that which appears as the mind1 is no other than a faculty of the only one everlasting ,brahma4 #c4 ,anything besides which is fallible or unconscious of itself1 as the mind or anything of this world1 can never be a positive or self-existence substance2 therefore the words ,i1 thou and this or that are only coinings of our imagination1 and have no existence in reality4 #d4 ,there is no reality of the cosmos or any of its contents2 and all that seem to be in existence1 are no more than the various representations of the one self-existent ,brahma himself4 7,because there is no duality beside the unity of ,brahma74 #e4 ,it is said that there was no mind or its personification of ,brahm1 and the final dissolution of the world1 and this proves the unreality of both of them4 ,again it is said that the mind took the form of ,brahm and created the world in the beginning1 which proves also the mind to be the divine mind1 and represented by substitution of the metaphor of ,brahm4 #f4 ,as there can be no material object without the prior existence of a material cause1 so it is impossible to believe the existence of the sensible mind and the myriads of the sensible objects in absence of their material cause1 which never existed from before4 7,the spirit alone was the pre-existent thing1 which could not create anything except in its own immaterial form74 #g4 ,hence there is no such thing1 as a dull and unconscious world2 and all that appears to exist as such1 is no other than a representation of the ,divine spirit 7which reflects itself in various ways7 as the gold exhibits its ornaments to view4 #h4 ,it is entirely false to believe1 that the nameless and formless ,deity does this all2 and because the world is visible1 yet there is no proof of its reality in our subjective knowledge of it4 #i4 ,that the nameless and formless spirit of ,god1 which has no shelter nor support for itself1 should make this world for the abode of others1 is a laughable assumption of the ignorant only 7therefore this world is his own abode and the stage of his own action74 #aj4 ,from these reasons it is plain that there is no world in existence1 nor even the mind1 which is but a part of it2 the world being a non-entity1 there can be no mind which is conversant alone with it4 #aa4 ,the mind means no more than the wish1 and then only there is said to be a wish in any one1 when there is an object to be wished for2 but this world which appears to be so very desirable1 being a nullity itself1 how can there be the mind to desire it4 7,the mind is a nullity for want of any of its objects to dwell upon or engage its attention74 #ab4 ,that which is manifested unto us under the name of the ,mind1 is no other than a manifestation of the spirit of ,god in itself1 and is designated by various appellations4 #ac4 ,this visible which is so desirable to everybody1 is no production of any one2 it is an uncaused entity ever existent in the divine mind1 from before its production by the mind of ,brahm the creator4 7,being prior to the mind1 it is no production of it74 #ad4 ,therefore the divine soul1 is of the form of an intellectual vacuum1 and is a void as the transcendent air2 it is full with the light of its intelligence1 and having no shadow of the gross world in it4 #ae4 ,the slight light which shines in the divine soul1 is like the twilight that fills the etherial sphere2 is the reflexion of the mirror of the supreme intellect1 and is neither the dim light of the mind1 nor any reflexion of the phenomenal world4 7,the nature of spiritual light1 as quite distinct from the mental and physical lights74 #af4 ,our knowledge of ,i1 thou and this world 7i4e4 of the subjective and objective71 are never real nor reliable2 it is like the appearance of our dreams1 that serve only to delude us to mistake4 #ag4 ,as the absence of the desirable world1 removes our desire of it2 so the privation of our desire1 displaces the mind which is the seat of our wishes4 #ah4 ,the ignorant believe that this visible world is the mind1 7because it is the display of the divine mind and the mind dwells upon it72 but the unreal and formless mind had not this visible form1 before it developed itself in the form of creation4 7,the world is not the mind because it is posterior in the order of creation1 being created by the mind of the great ,brahm74 #ai4 ,but this world is said to be coeval with the eternal mind1 which is altogether impossible2 because we read nowhere in the sstras1 nor find in the ordinary course of nature1 that a visible object has ever come into existence without some cause or other1 either in the beginning of creation or at any time afterwards4 7,hence the visible world is not coeval with the mind its maker74 #bj4 ,how can eternity1 uncreatedness and everlastingness be predicated of this visible world1 which is a gross material substance1 and subject to decay and dissolution4 #ba4 ,there is no testimony of the sstras1 nor ocular evidence nor any reasonable inference1 to show any material thing to be uncaused by some agent or other1 and to survive the final dissolution of the world4 #bb4 ,there is no written testimony of the vedas1 and of other sstras and ,siddhntas to show1 that any material thing is ever exempt from its three conditions of birth1 growth and decay1 and is not perishable at the last dissolution4 #bc4 ,he that is not guided by the evidence and dictates of the sstras and vedas1 is the most foolish among fools1 and is never to be relied upon by good and sensible men4 #bd4 ,it is never possible for any one to prevent the accidents1 that are incidentals to perishable things1 nor can there be any cause to render a material object an immaterial one4 #be4 ,but the immaterial view of this world1 identifies it with the unchangeable ,brahma1 and exempts it from the accidents of action and passion1 and of growth and decay4 #bf4 ,therefore know this world to be contained1 in the undivided and unutterable vacuity of the ,divine ,intellect2 which is infinite and formless void1 and is for ever more in its undivided and undivisible state4 #bg4 ,brahma who is omniform and ever tranquil in himself1 manifests his own self in this manner in the forms of creation and dissolution all in himself4 #bh4 ,the lord now shows himself to our understanding1 as embodied in his body of the world1 and now manifests himself unto us1 as the one ,brahma in his spiritual form4 #bi4 ,know after all1 that this world is the essence of the one ,brahma only1 beside which there is no separate world or any thing else in existence2 and it is our imagination only which represents it sometimes in one form and then in another4 #cj4 ,all this is one1 eternal and ever tranquil soul1 which is unborn and without any support and situated as it is4 ,it shows itself as various without any variation in its nature1 and so learn to remain thyself with thyself as motionless as a block of wood1 and with thy dumb silence in utter amazement at all this4 7,the principles of vednta philosophy being abstraction and generalisation1 it takes the world and all things in their abstract light1 and generalises them all under the general spirit of ,god74 ,,chapter ,,lxxxxix4 ,,remonstration ,,of ,,sikhidhwaja4 ,argument4--,further exhortations to spiritual knowledge and its confirmations4 ,sikhidhwaja said3--,o sage1 it is by thy good grace1 that ,i am freed from my ignorance1 and brought under the light of truth2 my doubts are removed1 and ,i am situated with my tranquillity of my spirit4 #b4 ,i have become as one knowing the knowable1 and sits taciturn after crossing over the sea of delusion2 ,i am quiet by quitting my egoism1 and am set out of all disquiet by my knowledge of true self4 #c4 ,o6 how long a time have ,i wandered1 amidst the mazy depths of the world2 after which ,i have now arrived to the safe harbour of my peace and security4 #d4 ,being so situated1 ,o sage1 ,i perceive neither my egoism1 nor the existence of the three worlds2 it is ignorance to believe in their existence1 but ,i am taught to believe in ,brahma alone4 #e4 ,kumbha replied3--,how is it possible for the egoism1 tuism or suism of any body1 to exist anywhere2 when this universe1 this air and sky1 have not their existence anywhere4 #f4 ,sit quiet as usual be calm and as silent as a sage2 and remain as still as the calm ocean1 without the perturbation of the waves and whirl pools within its bosom4 #g4 ,such is the quiet and tranquil state of ,brahma1 who is always one and the same as he is2 and the words ,i1 thou1 this and that1 and the world1 are as void of meaning1 as the universal vacuity1 is devoid of anything4 #h4 ,what you call the world is a thing1 having neither its beginning nor its end2 it is the wonder of the ,intellect1 to shine as the clear light1 which fills the etherial firmament4 #i4 ,the changes that appear to take place in the spirit of ,god1 are as extraneous as the different colours that paint the vault of heaven1 and the various jewelleries which are wrought upon gold2 these have no intrinsic essentiality1 and never affect the tranquillity of the divine spirit1 nor the uniform serenity of the empty sky1 nor the nature of the pure metal of gold4 #aj4 ,as the ,lord is self-born1 so is his eternal will inherent in and born with himself2 and what we call as free will or fate1 depend on the nature of our knowledge of them4 #aa4 ,think yourself as something1 and you become a bondsman to your desires2 but believe yourself as nothing1 and you are as free and enfranchised as free air itself4 #ab4 ,it is the certain knowledge or conviction of thyself as a reality1 and that thou art subject either to bondage or freedom1 that constitutes thy personality4 #ac4 ,it is the privation of thy knowledge of thyself or thy egoistic personality1 that leads thee to thy consummation2 whereas thy knowledge of thy personality exposes thee to danger2 therefore think thyself as himself and not thyself 7according to the formula 7so ham ana ham1 i4e4 ,i am he and not myself7 and thou art safe from all calamity4 7,this is no more than one's self resignation to ,god774 #ad4 ,no sooner you get rid of the conviction of yourself1 than your soul is enlightened by the light of true knowledge2 and you lose the sense of your personality1 and become consummated in your knowledge of yourself as one with the ,holy spirit4 #ae4 ,the inscrutable nature of ,god admits of no cause1 because causality refers only to what is caused and cannot come to existence without a cause1 and not to the uncaused cause of all4 #af4 ,as we have no knowledge of an object which is not in existence1 so we cease to have any knowledge of our personality1 if we but cease to consider ourselves as caused and created beings4 7,the sophists to think themselves as increate and say--man an wakt budam ke hichak nabud1 i4e4 ,i exist from a time when there was nothing in existence74 #ag4 ,what is this world to us if we are unconscious of ourselves1 and if we are freed from our knowledge of the objective world1 we see but the supreme soul remaining after all4 #ah4 ,whatever is manifest here before us1 is all situated in the spirit of the lord2 all these are transcendent1 and are situated as such and same with the full and transcendental spirit of ,god4 7,the fulness of the world1 abides in the fulness of the divine spirit74 #ai4 ,therefore all these that are protuberant to view1 are as figures carved on a rock2 and the light that pervades the whole1 is but the glory of the great ,god4 #bj4 ,in absence of this visionary world from view1 its light which is more pellucid than that of the transparent firmament will vanish away into nothing4 #ba4 ,the insensible world seems to move about as a shadow or phantom in the air1 whence it is called jagat or the moving world2 but he alone sees it in its true light1 who views it as motionless and without its sense of mobility1 and as perfectly sedate and stationary in the spirit of ,god4 #bb4 ,when the sight of the visibles1 together with the sense of sensibles and the feelings of the mind1 become insipid to the torpid soul that is absorbed in divine meditation2 it is then called by the wise as nirvna absorption or the full light and knowledge of ,god4 #bc4 ,as the breezeless winds sink in the air1 and the jewellery melts in its gold2 so doth the protruding form of the world1 subside in the even spirit of ,god4 #bd4 ,the sight of the world and the perceptions of the mind1 which testify the existence of the world unto us1 are but the representations of ,brahma2 as the false mirage1 represents the water in the desert sands4 #be4 ,as when the vast body of water subsists without a wave to ruffle its surface1 so doth the spirit of ,god remain in its state of calmness1 when it is free from its operation of creation4 #bf4 ,the creation is identic with ,brahma1 as the lord is the same with his creation1 and this is true from the dictum of the veda1 which says1 ,all this is ,brahma1 and ,brahma is this 7to pan74 #bg4 ,the meaning of the word ,brahma or immensity1 equally establishes the existence of the world2 as the signification of the word world or cosmos1 establishes the entity of ,brahma4 #bh4 ,the meaning of all words taken collectively1 expresses a multitude2 which is synonymous with ,brahma--the great and immense aggregate of the whole4 #bi4 ,and if we reject the sense of the greatness of ,god and of the world1 as they are usually meant to express1 yet the little or minuteness of ,god that remains at last1 is so very minute that words cannot express it4 7,so the sruti1 neither the greatness nor minuteness of ,god is expressible by words74 #cj4 ,the lord that remains as the inherent and silent soul of all bodies1 is yet but one soul in the aggregate2 he remains as a huge mountain of his intelligence1 as in the form of the whole of this universal cosmos4 ,,chapter ,c4 ,,continuation ,,of ,,the ,,same ,,subject4 ,argument3--,difference of ,brahma from the world1 consisting in the indestructibility of his essence4 ,sikhidhwaja said3--,if it is so1 ,o most intelligent sir1 that the work is alike to the nature of its maker2 and therefore the world resembles ,brahma in every respect4 #b4 ,kumbha replied3--,where there exists a causality1 there is an effectuality also accompanied with it2 so where there is no cause whatever1 there can be no effect also following the same4 #c4 ,therefore there is no possibility of any cause or its effect in this world1 which is manifest before us as the self-same essence of the ever tranquil and the unborn spirit of ,god4 #d4 ,the effect that comes to pass from a cause1 is of course alike to the nature of its causality2 but what similarity can there exist between one1 which is neither the cause nor effect of the other8 #e4 ,say how can a tree grow which has no seed for its growth1 and how can ,god have a seed whose nature is inscrutable in thought1 and inexpressible in words4 #f4 ,all things that have their causality at any time or place1 are of course of the nature of their causal influence2 but how can there be a similarity of anything with ,god who is never the cause of an effect8 #g4 ,brahma the uncausing uncaused cause of all1 has no causality in him2 therefore the meaning of the word world1 is something that has no cause whatever4 7,jagat means what is going on forever74 #h4 ,therefore think thyself as ,brahma1 according to the view of the intelligent2 but the world appears as some thing extended in the sight of men of imperfect understandings4 #i4 ,when the world is taken as one and the same with the tranquil intellect of ,god1 it must be viewed in the light of the transparent spirit of ,brahma4 7i4e4 spiritually and intellectually they are both the same74 #aj4 ,any other notion1 ,oh prince1 which the mind may entertain about the nature of ,god1 is said by the intelligent1 to be the destruction of the right concept of the ,deity4 #aa4 ,know ,o prince1 that the destruction of the mind 7or mental error71 is tantamount to the destruction of the soul2 and slight forgetfulness of the spirit1 is hard to be retrieved in a whole kalpa4 7,he that loses the sight of his ,lord for a moment1 loses it forever74 #ab4 ,no sooner you are freed from your personality1 than you find yourself to be full of ,divine knowledge1 and your false personality flies away for your consummation in spirituality4 #ac4 ,if you think the world to be existent from the meaning of the word viswa or all1 then tell me how and whence could all this come into existence4 #ad4 ,how can you call one to be a ,brahman1 who lifts up his arms and proclaims himself about to be a sudra8 #ae4 ,he who cries himself saying that he is dead1 after the sinking of his pulsation2 take him for the dead1 and his living to be mistaken for life4 #af4 ,all these erroneous appearances1 that present themselves before us1 are as false as a circle described by the whirling flame of a torch2 and as delusive as the water in the mirage1 a secondary moon in the mist1 and the spectre of boys4 #ag4 ,what then is the true name of this erroneous substance1 misleading us to the wrong1 which is commonly designated as the mind1 and is wrapped in ignorance and error4 #ah4 ,the mind is another name for ignorance1 and an unreality appearing as a real entity4 ,here ignorance takes the name of the mind1 and unreality passes under the title of reality4 ,ignorance is the want of true knowledge1 as knowledge is the privation of ignorance4 #ai4 ,ignorance or false knowledge1 is driven by our knowledge of truth2 as the error of water in the desert1 is dispelled by the knowledge of mirage4 #bj4 ,as the knowledge of mirage removes the error of water in the sandy desert1 so the knowledge of the mind as gross ignorance1 removes the erroneous mind from the inward seat of the heart4 7,the heart and mind are often used for one another74 #ba4 ,the knowledge of the want of a mind1 serves to root out its prejudice at once2 as the knowledge of the rope as no snake1 removes the fear of the reptile in the rope4 #bb4 ,as the knowledge of the privation of the snake in the rope1 removes its bias from the mind2 so the knowledge of the want of the mind1 removes this offspring of error and ignorance from within us4 #bc4 ,the knowledge of there being no such thing as the mind1 removes its false impressions from the heart2 because the mind and our egoism1 are the brood of our ignorance only4 #bd4 ,there is no mind nor egoism1 seated in us as we commonly believe to be2 there is one pure intelligence only both with and without us1 which we can hardly perceive4 #be4 ,you who had so long the sense of your desire1 your mind and your personality from your ignorance only2 are quite set free from all of them at this moment1 by your being awakened to the light of knowledge4 #bf4 ,all the troubles that you have to meet with1 owing to your fostering the inborn desire of your heart2 are all driven away by your want of desire1 as the wind disperses the flaming conflagration of the forest4 #bg4 ,it is the dense essence of the ,divinity that pervades the whole universe1 as it is this circumambient ocean which surrounds all the continents of the earth4 #bh4 ,there is nothing in existence as ,i1 thou1 this1 or that or any other2 there is no mind nor the senses1 nor the earth nor sky2 but they are all as the manifestations of the ,divine spirit4 #bi4 ,as the visibles appear in the forms of the frail pot and other fragile bodies on earth2 so the many false invisible things appear to us in the forms of the mind1 egoism and the like4 #cj4 ,there is nothing1 that is either born or dies away in all these three worlds2 it is only the display of the ,divine intellect1 that gives rise to the ideas of existence and non-existence4 #ca4 ,all these are but representations of the supreme soul1 now evolved and now spread out from it2 and there is no room for unity or duality1 nor any error or fallibility in its nature4 #cb4 ,mind1 ,o friend1 that you are the true one1 in the shape of your senses2 and these will never be burnt at your cremation1 nor will you be utterly destroyed by your death4 #cc4 ,no part of thyself is ever increased or annihilated at any time1 the entirety of thy pure self is immortal1 and must remain entire for ever4 #cd4 ,the powers of thy volition and nolition1 and the other faculties of thy body and mind1 are attributes of thyself2 as the beams of moon1 are the significant properties of that luminary4 7,the attributes are denotative of the subject74 #ce4 ,always remember the nature of thy soul1 to be unborn and increate1 without its beginning and end1 never decaying and ever remaining the same2 it is indivisible and without parts1 it is the true essence1 and existing from the beginning and never to have its end4 7,the immortality of the soul74 ,,chapter ,,ci4 ,,admonition ,,of ,,ch,d,l4 ,argument4--,obligation of the ,prince for the instructions of his ,monitor4 ,and his attaining the ,jvan-mukta emancipation in lifetime4 ,vasishtha said3--,after the prince had so far attended to the lectures of ,kumbha1 he remained for some time in silent and deep meditation of his soul as if in a state of trance4 #b4 ,he continued with his intent-mind and fixed eyes and quite speechless all the while1 and resembled the figure of a silent sage1 and a carved statue without its motion and sensation4 #c4 ,and then as he awoke after a while with his twinkling eyes1 he was thus accosted by ,chdl in her disguised form of ,kumbha the ,brhman youth4 #d4 ,kumbha said3--,say prince1 how you enjoyed yourself in your short lived trance2 did you feel in it that sweet composure of thy soul1 as the yogis experience in their bed of steadfast meditation and unshaken hypnotism8 #e4 ,say1 were you awakened in your inmost soul1 and set at large beyond the region of error and darkness2 say1 have you known the knowable one1 and seen what is to be seen8 #f4 ,sikhidhwaja replied--,o ,sir1 it was by your good grace1 that ,i have beheld a great glory in the most high heaven of heavens4 #g4 ,i have beheld a state of bliss which is full of ambrosial delight1 never yet known to mortals1 and whose sight is the most ultimate reward of the wishes of the best and most intelligent men1 and of saints and mahtmas of great and high souls4 #h4 ,it is in your society today1 that ,i have felt a delight1 to which ,i have never experienced in my life before4 #i4 ,o lotus eyed sage6 ,i have heretofore1 never enjoyed such a degree of spiritual bliss which knows no bounds and is a sea of ambrosial delight4 #aj4 ,kumbha said3--,the mind becomes composed and tranquil1 after subordination of its desire of enjoyments1 and its indifference to the taste of sweet and bitter1 and its full control over the organs of sense4 #aa4 ,there arises a peace in the mind1 which is purer than any earth born delight2 and is as delightsome as the dew drops falling from flowers under the bright beams of cooling moonlight night4 #ab4 ,it is today1 ,o prince1 that your bad desires like the bitter taste of bodies1 are bettered by your advancement in knowledge4 #ac4 ,it is by your holiness1 ,o lotus-eyed prince1 that the filth of your person is purged out2 like the fruits of trees1 falling off after they are ripened4 #ad4 ,as the desire of the impure heart1 becomes purified by reason it is then only capable of receiving the instructions of the wise1 as the pipe draws the water inside4 7,else1 advising the fool is folly or spreading pearls before swines74 #ae4 ,after the bitterness of your disposition1 was tempered by my lectures2 you have been awakened today to your spiritual knowledge by me4 #af4 ,you are just now cleansed from your impurity1 and immediately purified by your pure knowledge2 even now it is that you have received my admonition1 and have been instantly awakened to your knowledge4 #ag4 ,you are purged today1 from the merits and demerits of your good and bad conduct2 and it is by the influence of good society1 that you have got a new life in you4 #ah4 ,it was before the midday of this day1 that ,i have come to know the edification and regeneration of your soul to spiritual light4 #ai4 ,i find you now1 ,o prince1 to be wakened in your mind1 by your taking my words to your heart2 and having now got rid of the feelings of your mind1 you are awakened to your spiritual knowledge4 #bj4 ,as long as the mind has its seat and operations in the heart of man1 so long does it retain its companion of ignorance by its side2 but no sooner doth the mind forsake its residence in the heart1 than pure knowledge comes to shine forth in it as the midday light4 #ba4 ,it is the suspense of the mind between unity and duality1 that is called its ignorance2 and it is the subsidence of these that is known as knowledge1 and the way to the salvation of the soul4 #bb4 ,you are now awakened and emancipated1 and your mind is driven away from your heart2 you are now the reality and rescued from your unreality1 and are set beyond this world of unreality4 7,the spiritual state is held to be real and all else as unreal74 #bc4 ,rest in the pure state of thy soul1 by being devoid of cares and anxieties2 forsaking all society and relying your soul in no body and in nothing here2 and by your becoming as the devout and ,divine and silent sage or saint or muni4 #bd4 ,sikhidhwaja said3--,so ,i see sir1 that all ignorant people rely mostly on their minds2 but the few that are awakened to the knowledge of ,god1 do not mind their minds 7i4e4 they are not led away by the inclinations of their minds74 #be4 ,now sir1 please tell me1 how the living liberated men conduct themselves in their lifetime in this world2 and how do these unmindful men like yourself1 manage yourselves herein4 #bf4 ,o6 tell me fully and dispel by the lustre of your glowing words1 the deep darkness that is seated in my heart4 #bg4 ,kumbha replied3--,all that you say prince1 is exact and incontrovertible truth2 the minds of the living liberated men are dead in themselves1 and like blocks of stone1 never vegetate nor sprout forth in the wishes4 #bh4 ,the gross desire that germinates in its wishes1 which become the causes of the regeneration of men in some form or other1 is known by the name of mind2 and which becomes altogether extinct in men1 knowing the truly knowable one4 #bi4 ,the desire which guides the knowers of truth1 in this life of action 7or the active life7 in the world2 is known by the name of goodness 7satva71 and which is unproductive of future birth4 #cj4 ,the great-souled and living liberated men1 being placed in their quality of goodness and having their organs under control2 do not place any reliance in their minds4 #ca4 ,the darkened mind is called the mind1 but the enlightened one is known as the principle of goodness2 the unenlightened rely in their minds1 but enlightened men of great understanding confide in their goodness only4 #cb4 ,the mind is repeatedly born with the body1 but the nature of goodness is never reborn any more2 the unawakened mind is under perpetual bondage1 but the enlightened soul is under no restraint4 #cc4 ,now sir1 you are become of the nature of goodness1 and deserves the title of the forsaker of all things2 and ,i understand you to have quite got rid of the propensities of your mind4 #cd4 ,i find you today as brilliant as the full moon1 freed from the shadows of the eclipse2 and your mind to have become as lucid as the clear firmament1 without any tinge in it4 #ce4 ,you have got that equanimity1 which is characteristic of the consummate yogi2 this is called that total renunciation of all1 which you exhibit in yourself4 #cf4 ,the enlightened understanding is freed from the trammels1 of its desire of heaven and future rewards1 and its observance of austerities and charity1 by means of its superior knowledge4 7,the divine knowledge is called the superior or parvidy in opposition to the worldly or aparvidy74 #cg4 ,all austerities and mortifications1 serve but to procure a short lived cessation of pain2 but the happiness which is wholly free from its decay1 is to be found only in one's equanimity and indifference under all circumstances of life4 7,the original word is samat or the sameness or evenness of disposition at all times74 #ch4 ,that thing must be truly good1 which is different from the enjoyment of temporary bliss of heaven1 and altogether different from an existent pleasure1 which is both preceded as well as followed by pain4 #ci4 ,we are all doubtful of the happiness1 that most await on us hereafter in heaven2 and what are our religious acts1 but for the purpose of procuring some happiness to those1 who are unacquainted with the consummate felicity of their souls1 derived from their spiritual knowledge4 #dj4 ,let them use their ornaments of brass1 who have no gold ornaments for their persons2 so let the ignorant adhere to their ritual and not the wise who are quite happy in their knowledge4 ,but you1 ,o prince1 have happily come both to your knowledge and happiness in the company of ,chdl and others4 #da4 ,why therefore are you devoted in vain1 to the observance of your austerities2 because the mortifications and penance of asceticism1 are prescribed for the expiation of the prior misdeeds of men 7and neither for their salvation or eternal felicity of the souls74 #db4 ,the beginning and end of asceticism are both attended with pain1 the middle alone promises a short and temporary happiness2 and as mortifications are mere preparatory to the purification of the soul4 7it is better to acquire this purity by divine knowledge1 than by the painful practices of hermitage74 #dc4 ,remain steady in that pure knowledge1 which is said to be the result of penitence2 and the purity of the soul being had with the clearness of the intellectual sphere1 all things and thoughts will be as perspicuous to view as in the clear light of the sky4 #dd4 ,all things are seen to rise and disappear in the vacuous sphere of the divine intellect1 and the thoughts of our good and bad actions1 are as the drops of rain which mix with the waters of the immeasurable ocean of the ,divine soul4 #de4 ,therefore1 ,o ,sikhidhwaja1 abandon the barren soil 7of rituals71 and resort to the abundant field 7of divine knowledge72 and ask of me to know your best good1 as men desire to know of their best friends4 #df4 ,as a wife that requires her husband1 refrains from asking petty things of him2 so should you refrain from asking of trifling blessings from thy ,god1 if thou dost require thy communion with him4 ,and know the objects of thy desire1 are not always for thy good4 7,therefore let his will be done and not theirs74 #dg4 ,as no wise man runs to grasp the sun1 in his reflexion in the water2 so should you never pursue after the pleasures of heaven or felicity of liberation1 after thou hast found him in thy own spirit4 7,better to posses the whole ,god than pray for a partial blessing74 #dh4 ,forsake what is unstable1 though it may appear as stable to thee2 and thou always stable1 by leaving the unstable to perish by itself4 7i4e4 ,all adscititious properties are unstable74 #di4 ,knowing the instability of things1 preserve the stability of thy mind1 because the motionless mind perceives no fluctuation of its thoughts1 nor the changes and motions of things 7as in sound sleep74 #ej4 ,all our evils proceed from the acts of our bodies1 as well as from the thoughts and action of our minds2 these two are main springs of the miseries of men1 in all places and times4 #ea4 ,curb the fickleness of your mind1 and be ever calm and quiet2 if you desire to enjoy the happiness of quiet and rest4 #eb4 ,know all motions and its want to dwindle into perfect rest1 in the mind of the truly wise men2 hold them therefore in equal light and be happy forever4 #ec4 ,sikhidhwaja said3--,tell me sir1 how can the motion and force of a thing be one and the same with its immobility and rest2 and you who are the remover of my doubts1 will ,i dare say quickly clear this point to me4 #ed4 ,kumbha replied3--,there is one thing only1 which also the all and whole of this universe2 it is as the water of the sea1 and is agitated by its intelligence1 as the sea water is agitated into billows4 #ee4 ,the immensity of ,brahma1 which is named the only essence and is of the form of the pure intellect2 is beheld in the shape of the formal world by the ignorant4 #ef4 ,the agitation of the intellect is all in all in the world and constitute the moving principle of the universe 7or the main spring of the cosmos74 #eg4 ,the agitation of the intellect being concomitant with the divine spirit1 it is alike to its stillness1 and the unity of these two forms the spirit of ,god called ,siva or ,zeus4 #eh4 ,the agitation of the divine spirit in the work of creation1 vanishes before the sight of perfect understandings2 though it appears to be in active operation to the ignorant1 who view it as they do a false snake in the rope4 #ei4 ,the intellect is ever busy and active1 from which it derives its name 7chit--intellect74 ,but the inactive spirit which is all pervasive1 is both inexpressible as well as inconceivable1 owing to its devoid of all attributes 7turytta74 #fj4 ,it is by long study of the sstras and association with the wise1 as also by continued practice of yoga1 that the light of the supreme spirit dawns in the inner soul1 like the rising moon with her benign beams4 #fa4 ,the supreme spirit is only to be perceived by our understanding1 from the benign rays which it spreads over it2 and this says by the wise to be the light of the holy spirit4 #fb4 ,you have now known the essence of your soul1 which is without its beginning1 middle and end1 and must for ever continue in it as your real and true state2 there is no other distinct form of the great intellectual soul1 wherefore know this as yourself1 and remain from all sorrow and pain4 ,,chapter ,,cii4 ,,repose ,,of ,,sikhidhwaja ,,in ,,the ,,divine ,,spirit4 ,argument3--,anxiety of the ,prince at the ,disappearance of ,kumbha1 and his falling to a trance in his deep and hypnotic meditation4 ,kumbha continued3--,i have already related to you1 ,o prince1 how have all this phenomenon of the world sprung from ,brahma1 and how it disappears also in him4 #b4 ,having thus heard from me1 and understood and reflected in yourself all what ,i have said2 you are at liberty1 ,o sagely prince1 to repose in the supreme bliss1 which you have well known and felt within yourself4 #c4 ,i am now to repair to my heavenly abode1 at this time of the conjunction of the moon1 when it is very likely that the sage ,nrada1 may have come before the assemblage of the gods from his seat in the high heaven of ,brahm4 #d4 ,he may be angry in not finding me there1 and it is not mannerly in youth to tease their superiors at any time4 #e4 ,may you ever abide at your ease1 by your utter abandonment of every tint of desire1 and by your firm reliance in these holy precepts1 which the wise have always in their view4 #f4 ,vasishtha said3--,at hearing these words1 as ,sikhidhwaja was about to throw his handful of flowers1 and make his obeisance to his departing monitor1 he vanished immediately from his sight and mixed in the etherial air4 #g4 ,as one absorbed in meditation1 does not see the things present before him even in his waking state2 so the prince lost sight of ,kumbha from before his presence4 #h4 ,the prince was plunged in deep sorrow1 after the departure of ,kumbha from before him2 and remained as a painted picture1 with his thoughts dwelling on his vanished friend4 #i4 ,he thought how marvellous it was1 and how very inscrutable are the ways of providence1 that it should bring him to the light of the self-manifest ,lord1 through the means of strange person of ,kumbha4 #aj4 ,where is this sage ,nrada1 said he1 and who is his son this ,kumbha to me2 and how came it to happen after so long1 that ,i should come to be awakened by him4 #aa4 ,o6 how very fully has that son of the divine sage1 explained every thing to me with his good reasons2 and ,o how ,i am now awakened from my long slumber in ignorance4 #ab4 ,how had ,i been plunged in the mud of my acts for such a long time1 and was rolling on the wheels of distinguishing between what was right or wrong to be done4 #ac4 ,o how very pure and cold1 tranquil and quiet is my present state2 and ,i find my essence to be as cooling to me1 as ,i am washed in the cold bath of refrigeratory4 #ad4 ,i am quite calm and lost in my trance1 and sit alone as one with the unity2 ,i have no desire for even a straw1 but remain solely by myself4 #ae4 ,thinking thus in himself1 he sat as quiet as a statue carved in wood or stone4 #af4 ,he then became silent1 and had no desire nor refuge for his reliance2 and remained in his immovable posture1 like the peak of mountain4 #ag4 ,being then freed from fear in an instant1 he remained a long time with the tranquillity of his soul and mind2 and being united with the holy spirit in his hypnotism1 he continued long in his sleepy trance1 with his soul shining as the rising sun4 ,,chapter ,,ciii4 ,,return ,,of ,,kumbha ,,to ,,the ,,hermitage ,,of ,,sikhidhwaja4 ,argument4--,chdl's return after three days1 and her rousing the ,prince from his trance4 ,vasishtha said3--,now hear me relate to you about ,sikhidhwaja1 sitting a block of wood on one side1 and the reappearance of ,chdl to him from the other4 #b4 ,after ,chdl had hypnotized her husband ,sikhidhwaja1 in her guise of the sagely ,kumbha2 she disappeared from her1 and traversed into the regions of air4 #c4 ,she forsook her form of the son of the ,divine sage in the empty sky1 and which she had took upon her by her magic spell4 ,the enchanted form melted away in the air1 and she appeared in her female form of beauteous fair4 #d4 ,she bent her airy course to her palace in the city1 where she showed herself as their queen1 before her assembled attendants and courtiers1 and discharged the royal duties of her absent lord4 #e4 ,after three days she took again to her aerial journey1 retook her enchanted form of ,kumbha1 and advanced to the hermitage of ,sikhidhwaja in the forest4 #f4 ,she saw there the prince in his woodland retreat1 and sitting in his posture of deep meditation and resembling a figure carved in wood4 #g4 ,seeing him thus1 she exclaimed repeatedly in herself2 ,o heyday6 that he is reposing here in his own soul1 and is sitting quiet and tranquil in himself4 #h4 ,i must now awaken him from his trance in the supreme ,being1 or else his soul will soon forsake its mortal frame1 owing to his disregard of it1 and the end of his worldly bondage by his excessive devotion4 #i4 ,it is desirable that he should live some time longer1 either with his royalty in the palace or with devotion in this forest2 and then we both of us will depart together1 by shuffling our mortal coils4 #aj4 ,it would be difficult to instruct him1 in all 7seven7 stages of devotion 7saptama bhumi72 and as there is no end of these things1 ,i will try to train him in the practical part of yoga only4 #aa4 ,thus pondering in herself she made a loud shout1 which startled the wild beasts2 but did not rouse the entranced prince1 though she repeated her loud shouts before him4 #ab4 ,when neither her shouts and shrieks could rouse him1 who remained unshaken as a stone in the rock2 she shook him with her hands1 to bring him back to his sense4 #ac4 ,though shaken and moved and thrown down on the ground1 yet the prince neither awoke nor came to his senses2 then ,chdl thought on another expedient in his guise of ,kumbha4 #ad4 ,she said1 ,ah6 ,i see my lord is absorbed in his prophetic trance1 and ,i must find some expedient to rouse him to his sense4 #ae4 ,or why should ,i try to rouse him deified spirit back to its sensation1 when he so well absorbed in his state of disembodied or abstract meditation 7in which he enjoys himself and has forgotten his embodiment in the material frame and become as the disembodied or videha spirit74 #af4 ,i also wish to get rid of my female form1 and to reach that state of supreme beatitude like him1 which is free from further births and transmigrations4 #ag4 ,thus thinking in herself1 ,chdl was about to abandon her own body2 when her better understanding recalled her undertaking that attempt4 #ah4 ,let me feel the body of the prince at first1 she said1 whether there is an end of his life1 or there is any feeling or pulsation in his heart4 #ai4 ,should he be alive1 he must come back to his sense2 as the juicy root of trees1 recalls the flowers in the flowering season of spring4 #bj4 ,if he is alive he will walk about like myself1 in his state of a living liberated soul2 but if he be found to be no longer living1 then ,i shall follow him to the next world4 #ba4 ,with this mind ,chdl felt his person1 and examined it with her eyes2 and then perceiving him to be living1 she thus said rejoicingly to herself3 #bb4 ,he has still the relic of his life1 pulsating in his breast1 the beating of the pulse and the throbbing of his breast1 show his life to be not yet extinct4 #bc4 ,rma said3--,how can the little spark of the vital flame1 be known to reside in the body of the self distracted yogi2 whose mind is as cold as stone1 and whose body becomes as callous as a clod of earth or a block of wood4 #bd4 ,vasishtha replied3--,the relic of life remains in the heart1 as an imperceptible atom and in the manner of sensibility2 just as the future fruits and flowers1 are contained in their seeds4 #be4 ,the calm and cold yogi1 who is devoid of his knowledge of unity and duality1 and views all things in the same light2 who remains as quiet as a rock and without the pulsation of his heart1 has yet the vibration of his intellect within him2 7which keeps him alive74 #bf4 ,the body of the temperate and tranquil minded man1 never wastes or swells in bulk2 it never decays nor grows up in heights1 but ever remains in the same state4 #bg4 ,the man whose mind vibrates with its thoughts of unity and duality 7i4e4 which perceives the difference of things72 has the change and decay of his body1 which is never the case with the yogi of unchangeful mind4 7,the action of the mind impairs the body1 but its inaction preserves it entire74 #bh4 ,the action of the heart1 is the spring of the life of every body in this world1 just as the honey in the flower cup1 is the cause of its future fruit4 #bi4 ,these frail bodies of mortals1 are notwithstanding subject to the fits of joy and anger1 and of the quickness and dulness every moment2 and these1 ,o ,rma6 are the seeds of repeated births1 and are hard to be checked or subdued4 #cj4 ,the mind being still and quiet1 the body becomes as dull as it were lifeless2 when it is subject to no passion nor change whatever2 but remains as even as the still and clear firmament which nothing can disturb4 #ca4 ,the man of even and dispassionate mind1 is never ruffled nor tainted by any fault2 but remains as calm as the waters of the billowless and breezeless ocean4 #cb4 ,the body is never lifeless1 nor is its life ever imperceptible1 unless the mind is defunct in its action2 and is in course of long practice1 that the mind becomes inexcitable and numb in itself4 #cc4 ,the body which is without the action of its mind and vitality1 quickly melts away to rottenness2 as the snow melts away under the solar heat4 #cd4 ,the body of ,sikhidhwaja was felt to be hot1 though it was without its active mind2 it was therefore known to be possessed of its vitality1 which prevented it from wasting and rotting away4 #ce4 ,the noble lady1 having perceived the body of her husband to be in that plight2 held it fastly with her hands1 and began to consider what to do with it4 #cf4 ,she said1 ,i will try to raise him by infusion of my intellection into his mind2 and this will no doubt bring him back to his senses4 #cg4 ,if ,i do not raise him now1 he must rise himself after sometime2 but why should ,i wait till then1 and must remain alone all the while4 #ch4 ,having thought so1 ,chdl left her body--the frame work of the senses2 and entered into the body of the body and joined with the intellectual essence of the same4 #ci4 ,she then gave a vibration to the intellection of her living lord1 and after putting it in its action and motion1 she returned to her own body2 as a bird flits on the twig of a tree which is shaken thereby1 it comes back to its own nest again4 #dj4 ,she rose in her figure of the ,brhman boy ,kumbha1 and sat upon a flowery bed1 where she began to chaunt her hymns of the sma veda 7psalmody72 with her soft tunes resembling the melodious chime of buzzing bees4 #da4 ,the prince felt an intellectual exhilaration1 on hearing the tuneful chime of the psalms2 and his dormant life was awakened to its sensibility1 as the lotus bud comes to bloom by the breath of the vernal season4 #db4 ,his eyelids oped to light1 as the lotus bud blooms at the sunlight2 and the whole body of the prince1 became vivid with his renewed life4 #dc4 ,he beheld the ,brhman boy ,kumbha1 singing sma psalms before him2 and appeared in his divinely fair form1 as the divinity of music was present in person4 #dd4 ,o fortunate am ,i1 said he1 to have found my friendly ,kumbha again before me2 and so saying1 he picked up some flowers and offered them to him4 #de4 ,o how great is my good fortune1 said he to his guest1 to be thus recalled to your gracious memory2 or what else is it1 that could cause a divine personage like yourself1 to be so favourably disposed towards me4 #df4 ,it is only the cause of my salvation1 that has caused you to come to and call at mine1 or else what else can it be to bring a godson down to revisit me4 #dg4 ,kumbha spoke3--,o sinless prince1 my mind was ever intent on thee1 ever since ,i departed from thee2 and now it has come back to me1 to have found thee well in this place4 #dh4 ,i do not reap so much delight in the ever delightful region of heaven1 as ,i do here in your presence2 because ,i have the great work of your redemption not pending before me4 #di4 ,i have no friend or companion1 that is dearer to my soul than yourself2 nor have ,i any faithful pupil1 nor confidential disciple like you in this world4 #ej4 ,sikhidhwaja replied3--,ah6 ,i see now that the arbours of this mountain1 are about to yield the fruits of my meritorious acts1 that have made a retired recluse like yourself to condescend to desire my company4 #ea4 ,if these woods and trees and myself who am so devoted to you1 should find favour in your sight than the bliss of your heavenly abode1 then may you please to take your residence with me in this lonely forest4 #eb4 ,for my part who am so blest with the gift of thy samdhi1 that ,i have always my perfect repose in ,god even in this place2 have no desire for heavenly delights 7which cannot be better than my absorption in the ,divine spirit74 #ec4 ,reclining in that state of pure effulgence1 ,i enjoy my fill of heavenly bliss even in this earth below4 #ed4 ,kumbha interrogated3--,have you ever had your repose in the state of supreme felicity1 and were you ever freed from the infelicity1 which is ever attendant on the knowledge of duality4 #ee4 ,have you ever felt a disgust to all temporary enjoyments1 and have rooted out your taste for insipid pleasures of this earth4 #ef4 ,has your mind ever rested in that state of even indifference1 which has no liking for the desirable nor dislike to what is undesirable1 but is ever content with whatever awaits upon it at any time8 #eg4 ,sikhidhwaja replied3--,it is by your favour sir1 that ,i have seen all what transcends human sights2 that ,i have reached beyond the verge of the universe1 and obtained the best obtainable and most certain bliss4 #eh4 ,it is after long that ,i am freed from decay and disease1 and gained all which is to be gained1 and wherewith ,i am quite content4 #ei4 ,i require no further advice1 from anyone for my edification2 ,i feel fully gratified with every thing in all places1 and am quite at ease and out of disease everywhere4 #fj4 ,i have nothing to know that is unknown to me1 and nothing to obtain that is not obtained by one2 ,i have forsaken whatever is not worth having1 and my soul has its reliance in the supreme essence4 #fa4 ,i rest quite aloof of all1 being devoid of my fear and error and apathy at any thing2 ,i am always manifest in the even and equal tenor of my mind1 and in the equality of my soul with all others2 ,i am free from all imagination1 as the clear sky is free from all taint and cloud4 ,,chapter ,,civ4 ,,on ,,the ,,conduct ,,of ,,living-,,liberated ,,men4 ,argument3--,kumbha and ,sikhidhwaja's travel1 and their conversation on various subjects2 ,kumbha's ideas of the predestined law of nature4 ,vasishtha related3--,in this manner did these knowers of the knowable ,god1 continue in their mutual conversation on spiritual matters1 until the third watch of the day in that forest4 #b4 ,then rising together they wandered in the delightful dales1 and about in cooling lakes and pleasant rills4 #c4 ,in this manner they kept roving in that forest for full eight days1 and passed their time in conversations on various subjects4 #d4 ,then said ,kumbha to the prince1 let us walk to some other forest to which he gave his consent1 with uttering the word om1 and then they walked forward in each other's company4 #e4 ,in this manner they walked over many forest lands1 and passed beside many jungles and shores2 and they saw many lakes and thick woods1 and rising hills and their thickets of dense woods and plants4 #f4 ,they traversed many woodland tracts and rivers1 and saw many villages1 towns and woods on their way2 they passed by many sweet sounding rivers and groves1 and many holy places and the abodes of men4 #g4 ,they were united together in equal love and friendship1 and being of equal age and the same tenor of mind1 they were of equal vivacity2 and both walked or stayed together with their unanimity4 #h4 ,they worshipped the gods and the manes of their ancestors in the holy places1 and ate what they got at any place2 and lived together both in marshy and dry lands in concord and peace4 #i4 ,the loving pair bearing equal affection to one another in their hearts1 dwelt together in mutual concord amidst the tamla woods and in the forests of the ,mandara hills4 #aj4 ,to them no place was their home or own1 but they alike in all2 nothing occurred to disturb their minds1 which were always as undisturbed as a mountain amidst the winds4 #aa4 ,they walked sometimes amidst the flying dust1 and at others amidst the far stretching fragrance of sandal wood forests4 ,they were now daubed with ashes1 and then besmeared with the sandal paste4 #ab4 ,they were sometimes clad in good garments1 and sometimes in variegated raiments2 now they were covered with the leaves of trees1 and were decorated with flowers at another4 #ac4 ,remaining thus in mutual company for some days1 and having the unanimity of their hearts and minds2 the prince turned to be as perfected in his nature1 as another ,kumbha himself4 #ad4 ,the holy and faithful ,chdl1 seeing the divine form of her husband ,sikhidhwaja1 began to reflect within herself in the following manner4 #ae4 ,how divinely fair has my husband become1 and how very charming are these wood-land scenes2 by living long in this place1 we must be an easy prey to the ,god of love4 #af4 ,i see that although one is liberated in his life time1 yet the sense of his liberation1 cannot give him freedom from his obligation of tasting the pleasures that are presented before him4 ,i think it is ignorance to refuse the king of a proffered enjoyment4 #ag4 ,seeing the husband to be noble minded1 and free from all bodily disease and debility2 and having a flowery grove before1 it must be a wretched woman1 that rejects to advance to her lord at such a time4 #ah4 ,that wretched woman is verily undone1 who is seated in her bower of flowers and has her husband presented before her2 and yet fails to approach to him for her satisfaction4 #ai4 ,accursed is the woman1 who being wedded to a handsome husband1 and having him alone in her company fails to associate with him4 #bj4 ,of what good is it to one acquainted with true knowledge1 to reject a lawful pleasure that presents itself before that person4 #ba4 ,so ,i must contrive some artifice in this forest1 whereby ,i may be successful to make my husband join with me4 #bb4 ,having thought so in her mind1 ,chdl who was disguised in the from of ,kumbha1 thus uttered to the prince1 as the female kokila mutters to her mate from her flowery bower in the forest4 #bc4 ,this is the first day of the new moon of the lunar month of chaitra1 and this is a day of great festivity in the court of ,indra in heaven4 #bd4 ,so ,i must have to repair to the synod of the gods1 and present myself before my father in that assembly4 ,so my departure is ordained by destiny1 nor can it be averted by any means4 #be4 ,you shall have to expect my return till eve in this forest1 and spend the meantime1 by diverting yourself in these flowery arbours1 which will lull your anxiety for me to rest4 #bf4 ,i shall positively return here from the azure sky1 by the dusk of this day2 and soon join your company1 which is ever delightful to me4 #bg4 ,so saying1 she gave a stalk of flowers of the ,nandana forest to her beloved1 to serve as a token of her affection for him 7and as a pledge of her return to him before it fades away74 #bh4 ,the prince said you must return soon to me2 and she instantly1 disappeared from his sight1 and mixed with the air1 as the light autumnal cloud vanishes in the empty sky4 #bi4 ,he flung flowers after her1 as she mounted in the sky2 and these floated in the air1 like icicles in the cold season4 #cj4 ,sikhidhwaja standing on the spot1 first beheld her flight1 and then her disappearance from him2 as the peacock looks at the flight of a cloud with uplifted eyes 7so immutable is the friendship of a true friend74 #ca4 ,at last the body of ,kumbha vanished from the sight of ,sikhidhwaja1 and mixed in the open air1 as the waves of the sea subside in the still and smooth waters4 #cb4 ,chdl then reached her celestial city1 resembling the garden of paradise with its ,kalpa arbours in full bloom1 and its shining turrets waving with flags1 hoisted on both sides of its charming paths4 #cc4 ,she entered secretly her private apartment1 and met the company of the maids waiting for her2 as the graceful beauty of the vernal season1 meets the long expectant arbours of the forest4 #cd4 ,she attended to her state affairs1 and discharged them quickly2 and then flew aloft in the air and dropped at ,sikhidhwaja's abode1 as the autumnal fruits and flowers drop on the ground4 #ce4 ,she appeared there with a melancholy face1 and as deeply dejected in her mind2 just as the fair moon is darkened under the mist1 and the beauteous lotus are hid under a fog4 #cf4 ,believing her as his ,kumbha1 ,sikhidhwaja rose up and stood in his presence2 but being troubled in his mind to see him so sad and sorry1 he asked the cause and thus addressed him saying3-- #cg4 ,i greet thee1 ,o ,kumbha1 but why appearest thou so sad today2 thou art the son of a deity and must not be sorry at anything1 but please to take thy seat here4 #ch4 ,holy saints and the knowers of the knowable one like you1 are never moved by joy or grief2 but remain untouched by them1 as the lotuses remain intact in the water4 #ci4 ,vasishtha said3--,being thus accosted by the prince1 ,kumbha sat on his seat1 and then said in reply1 with a voice as thin and soft as the sound of a bamboo flute4 #dj4 ,i know that the knowers of truth1 who are not patient under all bodily accidents and mental anxieties1 are not truthful men1 but cheats who cheat people by their pretended truthfulness4 #da4 ,know prince that the most learned are the most ignorant1 who expect foolishly to evade the condition in which they are exposed by their nature4 #db4 ,the sesame seed has naturally the oil inherent in it1 and the body has also its incidents connatural with it2 he who is not subject to his bodily accidents1 is able to sever the wind and air with his sword4 #dc4 ,it is of course to evade the evils that are incidental to the body1 but it is to undergo patiently what is unavoidable by our bodily powers4 #dd4 ,again as long as we have our bodies1 we must exert our bodily organs to their proper actions2 and never attempt to suppress by our understanding1 as it is done by many wise men4 #de4 ,even the great ,brahm and the gods1 are subject to the conditions of their bodily frames2 nor have they with their great understandings1 the power to avoid what is determined by irrevocable destiny4 #df4 ,it is beyond the power of both the wise and unwise1 to deter the power of destiny2 which makes all things to run in their destined course1 as the waters of rivers run into the sea4 #dg4 ,the same irrevocable destiny1 determines equally the fates of the wise and unwise1 and guides them as by her fingers to the same goal1 until they get their release from the body4 #dh4 ,the ignorant however1 whether exposed to their states of prosperity and adversity1 are always destined to undergo their effects upon their bodies4 #di4 ,thus therefore it must be known by both the wise and unwise1 that all beings are destined to roll in their re-iterated rotations of pleasure and pain 7according to the results of their prior merits and demerits72 and that there is no power to change the ever changeful ordinances of unchanging destiny4 ,,chapter ,,cv4 ,,metamorphoses ,,of ,,kumbha ,,to ,a ,,female ,,form4 ,argument3--,kumbha's relation of her transformation to a woman by right1 and her attachment to the prince4 ,sikhidhwaja said3--,if such is the case1 sir1 that destiny over rules all events1 why should you be sorry for aught that has befallen to you1 knowing that you are a godson and knowing the knowable also4 #b4 ,kumbha replied3--,hear1 ,o prince1 the wonderful accident that has befallen on me2 and ,i will relate to you all that has happened to me in body4 #c4 ,the heart becomes light when its griefs are imparted to a friend1 as the thickened gloominess of the cloudy atmosphere1 is dissipated after discharge of its waters in rains4 #d4 ,the troubled mind is restored to its serenity1 by its communication with a sincere friend1 as the turbid waters of a jar is cleared by its being filtered with kata seeds4 #e4 ,hear now that after ,i departed from here1 by handing over the spike of flowers to you2 ,i traversed though the regions of air1 till ,i reached the heavenly abode of the ,god4 #f4 ,there ,i met my father1 and accompanied him to the court of the great ,indra1 where having sat a while1 ,i got up with my father and then parted from him at his abode4 #g4 ,leaving the seat of the ,gods in order to come down on earth1 ,i entered the region of air2 and kept my pace with the fleet steeds of the chariot of the sun1 in the airy paths of the skies4 #h4 ,thus wafted together with the sun1 ,i reached the point of my separation from him2 and there took my path through the midway sky1 as if ,i were sailing in the sea4 #i4 ,i saw there in a track before me1 a path stretching amidst the watery clouds of air1 and marked the indignant sage ,durvsa gliding swiftly by it4 #aj4 ,he was wrapt in the vest of clouds1 and girt with girdles of flashing lightnings2 the sandal taints on his body were washed off by showering rains1 and he seemed as a maiden making her way in haste1 to meet her lover at the appointed place4 #aa4 ,or as a devotee he hastened to discharge in due time his fond devotion1 on the beach of the river 7,ganges71 flowing under the shade of the beaching boughs of the rows of trees on the shore4 7,this refers to the custom of hastening to perform the sandhy rites on the river side in the evening1 as it is customary with other nations to hasten to the mosque or church at the call to prayers and the striking of the church-bell74 #ab4 ,i saluted the sage from my aerial seat1 and said1 you1 wrapt as you are in your blue vest of the cloud1 seem to advance in haste1 as an amorous woman to meet her lover 7by hiding herself in her black mantle in the darkness of night74 #ac4 ,hearing this1 the reverend sage was incensed and pronounced his curse upon me2 saying1 ,be thou transformed to an amorous woman as thou thinkest me to be4 #ad4 ,go thy way1 and bear my curse1 that every night thou shall become a woman1 with thy protuberant breasts and long braids of hairs on thy head1 and fraught with all womanish grace and dalliance 7and seek about thy lover74 #ae4 ,as ,i was thunderstruck and deeply dejected at this imprecation1 ,i found the old muni had already disappeared from before me2 and then ,i bent my course this way from the upper sky1 being quite sick in my heart 7at this direful fulmination74 #af4 ,thus ,i have related to you all1 regarding my being changed to a damsel at the approach of night2 and my constant thought of the manner1 how ,i shall manage myself under my womanhood4 #ag4 ,how shall ,i divulge to my father1 the shame of my being a swollen breasted maid at night2 and can ,i reconcile myself to my dire fate1 throughout the course of my life4 ,o how wonderful is the decree of fate1 that we are fated to bear in this world in the course of time6 #ah4 ,i am now ill-fated to become a prey to young men1 and the subject of fighting among them1 like a piece of flesh among ravenous vultures4 #ai4 ,o what a fun have ,i become to the ludicrous boys of the ,gods in heaven1 and ah6 how shameful have ,i been before the sages1 who must be quite ashamed of me1 and how shall ,i remain anywhere and before any body in my female form at night4 #bj4 ,vasishtha said3--,after saying so far1 ,chdl became as mute as a silent muni2 and remained as quiet as if she were in a swoon4 #ba4 ,the pretended ,kumbha then1 seeming to recover his senses and his patience also1 thus spoke out to himself2 ah6 why do ,i wail like the ignorant 7for this change in my changeful body71 when my soul suffers no change by this8 #bb4 ,sikhidhwaja spoke3--,why sorrow you sir for the body1 that art the son of a ,god2 let it become whatever may become of it1 it can never affect the intangible soul4 #bc4 ,whatever pain or pleasure betides us in this life1 is all concomitant with the changing body1 and can never touch the unchanging soul4 #bd4 ,if you who are acquainted with the vedas1 and fortified against all events2 should allow yourself to be so much moved by these accidents1 say what will be the case with others1 at all the casualties of life1 to which they are incessantly subject4 #be4 ,to be sorry in sorrow2 is very sorrowful in the wise2 and therefore you who have yourself spoken these precepts before1 should now be overwhelmed in sorrow1 but remain as unmoved1 as you are wont to be unshaken all along4 #bf4 ,vasishtha related3--,in this did the two hearty friends1 continue to condole with one another2 and console themselves by turns1 under the cooling shade of the grove where they sat together4 #bg4 ,at last the bright sun who is the light of the world1 set down in darkness like an oilless lamp1 by involving ,kumbha under despondency of her female form4 #bh4 ,the full blown lotuses closed their folia1 like the closing eyelids of the busy worldlings2 and the footpaths became as deserted by their passengers1 as the hearts of loving wives are forlorn in the absence of their husbands1 devoted to travelling and staying in distant countries4 #bi4 ,the upper sky borrowed the semblance of the lower earth1 by its spreading the curtain of darkness over the groups of its twinkling stars1 like the outstretched nets of fishermen enfolding the finny tribe4 7,the similarity of the dark curtain of the sky overspreading its shining stars1 to the black nets of fishers enveloping the silvery fishes under them74 #cj4 ,the black vault of the sky1 was smiling above with its train of shining stars1 as the blue bed of lakes was rejoicing with its chain of blooming lilies below2 and the sounding black bees and beetles on the land1 resounded to the cries of the ruddy geese in the water4 #ca4 ,the two friends then rose and offered their evening prayers at the rising of the moon1 and chanted their hymns and muttered their mantras1 and took their shelter under the sylvan retreat4 #cb4 ,afterwards ,kumbha1 changed as he was in the female form1 and sitting before ,sikhidhwaja1 lisped his faltering speech to him in the following manner4 #cc4 ,sir1 ,i seem to fall down and cry out and melt away in my tears1 to see myself even now changed to my feminine figure in your presence4 #cd4 ,see ,sir1 how quickly are the hairs on my head lengthened to curling locks1 and to how they sparkle with strings of pearls fastened to them1 like the brilliant clusters of stars in the azure sky4 #ce4 ,look here at these two snowy balls bulging out of my bosom1 like two white lotus-buds rising on the surface of waters in the vernal season4 #cf4 ,look how my long robe is stretched down to the heels1 and how it mantles my whole body1 like the person of a female4 #cg4 ,look at these gemming ornaments and wreathes of flowers decorating my person1 like the blooming blossoms of spring ornamenting the forest tree4 #ch4 ,lo6 the moon-bright vest covering the crown of my head 7like the disk of the moon resting on the hairy crest of ,siva72 and the necklaces hanging about my body 7like the flowery wreathes of ,kma74 #ci4 ,look at my features1 how they are converted to their effeminate comeliness1 and see how my whole frame1 graced all over with feminine loveliness4 #dj4 ,o6 how very great is my sorrow1 at this sudden change of mine to a woman2 and ah6 tell me friend1 what am ,i to do1 and where to go with this my female form4 #da4 ,i perceive also the change to take place in my inner parts1 and in my thighs and posteriors2 ,kumbha said so far to her friend1 and then remained quite mute and silent4 #db4 ,the prince also1 seeing him thus1 remained in his mute gaze and silence1 and then after a while1 he oped his mouth and spoke as follows3-- #dc4 ,it is of course very sorrowful and pitiable1 to see you thus transformed to a female2 but you1 sir1 who know the truth1 know also that there is no contending with fate4 #dd4 ,whatever is destined1 must come to pass2 and wise men must not be startled at or feel sorry for the same2 because all those events betake the body only1 and cannot affect the inward soul4 #de4 ,kumbha replied--,so it is1 and ,i must bear with my feminine form1 with an unfeminine soul4 7,so it is no disgrace to be an effeminate female1 combined with the grace of a manly soul74 #df4 ,i will no more sorrow for1 what is never to be averted2 but must endure with patience what ,i cannot abjure4 ,relying on this principle1 they alleviated their sorrow for what was impossible to avoid4 #dg4 ,they passed their nights in peace1 and slept in the same bed without touching one another2 and ,kumbha rose in the morning in his masculine form again1 without any trace of his female features and feminine beauty or grace4 #dh4 ,kumbha was ,kumbha again1 by being shorn of his female form2 and thus he passed as bisexual and biform being of the ,brhman boy ,kumbha by day1 and of ,chdl the princess by night4 #di4 ,in his male form1 ,kumbha continued as a friend to the prince in the day time2 and in female form of ,chdl1 he lived as a virgin maid with him at night4 #ej4 ,thus did ,chdl cling to her husband1 as a string of necklace hangs upon the neck and breast of a person4 ,they then continued to wander in the company of one another1 to different countries and over distant hills1 to satisfy their curiosity4 ,,chapter ,,cvi4 ,,marriage ,,of ,,ch,d,l ,,with ,,sikhidhwaja4 ,argument4--,the ,gandharva form of marriage1 its ,courtship and ceremonial rites4 ,vasishtha resumed3--,after the lapse of some days in this manner1 ,chdl thus bespoke to her husband1 in her guise of the pretended ,brhman boy 7or ,kumbha74 #b4 ,hear me1 ,o lotus eyed prince1 she said1 what ,i tell you in good earnest2 that since ,i am obliged to become a woman every night1 and continue to be so for ever more4 #c4 ,i wish to fulfill the part of my womanhood1 by joining myself to a husband by legal marriage for all that time4 #d4 ,i want to taste the pleasure of conjugal union1 with a dear friend1 who is of his own accord so very friendly to me1 and without any endeavour on my part3 so ,i hope you will interpose no difficulty in my way4 #e4 ,so ,i choose you sir1 as my husband1 of all others in the three worlds3 therefore be pleased to accept me for your wife every night4 #f4 ,the delightsome pleasure of conjugal union1 has come down to us ever since the commencement of creation2 and therefore our obedience to the ordinance of nature1 can entail no guilt on our part4 #g4 ,i desire this that we may do as we like1 without desiring or disliking anything2 and be far from expecting the consequence of what we like or dislike4 #h4 ,sikhidhwaja answered3--,i see friend1 neither any good nor evil1 of accepting your proposal2 so you are at liberty to do as you like4 #i4 ,being possessed of the indifference of my mind1 at every thing in the world2 ,i see everything in the same and in an equal light3 so ,i let you have your option as you may like4 #aj4 ,kumbha replied3--,if so1 then ,i say that this day is very favourable for celebrating the marriage ceremony2 it is the full moon of ,srvana1 and all lucky asterism according to my best calculation4 #aa4 ,on this day of the full moon1 our marriage may take place both in the day as well as night-time in the ,gndharva form 7by mutual choice and consent74 #ab4 ,it will be celebrated either on the summit of the ,mahendra mountain1 or on the delightful table-land there abouts2 or in the grotto of some mineral mine1 and in the light of the shining gems and mineral ores in the mountain2 7serving as lamps and candle lights in the festivity74 #ac4 ,the rows of stately trees all around1 will shed their flowers at the nuptial ceremony2 and the twining creepers on them1 will represent the dance of nanch girls by their tremulous shaking4 7,dance and music being necessary accompaniments of marriage festivities74 #ad4 ,let the bright luminary of the night1 accompanied by his consort train of shining stars1 witness our marriage from the high sky with their wide open and glaring eyes4 #ae4 ,rise1 ,o prince1 for your marriage2 and let us both hie to cull the forest flowers1 and prepare the sandal paste and collect the scattered gems1 in order to deck our nuptial seats therewith4 #af4 ,saying so1 they both rose together1 and culled the flowers and collected the gems4 #ag4 ,then in a short time1 they repaired to the gemming steppe1 and heaped it with flowers of various kinds4 #ah4 ,they had their marriage vests and necklaces ready on the spot1 and the ,god of love helped with the supply of every thing required on the occasion4 #ai4 ,having thus prepared the paraphernalia of their nuptials1 and stored them in a golden grotto of the mountain1 they both repaired to the sacred stream of the heavenly ,ganges ,mandkin1 for making their holy ablutions therein4 #bj4 ,here ,kumbha served as the priest1 to lave the holy water profusely on the lofty head and elevated shoulders of the prince2 as the elephantine clouds of ,indra1 pour the rain water in plenteous showers1 on the towering tops and height of hills4 #ba4 ,so also did the prince act the part of the ministering prince1 and washed the body of his beloved princess now in the form of ,kumbha4 ,thus did the two friends anoint and absterge by turns1 the persons of their quondam and future consorts4 #bb4 ,bathed and purified1 they adored the gods1 the munis and the manes of their ancestors1 for the sake of their honour1 and without any desire of getting any good or gain from them3 for they well knew that they could benefit nothing their service1 as the deities1 the deified spirits and the divine sages4 #bc4 ,they took their frugal and repast1 as their nature and the course of the world required2 and seasoned with the nectarine juice of their good and refined intelligence4 #bd4 ,they wore the whitish barks of ,kalpa trees1 as their clean marriage raiments1 and ate its fruits as their wedding cakes2 then they repaired to the altar for their nuptial ceremony4 #be4 ,at this time the sun descended below his setting mountain1 as if to consummate their conjugal union in secret4 #bf4 ,as it now became dark and dusk they discharged their evening service and offered their prayers2 and groups of stars now appeared on the plain of the firmament1 to witness their union in marriage4 #bg4 ,then came the sable night the only friend of the happy pair1 spreading the veil of darkness over the face of nature1 and smiling with the blushing of snow white lotuses and lilies of the valley4 #bh4 ,kumbha collected the rich stones1 and placed those gemming on the table land of the mountain1 while ,brahm lighted his two lamps of the sun and moon together in the heavens4 #bi4 ,being then changed to the female form1 ,kumbha anointed the prince with the fragrant sandal paste1 agallochum1 camphor powder and pulverised musk4 #cj4 ,she adorned his person with strings1 bracelets and wristlets of flowers1 and dressed in a robe of the thin bark of ,kalpa tree4 #ca4 ,his body was also decorated with the filaments of ,kalpa plant1 and clusters of prijta flowers and with many other flowers and gems from his head to foot4 #cb4 ,she appeared also at this time in her bridal garb and maiden like figure1 with her big and swollen breasts1 and with all her youthful grace and blandishments4 #cc4 ,she thought that as she was now attired and appeared as a nuptial bride1 she must now offer herself to a husband worthy to her4 #cd4 ,here am ,i as a lovely bride1 said she to herself1 and there is my husband in my presence2 ,i must ask him to accept my hand1 nor is this time to be slipped from hand4 #ce4 ,so saying1 she approached her husband sitting apart from her in the wood2 and appeared as ,rati--the goddess of love1 was advancing towards her loving ,kma4 #cf4 ,she went to him and said3--,i am ,madanik by name and thy loving wife ,i therefore bow down at your feet1 with the regard due to a husband4 #cg4 ,so saying1 the beauteous lady1 bent down her head with female bashfulness2 and made her obeisance to her lord1 with the pendant locks on her head4 #ch4 ,and then she said to him3--,o thou my lord6 do thou adorn me with ornaments also1 and then light the nuptial fire1 to attest thy acceptance of my hand4 #ci4 ,thou appearest as exceedingly fair to my eyes1 and makest me quite fond of thee2 and thou seemest to me to surpass the ,god of love in the beauty of person1 even when he wedded his ,rati at first in his youthful bloom4 #dj4 ,o prince1 these wreathed flowers on thy person1 appear as the brightsome beams in the body of the moon2 and those strings of flowers pendant on thy bosom1 seem to me as the stream of ,ganges1 gliding on the breast of the ,sumeru mountain4 #da4 ,with the flowing braided hairs on thy head1 thou appearest as the mount of ,mandara1 with the clusters of creepers hanging down from its top2 while thy head itself appears as golden lotus1 with its hanging hairs resembling the filaments of the flower1 and studded with strings of blackening bees4 #db4 ,the gemming ornaments and flowery decorations of thy person1 add to it the lustre and gracefulness of the mount ,meru1 with its mineral ores on one side and its floral beauty on the other4 #dc4 ,after her flattering speech was over1 the new bride and bridegroom1 and future husband and wife sat contented together1 unmindful and forgetful of their past conjugal relation4 #dd4 ,the brave princess now ,madanik by name1 and the noble prince ,sikhidhwaja the saint1 both sat together on a golden seat 7of the mineral mountain72 which added fresh lustre to the beauty and decoration of their persons4 #de4 ,they were bedecked with their head dresses1 garlands of flowers and ornaments of gems and pearls1 and were furnished with flowers and ointments1 and clad in fine cloths all over their bodies4 #df4 ,the young lady ,madanik blazed as ,venus with her maddening beauty1 and appeared as the goddess ,gowr--the surpassing paragon of beauty1 at her wedding festivity4 #dg4 ,the noble lord having embellished his noble lady with his own hands1 thus spoke to her after her toilet2 ,o thou fawn eyed fairy1 thou art as graceful as the goddess of grace and prosperity4 #dh4 ,i pray for all that prosperity to attend on thee1 as it does with ,sach4--,the queen of heaven1 in the company of her lord ,indra2 and as it subsisted between the mutual pairs of ,hara and ,gowr2 and ,hari and his consort ,lakshm--the goddess of fortune4 #di4 ,thou appearest as a limpid lake of lotuses1 with thy breasts blooming like lotus buds2 and thy black blue eyes resembling the cerulean lotuses 7nilumbiums72 and the sweet fragrance of thy lotus like person1 inviting the buzzing bees fluttering all about thee4 #ej4 ,thou appearest likewise as a tender shoot of the ,kalpa plant of ,cupid1 with thy rubicund palms resembling its reddish leaves2 and thy swollen breasts likening to its blooming buds1 and every part of thy body1 is as delicate as its delicious fruits4 #ea4 ,with thy cold and cooling body1 and thy moon like face and its smiles as moon beams1 thou art as beautiful as the full-moon1 and equally delightful to sight4 #eb4 ,rise therefore my beauteous lady and ascend on the matrimonial altar1 and there perform the marriage ceremony1 standing on the slab of stone1 marked with creeping plants and their fruits4 7,the gloss says1 that this stone or stool1 is also painted with the colours of the nine sorts of precious gems nava-ratna1 that are sacred to the nine planets74 #ec4 ,vasishtha said3--,the altar was studded with strings of pearls1 and bunches of flowers suspended on all sides2 and it had four large cocoanut fruits1 hang over the four sides of its square4 #ed4 ,there were pots filled with the holy water of ,gang set about it1 and the sacred matrimonial fire was lighted amidst it1 and fed with the fuel of the sandal wood and other fragrances4 #ee4 ,they turned round the flaming fire by the right hand side1 and then sat on seats of leaves with their faces turned towards the east4 #ef4 ,after sitting on the altar1 the matrimonial couple kindled the nuptial fire1 and made offerings of sesame seeds1 and fried rice upon its flames4 #eg4 ,the married pair turned again about the sacred fire1 and offered to each other their own selves and loves as their marriage dowries4 #eh4 ,they showed to one another their shining faces1 as their nuptial presents2 and completed the ceremony by going round the fire1 and scattering the fried rice upon it4 #ei4 ,the husband and wife now parted other hands1 from their hold of the palms of one another2 and their smiling faces1 appeared as the lunar disk on the new moon4 #fj4 ,after this they went to sleep on a flowery bedstead which they had newly prepared before1 when the moon had already run her course of the first watch of the night4 #fa4 ,she cast her beams to fall aslant on the bedstead1 as when the attendant women cast their glances askance on the bridal bed4 #fb4 ,she next spread her bright beams all about the leafy bower of the pair2 as if to listen to the pleasant conversation1 of the new married couple4 #fc4 ,the pair having sat there awhile1 in the light of the mineral lamps1 retired to their sleeping bed1 which they had prepared beforehand in a secluded spot4 #fd4 ,it was a bedding of flowers1 and beset by heaps of flowers of various kinds4 7,it is called the pushpa-talpa and is still in vogue even in the present form of marriage74 #fe4 ,there were heaps of lotuses of golden hue1 as also mandra and other sorts of flowers1 to drive away fatigue by their fragrance4 #ff4 ,the flat of the flowery bed of the bridal pair1 resembled the plane of the broad and bright moon1 and a level surface covered by the cooling ice4 #fg4 ,it bore likewise the resemblance of the wide sea1 whose waters are impregnated by the bright moon1 and whose surface supplies a bed to ,ananta--the sleeping spirit of the endless ,god4 #fh4 ,the loving pair then lay themselves down1 and rolled upon their snow white bed of flowers2 as when ,mandara mountain1 rolled about and churned the ,milky ocean4 #fi4 ,they passed their bridal night in mutual caresses and conversation on topics of love1 and the live long night glided before them as a few moments only4 ,,chapter ,,cvii4 ,,the ,,advent ,,of ,,false ,,indra ,,in ,,the ,,cottage ,,of ,,the ,,happy ,,pair4 ,argument4--,the travels of the pair1 and their meeting the false ,indra1 and their call to ,heaven4 ,now as the orient sun1 gilded the world with his golden rays2 the queen consort of ,sikhidhwaja1 changed her form of ,madanik to that of the ,brhman boy ,kumbha4 #b4 ,she stood confest as such before her friend1 sitting in the cavern of ,mandara1 where they lived in conjugal union together1 as a pair of sylvan deities by night4 #c4 ,they roved about in the daytime1 amidst the sylvan forests and amongst the trees and plants loaded with fruits1 and flowers of various hues4 #d4 ,they passed the day as the two loving friends together1 and spent the night as a wedded couple2 and never separated from the company of one another either by day or night4 #e4 ,they rambled about the caverns and arbours of the mountain1 and sported under the bowers of tmala and mandra trees4 #f4 ,they roved about the skirts of ,dardura1 ,kailsa1 ,mahendra1 ,malaya1 ,gandhamdana1 ,vindhdri and ,lokloka4 #g4 ,on every third day or night1 when ,chdl found the prince to be fast asleep2 she used to take upon herself her former form of the princess1 and repair to her royal palace1 whence she returned to her husband in the forest1 soon after her discharge of the state affairs as before4 #h4 ,thus the loving pair lived as two friends by day1 and as husband and wife at night2 both decked in flowers1 and sleeping on their flowery bed4 #i4 ,they remained for a month in a gemming grotto of the ,mahendra1 and under the shade of the delightful sarala trees2 where they were greatly endeared by the sylvan deities and the ,kinnara foresters4 #aj4 ,they lived a fortnight in the arbour of ,suktimat mountain1 beset by mandra trees and ,kalpa plants2 and feasted upon the fruits which they could reach with their hands4 #aa4 ,they passed two months on the southern ridge of the winged mountain of ,mainka1 and its bowers overhung by the fruits and flowers of the celestial prijata trees4 #ab4 ,they dwelt a month in the valley of ,jammu1 at the foot of ,himlayan range and beside the ,jambu river2 they regaled on the fruits of ,jm1 which gave its name to the whole country 7,jambudwpa74 #ac4 ,they travelled through the northern ,kuru country for ten days1 and for seven and twenty days1 they sojourned in the districts lying north of ,kosal4 7,oudh74 #ad4 ,in this manner they passed over many countries and hilly districts1 living together as two friends by day1 and as a conjugal pair at night4 #ae4 ,thus many months rolled away in their travels through many places1 till there arose a thought in the mind of ,chdl1 to make a trial of her associate1 and said3-- #af4 ,i will make a trial of the heart of my partner1 and see whether it is liable to have any attraction toward beauty and pleasurable objects4 #ag4 ,thinking so1 ,chdl showed by her magic skill the god ,indra1 sporting in the company of celestial nymphs in that forest4 #ah4 ,sikhidhwaja seeing the god with his companion there1 advanced before him and worshipped him1 as he deserved1 and said3-- #ai4 ,o lord of gods6 will you deign to reveal unto me1 the cause of your advent to this forest from your seat in the high and far distant heaven4 #bj4 ,indra replied3--,it is the attraction of the virtues1 that has brought us down to these woods1 as the flying kites of the air are drawn on earth1 by the string fastened in their breasts4 #ba4 ,now rise from here1 and proceed with us to heaven2 where the celestial nymphs are in eager expectation of seeing thee1 since they have heard of your wondrous virtues4 #bb4 ,wear these sandals and hold the sword1 and anoint thy body with the ointment of these pills1 and ascend to the upper sky and thence to heaven1 in the manner of siddhas and perfect yogis4 #bc4 ,on reaching to the region of the gods1 you will enjoy all sorts of delights1 which awaits on the living liberated souls in this world and the next1 and to which ,i come to invite you at present4 #bd4 ,no holy man like yourself1 doth ever neglect the proffered occasion to their prosperity1 nor should you scorn to take your heavenward course with ourselves at his moment4 #be4 ,let there be no impediment to your ascent to and enjoyment of heaven1 where you will enjoy your full bliss1 and which will be blessed by your presence as the three worlds by that of ,hari4 #bf4 ,sikhidhwaja said3--,i know ,o lord of gods1 the delights that there abound in heaven2 but ,i have my heaven every where1 and there is no particular place which ,i deem as heaven4 #bg4 ,i am content every where1 and am pleased with every place2 and my soul being desirous of nothing from its fulness in itself1 ,i am fully satisfied every where4 #bh4 ,o ,god6 if it be forever to remain in one place and in the same state1 what you call heaven2 then pardon me for ,i decline to it 7because ,i am at liberty here to go wherever ,i like74 #bi4 ,indra answered3--,i know1 ,o holy saint6 that those that have known the knowable1 and are perfect in their understandings1 are indifferent to their sensual gratification2 it is however not the part of the wise to reject an enjoyment1 which offers itself unto him by the gracious allotment of his destiny4 #cj4 ,after the ,god had said so1 the prince remained silent and returned no answer2 when the ,god told him saying1 ,if you are resolved not to leave this place1 then ,i must leave you here1 and take my way to heaven4 #ca4 ,sikhidhwaja said3--,i must not go there now 7though ,i may do so on some future occasion74 ,upon this the ,god made farewell to ,kumbha 7who had invoked him down by his spell1 and disappeared from the spot74 #cb4 ,all the other ,gods that were in the train of ,indra1 vanished also from view upon the disappearance of their chief2 as the huge surges of the sea1 subside in the deep together with their foaming froths1 and the shoals of whales and fishes that played and lashed about the main1 after a lull of the gales that had raised them4 ,,chapter ,,cviii4 ,,manifestation ,,of ,,ch,d,l ,,in ,,her ,,own ,,form4 ,argument3--,chdl's artifices to deceive ,sikhidhwaja1 and ,sikhidhwaja's strength of mind4 ,vasishtha related3--,the princess retracted the enchantment by which she had presented the ,god ,indra before the prince2 and was glad to find1 that he had subdued 7lit4--put to blush7 his desire of enjoyment4 #b4 ,he remained with perfect tranquillity and equanimity of his mind1 at the advent and in the presence of the ,god ,indra1 and was fearless and indifferent to and unmoved even by the persuasion of that ,god4 #c4 ,i will again try to know by some artifice or other1 whether this prince is subject to the passions of anger or annoyment or any other feeling1 which serve at best but to blind-fold the understanding4 #d4 ,with this intention she took upon her the form of the chaste ,madanik1 at the approach of night2 and when the moon had already appeared above that forest land4 #e4 ,the wind was blowing gently1 bearing the sweet fragrance of flowers2 and ,sikhidhwaja was sitting by the side of a river1 to perform his evening devotion4 #f4 ,at this time she entered her bower formed by the twining creepers1 and decorated with garlands of flowers1 resembling the covert of a sylvan goddesses4 #g4 ,she slept there on the bed of flowers decked by herself1 and adorned with wreaths of flowers on her own person2 she had her beloved one seated in her heart2 and laid her on a pillow4 #h4 ,sikhidhwaja sought for her in the gardens and groves1 and found her out at last sleeping in the bower1 with the pretty paramour enfolding her neck in his arms4 #i4 ,he had his hairs hanging on his neck and shoulders1 and his beauteous body daubed with pasted sandal wood4 ,he had a chaplet of flowers on his head1 which was distorted from his crown1 and lay loose on the pillow over which it rolled4 #aj4 ,the flowing tresses of the mistress1 fell in two fold braids1 on her shoulder blades of golden hue2 and hung over her ears and eye-brows and her cheeks and face4 #aa4 ,he beheld the amorous pair1 with their smiling faces2 and both kissing and embracing one another1 as when the ivy entwines a large tree4 7,their bodies and lip-like leaves are joined together74 #ab4 ,they lay with their wreathed flowers1 hanging loosely on their persons2 and both were enamoured of one another by the mutual contact of their bodies1 which infused their reciprocal passion in the heart of each other4 #ac4 ,they were both infatuated and ravished by their mutual love1 and were both bruising their breasts on the bosoms of one another4 #ad4 ,seeing this1 ,sikhidhwaja felt no change in his disposition2 but was rather pleased to find them sleeping so very happily in one another's embrace4 #ae4 ,remain ye lovers1 he said1 as you are in your hearts' content2 and ,i will put no obstacle in your way1 nor make you afraid of me by my presence in this place4 ,saying so1 he withdrew from there4 #af4 ,immediately at this time1 she also withdrew her charm1 and disclosed herself as the beauteous ,venus1 and loving spouse of the prince4 #ag4 ,she came out and saw the prince sitting in a crag of the mountain1 in the posture of his intense meditation1 and with both his eyes open4 #ah4 ,the lady ,madanik advanced towards him with a bashful countenance1 and then sat silent by his side with her down cast look and melancholy appearance2 as if abashed and ashamed of her past misconduct4 #ai4 ,then as ,sikhidhwaja was released after a moment from his meditation1 he cast his eyes upon her2 and spoke to her with an exceedingly sweet voice1 which bespoke the frankness of his mind4 #bj4 ,lady1 said he why do you come so soon to me1 and leave off the enjoyment of thy happiness8 ,oh6 happiness is the end and aim of all beings on earth4 7,oh happiness6 our being's end and aim4 ,pope74 #ba4 ,go1 return to thy lover1 and gratify him with all thy endearments2 because mutual love which is so much desired by all1 and is hard to be had by any in this world4 #bb4 ,think not1 madam1 that ,i am at all angry or sorry for this affair2 as ,i am always contented in myself1 with knowing the ,true ,one1 that is only to be known4 #bc4 ,myself and my companion ,kumbha1 are always dispassionate in our dispositions2 but thou that art sprung from the curse of ,durvsa as a woman1 art ever at liberty to do whatever thou likest1 without incurring any displeasure of ours4 #bd4 ,madanik replied3--,so it is6 ,oh highly favoured one of ,heaven1 who knowest that women by their nature are ten times more passionate than men1 and should not therefore be chid on account of their gratification of their natural passions4 #be4 ,i am but a frail woman1 and find you absorbed in deep meditation1 ,i could not choose other wise than take me a partner as you saw1 in the depth of the forest and in the night3 7,solitude and the darkness of night1 being so very favourable to love affairs74 #bf4 ,the weak sex in general1 and the maidens in particular1 are ever fond of paramour by their very nature for the gratification of their lust1 which they can never have the power to check4 #bg4 ,a woman becomes graceful in the company of man1 and no anathema or prohibition1 nor the menaces of men1 nor regard of chastity1 is of any avail to retard them from it4 #bh4 ,i am a damsel and a weaker vessel and an ignorant and independent lass1 therefore sir1 it becomes you to forgive my fickleness1 because forgiveness is the most prominent feature of holiness4 #bi4 ,sikhidhwaja replied3--,know my belle1 that anger has no seat in my heart1 as there grows no plant in the sky2 and it is only for fear of incurring the ignominy of good people1 that ,i must decline to take thee as my spouse4 #cj4 ,but ,i can associate with thee as before in mutual friendship for ever more1 without bearing any yearning or grudge in our hearts1 either for or against one another 7but remain in disinterested amity for life74 #ca4 ,vasishtha replied3--,after ,sikhidhwaja had consented to continue in his indifference and disinterested friendship1 with his only companion in the forest2 ,chdl was highly pleased to wit the nobleness of his mind1 and thus said to herself4 #cb4 ,o the transcendent tranquillity1 which this lord of mine has gained1 and whose dispassionateness has set him above anger1 and his living liberation hath attained4 #cc4 ,no delight doth attract his heart1 nor any excellence ever allures his soul2 whose mind is not elated by pleasure or prosperity1 nor depressed by pain or calamity4 #cd4 ,methinks all the imaginable perfections1 have jointly met in his person2 as the goddess of prosperity1 is united with the personage of ,nryana4 7,the ,lord is the model of all excellence and perfection74 #ce4 ,it is now the proper time for me1 to bring to his remembrance all and every thing relating to myself2 by relinquishing my figure of ,kumbha1 and disclosing myself to him in my form of ,chdl4 #cf4 ,with this thought1 she shuffled off her shape of ,madanik1 and took the complexion of ,chdl upon herself4 #cg4 ,she then issued forth as ,chdl1 from out of the body of ,madanik1 and stood confest before him1 as a jewel when taken out of the chest and exposed to view4 #ch4 ,the prince beheld her unblemished and lovely figure1 and found his beloved ,madanik transformed to his wedded spouse ,chdl again4 #ci4 ,he saw his own wife present before him1 like a lotus flower blooming in the spring2 and as the goddess of prosperity rising out of the earth1 or as a brilliant gem laid open from its casket4 ,,chapter ,,cix4 ,,appearance ,,of ,,ch,d,l ,,in ,,the ,,presence ,,of ,,her ,,lord4 ,argument3--,recognisance of ,chdl1 relation of her adventures and reunion with her lord4 ,vasishtha related3--,sikhidhwaja was surprised to see princess1 so suddenly appearing before him2 he looked upon her with his eyes staring with mute astonishment1 and then broke his silence1 with uttering the following words in his faltering speech4 #b4 ,what art thou1 ,o lotus eyed maid1 and whence comest thou to this place8 why comest thou here1 and how long hast thou been herein8 say for what purpose dost thou abide in this forest4 #c4 ,thy gait and figure1 thy features and thy form1 thy sweet smiles1 manners and courtesy1 bespeak thee plainly1 to be an ectype or counterpart of the image of my wedded wife4 #d4 ,chdl replied3--,so it is my lord1 as thou thinkest me to be thy lawful consort2 ,i am no doubt thy princess ,chdl1 who has met thee today in her natural and undisguised form1 as thou also hast found her as the same4 #e4 ,i assumed to me the counterfeit forms of ,kumbha and others1 only to remonstrate with thee on thy mistaken course2 and used every art and stratagem to recall thee only to the right path4 #f4 ,ever since thy foolish renunciation of thy kingdom1 for the purpose of the performance of thy ascetic austerities in the forest4 ,i have had recourse to the employment of every art1 in order to reclaim thee to the right path of religion4 #g4 ,i awakened to the light of truth in my form of ,kumbha1 and all the other forms which ,i took upon myself1 were chiefly intended for thy instruction 7and rousing thee from thy lethargy74 #h4 ,the forms of ,kumbha and others1 were no real but magical appearance before thee2 and thou that knowest the knowable1 can very well discern the whole affair in your meditation4 #i4 ,you will be convinced of all this1 if you will but look into it by the light of your meditation and not otherwise4 ,after ,chdl said so far1 the prince sat in his meditative mood and in the posture of his meditation--yogsana4 #aj4 ,he saw the whole affair1 rising and exhibiting itself plainly before his mental vision2 ever since the renunciation of his royalty1 until his meeting with ,chdl at the end 7from first to last74 #aa4 ,all these he saw rising in his soul1 in one moment of his meditation2 and the successive events appeared before it1 since the resignation of his kingdom to the present instant4 #ab4 ,the prince felt glad in himself1 at seeing all these in his meditation2 and he greatly rejoiced with his full open eyes1 when his meditation was over at the end of the scene4 #ac4 ,he extended both his arms with the hairs standing at an end of his body through joy1 and his countenance shining with the gladness of his heart2 while the fondness of his heart had its vent1 in the tears trickling in his eyes1 and his limbs slackened by his want of self-control4 #ad4 ,and then embraced her to his bosom1 as a weasel does its mate for a long time2 and this continued embrace of theirs1 indicated the permanency of their passion for one another4 #ae4 ,no body nor even the hundred hooded ,vsuki serpent1 can express with its hundred tongues1 the height of the happiness which the happy pair felt on this occasion of their reunion2 when their two bodies met together1 like the two orbs of the sun and moon in their conjunction2 or as their two disks were joined in one1 by adhesion of some paste or clay4 #af4 ,the two constant lovers continued in their close contact1 like two contiguous rocks sticking to one another2 till at last they parted apart1 with the profuse perspiration of their bodies4 #ag4 ,they then gradually relaxed their arms from their mutual embraces1 and their hearts which had ere long over flowed with delight1 became now as light as two empty pots of water4 #ah4 ,they loosened their arms1 and stared at one another with their fixed and mute gaze of amazement2 and they sat silent with their deep felt love1 after the fervour of their delight was over4 #ai4 ,then did the prince lay his hand under the chin of his legal and royal consort1 and bespoke to her in soft and sweet words distilling with honey4 #bj4 ,matrimonial love1 is righteous and sweeter far than the celestial ambrosia itself2 how then was it1 ,o my moon faced love1 that thou couldst continue so long without tasting its sweets8 #ba4 ,thou hast doubtless undergone much privation1 and suffered great pains in the absence of thy husband1 and so also was the toil exceedingly great1 that thou hast taken on thyself1 in order to redeem me from the dungeon of the world4 #bb4 ,i know not with whom to compare thee1 for the great wisdom that thou hast displayed in thine act of my redemption1 for even the pious ladies ,sach and ,arundhat and the great goddesses ,gour1 ,gyatr and ,sri 7,ceres7 and ,sarasvat1 fall short of thy admirable qualities4 #bc4 ,i see1 my love1 that even the personified powers of understanding and prosperity1 the persons of the graces and clemency1 and the virtues of forgiveness1 sympathy and universal love1 are unequal to thy unequalled virtues and beauty4 #bd4 ,i know no adequate recompense1 that will compensate thy labour and repay my gratitude to thee1 that hast spared no patience nor persevering pains1 in the cause of my instruction and redemption4 #be4 ,o say1 what retribution will requite thy pains1 and gladden thy mind2 for thy redeeming me from the dark pit of ignorance1 and reclaiming me from the boundless wilderness of errors4 #bf4 ,it is the true virtue of faithful wives1 to raise their fallen husbands much more than the sstras or learning1 riches1 the spiritual guide and his teaching1 can serve to save a man from his degradation4 7,such accomplished wife1 is very hard to be in ,india found in these days of degeneration74 #bg4 ,faithful and affectionate wives1 are by far more serviceable to their husbands1 than a brother or relation or any friend or servant1 or even a guru or one's riches ever can be4 #bh4 ,the faithful wife is the best guide of man1 and her person serves to be his best abode and attendant than anything else in this world4 ,therefore the wife deserves to be always regarded above all others1 with utmost diligence and attention4 #bi4 ,the happiness of both worlds depends entirely on the person of the disinterested and virtuous wife1 who serves as a raft to her husband1 for his going across the wide ocean of the perilous world4 #cj4 ,how shall ,i1 ,o virtuous lady6 repay the recompense of what thou hast done for me1 and whom ,i now regard as the wisest and best of all the virtuous ladies in the whole world4 #ca4 ,thy name must ever afterwards remain foremost of virtuous women in the world1 in all future narratives of female virtues and respectable character among female sex4 #cb4 ,methinks the virtuous lady ,arundhat and others1 whose names are immortalized for their virtues1 in the record of sacred history1 will feel jealous of thee as they came to learn thy chastity and other admirable qualities4 ,so my dear1 let me embrace thee again to my bosom4 #cc4 ,vasishtha related3--,saying so1 ,sikhidhwaja again held ,chdl to his fast embrace1 as the weasel does his mate in their mutual fondness4 #cd4 ,chdl said3--,my lord1 ,i was sorry to find you entirely devoted to your dry ceremonial duties1 and it was for that reason1 that ,i took so much pains to dissuade you from them1 and lead you to the knowledge of the intelligent soul4 #ce4 ,now tell me1 my lord1 what shall we do in this place and what is the use of your extolling my virtues so far4 #cf4 ,sikhidhwaja replied3--,o you most excellent among women1 you are here at your liberty to do whatever you think best2 as it is the prerogative of respectable ladies1 to manage everything in their own way4 #cg4 ,chdl answered3--,now my lord6 as you have come to know1 that you are released from the network of this world1 and are set free on the shore from all its broils3 you must have perceived now that your past austerities were all in vain and gone for nothing4 #ch4 ,you must have known that it is all in vain1 when you say ,i do this or that1 and will get its reward1 and will thus be settled in life etc42 say1 do you smile to think of these and other vagaries of your simple understanding4 #ci4 ,do you know that these vagaries are the creatures of your avarice1 and mere creations of your fancy8 7because there is nothing that can do or bring out of your will or by your own power74 #dj4 ,don't you yet perceive that these false creations of your imagination1 are as unreal as the situation or appearance of mountains in the empty air8 #da4 ,say what is it that you have learnt after all1 what is it that you depend upon1 and what is the object that you seek at present1 and in what light you view all your bodily acts either of your past or future life4 #db4 ,sikhidhwaja replied3--,o dear lady1 with thy blooming eyes1 resembling the leaves of a full blown blue lotus1 ,i am likewise situated in and at the same place1 wherein thou art located also4 #dc4 ,i am tranquil and alike 7or likened to7 the object of my meditation1 and am situated in the true ego long after leaving the sense of my personality3 ,i am arrived to that state 7of rapturous delight7 which is known to and felt by the heart only 7lit1 by way of the heart74 #dd4 ,there is no power any where1 nor even that of ,hari and ,hara1 that is able to obstruct that heart-felt joy of mine1 which makes me think myself as nothing else or less than the very intellect 7or a particle--chinmtra7 itself4 #de4 ,i am now free from errors1 and liberated from the trammels of the world2 ,i am neither this nor that1 nor am ,i glad nor sorry at any thing or at any event in the world4 #df4 ,i am neither any gross or subtile matter1 nor am ,i like a ray of the solar light1 that emanates from the body of the sun1 and falls below by traversing through the midday sky4 7i4e4 ,the human soul is the image of ,god1 and not a particle of the undivided essence of the ,deity74 #dg4 ,i am of the essence of that glorious light1 which is ever without its increase or decrease2 ,i am always tranquil and ever even in my nature1 and ,i am quite at ease1 having no desire of mine own1 nor anything to expect from any body4 #dh4 ,o thou most chaste lady1 know me to be of that essence1 which exists as extinct every where2 ,i am what ,i am and what ,i cannot describe1 and no other than this4 #di4 ,o beauteous lady1 with thy eye balls glancing like the flitting waves of rivulets6 ,i bow down to thee as my instructor2 because it is by thy good grace that ,i have come across the turbulent ocean of the world4 #ej4 ,i shall no more be soiled with the dirt of the earth1 after being cleansed from it like a bit of gold from its alloy by repeated burnings4 #ea4 ,i am quite calm and easy1 quiet and free from passions1 and never divided in my attention nor distracted in my mind4 ,i am beyond all things1 ,i am ubiquitous and all pervading1 and am situated as ,i am 7without any change in me74 #eb4 ,chdl said3--,if you remain in this manner1 ,o thou lord of my life1 and dearly beloved one of my heart1 then tell me1 my lord1 what is it that is now best agreeable to your most noble disposition4 #ec4 ,sikhidhwaja answered3--,i know of nothing1 ,o good lady1 that is either delectable or detestable to me2 ,i do the same as you do1 and am exactly of the same mind like yours in every thing4 #ed4 ,o thou that art as fair as the firmament1 know that ,i have nothing to choose for myself1 beyond what ,i am possest of2 and leave it to you to choose and do whatever you think proper for us4 #ee4 ,i will act as you will do1 like your shadow or reflexion in the mirror2 because my mind being devoid of its desire and effort1 ,i will patiently bear with whatever comes to pass on me4 #ef4 ,i will neither excite nor prevent1 nor praise or blame thee for aught thou doest2 but leave thee at thy full liberty1 to do whatever thou best choosest for thyself4 #eg4 ,chdl replied3--,if it is so as you say1 then hear me tell you what is best to be done by you at present2 you are to set yourself to imitate the conduct of living-liberated persons1 and set yourself released from your ignorance1 by knowing the unity of the ,deity1 pervading all things in every place4 #eh4 ,we are both as devoid of desires1 as the empty void of the sky is without its population2 but that which ,i wish to do is what you do not wish at all4 7i4e4 ,i wish to manage the state1 which you dislike to do74 #ei4 ,say what man is there1 who neglects his life and livelihood1 and remains only1 in his intellect8 7,no one can make his intellectual culture without having his life and living74 ,and as there are three stages of human life1 namely1 its beginning or boyhood1 its middle or youth1 and its end or old age1 and we being situated in the midst of it1 must do the duties appertaining to this state1 before we proceed to the last stage of our being4 #fj4 ,and as we are by birth the prince and princess of a realm1 it is paramount on us to rule our state1 and pass our days in the discharge of the duties of our royalty until our end4 #fa4 ,sikhidhwaja said3--,tell me1 ,o fickle minded lady1 what you mean by the three stages2 and how we stand at the midmost one1 without having a whit to care for the final one4 #fb4 ,chdl replied3--,know prince1 that we are royal personages by births1 and must all along continue as such from the first to the last stage of our lives4 #fc4 ,why then do you allow the imbecility and hermitage of old age1 to overtake you in the prime of your youth2 when it is your duty to remain in your city and palace1 and govern your princely state4 #fd4 ,and then ,i will reign there as thy consort queen1 and crown the ladies in the royal apartment2 and all young maidens of the city will dance about in jovialty1 to see their prince and princess again in the royal palace4 #fe4 ,and then the city glittering with its uplifted flags1 and resounding with its loud beating drums1 and decorated with wreaths of flowers hanging all about it2 will resemble a vernal garden1 smiling with its verdant plants1 blooming buds and blushing flowers all around4 #ff4 ,vasishtha related3--,hearing these words of the princess1 the king smilingly spoke to her in his mellifluous words1 which bespoke them to proceed from the simplicity and frankness of his soul4 #fg4 ,if such is your pleasure1 ,o long sighted 7eyed7 lady1 to incite me to earthly pleasures1 then tell me what cause had ,i to slight the heavenly happiness1 which was proffered to me by god ,indra4 #fh4 ,chdl replied3--,know prince1 that ,i also have no taste in earthly enjoyments1 nor any great zest for its grandeur or greatness4 ,i depend upon the bounty of nature1 and live as ,i receive from her hand4 #fi4 ,hence ,i have no relish for heavenly joys or earthly royalty1 nor do ,i derive any pleasure from the performance of virtuous and manly acts4 ,my delight is in the undisturbed equanimity of my mind1 and the positive rest of my position4 #gj4 ,it is only after ,i have lost my feeling of pleasure in something1 and that of pain in another1 that ,i gain my equanimity and indifference to both1 and am settled in my perfect rest and tranquillity4 #ga4 ,sikhidhwaja responded3--,you have rightly said1 ,o large eyed dame1 with your calm and cool understanding2 that it is all alike1 whether we get or lose a kingdom1 since we derive no lasting good nor suffer great evil1 either from its gain or loss4 #gb4 ,let us remain in perfect ease1 by shunning all thoughts of pleasure or pain2 and getting release of the envy1 emulation and jealousy2 and continue in the same state of thoughtlessness as we are at present4 7,lovely lasting peace of mind1 sweet delight of human kind2 that neither envy nor ambition knows c4 see ode on contentment74 #gc4 ,in this manner did the conjugal pair1 pass the day in their sweet endearments and mutual conversation2 and the day glided on swiftly and sweetly over their feast of reason and flow of the soul4 #gd4 ,they rose on the departure of the day1 to discharge their duties on the parting days2 and though they were ill provided for the emergencies of night1 yet they well knew how to suit themselves to every occasions in every place4 #ge4 ,disdaining heavenly bliss1 the loving pair lived together in perfect contentment with their conjugal bliss2 and they both slept in the same bed-stead1 loving and loved by one another4 #gf4 ,the live long night passed away swiftly in their heaven like happiness of conjugal enjoyment1 and upon their conferral of reciprocal love and affection2 and by exciting their anxiety for mutual embrace4 ,,chapter ,,cx4 ,,final ,,extinction ,,of ,,sikhidhwaja4 ,argument3--,return of the ,royal pair and retinue to their realm1 their long reign therein until their ultimate extinction in the ,divine source4 ,vasishtha related3--,then rose the orient sun above the horizon1 like a brilliant gem appearing out of its containing casket2 and dispelled the darkness of the sky1 as the blazing gem enlightens the room with its rays4 #b4 ,his dawning rays pierced the eyes of sleeping men1 and oped their eyelids1 as they open the folia of the closed lotuses2 and they roused the lazy world to activity1 as if the sun beams gave the sound of the morning bell4 7,the rti bell is rung at dawn1 like the matin cry of the ,muezzin1 to raise the sleeping men to their morning service74 #c4 ,the loving pair rose from their bed of flowers1 in the grotto of the mount brightened by its mineral gold2 and sat on their soft and cool leafy seats1 to make their morning prayers and discharge their matin functions4 #d4 ,then rose ,chdl and stood before a golden urn of water1 where she made the presence to take his solemn oath by the names of seven oceans of the earth4 7,this oath is more binding than swearing by the water of ,ganges74 #e4 ,she then made him sit by the sacred water pot1 and facing towards the rising sun in the east2 and performed the rite of his installation to his kingdom1 in this sequestered retreat4 #f4 ,after the solemnity of the ceremony was over1 they both sat on the same bedding 7vishtara71 when the god like ,chdl spoke to her husband in the following manner3-- #g4 ,now my lord1 leave off your quiet character of a muni or hermit1 and assume the vigour of the eight rulers of the upper skies and nether world4 7,these ruling powers are ,indra1 ,varuna c474 #h4 ,after ,chdl had done speaking in this manner1 the prince assented to what she said2 and told her that he will do as she bade him1 and return to my realm with you4 #i4 ,he then said to the princess1 who was standing at the post of the warder 7i4e4 who was in attendance72 on her inaugurated lord4 ,now will ,i1 my dear1 install you in the rank of the queen regent in my turn and return for yours4 #aj4 ,saying so1 he caused holy lavation in an adjacent pool1 and inaugurated as the regnant ,regina of his royalty and realm4 #aa4 ,then the prince requested her to exert the powers1 of her consummation in yoga meditation2 and to produce and bring to their presence a large force and retinue1 as they wanted and thought suitable to their royal dignity4 #ab4 ,hearing these words of prince1 the praiseworthy princess produced by the power of her yoga1 a body of forces1 as large and over-spreading as bodies of out-stretching clouds in the rainy season4 #ac4 ,they beheld their cloud like forces1 to be composed of lines of horses and elephants1 and flags flying in the air in the form of scattered clouds1 while the forest land was covered over by the feet of foot-soldiers4 #ad4 ,the sound of music1 resounded in the hollow caves of mountains and woods2 and the flash of the coronets on the head of the soldiers1 drove away the darkness of the sky4 #ae4 ,then the royal pair mounted upon a royal elephant1 which exuded with the perfume of its ichor2 escorted by the army on both sides of their procession4 #af4 ,the prince ,sikhidhwaja sat with the princess on the same seat1 and was accompanied by a mighty force composed of foot-soldiers and chariots1 that furrowed the ground as they drove on forward4 #ag4 ,the mighty force gushed out like a rolling mountain1 and seemed to blow off and break down the rock and highlands1 as the cyclone carries off every thing in its way4 #ah4 ,the prince then proceeded from the ,mahendra mountain1 seeing on both sides the mountains and flatlands1 rivers1 forests and habitations of men1 as he went onward with his great array4 #ai4 ,he showed and pointed out to his royal consort1 the places where he sojourned before1 on his way from out of his city1 which he now beheld in his heavenly brightness1 upon his arrival there in a little time4 #bj4 ,all his chiefs and chieftains1 advanced to meet their prince2 and welcomed with shouts of his victory1 from their heart felt joy or from the revival of their hopes2 on the occasion of his happy return4 #ba4 ,the prince entered the city1 accompanied by his two regiments on both sides1 and attended by bands of musicians playing in concord with the singing and dancing party4 #bb4 ,he passed through the market place1 and beheld the beauty of the shops one after the other2 and was hailed by groups of the city women1 who pelted their handfuls of flowers and fried rice at him1 as he passed on by them4 #bc4 ,he saw numbers of flags and banners hoisted on every side1 and beheld strings of pearls hung over the doorways of houses4 ,the women of the city were singing and dancing in merriment all around1 and giving it the appearance of ,kailasa--the happy abode of gods4 #bd4 ,he entered his royal palace with all his retinue1 and was welcomed by the congratulations of his courtiers and attendants4 ,he gave due honors to all his servants1 and then dismissed the train1 as he entered the inner apartment4 #be4 ,he ordered a festivity to be observed for a week1 and then employed himself to the management of the state affairs1 and in conducting his meditation in the inner apartment4 #bf4 ,he reigned over his realm1 for the period of a thousand and ten rains2 and desisted from bearing the burthen of their bodies1 and expired together with his royal consort about the same time4 #bg4 ,having quitted his mortal frame1 he obtained his extinction like an oilless and extinguished lamp1 and attained the state1 whence the high minded soul1 has no more to return and be reborn on earth4 #bh4 ,it was by his observance of equanimity1 that he enjoyed the peaceful reign of above a thousand years2 and had the good fortune to live and die together with the princess1 with whom he became extinct in the deity at last4 #bi4 ,it was by his sama-drishti or view of all persons and things with an even sight and in the same light1 and his avoidance of fear and sorrow1 together with his want of pride1 envy and enmity1 and the dispassionateness of his disposition1 also his observance of the duties to which he was bound by his birth1 that made him put off his death for more than a thousand cold seasons 7years71 and a peaceful reign for all time1 with the co-partner of his felicity4 #cj4 ,now ,rma1 try to imitate this prince1 and be like him in every thing2 whose virtues had made him the crown of all other ,kings on earth2 who enjoyed all the enjoyments of life1 and lived a long life until he attended his final state of immortality4 ,do you1 ,o ,rma6 pursue your own callings1 and never be sorry at any accident in life4 ,be ever prompt and vigilant in your duties1 and enjoy the prosperity both of temporal enjoyments and spiritual liberations at once4 ,,chapter ,,cxi4 ,,story ,,of ,,kacha ,,and ,,his ,,enlightenment ,,by ,,the ,,brihaspati ,argument3--,his coming to knowledge of himself by the instruction of his father ,brihaspati4 ,vasishtha related3--,now ,i have narrated to you fully1 and finished my relation of the narrative of ,sikhidhwaja2 and hope you will imitate his example1 to set you free from all sorrow and misery4 #b4 ,shut out the visible world from thy sight1 and shut in thy passions and affections in close confinement within thy heart2 and continue with the dispassionateness of thy mind1 for ever attached to the supreme spirit4 #c4 ,reign in thy kingdom with the leteration of ,sikhidhwaja1 and conduct yourself in a manner1 that may secure to you the fruition of both worlds 7namely--the peace and tranquillity of thy mind in this and the liberation of the soul in the next74 #d4 ,as ,sikhidhwaja came by degrees to attain his enlightenment1 so also did ,kacha the son of ,brihaspati receive the light of his reason1 as ,i shall now relate unto you4 #e4 ,rma said1 please to tell me sir1 in short1 how this ,kacha the saintly son of the sage ,brihaspati1 came to his reason and right understanding1 after he was deluded before by error as ,sikhidhwaja4 #f4 ,vasishtha began by saying3--,hear ,rma1 another tale as interesting as that of ,sikhidhwaja1 and the manner in which ,kacha the progeny of the god like ,brihaspati was awakened to the light of truth4 #g4 ,as he has passed the period of his youth1 and was about to enter the career of worldly life1 and had ere this acquired the full knowledge of worlds and things1 he proposed the following query to his father4 #h4 ,he said1 tell me1 ,o father1 that knowest all righteousness1 how the animal spirit that is bound to the body by means of the too thin thread of life1 is released from the bondage of it in this temporary world4 #i4 ,brihaspati replied3--,the soul1 my son1 is well able to fly away easily and swiftly over the perilous ocean of the world1 by means of its abandonment of concerns with it4 #aj4 ,vasishtha added3--,kacha hearing this holy dictum of his father1 abandoned all his earthly properties and expectations1 and left his house and went to the forest where he took his shelter4 #aa4 ,brihaspati was filled with sorrow at his departure2 because it is the nature of good hearted men1 to feel equal anxiety both at the union as well as the separation of their friends and inmates4 #ab4 ,after the sinless ,kacha had passed three and five years in his solitude1 he came to meet unawares his reverent father1 seeking for him in the wood4 #ac4 ,the son rose and did homage to his venerable father1 who embraced him in his arms and to his breast2 and then bespoke to his father--the lord of speech1 in words that flowed like honey from his lips4 #ad4 ,kacha said3--,you see father1 that ,i have for these full eight years1 forsaken every thing and betaken myself to this solitary retreat1 and still why is it1 that ,i do not enjoy the lovely and lasting peace of mind which ,i have been seeking so long8 #ae4 ,vasishtha related--,upon hearing these sorrowful words of ,kacha1 the lord of speech for ,brihaspati told him again to abandon his all1 and then left him and made his way to the upper sky4 #af4 ,after his father's departure1 ,kacha cast off his mantle made of the bark and leaves of trees2 when his frail body appeared out of it like the clear autumnal sky1 after the setting of the sun and the stars of heaven4 #ag4 ,he then removed to another forest1 where he took shelter in the cave of a rock1 that defended him from rains and rainy clouds1 as the autumnal sky protects the landscape from the floods of rain4 #ah4 ,he lived afterwards all apart on one side of a wood1 with his naked body and tranquil and vacant mind1 and breathed only the breath of his life2 and as he was afflicted on one occasion in this state of his body and mind1 he happened to see his father standing before him4 #ai4 ,the pious son rose from his seat1 and did reverence to his sire with all the marks of filial piety2 being then clasped in his close embrace1 he asked him in his faltering words as follows3-- #bj4 ,kacha said3--,behold my father how ,i have forsaken every thing1 and have even cast away my ragged wrapper and my shelter of reeds and weeds2 and yet why is that ,i do not find my rest in my god1 and what must ,i yet do to attain to that state4 #ba4 ,brihaspati said3--,i told you my son1 to forsake your all1 and this all means the mind1 which comprehends all things in it2 it is by forsaking your mind that you can gain your perfect felicity1 because the learned know the mind to be all in all1 on account of its being the container of every thing in itself1 and there being nothing1 besides the ideas of them in our minds4 #bb4 ,vasishtha related3--,saying so1 the lord of speech--,brihaspati flew hastily into the sky2 and his son ,kacha1 strove henceforth to relinquish the thoughts and operations of his mind4 #bc4 ,but as found it impossible to subdue his mind1 as also to suppress its action and motion2 he then recalled his father to his mind1 and thought in himself to be got into his presence4 #bd4 ,he considered in himself1 the mind to be no part of his body1 nor anything among the known categories in nature2 ,it is quite aloof and apart from all1 and therefore perfectly guiltless in itself1 why should ,i then abandon so innocent and constant a companion of mine4 #be4 ,i shall therefore have recourse to my father1 to learn how and why the mind is accounted as the greatest enemy of men4 ,learning this fully from him1 ,i will forthwith forsake it from me1 and purchase my felicity thereby4 #bf4 ,vasishtha related3--,having thought so1 ,kacha went upward to the upper sky1 and meeting the lord of speech there1 he bowed down to him1 and did his homage with filial love and affection4 #bg4 ,he then called him aside1 and asked him to tell him the true nature and form of the mind1 so that he could be enabled to detect it thereby1 and forsake it accordingly from him4 #bh4 ,brihaspati answered3--,the mind is known as the egoism of a man1 by men acquainted with the mental science or psychology2 the inward feeling of one's egoism1 takes the name of his mind and no more4 #bi4 ,kacha rejoined and said3--,o sire of unlimited understanding1 that art the preceptor of thirty-three millions of gods2 explain to me this intricate point of identity of the mind or intellect or egoism4 #cj4 ,i see the difficulty both of forsaking his mind1 as also of his forgetting his egoism or self-personality2 and own also the impossibility of one's consummation1 without his relinquishing both of these2 tell me now1 ,o thou greatest of yogi thinkers1 how is it possible to get rid of them in any wise4 #ca4 ,brihaspati answered3--,why my son1 the demolition of our egoism is as easy as the twinkling of our eyelids1 and easier far than the crushing of flowers2 and there is not the least pain in your rejecting this feeling4 #cb4 ,now hear my boy tell you how this is to be done in a trice1 and how it is to be removed like long standing bias of ignorance1 by the true knowledge of the nature of a thing4 #cc4 ,there is no such thing in reality my son1 as what you call your egoism or personality2 it is an unreality appearing as reality1 and a false chimera like the ghost of little boys4 7,men fear death as children fear to go in the dark1 thinking there are ghost and goblins lurking therein of ,bacon's ,essays74 #cd4 ,like the fallacy of water in the mirage1 and the mistake of a serpent in the rope2 and alike all other errors appearing as truths1 the misconception of egoism is a mere delusion of the understanding4 #ce4 ,as it is the delusion of our vision1 that represents a couple of moons in the sky1 and shows many things as their doubles2 so it is the error of our understanding that presents to us our false egoism1 instead of the one real and everlasting ego4 #cf4 ,there is one real ,ego alone1 which is without beginning and end1 and quite pellucid in itself2 it is more transparent than the clear atmosphere1 and an ,intelligence that knows all things4 7,pure omniscience74 #cg4 ,he is always every where1 as the light of all things and the life of all living beings2 ,it is his essence only that spreads throughout all nature and shines in all her phenomena1 as the same essence of water1 displays itself in all the rolling surges and waves and moving bubbles in the sea4 #ch4 ,such being the case1 tell me what is this special egoism of ours1 and how and whence could a separate personality come to exist2 where can you find dust to raise from water1 or behold water to spring from fire4 7,things of the same kind spring from the same source1 and the product is never different from the original74 #ci4 ,shun my son your false belief of the difference of this one and that another1 and thyself a quite another person 7a tertium quid72 and abstain to think thyself as a mean and contemptible being confined within the limits of space and time4 7i4e4 ,know thyself as identic with the boundless and everlasting spirit and no other74 #dj4 ,know thyself 7soul7 as unbounded by space and time1 and ever overspread all over in thy essential transparency1 which is always the same in all seeming varieties1 the one invariable1 pure and simple ,intellect4 #da4 ,thyself 7soul7 is situated1 in the fruits1 flowers and leaves of all the trees on every side of thee2 and abides in every thing like the pith and marrow for its subsistence1 and as moisture for its growth4 ,the pure intellect eternally inheres in every thing as its soul and essence1 tell me then ,o ,kacha1 whence you derive the belief of your egoism and personal existence 7as an embodied person74 ,,chapter ,,cxii4 ,a ,,fanciful ,,being ,,and ,,his ,,occupation ,,of ,,air ,,drawn ,,and ,,air ,,built ,,abodes4 ,argument3--,man likened to a fantastic being1 his egoism a mere phantasm1 and his repeated births and bodies compared to aerial castles4 ,vasishtha related3--,kacha the son of the divine preceptor ,brihaspati1 being thus advised by his venerable sire in the best kind of yoga meditation2 began to muse in himself as one liberated from his personal entity1 and lost and absorbed in essence of the sole and self-existent ,deity4 ,so says the sufi ,sadi3--,dui rachum badar kardam ,eke binan ,eke danam4 c4 ,when ,i kept the duality of my personality out of my sight1 ,i saw before me all blending in one1 ineffable blaze of light4 #b4 ,kacha remained quite freed from his egoism and meism1 with the tranquillity of his mind1 and cut off from all the ties of nature1 and all apart from the bonds of worldly life4 ,so ,i advise you1 ,rma1 to remain unchanged and unmoved amidst all the changes and movements of earthly bodies and vicissitudes of a mortal life4 #c4 ,know all egoistic personality to total nihility1 and never hesitate to remove yourself from this asylum of unreality1 whose essence is as nothing at all as the horns of a hare whether you lay hold on it or lose your grasp of it 7and as inextricable and inexplicable as the horns of a dilemma74 #d4 ,if it is impossible for your egoism to be a reality1 why then talk of your birth and demise or your existence and inexistence2 which is as it were planting a tree in the sky1 of which you can neither reap the fruits or flowers4 #e4 ,after annihilation of your egoism there remains the sole ego1 which is of the form of intellect only and not that of fickle mind2 ,it is tranquil and without any desire1 and extends through all existence2 it is minuter and more subtile than the smallest atom1 and is only the power of intellection and understanding4 7i4e4 the omniscience74 #f4 ,as the waves are raised upon the waters and the ornaments are made of gold2 so our egoism springing from the original ego appears to be something different from it4 #g4 ,it is our ignorance or imperfect knowledge only that represents the visible world as a magic show1 but the light of right knowledge1 brings us to see the one and self-same ,brahma in all forms of things4 #h4 ,avoid your dubiety of the unity and duality 7i4e4 of the singleness of the prime cause1 and variety of its products72 but remain firm in your belief of that state1 which lasts after the loss of both 7i4e4 the one and all the same74 ,be happy with this belief1 and never trouble yourself with thinking any thing otherwise like the false man in the tale4 #i4 ,there is an inexplicable magic enveloping the whole1 and this world is an impervious mass of theurgy or sorcery1 which enwraps as thickly1 as the autumnal mists obscure the firmament1 and which is scattered by the light of good understanding4 #aj4 ,rma said3--,sir1 your learned lectures1 like draughts of nectar1 have given me entire satisfaction2 and ,i am as refreshed by your cooling speeches1 as the parching swallow is refrigerated by a shower of rain water4 #aa4 ,i feel as cold within myself1 as if ,i were anointed with heavenly ambrosia2 and ,i think myself raised above all beings1 in my possession of unequalled riches and greatness1 by the grace of ,god4 #ab4 ,i am never satiated to the fullness of my heart1 at hearing the orations of thy mouth2 and am like chakora or swallow that is never satiate with swallowing dewy moon-beams by night4 #ac4 ,i confess to thee that ,i am never surfeited by drinking the sweet of thy speech1 and the more ,i hearken to thee1 the more am ,i disposed to learn from and listen to thee2 for who is there so cloyed with the ambrosial honey1 that he declines to taste the nectarine juice again8 #ad4 ,tell me sir1 what do you mean by the false men of the tale2 who thought the real entity as a nonentity1 and look at the unreal world as a solar and solid reality4 #ae4 ,vasishtha related3--,now attend to me1 ,rma1 to relate unto you the story of the false and fanciful man2 which is pleasant to hear1 and quite ludicrous and laughable from first to last4 #af4 ,there lived once a man1 like a magical machine somewhere2 who lived like an idiot with the imbecility of his infantine simplicity1 and was full of gross ignorance as a fool or block-head4 #ag4 ,he was born somewhere in some remote region of the sky1 and was doomed to wander in his etherial sphere1 like a false apparition in the air1 or a mirage in the sandy desert4 7as a phantom or phantasmagoria74 #ah4 ,there was no other person beside himself1 and whatever else there was in that place1 it was but his self or an exact likeness of itself4 ,he saw naught but himself1 and aught that he saw he thought to be but his self4 #ai4 ,as he grew up to manhood in this lonely retreat1 he pondered in himself saying3 ,i am airy and belong to the aerial sphere2 the air is my province1 and ,i will therefore rule over this region as mine4 #bj4 ,the air is my proprietory right1 and therefore ,i must preserve it with all diligence1 then with this thought he built an aerial house for his abode1 in order to protect and rule his etherial dominion4 #ba4 ,he placed his reliance inside that aerial castle1 from where he could manage to rule his aerial domain1 and lived quite content amidst the sphere of his airy habitation for a long time4 #bb4 ,but in course of time his air built castle came to be dilapidated1 and to be utterly destroyed at last2 as the clouds of heaven are driven and blown away in autumn1 and the waves of the sea are dispersed by the breeze1 and sunken down in a calm4 #bc4 ,he then cried out in sorrow1 saying2 ,o my air built mansion1 why art thou broken down and blown away so soon2 and1 ,o my air drawn habitation1 where art thou withdrawn from me4 ,in this manner1 he wailed in his excessive grief and said2 ,ah1 now ,i see1 that an aerial something must be reduced to an aerial nothing4 #bd4 ,after lamenting in this manner for a long time1 this simpleton dug a cave in the vacuity of the atmosphere2 and continued to dwell in that hollow cavity1 in order to look up to his aerial realm from below4 ,thus he remained quite content in the closed air of the cave for a long period of time4 #be4 ,in process of time his cell was wasted and washed away1 and he became immerged in deep sorrow upon the immersion of his empty cave4 #bf4 ,he then constructed a hollow pot1 and took his residence in its open bowel1 and adapted his living to its narrow limits4 #bg4 ,know that his brittle earthen pot also1 was broken down in course of a short time2 and he came to know the frailty of all his habitations1 as an unfortunate man finds the fickleness of all the hopes and helps1 which he fondly lays hold upon4 #bh4 ,after the breaking of his pot1 he got a tub for his residence 7like the tub of ,diogenes72 and from there he surveyed the heavenly sphere2 as any one beholds it from his particular habitation4 #bi4 ,his tub also was broken down in course of time1 by some wild animal2 and thus he lost all his stays1 as the darkness and the dews of night1 are dispelled and sucked up by the solar light and heat4 #cj4 ,after he had sorrowed in vain for the loss of his tub1 he took his asylum in an enclosed cottage1 with an open space in the midst1 for his view of the upper skies4 #ca4 ,the all devouring time1 destroyed also that habitation of his2 and scattered it all about1 as the winds of heaven dispersed the dried leaves of trees1 and left him to bewail the loss of his last retreat and flitting shelter4 #cb4 ,he then built a hut in the form of a barn house in the field1 and thence watched over his estate of the air1 as farmers keep watch and take care of their granaries in the farms4 #cc4 ,but the driving winds of the air1 drove away and dispersed his hovel1 as they do the gathering clouds of heaven2 and the roofless man had once more to deplore at the loss of his last refuge4 #cd4 ,having thus lost all his abodes1 in the pool and pot1 in the cottage and hut2 the aerial man was left to bemoan over his losses1 in his empty abode of the air4 #ce4 ,being thus situated in his helpless state1 the aerial man reflected upon the narrow confines of the abodes1 which he had chosen for himself of his own accord2 and thought on the multifarious pains and troubles1 that he had repeatedly to undergo1 in the erection and destruction of all his aerial castles by his own ignorance only4 ,,chapter ,,cxiii4 ,,the ,,parable ,,of ,,the ,,vain ,,man ,,continued4 ,argument4--,interpretation of the parable of the ,aerial man4 ,rma said3--,please sir1 give me the interpretation of your parable of the false man1 and tell me the allusion it bears to the fanciful man1 whose business it was to watch the air or sky 7and to make his new posts for that purpose74 #b4 ,vasishtha replied3--,hear me1 ,rma1 now expound to you the meaning of my parable of the false man1 and the allusion which it bears to every fanciful man in this world4 #c4 ,the man that ,i have represented to you1 as a magical engine 7my yantra71 means the egoistic man1 who is led by the magic of his egoism1 to look upon the empty air of his personality as a real entity 7and whose sole care it is to preserve its vital air as its only property74 #d4 ,the vault of the sky1 which contains all these orbs of worlds2 is but an infinite space of empty void1 as it was ere this creation came into existence1 and before it becomes manifest to view4 #e4 ,there is the spirit of the inscrutable and impersonal ,brahma1 immanent in this vacuity and becomes apparent in the personality of ,brahm1 in the manner of the audible sound issuing out of the empty air1 which is its receptacle and support4 #f4 ,it is from this also that there rises the subtle individual soul with the sense of its egoism1 as the vibration of current winds springs from the motionless air2 and then as it grows up in time in the same element1 it comes to believe its having an individual soul and a personality of its own4 #g4 ,thus the impersonal soul being imbibed with the idea of its personality1 tries to preserve its egoism for ever2 it enters into many bodies of different kinds1 and creates new ones for its abode upon the loss of the former ones4 #h4 ,this egoistic soul1 is called the false and magical man2 because it is a false creation of unreality1 and a production of vain ignorance and imagination4 #i4 ,the pit and the pot1 and the cottage and the hut1 represent the different bodies1 the empty vacuity of which1 supplies the egoistic soul with a temporary abode4 #aj4 ,now listen to me to relate to you the different names1 under which our ignorant spirit passes in this world1 and begins itself under one or other of these appellations4 #aa4 ,it takes the various names of the living soul1 the understanding1 mind1 the heart1 and ignorance and nature also2 and is known among men1 by the words imagination1 fancy and time1 which are also applied to it4 #ab4 ,in these and a thousand other names and forms1 doth this vain egoism appear to us in this world2 but all these powers and faculties are mere attributives of the true ego which is imperceptible to us4 #ac4 ,the world is verily known to rest without its basis1 in the extended and vacuous womb of the visible firmament2 and the imaginary soul of the egoist is supposed to dwell in it1 and feel all its pain and pleasure in vain4 7,but the sense of the unreality of the world1 as also of one's personality1 exempts from the sensations of pleasure and pain74 #ad4 ,therefore ,o ,rma1 do not like the imaginary man in the fable1 place any reliance in your false personality2 nor subject yourself like the egoistic man1 to the fancied pleasure and misery of this world4 #ae4 ,do not trouble yourself1 like the erroneous man1 with the vain care of preserving your vacuous soul2 nor suffer like him the pain of your confinement in the hollow of the pit1 pot and others4 #af4 ,how is it possible for any body1 to preserve or confine the vacuous spirit in the narrow limit of a pot and the like2 when it is more extended than the boundless sky1 and more subtile and purer than the all pervading air4 #ag4 ,the soul is supposed to dwell in the cavity of the human heart1 and is thought to perish with the decay and destruction of the body2 hence people are seen to lament at the loss of their frail bodies1 as if it entailed the destruction of their indestructible soul4 #ah4 ,as the destruction of the pot or any other hollow vessel1 does not destroy the subtile air1 which is contained in the same2 so the dissolution of the body1 does not dissolve the embodied and intangible soul4 #ai4 ,know ,rma1 the nature of the soul1 to be as that of the pure intellect2 it is more subtile than the circumambient air1 and minuter far than the minutest atom2 it is a particle of our consciousness only1 and indestructible as the all pervasive air1 which is never to be nullified4 #bj4 ,the soul is never born1 nor does it die as any other thing at any place or time2 it extends over the whole universe1 as the universal soul of ,brahma1 which encompasses and comprehends all space1 and manifests itself in all things4 #ba4 ,know this spirit as one entire unit1 and the only real entity2 it is always calm and quiet1 and without its beginning1 middle and end4 ,know it as beyond the positive and negative1 and be happy with thy knowledge of its transcendental nature4 #bb4 ,now extricate your mind from the false cogitation of your egoism1 which is the abode of all evils and dangers1 and is an unstable thing depending on the life of a man2 it is full of ignorance and vanity1 and its own destruction and final perdition 7in hell fire74 ,therefore get rid of your egoistic feeling1 and rely only on the ultimate and optimum state of the one everlasting ,deity4 ,,chapter ,,cxiv4 ,,sermon ,,on ,,divine ,,and ,,holy ,,knowledge4 ,argument3--,consideration of the ,real and unreal1 and of good and evil2 ,exhortation to the former and ,dehortation from the latter4 ,vasishtha said3--,the mind sprang at first from the supreme spirit of ,brahma1 and being possest of its power of thinking1 it was situated in the ,divine soul1 and was styled as the ,divine mind or intellect4 #b4 ,the fickle mind resides in the spirit of ,god as the feeling of fragrance abides in the cup of a flower2 and as the fluctuating waves roll about in a river4 ,know1 ,rma6 the mind to radiate from its central point in ,brahma1 as the rays of the sun extend to the circumference of creation4 #c4 ,men forget the reality of the invisible spirit of ,god1 and view the unreal world as a reality2 as deluded persons are apt to believe a serpent in a rope 7as they do in magic play74 #d4 ,he who beholds the solar beams1 without seeing the sun whence they proceed2 views them in a different light than the light of the sun4 7,whoso sees the world without its ,god1 is an ungodly man1 and sees a ,godless world74 #e4 ,he who looks at the jewel without looking into the gold whereof it is made1 is deluded by the finery of the jewellery1 without knowing the value of the precious metal of which it is made4 #f4 ,he who looks at the sun together with his glory1 or sees the sun-beams as not without the sun whence they proceed1 verily beholds the unity of the sun with his light1 and not his duality by viewing them separately4 7,the monotheism of vednta comprises everything in the unity of the ,divinity74 #g4 ,he who looks on the waves without seeing the sea1 wherein they rise and fall1 has only the knowledge of the turbulent billows disturbing his mind2 and no idea of the calm waters underlying them 7like the tranquil spirit of ,brahma74 #h4 ,but who looks on the waves1 without exception of the water of which they are composed2 he sees the same water to be in common in all its swellings1 and has the knowledge of its unity and commonalty in all its varieties4 #i4 ,in this manner1 seeing the same gold in its transformation into sundry sorts of jewels2 we have the knowledge of the common essence of gold in all of them1 notwithstanding their formal distinctions to sight4 #aj4 ,he who sees the flames only1 and is unmindful of the fire which emits the flashes2 is said to be ignorant of the material element1 and conversant with its transient and evanescent flash only4 #aa4 ,the phenomenal world presents its aspect in various forms and colours1 as the multiform and variegated clouds in the sky2 and whoso places his faith and reliance on their reality and stability1 has his mind always busied with those changeful appearances4 #ab4 ,he who views the flame as the same with its fire1 has the knowledge of the fire only in his mind1 and does not know the duality of the flame1 as a thing distinct from its unity4 #ac4 ,he who is freed from his knowledge of dualities1 has his mind restricted to the one and sole unity2 he has a great soul that has obtained the obtainable one1 and is released from the trouble of diving into the depth of the duality and plurality of all visible objects4 #ad4 ,get rid of thy thoughts of the endless multiplicities and varieties of things1 and keep thy mind fixed steadily within the cavity of thy pure intellect1 and there employ it in the meditation of the supreme ,intellect1 in privation of the thoughts of all sensible objects4 7,this is the ,buddhistic meditation of the soul only1 by abstraction of the mind from all objects of sense74 #ae4 ,when the silent soul forms in itself its effort of volition1 then there rises in it the power of its versatile desires1 like the force of the fluctuating winds rising from the bosom of the quiet air4 #af4 ,then there rises the wilful mind from it1 as a distinct and independent thing of itself1 and thinks in itself as the undivided and universal ,mind of the mundane world4 #ag4 ,whatever the volitive mind wills to do in this world1 the same comes to take place immediately1 agreeably to the type formed in its volition4 #ah4 ,this mind passes under the various names of the living principle1 the understanding1 the egoism1 the heart c42 and becomes as minute as an animalcule and an aquatic mollusc1 and as big as a mountain and fleeter than the swiftest winds4 #ai4 ,it forms and sustains the world at its own will1 and becomes the unity and plurality at its own option2 it extends itself to infinity1 and shows itself in the endless diversity of objects which fill its ample space4 #bj4 ,the whole scenery of the universe1 is nothing otherwise than a display of the eternal and infinite mind2 it is neither a positive reality nor a negative unreality of itself1 but appears to our view like the visionary appearance in a dream4 #ba4 ,the phenomenal world is a display of the realm of the divine mind1 in the same manner as the ,utopia and ,elysium1 display the imaginary dominions formed in the minds of men2 and as every man builds the airy castle of his mind4 #bb4 ,as our knowledge of the existence of the world in the divine mind alone1 serves to remove our fallacy of the entity of the visible world2 so if we look into the phenomenal in its true light1 it speedily vanishes into nothing4 #bc4 ,when we do not consider the visibles in their true colour1 but take them in their false colour as they present themselves to view2 we find them to ramify themselves into a thousand shapes1 as we see the same sea-water in its diversities of the various forms of foam and froth1 of bubbles and billows1 of waves and surges1 and of tides and whirlpools4 #bd4 ,as the sea bears its body of waters1 so doth the mind show itself in the shape of its various faculties 7which are in constant motion like the waves of water72 the mental powers are always busy with their manifold functions under the influence of the supreme intellect1 without affecting its tranquillity4 7,the movements of the mental powers1 can never move the quiet intellect to action74 #be4 ,yet the mind doth nothing otherwise of itself and apart from the dictates of the intellect1 whether in its state of sleeping or waking1 or in its bodily or mental actions4 #bf4 ,know that there is nothing anew1 in whatever thou dost or seest or thinkest upon2 all of which proceed from the inherent intellect which is displayed in all things1 and in all the actions and thoughts of men4 #bg4 ,know all these to be contained in the immensity of ,brahma1 and besides whom there is nothing in existence2 ,he abides in all things and categories1 and remains as the essence of the inward consciousness of all4 #bh4 ,it is the divine consciousness that exhibits the whole of the imaginary world1 and it is the evolution of the consciousness1 that takes the name of the universe with all its myriads of worlds4 #bi4 ,say how and whence rises your supposition of the difference of things from one another1 and wherefore you take this thing as distinct from the other2 when you will know that it is your consciousness alone that assumes these various forms1 and represents itself to you under the various shapes and colours4 7,if therefore there is no other object of which you are conscious besides our consciousness itself 7i4e4 if there be nothing objective beside the subjective itself72 then you have nothing to fear about the bondage of your soul to any object whatsoever2 nor anything to care for your liberation from such bondage74 #cj4 ,rma1 relinquish at once the vanity of your egotism1 together with all its concomitants of pride1 self-esteem and others1 and give up altogether your thoughts of bondage and liberation 7proceeding from the belief of your objectivity and subjectivity72 and remain quiet and self subdued in the continued discharge of your duties1 like the holy ,mahtms of elevated souls and minds4 ,,chapter ,,cxv4 ,,description ,,of ,,the ,,triple ,,conduct ,,of ,,men4 ,argument4--,siva's interpretations of the three duties of action1 ,enjoyment and charity to his suppliant ,bhringi4 ,vasishtha said3--,take my advise1 ,rma1 and strive to be an example or the greatest man in thy deeds1 enjoyments1 and bounty2 and rely in thy unshaken endurance1 by bidding defiance to all thy cares and fears4 7i4e4 ,remain as a rock against all accidents of life74 #b4 ,rma asked3--,tell me sir1 what is the deed that makes the greatest actor1 and what is that thing which constitutes the highest enjoyments2 tell me also what is the great bounty1 which you advise me to practice4 #c4 ,these three virtues were explained long before by the ,god ,siva1 who holds the semi-circular disc of the crescent moon on his forehead2 to the lord of the ,bhringis1 who was thereby released from all disease and disquiet4 7,were the fair ,bhringis the ,fringis or ,franks of modern times8 ,if not1 then who were this class of demigods874 #d4 ,the ,god who has the horn of the moon as a crown on his head1 used to hold his residence of yore1 on a northern peak of the north polar mountain1 together with all his family and attendants4 #e4 ,it happened that the mighty1 but little knowing lord of the ,bhringis1 asked him one day1 with his folded palms1 and his body lowly bending down in suppliant mood before the godlike lord of ,um4 7,um is the same in sound and sense with ,ush the dawn1 appearing from the eastern ridge of the northmost mountain74 #f4 ,bhringi said3--,deign to explain to me1 my lord1 what ,i ask thee to tell for my knowledge2 for thou knowest all things1 and art the ,god of ,gods4 #g4 ,lord6 ,i am overwhelmed in sorrow1 to see the boisterous waves of this deep and dark world in which we have been buffeting for ever1 without finding the calm and quiet harbour of truth4 #h4 ,tell me1 my lord1 what is that certain truth and inward assurance1 whereon we may rely with confidence1 and whereby we may find our rest and repose in this our shattered mansion of this world4 #i4 ,the lord replied3--,place always your reliance in your unshaken patience1 and neither care nor fear for anything else1 and ever strive to be foremost in your action and passion and in your relinquishment of everything 7passion and relinquishment here are used in the senses of passivity and liberality74 #aj4 ,bhringi rejoined3--,explain to me fully1 my lord1 what is meant by being the greatest in action and passion2 and what are we to understand from the greatest liberality or abandonment of every thing here4 #aa4 ,the lord replied3--,he is said to be the greatest actor1 who does his deeds as they occur to him1 whether of goodness or of evil1 without any fear or desire of fruition4 7i4e4 ,who expects no reward of his acts of goodness1 nor fears for the retribution of some heinous deed1 which he could not avoid to do74 #ab4 ,he who does his acts of goodness or otherwise1 who gives vent to his hatred and affection and feels both pleasure and pain1 without reference to any person or thing1 and without the expectation of their consequences1 is said to be the greatest actor in the theatre of this world4 #ac4 ,he is said to act his part well1 who does his business without any ado or anxiety1 and maintains his taciturnity and purity of heart without any taint of egoism or envy4 #ad4 ,he is said to act his part well1 who does not trouble his mind with the thoughts of actions1 that are accounted as auspicious or inauspicious1 or deemed as righteous or unrighteous1 according to common opinion4 7i4e4 ,best is the man that relies on his own probity1 and is not guided by public opinion74 #ae4 ,he is said to perform well his part1 who is not affected towards any person or thing1 but witnesses all objects as a mere witness2 and goes on doing his business1 without his desiring or deep engagement in it4 #af4 ,he is the best actor of his part1 who is devoid of care and delight1 and continues in the same tone and tenor of his mind1 and retains the clearness of his understanding at all times1 without feeling any joy or sorrow at anything4 #ag4 ,he does his duties best1 who has the readiness of his wits at the fittest time of action2 and sits unconcerned with it at other times1 as a retired and silent sage or saint 7i4e4 discharge your business promptly1 but be no slave to service74 #ah4 ,he who does his works with unconcern and without assuming to himself the vanity of being the doer of it1 is accounted as the best actor1 that acts his part with his body1 but keeps his mind quite unattached to it4 #ai4 ,he is reckoned as the best actor1 who is naturally quiet in his disposition and never loses the evenness of his temper2 who does good to his friends and evil to his enemies2 without taking them to his heart4 #bj4 ,he is the greatest actor1 who looks at his birth1 life and death1 and upon his rising and falling in the same light2 and does not lose the equanimity of his mind under any circumstance whatever4 #ba4 ,again he is said to enjoy himself and his life the best1 who neither envies anybody nor pines for any thing2 but enjoys and acquiesces to whatever is allotted to his lot1 with cool composure and submission of his mind4 #bb4 ,he also is said to enjoy every thing well1 who receives with his hands what his mind does not perceive2 and acts with his body without being conscious of it and enjoys everything without taking it to his heart4 #bc4 ,he is said to enjoy himself best1 who looks on at the conduct and behaviour of mankind1 as an unconcerned and indifferent spectator2 and looks upon every thing without craving anything for himself4 #bd4 ,he whose mind is not moved with pleasure or pain1 nor elated with success and gain1 nor dejected by his failure and loss2 and who remains firm in all his terrible tribulations1 is the man who is said to be in the perfect enjoyment of himself4 #be4 ,he is said to be in the best enjoyment of himself1 who hails with an equal eye of complaisance his decay and demise1 his danger and difficulty1 his affluence and poverty1 and looks on their returns and revolutions1 with an eye of delight and cheerfulness4 #bf4 ,he is called the man of greatest gratification1 who sustains all the ups and downs of fortune with equal fortitude1 as deep sea contains its boisterous waves in its fathomless depth4 #bg4 ,he is said to have the highest gratifications who is possest of the virtues of contentment1 equanimity and benevolence 7lit4 want of malice72 and which always accompany his person1 as the cooling beams cling to the disk of the moon4 #bh4 ,he too is greatly gratified in himself1 who tastes the sour and sweet1 the bitter and pungent with equal zest2 and relishes a savoury and an unsavoury dish with the same taste4 #bi4 ,he who tastes the tasteful and juicy1 as also the untasteful and dry food with equal zest1 and beholds the pleasant as well as unpleasant things with equal delight1 is the man that is ever gratified in himself4 #cj4 ,he to whom salt and sugar are both alike1 and to whom both saline as well as saccharine victuals are equally palatable2 and who remains unaltered both in his happy and adverse circumstances2 is the man who enjoys the best bliss of his life in this world4 #ca4 ,he is in the enjoyment of his highest bliss1 who makes no distinction of one kind of his food from another2 and who yearns for nothing that he can hardly earn4 7,happy is he1 who does not itch beyond his reach74 #cb4 ,he enjoys his life best1 who braves his misfortune with calmness1 and brooks his good fortune1 his joyous days and better circumstances with moderation and coolness4 #cc4 ,he is said to have abandoned his all1 who has given up the thoughts of his life and death1 of his pleasure and pain1 and those of his merits and demerits at once from his mind4 #cd4 ,he who has abandoned all his desires and exertions1 and forsaken all his hopes and fears1 and effaced all his determinations from the tablet of his mind1 is said to have relinquished every thing in this world1 and to have freed himself from all4 #ce4 ,he who does not take to his mind the pains1 which invade his body1 mind and the senses1 is said to have cast away from himself1 all the troubles of his mortal state4 7,because the mind only feels the bodily and sensuous pains1 and its unfeelingness of them is its exemption from troubles74 #cf4 ,he is accounted as the greatest giver 7forsaker7 of his all1 who gives up the cares of his body and birth 7life72 and has abandoned the thoughts of acts1 deemed to be proper or improper for himself4 7,these are the social1 civil1 ceremonial and religious acts1 which are binding on worldly people74 #cg4 ,he is said to have made his greatest sacrifice1 who has sacrificed his mind and all his mental functions and endeavours1 before the shrine of his self-abnegation4 #ch4 ,he who has given up the sight of the visibles from his view1 and does not allow the sensibles to obtrude upon his senses1 is said to have renounced all and every thing from himself4 #ci4 ,it was in this manner that the lord of gods ,mahdeva1 gave his instructions to the lord of the ,bhringis2 and it is by your acting according to these precepts1 that you must1 ,o ,rma6 attain to the perfection of your self-abnegation4 #dj4 ,meditate always on the everlasting and immaculate spirit1 that is without its beginning and end2 which is wholly this entire immensity and has no part nor partner1 nor representative nor representation of itself4 ,by thinking in this way you become immaculate yourself1 and come to be extinct in the self-same ,brahma1 where there is all peace and tranquillity4 #da4 ,know one undecaying ,brahma1 as the soul and seed of all various works or productions that are proceeded from him4 ,it is his immensity which spreads unopened throughout the whole existence2 as it is the endless sky which comprehends and manifests all things in itself4 #db4 ,it is not possible for anything at all1 whether of positive or potential existence1 to subsist without and apart from this universal essence of all1 rely secure with this firm belief in your mind1 and be free from all fears in the world4 #dc4 ,o most righteous ,rma1 look always to the inner soul within thyself1 and perform all thy outward actions with the outer members of thy body1 by forsaking the sense of thy egoism and personality2 and being thereby freed from all care and sorrow1 thou shalt attain to thy supreme felicity4 ,,chapter ,,cxvi4 ,,melting ,,down ,,of ,,the ,,mind4 ,argument4--,the ,dissolation of the ,mind and its ,affections1 as the only way for salvation of the soul4 ,rma said3--,o all-knowing sage please to tell me1 what becomes of the essence of the soul after one's egoism is lost in his mind1 and both of them are dissolved into nothing4 #b4 ,vasishtha replied3--,however great and predominant is one's egoism over himself1 and how much so ever its concomitant evils of pride and ignorance1 may overpower on man2 yet they can never touch the pure essence of the soul1 as the water of the lake can not come in contact with the lotus-leaf4 #c4 ,the purity of the soul appears vividly in the bright and placid countenance of a man1 after his egoism and its accompanying faults are all melted down in his mortified mind4 #d4 ,all the ties of our passions and affections are cut asunder and fall off1 upon breaking the string of our desires1 our anger becomes weakened1 and our ignorance wears out by degrees 7our desire or greediness being the root of all evils74 #e4 ,our cupidity is weakened and wearied1 and our covetousness flies away far from us2 our limbs become slackened1 and our sorrows subside to rest4 #f4 ,it is then that our afflictions fail to afflict as our joys cease to elate us2 we have then a calm every where and a coldness in our heart4 #g4 ,joy and grief now and then overcast his countenance1 7as a cloud and sunbeam hide the face of the sky72 but they cannot over shadow his soul1 which is bright as eternal day4 #h4 ,the virtuous man becomes a favourite of the ,gods1 after his mind is melted down with its passions2 and then there rises the calm evenness of his soul1 resembling the cooling beams of the moon4 #i4 ,he bears a calm and quiet disposition1 offending and opposing to none1 and therefore loved and honored by everyone2 he remains retired and assiduous to his task1 and enjoys the serenity of his soul at all times4 #aj4 ,neither wealth nor poverty1 nor prosperity or adversity1 however opposite they are to one another2 can ever affect or mislead or elate or depress the minds of the virtuous 7who have already melted them down in themselves74 #aa4 ,accursed is the man that is drowned in his ignorance1 and does not seek the salvation of his soul1 which is easily obtainable by the light of reason1 and which serves to save him from all the difficulties of this world4 7,reliance in the immortality of the soul1 supports a man amidst all earthly calamities74 #ab4 ,he that wants to obtain his longed for felicity1 by getting over the waves of his miserable transmigrations in the vast ocean of this world2 must always inquire in himself as what am ,i1 and what is this world and what am ,i to be afterwards2 what means this short lived enjoyments here1 and what are the fruitions of my future state4 ,these inquiries are the best expedients towards the salvation of the soul4 ,,chapter ,,cxvii4 ,,dialogue ,,between ,,manu ,,and ,,ikshaku4 ,argument3--,manu's ,exposition of the ,inquiries what am ,i c4 to ,ikshaku4 ,vasishtha said3--,know ,rma1 that the renowned king ,ikshaku was the first founder of your race2 and learn ,o thou progeny of that monarch1 the manner in which he obtained his liberation4 #b4 ,once on a time when this monarch was reigning over his kingdom1 he came to think upon the state of humanity in one of his solitary hours4 #c4 ,he thought in himself as to1 what might be the cause of the decay1 disease1 and death1 as also of the sorrow1 pleasure and pain1 and likewise of the errors to which all living beings are subject in this mortal world4 #d4 ,he pondered long upon these thoughts1 but was unable to find out the cause he so earnestly sought1 and happening to meet the sage ,manu one day1 coming to him from ,brahm-loka or the seat of ,brhmans1 he proposed the same queries to him4 #e4 ,having honoured the lord of creatures1 as he took his seat in his court2 he said to him to be excused for asking him some questions to which he was impelled by his impatience4 #f4 ,it is by thy favour sir1 that ,i take the liberty of asking thee the question1 regarding the origin of this creation1 and the original state in which it was made4 #g4 ,tell me1 what is the number of these worlds1 and who is the master and owner thereof2 and when and by whom is it said to be created in the vedas4 #h4 ,tell me1 how ,i may be extricated from my doubts and erroneous opinions regarding this creation1 and how ,i may be released from them like a bird from its net4 #i4 ,manu replied3--,i see ,o king1 that you have after a long time come to exercise of your reasoning1 as it is shown by your proposing to me so important a question as this4 #aj4 ,all this that you see nothing real 7they are merely phenomenal and unsubstantial72 they resemble the fairy castles in the air1 and the water in the mirage of sandy deserts4 ,so also anything which is not seen in reality1 is accounted nothing in existence4 #aa4 ,the mind also which lies beyond the six senses1 is reckoned as nothing in reality2 but that which is indestructible1 is the only thing that is said to exist1 and is called the ,tatsat the only being in reality4 #ab4 ,all these visible worlds and successive creations1 are but unsubstantial appearances in the mirror of that real substance4 #ac4 ,the inherent powers of ,brahma1 evolve themselves as shining sparks of fire2 and some of these assume the forms of the luminous worlds2 while others appear in the shapes of living souls4 #ad4 ,others again take many other forms1 which compose this universe2 and there is nothing as bondage or liberation here1 except that the undecaying ,brahma is all in all2 nor is there any unity or duality in nature1 except the diversity displayed by the ,divine ,mind1 from the essence of his own consciousness 7samvid74 #ae4 ,as it is the same water of the sea1 which itself is in the various forms of its waves2 so doth the ,divine ,intellect display itself in every thing1 and there is nothing else beside this4 ,therefore leave aside your thoughts of bondage and liberation and rest1 secure in this belief from the fears of the world4 7,this is pantheistic belief of one ,god in all74 ,,chapter ,,cxviii4 ,,continuation ,,of ,,the ,,same4 ,argument3--,manu's answers to the other questions of ,ikshaku as ,whence is this creation c4 ,manu continued3--,it is by the divine will1 that the living souls of beings are evolved from the original intellect1 7in which they are contained71 as the waves rise from the main body of waters contained in the ocean4 #b4 ,these living souls1 retain the tendencies of their prior states in former births1 and are thereby led to move in their course of light or ignorance etc4 in this world1 and to accordingly subject either to happiness or misery1 which is felt by the mind and never affects the soul itself4 #c4 ,the invisible soul is known in the knowable mind1 which is actuated by it 7the soul72 as the invisible node of ,rahu1 becomes visible to us in the eclipse of the moon 7which is affected by it73 7so the mind acting under the impulse of the soul1 becomes liable to pain or pleasure according to its desert74 #d4 ,neither the preceptor of sstras nor the lectures of our spiritual preceptors1 can show the supreme spirit before our sight2 but it is our spirit which shows us the holy spirit1 when our understanding rests in its own true essence 7apart from its egoism and meism74 #e4 ,as travellers are seen to be journeying abroad with their minds1 free from all attainment and aversion to any particular object or spot2 so the self-liberated souls are found to sojourn in this world1 quite unconcerned even with their bodies and the objects of their senses4 #f4 ,it is not for good and ,godly men either to pamper or famish their bodies1 or quicken or weaken their senses2 but to allow them to be employed with their objects at their own option4 #g4 ,be of an indifferent mind 7udsina7 with regard to your bodies and all external objects2 and enjoy the cool composure of your soul1 by betaking yourself entirely to your spirituality4 #h4 ,the knowledge that ,i am an embodied being is the cause of our bondage in this world2 and therefore it is never to be entertained by them1 that are seekers of their liberation4 #i4 ,but the firm conviction that ,i am no other than an intellectual being1 and as rarefied as the pure air2 is the only belief that is able to extricate our souls from their bondage in this world4 #aj4 ,as the light of the sun pierces and shines1 both within and without the surface of a clear sheet of water2 so doth the light of the ,holy spirit1 penetrate and shine both inside and outside of the pure souls of men1 as well as in everything else4 #aa4 ,as it is the variety of formation1 that makes the various kinds of ornaments out of the same substance of gold2 so it is the various dispositions of the one soul1 that makes the difference of things in the world4 7,the same soul exhibiting itself in sundry forms74 #ab4 ,the world resembles the vast ocean1 and all its created are like the waves upon its surface2 they rise for a moment1 only to be succumbed to the latent flame of their insatiable desires4 #ac4 ,know all the worlds to be absorbed in the vast ocean of the universal soul of ,god1 as all things are devoured by death or time 7,kla71 and lie buried like the ocean itself in the insatiable womb of ,agastya or ,eternity4 #ad4 ,cease to consider the bodies of men as their souls1 and to behold the visibles in a spiritual light2 rely solely in thy spiritual self1 and sit retired from all except alone with thyself4 #ae4 ,men are seen foolishly to wail for the loss of their souls1 though lying within themselves2 as a fond mother moans on missing her child1 forgetful of its sleeping upon her lap4 7,we miss our souls though situated within ourselves74 #af4 ,men bewail for themselves as lost upon the loss of their bodies1 and exclaim as it saying ,oh ,i am dead and gone and so on1 not knowing that their souls are ever undecaying and imperishable4 #ag4 ,as the fluctuation of water shows many forms upon its surface1 so the will of ,god exhibits the forms of all things in the divine ,intellect4 7,just as the active principle of our imagination1 represents endless varieties of scenes in the mirror of our minds74 #ah4 ,now king1 keep the steadiness of your mind1 repress thy imagination and the flights of thy fancy2 call thy thoughts home and confine them to thyself2 remain calm and cool and unperturbed amidst all perturbations1 and go and rule thy realm with thy self possession4 ,,chapter ,,cxix4 ,,the ,,same ,,subject ,,continued4 ,argument4--,on the ,expansion of ,divine ,powers1 and the ,perfection of ,human ,soul4 ,manu resumed3--,the ,lord with his creative power exerts his active energy1 and plays the part of a restless boy 7in his formation of the worlds72 and again by his power of re-absorption he engulphs all into himself1 and remains in his lonesome solity4 #b4 ,as it is his volition that gives rise to his active energy for action1 so it is his nolition that causes the cessation of his exertion1 and the intromission of the whole creation in himself4 #c4 ,as the light of the luminous sun1 moon and fire1 and as the lustre of brilliant gems spread themselves on all sides2 and as the leaves of trees put forth of themselves1 and as the waters of a cataract scatter their liquid particles all about4 #d4 ,so it is the lustration of divine glory1 which displays itself in the works of creation2 which appears to be intolerable to the ignorant1 who know not that it is the self-same god though appearing to be otherwise4 #e4 ,o6 it is a wondrous illusion that has deluded the whole world1 which does not perceive the divine spirit1 that pervades every part of the universe4 #f4 ,he who looks on the world as a scenery painted in the tablet of the ,divine ,intellect1 and remains unimpressible and undesirous of every thing1 and quite content in his soul1 has put an invulnerable armour upon himself 7which no dart of error has the power to pierce74 #g4 ,how happy is he who having nothing1 no wealth nor support1 has yet his all by thinking himself as the all intelligent soul4 #h4 ,the idea that this is pleasurable and the other is painful1 being the sole cause of all pains and anxiety1 it is the consuming of these feelings by the fire of our indifference to them1 that prevents the access of pain and affliction unto us4 #i4 ,use1 ,oh ,king6 the weapon of your restless anaesthesia 7samdhi71 and cut in twain the feeling of the agreeable and disagreeable1 and pare asunder your sensation of love and hatred by the sword of your manly equanimity4 #aj4 ,clear the entangled jungle of ceremonious rites 7karma kanda71 by the tool of your disregard of the merit or demerit of acts 7dharma adharma72 and relying in the tenuity of your soul 7as rarer than the rarefied air71 shake off all sorrow and grief from you4 #aa4 ,knowing thy soul to be full of all worldly possessions1 and driving all differences from thy mind1 bind thyself solely to reason 7viveka7 and be free from all fabrications 7kalpan7 of mankind2 know the supreme bliss of the soul1 and be as perfect and unfailing as itself1 and being embodied in the intellectual mind1 remain quite calm and transparent1 and aloof from all the fears and cares of the world4 ,,chapter ,,cxx4 ,,continuation ,,of ,,the ,,same4 ,,on ,,the ,,seven ,,stages ,,of ,,edification4 ,argument3--,the three stages of the seekers of ,liberation1 and the three others of the ,liberated4 ,manu continued3--,enlightenment of the understanding by the study of the sstras and attendance on holy and wise men1 is said to be the first stage of yoga by yogis4 7,these seven stages have been spoken of before in other words in the ,utpatti-prakarana74 #b4 ,discussion and reconsideration of what has been learnt before1 is second stage of yoga2 the third is the rumination of the same in one's self and is known under the name of nididhysana or self-communion of meditation4 ,the fourth is silent meditation in which one loses his desires and darkness in his presence before the light of ,god4 7,this is called the atmsakshyat kara also2 and all these four stages are expressed in the vedic text4 ,sanskrit3 tmvre svtav mantab nididhysitava karttavasveti74 #c4 ,the fifth stage is one of pure consciousness and felicity1 wherein the living-liberated-devotee remains in his partly waking and partly sleeping state4 7,this is half hypnotism74 #d4 ,the sixth stage in one's consciousness of ineffable bliss1 in which he is absorbed in a state of trance or sound sleep4 7,this is known as samdhi or hypnotism74 #e4 ,one's resting in the fourth and succeeding stages1 is called his liberation1 and then the seventh stage is the state of an even and transparent light1 in which the devotee loses his self consciousness4 #f4 ,the state above turya or fourth stage1 is called nirvna or extinction in ,god2 and the seventh stage of perfection relates to disembodied souls only and not to those of living beings4 #g4 ,the first three stages relate to the waking state of man1 and the fourth stage concerns the sleeping state1 in which the world appears in the manner of a dream4 #h4 ,the fifth stage is the stage of sound sleep1 in which the soul is drowned in deep felicity2 and the unconsciousness of one's self in the sixth stage1 is also called his turya or fourth state3 7because it is beyond the three states of waking1 sleeping or dreaming and sound sleep ,sanskrit3 jagatnidrasusupth74 #i4 ,the seventh stage is still above the turya state of self-unconsciousness2 and which is full of divine effulgence1 whose excellence no words can express nor the mind can conceive4 #aj4 ,in this state the mind being withdrawn from its functions1 it is freed from all thoughts of the thinkables1 and all its doubts and cares are drowned in the calm composure of its even temperament4 #aa4 ,the mind that remains unmoved amidst its passions and enjoyments1 and is unchanged in prosperity and adversity1 and retains full possession of itself under all circumstances1 becomes of this nature both in its embodied and disembodied states of life and death4 #ab4 ,the man that does not think himself to be alive or dead1 or to be a reality or otherwise2 but always remains joyous in himself1 is one who is verily called to be liberated in his life time4 7,the happy minded are accounted as liberated in life74 #ac4 ,whether engaged in business or retired from it1 whether living with a family or leading a single life 7i4e4 whether leading a social or solitary mode of life71 the man that thinks himself as naught but the intellect1 and has nothing to fear or care or to be sorry for in this world1 is reckoned as liberated in this life4 #ad4 ,the man who thinks himself to be unconnected with any one1 and to be free from disease1 desire1 and affections2 and who believes himself to be a pure aerial substance of the divine intellect1 has no cause to be sorry for anything4 #ae4 ,he who knows himself to be without beginning and end1 and decay and demise1 and to be of the nature of pure intelligence2 remains always quiet and composed in himself1 and has no cause for sorrow at all4 #af4 ,he that deems himself to belong to that intellect1 which dwells alike in the minute blade of grass1 as well as in the infinite space of the sky1 and in the luminous sun1 moon and stars1 and as also in the various races of beings1 as men1 ,ngas and immortals2 has no cause whatever for his sorrow4 #ag4 ,whoso knows the majesty of the divine intellect1 to fill all the regions both above and below and on all sides of him1 and reflects himself as a display of his endless diversity1 how can he be sorry at all for his decay and decline4 #ah4 ,the man that is bound to 7or enslaved by his desire71 is delighted to have the objects he seeks2 but the very things tending to his pleasure by their gain1 prove to be painful to his heart at their loss4 7,hence the wise are never elated or dejected1 at either gain or loss of temporal things1 but are ever pleased and content with their spiritual souls only which they can never lose74 #ai4 ,the presence or absence of some thing1 is the cause of the pleasure or pain of men in general2 but it is either the curtailment or want of desires that is practiced by the wise4 7,the diminishing of desires is practiced by yogis in the fourth and its two succeeding stages2 but its utter annihilation occurs only in the seventh and last stage of yoga74 #bj4 ,no act of ours nor its result 7whether good or bad71 conduces either to our joy or grief1 which we do with unconcern or little desire or expectation of its reward4 #ba4 ,whatever act is done with ardent employment of the members of the body1 and the application of the whole heart1 mind and soul to it1 such an act tends to bind a man2 otherwise an indifferent action like a fried grain1 does not germinate into any effect4 #bb4 ,the thought that ,i am the doer and owner of a deed1 overpowers all bodily exertions1 and sprouts fourth with results1 that are forever binding on the doer 7i4e4 an indifferent action may pass for nothing1 but a conscious and meditated act is binding on the actor74 #bc4 ,as the moon is cool with her cooling beams2 and the sun is hot by his burning heat2 so a man is either good or bad according as the work he does4 #bd4 ,all acts which are done or left undone1 are as fugacious as the flying cotton on cotton trees2 they are easily put to flight by the breath of understanding 7,jnna or wisdom74 ,all the acts of men are lost by discontinuance of their practice 7as in ,jnna khanda74 #be4 ,the germ of knowledge growing in the mind1 increases itself day by day1 as the corn sown in good ground soon shoots forth into the paddy plant4 #bf4 ,there is one universal soul1 that sparkles through all things in the world1 as it is the same translucent water1 that glistens in lake and large oceans and seas4 #bg4 ,withhold sir1 your notions of the varieties and multiplicities of things1 and know these as parts of one undivided whole1 which stretches through them as their essence and soul4 ,,chapter ,,cxxi4 ,,continuation ,,of ,,the ,,same4 ,argument4--,the causes of the ,elevation and degradation of living being4 ,manu continued3--,the soul is originally full of bliss by its nature1 but being subject to ignorance1 it fosters its vain desire for temporal enjoyment1 whence it has the name of the living soul 7which is subjected to misery74 ,this corresponds with the scriptural doctrine1 that man was originally made in the image of his ,maker 7i4e4 full of bliss72 but being tempted by delusion to taste the forbidden sweetness1 became the mortal and miserable human soul4 #b4 ,but when the desire of pleasure1 is lessened by the viveka or discriminative knowledge of man1 he forsakes his nature of a living and mortal being1 and his soul becomes one with the supreme spirit4 7,man by his knowledge retrieves his godly nature74 #c4 ,do not therefore allow your desire of earthly enjoyment1 to draw your soul up and down to heaven and hell2 as a bucket tied in its neck with a cord1 is cast down and again lifted up from a well4 #d4 ,those selfish folks who claim something as theirs from that of another1 are grossly mistaken and led into error1 and are destined like the dragging bucket to descend lower and lower4 7,the more niggardliness the more degradation or the more selfishness the greater baseness74 #e4 ,he who gets rid of his knowledge that1 this is ,i and that is another1 and that this is mine and that is the others1 gradually rises higher and higher according to his greater disinterestedness4 7,disinterestedness characterises an elevated mind74 #f4 ,delay not to rely your dependance in your enlightened and elevated soul1 stretching over and filling the whole space of the sky1 end comprehending all the worlds in it4 7,this magnanimity is characteristic of the catholicity of ,hindu religion74 #g4 ,when the human mind is thus elevated and expanded beyond all limits1 it then approaches the divine mind1 and is assimilated to it4 7,this extinction is called its nirvna74 #h4 ,any one who has arrived to this state1 may well think in himself to be able to effect whatever was done by the ,gods ,brahm1 ,vishnu1 ,indra 7by his intellectual body ,varuna and others2 who were of such elevated souls and minds74 #i4 ,whatever acts are attributed to any of the ,gods or other persons1 is no more than the display of divine pleasure in that form4 #aj4 ,whoso is assimilated to the divine intellect1 and has become deathless and unmindful of his mortal state1 has a share of supreme felicity for his enjoyment1 which bears no comparison3 7unspeakable delight attends on the soul of the spiritualist74 #aa4 ,continue to think this world as neither a vacuum nor a plenum2 nor a material or spiritual substance4 ,it is neither an intellectual being1 nor a quite insensible thing4,a ,a ,should you think it a nullity by the ,sruti which says neti-neti it is naught1 you deny the creatorship of ,god1 who has created it as something substantial and tangible4 ,again on the other hand1 if you consider it as a hypostatic reality1 you introduce in that case positive duality1 beside the reality of one unity alone4 ,so every other position being liable to objection1 you must think it as neither the one nor the other1 but as something incomprehensible1 or reflexion of the ,divine ,mind4 #ab4 ,by thinking in this way1 you will have composure of your disposition1 or else there is no separate place or time or condition for your liberation or salvation4 #ac4 ,it is by the absence of our egoism and ignorance1 that we get rid of our personal existence1 and it is our contemplation of the nature of ,god1 and his presence before us in our meditation 7skshat kra7 of him1 that constitutes our moksha or liberation4 #ad4 ,it is the even delight and perpetual tranquillity of the soul1 that constitutes our bliss and liberation2 and these are to be obtained by means of calm and cool reasoning in the sense of sstras1 avoiding all impatience and fickleness of our mind and temper1 and the pleasure derived from our taste in poetry and light studies and trifling amusement4 7,it requires us to be free from the fluctuations of our desires and options of which there is no end74 ,,chapter ,,cxxii4 ,,the ,,same4 ,,manu',s ,,admonition ,,to ,,ikshaku4 ,argument4--,on the ,elevation of ,humanity and its ultimate liberation4 ,manu continued3--,now the living liberated yogi1 in whatever manner he is clad1 and however well or ill fed he may be1 and wherever he may sleep or lay down his humble head1 he rests with the joy of his mind1 and in a state of perfect ease and blissfulness1 as if he were the greatest emperor of the world4 7,hence the fakirs are called shah sahibs by people74 #b4 ,he breaks down all the bonds of his caste and creed1 and the rites and restraints of his order by the battery of the sstra2 and roves freed from the snare of society1 as a lion breaking loose from his cage1 and roaming rampant every where4 7,here the sstra means the upanishads on the esoteric faith of spiritual freedom74 #c4 ,he has his mind abstracted from all sensible objects1 and fixed on an object which no words can express 7i4e4 the unspeakable rapture of his mind72 and he shines forth with a grace in his face1 resembling the clearness of an autumnal sky4 #d4 ,he is always as deep and clear 7i4e4 grave in his mind and clear headed71 as a large lake in a valley2 and being rapt in holy and heavenly joy1 he is always cheerful in himself1 without his care for or want of anything else4 #e4 ,he is ever content in his mind without having anything for his dependance1 or any expectation of the reward of his actions2 and is neither addicted to any meritorious or unworthy acts1 nor subject to joy or grief for aught of pleasure or pain4 #f4 ,as a piece of crystal does not receive or emit any other colour in its reflexion1 excepting that of its pure whiteness2 so the spiritualist is not imbued with the tinge of the effects of his actions4 7i4e4 ,the spiritualist does not benefit by the retribution of his acts74 #g4 ,he remains indifferent in human society1 and is not affected either by the torture or subministration of his body2 he deems his pain and pleasure as passing on his shadow1 and never takes them to his heart1 as they do not touch his intangible soul4 7,it was by virtue of this indifference1 that the holy saints did not shrink under their persecutions and martyrdom74 #h4 ,whether honoured or slighted by men1 he neither praises nor is displeased with them2 and remains himself either connected or unconnected with the customs and rules of society4 #i4 ,he hurts no body1 nor is hurt by any2 and may be free from the feelings of anger or affection1 fear and joy 7and other passions which are allotted to humanity74 #aj4 ,no one can have the greatness of mind of his own nature1 but it is possible for the author of nature1 to raise the greatness of mind even in a boy4 #aa4 ,whether a man quits his body 7dies7 in a holy place1 or in the house of a low chandla2 or whether one dies at this moment 7in youth71 or many years afterwards 7in old age74 #ab4 ,he is released from his bondage to life1 no sooner he comes to his knowledge of the soul and gets rid of his desires2 because the error of his egoism is the cause of his bondage1 and the wasting of it by his knowledge1 is the means of his liberation4 #ac4 ,he the living liberated man is to be honoured and praised1 and to be bowed down to with veneration1 and regarded with every attention1 by every one who is desirous of his prosperity and elevation4 7,because we honour ourselves by honouring the great74 #ad4 ,no religious sacrifice nor wilful austerity1 no charity nor pilgrimage1 can lead us to that supremely holy state of human dignity2 which is attainable by us only by our respectful attendance upon the godly1 who have got rid of the troubles of the world4 7,hence attendance on saints and at their holy shrines1 is accounted as productive of our sanctity74 #ae4 ,vasishtha said3--,the venerable sage ,manu1 having spoken in this manner1 departed to the celestial abode of his sire ,brahm2 and ,ikshaku continued to act according to the precepts1 which were delivered to him by the sacred seer4 ,,chapter ,,cxxiii4 ,,on ,,the ,,difference ,,between ,,the ,,knowing ,,and ,,unknowing4 ,argument4--,theoretical and ,practical ,yogas and the practices of ,aerial journey c4 ,rma said3--,tell me sir1 that art most learned in spiritual knowledge1 whether the living liberated man of this kind 7as you have described7 attains to any extraordinary power2 7or remains neutral with his theoretical knowledge of yoga only74 #b4 ,vasishtha replied3--,the all-knowing sage1 has sometimes a greater knowledge of one thing than another1 and has his mind directed in one particular way than any other2 but the learned seer of a contented mind1 has his soul quite at rest in itself4 #c4 ,there are many that have by their consummate knowledge of particular mantras1 tantras1 and the virtues of certain minerals1 attained the power of aerial flight c42 but what is there that is extraordinary in these 7when these powers are in constant practice in the flight of ordinary birds and flies874 #d4 ,so the powers of self-expansion and contraction c41 have been acquired by others by their constant practice of the same1 7anima1 laghima and the like71 which are disregarded by other seers in spiritual knowledge4 #e4 ,there is this difference of these knowing seers1 from the bulk of idle practitioners in yoga1 that they are content with their dispassionate mind1 without placing any reliance in practice4 #f4 ,this is verily the sign of the unconspicuous seer in yoga1 that he is always cool and calm in his mind1 and freed from all the errors of the world2 and in whom the traces of the passions of love and anger1 sorrow and illusion and the mischances of life are scarcely visible4 ,,chapter ,,cxxiv4 ,,the ,,story ,,of ,,the ,,stag ,,and ,,the ,,huntsman4 ,argument4--,degradation of the divine soul of man to the state of the animal soul4 ,vasishtha said3--,know now that the ,lord 7,divine soul71 stops to take upon itself of the nature of the living or animal soul1 as a ,brahman 7by birth7 assumes the character of a vile sudra for some mean purpose1 by disregarding the purity of its original nature4 7,this is the degradation of the lordly and blissful soul1 to the state of the sensitive animal soul1 by reason of its meaner propensity74 #b4 ,there are two kinds of living beings1 that come into existence in the beginning of the repeated creations2 the one coming into existence without any causality1 and are thence called to be causeless or uncaused 7such as that is they are not made like pots and the like 7ghatdi771 by means of the instrumental causality of the potters wheel1 stick c4 #c4 ,thus the soul emanating from the ,divine1 is subjected to various transmigrations1 and becomes many kinds of beings 7in succession71 according to its previous acts and propensities4 7,thus it is the tendency of the soul towards good or evil1 that is the cause of its rise and fall or elevation or degradation74 #d4 ,all beings emanate originally without any cause1 from the source of the divine essence2 and then their actions become the secondary cause of continuous transmigrations 7until the end of the world74 7,all souls are bound to their revolutions in repeated births1 until their final extinction in the deity on the last day of resurrection1 or by their prior liberation by mukti or nirvna74 #e4 ,the personal acts of men1 are the causes both of their happiness as well as misery2 and again the will which is produced by the conscious knowledge of one's self1 becomes the cause of the action 7i4e4 the will proceeding from one's consciousness of himself1 is the cause of his action1 which again becomes the cause of his pleasure or pain as its result74 #f4 ,now this will or desire of any action or fruition1 being likewise the cause of one's bondage to this world1 it is to be got rid of for his liberation from it2 and this what they call moksha1 is no more than our release from the bond of our desire4 7,every wish enchains the soul to earth1 and drags it along to repeated birth74 #g4 ,be therefore careful to make your choice of what is right and proper1 from whatever is wrong and improper2 and try betimes to contract your wishes within the narrowest scale4 #h4 ,do not let yourself to be possessor or possest of any thing or person1 but give up thinking on anything1 beside what remains after the thoughts of all other things4 7i4e4 ,think alone of thine and the supreme soul1 which remains in the absence of everything else74 #i4 ,anything to which the senses are addicted at all times1 serves to bind the soul the more that it has its zest for the same2 as also to unbind and release the mind in proportion to the distaste which it bears to it4 7i4e4 ,love a thing to be enslaved to it1 and hate the same to be saved from it74 #aj4 ,if there is anything which is pleasing to thy soul1 know the same as thy binding string to the earth2 if on the contrary thou findest nothing to thy liking here1 you are then freed from the trammels of all the trifles on earth4 #aa4 ,therefore let nothing whatever tempt or beguile thy mind1 to anything existent in either the animate or inanimate kind2 and regard everything from a mean straw to a great idol as unworthy of thy regard4 #ab4 ,think not thyself to be either the doer or giver1 or eater or offerer1 of whatsoever thou doest or givest1 or eatest or offerest in thy holy oblations of the ,gods2 but art quite aloof from all thy bodily actions1 owing to the immaterial nature of thy self or soul4 #ac4 ,concern not thyself with thy past acts1 or thy cares for future1 over which thou hast no command2 but discharge well thy present duties1 as they are and come to thy hand4 #ad4 ,all the feelings and passions of men1 as their appetites1 desires and the rest1 are strung together with their hearts2 and therefore it is requisite to sever these heart strings with the weapon of a brave and strong heart 7because the feelings are fostered in weak hearts and minds only74 #ae4 ,now break your sensuous mind by the power of your reasoning mind1 and restrain its rage of running into errors2 as they break the iron pegs by force of iron hammers 7and remove one thing by another of the same kind--similia similibus curantur47 #af4 ,so intelligent men rub out one dirt by another1 and remove one poison by another poisonous substance2 and so do soldiers oppose one steel by a weapon of the same metal4 #ag4 ,all living beings have a triple form1 composed of the subtile1 solid and the imperceptible spiritual bodies2 now lay hold and rely on the last1 in utter disregard of the two former4 #ah4 ,the solid or gross body1 is composed of the hands1 feet and other members and limbs2 and subsist in this nether world upon its subsistence of food only4 #ai4 ,the living being has an intrinsic body also1 which is derived from within2 and is composed of all its wishes in the world1 and is known as the mental or intellectual part of the body4 #bj4 ,know the third form to be the transcendental or spiritual body1 which assumes all forms1 and is the simple intellectual soul2 which is without its beginning or end1 and without any alteration in its nature4 #ba4 ,this is the pure turya state1 wherein you must remain steadfast as in that of your living liberation2 and reject the two others1 in which you must place no reliance4 #bb4 ,rma said3--,i have understood the three definite states1 of waking1 dreaming1 and sound sleep1 as they have been defined to me2 but the fourth state of turya is yet left undefined1 and ,i beg you to explain it clearly unto me4 #bc4 ,vasishtha answered3--,it is that state of the mind1 in which the feelings of one's egoism and non-egoism1 and those of his existence and inexistence are utterly drowned under a total impassibility2 and the mind is settled in one invariable and uniform tenor of tranquillity and transparency4 #bd4 ,it is that state in which the selfish feelings of mine and thine1 are altogether wanting2 and in which one remains as a mere witness and spectator of the affairs of life4 ,this is the turya state of living liberation4 7,it is the state of a philosopher who lives to see and philosophise and mix with nothing74 #be4 ,this is neither the state of waking1 owing to its want of any wish or concern1 nor it is the state of sound sleep1 which is one of perfect insensibility4 #bf4 ,it is that calmness in which the wise man sees every thing1 to be going on in the world2 and it is like the state of insensibility of the ignorant1 in which they perceive no stir in the course of the world4 7,the calmness of the wise like the dullness of others is their turya also74 #bg4 ,the evenness of the mind after subsidence of every jot of its egotism in it1 like the setting of the turbid waters underneath1 is the turya state of the insouciance of the soul4 #bh4 ,hear me relate to you an instance on this subject1 which will confer as clear a light to your enlightened mind1 as that of all seeing ,gods4 #bi4 ,it happened once that a huntsman1 roaming for his prey in some part of a forest1 chanced to see a sage sitting silent in his solitude2 and thinking it as something strange1 he accosted him saying3-- #cj4 ,have you seen1 ,o sage1 a wounded stag flying before me this way1 with an arrow fixed in its back8 #ca4 ,the sage replied3--,you ask me1 where your stag has fled2 but my friend1 know that sages like ourselves and living in the forest1 are as cool as blocks of stone 7and insensible of every occurrence on earth74 #cb4 ,we want that egoism which enables one1 in conducting the transactions of the world2 and know my friend1 that it is the mind1 which conducts all the actions of the senses4 7,all actions of the organs of senses being under the direction of the mind1 as well as all sensible perceptions under its attention74 #cc4 ,know that the feeling of my egoism1 has been long before dissolved in my mind2 and ,i have no perception whatever of the three states of waking1 dreaming and sound sleep4 ,but ,i rest quiet in my fourth state of impossibility1 wherein there is no vision of the visibles4 #cd4 ,the huntsman heard these words of the sage1 but being quite at a loss to comprehend its meaning1 he departed to his own way without uttering a word4 #ce4 ,i tell you therefore1 ,o ,rma1 there is no other state beyond the fourth or turya quietism2 it is that unalterable impassivity of the mind1 which is not to be found in any other4 #cf4 ,the waking1 dreaming and sound sleep1 are the three palpable conditions of the mind2 and these are respectively the dark1 quiet and insensible states1 in which the mind is situated in this world4 #cg4 ,the waking state presents us the dark complexion of the mind1 for its susceptibility of all the passions and evils of life2 and the sleeping state shows us its quiet aspect1 for want of its cares and anxieties4 #ch4 ,the state of sound sleep is one of insensibility1 and the state beyond these three bears the feature of death in it4 ,yet this dead like figure possesses the principle of life in it1 which is diligently preserved by yogis from harm and decay4 #ci4 ,now ,rma1 the soul which remains in its quiet rest1 after its renunciation of all desire1 is said by sages to be in the coma or cool calmness of itself1 and the liberated state of the holy and devout yogi on earth4 ,,chapter ,,cxxv4 ,,the ,,means ,,of ,,attaining ,,the ,,steadiness ,,of ,,the ,,turya ,,state4 ,argument4--,the means of attaining stability on ,insouciance4 ,vasishtha resumed3--,know ,rma1 that the conclusion which is arrived at in all works on spiritual philosophy1 is the negation of every thing except the entity of the supreme soul2 and that there is no principle of ignorance 7avidy7 nor that of delusion 7my71 as a secondary agent under one quiescent ,brahma1 who is ever without a second4 #b4 ,the spirit of the ,lord is always calm1 with the serene brightness of the divine ,intellect in itself2 it is full of its omnipotence1 and is attributed with the appellation of ,brahma4 #c4 ,the ,divine ,spirit is ascertained by some as the formless vacuum itself1 and by others as omniscience1 and is called as the ,lord ,god by most people in the world4 #d4 ,do you avoid all these1 ,o sinless ,rma1 and remain quite silent in yourself1 and be extinct in the divine essence1 by restraining the actions of your heart and mind and by the tranquillity of your soul4 #e4 ,have a quiet soul in yourself1 and remain as a deaf and dumb man in your outward appearance2 look always within yourself1 and be full with the ,divine ,spirit4 #f4 ,discharge the duties of your waking state1 as if you are doing them in your sound sleep2 forsake every thing in your inward mind1 and do whatever comes to thee outwardly1 without taking any into thy heart4 #g4 ,the essence of the mind is only for one's misery1 as its want is for his highest felicity2 therefore the mind must be drowned in the intelligent soul1 by destroying the action of the mental powers altogether4 #h4 ,remain as cold as a stone1 at the sight of anything1 which is either delightsome or disgusting to thee2 and by this means learn to subdue everything in the world under thy control4 #i4 ,the objective is neither for our pleasure or pain1 nor is it the intermediate state of the two2 therefore it is by diligent attention to the subjective1 that we can attain the end of all our misery4 7,live to thyself alone and unmindful of all others1 in order to be completely blest74 #aj4 ,he who has known the supreme soul1 has found within himself a delight2 resembling the cooling beams of the full bright moon2 and being possest of the full knowledge of the essence of all things in the three worlds1 performs his parts in a manner as he did not attend to them4 ,,chapter ,,cxxvi4 ,,description ,,of ,,the ,,spiritual ,,state4 ,argument3--,the seven stages of yoga ,meditation1 and the true state of spirituality4 ,rma said3--,tell me sir1 the practices of the seven stages of yoga2 and the characteristics of yogis in every stage4 #b4 ,vasishtha related3--,know ,rma1 mankind to be divided into two classes of the zealous and resigned 7i4e4 the active and the inactive72 the one expectant of heavenly reward1 and the other inclined to supreme felicity4 ,know now their different characters as follows3-- #c4 ,those that are addicted to enjoyments1 think the quietude of nirvna as nothing to their purpose1 and give preference to worldliness above the final bliss of others2 and he that acts his part on this sense1 is styled an active and energetic man4 #d4 ,such a man of the world bears his resemblance to a tortoise1 which though it has its neck well hid in its shell1 still stretches it out to drink the salt water of the sea it inhabits2 until after many births1 he gets a better life for his salvation 7as when the tortoise is removed to a lake of fresh water74 #e4 ,but he who reflects on the nothingness of the world1 and the uselessness of his situation in it2 such a man does not allow himself to be carried on1 by the current of his old and rotatory course of duties here in day after day4 #f4 ,and he who reflects in himself1 after being released from the burden of his business1 on the delight of his rest after labour1 he is the man who is said to repose in his quiescence4 #g4 ,when a man comes to reconnoitre in himself1 how he shall become dispassionate1 and get over the boisterous ocean of the world2 such a man is said to have come to his good and right sense1 and to stand on the way to his tolerance4 #h4 ,he who has an unfeelingness in his heart1 of the very many thoughts that daily rise in his mind2 and manages his gravest and greatest concerns1 without being much concerned about them in his mind2 each a man is said to taste the delight of his stayedness day by day4 #i4 ,he who condemns the rustic amusements and mean employments of men2 and instead of taking up the faults and failings of others for his merry talk1 employs himself to meritorious acts4 #aj4 ,whose mind1 is engaged in agreeable tasks and unpainsome acts2 who is afraid of sin1 and disdains all pleasures and bodily enjoyments4 #aa4 ,whose discourses are full of love and tenderness1 and appropriate without any harshness2 and whose speeches are suitable to the time and place in which they are delivered4 #ab4 ,such a man is said to stand on the first step of yoga1 when he makes it his duty to attend the society of the good and great1 whom he learns to imitate in his thoughts1 words1 and actions4 #ac4 ,he collects also the work on divine learning from every where1 and reads with attention and diligence2 he then considers their contexts1 and lays hold on the tenets1 which serve to save him from this sinful world4 #ad4 ,such a man is said to have come upon the 7first7 stage of yoga1 or else he is a hypocrite who assumes the guise of a yogi for his own interest only4 ,the yogi then comes to the next step of yoga1 which is styled the stage of investigation--,vichra4 #ae4 ,he then hears from the mouths of the best pandits1 the explanations of the srutis and smritis1 the rules of good conduct1 and the manner of meditation and conduct of yoga practice4 #af4 ,he then learns the divisions of categories and distinction of things1 together with the difference between actions that are to be done or avoided2 all which being heard from the mouth of an adept in yoga1 will facilitate his course through the other stages1 in like manner as the master of a house enters with facility into every apartment of his dwelling4 7,the guidance of a guru or spiritual guide1 is essential to the practice of yoga74 #ag4 ,he wears off his outer habit of pride and vanity1 his jealousy and avarice1 and the other passions which formed as it were an outer garment of his person1 as a snake casts off his slough from him4 #ah4 ,having thus purified his mind 7from the vile passions71 he attends to the service of his spiritual preceptors and holy persons1 and makes himself acquainted with the mysteries of religion4 7,this is the second stage of yoga1 which is one of moral discipline and search after truth74 #ai4 ,he then enters into the third stage of unsociality or avoidance of all company1 which he finds to be as agreeable to him as a bed of flowers4 7,lit43 a bedstead be strewn with flowers74 #bj4 ,here he learns to fix his mind to its steadiness1 according to the dictates of the sstras2 and passes his time in talking on spiritual subjects1 in society of hermits and devotees4 #ba4 ,he sits also with the dispassionate ,vairgis1 and religious recluses sanysis who are disgusted with the world2 and relying on the firm rock of his faith1 he wears out his long life with ease4 #bb4 ,he passes his moral life with cheerful delight of his loneliness1 and pleasing tranquillity of his mind in his woodland retreat and wanderings4 #bc4 ,by study of holy books and performance of religious acts1 he gets a clear view of things1 as it generally attends upon the virtuous lives of men4 #bd4 ,the sensible man who has arrived to the third stage of his yoga practice1 perceives in himself two kinds of his unconnectedness with the world1 as you will now hear from me4 #be4 ,now this disconnection of one with all others is of two sorts1 one of which is his ordinary disassociation with all persons and things1 and the other is his absolute unconnection with every thing including himself4 7i4e4 ,one's entire irrelation with both the subjective and objective74 #bf4 ,the ordinary unconnection is the sense of one's being neither the subject or object of his action1 nor of his being the slayer of or slain by anybody2 but that all accidents are incidental to his prior acts 7of past lives71 and all dependant to the dispensations of ,providence4 #bg4 ,it is the conviction that1 ,i have no control over my happiness or misery or pain or pleasure2 and that all prosperity and adversity1 employment and privation1 and health and disease1 ever betide me of their own accord4 #bh4 ,all union is for its disunion1 and all gain is for its loss2 so the health and disease and pain and pleasure come by turns1 and there is nothing which is not succeeded by its reverse4 ,because time with its open jaws1 is ever ready to devour all things4 #bi4 ,the negative idea of inexistence1 which is produced in the mind1 from our want of reliance in the reality of things2 is the very sense which is conveyed by the phrase of our ordinary unconnection with all things4 #cj4 ,with this sort of the disunion of every thing in the mind1 and our union with the society of high minded men2 and disassociation with the vile and unrighteous1 and association with spiritual knowledge3-- #ca4 ,these joined with the continual exertion of our manliness in our habitual practice of these virtues1 one assuredly arrives to the certain knowledge of what he seeks 7i4e4 his god71 as clearly as he sees a globe set in his hands4 #cb4 ,the knowledge of the supreme author of creation1 sitting beyond the ocean of the universe1 and watching over its concerns2 impresses us with the belief1 that it is not ,i but ,god that does every thing in the world1 and that there is nothing that is done here by me1 but by the great ,god ,himself4 #cc4 ,having left aside the thought of one's self agency on any act1 whoso sits quiet silent and tranquil in himself1 such a one is said to be absolutely unconnected with every thing in the world4 #cd4 ,he that does not reside within or without anything1 nor dwells above or beneath any object2 who is not situated in the sky1 or in any side or part of the all surrounding air and space2 who is not in anything or in nothing1 and neither in gross matter nor in the sensible spirit4 #ce4 ,who is present and manifest in every thing1 without being expressed in any2 and who pervades all things like the clear firmament1 who is without beginning and end and birth and death4 ,whoso seeks this ,lord of all1 is said to be set in the best part of this stage4 #cf4 ,contentment is as sweet fragrance in the mind1 and virtuous acts are as handsome as the leaves of a flower2 the heart string is as stalk beset by the thorns of cares and anxieties1 and thralls with the gusts of dangers and difficulties4 #cg4 ,the flower of inward discrimination1 is expanded like the lotus-bud1 by the sun-beams of reason1 and produces the fruit of resignation in the garden of the third stage of yoga-practice4 #ch4 ,as it is by association with holy men1 and by means of the assemblage of virtuous acts1 that one arrives on a sudden to the first stage of yoga3-- #ci4 ,so is this first step to be preserved with care1 and grown up like a tender sprout1 with the watering of reasoning at its root 7in order to lead it to the succeeding steps or stages74 #dj4 ,the yoga practitioner like a good gardener1 must foster the rising plant of spiritual knowledge1 by the daily application of reasoning to every part of it4 7,the parts of the plant of spirituality1 are its dispassionateness1 unworldliness and the like1 which require to be reared up by proper reasoning74 #da4 ,this stage being well managed1 and all its parts being properly performed1 introduces the succeeding stages 7all of which depend on the first as their basis74 #db4 ,now the better state of the third stage1 as it has been already described1 is one of all desires and arrogations in the mind of the yogi4 #dc4 ,rma said3--,now tell me sir1 what is the way of the salvation of an ignorant man1 of one of a base birth1 and addicted to baseness himself2 who has never associated with the yogis1 nor received any spiritual instruction4 #dd4 ,who has never ascended on any of the first1 second or succeeding stages of yoga1 and is dead in the like state of ignorance in which he was born4 #de4 ,vasishtha replied3--,the ignorant man that has never attained to any of the states of yoga in his whole life1 is carried by the current of his transmigration to rove in a hundred births1 until he happens by some chance or other1 to get some glimpse of spiritual light in any one of them4 #df4 ,or it may be that one happens to be dissatisfied with the world1 by his association with holy men2 and the resignation which springs thereby1 becomes the ground of one of the stages of his yoga4 #dg4 ,by this means1 the man is saved from this miserable world2 because it is the united voice of all the sstras1 that an embodied being is released from death1 no sooner he has passed through any one stage of yoga 7or union with his maker74 #dh4 ,the performance of a part only of some of the stages of yoga1 is enough for the remission of past sins2 and for conducting the expurgated person to the celestial abode in a heavenly car4 7,the wicked man turning from his wickedness1 and doing what is right and saveth his soul74 #di4 ,he enjoys the ,parnassian groves of ,sumeru in company with his beloved1 when the weight of his righteous acts1 outweighs those of unrighteousness4 #ej4 ,the yogi1 released from the trap of his temporal enjoyments1 and has passed his allotted period2 expires in due time1 to be reborn in the houses of yogis and rich men1 or in the private mansions of learned1 good and virtuous people4 #ea4 ,being thus born1 he betakes himself to the habitual practice of the yoga of his former birth2 and has the wisdom to begin at once at the stage to which he was practiced1 and which was left unfinished before 7hence arises the difference in the capacities of youth74 #eb4 ,these three stages1 ,rma1 are designated the waking state2 because the yogi retains in them his perception of the differences of things1 as a waking man perceives the visible to differ from one another4 #ec4 ,men employed in yoga acquire a venerable dignity 7in their very appearance71 which induce the ignorant to wish for their liberation also 7in order to attain to the same rank74 #ed4 ,he is reckoned a venerable man1 who is employed in all honorable deeds1 and refrains from what is dishonourable1 who is steadfast in the discharge of all his social duties1 whether they are of the ordinary kind or occasional ones4 #ee4 ,he who acts according to customary usage1 and the ordinances of sstras2 who act conscientiously and according to his position2 and thus dispenses all his affairs in the world1 is verily called a venerable man4 #ef4 ,the venerableness of yogis germinates in the first stage1 it blossoms in the second1 and becomes fruitful in the third stage of yoga4 #eg4 ,the venerable yogi dying in state of yoga1 comes first to enjoy the fruition of good desires for a long time 7in his next birth72 and then becomes a yogi again 7for the completion of his yoga74 #eh4 ,the practice of the parts enjoyed in the three first stages of yoga1 serves to destroy at first the ignorance of the yogi1 and then sheds the light of true knowledge in his mind1 as brightly as the beams of full-moon illume the sky at night4 #ei4 ,he who devotes his mind to yoga1 with his undivided attention from first to last1 and sees all things in one even and same light1 is said to have arrived to the fourth stage of yoga4 #fj4 ,as the mistake of duality disappears from sight1 and the knowledge of unity shines supremely bright2 the yogi is said in this state to have reached the fourth stage of yoga1 when he sees the world as a vision in his dream4 #fa4 ,the first three stages1 are represented as the waking state of the yogi2 but the fourth is said to be the state of his dreaming1 when the visibles disappear from his sight2 as the dispersed clouds of autumn gradually vanish from sight1 and as the scenes in a dream recede to nothingness4 #fb4 ,they are said to be in the fifth stage1 who have their minds lying dormant in them1 and insensible of their bodily sensations4 ,this is called the sleeping state or hypnotism of yoga meditation4 #fc4 ,in this state there is an utter stop of feelings1 of the endless varieties of things and their different species1 in the mind of the yogi1 who relies in his consciousness of an undivided unity only2 and whose sense of a duality is entirely melted down and lost in the cheerfulness of his wakeful mind4 #fd4 ,the fifth stage is likewise a state of sound sleep1 when the yogi loses all his external perceptions1 and sits quiet with his internal vision within himself4 #fe4 ,the continued sedateness of his posture1 gives him the appearance of his dormancy1 and the yogi continues in this position1 the practice of the mortification of all his desires4 #ff4 ,this step leads gradually to the sixth stage1 which is a state of insensibility both of the existence and inexistence of things as also of one's egoism and non-egoism 7of his own entity and non-entity74 #fg4 ,the yogi remains unmindful of everything1 and quite unconscious of the unity or duality1 and by being freed from every scruple and suspicion in his mind1 he arrives to the dignity of living liberation4 7,this tetrastich is based on the sruti which says1 ,sanskrit3 bhidyate hadayagranyi1 chidyate svvammshyayah tasmindvashte parvare74 #fh4 ,the yogi of this sort though yet inextinct or living1 is said to be extinct or dead to his sensibility2 he sits as a pictured lamp which emits no flame1 and remains with a vacant heart and mind like an empty cloud hanging in the empty air4 #fi4 ,he is full within and without him1 with and amidst the fulness of divine ecstasy1 like a full pot in a sea2 and possest of some higher power1 yet he appears as worthless on the outside4 #gj4 ,after passing his sixth grade1 the yogi is led to the seventh stage2 which is styled a state of disembodied liberation1 from its purely spiritual nature4 #ga4 ,it is a state of quietude which is unapproachable 7i4e4 inexpressible7 by words1 and extends beyond the limits of this earth2 it is said to resemble the state of ,siva by some1 and that of ,brahm by others4 7,the two views of the ,tntrikas and ,vedntists74 #gb4 ,by some it is said to be the state of the androgyne deity1 or the indiscriminate of the male and female powers2 while others have given many other denominations to it1 according to their respective fancies4 7,the other systems have different appellations to designate this state74 #gc4 ,the seventh is the state of the eternal and incomprehensible ,god1 and which no words can express nor explain in any way4 ,thus ,rma1 have ,i mentioned to you the seven stages of yoga 7each branding the other in its perfections74 #gd4 ,by practice of these perfections1 one evades the miseries of this world2 and it is by subjection of the indomitably elephantine senses1 that one can arrive to these perfections4 #ge4 ,hear me relate to you ,rma1 of a furious elephant1 which with its protruded tusks1 was ever ready to attack others4 #gf4 ,and as this elephant was about to kill many men1 unless it could be killed by some one of them2 so are the senses of men like ferocious elephants of destruction to them4 #gg4 ,hence every man becomes victorious in all the stages of yoga1 who has the valour of destroying this elephant of its sensuality the very first step of it4 #gh4 ,rma said3--,tell me sir1 who is this victorious hero in the field of battle1 and what is the nature of this elephant that is his enemy1 and what are these grounds of combat where he encounters him1 and the manner how he foils and kills this great foe of his4 #gi4 ,vasishtha replied3--,rma6 it is our concupiscence which has the gigantic figure of this elephant1 and which roams at random in the forest of our bodies1 and sports in the demonstrations of all our passions and feelings4 #hj4 ,it hides itself in the covert of our hearts1 and has our acts for its great tusks2 its fury is our ardent desire of anything1 and our great ambition is its huge body4 #ha4 ,all the scenes on earth are the fields for its battle1 where men are often foiled in their pursuit of any4 #hb4 ,the elephant of concupiscence kills members of miserly and covetous men1 in the state of their wish or desire1 or exertions and effort1 or longing and hankering after anything4 #hc4 ,in this manner does this fierce greediness1 lurk in the sheath of human breast under the said several names1 and it is only our forbearance from those desires1 that serves as the great weapon of their destruction4 #hd4 ,this ubiquious desire of our possession of everything in the world1 is conquered by reflection on the ubiquity of the soul in all of them2 and that the unity of my soul1 stretches over and grasps all things that ,i covet4 #he4 ,he is doomed to suffer under the colic pain of this venomous avarice1 who minds to continue in this world1 in the manner as it goes on with the rest of mankind4 #hf4 ,it is the mitigation of the smart poison of avarice1 that is our highest wisdom1 and it is our liberation1 when the calm and cooling countenance of inappetency appears to our sight4 #hg4 ,words of advice stick to the sapient mind1 as drops of oil adhere on glass mirror2 and that our indifference to the world is the only preventive of its thorns1 and is the best advice to the wise4 #hh4 ,it is as advisable to destroy a desire by the weapon of indifference1 no sooner it rises in the breast1 as it is proper to root out the sprout of a poisonous plant1 before it spreads itself on the ground4 #hi4 ,the concupiscent soul1 is never freed from its miserliness2 while the mere effort of one's indifference1 makes it set quiet in itself 7without cringing at others74 #ij4 ,it is by your carelessness about everything1 and by your lying down as supine as a dead carcass1 that you can kill your desire by the weapon of your indifference1 as they catch and kill fishes with hooks 7by sitting silent beside some pond or lake74 #ia4 ,let this be mine or that ,i may have it1 is what is called desire by the wise2 and the want of every desire for wealth c41 is called resignation by them4 #ib4 ,know that the remembrance of some thing1 is alike the desire of having the same in one's possession again2 and it includes both what was enjoyed before or next4 #ic4 ,o high minded ,rma1 you must learn to remain as a block in your mind1 by forgetting whatever you think of or otherwise2 all of which must be buried in oblivion1 for your estrangement from the world4 7,retire1 the world shut out1 imagination's airy wing repress--,young74 #id4 ,who will not lift up his arms1 and have his hairs standing at their end1 to hear and reflect in himself that1 want of desire is the summum bonum of every one's desire4 7,desire of nothing is the most desirable thing1 is a paralogism in logic74 #ie4 ,it is by sitting quite silent and quiet1 that one attains to the state of his supreme felicity1 a state before which the sovereignty of the world seems as a straw4 #if4 ,as a traveller traverses on foot through many regions1 in order to reach to his destination1 so the yogi passes through all his ordinary acts1 to reach his goal of final bliss4 #ig4 ,what is the good of using many words1 when it can be expressed in a few2 that our desire is our strongest bondage1 and its want our complete liberation4 #ih4 ,now ,rma1 rest quiet in your joy1 with knowing that all this creation is full of the increate1 everlasting1 undecaying and tranquil spirit of ,god2 and sit quiet and delighted in yourself with viewing the visibles in their spiritual sense4 #ii4 ,know that it is the ignoring of every thing and the quiet posture of the yogi1 which is called as yoga by the spiritual2 and continue to discharge your duties even in your yoga state1 until you get rid of them by the privation of your desires4 #ajj4 ,it is also the unconsciousness of one's self1 which is likewise styled yoga by the wise2 and it consists of the entire absorption of one's self in the supreme1 by wasting away his mind and all its operations4 #aja4 ,again this self absorption is the conceiving of one's self1 as he is the all pervasive spirit of ,siva1 which is increate1 self-conscious and ever benevolent to all4 ,this conception of one's self is tantamount to his renunciation of every thing besides himself4 #ajb4 ,he who has the sense of his egoism and meism 7i4e4 that this is ,i and these are mine71 is never released from the miseries of life2 it is the negation of this sensation that produces our liberation1 and therefore it is at the option of every body1 to do either this or that for his bondage or salvation4 ,,chapter ,,cxxvii4 ,,admonition ,,to ,,bharadw,,ja4 ,argument3--,relation of the ,quietude of ,rma1 and the ,queries of ,bharadwja2 with further description of states of waking and others1 and of the ultimate turya condition of the fourth stage of yoga4 ,bharadwja asked3--,vlmki saying3--,tell me sir1 what did ,rma do after hearing the lecture of the sage2 whether he with his enlightened understanding put any other question1 or remained in his ecstatic quietude with his full knowledge of yoga and the supreme soul4 #b4 ,and what did next that supremely blest yogi 7,vasishtha7 do1 who is adored by all and honoured even by ,gods2 who is a personification of pure understanding1 and free from the state of birth and death2 who is fraught with every good quality and kindly disposed for ever to the welfare and preservation of the peoples in all the three worlds4 #c4 ,vlmki replied3--,after hearing the lecture of ,vasishtha1 combining the essence of the vednta philosophy1 the lotus-eyed ,rma became perfectly acquainted with the full knowledge of yoga4 #d4 ,he felt the failing of his bodily strength1 and the falling of the members of his body1 he stared with his glaring eyes1 and his clear intellect was shrouded under a cloud4 ,he awoke in a moment from his entranced state1 and felt a flood of rapturous joy within himself4 #e4 ,he forgot the fashion of putting his questions1 and hearing their answers2 his mind was full with the ambrosial draught of delight1 and the hairs of his body stood up like prickles in his horripilation4 #f4 ,an inexpressibly ineffable light overspreads his intellect with its unusual glare2 which cast the bright prospects of the eight dignities of yoga into utter shade4 7,the eight dignities--7ashta-siddhis7 are so many perfections arrived at by practice of yoga74 #g4 ,in this way did ,rma attain the supereminent state of ,siva1 in which he sat sedate without uttering a word4 #h4 ,bharadwja said3--,oh6 how much ,i wonder at such a high dignity1 which ,rma had attained2 and how much ,i regret at the impossibility of its attainment1 by a dull and ignorant sinner as myself4 #i4 ,tell me1 ,o great sage1 how it may be possible for me to attain to that stage of perfection1 which it is impossible for the gods ,brahm and others to arrive at any time2 and tell me likewise1 how ,i may get over the unfordable ocean of earthly troubles4 #aj4 ,vlmki replied3--,it is by your perusal of the history of ,rma from its first to last1 and by your following the dictates of ,vasishtha as given in these lectures2 as also by your consideration of their true sense and purport in your understanding1 that you may be able to attain to the state that you desire4 ,this is all that ,i can tell you at present4 #aa4 ,the world is an exhibition of our ignorance1 and there is no truth in aught that we see in it2 it is a display of our error only1 wherefore it is entirely disregarded by the wise1 and so much regarded by fools4 #ab4 ,there is no entity of anything here1 beside that of the divine ,intellect2 why then are you deluded by the visibles1 learn their secrets and have a clear understanding4 7or have the clearness of your understanding74 #ac4 ,the perception of the delusive phenomenals1 resembles the waking dream of day dreamers2 and he alone is said to be waking1 who has the lamp of his intellect ever burning within himself4 #ad4 ,the world is based on vacuity1 and it ends in vacuum also2 its midmost part being vacuous likewise1 there is no reliance placed upon it by the intelligent and wise4 #ae4 ,our primeval ignorance 7avidy7 being accompanied by our primordial desires1 it presents all what is inexistent as existing in our presence2 just as our fancy paints an ,utopia or fairy city to our view1 and as our sleep shows its multifarious dreams before us4 #af4 ,being unpracticed to taste the sweet plantain of your beneficent intellect1 you are deluded greedily to devour the delirious drug of your desire1 and make yourself giddy with draughts of its poisonous juice4 #ag4 ,he who lays hold on true knowledge for his support1 never falls down into the pit of ignorance during his wakeful state2 and those who depend on their subjective consciousness alone 7as in the turya or fourth stage of yoga71 stand above all the other states 7of fallibility74 #ah4 ,so long as the adepts in yoga1 do not plunge themselves 7lit4--their souls71 in the fresh and sweet waters of the great fountain of their consciousness2 they must be exposed to the boisterous waves of the dangerous ocean of this world4 7,spiritual knowledge alone saves a man from the troubles of life74 #ai4 ,that which has no existence before1 nor will remain to exist afterwards 7such as all created and perishable things in the world72 must be understood to be inexistent in the interim also1 as our night dreams and fleeting thoughts that are never in being1 and so is this world and whatever is seen in it4 #bj4 ,all things are born of our ignorance1 as the bubbles are swollen by the air2 they glisten and move about for a moment1 and then melt into the sea of our knowledge4 #ba4 ,find out the stream of the cooling waters of your consciousness1 and plunge yourself deep into it2 and drive out all external things from you1 as they shut out the warm and harmful sun-beams from their houses4 #bb4 ,the one ocean of ignorance surrounds and over floods the world1 as the single salt sea girds and washes the whole island2 and the distinctions of ego and tu etc41 are the waves of this salt sea of our erroneousness4 #bc4 ,the emotions of the mind1 and its various feelings and passions1 are the multiform billows of this sea of ignorance2 our egoism or selfishness is the great whirlpool1 in which the self willed man is hurled of his own accord4 #bd4 ,his love and hatred are the two sharks1 that lay hold of him in their jaws2 and drag him at last into the depth 7or to his death71 which no body can prevent4 #be4 ,go and plunge yourself in the calm and cooling sea of your solitude1 and wash your soul in the nectareous waters of your ambrosial solity2 dive and dive deep in the depth of unity1 and fly from the salt sea of duality1 and the brackish waves of diversities4 #bf4 ,who is lasting in this world1 and who is passing from it1 who is related to anyone1 and what does one derive from another2 why are you drowned in your delusion1 rise and be wakeful 7to your spiritual concerns74 #bg4 ,know thyself as that one and very soul1 which is said to be diffused all over the world2 say what other thing is there except that and beside thee1 that you should regret or lament for 7since the one soul is all and that is thyself1 thou hast all in thee1 and there is nothing for thee to regret that thou hast not or dost require to have74 #bh4 ,brahma appears to the ignorant boys1 to be diffused through all the worlds2 but the learned always rely on the undiffused felicitous soul of ,god4 #bi4 ,it is the case of unreasonable men1 to grieve as well as to be pleased on a sudden and without cause2 but the learned are always joyous1 and it is a sad thing to find them in error4 #cj4 ,the truth of the nice subtility of the divine soul1 is hid from eyes of the ignorant2 and they are as doubtful about its nature1 as men are suspicious of land and water where they are not4 7,water appears as ground in dark1 and sand seems as water in the barren desert74 #ca4 ,see the great bodies of the earth1 air1 water and sky1 which are composed of atomic particles1 to be so durable as to last for ever2 why then mourn at the loss of anything in the world 7which is never lost at all74 #cb4 ,from nothing comes nothing1 and something cannot become nothing2 it is only the appearance of the form1 which takes place in the substance of things4 #cc4 ,but it is by virtue of the prior acts in the former births of men1 that they are reborn in different shapes to enjoy or suffer the results of those acts2 adore therefore the lord ,god and author of the worlds1 who is always bountiful and bestower of all blessings4 #cd4 ,the worship of this ,god destroys all our sins1 and cuts off the knots of snares of this world4 #ce4 ,you may worship ,him in some form or other1 until your mind is cleared and your nature is purified2 and then you can resort to the transcendent spirit of the formless ,deity4 #cf4 ,having overcome the impervious gloom of ignorance1 by force of the purity of thy nature2 you may pursue the course of the yoga1 with the contrition of your inner soul1 and belief in the sstras 7and in the dictates of your spiritual guide74 #cg4 ,then sit a moment in your fixed meditation 7samdhi71 and behold the transcendent spirit in thy own spirit2 in this state the dark night of your former ignorance1 will break forth into open and bright daylight4 #ch4 ,it must be by one's manly exertion or by virtue of the meritorious acts of former births only1 as also by grace of the great ,god1 that men may obtain the obtainable one4 7,the unknown ,god is said to be knowable and obtainable by yoga only74 #ci4 ,it is neither the birth nor character1 nor the good manners nor valour of a man1 that ensures him his success in any undertaking1 except it be by the merit of his acts in former births4 #dj4 ,why sit you so sad to think of the events of inscrutable and unavoidable fate1 since there is no power nor that of ,god himself to efface what has been already written destined in the forehead 7or luck7 of anybody4 7,fate overrules even ,jove himself74 #da4 ,where is the expounder of intellectual science1 and where is the pupil that can comprehend it fully2 what is this creeping plant of ignorance1 and what is this inscrutable destiny1 that joins two things together1 are questions too difficult to be solved4 #db4 ,o ,bharadwja6 ,let your reason assist you to overcome your illusion1 and then you will no doubt gain an uncommon share of wisdom4 #dc4 ,see how a high mettled hero overpowers on all his imminent dangers1 and stretches his conquest far and wide2 and behold on the other hand1 how a mean spirited man is tried and grieves at the ordinary casualties of life4 #dd4 ,a good understanding is the result of1 and attendant upon the meritorious deeds of many lives2 as it appears in the acts of wise men1 and in the lives of all living liberated persons4 #de4 ,know my son1 that the same action is fraught both with your freedom as well as bondage1 accordingly as it proves favourable or adverse to you4 7,as true faith is attended with salvation1 but false faith or hypocrisy with damnation74 #df4 ,the righteous acts of virtuous men1 serve to destroy the sins of their past lives2 as the showers of rain water1 extinguish the flame of a conflagration in the forest4 #dg4 ,but my friend1 ,i would advise you rather to avoid your religious acts1 and attach your mind to the meditation of ,brahma1 if you want to avoid your falling into the deep eddy of this world4 7,because all actions bind a man to the world over and over again74 #dh4 ,so long as one is attached to the outer world1 being led to it by his insatiable desires1 or so long as one is led by the insatiable desires of his mind1 to attach himself to the outer world2 he is exposed to the contrary wind and waves of the sea1 and has only to find his rest in the calm water of his loneliness4 #di4 ,why do you lean so much upon your sorrow only to blind your understanding1 rather support yourself on the strong staff of your good understanding1 and it will never break under you4 #ej4 ,those who are reckoned in the number of the great men1 never allow themselves to be altered and moved by their joy or grief2 and to be carried away like straws by the current of the river4 #ea4 ,why do you sorrow1 friend1 for these people1 who are swinging in the cradle of the circumstance of life in the dark night of this world1 and playing their several parts with giddy amusement4 #eb4 ,look at the gamesome time1 that sports joyously in this world1 with the slaughter and production of endless beings by turns4 #ec4 ,there is no body of any age or sex for his game in particular1 he chases all in general like the all devouring dragon4 #ed4 ,why talk of mortal men and other animals1 that live to die in a moment2 even the whole body of gods 7said to be immortals71 are under the clutches of the remorseless and relentless death4 #ee4 ,why do you dance and make yourself merry in your amusement1 when you are in danger of losing by degrees the powers of your body and limbs2 sit but silently for a while1 and see the drama of the course of this world 7combining its comedy and tragedy together74 #ef4 ,seeing the ever varying scenes of this changeful theatre of the world1 the wise spectator1 ,o good ,bharadwja1 never shrinks nor shudders for a moment 7knowing such to be its nature74 #eg4 ,shun your unwelcomed sorrow1 and seek for the favourable amidst all that is unfavourable2 nor sadden the clear and cheerful countenance of your soul1 which is of the nature of the perfectly blissful intellect of ,god4 #eh4 ,bear always your reverence towards the gods1 ,brhmans and your superiors2 and be a friend even to irrational animals2 in order to meet with the grace of ,god1 according to the dicta of the vedas 7that the grace is the leader to the light of truth1 and thereby to the way of liberation74 #ei4 ,bharadwja rejoined3--,i have known by your kindness all these and much more of such truths1 and come to find that1 there is not a greater friend to us than our indifference to the world1 nor a greater enemy than this world itself to us4 #fj4 ,i want to learn at present the substance of all the knowledge1 which was imparted by the sage ,vasishtha1 in many works of great verbosity4 #fa4 ,vlmki answered3--,hear now1 ,bharadwja1 of the highest knowledge 7which is taught by that sage7 for the salvation of mankind2 and the hearing of which will save you from your drowning in the iniquities of the world4 #fb4 ,first bow down to that supreme being1 who is of the nature of the sole entity combined with intellect and felicity2 7all which are his forms in the abstract71 and who is ever existent with his attributes of creation1 sustentation and destruction3 7which are said to be so many states of himself74 #fc4 ,i will tell you in short1 and upon the authority of the sruti2 how you may come to the knowledge of the first principle1 and the manner in which it exhibits itself in the acts of creation1 preservation and destruction of the universe4 #fd4 ,but tell me first1 how you have lost your remembrance of what ,i have told you on this subject2 since it is possible by your reconsideration of all that from first to last1 to know every thing from your own memory1 as they have a survey of the earth from a small globe in their hand4 #fe4 ,now consider all this in your own mind1 and you will get the truth which will prevent all your sorrows2 associate moreover with the learned and study the best books1 which with the help of your reasoning and resignation1 may lead you to endless felicity4 ,,chapter ,,cxxviii4 ,,resuscitation ,,of ,r,,ma4 ,argument4--,bharadwja's ,enlightenment and the duties of the ,enlightened4 ,vlmki continued3--,the yogi should be peaceful and tranquil1 and exempt from all forbidden acts and those proceeding from a desire of fruition2 he must avoid all sensual gratifications1 and have his belief in ,god and his holy religion of the vedas4 #b4 ,he must rest quiet in his seat1 and have his mind and members of the body under his control2 and continue to repeat the syllable ,om1 until his mind is cleared 7from all its doubts74 #c4 ,he must then restrain his respiration1 for the purification of his inner organs 7the heart and mind72 and then restrict his senses by degrees1 from their respective outward objects4 #d4 ,he must think on the natures and causes of its body and its organs of sense1 of his mind and its understanding1 as also of his soul and its consciousness2 and repeat the srutis or the holy texts which relate to these subjects4 #e4 ,let him sit reclined in the meditation of ,virt1 the ,god of visible nature at first1 and then in the internal soul of nature2 next to this he must meditate on the formless spirit1 as a part and abstracted from all2 and at last fix his mind in the supreme cause alone4 7,rising from the concrete to the discrete deity74 #f4 ,let him cast off in his mind1 the earthly substance of his flesh and bones to the earth2 and commit the liquid part of his blood to the water1 and the heat of his body to fire4 #g4 ,he is then to consign the airy and vacuous parts of his body to air and vacuum1 and after having thus made over his elemental parts to the five elements2 he shall deliver the organs of his sense to the particular divinities from whom they are derived4 #h4 ,the ears and other organs1 which are for the reception of their respective from all sides1 being cast aside on all sides1 he is to give the skin of his body to electricity 7which imparts to it the sensations of heat and cold by the electric shock74 #i4 ,let him then resign his eye sight to the solar disc1 and his tongue to water1 he must next give up his breath to air1 his voice to fire1 and his palms to the god ,indra 7water and fire mean ,varuna and ,agni--the regent gods of these elements74 #aj4 ,he must then offer his feet to the god ,vishnu1 and his anus to ,mithra2 and after giving up his penis to ,kasyapa1 he should dedicate his mind to the moon4 #aa4 ,he must afterwards lay down his understanding to ,brahm1 and the other inward faculties to special divinities1 and at last abdicate his outer senses also to their presiding duties4 #ab4 ,having thus resigned his whole body to the gods1 he should think himself as the all comprehending ,virta2 and this he must do in pursuance to the dictates of the veda1 and not of his own will or fabrication4 #ac4 ,the lord that embodies the whole universe in himself1 in his androgynous form of half-male and half-female1 is said to be the source and support of all sorts of beings4 #ad4 ,he was born in the form of creation1 and it is he that is settled in everything in the universe2 and caused this earth to appear from the bipartite mundane egg1 as also the water which is twice as much as the land4 #ae4 ,he produced the heat twice as much as the water1 and the air also which is double in its volume to that of heat1 and lastly the vacuum which is twice more in its extent than the air which it contains4 ,each latter one lying next above the former4 7,so the sruti3--each succeeding one is above its preceding element74 #af4 ,these form the world whether they are divided or undivided from their succeeding and surrounding ones2 the earth being girt by the sea1 and the same by submarine fire4 #ag4 ,thus the yogi by contracting his thought of the former one under the latter1 will engross his thought of heat under that of air1 and this again under his idea of vacuum1 which last is swallowed up by his thought of the great cause of all4 #ah4 ,in this manner must the yogi remain for a moment in his spiritual form only1 by contraction of his corporeal body 7composed of the elemental particles1 his desires and prior acts and his primeval ignorance--avidy71 under the same 7because the material part is contained under the spiritual1 and not the latter under the former as it is erroneously supposed by materialist74 #ai4 ,the spiritual body is represented by the wise1 to be composed of the ten senses of perception and conception1 the mind or memory and the understanding faculties2 which is above and outside the corporeal half of the mundane egg4 ,the yogi must think himself to be this supermundane spiritual being4 7,this form is styled ,hiranyagarbha74 #bj4 ,the former or intramundane half1 which is composed of the quadruple subtile elements1 is represented by the figure of the four faced ,brahm2 and differs from the former by its being an evolution of unevolved spirit4 #ba4 ,that nameless and formless being in which the world subsists1 is called ,prakriti or matter by some1 and ,my or delusion by others1 and also as atoms by atomic philosophers4 #bb4 ,the same is said to be ignorance--avidy1 by agnostics1 whose minds are confused by false reasoning2 and it is after all that hidden and unknowable something1 in which all things are dissolved at the ultimate dissolution of the world4 #bc4 ,again everything which is quite unrelated with the divine spirit and intellect 7i4e4 material substance72 comes to existence at the recreation of the world2 and retains and remains in its primary form to the end of the world4 #bd4 ,think of creation in the direct method1 and of its destruction in the reversed order2 and then betake yourself to the fourth stage of turya1 after you have passed over the three preceding steps4 7,the direct method of creation is the procedure from vacuity to air1 and thence to heat1 water and earth2 or the meditation of the creative power under the three hypostasis or substantiality of ,hiranyagarbha1 ,brahm and ,prakriti2 and the reversed order is the annihilation of these in the quiet state of the unpredicable ,deity74 #be4 ,and in order to that state of blissfulness1 you must enter into the supreme spirit by removing from your mind all its impressions 7lingas71 of matter and sense1 mind and understanding and all desires and acts2 that lie unexpanded and hidden in it4 #bf4 ,bharadwja responded3--,i am now quite released from the fetters of my impressions1 as my intellectual part has found its entrance into the sea of turya or transcendent blissfulness4 #bg4 ,the indistinct nature of my soul from the supreme spirit1 makes me identic to it2 and ,i find myself to be devoid of all attributes1 and only an intellectual power like the same 7the human soul being as intelligent a principle as the divine74 #bh4 ,as the vacuity contained in the hollow of a pot1 becomes one with the universal and all pervading vacuum after the pitcher is broken2 so the human soul vanishes into the supreme spirit1 after it flies from the confines of the body after its destruction4 #bi4 ,as a fire brand being cast into the burning furnace1 becomes the one and same fire with it2 so the kind mixing with its kind1 becomes indistinctly known under common name1 one3 7,here we have the axiom1 the even being added to the even1 whole is even74 #cj4 ,again as straws swimming in the salt sea1 are transformed to the sea salt2 so all animal souls and the inanimate even mixing with the divine soul1 become animated also4 7,here is opposite dogma of unequals being equal2 because the greater includes the less under it74 #ca4 ,as saltpetre being thrown into the sea1 looses its name and nature and becomes the sea salt2 so everything is swallowed in the universal soul and assimilated to it4 #cb4 ,as water mixing with water1 salt with salt1 and butter with butter2 lose their distinctions and not their substances2 so my self and all other substances mixing with the divine spirit1 lose our distinct appellations without losing our substantialities4 #cc4 ,all bodies being absorbed in the all-knowing and ever blissful intellect of the great creator of all2 become equally all pervading and tranquil and everlasting and blessed for ever4 #cd4 ,so ,i think myself as that eminently transcendent being1 which is without any part or partner1 without action or passion1 without the organs of sense1 and neither loving nor hating any one4 #ce4 ,i think myself as that sole entity1 which is of the form of truth and immutable in its nature and desires1 which is devoid of virtue and vice1 perfectly pure and the supreme cause of all worlds4 #cf4 ,i am that blissful ,brahma1 who is without a second and without decay1 and of the form of pure light2 who is expressed by these negative properties1 and is beyond the three degrees of quality2 as the satva1 rajas and tamas--the positive1 comparative1 and superlative1 which do not relate to him as they do to others4 #cg4 ,thus should one meditate himself as ,brahma1 even when he is employed in discharging the duties destined to his station in life3 and his continued practice of this kind of meditation1 will gradually wear out all other impressions from his mind4 #ch4 ,the mind being thus set down1 the soul will then appear of itself within the man2 and the appearance of the inward spirit1 serves to destroy all his internal grief1 and fill its place with his heart felt joy4 #ci4 ,he also perceives the height of the truth shining in himself1 that there is no other blissful ,god beside his own intellect2 and this is what he calls his ego and the supreme ,brahma likewise4 #dj4 ,vlmki said3--,friend1 give up your observance of religious acts2 and be devoted yourself to the meditation of ,brahma1 if you want to stop the revolution of the wheel of this world upon you4 #da4 ,bharadwja replied3--,i have well understood the drift of the knowledge1 you have imparted to me2 ,i have acquired clearness of my understanding1 and ,i have no more any reliance in the world4 #db4 ,i am now desirous of knowing about the duties of those1 who have gained the spiritual knowledge of ,god2 as to whether they are subject to or freed from the performance of meritorious acts 7i4e4 whether their knowledge is sufficient to to save them or requires their acts also74 #dc4 ,vlmki said3--,the seekers of liberation are not liberated from the doing of those duties1 whose avoidance entails the guilt of the omission of duty upon them2 but he must refrain from doing the acts of his desire 7of fruition71 and those which he is prohibited to do4 #dd4 ,when the living soul comes to feel the spiritual bliss in itself1 and to find his sensuous appetites disappear from his mind2 as also when he perceives his organs of sense lying quite calm and quiet under him2 he may then consider himself as one with the all pervading spirit of the lord 7and therefore freed from the bonds of action and all earthly duties74 #de4 ,when the sentient soul conceives in itself1 the sense of its conversion to the essence of ,god 7as conveyed by the formula ,soham ,he ego1 ,i am ,he72 and beyond the bounds of his body and its senses1 and the reach of his mind and understanding2 it is then freed from its obligation of worldly duties4 #df4 ,when the soul is free from all its action and passions1 and remains aloof from all titles and attributes2 when it gets rid of the feelings of pain and pleasure1 he is then exonerated from the burthen of his duties4 #dg4 ,when one sees the supreme soul to pervade over all beings1 and beholds all creation to exist in the universal spirit2 and when he finds no difference between the mundane soul and the supreme spirit1 he is then released from the bonds of his action4 #dh4 ,when the living soul has passed over the three states1 of waking1 dreaming1 and sound sleep2 and enters into the fourth or turya state of perfect bliss1 he is then freed from the binding of his earthly duties4 #di4 ,the fourth state of turya1 which consists in the residence of the living soul1 in the lap of the universal soul of ,god1 is the state of the soul's liberation from its condition of sleep or hypnotism1 and is full of its spiritual blissfulness4 #ej4 ,this turya state or the consciousness of one's felicity1 derived from the fixedness of the soul in the supreme2 is the great end of yoga meditation4 #ea4 ,after the mental operations of a man have ceased in a man1 he perceives nothing within himself except the turya state2 which is a calm quiescence of the soul1 in the sea of the ambrosial waters of one sole unity4 #eb4 ,why are you plunging yourself1 under the waves of the briny waters of the sea of duality2 fly to the ,lord of worlds and adore the great ,god1 who is abundant of all blessings4 #ec4 ,i have thus related to you my son1 all the doctrines of ,vasishtha1 as the best means to the way of your knowledge and practice of yoga meditation4 #ed4 ,you will verily be able1 ,o wise ,bharadwja1 to learn everything from these1 by means of your digesting the substance of this sstra1 and reconsidering the purport of the precepts of this great preceptor4 #ee4 ,it is by continued practice1 that we attain to the perfection of any thing1 according to the dictum of the vedas2 therefore must you avoid to attend to all things besides1 and concentrate your mind to the object of your practice4 #ef4 ,bharadwja rejoined3--,tell me ,o sage1 the course of conduct which ,rma followed1 after he had received his knowledge of yoga or uniting his soul with the supreme spirit4 #eg4 ,by knowing this ,i will also try to practice upon the same model1 that ,i may succeed to attain to the same state of spiritual elevation and rapture like him4 #eh4 ,vlmki said3--,when the virtuous and high minded ,rma1 was absorbed and sat entranced in the divine essence1 it was then that ,viswmitra addressed the venerable ,vasishta and said4 #ei4 ,viswmitra said3--,o highly endowed son of ,brahm--wise ,vasishtha1 you have even now shown the efficacy of your preceptorship1 by hypnotising and laying dormant the powers of ,rma4 #fj4 ,he is verily the best to yoga1 who mesmerises the body of his pupil1 by his kind look1 touch and sound2 and causes his inspiration by the infusion of the holy spirit of ,siva in him4 #fa4 ,so it was with ,rma1 whose pure soul was dispassionate by its own nature2 and whose earnest desire of hebetude led him to that happy state1 by means of his conversation with his guru or spiritual guide4 #fb4 ,it is the intelligence of the student which is the cause of his understanding1 by means of the guidance of his spiritual preceptor2 but when these three roots or principles are imperfect1 how can the understanding arrive to its perfection4 #fc4 ,it is evident1 that knowledge is in need of both the pupil and preceptor for its communication2 where both of them are competent and worthy of one another2 it is certain that the result will be so likewise 7as in ,rma's case74 7,the commentary adds the good sstras1 as the third means of gaining knowledge74 #fd4 ,now be pleased to rouse ,rma from his torpor1 which you alone can do1 by your beatification in the apathy2 whilst we being employed in worldly affairs1 are too far from it4 #fe4 ,please sir1 remember the cause that calls us hither1 and the business to which we are invited at earnest request of king ,dasaratha himself 7for the performance of a certain sacrifice74 #ff4 ,therefore ,o sage1 do not frustrate that object of ours1 by the purity of thy mind2 we have a service to perform to the ,gods1 and which is the cause of ,rma's incarnation on earth4 #fg4 ,rma is to be conducted by me to the abode of the siddhas1 and then shall he be called to the destruction of the ,rkshasas2 after which he will be led to the salvation of ,ahaly and to his marriage with ,sit4 #fh4 ,he will break the great bow of ,siva in a chivalrous feat at that marriage1 and then he shall encounter the furious ,parusha-,rma1 and restrain his way to heaven4 #fi4 ,the fearless ,rma will then forsake his uncared for paternal and ancestral realms1 and under pretext of his banishment1 betake himself to the ,dandaka woods of foresters4 #gj4 ,he will restore the sanctity of many places of pilgrimage1 and will thereby save the lives and souls of beings from sin and its wages of death4 ,he will show to the world the sorrows of men at the loss of their wives1 from his own example of the loss of accompanying ,sit by ,rvana4 #ga4 ,he will set the lesson of the husband's duty of recovering the wives from the hands of their ravishers1 by his recovery of ,sit by slaughter of ,rvana1 and by his assembling the ape-savages of the forest in his favour4 #gb4 ,he will prove the purity of ,sit to please his plea1 and will be employed in the observance of all religious acts1 with his entire liberation in this world1 and want of the desire of fruition in the next4 #gc4 ,but in order to secure the future welfare of men1 he will encourage the practice both of spiritual devotion and ritual acts1 according to the instruction of those best acquainted with those subjects4 #gd4 ,he will liberally bestow his liberation to every living being of every kind4 ,these and many others are the duties of ,rma to this world and to myself also4 7,viswmitra means a friend to the world1 and the good services of ,rma done to it were reckoned by the sage as done to the sage himself74 #ge4 ,such are the acts that are to be performed by ,rma1 wherefore he is to be thanked by every one here for all his conquests which no one else can make4 ,so fare you well4 #gf4 ,vlmki resumed3--,after these words of the sage1 were listened to by the princes in the court and by the assembled siddhas and great yogis as ,vasishtha and others2 they thanked the hero1 and remained to think of his lotus-like feet with respect and esteem4 #gg4 ,but the sages ,vasishtha and others1 were not to be satisfied until they could hear further about the lord of ,sit2 whose virtues they all eagerly expected to hear those fully and recite in their carols4 #gh4 ,vasishtha then said to ,viswmitra3--,tell me sir1 who was this lotus-eyed ,rma in his past life1 whether he had been a god or sage or an ordinary man4 #gi4 ,viswmitra replied3--,believe what ,i say1 that this ,rma is that primary ,male1 who had churned the sea for the good of the world1 and is known only by the deepest learning of the vedas4 #hj4 ,he is full of spiritual joy1 meek and gentle1 and has the mark of the auspicious calf 7lamb7 upon his person2 he is bountiful to all living beings1 and is soon appeased by all 7that rely in him74 #ha4 ,he destroys every one in his rage1 and abandons all the frail trifles of this world2 he is the first male and creator of all1 and is the supporter and nourisher and kind friend of all4 #hb4 ,he has passed over the unsubstantial and illusory things of this world2 he is the sea of felicity1 and is dived in by the dispassionate4 #hc4 ,he is some times known as a liberated soul1 and relying in himself2 at others he is seen to be settled in his turya state of hypnotism1 and sometimes as a male or female agent of creation4 #hd4 ,he is the ,god of the triple veda1 and beyond the reach of the three qualities of things2 he is the soul of the veda and the wondrous male 7,virt71 that is displayed in the six branches of veda4 #he4 ,he is the four armed and four-faced ,brahm--the creator of the world1 he is also the great ,mahdeva with his three eyes1 who is the destroyer of the world4 #hf4 ,he is the uncreated creator1 that is born by his yoga or union with the power of delusion 7my74 ,he is the ever wakeful and the ever great spirit of ,god1 which though it is formless doth yet form and support this frame of this universe1 by transforming himself to the form of a man-lion4 #hg4 ,as victory is borne upon the wings of valour1 and as light is borne upon the flame of fire2 and as learning bears and conveys the fruit of good understanding1 so is this god-like ,rma borne upon the wings of the bird of heaven 7i4e4 as ,garuda bears ,vishnu upon his back74 #hh4 ,blessed in this king ,dasaratha1 who has the supreme prime male for his son1 and fortunate is the ten headed ,rvana1 for his finding a place in the mind of ,rma 7as his enemy74 7,the enemies of the gods are not less fortunate than the godly2 because their fall under the blessed hands of gods1 secures to them the blissful seats of heaven and not of hell74 #hi4 ,oh6 how lamentable is the state of heaven by the absence of ,rma from it2 and how pitiable is the infernal region from its loss of ,lakshmana who is present here4 ,happy is this midland of ,oudh at present1 from the presence of the two gods from those two regions in this place4 #ij4 ,this ,rma is an incarnation of the god ,vishnu1 who sleeps in the midst of the sea2 he is the incarnate and undecaying supreme soul1 and is a consolidation of the divine intellect and felicity in his person4 #ia4 ,the yogis of subdued organs discern ,rma in spirit1 but we of ordinary understanding can see him only in his outward figure4 #ib4 ,we hear that he has come down to blot out the iniquities of the race of ,raghu1 and hope that the venerable ,vasishtha will kindly guide him to the affairs of the world4 #ic4 ,vlmki said3--,saying so far1 the great sage ,viswmitra held his silence1 when the vehement ,vasishtha oped his mouth and addressed ,rma saying3-- #id4 ,vasishtha said3--,o great armed ,rma6 ,o highly intellectual prince6 it is not the time for you thus to slumber in yoga1 rise and rejoice the hearts of your people4 #ie4 ,until you satisfy the wants of men and their expectations of you1 you are not filled to attain the acme of your pure samdhi meditation4 #if4 ,therefore attend to the temporal affairs of your state for some time1 and discharge the onus of your duties to the gods2 and then betake yourself to the state of your entrancement1 and be happy forever4 #ig4 ,notwithstanding ,rma was addressed in this manner1 yet as he remained transfixed in his trance and uttered not a word in reply2 then the spirit of ,vasishtha entered into the heart of ,rma1 through dormitory passage of susumn4 #ih4 ,it infused its force to the respiratory beings1 mental faculties1 organs and to the vital spirit of ,rma1 it ran through the veins and arteries and inflated the organs of sense2 then ,rma slowly oped his eyelids1 and saw before him the sage ,vasishtha with the learned men about him4 ,he remained gazing upon all without any wish or effort of his own2 and without considering aught of his duties1 or what he was to avoid4 #ii4 ,he heard the voice1 which his preceptor ,vasishtha had uttered to him2 and in reply respectfully answered him saying3-- #ajj4 ,rma said3--,by your kindness sir1 ,i am taught to have no concern with aught of the injunctions or prohibitions of the law2 yet it is my duty to abide by all1 what my preceptor bids me to do4 #aja4 ,i ween1 ,o great sage6 that of all the sayings of the vedas1 gamas1 ,purnas1 and smritis1 it is the word of the preceptor1 is the highest law1 his bidding is commandment and its opposite a positive prohibition4 #ajb4 ,so saying1 the virtuous ,rma bowed down his head at the feet of the venerable ,vasishtha1 and then bespoke of his indifference to the world1 to all present in the assembly4 #ajc4 ,rma said3--,may ye all prosper1 and know the most certain truth to which ,i have arrived2 that there is nothing better than the knowledge of the self1 and none superior to the preceptor from whom it is derived4 #ajd4 ,the siddhas and others responded saying3--,such is the impression of ,rma1 in our minds also2 and it is by your favour and conversions also1 that this belief is ratified in us4 #aje4 ,we thank you1 ,rma ,chandra1 and wish all happiness to attend on our great prince2 and beg leave of the sage ,vasishtha for our departure as we are called here 7to attend to his lecture74 #ajf4 ,vlmki said3--so saying they rose with giving praises to ,rma1 and blessing him with showers of flowers falling upon his head from their hands4 #ajg4 ,thus have ,i related to you the whole narrative of ,rma1 do you now1 ,o ,bharadwja1 follow the same course of yoga1 and be happy forever4 #ajh4 ,now this relation of mine of the consummation to which ,rma had arrived1 together with my rehearsal of the varied sayings of the sage which are as so many strings of gems to be worn on the breasts of yogis and poets1 will serve by the grace of the sage1 to give you liberation 7from the troubles of the world74 #aji4 ,whoever hears and attends to these discourses of ,rma and ,vasishtha1 is sure to be relieved in every state of life2 to be united with ,brahma after his release4 #aaj4 ,end of the ,mah ,rmyana of the sage ,vasishtha and spoken by ,vlmki1 relating the boyhood of ,rma and consisting of thirty-two thousand sloka stanzas4 99 99 99 99 99 ,,end ,,of ,,the ,,third ,,volume4 99 99 99 99 99 ,transcriber's ,notes ,variations in spelling1 punctuation and hyphenation have been retained except in obvious cases of typographical errors4 ,the somewhat erratic use of brackets has been corrected where possible4 ,words in italics are represented thus2 italic while words in bold are represented thus2 bold4 ,chapter ,,lxii has been wrongly headed as ,,lxi in the original text4 ,the heading and sub-heading have been corrected4 ,decent has been changed to descent in para #ad1 chapter ,,xiv4 ,in chapter ,,xxxix1 para #h1 the eight forms of as we see has been changed to the eight forms of ,god as we see ,in chapter ,,li para #ab1 remain still and motionless2 if they were buried has been changed to remain still and motionless2 as if they were buried ,in chapter ,,liii1 para #dc1one who sees every in one and same light has been changed to one who sees everyone in one and the same light ,in chapter ,,lxi1 para #ae4 ,in whatever manner we look object1 has been changed to ,in whatever manner we look at the object1 ,two paragraphs of text duplicated in the table of contents have been removed4 ,the sanskrit is frequently unclear1 and in some places illegible 7represented by 874